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/

L

r

4 '

. •

%

* • . . ■

* A LITERAL TRANSLATION

OF THE

NEW TESTAMENT

OF

OUR LORD AND SAVIOUR

JESUS CHRIST,

ON DEFINITE RULES OF TRANSLATION,

FROM

THE TEXT OF the VATICAN MANUSCRIPT.

BY

HERMAN HEINFETTER,

▲UTHOB OV **Bini8 FOB ABCBBTAXinNO THB 8BV8E COVTBTBD IN ANOIEVT GBSBK MAinTBGBIPTB," &0. &0.

8IXTR EDITION.

LONDON:—
• EVAN EVANS, «8, PATERNOSTER ROW.

OeUAer Ut, 1863.

[BVTSBBI) at 8TATI09BB8' EALL.]

/c/o ■ a^. y/.

IL

*,

1

*

• 1

f.

LONDON^-

■

PRINTED BY EDWARD COLYER, 17, FENCHURCH STREET, E. C.

-V,

TO THE MEMBERS OF THE ANGLO-BmLIflAL INSTITUTE,

I RESPECTFULLY DEDICATE THIS WORK,

IN GRATEFUL REMEMBRANCE OF THEIR DEFENCE OF BIBLICAL

CRITICISM.

I desire to expressly admit, that I possess no permission to do it, and do .
not claim to have the sanction of any Member to any portion of my under-
taking; my only claim is, that having spent a life in endeavours to obtain *
the purity of the Records of Divine Revelation, the Single Object of our
Sodety, I may be permitted by such Dedication, publicly to testify my
esteem of the Glorious Object for which we are united, and for which we

labour.

HERMAN HEINFETTER,

17, Fenchurch Street,
October l9t, 1863.

••

« •

t

<r^, .

* *■ I

il PREFACE.

for my endeavour an examination with an exclusive reference to this one point, to which,
alone y I solicit attention, and which, alone, I feel called on to explain and defend.

The information that I consider I possess, consists, in an expectation of my having
discovered the following particulars.

1st. The Punctuation employed by the Ancient Greeks.

2nd. The method of determining in all cases the character of the Sense intended to be
conveyed.

3rd. The Sense conveyed by the Insertion and Omission of the article.

For the elucidation and explanation of the above particulars I must refer my
readers to my Pamphlet entitled, ^^Rules for Ascertaining the Sense conveyed in Ancient Greek
Manuscripts,^' No one acquainted with Greek will maintain, that the possession of infor-
mation on these points is not essential to the attainment of a correct Translation; and
as I believe my views on these points to be correct, I feel bound to submit them to public
consideration.

May He, without whom nothing is Strong, nothing is Holy, be pleased to grant,
that should my views be erroneous, my endeavour may be, by His direction, a means of
exciting others to labor, and ultimately of obtaining the truth.

HERMAN HEINFETTER.
1 7, Fenchurch Street,
July 1st, 1849.

INTKODUCTION.

In the following translation I adhere, in every case^ to what is stated in the
following observations:

\st. No Greek word is translated differently to that which the Beceived Translation
or Donnegan's Lexicon authorizes.

2nd. In every case, the expression of the Translation of the Tenses of Verbs is
that which Valpy states in his Grammar to be the rendering of them ; except, as far as
my Rules may, in some few cases, to a certain extent interfere.

3rd. The Expression and Omission of the Article is made, in all cases^ to effect
the Sense ; the character of which effect is Defined and Particularized in my Rules.

4th. The whole of the Punctuation is in accordance to what according to my
Rules is expressed in the original.

5th. No transposition of words is admitted beyond what is stated in my Rules.

6th. The character of the Sense of all passages is determined by my Rules, which
particularize the marks by which to determine, whether Passages are intended to convey —
A Literal, or a Metaphorical, or other than a Literal Sense. — A Sense Definite or Indefinite.
— Limited or Unlimited. — Particular or General. — Whether Parenthetical or otherwise. —
Whether Elliptical or otherwise.

It will save the reader both time and trouble here to make a few observations,
as in this place the subjects to which they relate may be considered generally, whereas if
they were discussed in the Notes, they would require more or less explanation to remove
the effect of the particular biases and circumstances of the case connected with each particular
passage ; and more particularly am I induced here to present them, inasmuch as they are in
my opinion of great moment, having been the source of numerous 'errors, not only ^ievous
in relation to their number, but also to their extent in error.

It is I believe admitted by all Scholars, that a strict Literal Translation of Greek
into English will not produce in every case in each Language agreement in Sense. In
practice, this disagreement is corrected by a substitution in English, of that which most
nearly expresses in each particular place what is expressed in the Greek. To this I think
no one can object; but not so, when, as continually occurs, this substitution is produced
as the Actual Sense, under every circumstance, of a Word or Form of Expression: since

iv. INTRODUCTION.

the substituted Sense is as dependant on the exactness of the Particular Circumstance y as of
the Word or Form of Greek; in addition to which it should never be forgotten, that, in
such cases, it is only a Substituted Sense, that is, the nearest approach to the Literal Sense
of which the custom or usages of the two Languages will admit; hence the Substituted
Sense, independent of the Particular Circumstances, may never be regarded as a Sense of
any Word or Form of Expression. To give an example — ^The Aorist is in the present day
Translated in the Sense of the Present Tense, Draw; or of the Perfect, Have drawn ; or of
its own particular Sense, Dravm. I am quite ready to admit, that in many places the
Aorist is rightly expressed in English by the Present Tense; and in others, by the Perfect
Tense; but I am not prepared to admit, that these or any similar classes of instances,
either in relation to this or other Words and Forms of Expression, are any justification for
contending, that it is optional with the Translator, how, in all cases, such passages are to
be Translated. Thus in relation to the Aorist, whether it is in every case to be translated
in the Present, Perfect, or Aorist Sense, as the Translator may choose ; that man will never
duly comprehend the Sense conveyed by Greek, who regards the Sense as that which the
Author has not power himself to fix, but must leave to the choice and selection of him who
thinks fit to translate his work ; reducing the instruction of Almighty God, to that which
man deems if fitting it should be.

With reference to the Aorist, and my observations apply to perhaps all the Cases in
Greek in which departures of this kind are said to be left to the choice of the Translator;
the Present Sense, regarded strictly, does never express the Sense in any case that the
Aorist is used and intended to convey; and the justification for using the Present Tense in
English is not, that it expresses the Sense of the Aorist in Greek, but that in English there
is no permitted means of expressing by a single term, that which the Aorist in Greek does
express ; thus, for the Translation of John iv. 7, we have no Perfect Sense, but we have a
Present Sense, and so are compelled to Translate the Aorist in a Present Sense. A woman
of Samaria comes to draw water, see Note on it; still however our deficiency here does not
change the original Sense expressed by the Aorist, or in any way sanction our considering
that it may be regarded as justly rendered by a Present Sense, in any case, in which it is
possible by the usage of our own Language to express an Aorist Sense. This Rule should
be strictly attended to in all cases. In some cases, it is true, deficiency in our own Language
may compel us to a substitute, but that substitute can only be defended, in those particular
cases in which it is impossible with r^ard to the propriety of our own Language, to express
the Sense that is expressed in the Greek; and will in no way sanction, what has by means
of it been regularly practised, a departure from a strict Literal Sense in cases where
the requirements of our own Language do not necessitate thereto : neither will it in any

INTRODUCTION. v.

way sanction^ our regarding the Sense of the Aorist to he other than that which is strictly
its own.

Again, it may he difficult in some places to distinguish in English between \va In
order that^ and ort That; and it may also be in some places contrary to the usage of our
own Language to express such difference; but admitting such to be the case, it will not
sanction our regarding it as left to the choice of the Translator to determine, what is to
be the Sense conveyed by w^a whenever it is ' used ; it is not left to him to obscmre, if not
to pervert the Sense, as in John xiii. 34, and many other places ; and the same in
relation to many other words.

In conclusion I would observe in relation to this subject, that if out of one
hundred examples, ninety-nine are compelled by the requirements of our own Language
to be Translated in other Sense than a strict Literal Rendering would afford, it does not
sanction or justify, if the requirements of our own Language do not preclude, the
Translation of the hundredth passage in any Sense that the strict Literal Translation of
the original does not afford.

It does not appear to me that I shall infringe the just limits of a Literal
Translation, if in this and all Aiture Translations I so far depart from the Form of the
Original, in all cases not affecting the Sense, as to Translate the Forms, such as, The
Father of i«, of them, of him, Sgc. Sgc. Our, Their, His Father, 8fc. 8fc.

Having fully stated in my Tract on 'lyja-ov, the reason why a/ ^lOTia 'Itjcov should
be Translated, In the Dispensation of Jesus, I shall here only add, that in all cases I shall
hereafter so render it without further notice.

In my Tract on loJptos I have stated the reasons why icvpto? not preceded by
the Article, and used as a Distinctive Appellation, is used exclusively in relation to God;
and as I do not see the possibility of distinguishing in English between the Appellation
Lard, when used in relation to God, and when used in relation to Christ, in any way
consistent with our usage in relation to Sense and Sound, I have substituted in my Versions
for Lord, when used in relation to God and not preceded by the Article, the Appellation
Jehovah, as ensuring a more correct apprehension of the Sense, and sanctioned by the only
places in the Authorized Version translated Jehovah being in Greek expressed by /cvptos
without the Article.

My Translation is made from the Greek Text of the Vatican Manuscript alone.

The Figures between the Lines imder 500 refer the reader to the Rules. Some
of these figures are sometimes succeeded by a comma, which is followed by other figures,
these other figures point out the paragraph in the Note to the Rule that is referred
to.

vi. INTRODUCTION.

500 and above refers the reader to the notes at the foot of the page.

A Dotted Line (thus) under the printing marks the Arrangement or Government as
Irregular. See the Rules.

A line (thus) under the printin g marks an Ellipsis. See the Rules.

Italics mark an addition to, or a substitution I would propose for the Translation
in the Text which appears to me to make the Sense clearer.

The Stops are expressed as specified in the Rules.

To those who have not followed me through all my examinations, the style of
my Notes may present a Dogmatic appearance; but the Reader equally with myself derives
advantage in brevity from the Form I have adopted, viz., "Literally — Whereas Sfc.'' All
that I intend by the first of these expressions is, That in every similar Government and
Arrangement with a like Context, it will be found, without any exception, That the same
character of Sense is intended to be expressed ; and that such Sense is, in every case,
the Literal Sense of the passage. By the second of these expressions I mean. That in all
similar passages it will be found, without any exception, That the Sense intended to be
conveyed, is other than the Literal Sense; which Sense the Context determines to be that
which I have specified. In either case, I do not refer to opinion, but to invariable usage,
and so to that which admits of proof or disproof.

•

Still further to save the Reader's time I abbreviate, " Hence the Disarrangement.
Sqe Rule 321, or, 322,1" Hence &c., 321, or, 322,1.

No opinion respecting the sense of a passage is entitled to demand regard. Opinion
cannot be other than it is, human; and consequently, may be erroneous; and so, necessarily
requires confirmation for its verification. This I desire to enforce, to preclude any undue
value being attached to my unsupported observations; even should they be as worthy of
regard as many that are highly esteemed. In this desire I have not been influenced by the
number of my Emendations in each New Edition of my Publications. These Emendations,
numerous as they are, have not generally originated from the correction of the errors of
previous statements, but from inability at the time of making the statements to explain the
object of certain Peculiarities in the Greek Language, which further study has enabled me
to trace out. Opinion on this subject is justly disregarded as an absolute authority; but
the invariable Usage of Language, however minute its peculiarities may be, can never be
so disregarded; it is that, and that alone, by which the sense of every passage can be
determined .

The Reader of the following pages is not to expect that the statements they record
are transcribed in language that is consistent with the rules of English Composition. The
object sought, is to express in English words the Sense recorded in Greek, in the Peculiar

INTRODUCTION. vii.

Forms and Arrangements of expression that are proper to the Greek Language not to the
English. This is what I consider to be the distinction between a Literal Translation and a
Version. In a version, the Sense of the Greek Original is expressed in English words, in
the Peculiar Forms and Arrangements of expression that are proper to the English Language.
The disregard of this distinction has been the cause of numerous errors. If in any passage
a Variation of Form of Expression has not effected the Sense, it has hitherto been esteemed
a sufficient justification for considering, that such Form of Expression need never have any
effect upon the Sense; and yet Observation proves that such an estimate is undoubtedly
false, and has been productive of the greatest errors; all of which are to be avoided by
obtaining in the first place a Literal Translation, and then expressing the Sense of that
Translation in a Version, as by this means, the Context which authorized a Particular Form
of Greek being understood to convey a Peculiar Sense, will give no sanction for such Form
being so Translated in any other place, unless a corresponding context has existence there.
In Translating immediately into a Version, this consideration of the effect of the context
is practically always neglected.

In the present Edition I have made very great alterations, but very few of them
have been caused by the discovery of Error in my previous statements, but in a belief that
the plan I first pursued of making numerous Notes &c. &c., was so occupied with minute
details that did not materially effect the Sense, as to become not only very tedious, but even
by their number to lead to the important Distinctions and Notes being passed over unnoticed.
To obviate this, I have Omitted all the Notes at the foot of the page, except such as
appear to demand particular attention ; and have endeavoured to supply the information the
cancelled Notes conveyed by numerous examples introduced into my Rules, with a design
of pointing out the character of the effect upon the Sense produced by the Peculiar Forms
of Greek which these Notes were designed to explain.

HERMAN HEINFETTER.
17, Fenchurch Street^

Ut January, 1863.

Blessed Lord, who hast caused all holy Scriptures to be written
for our learning; Grant that we may in such wise hear them, read,
mark, learn, and inwardly digest them^ that by patience^ and comfort of
thy holy Word, we may embrace, and ever hold fast the blessed hope
of everlasting life, which thou hast given us in our Saviour Jesus Christ.
Amen.

A LITERAL TRANSLATION

OF THE

GOSPEL ACCOKDING TO MATTHEW.

500

Chaftbb I.

1. A record of generation of Jesus Christ, a son
of Dayid^ a son of Abraham^

601

2. Abraham begat the Isaac referred to. And

601 601

Isaac begat the Jacob. And Jacob begat the Judas
and his brethren.

501

8. And Judas begat the Phares, and the Zara of

601

the Thamar. And Phares begat the Esrom. And
501

Esrom begat the Aram.

601

4. And Aram begat the Aminadab. And Ami-

601 601

nadab begat the Naasson. And Naasson begat the
Salmon.

601

5. And Salmon begat the Booz of the Rachab.

601 601

And Booz begat the Obed of the Buth. And Obed

• •• •••• ••••••••

begat the Jesse.

•••••••• 501

6. And Jesse begat the David that is king. And

601

Dayid begat the Solomon of the wife of the Urias.

601 601

7. And Solomon begat the Boboam. And Boboam

601

begat the Abia. And Abia begat the Asa.

601 601

8. And Asa begat the Josaphat. And Josaphat

601

begat the Joram. And Joram begat the Ozias.

501 601

9. And Ozias begat the Joatham. And Joatham

- 601

begat the Achaz. And Achaz begat the Ezekias.

500. A record of generation ofJeaut. Had this been a com-
plete and perfect record, I haye no doubt, but that the Article moot
naye been expressed before the word Generation j its omission
therefore marks it as incomplete. Probably it records only the
names of those in the line of the genealogy, that are immediately
connected with a particular occurrence, either relating to some
Historic &ct, or to some regular measure of time ; hence y. 17 **Ibr
aU ike generatione here recorded^" otherwise to what does the word
I^ there rdate? and why is the Yerb, Afm^ ttnitted, unless it
be to shew, that the Literal Sense is' not intendtod to be oonyeyed.

501. Ahraham he$at the leaae. LiteraUy, He did eo hy hi$

601

JO. And Ezekias b^at the Manasses. And Ma-

601 601

nasses begat the Amon. And Amon begat the Josias.

11. And Joaiat begat the Jechonias and his
brethren, about the transportation for Babylon.

12. And after the transportation for Babylon,

601 609 601

Jechonias begets the SalathieL And Salathiel

••••501

begets the 2iOrobabel.

601 60« ^ 501

13. And Zorobabel begets the Abiud. And Abiud
begat the Eliakim. And Eliakim begat the Azor.

601 601

14. And Azor begat the Sadoc And Sadoc begat

601

the Achim. And Achim begat the Eliud.

601 601

15. And Eliud begat the Eleazar. And Eleazar

601

begat the Matthan. And Matthan begat the Jacob.

16. And Jacob begat the Joseph that is husband
of Mary, of whom, Jesus that is called Christ was
begotten.

17. I say a record. For all the generations here

600

recorded from Abraham, to David, fourteen genera-
tions are, and from David, to the transportation for
Babylon, fourteen generations are, and from the
transportation for Babylon, to the Christ, fourteen
generations are.

60S

18. Now the birth of the Christ even Jesus thus

own intrintic power ; hence Ac., 822,1, the Sense intended beng, Se
W€U the inttmment of begetting,

502. Jechoniae hegete. It is worthy of remark that here and in
the two following cases, the Yerb is in the Present Tense ; whereas
in •& the other cases it is an Aorist, Begat. Will this help to ex-
plain any of the diffiooltiee that arise from the Omissions in the list
of these genealogies.

60S. Ifow the birth ife. Had this birth of Jesus, been like other
men'i^ the oonmenoement of his existence, I see no reason for the
IHeamrangemnd here, the oooasion of which I consider to be intendi^
to admit of his haying had a prerious existence; hence &o^8ai.

B

10

MATTHEW 11.

'I

it was existing, she was found with a child haying,

495

'60S

with a spirit holy i e without blemish to her re-
putation, after his mother Mary having been espoused
to the Joseph, before when, them to have come
together.

19. And Joseph her husband just existing,
and not willing her to have made a public example
of, he was minded privately to have put away
her.

20. But these things by him having been medi-
tated on. Behold an angel of Jehovah, in a dream,
was made to appear to him, saying, Joseph, son of
David. Thoii shouldst not have feared to have taken

ftlO

Mary thy wife. For that that was conceived in her,
with a spirit holy i e without blemish to her reputa-
tion, it is.

21. And she shall bring forth a son, and thou
shalt call his name Jesus. For he shall save his
people, from their sins.

22 And all this hath happened, in order that it
should have been fulfilled, that that was spoken of
Jehovah, by the prophet^s declaring.

23. Behold the virgin in womb shall have and
bring forth a son, and they shall call his name

899,9 614

Emmanuel, which being interpreted is, with us, the
God.

24. Then the Joseph having been raised from the

616

sleep, did, as the angel of Jehovah commanded him,
and received his wife,

25. yet was not knowing her. Until she brought
forth a son, and he called his name Jesus.

Chapter II.

496

1. Now behold wise men, from eastern countries,
came to Jerusalem after the Jesus having been bom

606. Withoui blemish to her reputation. Had the Holj Spirit
here been referred to, the Article must haye been expressed both
before the word Spirit and Holy. See 482.

610. For that that vhu conceived in her. Literally, In theordi'
nary manner of conception ; whereas Ac., T^at which reeuUa to her
ae conception; hence &c., 821.

611. With a spirit holy. Altho*, in my opinion, Almight/ God
does not here record, that Mary conoeiyed by the immediate power
«f the Holy Spirit, what is recorded, does not admit of other expla-
nation.

in Bethlehem of the Judea, in days of Herod the
king, saying,

2. where exists he that was bom king of the Jews.

516

For we have seen his star, in the east, and came
to have worshipped him.

3. Then Herod the king having heard, he was
troubled, and all Jerusalem, with him,

4. And having gathered together all the chief

priests and scribes of the people, he was demanding

of them, where the Christ is to be bom.

••• 494

5. And the assembly said unto him, in Bethlehem

of the Judea. For thus it hath been written bv
means of the prophet,

6. and thou Bethlehem a land of Judah. By no
means least thou existest among the princes of
Judah. For out of thee, a governor shall come, who
shall rule my people the Israel.

7. Then Herod privately having called the wise
men, he enquired diligently of them the time that

518

the apparent star is visible,

8. And having sent them, to Bethlehem, he said,
having been gone, search diligently for the young
child. And when ye should have found, bring word
again to me, that also I having come, I shall worship
him.

9. Then they having heard the king, they were
gone, and lo the star which they saw in the east,
was going before them. Till having come, it stood,
over where, the young child was existing.

10. And having seen the star, they were rejoiced
with joy exceeding great,

11. and having come into the house, they saw
the young child, with Mary his mother, and having
fallen down, they worshipped him, and having opened

514. With ns. Observe, the Preposition employed is not
aw.

516. As the Angel commanded him. This is intended to be
miderstood, As in his dream it appeared that the Angel commanded
him ; hence kc., 821.

516. His Star. Literally, That which is his own; whereas &c.,
That which is connected with him; henoe &c., 321.

517. The Israel. Ohserre, the Article is expressed.

518. That Star. Obserre^ no Artide is expressed.

MATTHEW III.

11

their tremnites^ they presented iinto him gifts, gold,
and frankincense, and •myrrh,

li. but having been warned of Grod in a dream

333

not to have returned to Herod, through another way,
they departed to their coimtry.

13. And behold an angel of Jehovah, in a dream>

4W \

appeared to the Joseph after their having departed,
for their country, saying, having arisen, take the
young child and his mother, and flee into Egypt,
and be there, imtil perhaps, I should have declared
to thee. For Herod is about to seek the yoimg

881

child in respect of that it should have destruction.

14. And the Joseph having been aroused, he took
the young child and his mother by night, and de-
parted into Egypt.

15. and was existing there until the death of
Herod, in order that it should have been fulfilled,
that that was spoken of Jehovah, by means of the
prophet's declaring, out of Egypt, I have called my
son.

16. Then Herod having seen, that he was mocked
of the wise men, was exceeding wroth, and having
sent forth, he slew all the young children that were
in Bethlehem, and in all the coasts of it, from two
years old and imder, according to the time, which he
diligently enquired of the wise men.

1 7. Then it was fulfilled, that that was spoken by
Jeremy the prophet* s declaring,

18. a voice, in Rama, was heard, weeping and great
mourning, Rachel lamenting her children, and was
not desiring to have been comforted, because they
exist not.

19. But behold an angel of Jehovah appears in a
dream to the Joseph in Egypt after the Herod
having died,

20. saying, having arisen, take the young child
and his mother, and go into the land of Israel. For

626. Saving heem warned of Ood in a dr§am^ that ike pro-
phff* dselarathn migki he fiilfilUd, The aigument of the Be-
eeiyed Translation is cuitoub. It represents Joseph being through
§mt diiobedient to God, in order that the prophet's declaration

they have died, that seek the life of the young
child.

21. Then the Joseph having arisen, he took the
young child and his mother, and came into the land
of Israel.

22. But having heard, that Archelaus reigns in
the Judea, in the room of his father Herod, he was
terrified thither to have gone. And having been
warned of God in a dream, he turned aside into the
parts of the Galilee,

23. and having come, he dwelt in a city being

590

called Nazareth, so warned ^c. that it should have
been fulfilled, that that was spoken by means of the
prophets, that a Nazarene he shall be called.

Chapter III.

1. Then in those days, John the baptist came,
preaching in the wilderness of the Judea.

2. saying, repent. For the kingdom of the hea-
vens hath drawn near.

329,9

3. For this he that was spoken of by Esaias the pro-

phet^s saying is, a voice of crying, in the wildemessj
• • 4g8

prepare the way of Jehovah, make straight his paths.

4. And he the John was having his raiment, of
camels hair, and a leathern girdle, about his loins.

399,3

And his meat locusts and wild honey was.

5. Then there was going out to him, Jerusalem
and all the Judea and all the region of the Jordan,

6. and were being baptized in the river Jordan,
by him, confessing their sins.

7. But having seen many of the Pharisees and
Sadducees coming to the baptism, he said unto them,
O generation of vipers, who warned you to have fled
from wrath that is about to come.

697

8. Verily bring forth fruit worthy of the repen-
tance you profesSy

9. for ye should not have imagined to say for

598

yourselves, we have a progenitor the Abraham. For

might be fulfilled. Is this the Theology of light or of cUrk-
ness?

527. The repentance. Obserre, the Article is expressed.

528. We have ^c. Literally, We aotuall^ deecend from him;

12

MATTHEW IV.

I say unto you^ that the God is able of these stones
to have raised up children to the Abraham.

10. Verily now the axe, at the root of the trees,

SSS

lies. But every tree not bringeth forth good firuit,
is cut down^ and into a fire, is cast,

11. I verUy baptize you, with water, upon repen-

tance. But he that is after me coming, mightier

8as,2

than I he exists, of whom worthy I am not the shoes

528,i** •••

to have borne, he will baptize you, with a spirit

4»»

holy i e freed from guilt, even with brilliant light i e

even Divinely illuminated,

12. of whom the fan is in his hand, so he will
thoroughly purge his floor, and gather his wheat,
into his gamer. But the chaff he will bum with
fire unquenchable.

13. Then the Jesus came firom the Galilee, to the

381

Jordan, unto the John, in respect of that he should
have been baptized by him,

14. But the John was forbidding him, saying, I
have need, of thee, to have been baptized, and thou
comest to me.

15. And the Jesus having answered, he said unto
him, yield up now. For in this manner becoming it

3SS

exists in us to have fulfilled all righteousness. Then
he yielded up to him.

16. And the Jesus having been baptized straight-

whereas &c., W9 are authorized to claim him <u our parent; henoe
fto., 321.

528,1. He will baptize you. Literally, HevfiU actively enforce
reception; whereas &c. Fcueive, He wUl enable you to obtain it;
henoe &c., 821. See Luke 536.

529. I have need. Literally, I feel a want ; whereas &c., It is
more tuitablefor me to be baptized by thee ; hence &o., 321.

530. And W€u led into the wildemese under the tpirii. The Article
before the word SjfnrU is employed when there can be no doubt
that the reference is To the tpirU of a living man, see John zi. 33.
The Preposition that is here used marks that the relation between
the parts of the sentence is A natural relation; and as we learn
from Luke ir. 1, That Jesus was not Actually but only Metaphor-
iedUy led into the wHdemess, and that this, by the Preposition there
used, was not an effect produced by A relation that is natural, the re-
lation indicated being that of Inferiority or subordination. He weu
led subject to, that is. In imagination ; which Sense, as is also the
use of the Preposition employed, is, I beUeye, incompatible with the
expression of tne Sense of the Authorized Version. In St. Matthew
however the Arrangement of the words **And was led," should be
Regular, as the Natural Selation of that which follows is either By
the Spirit, See Luke ii. 27, or. In the spirit i e the Imaaination.

I kare it to those, who maintain the oorreoineM 01 the Sense of
the Authorized Version, to explain the manner in which what is
there asserted can be correct, and also the declaration, Ood tempteth
no man.

way went up out of the water^ and behold the heavens

were opened, and he perceived a spirit from Gk)d

499
descending gently yet sensibly as if t^ were a dove

lighting upon him,

493

17. and behold, he perceived a voice, from the

SS9,9

heavens, declaring, this my son that is beloved is,

with whom, I was well pleased.

Chafteb IV.
498

1. Then Jesus was led up into the wilderness,
680 y\

imder i e in the spirit i e imagination, to have been

tempted under the devil,

531

2. that he having fasted forty days and forty
nights, at last was hungry,

3. that he that tempts having come said unto
him, if a son thou existest of the God, command, in
order that these stones bread should have become.

639

4. That the Jesus having answered, he said, it hath

been written, not by bread alone, the man shall

333
live, but by every word proceeding out of the mouth

of God.

490

5. That the devil taketh up him, into the holy

city, and sits him, on the pinnacle of the temple,

6. and says to him, if a son thou existest of the
God, cast thyself down. For it hath been written,

633

that he will give charge to his angels, concerning
thee, so that with hands, they will bear up thee.

681. That ^. I think what is here stated is intended to be
understood, as that which presented itself to our Blessed Lord's
imagination, as described in the preceding yerse, expressing in strong
language a requirement of nourishment.

632. That the Jesus having answered ^c. It is worthy .here of
particular notice, that AffirmatiTe declarations in H0I7 Scripture,
that things did so happen, or that things were so spoken Sfc, are not
designed to express that no more than what is recorded did trans-
pire, but only that that which is recorded had an actual and literal
existence. Thus St. Luke ir. 4 represents our Blessed Lord here
answering only this. That not by bread alone the man shall live, but
by every word of Chd, This yerily our Blessed Lord did say,
but we find from the record here that ho not only said this, but
also more than this, his full words being, Not by oread alone the
man shall live, but by every word proceeding out of the mouth of
Ood. In like manner, we are not required to belieye that Jethro in
parting with his son-in-law Moses spoke to him no other words
than, Gfo in peace. Also compare Matt. xxiy. 20 with Mark xiii.
18. Also Matt. XX. 29-34. Matt, xxyii. 44. Mark x. 46-62 with
Luke xyiii. 36-43. See Note 860.

632,1. Obserye it is, And he sits him, not. On a pinnacle, but.
On the pinnacle of the temple,

683. He will give Ac, Literally, Specifically command the
angels f whereaa Ac., Ood wiU take care of him; hence Ac.,
321.

MATTHEW V.

13

Lest at any time thou shouldst have dashed agamst

a stone thy foot,

498

7. the Jesus said unto him again i e in answer,
it hath been written, thou shalt not tempt JehoTah
thy Qrod.

8. Again i e further, the devil taketh up him, into

an exceeding high mountain, and sheweth him all

the kingdoms of the world and the glory of them,

534

9. and said to him, all these things I will give

unto thee, if having fallen down thou shouldst have

worshipped me.

498

10. That the Jesus says to him, depart Satan.

; 6S«

For it hath been written, thou shalt worship Jehovah

ISA

thy God, and thou shalt serve him only.

11. That the devil yielded up him, and behold
M7 • •

angels came, and were ministering unto him.

12. Then having heard, that John was cast into
prison, he departed into the Galilee,

13. and having left the Nazareth, having come,
he dwelt in Capernaum the maratine, on borders of
Zabulon and Nephthalim,

14. In order that it should have been fulfilled that
that was spoken by Esaias the prophet^s saying,

15. land of Zabulon, and land of Nephthalim, a
journey by sea, over the Jordan, Galilee of the
gentiles,

ft38

16. the people that sit in darkness, a great light

5S8

saw, even a light sprung up to them that sit in
region and shadow of death,

17. from that time the Jesus began to preach and
to say, repent. For the kingdom of the heavens
hath stood up,

18. and walking by the sea of the Galilee, he saw

584. I wUl gine wnio ihee, lAteraiilj, Tkom shalt pertonali^ pot-
Mts ikem s whereas &c., T^kou shali possets the control cmd power
over them; henoe Ac., 821. In like manner, Lukeiy. 6. It h<iih
been delivered unto me^ that ia^ I am permitted to exercise U.

685. Thou shalt worship Jehovah thy Ood. Litearallj, Thou
Satam ehaU do «o; whereas &c., This is the infunetum Ood has
ginen ««, Thou who art my children shalt worelup 4*0. ; henoe &c.,
821.

587 And behold angels came. It is not for me to determine in
what manner this passa^ is to be understood diiRBtvnt to what it
Idtarallj eipresses ; it is dear that some other than the Literal
Seoie is intended to be oonyejedi it majbe, that the Angels or

two brethren, Simon that is called Peter, and An-
drew his brother, casting a large fish net, into the
sea. For fishers they were,

19. and he saith unto them, come after me, and
fishers of men I will make you.

20. And the men straightway having forsaken the
nets, they followed him,

21 and having gone on from thence, he saw other
two brethren, James the of the Zebedee, and John
his brother, in the ship, with Zebedee their father,
mending their nets, and he called them.

22. And the men immediately having left the
ship and their father, they followed him,

23. then he was going about through all the
Galilee, teaching in their synagogues, and preaching
the gospel of the kingdom, and healing all manner

333 838 ^

of sickness, and all manner of disease, among the
people,

24. and his fame went throughout all the Syria,

833

and they brought unto him all the sick having
divers diseases and torments, being bound by pos-
sessing devils, or being lunatics, or paralytic, and he
healed them,

25. and great multitudes followed him, people
from the Galilee, and Decapolis, and Jerusalem,
and Judea, and beyond the Jordan.

Chapter V.

1. And having seen the multitudes, he went up

into the mountain near to Capernaum, See iv. 13,

495
and his disciples came after his having set,

2. and having opened his mouth, he was teaching
them, saying,

8. blessed the poor among you in the spirit t e

Messengers of God that at that time came and ministered to our
Blessed Lord, were mental peroeptions vouchsafed to Jesus of the
power, presence, protection and comfort of his Heavenly Father.

See Bule 822,1.

688. A great light saw. Literally, It was such to them; where-
as &c.. Such it would result to man; hence &c., 822,1.

639. Fishers of men I wiU make gou. LitcraDv, J will com-
pel gou to be ; whereas &c., I will enable gou to be; hence &c., 321.

641. The spirit. Had the Sense here been. That those who are
poor in spirit are blessed, the Article would not have been expressed
before the word spirit. The Holy Spirit cannot here be referred

14

MATTHEW V.

649

gpiritttal state are, in that the kingdom of the hea-
vens exists for i e open to them,

4. blessed those of you that mourn are, in that
they shall be comforted,

5. blessed the meek among you are, in that they
shall acquire as by inheritance the place they fill on
earth,

6. blessed those of you that hunger and thirst

6S7

after the justification they acknowledge are, in that
they shall be filled,

7. blessed the merciful among you are, in that
they shall obtain mercy,

544

8. blessed the pure in the heart among you are,
in that they shall see the God,

9. blessed the peace makers among you are, in
that they sons by God shall be called.

10. blessed those of you that have been persecuted
on account of righteousness are, in that the kingdom

548

of the heavens exists for t e open to them, blessed ye
;545

t e Christians exist.

11. When they should have reviled you, or per-
secuted, or have spoken any evil, against you, being
false, on account of me, rejoice and be exceeding
glad,

12. for great your reward in the heavens is. For
so they persecuted the prophets that were before you,

8SS»9

13. ye the salt of the earth are. But if the salt

540

should have been rendered insipit, by what, shall it

to, as the word HoUf is not expressed ; hence my Faraplirase. I
consider Poor here is not confined to the absence of Wealth,
bat includes those that haye lost ReputaUon, cmthority, pouter

642. Are, In mj opinion, the Auxiliary Yerb is never un-
intentionally omitted. I am of opinion that generally, if not always,
it determines that the Sense int^ded to be conreyeid is other tlum
the full Sense of the sentence with which it is connected ; thus here,
The poor are not blessed, but they are assured that they may
obtain a blessing, I%ai the kingdom of heaven has been opened
to them; hence in my opinion the omission of the Auxiliary
Verb.

543. The kingdom of the heavene ^e. Literally, Hke Kingdom
of their heaven exist* ; hence &c., 821.

544. Pwre in the heart. Pure in heart means. That the heart
has never been deflledy the Sense here intended to be conyeyed is,
Pure in the heaH referred to, that is, pure in their present stale of
heart, hence the expression of the Article.

545. Stop. Mat. y. 11, is not, Blessed ye are when men shall
revile you, but, it is, Te are blessed. When men shall revile you
r^ciees hence the Manor Stop. See Bule 170.

546. Bntif the S<M should have been rendered insipU. Literally,

be made salt, for nothing, it avails for the future

except having been cast out to be trodden under foot

by the men it should have salted,

sn.a

14. ye the light of the world are, a city is not

able to have been hid upon a hill being set.

15. And they do not light a candle, and put it,
under the bushel i e the extinguisher of it, but in the
candlestick of it, and it giveth light unto all that are
in the house.

16. Thus shine your light, before the men you
teach, that they should have seen your good works,
and glorified your father that is in the heavens.

17. / say, glorified your father. Ye should not

648

have thought, that I came to have destroyed the law
or the prophets, I came not to have destroyed, but
to have fulfilled.

18. For verily I say unto you, until if possible,
the heavens and the earth should have passed away,
one jot or one tittle should not have passed from
the law, until if possible, every thing should have
been fulfilled.

19. Therefore whosoever should have broken one
of these commandments that are least, or should
have taught thus the men they teach to do, least he
shall be called in the kingdom of the heavens. But
whosoever should have done and taught, this man
great shall be called in the kingdom of the heavens.

20. / say do and teach. For 1 say unto you, that

Actively compelled to become so ; whereas &c. Passive, Should have
undergone such a change; hence &o., 822,1.

548. Think not that I came to destroy the law or the prophets.
It is a sad mistake to understand these words of our Blessed Lord,
to be a declaration, that he came not to terminate, or put an end to,
the obligation of man to yield obedience to the Law or the Prophets;
since his words do not import any such Sense. The true Sense of
what he declares, consists in the difference that exists between.
Destroying and J^lJUling ; each of them implies in this passage, a
termination of that to which they refer. Destruction implies, an
abrupt termination of that which is destroyed, before the time of
being complete ; Fulfilling implies, a completion of every thing con-
nected with that which is terminated, prerious to its termination ;
hence Christ came not to destroy, but to fulfil, both the Law and
the Prophets.

549. One jot or one tittle should not have passed. Literally,
This has reference to material substance ; whereas &c has reference.
To mental obligation to obey ; hence &c., 822,1.

550. Every thing should have been fSilfiUed. Literally, The
entire Law must be fulfilled before any part of it is abrogaied;
whereas &c., Nothing in the whole law AdU be abrogated uniiil it
has beenJkyUled ; henoe Ac, 822,1.

MATTHEW V.

15

unless your righteousness should have increased
more than the Scribes and Pharisees^ ye should not
have entered into the kingdom of the heavens,

21. ye heard, that it was said by the ancients,
thou shalt not kill. And whosoever should 'have
killed, in danger he shall exist by the judgment
awarded to him.

22. But I say unto you, that each that is angry
with his brother, in danger he shall exist by the
judgment that shall be awarded to him. And whoso-
ever should have said to his brother, Raca, in danger
he shall exist by the counciPs edict. But whoso-
ever should have said, O fool, in danger he shall
exist as regards the place of the devouring flame.

23. Therefore if thou shouldst bring thy gift, to
the altar, and there thou shouldst have remembered,

551

that thy brother hath something, against thee,

24. leave there thy gift, before the altar, and go
away, first, be reconciled to thy brother, and then
having come, oflTer thy gift,

25. be, having a favorable disposition toward thine
adversary quickly, whilst thou existest with him, in

659

the way. Lest at any time the adversary should
have delivered thee to the judge, and the judge to
the officer, and into prison, thou shalt be cast.

26. Verily I say unto thee, thou shouldst by no
means have come out thence, till possibly, thou
shouldst have paid the uttermost farthing,

651. T^ hrother haih tamethinff. Litenllj, Thi* is eonflmed to
ajutt cause of offence ; whereas &o., Intended to include offences of
evety description, whether just or unfust; henoe &o., 822,1.

662. Thine eye that is right ca/uses. Literally, The active cause ;
whereas fto., The passive instrument ; henoe &c., 322,1.

653. And not all thy body should have been cast into heU. If
the bodj perishes in the graye, and the Soul is destroyed in hell, the
Disarraityefnent here is quite necessary. See Rule 322,1.

664. And he that married any one having his wife having been
put away. To express the Sense of the Authorized Version, the Mas-
culine Participle should haye been in the present tense, and the
Article ought to haye been expressed before the Feminine Participle,
these Omissions in my opinion determine the Sense to be as in the
Paraphrase. The cause of the Disarrangement is to show that what
ii specified is not to be understood without Limitation, A man
hamngput away his wife does not necessarily commit adultery in
marryina another woman, he does so only so long €U his first wife
Uoeth; hence the Disarrangement to mark Bestriction. See Bule
821. See Note to Mark x. 11.

666. Saving for a cause of fornication. It is a Bule in Oreek,
thai if a Limitation be expressed in the first Clause of a Sentence,

27. ye heard, that it was said, thou shalt not
commit adultery.

28. But I say unto you, that each man that looks
upon a woman, with the desire to have lusted with
her. Already he committed adultery with her, in
his own heart.

569

29. So if thine eye that is right causes to fall
thee, take out it, and cast from thee. For it is
profitable for thee, in order that one of thy members

563

should have perished, and not all thy body should
have been cast into hell,

569

30. or if thy right hand causes to fall thee, cut
off it, and cast from thee. For it is profitable for
thee, in order that one of thy members should have
perished, and not all thy body, into hell, should have
gone away.

31. Also ye heard that it was said, whosoever
should have put away his wife, give to her a writing
of divorcement.

32. But I say unto you, that every one that puts
away his wife, saving for a cause of fornication,
causeth her to have been debauched, and he that

564

married any one having his wife having been put

655

away saving for a cause of fornication, he com-
mitteth adultery.

33. Again, ye heard, that it was said by the

555,1

ancients, thou shalt not swear falsely. But shall
perform imto the Lord thine oaths.

that Limitation extends oyer the second, although it be not ex-
pressed in the second Clause, hence Bom. ir. 8 Ac., Abraham
believed Ood, and it was counted unto him for righteousness. Now
to him that worketh, not, to any extent, but, so as to count onto
him for righteousness, is the reward not reckoned of grace, but of
debt. But to him that worketh not, not, not at all, but so as to
count unto him for righteousness, but believeth on him that justifi'
eth the ungodly, his faith is counted for righteousness. Hence my
Paraphrase here. Saving for a cause of fornication, is absolutely
necessary. See Note 589 to Corinthians. The passages of Holy
Scripture that treat on this subject are as follows. Matt t. 32 and
xix. 9, Mark x. 11, Luke xtL 18.

Both the passages in St. Matt, have reference to the entire cause
of separation in this world of Man and Wife, whether by God
immediately or by Man permissiTcly. St. Mark and St. Luke hare
reference alone to the causes of their separation permitted to be
exercised by man ; and henoe here the case of fornication is not
mentioned, God haying commanded that, in the Mosaic Law, to be
punished with death.

556,1. Thou shalt not swear. Obserye. This and all that
follows has reference to the aotive act of speaking oaths, but there

16

MATTHEW V.

34. But I say unto you not to have sworn at all,
neither by the heaven, for a throne it exists of the
God,

35. neither by the earth, for a stool it exists for
his feet, neither by Jerusalem, for a city it exists of
the great king,

36. neither by thy head, thou shouldst have sworn,

333

for thou art not able one hair white to have made
or black.

37. Thus your communication shall exist, yea, yea,
nay, nay. For the exceeding of these, of the evil
character, it exists,

601

38. ye heard, that it was said, an eye, for an eye,
and a tooth, for a tooth.

39. But I command you not to have stood in
opposition by the evil that has been done to you, but
whosoever shall smite thee, on thy right cheek, turn
to him even the other should retaliation be the only
obstacle to thy so doing.

40. And yield to him even the cloak that wishes
thee to have been judged even thy coat to have
taken if such conduces to his welfare,

is no prohibition against the passiTe act of being sworn, Tkou shalt
not be 9wom or take an oath ; and thenremembor, That our Blessed
Lord was sworn bj the High Priest.

556. Ye have heard that it toeu said an eye for an eye and a
tooth for a tooth. The following obserrationB 1 ooteaned.prineip€Uly
from a learned Jew, Dr. Benisch, at one of the Meetings of the
Anglo Biblical Institute of which he was a Member. He contended
that Christians mistook the teaching of our Blessed Lord in this

5 lace, that our Blessed Lord did not here teach, that the Law of
Coses enjoined its disciples to require, An eye for aneye^ a tooth for
a toothf and a ecratehjor a ecrateh, that doctrine might at the time
of our Blessed Lord hare been enforced through Man's corruption
of the Mosaic Ordinance, but the Ordinance enjoined no such thing.
It was not designed as an Injunction which Man was to follow in
the regulation of his actions. Moses was promulgating a Principle
on which the laws of Man were to be based ; laying down to the
Magistrate the extent of penalty for an injury done, which under no
droomstances he might exceed ; it was not prescribing the course
to be followed, but the limit that might not be exceeded ; and hence
our blessed Lord in condemning the following of this precept did
in no respect condemn it in relation to the object for which if was
instituted in the Law of Moses. In no case did the Law compel
the injured man to require an equiyalent injury, and in no case do
we read of such a requirement haying been eoibroed by any one,
and there is no injunction in the Law, that prerents the injured man
from roceiring anything that he may regwd as an equiyalent for
lus injury, tmtt docs not exceed the limit aboye specified. This
Mosaic Ordinance thus regarded is not opposed to, but accords with
the Ordinances of the New Dispensation.

It must not be oyerlooked by us, that Usually if not Inyariably
when our Blessed Lord refers to anything in the Sacred Beoords,
he does not state, Te heard that it hath been stud, but. It hath been
written; neither should it be oyerlooked, that yeiy many of the
Injunctions here condemned by our Lord are nowhere to be found
in the Record of Moses.

41. and whosoever shall compel to go thee one
mile, go with him two,

42. give to him that asketh of thee anything that
will benefit him, and thoa shouldst not have been
turned from him that wishes troixx thee to have
borrowed wtiat will conduce to his good,

43. ye heard, that it was said, thou shalt love thy
neighbour, and hate thine enemy.

44. But I say unto you, love your enemies, and
pray for them that persecute you,

668

45. that sons of your father that is in the heavens

669 ;*

ye should have been, for he rises his sun, on evil

and good persons, and sends rain on just and unjust

persons.

46. For if ye should have loved them that love

600

you, ye have a recompence, is it not indeed the
publicans the same thing do,

47. and if ye should have saluted your brethren
only, what thing exceeding do ye, is it not indeed
the gentiles the it do.

83S,S

48. So acting ye perfect in this respect will be, as

•8«a,2

your father that is heavenly perfect he is,

556,1. But whosoever shall smite thee on thy right cheek tnm
to him even the other. This Injmiction is adyanced in elucidation
of the Proposition contained in the first part of this yerse, namely.
But I command you not to have stood in opposition by the evil that
has been done ; and consequently is restricted to thftt to which the
proposition hais relation, nan^dy, To the prohibition of retaliation ;
and hence the true Sense of Uie passage is to this e£foct. Whosoever
shall smite thee on thy right cheeky shouldst thou haye no other
object than retaliation to aJTect thine action, then turn to him the
other cheek also. This restricted Sense is that which is the Literal
Sense of the passage, and consequently the Arrangeinent should not
be and is not Irregular ; and although at first sight it appears to
correspond with Luke yi. 29, examination will show that such is not
the case. Luke yi. 29 is not adyanced to elucidate the in-
admissibilitr of retaliation, but what Christians are required to
submit to K>r the accomplishment of good, although they are to
regard it as a Woe^ when men shall de(£ure that they Christians are
good ; but this Sense is not the Literal Sense of tne passage, but
a Second, that is a restricted Sense, and hence the Irregular Arrange'
misint should be and is employed.

557. But yield to him even the cloak. (See preceding Note, and
Note 571 in St. Luke.) Literally, In all cases we are to do what is
here specified ; whereas &c.. We are to do it in every ccue only when
it conduces to the weffare of our brother; hence &c., 321.

558. That sons of your Father that is in the heavens ye should
hone been. Literally, Pefforming the thing specified ye of necessity
shaU be sons; whereas &c., Unless pefforming the thing specified ye
cannot be sons ; hence &c, 321.

559. He rises his sun. Literally, Se makes his sun move;
whereas Ac, He grants to each the bimejit of his sun; hence &e.,
821.

660. Tehavea recompense. Literally, Tedorealite; wheveas
Ac., Te earn secure ; hence Ac, 881.

MATTHEW VL

17

Chapteb VI.

1. take heed your righteousness not to do before
the men who see you act for the obfect to have been
seen by them. For if not truly ye act, ye have not
a reward^ of your father that is in the heavens.

2. Therefore when thou shouldst do an aim. Thou
shouldst not have sounded a trumpet before thee^

503

as the hypocrites do in the synagogues and in the
streets, that they should have been glorified by the
men that see them. Verily I say unto you, they
obtain their reward.

408

8. But let thy left hand not take cognizance of
after thou doing an aim, what thy right hand doeth,

4. that thine aim should exist among the things
hidden to man, and thy father that sees into the
things hidden to man, he will reward thee,

5. and when ye should pray, ye shall not exist, as
the hypocrites that love in the synagogues and in the
comers of the streets, having stood to pray, that it
should have been made apparent to the men that
pass by. Verily I say unto you, they obtain their
reward.

6. But thou when thou prayest, enter into thy
closet, and having shut thy door, pray to thy father
that is among the things hidden to man, and thy
father that sees into the things hidden to man, will
reward thee,

7. And praying. Ye should not have made foolish
repetitions, as the heathen. For they think that for
their much speaking, they shall be heard.

8. But ye should not have been like unto them.

662. Je have not a reward. Literally, One untrue act cute off
all reward ; whereas Ac., The ad not truly petformed is not re-
warded; hence &c., 821.

663. Am the hypoeritee do. Literally, M those acknowledged to
hear the name of hypocritee do ; whereas &o., As men do^ who by eo
doimg^ prow themselves to he hypocrites i henoe &c, 822,1.

664. Te have need. Literally, Absolute want; whereas &c..
What is desirable; hence &o., 821.

666. Oive to us ^c. Literally, As an absolute donation: where-
as fto., 8o order that we may possess it ; henoe &c., 321.

666. Askd thou wouldest not have brought us into temptation.
The BeoeiTed Translation of this passage. And lead us not into
temptation^ I can in no way sanction ; or in relation to the ex-
plication of it by Ckmunentators, can I state, that in my opinion any
of them haTe succeeded in renderuiff the petition here made, other,
than a direct request of that which we are commanded in other
portions of Holy Scripture to beUere, has not, and cannot har^

For the (Jod that is your father hath perceived, of what
ye have need, before the act, you to have asked him.

9. Therefore thus pray ye, O father of us that is
in the heavens, be esteemed as holy thy name,

10. come, thy kingdom, be done thy will, as in
heaven, so on earth,

505

11. give to us our bread that is sufficient for
support to day,

12. and forgive us our debts, for even we forgave
our debtors,

5M

13. and thou wouldest not have brought us, into
temptation by witholding from us thy favor, therefore
deliver us, from the evil we have incurred, by for-
giving us our debts,

14. For if ye should have forgiven the men that

trespass against you their trespasses, your father that
6fi7

is heavenly will forgive also you.

15. But if ye should not have forgiven the men
that trespass against you their trespasses, neither

508

your father will forgive your trespasses.

16. Moreover when ye should fast. Be not, as
the hypocrites of a sad countenance. For they dis-
figure their own faces, that they should have ap-
peared to the men that see them, fasting. Verily I
say unto you, they obtain their reward.

17. But thou fasting, anoint thy head, and wash
thy face,

18. that thou shouldst not have appeared, fasting
unto the men that see thee, but unto thy father that is
among the things hidden to man, and thy father that
sees into the things hidden to man, will reward thee.

existence. Ood tempteth no man. We may pray to God to keep
us from the temptations that are presented hy our own eril desires,
or hy those of others, or hy the natural occurrences of life ; but
not, ThtU He leads us not into temptation.

The true Translation of this passage as stated aboTC, shews it to
be a second Argument that we urge in presentingour requests to
Almighty God, To forgive us our debts or sins. We urge him to
forgiye us, 1st. Because we forgive our debtors^ and 2ndly. Because
he would not bring us into temptation^ by permitting us to abandon
ourselves to an evil course, through d^air of obtaining pardon
for the past.

667. Your Father that is heavenly wUl forgive also you. Liter-
ally, Fou that I am addressing ; whereas Ac, AM you who so act ;
hence &c., 321.

668. Your father wiU not forgive your trespasses. Literally,
Under any circumstances; whereas &c., 8o long as ye wiU not

forgive ; hence &c., 322,1.

18

MATTHEW VIL

870

19. Treasure not up to you as an excellence trea-

570

sures^ upon the earth. Where moth and rust cor-

870

rupts, and where thieves break through and steal.

20. But treasure up to you as an excellence trea-

670

sures, in heaven. Where neither moth nor rust cor-
rupts^ and where thieves do not break through nor
steal.

21. For where thy treasure exists. There thy
heart will exists

22. the light i e the direction of the body thine
eye is » ^ effects. Therefore if thine eye clear should
exists all thy body enlighten i e rightly directed will
exist.

23. But if thine eye corrupt should exist, all thy
body dark i e mis-directed will exist. Therefore if
the light i e the direction that is in thee darkness i e
mis-direction exists, the darkness i e the mis-direction
of you how great it is,

24. no one is able two masters to serve. For

•••••571 57«

either he will hate the one, and love the other, or

••57S ^ 67S

he will hold to one, and despise the other, ye are not
able God to serve and mammon,

25. on account of this, I say imto you. Take no

573

extra thought for your position in this life, what ye
should have eaten, or what ye should have drunken,
neither for the appearance of your body, what ye
should have put on, is it not, the life more exists
than the meat, and the body than the raiment,

26. look on the fowls of the heaven, for they sow
not, neither reap, nor gather into barns, yet your

• •■ • • • •

670. Where moth amd rtut eorrupie. Literellj, What ie etated ;
whereaii &c., The natwal dettructum of what is referred to exUie;
hence fto., 822,1.

Most probably WecUthy Riches, or any Material Suhttance, is not
that vrhich is here referred to ; but, That whieh man esteems to be
to him a glory , here probablj the actual particular is, The obtaining
of a repntatim for fasting.

The words, To gou, require particular attention. Had the pro-
hibition been intended to be understood as a general prohibition,
Not to treasure up treasures upon earth for any purpose, the words,
To you are unnecessary ; their expression therefore marks Restric-
tion, Treasure not up to you ; and as the reason assigned for not

57S

IWoMfis not up to you eu an eweeUenee, that is, as thai which you
esteem a ISreasuref treasures belonging to the Earth,
572. Se will hate the one 4fe. LitaraUj, Absolutely he will do

father that is heavenly feedeth them, not ye rather
are superior than they.

578

27. And which, of you, taking extra thought, is
able to have added unto his stature one cubit,

578

28. and concerning raiment, why take ye extra
thought, consider the lilies of the field, how they
grow, they toil not, neither spin.

29. And I declare unto you, that not even Solo-
mon in all his glory, arrayed like one of these.

30. Wherefore if the God so clothe the grass of
the field, to-day existing, and to-morrow into an
oven being cast, not more by much clothe you, O ye
of little faith.

57S

31. Therefore you should not have taken extra
thought, saying, what should we have eaten, or what
should we have drunken, or what should wehave put on.

32. Although all these things the Gentiles seek
earnestly. And your father that is heavenly hath
known, that ye need all these things to secure their
estimation.

33. But seek first his justification and kingdom,
and all these things that are required to secure them
will be added unto you.

578

34. Therefore ye should not have taken extra

576 ^ 57s

thought for the morrow. For the morrow will take
extra thought for itself, sufficient unto the day, the
evil of it is.

Chapter VII.
1. Judge not others on this subfect, in order that
ye should not have been judged by others.

these parOoular things; whereas &c.. Sis tendencies will be to-
wards thene directions ; hence &o., 321.

678. See 1 Cor. yii. 82. Take no thougJU for your position in
this Ufe ire. Had the Ii^unction here giyen been, That man is to
take no inought respecting the necessaries for the prolongation of
his life, the words, For your Ufe, For your body, are unneoessaiy,
and would not haye been expressed ; also, I think it would haye
been. What ye shall eat, or what ye shall drink, neither what ye
shall put on ; and certainly the reason assigned would not haye been
to this effect. Take no thought what ye can do to prolong your Itfe,
for your life is more valuable than anv thing ye cam do to prolong
it. For these reasons I judge that tue Paraphrase expresses the
true Sense of the Original.

574. More by mtush. Literally, Greater in the amount received ;
whereas &c.. Greater in the prohcUnUty of receiving s hence &o^ 821.

576. Jbr the morrow wiU take thought 4-0. Literallj, Will
necessarily do so; whereas ficc. Will afford the proper Urns for
doing fOi henoe Ac., 822,1.

MATTHEW VII.

19

2. For with what judgment, ye judge others, ye
will be judged, and with what measure, ye mete, it
will be measured to you.

8. And why beholdest thou the mote that is in

the eye of thy brother. Although i e when thou

576

considerest not that that is in the thine own eye a
beam,

4. or how under such circumstances wilt thou say
to thy brother, yield, I should have pulled out the
mote, out of thine eye, and behold the beam is in
thine eye,

5. O hypocrite, east out first out of thine eye the
beam, and then thou shalt see clearly to have cast
out the mote, out of the eye of thy brother.

6. Ye should not have given the holy course unto
the dogs to pursue, neither have cast your pearls of
excellence, before the swine for adjudication. Lest
they trample them, under their feet, and having been
turned, they should have rended you ^rom an appre-
ciation of them,

7. ask direction to the holy course, and it shall be
given you, seek the knowledge of the course, and ye
shall find it, knock, and it the door of practice shall
be opened unto you.

8. For each that asketh receiveth, and he that

578

seeketh findeth, and it shall be opened to him that
knocketh,

MIJ 577

9. or what man is there of you, whom his son

577"**

shall ask bread. That he will give him a stone,

••577 577

10. or also shall ask a fish. That will give him a
serpent.

11. Therefore if ye evil existing, have known good

57«

gifts to give to your children, more by how much
your father that is in the heavens will give good
things to them that ask him.

12. Nevertheless all things whatsoever ye should

676. Whem ikou eontideredti not ^e. LiteoraUy, Thou doH not
eontidor the defect m thine eye to he a heam; whereaa &o., Ukai
which thon oeknomlodgeH in thime eye to he a heam fhon doH not
regairds henoe &o., 821.

677. He wOt gine him. UieeaXij, The idenHeal thinfe epedfled;
wbflKM Ac, miffe qfthat eharaeter; henoe Ac, 821.

490

wish to receive, in order that the men of this world
should do these things to you. So even ye, do these

Stt,9 SOT

things to them. For this the law and the prophets
is,

• • • •

13. enter the holy course by means of the strait

gate, for wide the gate is, and broad the way is, that

leadeth to the destruction here referred to, and many

sn,2
that enter by means of it there are.

14. Even because strait the gate is, and narrow
the way is, that leadeth unto the life referred to, and

sss;s

few that find it there are,

15. beware of the false prophets, which come to
you, in sheep's clothing. But inwardly ravening
wolves exist,

16. by their fruits, ye shall know them, what
gather they of thorns grapes, or of thistles figs.

SaS 580

17. Thus is it every good tree bringeth forth
good fruits. But the corrupt tree bringeth forth,
evil fruits,

18. a good tree is not able evil fruits to have
brought forth, neither a corrupt tree good fruits to
bring forth,

333

1 9. every tree not bringing forth good finit is cut
down, and into a fire, it is cast.

20. Wherefore indeed by their fruits, ye shall
know them,

21. not every one that saith unto me. Lord, Lord,
shall enter into the kingdom of the heavens, but
he that doeth the will of my father that is in the
heavens.

22. Many will say unto me, in that the day. Lord,

910

Lord, prophesied we not in the thy name, and

devils cast out in the thy name, and did many

910 \

wonderful works, in the thy name,

28. and then I will profess unto them, as never

having known you, withdraw from me, ye that cul-

578. It shall he opened ^e. Literallj, To a knock qfany kind;
whereas &o., To a tincere knock; henoe in yene 7, the Arrangemeni
if Eegvlar, the partiee there refinred to being true ChrittiAns ; and
henoe fto., 821.

580. A good tree S^e. literaUj impliea, That amg tree not
yielding frmt is a had tree ; henoe &a, 821.

20

MATTHEW VIII.

tivate the disobedience to law i e to what is com^
manded.

Ml

24. Therefore each who heareth these sayings of
mine^ and doeth them, he shall be likened unto a
wise man, who built his house, upon the rock t e
that which is rock,

25. and the rain descended, and the floods came>
and the winds blew and beat upon that house, and it
fell not. For it had a foundation upon the rock t e
that which is rock,

681

26. and every one that heareth these sayings of
mine, but not doing them is, shall be likened unto
a foolish man, who built his house, upon the sand t e
that which is sand,

27. and the rain descended, and the floods came,
and the winds blew and beat upon that house, and it
fell, and the fall of it great existed,

28. then it came to pass, when the Jesus finished
these sayings, the people were being astonished at
his doctrine.

29. For teaching them as having authority he was
existing, and not as their scribes.

Chaptbb vin.

496 405

1. And great multitudes followed him after his
having come down, from the mountain,

2. and behold a leper having come, he was wor-
shipping him, saying. Lord if thou shouldst will,
thou art able me to have made clean,

8. and having put forth the hand, he touched him,
saying, I should will, be clean, and immediately his

• • • •

leprosy was cleansed,

4. then the Jesus says to him, take heed to no
one, thou shouldst have asked as to thy being clean,
but depart, shew thyself to the priest, and offer the
gift, which Moses commanded for a testimony unto
them.

S81. Sojfiti^s iff mime, litenlly, I%ai IwrigimaUs whenui &o.,
'Ukat IwM oo m m ui ioned to deUoer; henoe &e^ 821.

686. Ifimnd 90 greaifmih, Litanllj, AU ike faUk m Israel
•was not 90 great g whereM ftc, /• aU liraelt I fomd mo ome po9»
9e99ed qfsioh am extemt iff/aithi henoe Ao.^ 821.

5. And a centurion beseeching him came to him
after his having entered into Capernaum,

6. and saying, Lord, my servant hath been placed
in the house, sick of the palsy. Grievously being
tormented,

7. he saith to him, I having come will heal
him.

8. Then the centurion having answered, be said.
Lord, worthy I am not, in order that thou shouldst
have come for me under the roof, but only speak a
word, and my servant will be healed.

8SS,9

9. For even I a man being appointed am under
authority, having under myself soldiers, and I say to
this one, go, and he goeth, and to another, come, and
he Cometh, and to my servant, do this, and he
doeth.

10. And the Jesus having heard, he was marvel-
ling, and said to those that follow. Verily I say

680

unto you, in no one, I found so great faith in the
Israel.

11. And I say unto you, that many, from east and
west, will come, and will sit down with Abraham, and
Isaac, and Jacob, in the kingdom of the heavens.

587

12. Though the sons of the kingdom will be cast
tn this world into the darkness that is outer. There
the weeping and the gnashing of the teeth will exist.

18. And the Jesus said unto the centurion, depart,
as thou believed, be to thee, and the servant was
healed in that hour,

14. And the Jesus having come into Peter's house,

he saw his wife's mother having been laid as being

sick of a fever,

490

15. and he touched her hand, and the fever left

her, and she arose and was ministering unto him.
495

16. And they brought to him after evening having
come many being possessed with devils, and he cast

687. The 9om9 qf the kimffdom ehaU he east. LitenUj, AU qf
them ehaU he; whereM Aa, Some thai are 9om9 bg matmre will heg
henoe Ac, 822,1.

MATTHEW IX.

21

588

out the spirits by a word, also lie healed all that iU
t e iUnesa have,

17. that that was spoken by means of Esaias the
pn^het^s declaring should have been fulfilled, he
was afiected by our infirmities t e infirmities like ours,

5»o--;

yet he bore away our sicknesses.

18. Now the Jesus having seen a multitude, about
him, he gave commandment to have departed unto
the other side,

19. and one a scribe having come, he said unto
him, master, I will follow thee. Whithersoever thou
shouldst go,

20. and the Jesus saith unto him, the foxes have
holes, and the birds of the heaven have nests. But

493

the son of the man i e him of the human race that is
the son hath not. Where he should lay the head.

21. And another of the disciples said unto him,
Lord, suffer me first to have gone even to wait to
have buried my father when he should die.

22. But the Jesus says unto him, follow me, and
leave alone the dead by condemnation to have buried
their own dead,

'"496 ^ 495

23. and his disciples followed him on his having
entered into a ship,

24. and behold a great tempest there was in the
sea they were crossing insomuch as the ship that
conveyed them to be covered with the waves raised
by the tempest. But he was sleeping,

25. and having come, they awoke him, saying,
Lofd, save, we are lost,

86. and he saith unto them, why fearful are ye, O
little fiedth. Then having arisen, he rebuked the
and the sea, and a great calm was.

695

27. But the men marvelled, saying, of what kind

« 588. JB0 healed all i^. LiteraUj, AU here xefen To Hum who
were hrouffht to him ; hence &c^ 821.

689. He woe aficted by our i^flrmitiee ^. lotenUy, By <A«
idemticdl inJUrmUtee ; whereas Ac, By ihe eame deeer^Han of
m ^r m iHo t ihmt agttei ue; henoe Ac., 821.

690. Tei he bore awojf our eiektmeee. lAtenJlj, We were not
more t^fUcied with eiekneee; whereas Ac, (ktr eietneteee were

mtaeed by him ai hie pleaemre ; henoe &c.« 821.

696. JM Me flMii marvelled. LitenUy, AU eo didj when-

StS,9 ^ 590

is this man, that even the winds and the sea obey
him,

490

495

28. then two being possessed with devils met him

after his having come to the other side into the
country of the Glergesenes, out of the tombs, coming
exceeding fierce as that not to be able any to have
passed by means of that way,

491

29. and behold they cried out, saying, what is to
us, is also to thee, O son of the Gk)d, thou camest
hither before time to have tormented us by casting
us out.

30. And there was existing distant, from them, an
herd of many swine being fed.

595

31. So the devils were beseeching him, saymg,
if thou cast out us, sufier to have gone us, into the
herd of the swine,

32. and he said unto them, go. And the devils
having come out, they went into the swine, and
behold all the herd ran violently down the precipice,
into the sea, and perished in the waters.

33. And they that keep, fled, and having gone
away into the city, they told every thing, even the
things concerning those that are possessed of devils,

34. and behold all the city came out for a meeting

491

with the human form of Jesus, and having seen him,
they besought, in order that he should have departed
out of their coasts,

Chapter IX.

1. so having entered into a ship, he passed over,
and came into the his own city,

2. and behold they were bringing to him a person
sick of the palsy, on a bed, having been laid, and the
Jesus having seen their faith, he said to the sick of
the palsy, be of good cheer child, thy sins are forgiven,

as &c., Some did it, amd the oihere aetented thereto f hence &c.,
822,1.

696. The winde and the eea chef Um. literaUj, Ai aU Hmet;
whereas &c, They have regarded hu iniunetion; henoe &c., 822,1.

697. Thyeimiareforsfiven, I am by no means certain that the
Translation of this passage should not he, 7%e nns areforgwen thee^
meaning, The eku on aeoonnt qf which thou art qffKoted; in which
ease the Pzononn is Dworrofi^M to shew that the true reading is not,

Thyeim.

22

MATTHEW IX.

3. and behold certain of tlie scribes said among
themselves^ this man blasphemeth^

4. but the Jesus having known their thoughts^ he
said, wherefore think ye evil, in your hearts.

5. For whether easier is it to have said, thy sins
are forgiven, or to have said, arise and walk.

6. Except in order that it be necessary ye should
know, that the son of the man i e him of the human

403 598 V

race that is the son hath power, on the earth, to for-
give sins. Then he says to the sick of the palsy,
having arisen, take up thy bed, and go unto thine
house,

7. and having arisen, he departed to his house.

8. But the multitudes having seen, they were
afiradd and glorified the Grod that gave such power
unto the men that exercise it,

9. and the Jesus having passed forth from thence,
he saw a man sitting at the receipt of custom,
being called Matthew, and he saith unto him, follow
me, and having arisen, he followed him,

10. and it came to pass by his sitting at meat in
the house, that behold, many publicans and sinners
having come, they were sitting down with the human

491

form of Jesus and his disciples,

11. and the Pharisees having seen, they said unto
his disciples, why with the publicans and sinners,
eateth your master.

12. But the Jesus having heard, he said, they that

Ooo

are whole have no need of a physician, but they that
ill t e illness have.

13. And having been departed, learn, what exists,

Ml

I desire mercy and not sacrifice. For I came not to

have called righteous ^er^on^ but sinners.

490

14. Then the disciples of John came to him,

saying, why do we and the Pharisees fast. .But thy
disciples fast not.

6d8. Hath power. Literally, JPower originaHng t» himself;
whereas &o., Power exercised hy him; heuoe &o., 821.

600. Saitm no need. LitenJly, Ai any Uute; whereas Ac, Whiie
eantimtMtg whole; henoe Ac., 821.

601. I desire mercjf ^e. LiteraJlj implies, Thai no saer^floe had

49«

15. and the Jesus said unto them. The sons of
the bridechamber are not able to mourn for as long
as, with them, the bridegroom exists. But days will
come. When the bridegroom should have been taken
from them, and then they will fast.

16. But no one putteth a piece of new cloth, upon
an old garment. For the filling up of it taketh away

S83

from the garment, and a worse rent is made,

17. also they do not put new wine, into old bot-
tles. Even lest the bottles are broken, and the

. « * •

wine is spilled, and the bottles are marred, but they
put new wine into new bottles, and both are pre-
served,

18. These things by him speaking to them. Be-
hold a certain ruler having come, was worshipping
him, saying, verily my daughter even now dead,
but having come, lay thy hand, upon her, and she
wiD live,

19. and the Jesus having arisen, he followed him,
also his disciples,

20. and behold a woman being diseased with an

888

issue of blood twelve years, having come behind, she
touched the hem of his garment.

21. For she said within herself, if only 1 should
have touched his garment, I shall be whole.

22. But the Jesus having been turned and seen
her, he said, be of good comfort daughter, thy faith
hath made whole thee, and the woman was made
whole from that hour,

23. And the Jesus having come into the ruler's
house, and having seen the minstrels and the people
being disturbed, he said,

24. give place. For the maid died not, but
sleepeth, and they were laugliing to scorn him.

25. But when the people were put forth, having
gone in, he took her hand, and the maid arose.

ef>er heen required; whereas &c., I desire merojf rather than saori"
fioe; heuoe &c., 821.

608. Thy faith hath made whole thee. Literally, Sath activefy
done it; whereas &c Passive^ Math heen ihe occasion qf thy eure;
henoe &o.» 822,1.

MATTHEW X.

28

604

26. and this report went abroad into all that land^

27. and two blind persons followed hj i e in con-
4»

sequence of the human form of Jesus departing thence^

••«•«••••• •••••••••..■•■ ••■«•••• ■•••■« •••«•••• ••••••••*••• •••• •••••«•<••••..

crying and sayings have mercy on us^ son of David.

28. And the blind persons came to him by his
having entered into the house^ and the Jesus saith
unto them^ beUeve ye^ t|iat this thing I am able to
have done^ they say uuto him^ yea Lord.

29. Then he touched their eyes^ sayings according
to your faith^ be to you^

498

30. and their eyes were opened^ then the Jesus

496

forbad under a penalty them^ s&ying^ take heed^ no

one liviim, acknowledge io have effected this.

31. But the men having departed^ they spread
abroad fame of him^ in all that country.

32. And behold they brought to him a dumb man
495 • •

being possessed with a devil after his going out^

33. and the dumb spake after the devil having
been cast out^ and the multitudes marvelled^ sayings
it was never seen thus through the IsraePs power,

34. But the Pharisees said, through the prince of
the devils^ he casteth out the devils,

35. and the Jesus was going about all cities and
villages^ teaching in their synagogues, and preaching

8SS

the gospel of the kingdom, and healing every kind of

833 ^

sickness and every kind of disease.

36. For having seen the multitudes, he was moved

with compassion for them, because they having been

3M,2 •••••

harrassed and scattered abroad as sheep not having

a shepherd were.

37. Then he saith unto his disciples, the indeed
harvest plenteous is. But the labourers few are.

38. Therefore be besought of the Lord of the
harvest^ that he should have sent forth labourers,
into his harvest,

604. And iku report went abroad. Literally, That Jeeue took
ker hjf the hand and the maid aroeei whetetm &o., Hae reference to
ail the eircumetaneei recorded ; henoe &o., 821.

606. Now the names of ^ iwelce apoetlee. Literally, Their
entire name$i wheraM &c., One deeiffnaiion of each of them it;
henoe &c of the words. The twehe apoettee. 821'.

606. The Jeeme eent forth theee the twelve, I see no reason for

Chapter X.

1. then having called his twelve disciples, he gave
them an authority concerning unclean spirits so as

833

to cast out them, and to heal all kind of sickness and
all kind of disease.

005 S»,S 388

2. Now the names of the twelve apostles these is,
first Simon, Peter that is called, and Andrew his
brother,

3. and James the of the Zebedee, and John his
brother, Philip and Bartholomew, Thomas and
Matthew the publican, James the of the Alpheus
and Thaddeus,

4. Simon the Canaanite, and Judas the Cariothian
that even betrayed him,

5. the Jesus sent forth these the twelve, having
commanded them, saying, into way of Gentiles. Ye
should not have gone, and into a city of Samaritans.
Ye should not have entered.

6. But go rather to the sheep that have loss of
house of Israel.

7. And going, preach, saying, the kingdom of the
heavens hath drawn near,

«07

8. heal beiiig sick, raise dead persons, cleanse
lepers, cast out devils. Freely ye received. Freely
give.

9. Ye should not have provided gold, nor silver,

nor brass, in your purses.

333

10. Nor scrip, for a journey, neither two coats,
neither shoes, neither a stave. For worthy the work-
man of his meat is.

11. And into whatsoever city or town, ye should
have entered, enquire, who, in it, worthy exists, and
there abide, until soever, ye should have departed.

12. And coming into the house, salute it,

13. and if indeed the house worthy should exist,

the Disitrrangement here, except it be to shew,- that the sending forth
originated not with Jesus, which is what the Literal Sense requires,
but that in it he acted in obedience to the Divine commands ; hence
&o., 321.

607. Seal hein^ sick i^e. Literally, Do what ie stated in aU
eases i whereas fcc., Do so when OodTs cause requires; henoe &c.,
821. '

24

MATTHEW X.

8»^

come^ your peace^ upon it. But if not worthy it
should be^ your peace^ to you^ be returned^

14. and whosoever should not have received you^
nor heard your words^ departing from that house or
city, shake o£f the dust from your feet.

15. Verily I say unto you, more tolerable it will

«07,l

exist for land of Sodom and Gomorrah, in a day of
judgment, than for that city.

16. Behold I send forth you as sheep, in midst of
wolves. Therefore be, prudent in avoiding the dan-
gers to which you will be exposed as are the serpents
in avoiding the dangers to which they are exposed,
and in like manner harmless as are the doves.

17. And beware of the men among whom I send
you. For they will deliver up you, to councils, and
in their synagogues, they will scourge you.

18. And even before governors and kings, ye
will be brought on account of me, for a testimony
against them and the Gentiles.

19. But when they should have delivered up

573

you. Ye should not have taken extra thought.
How or what ye should have said. For it shall be
given you, in that the hour, what ye should have
said.

20. For not ye they that speak are, but the spirit
of your father that speaketh through you.

21. Verily a brother will deliver a brother, unto

S8S

death, and a father a child, and children will rise up
against parents, and cause to be put to death them,

8SS,S

22. even being hated ye will be of all, on account
of my name. But he that hath endured unto end,
this man shall be saved.

28. But when they should persecute you, in this
city, flee into the other. For verily I say unto you,
ye should not have gone over the cities of Israel.

607,1. In a dcnf of judgment, Obflenre the Article is not
expressed.

608. If Beelzebub they called S^, Literally, Exprenly done
what it Hated; whereas &e., Dane in effect what i§ Haied; henoe
&c., 321.

609. Mare by haw much. Literally, Eow much more have they
called : whereas &c., How mmeh more deeercimg are theparHee ^
the appelloHons henoe &o., 821.

403

Until the son of the man i e him of the human race
that is the son should have come,

24. a disciple exists not above the master, neither
a servant above his lord,

25. enough for the disciple, in order that his

• • • •

master he should have become as, and the servant

608

as his lord, if Beelzebub they called the master of
the house, more by how much those of his household.

26. Therefore be not a&aid of them. For nothing
having been covered is, which shall not be revealed,
or hid, which shall not be made known,

27. what I tell you in the darkness in which you
now are, speak in the light to which you trill be
admitted, and what, in the ear, ye hear, preach upon
the house tops,

28. and be not afraid of them that kill the body.

«09.I

Even not being able the soul to have killed. But be
afraid of rather him that is able both soul and body
to have destroyed in hell,

838 888

29. is it not, two sparrows for a farthing are sold,
yet one, of them, shall not fall on the ground, with-
out your father.

010

30. Yea even all the hairs of your head having
b^n numbered exist.

510 408

31. Therefore be not afraid, ye are of more value

ass

than many sparrows.

32. And whosoever shall assent to me, before the
men that kill, I will assent, even I, to him, before
my father that is in the heavens.

33. But whosoever should have denied me, before
the men that kiU, I will deny, even I, him, before
my father that is in the heavens.

34. Ye should not have thought, that I came to
have sent peace, on the earth, I came not to have
sent peace but a sword.

609,1. Not being able the ioul to have killed. Literally, In no
manner to effect the obfect, not even by aUmring it by temptation ;
whereas &e., Not being able to command ite destruction ; hence Ac.,
821.

610. The haire ofyowrhead, literally, Tout's in particular s
whereas &c., All that believe immei henoe oc., 321.

MATTHEW XL

25

35. For I came to have set at variance a man^
against his father^ and a daughter^ against her
mother^ and a daughter-in-law^ against her inother-

86. thus foes of the man tfuit has foes his house-
hold are,

37. he that loveth father or mother, more than

On Ois

me, worthy of me exists not, and he that loveth son

flu

or daughter, more than me, worthy of me exists not,

38. and he who taketh not up his cross, and fol-

01 1

loweth after me, worthy of me exists not,

39. he that findeth his life, shall lose it, and he
that lost his life^ on account of me, shall find it,

40. he that receiveth you, receiveth me, and he
that receiveth me, receiveth him that sent me,

41. he that receiveth a prophet, in name of a
prophet, a reward of a prophet he shall receive,
and he that receiveth a righteous man, in name of
a righteo^ man, a reward of a righteous man he
shall receive,

42. and whosoever should have given drink unto
one of these little ones a cup of cold water only, in
name of a disciple. Verily I say unto you, he
should in no wise have lost his reward.

Chapter XI.

1. and it came to pass, when the Jesus command-
ing his twelve disciples ended, he departed thence

881

in respect of that he should teach and preach in
their cities.

2. Now the John having heard in the prison
the works of the Christ, having sent on account
of his disciples,

828,2

3. he said unto him, thou he that cometh art,

018

otherwise we look for another to teach us.

611. Worthy of me. Litenllj, Me pereonally; whereas &c. I
conceive, Worthjf of the privileges of the christian dispensation ;
hence &o., 321.

612. And he the^t loveth son or damghter more tha/n me^ worthy
of me exists not. These words are found in the Margin of the
Oodezonlj.

618. We look for anoiher. Literally, We do so; whereas Ac.,
We are required to do so; hence &o., 821.
614. Blind recover sight Jjfo. IdienJlj, AU thms qffUeied do so ;

4. then the Jesus having answered, he said unto

them, having been departed, shew to John, what

things ye hear and see,

. 5. hlind persons recovered sight, tLndlBxae persons

walk, lepers are cleansed, and deaf persons hear,

ou

and dead persons are raised, and poor persons are

instructed in the gospel,

6. and blessed he exists, whosoever should not
have been o£fended in me.

7. Then the Jesus began to speak unto the mul-
titudes after the departing of these men, concerning
John, why went ye out in the wilderness to have

015

seen a reed, by wind, being shaken, i e expecting to
see anything,

8. or why went ye out to have seen a man, in

•^ "^ OlO

agreeable raiment, being clothed. Behold they that
wear the agreeable garments, in the houses of the
kings, they are,

9. or why went ye out a prophet to have seen,
verily I tell you, that more than a prophet he is,

10. this Being he exists, concerning whom, it
hath been written. Behold I send my messenger,
before thy face, which shall prepare thy way, before
thee.

11. Verily I say unto you, there hath not been
raised up among bom of women, more a prophet
than John the Baptist. Notwithstanding the least
in the kingdom of the heavens, more than it i e a
prophet he exists.

12. And fix)m the days of John the Baptist, until

498

now, the kingdom of the heavens is fiercely assailed,
and those who fiercely assail take by force it.

13. For all the prophets and the law, until John,
prophesied.

whereas &c.. Some persons <tffUcted with blindness do recover their
sight ; hence &c., 322,1.

615. Whv went ge out into the wilderness to have seen a reed.
To express the Received Translation it is neoessarj that the word
Beed should hare heen in the Nominative Case, as also Man in the
8th verse, and Prophet in the 9th verse.

616. They that wear the agreeable. Literally, They are in all
casesin Kin^s houses; whereas 4o., They mre ordinarily in places qf
that description; hence &o., 821.

26

MATTHEW XII

14. and if ye desire to have received knowledge,
this Elias that is about to come is^

15. he that hath ears^ hear.

16. But to what shall I liken this generation^ like
it exists unto children^ sitting in the markets^ which
calling unto the fellows saying,

17. we piped unto you, but ye danced not, we
mourned, but ye lamented not.

18. For John came, neither eating nor drinking,
and they say, a devil he hath,

19. the son of the man i e him of the human race
tfuit is the son came, eating and drinking, and they
say. Behold a gluttonous man, and a wine bibber,

019

a friend of publicans and sinners, but the wisdom
of his so doing was declared just by its i e this
generation's works.

20. Then he began to upbraid the cities, in which,
his most mighty works were done, because they
repented not,

21. woe unto thee Chorazin, woe unto thee Beth-
saida, for if in Tyre and Sidon, the mighty works
that were done in you long ago were done, perhaps
in sackcloth and ashes, they repented.

OSO

22. But I say unto you, more tolerable it will exist

fl©7,s

for Tyre and Sidon, at a day of judgment than for you.

23. And thou Capernaum. Not unto heaven,
thou shouldst have been exalted, unto hell, thou
shouldst be brought down, for if in Sodom, the
mighty works that were done in thee were done,
they remained perhaps until the this day.

0SO

24. But I say unto you, that more tolerable it

«07,8

will exist for land of Sodom, at a day of judgment
than for thee,

619. Afriendofpublieanif^e, JAtenHVf Exelmsheljf theirt ;
whereas &c., Tket€ penons were not excluded from being his friends;
hence &c., 321.

620. More tolerable U wiU exist i^e. Litenllj, They shall re-
ceive less punishment; whereas &o., 2Mr cria^es are more ««-
eusahU ; hence &o., 821.

621. AU things were deUoered to me. Literally, I alone possess
them; whereas &o., I exereise the power, and so does Ood, and all
to whom it pleases him to impart tkem; henoe Ac., 821.

622. No one discerns. Litendlj implies, That no one ean
comprehend ; whereas fto. No one can discover whether Qod iUm-
sejfor the Son immediately aet; henoe Ao^ 821.

25. about that the time, the Jesus having an-
swered, he said, I thank thee, father. Lord of the
heaven and of the earth, that thou hid these things,
from wise and "prudent persons, and revealed them to
babes,

26. truly the father, that thus pleasure it was in
thy sight,

27. all things were delivered to me, by my fiEither,

and so no one discerns the son's exclusive actions,

except the father, nor any one discerns the father's

exclusive actions, except the son, and to whomsoever
6SS,1

the son should will to have revealed,

28. come unto me, all that labor and that have
been heavy laden, and I will give rest to you,

29. take my yoke, upon you, and learn of me, for
meek I exist, and lowly in the heart here referred to,
and ye shall find rest unto your souls.

30. For my yoke easy, and my burden light
exists, *

Chapter XII.

1. about that the time, the Jesus was gone in t e
09S3

during the Sabbaths, through the com fields. And

his disciples were an hungered, and began to pluck
ears of com, and to eat.

2. But the Pharisees having seen, they said unto

688

him. Behold thy disciples do, what it is not lawful
to do on a sabbath.

404

3. But the Jesus said unto them, ye read not,
what David did, when he hungered, and they that
were^hidB^

4. How he entered into the house of the God, and
they eat the bread of the ofiering, which not being
lawful was existing for him to have eaten, neither

622.1. To whomsoever the son should will ^o. Literally, Should
€U principal wiU ; whereas &c. I conoeiTe, Should as agent will ;
henoe &o., 321.

622.2. Mg burden light is. Literally, It is absolutelg so ; where-
as &c.. It is comparativelg so ; henoe &0., 822,1.

622.3. See Mark i. 21 and iii. 2.

623. Sis disciples were am hungered, S^c, Literally, AU of thsm
so aeted; whereas &o., Some who were disciples acted as is do*
scribed; henoe &o., 822,1.

625. Eat the bread ^. LiteraUy, A^ifv^ootWMMcKtt; idiove-
as &o., Partook of it; henoe Ac, 821.

MATTHEW XIL

27

for them that were with hlm^ except for the priests
only,

5. or ye read not in the law, that for Sabbaths,
the priests, in the temple, the Sabbath profaned, yet
blameless they exist.

010

6. Tmly I say unto you, that greater than the
temple there exists here.

601

7. But if ye had known, what exists, I desire
mercy, and not sacrifice, not probably ye condemned
the innocent.

0S6,1

8. For a Lord the son of the man i e him of the
human race that is the son is of the Sabbath,

9. and haying departed thence, he went into their
synagogue,

10. and behold a man a hand having withered
there was, and they asked him, saying, whether it is
lawful on the Sabbaths to heal, in order that they
should have accused him.

11. And the Jesus said unto them, what man
sss,s

shall there be among you, who shall have one sheep,

• 020,8

and if this should have fSEdlen on the Sabbaths, into a
pit, is it not, he will draw out it, and lay hold.

12. And 'a man is better how much than a sheep,
wherefore it is lawful on the Sabbaths good to do.

13. Then he saith to the man, stretch forth thine
hand, and he was stretching forth, and whole as the
other it was restored.

14. Then the Pharisees having gone out, a council
they held against him, how they should have des-
trojredhim. "

15. But the Jesus having known, he withdrew
from thence, and many followed him, and he healed

••••••••■•■••••••■•••a •«•■••

them all,

16. but charged them, in order that not known
they should have made him.

626. Oreatsr than ih6 temple, lakat^. Of greater dia^
wheraM &o., Of greater impartanee ; henoe &o., 821.

686,L Ibr a Lord the eon of the mam %e, LiteraUy, For Lord
efike eabbathi whereM &o. I oonoeire^ Jbr a Lord o/de Sahbatk;
hanoe Slo^ 821.

696»2. Tkie Oould Jkave faUen. UtenHj, Should faU om the
eabhaihs whereas Ac., Should om the Sabbath be fnmd to have
fatteui honoe Ac, 821.

17. in order that that that was spoken by means
of Esaias the prophet's declaring should have been
fulfiUed.

18. Behold my servant whom I chose, my be-
loved whom my soul was well pleased with, I will

oso

put my spirit, upon him, and he shall declare a judg-
ment to the Gentiles,

19. he shall not strive nor cry, nor any shall hear
in the streets his voice,

498

20. he shall not break a reed having been bruised,
or quench flax being smoking, until perhaps, he
should have sent forth unto victory the judgment
he has declared,

088

21. verily Gentiles will have confidence through
his name.

22. Then they brought unto him a blind and
dumb man having been possessed with a devil, and
he healed him, as the dumb to speak and to

23. and all the people were under astonishment,
and said, what is this man the son of David.

24. But the Pharisees having heard, they said,
this man doth not cast out the devils, but by the
Beelzebub, prince of the devils.

25. And having known their thoughts, he said
unto them, every kingdom having been divided
against itself, is brought to desolation, and every
city or house having been divided against itself, will
not be preserved,

26. and if the Satan casts out the Satan, against
himself, he was divided. Then how wiU his king-
dom be preserved,

27. and if I, by Beelzebub, cast out the devils,
your sons, by what, do they cast out, as to this
cfuirge, they judges shall exist of you.

627. A man ie better how much ice, Literallj, Ante more cor*
reetUf ; whereas &o., Ie more euOUed to attention i hence &o., 821.

630. Be ehaU declare a judgment S^. LitenllT, Ee shall de-
clare a judgment againet the GentUeei whaneB iui,, He ehall declare
to the OentUee that judgment will come; henoe &c, 821.

682. Verilg Gentilee will haee eonAdenee through hie naa^.
litenJly, Shall eonflde in hie namet wbereM Ac I oonoetre^ Shall
feel eot^fldence through bearing hie name f henoe &a, 821.

28

MATTHEW XII.

(J33

28. But if hj a spirit from God, I cast out the
devils, then the kingdom of the God came unex-
pectedly to you,

29. verily how is any one able to have entered
into the house of the strong and his goods to have
spoilt, except first he should have bound the strong
man, and then he will spoil his house,

SO. he that is not with me, against me, he exists,
and he that unites not with me, he disperses oppo-
sition to me,

31. on account of this, I declare unto you, every

383 6S5

sin and blasphemy shall be forgiven to you by the
men that are with me. Except the blasphemy
against the Spirit, it shall not be forgiven,
82. even whosoever should have spoken a word,

493

against the son of the man t e against him of the
human race that is the son, it shall be forgiven to
him by these men. But whosoever should have
spoken against the Spirit that is Holy, it should not
have been forgiven to him by these men, neither of
this the age, neither of that that is about to come,

33. either make the tree good, and its fruit good,
or make the tree corrupt, and its fruit corrupt. For

637

by the fruit, the tree is known.

633. By a spirit from Ood. Obtferre Dot, I%e Spirit, because
the Article is omitted ; not, Of €hd, because the Artide is omitted,
it must be, Drom Ghd,

634. He will spoil his house. Literally, NecesscuiUf he wUl do so ;
whereas &c., He wUl do it, should such he his plecuure ; hence
&c., 321.

6i35. Every sin and hlcuphemy sh(M he forgiven hy the men.
Literally, It shall he so under all circumstances ; whereas &c.. They
shall have power to do so under fitting circumstances ; hence &c.,
822,1.

The reason why the sin against the Holy Spirit shall not be for-
giren by these men, is assigned, Mark iii. 29, namely. Because he,
the sinner, is to he retained for an age of judgment, which I coo-
sider means, For God's judgment, that is, determination, whether he
sees meet to forgiye or to punish.

That this is an authorised Sense of forgiveness, is evident, from
other portions of Holy Scripture. It is used with the same restric-
tion in Luke xrii. 4. And ^he trespass against thee seven times in
a day, and seven times in a day turn again to thee, saying, I repent ;
thou shall forgive him. Man is there stated to forgive his fellow
man, although it by no means follows, or is implied, that God has
forgiven the offender. Thus understanding forgiveness, we are not
compelled to correct Holy Scripture, and to read as follows, Matt,
zi. 28, Come unto me all ye that lahour and are heavy laden, except
those who have sinned against the Holy &host, and I will give you
rest. Or John vL 47, Verily verify I say unto you, he that heUeveth
on me, except he hath sinned against the Holy Ohost, he hath eternal
l^. Orl John i. 7, The hlood of Jesus ChriH his Son, elsanseth
from all sin, except that agtunst the Holy Ohost; and to the same

34. O generation of vipers, how are ye able good
things to speak, evil existing. For out of the abun-

637

dance of the heart, the mouth speaks,

35. the good man, out of the good treasure,
bringeth forth good things, and the evil man, out
of the evil treasure, bringeth forth evil things.

339

86. But I say unto you, that every idle word
which the men that are with me shall speak, they
shall give concerning it an account, at a day of

fl07,3

judgment.

87. For by thy words, thou shalt be justified, and
by thy words, thou shalt be condemned.

88. Then certain of the Scribes answered him,
saying, master we wish from thee a sign to have seen.

89. But the Jesus having answered, he said unto
them, an evil and an adulterous generation, a sign it
seeks, but a sign shall not be given to it, save the
sign of Jonas the prophet.

40. For as Jonas was existing in the belly of the

333 333

whale three days and three nights. So the son of
the man t e him of the human race that is the son

333 638

will exist in the heart of the earth three days and

333

three nights,

639

41. men of Nineveh will rise in the judgment.

effect, passages withont end. The other records of this are, Mark
iii. 28, and Lnke xii 10.

636. Except the hlasphemy against the spirit. Literally, The
hlasphemy the spirit htu committed ; whereas &c. as in the Para-
phrase ; nenoe &c., 321.

637. The tree is known. Literally, In every case ; whereas &c.,
In ordinary cases ; hence &c., 322,1.

637,1. Which the men shall speak. Literally, Even if repented
of; whereas &o.. If that word is adhered to ; hence &c., 321.

688. l^hree days and three nights. ^ The usus loquendi^* of the
Jews was not to use the Phrase Day and night simply as a term
to express a period of twenty-four hours, since they employed another
term for that object ; their custom in relation to this point was in
no respect different to our own. Their term for the expression
of twenty-four hours was the simple word Day, And the evening
and the morning were the first day ; and the phrase Day and yigJU
is never used as a measure of time, when in the period to which it
relates, the whole of either of the days of which the number is
specified, or the whole of either of the nights is excluded. It is
indeed true, that so many Days and so many Nights may be used
to record an equal number of twenty-four hours ; but it is indeed
fidso to state, that the Jews had no other means of expressing any
giren number of such periods of time ; or that it was ever employed
by them, simply because it was the only, or eren, because it was the
ordinary mode of expressing such penods of time. See Note on
Mark viii. 31.

639. Men of Ifineveh wUl rise in the judgment. Literally, 7%ey
will oetMolly do what is stated; whereas Ac., They will he able to
do SO; henoe &o., 822,1.

MATTHEW XIII.

29

with this generation^ and will condemn it, for they
repented at the preaching of Jonas, and behold a
greater than Jonas here is,

42. a queen from south will be raised up in the
judgment, with this generation, and will condemn it,
for she came from the uttermost parts of the earth
to have heard the wisdom of Solomon, and behold a
greater than Solomon here is.

499 040

43. Verily when the unclean spirit should have
gone out of the man that is afflicted with devils, it

833

walketh through dry places, seeking rest, but it does
not find.

44. Then it saith, into my house, I will return.

From whence I came out, and having returned, it

findeth it being unoccupied by its haying been swept

and garnished.

. 45. Then it goeth, and taketh with itself seven
041 ........

other spirits more wicked than itself, and having
entered in, it dwells there, so the last of that man
becomes worse than the first. Thus it will exist also
with this generation that is wicked,

46. after his speaking to the people. Behold

04S

the mother and his brethren had stood without,
desiring with him to have spoken.

47 & 48. And the Jesus having answered, he said to

9SS,S

him that told him, who is my mother, and who are
sss,s ••••

my brethren,

49. and having stretched forth his hand, toward
his disciples, he said. Behold my mother and my
brethren.

60. For whosoever should have done the will of
my father that is in the heavens, he, my brother,
and sister, and mother exists.

Chapter XIII.

1. in that day, the Jesus having gone out of the

640. WTien the nnelean tpirii should have gone out. Literally,
Of tie owm accord rewtoved; whereas &o., Should hoM been etnuid
io remove ; benoe &o., 822,1.

641. Seven other epinie. The word Seven b Diearranged^ See
Bole 821, in order to mark that the number b naed aa an Indefinite
Number — ^Had the other words been Arranged JEtegularlg it would
baTe implied, that the tpiriti were Actual Hxiieneee, Henoe Ac., 821.

house where he was stopping, he was sitting by the

sea.

490

2. and great multitudes were gathering together
unto him, so as for him, into a ship having entered,
to have sat down, but all the people, on the shore,
he had placed,

8. and he spoke unto them many things, in
parables, saying. Behold he that sows went forth

381

in respect of that he should sow.

S8S

4. and in the act him to sow, what seeds verily

048,S

fell by the way, even the fowls having come, they
devoured up them.

888

5. And what other fell upon the stony places.

381

Where they were not having much earth, and forth-
with having sprung up on account of the fact not to
have depth of the earth.

389 405

6. Even they were scorched after sun having risen,
and was withered away on account of the fact not to
have a root.

88S

7. And what other fell among the thorns, and the
thorns sprang up and choked them.

383

8. But w?iat other fell into the ground that is
good, and was bringing forth firuit, the indeed hun-
dred fold. And the sixty fold. And the thirty
fold,

9. he that hath ears to hear, hear,

10. and the disciples having come, they said
unto him, why in parables, speakest thou unto
them.

11. And the Jesus having answered, he said unto
them, because it hath been given in my teaching
unto you who receive it to have understood the
mysteries of the kingdom of the heavens. But
it hath not been given to those who do not re-
ceive it.

642. I%e mother and hie brethren had etood ioithout. Literally
implies, The outeide of the place he occupied; whereas &c., That
theg etood at a distance from Aim, outeide, not the place, hut the
people he ufoa teaching ; henoe &c., 322,1.

643. And wot withered awag ^e. Literally, Becauee it had no
root; whereas Ac., Becauee it had not a euffiaent root; benoe &o.,
821.

80

MATTHEW XIII.

12. For whosoever hath received my teaching,
it shall be given to him to understand, and he
shall be increased in knowledge. But whosoever
hath not received it, even what he hath heard,
it shall be carried away from him by his not tm-
derstanding it,

13. on account of this^ in parables to them^ I
speak^ for seeing the teacher, they see not his mis-
sion, and hearing his words, they hear not or under-
stand their meaning,

496

14. thus the prophecy of Esaias is fulfilled in
them, that says, ye will hear with the ear, and
should not have understood, and seeing, ye will see,
and should not have perceived.

15. For the heart of this people was waxed gross,

645 408

and they heard with their ears dully, and they closed

their eyes. Lest at any time they should have seen

*•; Mi

with the eyes, or heard with the ears, or understood

with the heart, and so have been converted, and I

shall heal them.

16. But blessed your eyes are, for they see, and
your ears, for they hear.

17. For verily I say unto you, that many prophets

«47

and righteous men desired to have seen^ what things
ye see, and saw not, and to have heard, what things
ye hear, and heard not.

18. Therefore ye, hear the parable of him that
sowed,

19. the wicked one cometh after each hearing the

406

word of the kingdom and not understanding, and
snatches away that that has been sown in his heart,

3SS3 048

this that that was sown by the wayside is.

645. r« will hear wUk the tar. Literally, YewiUmoiU deaf;
whereas &o., Yb will recevM ike words of itutnteHon; hence &o.,
821.

646. Or heard with the eare ^e. Literally in this Context, Thejf
elated their eyes to effect these ends ; henoe &o., 321.

647. Thai maiw prophets and righteous men desired. Liter-
ally, The aetual tking speeifiedi wfaumui Ao., J%ey desired that
wkiifh resulted in the attmnmeni qf ihe ihimg specified; hmoe
4o., 822,1.

648. That that was sown JTc. LiteraUjr, 7%at wkidk uUen-
UonaUjf is so plaeed; whereaa Ao., 7%ai wkiek grew on sne^ po-
mUons; henoe Ac, 821.

649. Bnt ihe eare qfihe t^ amdthe deeeitfklnees qfihat that

648

20. And that that was sown in the stony places,

89i,S 045

this he that heareth the word is, and anon with joy,
receiveth it.

21. Yet he hath not a root, in himself, but tran-

3tt,S 495

sient is. For immediately he is o£fended after
tribulation or persecution having come on account of

the word.

048

22. And that that was sown among the thorns,

8»^ '045 -^

this he that heareth the word is, but the care of the

049

age and the deceitfulness of that that is rich choke
the word, and unfiruitftd he becomes.

048

23. And that that was sown in the good ground,
this he that heareth the word is, and having under-
stood, who therefore beareth firuit, and the indeed
hundred fold bringeth forth. Also the sixty fold.
Also the thirty fold.

050

24. He put forth another parable to them, saying,
the kingdom of the heavens was likened to a man
sowing good seed, in his own field.

051

25. And his enemy came and sowed tares in the
time the men there to sleep, in midst of the wheat,
and departed.

05S

26. But when the blade sprang up, and brought
forth firuit. Then there appeared also the tares.

27. So the servants of the householder having

383

come, they said unto him, sir, is it not, good seed
thou sowed in the thy field. Then from whence
hath it tares.

404

28. Then the householder said unto them, man's

494

enemy this thing did. And the servants say unto
him. Then thou wilt, we having departed should
have gathered up them.

is rich choke the word. Literally, Neeessarilj^ do so; whereas &c.,
Are made the means of doing so ; henoe &c., 821.

650. JMoiher parable to them. Literally, JThat he spake tv-
mained cu a partible, not being understood 6y them; whereas &c.,
l^hat though delivered cu a parable, theg understood the meaning
ofit; hence &c., 821.

651. Sis enemg ^, Literally, BxeUuinelp his; whereas Ac,,
One who was an enemg to him; henoe &c of the words. Sis eneum.
Literally, Se came at Uie particular time specyied; wh^^eas Ao., A
eame at a time at whi^ Mmt could not see him; henoe Ac, 821.

662. And brought fordi fruU. Literally in this Ccmteit, The
blade brought fbrih JHU ; whereas fto., l%e seed produced U;
henoe &c., 821.

MATTHEW XIIL

31

494

29. But the householder wys, nay. Lest gather-
ing the tares, ye should have rooted up with them
the wheat,

30. permit to be increased together both, until
the harvest, and in time of the harvest, I wiU say to
the reapers, gather together first the tares, and bind
them, in bundles, for the end to have burnt them.
Then the wheat bind in bundles, and gather together
into my bam,

050

31. he put forth another parable unto them, say-
, ; 8M,i

ing, like the kingdom of the heavens is to a grain

of mustard seed, which a man having taken, he
sowed in his field,

32. which least indeed exists of all the seeds.
But when it should have been grown, greatest of
the herbs it exists, even it becomes a tree for to have
come the birds of the heaven even to lodge in its
branches,

850

33. he spake another parable unto them, like the
kingdom of the heavens is unto leaven, which a
woman having taken, she hid in three measures of
meal, until when, all was leavened,

84. all these things the Jesus spoke in parables
to the multitudes, and without a parable, nothing he
was speaking to them,

35. that that had been spoken by means of the
prophets declaring should have been fulfiilled, I
will open in parables my mouth, I will utter things
having been kept secret from beginning.

36. Then having sent away the multitudes, he

49«

went into the house, and his disciples came unto
him, saying, declare unto us the parable of the tares
of the field.

37. And the Jesus having answered, he said, he

that soweth the good seed the son of the man t e
an,! 493

Mm qf the human race that is the son is.
88. And the field the world is. And the good

664. 1%0 harveit a ierminoHon qf am a^e exists, LitonOy, A
JImsi md qf ike ages wheraao &e., OniUf of ike emMug e w c rnm
t it m em co mi e ett d wiik tks agsf henoe Ac, 822,1.

666. And ika reapers oe^gsils exist. Litonllj, 2%iy do wkai ie

49s

SSf,t

seed these the sons of the kingdom are. But the

tares the sons of the wicked one are.
sn,t

39. And the enemy that sowed them the devil is.

*• •••• 064

And the harvest a termination of an age exists.
"(tes ;

And the reapers angels exist.

40. Therefore just as the tares are gathered to-

650

gether and burned in a fire. Thus it will exist at
the end of the age we Uve in,

41. the son of the man t e him of the human race
that is the son will send forth his angels, and they
shall gather out of his kingdom all things that of-
fend, and those that efiSect the iniquity that then exists,

42. and will cast them, into the furnace of the

fire that is there, the wailing and the gnashing of

the teeth will exist.

4gt

43. Then the righteous will shine forth, as the
sun, in the kingdom of their father, he that hath
ears, hear,

8»,t

44. like the kingdom of the heavens is imto
treasure having been hid in the field, which a man
having found, he hid, and with the joy on account
of it, he goeth and selleth, whatsoever he hath,
and buyeth that field.

813,8

45. Again, like the kingdom of the heavens is
unto a merchant seeking goodly pearls,

888

46. and having found one pearl of great price,
having departed^ hath sold, all things whatsoever
he was having, and bought it.

8SS,8

47. Again, like the kingdom of the heavens is
unto a net having been cast into the sea, and of

888

every kind, having gathered,

48. which when it was full, having drawn to the
shore, and sat down, they gathered the good, into
vessels. But the bad away cast.

49. Thus it will exist at the end of the age we
Uve in, the angels will come forth, and sever the
wicked, from midst of the just,

ekfted; wheowM Ac, Tkmi p ei ; fb r m thai wkiek a ee ordtng to ike
allegwry nmst he petf armed h^ angels s henoe Ac, 822,1.

656. Bwmed im a fire. literallj, Are n e ee e s ari lg eo treated i
whaeea Ae., Are e o w mom l g eo treated ; henoe Ibo., 881.

82

MATTHEW XIV.

50. and cast them^ into the furnace of the fire
that is there^ the wailing and the gnashing of the
teeth will exists

51. ye understood all these things^ they say unto
him^ yea.

52. Then the Jesus said unto them^ by this means,
every scribe having been instructed for the kingdom
of the heavens^ like he exists to a man^ an house-
holder^ who brings forth out of his treasures new
things and old things^

53. and it came to pass^ when the Jesus ended
these parables, he departed thence,

54. and having come into his country, he was
teaching them, in their synagogue, as even them
to be astonished and to say, whence in this man,
this wisdom and the mighty works,

657

55. not this man's they are, he the son of the

319,8

carpenter is, they are not his mother's, she is called
Mary, and his brethren, James, and Joses, and
Simon, and Judas,

56. and his sisters, is it not, all, with us, they
exist. Then how in this man, all these things,

57. and they were o£fended with him. Then the

490

Jesus said unto them, a dishonored prophet exists
not, imless in the country and in the house of
him,

58. and he did not there many mighty works,
because of their unbelief.

Chapter XIV.

1. about that the time, Herod the tetrarch heard
of the fame of Jesus,

tSS,8

2. and said unto his servants, this John the

058

Baptist is, he was raised from the dead, and on

^ ^ 059

account of this, the mighty works were powerfully
wrought by him.

3. For the Herod then having laid hold on the

657. The son of the earpenier. Literally, I%e onljf sou ; where-
u &o., Sim known io he a 9on of ike earpentet ; henoe &o.,
821.

668. See Bom. i 4.

669. The migMy worhi were powerf^ wronsJd ly him. liter-

John, he bound, and in the prison, put, on account of
Herodias the wife of Philip his brother.

4. For the John said unto him, it is not lawful
for thee to have her,

5. though wishing him to have put to death, he

was afraid of the multitude Because that they were

000 ^

esteeming as a prophet him.

6. But the daughter of the Herodias danced in
the midst at one of the birthdays being kept of the
Herod, and pleased the Herod.

7. Whereupon with an oath, he promised to her
to have given, whatsoever she should have asked.

8. And the daughter having been incited by her
mother, give me says she. Here in a charger, the
head of John the Baptist,

9. and the king having been sorry, on account of
the oath, and those that sit with him at meat, he
commanded it to have been given,

10. and having sent, he beheaded John, in the
prison,

11. and his head was brought in a charger, and
given to the damsel, and she brought it to her
mother,

12. and his disciples having come, they took up the
dead body, and they buried him, and having come,

491

they told to the human form of Jesus.

13. And the Jesus having heard, he departed

333

thence by ship, into a desert place near to his house
see xiii. 54, in a private manner, but the people
having heard, they followed him on foot, out of
the cities,

8S3

14. and having gone forth he saw a great mul-
titude, and was moved with compassion toward them,
and healed their sick.

490 495

15. And the disciples came to him after evening
having come, saying, a desert the place is, and the

allj, .Htm at their ori^nator: whereM &o., Him cu their execmior ;
henoe &e., 821.

660. The^ were eeieendng as a prophet him. Literally, Tkag
esteemed him who woe a propket s wharcii &o., The;/ were es teeming
him to he a prophet ; henoe &o., 821.

MATTHEW XV.

33

hour now passed^ send away the multitude^ in order
that having gone into the villages^ they should have
bought themselves victuals.

490 Ml

16. But the Jesus said unto them^ they have not
need to have departed^ give to them^ ye, to have
eaten.

17. And the disciples say unto him, we have not

••833 338

here but five loaves and two fishes.

18. Then the Jesus said, bring to me hither

•••• ....«•• •••• ••

them,

19. and having commanded the multitudes to
have been set down on the grass, having taken
the five loaves and the two fishes, having looked
up unto the heaven, he blessed, and having broken,
he gave to the disciples the loaves. And the dis-
ciples to the multitude,

20. and all eat and were filled, and they took

338

up that that remains over of the fragments twelve
baskets full.

881,8

21. And they that eat men about five thousand
were, beside women and children,

22. and straightway he constrained his disciples to
have entered into a ship and to precede him, unto
the other side, until when, he should have sent away
the multitudes,

23. and having sent away the multitudes, he went

up into the mountain in that place see v. 13, in

private, to have prayed. And alone he was existing

494 . .

there after evening having come.

24. But the ship, now many stadia, firom the land,
was being kept distant, being tossed with the waves.
For contrary the wind was existing.

Ms 383

25. Then he went to them at fourth watch of the
night, walking on the sea.

26. And the disciples having beheld him, on the
sea, walking, they were troubled, saying, verily an

661. TkeffhwM not need. Literally, Inihe ordinary eowne qf
makure there it not an oeeaeion for therm to depart; whareas Ac., I
will uUerpoee to render it nnneceetaiy for them to depart ; henoe
au)., 821.

apparition it exists, and firom the fear, they cried
out.

27. But straightway the Jesus spoke unto them,
saying, take courage, I exist. Be not afiraid.

28. And the Peter having answered, he said to
him. Lord if thou exist, command me to have come
unto thee, on the waters.

494

29. And the Jesus said, come, and Peter having
come down out of the ship, he walked on the waters,
and went to the Jesus.

80. But seeing the wind boisterous, he was afraid,
and having begun to be sinking down, h^ cried,
saying. Lord save me.

31. And immediately the Jesus having stretched
forth the hand, he caught him, and says unto him,
O having little faith, on account of what, didst thou
doubt,

496

32. and the wind ceased after their having come
into the ship.

33. Then they that were in the ship worshipped
him, saying, truly of Grod, a son thou existest,

34. and having passed over, they came into the '
land of Grennesaret,

490

35. and the men of that place having knowledge
of him, they sent out into all that country round
about, and brought unto him all that illness had,

36. and were beseeching him, in order that only
they should have touched the hem of his garment,
and as many as touched, they were made perfectly

whole.

Chapter XV.

498 491

1. Then Scribes and Pharisees come to the human

form of Jesus, fix)m Jerusalem, saying,
aio-

2. why do thy disciples transgress the tradition

of the presbyters. For they wash not the hands.

004

When they should eat bread.

662. Then he went to them ^v. Literallj, At the egaet time

epeeified; wheteoB &o.. That it wot about that times henoe
fto., 821.

664. When they shonld eat. Literally, They make amlenotto

31

MATTHEW XV.

8. But the Jems having answered^ he said unto
them, why even ye do transgress the commandment
of the God, by means of your tradition.

005

4. For the God said, honour the father and the
mother, and he that curseth father or mother, let

060

him complete a death.

5. But ye say, whosoever should have said to the
father or the mother, a gift whatsoever, by me, thou
shoddst ha^e been profited, he shall not honour his
father,

6. thus ye rendered void the declaration of the
Gt)d, bj means of your tradition,

490

7. hypocrites. Well Esaias prophecied concerning
yon, saying,

, 007

8. this people honoreth with the lips me. But
their hearts far o£f are distant from me.

9. But in vain they worship me, teaching for
doctrines, commandments of men,

10. then having called the multitude, he said unto
them, hear and understand,

11. not that that goeth into the mouth, defileth
the man, but that that cometh out of the mouth,
this defileth the man.

1 2. Then the disciples having come, they say unto
him, thou hast known, that the Pharisees having
heard the saying, they were offended.

13. But the Jesus having answered, he said, every

006

plant which my father that is heavenly planted not,
will be rooted up,

14. leave alone them, blind instructors they are, and

408

blind if it should lead blind, both, into ditch, will fall.

15. Then the Peter having answered him, he said,
declare unto us the parable.

4g4

16. And the Jesus said. Yet even ye without
understanding exist.

0<a qfUr wathing their hands; whereas &c^ They re/Sue not to eai
till they have washed their hands ; henoe Ac, 821.

665. The Oodsaid. Literally, Me personally uttered s whereas
&o., He imstrueted Moses to ntter; henoe &e., 8^,1.

666. Complete a death, Literallj, Is annihilated g whereas fto.,
Ceases to live in this world; henoe &o., 821. Whj is not this
passage Translated as Oen. iii. 4^ dnrely dies.

17. do ye not understand, that every thing that
entereth in at the mouth, into the belly, it goeth,
and into the draught, it is cast.

18. But those things that proceed out of the
mouth, from the heart, cometh forth, and those
things defile the man.

19. For out of the heart, evil thoughts proceed,
murders, adulteries, fornications, thefts, false wit-
nesses, blasphemies,

31S,S

20. these the things that defile the man are. But
it does not defile the man the act to have eaten with
unwashed hands,

21. then the Jesus having gone out thence, he
departed into the coast of Tyre and Sidon,

22. and behold a woman a Canaanite, out of those
coasts, having come, she cried, saying, have mercy
on me O Lord, son of David my daughter grievously
is vexed with a devil.

404

23. But the Jesus answered not her a word, then
his disciples having come, they were beseeching him,
saying, release her, for she crieth after us.

24. But the Jesus having answered, he said, I was
not sent to cast out devils, except in the sheep that

070,1

have lost themselves through the disease of house
of Israel.

25. Then the woman having come, she was wor-
shipping him, saying, O Lord help me.

26. But the Jesus having answered, he said, it
exists not meet to have taken the children's bread,
and to have cast to the dogs referred to.

27. Then the woman said, truth Lord, yet the
dogs referred to eat of the crumbs that fall from
their master's table.

28. Then the Jesus having answered, he said unto
her, O woman great thy faith m, be unto thee, even

667. Honoreth wUh the Ups me, Literallj, Oiveth me true
honor ; whereas &o., Professedly honoreth me; henoe &o., 821.

668. Which my father that is heavenly planted not. Literally,
Which he personcUly did not plant ; whereas &o.. Which he earned
not to he planted ; henoe &o., 821.

670,1. Lost themselves^ that is, The knowledge of their being in
this world Ghod's people.

MATTHEW XVI.

35

as thou wilty and her daughter was made whole from
that hour^

29. then the Jesus having departed thence^ he
came nigh to the sea of the Galilee^ and having gone
up into the mountain in that place, he was sitting
down there,

80. and great multitudes came unto him, having
of themselves i e their own accord brought persons
lame, maimed, blind, dumb, and many others, and
cast down them, at his feet,

81. and he healed them insomuch as the multi-
tudes seeing it to have wondered at A^oS persons
hearing, maimed whole, and lame walking, and blind
seeing, and they glorified the God of Israel.

82. Then the Jesus having called his disciples, he
said, I am moved with compassion for the multitude,
because three days they continue with me, and have
not, any thing they should have eaten, and so I
desire not to have sent away them fasting. Lest
they should have fainted by the way,

33. then the disciples say unto him, whence to us,
in a wilderness, so much bread exists as to have fed
so great a multitude,

4»« 383

34. then the Jesus says unto them, how many
loaves have ye. And the disciples said, seven and a
few little fishes,

35. then having commanded the multitude to have
sat down on the ground,

36. he took the seven loaves and the fishes, and

having given thanks, he broke and was giving to the

disciples. And the disciples to the multitudes,

87. and aU eat and were filled, and that that re-
ass
mains of the fragments they took up, seven baskets full.

• • •• • •

•838'

38. and they that eat, about four thousand men
sss,s

were, beside women and children,

39. and having sent away the multitudes, he em-
barked in the ship that brought him, and came into
the coasts of Magdala,

eTS. Wham do ike men deelare 4v. Litenllj, PaUe^ pro-

Chapter XVI.

1. then the Pharisees and Sadducees having come,
tempting, they desired him a sign, from the heaven,
to have shewn them.

2. But he that answered said unto them,

3 & 4. a wicked and an adulterous generation, a

038 , ••

sign asketh, and a sign shall not be given to it, but

the sign of Jonas the prophet, and having left them,

he departed,

5. then the disciples having come to the other
side, they neglected to have taken bread.

490

6. And the Jesus said imto them, take heed and
beware of the leaven of the Pharisees and Sadducees.

494

7. Then the disciples were considering among

••••• -aio

themselves, saying, why took we not bread.

8. But the Jesus having knowledge, he said, why

do ye consider among yourselves, O little faith, why

210

have ye not bread,

9. not yet understand ye, neither remember the

810

five loaves of the five thousand, and how many
baskets ye took up,

10. neither the seven loaves of the four thousand,
and how many baskets ye took up,

11. how do ye not understand, that not concern-
ing bread, I spoke to you. So beware of the leaven
of the Pharisees and Sadducees.

12. Then they understood, that he called not to
beware of the leaven of the bread of the Pharisees,
but of the leaven of the doctrine of the Sadducees
and Pharisees.

13. Then the Jesus having come into the coasts of
Cesarea of the Philippi, he was asking his disciples,
saying, whom do the men of this region declare to
exist the son of the man t e that of the human race
is the son.

494 ^

14. And the disciples said, the men verily say
John the Baptist. And the men say Elias. And
others say Jeremias, or one of the prophets,

daim; whereas &o., MmUalljf regards hence Ac., 821.

36

MATTHEW XVI.

15. he saith to them. And ye^ whom declare ye
me to exist.

16. And Simon Peter having answered^ he said,
thou the Christ art, the son of the Grod that lives.

17. And the Jesus having answered, he said unto

833,3

him, blessed Simon Bar-jona thou art, for flesh and
blood it hath not revealed unto thee, but my father
that is in the heavens.

07s 338,3

18. And now I say unto thee, that thou a rock
676

art, and on this the t e that is a rock, I will build

677 078

my church, and entrances of death wiU not prevail

•79

against it,

19. and I will give to thee the keys of the king-
dom of the heavens, and whatsoever thou shouldst
have bound on the earth, it shall exist, having been
bound in the heavens, and whatsoever thou shouldst
have loosed on the earth, it shall exist, having been
loosed in the heavens.

20. Then he strictly charged his disciples, in

065

order that they should have told no one, that he
the Christ is.

675. Itajfunto thee. Let it be particularlj obserred that, in
▼erae 19, the Arrangement it Begukir^ oonseqoentlj it may be, that
St. Peter PertimalUf^ is excluBively referred to, in all that is stated
in that Terse ; this maj account for the diiSerenoe of the power here
giyen, to that given as recorded John xx. 23 ; here it is. What-
eoever thou shouldst have bound on earthy it shall exists having been
bound in the heavens, and whatsoever thou shouldst have loosed on
earthy it shall exist, having been loosed in the heavens ; whereas in
the oomnussion given to the whole of the Apostles, the power is
expressly limited ; it is, Cf whomsoever ye should have remitted the
eins, they ewe remitted to them, and of whomsoever ye should retain
(the sinsj they have been (for a time) retained. See Note on it.
Let Catholics therefore explain these things ere thej expect their
daims relating to St. Peter to be estimated.

676. Thou a rock art. To justify the Translation, Thou art
Peter, one instance of such a description of Translation ought to be
produced ; one instance in which all having perfect knowledge, one
sajs, in fSsct, Thou art thyself; where all are not perfectly acquainted,
then numberless passa^ may be produced, as. Thou art the son of
me. If thou art the Christ Sfc. ^c.

And upon this the rock. As far as man may be permitted to
investigate such subjects, I must say, that there is here presented an
appearance of strong probability, that our Saviour in uttering these
words, foresaw the use that would in after ages be made of them ;
since in the expression of this passage, recourse is had to every means,
to render the Sense usually attributed to it impossible. For 1st, it
is impossible that this passage can have a direct relation to St. Peter,
otherwise the whole would have been expressed in the Masculine
Gender. 2nd. The Sense usually attributed to it requires the Pro-
noun This to be placed after the word Bock, See Bule 84^ its not
being so proves tliat the Antecedent individually is not referred to ;
and by the difference of Gender, that the individual matoial of it is
not referred to ; it then only remains, that the reference is to the
quality in man of firmness ; henoe the Paraphrase. 3rd. It scaroely
admits of doubt that had the Sense usually attributed to this pas-

21. from then Jesus began to shew to his dis-
ciples, that it behoveth him, unto Jerusalem, to
have gone up, and many things to have suffered of
the Presbyters, and Chief Priests, and Scribes, and
to have been killed, yet the third day after it to
have been raised,

22. but the Peter having taken him, he says to
him, rebuking, gently with thee in speaking respect-

S22,a

ing sufferings, Lord, this will not be unto thee.

23. But the Jestis having turned, he said to the
Peter, get behind me Satan, a scandal thou existest
of me, for thoU savourest not the things of the Ood,
but the things of the men opposed to God.

24. Then the Jesus said unto his disciples, if
any one wishes after me to have come, deny himself,
and take up his cross, and follow me.

25. For whomsoever should desire his life to
have saved at any cost, he shall lose it. And who-
soever should have lost his life, on account of me,

he shall find it.

210

26. For what shall a man be profited, if he should

sage, been the Sense intended to have been conveyed, it would have
been expressed. And upon thee I will build my Church.

677. My church. Literally, JftM. SeeAcUxx. 28. The church
of the Ood ; whereas &o.. The church established on the dispensation
I proclaim; henoe &c., 321.

678. Entrances of Death. If the church of Christ here spoken
of is his church in the present life, we perceive the reason why the
Article is not expressed before the word JEntrances. See Bule 343 ;
since against that church, ultimately, that is, at the end of the
world, The entrances, i e visitations of death shall prevail against it ;
hence the omission of the Article, to shew that the Sense is to be
understood with Restriction, which is still further pointed out by the
Arrangement of the word death. See Bide 822,1.

679. The keys. See Notes on verse 18. The Catholic keys are
but Sony imitations of St. Peter's, and will never pass St. Peter^s
Lock. ** I absolve you from your sins," is not difficult to say, but is
most difficult to substantiate ; and cannot exist with the Doctrine
now propagated, " 7^t the recipient of Absolution, if not trufy
penitent, does but aggravate his guilt ;" unless, in every case, in
which an impenitent receives absolution, it is admitted, ihat the
Priest is by God*s command made to speak a lie ; this is blasphemy;
I say, unless it is admitted, for he says without restriction, " I dh-
solve you;** whereas in the impenitent's case he does not do so;
and the poor Catholic can only feel, that which every Protestant
enjoys, if truly penitent, he is forgiven. All then the Cathoho key
can unlock is, t absolve you to ths extent of the power that would
be given in these words. Whatsoever thou shouldst have bound on
earth, it may perhaps be bound in heaven; and whatsoever thou
shouldst have loosed on earth, it may perhaps be loosed in heaven.
Farther than this no Catholic can go, in case he recognizes if; and
recognizing it, what is it that he roilly effi^cts by Absolution in the
particular under consideration I will not attempt to describe ; farther
than that it is something that has no parallel with, or cannot be
derived from the power given to St. Peter. Whatsoever ikon
shoMsi hoive bound <m earth, it shaU exist, hamng been hound in

MATTHEW XVII.

37

4W 0M ,

have gained the whole world. Yet have lost his life,

or what shsJl a man give a ransom for his life.
49s

27. For the son of the man t e him of the human

race that is the son is about to come in the glory

000

of his Father^ with his Father's angels, and then
he shall reward each^ according to their works.

28. Verily I say nnto you, that some of them that
have here stood exist, which shall not taste of death,
until probably, they should have seen the son of the

498

man t e him of the human race that is the son coming
in his kingdom.

Chapter XVII.

1. and after six days, the Jesus taketh the Peter,
and James, and John his brother, and bringeth up
them, into an high mountain, in private,

2. and he was transfigured before them, and his

S8S

&ce as the sun shone. And his clothes they were
white as the light,

3. and behold there appeared unto them, Moses
and Elias talking with him.

4. Then the Peter having answered, he said unto
491

the human form of Jesus, Lord, good it exists for

us here to exist, if thou wilt, I will make here three
tabernacles, for thee one, and for Moses one, and
one for Elias,

5. yet of him speaking. Behold a bright cloud
it overshadowed them, and behold a voice, out of
the cloud, saying, this my son that is beloved is,
with whom, I was pleased, hear this declaration
concerning him^

6. and the disciples that were with Jesus having
beard, they fell on their face, and were afraid sorely,

7. but the Jesus came, and having touched them,
he said, arise, and be not afraid.

kecnen^ and whtUsoever thou shouldst have looted on earth, U ehaU
exiei, having been looted in heaven; or from the commission giren
to all the Apostles, Of whonuoever he should have remitted the eint,
thtff are remitted to them, and of whomsoever ye should rettdn (the
sinsj they have been (for a time) retained,

^0. Father, I heliere that in Greek this is the only right
Antecedent of the Pronoun His,

686. They saw no one. Literally, To see no one is impossible i
bnt, They sano that there was no one ; henoe &o., 321.

686. Thai it is ueeessary for Slias S^e, Litenllyi There is a

(tes

8. And having lifted up their eyes, they saw no
one save him Jesus only,

490 49*

9. and the Jesus charged them after their coming
down, from the mountain up which he had taken

685

them, saying, ye should have told to no one the
vision ye have Just seen, until when, the son of the

49s 068,1

man i e him of the human race that is the son, from
the dead, should have been raised.

496

10. then his disciples that were with him asked

him, saying. Then why do the Scribes say, that

;••••• 088

it is necessary for Elias to have come first.

1 ] . And he that answered said, Elias indeed doth

come, and shall restore all things.

12. But I say unto you, that Elias even now

came, yet they acknowledged not him, but did unto

him, whatsoever they listed. Likewise also the son

087

of the man t e him of the human race that is the son

is about to su£fer of them.

13. Then the disciples that were with him under-
stood that of John the Baptizer t e that baptizes,
he spoke unto them,

490 496

14. then a man came to him after having come
to the multitude that were waiting for Jesus, kneel-
ing down to him,

087.1

15. and sayings Lord, have compassion on my sou,
for he is a lunatic, and much endures. For oftcn-

087.S

times he throweth himself into the i e that which is
fire, and oft into the t e that which is water,

16. And I brought him to thy disciples, and they
were not able him to have cured.

17. Then the Jesus having answered, he said, O
generation faithless and having been perverse, until
when with you, shall I exist, until when, shall I
suffer you, bring to me him hither,

natural requirement ; whereas &c., It is so, /or accordance with the
Divine prediction ; hence Ac., 321.

687. Likewise also the Son of the Man. Literally, Shall suffer
by their doing to him whatsoever they listed^ even destroying the
recollection qf him from the earth; hence &o., 822,1 to mark re-
striction.

687.1. My son. Literally, My only son; whereas &o., One
that is my son ; henoe Ac, 321.

687.2. ffe throweth himseff. See Shadwell*s New Testament
inlooo.

38

MATTHEW XVIII.

498

18. and the Jesus rebuked it^ and the devil de-
parted from him, and the serf was cured from that
hour.

19. Then the disciples having come to the human
491

form of Jesus, in private, they said, why were we

not able to have cast out it.

494

20. And the Jesus says unto them, because of
your smallness of belief. For verily I say unto you,
if ye should have faith as small as a grain of mustard
seed, ye shall say unto this mountain of difficulty

688

that has stopped you, remove to yonder place hence,

and it shall remove, and nothing shall be impossible

unto you.

490 495

21 & 22. Then the Jesus said unto them after

their being turned back into the Galilee referred to,
493

the son of the man i e him of the human race that

is the son is about to be betrayed into the hands of

men,

688,1

23. and they will kill him, and he will be raised

up the third day after, and they were sorry ex-
ceedingly.

24. And they that receive the tribute then de-

495

manded came to the Peter after their having come
into Capernaum and said, doth not your master pay
the tributes that are commanded,

25. he saith, yes, but having entered into the

496 688,3

house, the Jesus prevented him, saying, what is

•**■•••••••••«•■••••«•••••«••*••••••• .*•••••••••

present to thee Simon, the kings of the earth, from

whom, custom or tribute take, from their sons, or

from the strangers i e those that are strangers to

them.

496

26. And the Jesus said to him after his having

688. This mowUain of difficulty that hcu stopped you. As we
learn from St. Mark ix. 28, that this was spoken hy our Blessed
Lord after he had entered into a House, I am of opinion, that had
an Actual mountain been refeired to, the Pronoun J%i8 would not
have been employed ; it must in that case have been 2%a< mountain ;
hence my Paraphrase.

688.1. And he will he raised up the third day. Literally, After my
now speaking i whereas &c., After I hose been killed; hekoe &c.,
822,1.

688.2. What is present to thee. Literally, To thy person;
whereas &o., To thy mind ; hence &c., 821.

689. And take a fish that earns ^first. Literally, That of its
own aeoord swam up; whereas &o., That was fitreed to eome up ;
henoe &o., 821.

495

said, firom the strangers i e those that are strangers,

• SM,2 •-

then indeed firee the sons t e those that are so7is are.

27. Notwithstanding in order that we should not

have offended them, having gone to a sea, cast a

6S9

hook, and take a fish that came up first, and having

opened its mouth, thou shalt find a piece of money,

690
having taken that, give to them, for me and thee.

Chaptee XVIII.

1. Now about that the hour, the disciples came

491
to the human form of Jesus, saying. Verily who

greatest exists in the kingdom of the heavens,

2. then having called a little child, he set him,
in midst of them,

3. and said. Verily I say unto you, except ye
should have been turned /rom such vain desires, and
have become as the little children of the kingdom,
ye should not have entered into the kingdom of
the heavens.

4. Therefore whosoever shall humble himself as
this little child, this man the greatest in the kingdom
of the heavens is,

5. and whosoever should have received one such

333 ft>l

like Uttle child, in my name, receiveth me.

6. But whosoever should have caused to offend
one of these little ones that believe in me, it is an
advantageous thing for him, in order to have pre-
vented liis so doing that a millstone should have been
hanged about his neck, and he should have been
drowned in the depth of the sea,

7. woe unto the world, through the things that

cause offences. For a necessity exists the things

692

that cause offences to have come. Nevertheless woe

• •«aa •••••••• •••••••••••••••••••••••••••

690. Saving taken that. Literally, That fish; whereas &c..
That money ; hence &c., 821.

691. Meeeiveth me. Literally, Absolutely doeth what is stated s
whereas &c., Se in effect doeih so ; henoe &c., 321.

691,1. In order that Sfc. Had the Sense here been, Tlial it was
an advctntage to anyone that had caused a Christian to offend^ that
he should lose his temporal Ufe, there appears to me no doubt that
the Conjunction used must have been ori and not lya. The Con-
junction that is used, together with the Context, leads me to betiere,
that the Sense that is expressed in the Orignal is that which appears
in the Paraphrase.

692. The things that cause offences. Literally, That actively
do what is stated; whereas &o. Passive^ That are the means ^f
eamsingi henoe &c, 822,1.

MATTHEW XVIII.

39

093

onto that man^ by meaus of whom^ the thing that

•pt

causes offence doth come.
«w

8. Wherefore if thy hand or thy foot causes to

stumble thee^ cut off it^ and cast from thee^ better
it exists for thee to have entered into the life maimed

SSS 333

or halt^ than two hands or two feet having to have
been cast into the fire that is eternal,

9. or if thine eye causes to stumble thee, pluck

••• •••• ••••'••••••••• •••••■•••••...«•

out it, and cast firom thee, better it exists for thee
one eyed, into the life thai is eternal, to have entered,

333

than two eyes having to have been cast into the hell
of t e into the destruction by the fire that effects this
end,

10. take heed. Ye should not have despised one of

094

these little ones. For I tell you, that their messengers
to the heaven, at any time, see the face of my father
that is in heavens,

088,1

11 & 12. what think ye, if there should have been
with any man an hundred sheep, and one of them
should have been lost, is it not, he shall leave the
ninety and nine sheep, in the mountains, and having
gone, he seeketh that that is gone astray,

IS. and if he should have happened to have found
it. Verily I say unto you, that he rejoices over it
more, than over the ninety and nine that had not
been lost.

14. Likewise / tell you, a desire exists not before
my Father that is in heavens, so that in gratifying
it one of these little ones might have perished.

15. Therefore if thy brother should have tres-
passed, go, convince him, between thee and him

6d3. J9y mean» of whom, Obserre it does not say, By whom,
Man can neither make the allurement^ or when permitted to make
it^ can he compel his brother to offend, by subjecting him to its in-
flaence.

094. J%eir mettengert to the heaven. Had the Sense here been,
Thai their amgele who are now in the heavene^ the Artide must haTe
been expressed before the word Heavens^ such being the Literal
Sense, its Omission shews that some other Sense is intended to be
oonrejed, which I judge to be that expressed in the Paraphrase.

696. Me ehould have heard thee. Literally, The sound of thy
voice; whereas &c., Assented to what wot stated by thee; hence
ace, 821.

907. Jff indeed he should have neglected the ^mreh. Literally,
Should neglect the ehureh : whereas &o.. Should neglect the decision
i^theekurdkg henoe Ac, 821.

890

alone, if he should have heard thee, thou hast escaped
thy brother /rom sin.

16. But if he should not have heard, take then
one or two, with thee, in order that in the mouth of
two witnesses or three, every word should have been
established.

17. And if he should have neglected them, speak

flP7

to the church. And if indeed he should have neg-
lected the church, let him be to thee bound to
receive treatment only, as the heathen, or the pub-
lican.

18. Verily I say unto you, whatsoever ye i e a
Christian should have bound upon the earth, it shall
exist having been bound in heaven, and whatsoever
jei e a Christian should have loosed on the earth, it
shall exist having been loosed in heaven.

19. Again i e farther verily I say unto you, that

698

if, two should have agreed for you, on the earth, con-
cerning an entire rule of action, whatsoever they
should have asked, it shall be made a rule to them,
of my father that is in heavens.

099 3»,S

20. For where two or three having been united on
account of the my name are. There I exist in midst
of them t e there my authority to teach is recognized
by them.

21. Then the Peter having come, he said to him.
Lord, how oft shall my brother sin against me, and I
forgive him. Till seven times,

490

22. the Jesus saith unto him, I say not unto thee,
until seven times, but until seventy times seven,

23. on account of this, the kingdom of the heavens

698. If two should have agreed. Literally, That precise num-
bers whereas ^c. Indefinite, Two, Three, or more; hence &c.,
821.

699. The erident design of this Terse, is to establish a preceding
statement, what preceding statement is established by our Blessea
Lord's personal presence with his people, I cannot unfold ; but the
union of men on account of his name, does establish their belief in
the existence of his authority to declare, what is fitting for man to
observe ; and henoe does assign the reason why, and so does establish
the correctness of, the preoecung declarations being delivered, as the

Eersonal declarations ot our Bleesed Lord, Verily I say unto you ;
ence my Paraphrase.

700. An entire rule of action, I hare no direct authority
for this Translation. The Authorized, Anything, cannot be de*
fended.

40

MATTHEW XIX.

was likened unto a man^ a king^ who wished to have
taken an account^ of his servants.

24. And a debtor of ten thousand talents was
400 yiQS • •

brought unto him after his having begun to reckon.

25. So the Lord commanded him to have been
495 •• •

sold siter his not having to have paid^ also his wife^
and the children^ and all things whatsoever he has^
for him to have been repaid.

26. But the servant having fallen down^ he was
worshipping him^ aaying^ have patience with me^ and
all things I will pay to thee.

27. And the lord of the servant having been
moved with compassion^ he loosed him^ and the debt
left alone to him.

28. But the servant having gone out^ he found

one of his fellow servants^ which owed him an hun-
833

dred pence^ and having laid hands on him^ he was
taking by the throaty Baying^ pay me, whatever thou
owest.

29. Then his fellow servant having fallen down, he
was beseeching him, saying, have patience with me,
and I will pay thee.

494

30. But the servant was not willing, but having
departed, he cast him, into a prison. Until he
should have paid that that is owed.

701

31. Then his fellow servants having seen that that
was done, they were sorry very greatly, and having
come, they told unto the own lord all things that are
done.

490

32. Then his lord having called him, he says unto
him, O wicked servant, I left alone to thee all that

debt. Because thou desiredst me,

• • • • • •«

33. was it not meet for even thee to have had

compassion on thy fellow servant, as even I had

7W .

compassion on thee,

34. and his lord having been wrath, he delivered

701. Hit fellow servatUi, Literally, Si» eervanU ; whereas &o.,
Servanii wUk him of the Lord he eemed ; hence &c., 821.

702. Am even I had eompatnon on thee. Literally, T^hee in par'
tienlari whereas &o. (General, AU emch ae thou arts henoe&c.,
821.

708. Myfaiher that %» heavetUjf wUl do unto yon. Literally,

him unto the tormentors. Until he should have
paid all that is owing.

703

35. So also my Father that is heavenly will do

703,1 •

unto you, unless ye each should have forgiven his
brother, from your hearts.

Chapter XIX.
1 Then it came to pass, when the Jesus finished
these sayings, he departed from the Galilee, and
came into the coasts of the Judea, beyond the
Jordan,

2. and great multitudes followed him, and he
healed them there,

490

3. but Pharisees came unto him, tempting him,
and saying, whether it is lawful /or a man to have

S33

put away his wife, for every cause.

4. Then he that answered said, ye have not un-
derstood, that he that made at tJie beginning, male
and female he made them,

5. and said, on account of this, a man shall leave
the father and the mother, and shall be united to his
wife, and the two shall exist as regards flesh one,

6. wherefore no more they exist two, but one flesh.
Therefore what the God joined together, man sepa-
rates not,

7. they say unto him. Then why commanded
Moses to have given a writing of divorcement, for to
have put away her, he saith unto them,

8. assuredly Moses, for the hardness of your hearts,
suffered you to have put away your wives. But from
beginning, it hath not been so.

9. And I say imto you, whosoever should have
put away his wife, saving for a cause of fornication,
he causeth her to have been debauched, and he that

married any person, his wife having been put away

703^ •

saving for a cause offortiication, committeth adultery,
; 496 •••

10. the disciples say unto him, if thus the case of

He personally will doU; whereas &c., He will camee it to be done;
henoe &c., 822,1.

703.1. Unleee ye each thonld ha/oe forgiven. Literally, ITMMt
every individual (AritHan ehould have done it; whereas &0., Untom
each that is bleseed should have done it ; henoe &0., 821.

708.2. Bee Matty. 82.

MATTHEW XIX.

41

the man exists with the woman, it is not good to
have married.

494 704

11. Then the Jesus said unto them, not all receive
the saying, save to whom it hath been given.

12. For eunuchs exist, who which, from womb of

mother, were bom so, and eunuchs exist, which were

made eunuchs on account of the men they serve, and

eunuchs exist, which made eunuchs themselves, on

account of the kingdom of the heavens, he that is

able to contain, contain.

49S

1 3. Then little children were brought unto him,

in order that he should have laid the hands on them

and prayed. But the disciples rebuked them,
aio

14. Then said the Jesus, suffer the little children,
and forbid not them to have come unto me. For
the kingdom of the heavens is after the such like,

15. and having laid the hands on them, he was
departed thence,

16. and behold one having come to him, he said,

master, what good thing shall I do, in order that

1 should have eternal life.

494 708

17. Then the Jesus said unto him, why askest thou

; 322,2

me, concerning the good, one that is good there is.
But if thou wishest into the life to have entered,
keep the commandments,

18. he saith unto him, of what sort. Then the
709 • • • •

Jesus said % e enumerated, the injunction thou shalt
do no murder, thou shalt not commit adultery, thou
shalt not steal, thou shalt not bear false witness,

19. honour the father and the mother, and thou
shalt love thy neighbour as thyself,

49«

20. the young man saith unto him, all these

things I kept, what yet lack I,

496 710

21. the Jesus says unto him, if perfect thou de-

704. 2foi all receive. Litenllj, Bodily poeeeu; whereas &c.,
MentcMy accept ; hence &c., 322,1.

705. In order that he should have laid the hande. Literally, Do
what i$ Hated s whereas &,c., Thai they should receive hit blessing ;
hfllice &c., 321.

706. Aikett thon me. Literally, Me in partieular / whereas &c.
Chneralf Any one; henoe &c., 321.

709. Then the Jemu said. I think it probaUe, that this means

711

sirest to exist, go, sell that that exists for thee, and
give to the poor, and thou shalt have treasure, in
heavens, and come, follow me.

22. But the young man having heard this saying,
he went away, being grieved. For having great

322,2

possessions he was.

496

23. Then the Jesus said unto his disciples. Verily
I say unto you, that a rich man hardly will enter
into the kingdom of the heavens.

24. And again, I say unto you, easier it exists for
a camel, through an eye of a needle to have gone,
than a rich man to have entered into the kingdom of
the God.

25. Then the disciples having heard, they were
being amazed exceedingly, saying, who then is able
to have been saved.

26. But the Jesus having beheld, he said unto
them, with men, this impossible exists. But with
God, all things possible are.

27. Then the Peter having answered, he said unto

him. Behold we forsook all things, and followed

thee, what therefore shall exist for us,

490

28. Then the Jesus said unto them. Verily I say

unto you, that ye that followed me, in the regenera-
tion. When the son of the man t e him of the

493

human race that is the son should have set on throne

333

of his glory, ye shall sit, even ye, on twelve thrones,
judging the twelve tribes of the Israel,

29. and everyone whosoever forsook house, or
brethren, or sisters, or father, or mother, or chil-
dren, or lands, on account of the my name, he shall

713 , 713

receive manifold in value, and inherit eternal life.

322,2 ••

30. But many first in such possessions last will be
in date of service, and last first.

Literally, Then the Jesus arigincUed ; whereas &c.. Then the Jesvn
recapitulated ; hence &c., 322,1.

710. Perfect thou desirest to exist. Literallj, Perfect in all
things; whereas &c., If thou desirest fkllg to effect what thou hast
stated ; hence &c., 321.

711. That exists for thee. Literallj, What is stated ; whereas
&c., I%at over which thou hast control ; henoe &c., 821.

713. He shall receive manifold. Literally, Possess while on
earth ; whereas &c., Bealite in heaven ; hence &o., 321.

42

MATTHEW XX.

Chapter XX.

899,1

1. For like the kingdom of the heavens is to a
man, an householder^ which went oat with morning
to have hired labourers^ for his vineyard.

2. And having agreed with the labourers^ for a
penny, the day, he sent them, into his vineyard,

333

3. then having gone out about third hour, he saw
others having stood in the market place idle,

496

4. and he said unto those, go, even ye, into the
vineyard, and whatsoever just should be, I will give

494

to you.

5. And the men went. Again having gone out

3J3*-

about sixth and ninth hour, he did likewise.

6. And about the eleventh /lour, haviiig gone out,
he found others having stood, and saith unto them,
why here idle have ye stood all the day,

7. they say unto him, because no one hired us,
he saith unto them, go, even ye, into the vineyard.

405

8. Then the lord of the vineyard saith unto his
steward after evening having come, call the labourers,
and give them the hire, having begun with the last
even unto the first.

9. Then they that were of the eleventh hour
having come, they received each a penny,

10. but the first having come, they supposed, that
more they will receive, but they received, each a
penny, even they.

11. And having received, they murmured against
the good man of the house,

717 333

12. saying, these the last wrought one hour, and

718 •

thou made equal unto us them that bore the burden

of the dav, and the heat.

13. But he that answered said unto one of them,
friend I do no wrong to thee, is it not after a penny,
thou agreed with me,

14. take the thine, and depart, I desire to this
last to have given as even to thee,

717. Trr<m4^ht one hour. Literally, The exact time tpecified;
whereu &c., They foromghi onlff a ehort period; hence &c.,
321.

718. Made equal unto ue them, Litendly, In all reepeete :

400

15. is it not lawful for me, what I desire to have

910

done with the mine to do, or does thine eye evil
necessarily exist, because I good exist.

16. ^0% e to this extent the last in date of service
first shall exist in what is attained^ and the first
last. '^

17. Then Jesus being about to go up to Jerusalem,
he took the twelve disciples, in private, and in the
way, he said unto them.

18. Behold we go up to Jerusalem, and the Son

493

of the man t e him of the human race that is the son
•«• .«.■....

will be betrayed unto the chief priests and scribes,
and they will condemn him,

19. and will deliver him to the Gentiles, with the
intent, to have mocked, and scourged, and crucified,

681

but he will rise again the third day.

49«

20. Then the mother of the sons of Zebedee came
to him, with her sons, worshipping and desiring a
certain thing of him.

21. But the Jesus said unto her, what wilt thou.

494

Then the woman said unto him, command, in order

that these my two sons should have sat, one, on

right hands, and one, on left hands of thee, in thy

kingdom.

22. But the Jesus having answered, he said, ye
have not known, what thing ye ask, are ye able to
have drunk of the cup, which I am about to have
drunk of, they say unto him, we are able,

23. he saith unto them, the indeed cup of me ye

shall drink of. But it is not for me to have given

793

the to have set on right hands of me, or on left
hands, save to whom it hath been prepared by my
father,

24. then the ten having heard, they were moved
with indignation against the two brethren.

25. But the Jesus having called them, he said, ye
have known, that the princes of the Grentiles exercise

whereas &c., It reetricted to the payment of their hire ; henoe &o.,
821.

723. It ia not for me to have given. Literally, 1 am not to die-
tributes whereas fiu;., I am not ofmyeelfto eeleetf henoe Ac, 821.

MATTHEW XXL

43

dominion over tbem^ and the great ones exercise
authority upon them,

26. not thus it shall exist with you, but whosoever
should desire great, among you to have been, your
minister he shall exist,

27. and whosoever a chief should desire to exist

among you, your servant he shall exist,
7««

28. just as the son of the ma^i f e him of the

••••493

human race that is the son came not to be min-
istered unto, but to minister, and to have given his
life a ransom, for many,

29. then a great multitude followed him during
their departure from Jericho,

30. and behold two blind persons sitting by the

wayside, having heard that Jesus there passed by

they cried out, saying, O Lord have mercy on us.

Son of David.

4g0

31. But the multitude rebuked them, in order
that they should have been silent. But the more
they cried out, saying, O Lord have mercy on us,
son of David,

82. then Jesus having stood still, he called them,
and said, what do ye desire, I shall do for you,

33. they say unto him. Lord in order that our
eyes should be opened.

34. Then the Jesus having been moved with com-
passion, he touched of them the eyes, and im-
mediately they received sight and followed him.

Chapter XXI.
1 . And when they drew nigh unto Jerusalem, even
came to Bethphage, unto the mount there with the
olives i e celebrated for its olives. Then Jesus sent
two disciples,

726. The son of the nutn came not to be mnUtered unio. Liter-
aUj, That vHu not hit object in coming; whereas &o., That end wot
not attained by hit coming ; hence &c., 822,1.

730. Th^n Jesus sent two Disciples. Literally, AatnaUy what
is stated ; whereat &c., He sent, and two disciples departed ;
hcnoe &o., 822,1.

732. Hath need. Literally, Absolntely requires! whereas &c.,
Deems it desirable to have them ; hence &o., 321.

733. 2^011 the great multitude spread <fo. Literally, The entire
hodff so acted: whereas &c., 8ime ^ ikem did it^ and the rest
offered no objections hence &o., 322,1.

2. saying unto them, depart into the village that

is over against you, and straightway ye will find an

ass having been tied, and a colt, with her, having

loosed, bring to me,

4g«

3. and if any one should have said unto you any-

7S«

thing, ye shall say, verily the Lord of them hath
need. And straightway he will send them.

4. Now all this happened, in order that that that
was spoken by means of the prophet^s saying, should
have been fulfilled,

5. tell the daughter of Zion. Behold thy king

408 . *

Cometh unto thee, meek, even having mounted on
au ass, yea on a colt, a foal of an ass.

6. And the disciples having been departed, and

490
having done. Just as the Jesus commanded them,

7. they brought the ass and the colt, and put
on them the clothes, and he sat upon them.

733 734

8. Then the great multitude spread their own

736 -^

garments, in the way. And others were cutting
down branches, from the trees, and were strawing
in the way.

9. And the multitudes that go before him and

that follow were crying, saying, Hosanna to the

son of David, having been blessed he that cometh

in the name of Jehovah w, Hosanna, in the highest,

495

10. and all the city was moved after his having

•sio---*'

come into Jerusalem, saying, who is this.
595

11. But the multitudes said, this the prophet Jesus

that is of Nazareth of the Galilee is,

12. then Jesus went into the temple, and cast out
all that sell or buy in the temple, and overthrew the
tables of the money-changers, and the seats of them
that sell the doves.

734. Their own garments. Literally, AU their garments;
whereas &c., Each parted with some of his garments; henoe
&c., 821.

735. And others were cutting down Src. Literally, The indivi-
duals that spread were different to those thai cut down; whereas &c.,
That the acts were different, get might be performed bg the same
persons ; henoe &o., 822,1.

"786,1. And overthrew the tables ifc. Literally, The whole
of them ; whereas &c. I conoeire, He did so to some^ and made
such a disarrangement as to preclude their carrying on their traffic ;
hence &o., 321.

44

MATTHEW XXI.

13. and says unto them, it hath been written, my

786 • • • •

house a house of prayer shall be called. But ye

•737*' ;

make it a den of thieves,

14. then blind and le^me persons came to him, in
the temple, and he healed them.

15. But the Chief Priests and the Scribes having
seen the wonderful things, which he did, and the

623,1

serfs that cry in the temple, and say, hosanna to
the son of David, they were sore displeased,

16. and said unto him, thou hearest, what these

406

say. Then the Jesus says unto them, yea never ye
read, that out of the mouth of babes and sucklings,
thou perfected praise,

17. then having left them, he went out of the
city, into Bethany, and he was lodged there.

18. But in the morning returning into the city,
he hungered,

'19. and having seen one fig tree, in the way, he
came to it, but nothing he found on it save leaves
only, then he says unto it, not henceforth on thee,
fruit there should have been imto the ever, and the
fig tree was withered immediately,

20. and the disciples having seen, they marvelled,
saying, how soon was the fig tree withered.

21 . Then the Jesus having answered, he said unto
them. Verily I say unto you, if ye should have
faith, and should not have been doubtful, not only
the concerning the fig tree, ye shall do, but also if

788

ye should have said to this mountain, be removed,
and be cast into the sea, it shall be done,

22. yea, all things whatsoever possible ye asked in
the prayer ye make for it, believing, ye shall re-
ceive,

23. then the Chief Priests and the Presbyters of

736. A houte of prayer shall be called. Literally, Shall he so
designated; whereas &c., ShaU he so esteemed i hence &c., 322,1.

787. Make it. LitoreU^, Absolutely changed it to that state;
whereas &o., Ton made tt practical^ resemble what is stated;
hence &o., 321.

788. Te should haw said to this mountaiu. Literally, Address
the momUain; whereas &c., 8aid in relation to the mountain;
hence &c., 321.

789. Gave thee this authority. Literally, Absolute and un-

495 ^

the people came to his teaching after his having come

into the temple, saying, by what authority, these

•••; 739

things doest thou, and who gave thee this authority.

24. Then the Jesus having answered, he said unto

them, I will ask you, even I, one question, which if

496

ye should have told me, then I will tell you, by what
authority, these things I do,

25. the baptism the i e that is of John whence

was it existing, from heaven, or from men. Then

494
the men were reasoning among themselves, saying,

if we should have said from heaven, he will say unto

us. Then why believed ye not him.

26. But if we should have said from men, we are

in fear of the people* For all, as a prophet, hold

the John,

491

27. so having answered the human form o{ J eous,

they said, we have not known, he said unto them,

even he did, then I do not tell you, by what

authority, these things I do.

496

28. Now what do you determine, a man was

333 "-^

having two children, and having come to the first,
he said, child, go to-day, work in my vineyard.

29. And he that answered said, I O Lord, but yet
he went not,

30. Then having come to the second, he said like-
wise. And he that answered said, I will not.
Afterward having repented, he went,

31. which, of the two, did the will of the father,

496
they say, the last, the Jesus says unto them. Verily

I say imto you, that the publicans and the harlots

go before you, into the kingdom of the God.

32. For John came unto you, in a way of right-
eousness, yet ye believed not him. But the publicans

744 •

and the harlots believed him. And ye having seen,

limited control of it; whereas &c., Permitted thee to exercise it as
thou dost ; hence &o., 321.

74)3. That the Publicans and the Sarlots go before gou. This
literally implies, That the PiU)Ucans and Harlots at some time do
enter into the Kingdom ofOod; whereas &o., That their tOieto
enter is greater ; henoe &c., 322,1.

744. Sut the FubUcans and the Harlots heUeeed him, Lifterally,
As a body they did so; whereas Ac., Persons that were suck didms
hence &c., 322,1.

MATTHEW XXIL

45

were not even concerned afterwards in respect of

S81

that ye should have believed him,

SSy hear another parable, a man an householder
there was, which planted a vineyard, and put round
a hedge to it, and di^ed in it a wine press, and
builded a tower, and let out it to husbandmen, and
went into a far country.

84. And when the time of the fruits drew near, he
sent his servants, to the husbandmen, to have re-
ceived the fruits of it,

35. but the husbandmen having seized his ser-
vants, he whom indeed they beat. And he whom
they killed. And ?ie whom they stoned.

36. Again, he sent other servants more than the
first, and they did unto them likewise.

37. Then last of all he sent unto them his son,
saying, they will be ashamed by my son.

38. But the husbandmen having seen the son,

399,2

they said among themselves, this the heir is, come,
we should kill him, that we should have possessed
his inheritance,

39. so having caught him, they cast out of the
vineyard, and slew.

40. Therefore when the lord of the vineyard
should have come, what will he do unto those
husbandmen,

41. they say imto him, miserably he will destroy
those miserable persons, and will let out the vineyard
to other husbandmen, which will render him the
fruits, in their season,

406

42. the Jesus saith unto them, never read ye in

the scriptures, a stone which they that built rejected,

747.

this stone was placed in head of a comer, by Jehovah,

498 899,9

this came to pass, and deserving of wonder it is in
our eyes.

746. 2du0rably he wiU destroy tkote miierahle perMom. Literally,
Tke partUmlar persatu tpeoiflsd: whereas &c., Peraom of thai
ckaraeUr ; henoe &o., 321.

74(7. Placed m head of a eomar. Let this be noted. That
the Prepotttion I tranalate A, ii ezpreifed in the original, and so
cannot be omitted in Translation ; and that the Article is no where
expressed, and so the Translation cannot be. The head of the comer.

43. on account of this, I say unto you, that

496

the kingdom of the God will be taken fix)m you,
and will be given to a nation bringing forth the
fruits of it,

44. and he that fell by this stone, will be broken
in pieces. And on whosoever it should have fallen,
it will grind to powder him,

45. and the Chief Priests and the Pharisees having
heard his parables, they perceived, that concerning
them, he speaks,

46. though desiring him to have laid hold of, they
were afraid to do no for the people. Because for a

748

prophet, they took him.

Chapter XXII.

1. then the Jesus having answered. Again he
spoke in parables unto them, saying,

2. the kingdom of the heavens was likened to a
man, a king, which made marriage feasts for his
son,

3. and sent forth his servants to have called them
that had been bidden to the marriage feasts, but
they were not willing to have come.

4. Again, he sent forth other servants, saying, tell

them that have been bidden. Behold my dinner I

749
have prepared, my oxen and the fatlings having been

killed, and all things ready are, come unto the mar-
riage feasts.

5. But they that made light departed, who indeed
to the his own farm. And who to his merchan-
dize.

6. And the remnant having taken his servants,
they entreated spitefully and slew.

7. But the king was wrath, and having sent his

498

armies, he destroyed those murderers, and burned
up their city.

748. TThey took Urn, Literally, The Pronoun They^ would here
have reference to the Chief Priests and Pharisees, whereas the re-
ference is. To the people ; hence &c., 321.

749. JIfy oxen and the faUinge have been killed. Literally, All
the oxen Sfc. that are mine ; whereas &c., Ml that are reqmred fry
mefor the feaet; hence Sui.fQ22^V

46

MATTHEW XXII.

8. Then he says to his servants, the indeed wed-
408

ding ready exists. But they that have been bidden
worthy were not.

9. Therefore go into the outlets of the ways, and
whosoever ye should have found bid to the marriage
feasts,

10. so those servants having gone into the ways,
they gathered together all as many as, they found,
bad and also good, and the wedding chamber was
furnished with guests.

11. But the king having come in to have seen the
guests, he saw there a man not having put on a
garment for a wedding,

12. so he saith unto him, friend, how camest thou
in hither. Not having a garment for a wedding.

494

But the man was speechless.
498 •••••

13. Then the king said to the ministers, having

752

bound feet and hands of him, cast him, into the
darkness that is outer in that place, the weeping and
the gnashing of the teeth will exist f e will not cease
to be there.

14. For many called are to the feast. But few
chosen are to be guests, seeing they will not
come.

15. Then the Pharisees having departed, a council
they took, how they should have entangled him, in
word,

16. so they sent out unto him their disciples,
with the Herodians, saying, master, we have known,
that true thou existest, and teachest the way of the
God in truth, for it t c truth concemeth not thee,
through any one. For thou regardest not the person
of men.

17. Therefore tell us, what decrees thee, is it
lawful to have given tribute imto Cesar, or not.

752. Hatnng bound faei and hands of him. Literally, Whai if
Hated; whereas &c., Saving secured him from resistance; hence
&o., 321.

755. Decrees thee. Literally, What decree thou of th$ own ac-
cord issues; whereas &o., What decree art thou commissioned to
issue ; hence &c., 321.

756. Whjf tempt ye WM. lAtenHj, J^ect what is stated ; when-
as &c., Whjf do ye aSiempt to do it; henoe Ac., 821.

18. But the Jesus having perceived their wicked-

756

ness, he said, why tempt ye me O hypocrites,

}9. show to me the money of the tribute. And

■ 404

the men brought unto him a penny,

20. then he saith unto them, of whom is this
image and the superscription,

21. they say, Cesar's. Then he saith unto them.
Now render the things of Cesar to Cesar, and the
things of the God to the Grod,

22. and having heard, they marvelled, and having

left him, they departed,

4g6

23. about that the day, Sadducees came to him,
declaring not to exist a resurrection, and they asked
him,

24. saying, master, Moses said, if any one should

have died. Not having children, his brother shall

marry his wife, and raise up seed unto his brother.

490

25. Now seven brethren were existing with us,

and the first having married, died, and not having
issue, he left his wife to his brother.

26. Likewise also the second, and the third, unto
the seventh.

27. And last of all, the woman died.

28. Therefore in the resurrection, of whom of the
seven will the woman exist. For all had her.

29. Then the Jesus having answered, he said unto
them, ye are misled. Not having known the scrip-
tures neither the power of the God.

30. For in the resurrection, neither they marry
nor are given in marriage, but as angels,, in the
heaven, they exist.

31. But as touching the resurrection of the dead,
ye understood not that that was spoken to you, by
the God's declaring,

SSS,2

32. I the God of Abraham am, and the God of

757. Moses said. Literally, Actually originated; whereas Ac,
Recorded for our instruction ; henoe &0., 322,1.

758. Observe. The Article is omitted in the injnnction re-
specting the manner in which we are to love Gk>d, before the words
Heart and iS^^ as these are to be understood in a Meti^horical
Sense, bat it is expressed before the word Mind^ as that is to be
understood Literally.

MATTHEW XXIII.

47

Isaac^ and the God of Jacobs the God a God of
dead persons exists not^ but of livings

33. and the multitude having heard^ they ^vvpre
being astonished at his doctrine.

34. But the Pharisees having heard, that he put
to silence the Sadducees, they were assembled on
account of the same,

35. then one of them a lawyer asked, tempting him,

36. master, which commandment greatest is in
the law.

37. Then the Jesus said unto him, thou shalt love

Jehovah thy God, with all thy heart, and with all

thy soul, and with all thy mind,

sss sn,9

38. this the great and first commandment is.

39. The second like w, thou shalt love thy neigh-
bour as thyself,

40. on these the two commandments, all the law

498

is hung, also the prophets.

49« 40ft

41. Then the Jesus asked them after the Pharisees
having been gathered together, saying,

42. what seems it to you, concerning the Christ,
of whom a son exists he, they say unto him, of the
David,

43. he saith unto them. Then how doth David,
in spirit, call him lord, saying,

44. Jehovah said unto my lord, sit on right hands
of me, until perhaps, I should have put thy enemies,
imder thy feet.

45. Now if David calls him Lord, how a son of
his exists he,

46. and no one was able to have answered him a
word, neither any one dared after that the day to
have questioned him any more.

Chapter XXIII.

490

1. Then Jesus spoke to the multitudes and to
his disciples,

2. saying, in the Moses's seat, the Scribes and
the Pharisees set.

789. Tedo%oi m/ftr to kao9 enUrod m tko§e that are mOermff,

3. Therefore all things whatsoever they should
have bid you, do and observe. But after their works.
Do not. For they say, but they do not.

4. Also they bind heavy burdens, and grievous to

be borne, and lay on the shoulders of the men that

are subject to them. But they desire not to have
498 -•

moved them with their finger.

5. And all their works they do with the object to
have been seen by the men that are subject to them.
Even they make broad their phylacteries, and en-
large the borders of them.

6. And love the uppermost room, in the feasts,
and the chief seats, in the synagogues,

7. and the greetings, in the markets, and to
be called of the men that are subject to them,
Rabbi.

8. But ye should not have been called Rabbi.

818,2 496

For one the master is of you. And all ye brethren
exist,

9. and father ye should not have called by you i e

Christians, upon the earth. For one the father that

8»,i 496

is heavenly is of you.

10. Or masters ye should not have been called.

S2s,a

For ft master of you that are Christians one the
Christ there ik.

11. And the greatest of you a minister shall be
496

of you.

12. And whosoever shall exalt himself, shall be
abased, and whosoever shall humble himself, shall be
exalted.

13 & 14. woe unto you. Scribes and Pharisees

hypocrites, that ye shut up the kingdom of the

heavens, against the men that are entering into it.

For ye do not enter in, and ye do not suffer to have

769 ••; ;

entered in those that are entering in,

15. woe unto you. Scribes and Pharisees hypo-
crites, that ye compass the sea and the land to have

883

made one proselyte, and when he should have been

Literally, Te atop their mUranoe; whereM &c., To •mdoawmr to do
90 ; henoe &o., 821.

48

MATTHEW XXIII.

made^ ye make Um a son of hell two-fold more than
of you,

16. woe unto you, blind guides, that say, who-
soever should have sworn by the temple, nothing he
exists. But whosoever should have sworn by the
gold of the temple, he is a debtor,

1 7. fools and blind. For whether greater exists,
the gold, or the temple that sanctified the gold,

18. also whosoever should have sworn by the altar,
nothing he exists. But whosoever should have sworn
by the gift that is upon it, he is guilty,

19. fools and blind. For whether greater the gift,
or the altar that sanctifieth the gift.

20. Therefore he that swore by the altar, sweareth
by it, and by all things that are upon it,

21. and he that swore by the temple, sweareth by
it, and by him that abides in it,

22. and he that swore by the heaven, sweareth by
the throne of the God, and by him that sitteth upon

it,

23. woe imto you, Scribes and Pharisees hypo-
crites, that ye pay tythe of the mint, and the anise,
and the cummin thai you may grow, yet ye omitted
the authoritatives of the law, the judgment) the
mercy, and the faith it enjoins. Verily these it was
necessary to have done, and those not to omit,

24. blind guides, straining at the gnat as regards

498

difficulties. And swallowing down the camel,

25. woe unto you. Scribes and Pharisees hypo-
crites, that ye make clean the outside of the cup and
of the platter. But within it is full of extortion and
excess,

26. blind Pharisee, cleanse first the within of the
cup and of the platter, in order that the outside of
them clean should have become indeed,

27. woe unto you. Scribes and Pharisees hypo-
crities, that ye are like unto sepulchres having been

760. Pariaker9 we had not been. Literally, We have not par-
Heipated in the md ; whereas &o., We have not aetented to tie
jmetioe; henoe &o., 821.

whited, which outwardly indeed beautiftd are made
to appear. But inwardly they are full of bones of
dead persons, and of all uncleanness.

28. So also ye outwardly indeed righteous are
made to appear to the men that behold you. But
inwardly full of hypocrisy and iniquity ye are,

29. woe unto you, Scribes and Pharisees hypo-
crites, that ye build the tombs of the prophets, and
garnish the sepulchres of the righteous,

30. and say, if we had been in the days of our

760

fathers, probably partakers we had not been with
them, in the blood of the prophets,

31. wherefore ye bear witness unto yourselves,
that sons ye exist of them that killed the prophets>
even ye,

32. fill up the measure of your fathers,

33. serpents, generation of vipers, how should ye
have escaped from the condemnation of the hell,

34. on account of this being your state. Behold
I send unto you prophets, both wise and scribes, of
them, ye will kill and crucify, and of them, ye will
scourge in your synagogues, and persecute from city,
to city,

35. that there should have come through you

333
every kind of righteous bloodshedding on the earth,

from the blood of Abel that is righteous, to the

blood of Zacharias son of Barachias, whom ye slew

between the temple and the altar.

36. Verily I say imto you, there will happen all
these things, through this generation,

37. Jerusalem, Jerusalem, that killest the pro-
phets, and stonest those that have been sent unto
her. How often I desired to have gathered together
thy children, which manner a hen gathers her

chickens, imder the wings, but ye would not.

498

38. Behold your house is left unto you.

771

39. For I say unto you, ye should not have seen

771. Te ehonld not have seen me. Literally, Me ptHrmmaUjf ;
whereas &c., Me to he the Meniah; henoe &o., 321.

MATTHEW XXIV.

49

me from henceforth, until perhaps ye should have

• • •

said^ blessed is he that oometh in name of Jehovah^

Chapter XXIV.

1. then the Jesus having gone out from the tem-
ple, he was departing, and his disciples having come
to have shewn him the buildings of the temple.

2. And he that answered said tmto them, see ye

not all these things. Verily I say unto you, a stone

should not have been left here on a stone, which will

not be thrown down.

8. And the disoiples in private having come to

4»» ; ;

him after his sitting down on the mount of the olives,

saying, tell us, when the things will exist, and what

m
the sign of the thine arrival i e the arrival of thy

prediction and completion of the age,

4. then the Jesus having answered, he said unto

them, take heed. Not any one should have deceived

you.

778

. 5. Yet many will come in my name, saying, I the

m.«, \ 773

Christ am, and will deceive many.

6. And ye will be about to hear of wars, and
rumours of wars, take heed. Be not troubled. For
it is necessary to have come, for thus the end
exists.

7. For nation will rise against nation, and king-
dom against kingdom, and flEunines and earthquakes
will exist in divers places.

8. But all these things a beginning of sorrows
are.

9. Then they will deliver up you, to aiBiction, and

ns.2
will kill you, and being hated of all the nations that

are apposed to you ye will be on account of my

name.

772. Th€ iJUne arrival. Let this be noted. The Gender
of the Pronoun Thine^ makes it impossible for it to hare reference
to Christ's personal appearance, hence it most hare rdference to
something connected with Christ, and hence the Paraphrase. The
Stgular Oooemmeni would implj, that the pradiction was abso-
Intolj his, whereas &c., I%e prediction thou hati delivered,

7^. Mafif will eome. Literallj, Mamgf in relation to the
world g whereas Ac., Hafiy in relation to the ohfeet ; hence &e^ 822,1.

976. And will hetroff one anotker. Literally, JFill hotrag
tfoes fked betray i whereas Ac, Manjf Ckriitimne wiU he hetrafere
qfOkHetiamisheaod&c^^il.

10. and then many will be offended, and will
betray one another, and hate one another,

11. also many false prophets will arise, and will
deceive many,

12. and the love of the many /or me will wax cold
because o{ the fact the disregard /or my having come
to have been multiplied.

13. Nevertheless he that held out imto end for
my having come, this man will be saved ^rom being
deceived,

778

14. and this the gospel of the kingdom shall be
preached in all the world, for a witness unto all the
nations that are opposed to me, and then the end
shall have come.

15. Therefore when ye should have seen the
abomination of the desolation that was spoken of
by Daniel the prophet, it having stood in a holy
place, he that readeth, understand.

16. Then they that are in the Judea, flee to the
mountains,

17. he that is on the housetop. Not come down
to have taken anything, out of his house,

18. or he that is in the field. Not return back
to have taken his garment.

19. And woe to them that are with child, and to
them that give suck in those the days.

20. And pray, in order that your flight should not

«07.S

have been with i e so long as to have a wmter, not
even with i e so long as to have a sabbath.

21. For great tribulation will exist at that time,
such as hath not been from beginning of world,
until the now, neither ever should have been,

22. and except those days were shortened, pro-

776. Many false prophets wiU arise. Literally, Shall he
created! whereas &o., Many wiU heoome false propheU; hence

Ace, 322,1. ^ . .

777. And the love ^, Literally, The coldness of man's love
wasmore intense, hecamse disregard was mnUipUed; whereas &o.,
The nmUipUcation of disregard caused more to allow their love to
wax cold ; hence &c., 321.

778. For this the gospel ^e. Had the Arrangemeni been Me-
gnlar, the Pronoun This would have had reference to the dedaratkm
that immediately preceded it ; hence &o., 821.

50

MATTHEW XXIV.

779

bably all flesh i e every class of mankind were not
saved. But on account of the elect, those days shall
be shortened.

23. Then if any one should have said unto you.
Lo here is the Christ, or there. Ye should not
believe.

24. For false Christs and false prophets will arise,
and great signs and wonders will shew so as to have
deceived if possible even the elect.

25. Behold I have foretold you.

26. Therefore if they should have said unto you.
Behold in the desert, he exists. Ye should not have
gone forth. Behold in the secret chambers. Ye
should not have believed.

780

27. For as the lightning oometh out of the east,
and shineth even unto the west. Thus even the
coming of the son of the man t e him of the human

493

race that is the son shall exist.

28. Wheresoever the carcase should exist. There
the eagles will be gathered together.

29. Now immediately after the tribulation of
those days, the sun will be darkened, and the
moon will not give its light, and the stars will fall
from the heaven, and the powers of the heavens
will be shaken,

80. and then the sign of the son of the man
{ e him of the human race that is the son will
appear in heaven, and then all the tribes of the
earth will mourn, and thev will see the son of the

49S

man t e him of the human race that is the son coming

in the clouds of the heaven, with power and great glory,

31. and he will send his angels, with a great

sound of a trumpet, and they will gather together

8S3

his elect, from the four winds, from extremes of
heavens, unto their extremes.

779. See Whitby on Acts iL 17, and 1 John u. 21, No lie 4v.

780. Ihr 09 ike liffhininffeomeih out of the Eagi. literallj, On
all oeeatione; wherees &&, On oeriaim oeeaeUme; henoe &o., 822,1.

781. Thie genertOiom thould not have poMed. Litenllj, SikmZ<l
not have been an mihilate d ; whereas &o., Should not have terminated
Hi mortal Itfe; henoe &o., 821.

782. The heaven and fhe earth wiU poet amag. lAimSlj^ They

32. Now by the fig tree, learn the parable thai
/ am about to deliver. When yet its branch tender
should have existed, and the leaves it should put
forth, know, that near the summer is,

33. So likewise ye. When ye should have seen
all these things, know, that near it exists to th€
doors.

781

* 34. Verily I say unto you, that this generation
should not have passed, until perhaps, all these
things should have been frdfilled,

789

35. the heaven and the earth will pass away.

788

But my words should not have passed away.

36. But of that day and hour, no one hath known,
not even the angels of the heavens, neither the son,
but the father only.

87. Thus as the days of the Noe yoere. So the

coming of the son of the man t e him of the human

4g8

race that is the son will exist.

38. For as they were existing in those days that
were before the flood, eating and drinking, marrying
and giving in marriage, until which day, Noe entered
into the ark,

39. and knew not. Until the flood came and
took away all. So the coming of the son of the

403

man i e him of the human race that is the son will

exist.

784

40. Then two shall exist in the field, one is taken,
784

and one is left,

784

41. two grinding at the mill, one is taken, and
784

one is left.

42. Therefore watch, for ye have not known what
day, .your lord doth come.

43. And that want of knowledge, understand, for
when the good man of the house has known, in
what watch the thief comes, he watched probably,

will aheoluteltf be terminated ; whereas &c., Their present relaHon
to man will eeaae ; henoe Ao., 822,1.

788. Bnt my worde should not have passed awatf, LHeralfy in
this connexion, Should never be completed; whereas &C., Sh ould
not pass wi^kout their completion ; henoe fto., 822,1.

784. Irregular, See Bnle 822,1, in order to shew, thai the nam-
hers specified are Indefimte,

MATTHEW XXV.

51

and not perhaps permitted to have broken open his
house^

3tt,S

44. on account of this also, ye ready exist, for
it might exist, ye think not of hour, the son of the
man i e him of the human race that is the son
doth come.

45. Hence any one so acting the faithful servant

SfS,2 785,1 •

and wise is, who the lord made ruler over his
household in respect of that he should have given to
them the meat, in season,

46. blessed that servant is, he whom his lord
having come shall find thus doing.

47. Verily I say unto you, that over all that are
his, he will make ruler him.

48. But if that evil servant should have said in his
heart, my lord delayeth,

49. and should have begun to beat his fellow
servants. And should eat and drink with them that
are drunken,

50. the lord of that servant will come in a day,
which he looketh not for, and in an hour, which he
knows not,

51. and will cut asunder him, and his portion,
with the hypocrites, he will place. There the weep-
ing and the gnashing of the teeth will exist.

Chapter XXV.

1. Then the kingdom of the heavens shall be

ISS

likened unto ten virgins, which having taken their
own lamps, went forth to meet the bridegroom.

SSS,9

2. And five of them, foolish were, and five
wise.

8. For the foolish having taken their lamps, they
took not for themselves oil.

408

4. But the wise took oil, in the vessels of their

495

own lamps.

5. Now all slumbered and slept by the bride-
groom's delaying.

786. Tk§ 9om <if the wtam S(e, litenllj, On M oeoatiotu he
do09 90 ; wherMi Ac., 0% the partiaUar oeeariom r^ftrrm i iou^ihe
C o mi t mt h§ dost 90 ; henoe &a, 822,1.

495

6. But a cry there was after midst of night. Be-
hold the bridegrookn, go out for meeting.

7. Then all those virgins arose and trimmed their

own lamps.

*^.

8. And the foolish said unto the wise, give us, of

your oil, for our lamps are gone out.

9. But the wise answered, saying. Lest it should
not have satisfied for us and you, go rather to them
that sell, and buy for yourselves.

496

10. But the bridegroom came after their depart-
ing to have bought, and the ready went in with him,
to the marriage, and the door was shut.

11. And afterward the other virgins came also,
saying. Lord, Lord, open to us.

12. But the Lord having answered he said.
Verily I say unto you, I have not known you.

13. Therefore watch, for ye have not known the
day neither the hour.

14. For ye are placed as a man travelling into a

far country, he called the his own servants, and

delivered to them the things that are his,

333

15. and to whom indeed he gave five talents.
And to whom two. And to whom one, to each, ac-
cording to the his own ability, and took his journey
straightway,

784

16. he having received the five talents that de-
parted, traded with them, and gained other five.

17. Likewise also he that received the two, he
gained other two.

784

18. But he that received the one having departed,
he dug up earth, and hid the money of his lord.

333

19. And after a long time, the lord of those
servants cometh, and taketh an account, with them,

784

20. then having come he that received the five

333

talents, he brough other five talents saying, lord,

333 789

thou deliveredst five talents unto me, behold other
••383 ••

five talents I gained,

786,1. The Lard made ruler. Literally, Ood or Chrietg where-
as fto., Sis master in relation to that service ; henoe &0., 321.

789. Thon delheresi Sfc. Literallj, Thim personaUy gone me ;
whvreas &o., Ireoeinedfloe talents of thine ; henoe fcc., 821.

52

MATTHEW XXV.

7«4

490

21. his lord said unto him. Well done O good
^ 8ss,a

and faitliful servant^ over a few tliingB^ faithful thou

7flO

wast^ oyer many things^ I will make ruler thee^
enter into the joy of thy Lord,

784

22. having come also he that had received the

790 ns

two talents, he said, lord, thou deliveredst two talents
• 3S3 •

unto me, behold other two talents I gained,
4g«

23. his lord said unto him. Well done O good

and faithful servant, over a few things, faithful thou

790

wast existing, over many things, I will make ruler
thee, enter into the joy of thy lord.

24. Then having come also he that had received
the one talent, he said, lord, I knew thee, that hard
thou existest, a man reaping. Where thou sowed
not, and gathering. Where thou strawed not,

25. and having been afraid, having departed, I hid
thy talent, in the earth, lo thou hast the thine.

26. Then his lord having answered, he said unto
him, O wicked servant and slothful, hast thou
known, that I reap. Where I sowed not, and
gather. Where I strawed not.

27. Then it was necessary for thee to have put
my money to the exchangers, that having come,
I obtained probably the mine, with usury.

28. Therefore take from him the talent, and give

unto him that hast the ten talents.

791

29. For there shall be given to every one that

hath, and he shall have abtmdance. But there shall

. 791

be taken away from him that hath not even what he

hath.

79s

30. and cast the improfitable servant, into the
darkness that is outer in that place, the weeping and
the gnashing of the teeth will exist.

31. For when the son of the man i e him of the
493

human race that is the son should have come in his

790. / wUl make ruler thee. Literally, / will gwe thee ahtolmU
authority over them: whereas &o., / wiU eutrutt them to thff care;
hence &c., 821 .

791. For there ehaU he gwen to every one that hath. laterallj,
Any tkimg i whereM &o., Math rightly used what he hath; henoe
&a, 321.

glory, and all the angels, with him. Then he will
sit on a throne for his glory,

32. and there will be gathered before him all

333 • • . •

the nations, and he will separate them, from one

•• 793

another, as the shepherd separates the sheep, fit>m

the goats,

33. and he will set the indeed sheep, on right
hands of him. But the goats, on left hands.

34. Then the king will say unto them that are
on right hands of him, come, those that have been
blessed of my father, inherit a kingdom that hath
been prepared for you, from foundation of world.

35. For 1 hungered, and ye gave me to have eaten,
I thirsted, and ye gave drink to me, a stranger I had
existed, and ye took in me,

36. naked, and ye clothed me, I was sick, and
ye visited me, in prison, I had existed, and ye came
unto me.

496

37. Then the righteous will answer him, sayings

sio •

Lord, when saw we thee hungering, and gave food,
or thirsting, and gave drink.

910

38. Or when saw we thee a stranger and took in,
or naked, and clothed.

910

39. Or when saw we thee being sick, or in prison,
and came unto thee,

40. Then the king having answered he will say
imto them. Verily I say unto you, inasmuch as, ye

did it to one of these my brethren that are least, ye

794

did it to me.

41. Then he will say also to them that are on lefl;
hands, depart from me, having been cursed to the
fire that is everlasting, that has been prepared for
the devil and his angels.

42. For I hungered, and ye gave not me to have
eaten, and I thirsted, and ye gave not to drink me.

792. And oast the unprofitable eervant. Literally, What it
stated ; whereas &c., Cause htm to enter ; henoe &c., 821.

798. As the shepherd separates the sheep. Literally, In the same
manner; whereaa so., WUh the same result; hence &0., 821.

794. Ye did to me. LiteraUy, AhsoUOelyf to me y w y i ia /j y;
whareM iM.f In effeetf to me personally i henoe &0., 821.

MATTHEW XXVI.

53

43. a stranger I had existed^ and ye took not in
me^ naked, and ye clothed not me, sick, and in
prison, and ye visited not me.

44. Then they will answer, even they, saying,

SIO

Lord, when saw we thee hungering, or thirsting, or
a stranger, or naked, or sick, or in prison, and we
ministered not unto thee.

45. Then he will answer them, saying. Verily
I say unto you, inasmuch as, ye did not to

794

one of these that are least, verily ye did it not
to me,

794,1

46. then these will go away into punishment ever-
lasting. But the righteous, into life eternal,

Chaptek XXVI.

1. and it came to pass, when the Jesus finished all
these sayings, he said unto his disciples,

sss

2. ye have known, that after two days, the pass-
over it is, then the son of the man i e him of the

499 '795 \ ;

human race that is the son is betrayed with the
intention for him to have been crucified.

3. Then the Chief Priests and the Presbyters of
the people were assembled together at the palace of
the high priest that is called Caiaphas,

4. and consulted, in order that they should have
taken the Jesus by fraud and kill him.

• •••••••■• •••••••• ••••

5. But they said. Not on the feast, lest an uproar

there should have been among the people.

6 & 7. Now a woman came unto him having an

• 495

alabaster box of ointment very precious, after the
Jesus having come, in Bethany, into a house of
Simon the leper, and poured on his head after his

i3;ing"dowu:

794|1. These wiU go awojf, Literallj, 7%eee parHcular pertoiu ;
whereas &c. OtnercU, Men of this character ; henoe &o., 321.

795. Then the son of the man is betrayed. Litenllj in this con-
nexion. The Doctors knew that in two days Christ would he he-
frayed i whereas &c., They knew that after two days eame^ the
passover was, at which our Blessed Lord here teUs them, he was to
he betrayed; henoe &o., 322,1.

796. And consulted in order that they should have taken the
Jesus. LiteraUy, The consultation was necessary to their taking kirn ;
whereas &o., That the object of their eonsuUaiion was how to tajee
him ; henoe &o., 821.

797. TroubU afford ye. Literally, Why do ye effect that ends
whereas itc^ Why do ye attempt to effM it ; henoe oo., 821.

8. Then the disciples having seen, they had in-
dignation, saying, for what, is this waste.

9. For it was fitting this to have been sold for
much, and to have been given to foor persons.

10. But the Jesus having understood, he said unto

797
them, why trouble afford ye to the woman. For a

good work she wrought upon me.

798

11. For always ye ha^e the poor, with yourselves.

799

But not always ye have me.

12. For she having poured this ointment, on my

799.1

body, she acted towards the end to have prepared for
interment me.

13. And verily I say unto you. Wheresoever this

799,1

gospel should have been preached in all the world,

there shall be told also, what she did, for a memorial

of her.

14. Then one of the twelve that was called Judas

*

Iscariot having departed unto the chief priests,

15. he said, what will ye to me to have given,
and I will deliver him unto you. And the chief
priests covenanted with him for thirty pieces of
silver,

16. and from that time he was seeking an op-
portunity, in order that he should have betrayed

him.

495 491

17. Now the disciples came to the human form

of Jesus by the first day of the unleavened breads
drawing nigh, saying, where wilt thou, we should
have prepared for thee to have eaten the Pass-
over.

494

18. And the Jesus said, go into the city, to the

any body that has rooms for the feast, and say unto

798. Te have the poor. Literally, They are ever actually pre-
sent ; whereas &c., They are ever near ; henoe &o., 821.

799. But not always ye have me. LiteraUy, In any manner;
whereas &c., Actually viswly present ; henee Sus., 821.

799.1. She acted towards the end S^. literally. She knowingly
and intentionally did so ; whereas &c., T^t end was effected by
what she did ; henoe &o., 821.

799.2. Wheresoever this Gospel should have been preached.
Literally, The fact rrferred to should actually be disclosed ; where-
as &c, Should be so connected with that which is preached as to be
made known to the hearers; henoe &o., 821.

800. What she did. Literally, To obtain for heree^ a memo-
rial; whereas Ac, B shall be Md, for a mem^oritU ^her; henoe
&o., 821.

54

MATTHEW XXVI.

804

him^ the master aaith, my time near it exists^ with

thee^ I would keep the Passoyer^ with my disciples^

496

19. then the disciples did^ as the Jesus appointed

them, and they made ready the Passover.

495

20. And he sat down with the twelve after evening
h.™goo»e;

405

21. and said after their eating. Yerily I say unto
you, that one, of you, will betray me,

22. and being sorrowful exceedingly, each one
began to say unto him. Far from ching it I exist

805

>•••.•.•.

OLord.

23. Then he that answered said, he that dipped
with me the hand, in the dish, this man will betray me,

24. the indeed son of the man i e him of the
human race that is indeed the son goeth. As it

804. The Master taith. Literallj, Utters the foUowing words ;
whereat &c, Instruois ms to the effect qfwhai the following words
convey ; henoe &c., 322,1.

805. Haoh one began to say wnto him. Literally, Actually to
utter the words specified ; whereas &c., Either words to that effect
or giving their assent to the utterance of such words; hence &c., 321.

812. Hutt man was not horn. Literally, At any time, that Ib,
Never had existemoe ; wherett &o. I oonceiTe as in the Paraphrase ;
henoe Ac., 321.

814. This ceremony. It is quite possible for a Pronoun placed
as it here is, to haye relation to either one of two distinct Antece-
dents. Thus, Take this hread^ eat it. This bread is; or. Take this
breads eat t/, This eating is^ but I am not aware that it is possible,
with this context, for it to have any other Anterior Relation. For
the Pronoun to hare the relation. This bread is^ it is indispensable
tliat it be expressed in the Masculine G^der ; and if the relation,
l^his eating is, that it be expressed in the Neuter Gender ; and this
we find it is ; and consequently, it does not admit of doubt, that the
Relation of the Pronoun I%is, is not to the bread, but to the eating
of it ; hence my Paraphrase, I%is Ceremony.

The Records in Holy Scripture of our Blessed Lord's last supper
are as follows, Matt. xxvi. 26, 30. Mark xiy. 18, 26. Luke xxii.
15, 24, and 1 Cor. xi. 23, 30.

815. fifii. Its Usage and Sense. Eyery scholar admits. That
the Primary Sense of Uie Greek Auxiliary Yerb is. To be ; that is.
To exist ; and every scholar admits. That the Greek Auxiliary Verb,
is used to express a different Sense. In, " I am meek^** Mat. xi. 29
— and " I am a door" John x. 7, the Greek Auxiliary Verb is ad-
mitted by all, to express different Senses. But where is to be found
any Rule to determine, in which of the Senses any Author has used it !
As no rule exists, it follows, that every one considers, and considers
justly, he has authority to regard it, as used to express that Sense,
which in his own Private opinion, he considers it is used to express.

But does experience sanction such a course ; does investigation
determine, that there is no difference in any respect, in the circum-
stances of the use of the Auxiliary Verb, in either of the Senses ?
does it determine, that in respect of either Sense, there is no Distinct
Peculiarity, by which to fix the Particular Sense in which it is used ?
and yet to render just such a conclusion, each of these points should
not only be able to be established, but should actually have been
e»tabUsned, before with justice, either could be admitted.

But so £sr from these point« being established, they have not even
so much as been investigated ; and therefore it is in vain to expect a
correct conclusion in reUtion to either of them, till it be absolutely
determined, either that no Peculiarities do exist ; or if existing, by
determining and stating what those Peculiarities are. I shall there-
fore proceed to prove, not only. That there are circumstances Pe-
culiar to each of the Senses, and invariably attendant on each, but
also, what those Peculiarities are.

hath been written concerning him. Nevertheless

woe unto that man, by means of whom, the son

493 - •

of the man i e him of the human race that is the
son is betrayed, good it exists for him'^ if that man

812

was not yet bom.

25. Then Judas that betrays him having answered^
he said. Far from ching it I exist master, he saith
unto him, thou promised to do it.

26. Then the Jesus having taken bread after their
eating, and having blessed, he brake, and having
given to the disciples, he said, take, eat, this cere^

814 815

mony exists to man i e keeps in remembrance my body
i e my human existence,

27. and haviug taken a cup, and given thanks
he gave to them, saying, drink of it, all.

In the first place, then, I would direct attention to the Theory re-
specting the Sense. The Primary Sense of the Auxiliary Yerb, ex-
presses, Existence; this necessarily impUes in relation to others,
Separate IndividucUity ; and consequently, that Individuality can
never actually be, other than itself. We can say of it — It is true-
It it lovely — It is strons — It is excellent &c. &c. &c. ; but we oannol
say of it — It is any other IndimduaUty, except we mean (iierri>y,
It Represents^ or is Similar to that oUier ; for Separate Indivi'
duality cannot become, another Separate Individuality ^ it can but
Represent that other — ^To Bepresent, then, is a second Sense of the
Auxihary Verb; and as such, requires a Peculiar, or Irregular
Arrangement. See my Bules ;

Thus then it follows, 1st. That in no Sentence of Regular Ar-
rangement and Qovemmenly there can be two Existences that am
connected together by the Auxiliary Verb.

2ndly. That in every Sentence in which there are two Existences
that are connected together by the Auxiliary Verb, the Arrangement
must be Irregular, and the Sense expressed by Uie Auxiliary Verb
must always be the secondary Sense.

To render Trausubstantiation possible, it is neceesary that the
Pronoim This, should have been masculine. See Ephee. i 28 or
some 8ueh word as Substance must have succeeded the Pronoun.
What example can be produced, in which a Demonstrative Pronoun
has relation to an Existence ^ where the Existence is no where actu-
ally specified ; in all such cases, the relation of the Pronoun is to the
circumstances, or something attendant on, or connected with the
Existence or Existences that are specified.

The objection. That after consecration the bread cannot be referred
to as bread, may be estimated, by 1 Cor. xL 26. The bread tHe,
that is. The bread thus consecrated.

According to St. Paul 1 Ck)r. xi. 24 the words. Take, eat, are not
necessary to the account.

It is truly painful on such a subject, to find a learned divine of
the present day, putting aside the consideration of an important part
of this subject, by asserting " Nor is there any case in Holy Scripture
in which, being figimitive, it is not indicated in the context that it is
figurative." Snce the reverse of this proposition is hr nearer the
truth. As the error of this proposition, and consequently of the
whole of this Divine's argument on this part of the subject, cannot
exist in opposition to a single actual example, I shall content myself
with the production of one passage of Holy Scripture, Matt. xiL 60.
" The same is my brother, and sister, and mother,** whidi is a direct
contradiction to his assertion.

The same learned Divine contenda for the Pertioular spiritoal
presence of our Bleesed Lord in the bread and vnne, but he does not
exphiin what is meant by, This is my bodu which is broken for yon :
was it our Blessed Lord's Spiritual body that was broken for ub f

In my opinion. Keeps in remembrance my body is intended to ei-
press, Keeps in remembrance my having had a knmam emgtsncs*

MATTHEW XXVI.

55

814

28. For this ceremony my blood of the coYenant
exists to man i e keeps in remembrance, that that unre- •

817 818 ........

strictedly flows for many^ for a remission of sins

* 819

t efor an assurance that sins are remittable,

29. And I declare unto you, I should not have
drank from now, of this the fruit of the vine^ until
t e before that day. When it I should drink by

8tl

means of you fresh, in the kingdom of my father.

80. then having sung an hymn, they went out
into the mount of the Olives.

490

81. Then the Jesus saith unto them, all ye will
cause scandal to me, during this night. For it hath
been written, I will smite the shepherd, and the
sheep of the flock shall be scattered abroad.

82. But I will go before you, into the Galilee,
after the act, me to have been raised again.

83. Then the Peter having answered, he said unto
liim, though all shall be offended with thee, I never
will be offended,

49«.

84. the Jesus said unto him. Yerily I say unto
thee, that in this the night, thrice thou wilt deny
me, before cock to have crowed,

85. the Peter saith unto him, though it should
behove me, with thee to have died, I will not deny
thee. In like manner also all the disciples spoke.

496

86. Then the Jesus cometh with them, unto a
place being called Gethsemane, and commands the
disciples, abide for him, until when, having departed.
Yonder I should pray,

87. and having taken the Peter and the two sons
of Zebedee, he began to be sorrowful and very
heavy.

817. It is not poetible in aooordanoe to the naage in Qreek, that
tiie Article, St. LoJke xxii. 20, oommenoing the olauBe, Thaiflou>9for
ms can hare reference thus, Thai blood that Jlowt for you, had it
had such reference, it most haye been in the Datiye case ; hence my
Panphrase.

Thai mmreHrietedhf flows for mamv. Literally, Not requirimg the
€U$ mU ofthepartjfs whereas &c., Not rejecting any pereou that ae-
eeptt U ; hence &c., 821.

V 818. For a remitiion of tine. Had the Sense here conyeyed, had
Reference to the ohjeet for which the ceremony was instituted, For
MaMing the remimon of tme, the Preposition Ilfpl, and not tls,
would haye been expressed. The Preposition cl$ naa reference to
the reeuU obtained, which result, if actually obtained, requires the
expseiaiain of the Article before the w(M*di2Mmofli; the oaussioii ctf

8tt,S

88. And saith unto them, exceedingly sorrowful
my soul is unto death, tarry here and watch with
me,

39. and having gone farther a little, he fell on his
face, praying and saying, O my father, if possible it
exists, pass by from me this cup. Nevertheless not
as I will, but as thou, ^

40. then he cometh to the disciples, and findeth
them sleeping, so he saith unto the Peter. So ye

83S

are not able one hour to have watched with me,

41 . watch and pray, in order that ye should not
have entered into temptation, the indeed spirit
willing it is. But the flesh weak it is.

42. Again, that is, for a second time, having
departed, he prayed, my father, if it be not possible
for this to have passed, except it I should have
drunk, be done thy will,

43. then having come again, he found them sleep-
iug. For their eyes having been heavy were exist-
ing,

44. and having left them again, having departed,

886

he prayed for a third time, having said the it word
again.

• • • • • • •

45. Then he cometh to the disciples, and saith
unto them, sleep henceforth and take rest. For
behold the hour has drawn near, and behold the son

498

of the man i e him of the human race that is the
son is betrayed into hands of sinners.

46. Arise, we should go hence. Behold he that
betrays me has drawn near,

47. and still of him speaking. Behold Judas
one of the twelve came, and with him, a great mul-

it therefore shews, that the Sense conyeyed, \b other than the Literal
Sense. See Rule 101. It doee not obUnn remietionf but, An aetur^
ance that sine are remittable s hence my Paraphrase.

821. By means of you. Observe the Preposition employed is not

avv, •

822. Thrice thou wilt deny me before cock to have crowed,
Literalfy, Before amy cock crows; whereas &c. has reference I con-
ceiye, To a period of time having come, that was denominated cock
crow ; henoe &c., 321. See Whitby, and Mark xIt. 68.

825. Their eyes. Literally, What is stated; whereas Ac., Thsy
were sleepy ; hence &c., 321.

826. Having said the U word. His saying the same word was
no proof that be did it for the third time^ wUoh the Literal Sense
here requires that it should be ; hence &c., 821.

56

MATTHEW XXVI.

titude, with sword and staves, firom the Chief Priests
and Presbyters of the people.

48. Now he that betrays him gave them a sign,
saying, whomsoever I should have kissed, he that
person exists, hold fast him,

401

49. and forthwith having come to the human form

of Jesus, he said, hail master, and kissed him.

496

50. Then the Jesus said unto him, firiend, on
account of what, art thou come. Then having come,
they laid the hands, on the Jesus, and took him,

51. and behold one of them that was with him,
having stretched out the hand, he drew his sword,
and having smote the servant of the high priest, he

8S8

smote off his ear.

496

52. Then the Jesus said unto him, put up again
thy sword, into its place. For all that take a sword,
with a sword, they will perish,

53. verily dost thou think, that I am not able to
have prayed to my father, and he will presently give

333

me now above twelve legions of angels.

54. But then how should the scriptures have been
fulfilled, so thus it is necessary to have been,

55. about that the hour, the Jesus said to the
multitudes, as against a thief, came ye out with
swords and staves to have taken me, by day, in the
temple, I was sitting, teaching, and ye laid not hold
on me.

56. But all this was done, in order that the
scriptures of the prophets should have been fulfilled.
Then all his disciples having forsaken him, they
fled.

57. And they that laid hold on the Jesus, led
away to Caiaphas the high priest. Where the Scribes
and the Presbyters were assembled.

58. But the Peter was following him, at a dis-

...« •

tance, unto the palace of the high priest, and having

828. EU Bar, Litenllj implies, Thai he had hut tme «<ir;
henoe &o., 821.

886. Th»n ths Miffh PrieH rmU his cloihei. Literally, Tore
ihem; whflNM &o., Me performed a eeremo nj f thai wot eo duig*
noted i haioe &o., 822,1.

sss.i

entered in, he was sitting with the officials to have
seen the end.

59. Now the chief priests, and all the council

were seeking false witnesses, against the Jesus, that

they should have put to death him,

sss

60. but they did not find after many false wit-
nesses having come. But at last two having come,

61. they said, this man said, I am able to have

sss

destroyed the temple of the God, and in three days,
to have built,

62. then the high priest having arisen, he said
unto him, nothing repliest thou, something these
men witnessed against thee.

63. But the Jesus was silent, then the high priest
490

said unto him, I adjure thee, by the God that liveth,

490

in order that thou shouldst have declared unto us|,
••sss,s

whether thou the Christ the son of the God art,
496

64. the Jesus saith unto him, thou hast declared

tJiat I am. Over and above such a declaration I

declare unto you, after now, ye shall see the son of

49s
the man % e him of the human race that is the son

sitting on right hands of the power that governs, and

coming in the clouds of the heaven.

886

65. Then the high priest rent his clothes, saying,

887

he blasphemed, what farther have we need of wit-
nesses, behold now ye heard the blasphemy,

887,1

66. what decreeth you. Then they that answered
said, obnoxious to death he exists.

67. Then they spat in his face, and buffetted him.

494
And the men smote with the palms of the hand,
3n,s

68. saying, prophesy unto us O Christ, who is he
that smote thee.

69. Now the Peter was sitting without in the

490 \

palace, and one a damsel having come unto him

saying, verily thou wast existing with Jesus of the
Galilee.

837. Eofoe we need. Literally, 7^ evidence that had hetm five*
woe no longer required ; whereas &c., That no addUional wUneee
woe required ; henoe &c., 821.

837,1. Decreeth you. Literally, What ie Hated; whersM Ao.,
What do $ou adviee to he decreed; henoe Ao., 821.

MATTHEW XXVIL

57

494

70. Even the Peter denied befbre all, saying, I have
not known, what thou sayest.

4g« 496

71. Then another woman saw him having gone
out into the porch, and saith unto them that were
there, this man was existing with Jesus of the
Nazareth,

72. and again he denied with an oath, verily I
have not known the man.

78. And after awhile, they that had stood by hav-
ing come, they said to the Peter. Surely also thou,

839

of them, art existing. For even thy speech maketh
manifest thee.

74. Then he began to curse and to swear, verily

wa.i

I have not known the man, and immediately cock
crew.

75. then the Peter was reminded of the word of

8SS,1

Jesus having declared, that thrice thou wilt deny
me before cock to have crowed, and having gone
out, he wept bitterly.

Chapter XXVII.

1. Then counsel all the Chief Priests and the
495 ••' •••••

Presbyters of the people held after morning having

come against the Jesus for to have put to death
him,

2. and having bound him, they led away and
delivered to Pilate the governor.

8. Then Judas that betrayed him having seen,
that he was condemned, having repented, he brought
again the thirty pieces of silver to the Chief Priests
and Presbyters,

4. saying, I sinned, having betrayed innocent

494

blood. But the council said, what, to us is it, thou
shouldst have looked after that,

5. then having cast down the pieces of silver, in
the temple, he departed, and having gone out, he
hanged himself.

6. Then the Chief Priests having taken the silver

889. MaMh mamfaH fhet, literallj implies, Alienee of
attdoubii whereai ^., That ii it Hroiui etidenee: henoe Ac,
821.

840. ThatJUld woe called. litenUj, Wae aeiuaUy eo detiff'

pieces, they said, it is not lawful to have put them,
into the treasury. Because price of blood it exists.

7. And having held a council, they bought with
them the field of the potter, for burying the
strangers.

MO

8. Wherefore that field was called a field of blood,
unto the this day.

9. Then that that was spoken by means of Jeremy
the prophets declaring was fulfilled, and they took
the thirty pieces of silver, the price of him that had
been valued, whom they valued from sons of Israel,

10. and gave them, for the field of the potter. As

490

Jehovah prescribed by me.

841

1 1 . Then the Jesus was placed before the governor,
and the governor interrogated him, saying, thou the

83S.S 490,

king of the Jews art. And the Jesus said unto him,
thou sayest.

12. But nothing he answered in the act him to

495 •

have been accused by the Chief Priests and the

Presbyters.

18. Then the Pilate saith unto him, dost thou not

hear, many things against thee they witness,

14. but he answered not him, to neither of the
accusations one word, as to wonder the governor
greatly.

15. Now at feast, the governor had been ac-
customed to release one unto the people, a prisoner,
whom they were desiring.

16. And they were holding then a notable prisoner

being called Barabbas.

490 495

17. So the Pilate said unto them after their

having been gathered together, what do ye desire,
shall I have released unto you the Barabbas, or
Jesus that is called Christ.

18. For he had known, that through envy, they

delivered him.

490

19. Then his wife sent unto him aft;er his having

noted s whereas &c. I oonoeiye, Wae with JntHoe eo deeignated;
hence &c., 821.

841. Then the Jeeue woe placed before the Oopemor, Literallj, JEv-
fretely before him ; whereas &o., Ai hie tribunal / henoe fto., 822,1.

58

MATTHEW XVII.

495
sat down on the judgment seat^ s&ying, let nothing

unto condemnation exist by thee^ or by that jnat man.

For many things I suffered this day in a dream^ on

account of him.

843

20. But the Chief Priests and the Presbyters per-
suaded the multitudes^ in order that they should

844

have asked for the Barabbas. And destroy the
Jesus.

I • • • • • • I

21. Then the governor having answered^ he said

unto them, which will ye of the two, I shall release

494
unto you. And the men said the Barabbas^

496

22. the Pilate saith unto them. Then what shall
I do with Jesus that is called Christ, all say, be

crucified.

494

23. Then the governor said. Because of what evil

he effected. But the multitude more were crying
out, saying, be crucified.

24. And the Pilate having seen, that nothing he
prevails, but rather a tumult is made, having taken
water, he washed the hands, before the multitude,
saying, innocent I exist of the blood of this person,
ye shall look after it,

25. then all the people having answered, they
said, his blood be on us and on our children.

26. Then he released unto them the Barabbas.

845

And having scoiirged the Jesus, he delivered, in
order that he should have been crucified.

27. Then the soldiers of the governor having taken
the Jesus, into the common hall, they gathered unto
him all the band,

840

28. and having provided for him a scarlet robe,
they put it on him,

29. and having platted a crown, of thorns, they
put on his head, and a reed, in his right hand, and
having bowed the knee before him, they were mock-
ing him, saying, hail. King of the Jews,

848. Bui the Chief Prietti and iks PrMhytert ^v. Literally, At
a hodjf they 90 acted ; whereas &o., Men who were of these bodtet eo
acted s lienoe &c., 82^1.

844. A<nd deitroy the Jesue. literally, FereonaUy effM hit
deetruetian; whereas &o., Cauee kirn to lie deetrojfedf henoe &c.,
821.

30. and having spit upon him, they took the reed,
and were smiting on his head,

31. and after they were mocking him, they took
off from him the rube, and put on him his raiment,
and led away him, with the intent to have crucified.

32. And coming out, they found a Cyrenian man
by name Simon, this man they compelled, in order
that he should have borne his cross,

33. and having come unto the place that is called
Grolgotha, a place which being called is after a
skull,

• • ■ • • • •

34. they gave him to have drunk wine, with gall,
having been mingled, but having tasted, he willed
not to have drunk.

35. And having crucified him, they parted his gar-
ments, casting a lot,

36. and sitting down, they were watching him
there,

37. then they set up over his head his accusation

8S2,S

having been written, this Jesus the King of the
Jews is.

38. At that time two thieves are crucified with
him, one, at right hands, and one, at left hands.

39. Then they that pass by were reviling him,
wagging their heads,

40. and saying, thou that destroyest the temple,
and in three days, buildest, save thyself, if a son of
God thou existest, come down firom the cross.

41 . Likewise also the chief priests mocking with
the scribes and the presbyters said,

S48 840

42. he saved others, he is not able himself to have
saved, a king of Israel he exists, come down now
from the cross, and we will believe in him,

43. he hath trusted in the Grod, deliver now, if he

881.S

desires him. For he said, verily a son of Grod I
am.

845. Having ecourgcd the Jeent, Literally, Pereonallg done «o;
whereas &c., Caused him to he soowrged ; henoe &c., 821.

846. Provided for, I hare no direct authority for this Trans-
lation.

848. He saved others. Idterallj, Ih>m eternal pmmishm en t ;
whereat &o., lirom eome present miffering; henoe Ac, 821.

MATTHEW XXVII.

59

849

44. And the it also the thieves that were crucified
with him were casting in teeth of him.

333

45. Now from six hour^ darkness there was over
all the land, unto ninth hour.

46. And about the ninth hour, the Jesus cried
with a loud voice, saying, Eli, Eli, lama sabachthani,

SIO

this is, O God of me, O God of me, why forsaked
thou me.

47. And some of them that there had stood, having
heard, said, surely Elias this man calls,

48. and straightway one of them having run, and
taken a sponge. And having filled with vinegar, and
put on a reed, he was giving to drink him.

49. But the others said, let be, we should have
seen, if Elias oometh, going to save him. And

8S0

another having taken a spear, he pierced the side
of the human form of him, and there came out water
and blood.

50. Then the Jesus again having cried with a loud

840

voice, he dismissed the spirit,

851

51. and behold the veil of the temple was rent
from top, to bottom, in two, and the earth was

851

shaken, and the rocks were rent,

949. And the it aUo the thiepes thai were crucified with him were
etuHng in teeth of him ; (See Note 532.) This does not necessarily
imply that each of the thieyes so spake, thus contradicting the
Record of the other Erangelists, inasmuch as it is not recorded,
7%ai each of them did so npeak^ a requisite in Greek to the exist-
ence of such a conclusion ; all that the Sense authorized hy the
Greek sanctions, is, Th<U the body detignaled The Thievet ffave
utterance hy one or more of their number to such an observation ;
and thus in like manner the statement that the Apostles inquired,
*• Who then shall be saved" does not imply that more than one of
them gaye utterance to the obscryation on the part of the entire body.

850. He pierced the side of the human form of him. See my
Tract on 'lijaov, I can see no other reason for the Disarrangement
here than to express the Sense giyen in the Paraphrase. See John
xix. 84.

If this Passage is carefully examined, it will be found in no respect
to contradict St. John's Record of the same eyent. St. Matthew
states, that after our Blessed Lord had tasted the yinegar, a soldier
pierced his side, after which Jesus haying cried with a loud yoico,
(possibly uttered a deep groan) dismissed /rom his earthly body the
spirit. St. John records, That after haying tast-ed the yinegar, he
said. It has been accomplished, and haying bowed the head, he sur-
rendered the control over the spirit, that is, there remained alone the
muscular action of the body ; but the soldiers coming to him, and
seeing that then he was (not dead, but) dying, they broke not his
\e^, but one pierced his siae, and then as St. John records, he cried
with a loud yoice, (probably uttered a deep groan), and dismissed
flrom his mortal body the spirit.

The whole Sense of this passage \b dependent on the Sense con-
yejed by three words. One in John xix. 83, which I translate.
Saving been dyiny, is only used 18 times in the New Testament,
and in all these cases I belieye, should be translated in the Sense of,
2b be dyings a Sense authorixed by laddell and Scott, and required

851

52. and the graves were opened, and many bodies
861 ••

of saints that had been asleep were raised,

53. and having come out of the graves, after his
resurrection, they went into the holy city, and were
made apparent unto many.

54. Now the centurion and they that were with
him watching the Jesus, having seen the earth
quake and the things that happen were afraid
greatly, sajring. Truly a son of God this man
was.

55. And manv women were existing there, at a
distance, beholding, which followed the human fomh
of Jesus, from the Galilee, ministering unto him,

33S,S

56. among whom, Mary the Magdalene there was,

851.1

and Mary the mother of the James and Joses, and
the mother of the sons of Zebedee.

495

57. Now there came after evening having come,
a rich man, from Arimathea, the name Joseph, who

491

also himself was a disciple to the human form of
Jesus,

58. this man having gone to the Pilate begged the

851,8

body of the Jesus. Then the Pilate commanded it
to have been delivered,

by the necessities of this place. In relation to the other Two words,
it has escaped obseryation, that different words are used Matt, xxyii.
50, " He dismiised the spirit" meaning. He absolutely separated it
from his earthly body, and St. John xix. 30, " He surrendered con-
trol over the spirit* meaning, That exercise of the spirit which is
directed by the reason was dismissed; there then remained only
Muscular Action. This Action was sufficient to giye utterance to a
groan, which is an utterance sufficient to yerify the declaration Matt,
xxyii. 50, Ayain having cried with a loud voice. Obserye the word,
Again,

I judge that it was owing to the deficiency of the knowledge of
Greek after the 5th century to distinguish between the difference of
the Senses of these Ghreek words, that the Records of the Two £yan*
gelists appeared to contradict each other, and in order to ayoid this
contradiction, the Passage respecting the Soldier's piercing the side
was Intentionally Omitted in St. Matthew'ft Gospel.

It appears to me- probable, that the breaking of the legs of cru-
cified persons was not an act performed on them to shorten hfe,
but that it was performed on them after they had expired, possibly,
as an attesting mark to the finends of the sufferer, of the permission
of the Inflictors of the punishment for the body to be taken do^n
from the Cross.

851. And behold the veil of the Temple was rent. Had the
Arrangement here been Regular. See Rule 322,1. I conceiye it
would haye implied. That the yarious eyents specified in this and
the following yerse, were necessary consequences of the eyent re-
corded in yerse 50 ; hence the Disarrangements here.

851.1. Mary the mother of the James Sfc. Had Mary been
Literally the actual mother of the James &c. here referred to, the
Arrangement would not I think haye been Irregular ; hence &c., 321.

851.2. The Pilate commanded. Literally, Actually gave the
ordw ; whereas &o., Sanctioned the order being given ; hence &c.,
322,1.

60

MATTHEW XXVIIL

59. and the Joseph having taken the body, he
wrapped it, in a clean linen doth,

60. and laid it, in his new tomb, which he hewed
out in the rock, and having rolled a great stone to
the door of the tomb, he departed.

61. And there was existing there, Mary the Mag-
dalene, and the other Mary, sitting over against the
sepulchre.

62. Now the Chief Priests and the Pharisees were
come together unto Pilate the next day which exists
after the preparation,

63. saying, sir we were mindful, that that man

85S S3S

the deceiver said, yet living, after three days, I shall
be raised again.

64. Therefore command to have been made sure
the sepulchre, until the third day. Lest the disciples
having come, they should have stole away him, and

658,1

have said to the people, he was raised from the dead,
so the last error worse than the first will exist,

490

65. the Pilate said unto them, ye have a watch,
depart, make sure, though ye have known my decree.

66. So they that departed made sure the sepul-
chre, having secured the stone, by the guard of
soldiers.

Chapter XXVIII.

1. And after end of Sabbaths, Mary the Magda-

495 •

lene and the other Mary came in the dawning unto
the day one after Sabbaths to have seen the se-
pulchre,

8SS,S

2. and behold a great earthquake did exist. For
an angel of Jehovah having descended from heaven,
and having come, he rolled back the stone, and was
sitting upon it.

3. And his countenance like lightning was exist-
ing, and his raiment white as snow.

4. And from the fear of him, the keepers were
disturbed and dead men were become as.

862. See Mark Tiii. 31.

858. F« teek Juus thai has been enudjied. LitenOly, Whaiie
eiated ; whereai &o., Fe eeek ike bodjf qf ike Jeeue ikai woe oruei'
Jleds heaoe ^., 821.

5. But the angel having answered, he said unto
the women. Be not afraid, ye. For I have known,

85S

that ye seek Jesus that has been crucified,

6. he exists not here. For he was raised. As he
said, come, see the place. Where he was laying,

7. and quickly having been departed, tell his

658,1

disciples, that he was raised from the dead, and
behold he goeth before you, into the Galilee. There

810

will ye see him. Lo I told you,

8. and having departed quickly from the sepulchre,
with fear and great joy, they ran to have brought
word to his disciples,

864

9. and behold Jesus met them, saying, Hail. But
the women having come, they laid fast hold of his

855 ^

feet, and prostrated themselves before him.

49«

10. Then the Jesus saith unto them. Be not

afraid, depart, tell my brethren, in order that they

should have gone into the Galilee, for there will they
810

see me.

11. And behold some of the watch having come
into the city after their having departed, they shewed
unto the Chief Priests all things that were done.

12. then they having assembled with the Presby-
ters. And a council having held, large money they
gave unto the soldiers,

13. saying, say, that his disciples by night having
come, they stole him after our being asleep,

14. and if this should have been heard by the
governor, we will persuade him, and so make you
secure.

15. So the soldiers having taken the money, they
did, as they were taught, and this saying was com-
monly reported among the Jews, until the this very
day.

16. But the eleven disciples were departed into

the Galilee, into the mountain. Where the Jesus

490

appointed them,

854. Bekold Jesue met ikem. Literally, WkcU i» elated ;
as &c., Wkai appeared to ikem io be auck ; henoe &o., 822,1.

855. Hie feet, Literallj, Tke exirevnt^ qf ike leg alome /
88 &o., Hie le$ amdfooi / henoe &a, 821.

MATTHEW XXVIII.

61

17. and having seen him, they prostrated them-
selves. Though the eleven doubted,

18. but the Jesus having come, he spoke unto

799

them, saying, all power was given to me, in heaven,
and on the earth.

19. Therefore having departed, make disciples all

858. JBxitt, Obserre it is not, I exui wUh y<m. To express
the Reoeiyed Translation, the Pronoun J, most hare been Arranged
after the Yerb. See Bule 822,2 ; observe also, that Uie Preposition

the nations, having baptized them, in the nam^

4g9
of the Father, and of tbe Son, and of the Holy Spirit,

20. teaching them to observe all things, what-
soever I commanded you, for lo I, together with

868

you % e 08 well as you, exist all the days, unto the
end of the age.

used is not crvy, but furhj which expresses onlj Partial Participa*
Uon ; hence, At well at. See Rom. vi. 4.

A LITERAL TRANSLATION

OF THE

GOSPEL ACCOKDING TO MAKE,

Chapteb I.

1. A commencement of the gospel of Jesus Christ,
a Son of God.

2. Just as it hath been written in the Esaias that
is the prophet. Behold I send my angel, before thy
face, who shall prepare thy way,

3. a voice of crying, in the wilderness, prepare

600

the way of Jehovah, make straight his paths,

4. John that baptises was in the wilderness, preach-
ing a baptism of repentance, for a remission of sins,

5. and there was going out unto him, all the Judea
region, and all the natives of Jerusalem, and were
being baptized by him, in the river Jordan, confess-
ing their sins,

6. and the John having been clothed with camePs
hair was existing, and a skin girdle, about his loins,
and eating locusts and wild honey was,

600. See Matt. iii. 8.

500,1. A voice eame. litenllT, Aeiualfy did what ig gtoM ;
wbttmB ho,^ Appeared to mtm io do 90 ; henoe &o., 822,1.

7. and he was preaching, saying, my mightier
Cometh hereafter, of whom worthy having stooped
to have unloosed the latchet of his shoes I am not,

8. I baptized you with water. But he will baptize

. ^^
you with a spirit holy i e freed from guilt,

9. it came to pass in those the days, Jesus came
firom Nazareth of the Oalilee, and was baptized in
the Jordan, of John,

10. and straightway coming up out of the water,
he perceived the heavens being divided even the
spirit sensibly yet gently as a dove descending upon
him,

500,1

11. and a voice came from the heavens to him,
thou my son that is beloved art, with thee, I was
well pleased,

12. and immediately the spirit i e the imagination

601

draws forth him infanq/, into the wilderness,

501. Dramejbrth Mm. LiteraUy, The spirit obliged him to sfo ;
whereas Ac., JSie imaginaiion made him fameg that he did to;
hence &o., 821.

63

MARK I.

S3S

13. that he waa existing in the wilderness forty

days^ being tempted by the devil^ also that he was

existing with the wild beasts, and that the angels

were ministering unto him,
49s

14. now the Jesus came into the Gralilee after

the act to have been cast into prison the John,
preaching the gospel of the Grod,

15. and declaring, that the time hath been ful-
filled, and the kingdom of the God hath stood up,
repent and believe in the gospel,

16. now passing by the sea of the Galilee, he saw
Simon, and Andrew the brother of Simon, casting

82S,S

round into the sea. For fishers they were,

17. and the Jesus said unto them, come after me,

; 5M,i

and fishers of men I will make you to have become,

18. and straightway having forsaken the nets,
they followed him,

19. and having gone a little, he saw James the
son of the Zebedee, and John his brother, but they
were in the ship, mending the nets,

20. and straightway he called them, and having
left their father Zebedee, in the ship, with the hired
servants, they went after him,

21. then they enter into Capernaum, and straight-

603

way having entered in i e during the sabbaths, into
the synagogue, he was teaching,

22. and they were being astonished at his doc-

S»,8 603,1

trine. For he teaching was them, as having authority,
and not as the Scribes,

23. and immediately there was existing in their
synagogue, a man, with an unclean spirit, and he
cried out,

24. saying, what to us m thy coming, even thou

4Q1

after i e as Jesus, O Nazarene, camest to have des-
troyed us, I have known thee, who thou the holy
of the God art,

502. See Matt. It. 11.

602,1. See Matt. It. 19.

&03. Hacimg entered in the Sabbaihs, Literally, Saving com'
memeed the Sahhathe; whereas 5co., During the Sahbaihs having
entered into the egnagogue ; henoe &c.y 821. See Matt. xii. 1 and
Mark ill. 2.

490

25. then the Jesus rebuked him, saying, be sDent,
and come out of him,

26. and the unclean having torn him, and cried
with a loud voice, he came out of him,

27. and all were amazed as even to question
them saying, what is this thing existing, a new

604

doctrine, with authority, even he commands the
spirits that are unclean, and they obey him,

28. and his fame spread abroad immediately every-
where throughout all the region of the Galilee,

29. and forthwith out of the synagogue, having
come, he entered into the house of Simon and
Andrew, with James and John.

30. But the wife^s mother of Simon was laying,
being sick of a fever, and anon they tell him, of
her,

31. and having come, he lifted up her, having laid
fast hold of the hand, and the fever left her, and she
was ministering unto them.

496

32. And when the sun sat through evening having
come, they were bringing unto him all that ill t e HI-
ness have, or being possessed with devils,

33. and all the city having been gathered together
was existing at the door,

34. and he healed many ill t e illness having with
divers diseases, and many devils he cast out, but he
suffered not the devils to say, that they had know-
ledge of him Christ to exist,

35. and very early during the night having arisen,

388

he went out into a solitary place, and there was

praying,

496

36. and Simon followed after him, also they that

were with himi

37. and they found him, and say unto him,

606

assuredly all seek for thee,

38. and he says unto them, we should go else-

603,1. See Matt. vii. 29.

604. Me commande the tpirite that are unclean. Literally, Ori"
ainatee the Erection; whereas &c., Conveys the JDkfine decrees
hence &c., 821.

606. AU eeekfor thee. Literally, AU the world do eo; wheieaB
&c., The majority of persons present do so i henoe &0., 822,1.

MARK 11.

63

where^ into towns that are joinings in order that even
there T should have preached. For for this thing, I
came forth^

89. then he came^ preaching in their synagogues
throughout all the Galilee^ and the devils casting
out,

40. and there comes to him, a leper beseeching
him, saying to him, Lord surely if thou shouldest
wiD, thou art able me to have made clean,

41. and having been moved with compassion,
having put forth his hand, he touched and says
to him, I should will, be clean,

42. and immediately the leprosy departed firom
him, and he was cleansed,

43. and having forbidden under a penalty him
forthwith to question his perfect recovery, he sent
away him,

44. and says unto him, take heed to no one, no-
thing thou shouldst have asked as to thy being clean,

500

but depart, shew thyself to the priest, and offer for
thy cleansing, what Moses commanded for a testi-
mony unto them.

45. But he that went out commenced to publish
much, and blaze abroad the matter, so as no longer
him to be able openly into a city to have entered,

S83

but without in desert places he was, and they were
coming to him from ever^ quarter.

Chapter II.

1. and having entered again into Capernaum,
after days, it was noised, that in house, he exists,

2. and many were gathered together as even no
more to be capable of containing, not even the spaces
that are about the door, and he was preaching to
them the word,

3. and they come, bringing unto him one sick of
palsy being borne of four,

4. and not being able to have come nigh unto

506. Shew tiytelf, LiteraUy, Lei the prieei look at thee;
wheroM &c., Let the prieet certify that thou art oleoHi henoe &o.,
821.

him, for the press, they uncovered the roof. Where
he was existing, and having broken up it, they let
down the bed. Where the person sick of palsy was

lying,

5. then the Jesus having seen their faith, he says

508

unto the sick of palsy, child, thy sins have forgiven.

6. But certain of the Scribes were existing Ihere,
sitting by, and reasoning in their hearts,

SIO

7. why doth this man thus speak, he blasphemes,
who is able to forgive sins, except one, the Grod,

8. and immediately the Jesus having perceived in

his spirit, what thing they reason within themselves,

«o

he says, why these things do ye reason in your
hearts,

9. whether exists it easier to have said to the sick

508

of palsy, thy sins have forgiven, or to have said,
arise, and take up thy bed and walk.

10. But in order that ye should know, that the son

500 493

of the man i e him of the human race that is the son
hath power to forgive sins, on the earth, he says to
the sick of palsy,

11. I say unto thee, arise, and take up thy bed,
and go unto thy house,

12. and he rose up, and immediately having taken
up the bed, he went forth before all as even to be
overwhelmed with amazement all, and to glorify the
God, saying, that thus never we saw,

13. and he went forth again by the sea, and all

• • B •

the multitude was resorting unto him, and he was
teaching them,

14. and having passed by he saw Levi the of the
Alpheus sitting at the receipt of custom, and says
unto him, follow me, and having arisen he followed
him,

15. and it happens to sit at meat him, in his

333

house, and many publicans and sinners were sitting
together with the human form of Jesus and his dis-

607. What Moeee commanded, Literallj, Oriffinaied; whereat
Ac, Woe inetrueted hy Ood to command ; hoioe &c., 821.
60a See Matt. ix. 5.
M>9. See Matt. ix. 6.

64

MARK III.

8SS,S

ciples. Truly many there were, and they followed
him,

16. and the Scribes of the Pharisees having seen
that he eats with the sinners, and the publicans, they
said unto his disciples, how with the publicans and
the sinners, doth he eat,

17.' and the Jesus having heard, he says unto

610

them, because they that are whole have no need of a
physician, but they that ill i e illness have, I came
not to have called righteous persons, but sinners,

18. and the disciples of John, also the Pharisees

fasting were existing, and they come and say unto

him, why do the disciples of John and the disciples
••; 511

of the Pharisees fast. But the disciples to thee fast
not,

19. and the Jesus said unto them. The sons of
the bridechamber are not able, during when, the
bridegroom, with them, exists, to fast, as long time
as they have the bridegroom, with them, they are
not able to fast.

20. But days will come. When the bridegroom

400

should have been taken away from them, and then

they will fast in that the day,

21. no one a piece of new cloth seweth on an old
garment. For else the filling up of itself that is

SIS

new taketh away from the old, and a worse rent is
made,

833

22. and no one putteth new wine, into old bottles.
For else the wine will burst the bottles, and the

513 333

wine is lost, also the bottles, but new wine should
be put into new bottles,

23. and it came to pass him, on the sabbaths,
to go through the com fields, and his disciples began
an act to do, plucking the ears of com.

510. See Matt. ix. 12.

511. The ditcipUt to thee. Literally, To thee pereonaUy j
whereas &c., To the diepenaaiion thou preacheet ; hence &c., 821.

512. See Matt. ix. 16.

513. See Matt. ix. 17.

514. See Matt. xii. 8.

515. ffe had need, Literallj, AheoMe neceeeUy ; wheroas ftc^
Ordinary requirement ; henoe &o., 821.

516. And he hungered. Literally, Whemoever he hungered;

4g«

24. and the Pharisees said unto him, behold, why

310

do they on the Sabbaths, what is not lawful,

25. and he said unto them, never ye read, what

614 515 510

David did, when he had need, and he hungered, also
they that were with him,

26. he went into the house of the God, to high

317

priest Abiathar, and eat the bread of the offering,

which it is not lawful for any one to have eaten,

except for the priests, and gave also to them that

517,1 .

are with him,

27. and he said unto them, the Sabbath, for the
man that observes it, was made, and not the man
that observes it, for the Sabbath,

SIM

28. wherefore a Lord the son of the man i e him
of human race that is the son is even of the Sab-
bath,

Chapter III.

1. then he entered again into a synagogue, and

SS9,S

a man there was there, having the hand having been
withered,

2. and they were watching him whether in t e

518

during the Sabbaths, he will heal him, in order that
they should have accused him,

8. and he saith unto him that has the withered
hand, rise up in the midst,

4. and he saith unto him, is it lawful on the Sab-
baths to have done good, or to have done evil, to

510 *w

have saved life, or to have killed. But the men were
silent.

5. and having looked round about on them, with
anger, being grieved for the hardness of their hearts,
he saith unto the man, stretch forth the hand,
and he was stretching forth, and his hand was re-
stored.

whereas &o., On a particular oecation when he woe hungry; henoe
&o,, 821.

517. See Matt. xiL 4.

517,1. Them that were with him, JAteanXij^ All hie partitam g
whereas &o., All of them thai immedicUely aooompanied km ; heooe
ace., 821.

518. See Matt. ziL 1 and Mark i. 21.

519. To have eated Itfe, Literally, To efeet wheA i» ttatedi
whereas &o., To attempt to eff'eet it / hnioe &c., 821.

MARK III.

65

6. and the Pharisees having gone out straightway
with the Herodians^ counsel they were giving against

580

him, how they should have destroyed him,

7. so the Jesus, with his disciples, withdrew to

333

the sea, and a great multitude, from the Galilee, fol-
lowed, and from the Judea,

8. and from Jerusalem, and from the Idumea,
even beyond the Jordan, and about Tyre and Sidon,
a great multitude hearing, whatsoever he does, came
unto him,

9. and he spake to his disciples, in order that
small ships should wait on him, because of the multi-
tude, lest they should throng him.

5SS

10. For he healed many as even to press upon

6sa

him, in order that they should have touched him, as

many as were having plagues,

11. even the spirits that were unclean when they

su ,

were seeing him, were falling down to him, and cry-
ing out, saying, verily thou the son of the God art,

12. although greatly he was charging them, lest

ftSS

they should have made him conspicuous,

13. then he goeth up into the mountain in that

615,1

phu^, and calls, whom he was desiring, and they
came unto him,

585,1

14. and he ordained twelve, whom also he named
apostles, in order that they should exist with him,
and that he might send forth them to preach, and
to have power to cast out the devils that afflict men,
so he ordained the twelve,

15 & 16. and he placed a name upon the Simon
Peter,

17. and James the of the Zebedee, and John the

520. See Matthew zii. 14.

522. Ibr he healed manty, Literallj, Re fertonally effected
their ewre; whereM &o., ffe woe the meant of effecting their cures
henoe &c., 321.

523. They ehauld have touched him, literallj, lb touch;
whereas &c.. To obtain a cure ; hence Ac., 321.

524. When they were seeing him. Literally, Him pereonaUy ;
whereas &o., 7^ power he exerciaed: henoe &c., 321.

525. See Matthew xiL 16.

525,1. He woe deeiring. Literally, Whom he pereonaUy ohoee $
whereas &c., Whom Ood inetruoted him to eeleet: henoe ^.,
821.

526. Bui the Sorihee, they thai came down ^, Literally, But

brother of the James, even he placed upon them a

828,8

name Boanerges, which sons of thunder is,

18. and Andrew, and Philip, and Bartholomew,
and Matthew, and Thomas, and James the of the
Alpheus, and Thaddeus, and Simon the Canaanite,

19. and Judas Iscariot, which also betrayed him,
and they go into an house,

20. and the multitude cometh together again as
even not to be able them not even bread to have
eaten,

21. and ihe friends that are of him having heard,
they went out to have laid hold on him. For they
said, that he was overcome with amazement,

22. but the Scribes, they that came down from

580

Jerusalem, said, that Beelzebub he hath, and that by
the prince of the devils, he casteth out the devils,

23. then having called them, in parables, he said
unto them, how is Satan able Satan to cast out,

24. for if a kingdom, against itself, should have
been divided, that kingdom is not able to have stood,

25. or if a house, against itself, should have
been divided, that house will not be able to have
stood,

587

26. so if the Satan rose up against himself, and

• 588

was divided, he is not able to have stood, but an end
hath,

27. nevertheless not any one into the house of the
strong having entered is able his goods to have

580

spoilt, except first he should have bound the strong

••••58p

man, and then he will spoil his house.

28. Verily I say unto you, that all the kinds of
sins committed by man shall be forgiven by the sons

the Scribes thai came down; whereas &c. as in the Paraphrase;
henoe &o., 321.

527. See MaUhew xiL 26.

528. Anendhaih, lAtertklly, lieelf ceases to exist ; yrhere»M &e,^
Its power is not extended ; henoe &c., 322,1.

529. He should have bound the strong Sfc, Literally, He should
have done exactly what is specified ; whereas &c., He should have
restrained the power of the strong ; hence &o., 321.

630. All the sins. Literally, Every sin that had been com-
mated; whereas &o., Every description of sin; hence &o., 821.
Every description^ in certain cases of it, shall be forgiven ; hence
the expression of the Terb in the singular. See Bule 882 ; oUierwise
the sense oonyeyed would have been, Thai every sin should be par-
donod in every case. See Matt. ziL 81.

66

MARK IV.

of the men that commit them, and whatsoever blas-

•; 631

phemies they should have blasphemed.

29. Except whosoever should have blasphemed
against the spirit that is holy, he hath not forgive-
ness^ during the age he lives in, but retained he exists
of endless i e during life of sin^

30. wherefore I declared, as respects man, an un-
clean spirit he hath,

31. then his mother and his brethren came, and
without standing, they sent unto him, calling him,

406

32. for a multitude was sitting about him. And
they say unto him. Behold thy mother and thy
brethren without seek for thee,

38. then having answered them he says, who is

3S2,8 ••••

my mother, or the brethren,

• ••■ ••••••••• •

34. having looked round on those that are sitting
about him in a circle, he says, behold my mother
and my brethren,

85. whosoever should have done the wills of the
God, he a brother of me, and a sister, and mother
exist.

Chapter IV.

1. and again he began to teach by the sea, and a

496

great multitude is gathered unto him so as he, into

f the ship, having entered to sit down on the sea, and all

the multitude, by the sea, on the land, were existing,

2. and he was teaching them, by parables, many
things, and said unto them, in his doctrine,

3. hearken. Behold he that sows went out to
have sown,

4. and it came to pass in the act to sow, what
seed indeed fell by the way, that the fowls came and
devoured up it,

68S

5. and other fell on the stony ground, and where
it was not having much earth, and immediately it
sprung up on account of the fact not to have depth
of the earth.

681. See MaUhew xii. 81.

682. See Matthew xiii 6.

684. It did mot y%M fnmi, literaUy, ^b< any; wheieM&o.,
IfaMng worthy qfikat nameg henoe &&, 821.

6. But when the sun arose, they were scorched,
and on account of the fact not to have a root, it was
withered away,

6SS

7. and other fell among the thorns, and the thorns

634

sprang up and choked it, and it did not yield fruit,

8. and other fell into the ground that is good, and
was bringing forth fruit springing up and being in-
creased, even it was bearing, one thirty, and one
sixty, and one an hundred,

9. then he said, who hath ears to hear, hear,

10. and when he was alone, they that were about
him with the twelve were asking him the parables,

11. and he said unto them, it hath been given in
my teaching unto you who receive it the mystery of
the kingdom of the God. But the all things of (rod's
kingdom they exist to those that are without you in
parables,

12. in order that seeing, they should see it, yet
should not without you have perceived it, and hear-
ing, they should hear of it, yet they should not
without you have understood concerning it. Lest
they should without you have been converted, and
it their rejection of you should have been forgiven
them,

13. then he says unto them, ye have not under-

SIO

stood this parable, and so how shall ye understand
333 ••••

all the parables,

14. he that sows the word is he that soweth.

329,3

15. And these that are by the way side they are.
Where the word is sown, which when they should
have heard. Immediately the Satan cometh and
taketh away the word that had been sown in them,

536 3»,a

16. and these that are sown on the stony ground
they are in like manner, who after they should have
heard the word. Immediately with gladness, receive

it,

17. but they have not a root, in themselves, and so

636. See Matthew, xiii. 11.
686. See Matt. xiiL 20.

MARK IV.

67

transient they exist. Afterwards immediately they

49« '^

are offended after affliction or persecution having
come on account of the word, •

18. and others that are sown among the thorns

53(1.1 Stt,t

are, these that have heard the word they are,

19. but the cares of the age they live in, or the
deceitfulnees of the riches of it, or the deceits that
enter in by the other lusts, they choke the word,
and so unfruitful it is,

63fl,S

20. and those that were sown on the ground

3SS,1

that is good are, they which hear the word, and re-
ceive it, and bring forth fruit, one thirty fold, also
sixty, and an hundred,

21. then he said unto them, for what is the candle
brought, in order that under the bushel, it should
have been put, or under the bed, not in order that on
the candlestick, it should have been set.

22. For a secret exists not, unless it should have
been made manifest, neither was concealed, but in
order that it should have been made apparent,

23. if any one hath ears to hear, hear,

24. then he said unto them, take heed, what ye
hear, with what measure, ye mete, it will be measured
to you, yea more wiU be given UBto you.

25. For he who hath, it will be given to him, and
he who hath not, even what he hath, it will be taken
from him,

26. also he said. Thus the kingdom of the Ood
exists, as a man should have cast the seed, into the
ground,

27. when thou shouldst sleep, and it should be

587

raised up night and day, and the seed spring and is
grown up, how he hath not known.

686,1- See Matthew xiii. 22.

686,2. The deceits that enter in by the other luste. LiteraUy,
That the other luate neceteari^ produce j whereas &c., That they
tuggeet; henoe &c., 321.

536,8. See Matthew xiii. 23.

687. The teed spring. Literally, Aeti^lg do what it ttateds
whereaa Ac. Fattive, Be canted to tpring ; hence &c., 822,1.

640. He wot tpeaking to them the word in maug tneh parahlet,
Idfeenlly, He introduced the word he had to deUeer into the par-

537

28. the earth of its own accord brings forth,

- 333 333 ;••

first a blade, then one ear, then one full corn, in
the ear.

29. But when the fruit may be ripe. Immediately
he putteth in the sickle, because the harvest hath
come,

30. also he said, how should we have likened
the kingdom of the God, or with what comparison,
we might have compared it as to a grain of mustard
seed,

31. which seed when it should have been sown
in the earth, which seed less than all the seeds that
be in the earth are,

32. yet when it should have been sown, it groweth
up and becometh greater than all the herbs, and
shooteth out great branches as that to be able under
the shadow of it the fowls of the heaven to lodge,

540

33. thus he was speaking to them the word in
many such parables. As they are able to hear,

34. and without a parable, he was not speaking to

541

them. But in private, he was expounding all things
to the his own disciples,

35. and he says unto them, about that the day
after evening having come, we should have passed
over unto the other side.

3i6. and having sent away the multitude, they
took him, as he was existing into the ship, other

381

ships there was existing with him,

37. and a great storm of wind arose, and the

*** . . . "*.**

waves was beating into the ship so as now the ship

to be filled,

38. yet he was existing the hinder part, on the
pillow, sleeping, so they awake him, and say unto

ablet ; whereas &c.. He hg the parable unfolded the word ; henoe
Ac., 821.

641. He wot expounding all thingt to the hit own ditciplet.
Literally, Hxelutivelg to them; whereaa &o., To them and thote
with them; henoe &c., 321.

642. And the wavet wat heating into the thip. Literally, Theg
were aeticelg doing what it ttated ; whereas &o. Fattive, Theu were
driven hg the wind into the thip ; henoe &o., 322,1. Literally, Ml
were to acted on; whereas &c., Onlg tome of them were to, the ma-
joritg were to, hence collectivelg tpedking^ all were eo / henoe the
JP9euliar Perton of the Yerh. See Rule 882.

68

MARK V.

him, master it concemeth not tliee, that we are
lost,

89. and having been raised he rebuked the wind
and said unto the sea, peace, be still, and the wind,
ceased, and a great calm was,

40. and he said onto them, why fearful exist ye,
not yet have ye faith,

41 . and they were terrified with great fear, and
said to one another, what then does this man exist,

643

that even the wind and the sea obeys him.

Chapter V.

1. then they came over unto the other side of the
sea, into the country of the Gadarenes,

490 844

2. and a man met him out of the tombs after his
having come out of the ship, with an unclean
spirit,

648

8. who was having the dwelling, among the tombs,
and not even yet any one was able him to have
bound not even with a chain,

4. for the case had been him, often with fetters
and chains, to have been bound, and to have been
plucked asunder by him the chains, and the fetters
to have been broken to pieces, and no one was able
him to have tamed,

5. for continually night and day, in the mountains,
and in the tombs, he was existing, crying, and cutting
himself with stones,

6. but having seen the Jesus, from afar off, he ran
and worshipped him,

7. and having cried with a loud voice, he says,

491

what M to me, m also to thee after i e as Jesus, O
son of the God that is most high, I adjure thee by
God. Thou shouldst not have tormented me by
casting me out.

8. For he said unto him, go out the spirit that is
unclean from the man.

548. See Matthew yiii. 27.
544. See Matthew yiiL 28.

546. Was hamtiff the dw^Umg. Literally, Had a rendenee;
whereas &c., Ee patged kultfei henoe &c., 821.

549. Whattoever tUngt the Lord kaik done for theo. Literally,

9. then he was asking him, what name is to thee,

ssa.a

and he says to him, name Legion is to me, for
many we exist,

10. then he was beseeching him much, lest them
he should have sent away out of the country.

11. Now there was existing there nigh unto the
mountain, a great herd of swine being fed,

12. and they besought him, saying, send us, unto the
swine, in order that into them, we should have entered,

18. and he gives leave to them, and the spirits
that were unclean having gone out entered into the
swine, and the herd ran violently down the precipice,
into the sea, about two thousand, and they were
being choked in the sea,

14. and they that feed them fled, and told in the
city and in the country, and they went out to have
seen, what that had been done it is,

15. and they come to the Jesus, and see him that
is possessed with devils sitting, having been clothed
as being of sound mind, him that had had the legion,
and they were a&aid,

490

1 6. and they that saw told them. How it befell to
him that is possessed of devils, also concerning the
swine,

17. and they began to pray him to have departed
out of their coasts,

18. and he that was possessed with devils was

490 4©»"; •. ;

praying him after his having come into the ship, in

order that with him, he should exist,

19. but he suffered not him, but saith unto him,
go to thy house, to the friends, and tell them, what-

649

soever things the Lord hath done for thee, that he
had compassion on thee,

20. and he departed, and began to publish in the

M9

Decapolis, whatsoever things the Jesus did to him,

850 •••-

and all were marvelling.

Personally did; whereas &c., Wat M« meame ef <% MeMmgi
henoe &c, 321.

550. And all were marvelling. Literally, WUhont ang eaoej^
Hon; whereas &o.. Am a whole thmf were doing eo; henoe &o., 822,1.

MARK V.

69

21. and mucli people were gathered unto him
«5 •;

after the Jesus having passed over by a ship again

unto the other side^ though he was existing nigh
unto the sea,

22. and one of the rulers of the synagogue by name
Jairus comes^ and having seen him, he falls at his feet,

23. and was beseeching him much, saying, verily
jtkj little daughter at the point of death keeps, in
order that having come, thou shouldest have laid the
hands on her, in order that she should have been
healed and have lived,

24. and he went with him, and much people was
following him, and were thronging him,

26. and a woman existing with an issue of blood

sss

twelve years,

^ ^ sss

26. and many things having suffered of many phy-
sicians, and having spent all that was belonging to
her, yet nothing having been bettered, but rather
onto the worse having grown,

27. having heard the things that are belonging to
the Jesus, having come in the press behind, she
touched his garment.

28. For she said, verily if I should have touched
if but his clothes, I shall be whole,

29. and straightway the fountain of her blood was
dried up, and she felt in the body, that she had been
healed of the plague,

30. and immediately the Jesus having perceived
in himself that there was from him power having
gone, having been turned about in the press, he said,

661

who touched my clothes,
««

81. then his disciples said unto him, thou seest

the multitude thronging thee, and thou sayest, who

651

touched me,

82. then he was looking round about to have seen
her that had done this thing.

661. Whoiamehedmfelotket, lAteaJljf Torched in iuijfmamiter}
whereas Ac, InteniiomMy touched ; hemoe &o., 821.

662. To ha(O0 Mm h«r that had done S^e. LiteraUj this would
impfy, That he woe i^^itaraiU who U foot thai had done the ad;

33. But the woman having been afraid, even
trembling, knowing, what hath been done in her,
came and fell down before him, and told him all
the truth.

34. And the Jesus said unto her, daughter thy
faith hath made whole thee, go in peace, and be
thou whole, of thy plague,

35. while he speaking, there comes from the ruler

864

of the synagogue, saying, verily thy daughter died,
why any further troublest thou the master.

36. But the Jesus having neglected to hear the
word that is spoken, saith unto the ruler of the syna-
gogue. Be not afraid. Only believe,

37. then he su£Fered not any one, with him to
have followed, save the Peter, and James, and John
the brother of James,

38. and they come to the house of the ruler of the
synagogue, and seeth a tumult, and weeping and
wailing much,

39. and having come in, he saith unto them, why

664

are ye disturbed and do weep, the damsel died not
but sleepeth,

4Q. and they were laughing to scorn him. But
he, having put out all, taketh the father of the
damsel, and the mother, and those that were with
him, and enters in. Where the damsel was
existing,

41 • and having taken the damsePs hand, he saith

3S3,S

unto her, Talitha cumi, which being translated by
the damsel is, I command thee to have awakened,

42. and straightway the damsel arose, and was
walking. For she was existing of twelve years,
and they were astonished immediately with great
astonishment,

43. so he charged them much, in order that no
one may have knowledge of this thing, then he

whereas &a, 7%xt he condmeted himeelf at one that had not euch
knowledge ; hence &c., 821.

668. See Matthew iz. 22.

664. Thy daughter died. Literally, Actively did something i
whereas &c. Faeeive, She was acted upon hg death ; henoe &o., 822,1.

70

MARK VI.

commanded to have been given to ber to bave
eaten^

Chapter VI.

1. and be went out fix)m tbence, and comes into

bis country, and bis disciples follow bim,

•; 49«

2. and be began to teacb in tbe synagogae after

sabbatb baving come^ and tbe many bearing tbey
were being astonisbed^ sB,jing, bow in tbis man are
tbese tbings, and wbose is tbe wisdom tbat was given
to tbis man, for sucb like migbty works^ by means of
bis bands, being wrougbt,

8SS»S

8. not tbis man's, be tbe carpenter tbat is tbe
son of tbe Mary is, and a brotber of James, and
Joses, and Juda, and Simon, verily not /ns, bis
sisters exist bere witb us, tben tbey were being
offended at bim,

490

4. so tbe Jesus said unto tbem, verily a dis-
bonored propbet exists not, unless in bis oton
country, even among bis kin, and in bis bouse
he is dishonored,

5. nevertbeless be was not able tbere to bave

558 S33

done any miracle, save baving laid on a few sick
folk tbe bands, be bealed tbem,

• • • ■ ••

6. tben be was marvelling at tbeir unbelief, not-
witbstanding be was going about tbe viUages in
circle, teacbing,

7. so be summons tbe twelve, and began tbem to
send fortb two, two, and was giving tbem an autbo-
rity concerning tbe spirits tbat are unclean,

8. and be gave a command to tbem, in order tbat
notbing tbey sbould take for a journey, save a staff
only. No bread. No scrip. Not in tbe purse
money,

9. but baving been sbod witb sandals, even not to

383

bave put on two coats,

555. Save having laid S^o, Literally, Kb healed thenty heeauee
he had laid hit hande on them ; whereas 6c o., The manner in which
he healed them, wcu by laying hit hande on them; henoe &c.,
821.

656. See Bom. i. 4.

556,1. Othert taid. Literally, AehuUly mUered; whereas &c.,
8o regarded him ; henoe &c., 822,1.

10. and be said unto tbem. Wberesoever ye
sbould bave entered into an bouse. Tbere abide,
until probably, ye sbould bave departed tbence,

11. and wbatsoever place sbould not bave received
you, nor beai*d you, departing tbence, sbake off tbe
dust tbat is under your feet, for a testimony against
tbem,

12. and baving gone out tbey preacbed, in order
tbat tbey sbould repent,

18. and many devils tbey were casting out, and

333

were anointing witb oil many sick persons, and were
bealing,

14. and tbe king Herod beard o/Atm. For con-
spicuous bis name became, and tbey said of him,

556

tbat Jobn tbat baptizes be batb been raised from the
dead, and on account of tbis, tbe migbty works
operate powerfully by bim.

550,1

15. And otbers said, tbat Elias be exists. And
otbers said, tbat a propbet like one of tbe propbets
he exists.

16. But tbe Herod baving beard, be said, wbom I
bebeaded Jobn he exists, tbis man was raised.

17. For be tbe Herod baving sent fortb laid bold
on tbe Jobn, and bound bim, in prison, on account
of Herodias tbe wife of Pbilip bis brotber, for be

557

married ber.

18. For tbe Jobn said to tbe Herod, verily it is
not lawful for tbee to bave tbe wife of tby brother.

558

19. Tberefore tbe Herodias was baving a quarrel
against bim, and was wisbing bim to bave killed, but
sbe was not able.

558,1

20. For tbe Herod was fearing tbe Jobn, baving
perceived bim a man just and boly to be, be was
observing bim, and baving beard bim, many tbings
be was doubting, yet willingly of bim, be was bearing,

557. He married her. Irregular I oonoeiTe to mark an im-
proper connection ; henoe &c., 821.

558. Hysrefore the Herodiat woe having ^e. Literally, Necee-
tarilg to ; whereas &c., In the particular inttanee refltrred to the
eate loat to ; henoe &c., 322,1.

558,1. The Herod was fearing. Literally, AeOnely doing oo /
whereas &c. Pattive, Hit eontdenoe prevented hit dieregardimg hu
inttruotion ; henoe 6(0., 822,1.

MARK VI.

71

21. and when Herod a sapper made by convenient
day having come thai was appointed for commemo-
rating his birth-days to his lords^ and to the high
captains^ and to the chiefs of the Gtdilee^

22. then the king said to the damsel^ indeed after
his daughter Herodias having come in^ and danced^

she pleased the Herod^ and them that sit with him.

••«■•• •«•••• ••■•.. ••••••• •••••••■•••• •••••• ••«• •••••••••••••. •••• .•••••• ••

Ask of me^ whatsoever thou shonldst wish, and I
will give thee,

559,1

23. and he swore to her, whatsoever thou shouldst
have asked of me, I will give to thee, unto a half of
my kingdom,

24. and having gone forth, she said unto her

494

mother, what should I ask. And the mother -said
the head of John that baptizes,

25. and having come in straightway with haste,
unto the king, she asked saying, I will, in order that
immediately thou shouldst have given to me, in a
charger, the head of John the Baptist,

26. though the king having been exceeding sorry,
on account of the oath and them that sit with him,
he desired not to have rejected her,

27. but immediately the king having sent an
executioner, he commanded to bring his head,

28. so having departed he beheaded him in the
prison, and brought his head, in a charger, and gave

501

it to the damsel, and the damsel gave it to her mother.

29. And his disciples having heard, they came and
took up his corpse, and laid it, in a tomb,

80. then the apostles are assembled by the Jesus,
and they told him all things, whatsoever they did,
and whatsoever they taught,

81. and he says unto them, come, ye yourselves,

sss

in private, into a desert place, and rest awhile. For

they many that come and go were, and they were
— • 60s

not having leisure not even to have eaten,

669,1. Wkai909ver thou ahauldit have tukedqfme. Literally,
WUkatd anf UmUation ; whereas &o., WUh propriety demand <^
AM ; hemee^ m the limit of my power ; hence &o., 321.

661. And the dameel gone it. Literally, PereonaUy did wkai
ieetaied; whereMAo., Directed the head to beaioe»i henoedK}.,
822,L

32. SO they departed by the ship, into a desert
place, in private,

83. but they saw them departing, even many knew
it, and on foot out of all the cities, they ran there,
and came to them,

333

34. and having come out, he saw much people,

and was moved with compassion toward them, for

they were existing as sheep not having a shepherd,

and he began to teach them many things,

490 495

35. and now his disciples having come to him after
day much having been spent, they said, verily desert

• • • 'saj.a

the place is, and already much hour,

36. send away them, in order that having departed
into the about country and villages, they should have
bought themselves, what they should have eaten.

37. But he that answered said unto them, give to
them, ye, to have eaten, and they say unto him,
having departed, we should have bought with two
hundred pence bread, that we should have given

them to have eaten.

494

38. Then the Jesus says unto them, how many
aio

loaves have ye, go, see, and having known, they say

333

five, and two fishes,

89. then he commanded them to have been sit
down all, companies, companies, upon the green
grass,

40. and they sat down in companies, companies,
of an hundred and of fifty,

41. and having taken the five loaves and the two
fishes, having looked up unto the heaven, he blessed,
and brake the loaves, and was giving to the disciples,
in order that they should set them before them, and

603,1

he divided to all the two fishes,

42. and all eat and were filled,

43. and they took up fragments twelve of baskets
full, even of the fishes,

662. I%ey were not having leieure ^. Literally, Aheolntely
prevented from doing it ; whereas &c., They had not time for proper
reflreehment of themeelvee ; henoe &c., 821.

662,1. And he divided to all the twoflehee. LiteraUy, TFhai i»
etated ; whereas &o.. The two JUiee by hie miraouUme power ap^
peared to be divided amongst them all; henoe &o., 821.

MARK VII.

78

508

10. For Moses said^ honor thy father and thy
mother^ and he that curseth father or mother^ let
him die a death.

11. But ye say^ if a man should have said to the
father or the mother, Corban, which thing a gift is,
whatsoever, by me, thou shouldst have been pro-
fited,

12. no more ye suffer him anything to have done
for the father or the mother,

18. making of none effect the word of the Gtod
through your tradition, which ye delivered, and many
such like things ye do,

14. and having called again the people, he says
unto them, hear of me, all, and understand,

15. nothing there exists from without the man

entering into him that pollutes him, but the things

that are out of the man coming the things that de-
ss9,a

file the man are,

16 & 17. and when having entered into a house,

. . . 49fl

firom the people, his discipl^ were asking him the
parable,

18. and he saith unto them. Thus even ye
without understanding exist, ye do not perceive, that
every thing that from without entereth into the
man, it is not able him to have defiled,

19. because it entereth not into him, into the

heart, but into the belly, and into the drought, it

goeth out, cleansing the man of all the meats.

49e

20. Also he said, that that proceedeth out of the

man, that defileth the man.

21. For fi^m within out of the heart of the man,

496

the thoughts that are evil proceed, fornications,
thefts, murders,

22. adulteries, covetousnesses, wickednesses, deceit,
lasciviousness, an evil eye, blasphemy, pride, fool-
ishness,

568. Ibr MoMM taid. Literally, PenonaU^ oriffinaied ; where-
M &o^ Wat vMtrueted to command ; henoe &o., 322,1.

669. See Matthew xr. 4.

671. Of whom her young damghUr S^e, Literally I conceiye, An
ocHm pouesnon of tome exittmtce by the daughters whereas &o.

23. all these the evils from within do proceed, and
do defile the man.

24. And from thence have arisen, he went into
the borders of Tyre and Sidon, and having entered
into a house, no one he was wishing to have know-
ledge, but he was not able to have laid hid,

25. even immediately a woman having heard of
him, of whom her young daughter an unclean spirit
was having, having come, she fell at his feet.

26. Though the woman a Greek was, a Syrophe-
nician by the nation, yet she was beseeching him, in
order that the devil he should cast forth out of her
daughter,

27. but he said unto her, permit first to have

3n,9

been filled the children. For not meet it is to have
taken the children's bread, and unto the dogs to
have cast.

494

28. And the woman answered, and says unto him,
truth Lord, yet the dogs, under the table, eat of the
children's crumbs,

29. then he said unto her, on account of this the
saying, depart, the devil hath gone out of thy
daughter,

30. and having come to her house, she found the
child having been laid on the bed, and the devil
having departed,

31 . and again having departed from the coasts of
Tyre, he went through Sidon unto the sea of the
Galilee, through midst of the coast of Decapolis,

32. and they bring unto him a iesf person, and a
stammerer, and they beseech him, in order that he
should have put on him the hand,

33. and having been received by him, from the
multitude, in private, he put his fingers, into his
ears, and having spit, he touched his tongue,

34. and having looked up unto the heaven, he

Peusive, She was acted on i» being afflicted with the disease ; henoe

&o., 321.

572. The deuil hath gone out of your daughter. Literally, Some
existence hath left her; whereas &o., She no longer suffers from
diseases hence &c., 821.

74

MARK VIII.

sighed^ and saith unto him^ Ephphatha, which exists^
be opened^

498

85. and his ears were opened, and the string of
his tongue was loosed^ and he was speaking phdnly,

86. then he charged them^ in order that they

578

should have told no one. But as much as he was

;874 ^ ^

charging them^ they more much were publishing,

87. (for beyond measure they were being astonished^)
saying. Well all things he hath done^ for even he
maketh the deaf to hear, and dumb to speak.

Chapter VIII.

1. about those the days again of a multitude
existing very great, and not having, any thing they
should have eaten, having called his disciples, he
saith unto them,

2. I am moved with compassion for the multitude,
because already they continue three days, and have
not, any thing they should have eaten,

8. and if I should have sent away them fasting,
unto their house, they will faint by the way, for

some of them at a distance exist,

. *»• .

4. but his disciples answered him, now from

whence these, will any one be able here to have fed
with bread, in a wilderness,

5. then he was asking them, how many loaves have
ye. And the disciples said, seven,

6. then he commands the people to have sat down
on the ground, and having taken the seven loaves,
having given thanks, he broke and was giving to his
disciples, in order that they should lay before, and
they laid before the people,

7. and they were having little fishes, and having
blessed them, he commanded even these to set before
them,

8. and they did eat, and were filled, and they took

883

up remains of firagments, seven baskets.

578. In order that ikeg ikould have told no one. Literally,
What ii Hated ; whereas &o., Thejf ekould not oommoni^ talk <^
U; henoe &o., 821.

674. He woe ekargimg ihem, LiteraUji Them tn pariUmtari
whereM &o. C^eneralf Dewring it noito he madeptibUe g henoe Ac.,
321.

810

838,8

9. And about four thousand they were, and he
sent away them,

10. and straightway he having entered into the
ship, with his disciples, he came into the parts of
Dalmanutha,

11. then the Pharisees came forth, and began to
question with him, seeking of him a sign, from the
heaven, tempting him,

12. and having sighed deeply in his spirit, he
says, why does this generation seek a sign. Verily
I say, that there will be given through this genera-
tion a sign,

13. and having left them again, having gone on
board, he departed to the other side,

14. now they neglected to have taken bread, and
except one loaf they were not holding for themselves,
in the ship,

15. and he was charging them, saying, take heed,
beware of the leaven of the Pharisees, and of the
leaven of Herod, ^

1 6. then they were considering among one another,
why they have not bread,

17. but having knowledge, he says unto them^
why do ye consider, why ye have not bread, not yet
perceive ye, neither understand, have ye your heart
having been hardened,

498 498

18. having eyes, see ye not, and having ears, hear
ye not, and do ye not remember,

578

19. when I broke the five loaves, among the five
thousand, ye took up how many full baskets of frag-
ments, they say imto him, twelve^

20. when the seveui among the four thousand,
full of fragments ye took up how many baskets,
and they say imto him, seven,

21. then he said imto them, how do ye not im-
derstand,

676. Se maketh the dettf, lateaJlj, Se eaueee ii ; wheraM&o.
I oonoeiye, He admimUtere U ; hence oc., 821.

678. When I broke the floe loavee. Literally, 1 pereondUf did
U; whereas I see no other reason for the Diearramgemmd than to
shew, that the Soise intended to be oonyejed is, When thefiee loavee
were broken ; henoe &o., 821.

MARK VIII.

75

22. then they come to Bethsaida^ and bring unto
him a blind person^ and beseech him^ in order that
he shall touch him^

28. and having taken the hand of the blind man^
he brought him, out of the town, and having spit
on his eyes, having placed the hands on him, he was
asking him, if any thing thou seest,

24. and having looked up, he said, I see the men
though as trees, I see them walking about,

25. then again he put the hands, on his eyes, and
he looked up, and was restored, and saw clearly all
things,

26. then he sent away him, unto his house,
saying, not even into the town, thou shouldst have
gone,

38S

27. then the Jesus and his disciples went out into

the towns of Cesarea of the Philippi, and by the way,

he was asking his disciples, saying unto them, whom

680

do the men that apeak on the subfect, declare me to

exist.

4»4

28. And the disciples spake unto him, saying, that,
they declare thee to be John the Baptist, but some
say Elias. And others, that one of the prophets,

29. then he was saying unto them. But ye, whom

sso ^

declare ye me to exist, the Peter having answered,

'^ S2S.S

he saith unto him, thou the Christ art.

679. ffe MhdU touch him, literally, Merely touch s whereas &c.,
So touch cu to obtain a cure ; henoe &o., 321.

580. See Matthew xtL 13.

581. See Matthew xtL 20.

581,1. It hehoveth the son of man many thinqt to have euffered
4^. Let this he noted, it is not here said, It hehoveth the son
of man to suffer ; hut, To have suffered many things ^ even; not.
To he kiUed^ but. To have heen killed ; yet after three days, not,
2b rise again, but, 2b have risen again. After three days has been
completed, the act referred to must have been completed % it would
be untrue to say, After three days has been completed, he will com-
plete the act, i e he will rise again ; henoe this passage quite agrees
with Matt. zri. 21, Tet to have heen raised the third day, and Matt.
zx. 19, He will rise again the third day, and all the records of this
erent, which are as follows, Matt. xvi. 21, xvii. 23, xx. 19, xxvi 61,
xxriL 40, xxWii. 63, Mark viii. 31, ix. 31, x. 34, xiv. 58, xv. 29,
Luke ix. 22, xiu. 32, xriii. 33, xxiv. 7, 21 and 46, John ii. 19, Acts
x. 40, 1 Cor. XV. 4. Hence when it is truly expret»sed in a record,
that an act is done. After so many days, that act can only be referred
to, as done on that number of day, which succeeds the number of
that on which the act is recorded to have been done after. Thus
Hotea tL 2, J20 wiU revive us after two days^ On the day that is
third he wiU raise us up. To this 2 Chron. x. 5 is no objection, it
it not, Come again after three davs^ but, Come again during or in
t hr ee days, Whitbjrs objection founded on Matt, xxriii. 68 has no
weighty as it exists alone in an erroneous conception. By Terse 62

30. then he charged them, in order that they

581

should tell no one, concerning him,

31. then he began to teach them, that it behoveth

493

the son of the man i e him of the human race that is
the son many things to have suffered, even to have
been rejected by the Presbyters, and the Chief Priests,
and the Scribes, also to have been killed, yet after

681,1

three days, to have risen again,

68S

82. and openly he was speaking the word, but the
Peter having taken him, he began to rebuke him.

688,1

33. But the Jesus having been turned about, and
having looked on his disciples, he rebuked Peter,
and says, get behind me Satan, for thou savorest not
the things of the God, but the things of the men,

34. and having called the people, with his dis-

683,9

ciples, he said unto them, if any wills after me to
have come, deny himself, and take up his cross, and
follow me.

582,S

35. For whosoever should will the life of himself
to have saved at any cost, he shall lose it. And
whosoever shall lose his life, on account of me or the
gospel, he shall save it.

36. For what does it profit a man to have gained
a whole world, yet to have lost his soul.

aio

37. For what may the man have given as a ransom
for the soul of himself.

we learn, that the appUcation was made to Pilate, not, on the day
that our Blessed Lord was crucified, but, on the day that followed it ;
hence an application to have a watch from that day. Until the third
day after it, renders void the whole of his objection. Also his objec-
tion bounded on Deut. xir. 28 has no weight, the Sense being to this
effect. After three years thou shall hring forth all, that is, thou shall
complete Sfc; all could not be done, till after the tliird year was com-
pleted, and might be doing during the whole of the years being com-
pleted; hence in accordance with Deut. xxvi. 12, The third year, might
DC, and was, the year of ty thini?, without being in any manner incon-
sistent with what is stat<ed, Deut. xiy. 28. Again Whitby's ob-
jection founded on Deut. xxxi. 10, is, in my opinion, of no weight.
After seven years, in the solemnity of the year of release, I conceive
means. In the solemnity of the year of release cf'c, which is held.
After the completion of the seventh year, which Sense admits Deut.
XY. 12 to be understood as Translated, without in any manner
opposing what is advanced in Deut. xxxi. 10.

582. And openly he was speaking the word. Literally, He pro-
cHaimed it in public assembly ; whereas &c., He spoke it without
reserve among the Apostles; hence &c., 821.

582.1. Jesus. 1 think this has been accidentally omitted.

582.2. If any wills after me to have come. Literally, Simply
wishes ; whereas Ac., Strives ; hence &c., 322,1.

582.3. Lost the life of himself. Literally, That which is ahso-
Udelyhisi yrheireM io,. The portion (if it that he has in this world i
hence &o., 821.

76

MARK IX.

88. Therefore whosoever should have been ashamed
of me^ or of the my words^ in this generation that is
adulterous and sinful, verily the sou of the man t e
him of the human race that is the son will be ashamed
of him. When he should have come in the glory of
his Father^ with the angels that are holy.

Chapter IX.

1. then he said unto them. Verily I say unto
you, that some exist here that have stood, which
shall not taste of death, till probably, they should
have seen the kingdom of the God having come
with power,

2. and after six days, the Jesus taketh the Peter,
and the James, and John, even he leadeth up them,
into a high mountain, into a private solitary, and
was transfigured before them,

8. and his raiment became shining white exceed-
ingly, such as a fuller, on the earth, is not able thus
to have whitened,

490

4. and Elias appeared unto them, with Moses, and

4Q\ S22J

talking with the human form of Jesus they were,

5. and the Peter having answered, he says to the

491

human form of Jesus, master, good it exists for us

833

here to exist, for we should have made three taber-
nacles, for thee one, and for Moses one, and for
Elias one.

6. For he had not regarded, what he should have
answered. For affirighted they were,

7. as a cloud was overshadowing them, and a
voice came out of the cloud, this my son that is be-
loved is, hear of him,

8. and suddenly having looked round about, no

« 680

more they saw any one with themselves save the
Jesus only,

687

9. then he charged them after their coming dovm
fix)m the mountain, in order that they should have

586. See Matthew xrii. 8.

687. See Matthew xrii. 9.

688. See Matthew xvii. 10.

689. Theditcipletqfhim. It has hitherto escaped obeenration,
that in numberless passsjges the pronoun genitive is omitted, as it is
here, (possibly) because ii expreMcd, the Literal Antecedent of the

587

told no one, what things they saw, until when the

493

Son of the man i e him of the human race that is

660,8

the son, from the dead, should have risen,

10. so they kept the saying, to themselves, ques-

650,8

tioning, what exists the from the dead to have risen
again,

11. then they were asking him, saying, why do

688

the scribes say, that it is necessary for Elias to

have come first.
494

12. And the Jesus said unto them, Elias indeed

having come first, he restoreth all things, even how

it hath been written of the son of the man i e him of

493
the human race that is the son, in order that many

things he should have suffered and have been set at

nought,

13. but I say unto you, that even Elias hath
come, yet they did unto him, whatsoever they were
listing. As it hath been written of him,

689

14. and having come to the disciples of him, he
saw a great multitude, about them, and Scribes
questioning with them,

15. and straightway all the people having beheld
him, they were greatly amazed, and running, they
were saluting him,

16. then he asked them, what question ye with

them,

490

17. and one answered him, out of the multitude,

master, I brought my son, to thee, having a dumb
spirit,

18. and wheresoever it should have taken him, it

teareth him, and he foameth, and gnasheth with the

teeth, and is withered, and I spoke to thy disciples,

in order that it they should have cast out, but they

were not able.

490

19. Then he that answered saith unto them,
faithless generation, until when, with you shall I

Pronoun would give an erroneous Sense. Thus in the present case
had the Pronoun been expressed, the Sense of the passage would
have been, Even JElias hath eome, at it it written of him, and hammg
come to the ditciplee o/him, that it, o/EUat; hence the omission ot
the Pronotm, Qf Aim.

MARK IX.

77

exists until when^ shall I suffer you^ bring him, to
me,

20. then they brought him^ to him, and having
known him, the spirit immediately tore him^ and
having fallen on the ground, he was wallowing,
foaming,

21. then he asked his father, how long a time
exists it. Since this came unto him. And the
father said, from infancy,

22. and ofttimes even into a fire, it cast him, and
into the waters, in order that it should have destroyed
him, but if any thing thou art able, help us, having
been moved with compassion for us.

40« .

23.- Then the Jesus said unto nim the foUowinff,
if thou art able to be cured, all things possible are
to him that believeth.

24. Straightway the father of the child having
cried out, he said, I believe, help my unbelief.

25. Then the Jesus having seen, that a multitude
ran together, he rebuked the spirit that was foul^

894

saying to it the dumb and deaf spirit, I, I charge
thee, .depart out of him, and no more thou shouldst
have entered into him,

26. and the spirit having cried out and much

595

lacerated him, it departed, and as if dead he was
so as the many to say, that he was dead.

27. But the Jesus having taken his hand, he lifted
up him, and he arose,

28. then his disciples, in private, were asking of
him after his having entered into a house, why were
we not able to have cast out it,

29. and he said unto them, this the kind of power,
by nothing, is able to have come forth, but by
prayer,

80. and thence having departed, they were passing

694. J, J. I think that one of these P# ii an error in the Original
MS. *

695. At if dead he wot. Literally, Am not heintg^ hut, onl^
reeembUng being ao ; whereas &o., Am not temporally, Imi being per-
mamentlg dead I henoe &c., 321.

697. The eon of the man i» delivered. Literally, AeUvelg handed
oeers whereas Ac. Paeeive, Man ie permitted to taJke kirns henoe
&e., 822,1.

through the Galilee, and he was not willing, in order
that any may have known.

31. For he was teaching his disciples, then he

597 493

said, verily the son of the man t e him of the human
race that is the son is delivered into hands of men,
and they will kill him, yet having been killed, after

833

three days, he will rise.

494

32. But the disciples were not understanding the
saying, and they were afraid him to have asked,

33. then they came to Capernaum, and in the house,
being, he was asking them, what, in the way, were
ye disputing.

494

34. But the disciples were silent. For among one
another, there were disputed by the way, who greatest
was,

35. and having sat down, he called the twelve,

598

and saith unto them, if any one first desires to exist,

599 »».3 */*99

last of all he shall be, and minister of all,

36. and having taken a little child, he sat him, in
midst of them, and having taken in the arms him,
he said unto them,

37. whosoever one of the such like little children

ooo
should have received on account of my name, re-

ceiveth me, and whosoever should receive me, re-

ceiveth not me, but him that sent me,

49fi"

38. the John said to him. Master, we saw one,
in thy name, casting out devils, and we forbad him,
because he was not following us.

490

39. But the Jesus said. Forbid not him. For
no one there exists, who shall do a miracle, in my
name, that shall be able lightly to have spoken evil
of me.

40. For he who exists not against us, for us, he
exists.

41. And whosoever should have given to drink you

598. If any oneflret deairet to he. LiteraUy, ^aiiy one hefore
aU things detiree to exitt ; henoe &c., 321.

599. Laat of aU. Literally, He shall aetuaUg be in thai
position ; whereas &c., TAa^ if the position to which he approaches ;
henoe &c., 321. See Matt. ii. 16.

600. See Matthew xriiL 5.

78

MARK X.

8n,9

a cup of water^ through a name^ that ye are after

Christ. Verily I say unto you, that he should not
have lost his reward,

42. and whosoever should have caused to offend

one of these little ones that beUeve in me, much
3M,«

better it is for him, if an ass mill stone be hanged
about his neck, and he hath been cast into the sea,

43. so if thy hand should have cause to offend
thee, cut off it, good it exists thee maimed to have

•••••••• %

entered, into the life that is eternal, than the
two hands having to have gone into the hell, into
the fire that is unquenchable.

0O(t

44 & 45. or if thy foot should cause to offend thee,
cut off it, better it exists for thee to have entered
into the that is eternal life lame, than the two feet
having to have been cast, into the hell,

0O(t

46 & 47. or if thine eye should cause to offend
thee, pluck out it, better it exists for thee with one
eye to have entered into the kingdom of the God,
than two eyes having to have been cast into a hell.

005

48. Where their worm dies not, and the fire is not
005

quenched.

49. For every one so acting shall be salted t e pre-
served in i efrom fire,

50. good the salt i e preservation is. Yet if the

4g8

salt t e preservation saltness t e the suitability of the

entitled party should have lost, by what means, it will

ye season, have in yourselves salt i e that which

preserves, and be peaceable as to another's having it.

603. See Matthew xiii. 8.

606. 7%eir worm dieth not, and the fire ie not quenched. Liter-
ally, If the exietence of the worm, and of the fire, had no end, I
see no reason for the Ditarrangement here. I oonoeive therefore
that the ohject of the Ditarrangement, See Bule 322,1, is to shew,
that the Senise intended to he conveyed is to he thus limited. The
worm that ie employed in the destruction of human bodies, shall
never he wanting there to effect that end ; neither the fire which is
employed in the destruction ofihe souls of men.

606. See Matthew xriii. 8.

608. Whosoever should have put away Ms wife Jj'o. The char-
acter of the reasoning here requires especial note. The command
here is without restriction, no circumstance is specified in which a
man is justified in putting away his wife, and yet by Matt. t. 32, we
have our Blessed Lord's express authority for a man to put away
his wife in case she has committed fornication. According to the
mode of reasoning of the time of our Blessed Lord, in my opinion,
these two injunctions were in strict perfect harmony. According
to the Jewish law, a wife that committed fornication was to he
stoned, Gk>d therefore and not Man under these oircumBtanoes put

Chapter X.

1. and from thence having arisen, he cometh into
the coasts of the Judea, even farther side of the
Jordan, and multitudes resort again unto him, and
as it had been customary. Again he was teaching
them,

2. but Pharisees having come, they were asking
him, whether it is lawful for a man a wife to have
put away, tempting him.

3. And he that answered said imto them, what
commanded Moses to you.

4. Then the Pharisees said, Moses suffered a bill
of divorcement to have written for to have divorced^

400

5. but the Jesus said unto them, for the hardness
of your hearts, he wrote you this precept-

6. For since beginning of creation, male and
female he made them,

7. on account of this, a man will leave his father
and the mother,

8. and the two shall exist as to flesh one, so then

S2S,S

no more two they are, but one flesh.

9. Therefore what the Grod united, man. Not
separate,

10. and in the house again, the disciples, con-
cerning this, were asking him,

11. and he saith unto them, whosoever should
have put away his wife, and should have married

008

another, committeth adultery against her,

12. and if she having put away her husband.

away the wife, and hence in stating the injunction, the record in
St. Mark does not set forth any different injunction to that in St.
Matthew, it only states the injunction there gi^en in more strictly
accurate language.

The like character of reasoning occurs in the Septuagint Yertion
of Deut. xxTii. 23, ** Cursed is he that lies with his wife*s sister," for
if we refer to Leyit. xviii. 18, the just inference is, that the Jew was
permitted to marry his wife's Sister after the death of his wife. A
woman when dead is no longer a man's wife, in making any other
woman his wife, he is not guilty of Polygamy, she that is dead is
not his wife, hut was his wue, the command therefore, '* Cursed is
he that lies wUh his wife's Sister," is in perfect harmony with the
command, Lerit. XTiii. 18, neither of which express the injunction
ordinarily attributed to them, such injunction according to the then
forms must have been expressed, " Cursed is he that Ue» with her
that is or was his wife*s Sister," I think it probable that il is
owing to the loss of the knowledge of this ancient dianoter of
reasoning, and from the difficulty that this injunction in oonseaaenoe
thereof presented, that it was intentionally omitted fiom all the
Hebrew MSS.

MARK X.

79

should be married to another, she committeth

adultery,

490

13. then young children were being brought to

him, in order that he should have touched them.
^ ^ 610

And the disciples rebuked them.

14. But the Jesus having seen, he was much dis-
pleased, and said unto them, suffer the little children
to come unto me. Forbid not them. For the king-

8i9,a

dom of the Qoi is after the such like.

15. Verily I say unto you, whosoever should not
have received the kingdom of the Qod as a little
child, he should not have entered into it,

16. then having taken up in his arms them, he
was blessing, putting the hands, on them,

17. then one having run and kneeled to him after
his going forth on the way, he was asking him, O
good master, what shall I do, in order that I shall
iidierit eternal life.

18. Then the Jesus said unto him, why callest
614

thou me good, no one good is, save one, the God,

SIO

19. hast thou known the commandments. Thou

shouldst not have killed. Thou shouldst not have

committed adultery. Thou shouldst not have stolen.

Thou shouldst not have borne fiedse witness. Thou

shouldst not have defrauded, honor thy father and

the mother.

494

20. Then the young man said unto him, master,

all these things I observed from my youth.

21. Then the Jesus having beheld him, he loved

016

him, and said unto him, one thing robs thee, depart,
whatsoever thou hast, sell and give to the poor, and
thou shalt have treasure, in heaven, and come, follow
me.

22. But the young man having lowered at the

saying, he went away, being grieved. For having
tst»s •

great possessions he was,

23. then the Jesus having looked round about, he

610. See Matthew xix. 18.
612. See Matthew six. 29.
614. Bee Matthew xix. 17.

saith unto his disciples, how hardly they that have
the riches, into the kingdom of the Qod, will enter.

24. Then the disciples were being astonished at
his words. So the Jesus again having answered, he
saith unto them, children, how hard it exists into
the kingdom of the Grod to have entered,

25. easier it exists for a camel, through the eye
of the needle, to have gone, than a rich man, into
the kingdom of the Qod, to have entered.

26. So the more they were being astonished,

saying to him, then who is able to have been

saved,

490

27. the Jesus having looked upon them, he saith,
with men, impossible it is, but not with a Qod. For
all things possible with a God are,

28. the Peter began to say unto him. Lo we left
all and have followed thee,

29. the Jesus said. Verily I say unto you, no one
there exists, who left house, or brethren, or sisters,
or mother, or father, or children, or lands, on account
of me, or on account of the gospel,

30. if he should not have received a hundred fold
now, in this time, houses, and brethren, and sisters,
and mothers, and children, and lands, with perse-
cutions, yet in the age that comes he will receive
life everlasting.

31. But many first last will be, and the last
first.

32. And they were existing in the way, going up
to Jerusalem, and the Jesus going before them was
existing, and they were being astonished. And they
that follow were being terrified, for having taken
again the twelve, he b^an to them to tell the things
that are about to him to happen,

33. as behold we go up to Jerusalem, and the Son

49s

of the man i e him of the human race that is the son

«17

will be delivered unto the chief priests, and unto the

616. One UUngroU thee. Literally, Actively iakM from ik§€ ,-
whereas &c Faenve, Tkou wiokeei U a meame qfv^jwry to ihjfeeff;
I hence &c., 821.

80

MARK XL

Scribes^ and they will condemn him to deaths and
will deliver him to the Gentiles^

34. and they will mock him^ and spit upon him^

SS3

and scourge him^ and kill, but after three days, he
will rise again,

490

35. then James and John the two sons of Zebedee
come unto him, saying to him, master, we should
desire, in order that whatsoever we should have
asked thee, thou shouldst have done for us.

494

36. And the Jesus said unto them, what do ye
desire me, I should have done for you.

494

37. Then the men said unto him, grant unto
us, in order that one by thee, on right hands, and
one, on left hands, we should have sat in thy
glory.

38. But the Jesus said unto them, ye have not
known, what thing ye ask, are ye able to have drunk
of the cup, which I drink of, and the baptism which
I am baptized with to have been baptized.

494

39. And the men said unto him, we are able.

49fl

Then the Jesus said unto them, the cup which I
drink of, ye will drink of, and the baptism which I
am baptized with, ye will be baptized with.

090

40. But it exists not mine to have given the to
have sat on right hands of me, or on left hands,
save to whom it hath been prepared,

41. then the ten having heard, they began to be
much displeased with James and John,

490

42. but having called them, the Jesus saith unto
them, ye have known, that they that are accounted
to rule over the Gentiles, exercise lordship over

091

them, and their great ones exercise authority upon
them.

43. But not thus it exists with you, but whoso-
ever great should desire to have been among you,
your minister he shall be,

617. 1%0 ton of the wtam will he delivered, Uten^j, Se will be
aetineUf placed in their hande; whereas &o. Paetive, They will be
permitied to take Ami; henoe &c., 822,1.

620. See Matthaw xx. 28.

621. Their great onee exereiee amOkorUy, Litendly, 2^ imom-
earOg do eos whereM &c., Theg ordinarily doeo; henoe &c., 822^1.

44. and whosoever first should desire among you

899,9 399,9

to have been, servant of all he shall be.

45. For even the son of the man i e him of the

498 -094

human race that is the son came not to have been
ministered unto, but to have ministered, and to have
given his life a ransom, for many,

46. then they came to Jericho, and the son of
Timotheus, Bartimeus, a blind beggar, he was sitting

090 *

by the way side during his passing out of Jericho,
also his disciples and a great multitude of people,

-899,9

47. and having heard, that Jesus the Nazarite it
is, he began to cry out, and to say, O son of David,

• ••

Jesus, have mercy on me,

490

48. and many were charging him, in order that
he should have been silent. But the more by much
he was crying out, O son of David, have mercy on me,

49. then the Jesus having stood still, said, call
him, so they call the blind man, saying imto him,
take comfort, rise, he calleth thee.

50. Then the blind man having cast away his gar-
ments, having arisen, he came to the Jesus,

490

51. and having answered him, the Jesus said,

490'*

what wilt thou for thee, I shall do. Then the blind
man said unto him, Lord, in order that I should
have received sight.

099

490

52. and the Jesus said unto him, depart, thy
faith hath saved thee, and immediately he received
sight, and was following him, in the way.

Chapter XI.

1. and as they drew nigh to Jerusalem, unto
Bethphage and Bethany, at the mount that is Olive,
he sends forth two of his disciples,

2. and saith unto them, depart into the village
that is over against you, and as soon as entering into
it, ye will find a colt having been tied, on which,
none as yet of men sat, loose it and bring,

624. See Matthew zx. 28.

625. See Matthew zz. 80.

626. See Matthew zz. 29.

627. See BomaiiB t. 10.
629. Bee Matthew iz. 22.

MARK XL

81

(Sso

3. and if any one should have said to you^ why do

too

ye this^ say, the Lord of it hath need, and straight-
way he sendeth again it hither,

4. then they went, and found a colt having been
tied by a door without, in the place where two ways
meet, and they loosed it,

5. and certain of them that had there stood said
onto them, what do ye, loosing the colt.

494

6. Then the disciples said unto them. Even as
the Jesus said, and they let go them,

7. so they brought the colt, to the Jesus, and cast
on it their own garments, and he sat upon it,

039

8. and many their own garments spread in the

•• •<»«••••

way. And others having cut down branches, out of
the fields,

9. and they that go before, and they that follow,
were crying, Hosanna, having been blessed, he that
Cometh in the name of Jehovah,

10. having been blessed the kingdom that cometh
of oar father David, Hosanna, in the highest,

11. then he went into Jerusalem, into the temple,
and having looked round about upon all things after
evening already existing, he went out unto Bethany,
with the twelve,

408

12. and he hungered on the morrow after his
having come from Bethany,

13. and having seen a fig tree, afar off, having
leaves, he came, if haply any thing he shall find, on
it, but having come to it, nothing he found save
leaves. For the time of figs existed not to it,

14. then having answered, he said unto it.
Henceforth imto the ever, from thee, no one may
have eaten fruit, and his disciples were hearing,

15. then they come to Jerusalem, and having gone

680. See Matthew ud. 3.

682. Many iheir garmmU$ spread.
Mat^qftke DueipUa did so; whereas
did SO! henoe &c., 322,1.

684. Seneefofihjhm theSt unio the
fnmi. Literally, On aoeauni of tAse,
frmiijirom amf where ; whereas &c.,
#M troe; henoe Ac, 821.

Literally in this oonnexion,
&0., Manj^ of the nmlUtmde

ever, no one mojf have eaten
no one may hereafter eat
' ' ' ' to/huiprodmoedby

into the temple, he began to cast out those that sell

or buy in the temple, also he overthrew the tables of

634,1

the money changers, and the seats of them that sell
the doves,

16. even he permitted not, in order that any one
should have carried a vessel, through the temple,

17. but was teaching, and said, where hath it been

635

written, verily my house a house of prayer shall be
called in all the nations where it is acknowledged.
But ye have made it a den of thieves,

18. and the chief Priests and the Scribes heard,

630

and were seeking. How they should have destroyed
him. For they were being in fear of him. Because

637 , ,

all the people was being astonished at his doctrine,

19. but when evening it was, they were going out
of the city,

20. and passing early in the morning, they saw
the fig tree having been dried up from the roots,

21. and the Peter having called to remembrance,
he says unto him, master, see, the fig tree, which
thou cursed, hath been withered,

22. then the Jesus having answered, he says unto
them, have faith concerning God.

23. Verily I say unto you, that whosoever should
have said to this mountain, be removed, and be cast
into the sea, and should not have doubted in his
heart, but should have believed, that which he says,
it does exist i e it is possible, it shall exist to
him,

24. on account of which, I say unto you, all
things whatsoever ye pray for or ask, believe, that ye
received, and it shall exist to you,

25. but when ye should persevere, praying, for-
give, if any thing ye have against any one, in order

634,1. See MaUhew xxL 12.

635. See Matthew zxi. 13.

636. Sow they should destroy him. Literally, Personally do Hi
whereas &c., Cause him to he destroyed: henoe Ac, 821.

637. All the people was being astonished. Literally, AU with-
out any exception ; whereas &c., JU yenorally speakiny were so /
hence &o., 822,1. Speaking of them as a body, theywere asiomshedi
heaoe ihid Peculiar Government of thidyeaib. 8eeKi]l6 882.

82

MARK XII.

638

that also your father that is in the heavens should

have forgiven to you your trespasses.

26 & 27. Then they come again into Jerusalem^

and into the temple through his walking, the chief

4g6

priests and the scribes and the presbyters come to

him,

28. and they said unto him, by what authority,
these things doest thou, or who gave thee this

authority, in order that these things thou shouldst do.

496

29. then the Jesus said unto them, I will ask you
one question, then be answered me, and I will tell
you, by what authority, these things I do,

30. the baptism the i e that of John, from heaven,
was it existing, or from men, be answered me,

31. then they were reasoning among themselves,
saying, if we should have said, from heaven, he will
say. Then why, believed ye not him,

32. but (/"we should have said, fix)m men, they
were being in fear of the multitude. For all were
holding the John. Truly that a prophet he was
existing,

401

33. then having answered to the human form of
Jesus, they say, we have not known, and the Jesus
says unto them, then I do not tell you, by what
authority, these things I do.

Chapter XII.

1. then he began to them, in parables, to speak, a
man planted a vineyard, and put roimd a hedge, and
dug for a wine fat, and built a tower, and let it to
husbandmen, and went into a far country,

2. and sent to the husbandmen in the season a
servant, in order that from the husbandmen, he
should have received of the fruits of the vineyard,

638. In order that your father that is in the heavens should have
forgiven Sfc. Literally, A requisite for the attainment <fthe end;
hence &o., 822,1.

640. See Matthew xxi 23.

641. See Matthew xxi. 26.

642. l^en he sent another. Literally, A different individuals
whercad &c., Thai possibly the same individual was again sent;
hence &o., 821.

644. StUl he had one well beloved son. Except to ahow that
One is not to be understood in its strict Literal Sense, I see no
reason for the Dis<Mrr€tngement here, and for the omission of the
Articles before, Son and H^eU beloved. See Bule 821.

3. but having caught him, they beat and sent
away empty,

4. and again he sent unto them another servant,
and they wounded in the head and treated shame-
fully that servant,

64a'-

5. then he sent another, and they killed that

servant, also many others, whom indeed beating

severely. And whom killing.

•**

6. Still he had one well beloved son, he sent him

last, unto them, sayings verily they will be shamed
by my son.

7. But those the husbandmen, among themselves,

S82,S

said, verily this the heir is, come, we should kill
him, and the inheritance shall be ours,

8. 80 having taken, they killed him, and cast him,
out of the vineyard,

910

9. what will the Lord of the vineyard do, he will
come and destroy the husbandmen, and give the
vineyard unto others,

648

10. verily ye understood not this scripture, a
stone which they that built rejected, this stone was
placed in a head of a comer,

046

11. by Jehovah, this was done, and deserving of

s»,a • •

wonder it is in our eyes,

1 2. and they were seeking him to have laid hold

of, but they were in fear of the people. For they

647
knew that against them, he spoke the parable, then

having left him, they departed,

13. and send unto him certain of the Pharisees

048

and of the Herodians, in order that they should have
caught him in word,

14. and having come they say unto him, master,
we have known, that true thou existest, and it t e

645. Verily ye understood not. Literally, Te did not compre-
hend; whereas £0., Te did not perceive the application; henoe &c.,
821.

646. By Jehovah^ this was done. Literally implies, Thai actions
generally were not so effected ; whereas &c.. Emphatically to re-
mind man thai Jehovah had predicted and specially approved
the act ; hence &c., 821.

647. Against fhem he spoke the parable. Literally, 7%em in
particular ; whereas &c., Against their nation ; henoe &c., 821.

648. See Matthew xzii. 16.

MARK XII.

83

truth concemeth not thee^ through any one. For
thou regardest not the person of men^ but in truths

646

thou teachest the way of the 6od^ is it lawful to
have given tribute to Cesar^ or not^ should we have
given, or should we not have given.

15. But the Jesus having known their hypocrisy^

060 •

he said unto them, why tempt ye me, bring me a
penny, in order that I should have seen.

4p4

16. So the men brought, and he saith unto them,

910

of whom is this image and superscription. And the
«4 ••

tnen said unto him, Cesar's.

17. And the Jesus said, the things of Cesar, render
to Cesar, and the things of the Grod to the God,
and they marvelled at him,

18. then Sadducees come unto him, which declare
a resurrection not to exist, and they were asking
him, saying,

19. master, Moses wrote unto us, that if of any
one a brother should have died, and have lefk a
wife, and should not have left a child, in order that
his brother should have taken the wife, and raise
up seed to his brother,

20. seven brethren there were existing, and the

05S

first took a vdfe, and dying, he lefk not seed,

653

21. and the second took her, and he died. Not
having left seed, and the third likewise,

22. so the seven, they left not seed, last of all,
also the woman she died,

23. in the resurrection, of whom of them will
199,9 •

the woman be. For the seven had her a wife,

24. the Jesus said unto them, not by means of
this proposition, are ye misled. Ye not having known
the scriptures, neither the power of the God.

556,8

25. For when from dead, they should have risen,
neither they marry, nor are given in marriage, but
they exist, as the angels that are in the heavens.

26. But as touching the dead, that they are raised.

660. See Matthew zzii. 17.
662. See Matthew xziL 24.

ye understood not in the book of Moses, at the bush,

4i;6

that the God declared it, saying, I the God of Abra-
ham, and the God of Isaac, and the God of Jacob,

27. a God of dead persons exists not, but of
living. Greatly ye are misled,

28. then one of the scribes having come, having
heard this by their reasoning together, having per-
ceived, that well he answered for them, he asked

S9S,2

him, which first commandment of all is.

29. The Jesus answered him, verily first it exists,
hear, O Israel, Jehovah our God, one Jehovah he
exists,

30. and thou shalt love Jehovah thy God, with all
thy heart, and with all thy soul, and with all thy
mind, and with all thy strength,

31. second this is, thou shalt love thy neighbour
as thyself, greater than these, another command-
ment there exists not,

4Q6

32. the scribe said unto him. Well, master, con-
cerning truth, thou declared, for one there exists,
and another exists not above him,

33. and the act to love him, with all heart, and
with all the understanding, and with all the strength,
and the act to love the neighbour as himself, more
it exists than all the whole burnt offerings and
sacrifices,

34. and the Jesus having beheld him, that dis-
creetly he answered, he said unto him, not far thou
existest from the kingdom of the God, and no one
any more was daring him to have questioned,

35. then the Jesus having answered, he said,
teaching in the temple, how say the scribes, that

899,9

the Christ a son of David exists,
•••? ••• •

36. he David said by the spirit that is holy,
Jehovah said to my lord, sit on right hands of me,
until perhaps, I should have made thy enemies a
footstool for thy feet.

653. Tkeflrst took a wif§, literally, Aetwel^ did something;
whereas Ac. Paaive, Was unUod to h^r im marria^i benoe &o.,
822,1.

84

MARK XIII.

37. he David calls him Lord^ then whence of him^
is he a son, and the common people was hearing him
gladly,

38. then in his doctrine, he said, beware of the
scribes that love in long clothings to walk, and
salutations, in the markets,

39. and chief seats, in the synagogues, and upper-
most rooms, in the feasts,

40. that devour the vrtdows houses, and praying
058

long for a show, these will receive greater condem-
nation,

41. then having sat over against the treasury,

659

he was beholding. How the people cast money,

fl60 •

into the treasury, and many rich were casting in much,

42. and one poor widow having come, she threw

321,2

in two mites which a farthing is,

43. then having called his disciples, he says unto
them. Verily I say unto you, that this widow that
is poor, more than all, cast in of them that cast in to
the treasury.

44. For all, of that that abounds to them, cast in.
But she, of her penury, all whatsoever she was hold-
ing, she cast in all her living.

Chapter XIII.

490 495

1. then one of his disciples says to him after his
going out of the temple, master, see, what stones and
what buildings,

490

2. and the Jesus said unto him, thou seest these
that are great buildings, a stone should not have
been left here on a stone, which should not have
been thrown down,

3. then Peter and James and John and Andrew

; 490--; ; Wi 495

were saying to him, in private, after his sitting
down on the mount of the Olives, over against the
temple.

658. Sec Katthew xxiii. 13.

659. The people coat money into the iretuwry. Literally, This
deecribee a combined ciction ; whereas &o., The description relates
to a combined effect ; henoe &o., 322,1.

660. And many rich were catting in muck, LiteraUj in this
oonnexioii, Mat^ of the people thai were rich ; whereas Ac, Many
of the Jewiih nation thai were rich; henoe Ac., 322,1.

82S,a

4. tell US, when v^ll these things be, and what the
sign, when all these things should be about to be
fulfilled.

490

5. Then the Jesus began to say imto them,

take heed. Not any one should have deceived you,

003 •••• ••

6. many will come in my name, saying, that I

003 ••••••••

exist, and will deceive many.

7. And when ye hear of wars and rumours of wars.
Be not troubled, it is necessary to have come, for
thus the end is.

8. For nation will rise against nation, and king-
dom against kingdom, earthquakes will eiast in
divers places, famines will exist,

9. a beginning of troubles these things are. So
take heed, ye, to yourselves, they will deliver up
you, to councils, and in synagogues, ye will be beaten,
and before rulers and kings, ye will be brought on
account of me, for a testimony to them,

10. yet to all the nations first, it is necessary the

004

gospel published to have been,

11. so when they lead you, delivering to punish-
ment. Be not anxious before hand, what ye should
have said, but whatsoever should have been given

you, in that the hour, this speak. For ye they that
822,2 ^ ••••!

speak are not, but the spirit that is holy,

12. then a brother will betray a brother, to death,
and a father a child, and children will rise up against
parents, and cause to be put to death them,

322,2

13. and being hated ye will be by all, on account
of my name. But he that held out unto end, this
man shall be saved.

14. So when ye should have seen the abomination
of the desolation having stood. Where it is not fit,
he that readeth, understand. Then they that are
in the Judea, flee to the mountains.

661. See Matthew xziT. 3.

662. See Matthew zxiT. 4.

663. See Matthew xxiT. 6.

664. The goapel published to haoe been, LiteraUj, T%e entire
yospel: whereas &0., Its general precepts s henoe &o., 821.

MARK XIV.

85

15. he tliat is on the housetop. Not come down^
neither enter any thing to have taken out of his
house^

16. and he that is in the field. Not turn to the
back to have taken his garment.

17. But woe to them that are with child havings
and to them that give suck about those the days.

18. And pray^ in order that it should not have
been with i e so long as to have a winter.

19. For those days such great affliction will exist,

such as hath not been from creation of world, which
•««

the Qod created, until the now, neither should have
been,

20. and except Jehovah shortened the days, all
flesh f e every class of mankind perhaps were not
saved, but on account of the elect, whom he chose,
he shortened the days,

Ms

21 . but then if any one should have said to you,
lo here is the Christ, or lo there. Believe not.

22. For false Christs and false prophets will arise,
and signs and wonders will shew, with the design to
leduce if possible the elect.

28. So ye, take heed, I have foretold you all things,

24. verily in those the days, after that tribulation,

the sun will be darkened, and the moon will not give

•■«•...••••«•••••••••••••••••••••••• •••«•••«••••••■••••••..•••••••••••

its light,

25. and the stars falling will be, from the heaven,
even the powers that are in the heavens will be
shaken,

26. and then they will see the Son of the man

408

i e him of the human race that is the son coming in
douds, with great power and glory,

27. for then he will send the angels, and gather

665. Tkoie days such ffrecU affliction will he. Literallj, They
wiU aetiieeUf occatUm i wherefis &o. Panioe^ It will be effected in
thoee day 8 ; henoe &c., 821.

666. Which the Ood created. Literally, Which Qod Personally
ereat&di whereaB Sto. I oonceiTe, Caused to be created; henoe &o.,
821.

667. See Matthew zxir. 22.

668. See Matthew xxIt. 23.

669. See Matthew xxir. 20.

670. When yet its branch. This litenllj restricts the plant to
the possession of a single branch ; whereas it is used in a General
Smss, JBaeh and all the branches oj it; henoe fto., 821.

9n,i

together his elect, from the four winds, from extreme
of earth, unto extreme of heaven.

28. Now £rom the fig-tree, learn the parable that

670^

I am about to deliver. When yet its branch tender
should have been, and it should put forth the leaves,
know, that near the summer it exists.

29. So likewise ye. When ye should have seen these
things happening, know, that near it exists at the doors.

80. Verily I say unto you, that this generation
should not have passed, until whensoever, all these
things should have been fulfilled,

81. the heaven and the earth shall pass away.

«7i

But my words shall not pass away.

82. But of that day and hour, no one hath known,

not even an angel, in heaven, neither the son, but

the father,

88. take heed, watch. For ye have not known.
672
When the time exists,

34. just as a man it is taking a far journey, having

left his own house, and given to his own servants the

authority, to each his work, even to the porter, he

commanded, in order that he should watch.

85. Therefore watch. For ye have not known.
When the master of the house cometh, either even,
or midnight, or cock-crowing, or morning.

86. Lest having come suddenly, he should have
found you sleeping.

073 074

87. And what I say to you, I say to all, watch.

Chapter XIV.
1 . Now the Passover and the unleavened breads
was existing after two days, and the Chief Priests

fi75

and the Scribes were seeking. How having taken
him by crafk they might put to death.

671. See Matthew xxiv. 85.

672. When the time exists. Literally, OeneraUy at what period;
whereas &c., 2^ specifia fulfilment ; hence &o., 822,1.

673. And what I say to you. Literally, At any time ; whereas
&c. confined to what he was then addressing to them ; hence &c.,
821.

674. I say to aU. Literally, I personally address to them ;
whereas &o., I intend for the acceptance ofaU; hence &o., 321.

675. How having taken him by craft. Literally, Because they
had taken him by crafty how they might put him to death ; whereas
&c.. How they might take him by crafty and then put him to death ;
hence &c., 321.

86

MARK XIV.

2. Bat they said. Not on the feast. Lest an
uproar of the people shall exists

3. and a woman came having an alabaster box of
; •• 495 •/•••

ointment of spikenard very precious by his being
• 675 • ••

in Bethany in the house of Simon the leper^ he
sitting at meat^ having broken the box, she poured
on his head.

4. And certain being indignant within themselves
were existing, for what, hath this waste of the
ointment been.

5. For it was possible for this the ointment to
have been sold for more than three hundred pence,
and given to the poor, so they were murmuring
against her.

496

6. But the Jesus said, let alone her, why her

trouble afford ye, a good work she wrought on me.
fl79

7. For always ye have the poor, with yourselves,

and when ye should desire, ye are able to them

•79
always good to have done. But ye have not always

me,

• •• • •

8. what she had power to do, she did, she came

before hand to have anointed my body, vdth the

497.8
object to have prepared for interment.

9. And verily I say unto you. Wheresoever the

081

gospel should have been preached throughout all
the world, even what she did, it shall be spoken of
for a memorial of her,

10. then Judas Iscariot that is one of the twelve,
he went unto the chief priests, in order that he may
have betrayed him unto them.

11. And the chief priests having heard, they were

glad, and promised to him money to have given, so

he was seeking. How conveniently he may have

089

betrayed him,

676. See Matthew xxtL 6.

678. See Matthew xxvi. 10.

679. See Matthew xzri. 11.

681. See Matthew xxri. 18.

682. See Matthew xxvL 16.

683. See Matthew xxvL 17.
686. See Matthew zxYi 18.

495

12. and when the passover was being killed during

••083 490""

the first day of the unleavened breads, his disciples
said unto him, where wilt thou, having departed, we
should have prepared, in order that thou shouldst
have eaten the Passover,

13. then he sendeth forth two of his disciples,

490
and saith unto them, go into the city, and a man

will meet you, an earthen pitcher of water bearing,

follow him,

14. and wheresoever he should have gone in, say

08S

to the good man of the house, that the master saith,
where exists my guest chamber, where the Passover,
with my disciples, I should have eaten,

15. then he will shew you a large upper room
having been furnished ready, and there make ready
for us,

16. so the disciples went forth, and came into the
city, and found. As he said unto them, and they

made ready the Passover,

495

17. then he cometh with the twelve after evening
having come,

088 495 ^

18. and the Jesus said after their sitting and
eating. Verily I say unto you, that one, of you, will
betray me, of you that eateth with me,

19. they began to be sorrowful and to say unto

089

him, one, by one. Far from doinff it I am,

494

20. then the Jesus said unto them, one of the

twelve that dippeth with me, in the dish it is,

090

21. for the indeed Son of the man, i e him of the
493 ;

human race that is indeed the son goeth. As it hath

been written concerning him. But woe to that man,

090

by means of whom, the Son of the man i e him of

493 y

the human race that is the son is betrayed, good it

was for him, if that man was not yet born.

688. And the Jenu said. Literally, Spoke the exact worde IM
follow; whereas if these words are compared with St. Matthflw
xxri. 21, we find there is a difference in them ; hence I oonoeiye that
the Disarrangement here is intended to show, That St. Mark fw-
presents the Sense, but not the actual words spoken; henoe Ao.,
822,1.

689. See Matthew xxri. 19.

690. See Matthew xxri. 24.

MARK XIV.

87

094

0Q1

22. then having taken bread after their eatings
having blessed^ he brake^ and gave to them, and
said, take, this ceremony exists to man % e keeps in

091

remembrance my body t e my human existence,

28. and having taken a cup, having given thanks,
he gave to them, and all drank of it,

24. and he said, this ceremony exists to man i e

69s

keeps in remembrance my blood that is of the cove-
nant that unrestrictedly flows for many.

25. Verily I say unto you, that no more i e again
I should not have drunk of the fruit of the vine,
until t e before that day. When it I should drink
firesh, in the kingdom of the God,

26. and having sung an hymn, they went out into
the mount of the Olives, •

496

27. then the Jesus saith unto them, verily all ye
will cause scandal, thus it hath been written, I will
smite the shepherd, and the sheep shall be scat-
tered,

28. but after the act, to have been raised again

me, I will go before you, into the Galilee.

496 095

29. Then the Peter said unto him, if even all shall

be ofiended, yet not I,
496

80. then the Jesus saith unto him. Verily I say

unto thee, that thou this day thrice wilt deny me
in this the night before indeed twice cock to have
crowed.

81. But the Peter with vehemence was speaking,
though it should have behoved me to have died with

.097 098

thee, I vrtll not deny thee. In like manner also jJl
said,

32. then they come to a place, of which the name
(Jethsemane is, and he saith to his disciples, abide
here. While I should pray,

091. See Matthew xryi. 26.

692. And all drank of it. I see no occasion for the Dworraii^tf-
meui here, except it be to show, That some of the all did not par-
take ofity possibly f I think, owr Blessed Lord himself. ^^ ^ indeed
■aid. With desire I have desired to eat this passover with you before
I suffer, but I do not recollect that it is anywhere stated, Any-
ikimg about his drinking t/ ; be this as it may, the Arrangement is
here Irregular; See Rule 821. Obserre Luke xxiL 17, Then having
iak0n a eup, having given thanks, he said. Take this and divide it
asnongst yourselves.

098. See Matthew zxri 28.

88. then he taketh the Peter and the James and
the John, with him, and began to be sore amazed
and very heavy,

34. and he saith unto them, exceeding sorrowful

839,3

my soul is unto death, tarry here, and watch,

35. and having gone forward a little, he was fal-
ling on the ground and praying, in order that if pos-
sible it exists, the hour should have passed from him,

36. and he said, Abba, the father, all things pos-
sible are unto thee, take away this cup, from me,
nevertheless not what I will, but what thou,

37. then he cometh and findeth them sleeping,
and saith to the Peter, Simon thou sleepest, thou art

333

not able one hour to have watched,

38. watch and pray, in order that ye should not
have entered into temptation, the indeed spirit
willing is. But the flesh weak is,

39. and again having departed, he prayed, ha^^J
said the it word,

40. then again having returned, he found them
sleeping. For their eyes having been heavy were

• ••••■■■•••••■a

existing, neither had they knowledge, what they
might have been told by him,

41. then he cometh the third time, and saith unto

them, sleep the henceforth and take rest, it is enough,

the hour's gone. Behold the Son of the man i e him

493
of the human race that is the son is betrayed into the

hands of the sinners,

42. arise, we should go. Behold he that betrayeth
me has drawn near,

43. and immediately the Judas one of the twelve
cometh yet of him speaking, and with him, a mul-
titude, with swords and staves, from the chief priests
and the scribes, and the presbyters.

694. See Matthew xxri. 29.

695. All thall be offended. Literally, AU mankind; whereas
&c. restricted to, All of us the Apostles; hence &c., 322,1.

696. See Matthew xxri. 34.

697. See Matthew xxri. 35.

698. All said. Literally, Actually uttered ; whereas &c., Sig-
nified their assent to; hence &c., 322,1.

698.1. See Matthew xxvi. 41.

698.2. See Matthew xxri. 44.
698,8. See Matthew xzyL 47.

88

MARK XIV.

44. Now he that betrays him had given a token
to them^ sayings whomsoever I should have kissed^
he it exists^ take him^ and lead away safely,

45. then having come. Straightway having gone
to him, he saith, master, and kissed him.

494

46. And the multitude laid on the hands to him,
and took him.

47. And some one of them that had stood by,
having drawn the sword, he smote the servant of the

090

high priest, and cut off his ear,

48. then the Jesus having answered, he said unto
them, as against a thief, came ye out with swords
and staves to have taken me,

49. by day, I had existed with you, in the temple,
teaching, yet there was no taking me, but even so
it was, in order that the scriptures should have been
fulfilled,

50. then having forsaken him, all fled,

49fl

51 . but a certain young man was following him,
a linen cloth having been cast about his naked body,
and they laid hold on him.

52. But the young man having left the linen cloth,
naked he fled,

53. then they led away the Jesus, to the high

49fl

priest, and all the chief priests and the presbyters
and the scribes come together to him,

54. but the Peter, at a distance, followed him,
even vdthin, into the palace of the high priest, and

89S,S

sitting with the officials he was, and being warmed
at the fire.

700

55. Then the chief priests and all the council were
seeking against the Jesus witness, for the end to
have put to death him, but they were not finding.

701

56. Because many were bearing false witness against

7oa

him, but alike the witnesses were not existing,

699. See Matthew xzri 51.

700. See Matthew zztL 59.

had no eorrupondeuee ; whereas &o., Tkey to far ditagreed at to
deHroy §aeh other ; hence Ac., 322,1.
701. See Matthew xztL 62.

57. tlien certain having arisen, they were bearing
false witness against him, saying,

58. verily we heard him saying, even I will
destroy this temple that is made with hands, and

S33 496

in three days, I will build another made without
hands,

SIM

59. but neither so alike there witness was,

60. then the high priest- having stood up in midst,
he asked the Jesus, saying, repliest thou nothing,

704

for these m,en witnessed against thee.

494 ;

61. But the Jesus was silent, and not anything

answered. Again the high priest was asking him,

8M,a 70»

and saith unto him, art thou the Christ the son of
the blessed.

62. And the Jesus said, I exist that, and ye shall
see the Son of the man i e him of the human race

70«

that is the son, on right hands, sitting, of the power
that governs, and coming in the clouds of the
heaven.

63. Then the high priest having rent his clothes,

707

he saith, what farther have we need of witnesses,

64. ye heard the blasphemy, what is made to
708 709 •/•••

appear by you. Then the all condemned him guilty

to exist of death,

65. and some began to spit on him, and to cover
his face, and to buffet him, and to say unto him, pro-
phecy, even the officials received with slaps on the
face him,

66. then one of the maids of the high priest
Cometh after being with the Peter beneath in the
palace,

67. and having seen the Peter being warmed,
having looked upon him, she says, verily thou, after
the Nazarite art, thou wast with the Jesus.

68. But the Peter denied, saying, neither have I

705. The son of the blessed. This proTCS, being Bpoken bj a
Jew, that in the dajn of our Blessed Lord, Uie Appellation, The
Son of Oody did not imply Diyinitj.

706. See Matthew xxyL 64.

707. See Matthew xxri. 66.

708. See MaUhew xxri. 66.

709. The all condemned hm. LiteraUj, AU aetinOm did Us
whereas &c. Fasswe^ No one dissented to Us being domei iMBoe Ae.
822,1.

90

MARK XV.

18. and began to salute him^ hail^ O king of the
Jews,

19. then they were smiting of him the head with
a reed, and were spitting upon him, and bowing the
knees, they were prostrating before him,

20. and after they were mocking him, they took
off from him the purple, and put on him his raiment,
and led out him, in order that they should have
crucified him,

21. and they compel one Simon a Cyrenian pass-
es by> coming out of the country, the father of
Alexander and Bufus, in order that he should have
borne his cross,

22. And they bring him, unto the Golgotha place,
which being interpreted is, a place of a skull,

23. ai^weibe^vi^gldniTfiiie^
¥dth myrrh. But which he took not,

24. and they crucified him, and parted his gar-
ment, casting a lot, upon them, who any thing should
have taken.

25. And third hour was existing, that they crucified
him,

26. and the superscription of his accusation was
existing, having been written over, the king of the
Jews,

27. and with him, they crucified twa thieves, one,
on right hands, and one, on lefk hands of him,

28 & 29. then they that passed by were railing on

him, wagging their heads, and saying. Ah thou that

sss
destroyest the temple, and buildest in three days,

80. save thyself, having come down from the cross.

81. Likewise also the chief priests, mocking among

themselves, with the scribes, said, he saved others,

715

he is not able himself to have saved,

82. the Christ that is king of Israel, descend now
bom the cross, in order that we should have seen
and believed, even they that had been crucified with

7I«

him were reviling him.

716. See Mttt. zxTiL 42.
716. See Matt. xxYii. 44.

«6

88. And darkness there was over all the land after
sixth hour having cooDie, until ninth hour.

34. Then the Jesus cried with a loud voice about

4g5 ••••

the ninth hour, Eloi, Eloi, lama, sabachthani, which
•••• 8M,a

being interpreted is. My God, for what, did thou
forsake me,

35. and some of them that had stood by, having

910

heard, said, behold, does he call for Elias.

36. And some one having run, having filled a
sponge with vinegar, having put on a reed, he was
giving to drink him, saying, let be, we should have
seen, if Elias cometh to have taken down him.

37. Then the Jesus having cried with a loud voice,
he expired,

717

38. and the vail of the temple was rent in twain,
from top, unto bottom.

39. And the centurion that had stood by over
against him having seen, that so he expired, he said.
Of a truth this the man a Son of Grod was existing.

40. And women were existing also from a&r
looking on, among whom, both Mary the Mag*
dalene, and Mary that is of James that is less and
that is of Joses a mother, also Salome,

41. who when he was existing in the Gralilee, were
following him, and ministering imtb him, and many
other tvometi that came up with him, unto Jeru-
salem,

42. and already evening having come. When a
preparation was existing, which before a sabbath
is,

■ • • •

43. Joseph having come from Arimathea, an

8S3

honorable councillor, who also himself waiting for
the kingdom of the God was, having been bold, he
went in unto the Pilate, and craved the body of the
Jesus.

718

44. But the Pilate marvelled, if already he hath
died, and having called the centurion, he asked him,
whether any while he died,

717. See Matt zxTU. 61.
717,1. See Matt. xxyiL 54.

92

LUKE I.

6. And both righteous were existing before the
Grod, walking in all the commandments and ordi-
nances of the Lord^ blameless^

7. and a child was not to them^ because Elizabeth
barren existed^and both ha^^^^ in their
days^ were existing.

8. And it came to pasSgin the act to execute the
priest's office him, in the order of his course, before
the God,

9. according to the custom of the priest's office,

S81

he obtained by lot in respect of that he should have
burnt incense, having entered into the temple of the
Lord,

10. and all the multitude of the people were pray-
ing without at the hour of the incense referred
to.

11. And an angel of Jehovah appeared to him,
having stood on right of the altar of the incense
referred to,

12. then Zacharias was troubled, having seen, and
fear fell on him.

13. But the angel said unto him. Fear not Zacha-
rias, for thy prayer was heard, and thy wife Elizabeth
shall bear a son to thee, and thou shalt call his name
John,

14. and he shall exist joy to thee and gladness,
and many, by his birth, will be rejoiced.

15. For great he will be, in the sight of the Lord,
ajud wine and strong drink he should never have

504

drunk, for he will be filled with a holy spirit of reve-
lation. Even firom womb of his mother,

16. and will turn many of the sons of Israel, to
Jehovah their God,

17. and he will go before him, with Elias's spirit
and power, to have turned back hearts of fathers,
to children, and disobedient, to wisdom of just per-

604. Ibr he wiU be JUled wUk a hol^ ipirU. Sven from hie
motker'i womb. Literally, From the inHwU he woe bom; whereas
&c., Sie mfemtOwral power t^ppeared at the eame Hme aa hie natm-
ral ; henoe &o., 821.

505. ImmedMiely inierpoeed. Thii word la naad onlj in one

sons, to have prepared for Jehovah a people having
been made ready,

18. and Zacharias said unto the angel, by what
shall 1 know this. For I an old man am, and my
wife having advanced in her days is,

19. and the angel having answered, he said unto

822,9

him, I Gabriel am, that have stood in the presence
of the God, and I was sent away to have spoken
unto thee, and to have published glad tidings to
thee these,

20. nevertheless behold thou shalt exist, being
silent, even not having power to have spoken, until
which day, these things should have been performed,

• • ••••••••••••••••••••••••• •••••••• •••••••

because of what, thou believed not my words, which
shall be fulfilled in their season,

21. and the people waiting for the Zacharias was
existing, and were marvelling because of the act to
tarry in the temple him.

22. And having come out, he was not able to have

spoken unto them, and they perceived, that he hath

811,9 ••

seen a vision, in the temple, for he beckoning to
them was, yet speechless was remaining,

28. and it came to pass, when the days of his
ministration were accomplished, he departed to lus

house.

24. And after these the days, Elizabeth his wife
conceived, and covered round about herself five
months, saying,

25. I did this, for so the Lord hath effected me
to act, during days, in which he immediately in-
terposed to have taken away my reproach, among
men.

26. And in the month that is sixth, the angel
Gabriel was sent by the God, unto a city of the
Gkdilee, whose name Nazareth is,

27. to a virgin having been espoused to a man,

other place in the New Testament, and oonfe^uentlj tfti import
must be looked for elsewhere. Donegan authorises it tobetrvw
lated Superintend, which I judge justifies mj Tranaklion, Im-
mediately interpoeed, that beinfl a more deoorons ezpraMioii of tiia
same Sense in relation to the Aiinighty Father.

94

LUKE I.

50. and his mercy, nnto generation, and gene-
rations is to them that are afraid of him^

610

51. he shewed strength^ with arm of him^ he scat-

610

tered proud persons through imagination of tlieir
hearts^

52. he put down mighty persons, from thrones^
and exalted humble^

53. he satisfied persons hungrying after good
things^ and sent away empty lich persons,

54. he helped Israel a servant of his to have re-
membrance of his mercy.

55. As he spoke about our fathers, to the Abra-
ham and his seed, unto the ever*

56. And Mary abode with her, about three
months, and returned to her house.

57. Now the time was come for the Elizabeth in
881 •

respect of that she should have been delivered, and

she brought forth a son,

58. and her neighbours and cousins heard, how
Jehovah was shewing his great mercy, to her, and
they were rejoicing with her,

59. and it came to pass on the day that is eighth,
they came to have circumcised the child, and were
calling it, after the name of his father, Zacharias,

60. and his mother having answered, she said, it

110

is not to be that, but John shall he be called,

61. and they said unto her, why not one there
exists of thy kindred, who is called by this
name.

62. Then they were making signs to his father,
the name which perhaps he may be wishing to be
called upon him,

63. and having asked for a writing table, he

sss.a
wrote, saying, John his name is, and all marvelled.

510. Arm of Mm, Obsenre the Artiole is not expresBed, the
Sense intended to be conrejed being the Metaphorical Sense.

511. A hand of Jehovah woi exuHnff with him. Literally, F^A
whom ii God^i hand not wUh ; whereas &c., In an upeoial manner U
was 90 with him ; henoe &c., 822,1.

512. And made a redemption for hie people. Obsenre it is not,
And redeemed hie peoples or. And efeeted the redemption off but
it 18, And efeeted; that is. Made a redemption for hie people.

518. Jh>M hand of all, Obaenre tbs Aztide is omitted, the

64. And his mouth was opened immediately,
and his tongue indeed was speaking, praising the
God,

65. and fear came on all that dwell round about
them, and in all the hill country of the Judea, he
was publishing all these sayings,

66. and all that heard laid up in their own hearty
saying. And what will this child be. For indeed a
hand of Jehovah was existing with him,

67. and Zacharias his father was filled with a
499 • ;

spirit holy, and propheded, saying,

68. blessed be Jehovah the Grod of the Israel, for

61t

he visited and made a redemption for his people,

69. and a horn of salvation raised up for us, in
house of David a servant of his.

70. As he spoke by means of the mouth of the
holy, since ever, prophets of his,

71. even a deliverance firom some enemies of us,

618

and from hand of all that hate us to have acquired
kindness, on account of our fathers,

72. or him to have remembered of his holy cove-
nant an oath,

73. which he swore to Abraham our father in res-

881 •-•••

pect of that he would have granted to us.

618

74. Without fear, through hand of enemies, of our
having been delivered to serve him,

75. in holiness and righteousness, before him, all

our days.

76. And even thou child a prophet of highest shalt
be called. For thou shalt go before Jehovah to have
prepared ways for him,

381

77. in respect of that thou shouldst have given a
knowledge of salvation unto his people, as to a remis^
sion of sins of theirs.

Sense not being, TJhai deliverance ie obtained from everp one that
hatetuej whiSi is the Literal Sense ; but, That there ie no cJM»
of persons that hate w, from which in fitting circnmetaneee we
cannot he delivered ; hence the omission of the Artiole. See Bole

101.

614. Sie holy covenant. Observe the Artiole is omitted^ iiiiee
had it been expressed it wonld haTe implied. That th§r§ was m
othor covenant than thai nMh ie her^ specified, SeeBolalOl.

LUKE IL

95

ft15

78. thfough tender mercy from oar Gk>d, by
which, a dawn fit)m high visits us,

79. to have given light to them that sit in dark-

498

ness and in shadow of death, in respect of that he
-MI :

should have gaided oar feet, into a way of peace.

80. And the child was growing and waxing strong
in spirit, and was existing in the deserts, till day of
manifestation of him, to the Israel.

Chapter II.

1. And it came to pass in those days, there went
a decree, from Cesar Augustas, to be taxed all the
world,

2. this a taxing first was made after Cyrenius
being governor of the Syria,

8. and all were going to be taxed, each, in his

• • • •

own city.

4. And so Joseph went up also from the Gralilee,
from a city of Nazareth, into the Judea, unto a city
of David, which is called Bethlehem, on account of
the ease being to exist him, of the house and lineage
of David,

6. to be taxed with Mary that had been espoused
to him, existing great with child.

6. And so it was during the time to exist them

there, the days were accomplished in respect of that
»i

she should have been delivered,

7. and she brought forth her son that was first

bom, and wrapped in swaddling clothes him, and

laid him, in a manger, because a room there was not

att.s ^

for them, in the inn,

8. and shepherds there were existing in the

country that is it, abiding in the field, and keeping

watch by t e during the night, over their flocks,
4sa

9. and an angel of Jehovah came to them, and
a glory from Jehovah shone round about them, and
they were sore afraid.

515. Omr God. OlMenre the Artiele if omitted, the Literal
unplyixig, Qf omr Oodg whereaaSu). as in the Paraphrase.
See Sole 101.

518. Mmr §om thai wtu Jirtlhom, This onqnettkniably implies,
SnM Mmy had miMwr or oihtr som.

49«

10. and the angel said unto them. Be not
afraid. For behold I am bringing good tidings of
to you great joy, which shall exist for all the
people,

11. for a saviour was bom to you this very day,
Stt.a 580 •

who Christ is, a Lord, in city of David,

12. and this shall be to you a sign, ye shall find
a babe having been wrapped in swaddling clothes
and lying in a manger,

13. and suddenly there was with the angel a mul-
titude of host from heaven, praising the Gkxl, and
saying,

14. glory, in highest to God, and on earth, peacei
to men of good will,

15. and it came to pass, after the angels departed
fi*om them, into the heaven, the shepherds were
saying to oue another, we should have passed over
directly unto Bethlehem,' and see this thing that
hath come to pass, which the Lord made known to
us,

16. and they came, having hasted, and found
both the Mary and the Joseph, also the babe lying
in the manger specified above.

17. And having seen, they made known abroad
concerning the saying that was told them, concern-
ing this child,

18. and all they that heard wondered at those
things that were told by the shepherds, to them.

19. But the Mary was keeping all the words
pondering in her heart,

20. and the shepherds returned, glorifying and
praising the God, for all things, which they heard
and saw. As it was told unto them,

21. and when eight days were accomplished in

381

respect of that he should have been circumcised, then
his name Jesus was called, the name that was named

520. City of David. Ohsenre the Artiele is omitted, the Literal
Sense expreesiDg, Tkat ike CUy wom Davids t property ; whereas &c.,
7%ai Daoid woe horn •» thai CUy; hence the omission of the
Article. See Bole 101.

96

LUKE 11.

by the angel^ before the time, to have been conceived
him, in the womb,

22. and when the days of purification of them
according to the law of Moses were accomplished,
they brought him, to Jerusalem to have presented to
the Lord.

23. (As it hath been written in law of Jehovah,

333

that every male opening womb, shall be called holy
to the Lord,)

381

24. and, in respect of that they should have
offered a sacrifice, according to that that hath been
spoken in the law of Jehovah, a pair of turtle-doves,
or two young of pigeons,

3ia^

25. and behold a man was in Jerusalem, to whom
name of Simedn was, and this man just and devout

i9i

was, waiting for consolation of the Israel, and a spirit

832,8 ^

holy was upon him,

26. indeed having been revealed it was unto him,
by the spirit that is holy not to have seen death,
before probably he should have seen the Christ of
Jehovah,

27. and he came by the spirit, into the temple,
even at the time, to have inducted by the parents the

381

child Jesus, in respect of that they should have done
after the custom of the iaw, for h^^^

28. then he took up it i e the child, by the arms,
and blessed the Ood, and said.

29. Now thou lettest depart thy servant, O Lord,
through thy word, in peace,

80. that mine eyes behold thy salvation,
31. which thou prepared in face of all the
people,

82. a light unto a manifestation of Gentiles, and

535

unto a glory of a people of thine, Israel,

83. and his father and his mother was existing,
wondering at the things that are spoken of him,

525. Aneapls of tkme. Obeerre the Artiole Ib omitted.

526. Ar i» ikit fanor from Ood wa» wUh him. Had
&Tor of all desoriptioDS here been referred to, the Article must
hare been expreeaed, and then it would hare precluded its being
aaid, Antd iks Lord laid on kim the iniqmijf of m§ aUg hence the

84. and Simeon blessed them, and said unto Mary
his mother. Behold this chUd is set for a fall and
a rising up of many, in the Israel, and so as a sign of
either state being contradicted being,

408

85. yet a sword shall pierce through thy own
soul, to the eud that doubts respecting their own state
should possibly have been taken away from many
hearts,

86. and Anna a prophetess, a daughter of Phanael
of tribe of Aser was existing, she having advanced in
days many, having lived with a husband seven years,
after her virginity,

87. and she a widow was about fourscore and four
years, who was not departing from the temple, serv-

•a • *• • •

ing vdth fasting and prayers night and day,

88. and she having joined them in this the hour
was returning thanks to the God, and was speaking
of him to all that are looking for redemption in
Jerusalem,

89. and when they ended all things that exist
according to the law of Jehovah, they returned into
the Galilee, to city of themselves, Nazareth.

40. And the child was growing, and was in the
situation of being strengthened, being filled with wis-

5i0 S9S,9

dom, for in this favor from G^d was with him,

41. now his parents were in the custom of going
with year, to Jerusalem, to the feast of the passover,

42. and when he was twelve years old, they going
up were, after the custom of the feast,

43. and having fulfilled the days, during the time,
they to return, Jesus the youthful tarried behind
in Jerusalem, and his parents knew not.

44. But having supposed him to have existed in

5S8 ^

the company, they went a day's journey, and were
seeking him, among the kinsfolk and the acquaint-
ance.

omission of Article, to mark the Bestriotion expressed in the
Paraphrase.

527. See Bf att. u. 16.

628. A dwf9 jowmey. Literally, A% aehuU quamiUjf so issy-
natedi whereas &o., A ^[uamtUjf iM ooetipM ikem a dof to fd
owr ; hence &o., 821.

LUKE III.

97

45. and not having founds they turned back again
to Jerusalem^ diligently seeking him^

46. and it came to pass after three dayS; they
found him^ in the temple^ sitting in midst of the
doctors^ both hearing them, and questioning them.

47. And all were astonished at his understanding
and answers,

48. and having seen him, they were amazed, and
his mother said unto him, child why dealt thou with
us thus. Behold thy father and I being tormented,
we were seeking thee,

49. and he said unto them, how t^ it that ye were
seeking me, had ye not known, that in the things of
my father, it is needful to exist me,

50. but they understood not the sayings which he
spoke unto them,

51. then he went down with them, and came to

399,9

Nazareth, and being subject unto them he was, but

his mother wa^" keeping aU the sji^^^^

heart,

52. and Jesus was increasing in the wisdom and
stature, and in favor, with Grod and man.

Chapteb III.
J . Now in fifteenth year of the reign of Tiberius
Cesar, Pontius Pilate being governor of the Judea,

530

and Herod tetrarch of the Galilee. And Philip his
brother tetrarch of the Iturea and Trachonitis re-

531

gion, and Lysanias tetrarch of the Abilene,
2. for high priest, Annas and Caiaphas, a word

539

from Grod came unto John the son of Zacharias, in
the wilderness,

3SS

8. and he went into every region of the Jordan,
preaching a bi^tism of repentance, for a remission
of sins.

680. 8iap, Had the Maior Stop not been expreRsed, I think it
probable that the Sense woula hare been, PonUut FUate being gover-
WOT <\f Jui^a and tetrarch of Oalilee, Herod and Philip hi* brother
U^rarek cf hmrea amd Traehonitie ; henoe the Major Stop. See
Bole 184.

681. Amd Zytaniae tetrarch of the AbiUne. I think it probable,
that Ljaamaa waa not Literally tetraroh in the full ngnifioation.

4. as it hath been written in a book of words of
Esaias the prophet, a voice of crying, in the wilder-

533

ness, prepare the way of Jehovah, make straight his
paths,

333 4g8

5. every valley shall be filled, and every mountain
and hill shall be brought low, and the crooked shall
exist as straight, and the rough, as smooth ways,

333

6. and all flesh t e every class of men shall see the
salvation of the God.

7. Then he said to a multitude that came to have
been baptized of him, O generations of vipers, who
warned you to have fled from wrath that is about to
come.

833 534

8. Verily bring forth worthy fruits of the repen-
tance you profess, for ye should not have begun to

535

say for yourselves, we have a progenitor, the Abra-
ham. For I say unto you, that the God is able
of these stones to have raised up children to the
Abraham.

9. Verily now indeed the axe, at the root of the

333

trees, lies. Yet every tree not bringing forth good
fruit, is cut down, and into a fire, is cast,

49fl

10. then the people were asking him, saying.
Now what should we have done.

11. And having answered, he said unto them, he

333

that hath two coats, impart to him that has none,
and he that hath meats. In like manner do.

12. And even publicans came to have been bap-
tized, and they said unto him, master, what should
we have done.

13. And he said unto them, nothing more, than
that that hath been appointed vou, require.

14. And also soldiers were asking him, saying,
what shall we do, even we, and he said unto them,

but that he was only so Temporally, or in some Bestricted or In-
ferior Sense ; and hence &c., 321.

532. The wn of Zacharias. Literally, His onlg son ; whereas
&c., A child of his ; henoe &c., 321. I consider that the Artiolo is
expressed to mark it with emphasis.

533. See Matt. hi. 3.

534. See Matt. iiL 8.
585. See Matt, iii 9.

N

98

LUKE IV.

no persons ye should have done violence to. And
ye should not have accused falsely^ and be content
with your wages.

323,9 405

15. Then whether he the Christ may be after i e
according to expecting of the people^ and musing of
all, in their hearts, concerning the John,

16. the John saying to all answered, I verily

baptize you with water. But the mightier than I

Cometh, of whom worthy I am not to have unloosed

the latchet of his shoes, he will baptize you, with a

402 ,

spirit holy i e freed from guilt, and with brilliant

light % e even Divinely illuminated,

17. of whom the fan is in his hand to have
thoroughly purged his floor, and have gathered the
wheat, into his gamer. But the chaff he will bum
with fire unquenchable.

18. And indeed many things, even other things,
admonishing, he was preaching unto the people.

19. But the Herod that was tetrach being re-
proved by him, for Herodias the wife of his brother,
and for all things, which the Herod did evil,

20. he added yet this, above all, he shut up the
John, in prison.

21. Now it came to pass (in the act to have bap-

406

tized all the people), even to have been opened the
heaven after Jesus having been baptized and praying,

22. also to have descended the spirit that is holy

402

sensibly yet as gently as in what pertains to a ma-
terial form, like a dove, upon him, and a voice, from

40a 226 322,2

heaven, to have come, thou my son that is beloved
art, with thee, I was well pleased,

822,2

23. and he Jesus commencing was, about thirty
years, a son being, as he was in a situation of being
considered, of Joseph, of the Heli,

24. of the Matthat, of the Levi, of the Melchi, of
the Janna, of the Joseph,

25. of the Mattathias, of the Amos, of the Naum,
of the Esli, of the Nagge,

637. See Matt. iiL 11.

26. of the Maath, of the Mattathias, of the Semei,
of the Joseph, of the Juda,

27. of the Joanna, of the Rhesa, of the Zorobabel,
of the Salathiel, of the Neri,

28. of the Melchi, of the Addi, of the Cosam, of
the Elmodam, of the £r,

29. of the Jesus, of the Eliezer, of the Jorim^ of
the Matthat, of the Levi,

30. of the Simeon, of the Juda, of the Joseph, of
the Jonan, of the Eliakim,

31. of the Melea, of the Menan, of the Mattatba,
of the Nathan, of the David,

32. of the Jesse, of the Obed, of the Booz, of the
Salmon, of the Naasson,

33. of the Aminadab, of the Aram, of the Esrom,
of the Phares, of the Juda,

34. of the Jacob, of the Isaac, of the Abraham,
of the Thara, of the Nachor,

35. of the Saruch, of the Ragau, of the Phalec, of
the Heber, of the Sala,

36. of the Cainan, of the Arphaxad, of the Sem,
of the Noe, of the Lamech,

37. of the Mathusala, of the Enoch, of the Jared,
of the Maleleel, of the Cainan,

a

38. of the Enos, of the Seth, of the Adam, of the

God.

Chapter IV.

1. And Jesus full of i e without any imperfection
in spirit holy i e holiness of spirit returned firom the

638-

Jordan, and was being led, in the spirit i e imagina-
tion, into the wilderness,

2. being tempted forty days, under the devil, that
he eat nothing, during those days, and after they
having been finished, he was hungry.

406

3. That the devil said unto him, if a son thou
existest of the God, command this stone, in order
that bread should have been made,

406

4. that the Jesus answered him, it hath been.

638. See Matt. It. 1.

LUKE IV.

99

written^ that not by bread aloDC, the man shall
live,

5. that having taken up him, he shewed him all
the kingdoms of the world, in a moment of time,

496 640

6. that the devil said to him, I will give to thee
all this power, and the glory obtained by them, for it

640

hath been delivered unto me, and to whomsoever I
will, I give it.

7. Therefore thou, if thou shouldst have wor-

833,S

shipped before me, all shall be thine,

8. that having answered him, Jesus said, it hath

641

been written, thou shalt worship Jehovah thy God,
641 ^

and thou shalt serve him only.

9. That he brought him, to Jerusalem, and set

643

on the pinnacle of the temple, and said unto him, if
a Son thou existest of the God, east thyself from
hence down.

10. For it hath been written, that he will give

643 ^

charge to his angels, concerning thee, in respect of
S81

that they should have carefully preserved thee,

• ^ 643

11. SO that with hands they will bear up thee.
Lest at any time thou shouldst have dashed against

a stone thy foot,

490

12. that having answered, the Jesus said unto
him, assuredly it hath been said, thou shalt not
tempt Jehovah thy God,

640

13. that the devil having ended all temptation, he
departed from him, for a season,

14. then the Jesus returned after the control of
the spirit i e imagination here recorded, into the
CJalilee, and a report went out through all the region
ground about, of him,

15. for he was teaching in their synagogues, being
glorified of all,

16. then he came to Nazareth, where he having

Sllt9

1>een brought up was, and he went according to the
custom with him, on the day of the sabbaths, into
the synagogue, and stood up to have read.

540. See Matt. It. 9.
641. See Matt It. 10.

17. and there was delivered unto him a book of
the prophet Esaias, and having opened the book, he

322,3

found the place, where it having been written
was,

18. a spirit i e power from Jehovah is with me, by
which as regards it, he anointed me to preach the
gospel to poor persons,

19. he hath sent me to have preached to captives a
deliverance, and to blind persons a recovery of sight,
to have sent away satisfied those having been bruised
for deliverance, to have preached an year of Jehovah
accepted,

20. then having closed the book, he having de-
livered to the minister, he sat down, and the eyes of

322,2^

all, in the synagogue fastening on him were.

21. And he began to say unto them, verily this
day this scripture hath been fulfilled in your ears,

22. and all were bearing witness to him, and
wondering at the words of the grace that proceed
out of his mouth, and they said, is it not, a son of

322,2

Joseph this man is,

23. then he said unto them. Surely ye will say
to me this proverb, physician, heal thyself, whatso-
ever we heard of having been done in the Capernaum,
do also here in thy country.

24. Also he said. Verily I say unto you, that no

833

prophet accepted exists in his country.

25. And with truth, I tell you, many widows there
were existing in the days of Elias, in the Israel, when
the heaven was shut up three years and six months,
when great famine was throughout all the land,

26. but unto none of them, Elias was sent, save
unto Sarepta of the Sidon, unto a woman, a widow,

27. also many lepers there were existing in the
Israel, in the days of Eliseus the prophet, yet none of
them was cleansed, save Naaman the Syrian,

28. aud all with wrath were filled in the syna-
gogue, hearing these things,

642. See Matt. It. 6.
543. See Matt. iy. 6.

100

LUKE V.

29. and having arisen^ they thrust him^ out of the
city, and led him, unto a brow of the hill, on which,
their city had been built, for to have cast down
headlong him.

30. But he having passed through midst of them,
was going his way,

31. and came down to Capernaum, a city of the
Galilee, and teaching he was them, on the Sabbaths,

32. and they were being astonished at his doc-
trine, for with power i e demonstration, his word was
existing,

89S,2

33. and in the synagogue, a man there was,
having a spirit of an unclean devil, and he cried out
with a loud voice,

34. ah what is to \ja, is also to thee after i e as
491

Jesus, O Nazarene, thou camest to have destroyed

us by casting us out, I have known thee, who thou
existest, the holy of the Grod,

35. then the Jesus rebuked him, saying, be silent
and come out of him, and the devil having thrown
him, in the midst, came out of him, not even having
h^ him,

36. and amazement was on all, and they were
speaking to one another, saying, whose is this word
i e doctrine, for with authority and power, he com-
mands the unclean spirits, that they come out,

37. and fame was going out concerning him, into
every place of the surrounding country.

38. And having risen up out of the synagogue, he

entered into the house of Simon. And the wife's

3M,S

mother of the Simon being taken with a great fever

***********
was, and they besought him, for her,

39. and having stood over her, he rebuked the
fever, and it left her. And immediately having
arisen, she was ministering unto them.

496

40. Now all after setting of the sun, as many as
were having sick with divers diseases, brought them.

552. Hit necessary f^r me ^e. Literallj, B it not passible to
be otherwise done ; whereu &c., M is reqtiwedfor the aceompUsh-
meni qf God^s design, for ilw kingdom to be preached toaU; hence

unto him. And the Jesus having laid on each one
of them the hands, he healed them.

41. And even devils were coming out of many,
crying out and saying assuredly thou the Son of the
Grod art, but rebuking, he was not suffering them
to speak, that they had knowledge of the Christ him

to exi^.

495

42. And having departed after day having come,
he was gone into a desert place, and the people were
seeking him, and came unto him, and stayed him in

881

respect of that he should not depart from them.

494

•43. And the Jesus said unto them, assuredly also

55a

it is necessary for me to the other cities than those

in which you live to have preached the kingdom of

the God, for for this thin^, I was sent,

3M.a

44. then he preaching in the synagogues of the
Galilee was.

Chapter V.

1. And it came to pass in the act the people to

press upon him, even to hear the word of the

sn.a

Grod, that he having stood by the lake of Gennesaret
was,

2. and he saw two ships having stood by the lake.
But the fishermen, out of them, having gone, they
were washing the nets.

3. And having entered into one of the ships,
which there was existing by Simon, he prayed him,
from the land, to have thrust out a little. And
having sat down, out of the ship, he was teaching
the people.

4. And when he ceased, speaking, he said unto
the Simon, launch out into the deep, and let down
your nets, for a draught,

5. and Simon having answered, he said, O Master,

333
though all night, having toiled, nothing we took.

Nevertheless at thy word, I will let down the
nets,

tlie Disarrangement of the Verb, It is necessary; alio of the
Pronoun Jftf, to shew, that the thing required was wb Act, and not
the performance of it by any porticauur person. See Bule 821.

LUKE V.

101

6. and this thing having done> they enclosed a
great multitude of fishes. And it broke their netd^

7. so they beckoned unto the associates^ in the

381

other ship^ in respect of that they should have helped

498

them after having come^ and they came^ and filled

both the ships so as to begin to sink them.

8. And Simon Peter having seen, he fell down at
the knees of Jesus^ saying, depart from me, for a
sinful man I exist O Lord.

9. For amazement seized him and all that were
with him, at the draught of the fishes, they caught.

10. And so also wm James and John, sons of
Zebedee, who partners with the Simon were, and

40« :

Jesus said to the Simon. Be not afiraid, from the
now^ catching thou shalt be men,

11. and having brought the ships, to the land,
having forsaken all, they followed him,

12. and it came to pass in the act to exist him, in
one of the cities, that behold a man full of leprosy.
That having beheld the Jesus, having fallen on face,
he was besought by him, saying, Lord if thou shouldst
will, thou art able me to have made clean,

13. and having put forth the hand, he touched him,
saying, I should will, be clean, and immediately the
leprosy departed from him,

14. and he charged him no one to ask cis to his
being clean, but having departed, shew thyself to the
priest, and offer for thy cleansing. According as
Moses commanded for a testimony unto them.

1 5. But more the word was spreading abroad con-
cerning him, and great multitudes were coming
together to hear and to be healed of their infir-

mities.

sss,s

16. But he withdrawing was into the wilderness,
and praying,

17. and it came to pass on one of the days, as he
teaching was, that aitting by the Pharisees and the

•••IM,! -

doctors of the law there '^^^re, which ha\ing come

667. 8eeMaU.ix.6.

81S,1

out of every the town of the Galilee were, and Judea,

and Jerusalem, and an ability from Jehovah there

880

was existing with respect to that he should heal,

18. and behold men carrying in a bed a man, who

8ss,a
having been taken with palsy was, and they were

seeking him to have brought in, and to have laid

him before him,

19. and not having found by what means , they
should have brought in him, because of the multi-
tude, having gone on the house top, through the
tiling, they let down him, with the couch, into the
midst, before all,

20. and having seen their faith, he said, O man,

910

have thy sins forgiven to thee,

21. then they began to reason, the Scribes and

sss,s

the Pharisees saying, who is this, who speaketh
blasphemies, who is able sins to forgive, except only
the God.

22. But the Jesus having perceived their thoughts,
having answered, he said unto them, what do ye
reason in your hearts,

23. whether exists it easier to have said, have thy
sins forgiven to thee, or to have said, rise up and
walk.

24. But in order that ye should know, that the

493 657

Son of the man % e him of the human race that is the
son hath power on the earth to foi^ve sins, he said

668

unto the sick of the palsy, I say unto thee, arise, and
having taken up thy couch, go unto thine house,

25. and immediately having arisen before them,
having taken up, on what, he was lying, he departed
to his house, glorifying the God,

26. and amazement seized all, and they were
glorifying the God, and were filled with fear, saying,
verily we saw strange things to-day,

27. and after these things, he went forth, and saw
a publican by name Levi, sitting at the receipt of
custom, and he said unto him, follow me,

568. See Mark iL 11.

102

LUKE VI.

28. and baving left all^ having risen up^ he was
following him^

29. and Levi made a great feast for him^ in his

8M.a

house and a large company of publicans and others
there was, which sitting were with them^

30. but the Pharisees and their Scribes were mur-
muring against his disciples, saying, on account of
what, with the publicans and sinners, do ye eat and
drink,

31. and Jesus having answered, he said unto them,
they that are whole have no need of a physician, but
they that ill t e illness have,

32. I have not come to have called righteous />^-
sons, but sinners to repentance.

33. Then the men said unto him, the disciples of
John fast oft, and prayers make. Likewise also the
disciples of the Pharisees. But the disciples to thee
eat and drink.

34. And the Jesus said unto them. Ye are not
able the sons of the bridechamber, during when, the
bridegroom, with them, exists, to have made to have
fasted.

35. But days will come, even when the bride-
groom should have been taken away from them.
Then they shall fast in those the days.

36. And he spake then a parable, unto them, that
no one having made a rent, putteth upon an old
garment a piece from a new garment. For if other-
wise he does, then the new will make a rent, and the
piece that is out of the new will not agree with the
old,

• • • * •

37. and no one putteth new wine, into old bottles.
For if otherwise, the wine that is new will burst the
bottles, and it will be spilled, and the bottles shall
perish,

38. but new wine, into new bottles, placed

560. See Matt. ix. 12.
6G4. See Matt xii. 3.
565. See Matt. xiL 4.

89. no one having drunk old desireth new.' For
he saith, the old good exists.

Chapter VI.

1. And it happened on a Sabbath to pass him,
through com fields, and his disciples were plucking
and eating the ears of com, rubbing out the grain
with the hands.

2. And certain of the Pharisees said, why do ye,
what is not lawful in the sabbaths,

3. and having answered to them, Jesus said, not
even this ye did read, what David did, when he him-
self hungered^ and they that were with him,

4. he went into the house of the Gt>d, and having

605

taken he eat the bread of the offering, and gave to
those that were with him, which it is not lawftd any
one to have eaten except alone the priests,

5. then he declared unto them, a Lord of the sab-

493 sn,9

bath the Son of the man i e him of the human race
t?Mt is son is.

S3S

6. And it happened on another Sabbath to have
entered him, into the synagogue, and to teach, and

382.S

a man there was there, and the hand of him that
-^ 3»,a

was right withered was.

7. And the scribes and the pharisees were watch-
ing him, whether on the sabbath, he will heal, in
order that they should have found to accuse him.

8. But he had known their thoughts. And said

606

to the man that had withered the hand, rise up and
stand forth in the midst, and having arisen, he stood
forth.

9. Then Jesus said unto them, I ask you, whether
it is lawful on the Sabbath to have done good, or to

667

have done evil, to have saved life, or to have des-
troyed,

10. and having looked round about on them all,
he said unto him, stretch forth thine hand. And

494

the man did, and his hand was restored.

566. See Mark iii. 3.
667. See Mark iii. 4.

104

LUKE VII.

*7l

will benefit him, and require not again from him that

678

takes away the thine things, if the possession of them
is beneficial to him,

671

31. even do these things just b& i e to the extent

ye desire them to be done, in order that the men of
496

this world should do to you good, do to them so^

32. yet if ye love thera that love you, of what sort

810

of thing in you, exists grace. For even the sinners
love those that love them.

33. For even if ye should do good to them that do

sio
good to you, of what sort of thing in you, exists

grace, even the sinners the same thing do,

34. and if ye should have lent, of whom, ye have

hope to have received, of what sort of thing in you,

exists grace, even sinners lend to sinners, in order

that they should have received the equal.

35. Over and above these things love your enemies,
and do good, and lend, nothing despairing, and your
reward great shall exist, and sons of the highest ye
shall exist, for he kind exists unto the unthankful
and evil,

36. be merciful even as your father merciful exists,

37. and judge not, and ye should not have been
judged, and do not condemn, and ye should not have
been condemned, forgive, and ye shall be for-
given,

38. give, and it will be given unto you, good mea-
sure, having been pressed down, shaken together,
running over, they will give into your bosom. For
with what measure ye measure, it will be measured
again to you.

39. Then he spoke also a parable unto them. Why
is a hMudi person not able a h\inA person to lead, is it
not, both, into a ditch, will fall,

40. a disciple exists not above the master. But

823,1

every one having been perfect, as his master he shall
be.

• • • •

41. Then why beholdest thou the mote that is in
577. See liatt Tii. 24.

the eye of thy brother. But perceivest not the beam
that is in thine own eye,

42. how art thou able to say to thy brother, bro-
ther, yield, 1 should have pulled out the mote that is
in thine eye, he not seeing the beam that is in thine
own eye, O hypocrite, cast out first the beam, out of
thine own eye, and then thou shalt see clearly the
mote thdt is in the eye of thy brother to have pulled
out.

43. For a good tree exists not bringing forth cor-
rupt fruit, neither again a corrupt tree bringeth £Drth
good fruit.

833

44. For every tree, by the his own fruit, is known.
For not of thorns, they gather figs, nor of a bramble-
bush, they gather a grape,

45. the good man, out of the good treasure of the
heart, bringeth forth the good, and the evil man, out
of the evil, bringeth forth the evil. For out of abun-
dance of heart, his mouth speaks.

46. And why call ye me Lord, Lord, yet do not>
what I say,

47. every one that cometh to me and heareth my
577

words and doeth them, I will shew you, to what

sss.s

like he is,

48. like he exists to a man building a house, who
digged, and deepened, and laid a foundation, on the
rock i e on that which is rock. And the stream
beat vehemently upon that house by a flood coming;

«««• •••• •••• •••••• ••••••• •••••••• •••■•••••••••••■ ••■•••• •• ••0««**»« •#« • • • • •

and was not able to have shaken it, on account of
the rightly to be built it.

49. But he that heard and did not, like he exists
to a man having built an house, upon the earth,
without a foundation, which the stream broke against,
and immediately it fell, and the ruin of that house
great was.

Chapter VII.
1. after indeed he ended all his sayings, in the
audience of the people, he entered into Capernaum.

LUKE VII.

105

2. And a servant of a certain centurion ill beings
he was about to die^ who dear was to him.

8SS

>••• • • • <

3. And having heard of the Jesus^ he sent unto
him presbyters of the Jews, beseeching him, that
having come, he would have healed his servant.

4. So they that came to the Jesus, were beseeching
him instantly, saying, that worthy he exists, for
whom he should have done this.

5. For he loveth our nation, and built for us the
synagogue we have.

6. Then the Jesus was going with them. And

when he, not far being distant from the house, the

centurion sent friends, saying unto him. Lord. Be

not troubled. For worthy I exist not, in order that

under my roof, thou shouldst have come,

7. wherefore also I thought not of myself worthy,
unto thee, to have come, but speak a word, even be
healed my servant.

8. For even I a man exist under authority, being
a.ppointed, having under myself soldiers, and 1 say to
t.lnB one, go, and he goeth, and to another, come, and
be Cometh, and to my servant, do this, and he doeth.

9. And the Jesus having heard these things, he
^vras marvelling at him, and having been turned unto
^ crowd that follows him, he said, 1 say unto you,

880

^not even in the Israel, I found so great faith,

10. and having returned into the house, those
^hat were sent found the servant being made well,

11. and it came to pass on the day after the cen-
trum's application, he was gone into a city being
ladled Nain, and his disciples were going with him,
and much people.

12. And when he came nigh to the gate of the
city^ then behold there was carrying out, having

678. Who dear wu to him, LiteraUj, Who tpeciaUy above
Me other eervante W€U eo ; whereas &c., Who with his other eervamte
woe dear^ they all being eared for btf him ; hence &o., 821.

579. And theJeeue hamnff heard these things. Literally, Obtained
hnomledfe of them bg hearing ; whereas 4bo., Being acquainted with
their existence ; henoe Ac., 321.

680. See Matt tuL 10.

681. And hoeing seen her, the Lord was moved with com-
paeeian, literally, Beeamse he saw her, he was so moved; whereaf

died, an only begottei^ son by his mother, and she a

8«,« 828,2

widow was, and much people of the city was with her,
13. And having seen her, the Lord was moved

581

with compassion toward her, and said unto her.
Weep not,

14. and having come, he touched the bier. And
they that bear stood still, and he said, young man,
I say unto thee, arise,

15. and the dead sat up, and began to speak, and
he delivered him to his mother.

16. And fear came on all, and they were glorifying
the God, saying, that a great prophet was raised up
among us, and that the God visited his people,

17. and this rumour went forth into all the Judea,
concerning him, and all the region round about,

883

1 8. and his disciples shewed to John, concerning
388 ;

all these things,

19. and the John having called certain two of his

322,2

disciples, he sent to the Lord, saying, thou he that

684

comes art, otherwise we look for other to teach

U8,

• • • •

20. And the men having come to him, they said,

585 * 322,9

John the Baptist sent us, unto thee, saying, thou he

;••• 684

that comes art, otherwise we look for another to teach

21. about that the hour, he cured many, of in-
firmities, and plagues, and evil spirits, and he gave
many blind persons to see,

22. and haviug answered, he said unto them, having
departed, shew to John, what things ye saw and
heard, blind persons recovered sight, lame persons
walk, lepers are cleansed, and deaf persons hear, dead
persons are raised, poor persons are instructed, in the
gospel,

ho.. Being OMoare of her state, he was so moved; henoe &o.,
322,1.

583. And his disciples shewed to John, Literally, Made him
aware of the circumttance i whereas &c., Rehearsed these things
unto him ; hence &c., 321.

684. See Matt. xi. 3.

585. John the Baptist sent us. Literally, Aetivelg did what
is stated: whereas &o. Fassive, Hath p er m it ted me to eowne; henoe
Ac., 322,1.

586. See Matt. xL 5 and 6.

106

LUKE VII.

23. and blessed he exists^ whosoever should not
have been offended with me.

24. Then he began to speak unto the people con-
eeming John after the messengers of John having
departed^ why went ye out into the wilderness to
have seen a reed, by wind, being' shaken,

25. and why went ye out to have seen a man, in

8S8 '

agreeable raiment, being clothed. Behold they that
live in gorgeous apparel and delicately, in the kings
courts, they exist,

26. and why went ye out to have seen a prophet,
verily I tell you, that more than a prophet he is,

27. this Beinff he exists, concerning whom, it hath
been written. Behold I send my angel, before thy
face, which shall prepare thy way, before thee,

28. I say unto you, more, among bom of women,

688

a prophet than John, no one exists. Yet the least
in the kingdom of the Grod, more than it i e a pro-
phet he exists,

29. (now all the people having heard John, even

689

the publicans justified the (rod, they having been
baptized with the baptism of John.

30. But the Pharisees and the lawyers rejected
the counsel of the Grod, for themselves. Not having
been baptized by him.)

31. And to what shall I liken the men of this

8n,i

generation, verily to what are they like,

32. like they exist unto children that sit in mar-

••••8« ;

kets, and call one to another, which say, we piped
unto you, but ye danced not, we mourned, but ye
wept not.

33. For John the Baptist hath come. Not eating
breads or drinking wine, and ye say, a devil he
hath,

49S

34. the Son of the man i e him of the human race
that is the son hath come, eating and drinking, and

587. See Matt. xL 7.

688. See Matt xL 11.

689. JBImii ik€ fmblietm$ jmtfflsd ike God. Literally, TU^ iw
ietUiomalljf so acted i whereas &o., The eJJM ^fwkai thejf did woe
ihais henoeftc, 821.

ye say. Behold a gluttonous man, and a winebibber,
a friend of publicans and sinners,

35. and the wisdom of these sayings was declared
just by all of its children i e the children of this
generation.

36. Then one was desiring him of the Pharisees,
in order that he should have eaten with him, and
having gone into the Pharisee^s house, he was set
down to meat,

37. and behold a woman which was existing in the
city, a sinner, and she having known, that he sat
at meat in the Pharisee's house, having brought an
alabaster box of ointment,

38. and having stood behind at his feet weeping,
she began to wash his feet with the tears that fell
in her weeping, and with the hairs of her head, she
was wiping, and was kissing his feet, and anointing
with the ointment.

39. Now the Pharisee that bade him having seen,

he spoke within himself, saying, this man if the

s8s,9 •••

prophet he was, was knowing probably, who, as of

what sort the woman which touches him is, that a
sinner she exists,

40. and the Jesus having answered, he said unto
him, Simon, I have to thee something to have said.
Then O teacher said he, speak,

41. two debtors there were existing to a certain
creditor, the one was owing five hundred pence.
And the other fifty.

693 406

42. He firankly forgave both after their not having
to have paid. Now which of them more will love

him,

43. the Simon having answered, he said, I suppose,
that to whom the most he forgave. And the Jesus
said unto him. Rightly thou judged,

44. and having been turned to the woman, he

598. JSTtf frankly forgaiee. Literally, Me no more
them payment : whereas Ac. I conceiTe, Be stayed for
ei^oroemeniqflUsolaim/orpaymmUi henee &«., 821.

a Umeike

LUKE VIIL

107

406

said to the Simon^ thou seest this the woman, I

598

entered into thy honse, water thou gavest not to me

for feet. But she washed with the tears s?ie shed my

feet, and wiped with her hairs,
; M»

45. a kiss thou gavest not me. But she, from
;•':• • 607

when, I entered, ceased not kissing my feet,

46. thou anointed not with oil my head. But she
anointed with ointment my feet,

47. wherefore I say unto thee, her sins that are
many have forgiveness, for she loved much. And to
whom little is forgiven, but little he would love.

(ioi

48. Then he says unto her, thy sins have forgive-
ness,

49. and they that sat at meat began to say within
themselves, who does this man exist, who verily for-

• • • •

giveth sins.

50. Then he says to the woman, thy faith hath
saved thee, go in peace.

Chapter VIII.

1. and it came to pass in the successional order,
^liat he was going through in city and village,
preadiing and shewing the glad tiding of the king-
dom of the God, and the twelve with him,

2. and certain women which having been healed

SM,S

of evil spirits and infirmities were, Mary that is
c^led Magdalene, out of whom, seven devils had
^one.

>•«■••*.

3. And Joanna wife of Chuza steward of Herod,
mad Susanna, and many others which were minister-
ing unto them, of their substance.

4. And he says by means of a parable after much
people having gathered together, even those that
were of city coming to him,

697. Myfe§i, Literallj, Whai U HaUd; whereas &o. I oon-
oetre, Not confined to the foot^ but means, Foot and lower part qf
ike legs benoe &o., 821.

698. Water ikongaveH not to me. Literally implies, A transfer
efpoeeeeewn of eomething ; whereas &c., A temporary me of eome*
thmgi hsDoe &0., 821. In like manner, A kite thou ganeet not to me.
If not an imparting of substanoe, but a performanoe of action.

eOO. Amoimted wUh omtment, I thuik it probable, that Liter-
■Uy, the word Amoini^ requires some particular performaneei which
was in this instance onlj partially effected ; hence Ac., 821.

001. Tkgeme. LiteraUj, OyvMoM 5y Mm ; whereas Ac, iS^
eomtmUed bg thee ; hence Ac., 821.

004

5. he that sows went out in respect of that he
should have sown his seed, and in the act to sow it,
what verily fell by the way, even was trodden down,
or the fowls of the air devoured them,

6. and what other fell down upon a rock, even
having been sprung up, it was withered because the
not to have moisture,

7. and what other fell in midst of the district pro-
ducing thorns, even the thorns having been sprung
up together with it, they choked it,

8. and what other fell in the ground that is good,
even having been sprung up, it bore fruit an hundred
fold, these things saying, he was crjring, he that hath
ears to hear, hear.

9. Then his disciples were asking him, whose

S8S,S • *

this parable may it be.

494 007

10. And the Jesus said, it hath been given to you
to have known the mysteries of the kingdom of the
Grod. But to the others, in parables, in order that
seeing the teacher. They should not see his mission,
and hearing his words. They should not understand
their meaning.

SSS,1

11. Now this the parable is t e means, the seed

SM,S •

the word of the God is,

892,2

12. And the grains by the way they that heard
are, afterwards the devil cometh, and taketh away
the word, out of their heart, lest having believed,
they should have been saved.

18. And the grains, on the rock are those, which
when they should have heard, with joy, receive the
word, but these have no root, which for a while
believe, but in time of temptation, fall away.

14. And that that is amongst the thorns having

602. Who verity f&rgiveth tint, Literallj, Who effeett thai
object ; whereas &c., Who profetset to do to : hence &c., 821.

603. See Matt. ix. 22.

603,1. OtU of whom teven detfilt had gone. LitenXij^ Rod per'
tonally removed i whereas &c., Sad been canted no longer to
trouble her; hcnoe &c., 321.

604). See Matt. xiii. 3.

605. See Matt. xiii. 4.

606. Thefowlt of the air devoured them, Literallj, Necettarily
did to ; whereas &c., Drequenily do to; hence &c., 322,1.

607. See Matt. xiii. 11.

108

LUKE vxx..

83S.1

fallen^ these they that have heard are^ and with cares^
and riches^ and pleasures of the present life^ going
forth^ they are choked^ and bring not to perfection.

15. But that that is in the good ground having
fallen^ these exist, which, in an honest and good
heart, having heard the word, keep and bring forth
firuit with patience.

16. Verily no one having lighted a candle, covereth
it with a vessel, or under a bed, it putteth, but on a
candlestick, it setteth,

17. for a secret exists not, which not manifest
will be made, neither a hidden thing, which should
not have been known, and so as regards being mani-
fest, it should have appeared.

18. Therefore see. How ye hear. For whoso-
ever should have, it shall be given to him, and who-
soever should not have, even what thing he thinketh
to have, it shall be taken from him.

490

19. Then his mother and brethren came to him,
and are not able to have come at him, on account of
the press.

20. And it was announced to him, thy mother and

010 •;••

thy brethren have stood without, desiring to have
seen thee,

21. And the Jesus having answered^ he said unto
them, a mother of me and brethren of me these that

8S9,9

hear and do the word of the Grod are.

22. Now it came to pass on one of the days on
which the things recorded in the context occurred,
that he went into a ship, also his disciples, and he
said unto them, we should have gone over to the
other side of the lake, so they launched forth.

23. But he fell asleep after their sailing, and a
storm came down on the lake of wind, and they were
being filled, and were in jeopardy.

-'•'» come, they awoke him, saying,

*'^ ^^sus having

496

arisen, he rebuked the wind and tuc <.^^
water^ and they ceased, and a calm was.

25. And he said unto them, where is youi
And having been afraid, they wondered i e ti
pressed astonishment at what they had seen, i

011

one to another, who verily exists this man, thf

497

he commandeth the winds and the water,

26. then they arrived at the country of the

SS2,2

renes, which over against the Otdilee is.

27. And some man he met out of the city
having gone forth on the land, having devils
a long time, and a garment was not wearing,
a house, he was not abiding, but in the tombs.

28. And having beheld the Jesus, having cri<

014

he fell down before him, and said with a loud
what is to me, is also to thee after i e as, Je
son of the Gt>d that is most high, I beseecli

014

Thou wouldst not have tormented me by t
me out.

29. (For he commanded the spirit that is t
to have come out of the mun. For it had
him many times, though he was being boi
chains and fetters, being kept, yet brea
bands, he was being driven of the devil
wildernesses.)

490

30. And the Jesus asked him, what r

010 494

to thee. And the devil said, legion, for

• 017 ^

entered into him,

31. then they were beseeching him,
he should not have commanded them,
to have gone.

32. And there a herd of many swi?

8»,S

the mountain that is near that city
they besought him, in order that
sufiered them, into those, to have
sufiered them.

33. Then the devils having econc

LUKE VIIL

109

entered into the swine, and the herd ran violently
down the precipice, into the lake, and were choked.

84. And they that feed having seen that that had
been done, they fled and told in the city and in the
ooontry.

85. Then they went out to have seen that that
had been done, and came to the Jesus, and found
sitting the man, out of whom, the devils went, he
having been sitting as being of sound mind at the
feet of Jesus, and they were afraid.

86. And they that saw told them. By what
means he that was possessed with devils was
healed,

87. then all the multitude of the country of the
Oadarenes round about besought him to have de-
parted from them, for they were being taken with
great fear. So he having gone into a ship, he re-

• ••»••• •• • • • • • •

turned back again.

88. Now the man out of whom, the devils had

sn -^

departed was beseeching him, to be with him. But

be sent away him, saying,

89. return to thy house, and shew, what things

€ll9

tiie God did unto thee, and he went his way through-

CDut all the city, publishing, what things the Jesus

^id unto him.

40. And the people ^/aJ/y received him, in the oc/,
^be Jesus to return. For all were existing, waiting
"Mgt him,

41. and behold a man came, whose name was
Jairus, and this man a ruler of the synagogue was,
mnd having fallen down at Jesus^s feet, he was be-
aeeching him to have come into his house,

42. for an only daughter, there was, existing to
Mm, about years twelve, and she was dying. And

495

the people were thronging him, in the oc/, him to
depart to heal her,
48. then a woman existing with an issue of blood,

619. See Hark t. 20.

6S8. AUo ike Jtnu taid, Litenllj, In ammmr to BsUr:
vImkm Ae., JEb added (Mt to hit former dedaresHon •» verae 46 ;
hence &0., 821.

for twelve years, who was not able by any to have
been healed,

44. having come behind, she touched the border
of his garment, and immediately the issue of her
blood stanched,

45. and the Jesus said, who is it that touched me.

406

Then the Peter said after all denying. Master the
multitude throng thee, and press.

623

46. Also the Jesus said, some one touched me.
For I perceived virtue's having gone out of me.

47. Then the woman having seen, that she laid
not hid, trembling she came, and having fallen down
before him, for what cause, she touched him, she
declared before all the people, and how she was
healed immediately.

48. Then the Jesus said to her, daughter, thy

6S4 •

faith hath made whole thee, go in peace,

023,1

49. while he speaking, one comes from the ruler
of the synagogue, saying, verily thy daughter hath
died. Trouble no more the master.

50. But the Jesus having heard, he answered him.

034,1

Be not afraid. Only believe, and she shall be made
whole.

51. Then having come into the house of the ruler,
he suffered not to have entered in any one with him,
save Peter, and James, and John, and the father of
the young maid, and the mother.

52. Now all were weeping and bewailing her,

494

Then the Jesus said. Weep not. For she died not,
but sleepeth,

53. and they were laughing to scorn him, having
known, that she died.

54. But he having taken her hand, called, the
young maid addressing. Arise,

55. and her spirit came again, and she arose
straightway, and he commanded for her to have been
given to have eaten,

624. See Matt. ix. 22.
624,1. See Mark t. 86.

110

LUKE IX.

44

56. and her parents were astonished. Then the

• • • •

Jesus commanded earnestly them no one to have told
the thing that had been done.

Chapter IX.

1. Then having called the twelve, he gave power
to them and authority, over all the devils and
diseases to cure,

2. and sent them to preach the kingdom of the
God, and to heal,

094.9

3. and said unto them, take nothing for the jour-
ney, neither staves, nor scrip, neither bread, neither
money, neither two coats to have,

4. and into whatsoever house, ye should have en-

694

tered. There abide, and thence depart,

5. and whosoever should not have received you,
going out of that city, shake off the dust from your
feet, for a testimony, against them.

6. Then departing, they were passing through the
towns, preaching the gospel and healing every
where.

7. Now Herod the tetrarch heard of all things

that are done, and was in great perplexity on account

of the fact to be stated by some, that John was
tefi 69(S,1

raised from the dead.

8. And by some, that Elias was seen. And by
others, that some prophet of the old ones rose again.

9. But the Herod said, I beheaded John. But

899,9

who is this man, concerning whom, I hear such
things, and he was desiring to have seen him.

10. and the apostles having returned, they told
him, whatsoever they did, and having taken them,
he went aside in private, into a city being called
Bethsaida.

11. And the people having known, they followed
him, and having heartily received them, he was
speaking to them, concerning the kingdom of the

624,2. Take nothing. Literallj, Ab§olmte^ nothing! wherean
&c., Regard not a euffioiencg of at^thing to he a requmte,- henoe
Ao., 821.

625. See Mark vi. 10.

626. That John wat raited. I think we maj gather from this
and the foUowing Terse, That the belief at the time thiB Record waa

Qod, and was healing those that have need of heal-
ing,

12. the indeed day began to wear away. Then
the twelve having come, they said unto him, send
away the multitude, in order that having been de-
parted into the surrounding towns and countries,
they should have lodged and got victuals, for here in

S3S

a desert place, we exist.

13. But he said unto them, give to them to have

494

eaten, ye. And the Apostles said, more than five
loaves and two fishes exist not to us, unless one
having departed, we should have bought for all this
people meat.

S99,9

14. For about five thousand men there were.
Then he said to his disciples, make to set down them
by companies, about in fifties,

15. and they did so, for they sat down all.

16. Then having taken the five loaves and the
two fishes, having looked up unto the heaven, he
blessed them, and brake, and was giving to the dis-
ciples to have set before the multitude,

17. and they eat, and all were filled, and there
was taken up that remained to them of fragments,
twelve baskets,

18. and it came to pass in the act him praying in

399,9

private to be, the disciples were with him, that he
- (too- ••

asked them, saying, whom do the multitude declare
me to be.

19. And the disciples having answered, they said
John the Baptist. But others Elias. And others,

690

that a certain prophet of the old ones rose again.

20. Then he said unto them. And ye, whom

030 899,9 ^

declare ye me to be. And Peter having answered,
he said the Christ promised of the Grod.

21. Then the Jesus having strictly charged them,
he commanded no one to speak this thing,

written, was, That snch change had taken plaoe in the Bodj of the
Party by temporal death, that in the atrict hmffoage of the Oreek i »
the John from the grare was not so &r the John that bapliied^
than to be more than the eiifting representation of him.

626,1. See Rom. i. 4.

630. See Matt. x?l 18.

LUKE IX.

Ill

030,S

22. having declared, that it is necessary for the
Son of the man i e him of the human race that is the
son many things to have suffered, even to have been
rejected by the Presbyters, and Chief Priests, and

030,1

Scribes, also to have been killed, yet to have been
raised the third day.

28. And he said unto all, if any one wills after me
to come, deny himself, and take up his cross, with
day, and follow me.

24. For whosoever should wiU his life to have
saved at any cost, he shall lose it. But whosoever
should have lost his life, on account of me, he shall
save it.

S10

25. And what wiU it profit a man, having gained
a whole world. Yet lost himself, or been cast away.

26. And whosoever should have been ashamed of

me^ or of the my words, the Son of the man i e him

«s

of the human race that is the son will be ashamed of

this man. When he should have come with the

Rlory of him, and of the Father, and of the Holy

Angels.

27. Verily I declare unto you truly, some exist
"tliat here have stood, which shall not taste of death,
till probably they should have seen the kingdom of
t^heGod.

28. And it came to pass after these sayings, about
days eight, having taken Peter and John and James,
lie went up into the mountain thai is near to the city
%o have prayed,

29. and it came to pass in the act to have prayed
Iiim, the fashion of his face different was, and his
^raiment glistening white was,

80. and behold two men were talking with him,
^hich Moses and Elias were,

81. who having appeared with glory, declared his
decease, which he was about to accomplish at Jeru-
salem.

680,1. See Matt. zn. 21.
OO^ Bee Matt xtL 24.
an. See Mark TiiL 88.

82. But the Peter, and they that were with him,

S2S,9

having been heavy to sleep they were. And having
completely awoke, they saw his glory and the two
men that had stood with him,

33. And it came to pass in the act to depart them
from him, the Peter said unto the Jesus, Master,
good it exists for us here to exist, that we should
have made three tabernacles, one for thee, and one
for Moses, and one for Elias. Not having known,
what he saith.

34. While these things of him speaking, a cloud
came and overshadowed them. And they were afraid
in the act to have entered them into the cloud,

35. and a voice came out of the cloud, saying,
this my son that is chosen is, hear of him,

36. and Jesus only was found after the act the

voice to have existed, and they were silent, and told
fiss

no one in those the days, any thing which they
saw.

37. And it came to pass on the next day aft:er
their having come down from the hill, much people
met him,

38. and behold a man, of the company, cried out,
saying, master, I beseech thee to have looked upon

889^

my son, for an only begotten he is to me,

39. and lo a spirit taketh him, and suddenly he
crieth out, and it throweth into convulsions him,
with foam, and hardly departeth from him, agitating
violently him,

40. and I was besought of thy disciples, in order
that they should have cast out it, yet they were not
able.

41. Then the Jesus having answered, he said, O
generation faithless and perverse, until when shall I
exist with you, and suffer you, bring hither thy
son.

016

42. And yet he approaching, the devil threw down

635. See Matt. zriL 5.
686. See Matt XTiL 9.

112

LUKE X.

him^ and tore. Then the Jesus rebuked the spirit
that was unclean^ and healed the serf^ and delivered
again him to his father.

43. And all were being amazed at the mighty

power of the Grod. Then he said to his disciples
4»5

after all wondering at all things^ which he was
doing,

44. reserve, ye, in your ears these sayings. For
the Son of the man i e him of the human race
that is the son is about to be delivered into hands
of men.

45. But the men were not understanding this say*

8SS,9

ing, so having been hid from them it was, in order
that they should not have perceived it, and they
were being afraid to have asked him, concerning
this saying.

46. Then a reasoning arose among them, the

sn.s

matter was, who probably greater of them may
be.

• • • •

47. And the Jesus having known the thought
of their hearts, having taken a serf, he sat it, by
himself,

48. and said unto them, whosoever should have

received this that is a serf, in my name, he receiveth

(tor

me, whosoever should have received me, he receiveth

him that sent me. So the least, among all you,

being, this man great is.

49. Then John having answered, he said. Master,
we saw one, in thy name, casting out devils, and
and we forbade him, because he followeth not with

us.

496

50. But Jesus said unto him. Forbid not. For

who exists not against us, for us, he exists.

51. And it came to pass in the act to be fully
come the days of his being received up, that he the

881

face set in respect of that he should proceed to
Jerusalem,

686^. Hke Skm of ike man ii ahoui to be delwered. Literallj,
FiMTced toga whereM &o., Vohmtarily yielde mp Umeelfi henoe
&o., 322,1.

687. See ICatt. XTiii. 6.

52. and he sent angels, before his face, and having
been departed, they entered into a village of Sama-
ritans as to have made ready for him,

089

53. but they received not him, because the face

888,1

journeying to Jerusalem was.

54. And the disciples James and John having
seen, they said. Lord, wilt thou, we should have com-
manded fire to have come down frt)m the heaven,
and to have consumed them.

55. But having been turned, he rebuked them,

388

56. and they went into another village,

57. and a certain man said unto him after their

641,8

departing in the way, I will follow thee. Whither-
soever thou shouldst go,

490 648

58. and Jesus said unto him, the foxes have
holes, and the birds of the heaven have nests. But
the Son of the man % e him of the human race that

648

is the son hath not. Where he should lay the
head.

59. And he said unto another, follow me. But
the man said, Lord, suffer me first having gone to
have buried my father.

60. But he said unto him, leave alone the dead

643

to have buried their own dead. But thou having
gone, preach the kingdom of the Grod.

61. And then another said, I will follow thee.
Lord. But first suffer me to have bid farewell to
them that are in my house.

62. But the Jesus said, no one having put the
hand to a plough, and having looked to the back,
usefril exists for the kingdom of Grod.

Chapter X.

1. Then after these things, the Lord appointed
other seventy-two, and he sent each two by two,

888

before his face, into every city and place, where h^
himself was about to come.

2. And said unto them, the indeed harvest

641,2. See Matt. riii. 19.
642. See Matt. TiiL 20.
648. See Matt. Tiii 22.

LUKE X.

113

ii. But tlie labourers few are. Therefore be be-
souglit of the lord of the harvest^ so that he should
have sent forth labourers, into his harvest,

3. depart. Behold I sent forth you as lambs, in
midst of wolves.

4. Carry not a purse. Nor a scrip. Nor shoes,
and no one, by the way, ye should have saluted.

5. And into whatsoever house, ye should have
entered, say first, peace be to this house,

6. and if there a son of peace should exist, your
peace shall rest upon him. But if not, to you, it
shall tui^^^aiil!

7. And in it the house, remain, eating and drink-
ing the things that are belonging to them. For
worthy the labourer of his hire is. Go not from
house, to house,

8. and into whatsoever city, ye should enter, and
they should receive you, eat the things that are set
before you,

9. and heal those that are in it sick, and say unto

tbem^ the kingdom of the God hath come nigh unto

«.•••••••■•••••••«••••••••••••••••••••*•••••••••,••••••.•••••.••«■

you.

10. But into whatsoever city, ye should have
cmtered^ and they should not receive you, having
S^ne into the streets of it, say,

11. verily we shake off to you the dust that cleaved
^•;o us out of your city unto the feet. Nevertheless
^his thing, know, that the kingdom of the God hath
<x>me nigh,

12. I say imto you, that more tolerable it shall
exist for Sodom in that day, than for that city,

13. woe unto thee, Chorazin, woe unto thee,
Sethsaida, for if in Tyre and Sidon, the mighty works
that had been done in you long ago were done, per-
liaps in sackcloth and ashes, sitting, they repented.

647

14. But more tolerable it shall exist for Tyre and
Sidon, at the judgment, than for you.

647. See Matt. xL 22.
647,1. See Hatt. XL 21.
651,1. See Matt. xL 21.

15. And thou Capernaum. Not unto the heaven,
shalt be exalted, unto the hell, thou shalt descend,

16. he that heareth you, heareth me, and he that
despiseth you, despiseth me. And he that despiseth
me, despiseth him that sent me.

17. And the seventy-two returned again with joy,
saying. Lord, even the devils are subject unto us,
through thy name.

18. And he said unto them. In thus commissioning
you I shewed 1 was contemplating the Satan that is
of the heaven to be in power as lightning having
fallen.

19. Behold I have given unto you the power in

881

respect of that ye should tread upon serpents and
scorpions, and over all the power that is of the
enemy i e of whatever is an enemy to man, so
nothing should by any means have hurt you.

20. Notwithstanding in this. Rejoice not, that
ye subject the spirits unto you. But rejoice, that
your names have been written in the heavens,

21. about this the hour, he rejoiced through the
Spirit that is Holy, and said, I thank thee O Father,
Lord of the heaven and of the earth, that thou hid
these things, from wise and prudent ;?er«on«, and re-

053

vealed them to babes, truly the Father, that thus
pleasure it was in thy sight,

389

22. all things were delivered to me, by my Father,
and no one knoweth, who the Son is, but the father,

••322,2 -^

or who the father is, but the son, and to whomsoever
the son should will to have revealed,

23. and having been turned to the disciples, in a
private manner, he said, blessed the eyes that see
what things ye see.

24. For 1 tell you, that many prophets and kings
desired to have seen, what things ye see, yet saw not,
and to have heard of me, what things ye hear, yet
heard not,

653. See Matt. xi. 25.

654. No one knoweth, Literallj, Iheteuetk the knowledges
whereas &c., Doth of his own power know ; henoe &c., 822,1.

114

LUKE XL

25. and behold a certain lawyer stood up^ temp-
ting him^ Baying^ Master^ what thing having done^

910

shall I inherit eternal life.

26. Then the Jems said unto him^ in the law^
what hath been written^ how readest thou.

27. And the latoyer having answered^ he said^ thou
shalt love Jehovah thy OoA, with all thine hearty
with all thy soul^ and with all thy strength^ and with
all thy mind^ and thy neighbour as thyself.

28. Then he said unto him. Rightly thou an-
swered, this do, and thou shalt live.

29. But the lawyer willing to have justified him-
self, he said unto the Jesus, and who is my neigh-
hour,

80. the Jesus having answered, he said, a certain
man was going down from Jerusalem to Jericho,
and fell among thieves, who even having stripped of
his raiment him, and having laid on stripes, they
departed, having left half dead.

31. And by chance, a certain priest came down
that way, and having seen him, ye passed by on the
other side.

82. And likewise also a Levite, to the place,
having come and looked, he passed by on the other
side.

83. But a certain Samaritah journeying, came by
him, and having seen, he was moved with compas-
sion,

84. and having approached, he bound up his
woimds, pouring in oil and wine. And having set
him, on the his own beast, he brought him, to an
inn, and took care of him,

85. and on the morrow, taking, he gave two
pence to the host, and said, take care of him, and
whatever if thou shouldst have spent more, I will
repay thee in the time me to return again,

36. which of these the three neighbour thinkest
thee to have been of him that fell among the thieves,

665. See Mfttt. Ti. U.

404

87. and the lawyer said, he that shewed the
mercy, to him. Then Jesus said unto him, go,
even thou, do likewise.

38. Then he entered into a certain village in the
act them to depart. And a woman who by name
Martha was^ received him,

39. and a sister being called Mary was existing
with her, who indeed having sat down at the feet of
the Jesus, was hearing his word.

40. But the Martha was being cumbered about
much serving. And having come, she said, Lord,
concemeth it not thee, that my sister left alone me

to serve. Now bid her, in order that she should

.••••«■ «•.•••••«•

have helped me.

41. Then having answered, the Jesus said nnto
her, Martha, Martha, thou art careful and troubled
about many things.

42. Though necessity for few things but one there
is. And Mary selected the good part, which shall
not be taken from her,

. Chapter XL

1. and it came to pass at the time to exist to
him, in a certain place, praying, as he ceased, one
of his disciples said unto him. Lord, teach us to
pray. As also John taught his disciples.

2. Then he said unto them. When ye would
pray, say, O father, be esteemed as holy thy name,
come thy kingdom,

00s

3. give to us our bread that is sufficient for sup-
port that is according to the day,

4. and foi^ve us our sins. For even we ourselves
foi^ve all being indebted to us, and thou wouldest
not have brought us, into temptation,

5. and he said unto them, which, of you, shall have
a friend, and shall go unto him after midnight, and
should have said unto him, ftiend, lend me three loaves,

6. for a friend of me arrived in a journey, to me,
and I have not, what I shall set before him.

116

LUKE XL

28. But lie said. Tea rather^ blessed they tliat
hear the word of the God and keep are.

29. Then he began to say after the people's gather-

ing together^ this generation evil exists^ a sign it

. ^

seeketh^ but a sign shall not be given to it^ except

the sign of Jonas.

80. For as the Jonas was unto the Ninevites a

sign. So the Son of the man % e him of the human

403

race that is the son shall exist also to this genera-
tion^

078

31. a queen of south will be raised up in the
judgment^ with the men of this generation^ and
she will condemn them^ for she came from the
uttermost parts of the earth to have heard the
wisdom of Solomon^ and behold a greater than
Solomon here w,

32. men of Nineveh will rise up in the judgment,
with this generation, and will condemn it, for they
repented at the preaching of Jonas, and behold a
greater than Jonas here is,

33. no one having lighted a candle, in a secret
place, places it, neither under the bushel ie the ex-
tinguisher of it, but in the candlestick of it, in order
that they that come in the light should see,

34. the candle of the body thine eye is. When
thine eye clear should exist, then all thy body en-
lightened exists. But when evil it should exist,
then thy body darkness is.

688

35. Therefore take heed. Lest the light that is
in thee darkness exists.

36. Therefore if all thy body enlightened is. Not
having any part dark, enlightened all will exist i e
continue, as whilst the candle, vrith i e during the
shining of it, enlightened thee.

SIO

37. Then was a Pharisee beseeching him after
the act to have spoken what fias been recorded^^hv^t
he should have dined vrith him. And having gone
in, he sat down to meat.

677. See Mfttt xii. 89.
078. See Matt. xii. 42.
679. See Matt. ziL 41.

88. But the Pharisee having beheld, he marvelled,
that not first he was washed before the dinner.

39. Then the Lord said unto him. Now ye the
Pharisees the outside of the cup and the platter
make clean. But the inward part of you is full oi
ravening and wickedness,

40. fools, not he that made the outside, also the
inside he made.

41. But rather give an alms the things possessed,
and behold every thing clean exists to you,

42. but woe unto you the Pharisees i e unto those
that are Pharisees, for ye tithe the mint, and the
rue, and every herb that ye possess, though ye neglect
the judgment and the love of the God. Now these
things it was fitting to have done, and those things
not to leave undone,

43. woe imto you the Pharisees, for ye love the
uppermost seat, in the synagogues, and the greetings,
in the markets,

44. woe unto you, for ye exist as the graves that
are concealed, so the men that walk over, have not
knowledge of.

45. Then one of the lawyers having answered, he
saith unto him, Master, these things saying, verily
thou reproachest us.

494"

46. Then the Jesus said, verily woe to you the
lawyers, for ye laid the meii that are subject to you
burdens grievous to be borne, but ye yourselves

498

touched not the burdens with one of your fingers,

47. woe unto you, for ye build the sepulchres of
the prophets. Yet your fathers killed them,

48. truly witness ye exist and consent to the deeds
of your fathers, for they verily killed them. And ye

build,

49. with respect to this, verily the wisdom of the
God declared, I will send unto them prophets and
apostles, and of them, they will slay and persecute,.

50. in order that the blood of all the prophets that

682. See Matt vi 28.

683. See Matt, vi

LUKE XII.

117

has been shed from foundation of world might have
been required of this generation^

61. firom blood of Abel^ unto blood of Zacharias
that perished between the altar and the temple^
Terily I say unto you, it shall be required of this
generation,

62. woe unto you the lawyers, for ye lifted up the
key of the knowledge of these things, yourselves ye

088

entered not in, and ye hindered those that enter in,

53. and thence the Scribes and the Pharisees

4»B ; ;

b^sn after his having gone out vehemently to urge

and to provoke to speak him, of many things,

64. laying wait for him to have caught something,

out of his mouth.

Chapter XII,

1. as to whom, he began to say unto his disciples

first after having been gathered together the mul-

titades of the people so as to tread upon one another,

direct the thoughts in yourselves, from the leaven,

8S8,S

which hypocrisy is after the Pharisees.

2. For nothing having been covered there exists,
which will not be revealed, or hid, which will not be
Icnown,

8. an account of which, whatsoever, in the dark-
c&esB, ye spoke, in the light, it shall be heard, and
"what, in the ear, ye spoke in the closets, shall be
Xnodaimed on the house tops.

4. And I say unto you my friends. Te should not
liave been afraid of them that kill the body, and
lifter these things. Have not any thing more to
liave done unth you.

5. But I will forewarn you, whom ye should have
m afraid of, be afraid of him that exists after the

688. Te iimdered those thai enter in. Litenlly, Te effheled
' tr etaUd ; whereas &c., Te attempted to hinder ; hence &c., 321.

689. Be afraad of this person. Literally, Cjf him personaUtf ;
^rfaenas &o., Fear to disregard his power ; henoe &c., 321.

690. See Matt. x. 29.

691. See Matt. z. 80.
698. See Matt. x. 81.
698. See Mark TiiL 88.

696. n shdU not be forgiven to him 4^. Literally, Se AdU
m9o§r ho pardoned; whereaa &e., He shall not by man he held
^mUUmi henoe Ac., 821.

act to have killed having power to have cast into the

680

hell, yea I say unto you, be afraid of this person,

383 fiQO

6. is it not, five sparrows are sold for two farthings,
yet one, of them, exists not having been forgotten
before the God,

091

7. but even all the hairs of your head have been

69a

numbered. Be not afraid, ye are of more value than

many sparrows.

8. Also I say unto you, all whosoever should have

assented to me, before the men that oppose me, verily

693
the Son of the man i e him of the human race that is

the son will have assented to him, before the angels

of the God.

9. But he that denied me, before the men that
oppose me, he will be denied before the angels of the
God,

10. yet every one who shall speak a word, against

49s

the Son of the man i e him of the human race that is

the son, it shall be forgiven to him. But it shall not

09s ••••491

be forgiven to him that blasphemed against the Holy

Spirit.

11. And when they should bring you, unto the

synagogues, and the magistrates, and the powers.

090
Take not extra thought. How or what ye should

have answered, or what ye should have said.

498 097

12. For the Holy Spirit will give you, in it the
hour, what it is fit to have said.

13. Then one of the company said unto him.

Master, speak to my brother to have divided with

me the inheritance.

494

14. And the Jesus said unto him, Man, who made
me a judge or a divider, over you.

• • • •

1 5. Then said he unto them, take heed and beware

That blasphemed against the SoUf Spirit, I think it prohahle
that the Form here used, expresses a dii>9ct opposition to ttie Holj
Spirit, whereas had it been expressed. That blasphemed against the
Molg Spirity the Sense conveyed would have been, T^t in ang
manner caused the Holy Spirit to be blasphemed; henoe the in-
troduction of the Sentence of the Preposition between the Article
and its Participle.

696. See 1 Cor. tU. 82.

697. The hoUf spirit will give gou. Literally, Will aetivelg do
what is stated; whereas fte. Passive^ WUl be the ehamnel qf gour
reoeiving; henoe &e., 822,1.

118

LUKE XII.

333

of all covetousnesB^ for his life considts not in
the to abound to any one in that that exists to
him.

1 6. Then he spoke a parable^ unto them, saying of
a certain rich man, the ground brought forth plen-
tifully,

17. and he was thinking within him, saying, what
shall I do, for I have not. Where I shall bestow
my fruits,

18. then he said, this I will do, I will pull down

my bams and build greater, and I will bestow there

•

all the com and my goods,

19. and I will say unto my soul, soul thou hast

383

much goods laying up for many years, take rest, eat,
iiie;be merry.

20. But the God said unto him, foolish, they claim

••••498

in this the night thy soul, of thee. Then what thou
prepared, it will exist for any one.

21 . Thus he that layeth up treasure for him, and
not toward God, being rich.

22. Then he said unto the disciples, on account of

w
this, I say unto you. Take no extra thought for the

position in this life, what ye should have eaten,

neither for the appearance of your body, what ye

should have put on.

388,8

23. For the life more is than the meat of it, and
the body than the raiment of it,

24. consider the ravens, for they sow not, neither

888,8

reap, with whom store house or bam there is not,

yet the God feedeth them, more by how much, ye

are better than the fowls.

090

25. And which, of you, taking extra thought, is
able to his stature to have added a cubit.

26. And if not even least ye are able to do, why,

096

concerning the rest, take ye extra thought,

27. consider the lilies, how does it grow, it toils
not, neither spins. Yet I say unto you, not even

708. See Matt. tI. 26.

704. See Rom. t. 10

705. See Matt. yL 80.

833

Solomon, in all his glory, clothed as one of
these.

28. Then if in field, the God so clothed the grass

existing to-day, and to-morrow into an oven being

704 ;

cast, more by how much, you, possessors of little
faith,

29. then ye. Seek not, what ye should have
eaten, or what ye should have drunk, or be not of
doubtful mind.

30. Although all these things the nations of the
world earnestly seek. But your Father hath known,
that ye have need of these things.

31 . Notwithstanding ye seek his kingdom, and so
these things will be added unto you.

32. Be not a£raid for the little flock, for your
Father is pleased to have given you the kingdom,

33. sell the things that are with you, and give
alms, provide to yourselves bags not waxing old, a

705

treasure not failing, in the heavens. Where a thief

707

approaches not, neither a moth corrupts.

7W"*

34. For where your treasure exists. There also

888,8

your heart will be,
•. iW

35. exist as men, their loins having been girded

about, and the lights of whom being kindled,

36. and so ye like are unto men waiting iot their
own lord. When he should have returned from
the wedding, in order that immediately they should

37. blessed those servants are, whom the lord
having come, he shall find watching. Verily I say
unto you, that he will gird himself, and make sit
down to meat them, and having come forth, he will
serve them,

38. and if in the second, or if in the third watch,
he should have come, and should have found thus,

888,8

blessed those are.

39. Now this thing ye know, that if the good man

706. See Matt Yi 19.

707. See Matt. tL 20.
706. See Matt. TL 21.

LUKE XIII.

119

711

of the house had known in what hour, the thief
comes, he watched probably, and not left to have
been broken through his house,

SS8,S

40. also ye ready exist, for what hour ye think
not, the Son of the man i e him of the human race
that ie the son oometh.

SIO

41. Then the Peter said, Lord, unto us, speakest

>

thou this parable, or even to all,

42. and the Lord said, who then the faithful

ssi,s ^ ^ ^

steward that is wise is, whom the Lord shall make
mler over his household in respect of that he should
give in due season a portion of meat,

43. Uessed that servant is, whom his lord having
oome^ he will find doing so.

44. With truth I say unto you, that over all that
lie has, he will make ruler him.

45. But if that servant should have said in his
lieart, my lord delays to come, and should have
1)egim to beat the men servants and the maidens.
Also to eat and drink and be drunken,

46. the lord of that servant will come in a day,
^hen he does not expect, and at an hour, when he is
not aware, and will cut asunder yrom him, and his
-portion, with the unbelievers, he will appoint.

47. Verily that man, the servant that knew the
will of his lord, yet not having prepared, or done
aeoording to his will, will be beaten much.

48. But he that knew not. Tet having committed
things worthy of stripes, will be beaten little. For
atl to whom there was given much, much there will
be required of him, and whom they committed much,
more they will ask of him,

40. a fire I came to have cast on the earth, and
what I desire is, that now it was kindled.

50. For a baptism I have to have been baptized
with, and how am I straitened, until whensoever, it
should have been accomplished.

711. Saelfstt.
711. Saellatt
71S. SaelCfttt.

IT. 48.
46.

715

51. ye imagine, that I came peace to have given
to the earth, it is not, I declare unto you, but rather
division.

tss

52. For there will exist firom the now five, in one
house, having been divided, three, against two, and
two, against three, will be divided,

53. a father, against a son, and a son, against a
father, a mother, against a daughter, and a daughter,

4

against the mother, a mother-in-law, against her
daughter-in-law, and a daughter-in-law, against the
mother-in-law.

54. Then he said also to the people. When ye
should have seen a cloud rising out of the west.
Straightway ye say, a shower comes, and it is so,

55. and when a south wind blowing is, ye say,
that heat there will be, and so it is,

56. hypocrites, the face of the earth and of the
heaven ye have learnt to discern. And how have ye
not understood to discern this time.

57. And why, even of your ownselves, do ye not
judge the just thing.

58. Then as thou goest with thine adversary, to
the magistrate, in the way, give diligence to have
been delivered firom him. Lest he should hail thee,
to the judge, and the judge shall deliver thee to the
officer, and the officer shall cast thee, into prison,

59. I tell thee, thou shouldst not have departed
thence. Until even the last mite thou shouldst have

paid.

Chapter XIII.

1. And some were present about it the time, tell-
ing him, of the Galileans, of whom the blood Pilate
mingled with their sacrifices,

2. and having answered, he said unto them, ye
suppose, that these Galileans sinners, above all the
Galileans, were, because the such like things they
have suffered,

716. I earns peaet to ha€€ sfioem- Uteanltj, PentmaUjf to ffivt i
wheraM Ae^ 2b oatm Utohe ohtaimods henoe &o., 321.

120

LUKE XIII.

8. it is not the case, I declare unto you^ at least

718

unless ye should repent^ ye all to a like extent shall
perish,

4. or those men the eighteen, upon whom, the
tower in the Siloam fell, and slew them, ye think,
that they trespassers were above all the men that
dwell in Jerusalem,

5. it is not the case, I declare unto you, at least

718

unless ye should repent, ye all to a like extent shall
perish,

6. then he spoke this the parable which follows^ a
certain man was having a fig tree having been
planted in his vineyard, and he came, seeking fruit,
on it, and found not.

7. So he said unto the dresser of his vineyard.

333

Behold three years I come, seeking fruit, on this fig
tree, and I find not, cut down it, why indeed cum-

719

bers it the ground.

8. And the dresser having answered, he says imto
him, Lord, leave alone it even this the year, until
when, I should have dug about it, and dung should
have cast,

9. then perhaps indeed it would have borne fruit,
after that that is about to be done. And if not, then
thou shalt cut down it.

sss,i

10. Then teaching he was in one of the synagogues,
on the sabbaths,

11. and behold a woman having a spirit of in-

393,3

firmity eighteen years, and bending together she
was, even not being able to have lift up to the
perfect position,

12. and the Jesus having seen her, he called and
said unto her, woman, thou hast been loosed from
thine infirmity,

13. And he laid on her the hands, and imme-

718. Te all to a Uke extent shcUl perish. Obeoirc, It is not,
Te all shall also perish ; also that what is exproeaed has no more
relation to the Manmer, than it has to the Extent ; here indeed it
oannot be to the Manner^ seeing, That Towers do not faU on all
impenitent sinners; and therefore I judge that the tme Sense of the
Passage is expressed in the Paraphrase.

719. Cmnbers it the grommd, LiteraUj, The grcmnd wasineon-

diately she was made straight, and was glorifying
the God.

14. But the ruler of the synagogue having an-

7«l

swered, being indignant, that the Jesus healed on
the sabbath, he said unto the people, that six days
there exists, in which, it is fit to work. Therefore
in them, coming, be healed, and not on the day of
the sabbath.

15. Then the Lord answered him, and said, hypo-

910 ••■

crites, each of you looses not he his ox or his ass on
the sabbath, from the stall, and having led away, he
waters.

16. And was it not fit this woman a daughter of
Abraham being, which the Satan bound lo ten and
eight years, to have been loosed from this bond on
the day of the sabbath,

17. and these things of him speaking, all the
adversaries were ashamed by him, and all the people
were rejoicing for all the glorious things that were
done by him.

18. Then he said, unto what like the kingdom of
the Gk>d is, and unto what shall I resemble it^

19. like it exists to a grain of mustard seed, which
a man having taken, he cast into his own garden^ and
it grew and came into a tree, and the fowls of th^
heaven lodged in its branches,

20. and again he said, unto what shall I liken th^
kingdom of the God,

21. like it exists unto leaven, which a woman.
having taken, she hid in three measures of meal,
until when, all was leavened,

22. and he was going through the cities and vil-
lages, teaching, though making a journey, unto Jeru-
salem.

23. Then one said unto him. Lord whether few

venienced by U; whereas &c., The proprietor was imeo mwm mee d
Iff the unproductiveness of his ground ; hence &c., 821.

720. And the Jesus having seen her. Literally, Beee nm he earn
her he callsd her ; whereas &o., A mere statement offaets, Ms earn
her, and he called her; hence &o., 321.

721. Ukat the Jesus healed on the mMoO. LitflnO^, l%mthe
did so exdusivefy on that dag; whereas ace, Thai ks dsd nU f-
fuse to use the mMoA m a dag (^heaUt^i hflDoe fte., 9SL

LUKE XIV.

121

404

t9 it that are saved. And the Jesus said unto
them,

24. Strive to have entered in at the strait gate,
for many I say unto you, will seek to have entered
in, and irill not be able,

25. after whensoever, the master of the house
should have risen up, and shut the door, and ye shall
bq;in without to have stood and to knock at the
door, saying. Lord, open imto us, then having
answered, he will say unto you, I have not known
you. Whence are ye.

26. Then ye will begin to say, we have eaten be-
fore thee, and drunk, and in our streets, thou taught,

27. but he will say, I tell you, I have not known.

sss

Whence are ye, depart from me, all workers of
deceitfulness.

28. There the weeping and the gnashing of the
teeth will exist. When ye should have seen Abra-
ham, and Isaac, and Jacob, and all the prophets,
in the kingdom of the God. But you being cast out,

29. for there will come from east and west, and
from north and south, and will be seated in the
kingdom of the Oroi,

399,9 899,9

80. for behold last there are, which first will be,

999,9 399,9'"

and first there are, which last will be,

81. in it the hour, certain Pharisees came, saying
unto him, get out and depart hence, for Herod seeks
thee to have destroyed,

32. but he said unto them, having been departed,
say to this fox. Behold I cast out devils, and cures

734,1

I do to-day and to-morrow, but I am perfected the
third day.

88. Nevertheless it is necessary for me to-day and
to-morrow and that that follows to walk, for it is
not possible for a prophet to have perished out of
Jerusalem,

84. Jerusalem, Jerusalem, thou that killest the
prophets, even stoning those that have been sent unto

TM^l. I am petfteled ik€ third. litenDr, I am made hetUr;
wbwtai Aft, JkaiM oomfiUM mf mifUn work; h0noefto^d21.

7«4,9

it. How often I desired to have gathered together
thy children, which manner a hen the brood of her-
self, under the wings, exists, but ye would not.

49«

35. Behold your house is left unto you. And I
declare unto you, ye should not have seen me.
Until ye should have said, blessed is he that comes
in name of Jehovah,

Chapter XIV.

1. and it came to pass in the time to have gone
Mm, into an house of one of the chie& of Pharisees
on a Sabbath to have eaten bread, that they watch-

899,9

ing him were,

2. and behold a certain man having dropsy there
was before him,

3. and the Jesus having answered, he spoke to the
lawyers and Pharisees, saying, is it lawful on the

404

sabbath to have healed or not. But the men were
silent,

4. then having taken, he healed him, and dis*
missed,

5. and unto them, he said, shall a son or an ox
910 ^ •

of any of you into a pit fall, and will not he straight-
way draw up him, on a day of the sabbath,

6. and they were not able to have answered again
to these things.

7. Then he put forth to them that had been bid-
den a parable, marking how the chief rooms, they
were choosing, saying imto them.

8. When thou shouldst have been bidden of any
one, unto a wedding. Thou shouldst not have been
set down in the highest room. Lest a more honor-
able than thee having been bidden of him there
should be,

9. and he that bid thee and him having come, he
shall say to thee, give this man place, and then thou
shouldst have begun with shame the lowest place to
take,

10. but when thou shouldst have been bidden,

724^. See Matt. xxiiL 87.

122

LUKE XIV.

having been departed^ sit down in the lowest place^
in order that when he should have come^ he that had
bid thee^ he shall say onto thee^ friend, go up higher.
Then it shall exist to thee a glory, in the presence of
all of them that sit at meat with thee,

11. for every one that exalts himself, shall be
abased, and he that humbleth himself, shall be
exalted.

12. Then he said also to him that had bid him.
When thou shouldst make a dinner or a supper. In-
vite not thy friends, or thy brethren, neither thy
kinsmen. Not rich neighbours. Lest also they
should have bid again thee, and a recompence should
have been made to thee,

13. but when thou shouldst make a feast, call poor,
maimed, lame, blind j^er^on^,

14. and blessed thou wilt be, for they have not to
have recompensed thee. But it will be recompensed
to thee, at the resurrection of the just.

16. Then one of them that sat at meat having
heard these things, he said unto him, blessed he is
whosoever shall eat bread, in the kingdom of the
God.

40i 7S0

16. But the Jesus said unto him, a certain man
was making a great supper, and bade many,

17. and sent his servant at the hour of the sup-
per to have said to them that had been bidden, come,
for now prepared it exists,

18. and all began with one consent to make ex-

y^ 7»i

cuse, the first said unto him, I bought a piece of

ground, and I have need, having gone to have seen

it, I pray thee, hold me having been excused,

19. and another said, I bought five yoke of oxen.

729. Bui when thou ihouldH make afeaet. Literallj, Afeatt
ofamf deteripHoHi wherMs &o., A feart for whieh thou teekeH to
he commended s henoe &c., 321.

780. A certain man was making agreai eupper. Literally, For
ike entertainment qfhieJHende ; whereas &o., Ji an offering ^eer*
vice to Ood ; henoe &o., 821.

781. And all hegam ^c. Literallj, At the eame tune; whereas
&c., When ikeir time for tpeaking arrived ; henoe &e., 821.

788. The father of himeeJf. To express the Sense of the
Authorised Version, tlie Origmal most hare heen. The father of
Aim, and not, The father qfhimeeff; the Sense of which maj be as

and I go to have proved them, I pray thee, hold me
having been excused,

20. and another said, I married a wife, and on
account of this, I am not able to have come,

21. so the servant having returned, he shewed his
lord these things. Then the master of the house
having been angered, he said to his servants, go out
quickly into the streets and lanes of the city, and
bring in hither the poor, and maimed, and blind,
and halt,

22. and the servant said, lord, it hath been done,
what thou commanded, and yet room there exists,

23. then the lord said unto the servant, go out
into the highways and hedges, and compel to have
come in, in order that the house should have been
filled.

24. For I say unto you, that none of those men

that have been bidden shall taste of my supper.
; 4o« ••••

25. Now great multitudes were accompanying him,

and having turned, he said unto them,

498

26. if any one comes unto me, and hates not
what was as the father of himself in spiritual things,
or the mother, or the wife, or the children, or the
brethren, or the sisters, yet more even indeed, the

788 784

life of himself therein, a disciple of me he is not able
to exist.

27. For whosoever beareth not the cross of the
attachments of himself, though he oometh after me,

784

a disciple of me he is not able to exist.

28. Now which, of you, intending a tower to have
built, is it not, first having sat down, he oounteth
the cost, whether he hath the things for comple-
tion.

in the Paraphrase, the oorreotness of which estimate of the Sense
is much sustained hj the expression of the Pronoun, Ofkimeeff', in
connection with the words, Ae Itfe,

734. A disciple of me he ie not able to exiet. In this sentenoe
there are two distinct Diearrangemente. The Pronoun Jfy, is JHe-
arranged, to shew that the Literal Sense, Christ in his ownperton^
is not referred to, hut his doctrine or dispensation; hence thai
Disarrangement, See Rule 821. The word, Dieekfle, is Dis-
arranged, the Literal Sense expressing, AJbsolmte ima h iKtg at msg
time to he what is statedg whereas io., Se is tmoMe to he so
during the oou ti i m a m ee qf tMe oie v n mst ane e s spee^ledi hinoe&o.,aSL

124

LUKE XVI.

18. and after not many days, the yoimgCT son
having gathered together all^ he took a journey into
a far country^ and there wasted his substance^ living
riotously.

14. And a famine arose after his having spent all
mighty things, of that land, and he began to be in
want,

15. and having departed, he was joined to one of
the citizens of that country, and he sent him, into
his fields to feed swine.

16. And he was desiring to have been filled with
the husks, which the swine were eating, for no one
was giving to him.

17. But unto himself, having come, he said, how,
many hired servants of my father abound with bread.
But 1 perish with hunger here,

18. having arisen, I will go to my &ther, and will
say to him, father, I sinned against the heaven, and
before thee,

19. not even worthy I am to have been called, a
son of thee, make me as one of thy hired ser-
vants,

20. and having arisen, he came to the father of

400

himself. Though still he being far distant, his father
saw him, and was moved with compassion, and having
run, he fell on his neck, and kissed him.

21. Then the son said unto him, father, 1 sinned
against the heaven, and in the sight of thee, not even

8S3,S

worthy I am to have been called, a son of thee, make
me as one of thy hired servants.

22. But the father said to his servants quickly,
bring forth a robe that is chief, and put on him, and
put a ring, on his hand, and shoes, on the feet of
him,

28. and bring the calf that is fatted, kill, that
having eaten, we should have been merry,

742. Mu9ie amd Dcmeing Alford justlj here remarkB, ^ Thia ia
one of those hye-glanoes into the leBser ocoupations and reoreationa
of human life, by which the Lord ao often atampa hia tadt approval
of the ioya and nnhendinffa of men. Would theae &atal employ-
menta nare been mentionra here by him on so solemn and bletaed

24. for this person thai is my son as one dead was

3SS,9

existing, though he lived, having lost himself he was,
but he was found, then they began to be merry.

25. Now his son that was elder was existing in a
field, and as coming, he drew nigh to the house he
Uved in, he hea^d music and dancing,

26. and having called one of the servants of the
house, he was asking what perchance may be causing
these things.

27. Then the servant said unto him, verily thy
brother takes place, and thy father killed the calf
that is fatted, because he received back him being
well.

28. But he was angry, and was not willing to have
gone in. So his father having come out, he was en-
treating him.

29. But the son having answered, he said to the
father of him. Lo these many years I served thee,
and never I transgressed a commandment of thee,
yet never thou gavest me a young kid, in order that
with my friends, 1 should have been made glad.

30. But as soon as this thy son that devoured thy

• • • •

living, with harlots, came, thou killed for him the

743

fatted the calf.

404

81. Then the father said unto him, child, thou
always with me art, and all things the mine i e that

38a

are mine thine exist.

82. But it was fitting to have been made merry
and glad, for this thy brother dead was existing,
though he lived, and was having lost himself, but he
was found.

Chapter XVI.

1. Then he said also unto the disciples, a certain
man rich there was, who was having a steward, and
this man was accused unto him, as wasting his
goods,

an occaaion, if they really were among thoae worka of the Devil
which He oame into the world to deatroy."

748. The fatted ike eoSf, Thia moat be an erroTi no one aifer
WW BOfih an AsrraingnMfid ii Ghreek.

LUKE XVI.

125

2. and having called him, he said auto him, how
this thing do I hear of thee, give the account that is
due of thy stewardship. For thou art not able for
the future to act as steward.

498

8. Then the steward said within himself, what
shall I do, for my lord takes away the stewardship /
have had, from me, I am not able to dig, and I am
ashamed to beg,

4. I considered, what I will do, in order that
^when I should have been put out of the stewardship
J have had, they should have received me, into their
own houses,

5. then having called each one of the debtors of
the lord of himself, he said unto the first of them,
how much owest thou unto my lord.

6. And the first said, an hundred measures of oil,

404

and the steward said unto him, take thy bills, and
having sat down, write quickly fifty.

7. Then he said to another. And thou, how much

• •• • 404****

owest thou. And the other said, an himdred mea-
sures of wheat, he says to him, take thy bills, and
write fourscore,

8. even the lord of that steward commended the
steward for the deceitfulness, that wisely for the
attainment of his end he did it, he perceived no
waste therein, his commendation was, that the sons
of this age i e of present enjoyment, wiser, than
the sons of the light i e of future enjoyment, with
respect to the generation that is after themselves
i e with respect to the attainment of their respective
oljects they exist,

490

9. snd so I say unto you, make to yourselves
firiends, off from the Mammon of the deceitfulness
Mtaied above, in order that when it should have failed,
they the friends should have received i e should
adhere to you, in the everlasting habitations,

10. the fSuthfiil, in least, also in much, fS&ithfal
he exists, and he that is in least things unjust, also
in miiehy unjust he exists.

766. LoMonu 2gf name. Probably a part of hi* name^ or not

11. Therefore if with respect to the imrighteous
obtaining of Mammon, faithful ye were not, the true
obtaining of riches, who will place to the credit of

you,

12. and if with respect to the things belonging to
another, faithful ye were not, the things that are our
own, who will give to you,

833

13. no servant is able two masters to serve. For
either he will hate the one, and love the other, or he
will hold to the one, and despise the other, ye are
not able God to serve and Mammon.

14. Now all these things even the Pharisees were
hearing, covetous being, verily they were deriding
him,

15. then he said unto them, ye they that do
justify yourselves, before the men that hear you are.
But the God knoweth your hearts, assuredly that
that is among men highly esteemed, abomination,
in the sight of Jehovah it is,

16. the law and the prophets were until John,
after then the kingdom of the God is preached, and
every one that hears the preaching, into it, is forced.

17. Yet easier it exists for the heaven and the
earth to have passed, than one tittle of the law to
have frdled,

18. every one that putteth away his wife, and
marrying another, commits adultery, and he that
hath been divorced by man^s authority, marrying,
committeth adultery.

3»,9

19. Now a certain man rich was, and was clothed
in purple and fine linen, living in luxury according
to day sumptuously.

20. And a certain b^gar, Lazarus by name, had
been laid at his gate, having been full of sores,

21. and desiring to have been filled with things
that fall from the table of the rich man, and even
the dogs coming, they were licking his sores.

22. And it came to pass to have died the beggar,
and to have been carried him, by the angels, into

properly his at all ; benoe fto., 821.

126

LUKE XVII.

Abraham's bosom. And the rich man died also, and
was buried,

28. and in the heU, having lifted up his eyes,
being in torments, he sees Abraham, afar off, and
Lazarus, in his bosom,

24. then he having cried out, said, father Abraham,
have mercy on me, and send Lazarus, in order that
he should have dipped the tip of his finger in water,
and cooled my tongue, for I am tormented in this
flame.

26. But Abraham said, child, remember, that thou
received thy good things, during thy life, and Lazarus
likewise the evil things of him. So now here he is
comforted. And thou art tormented,

26. and beside all this, between us and you, a

498

great gulf hath been fixed, so that they that wish
to have passed from hence to you. Are not able,
neither from hence to us, they should pass.

27. Then he said. Verily I pray thee, father, in
order that thou wouldst have sent him, to my father's
house.

28. For I have five brethren, that he should tes-
tify unto them, lest also they should have come into
this place of the i e state o/ torment / suffer.

29. But Abraham saith, they have Moses and the
prophets, hear them.

30. Then the man said, is it not, father Abraham,

(W,l"**

indeed if one, from the dead, should have been sent

unto them, they will repent.

81. But he said unto him, if they hear not Moses

*" •*te6,i

and the prophets, neither if any one, from the dead,

should have risen, they will be persuaded.

Chaptbr XVII.

1. Then he said unto his disciples, impossible it

881

exists in respect of that the allurements to evil
should not have come. But yet woe, by means
of whom, it t e an umtecessary allurement doth
come,

2. it is better for him, that a millstone be hanged

about his neck, and he hath been cast into the sea,
than, in order that he should have caused to offend
one of these little ones,

3. take heed to yourselves, if thy brother should
have trespassed, rebuke him, and if he should have
repented, foi^ve him,

4. and if seven times in the day referred to he
should have trespassed against thee, and seven times
he should have turned again unto thee, saying, I re-
pent, thou shalt forgive him,

5. then the apostles said imto the Lord, increase
in us faith.

6. And the Lord said, if ye have faith as a grain
of mustard seed, ye commanded perhaps this syca-
mine tree, be plucked up by the root and planted in
the sea, and it obeyed probably you.

7. But which, of you is there, having a servant

ploughing or feeding cattle, who will say unto him

496 ;

after having come in from the field. Straightway

having come forth, sit down to meat,

8. rather is it not, he will say unto him, make

ready, what I shall eat, and having girded, serve me.

Until I eat and drink, and after these things, shalt

• •• •■«*

thou eat and drink.

9. He hath not thanks for the servant, because
he did the things that were commanded.

10. Thus also ye. When ye should have done all
things that were commanded you, say, verily unpro-
fitable servants we exist, what we were obliged to
have done, we have done,

11. then it came to pass in the act to depart, to
Jerusalem, that he was passing through midst o€
Samaria and Galilee,

496

12. and ten men lepers met him after his entering;
into a certain village, which stood up afieur off,

13. and they were lifting up a voice, addressing

491

Jesus, O Master, have mercy on us,

14. and having beheld, he said unto them, having
departed, shew thyselves unto the priests appoinM

-^ •

LUKE XVIIL

127

to impect lepers, and it came to pass in the act to go
diem, they were cleiiised.

15. Then one, of them, having seen, that he was
healed, retained, witlf a loud voice, glorifying the
God,

16. and fell on the face at his feet, giving thanks

StS,9

-to him, though he a Samaritan was existing.

17. Then the Jesus having answered, he said, is it
joot, the number ten were healed. But the nine
^^here are they,

18. there were not found, having returned to have
^ven glory to the God, save this stranger,

19. then he said unto him, having arisen, depart.

20. Then having been demanded of the Pharisees,
when the kingdom of the Grod cometh^ he answered
them, and said, the kingdom of the God cometh not
with observation,

21. not even they will say. Lo where, or there.

760

For behold the kingdom of the God, within you,
exists.

22. Then he said unto his disciples, days will come,
when ye will desire one of the days of the Son of
the man i e of him of the human race that is of the
son to have seen, but ye shall not see,

28. and they shall say unto you. See there, or
see here. Te should not have followed.

24. For as lightning lightening out of the one part
under the heaven, unto the other part under heaven,
ahineth. So the Son of the man i e him of the
human race that is of the son shall exist.

25. But first it is necessary him many things to
have suffered, and to have been rejected of this
generation,

26. and as it was in the days of Noe. So it shall
exist also in the days of the Son of the man i e him

493

of the human race that is the son,

759. Xr U noi the mmber ten were healed. Literally, To this
ttie Apottlet were unable to speak, they ooold alone oeiiL^, Thai
there w§re Urn wko applied to he healed,' henoe Ac, 822,1.

700. See Whitby's Note.

Tei. Bmt m whlA da^ Lot wenifmti^ Sodom. I think it pio-

27. they were eating, they were drinking, they
were marrying, they were giyi^ in marriage, until
which day, Noe entered into the ark, and the flood
came, and destroyed all. ; ^

28. Likewise just as it was in the duj>#S||f Lot,
they were eating, they were drinking, they wSe
buying, they were selling, they were planting, they
were building.

29. But in which day Lot went out of Sodom, it
rained fire and brimstone, firom heaven, and destroyed
all,

30. after the its, it shall exist, in which day the

403

Son of the man t e him of the human race that is the
son should be revealed,

31. in that the day, who shall exist upon the
housetop, and his goods in the house. Come not
down to have taken away them, and he that is in a
field. Likewise turn not to the back,

32. remember lot^s wife,

33. whosoever at that time should have sought his
life to have purchased, he shall lose it. And who-
soever should have sustained the loss, he shall pre-
serve it,

34. I tell you, two shall exist in this the night

Tte •

in a bed, the one will be taken, and the other will be

7<te

left,

35. two grinding shall exist at the it place, the
one will be taken. And the other will be left,

36. and having answered, they said unto him,

404

where Lord. And the Jesus said unto them. Where
the body is. There indeed the eagles will be ga-
thered together.

Chapter XVIII.
1. Then he spoke a parable unto them, to the
end, to be necessary always them to pray, and not
to faint.

bable^ that Lot went out of Sodom before aun-rue, and coniequently,
during the night and not the day ; hence &e., 821.

762. See Matt. zxir. 18.

768. See Matt. xzhr. 40. * '

V.

128

LUKE XVIII.

2. sayings a certain judge there existed in a certain
city^ not fearing the Grod^ or not regarding man.

3. And a widow there existed in that city^ and she
came unto him^ sayings avenge me^ of mine adver-
sary,

4. but he desired not for a time. Yet after these
things, he said within himself, though verily I am
not afraid of the Grod, neither regard man.

5. Yet I will avenge her on account of the fact to
present to me trouble this widow, lest in the end,
coming, she should weary me.

6. Then the Lord said, hear, what the judge by
the injustice specified does say.

810

7. And will not the God effect the vengeance of
his elect that cry unto him day and night, though
he has patience with those that appose against them,

8. I tell unto you, that he will effect their ven-
geance, with speed. Besides the Son of the man t e

493

him of the human race that is the son having come,
truly he will discover the faith the God accepts, to
the earth.

9. Then he spoke also unto certain that have
trusted to the judgment of themselves, that justified
they are, though despising the others that are not so,
this parable,

10. two men went into the temple to have prayed,
one a Pharisee, and the other a publican,

11. the Pharisee having stood, these things, for
himself, he was praying, the God I thank thee, that
I am not, as the others of the men that seek thee are,
extortioners, unjust, adulterers, or even as this man
the i e that is a publican.

12. I fast twice after the Sabbath, I give tithes of
all things, whatsoever I possess.

13. But the publican afsur off from the Pharisee
having stood, he was not willing not even the eyes
of him to have lifted up unto the heaven, but was

764. Tkii num went dawn,
whereas Ad., Iftif dsseripUan qf
766. Stt BCatt. ziz. 18.
766. See Matt. ziz. 14.

literally, TJUi indindmal
; heiu3e &0., 821.

smiting on the breast, saying, the God, be merciftd
to me the sinner t e that am a smner,

14. I tell you, this man went down, having been
justified unto his own house, before that man, for
every one that exalts himself, shall be abased.
And he that humbleth himself, shall be exalted.

15. Then they were bringing unto him even the

infants i e those that are infants, in order that he

765

should touch them. But the disciples of him having
seen, they were rebuking them.

16. Then the Jesus, he called, saying, suffer the

little children that you are rejecting to come onto

me, and not forbid them. For the kingdom of the

7W

God exists after the such like.

17. Verily I say unto you, whosoever should not
have received the kingdom of the God as a little
child, he should not have entered into it,

18. then one asked him, a ruler, saying, good
master, what having done, shall I inherit life etemaL

490 •"7(lB

19. Then the Jesus said unto him, why callest
thou me good, no one good is, save one, the
God,

7fl9

20. thou hast known the commandments. ThovL
shouldst not have committed adultery. Thou shouldst
not have killed. Thou shouldst not have stolen.
Thou shouldst not have borne fsdse wituess, honour
thy father and the mother.

21. Then the man said, all these things I kept
from youth.

22. And the Jesus having heard, he said unto
him. Yet one thing is lacking in thee, all things
whatsoever thou hast, seU and distribute to poof
persons, and thou shalt have treasure, in the heavenSi
and come, follow me.

23. But the young man having heard these things
very sorrowful he was. For very rich he was.

24. Then Jesus having beheld him, he saidj how

767. See Mark z. 17.

768. See Matt. ziz. 17.

769. See Mark z. 19.

180

LUKE XIX.

778

ing^ that with a sinful man, he went to have re-
freshed himself.

8. Then Zaccheus having been placed, he said
unto the Lord. Behold the half of my goods O Lord
I give to poor persons, and if any thing I took im-
properly from any one, I restore fourfold.

49fi

9. Then Jesus said unto him^ verily this day,

•••'780

salvation came to this house, on account of which
.(

thing even he a son of Abraham exists.

10. For the Son of the man i e him of the ?uifnan

408

rtice that is the son came to have sought after and

781

to have saved that assurance of Hfe that had perished.

495

11. Then having continued teaching after their
hearing these things, he spoke a parable, in that it
was time to exist at Jerusalem him, and to deter-
mine them, that immediately the kingdom of the
God is about to be shewn.

12. Therefore he said, a nobleman who was de-
parting into a far country to have received for himself
a kingdom, then to have returned.

13. Even having called ten servants of himself, he
delivered unto them ten pounds, and said unto them,
occupy, unto when, I come.

781

14. But his citizens were hating him, and sent a
message, after him, saying, we should not desire this
man to have reigned over us,

15. now it came to pass in the act to have returned
him, having received the kingdom for which he had
departed, that he commanded to have been called to
him these servants, to whom he had given the money

778. With a nnfltl man» Literally, Who is not a sinftU man ;
whereu &o., W%o that in man^t esHmoHan U wch ; henoe &c., 821.

779. Aitd \f any thing I took improperly from any one. Liter-
allj, Thia inetudes aeoidmUal errortf wheroM &o., Conjined to
intentumal frauds ; hence &c., 321.

780. SalMtHou came to this house, litonllj, Salvation was
absolutely secured to it ; whereaa &o., Salvation was assured to it
provided they petformod their part f^ its requirements i henoe &a,
821.

781. And to have saved thai assurance of life that had perished.
It appears to me impouible that with an j just r^ard to the Original,
the Article being ifeuter, it can be Translated in any manner as
descriptiTe of. The Person of Man; thus, Him that had perished;
but must haye reference to some Act, Possession or Thmy ; and
hence my Paraphrase, which well suits the Context. The Perfect
cannot be Translated, Thai was lost.

The oonesponding Passage Matt, xriil 11 requires a nmilar
Transktion. The Authorized Tertion defends its Translation bj

stated above, in order that he may have known, what
they gained by trade.

16. So the' first of them came in, saying, Lord,
thy pound gained ten pounds,

17. then he said unto him. WeU indeed done
good servant, because in a very little, faithful thou
hast been, possess power, extending over ten citiea,

18. then the second of them came, saying, thy
pound O Lord gained five pounds.

19. And he said likewise to this man, even thou

833

over be of five cities,

20. and the other came, saying. Lord. Behold
thy pound which I was keeping being laid up in a
napkin.

21. For I was fearing thee, because an austere
man thou existest, thou takest up, what thou layest
not down, and reapest, what thou sowed not,

22. he saith unto him, out of thy mouth, I will
judge thee, O wicked servant, thou hadst known,
that I an austere man exist, taking up, what I laid^
not down, and reaping, what I sowed not,

23. then wherefore, gavest thou not my money,
into a bank, that I having come, with usury perhaps^
it I demanded,

24. then he said unto them that had stood by,
take firom him the pound that was given to him, and
give to him that hath the ten pounds given to him,

25. but they said unto him. Lord, he hath ten
pounds,

26. I say unto you, that there will be given to

reference to the five following passages, and 1 know of no other
passages that bear on the subject. Imke is. 66 is Smirioua. John
ui. 17, " For God sent not his Son into the world, *n order thai he
should condemn the world, hut in order that the world should hone
been saved by means of him ;" not necessarily saved, hence that be
might minister to their salvation ; and this is also the import of
John xiL 47, For I came not, in order that I should condemn the
world, but in order that I should have saved the world. The other
two passages Matt. x. 6, Butyo rather to the sheep thai have loet
themselves of house of Israel, and Matt zr. 24, i was not sent to
cast out devils, except in the sheep that have lost themselves qf house
qf Israel, oannot be translated as the Beceiyed Transhition hat them,
me loH Sheep, £oT then the Preeent Participle and not the Pttftol
must haTo been used. Matt. x. 6 has not an immf>diate rdatioo to
our Sayiour's personal object, but to the object he direoled his di»>
dples to haye in their ministration. BCatt. xy. 24- does not vabto
to the object of his mission generally, but is reitrioted to the eswfliie
of his miraoulouB power of casting out denli.

LUKE XIX.

181

every one tiiat hath. But firom him that hath not^
eren what he hath, it will be taken away firom him.

27. Mofreover / »ay tmto you bring hither and slay

theip, before me these mine enemies that willed not

me to have reigned over them,
••••••• ....................^

28. then having spoken these things, he was pro-
oeeding in firont, ascending up to Jerusalem,

29* and it came to pass, as he came nigh to
Bethpage and Bethany, at the mount that is called
Olives, he sent two of the disciples,

80. saying, go into the village over against, into
which, entering, ye will find a colt having been tied,
on which, no one ever of men sat, and having loosed
it, bring,

81. and if any one asketh you, why do ye loose.
Thus ye shall say, because the Lord of it hath
need.

82. And they that had been sent having departed,
found. As he said unto them.

784 495

88. But the lords of it said unto them after their
loosing the colt, why do ye loose the cdt.

494

84. Then the disciples said, because the Lord of it
hath need,
86. and they brought it, to the Jesus, and having

785

cast their garments, upon the cdt, they seated the
Jesus.

86. Also their own garments they were spreading
in the way ofhimhj proceeding before him.

87. And now at the descent of the mount of the
Olives after his coming nigh to it, all the multitude
of the disciples rcgoicing b^an to praise the God
with a loud voice, for all, which they saw after mira-
culous powers,

788. See Matt xxL 8.

784. Bmt a» Lordt qf U % 9 ihat plae9^ Moid umto ihew^ I cui-
not think that the Senae here is. The Lordt of the coU^ as the
Goreniment in Yene 81, o^ The Lord ofU^ as well as in all the
other phuses in whi<di the same occurs, does not in mj opinion
admit of any other Tranaktioxk than, l%e Lord of U % e the
eoU.

I do not judge that mj Tr^ztBlmMon is to he condemned, beoanae
the Fronoim OfH, in thie oc^^j^eauon, onght to have been FemkUme^
tM the Seiue BhouJdbBTe been ^^^ Lorde of U i e the viUaae, teeing,
in my opxaon^tbe Senee ti^Li^Fyr conveyed would then have been,
Tkaiaefafiw^pacs/hff^ ^^ Proprietort or L(md<no»er» qf

88. saying, having been blessed the king that
Cometh in the name of Jehovah is in heaven, peace
and glory, to highest UmUs,

89. then some of the Pharisees, from among the
multitude abope specified, said unto him, master, re-
buke thy disciples,

40. but having answered, he said, I say unto you,
that if these should have held their peace, the stones

498

will cry out,

41. then as he came near, having beheld the city
of Jerusalem, he wept over it,

42. saying, verily if having known in this day,
even thou, the things that are for peace. That now

S8S

they were hid firom thine eyes,

43. for days will come upon thee, that thine
enemies will cast a trench about thee, and com-
pass round thee, and keep in thee on every
side,

44. and will lay prostrate thee, and thy children,
with thee, even they will not leave a stone, upon
a stone, in thee, for what things t e why, thou
perceived not the appointed time t e terminaiion of
thy bishoprick,

45. then having gone into the temple, he began to
cast out those that sell,

46. saying unto them, it hath been written, even
my house a house of prayer shall exist. Though ye

787

made it a den of thieves,
j«f,i

47. (for teaching he was that is by day, in the
temple.) Therefore the chief Priests and the scribes
were seeking him to have destroyed, also the chie&
of the people,

48. but they found not the tfdng, which they could

the viUa^y whereas I think, probably y the parties specified were
Hke Magietratee or FMie Auihoriiies, and so might justly be
designated. The Lorde of U^ MaecuUmey % e thai place, in contra-
dis&ction to, Of i<, ilniiuMiie, Oe IVopr^ffo^

The instruction that is convered to the contemplative mind in
the record of this transaction deserves notice. Man is here in-
structed. That the regard of Inspiration is not for an agreement of
words, but for an accordance of Sense ; for we read Matt. xzi. 8,
That our Blessed Lord uttered, " I%e Lord of them hath need,**
and Mark xi. 8, " That the Lord of it hath need:*

785. See Matt zxL 8.

787. See Matt zzL 13.

182

LUKE XX.

Tip

have done. For all people was hanging on his words^
hearings

Chapter XX.

1. and it came to pass on one of the days of his
teaching the people, in the temple, and preaching the
gospel, the chief Priests and the scribes came with
the presbyters,

2. and spake saying, unto him, tell us, by what
authority, these things doest thou, and who exists it,
that gave thee this authority.

8. Then having answered, he said unto them, I
will ask you, even I, a declaration, and answer
me,

4. the baptism of John, firom heaven, was it exist-
ing, or firom men.

5. Then the men reasoned among themselves, say-
ing, verily if we should have said firom heaven, he
will say, why believed ye not him.

6. But if we should have said, from men, all people
will stone us. Because having been persuaded, it
exists John a prophet to exist,

7. so they gave answer not to have known whence,

8. and the Jesus said unto them, then I do not
tell you, by what authority, these things I do.

9. Then he began to the people to speak this
parable, a man planted a vineyard, and let out it to
husbandmen, and went into a far country a long
time,

1 0. and he sent at season unto the husbandmen
mentioned above a servant, in order that of the fruit
of the vineyard mentioned above, they shall give him.
But the husbandmen sent away him, (having stripped
off the clothes) empty,

11. then he repeated another time to have sent a
servant. But the husbandmen having stripped off
the clothes of even that servant, and shamefully
treated, they sent away empty,

12. then he repeated a third to have sent. But

789. See Mark xL 18.

792. See Mark iu.(.

the husbandmen even having wounded this man, they
cast out.

13. Then the lord of the vineyard said, what shall
I do, I will send my son that is beloved, it may be
this man, they will be ashamed by.

406

14. But the husbandmen having seen him, they

•• . sflM

were reasoning among one another, saying, this the

heir of the vineyard is, we should kill him, in order

, 79a

that the inheritance of it should have become ours,

15. so having cast him out of the vineyard, they
killed. Therefore what will the lord of the vineyard
do unto them,

16. he will come and destroy these husbandmen,
and give the vineyard to others. Then having heard,
they said. It may not have been.

17. Then the Jesus having looked on them, he

ssa,s
said. Now what is this that hath been written, a

stone which they that built rejected, this stone was
/

placed in head of a comer,

18. each that fell upon that the stone, will be
broken in pieces. But on whomsoever, it should
have fallen, it will grind to powder him,

19. then the scribes and the chief priests sought
to have laid on him the hands of them, in it the
hour present, but they were in fear of the people.
For they perceived, that against them, he spoke this

parable,

20. so having watched, they sent spies feigning
themselves just persons to exist, in order that they
should have taken hold of his word so as to have
delivered him unto the power and the authority of
the governor of them,

21 . so they asked him, saying. Master, we have

known, that rightly thou sayest and teachest, and

assumeth not a person to be, but in truth, teacheth

797
the way of the God,

22. is it lawful for us unto Cesar tribute to have
given, or not.

798. SeeMaikxiL 7.
797. See Ma4«. zziL 16.

LUKE XXL

188

708

28. But having perceived their craftiness, he said
unto them,

799

24. shew me a penny, of whom hath it an image
and superscription. And the men said Cesar's.

26. Then the Jews said unto them. Verily now
render the things of Cesar to Cesar, and the things
of the Ood to the God,

26. so they were not able to have taken hold of
the word, before the people, and having marvelled at
his answer, they were silent.

27. But certain of the Sadducees having come,
that declare a resurrection not to exist, they were

•airing him,

801

28. saying, master, Moses wrote unto us, if of any
one a brother should have died, having a wife, and
he childless should exist, in order that his brother
should have taken the wife of his brother, and raise
up seed to his brother.

29. Now seven brethren there were existing, and
the first having taken a wife, childless died,

80 & 81. also the second, also the third took her.
And in like manner also the seven, they left not
children, and died at Iqpgth,

82. then the woman mentioned above died.

88. Therefore the woman, in the resurrection, of

110

which of them shall she be wife. For the seven

804

-809

brothers had her a wife,

498"

84. then the Jesus said unto them, the sons of

this age marry, and are given in marriage.

86. But they that are accounted worthy of that

age to have been, even of the resurrection that is

818,1

from the dead, neither marry, nor are given in
marriage.

79a See Mark ziL 15.
799. See Matt. zxiL 20.
801. See Mark xiL 19.
808. See Matt. xziL 28.

804. Ibr not even are iheff able. Literallj, R U impoetihU
ikat ikesf ekauld die; whereas Ac. I conceiye, It U eaniraty to
€hd^e appomiment that they should do eo s henoe &o., 821. Does
not this directlj tMoh that Annihilation is possible, if not, what is
the otjeot of the Diearranffcmeni here.

805. Som exietiiisi of tk^ rei^trreetion, UimSlj, Thitimeludee

86. For not even are they able to have died for
the future. Because equal unto angels they exist,

^ 805 ^

and sons they exist of Gk)d, sons existing of the
resurrection of men.

808

37. But that the dead are raised, even Moses
shewed at the bush, when he calleth Jehovah, the
God of Abraham, and Gk)d of Isaac, and Gt)d of
Jacob.

38. For a Gt)d he exists not of dead persons but of

807

living. For all have life that are with him.

39. Then certain of the scribes having answered,
they said. Master. Well thou spoke.

40. But no more they were daring to ask him any
thing.

41 . So he said unto them, how do they declare
the Christ that is promised to exist David's son.

42. Since he David says in book of Psalms, Jeho-
vah said unto my lord, sit on right hands of me,

43. until perhaps, I should have made thine ene-
mies a stool for thy feet.

44. Thus David calleth him a Lord, then how a

808,1 ^

son of him is he.

495

46. Then he said unto the disciples with hearing

of all the people,

46. beware of the scribes that desire to walk in
long robes, as loving greetings, in the markets of
them, and highest seats in the sjrnagogues of them,
and chief rooms, in the feasts of them,

809

47. that devour widows' houses, and long they
pray for shew, these will receive greater condemna-
tion.

* Chapter XXI.

1. Then having looked up, he saw them that cast

both good and had; whereas &c., It reetrieted to the good alone;
henoe &o., 821.

806. Even Moeee shewed, literally, Actively did what is stated;
whereas &c. Passive, Enabled man to perceive ; henoe &o., 822,1.

807. Have life with him, Literallj, A declaration that all shall
Uve ; whereas &a, J%at those that are with him, are those that have
life ; henoe &o., 321.

808. See Matt. xxii. 46,

808,1. How a Son of him is he, Literallj, An immediate child ;
whereas &o., A descendant of his; henoe &o., 821.

809. See Matt. ixiiL 13.

184

LUKE XXL

into the treasury of God their gifts, having abun-
dance.

2. And he saw a certain poor widow casting in
there two mites,

8. and said. Truly I say nnto yon, that this
widow that is poor, more than all, she cast in.

4. For all these, of that that abounds to them,
cast in unto the offerings. But she, of her penury,
cast in all the living, which she was holding,

5. then he said after some telling concerning the
temple of God, that it hath been adorned with goodly
stones and gifts,

6. these things which ye behold, days will come,
in which, a stone will not be left on a stone here,
which will not be thrown down.

7. Then they asked him, saying, master. But

822,9

when will these things be, and what the sign that
should begin these things to have come to pass.

494

8. Then the Jesus said, take heed. Ye should
not have been deceived. For many will come in my
name, saying, I exist, and the time of it hath drawn
near. Ye shoold not have gone after them.

9. And when ye should have heard of wars and
commotions. Ye should not have been terrified.
For it is necessary for these things to have come to
pass first, yet not immediately the end.

10. Then he said unto them, nation will rise
against nation, and kingdom against kingdom.

11. And great earthquakes, and in divers places,
pestilences and famines there shall exist. And
fearftd sights, and firom heaven, great signs there
shall exist.

12. But before all these things, they will lay on
you their hands, and persecute, delivering up you to
synagogues and prisons, you being carried away to
kings and rulers, on account of my name.

13. But it will happen to you, for a testimony
against them,

815. See Matt. xziy. 29.

14. Therefore settle in your hearts not to meditate
before to have pleaded in your defence.

16. For I will give you a mouth and wisdom,
which they will not be able to have resisted or gain-
said, all that are adversaries to you.

16. Though ye will be betrayed even by parents^
and brethren, and kinsfolks, and firiends^ and they
will cause to be put to death of you,

822,2

17. and being hated of all ye will be, on account of
my name,

18. yet a hair, of your head, should not have
perished through your patience,

19. provide for your souls.

20. So when ye should have seen being ccnoapassed
with armies Jerusalem. Then ye should have known,
that its desolation hath drawn nigh.

21 . Then they that are in the Judea referred to,
flee to the mountains that are near to it, and ihey
that are in midst of it, depart out, and they that are
in the countries around it. Not enter into it,

22. for days of punishment they exist in respect oC

881 -

that all the things that have been written conceminj^

it should have been ftdfilled,

23. woe to them that are with child, and to them
that give suck in those the days. For great distress
shall exist in the land of Judea, and wrath to this people^

24. yea they will fall by edge of sword, and will
be led away captives into all nations, even Jerusalem

822,2 , ;•

trodden down will be by Gtentiles> until when, it
should have been ftdfilled, that times of Gtentiles
shall exist,

25. and signs shall exist in sun and moon and
stars, and upon the earth, distress of nations, through
perplexity by a sound after i e like a sea or wave of
men expiring with fear,

26. even firom expectation of the things that are

818

coming to the earth. For the powers of the heavens
will be shaken.

15. and he said onto them, I desired with desire
;hi8 the Passover to have eaten with you, before the
event should happen, me to have suffered.

16. For I declare nnto you, that I shoold not
have eaten it, until whensoever i e before, it shoold
have been completed by the kingdom of the God
having come,

17. then having taken a cup, having given thanks,
he said, take this, and divide among yourselves.

18. For I declare unto you, that I should not have
drunk firom the now, of the firuit of the vine, until

810

when i e before, the kingdom of the Crod should have
come, »

19. then having taken bread, having given thanks,
he brake, and gave to them, saying, this ceremony
exists to man i e keeps in remembrance my body i e
my human existence that is given for you, this cere--
mony do for the me remembrance,

20. and the cup likewise after the act to have
supped was passed, he gave it to them, saying, this

830 831

the cup, that exists the new covenant in my blood,

8S0 8SS

that cup that unrestrictedly flows with blessings for
you is.

21. Except. Behold the hand of him that be-
trayeth me is with me, on the table we now sit
at,

22. for the son indeed of the man i e him of the
human rac^ that is indeed the son, afi;er that that
hath been determined, goeth. But yet woe unto
that man, by means of whom, he is betrayed,

23. then they began to enquire among themselves.
To wit, the who it may exist of them, the this thing
being about to do.

826. The kingdom of the God should have come. Literally,
Something that aotualljf approaches i whereas Ac. has reference,
To man's reception of God's truth; hence Ac., 822,1.

827. See Matt. zxtI. 26. How do those learned divines expbin
this P^MAgOf who contend, that in the sacrament of the Lord's

- The spiritual body and blood of our Blessed Lord are
' ^* Neeing the iwcord here is, according to their
'*-•* is given for you; will they con-
*' -' J^nd^forus.

" — ^ in that

24. And a strife waa

of them he decrees to exist greatest.

25. Then the Jesus said unto them, the kings of
the Gentiles exercise lordship over them, and they
that exercise authority over them, benefactors are
called.

26. But ye not so, but the greatest, among you,
be, as the younger, and the chief, as him that
serveth.

27. For who greatest is, he that sitteth at meaty or
he that serveth, is it not, he that sitteth at meat.
But I, in midst of you, exist, as him that serveth.

28. And ye they that have continued with me in
my trials are,

29. so then I appoint unto you. As my father
4»« ,

appointed unto me a kingdom,

30. in order that ye should have eaten and drunken
at my table, in my kingdom, and shall sit on thrones,

8S«

judging the twelve tribes of the Israel referred

to,

81. Simon, Simon. Behold the Satan required

.i • ••...•

you in respect of that he should have sifted as the
wheat.

32. Even I was besought for thee by my dombts
lest thy faith should fail, so thou once having rr
turned yrom the temptation, strengthen thy brethve

404

33. Then the Peter said unto him. Lord, w
thee, ready I exist both to prison and to dr
to go,

494

34. But the Jesus said, I say unto thee, T
cock will not crow this day, until me thrice
wilt deny to have known,

35. then he said unto them, when I sej

they mean to express hy the use of these words, A maim
ence partaking of a material substance spiritually, or hi
manner,

830. See Matt. xxtL 28.

831. See 1 Cor. xL 25.

832. Jbr, observe, the Prepo«tion used is not Hep
zzTi.28.

834. See Matt u. 25.

835. Judging the twelve tribes of the Israel. J
nouneina sentence unon them: whereas &c. I think

138

LUKE XXIII.

405

59. and some other was confidently affirming
after the declarations having been separated about
one hour, saying, of a tnith^ verily this man, with
him, was existing. And indeed a Galilean he
exists.

60. But the Peter said^ man, I have not known,
what thou sayest, and immediately yet of him speak-
ing, cock crew,

61 . and the Lord having turned, he looked on the
Peter, then the Peter was reminded of the word of
the Lord, how he said unto him, that thou wilt deny
me thrice before verily cock to have crowed this
day,

62. and having gone out, he wept bitterly,

63. then the men that hold him were mocking
him, smiting,

64. and having blindfolded him, they were asking,
saying, prophecy, who that struck thee is it,

65. and many other things blaspheming, they said
to him,

66. and as soon as it was day, the presbyters of
the people, chief Priests and also scribes were as-
sembled together, and led him, into their council,

8M,a

saying, if thou the Christ art, tell us.

67. Then he said unto them, if I should have told
you, ye would not have believed.

68. Or if I should have asked, ye would not have
answered.

69. And after the now, the Son of the man

498

i e him of the human race that is the son shall
exist, sitting on right hands of the power of the
God.

70. Then all said. Then thou the son of the God
art. And the Jestis, unto them, said, ye state, that
I exist.

494

71 . Then the council said, what fisarther have we
need of witness. For we ourselves heard firom his
mouth,

844. See Matt. xxtL 84.

848. A Galihan Wit*. m/ean^^AaiuaUg a mtihe qf Galilee;

Chapter XXIII.

1. and all the multitude of them having ariaen,
they led him, unto the Pilate.

2. And they began to accuse him, saying, we

■ • • •

found this man perverting our nation, and forbidding
tribute to Cesar to give, and declaring him Christ a
king to exist.

490

8. Then the Pilate asked him, saying, thou the
king of the Jews art. And the Je9U$ having an-
swered him, he said, thou sayest.

490

4. Then the Pilate said to the chief priests and
the people, nothing I find for indictment, in this
man.

494

5. But the men were more fierce, sayings verily
he stirreth up the people, teaching throughout all
the Jewry % e the places occupied by Jews, even
having begun from the Gtdilee, unto this place.

6. So Pilate having heard, he asked, whether the

848 ^ ••••

man a Gralilean exists,

7. and having known, that of the jurisdiction
Herod, he exists, he sent him, to the Herod, exist*

ing also himself, in Jerusalem, during these the days.

... ' .•■..••*. .■*.■•.«.

8. And the Herod having seen the Jesus, he was*
glad exceedingly. For he was existing for a lon^
time, wishing to have seen him, for the end to hear
of him, also he was hoping some miracle to hav^
seen by him being done.

9. So he was questioning him, in many words-.
But he nothing answered him.

10. Though the chief priests and the scribes

stood. Vehemently accusing him.

49«

11. Then the Herod having set at nought hixcm
with his men of war, and mocked, having cast o
a gorgeous robe, he sent him to the Pilate.

12. And friends were made. Both the He
and the Pilate, after this the day, with one anoth<
For they were before at enmity, existing, betwi
them.

whereas &c., Suhfeei to ike lame of tMe GalUeamei bnce
322,1.

140

LUKE XXIV.

41. and ve indeed justly. For merited, by what
we did, we receive. But this man nothing did

• • • •

amiss^

42. then he spoke with Jesus, Femember me.
When thou shouldst have come into thy king-
dom,

43. then he said unto him. Verily I say unto
thee. This day, with ie as well as me, thou shalt

858

be in the paradise of ease,

44. it was existing now about sixth hour, and
darkness there was over all the earth, until ninth
hour after the sun^s setting.

45. Then the veil of the temple was rent in
midst,

46. and the Jesus having cried with a loud voice,
he said, fathef , into thy hands, I commend my spirit.
And this thing having said, he expired.

47. Now the centurion on duty having seen the
things that happened, he glorified the God, saying.
Certainly this man righteous was existing,

48. and all the people that came together to this
sight, having beheld the things that happened, smiting
the breasts, they were returning.

49. But all the acquaintance had stopped with
him, at a distance, also the women that accom-
panied him, from the Galilee, taking heed to these
things,

50. and behold a man by name Joseph, a coun-
cillor being, a good just man,

51 . this man (not having asseented to the ooun-
8SS,9

cil and deed of them) was of Arimathea, a city
of the Jews, who was waiting, for the kingdom
of the God,

858. In the paradiie of mm. The word Paradise occurs only in
two other passages of Holj Seripture, 2 Cor. xiL 4, Bey. ii. 7, and
does not appear anjwhere to be nsed, as descriptive of an actual
Plaeej but of a state of mind ; certainly in this place, it cannot be
used in relation to an actual Place ; for the context requires it to
hai9 relation to an adrantaAe, and an adyantage participated in by
our Blessed Lord ; which ootermines, as we know from Matt. ziL
40, That our Bleeted Lord wot three days and three ni^hU in the
Grave, and from John xz. 17, that during that time, He had
not ascended to his father^ that it cannothere haye relation to

52. this man having come to the Pilate, he begged
the body of the Jesus,

53. and having taken down, he wrapped it in
linen, and laid him, in a sepulchre hewn out of a
rock, where not any one was not yet lying,

54. for a day of preparation it was, as a Sabbath
was drawing near.

55. But the women having followed aflter, which
some having accompanied firom the Galilee him
were, they beheld the sepulchre, and how his body
was laid.

56. And having returned, they prepared spices

and ointments, though the indeed Sabbath they

rested, according to the commandment.

Chapter XXIV.

•01

1. And they came on the day one after the
sabbaths by earliest morning, unto the sepulchre
specified, bringing what spices they prepared.

2. And they found the stone that covers a sepul-
chre having been rolled away from the sepulchre
specified,

3. And having entered in, they found not the
body of the Lord Jesus,

4. and it came to pass in the act to be much per-
plexed them, concerning this, then behold two men

sds , ,

stood by them, in shining clothing.

5. And they said unto them after their having
become afraid and bowed down the faces of them to
the earth, why seek ye the living, among the dead,

6. he exists not here, for he was raised, remember
how he spoke unto you, yet being in the Galilee
referred to,

7. declaring the son of the man i e him qf the

Place, I therefore conoeiye it has the relation expressed tn my
Paraphrase.

861. And they came unto the sepulchre ^. Literallj, They eamte
during thai day; whereas &o.. On the Day breakiny, they had
arrived; hence &C., 821.

861,1. JBrinyiny whai spices ^. literally. Only suek as iksy
had themselves prepared ; whereas &c., Most of foMoi fkey had
themselves prepared ; hence &c., 821.

862. Then behold two men stood. literally, 7\oo aeimal mem g
whereas &c., 2Wo existences haviny the appearanee qftnemt hmsoe
&C., 822,1.

142

LUKE XXIV.

village^ where they were goings but he made farther

to go,

29. so they constrained him, saying, abide with

us, for toward evening, it exists, and the day huth

worn away now, then he went in in respect of that

•181 -

he should have tarried awhile with them,

80. and it came to pass in the act to have been
seated at meat him, with them, having taken the
bread cm the table, be blessed, and having broken, he
was giving to them.

81. Then their eyes were opened, and they knew
him, but he not seen was by them,

39« then they said to one another, is it not, our

498

htNirt being kindled was existing, while he was talk-
ing with us, in the way we went together, while he
was opening to us the scriptures of God,

88. and having risen up in it the hour Jesus de-
parted, they returned to Jerusalem, and they found
liaving been assembled the eleven disciples of Jesus
and they that are with them declaring,

84. verily indeed the Lord was raised, for he ap-
peared to Simon,

85. then they were telling the things that were in
the way that they had gone, and how he was known
to them, by the breaking of the bread that they were
about to eat,

36. And these things of them speaking, he stood
in midst of them, and saith unto them, peace unto
you.

37. But having been troubled, and affrighted
being, they were imagining a spirit to see,

88. but he said unto them, why having been
troubled are ye existing, and why do reasonings
arise in your heart,

829,9

89. behold my hands and my feet, that I myself
I am, handle me and see, for a spirit indeed, flesh and

808

bones hath not. As ye see me having.

868. Jm jf§ 96§ m€ hammg. Literally, Am J appea/t to hao$i
wlieret* ke^Aijf§ are abU to prove mo to have; haaoo &c., 821.

mmdorotamdimg. Literallj, TMr power n^ woAor*

40. and this having spoken, he shewed unto them
the hands and the feet of him,

496

41. And now from the joy and wondering of them
after their disbelieving, he said unto them, ye have
some meat here.

494

42. Then the men gave to him of broiled fish a
piece,

43. and having taken, before them, he eat.

44. And said unto them, these the words are,
which I spoke unto you, yet existing with you, that
it is necessary to have been fulfilled all things that
have been written in the law of Moses, and in the
prophets, and in Psalms, concerning me.

809

45. Then he opened their understanding in respect
of that they might understand the scripture relating
to him,

46. and he said unto them, verily thus it hath
been written to have suffered the Christ, and to

870 090,1

have risen again firom the dead the third day qfter

a,

47. for to have been preached in his name repent*
ance, unto a remission of sins, to all the nations.,
having begun at Jerusalem,

48. ye witnesses of these things are,

49. and behold I send forth the promise of my
&ther, upon you. So ye, tarry in the city ye are in,
until when, ye should have been endued from on
high with power.

60. Then he led them as far as, unto Bethany,
and having lifted up his hands, he blessed them,

51. and it came to pass in the act to Uess him
them, he parted from them, and was being earned
up into the heaven,

52. and they, having prostrated themselves before
him, returned to Jerusalem, with great joy^

53. and were existing continually, in the temple,
blesdng the Qod. Amen.

HamUmg; whoneM &o., JSLo ottdbUd ikom to
821*
870. 8eeMait.681.

144

JOHjn

to have become with i e as well as them that believe
alone on his name^

13. who^ not by blood i e natural descent, nor by

618

a will of flesh i e a determination of man, but by a

614

God^ were made children,

615

14. although the command flesh became, and
dwelt among us, and we beheld his glory, glory like
an only begotten, of a Father, filled with grace and
truth,

516

15. John bears witness concerning him, as he has
cried, saying, this man was existing, whom he de-

617

clared, he that comes after me^ before me, has become^
because a principal of me he was existing,

16. and because out of his fulness, we all received
even grace, in place of t e upon grace,

17. also because the law, by means of Moses, was

518,1

given to man, the grace and the truth that is by

519

means of Jesus Christ was a God's gift,

18. no one hath perceived them i e hath discovered

333 619.1

grace and truth yet, an only begotten God that is in
the bosom of the Father, that God declared
them,

S9fl.S

19. now this the record of the John referred to is,
when the Jews of Jerusalem sent unto him priests
and Levites, in order that they should have aske4
him, thou, who art thou.

513. Nor of the wiU of man, according to the Authorixed Ver-
sion, but as these words in the Original stand in the Margin of the
Vatican Manuscript, and may therefore hare been added as a com-
ment on the Text by some Transcriber, and as the difficulty of
giving them a reasonable explanation is nearly if not auite insur-
mountable, I defer their admission to the Text till their right there-
to has been established.

514. JBy a God. Obserre the Omission of the Article, See Eule
101.

515. The command flesh became. Literally, Woe Jkll^ com-
pleted in thepoeeenion offleeh; whereas Ac., Woe revealed to man
through a body offleeh ; hence Ac., 322,1.

516. John beart toUneet. Jjiten^Xj, He originated i whereas Ac,
He woe ineiructed to utter ; hence Ac., 322,1.

517. He that comes after me. Literally, l%ie would embrace all,
that are bom after John ; hence Ac., 321.

518. A principal, 1 know of no reason for the Omission of
the Article here, had what is stated had reference to Almiffhtr Gk>d.
See Eule lOL * ^

518,1. The grace and the truth. Obsenre the ezprassion of the
Articles.

519. Woe a God's gift. Before the word God can be connected
in accordance with the BeoeiTed Translation, an explanation of its
position in the Arrangemient must be found out i this I will wait

20. then he confessed and denied not, evcu

Stt,S

confessed, verily I the Christ am not,

21. then they asked him. Then thou art what.

Me

Elias art thou, but he says, I am not, the prophet

910 *•*

of God art thou, and he answered, no.

22. Then they said unto him, who art thou, in
order that we should have given an answer to them
that sent us, what sayest thou concerning thyself

23. he said, I a voice of loud crying in the wilder-
ness am, make straight the way of Jehovah. As
Esaias the Prophet said,

24. and they having been sent existed of the
Pharisees,

25. and they asked him, and said unto him*

sss,s

Then why baptisest thou, if thou the Christ art not,
nor Elias, neither the Prophet of God,

26. the John answered ihem, saying, I baptise
with water, among you, there standeth, whom ye
have not known,

27. after me, coming to you is whom I worthy warn

not, in order that I should have loosed the latchet

...... •■••....••.«..••

of his shoe,

• ••••• • •• •••••• «

28. these things, in Bethania, he did beyond the
Jordan referred to. Where the John was ezist-

inft

29. baptizing the next day, he sees the Jesus

to see before I adopt the results that would follow from it. Jh
Article is omitted before the word Chd. Bee Rule 101.

519.1. An onlg begotten God. All the oldest MSS. bat on
(the Alexandrian) haTC this Beading ; and Ten Fathers against Of
or rather nine and half Fathers against half a Fathet^
what Dean Alford states is correct, Tiz., That Origen gireo ^
passsge each way, and he is the ojjIj Father that makes mentior
the Authorixed Beading. The Beading, And an only b^gotiem i
that is in the bosom of the Father, that (GodJ hath declared J
is in perfect accordance with Verses 1 and 2 of this Cluster, t
In commencing (this dispensationj the command was exietkig
the command was with the God (tofiUfilJj as a God the eomt
w<u (to produce). This (God) was ensHng in comm enm^
dispensationj wiih the God.

519.2. Sent unto him priests ^c. Literally, Sent exprem
him personally ; whereas dbc.. Sent to make inquiries respeeUi^
hence Ac., 321.

520. The prophet. John might be a Teacher, a Measer
Forerunner, A Toioe of loud crying in the wilderness, and yc
Prophet.

Any one predicting any future event, is, laterallT, A P
hence the expression of the Article, and my Panmhrase^ *
that the reference is to that which is most entitled to tha .
ti6n, Hke Prophet qf Chd, or one that is really a Prophet.

146

JOHN 11.

says concerning him^ behold indeed^ an Israelite, in

Stt,fl

whom, goile there is not.

49. Nathaniel says unto him, how knowest thou

me, Jesus answered, and said unto him, I saw thee,
641 ••••

before the act, thee Philip to have called, thou being
under the fig-tree,

50. Nathaniel answered him. Rabbi, thou the Son

sss,s

of the Ood art, thou the King of the Israel referred
to art,

51. Jesus answered, and said unto him, because I
said unto thee, that I saw thee, under the fig-tree,
thou believest, greater than these things thou shalt see,

52. also he says unto him. Verily verily I say
unto you, ye shall see the heaven having opened
even the angels of the Gk>d ascending and descend-

408

ing on the Son of the man ie on him of the human
race that is the Son,

Chapter II.

649

1. now a marriage there was in Cana of the Gtdi-
lee referred to the third day, and the mother of the
Jesus was existing there.

2. And both the Jesus was called, and his disciples,
to the marriage,

3. and the mother of the Jesus says unto him

406

•643

after having want of wine, they have not sufficient
wine,

40«

4. the Jesus says to her, what is it to me or to
thee woman, since now I can help them. Never
more my hour to exercise miraculous powers comes,
for it has come,

648,1

5. his mother says unto the ministers i e those,
ministering, whatever he should say unto you, do.

6. And six stone waterpots existed there after the

641. I taw thet S(o. Litenllj, I didso hjfmgf natural powen ;
wherMB Ao., I had a miraemhtu pereepdUm qfihypontkm wndar ike
Fig-Wee hefitre FhOip ealUd thee; heooe &c., S21.

642. The third day, Acoording to the Literal Senae^ the third
day after what is recorded in the preoeding yene, hut ae I oonnder
the Sense intended to be ooQTeyed, ia, the third daj after what is
recorded in the 29th Teree of the preoeding ehwoter i henoe Ac, 821.

648. They haoe md wiue. literally, They have no wine;
whereas &o., They hone not mtfieimit wine; hence &e., 821.
648,1. See Matt, ii 16.
544. Bnt the mimuten had knawiedye. U^BaJty, AflMeom^

manner of the purifying of the Jews, being set, oon«
taining in firkins, two or three,

400

7. the Jesus says unto them, fill the waterpots
with water, and they filled them up to^brim,

8. then he says unto them, draw out now and bear
unto the governor of the feast. And the ministers
bore away.

9. Now when the ruler of the feast tasted the
water wine having been made, and had not known.

644 648,1

How it exists as wine. But the ministers had know-
ledge, those that had drawn the water, the governor

40«

of the feast ealls the bridegroom,

10. and says unto him, every man sets forth first
the good wine, and when they should have well
drunk the worse, thou hast kept the good wine, nntil

now.

640

11. the Jesus did this a beginning of the miracles
he performed, in Cana of the Galilee referred to, so

6I«

he made manifest his glory, and so his disciples be-
lieved on him,

12. after this, he went down to Capernaum^ he,
and his mother, and the brethren, and his disciples,

8S3

and there they continued not many days,

13. as near the passover of the Jews was ezistmgj
so the Jesus went up to Jerusalem,

14. and found in the temple those that sell oxen,
and sheep, and doves, and the changers of money
sitting,

15. and having made a scouj^, of small cords,
he drove out of the temple all. Both the sheep and
the oxen, and poured out the monies of the money
changers, and overthrew the tables,

406 660*"':

16. and said unto them that sell the doves, take

cf the matter ; whereae flee, A mere knooMfy^ ef He
oeJbmmrdfa&t ; henoe fto., 822,1.

646. TBinery man ^, See Bnle 821. The Diear rm k ytm m i m
intended to shew, that this pwaage is not intended to be nndflntood
in ite strict litenl Senee. Mem namaXdy eo aet.

646. Jeene did thie. See Bule 821. I see no Mtfon te te
Diearran^^ement hare, nnket it be to shew, that in pMteang
miryies, onr BaTioor did not aet bj his own powtr, b«tb^ poww
neeiTed from Gk>dL

660. That eeU the doeee. JA\mSij^That igketmsedst
ss &0., That oferforeales henee &e., 821.

J40

J Uxji^

freedom from guitt, he is not able to have entered
into the kingdom of the God,

6. that that has been bom of the flesh referred to

659 8S8.S

f e that which is proper to the nature of flesh, flesh is
i e to flesh belongs, but that that has been bom of

M9

the spirit referred to i e that which is proper to the

S1S,9

nature of spirit, spirit \^i e to spirit belongs,

7. Thou shouidst not have marvelled^ that I said
unto thee, it is necessary for you to have been bom
again i e to have received more than ye can obtain by
natural birth,

8. the wind where it listeth, blows, and thou

601

hearest the sound of it, yet thou hast not perceived.
How it Cometh, or how it goeth. So every one that
is bom by the spirit referred to exists, the ^ect is
perceived but not the mode of operation^

9. Nicodemus answered, and said unto him, how
is it possible for these things to have happened i e
for such effects to have existence,

10. Jesus answered, and said unto him, thou the
6«4 im,%

i e a master of the Israel referred to art, and these
things i e the existence of such effects thou under-
standest not.

11. Verily verily I say unto thee, that which we
have known to exist, we speak of, and which we have

AM

seen in existence, we testify, yet ye receive not our
testimony,

12. if the earthly ^ects I told you concerning
spiritual matters, even ye do not believe, how if I
should have told you the heavenly, shall ye be-
lieve,

561. Thou hearesi. The Literal Qenae of thiB would imply, that
whenerer the Wind blew, the sound of it neoesiarilj was heard ;
such not being the case, it beinff only oommonlj heard, is the oc-
casion of the Di$arrangement. See Rule 321.

564. The master of the Israel, I conceiTe that Literally, A

'"'nHer ofltrael^ means. One that ^cientl^ diteharges the duty of

" ^^«t. The matter of Israel^ means. One that holds the

'*"— #^r. In like manner, The Prophet,

— ^}t{ im-

13. as no one hath a8cenu«>w

so as for man to have any knowledge of such things,
but he that came down from the heaven, the Son of
the man i e him of the human race thai is the
Son,

608

1 4. yet as Moses on account of an ^ect not natural
lifted up the serpent, in the wilderness. So it be-

hoves the Son of the man i e him of the human race

••493

that is the Son to have been lifted up for the same
end,

15. in order that every one that believes on him
should have life eternal.

16. For so the God loved the world, that he gave
the Son that is only begotten, in order that every one

«71

that believeth on him should not perish, but have
life eternal.

17. For the Gk>d sent not the Son, into the world,
in order that he should condemn the world, but in
order that the world should have been saved by
means of him,

18. he that believeth on him, is not condemned, b
that believes not. Even now he has been condemne
because he has not believed on the name of the or
begotten Son of the God.

SS2,9

19. And this the condemnation is, that the U

»78

requisite for belief has come unto the world, but

men loved more the darkness they were in thai

674

light. Because evil their deeds were existing.

•••• 676'*

20. Because every one that doeth evil thinf
light hates, and comes not to the light, in ordc
his deeds should not have been reproved.

U ; whereas &c.. For the ohjeet qfohtainimg a, similar effk
Ac., 822,1.

570. Se gave ife. Not absolmtefy ; which is the Idftf
whereas ftc. Me permitted him to msii man for a time ;
821.

571. In order thai every one that believeth on him
perish. Literally, In order that out of the numbers thai
believe on him a few might be saved ; whereas &c., '
that beUeveth on him should perish ; hence &c., 821.

578. That the liaht has come unto the world. L

JOHN IV.

149

21. Bat he that doeth the truth i e what he believes

674

to be truthf comes to the light, in order that his deeds

677* •••

should have be^i manifested, that in God, they exist

• ••••9 ■••••••••

having been done,

22. after these things, the Jesus came, and his
disciples, into the Judea land, and there he tarried
with them, and was baptizing.

28. And the John was existing also baptizing, in
Enon, near to the Salim referred to, for much water
was there, and they were coming and being bap-

• • • ••

tized.

24. For not yet having been cast into the prison
that soon after he occupied John was existing.

25. Then a question arose between the disciples
that are of John, with a Jew, concerning purify-
ing,

26. and they came unto the John, and ^d unto
him. Rabbi, he who was existing with thee, beyond
the Jordan, to whom thou hast borne witness,
beholdj this man baptizes, and all men come unto
him,

27. John answered and said, a man is not able to
receive not even one thing perhaps /or the instruction
of man. Should it not exist its having been given
unto him, from the heaven,

A78 579

28. yourselves ye bear witness to me, that I said,
I the Christ am not, but that having been sent before
that man I am,

29. he that hath the i e her that is a bride, a

Sli,9

brid^room is. But the friend of the bridegroom

675. DoMevU. litenSly, J)oeth angftJUng that it efril ; ithere-
as Ac., Who doeth habitually what is evil; hence Ac., 821.

577. They exist. Am a whole, not wi^out at^ exception ; hence
the Irregular Oovemment here. See Rule 882.

578. Bear wUnesa to me. Literally, To me; whereas &c., In
rt^oHom tome; hence &o., 821.

579. That I said, Literallj, Uttered the exact words following ;
^lereas &c., Words to that effect ; hence &o., 821.

682. It behoveth that man to increase. Not absolutely, which is
the Literal Sense ; but, In the estimation ^f man; hence &c., 321.

584. No one receieeth. The Disarrangement here is intended to
shew, that this is not intended to be understood Literally; abso-
lately. No one, but, comparatiyely, No one ; hence &c., 321.

586. Whom the God sent. Literally, AU men are sent by God
to discharge their respective duties; whereas Ac., Whom God has
sent on a speddl mission; hence &/ii.,%21.

688. The Father loveth the son. UX/en21j, The Father loveth M

8SS

that had stood by, or heard of him with joy, rqoiceth
on account of the voice of the bridegroom. And
this the joy that is mine has been fulfilled,

30. it behoveth that man to increase. And me to
be decreased,

31 . he that from above cometh, above all, exists,
he that exists of the earth, of the earth, exists, and

498

of the earth, he speaks, he that cometh from the
heaven, above all, exists,

32. what he hath seen and heard, this he testi-

684

fieth, yet no one receiveth his testimony,

33. he that received his testimony, he affixed his

sn,s

mark, that in his estimation the God true is.

686

34. / say God. For he whom the Grod sent, the ,
words of the Gk>d he speaks. For not by measure
in respect of truth, he gives,

688

35. the Father loveth the son, and all things he
hath given into his hand,

36. he that believeth on the son, hath life eternal.
But he that believeth not the son, shall not in this

600 601

Itfe see life eternal, for the wrath of the God abideth

on him here.

Chapter IV.

1. Now when the Lord knew, that the Pharisees

609 SSS

heard, that Jesus makes and baptizes more disciples,
than John baptized,

2. though Jesus himself was not baptizing, but
his disciples,

3. he left the Judea referred to, and departed
again into the Galilee referred to.

men; whereas Ac, 2^ Fatther loveth the son in a particular man-
ner; henoe &c., 822,1.

590. He shall not see life, for the wrath of God abideth on him.
This Text is sadly perrerted. It is not said, He that believeth hath
life, bui he that believeth not shall not have life, which is the natural
and unmistakable way of expressing the Sense commonly asserted
to be here expressed ; but it is ShaUnot see life, that is, As Man he
shall not see, that any creature has life after it has died, for or
because of the wrath q/ God ; Man^s ignorance that his life does not
terminate in the grave, abideth on, that is, continues with him. How
these truths can be more naturally and unmistakably expressed than
they are by the words here employed, I will Icaye others to point
out.

591. For the wrath of the God abideth on him. Literally, For
ever ; whereas &c., 8o long as he disbelieves ; hence &o., 322,1.

592. That Jesus makes ^c. This Literally means. That Jesus
personally did what is stated; whereas &c., That more embraced
his doctrine ; henoe &c., 821.

160

JOHN IV.

4. Now it was necessary for him to go through
the Samaria rrferred to.

5. Then he cometh to a city of the Samaria
referred to being called Sycfaar, near to the parcel

SOS

of ground^ which Jacob gave to the Joseph his son.

6. And a well of the Jacob referred to was exist-
ing there. Now the Jesus haying been wearied with
the journey^ was sitting on this account on the well,
hour about six was,

7. a woman comes firom the Samaria referred to to

604 406

have drawn water, the Jesus says unto her, give me
to have drunk.

8. Now his disciples had gone into the city, in
order that they should have bought food.

9. Then the woman that is a Samaritan says unto
him, how is it that thou a Jew existing, of me, askest
to have drunk, a woman of Samaria existing. For
Jews have no dealings with Samaritans,

10. Jesus answered, and said unto her, if thou had
known the gift of the God, and who that sayest to

>• •»«•• •••••!

thee it is, give me to have drunk, thou probably had
asked him, and he probably had given to thee living
water,

11. she says unto him, sir, not even a pitcher

S9I,S

thou hast, and the well deep is. Then whence hast
thou the water that is living i e the UnAng water,

12. Thou greater art not than our father Jacob,
who gave us the weU, and he, of it, drank, and his
sons, and his cattle,

13. Jesus answered, and said unto her, every one
that drinks of this water, shall thirst again.

6d3. Which Jacob gaw. Litonllj, F^rmmaU^ did what is
MtaUd; whereas &o., Frohabhf, left him to posccct after hii deaths
hence Ac., 821.

594. To have drown. In Qnek^ To draw, means» a perfbrming
of the act of drawing, but this was not the woman's object in coming,
her otgect in coming being to complete the act; hence To have
drawn the water^ and henoe the occasion of the Jbrm ofSxpreseion
here.

596. Now his disciples had gone imto the city. Literally, AU
had done so; whereas &c.. All were absent with the general object
qf doing what is stated ; hence Ac., 822,1.

596. Should haice bought. Literally, Should he purchasers s
whereas &o., Should obtain food ; hence &c., 821.

601. CaU thy husband. Literally, The married woman is pos-
sessed by and therefore cannot herse^ possess a hnubastd^ and hence,

14. But whosoever should have drunk of the
water, which I will give him, shall not thirst unto
the ever, for the water which I will give \sam, a
well of water springing up unto life eternal shall
be in him,

406

15. the woman says unto him, sir, give to me this
the water you have specified^ in order that I do not
thirst, neither do pass over hither to draw,

601

16. he says unto her, go, call thy husband, and
come hither,

17. the woman answered and said unto him, I

406

have not a husband, the Jesus says unto her.

- aos

Rightly thou said, that I have not a husband.

6m

18. For thou hast had five husbands, and now

601^ "^

whom thou hast, thy husband exists not, this thing
true thou hast said,

406

19. the woman says unto him, sir, I perceiTC, that
a prophet thou art,

20. our fathers, in this mountain, worshipped, but

•SM,*

ye say, that in Jerusalem, the place it is, where it is
necessary to worship,

406

21. the Jesus says unto her, believe me woman,
that an hour cometh, when neither in this moun-
tain, nor in Jerusalem, ye shall worship the Cather,

22. ye worship, what ye have not known, we wor-
ship, what we have known, for the salvatiosi of the
Jews that is promised does exist,

23. but an hour cometh, and now exists, whea

604

the true worshippers shall worship the father, in
spirit and in truth. For verily the Father seeketh
for those that worship him such qualities.

The man of you here is J>isarranged^ othsrwise it would have im-
plied. That our Blessed Lord had not referred to her husbamd^ hmt to
some man with whom she had an improper connexion.

602. I have not a husband. Literally, I have no eomtesriom
with a man ; whereas &c., I have no proper connexiom with a masst
hence &c., 821.

608. Where it is necessary ^c. Literally, To worship at ofi
times; whereas &o., To worship at the appointed stated H m ee g
hence &o., 821.

604. When the true worshippers shall worship the JMhar.
laterally. Shall perfectly effect what is stated; whereas dee., ShaU
tend to effect that end ; hence &C., 822,1.

. 605. For the Father seeketh for those that worship kirn smdk>
quaUties. Literally, F6r the Father seeketh suck Uke wortkippenf
whereas &c. as in the Paraphrase s hence itc^ 821.

JOHN IV.

161

000

24. a spirit the Qod ii, and it is necessary for
those that warship him, in spirit and truth to
worship,

55. the woman says unto him, I have knowledge,
that Messias, he that is called Christ oometh. When
he should have come, that man will tell us all
things,

400 919,9

56. the Jesus says unto her, I that speak to thee
he,

27. and on this, his disciples came, and were won-
dering, that with a woman, he was talking, not one
however said, what seekest thou, or why talkest thou
with her.

490

28. Then the woman left her water pot, and went
into the city, and says to the men,

29. oome, behold a man, who told me, all things

S99»9

which I did, whether this man the Christ is,

80. they went out of the city, and were coming
nntohim,

81. and in the meanwhile, they were praying him,
the disciples saying, master, eat.

404 S90

82. But the Jesus said unto them, I have food
to have eaten, which ye have not known of.

88. Then the disciples said unto one another. No
one brought him to have eaten,

400 999,9

84. the Jesus says unto them, mine meat is t e
becomes, in order that I shall do the will of him that

000

sent me, and should have finished his work,

85. no f e not finish ye say, for yet four months

OlO

there exists, and the harvest comes. Behold I say
unto you, lift up your eyes, and look on the fields,
for white they exist to harvest now.

Oil

86. he that reapeth receiveth wages, even gathereth

606. A JSpmi ike God, Let it be pwtieiiUrly noted, that the
Verb, Xr, u not erpreMed, the omission appears to me to be eqaiTa-
bnt to njing, I do mot Hate what €hd actualiy u^btttin relation
im ike emhjeei mow heimg ooneidered^ He will aot with man^ m a mam-
nor that a epirit aete.

Wl, It ie AMseMory. According to the Literal Sense, Ood mt^
mot ho wonhipped^ mnleee in tpirit and truths which is not true ; the
Sense intended to be conveyed is, l%tt to worsJUp Chd aeeeptablg^
wtam mnet worship him in epirit and in truth ; hence &c., S21.

4K)9. Mie work. Literally, The work that he doee ; wheraas &c.,
T%e work that ho appoitUi me to do : henoe &o., SSl.

firuit, unto life eternal, in order that he that soweth
equally should rejoice, with him that reapeth.

399,9

87. For in this matter, the saying that is true it is,

999,9

that one that soweth it is, and another that reapeth,

88. I sent you to reap, what ye have not laboured
at, others have laboured, and ye, into their labour,
have entered.

019

89. And of that city, many of the Samaritans
believed on him, on account of the saying of the
woman, witnessing, that he told me, all things which
I did.

400

40. So when the Samaritans came to him, they
were beseeching him to have tarried with them, and

SS3

he abode there two days,

41. and more by many believed on account of his
word.

490

42. And said to the woman, no longer on account
of thy saying, we believe. For we ourselves have
heard and known, that this man verily the Saviour

S99,9

of the world, the Christ is.

43. Now after the two days, he departed thence
into the Oalilee referred to.

4A. For he Jesus testified, that a prophet, in the

OlS

his own country, hath not honor.

45. And when he came into the Oalilee referred

400

to, the Galileans received him, all things having
been seeing, whatsoever he did at Jerusalem, at the
feast. For even they went unto the feast.

46. Then he came again into Cana of the Galilee
referred to. Where he made the water wine, and

999,9

a certain nobleman there was of whom the son was
sick at Capernaum,

47. this man having heard that Jesus comes out

610. 2%# harpeet eomee, LiteraOy, Aetiedff arrioee,' whereas
&c., leptueivefy reaUoed ; hence &c., 822,1.

611. Se reeeioeth wttgee. This paeeage is Metaphorical, the real
Sense being, Rie eervioe ie accepted Sy €hd ; hence Ac., 821.

612. Man^ of the Samaritane believiBd on him. Literally,
Many oat of the Samariiane in that eity believed on hkn ; whereas
&c.. Many of that eiiy thongh they were Samaritane heUeoed on
him; hence &c., 821.

613. Hath not honor. Literally, Sath no honor ; whereas &c.,
HtUh not the meaewre of honor doe ; hence &c., 321.

152

JOHN V.

of the Judea referred to, into the GtJilee referred to,
he went unto him^ and was beseeching, in order

^ 616

that he should have come down and healed his son
that required healing. For he was about to die.

48. Then the Jesus said unto him, except signs
and wonders ye should have seen, ye would not have
believed,

496

49. the nobleman says unto him. Sir, come down

before to have died my child happens,

496

50. the Jesus says unto him, go thy way, thy son

616 •

lives, the man believed the word, which the Jesus

4fl6 ^ ^ ^

said unto him, and was going his way.
^ ^ 617

51. And as he was going his way, his servants met

616

him, saying, assuredly thy boy lives.

52. Then he enquired that hour, in which, better

he became. And they said unto him, that yesterday^s

610

hour seven, the fever left him.

53. So the father knew that in that the hour it

406 616

was, in which, the Jesus said unto him, thy son
lives, and he believed, he and the whole of his
house.

54. And this again, a second miracle, the Jesus
did, having come out of the Judea referred to, into
the Galilee referred to*

Chapter V.

1. After these things, a feast of the Jews there
was, and Jesus went up to Jerusalem.

2. Now there exists at the Jerusalem referred to,

on account of the sheep, a pool that is called in the

618
Hebrew tongue Bethesda, having five porches,

3. in these, a multitude of impotent folk was
laying, blind, halt, withered.

615. Hit son. The oooasion of the JDitarranfement here, is to
shew, That the nobleman had more than one eon; nenoe &c., 321.

616. Tlw eon Uvee. Literally, It may he in heaioen; whoeas &c.,
Jm reetricted to live in thie world ; henoe &c., 322,1.

617. Sie servants met him. Literally, AU of them did so ;
whereas &c., 3ien that were servants to kirn did so; henoe &c.,
822,1.

618. Saving Jive porches. Literally, On that account U is called
Bethesda; whereas Ac., It was called Bethesda^ and it had five
porches ; henoe &c., 821.

620. The Jesus having seen this man lying. Literally, This
lyings whereas &o., This man; henoe &a, 821.

621. 7%at he has much now time. Literally, Thai h& haspos-

4 and 5. And a certain man was existing there,
thirty-eight years being in the sickness,

6«0

6. the Jesus having seen this man lying, and

having known, that he has much now i e present

»o -

time to live, he says unto him, desiieth thou whole

to have become,

496 a»

7. the sick man answered him. Sir, I have not a

man, in order that when the water should have been

troubled, he should have put me, into the pool.

62s

And on account of which, come I to this, that
another, before me, steps down,

406

8. the Jesus says unto him, rise, take up thy bed
and walk,

9. and immediately whole the man became, and
took up his bed, and was walking. But a Sabbath
was existing on that the day referred to.

10. Therefore the Jews said unto him that had

been cured, a Sabbath it is, it is not lawful for thee

to have carried the bed as thou hast done.

11 . But he who answered them scid, he that made me

496
whole, that man said to me, take up thy bed, and walk,

SIO

12. they asked him, who is the man, that said
unto thee, take up and walk.

13. But he that was healed, had not knowledge,

6S5

who it exists. For the Jesus escaped observation by

a multitude existing in the place,

.496

14. after these things, Jesus findeth him, in the

temple, and said unto him, behold, whole thou hast

become. No more sin, in order that no worse thing

637
should have befallen thee,

15. the man departed, and told the Jews, that

3»,»

Jesus that made him whole it is.

session of it; whereas &c., That Ood has so appouML its bflooe
&c., 321.

622. I have not a man. Literally, I do not pMeeu a
whereas &o.. No man assists me ; henoe &o., 821.

628. Come I. Literally, this would imply. Am mhsolmt9
of the man toward the end stated: whereas Ac, HUa m
position was forced upon him ; henoe Ac., 821.

625. The Jesus escaped. Literally, Aetintfyf p rn rm e d ikt mid
specifieds whereas &o.. He was aoeidentally kid hy m muiH k ii $
being in {he place; henoe &o., 822,1.

627. In order that no worse thing should AoM h^kOm
Literal^, This is confined to hodOy affUetiousi wbtKtm As. I
oeiye, Mas referenee to A nm hil a ti on ; nenoe Ao., dXL

JOHN V.

153

16. and on account of this^ the Jews were per-
secuting the Jesus, that these things he was doing

on a Sabbath.

494

17. But the Jena answered them, my flEither, even

until now, worketh, yet do I work.

18. Therefore on account of this. More the Jews

<••

were seeking him to have killed, that not only he
619

was breaking the sabbath, but also called father his

"Cao

own the GK)d, making like i e to the level 0/ himself
the Ck)d.

19. Then he answered, and said unto them, why

are ffe diiplea$ed at what I have said. Verily verily

I say onto you, the son is not able to do of himself

any thing soever. Not a thing he would see the

081

fiither personally doing. For whatsoever that Being
would effect, these things indeed the son in such
xnanner doth effect.

818

20. For the Father loveth the son, and all things

-ass

lae (sheweth to num by him, which he himself doeth

8S4

hr num, and greater than these things that he hath

Oss

'^heum he will shew by him works, in order that ye
Should marvel.

e29. CalUdfaiksr kit own, LiteraUj, AU men are enHiUd to
^dio tkie in a certain eenee: whereaB &0., He elaimed him to be his
,^4giksr in a tpeoial mannen henoe &0., 821.

680. Making Ukehimeetf the God. UtenHy, JEjgrectinff what ie
^eiaied g whereaa &c.. So repreeeniing it to he s hotoe Ac., S21. The
wngimiflnt here aooordtof to the BeoeiTed Tranalation is Singular.
▼ene 18 we are tangnt equality, and in the following Tenee we
taught of Tarious powers giyen bj one that is equal to him that
hiaequaL

6ai. Doing. Obeerre, it ia not here^ Do, hut, Dota^ ; hence the
MWDhrase.

088. By Tiim, I do not understand the BeoeiTed Translation,
ekeweih Urn aU tUnge that himeelf doeth^ and he will ehew him
worhe than iheee,

684. Bfr a» the father raiteth the dead. lAtenHj, £g the eame
inherent powers whereas &o. I oonoeiTe restricted, To the eame
Mippareni manner; hence See., 822,1.

685. J^ not even the Father condemne any one, Litenllj, l%e
.^Jlaiher esereitee no power qf condemnation ; whereas fto. restricted,

fb the con d emn ati on ofaieg one, whom the Son qniekenes hence Ac,
828,1.

^6. He hathgicen everg power of judgment to the Son. Liter-
aUj, AU at regardt jwaa^t^ ; whereas &c., AU at regardt ^[naUtg,
thai IB, Boerg power connected with U; hence Ac., 821.

687. ia order that aU men thonld honor the SoWt judgment.
JAUnOj, That mnioertal honor thonld he paid to him ; whereas &o..
That aU c o nne cte d with the judgment thonld regard itjutt ; hence
&e.,8224.

When Gh>d ia pleased to giTc an ImperatiTe, Direct, Unqualified
command, such aa, JnUm thaU not take the Name of the Lord thg
Ood in vain, man's only duty is, to yield obedience to it ; but when
Ahnight^ God is pleased to gire a command to man with restric-
tioiia ana limitattima, then, in many cases, an ezaot obedience to the
command, without attention to the limitation, restriction he would
iwult in the fiolatkm of Almighty Gh>d*s intention in the appoint-

21. For as the Father raiseth the dead, and
qnickens. So also the Son, whom he wills, he
quickens.

22. / say whom he wills. For not even the father

OSS ^

condemns any one that he quickens, since he hath

given every power 0/ judgment to the son,
(J37

23. in order that all men should honor the Son's

judgment. As they should honor the Other's, he
that does not honor the son's, does not honor the
father's that sent him.

24. Verily verily I say unto you, that he that
heareth my declaration, and beUeveth him that sent
me, hath life eternal, and nnto condemnation, he
comes not, but hath passed from the death incurred
by Adam, into the life that is eternal.

25. Verily verily I say unto you, that an hour
comes, yea now exists, that the dead shall hear the

6S9

voice of the son of the God, and they that heu^

shall live.

641

26. / say, shall Uve. For as the Father hath life

^' 641

to dispense, in himself. So also he gave to the son
life to have to dispense, in himself,

ment of the command; and in the Passage we are considering
shall we without doubt err, if we regard what is stated as a com-
mand to yield honor of every description to the Son, eren as we
should to the Father; to ascribe to the Son the honor of creating
the power that judges, equally as we ascribe that honor to the Father;
since how oft does the son himself say. lamnot able to do </«^-
telfang thing. The command is, Becaute Ood hath given aUjudg*
ment to the Son, men thonld honor the Son at theg thonld honor the
lixther. The reason why man is so to act being assigned ; man is
only required by Almighty God to place in the commuid those
points uat the reason assigned justly embraces ; hence because Ood
nas giyen all judgment to uie Son, it would not be just to state, that
the honor of creating the power of judgment should be assicned to
the Son equally as to the Father, and indeed I think it will be yery
difficult to shew, Uiat man can justly be regarded as commanded
more, in being taught. That Chd hat given an judgment to the Son,
in order that aU men thould honor the Son at theg thonld honor the
Father, than that they should receiye with an equal reyerence and
obedience the commands of the Son, as they should the commands
of the Father; hence the Paraphrase. Alnughty Gk>d miffhthaye
left out the words. In order thai, hoi. He has not. Almighty God
might haye written. For not even the Father, hejudget no one, hut
aU judgment it the Son*t. Verilg verilg aU men thould honor the
Son, even at theg thould honor the Father, but, He has not. Who
chafes Qod foolishly. He that created man*t mind, hath he not
u nderttandino 7

639. He that heareth. Not Literally, HeareU^; but, That
recetveth; hence &c., 321.

640. I%at the dead thaU hear. Literally, That pertont while
dead ; whereas &c., That pertont who are temporaUg dead ; hence
Ac., 322,1.

641. Ibr at the father hath liflt. Uternllj, Bg the tame intrintic
nowers whereas Ac I oonceiye, In ike eame apparent manners
oence Ac, S22|l.

154

JOHN V.

•41

27. also he gave authority to him even condem-
nation to execate, because a son of man he
exists.

28. Marvel not at this, for an hour comes, in

408

which, all that are in the graves shall hear his
voice,

29. and come forth, they that did the good their
light painted out, unto a resurrection of life, they

648

that pursued the evil their light forbad, unto a re-
surrection of condemnation,

044

30. I am not able to do of mjrself anything. As
I hear, I judge, so the judgment that I deliver
just exists, that I seek not the will that I may have,
but the will of him that sent me,

045

31. if I bear witness for the will of myself, my

witness true is not,

ssi,s

32. another that beareth witness for me there is.

and I have known, that true the witness is, which he
witnesseth for me,

33. ye have sent unto John, and he has borne
witness to the truth of what I say.

640

34. But I, not from man, receive the witness that
proves the truth of what I say, but these things I say,
in order that ye should have been saved.

648. That did the good. Thai did the evU, UtenUj, Did otUy
the good or evil referred to ; whereas &o., Theg that habUmallg live
in accordance to either couree; henoe &c., 821.

The Article being expressed both before the words good and evil,
marks restriction, See Kule 841, which I consider the context points
oat to be that expressed in the Paraphrase.

644. I am not able. Literally, It ie impoetible for metodo eo;
whereas &c., In righthf dieehargimg mg dutg I am not able to doit;
henoe &c., 821.

646. If I bear witnete ife. To explain the Beoeived Translation,
is, at all events, difficult. If our Sayionr was not bearing witness
concerning himself^ concerning whom was he bearing witness ? and
wfaj was his witness not true, because it had relation to himself? In
support of my Paraphrase, let it be noted, that this Terse is preceded
and succeeded by Minor Stops, thus marking its connection with the
preceding and succeeding rerses.

646. J3ut /, not from man, receive. The BeoeiTed Translation,
But I receive not testimony from man, does not well accord with
Verse 86, / have greater witness than that of John. The occasion
of this error being inattention to the expression of the Article before
the word Translated, Witness, in Verse 34, which is the justification
for my Paraphrase ; in accordance to which, what is here asserted is
in harmony with what is stated in Verse 86. Literally, But not from
man I receive witness, means, Man does not attest that which wit-
nesses to me ; whereas &c., l^hat which witnesseth to me, is not de-
pendent on the attestation of man; hence &c., 821.

647. Whichthe Father hath given to me. lAtmHj, An absoluU
gift ; whereas &c., Empowered me to do; hence &c, 321.

6i6. Bears witness. Literally, Evety work does so; whereas
&c., As a whole they do so ; hence Ac., 882.

35. that man the light that is burned yet sfai
was. And ye thought fit to have rejoiced finr a
season, in his light.

36. But I have the witness thai proves the truth of
what I say, greater than the John's. For the works
which the fiiiiher hath given to me, in order that I
should have finished them, they, the works which I

648 640

do, bears witness for me, that the father hath sent
me,

37. though that father that sent me has borne

witness for me, neither at any time have ye heard

6s«

f e regarded his voice i e declarations, nor that which

is seen of him i e his miracles have ye beheld

6S«

attention,

38. and ye have not his word, in you abiding, far
whom he sent, that man it is in this daim, ye do not
believe,

39. search the scriptures, for ye think by them
life eternal to have, and those that bear witness for
me are they,

40. yet do ye not desire to have come unto me,

6ftl

in order that ye should have life,

41. / say ye should have, for I receive not glory
firom man's acceptance or refection of me.

649. Hath sent me. Th« works do not Literally prore, Thath€
was sent, but they do proTC, That he had the Almighty^ s approhsh
turn and sanettou; hence Sm., 821.

650. Ye have neither heard, nor beheld, and have not the Word
^. To support the BeceiTed Translation of these passages, it is
necessary to assign a oanse for each of the three DisarrangemmUe^ as
well as K>r the Omission of the Artide before the words, Fbtos and
Extemcd appearance, not forgetting that the Artide is e xpi c sa o d
before. The word of him, all of which circomstances are neceasaiy for
the due oonrerance of the Sense expressed in my Paraphrase. Tbe
Article should be omitted before the word. Voice, to shew that the
immediate speaking of the Almighty is not here referred to, and the
passage should be Disarranged, to shew that the reference is not to
Literal hearing, but to attentive and reoeptiye hearing ; henoe^&c,
821. For the same reason as abore, the Artide should be omitted
before. External appearamce, and the Arrangement should be /ms*
gular; hence &c., 821. But in the third dause, T%e word of hjm^
hayinff relation to the actual word or command of God, the Article
should not be, and is not, Omitted, but the Arrangement should be
Irregular, as otherwise the Literal Sense would be shewn to be
intended to be oonreyed, which is. That they did not possess ike
word of Ood abiding with them; whereas Ac., That though pos-
sessing it, their refection qf it, deprived them of the advantages qf
it; hence Ac., 821.

651. Te should have Itfe. Literally, lAfe here; whespoas &e.,
lAfe heret^fter s hence &c., 821.

652. I receive not. ILtsnSlj, I reject glory from mam $ whereat
&c. that expressed in the Parapnrase ; hence ka,, 821.

JOHN VL

166

42. but I have known you, that ye have not the
OSS -

love of the Gkxl, among youraelves,

43. I have come in the name of my father^ and ye

0ftS.l

receive not me, if another should come in the name

that is his own, ye will receive that manj

055

44. how are ye able to have believed, receiving
050

glory from one another, yet ye seek not the glory

• ••••••• 'ffgy ••• ..a......

that is from the only,

46. do not think, that I will accuse you, to the
father, Moses that accuseth you to the Father, it is,
in whom, ye have trusted.

46. / say Moses, for if ye were believing Moses,
ye would have believed probably me For concern-
ing me, that man wrote.

069

47. But if ye believe not the writings of that man,

000

how do ye believe the my declarations that they
relate to me,

Chapter VI.

1. after these things, the Jesus went over the sea
of the Gkdilee of the Tiberias r^erred to.

490

2. And a great multitude was following him, be-
cause they were seeing the miracles, which he was
doing on them that were diseased.

8. And Jesus went up into the mountain in that
place, and there was sitting with his disciples.

4. And the passover that is a feast of the Jews
was existing near.

6. Then the Jesus having lifted up the eyes and

SS3 490

seen, that a great company comes unto him, he

says unto Philip, whence should we have bought

oos
bread, in order that these should have eaten.

658. Fe have not the love of the God. Literally, Ood dooi not
€MbU locefor if on ; whereas &o., Ye do notpoeeeee a love for Ood ;
liflnoe fto.y 321.

668,1. ^ another come. Literally, Another pereon ; wherras
Ac., Another (tttempt be made, as for example. If inetead of coming
in mgf Father' 9 name, I had come in my own ncme; henoe &c.,
822,1.

664. Te will receive that man. Literally, Personally ; whereas
Ac., Sat relation to the instruction he conveys; henoe &c., 821.

655. Are ye ahle. Literally, It is ahsolntely impossible for you ;
ti^iereas Ao., It is not possible to do so, whUe ye conHnue acUny as
it described; henoe Ac., 321.

666. Meoeiviny glory. Literally, Meeeivimg in cmy manmer, and
so in some oases not hlameably ; whereas Ac. confined to, Secehiny
Has of a superior authority to any other; henoe Ac., 321.

667. Te seek not. Literally, Teinno way eeek it: whofeas Ao.,

490

6. Now this he said, proving him. For he himself
had knowledge, what he was about to do,

490

7. Philip answered him, bread of two hundred
pence is not sufficient for them, in order that each
a little should have taken,

8. one, of his disciples, Andrew, the brother of

• • • ............4

Simon Peter says unto him,

9. a lad exists here, who has five barley loaves, and
two small fishes, but these, what exists among so
many,

10. the Jesus said, make the men to have sat
down. Now much grass was existing in the place.
So the men sat down in number nearly five thousand.

11. And the Jesus took the loaves, and having
given thanks, he distributed to them that sit down.
Likewise also of the fishes, as much as they were
desiring.

12. And when they were filled, he says unto his
disciples, gather up fragments that remained, in
order that not any thing should have destruction.

13. Therefore they gathered together and filled

SS3

twelve baskets of fragments, of the five loaves of the
barley specified, which remained to them that had
eaten.

510

14. Then the men having seen, what miracles the
Jesus did, said, surely this man truly the prophet
that comes into the world is.

15. And Jesus having perceived, that they were
about to take and force him, in order that they
should have made a king, he departed again into the
mountain in that place see v. 3, himself alone.

Ye do not seek it more than any other glory ; henoe Ac., 321. I
griere to read the Translation, Tliai comethfrom Ood only.

659. Te believe not. Literally, Any of his writings; whereas
Ac. to be restricted to, Those of them that relate tome; henoe Ac,
321.

The word, That, is Disarranged. See 516.

660. Sow do ye believe the my declarations. Literally, All of
them ; whereas Ac., Those referred to in the Context ; hence Ac.,
821.

662. That these should have eaten. Literally, I%ese m par-
ticular ; whereas Ac, That such numbers ; hence Ac., 321.

663. Bread of two hundred pence. Not made of pence, which is
the Literal Sense, but worth two hundred pence ; hence Ac., 321.

664. Is not sufficient. LitOTally, It is not possible to extend the
quantity to them: whereas Occ., It cannot be done by natural meamss
henoe Ao., 822^.

166

JOHN VI.

16. And as evening came, hii disciples went down
unto the sea,

17. and having entered into the ship, they were
going over the sea, towards Capemaom, and dark-
ness now had come, but not jet onto the Jesus had
come.

18. And the sea by a great wind blowing was
rising.

19. And having been rowing about furlongs
twenty-five or thirty, they see the Jesus walking on
the sea, and near the ship in which they were, coming

towards it, and they were afraid.

20. But the JesuB says unto them, I exist i e have
Itfe, Be not afraid.

21. Then they were desiring to have received him,
into the ship in which they were, and immediately
the ship was at the land, unto which, they were going
the next day,

22. the people that had stood on the other side of

the sea having beheld, that boat none there was

not existing there except one, and that the Jesus went

not with his disciples, into the ship, but alone his
""Me

disciples went,

23. yet there came ships fi^m the Tiberias, near

the place. Where they eat the bread after the

Lord's having given thanks.

sn,s

24. So when the people saw, that Jesus exists not

""971

there, neither his disciples, they entered into the

ships that brought them, and came unto Capernaum,

seeking the Jesus,

665. Evening came. Literally, AetweUf approaeheds whereas
&c., Ptutiveljf arrived; henoe &c., 822,1.

666. The eea hy a great wind hloufing woe riting, laterallj,
Woe aciivelg doing what ie etated ; whereas Ac Pamoe, Woe made
to rieei henoe &c., 822,1.

667. The Jeeue went not wUh hie diedplee, Literallj, Did not
immediaielg cuxompang them ; whereas &0., Did not etier into the
same ship as the duciplee did; henoe &c., 821.

668. But alone hie dieeiplee went. Literallj, That no one hut
hie dieeiplee were in ike ehip; whereas flea, TluU Jeeue did not oc-
oompang hie dieeiplee; henoe &o., 821.

^1. Theg entered. Had the Arrangement been BeguhiTf the
Sense oonTeyed woxild hare been, I%e dueiplee t h em ee Uie eiUered
into the ehipe ; henoe Ao., 821.

672. Shall gioegou. Literally, Ton in partieulat; whereas &c.
Chneral^ To such ae accept me ; henoe &o. 821.

673. 2%e God eealed thie. Not, Thie life^ or bread, otherwise
the Pronoun would have been expressed in the Feminine Qeoder. '

26. and having found him, on the other side of
the sea, they said unto him, BAbbi^ when hither hast
thou come,

406

26. the Jesus answered them, and said. Verily
verily I say unto you, ye seek me, not because ye
saw signs, but because ye eat of the loaves and were
filled,

27. work not for the meat that is perished, but
work for the meat that endureth unto life eternal,
which meat the son of the man t e him of the kumam
race that is the son, shall give you. / say the son.
For the &ther of him the God sealed this man to this
end.

28. Then they said unto him, what work should
we do, in order that we should work the works of
the Qoi that endure unto eternal ttfe,

29. the Jesus answered, and said unto them, this

SS2,9 074

unn'k the work of the Gk>d is, in order that ye should

976

believe, on whom, that Being sent.

30. Then they said unto him. Then why doeat
thou a sign, in order that we should have seen and
believed thee, why dost thou work,

977

81. our fathers eat the manna in the wilderness.
As it exists, having been written, he gave bread firom
the heaven to them to have eaten.

32. Then the Jesus said unto them. Verily verily

I say unto you, Moses gave not unto you the bread

of the heaven t e that that ensures to man life eternal,
on flei

but my father gives unto you the bread of the heaven
that is true.

The Diearrangementf I oonoetre, pomts out the Sense to be Meta^
phorieal. See Bule 821.

674. Tkie work the work of tke God ie. Man with the powera
that Gk>d hath giTen him cannot effect it. Man therefore is oompeDed
to look to Gk>d alone, to point out that which he will aoo^t for thia
end } and this we are hero told is so ordered by Gt>d, in order that
we dionld beliere on him whom he should send.

675. That Being sent, Literallj, On M hie meeeengerei where-
as &o., C^ Jeeue; hence fto., 821.

677. Eat the manna. Literally, Thoee of whom theg were tiit-
mediateUf hom^ did what ie etated; whereas it was some of their
forefathers that did so ; henoe &0., 821.

681* The bread. Observe the Article is expressed, it is not.
Bread firom the heaven, but, 7%e bread firom the heaven; henoe the
Paraphrase.

682. But mg father givee. Literally, AetuaUg givee ; whereas
&c., He ofere it; henoe &&, 822^.

JOHN VI.

167

SS1,S

88. for the bread of the Gk>d t e that that ensures
to num Ufe eternal he that cometh down from the
heaven is^ and that giveth life to the world.

84. Then they said nnto him, Lord evermore give
us this bread,

85. the Jesus said unto them, I the bread of the
life referred to ie life eternal am, he that comes unto
me should not have hungered, and he that believes
on me should not have thirsted ever fnore,

86. but I said unto you, that even ye have seen
me, and do not believe,

064 085

87. every thing which the father appoints me to
sivffeTjrom man for his instruction, to me, it shall
happen, yet I should in no case have cast out him
from Ufe eternal that cometh to me,

88. / say in no toise, for I have come down from
the heaven, not in order that I should do the will
that is mine, but the will of him that sent me.

89. And this acceptance of every one that comes to

sit,*"'-

me to Ufe eternal the will of him that sent me is, in
fle4--; •

order that every thing which he hath appointed me
to suffer from man. I should not have departed fix>m
it i e by the punishment of the offenders^ but shall

069

raise up it at the last day.

40. And this acceptance to life eternal of every one
that comes to me the will of him that sent me is, in

684. Ikerm thing. This Ib Keater, it cannot mean, AU mmn, as
the fieeetred Truulation has it.

ess. Tkefaiher appokUt ifo. I oonoeiye that the lateral Sense
of tbii implies, A ptmiumlar pr^eMtig ofpcimtment ofOod^ t^evety
s mf k i Hj f qf CknH^ nreipeetive cf mtm^» oondud; and that the
oqeoi A the JHamrramgemmU is to shew, that a Soose diilerant to
thai is intended to he expressed. See Bole 821.

685. / tkomld •» NO com 6fe* The Literal Sense of this would
tmpLj, Unqual^fidd reeeptiom qf eoery one thai oomm to Juuts
wh cTOa a kc^ Thai no one tmljf coming^ wiU on aeeomnt ofpreviou9
nppomtion h€ rqfeeUd h$ him / hence &o., 321.

687. 2^ wiU thai it mino. See Bule 831, this means, Ee came
moi io do thai which the wUl of his preeent nainre pointt oui, namely,
ikoee ikm§» which mott coniribnte to hitpreeentei^oymeni. The wiU
efwm^ means, Thai which I do will, which heing that which God
willed, Jeens could not ear, I came not to do the wiU of me.

689. It. This is Neuter, and requires not merely to he so
Translated, bat to conyer such a Sense ; whereas in the Beceiyed
Tmnslation, it conyeys a Masculine Sense.

608. jBois now eays he. This oufht to be particularly noted, that
the Jews are not perplexed as to the possibility of possessing and
eating the bread rerarred to, which since the inyention of the doctrine
of Tmnsubstantiation is .the great difficulty here ; but they are per-
plexed how one whose father and mother they knew, could daim,
io eonte downftvm heaven.

order that everyone that seeth the son, and believeth

516

on him, should have life eternal, as I will raise up
him at the last day.

• • . • .

41. Then the Jews were murmuring concerning

SSS,9

him, because he said, I the bread that came down

from the heaven am,
»1M

42. and said, is it not, this man Jesus the son of

Joseph is, of whom we have known the father and

«9S

the mother, how now says he, that from the heaven,
I have come,

43. the Jesus answered, and said unto them.
Murmur not among yourselves,

44. / admit that no one is able to have come to
me as the Messiah on any Just grounds, except the
father that sent me should have persuaded him by
miraculous demonstration, although I shall raise up
him, at the last day,

45. it exists, havine been written in the prophets,
and all taught of God shall exist, every one that
heard t/te revelations of the father, and learned the
truths they conveyed, comes to me,

46. not that any one hath seen the father on this
account, save he that exists from Ood, this man hath
seen the father.

47. Verily verily I say unto you, he that believeth,
hath life eternal.

695. SoBcept the JMher thai eeni me ehoM have pennaded
Literally, A pereomal parOeniar acts whereas &a, £y eome de»
partnre from hit ordinary appoinimmUe to man; hence &c.,
822,1.

The word translated Ferenaded or Drawn, means. To move in the
ordinary eonree of motions thus, A net, if not entangled in the
rocks ; A man, if he does not oligect to the course of motion. One
that is Drawn not Compelled s that is Seduced (one of the meanings
of the original word) not Ravithed, consents to the performance of
the act, and is thcnnefore a free Agent in relation thereto, and as such
is responsible for the consequences of it.

696. TanghiqfOod. I conceiye had the Article been expressed,
it would haye implied, that each man was immediately tauffht of
Gk>d ; whereas the reference is to the source from whence the in-
struction comes, it comes not by what is commonly called Natural
means, but by reyelaUon ; hence the omiitsion of the Article. See

Bule 343.

697. Not Ihai any one hath eeen the father. I doubt not but that
this passage hae perpWed many as well as myself but had the Sense
commonly supposed to be expressed been that which it was mtended
to conyey, the jisrangemani would haye been B«^lar, such being
the Literal Sense of tbo ▼oids-, whereas &c. is mtended to be re-
stricted to the panicular occs«on referred U) m the Cont^it, No one
inrelaUon to i^^^ Jfom Uaoen haih nenihe Father; hence
&c., 321.

1&8

JOHN VL

48. I the brand of tbe life referrtd io i e Ufe
eternal tan,

40. jour fathers eat in the wilderneM the raannay

0M

yet thejr died which terminated aU thai wa$ promised
to them,

49i

50. this the bread that eomes down from the
heaven is, in order that erery one, of it, should have
eaten, and should not die, but only change their
state, seeing that an assurance of life eternal is
theirs,

SS9»S

51. I the bread that maintains lijfe that comes
down from the heaven am, if any one should have
eaten of this the bread, he shall live unto the ever.
Yet verily the bread which I will give, my flesh it
exists for possessing the life after the world's l\fe is
ended.

698. Th0 hr§ad qfih4 lift. Let it be noted, that tJbe Article is
npretfod before the word Lift, it if not, Tks hr§ad qf lift, but,
Tht hr§ad of ihs Iffg reftmd to, that if, that to which the Context
hat refbrenoo.

090. Ydi ih0y dUd. 1 leare it for any one that foeU diapofed to
f hew, what defohption of death it ia to which all who eat the manna
of MoMW are lubjooted, that those who eat the bread of Christ are
deliTerod from. But if we consider the passaire as haTing reUtion,
not to the doMoription of death, but to man's Knowledge reUtivo to
the effect of deatn on him, then dl is dear, and what is stated to be
the effect of each Dispensation is that which our own obserration
Mtfictions I hence the raraphrase.

700. ff anff one ihould hetve taUn qf ihi$ the hrtad. Literally,
Should on a tingle occation paHake qf itf whereas &c.. Should
ultimateljf truet to it ; hence Ac., 821.

701. The life qfter the world. Literally, The life of the world,
which is, The l\fe poeeeeeed 5y the world, and this is the Sense re-
quired Ut ho oonTeycd, in order to sanction the Sense this passage ia
considered k> oonrej ) the Sense intended to be conreyed ia as in the
Paranhmse \ hence k,o., 821.

702. And ihould have drunk hie blood. It must be particularly
noted here, That ewcept we eat the fleeh, not of the man Jemie, but
^the Son of the Man, we have not life, and that in expressing this
Sonsn, the Arrangement is Regular, whereas in the requirement, And
ehould have drunk hie blood, the Arrangement is Irregular. Man
eats the flesh of the Son of the Man, in bolioring that ho had flesh,
but Man docs not drink the blood of the Son of the Man, in believing
that he died i since he did not truly die, that ia, become Annihilate<^
he only passed from temporal life, through temporal death, into liie
that nerer ends \ hence Ac, 821.

703. Ye have not lifk in goureelnee. Let this be particularly
noted, it is not here said, That unleee we eat the fleeh and drink the
blood, we ehali not hope l^fe hereafter ; but what ia said is. That un-
leee we do eo, we have not life, ie no assurance of its continuance mi
oureelvee, i e possessed by ourselTes now.

7(V4. He that eateth mg fleeh. See precocdinff Note. Here
the (H)mmand is, not to eat the fleeh qf the Son of the Man, but,
Myflfth, that is, The fleeh qf the Man Jeeue, and we see here, that
this beinj required to be understood Metaphorically, and yet ad-
mit tina of a Literal fblfllment^ the Arrangement should be and is
Irregular. See Rule 321 ; also Note 498. Let those who object
to thtM, endeaTour otherwise to account for the Diearrangement.

Here I would add an earnest appeal to the Catholic Laity seriously
to ooitnider these words of o\ir Saviour, rerilu verify, I eag to gou^
ejt^pt ge ehnll drink the blood qf the Son of man ge hate not life
in goureelvee.

52. Then die Jews were striTing among them-

ita

selresy sajring, how is this wum aUe onto us to have
given his flesh to hare eaten.

53. Then the Jesos said unto them. Verily verily
I say onto you, except ye should have eaten the flesh
of the Son of the man t e him of the harnum race
thai is the son, and should have drunk his Uood t e
death, ye have not coniinmamee of life;, in yourselves^

54. he that eateth my flesh, and that drinketh my

blood, hath an eternal life, as I will raise up him the

7W

last day that he lives on earth.

55. So my flesh real meat is, and my blood real

drink is,

7«

56. he that eateth my flesh, and drinketh my

blood, to me, he remains fixed, and I remain fixed

•••••••••

to him.

At our Sayiour's Bar of judgment, you may be able to shew, that
in your sincero and best judgpo^nt, Yerily you have partaken both of
the Body and of the Blood of our Heavenly Master ; be it so, our
Saviour has made no promise to man for so doinff ; and you dare noi
say, Yerily verily I have drwnk His blood. The promise is not to
those that partake of, but those that drink, and if ye do not drink il,
our Saviour himself says, ge have not life in gou ; to those that only
eat the flesh, though ti^ flesh may have the blood in it, oor Saviour
here himself expressly says, ge hone not life in gou. Can any wofda
be more clear, plain, and simple. Except ge drimk mg Hood ge hana
not life in gou.

705. The laet dag that he livee on earth. The commonly re-
ceived opinion. That, The Uut dag, here has reference to The Uui
dag ofthie worWe existence, has so many difficult consequences result-
ing &om it as to preclude my acceptance of that Sense. If Christians
are to Ue in the grave till the day of Resurrection, they alone differ
from those that died in the Wilderness, see ver. 48, in oonsiderix«.
That Moses and all who died in the Wilderness are eternally dead ;
wliich is a doctrine that Holy Scripture will in no ways sanction.
That Christians do not lie in the grave till a general day of reaorreo-
tion is clear from St. Paul, Philip, i. 28. For I am in a etrait &•-
twixt two, having a deeire to depart and to be with Chriet ; whk^ ic

far better; neveHheleee to abide in ihefleehie more ncedfkdfor gtm.
These reasons I consider justify my Paraphrase.

706. Mg fleeh. The Arrangement being Regular here does not
affix to the expressions, The Flesh of me— The Blood ofmfi,% Literal
Sense, seeing it is preceded by the Conjunction, For, which directly
connects it with what precedes, where these expressions are shewn to
have, to an extent^ a Metaphorical Sense ; Metaphorical as r^^arda
their being partaken of by man, but Literal as regards that whioib ia
to be partaken of. The Flesh and The Blood are Literal. The
eating and The drinking are Metaphorical ; hence here, as the reality
of the thing partaken of is that which is sought to be established, the
Arrangement ib Regular, as the Sense of the passage has direct r0>
lation only to that particiilar. In one point of view, the Metaphorical
Sense relates both to the eating and thing eat, in another, it naay be
considered as applying to the eatine alone, and that is what, in UkT
opinion this verso is designed to teach. Christians are to be nourisheo,
not by the Metaphorical, but bg the indeed Flesh of Christ, that ia,
by all that attaches to his dwelHng here on earth ; and Christians too
are to be nourished, bg the indeed Blood of ChriH, that is, by all
that attaches to his death ; hence we see, to give this reality to the
Flesh and Blood in this verse, the Arrangement should have been
Begular,

JOHN VII.

159

67. As a father that lives sent me^ and I live by
means of the fiither^ so he that eateth me, even that
wum shall live by means of me,

9*Ki 408

68. this the bread that comes down from heaven

is,not as the fathers eat the manna, and died without

• ••

my promise of farther existence, he that eateth this
the bread referred to, shaU live nnto the ever,

69. these things he said in a synagogue, teaching
in Capernaum.

60. Then many having heard, of his disciples,
they said, hard this saying is, who is able it to
hear.

61. Then the Jesus having perceived in himself,
that his disciples murmured at this saying, he said

-aio

unto them, does this saying offend you.

62. But if ye should have seen the Son of the
man t e him of the human race that is the son as-

S9S,S

oending. Where the first he was.

708 SSS^

68. The spirit that quickens t e continues life it is
that I have spoken of, the flesh nothing profits, the
words which I have spoken unto you, spirit they

••« 88S

exist t e existence they continue, and life they exist
ieeonHnue,

64. but some that do not believe there are of you.

4fi« •

[For the Jesus had knowledge from banning, who

they that do not believe are, and who he that will

betray him is,]

65. then he said, on account of this unbelief it is,
I have said unto you, that no one is able to have
come unto me as the Messiah on any just grounds,
except it should exist having been given unto him by
ether than natural means, of the father,

66. on account of this saying, many, of his dis-
dples, went unto the rear, and no more with him,
they were walking.

70^1. TlUdhUdUeipUimwrmmredatthit, JAienMLj^ ExeUmoel^
hit d ue ip let s whereas &c., In parHeular ku dUeiples; henoe Ac.,
821.

706. Tke BpirU^The Flesh. These Phrases in themsdyes ex-
press no Definite Sense, but in all cases express only the Sense that
w attached to them bj the Context.

67. Then the Jesus said unto the twelve. No, t e
it cannot be, even ye desire to go away,

406

68. Simon Peter answered him. Lord, to whom,
shall we go, words of life eternal thou hast,

69. and we have believed and acknowledged, that

8S9,S

thou the Holy of the God art,

70. the Jesus answered them, not I chose you the
twelve to eternal life, as of you, one a devil he
exists.

71 . Now he spoke of the Judas of Simon Iscariot.
For this man was about to betray him, one, of the
twelve being.

Chapter VII.

1. now after these things, Jesus walks in the
Gtdilee. For he was not desiring in the Jewry to

706,1

walk, because the Jews were seeking him to have
kiUed.

• • • • • • •

2. Now near the feast of the Jews that is of
tabernacles was existing,

3. therefore his brethren said to him, depart
hence and go into the Judea referred to, in order
that also thy disciples the works should have seen,
which thou doest.

4. For no one anything, in secret, doeth, and
he seeketh it in public knowledge to be, if these
things thou doest, shew thyself to the world.

SIS

5. For not even were his brethren believing in
him.

496

6. Then the Jesus says unto them, the time
that is mine not yet is come. Verily the time that

496

is yours always ready is present,

7. the world is not able to hate you. But it hates

s»,s

me, because I testify concerning it, that its works
••••718 tss
evils are,

8. ye, set forth to the feast, I do not yet set forth

713. Not I ehoteyom ire. If SsgularUf Arremged the Literal
Sense of tins passage woula bo, I did not ehoo§e you ; whereas &c
I oonoeiTe, that expressed in the Paraphrase ; henoe &c, 821.

718. Ukatittworkteviliore. Literally, Not every work i$ evU,
hut as a whole they are so ; henoe the Irregular Government. See
Bole 882.

160

JOHN VII.

to thiB feast, for the mine time to set forth not yet
has been full.

9. And these things having said unto them, he
abode in the Gkdilee referred to.

10. But when his brethren went unto the
feast. Then also he went not openly, but as in
secret.

11. Now the Jews were seeking him, at the feast,
and said, where is that man,

12. and murmuring, concerning him, much there
was among the people, the people indeed said, that
good he exists. Yet others said, nay, but he de-
ceiveth the people,

13. no one, yet indeed openly, was speaking con-
ceming him, on account of the fear of the Jews.

14. Then at this time Jesus went up into the
temple after the feast being in the midst, and was
teaching.

15. Therefore the Jews were marvelling, saying,
how has this man letters understood. Not having
been learned.

16. Then Jesus answered them and said, the mine

^ ••811,1 •

doctrine mine is not, but it is the doctrine of him
that sent me,

17. if any one should desire his will to do, he shaU
know concerning the doctrine that I teach, whether
of the Ood, it exists, or I, of myself, speak,

718 7«4

18. he that speaketh of himself, seeks the glory
that is his own. And he that seeks the glory of him

721. The fear of the Jewe, I consider the Sense of this to be,
the Jetoe did not openly tpedk eoneernmg Aim, on aocomtd qfihefew
ihey had for eometlwng^ perhaps the Bomans, I judge this, beorase
the Arramgeme^ is BegiUxr^ and the Artide is expressed before each
word, which points out that the Literal Sense is intended to be con-
Tered. See Kules 820 and 840.

722. If any one should deeire his wHl to do. literally, Should
at any time do so; whereas &o.. Should alone desire to do so: hence
&c., 821.

728. Ee that speaketh of himself Literally, Coneernimy him-
self; whereas &c.. By his own naiural powers ; hence &c., 821.

724. Seeks the glory Sre, Literally, Me intentionally does so:
whereas &c.. That is the effect of what he does ; hence &c^ 821.

726. On account of this work. What induced our Translators
to place this in the next verse I cannot imagine ; it certainly does
not appear to me to add to the Sense, as by means of it, I do not
see how it is possible to connect this passage with the context.

727. And ye circumcise a Man on a Sabbath. Literally, Te
necessarily do so ; whereas &c.. Ye do so if requisite ; hence &c.,
821.

that sent him, this man true exists to hie miisian,

and falsehood, by him, exists not,

lis

19. did not Moses giye unto you the law, and not

one, of you, keepeth the law, or how go ye about me
to have kiUed,

20. the people answered, a devil thou hast, who
goeth about thee to have kiUed,

21. Jeaus answered and said unto them, one work

716

I did, and ye all marvel on account of this work,

22. Moses has given unto you the drcnmcision
you observe, not that by the Moses, it exists, but by

717

the fathers, and ye circumdse a man on a sabbath,

718

28. if the man that requires it receives drcum-

•••■ •••

dsion on a sabbath, in order that the law of Moses

110

should not have been broken, condemn ye me, be-
cause I made aU t e every part of a man whole, on
the sabbath.

24. Judge not according to appearance, but judge
7B0

the just judgment.

25. Then some of the Jerusalem said, not this
man exists t e this man cannot be, whom they seek to
have killed,

731

26. even behold, he speaks boldly, and they say
781 781 ••••••

nothing to him. Not when indeed the rulers knew.

that this man according to his speaking the Christ

18.

. . . .

27. assuredly we have known this man. Whence
he exists. But the Christ when he should come, no
one knoweth. Whence he exists.

728. The man receives eircumeision. Literally, Personally aeee j p U
it; whereas &c.. Has cireumeiiion aooeptahly performed om hem;
hence &c., 321.

780. But judge the just Judgment, Literally with this Oonteiti
But investigate the just judgment ; whereas &c.,^ But deliver U0
judgment that is just ; hence &c, 921.

731. He speaks boldly. They say nothing. Literally, Se de-
livers what he sa^a in a bold manner^ and they say nothing about O^
such being the Literal tiense ; whereas &c.. He lays claim to grmtt
things^ and they do not use their power to retain his pretensiome i
hence Ac., 321.

732. Not when. Onr Translators reject this, or at least do not
express it in the Translation, which certainly is one way of treating
the difficulties of a troublesome passage. I suppose the Verb thst X
translate, knew, was what puazled them ; but u we look at the Ooa-
text, it cannot reasonably be supposed, that he whom they sought
to kill, and whom it was thought strange that they did not restnin
from speaking boldly, even when they knew, what ? certainly nol
that he was desenring of credit, but that he claimed and wnn-tf
garded by many to be the Christ.

45. Then the officers came to the chief priests
and Pharisees, and those Priests and Pharisees said
unto them, on account of what, brought not ye
him,

46. the officers answered. Never man spoke thus,

47. then the Pharisees answered. Not surely ye
have been deceived.

48. Not any, of the rulers, believed on him, or of
the Pharisees,

49. but this people that know not the law cursed
exist,

50. Nicodemus says unto them, he that came
unto him before, one being of them.

747

51. Not our law judges the man that transgresses,
except it should have heard first, from him, and
should have known, what he doeth,

52. they answered and said unto him. Not also
thou, for f e in favor of the (Wilee referred to, exists,
search and look, for out of the Gulilee referred to,

748

a prophet is not to be raised up.

Chapter VIII.
1 to 12 spuriofis.
12. Then at the great day of the feast Chap. VII 37

756

again the Jesus spoke unto them t e unto those pre-

•»»,«••••

sent, saying, I the light of the world am, he that

followeth me should not have walked in the darkness

•a..... • 757

respecting death, since he shall have the light con-
cerning the life that is eternal,

14A. Tkote Priegti cmd Phariteeg »aid fe, literaUy, The
offleer» »aid; whereas &c. m in the PanphnBe | henoe &o., 821.

747. Our law jmdges. Literally, The law doee judge ; whereas
4us., The condemnation of the law ie not exeouieds henoe &c.,
822,1.

748. A prophet i$ not to he raieed up. litenUj, Under anjf
eireumHamcee ; whereas &o., In accordance to thepromieet recorded
in the Scriptures; henoe &o., 821.

756. Then again the Jeeue epoke unto them. literally, Unto the
Fhariteee ; whereas ftc., Unto them at the feaet^ see ohap. yii. 87 ;
henoe Ac, 821.

766. He thatfoUoweih me ehould not have walked in the dark-
neet. Literally, He that at amy time followeth mej whereas &o.,
He thai contimueth tofoUow me ; henoe &o., 822,1.

767. The darkneee — The light. The Article being expretsod in
each of these oases, marks restriotion. See Bole 841 ; whioh restric-
tion the Context appears to me to determine, to be that expressed in
the Paraphrase.

768. On account qf hie external state. See Note to Bom.

XIT. 6.

769. Yet if I do condemn. laterally, ff I hgmg own judgment

400

13. Then the Pharisees said nnto him, thou, con-

s»,s

ceming thyself^ bearest record^ thy record tnie is

not^

14. Jesns answered and said nnto them^ though I
bear record concerning myself^ my record true is,
for I have known. Whence I came, and whither I
go. But ye have not known. Whence I come, or
whither I go,

15. ye, on account of a man's nation in the flesh,

758

condemn, I on account of a man's nation do not

condemn any one.

759

16. And yet if I do condemn, the condemnation

that I deliver true exists, for alone I exist not, but I
and father that sent me.

17. And even in the law that is your's, it has been

7OO 8S2,S

written, that the testimony of two men true is,

3SS,S

18. I that bear witness concerning myself am,
and father that sent me beareth witness concerning
me.

19. Then they said unto him, where is thy father,

iio-—»

Jesus answered, neither have ye known me or my
father, if me ye had known, assuredly my £Either ye
probably had known,

20. these the words he spake in the treasury are,
teaching in the temple, but no one laid hands on
him, for not yet his hour had come.

21. Then he said again unto them, I go away, and

7fl«
ye shaU seek me, but for your sin in rgecting me, ji

condemn; whereas &o. I oonoeire, ^ I in obedience to G<nP#
mands pronounce judgment ; henoe io., 821.

760. The testimong of two men^ not witfaoot limitatiim,
four giyine opposing testmiony inTsHdates it, henoe Ac, 8SL

761. Ifm^ge had known. Literally, If ge had kiowm am
sonallg ; whereas &o., Ifge had acknowledged me ; henoe fto.,

762. But for gour sin.. For the Sense whiidi thli

oommonly supposed to express, it is reijuisite that The ,

spoken of be Death Eternal^ but there as not any^iing Uiat jiiatiflfl0»
suoh a oonclusion. We read in the Bomans, ** 1%at aU dMfiwtm
Adam to Moses,** we know, Not the Death JBtemal, nnoe^ ^ Thmr
just are to sit down wnih Abraham, Isaac, and Jacob in ^ hSmgimm^
qf heaven," To die, then, does not neoessarily mean move tbsa t9P
pass to the grare, and such a limitation of the Sense hen is meSM-
suited to the plaoe, if we reoollect that the Jew bad indeed fanoiw— -
ledge that he passed to the grare, but was without iMnmiM ibi^
out of the grare any one ever again rose. Thiis, ** I go SNUHp^ ms^
ge shaU seek me, out for gour sin in rejeetimg am, ge ekm Ms^
ye shall not realise my promise, ** That wihosoeeer beUemtik 9m we^
shall never die,** that is not. His body shall never fem to tba §ni9m^
but. He himself shaU only oease to Uto on earth, lnstm^y to oom-

JOHN VIII.

163

7^1

sliall die. Where I go^ ere you die, ye are not able
to have come.

22. Ihen the Jews said^ what will he kill himself,
that he says. Where I go, ere you die, ye are not
able to have come,

* 23. then he said unto them, at the time to which
I refer f ye, of the kingdom beneath, eadst, I, of the
kingdom above, exist, ye, of this the world, exist, I
exist not of this world.

24. Therefore I said unto you, that ye shall die
£or your sins. For if ye should not have believed,
"^liat I exist, ye shall die for your sins.

26. Then they said unto him, thou, who art thou,

400

'fclie Jesus said unto them the beginning i e in the
JirH place, that now I tell you,

26. many things I have concerning you to tell
to condemn, for he that sent me true exists, and

[, what things I heard of him, these things I speak
the world,

788

27. they understood not, that he spake of the

Either to them.

^« .•••.• ■••••••• ••••••

28. Then the Jesus said unto them, verily when

^e should have lifted up the Son of the man t e him

4{f the human race that is the son. Then ye will

know, that I exist, and that of myself, I do nothing,

but as my father taught me, these things I speak,

29. and that he that sent me, with me, exists, he

menoe to lire in hearen s and this Sense is not incompatible with
that eaprosBod in Terse 24. Here we read, I go away^ and jfe •hdU
mA ««, hwifitrffcmr «m» (singular) in rt^tcHng me, ffe shall die; in
Terse 24 we read, Ibr \f ye thonld not have heUtnied thai I exiet,
jfe ekail dieforjamr Hne (phiral), the disbelief not being the imme-
diate oaose of Death, though capable of deliTering from it ; hence
the disbelieTing Jew died /br his sins. Sin in consequence of Adam*s
tranigreiMon ; secondly. Sin in rejecting Christ, since reception of
Cluist would haTe deliTrnd him from death, which together are justity
desOTflMdas a Plural, 9ins; and hence I prefisr the Beading, Te
skdU di€, mot in your sins, but, /br, ^, or, on aecotmt of your sins,

708»i. Where I go. See Note Chap. Tii 34. It is to be par-
tieolarly noted here, that the Conjunction, And, is not exprened,
wlndi shews that what is here stated is not an additional &ot, or
an ezlflnflion of what precedes, but is only an elucidation or ezplsoia-
tiOD of what had been prcTiously stateo, why though seeking him
shomld die, umquestionahw, for the sin of having rejwted him; thej
moat do this, because howerer much they seek to find him per-
MnaQy, he is in thatplaoe, where it is impossible for Uiem, ere they
die Id hare oome. Tnis should be altogether regarded as those to
whom it was addressed understood it, namely, as to a seeking and
findiiig &0. Christ personally.

702. Thai he mie qf the Father. Literally, Thai the muher
wme the suhfeei qf Sis address; whereas &c., T%ai in his address he
imd rffermue to the Father; hence &c., 821.

765

sent not away me alone, for I do always the things
agreeable to him,

30. these things after his speaking, many believed
on him.

31. Then the Jesus said unto those Jews that had
believed him, if ye should have continued in the word
that I truly have spoken, disciples of me ye exist,

32. and ye shall know the truth, and the truth
shall make free you,

33. they answered to him, seed of Abraham we
exist, and we have served as a slave in nothing ever,
how sayest thou, that free ye shall become,

406

34. Jesus answered them. Verily verily I say
to you, that every one that committeth the sin far

8n,s

which he is responsible, a servant of the sin is.

770

35. And the i e he that is a servant abides not in
the house he occupies, unto the ever, the i e he that
is a son abides in the house he possesses unto the
ever.

77>

36. Therefore if the son should have made free
you. Verily free ye shall be,

37. I have known, that seed of Abraham ye exist,
but ye seek me to have killed, because the word that

as6

I have spoken hath no place in you,

38. what things I have seen with the father, I

778

speak. And indeed ye, what things ye have heard

from the father, do,

.

764. Bui as my Father taught me. Literally, Immediately
directedme; whereas Ste, I conoeiye, But with my Father's sane-
Hon ; hence &c., 821.

766. For I do always the things agreeable to him. Literally
I conceire. Because I do so ; wheroas &c. as in the Paraphrase ;
hence &o., 321.

767. And the truth shaU make free you. Literally, ShaU itself
efeci thai end ; whereas &c., Shall occasion thai end to be effiseted;
hence Ac, 822,1.

768. We have served as a Slovene. Literally, We were never
in any kind of bondage at any timte, this is not tme ; whereas Ac.,
We were never in bondage in the respect to which you refer; hence
&c., 821.

770. And the servant abides not in the house, literally, Under
no circumstances he does so; whereas &c., He does not necessarily
do SO; hence &o., 822,1.

771. The Son abides, LtteraUy, Ai all times; whereas &c.,
It is his permanent residence ; hence Ac., 822,1.

772. Should have made free you, literally, Tou in partioular ;
whereas &c. Oeneral, Any one ; hence &&, 821.

778. And indeed ye, what things ye have heard from ike Father
do. Such things as Isaiah iiii. 8, " He is despised and rejected qf
men; a mam of sorrows, and acquainted with grief; andwe hid as
it were our faces from him ; he was despised, and we esteemed him
not:*

164

JOHN VIII.

89. they answered and said unto him^ our father

MM 496

Abraham is^ the Jesus says unto them^ if children of
the Abraham referred to ye eadst, the works of the
Abraham ye were doing.

774

40. But now ye seek me a mere man to have

775

killed^ I who have spoken the truth to you^ which I
heard of the Gt)d, this thing Abraham did not^

41. ye do the deeds of your father^ they said unto
faim^ we, by fornication t e natural birth, were not

777

made children, we have in respect of this relationship

one father, the Orod,

496 sss^

42. Jesus said to them, if the Gtod your father

was, ye probably were loving me. For I, by the

God's authority, came forth to teach, and come to

you. So not then of myself t e my own authority, I

have come forth to teach, but that Being sent on this
.778

mission me,

779

48. on account of what, do ye not understand the

speech that I utter, because ye are not able to hear

the word that I utter,

44. ye, of the father that is the devil, exist, and

799
ye desire the lusts of your father to do, that spirit a

murderer was eausting from beginning, and in the

truth, he has not abode, for truth exists not in him.

When he should speak, the t e that which is a lie, of

the his own things, he speaks, for a liar even its
s»,s

father he is.

774. Ye 9$eh me a mere man to have killed. Had tJbe Arramge'
meni been ^e^fular, the Sense would hare been, Te eeek to kill me
who am onl^ a mamj whereas &c., Te eeek to kill one who in your
estimation ie onlgf a wum ; henoe fto., 821.

776. Iwhohavetpokenthetmih. The first clause of this verse has
reference, not to the act as it is, but as the Jews estimate it to be,
and Hhd the Jrranffement here been Beyular it would hare implied,
that this Clause was intended to oonvej a Similar Class of Sense ; but
such however is not the case, what is stated, has relation to the &ot
as it is, and not the manner in which the Jews estimated it ; hence
&c., 821.

777. One Father, According to the Literal Sense this is to be
understood without limitation, and then it is not true, since all have a
Heavenly Father and an earthly Father ; but the context shews that
the Sense is to be restricted ; lience &o., 821.

778. Sent me. Had the Arrangement been Jteanlar, the Sense
conveyed would have been to this effect, I had no deeire or inelina'
Hon to come, UU he eent me, such being the Literal Scaose ; whereas
&c., In relation to anthority, I have come to teach^ not at all qf
myeelf, hnt Ood eent mm; henoe Ac, 821.

779. On aeeomni of what do ^ not underetand 4-c. Literally,
Whjf are ye ignorant qf my epeifhg whereas &o., Why do ye not
admit the truth of what leayg henoe Ac, 821.

781

45. And so I, because I speak the truth m this
declaration, ye do not believe me,

46. which, of you, convinceth me, of sin tn this

781

declaration, if therein I speak truth, on account of
what, do ye not believe me,

47. he that is of the God hears the words of the
God, on account of this, ye do not hear, because of
the God, ye exist not,

48. the Jews answered and said unto him, not

SIO

truly say we, that a Samaritan thou art, thou also
a devil hast,

49. Jesus answered, I a devil have not, but I
honor my father, and ye dishonor me.

50. And I seek not my glory, he that sedLs and
judges glory to me exists.

51. Verily verily I say unto you, if any one

781

should at any time have kept the my saying;, he
should not have seen death, unto the ever,

52. the Jews said unto him. Now we have know-
ledge, that a devil thou hast, Abraham died, also
the prophets, yet thou sayest, if any one should

788

!•••••••••

at any time have kept i e at last be keeping my say-

788 -

ing, he should not have seen death, unto the
ever.

881,8

53 Not thou greater than our father Abraham art,
who died, also the prophets died, whom makest thou
thyself.

780. Deeire the Imete ^v. Not hie luete, hut oo r r eep ondm g iuete
to hie; hence &c., 821.

781. Speak the truth. Literally, In aU thinge; wheraa &e^
Ie restricted to what ie epee^ted in M« ComUat; hence Ac, 821.

782. Ifanyoneehouldhaioekeptthemyeayingi^. Litetalk, {T
any one Mould at all timee have regarded it; whereas kc^ V^^
one ehould ultimately have regarded it; hence Ac, 821. This
passage must not be translated in a Sense referable onfy to ftitnre
time. Keep my eayinge, he shall netfer eee death, as in that oase^ the
objection of the Jews concerning Abraham and the Prophets would
have no force.

788. He should not have eeen death. The Literal Senae ia, Se
ehould not have died himseffor seen any one elee die; wheraa Ac.
restricted. He should not himseff have died; Ghristaioa never die,
they do but cease to Utc on earth, to commence to liTe in hearen ;
hence &c., 821.

784. Jjbraham died. Literally, Actively did somethm^g i^mm-
as kc. Pcusive, Se wae made eubfeet to dectth ; henoe &e^ 822^

786. Whom makeH thou %MJ/. LitenJhr, Whom doei thm
prove thyeelfto he ; whereas Ibo., Whom dost thorn olsAm Uym{f t^
be ; hence oo., 821.

166

JOHN IX.

17. Then they say to the blind again, what sayest

thou concerning him, that he opened thine eyes.
494

And the blind man said, that a prophet he exists.

18. For the Jews believed not concerning him, that
blind he was t e had been, and reoeived sight. Until
when they caUed the parents of him that received sight,

3tt,l

19. and asked them, saying, is this your son,
whom ye say, that blind he was born. Then how
docs he now see.

20. And his parents answered and said, we have
known, that this tnan our son is, and that blind he
was bom.

21. But how now he sees, we have not known, or
who opened his eyes, we have not known, ask him,

797

he hath age, he, for him, shall speak,

. 799

22. these things his parents said, because they
were fearing the Jews. For already the Jews had
been so far agreed, in order ie a$ that if any one

790

should have confessed him a Christ, put out of syna-
gogue he would have been,

800

28. on account of this, his parents said, that he

797 79* " ••••

hath age, ask him.

24. Then they called the man, for a second ti$ne,

801

who blind was t e had been, and said unto him, give
glory to the Gt)d, we have known, that this the man
a sinner exists.

80S

25. Then that man answered, if a sinner he exists,

796. Ask Mm. Litenllj, JBtfptfo^ to kim jfour inquky j whereas
&c., AUow him to amwer four inqmir^! henoe &c., 321.

797. JET* hath age, Literallj, 8o hat a hahjf ; whereas &o., JET*
hath the aae neceeeary to entitle hie word to he received ; henoe &c.,
321.

798. Theee thingt hieparente eaid. Literally, 7%e aohuU worde
epecified ; whereas dec., Worde to that effect ; hence &c., 321.

799. Confeeted him a Chriet, Literally I oonceire, Confeeeed
him who woe Chriet s whereas &c., Cof^ftaeeed hfim to he a Chriet^
not The Chriet^ because the Artide is not expressed ; iienoe &o.,
321.

800. Hie p€treiUe eaid. Literally, Were compelled to eay :
whereas &o., Were induced to eap ; hence &c., 822,1.

801. Who blind woe. See Kule 322,2. Some argue in accord-
ance to Sense, some to sound, which last must certainly be the course
pursued in advancing this passage in support of Transubetantiation,
see Cardinal Wiseman^s Lectures, since m nothing but in sound can
the nassage be reoarded, as, Who bUnd now it, smce that in Greek
would bo. Who Blind w, but it must be regarded. Who b.ind woe
once, or formerly i e had been,

802. Then thai man antwered. Literally, The antecedent to
the pronoun is The Blind man ; hence &c., 821.

805. The Ood hath epoken by Moeee—We have not known thie

fellow. Had the Arrangement been JSeyular^ it would have impHed,

That they pereonaUy had witneeeed the evidence man poeteeeed rela-

I have not known, one thing I have known, that
blind existing. Now I see.

26. Then they said unto him, what did he to thee,

79«

how opened he thine eyes,

27. he answered them, I told you already, and ye
heard not. Then why again do jre wish to hear. la
it not indeed ye wish his disciples to hxft become,

sii,s

28. then they reviled him and said, thou a disciple
of that man art. But we disciples of the Moses re-
ferred to are.

29. we have known, that the God hath qpoken by
Moses. But we have not known this fellow.
Whence he exists,

80. the man answered and said unto them* Now
concerning this thing, the marvellous it exists, that
ye have not known. Whence he exists, yet he

79«

opened mine eyes,

31. we have known, that the QoA heareth not

sinners, and that if any one a worshipper should be,

807 «•«•••

and his will do, he heareth tlna person,

82. since the ever, it was not heard, that any one

809

opened the eyes of a blind man having been bom,

Sil,S 811

88. except this man was from God, he was not

able to do any thing,
84. they answered and said unto him, in sins,

810

thou altogether wast bom, and dost thou teach us,
and they cast him out,

tive to the eonneetion between CM and Moeee ; whereas Jko., 2%a#
ihey had evidence euffieient to convince them of the truih^thefaeig
oonsequentlj, the second clause is to be understood, if^y had mat
euffieient evidence con e e rmn g Attn, whom ihey styled '* tMe fellow /**
hence &o., 821. The Omission of the Article before ygiw, I eon*
ceiTc shews, that it is not to be understood that the reference here i*
to (}od's actually speaking, but to his giving commands throo^
Moses, as had actual spewns been referred to, I think the Aitiue
would have been expressed before the word Moeee,

806. The Ood heareth not. literally, WiU not mark wOk hie
approbation and favour ; hence Ac., 321. Had the word eimmerw
been Diearrangedf otherwise than by being placed before the word
Godf it would haye afforded the Sense, l*he Ood ofeinmere.

807. And hie will do. Literally, Peffectly perform ; which no
man hath done ; whereas &c., Denreth and eeeketh to do; henoe
&o., 321.

808. He heareth thie person. The Sense intended to be oonyejed
is. He acknowledges thie person ; henoe &c., 321.

809. Opened the eyes of a blind. Literally, What is eiaiedf
whereas &c., Gave sight to the blind ; hence the Omission of the
Article, See Rule 101. See Note 792, also 794.

810. In sine thou aliogeiher waet bom. Literally, The whole <^
thee wae bom ; whereas 6bc., Thou wast bom in an altogether eie^kA
state ; honce &o., 321.

811. Ihm Ood. See Note 606. Here the sense in t en d ed to be

JOHN X.

167

35. the Jesus heard, that they cast him out^ and

81S

having found him, said, thou dost believe in the son
of the man i ein kim of the human race that is the
son,

86. but who exists he, said he, Lord, in order that
I should have believed in him,

400

87. the Jesus said unto him, verily thou hast seen
him, and he that talks with thee, that person exists.

88. Then the man said, I believe O Lord, and he
worshipped him,

89. then the Jesus said, for judgment, I, into this
world, came, in order that they that see not, should
see, and they that see blind should have be-
come,

813

40. th^ that are with him heard through the
Pharisees these things, and said unto him. Do not
then we blind exist,

400

41 . Jesus said unto them, if blind ye were exist-
ing, ye probably were not having sin. But now ye

816

say, that we see, your sin remains.

Chapter X.

1 . Verily verily I say unto you, he that enters not
by means of the door, into the sheep fold, but
climbeth up some other way, that man a thief exists,
and a robber.

2. But he that enters by means of the door, a
shepherd of the sheep is,

oooTejed ii, EMcepi iku man acted hf OotPe amtkorifys henoe the
OnuMkm of the Aiiiole. See Bule 343.

8ia. Tkou doH believe m the eon of the Man. Had thii been
Ml inqniFf, 2>oet thou helieoe, in my opinion the Pronoun I%on
mmt hare been Ditarran^ed,

81S. 7%e^ that are wUh him heard throti^h the Thariteee theee
Ammv. litermlly, 7^ in particular heard g whereas &c., They ae
weUae o^ er e Sy that metme heard: henoe &c., 321. Ther heard it
ttooagh the Phariaeea, inasmuch as the Pharisees questioned and
direetod attention to this declaration of our Blessed Lord.

815. Tcmr ein remaime. Literally, WUhonl a poeeihilUv of re-
movali whereas Sco., So long ae yomr heart remaine emehangeds
henoe &0., 322,1.

817. The eheep hear. See Bule 382. Erery indiridual sheep
does not bear, but in a ooUeotiTe Sense, they do hear ; hence the
Paouliar Goremment used ; and as the Sense intended to be con-
feyed has reftrenoe^ not to the actual hearing, but to obedience to
the inatmctkm giren ; henoe Arc, 321.

8ia JblfewtAtm. See Bule 882. ^ a ieilo2(» tW do what is
stated. The Senee here intended to be coDveyed is, ifkeee obeg hie
dkteHoneg henee &c, 821.

819. X%e9 ehonld not have foUowed, The Literal Sense would

3. to this man the porter opens, and the sheep

8l7 ^ ^ ^

hear his voice, and the his own sheep he calls by
name, and leads out them.

4. When the his own sheep he should have put

818

forth, before them, he goeth, and the sheep follows
him, for they have known his voice.

810

5. Indeed they should not have followed a stranger,
but will flee from him, for they have not known the

8S0

voice of the strangers t e any one that is a stranger,
4««

6. the Jesus spake this the parable unto them.

But those men understood not, what things he was
existing, which he was speaking to them.

7. Then Jesus said again. Verily verily I say

886 3SS,S

unto you, I the door of the sheep to which I refer

am,

. • •«

8. all as many as came before me claiming to be

Si8,S

the door, thieves are, and robbers, but the sheep
heard not them,

399,3 891

9. I the door am, by means of me, if any one
should have entered, he shaU be kept safe, and shall

899

go in and out, and find pasture,
898

10. the thief cometh not, except in order that he

should have stole, or killed, or destroyed the sheep,

894

I came, in order that they should have life assured
to them, verily abundantly should have,

399,9

11. I the shepherd that is good am, the shepherd

896

that is good giveth his natural life, for the sheep.

imply, That theg had foUowed; whereas &€., There ie no indmee-
ment to them to follow; henoe &a, 821.

820. The voice of the etrangera. The Literal Sense would imply,
There wae a voice peculiar to etrangers ; henoe &o., 321.

821. If any one ehovld have entered he ehaU be kept et^e.
Literally, Under all eircumetanoes, even should he backslide:
whereas &o.. Me shall be so ae far ae regards his mode ofenirance:
henoe Ac., 322,1.

822. And find paeture. Literally, JETe shall not fail to find:
whereas &c., ffe mag find; hence &c., 821.

823. The thief cometh not. Literally, He at no time comes unth-
out suiA an obfeet ; whereas &c., When coming ae a thief, he ever
so comee ; hence &c., 322,1.

824. Should have life. Not of necessitg^ which is the Literal
Sense, but. Should have the means of obtaining it: henoe &c., 321.

Had the Sense of. Should have life, been. Should possess lifs, I
think it will be found that the SubstantiTe, Xffe, would not have
been expressed, and the Verb rendered, Have, would hare been sup-
plied by Z6m,

826. AJmndanOu ehould have. Hot Itf^, but the means of ob-
taining aesuranee: henoe the Omission of the Pronoun it,

828. Oiveth his natural Vjfe, Not of neeessUg, which is the
Literal Sense, he onlg does so if required: henoe &c, 321.

168

JOHN X.

12. but the hireling and not a shepherd beings of

3SSJ

whom the sheep his own are not^ seeth the wolf
coming, and leaveth the sheep, and fieeth, and so the
wolf catcheth them, and scattereth,

13. Jot a hireling he is, and it is not a concern to
him, concerning the sheep,

8SS,1

14. I the shepherd that is good am, and know the
my,- and the my know me. *

15. Jnst as the father knows me, and I know the

880

father, even I give my natural life, for the sheep,

] 6. and other sheep I have, which exist not of this
fold, and those it is nesessary for me to have brought
in, and they shall hear my voice, and there shall be
one flock, one shepherd,

881

17. on account of this, the father loves me, / say
he laves me, for 1 give my natimil Ufe, in o^er that
again I should have taken it,

18. no one took it away, from me, but I give it

888

away, from myself /or a season, I have power granted

*• 838

to me to have given it, and I have power granted to

888

me again to have taken it, I received this command-
ment to give it away for a season, from my father,

19. a division again there was among the Jews, on
account of these sayings.

20. For many of them said, a devil he hath, or is
mad, why hear ye him,

21. others said, these the words rtf erred to exist

827. The wolf eaicheth ihem, LitenUy, Qf fMcem^y; whereM
Slc^ Ordinarily doM 90; henoe &c., 322,1.

890. 1 give or Zoy down my naiural Ufe, The Literal Sense of
thifi woula imply Stueide; whereas &c. I conceive, I permit my Itfe
to be taken i hence &c., 821.

831. Loves me. The Literal Sense of this would imply, that it
was for the reason stated. That the Almighty loved his ^SSm; where-
as &cI oonoeiTe, That in respect of laying down his l^Stitis no mark
of GotTs displeasure, for the Father loves him for so doing ; hemoe
&c, 321.

832. I have power. The Literal Sense of this is, I myseff pos-
sess power : unless the Sense intended to he conveyed is, / amgramted
to exercise power, what is the occasion of the Disarrangement, See
Bole 321 ; hence the Paraphrase.

833. / received this commandment. If our SaTiour received
from Almiehty Gk>d an actnal command to give his life away, this
would be the Literal Sense of this passage ; but if he only received a
general command to efl^ a certain end, in effecting which, he judged
it necessary to give his life away, this would not be the Literal Sense
of the passage, and consequentW, the Irregular Arrangement should
be used. See Bnle 821. I will leave it to that man who has the
knowledge of these partioularB, to detennine absolutely, why the Ar-
rangemmU here is Irregular,

not of one having a devil. A devil is not able the
eyes of blind persons to have opened,

22. it was then the feast of dedication, at the Jeru-
salem referred to, winter it was existing,

28. and Jesus was walking in the temple, in the
Solomon's porch.

24. Then the Jews came round about him, and
said unto him, until when, do ye destroy our natural

888.8 •

life, if thou the Christ art, teU us plainly,

25. the Jesus answered them, I told you, and ye
believed not, the works which I do in my father's
name, these works bear witness concerning me,

26. but ye do not believe, for ye exist not of the
sheep that are mine,

27. the sheep that are mine hear my voice, and I
know them, and they follow me,

28. and I give to them life eternal, so they should
never have perished unto the ever t e everlastingly, as

840

not any one shall take by force them, out of my hand,

8883

29. my father who hath given to me is greater

884 ^ 84e

than all men, and no one is able to take by force out

Nl

of the father's hand,

80. I and the father one in character of work we
exist.

81. Then the Jews took up again stones, in order
that they should have stoned him,

400 888 84f

82. the Jesus answered them, many good works I

834. And no one is able to take by force out of the Father's hand.
Holy Scripture here does indeed state, l%ai no one is able toflmek^
that is, to force against his wiU, kirn whom the Father geoee to
Christ, out ^ his the Father's hand, and this statement preaentfl no
difficulty in respect of bdie^ seeing that no man is able to fi)toe his
brother against his will to do either that which is good, or that
which is evil; and yet Man is not here taught the Bootrine of
Fined Perseverance, seeing that Holy Scripture elsewhere does
indeed state, 1 Cor. ix. 27, Thai him whom the Father ginee to Oktist,
even as he did St, Paul, though no man is able to force him against
his will out of the Father's hand, may, should he kmee^nat keep
under his body, at the last day be found to be a cast-away.

840. See Matt. xi. 12.

841. One in work we exist. To sanction the Sense whioh tiui
passage is conmionly supposed to tJkard, the Numeral, Om^ mast
have been in the Masculine mstead of the Neuter Gender, and the Terb^
in the third Person Singular, and not as it is, in the fint Vetmm
Plural, 1 Cor. iii. 8. The Numeral being in the Neuter, muat ham
reference here to a thing ; hence the Panmhrase. See Qiap. zriL SL

842. Many good works. Literally, Maay worke aekuB w i ed lged
to be so i whereas fto.. Many works wki^ you o atm o i dmyishs
good i hence &c., 821.

JOHN XL

169

shewed you^ £rom the father, on account of what

ta 110

work of them, do ye stone me,

-4Q0 ^ SSS

83. the Jews answered him, oonceming a good

• • ■ • t • •

work, we do not stone thee, but for blasphemy,
verily becaose thou a man existing, makest thyself
aOod,

84. Jesus answered them, it exists not bkuphemy
to do 90^ it having been written in your law, that I
said, Gods ye men exist,

844

85. if it called those men Gh)ds, unto whom, the

•'845 ••••

"^rord oi the Ood came, and the scripture is not able

-••••

-to have been broken,

86. hei e of him whom the father sanctified and
«ent into the world, ye say, that thou blasphemest,

847

T)ecaase I said, a son of the Ood I exist,

87. if I do not the works of my father. Believe
not me.

88. But if I do, though perhaps ye might not
believe me, believe the works, in order that ye should
have known and acknowledged, that in me, the father
if, and I, in the father,

89. they were seeking again him to have taken,
but he escaped out of their hand,

40. and he went away again beyond the Jordan
rrferred to, unto the place, where John the first bap-
tising was existing, and he abode there,

791

41. and many came unto him and said, that John

indeed no sign did. But all things whatsoever John

8n,s

said concerning this man, true it was t e has been,

42. and many believed on him there.

Chapter XI.
1. Now there was existing, a certain one being

848. Wlai work of tkem. The Literal Sense of this would
imply, thai the refisrenoe here was to something resulting firom the
works specified ; whereas &c, What work oftkoBe ikat I have donog
henoe oo., 821.

844. It eallod ikote nien Oodt. Had the ArrtMaemotU been
Jy/ar, this passage must hare been rendered. It ctUlea those Oode,
Tkoee Qode^ would then, jointly, be an Appellation ; hence &c., 821.

846. The word qf ike Ood came. Literally impUea, Direel re-
eepHomf whereas &c., 2b whom it woe offered', nenoe Acl, 822,1.

848. The eorip t m re w not able to have been hn^tem. Literally,
Umd^ mH§ ciretmekmeee, which is not true, seeing that Man often
bmka it; whereas Soo^Itienot able to break Ueeff, that is, Ibhme
freJicHomM im oppoeiiiom to Ue other predietume i henoe fto., 821.

sick, Lazarus, of Bethany, of the town of Mary and
Martha her sister.

2. [Now Mary was existing, she that anointed the
Lord with ointment, and wiped his feet with her
hairs, of whom the brother Lazarus was sick.]

8. Therefore the sisters sent unto him, saying.
Lord, behold, whom thou lovest, he is sick.

4. And the Jesus having heard, he said, this the
sickness exists not unto death, but for the glory of
the God, in order that the Son of the God should
have been glorified by means of it.

6. Now the Jesus was loving the Martha, and her
sister, and the Lazarus.

6. Yet when he heard, that he is sick. Then even
he remained, in where he was existing in place, two
days.

7. Immediately after this, he says to the disciples,
we should go into the Judea rtf erred to again,

8. the disciples say unto him, master. Lately
the Jews were seeking thee to have stoned, and again
thou goest there,

9. Jesus answered, is it not, twelve hours of the

85S ; ••••

day there are, if any one should walk in the day, he

stumbleth not, because the light of this world he

BcCS.

MS

10. But if any one should walk in the night, he

— •• • «tt.i ^

stumbleth, because the light is not with him,

11. these things he said, and after this, he says
unto them, Lazarus, our friend has been sleeping,
but I go, in order that I awake him.

12. Then the disciples said to him. Lord, if he has
been sleeping, he shall be saved.

847. Beeamtel eaid, a Son oftheOodlemH, These are the
express words of our Sariour, and his own express dedarations res-
pecting >iiiwAlf^ and as such, demand our particular oonsidevation,
but the Beoeiyed Translation is, Beeamte I eatd^ lam the Son qfOod,
Yet the Article preceding the word Son is not our Sariour's but
man*8 ; how far tlie Sense of each is the same each reader must de-
termine for himself.

851. Many believed on him there. Literally, Manf under all
eirenmetanoee ; whereas Ac, Manjf im relation to the e ¥n mm9t amoe 9
qfiheplaeoi hence &c., 821.

868. ^ anif one ehomld walk. Literally, Under no eir en m H amee i
ehonld he einmbUg whereas Ac, Ordinariljf he wiU not do eog
henoe &0., 881.

170

JOHN XL

13. Howbeit the Jesus had spoken ooncerning his
death. But those men thought, that of the resting
by the sleep common to man, he speaks.

14. Therefore then the Jesus said unto them
plainly, Lazarus has died,

15. and I am glad on account of you, [in order
that ye should have belieyed,] that I had not been
existing there, however we should go to him.

16. Then Thomas that is called Didymus said to
the fellow disciples, we should go, even we, in order
that we should have died with him.

17. Then the Jesus having come, he found him
four already t e complete days lying in the grave.

18. Now Bethany was existing near the Jerusalem
rrferred to, about furlongs fifteen.

19. And many, of the Jews, had come to the
Martha and Mary, in order that they should have
comforted them, concerning the brother.

20. Then the Martha as soon as she heard, that
Jesus comes, she met him. But Mary, in the house
was sitting.

21. Then the Martha said to Jesus, Lord if thou
wast existing t e had been here, not probably my
brother died,

22. even now I have known, that whatsoever thou
shouldst have asked of the Gtod, the God will give
tnee,

28. the Jesus says unto her, thy brother shall

• • • • • • •

rise again,

24. the Martha says unto him, I have known, that
he shall rise again in the resurrection, at the last
day,

25. the Jesus said unto her, I the resurrection
and the life that succeeds it am, he that believeth on
me, though he should have died, shall live again,

26. and every one that liveth and believeth on me,

856. Laganu koi died, LitenDy, Ha$ pauedflwit thit world
to amoiker; whereM &o., Im im the tame eondUian a$ those thai
have done eo ; henoe &c., 321.

857. Thai Jeeue eomes, H«d the Arranffemeni been Memtlar
the Sense would hare been. Then the Martha ae eoon a$ ehe heard
that he her brother eomes, Jesus met him ; ^^ooe &c^ 8224*

should never have died unto the ever t e everhsHngfy,

SIO

490

400

believest thou this thing,

27. she says unto him. Yea, Lord, I have be-

StS,9

lieved, that thou the Christ that is Son of the Qod
art, that is unto the world coming,

28. and this thing having said, she went jnd
called Mary her sister. Secretly having said, ythe
master comes, and calls thee.

29. And that woman as soon as she heard, was
roused quickly and coming unto him.

80. Now not yet the Jesus had comOi into the
town, but was existing still in the place. Where the
Martha met him.

31. Then the Jews that exist with her, in the
house, and comforted her, having seen the Mary,
that hastily she rose up and went out, they followed
her, having thought, that she goeth unto the grave,
in order that she should have wept there.

82. Then the Mary as soon as she came. Where
Jesus was existing, having seen him, she feU on him
at the feet, saying unto him. Lord, if thoa wast

804

existing t e had been here, my brother probaUy died
not.

88. Then Jesus when he saw her weeping, also
Jews weeping that came with her he groaned in the
spirit, and troubled himself,

84. and said, where have ye laid him,

85. they say unto him, Lord, come and see, the
Jesus wept.

86. Then the Jews said, behold. How he loved

him.

lie

87. But some, of them, said, was not this man
that opened the eyes of the blind able to have pro-
vided, in order that even this man should not have
died.

88. Then Jesus again groaning in himself, cometk.

880. The master eomes, LiteraUy, Isiniheaet qfappromtkb^F
whereas fto., Se had eomes hence &o., 822,1.

884. 3fy brother, LitenUj, At that time she had no brallMr«
•he only had had one, Me who was mjf Brotheti
821.

JOHN XIL

171

to the grave. Now it was existing a cavej and a
stone there was lying upon it^

89. the Jesns says, take away the stone. Martha
the sister of him that had died says unto him. Lord.

> ....•••

Now he stinketh. For fourth day it is,

40. the Jesns says to her, no, I said to thee, that if
thou shouldst haye believed, thou shalt see the glory
of the Gtod.

41. Then they took away the stone. And the

•08

Jesus lifted the eyes upwards, and said, father I
tiuuik thee, that thou heard me.

870

42. Though I had known, that always thou hearest
me, but on account of the people that have stood by,
I qpoke, in order that they ^hould have believed,

871

that thou sent on this mission me,

48. and these things having said with a loud voice,
lie cried, Lazarus, come forth,

44. he that had died came forth, having been
Txnmd the feet and the hands with grave clothes,

878

and his hce had been bound about with a napkin,
Jesus says unto them, loose him, and send away him
to depart.

46. Then many, of the Jews, that came to the
Mary, and saw what he did, believed on him.

46. But some, of them, went away to the Pha-

878

risees, and told them, what things the Jesus did.

47. Then the chief priests and the Pharisees
gathered a council, and said, what do we, for this

878

the man many signs doeth,

874

48. if we should have leffc him alone, all will
believe on him, and the Romans will come and take
from us both the place and the nation.

49. And one a certain of them, Caiaphas, high-

888. JMd the Jenu lifted the eyet ^e. Literally, The eyes qf
Ztotanus whereM 5co., Bis own eye» ; henoe &o., 321.

870. Thorn hearett me. The aente here intended to be oonrejed
ia, ^kom pramUit whai I request ; henoe &c., 321.

871. Senime. See Chi^. riiL 42. Literally, The f act ; where-
at kc^ Believe ikat he was m^olditiff the DMne WUli henoe Ac,

an.

878. mefaee had beem homtd ahoui. Literally, Not hisjhee^
hdOewhideqf his head; henoe fto, 821.

878. l%e Jesus did. Literally, Persaual^ effected; whereat
ko. I oonodbre^ Was empowered to petfifrm { henoe Ao., 821.

priest existing that year, said unto them, ye have
not known any thing,

50. neither consider, that advantageous to us, in

878

order that one man should have died for the people,
and not all the nation should have perished.

51. And this, of himself, he said not, but high-
priest existing that year, he prophesied, that Jesus
was about to die for the nation,

62. and not for the nation only, but in order
that also the children of the God that had been
scattered abroad, he should have gathered together
in one.

68. Then firom that the day, they took council, in
order that they should put to death him.

54. Therefore the Jesus, no more openly, was
walking among the Jews, but went thence unto the
country, near to the wilderness, unto Ephraim
being called a dty, and there remained with the
disciples.

55. Now near the passover of the Jews was exist-
ing, and many went up to Jerusalem, out of the
country, before the passover, in order that they
should have purified themselves.

56. Then they sought for the Jesus, and said
among themselves, in the temple, having been stand-
ing, what think ye, that he should not have come to
the feabt.

57. Now the chief priests and the Pharisees had

877

given commandments, in order that if any one should
have known. Where he exists, he should have
shewn, so that they should have taken him.

Chapter XII.

883

1. Then the Jesus, before six days of the passover.

874. AU will believe. JAtenMj, All the world ; •whami Sm.^ A
large wmkber ; henoe &c., 322,1.

876. One man should have died. Literally, SpeeifiealUf what ie
stated; whereas dec. Thai one maw, or a few should suffer or sustaim
oJMf tosSf even ofl^e; henoe &o., 322,1.

876. AU the nation should have perished. Literally, JSvac%
what is stated ; whereas Ac, That ae a naUon they should suffer g
henoe Ao., 322,1.

877. Thai tf any one should have known. Literally, Any one
in the world; whereas &c., Any one subjeet to their amihorHy;
henoe fto., 821.

172

JOHN XII.

came to Bethany. Where LazaruB was existing,

873 , 683

whom Jesus raised firom the dead.

2. And they made him a feast there, and the

880

Martha was serving. And the Lazarus one of them

839,3

that sat at the table with him was.

3. Then the Mary having taken a pound of oint-
ment of unadulterated spikenard, very costly, she
anointed the feet of Jesus, and wiped with her
hairs his feet. And the house was filled with the
odour of the ointment.

4. Then Judas the Iscariot one of his disciples
that is about him to betray says,

5. on account of what, was not this the ointment

333

sold for three hundred pence, and given to the
poor.

6. Now he spoke this thing, not that for the poor,
it was concerning him, but because a thief he was
existing, and the bag holding the things that are put
in, he was bearing.

7. Then the Jesus said, release her /rom this accu-
aation, in order that for the day of my burial, she
should have kept it.

883

8. For ye have the poor always, with yourselves.
But ye have me not always.

9. Now much people of the Jews knew^ that there

he exists, but they came not on account of the Jesus

only, but in order that also they should have seen

885 533

the Lazarus, whom he raised £rom the dead.

10. And even the chief priests consulted, in order
that even they should put to death the Lazarus,

11. because many, on account of him, were going
away firom the Jews, and were believing on the
Jesus,

880. The Martha khm ftfrnut^. LitenUy I ooDoetre implies,
That Martha diicharged the whole of the eervUe dmtiee; wheroai
Ao. I oonoeire, She aeriHed in the dieeharae of them; heooe &o^
822,1.

888. For ye have ^, LitenOly, The poor are aeiuaUy per-
eonalljf wUh voug wheroM &c., There ie ai all timeepereom thai
want yomr rM^s heooe &o., 821.

884. Te have me not alwajfe. See Note 888. litenUj, Not
alwofe wUh j^on inanjfwojf, ia ocmiequeiioe of the preoecUzig Gkofe ;
wheretf Ac, Te ham me pereonaUy not alwame; henoe 4c,
881.

885. IVr «*«^ A«w Mtfii. LitenUj, Seen pereondO^ hims

12. much people that came to the feast having
heard the next day after the Jews consultation, that
the Jesus comes to Jerusalem,

13. the branches of the palm-trees took, and went
forth for meeting him, and were crying, Hosanna
t e save we pray thee, having been blessed, he that

888

Cometh in the name of Jehovah, even the king of the
Israel referred to.

14. And the Jesus having found a young ass, sat
on it. As it exists having been written.

15. Fear not, daughter of Sion. Behold thy king
comes, sitting on a colt of an ass,

893

16. these things his disciples understood not the
first, but when Jesus was glorified. Then they were
remembering, that these things were existing con-
cerning him having been written, and that these
things they did to him.

17. And the people that exist with him, when he

873 . . '"

called the Lazarus, out of the grave, and raised him,
from the dead was t e were bearing record,

18. through this also the people met him v. 12,
because they heard this way him to have done the
sign.

19. Then the Pharisees said among themselves, ye
perceive, that ye do not prevail any thing, behold,
the world, after him, gone.

20. And certain Greeks were existing of them that
come up, in order that they should have worshipped.
at the feast.

21. And these came to Philip that is of Bethsaidft*
of the Gkdilee rrferred to, and were desiring him^
saying, sir, we would wish the Jesus to have seen,

22. the Philip cometh, and telleth the Andrew re-

whereas &c^ SaH^ themeeloee 9usl he had reaiUy retnmed to H^;
henoe fto., 821.

888. In name qf Jehooah, See my Tract on «v/MOff. ToooMwii
the name^ would I oonoeire mean, TohavetheappeUationi^i etobi
called 2y that name; wheraa 4us., 2b eome nnder the omAfribf and
eanctUm of; henoe the OmiMdon of the Artiole. See Bole 848.

892. Thf king eomee. Literally, Jtw that ie aoknowU i §ed U h
king; whereee &c,^ Mim that wae reallgf kinff g henoe Ac, 8S^

898. Hit diedplee nmderetood not. Literally, Did mot floayrw
hends whereas &o., Did not eaU to reme mh raneeg henoa msl, 8n»L

Eie dieeiplee. Literally, the tmeUae dieeiphei wbanat fro, Xhirn
that believed on himg heooe ftc, 881.

JOHN XIL

178

yerred to, Andrew and Philip cometh and telleth the
Anumanform of Jesus.

28. Then the Jesus answers them^ saying, the
liour for my beinff seen by man has come, in order
^Hhat the son of man t e Mm of the human race that
w the $on should have been glorified by man.

24. Verily verily I say unto you, except the com

808

^f the wheat that is soum having fallen into the

••*.•••.••••••••.• •••••••••■•• •••••••••• •••••••••••••••••• ••••••••••.•••«• ••

ground should have died, it alone abides. But if it
should have died, it yields much firuit,

25. he that loveth his earthly life, doth lose it,
and he that hateth his earthly life, in this world,
unto life eternal, he shall keep it,

26. if any one would serve me, follow t e obey me,
•»,• 643,1 ••••

and where I am. There also the minister that is

mine shall exist, if any one would serve me, the
&iher will honor him.

905

27. Now t e already my soul has been troubled,
and what I would have said is, Father, save me, from
this hour, but on account of this t e but for this
reason, that 1 came into this world for this hour,

28. Father glorify my name. Then a voice came
out of the heaven, verily I glorified, and again I will

907

glorify t/,

29. the people that had stood by and heard stated

thunder to have been happening, others said, an
•- 490

angel hath spoken to him,

80. Jesus answered and said, not on account of
me, this voice has come, but on account of you.

81. Now a condemnation of this world is there.
Kow the prince of this world shall be cast out,

82. though I perhaps should have been lifted up

886. Jl9oepiik€camofwhea^t4^, lAtenJlj^ Shouid kaoe hem
mUogMmr am mkilat ed; whereas fto., Should have heen 9o as retpeett
U9 haioimg ike tSutraeUr of a graim*; heooe &0., 821.

888. jR yiMt muik firmt. Not in all oaaea, which ii the Literal
Benee i henoe &c., 821.

906. My mml kaa h$en iroubUd, Literally I oonceiTe, Per-
mi§jnd; whereas Ac, Sath been nUffeeUd to pami henoe &c.,

m,i.

807. il. Literally, I have dome to to the eon^frekeneiom amd
mUmomtedgmmt cfmams whereaa Ac I oonoehre, Ih»oe done eo ae
Atimtm wuig^ dieeoeer and eompre k endUf henoe the OmiMion of
te Ptaooan. See Bole 822.

811. WUl draw aUdaeeeeqf mem. lAUnJly, AU mem $ wheeet-
■•ABiMiikthePtff^EthxBiei henoe ftc, 821.

911

from the earth, I will draw all classes of men to be
followers o/ myself.

33. And this he said, signifying what death, he
was about to die.

490

84. Then the people answered him, we heard out

911

of the law, that the Christ abides unto the ever, and
how sayest thou, that it is necessary for the Son of

918 493

the man i e him of the human race that is the son to
have been lifted up, who is this the Son of the man
i e him of the human race that is the son,

49«

35. Then the Jesus said imto them. Yet a little
while, the light, with you, exists, walk, as the light

910

ye have, lest darkness should have come on you, for
he that walketh in the darkness rrferred to, hath not
known. Whither he goeth,

36 as the light ye have, believe in the light, in
order that sons of light ye should have been, these
things Jesus said, yet having departed, he as to his
being the Messiah was hid from i e was not disclosed
to them.

87. (As so many miracles after his having eflPected
before them, they were not believing in him to be the
Messiah,)

88. / say, hid, in order that the saying of Esaias

980 ;

the prophet should have been ftdfilled, which he

spoke. Lord, who believed our report, and to which

sit

of the unbelievers was the arm of Jehovah revealed,

89. by means of this ignorance of God, they were
not able to believe in the light, so that likewise
Esaias said,

40. he by means of this ignorance hath blinded

496 498

their eyes to the light, and hath hardened their heart

912. The Chriet abidee. Literally, Never oeaeee to lines where-
as &c., I» never eeparated from Man^e knowledges hoioe fto.,

822,1.

913. That U ie neeeetaryfor the Son of the Mam ^e, LiterallT,

In compliance wUh hie nainre s whereas &c.. In completion qf ike
Divine req mr e mente s henoe &o., 821.

916. Iteet darkneee ^konld have come on yon. Literally, That
yon a/re not made dark ; whereas &o. I oonoeive, Ukat yon make
not gonreelvee dark ; henoe Ac, 821.

920. In order thai the eaging ^v. LiteraUy, In order thai the
prophefe eaging ehonld beJnlflUeds whereas &o., In order that
Ood^e deeiaration hg the prophet ehonld be eeen bg man to he imes
henoe Ac, 822,L

174

JOHN XIII.

i

to it, in order that they should not have seen the
light with the eyes referred to, or understood it with
the heart rrferred to, or have been converted to it, or
that I shall heal them,

41. these things Esaias said, because he was ac-
quainted with his glory, and spoke concerning him.

42. Yet indeed even of the chief rulers, many
believed on him, but on account of the Pharisees,
they were not confessing, lest put out of the syna-
gogue they should have been.

43. For they loved the glory of the men of the
synagogue more than the glory of the Gk)d.

44. Then Jesus he cried and said, he that believeth
on me, believeth not on me, but on him that sent
me,

45. and he that truly seeth me, truly seeth him
that sent me,

46. I a light, unto the world, have come, in order
that he that believeth on me, in the darkness of un-
certainty as to his future state. Should not have abode,

47. yet if any one of t e belonging to me should
have heard the words which I have spoken, and should
not have kept them, I should not condemn him. For
I came not, in order that I should condemn the
world, but in order that I should have saved the
world,

48. he that rejecteth me, or that receiveth not my
words, hath that that condemns him, the word which
I spoke, that word shall condemn him, in the last
day,

49. for I, of myself, spoke not, but father that
sent me, he hath given me a commandment, what I
should have said, and what I shall utter.

922. Or that. I hare no direct aathority for thii tranBlation,
but see John x. 10, " A»d thai,"

926. Them, It should not be oTerlooked that this Pronoun is
not expressed, had it been so, It would have required apetfeet keep^
img of the words; whereas we are now permitted to behere, That the
heepmg here referred to it complied wiih, in a eimoere desire to keep
them,

927. Hath ffivem me a eommandwietU, The Literal Sense of this
would require a speoific appointment of ererr word spoken ; whereas
&c I oonoeiye, A generd instruction reUUwe to aUthe matters on
which he taught; hence &o., 321.

932. Because all things the father gave to him. Literally, WUk'

60. and I have known^ that his commandment
life eternal it exists. Therefore what things I say.
As the Father hath said unto me, so I speak.

Chaptek XIII.

1. Now before the feast of the passover, the Jesus
having known, that his hour came on, in order that
he should have departed out of this world, to the
Father, having loved the his own that are in the
world, unto end, he loved them,

2. and having known after supper having been

ended of the deviPs already having entered into the

heart, in order that Judas of Simon Iscariot may

have betrayed him,

•«

3. because all things the father gave to him, for

-ftM

the hands t e that he was to perform, even becsnae

from Qod, he came, and to the Qod, he goes,

4. he rises from the supper, and lays aside the
garments worn at suppers, and having taken a towel,
he girded himself.

5. Then water pours into the basin used for wask"

ing, and began to wash the feet of the disdplea, and

to wipe with the towel, with which having been
sss.s

girded he was.

6. So he comes to Simon Peter, he says unto hi]

Stf

Lord, dost thou wash my feet,

7. Jesus answered and said unto him, what I do^
thou has not known yet. But thou shalt know
after these thinss have been done,

8. Peter says unto him, thou shouldst not have
washed of me the feet, unto the ever, he answered
him, if I should not have washed thee, thou hast not
a part, with me,

9. Peter even Simon says unto him. Lord. Wash

out ang exception; whereas Ac. ^ restricted, To the things eotmeeitd
with Aw mission ; hence Ac, 321.

933. That he was to perform. It can hardly escape a oarelbl
reader, that there ia no sanction for the Pronoun, JKi^ in the Be-
oeired Translation ; henoe my Paraphrase.

934. I^m God, Had the Article been here expressed I con-
ceiye it would haie implied. An absolute separation £rom Qod» fiiflli
bdng the Literal Sense, wMoh not being tne case is the ooomioq of
its omission here. See Bule 343. ObMrre end of Yene^ And to
the Qod he goes. See Note 506.

937. See 491 Page 21.

JOHN XIII.

175

not my feet only^ bat also the hands and tlyt head
qfme,

406 9S8

10. JesoB Bays nnto him, he that has been washed
liath no need to aeeomplish the end I propose save the
£eet to have washed, but clean wholly exists, so ye
dean exist, yet it is not all of you that are so.

11. For he had knowledge of him that betrays
Slim, on aooonnt of this knowledge, he said, that it is
xiot, ye all dean exist.

12* Then after he washed their feet, and taken his
^arntents, and sat down again, he said unto them,
wcmderstand, what I have done to yon,

18. ye call me, the master and the lord, and tmly
^^ speak. Because I exist these.

14. Then if I washed of you the feet, / that am
'the lord and the master, verily ye are bound of one
another to wash the feet.

16. For an example I gave you, in order that as I
did to you, so ye should do.

16. Verily verily I say unto you, a servant greater
than his lord exists not, neither one sent greater than
he that sent him,

17. if these things ye have understood, happy ye
exist, if ye should do them,

18. not concerning all of you, I speak this i e I
speak this of you cottectively, I have known some, I
diose, even in order that the Scripture should have
been fulfiUed, he that eateth with me the bread
lifteth against me his heel,

19. now, I tell you, before the thing to have come
to pass is, in order that ye should believe. When it
should have come, that I exist.

20. Verily verily I say unto you, he that receiveth,

988. A ikai JUu been woihed kaih no need. Literally, Under
mm emremmeUtneee ; whereas &c., Under ihe ei reu m t tancee to which
litne refereneei henoe Ac., 822,1.

948. In order thai the Soriptwre should have leen fnlfiOed,
LitenQj, 2^ entire Scriptures whereu &o., That portion of its
henoe 4o., 822,1.

MS. BeimefMreeeioeih me. The oooaaion of the Dieammae-
mmi If fUmgnml I oomider, to determine this to he the Sense in-
t—ded to M oonyejed, wluoh certainty is not the literal Sense ;
iMWS JboL, 881.

Mi. Whom Jeeue woe loeinff. This Literal^ impHes, Thai
Jmm mmm4lo9ii^ihe other diieiplees henoe Ac., 821.

94S

whomsoever I shall send, in effect receiveth me. And
he that so receiveth me, receiveth him that sent
me,

21. these things Jesus having said, he was troubled
in the spirit, and testified and said. Verily verily
I say unto you, that one, of you, shall betray me,

22. they were looking on one another, the dis-
ciples doubting concerning whom, he spake,

23. Now one, of his disciples, leaning on the

W4

bosom of the Jesus was existing, whom Jesus was
loving.

24. So Simon Peter beckons to this man, and
says to him, ask, who exists it, concerning whom,
he speaks,

25. that man having reclined thus i e in the man^
ner described on the breast of the Jesus, says unto
him. Lord who exists it.

26. Then the Jesus answers, that man exists it,
for whom I, shall dip the sop now in my hand, and
shall give to him. Then having dipped a sop, he
takes and gives to Judas of Simon, Iscariot,

27. and after the sop. Then the Satan entered
into that man. And Jesus says unto him, what thou
doest, do quickly,

28. this saying no one understood of those at the
table, for what, he said it.

29. Indeed some were thinking. Because the bag,

Judas was holding, that Jesus says unto him, buy,

948 •• ;

what we have need of for the feast, or in order that

something should have distribution to the poor.

80. Then having received the sop, that man went

out immediately. And night was existing. Then

when he went out,

946. Then the Satan entered imto thai Man. The explanation
of the Diearran^ement here, I will defer till more is known respect-
ing Satanic influences, whether Literally in snoh oases a Devil enters
into a Man, or only a power is exercised oyer a Man's actions, con-
trary to his own natural wilL Such Tariations as these are quite
sufficient to affect the Jrramffemeni.

946. And, Ohserre the cox^nction here used, which marks a
deduction firom what pracedes, thus, T%erejbre the Jeeue ea^e ^v.

94S. We have need qf. Literally, Need, moans, Camnot he done
without s whereas &c. I ooncetre, Irhat ie utualljf had at ihefiaetf
henoe Ac*, 821.

l76

JOHN Xi..

81 . Jeans says. Now the Son of the man t e him
of the human race that is the son was made glorions^

060

and the God was made glorions in him^

32. so the Ood^ will glorify him, in it^ yea im-

••..« <••••• •• ••••• •••• ••

mediately he will glorify him,

83. little children, still a little time, with you,
I exist, ye shall seek me, and as I said to the Jews,
that where I go, ye are not able to have come, so
I say to you now,

84. I give unto you a fresh injunction, in order
that ye should have loved one another. As I loved
you, in order that also ye should have loved one
another, on account of this my love of you,

050

35. all shall know, that disciples ye exist to me, if
ye should have love to one another,

530 —

36. Simon Peter says unto him. Lord, whither
goest thou, Jesus answered. Whither I go, thou
art not able me now t e while in this world to have
followed. But thou shalt follow afterwards,

400

37. the Peter says unto him. Lord, on account of
what, am I not able thee to follow now, I will lay
do^rn^y natural life for th^^^

38. Jesus answers, thou sayest thou wilt lay down

050 .

thy natural life for me. Verily verily I say unto

thee, cock should not have crowed, until when, thou
• •• .-«..

shouldst have denied me thrice.

Chapter XIV.

1. Be not troubled of you, the heart at my saying
I go away, ye believe in the Gk>d and in me,

8SS,1

2. ye believe in my Father's house, many mansions

950. And the God was made aUmout hy kim, litenlly, Tkit
■^ ^«. nothing can make 6k>a glorions, all that can be done ia,
'-*• HuU Qod ii gUmoui ; henoe Ac., 822,1.

^'^. See preceding Note; Will make
'^^t* Readings here Tar^.

-— 11v ijmpli ^ ^

there $fe. And if I possibly tola uo. ^
to have prepared a place for you,

8. yet if I should have been gone, and shall pre-
pare a place for you. Again I come and will receive

8tM

you^ to myself, in order that where I am, even ye
should exist,

4. so whither I go, ye have knowledge of the way,

400

5. Thomas says unto him. Lord, we have not
knowledge of. Whither thou goest, how have we
knowledge of the wav,

6. the Jesus says unto him, I the way am t e
exhibit that I go, and the truth, and the life for
which I go, no one does come by his natural powers
to the Father i e to a knowledge of God being his
Father, except by means of me,

008 008

7. if ye had known me, then probably ye had
knowledge of my Father, from henceforth having told

007

you this ye have known him, and have beheld what
he ordinarily reveals of himself to man,

400

8. Philip says unto him. Lord, make known to us
the Father, and it sufficeth us,

400 818

9. the Jesus says unto him, am I so great a time
with you, and thou hast not known me Philip, he

008

that beholdeth me aright, hath beheld the Father
as he ordinarily reveals himself to man, how sayest
thou, make known to us the Father,

10. dost thou not believe, that I, in the Faibe
and the Father, in me, exists, the words which I ape
to you, of myself, I speak not. But the Father,
me, dwelling, doeth his works,

969. I wOl lay down 4[e. UUbMj, I wiU do U i wiMsn
I content to its heimg done ; henoe Ac, 821.

960. See Matt. xxTi. 84.

961. No one does come to the Father. Ohserre, God"
here is not, No one ehcUl eome to the Father , or, No one i» ai
brought to the Father.

JOHN XIV.

177

11. believe me in saying, that I, in the Father, and
the Father, in me, exists. And if not, on account of
his works, believe me.

12. Verily verily I say unto you, he that believeth
in me, the works which I do, even that num shall do,
and more than these, he shall do, for I, to the Father, go,

15. and what thing soever probably should have
been asked of the Father in my name, this I should
have effected, in order that to man the Father should
have been glorified in the son,

07t.

14. when what ye asked for me, in my name, this
should have effected,

971

. 15. if ye love me, keep the commandments that
I deliver to you,

ATS

16. and I will pray the Father, and he will give

sss

you another comforter, in order that with you, unto

••• vv •^

the ever, the spirit of the truth concerning me should
exist,

17. which spirit the world is not able to have re-

974

ceived, because it does not examine it, neither knows,

974

ye have knowledge of it, that with you, it dwells, and
by you, it exists,

18. I will not leave you desolate, I come to you,

909. Mare. In order to prove the inoorreotness of mj ParaphrMe,
let a probable explanation be given o^ who, in the preaent daj, eren
daims to do, Tks works thai our Saviour did ; as also, who at any
time whaler, erer did a greater work than say to the sea^ JPtaee be
HiU, and to Man, 2% emt areforywen thee,

970. Te aehedfar me. The Verb here used means, To ask of,
or. To aek/or, see John L 63, Se asked for a writmg table, and
hflnoe the Sense intended to be conrejed in any case can alone be
determined br the Context ; In this case I consider rerse 13 shews,
l%ai tke FaAerJUmidkave been glorified in the Son, that the asking
is not ^ but, fbr, and this I think is settled berond all doubt bj
John xn. 28.

971. Xeep the oommandments thai I deliver to you. Literally,
this is confined to Absolute commands, whoreas £cc., Intended to
e wA r ae e eeery kind of instruction ; hence Ac., 321.

972. He foiU give you another comforter. Literally I oonceiTe,
Murihtr Person or Existence thai wUl comfort you ; whereas &o. I
oonoeiTe, A Cause or Source qf comfort ; hence Sao., 321. See
Hote9S9.

978. l%e Sjnrii of the truth. I much question, whether in
•eeoffdanoe to the usage of Greek, the Phrase, /^irit of truth, can
•By more be regarded as the Appellation of an Indiridual, thim can
the Phrases, Sj^rii of bondage— Spirit offear— -Spirit of adoption —
Sj^irii of deep sleep ^c. See. &c. be so regarded ; and still leu am I
sware, that ttie phrase, The Spirit of the ISruth, can be so regarded,
M'tfae Arlide before the last word most imquestionably increases the
diflcnlt? of so regardinff it ; at all erents I cannot recall anything
dirt win justify either phrase being so regarded, and I am not able to
pMoribe a better JFbrm of Oreek than is here used, to express the
teiae that is contained in my Paraphrase. See 1 John iy. 6.

974. R» To express the Sense in my Translation can a better
Jfhrmiff€hreek be employed, than that which is used in the original?

19. yet a little, and the world no more beholds
me. Yet ye behold me, as I have life, so ye shall
have life,

20. at that the day, ye shall know, that I am in
my Father, and ye are in me, and I am in you,

21. he that hath my commandments, and keepeth

SSS,9

them, that man that loveth me it is. And he that
loveth me, shall be loved of my Father, and I will
love him, and will manifest to him myself,

22. Judas says unto him, not the Iscariot, Lord,
what hath happened, that thou art about to manifest
to us that believe in thee thyself, for exists it not to
the world,

23. Jesus answered, and said unto him, if any one

loves me, he will keep my saying, and my Father will
-gw

love him, and to him, we will come and make an
abode with him,

24. he that loves not me, keeps not my sayings,

yssSfS

though the word which ye hear, mine is not, but the
Father's that sent me,

25. these things I have spoken to you, with you,

abiding.

9n

26. For the comforter the spirit that is holy which

976. No more beholds me. The Sense here intended to be con-
yeyed is, Beholdeth me no more in the manner in which U used to
behold me, which being a limited Sense is not the Literal Sense ;
hence Sao., 821.

980. And wiU make an abode with him. Not actually I oonceiye,
which is the Literal Sense, but the Indiyidual shall feel himself to be
Uessed, protected, and cared for, as fully, as had what is stated
actually occurred ; hence &o., 821.

988. The OomfMTter-^the SpirU. See my Draet on Hvevfia,
and note to yerse 17. There is eyery reason to consider that the
Comforter here spoken of is not the same as is spoken of xyL 18,
since if it was, the phrase would there I think be, The Spirit of truih,
but it is. Spirit of the truih, that is, of the truth referred to, i e eon-
eeminy me. And not only do the Phrases themselyee differ, but the
fiMsts connected with each are also different. The one termed. The
sMt qf the truth, has relation, only, to effects that are natural
The other termed. The Spwit the holy, has relation to eflbcts that
are supematuraL In Chap. xyL 18 it is not said, U wHl guide, inio
all truih, butastoaUthe truih, and the only clause that appears to
sancUon an idea of more than natural agency, is, and the tMngs thai
do come, ii wiUshew i e explain or make apparent to vou ; but had
Supernatural Agency been referred to, the week would haye been.
It will shew you the things to eome, or, the Mngs thai will come.
And now compare what is here said with what is said respecting the
operation of the Holy Spirit. Chap. xyi. 13 it is. It will guide you
as to all the truth, obeenre the limitation, ii wiU not speak by iiseff,
but whatever ii should have received, ii will speak ; but in Chap,
xiy. 26 it ib. It shall teach you all things, and bring to your remem-
brance, all things which I said to you. To teach all things, and to
bring to remembrance all things, must be effected by Supernatural
Power. What in Chap. xyi. 7 is, as regards man's knowledge of it,
to preyent the Holy Spirit's (which dw«Us in the disciples, Chap. xir.

178

JOHJN

UM.

084

the Father will send in my name, that eamfarter shall
teach you all things, and bring to your remembrance
all things, which I said imto you,

080 080

27. I leave peace with you, I give a peace that is
mine to you, not as the world gives, I give to you.
Trouble not of your, the heart. Neither fear,

28. ye heard, that I said unto you, I go away and
come again unto you, if ye were loving me, ye were
probably rejoiced, for I go to the Father, and the
Father greater than I he is,

29. and now I have told you previously to iU being
possible for it to have happened, in order that when
it should have happened, ye shall believe,

80. not now many things I will tell unto you.

408

For the prince of the world cometh, and in me, he

hath not any thing,

31. but what I do tell I speak in order that the

world should have known, that I love the Father, and

ooo
as the Father gave commandment to me. So I do,

be up, we should go hence.

Chapter XV.

818,1 408

1 . I the vine that is true am, and my Father the
husbandman exists,

2. every branch, in me. Not bearing fruit, he
taketh away it, and every branch in me the fruit re-
ferred to bearing, he purgeth it, in order that it
should bring fort^'rnora fruit.

3. Now ye clean exist through the words t epro-
mise of reconciliation to God, which I have spoken to
you.

16) ooming to them, unless our SaTurar departed from them, and un-
less our SaTioor did depart from them, how was it possible for, The
Spirit of th§ IVkM, in relation to the Propheeies respecting his death
to be with any of the followers of our Lora.

984. Tk» father will send. Literally this implies. An abtohUe
pertoni whereas &c. I conoeiTe, Has relation <mly to a eatue or
source of contort s henoe &o., 8224*

966. I leane peace. The Literal Sense admits of no limitation ;
whereas &o. restricted, I leave to you the at tai nment qf peace ;
hence &o., 821.

987. Not ae the world gieee. Literally, Not after ike manner
that iheffgive; whersas &c.. Not of the deieriptUm that iheygiees
hence Ac., 822,1.

990. At the Fathers/act commandment to me. Literally I con-
ceive, A epeeyU preeeription ; whereas &o. I conceive^ Mad pre^
*—• '* determined i hence Ac., 821.

- *iuu U should 4v. literally, The pmyiag was

4. abide in me, and I in you. jaa ^^^

not able fruit to bear of itself, except it should re-
main in the vine. So neither ye, except in me, ye
should remain,

S8S,S

5. I the vine am, ye the branches are, he that

abides in me, and I in him, this num brings forth
much fruit, for without me, ye are not able to do not
even one thing,

994

6. unless any one should have abode in me, he
was cast out, as the branch that was withered is cast
out, and they gather them, and into a fire, they cast
them, so it is burned,

7. if ye should have abode in me, and my wordu^
in you, should have remained, whatever ye should
have wished, ask, and it shall exist unto you,

8. in this, my Father was glorified, in order that

9B6

ye should bear much fruit, and disciples should have
been to me.

99«

9. As the Father loved me, so I loved you, con*
tinue in the love that is mine,

971

10. if ye should have kept my commandments^ ye

• •. ; •971--*

shall continue in my love. As I have kept the com-
mandments of the Father, and continue with, him, in
the love,

11. these things I have spoken to you, in order
that the joy that is mine, in you, should exist, and

999

your joy should have been full,

12. this the commandment that is mine is^ in
order that ye love one another. As I loved you.

1001

13. not even one hath greater love than

IT

prodmeHee qfjhuti whereas &o.. The ditjeet ami U
dencff <(fihepnrffing was to increase the fruit j hence flee, 8S1.

998. As the hraneh is not able. Literally, Under no asm
stances, not even if transplanted; whereas &c.. So long as it remt
LiteraUy a branch; hence Ac, 822,1.

994. Unless cmg one ^kould have abode in me. Literal^,
one nnder amf circumstances ; whereas &o., Amf one who kna h
ledge of me; hence &o., 821.

996. Ye should hear mmeih fruit. Literally, JEffeet goodi lA
&c., Seei to effect it; hence flee., 821.

996. As the Father loved me. Literally, In an exaeHgf e
manner; "wYhbtws Saa,^ To an equal extent ; henee&.,821.

999. Tour jog should have been fklL Literally, SkM
the end stated; whereas flee.. Should want nothing to ^
end ; hence flco., 822,1.

1001. Not even one hath greater love than this, likn
even Qod ; hence flee., 821.

JOHN XVI.

179

059

order that any one should have laid down his natural
life, for his friends,

14. ye my friends exist, if ye should do, what
things I command you,

1004

15. no more I call you servants, for the servant

1005

hath not known, what thing his lord doeth. But I
have called you friends, for all things which I heard
of my Father, I made known to you,

1000

16. ye chose not me, but I chose you, and or-
dained you, in order that ye should go and bring

1007 ^ 1008

forth fruit, so that your fruit should remain, in
order that whatever ye should ask of the Father, in
my name, I should have given you,

17. these things I command you to observe, in
order that ye love one another,

18. if the world hates you, ye know, that it hath
bated me before you,

19. if of the world, ye were existing, the world
probably the his own was loving. But because of
the world, ye exist not, but I chose you, out of the
world, on account of this, the world hateth you,

20. remember the word, which I said unto you, a
servant greater than his lord exists not, if they per-
secuted me, verily they will persecute you, if they
kept my saying, verily, they will keep the yours,

21. but all these things they will do unto you, on
account of my name, because they have not known
him that sent me,

22. if I came not and spoke unto them, they not

lois

had sin. But now they have not a cloak, for their sin,

!•••••«••••

1004. I%e servant hath not known, lAtanJlj^IineeessarilyiffnO'
rami ; whareao &0., Hat not a parHoniar emianation; henoe aco.,
822,1.

1006. mt lord doeth. JAtenXlj, The partiemlar maeter of Urn ;
whetenB &c., Hke matter nmder whote dirwtUm he workt s heooe &o.
of the Frononn, See Rule 321. The catuse of the other Ditarrangf
ment it, that the Literal Sense impliee, A knowledge of every Mitg
that hit lord doeth^ vrhich is what nis diooipleo or senranto certain^
do BOi posaeaa. See Sule 822,1.

1006. Te ehote not me, laterally, Te had no power to accept or
r^feet me ; whereas Ao., Te did not propote to me to he jfowr matter;
hflDoe &c, 821.

1007. And bring forth finit. Literally, Neeettarily; whereas
&e.. And lahonrfor a retult which thould remain ; hence 5cc., 821.

1006. TomrfiwU thould remain. Literally, The fruits whereas
fcc. The eontequencet of it; henoe &o., 821.
1012. They not had tin. The Sense here intended to be con-

23. he that hateth me, verily he hateth my Father,

24. if I did not the works among them, which no

lOlS

other did, they had not had sin. But now verily
they have seen and hated both me and my Father,

25. yea my Father, in order that the word should

1016

have been fulfilled, that that has been written in their
law, that they hated me the father without a cause.

26. But when the comforter should have come,
which I will send to you, from the Father, the spirit
of the truth concerning me, which, from the father,
proceedeth, that Comforter shall bear witness for
me.

27. And also ye bear witness, for from beginning,
with me, ye exist,

Chapter XVI.

1. these things I have spoken unto you, in order
that ye should not have been offended,

1016

2. They shall put out of the synagogues you, [yea

a times comes,] in order that every one that killed

1018 ^

should have gloried service to do to the God,

3. and these things they will do, because they
knew not the Father nor me,

4. but these things I have spoken unto you, in
order that when their time should have come, ye
should remember concerning them, that I told you.

1019

And these things I said not to you at first, because
with you, I had existence.

5. But now I go to him that sent me, and no one,
of you, asketh me, whither goest thou,

6. but because these things I have said unto you.

yeyed io restricted to. They were not having tin in relation to the
refection of me, which is not the Literal Sense ; henoe fitc, 821.

1018. They have not a cloak. Literally, No exoute ; whereas &o.,
No tnffleient excute topreterve them from hearing their tin; hence
&c., 821.

1015. That that hat been written in their law. literallj, W%at
it ttated ; whereas &c.. In the Ptalmt ; henoe, Ac., 821.

1016. They thaU put out of the Synagoguet jv. Literally, AU
thould he excluded from the tynagoguet ; whereas &0., That pertont
thould he excluded from the tynagoguet^ for no ader crime than
embracing Chrittiamty ; henoe &o., 821.

1018. In order that every one that kiUed 4^. Literally, On any
account ; whereas &c. limited to the Context^ On account of your
being a Chrittian; henoe &c., 822,1.

1019. And thete thingt J taid not to yon at frtt. Literally
implies. That he did utter them to othert; whereas &0., Be did not
proclaim them at all at flrttf henoe &c, 821.

180

JOHN XVI.

IMO

408

the sorrow attendant on leatnng you hatli filled your
hearty

IMl

7. nevertheless I speak the truth t e what is truth
to you, it is advantageous to you, it must be so in
order that I should have gone away. For if I should

971

not have gone away, the Comforter should not have
come unto you. But if I should have been gone
away, I will send it, to you,

8. and having come, that Comforter will reprove
the world, on account of sin being incurred through
me, and on account of justification not being obtained
through me, and on account of condemnation not
being removed through me,

9. on account of sin indeed, because they believe
not in me.

10. And on account of justification, because to
the Father, I go, and not even then they behold me
to be the Messiah.

11. And on account of condemnation, because the

. 498

pnnce of t e he that is mighty in this world has
been condemned before their eyes for rgecting
me.

12. Yet many things I have unto you to say, but
ye are not able to bear now.

071

18. Howbeit when that Comforter the spirit of the

97S

truth concerning me should have come, it will guide
you, into all truth relating thereto. For it will not
speak to your mind by itself i e its own origination,
but whatsoever /ac/ it shall receive ieit witnesses, it
will speak to your mind, yet the things that do come,
it will shew to you,

1020. The sorrow atUndamt ^. litemllj, What ii HaUd;
whereas &o., Hom yreaiUf engroued yomr atUnHom hoDoe dc.,
822,1.

1021. I speak the trmih to yo». LiteraUy, On aU nOyeete wUhout
UmitatUm; whereas Ac, / epeak the trmih to you im eammg what

foUowe; hence &c., 821.

1026. Glorify me, UtanHj, Make me more glorious i whereas
&c, Enable mam to disoem mg glory f henoe &c., 821.

1026. Tks Father hath. I oonsider the occasion of the Z>ifafTafi|^
ment here is to mark the limitation expressed in the ParaDhrase.
See Rule 821. ^

1027. My things iheg exist. See Bule 882, which I think prores,
that had the Sense here been, that erery indiyidnal separate thing
POMessed bj the Father, was indiriduallj and separated possessed
try the Son, the Verb would have been in thePlnr^ it is however in

as*»«r„lar. which I oonoeire will be found to shew, oontejs a

IMS

14. that Comforter will glorify me, for oonceming
the me, it will receive and shew unto yon.

ino

15. all things whatever the Father hath m mig

Dispensation, my things they exist to dispense, on ac-
count of this, I said, that concerning the me, it
receives, and will shew unto you,

16. a little while, and not even ye see me, and
again a little while, and ye shall see me,

17. then they of his disciples said to one another,
what exists this, which he saith to us, a little while,
and ye see not me, and again a little while, and ye
shall see me^ even because I go to the Father.

18. Therefore they said, what exists this, which
he says, a little while, we have not understood,

19. Now Jesus knew, that they were wishing him
to ask, and said unto them, concerning this, do ye
enquire among one another, because I said, a little
while, and ye see not me, and again a little while,
and ye shall see me.

20. Verily verily I say unto you, that ye shall weep

imo

and lament. But the world shall rejoice, ye shall be

sorrowful, but your sorrow, into joy, shall be tamed,

21. the woman when she should be in travail, haih
lost ........

sorrow, because her hour came. But when the child
should have come, no more she remembers the an-
guish, on account of the joy, that a man was bom
into the world.

IMl

22. And also ye indeed now have sorrow. But

again I will see you, and your heart shall be rejoiced

loss

and no one shall take away your joy, from you,
ion

23. yet in that the day when no one shall take yon

restriction to the effect stated in the Paraphrase ; hence the b
gulair Chvemrnent here.

1029. But the world shall refoiee. Literally, Ahsolutelg do
whereas &c.. Shall profess to be glad on aoeouni of ii; heooe <
322,1.

1080. Hath sorrow. Literally, Menial anguish; whsnat
Bodily pain; hence &c., 821.

1031. Ts indeed now have sorrow. Literally, At the pr
moment; whereas &c.. Coming upon you; henoe &o., 821.

1032. And no one shaU take away your Jem J^nn you. litf
Shall do it in any manner; whereas &c., Shall do U «i<ilo«
consent to his doing it ; hence &c, 821.

1083. When no one shall take. See my Tract on the nvS
of Scripture with respect to addressing prayer and wonb^
Lord Jesus Christ.

M-

two '

that

tbej

to"*?."

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184

JOHN XVIII.

406 1088

20. the Jesus answered him^ I have spoken with
publicity to the world, I ever taught in the syna-
gogue, or in the temple. Where all the Jews resort,
and in secret, I spoke nothing new,

sio

21. why asketh thou me, ask those that have

heard, what I said to them, behold, these have
known, what I said.

22. And these things of him having spoken, one
having stood by the soldiers, a smite with a rod gave

491

the human form of Jesus, saying. Thus thou an-
swerest the high-priest,

49«

23. Jesus answered him, if evil I spoke, bear
witness concerning the evil. But if good, why

1087

smitest thou me.

24. Now the Annas re/erred to sent him having
been bound, unto Caiaphas the high- priest.

25. And Simon Peter having stood and being
warmed was existing. Then they said to him. Not

1080

indeed thou, of his disciples, existest, that man
denied, and said, I exist not it,

26. one of the servants of the high-priest says, a

1090

kinsman being, of whom Peter cut off the ear, saw
110

I not thee, in the garden, with him.

27. Then again Peter denied, and immediately

1091

cock crew.

28. Then they led the Jesus, from the Caiaphas
referred io, to the hall of judgment. And it was
existing early, and they went not into the judgment
hall, lu order that they should not have profaned, but
should have eaten the passover.

29. Then the Pilate went out to them, and says,

109S

ye bring what accusation of this man,

1083. J have spoken with fubUcUjf, Literally, J have sought
publio oUenHon ; whereas Ac., I haoe never praetued eoncealmenis
henoe &c., 321.

1067. Whjf emiteet thom me. literally, Whjf emUe; whereas
&c., On what account dost thou condemn ; henoe Ac., 821.

1090. Of whom Peter cut of the ear. Literally, The eervamt of
the hi^h Priest eaye, who was a kinsman of the hi^h Priest, and if
whom Peter out off the ear; whereas &c., That the servant was a
kinsman qfthe man of whom Peter cut off the ear; henoe &o., 821.

1091. See Matt .xxri. 84.

1092. Ye bHng what aoousation qf this mam. literally, Te
briuff some <ieeusation ((f this smm/ whereas &o. as in the Para-
phrase ; hence &o., 821.

1096. Weprobab^wouidnotkaivedeuvereduptoihee. LitaniUj,

80. they answered and said unto him, except this
»tt,9 logs"

man doing evil was, we probably would not have
delivered up to thee him.

496

81. Then Pilate said unto them, take him, ye, and

according to your law, judge him, the Jews said

1096

unto him, it is not lawful &r us to have put to death

by cruc^funon, the death required by the people any

one,

1097

82. in order that the saying of the Jesus should
have been fulfilled, which he said, signifying what
death, he was about to die.

109B

38. Then the Pilate entered again into the judg-
ment hall, and called the Jesus, and said to him,

SSS,9

thou the king of the Jews art,

SIO

84. Jesus answered, of thyself, sayest thon this,

sio

or told others thee, this concerning me,

85. the Pilate answered. Much less than eo to
affirm I a Jew exist, the nation that is thine and
the chief priests delivered thee to me, what didst
thou,

86. Jesus answered, the kingdom that is mine
exists not of this world, if of this world, the kingdom
that is mine was, the servants that are mine would
probably fight, in order that I should not have been
delivered to the Jews. But now the kingdom that
is mine exists not firom hence derived,

496 910

87. Then the Pilate said unto him. But art not
thou a king, the Jesus answered, thou sayest, for a
king I exist, I, for this, was bom, and for this, I am
come into the world, in order that I should have
been witness to the truth, every one that is of the
truth, hears of me the voice,

l^ee in particular ; wheanas ito.. To any one that JUls the qfflee than
dost ; hence &o., 821.

1096. It is not lawful for us. Literally, Our reUgioms ood&prU'
vents us; whereas &c.. Our present political state preoemie mi
henoe &c., 821.

1097. In order that Sfc. Literally, Thou inienHonalljf sos^i
whereas &o.. They uninieniionalljf Reeled 2y €h)d^s ovenrulm^ i
henoe Ac, 822,1, also verse 9.

1098. Then the Pilate entered again imto thejudgmeni haU, I
think it piobaUe from the Disarrangement h0re,2M Pilate did met
UteraUg leave ike Judgment hall, when he weni to speak io M
people } bat only, That portion ef ike hmUHmg wlr s ike MA mm
\meg conducted ; hence Ac, 821.

JOHN XIX.

185

4Q0 S1S,S

88* the TOate says unto him, what is tmth^ and

this having said again, he went out to the Jews, and

lift
says unto them, I find in him not even a fault.

89. But a custom exists with jrou, in order that I
til ctm^Maiue therewith shall release one to you at
the passoyer. Therefore ye determine, I shall release
to you the king of the Jews.

40. Then they cried again, saying. Not this man,
but the Barabbas referred to. Now the Barabbas
referred to a robber was existing.

Chaftxk XIX.

1. Therefore then the Pilate took the Jesus, and
scourged,

2. and the soldiers having plaited a crown, of
thorns, put it on the head, and a purple robe they
put on him,

3. and they came to him and said, hail, the king
of the Jews, and they were giving to him slaps on fitce,

1096

4. and the Pilate went again forth, and says unto
them, behold, I bring to you him forth, in order that

llOS

ye should have known, that I find in him not even
a fault.

6. Then Jesus came forth, wearing the thorn
crown and the purple robe, so he says unto them.
Behold the man I am not a king,

1106

6. But when the chief priests and the soldiers saw

him, they cried out, saying, crucify, crucify, the
•• 498 ••••

Pilate says unto them, take him, ye, and crucify.
For I do not find in him a feiult.

1108. IflMdinkimnoievenafBmU. lAUsnMj.NoftmU <U aUs
w hmm B Ibo., NofamU rtqmrimg ike ftmUkmemi jfim dewumdi henoe
&o.,821.

. 1104. In order that 4;o. Had il been, A eueiam it, Oat I, it
would I oonoeiTe htue limited the Sense to the existence of the Cnitom
to Pontins Pilate ; whereas Ac, designed to shew, that the cnstom
was ancient, and in order to maintain it, Pontius Pilate as GKiremor
most release to them a prisoner ; hence the Paraphrase.

1106. Bmi when ihe ekief-pHeetM a»d ike wldiers MOW Urn. The
taise here intended to be conTejed is, Wken ke woe seen hjf ike
people, ike diitf-priute and ike eoldiert cried out ; henoe &c., 32L

1107. We kaee a lam, LitenJlT, We are noi wUkout a law;
whereas Ac, We kave a epeeifie prokibUion ; hence Ac., 821.

1108. JBeemue ke made kimee^. Literally, JSe aeUuUl^ beeaate
mk^ ie etaied ; whereas &c., Se eUAma io he received at a Son of
0od f heoee 4o., 821. And here let it be noted, that the Jews &
nd accuse our Sariour of claiming to be, Tke Son qfike Qod, for the
Aftiflle is not expressed, but it is, ^i Son qf Qod,

1110. Bnt ike Jemuga^ noi an amemer, Literallj, No one can
gieenoOiimg i whereas fcft^ Tkai ke r em ai n ed eileni j hoioe &o., 821.

A

406 1107

7. the Jews answered him, we have a law, and by

the law, he ought to have die^, because he made
IIM

a son of Qod himself.

8. Then when the Pilate heard this the saying
more t e added to the others, he was afiraid,

9. so he went into the judgment hall again, and

401 SSS,S

says to the Attman/orm of Jesus, whence art thou.

lilt •

But the Jesus gave not an answer to him.

40« • SIO

10. Then the Pilate says unto him, speakest thou
nil"

not to me, hast thou not known, that I have power
nil

to have released thee, and I have power to have
crucified thee,

40«

11. Jesus answered him, thou wast not having
power, against me, at all, except it was existing
having been given to thee anew, on account of this.

Ills

he that delivered me to thee, has greater sin,

Ills

12. on account of this, the Pilate was seeking to

1114

have released him. But the Jews cried out, saying,

probably shouldst thou have released this man, thou
•••••• -sis^

a firiend of the Cesar's referred to art not, every one,

Ills

the king making t e claiming himself to ie, speaketh
against the Cesar.

18. Then the Pilate having heard these sayings,
brought forth the Jesus, and sat down on a judgment
seat, in a place being called pavement in Greek.

lllO

But Gkibbatha in Hebrew.

14. And a preparation of the passover was existing,
hour was about six, and he says to the Jews, behold,
your king.

1111. Ikacepower, The strongest of two men may have power
to crucify the otber, this is the Literal Sense; whereas £0., / e^ereiee
amikorHy tkai can com/mand ikjf emciflsion ; henoe &c., 821.

1112. Hoe greater ein, LiteraUj, Mit ein ekaU aetnattg be
greater; whereas Ac, Tkat ikere ie leee exoneefor ike con unitt ion of
ein; henoe Ac, 821. And here let it be noted, that the sin is
increased not by tiie place from which Jesus came, but by the act hj
which Pilate condemned him ; he had no power to condemn him l^
the then existing law, but in order to do so, he must make a new
law, henoe the Translation, To tkee kaoing keengiven anew,

1118. Tke Pilate woe eeekimg to kaoe releaeed kirn, literallj,
JPereonaUg io doeog whereas Ac., To command hie releaee ; henoe
Ac., 821.

1114. But ike Jewe cried out. Literally, Tke ergimg out wot
confined io ike Jewe; whereas Ac, ^kat ikeg eepedaUg eo acted;
hence Ac, 822,1.

1115. Tke king maJana kimee\f, UteaMj, Sffhetingikaiobfeei;
whereas Ac, Claiming iooeeo; hence Ac, 321.

1116. But Gakbatka in Hebrew, LiteraUy, Ie eo namedi
whereas Ac, Would he eo deeignated; hence Ac, 821.

186

JOHN XIX.

1117

15. But those men cried out, away, away, crucify

-ipa sit

him, the Pilate says unto them, shall I crucify your

king, the chief priests answered, we have not a king

except Cesar.

16. So then he delivered him to them, in order
that he should have been crucified. And they took
the Jesus,

17. and bearing for him the cross, he catne unto
a place that is called after a skull, which is called in
Hebrew Oolgotha.

1118

18. Where they crucified him» and with him, two
others. Hence and hence. And midst the Jesus.

19. And the Pilate wrote also a title, and put on

•••••811,1 • •

the cross. And having been written it was, Jesus

the Nazarite that is king of the Jews.

1119

20. Then many of the Jews read this the title, for

near the place of the city was existing. Where the

Sll,l

Jesus was crucified, and having been written it was
in Hebrew, Latin, Greek.

21. Then the chief priests of the Jews said to the
Pilate. Write not, the king of the Jews, but that
that man said, a king of the Jews I exist,

22. the Pilate answered, what I have written, I
have written.

28. Then the soldiers when they crucified the

Jesus, took his raiment, and made four parts, a part
nil

for each soldier, also they took the coat. But the

coat without a seam was existing from the top,

woven, throughout.

24. Therefore they said to one another. We

should not have rent it, but should have cast lots for

it, whose it shall exist, in order that the scripture
1061

should have been fulfilled, they parted my raiment

1117. Bui iko9e men eried oui. LitenUy, The IdenHeal mm;
whereu &c., Mon who wereJewt; henoe &o., 821.

1118. Theff er%o{IUd him. UUsnUj.nsyperwnaOyexmmtedihe
omeiflxion of him ; whereas the Roman aoldien did this, in oomplianoe
with their desire to have it done ; henoe &c., 821.

1119. Then many of the Jem read this the tUle, In this Sen-
tence there are two Diaarrangemente^ the first behig to shew that
the Sense intended to be oonrejred is not, Therrfore mamy read, but
Therefitre ikU the aUe, The ocosnon of the Secmid IHrarraii^mnm^
is to shew that the Oomparison, JCssy ^ the Jewe, has not nkiigm
to the entire nomber 01 the J^s, whioh the litonl Sense would

among themselves, and on my vesture, they east a
lot. And the very soldiers these things did.

25. Now there had stood by the cross of the Jesus,
his mother, and the sister of his mother, Mary the
i e that is of the Cleophas referred to, and Mary the
Magdalene.

26. Then Jesus having beheld the mother, and the
disciple having stood, whom he was loving, he says
to the mother, woman, behold, thy son.

27. Then he says to the disciple referred to,
behold, thy mother, and firom that the hour, the
disciple referred to took her, unto the his own,

28. after this, Jesus having known, that now

Ills

all things had been accomplished, in order that the
scripture should have been fulfilled, he says, I thirst,

29. a vessel there was full of vinegar. And

1110

having placed a sponge full of the vinegar on a
hyssop, they put it to the mouth.

30. Then when the vinegar Jesus tasted, he said,

it has been accomplished, and having bowed the

1117
head, he surrendered control over the spirit.

31. Then the Jews. Because a preparation it was
existing, in order that the bodies should not have
remained on the cross, on the sabbath. For great
the day of that the sabbath was existing, besought
the Pilate, in order that their legs should have been
broken and they taken away.

82. Then the soldiers came, and the legs broke

of the now first, and of the other that was crucified

with him.

33. But to the Jesus, having come, as they saw
1117
now him having been dying, they broke not the legs

of the human form of him,

imply it has, bat to what miffht be rc^garded as a great number in
relation to the performance of uie act specified ; hence Ac, 821.

1121. A part for each eoldier. Literally, Sack pari wm specie
JiedUjf allotted to a epeeifle eoldier ; whereas Ac^JBaekeokUerwoM
be able by lot to have a parti hence &c., 821.

1128. AU thinye had been aeoompUehed. Litetalty, AU Muyt
withont exception ; whereas &c., AU ihimge wp fo iketi time $ henoe
the Irreffular Oove m m e ni. See Bole 888.

1126. Having plaeed a eponge JkU of the wimgm. TJi^mtXtjft
His Mother Src. kadng done sof henoe Acu, 8IL.

1127. See Note ICatt. zzriL 4».

188

JOHN XX.

14. these things having said she was turned unto
the back^ and sees the Jesus having stood, but has
no knowledge, that Jesus there exists,

15. Jesus says unto her, woman, why weepest
thou, what seekest thou, that woman supposing, that
the gardener it is, she says unto him. Sir, if thou
bore away him, tell me. Where thou laid him, and
I will take away him, •

• 4Q0

16. Jesus says unto her, Mary, having turned,
that woman says unto him in Hebrew, Rabboni,
which is saying, Master,

17. Jesus says unto her. Detain not me. For
not yet I have ascended to my Father. But go to
my brethren, and say unto them, I ascend to my
Father, and your Father, and my Ood, and your

God,

18. Mary the Magdalene comes announcing to
the disciples, verily I have seen the Lord, and thai
these things which I have recorded he said untb her.

19. Then the Jesus came after evening existing in
that day, the one after sabbaths, and of the doors
having been shut. Where the disciples were existing

1088

on account of the fear of the Jews thai hi$ body
should be stolen away, and he stood in the midst,
and says unto them, peace be with you.

1147. 7*hen the Jetus eame ttfUr evening exieHmg ^e. See 495.
This is one of the few portions of Holy SoriptYire that are adranced
to sanction the observance of Sunday in tne place of the Sabbath.
AH the texts that are commonly adlVanced for this object are as
follows, John xz. 19.26, Acts iL 1. zzy. 7, 1 Cor. ztL 2 and Ber. i. 10.

On this verse Tradition asserts. The disciples, even at this early
time, were in the habit of assembling together on the first day of
the week for the purpose of religious woruiip, and to which assem-
bling our Saviour save his sanction, by appeanng among them when
so met toffether. But Fact says, the Tnmslation of the original must
he, And the down hanimg been ehmt where ike dieeiplet were^ having
been aeeembled on aoeomd qf ike feat of the Jew. As then the
cause of the assembling of the disciples is expressly mentioned by
Almighty God in the original, and that cause, is expressly stated to
be, not uiat of religious worship ; or, for the celebration of the first
day of the week, the Tradition above stated cannot command ore*
dence, without, " making the word of Ood of none effecV^

1149. A epirH hot/jf. See my Tract on Ilycv/ui. The omission
of the Artide proves that the Holy Ghost is not here referred to,
and I do not see what can be refinrred to, but an assurance of the
freedom of man's spirit from guilt, here termed, A epirit holg. See
Kote 789.

1160. rU. I xsonceive here and in many other of its Forme is
substitated for the Relative, and is suligect to the Bule relating to it.
I conceive, literally, the Belative is used in reference to cases that
relate to Definite Persons, and tlf, to Gases that relate to Indefinite
Persons.

The power to forgive sins, and also, to an eztenti to retain them, is

20. and this having said, he shewed eren the
hands and the side unto them. Then the disciples
were glad, having knowledge of the Lord.

21. Then the Jesus said unto them again, peace
be with you. As the father hath sent me, even so
I send you,

22. and this having isaid, he breathed on, and says

1149

unto them, receive a spirit holy,

IIM

23. probably of whom ye should have remitted the

IIM

sins, they are remitted unto them, probably of whom
ye should retain the sins, they have been retained.

24. But Thomas, one, of the twelve, that is called
9n,s -

Didymus was not with them, when Jesus came.

,. . ^ .

25. So the other disciples said unto him, we have

seen the Lord. But the Thomas said unto them,

except I should have seen in his hands the print of

the nails, and should have put my finger, into the

iise,i

print of the nails, and should have put my hand,
into his side, I should not have believed,

1151

26. and after eight days. Again his disciples wer^
within, and Thomas was with them, the Jesus comes
after the doors having been shut, and stood in the
midst, and said, peace be unto yon,

27. then he says unto the Thomas, reach thy
finger hither, and behold my hands, and reach thy

here given to the Apostles, but there is nothing here to justify an
opinion, that this power was not confined to them personally. It
should not escape observation, that it is here said, that the sins which
the Apostles release, they are released, but it does not say, that the
sins wnioh the Apostles retain, theg are retained^ but, thejf have been
retained, i e there being no other meane bjf which, in thie toorid, theg
can obt€dn the remHiamoe of them. This wiU not sanction the Doctrine^
that the curse of the Ohuroh is not revocable at the Bar of Alm^ty
Gkd. See Notes on Matt, xvi 18.

1150,1. And should have put mg hand into his side. Literally,
The whole of it ; whereas &o., A part of it, perhaps a finger ;
hence &o., 821.

1161. And after eight dams. This is one of the fow portions of
Holy Scriptures that are advanced to sanction the observance of
Sunday in the place of the Sabbath, See Chap. xx. 19. On this Tra-
dition asserts. Except the first day of the week was then reg a rded
as the Sabbath, it is not probable that the disciples would be aseoond
time assembled together on that day, and it is probabla, that being
assembled for religious celebration of the first dav of the week, and our
Lord a^^ain appearing to them on that day, that he did so, to pio*
daim his sanction for its perpetual observance. But Vaot says, th^
the meeting was held on Mondav, for had the meeting of theaboiples
been on the first day of the week, the original would liavo been as in
Luke i. 69, The JSXghth dag. See also Zsoh. L 1, TkeB^ikwmAr
but the Picpositions are ouflbrenti and the Article is not eammmSli
which detenunes the Sense to be, .^IinI l|^l^|l•.«{ii^
the Ninth day, Monday.

JOHN XXL

189

liand, and pat into my nde, and be not^ ftdthless but
bdioving,

28. Thomas answered and said unto him, my

11S4

Iiord and my Gtod,

29. Jesus says nnto him, because thou hast seen
ane, thou hast believed^ blessed those that saw not,
jet believed.

ftl6

80. And indeed many, even other signs, the Jesus

lid in the presence of the disciples, which having
l)een written in this book are not.

81. But these have been written are, in order that

SS3,S

ye should believe, that Jesus the Christ, the Son of
the God is, and in order that believing, ye should
have life in his name,

Chapter XXI.

1. after these things, Jesus shewed himself agam
to the disciples, at the sea of the Tiberias referred to.
And he shewed himself thus,

2. there were existing together, Simon Peter, and
Thomas that is called Didymus, and Nathaniel that
is of Cana of the Gkililee referred to, and the wns
of the Zebedee referred to, and other, of his disciples,
two,

4Q0

8* Simon Peter says unto them, I go to fish, they
say nnto him, we go also, we go with thee, they went
forth and entered into the ship, and in that the
night, they caught nothing.

4. Now Jesus stood after morning now having
come on the shore, not yet indeed the disciples had
knowledge, that Jesus it is.

1164. Ify Lord and my Ood, This is a pumge in relation to
^liflh fta flnqidrar maj obtain Toliunes of assertions and dedama-
Uons, but as r^gwds the troe Sense, nothing that can be reoeived as
prooiL Although there are reasons to doubt^ whether the true Senke
of this {Mssage oan erer be determinately fixed, the weight of %hich
*^— amm are increased by the fiulure of every disputant to produce a
Qorreaponding passage, yet there is no reason to prevent it being
Ofltarminati^ settled, that the Appellations, The Lord of me, and,
SPkm God qfme, cannot here have relation to the same individual.
^Vv Seliolars contend, in aU passages. Thai when two AppeUoHvee,
mmehqfwkiek U preceded hy the Article, and they are connected bv
mkm OopmUttioe Qmfmetion And, thai eadk Appellative muH have
^ Fw imfio m to a diffkreni Perton, and to this Rule, applied in this pas-
Mge, I have never objected ; my objection to its correctness bemg,
ymbmk applied to passages in which it is expressly stated in the Con-
tnt that the two Appdktives, have relation to the same individual,
wUflh is not the ease here, since, Thomae amewered andrnddtoMm,

490

6. Then Jesus says unto them, children. Have
ye not any meat, they answered him, no.

6. Then the Jesus said unto them, cast on the
right side of the ship the net, and ye shall find.
Then they east, and not now were they being
able it to have drawn for the multitude of the
fishes.

7. Thtothafc disciple whom the Jesus was loving
says to the Peter, the Lord it is. And Simon Peter

811,S'*

having heard, that the Lord it is, he girt about
himself the fisher's coat. For he naked was existing,
and. cast himself, into the sea.

llOO

8. But the other disciples came in the little ship
in which they were fishing. For they were existing
not far, firom the land, but as about cubits two
hundred, dragging the net with the fishes.

9. Then as soon as they came to the land, they

beheld a coal fire lying an the ground, and fish lying

on U, also bread,

4gO

10. Jesus says unto them, bring of the fishes,

which ye caught now^

11. Then Simon Peter went up, and drew the net,
to the land, full of great fishes, an hundred fifty
three, yet so many being, the net was not broken,

4Q0

12. Jesus says unto them, come dine, no one of

the disciples was daring to have asked him, thou,

* a»,s

who existest thou, having knowledge, that the Lord

it is,

13. Jesus comes and takes the bread, and gives
to them, and the fish likewise.

cannot with any approach to truth be contended to convey such a
Sense, as innumerable passages will prove its Sense to be, T^hotnae
amewered, and addreteed to the hearing of him aefoUowe. I think
then this may be considered as certain, that whatever Sense is con*
v^ed by this passage, according to the present Bales of Greek
onticism it is imposswle, that thtwe two Appellations can have rela-
tion to the same mdividual ; and I cannot say that it appears to me
impossible, that St. Thomas might make an exclamation, testifying
his belief in the faei of. The actual appearance of his Lord and
Master, and in the Bestower of^ The power effheting that fact, ris..
Almighty Ood,

1166. Ye should have Itfe, literally, As an abeokfte possession ;
whereas Ac with limitation, 8o long as ye contUme •» his name ;
hence &c, 821.

lieO. But the other disciples came. mmiBj,AUthediemmles;
whereas &o. is restricted, 2b those who were •» the chip wHk Ater ;
hence Ac, 821.

190

JOHN XXL

14. this now third time Jesns was shewn to the

55f

disciples^ having been raised from the dead.

15. Then when thejr dined, the Jesns says unto
the Simon Peter, Simon of John, lovest thou me
more than thou lavest these thy partners, he says to
him, yea Lord, thou hast known, that I love thee,
he says unto him, feed my lambs,

16. he says unto him again, a second time, Simon
of John, lovest thou me, he says unto him, yea Lord,
thou hast known, that I love thee, he says unto him,
feed my sheep,

17. he says unto him the third time, Simon of
John, lovest thou me, the Peter was grieved, that he
said unto him the third time, lovest thou me, so
he said. Lord, all things thou hast known, thou
knowest, that I love thee, Jesus says unto him,
feed my sheep.

18. Verily verily I say unto thee, when young thou
wast, thou wast girding thyself and walking. Whither
thou wast wishing. But when thoa shouldst have
grown old, thou shalt stretch forth thy hands, and

1105 ^^

another shall gird thee and lead. Whither thou
wishest not.

1165. 8kaU gird ikee. litoraUj, SkaU do ike aekud
apedJUd; whereas &o., Shall ruiram ik^s henoe kc^ 821.

1166. Beholding ihU, litenlly, What it Haled mi thai which
immediaidg preeedee theee wordi i whereas Aco., Has relation to what
is stated at the oommencemcnt of the 20th Terse; henoe Ac..
821.

• 19. Now this he spoke, signifying by what death
he shall glorify the Ood, and this having said, he
says unto him, follow me,
20. the Peter having been turned, he sees the

IISO

disciple, whom the Jesns was loving, following, who
also leaned at the supper, on his breast, and said.

Lord, who is it that betrayeth thee.

llflO"-

21. Then the Peter beholding this, says to the
401 —

human form of Jesus, Lord. And this oion, what

shall he do,

400 1107

22. the Jesus says unto him, if I will him to tarry.
- iioe

Till I come, what, is that to thee, thou, follow me.

u«0

23. Then this the saying went abroad among the

brethren, that that disciple dies not. But the Jesus

406 Il0>*""*

said not unto him, that he dies not, but if I will him
to tarry. Till I come, what, is thai to thee,

24. this the disciple is, that both testifieth con-
cerning these things, and that wrote these things^
and we have known, that true his testimony exists,

25. And there exists also many other things

ftlO

which the Jesus did, which if it should be written

400

in one history, not then 1 suppose the world itself to
have contained books that are in thai case written.

1167. J(f I Witt him to imrg. The Literal Senae is, {T/mtt;
whereas Ac. I oonoeire^ ffheie willed ; henoe fto., 821.

1168. Follow me. literallj, Me penomallgi wheveaa 4e.,
Obeg that wMd^ I reqmte s henoe &o., 821.

1169. Then thit the eagiag went abroad. litetalfy, 1%§ wywy
thai had been preoiomelg mentioned f whereas the remnoe is to
that which is about to be stated I henoe Oco., 881.

192

ACTS 11.

Peter^ and John^ and James, and Andrew Philip
and Thomas Bartholomew, and Matthew James of
Alpheus, and Simon the Zealot, and Judas of James,

14. these all continuing together were in the prayer
they offered, with women, and Mary the mother of
Jesus, and with his brethren,

15. and in these days, Peter having stood in midst
of the brethren, said. [Indeed the number of the
names were existing of the it about one hundred
twenty,]

BM,1

16. men, brethren, it is necessary for the scripture

to have been fully performed, which the spirit that
• 504,S •

is holy foretold by means of mouth of David, con-
cerning Judas that was guide to them that took Jesus,

17. that having been numbered he was existing
among us, and obtained the share of this ministration
that he fulfilled.

18. Therefore indeed necessary was it that this
share purchased field, oi iein which he received a
reward of the iniquity he had commuted and that he
falling headlong having been, in midst burst asunder,
and all his bowels were poured out,

19. [indeed known it was to all that dwelt at

Jerusalem as that field to have been called in their

• -stM

own dialect, Aceldama, this a field of blood is.]

604,1^' -^ ^ it^e§S9my for ike Seripture to hone been ftiUy per-

formed. Literally, At the time when the ApoHle %Uered Hue

declaraiion ; whereas &o., That it woe neceeearyfor suok part of it

to he fyUy performed ae iktd ike time requiring its J^tyUmeut kad

arrived ; hisnoe &o., 821.

Obeerre. The neoeewity is, For tke ikimg predicted tn tke Sorip-
ture to kane beem fktty performed. The Apostle does not state^
That it was necessary for him that performed the thing predicted in
the Soriptare to be personallT responsible for his act $ and hence it
may hare been the will of the Unerring Disposer of all erents to
decree, that he judged it meet to i^point « lian to be one of the
Immediate Disciples of his Son, who had filled up the measure of
his iniquity, but who instead of inunediately calling from this world
to receiye the reward of his iniquity, he reeerced^ 2 Peter iL 0, in
this world for a season, to complete his purposes of Mercy and
Loving-kindness to the children of men. He whose reward of iniquity
is AwmihilaltUm^ cannot augment the result of his responsibility by
any temporal iMeereeHom^ that the Qreat Disposer of all events may
see meet to appoint, eren though such appointment be For^nown or
Predestinatea.

604^2. WMk ike epirU tkat it koly foretold. Literally, Woe tke
Actor inforeieUiMg $ whereas &o. I oonoeiTe, Woe employed ly Ood
ae tke meant offoiretelUng ; hence &c., 821.

506. meekare. Not, 2te mois seeing the Beoord Matt, zzrii
S forbids it^ and no reasonable exposition exists why we i«ad at all,
*' Therefore aetmredly ikie mampm-ekaeeds** as all that the Sense of
the Authorised Translation requires is expressed by the words, And
pmrdUued, or, Now kepnrekaeed. See Alford in loco.

20. For it hath been written in book of psalms,
be^ his habitation desolate, and not be,, he 'that

500

dwells in it, and another take his bishoprick.

21. Therefore it is meet of the men that com-
panied with ns, in all time, in which the L^ Jesna
went in and out among ns,

22. haying begun with the baptism of John, onto
the day, which he was taken up from us, a witness
of his resurrection with lis to have been one of
these,

23. then they appointed two, Joseph that is called
Barsabas, who Justus was surnamed, and Matthias,

24. and having prayed they said, thou, O Lcnrd,
O knower of the heart of all, show publicly which
thou chose out of these the two one,

25. to have taken the place of this ministry and
apostleship, from which, Judas deserted to have been
departed unto the place that is his own,

26. then they gave lots for them, and the lot fell
on Matthias,

Chapter II.
1. so he was numbered with the eleven apostles,
and by the lot it was fixed to be completed the day
of the Pentecost, all were existing together in the it
t e determination^

605,1. Sjtown a woe to aU ikai dweU •» JermeaUm, LitenO^i
It woe knoton ikai ike field was eaUed ; whereas &c., Tke event woe
io well known, ae to eamee ikefi/M to he called ; henoe Ac., 821.

606. And anotker take ku hitkoprick. Literally, May qf lit
own accord take it ; whereas &c., May he appointed io fii^fU ike
duHee qfit; henoe &o., 821.

606.1. Tke Lord Jeene went in and oat. Literally, Tkee wmM
end wUk kie omeifision; whereas &o., Extende ike time OH ke
aecended into keaven; henoe &o., 821.

606.2. Wko Jnetue wae tumamed. Literally, LeyaUy bore ikai
Appellation i whereas &c. I think probable, SLe wae eo de e ^yna i ed by
Ckristiane ; henoe &o., 821.

607. This is one of the few portions of Holy Scripture that are
advanced in sanction of the obserrance of Sunday in the place <tf tbe «
Sabbath. All the Texts that are commonly adranced for this olgeot
are as follows ; John xz. 19.26, Acts zL 1, zx. 7, 1 Cor. xtL 2^ and .
Sev. 1 10.

Pentecost is a moTeaUe Feast^ and it is stated to bedstormtatd b^^
calculation, that the particular Feast here speoified happeiwd '
year to be celebrated on the first day of the week.

Tradition asserts. That as the Feast of Pentaoostis hem
named, the probaUlity iBf that in the expre s s mention of « inai i^^
was that year celebrated on the first day of the week, Qod mtlmisik
to teach man, by diooaing that year, and mrpwsly aoni^g ikm
Feast, that it is His appointment, tnat man ahcradd r^§Md.As dl^
of the week, on which the Feast was thai year aalshwitril m^MTs
idiioh day, man by oalonlation disoofen to ba As inC isf-ti im
week.

ACTS II.

193

••7,1

2. then a sound came suddenly out of the heaven,

'. 3SS •

of a rushing mighty wind^ and it filled all the
hooBe, where they sitting were^

8. and there appeared to them, being completely
divided, tongues as of fire, and there sat, by one,
upon each of them,

4. and all were filled with a spirit holy, and began

SS9 SOS

to speak with other tongues. As the spirit was
giving to utter to them.

5. Now there were existing in Jerusalem, Jews

933

dwelling, devout men, of all nations that were under
the heaven.

496

6. And the multitude came together after the
Apostles having come to this utterance, and were
confounded, because each one heard in his own dia-
lect by their uttering.

7. Then they were amazed and marvelled, saying,

Stt,S

is it not. Behold all these that speak Galileans are,

8. then how do we hear, each in our own dialect,
in which, we were born,

9. Parthians, and Medes, and Elamites, and they
that inhabit the Mesopotamia, Judea and also Cap-
padocia, Pontus and the Asia,

10. Phrygia and also Pamphylia, Egypt and the
parts of the Libya that is of Cyrene, and Romans
that are strangers, Jews and also Proselytes,

11. Cretes and Arabians, we do hear by their
uttering in the our tongues we speak, the wonderful
things of the Ood.

12. And all were amazed and in doubt, one, to
another, saying, what wills this thing to exist.

508,1

13. And others deriding said, that having been

••508,3 931,3

filled with new wine they are.

607,1. Th^n a tound came tuddenly out of ike heaven. Literally,
J^roM ike place apecifled ; whereas &o.. It appeared to Man eo to
comes henoe Ac., 821.

608. At the tpirit woe giving to utter to them. Had the spirit
been • peraon, and so an actual ^rer of the power specified in the
raaniMr that Gk>d is the giver of it, the Arrangement would not hare
ban Lre^fUar. See BiUe 822,1. See Vote 504,2.

606,1. And othere deriding eaid. The Diearrangement here See
Bob 8224 ^ intended to shew, That the Sense is not intended to be
nndcnlood abaohitelj LiieraUf, For if all were amazed, who could
be tboM here deaoribed m, Andotkere dmidkig emd.

B

14. Then the Peter having been placed with the

eleven, lifted up his voice, and said unto them, men,

Jews, and all that inhabit Jerusalem, be this thing

SM,1

by you known, and hearken to my words.

15. For not as ye suppose, these are drunken,

SM.S

Seeing third hour of the day it is,

16. but this thing that that has been spoken by
means of the prophet Joel is,

17. verily it shall exist after these things, the Ctod

ssa

says, I will give freely by my spirit, to all flesh, even
your sons and your daughters shall prophesy, and

509

your young men shall see by visions, and your old
509

men shall be instructed by dreams,

18. yea verily to my servants and to my hand-
maidens, in those days, I will give freely by my
Spirit, and they shall prophesy,

19. and I will shew wonders, in the heaven above,
and signs, in the earth beneath, blood, and fire, and
vapour of smoke,

498

20. the sun shall be turned into darkness, and

the moon into blood, before indeed day of Jehovah

511

that is great and notable to have come,

21 . yet it shall exist, every one, whoever should
have called on the name of Jehovah, shall be saved,

22. men, Israelites, hear these words, Jesus the

Nazarite, a man having been shewn forth by the God

to you by powers, and wonders, and signs, which the

611,1 ^ ^

Ood did by means of faim, in midst of you.

23. As ye yourselves have known this man by the
determinate counsel and foreknowledge of the God
delivered, by means of hand of lawless men, having
crucified, ye slew,

24. whom the God raised up, having loosed the

508,2. Having been filled with new wine. Literally, With the
exact thing tpecified ; whereas &c., With intoxicating liquor ; hence
&c., 321.

509. Shall »ee by vitiona. Literally, Their inttruciion ehaU be
confined to this channel ; henoe &c., 821. I have no direct authority
for, Shall be instructed,

51 1 . Dag of Jehovah fe. Literally, A particular dag ; whereas
&c., A particular event; hence &c., 821.

511,1. Which the Ood did, LiteraUy I oonoeife, Aetivelg per-
formed; whereas Sus, Paeeive, Empowered Jeeue to effheti henoe
&o., 821.

B

194

ACTS II.

8SS,9

pains of the death he suffered, because not possible
it was him to be holden by it.

25. For David speaks as to him^ I was keeping
before mine eyes the Lord in presence of me, with
respect to all things, surely at right hands of me, he
exists, unless I should have been moved to forget him,

498

26. on account of this, my heart was made glad^
and my tongue rejoiced. And yet more, even my

498 —

flesh shall rest in hope,

••••, •••••• ••.. ••••••

27. that thou wilt not leave my soul, in hell, and
that thou wilt not suffer the holy of thee to have
seen corruption,

28. thou made known to me ways of life, thou
shalt make full me of joy, with thy countenance,

29. men, brethren, hearken, it being possible to
have spoken with confidence, to you, concerning the
patriarch David, as both dead and buried, as his

516 ••••

Sepulchre exists with us, until this day.

30. Yet a prophet being, and having known, that

517

the Grod swore with an oath to him, of fruit of his
loins, to have sat on his throne,

31. this having known before, he announced con-
cerning the resurrection of the Christ, that he was

518

neither left in hell, nor his flesh saw corruption,

••519

32. the Gk)d raised up this the Jesus, of which all

we witnesses are,

590

33. therefore having been exalted by the right

513. Him to he holden. Literally, JSim under any eircwnetaneee ;
whereas &c., JETtm, teeing he had not tinned ; henoe &o., 321.

614. Ibr David epeake ae to him. Literally, Ibr David epeakt
unto hims henoe Ac., 322,1.

616. Hie eeptUehre eaeiite with ue, Literallj, In the place where
he addressed them ; whereas &c., Was known hjf them to be existing ;
hence &o., 322,1.

617. The Ood swore wiih an oath to him. Literally, He actually
did what is stated ; whereas &c.. What he did was in effect whtU ts
stated; henoe &c., 321.

518. Nor his flesh saw corruption, IrreguUifr^ in order to
shew that the Sense is intended to he understood Metaphorically ;
"Not his actual flesh, hut that his existence was not terminated ;
hence &c., 322,1. See Bule 408.

519. The God raised up this the Jesus. Literally, The same
human form of which Man had knowledge; whereas &c. I oonoeiye,
The same existence, Imt not the same hmman hody. For flesh and
hlood shaU not inherit the kingdom of God; henoe &o., 321.

520. ffavinff heen exalted by the right hand of the Cfod, Literally,
Saving heen exalted to the right hand ^ the God; henoe &o.,
321.

521. Saving received the promise of the spirit that is holg.
Literallj, Saoit^ received that loMdb the Solg l^irit had promised ;

hand of the Gk)d. And having received the promise

591 ""499 "•- :

of the spirit that is holy, from the Father, he gave
freely this measure of it, which ye now see and hear.

34. / say hear. For not David ascended into the

910 599a

heavens. Yet says he, Jehovah said to my Lord, sit
on right hands of me,

35. until perhaps, I should make thy foes a foot-
stool.

36. Therefore assuredly all of the house of Israel

S9t

know, that indeed the Gk)d made a Lord him, and a
Christ this the Jesus, whom ye crucified.

37. And having heard, they were pricked to the
heart. So they said to the Peter and the remaining
apostles, what should we have done, men, brethren.

38. Then Peter said unto them, repent and be
baptized, each of you, in the name of Jesus Christ,

523,1

for a remission of your sins, and ye shall receive the
holy spirit's gift of tongues.

594

39. For the promise exists to you and to your
children, and to all that are at far, as many as soever

524.1

Jehovah our God should have called.

595 3S3

40. And he testiiSed with many other words, and
was exhorting them, saying, be saved from this gene-
ration that is untoward.

525,1

41. Then indeed they that received his word were
baptized, and souls about three thousand were added
in that day.

whereas &c.. Saving received from the Father the Solg Spirit ufhich
he h<id promised ; hence &c., 321.

522. For not David ascended imto the heavens. LitenJly, For
David has not ascended imto heaven; whereas &c., For David did
not eucend imto heaven to obtain the information he records; henoe
&c., 322,1.

522,1. See Matt. zxiL 44.

523. That the God made a Lord him. Literally, Se made him
on earth a Lord ; whereas &c., Thtft Ghd made man to perceive that
he was a Lord ; hence &c., 321.

523,1. For a remission. Obserre the Article is not expresMd.

524. The promise exists to gou. Literally, Ton in particular ;
whereas &o.. General^ Such asvou ; hence &o., 321.

524,1. As mang as soever Jehovah our God should have ealled.
Literally, Personallg do what is stated; wheroas 5cc., Cause
thing to be done ; hence &o., 821.

525. And he testified with mang other words. Literally, TssU-
fifing to mang other words; hence oc., 321.

525,1. Then indeed theg that received his word were bap ti se d ^
LiteraUy, AU that heard his word; whereas eM,^AUthata€oSpiedi^
who h<id not received baptism ; henoe &0., 821.

526. And souU about three thousamd were added, LitonOv,
Wereftnallg saved ; whereas &o. I oonceiTe^ Were then tuwe i thmut
iheg not ajlerwards depart from their faith i haoM Ae., SIL

ACTS III.

195

42. Nevertheless persevering they were in the
instmction of the apostles, even in the fellowship in
the breaking of the bread and in the prayers enjoined
they offered.

517 338

43. Verily a fear came upon every soul. As many
wonders and signs^ by means of the apostles, were

jm •••■•••

existing.

44. Now all that believe at the it t e at that time
were having all things in common,

614,1

45. and were selling the possessions and the goods
ihey had with them, or were parting these to all men.
Aa perhaps any were having need.

46. And by day, persevering in attending together
in the temple. And breaking, according to size of
house, bread, they were eating meat, with gladness
ss.nd singleness of heart,

47. praising the God, and having favor, with all

610

'tihe people. As the Lord was adding those that are
Slaved as to day t e time present , by the it way.

Chapter III.

1 . Now Peter and John ascending into the tem-
ple, at the hour of the prayer that is ninth,

2. even a certain man, lame, firom his mother's
"womb, being, was being carried, whom they were
laying by day, at the gate of the temple that is

631

called beautiful, in respect of that he should ask an
alms, of them that enter into the temple,

• •••«•••

3. who having seen Peter and John being about
to enter into the temple, was asking an alms to have
received.

4. Then Peter having fastened his eyes upon him,
with the John, said, look on us.

627. VerUjf aftar came. Literally, Actively approached; wheroM
&C. Faenoe^ Tkey were all eubjeet to fear ; hence &c., 321.

528. Were kaeinff need. Literally, Having absolute vant;
wherems &c., Saving an ordinary requirement ; hence Ac., 821.

529. 7%e Lord wae adding. Literally, Actively doing what is
staiedi whereas && Paseive, Permitting eueh men to he eo added ;
hflooe &e., 822,1.

581. In reipeet of that he ehould atk an dime, literally. Re
did U for ike object epeeified; whereas &c.. Me did it to obtain
anppori / henee the Peculiar Govenuneni. See Rule 381.

582. 8U»er and gold exiete not. Literally, / am absolutely
wUkoaii whereas to.. It ma eo poeseeeed by me ae to enable me by
a to iopply yomr wanti ; henoe &o., 822,1.

4Q4

5. Then the man was giving heed unto them, ex-
pecting something, from them, to have received.

631

6. But Peter said, silver and gold exists not with
me. But what I have, this I give to thee, in the
name of Jesus Christ the Nazarite, walk,

7. and having taken him by the right hand, he
lifted him up. And immediately his feet and ankle
bones were strengthened,

8. and leaping up, he stood, then walks about,
and entered with them, into the temple, walking, and
leaping, and praising the God,

9. and all the people saw him walking and praising
the God.

10. And were knowing him, that this man he

638,1 811,1"*

that was sitting for the alms distributed, at the beau-
tiful gate of the temple was, and they were filled with
wonder and amazement, at that that had happened
to him.

11. And all the people ran together unto them, in
the porch that is called Solomon's by his keeping
fast hold of the Peter and the John, greatly won-
dering.

12. And the Peter having seen this, said unto the
people, men, Israelites, why marvel ye at this thing
or us, why fix ye your eyes as though by private

634

power or holiness having made in respect of that he
should walk,

13. the God of Abraham, and of Isaac, and of

634,1 6844

Jacob, the God of our fathers glorified his servant
Jesus, whom ye delivered up, and disowned in pre-
sence of Pilate, that man having adjudged to cleanse
him from every accusation.

583. This I give to thee. Literally, All that he poeeeeeed qf it ;
whereas kc.y Thai the character qf hit $^ would be the same as
that he possessed ; henoe &c., 321.

&3d,l. And were knowing thai he was sitting for akns. Literally,
Ibr that object ; whereas &c.. They were knowing thai he did sit
there J hence &c., 321.

534. In respect of that he should walk. Literally, Do what is
stated i whereas &c., That he should be cured g hence the Irregular
Oovemment, See Rule 381.

634.1. The Ood qf our fathers glorified. Literally, Added
glory to; whereas &o.. Enabled mini to perceive s henoe &c.,
321

534.2. See Matt. iL 16.

106

ACTS IV.

14. Yea ye disowned the holy and just one, and
desired a man, a murderer to have been granted
to you.

686

15. And killed Ihe prince of the life we are seek-
ing, whom the God raised from the dead, of which we
witnesses exist indeed to the faith in his name,

16. this man whom ye see and have known, he
made sound, his name, even the faith that exists by
means of it, gave to him this perfect soundness in
the presence of you all,

17. and now brethren I have known, that through
ignorance, ye acted. As also your rulers.

18. And that the Gt>d, what things he declared
beforehand through the mouth of all the prophets,

637

his Christ to have suffered, he fulfilled thus t e
thereby.

19. Therefore repent and be converted to the doe-

6S8

trine of attaining to have been blotted out your sins,
that probably times of refreshing should have come
from an appearance of the Lord having been vouch-
safed,

20. indeed he should have sent away Christ even
Jesus that was appointed before to you,

21. whom it behoveth heaven indeed to have re-
ceived until times of a restitution of all things, which

689

the Gk>d declared by means of mouth of the holy,

firom ever prophets of his,

22. Moses indeed said, that Jehovah the God shall
raise up a prophet to you, of your brethren, like me,
ye shall hear of him, as to all thigns whatsoever, he
should have spoken unto you.

23. And so it shall exist, every soul, whosoever

536. And killed the prince of ike life. laterallj, In this Context
I oonoeive, And annihilated him; whereas &c., And terminated hie
immediate earthly preeenee with Man hy violence ; hence &c., 821.

&36. See Bom. i. 4.

587. Hit Chriet to have euffered. Literally, Suffered before the
prophete epoke ; whereas &c., Proclaimed before the thinge which
Chriet afterwarde euffered; hence &c., 821.

588. 2b have been blotted out your tine. Literally, Be converted
in order to attain the end epecified ; whereas &c.. Be converted to
the Doetrime qf uour eine having been blotted outg hence the Die-
mrramgement of the Infinitive. See Rule 821.

Tour eine, Ltterally, Thoee eine committed by you; whereas &o.,
Thoee of the deeeripiion you have committed ; hence the DUwrranye-
ment of the Fronoon. See Rule 821.

should not have heard that prophet, shall be des-
troyed from among the people.

24. For verily all the prophets, firom Samuel even
of the successional order, as many as spoke, verily
they proclaimed these days.

25. Ye sons of the prophets are, and of the cove-
nant, which the Gk)d made with our fathers, saying
to Abraham, verily in thy seed, all the kindreds of
the earth shall be blessed^

641 684,S

26. first to you, the God having raised up his ser-
vant, sent him blessing you^ in the endeavour, to
turn away each, firom the iniquities he has pursued,

Chapter IV.
1. then the priests, and the captain of the temple,
and the Sadducees came upon them after their speak-
ing to the people,

MS

2. being grieved by the act, namely they to instruct
the people, and preach through the dispensation of

630

Jesus the resurrection that is fixim the dead,

3. and they laid upon them the hands, and put
them in hold, until the morrow. For eventide was
existing now.

64S

4. Howbeit many of them that hear the word
believed, verily number of the men was about five
thousand.

5. And it came to pass on the morrow to have
been brought together on account of them the rulers,
and the presbyters, and the scribes, in Jerusalem,

6. also Annas the high priest, and Caiaphas, and
John, and Alexander, and as many as were existing
of the kindred of the high priest,

7. and having set them, in the midst, they were

589. Which the God declared. lAteanJlj, Expretsly epee^led;
whereas &c., Declared should exiat ; henoe &o., 821.

540. Prophet* of hie. LiteinJlyy Acitual^ what ie stated ; whervM
Ac. I conceiTe, Who ae to the effect of what they did were eueh;
hence &c., 821.

541. Hret to you. Literally, Tou pereonaUy ; whereM Ac,
Oenercd, Tou that cure Jewe ; hence &o., 821.

542. They to inttruct. Literally, 2%a< they mi pmHeuimr ehoM
do it ; whereas ftc, That any other thorn ikemedvm ehomid d^Ug

.hence &c., 821.

548. Howheit many of them S^. LitenBj, Am r^ymriM tti-
actual fact ; whereas &c., Am regarde the eirvu m timu m ^ At mus ;
henoe &c., 822,1.

ACTS IV.

197

SIO

asking by what power, or by what name, did ye
this.

8. Then Peter having been filled with a holy
spirit said unto them, rulers of the people, and
presbyters,

9. if we this day are examined concerning kind-
ness for an impotent man, by what means, this man
has been made whole,

10. known, be to you all, and to all the people
Israel, that by the name of Jesus Christ the Nazarite,

636

whom ye crucified, whom the Ood raised from the

490

dead, by this name^ this man whole hath stood before

you,

3SS,S

] 1. this man the stone that was set at nought by

529.1 ••••

yoa that act as stewards that has been made into a

li.ead stone of a comer is,

12. verily the deliverance of this kind is not vouch-

^^4ifed by any other name. For not even other name
\y under the heaven that hath been given among
len, by which, it is fit for you to have been

delivered.

- 54ft

18. And beholding the boldness of the Peter and
Tohn, and having perceived, that men unlearned
id ignorant they are, they were wondering. And
taking knowledge of them, that with the hvmfm
of Jesus, they were existing t e had been,

546

14. As beholding the man, with them, having
;plaoe that had been healed, nothing they were having

"to have contradicted.

15. Then having commanded them, out of the
council, to have gone, they were conferring among
themselves,

16. saying, what shall we do to these men. For

547

verily that a notable miracle hath existed by means

646. And beholding the holdneu of the Peter, Literally, Hie
eomra ge ome manner ; wherens fto., Bit comrageout statemente ; henoo

ML At beholding the man. LitenUy, Actuallg looking npon
himj whereai fto., Being aware that he woe dUoe; henoe &c., 821.

6417. Thai • notable miracle hath exitted. Literally, Thit it an
mdmieehm qftheirbeUffofit; whereas &o., That a notable miraele
ie hf ike people believed to have exieted; hence &o., 822,1.

649. Jbr we are not able, literally, Save no power ; whereas

of them to all that dwelt in Jerusalem, manifest it is,
and we are not able to deny,

17. but lest in more places, it should have been
spread among the people, we should have threatened
them no more to speak in this name to no one of
men,

18. and having called them, they commanded at
all not to speak. Or not to teach in the name of the
Jesus.

19. Then the Peter and John having answered,
they said to them, whether right it exists in the
sight of the God, of you to hear, more than of the
God, judge.

540

20. For we are not able as GocTs teachers, what
things we have seen and heard not to speak.

21. Then they that threatened further, released
them, nothing finding, the how they should have
punished them, because of the people, for they all
were glorifying the Gt)d, for that that had been
done.

551

22. For the man was of years more than forty,
on whom, had been shewn this miracle of the
healing.

23. And having been let go, they went to the their
own, and reported whatsoever, to them, the chief

559

priests and the presbyters said.

24. Then thev that heard with one accord lifted
up a voice, to the Qod, and said, O Lord, thou that
made the heaven, and the earth, and the sea, and all
things that are in them,

25. that said by our father, by means of a spirit

holy through mouth of David thy servant, why did

sio sio

heathen rage, and people imagine vain things,

26. the kings of the earth stood up, and the rulers

&o., At ChnTt accepted teachert we aire not able; henoe &c.,
321.

561. Wiu of yeart more fhamfortg. Literally, He wat what ie
etated ; whereas &c.. Me appeared to be qf that age ; henoe &o.,
821.

662. See Mark xtL 1, Kote 719.

653. yuU taid bg meant of&e. Literally, Thai made David
tpeak; wSsreas &o., I%ai made iSaivid reveal; henoe &o., 821.

198

ACTS V.

554

were gathered together in the same spirit, against
the Lord^ and against his Christ.

27. For they were gathered together of a truths in

5S4,9

this commonwealth, against thy holy servant Jesns,
whom thou anointed, Herod and also Pontius Pilate,
with Gentiles and people of Israel,

28. to have done, whatsoever thy hand or the

555

counsel defined beforehand to have been done, even

...I

the things now,

29. O Lord, look upon their threatenings, and
grant to thy servants, with all boldness, to speak
thy word,

80. in the assurance of the things effected by
the hand to extend the knowledge of thee, by
healing, and signs, and wonders to be done by

534,9

means of the name of thy holy servant Jesus,

31. then the place was shaken after these things
having been prayed by them, the place in which,
having been assembled together they were, and all
were filled with the Holy Spirit, and were speaking
the word of the God, with boldness.

408

32. Yea heart and the soul one was existing with
the multitude that believed, and not even one, any-
thing that existed to him, claimed his own to be, but

556

all things in common was existing with them,

33. and the apostles of the Lord Jesus were

• -557;

bringing forward in a convincing manner the witness

: ; 557,1

conoemmg the resurrection. And great grace was

3SS,9

existing upon them all.

34. Indeed not even poor any one was among
them. For as many as possessors of lands or houses
were, selling, they were bringing the prices of the
things that are sold.

&54. And the rvlers w&re gathered together. Literally, ActuaUg
assembled; whereas &c., United in their opposition ; henoe&c., 822,1.

555. Thg hand or the counsel defined beforehand. Literallr,
Defined in the particulars ; whereas &c., Defined as to the general
results i hence &o., 8224«

556. Ml things ^common was, literallT, Aetuallg ail things;
whereas &o., AU faking generallg ; hence ic., 882 A 821.

557. Were brmaing forward in a convincing manner. Literally,
The apoetles hg their own powers were atteiimg the wi^f^ess <%
gave; whereas^.. The apoeOes witness, in a eonvmek^ memner,
attested; henoe &o., 821. See Bom. L 4.

35. and laying down them at the feet of the apos-
tles. For its being distributed to each. According

558

as perhaps any one was having need.

36. And Joses that was sumamed Barnabas by

399,1

the apostles, which being interpreted is, a son of
consolation, a Levite, Cyprus by the race,

37. having with him of land, he having sold, the
money brought and laid at the feet of the apostles.

Chapter V.

1. Then a certain man Ananias by name, with
Sapphira his wife, sold a possession,

2. and retained firom the price, having conscious-
ness also the wife, and some part having brought, at
the feet of the apostles, he laid it.

3. Then the Peter said, Ananias, why, filled the

210 559 ^ •••

Satan thine heart, thee to have imposed upon the
spirit that is holy, and to have retained from the
price of the land,

4. is it not remaining thine, it was remaining so,
having been sold by the thy power, it was, why
therefore place thou in thine heart this thing, thou
lied not to men, but to the God.

5. Then the Ananias hearing these words, having
fallen down, he died, and great fear came on all
that hear.

6. And the young men having arisen they wound
up him, and having carried out, they buried.

7. And it came to pass about three hours space,
even his wife not having known that that had been
done she came in.

8. Then Peter answered unto her, tell me, whether

500 404

the land ye sold for so much. And the woman said
yea, for so much.

557,1. And great grace was. Literally, Arbitrarilg
whereas &c., Iras off'ered to and secured Ig them; henoe
322,1.

558. Was having need. Literally, Aetmal wamt; whereaa
An insufficient support; henoe &o., 821.

559. Thee to have imposed upon. literallj, Jh effM am i
sition; whereaa &0., To attempt an impositioni henoe ke^ 821.

560. Whether the land ge sold fir so mmoh. Inreguimr, to aher-^
That these are not the exact words that 8t. JMet epSke, M mmrefgr
expresses the obfeet of their Sense; henoe Ac, 821 and 9njL

ACTS V.

199

9. Then the Peter said to her^ why on what
aoooont was it agreed together by you to have
tempted the spirit of Jehovah. Behold the feet of
them that buried thy husband are at the door,
and shall carry out thee.

10. Then she fell down straightway at his feet,
and died. And the young men having come in,
they found her dead^ and having carried forth^ they
buried by her husband,

11. and great fear came upon all the church, and
upon all that hear these things.

1 2. Then by means of the hands of the apostles,
vaoany signs and wonders were wrought among the
people, yet all the apostles were existing together in
"tJie porch of Solomon.

501

18. For no one of the rest of the believers was
Iseing bold to be joined vrith them, even the people
"ymrere magnifying them.

14. And more believing in the Lord were being
SMlded, multitudes of men and also of women,

15. so as even in the streets, to bring the sick, and
'Mjoj on little beds and couches, in order that at least
"^he shadow of Peter passing by shall over-shadow

some of them.

16. And there was coming also the multitude of
"ihe surrounding cities of Jerusalem, bringing sick
^olks, also folks being vexed with unclean spirits,

which soever they were, all were being healed.

17. Then the high priest having risen up, and all
that were with him, (that is, a sect of the Sadducees)
were filled with indignation,

18. and laid the hands, on the apostles, and put
them, in a common prison.

19. But an angel of Jehovah, by means of night,
opened the doors of the prison, and having brought
forth them, he said,

661. Of ike reti. Literally, Of the rut qf the people. See the
Oontext ; whereas &o. as in the Paraphrase ; hence £c., 821.

661«1. JBvem the people were magwy^ng them, Litorally, Them
mpmHeular; whereas fto., The office theg held; henoe fto., 822,1.

602. At leaet the ehadow of JMerpaeeimg £y. Literallj, SofM-
Mug thai aetej whereas Ac has relation to, Am effhet that ie
eammdj boioe Ae., 821.

20. go, yea having been appointed, speak in the
temple to the people all the words of this life.

21. And having heard this, they entered at the
break of day, into the temple, and were teaching.
But the high priest and they that were with him
having arrived, they called together the counsel
and all the senate of the sons of Israel, and sent
to the prison to have brought them.

22. Then officers that came, they found not them,
in the prison. And having returned, they an-
nounced,

23. saying, assuredly the prison we found having
been shut with all safety, and the keepers having

68s

abode at the doors. Yet having entered in, we found
no one.

24. And when they heard these words. Even the
captain of the temple, and the chief priests were
doubting concerning them, what possibly may have
caused this.

25. And one having come, he announced to them,
surely behold the men whom ye put in the prison,
they exist in the temple, standing and teaching the
people.

26. Then having departed, the captain, with the
officers, brought them without violence. For they
were in the habit of fearing the people. Lest they
should have been stoned.

27. And having brought them, they stood before

ftS0

the council, and the high priest asked them,

••••• '-iio

28. saying, we did give to you a commandment
not to teach in this name, yet behold ye have filled
the Jerusalem with your doctrine, surely ye intend to
have brought on us the blood of this man.

29. Then Peter and the apostles having answered,
they said, it is necessary to obey God rather than
men,

563. Wefoumd no (hm. Literally, Thie ie impoetibleg AH that
can be done is, Find that there ie no one in theplaee ; hence &o., 821.

568,2. Even the captain ^c. Literally, l%e entire bodm epedfied
did eo ; whereas &a, Speaking generaUg theg did eo ; hence Ac.,
822,1.

664. It ie neeetearg to oheg. Literally, Man ie wndNe to aei
otherwiee; whereas &o., There ie a moral neeeeeOg; henoe Ac., 881.

200

ACTS VL

ftfiS

80. the God of our fathers raised up Jesus, whom
ye slew, having hanged on a tree,

81 . the God should have exalted this man, a prince
and a saviour, to his right hand in respect of that he

'S83.1

should offer repentance to the Israel for a remission
of sins,

82. and we for him, witnesses of these things are,

667

as the God. gave the spirit that is holy to them
that obey him.

38. Then they that heard were cut to the heart,
and were taking counsel to have slain them.

84. Then one having stood up in the counsel, a
pharisee, by name Gamaliel, a doctor of the law,
honoured by all the people, he commanded out a
short time the apostles to have put.

85. And said to them, men, Israelites, take heed to
yourselves, concerning these men, what ye intend to do.

86. For before these the days, Theudas arose,

boasting to be somebody himself, to whom a number

508 '^

of men about four hundred were joined, who was
•••••• •.... •• • »•••••«•.

slain, and all as many as were obeying him, were
scattered and brought to nought,

87. after this man, Judas the Galilean rose up in
the days of the taxing, and drew away people after
him, yet that man perished, and all as many as
obeyed him, were dispersed,

88. so the things now I say to you are, refrain

from these men, and let alone them, for if this

S69

counsel or this work should be of men, it shall be

destroyed.

89. But if of God it exists, ye shall not be able
to have overcome them. Lest haply then fighting
against God ye should have been found.

565. Tk9 Ocd qf our fathers raised up. Literally, He per-
eonaUjf did U j whereas &c., He caused or empowered it to be done^
See John x. 18 ; hence Suc^ 322,1.

566. The Ood should haw exalted this man Sfc. The word This
is Disarranged^ to shew that the Sense is not. This prince^ which
would have been the Sense had the AsrrangemwU been Regular.
See Rule 321.

567. The Qod gave ^c. LiteraUy, Absolutely imparted per-
manentlg; whereas &o., Permitted occasionally to he exercised;
hence &c., 821.

568. To whom a number of men about four hundred were joined,
literally, Im^oI^ united ; whereas &c., Acknowledged his doetrine
and ttuthoriigg benoe &c., 821.

40. And they were persuaded by him, and having
called the apostles, having beaten, they commanded
not to speak in the name of the Jesus, and then re-
leased.

41. Then even the apostles were departing, rejoic-
ing, from before the council, that they were ouonted
worthy on account of the name to have been dia-
honoured.

570

42. And were not ceasing all day in the temple or
in a house, teaching and preaching the Christ, even
Jesus to be.

Chapter VI.

1. But in these days of the disciples being mul-
tiplied, a murmuring of the Grecians arose against

«70,l

the Hebrews, that their widows were in the habit of
being neglected in the ministration that is daily.

2. Then the twelve having summoned the multi-
tude of the disciples, they said, not pleasing it exists
our having left the word of the CKxl to serve
tables.

3. So brethren we should have looked out men,
out of you, being professed, seven, full of spirit and
wisdom, whom we should have appointed over this
business.

4. And we will give ourselves continually to the

571 *

prayer for and to the ministry of the word,

5. and the saying pleased in the judgment of all
the multitude, and they chose Stephen, a man full
of faith and of a spirit holy, and Philip, and Pro-
chorus, and Nicanor, and Timon, and Parmenas, and
Nicolas, a proselyte of Antioch,

6. whom they set before the apostles, and having
prayed, they laid on them the hands,

569. This counsel or this work should be qf men. LitaniUj, In
any manner performed by them; whereas &e., Should be origimmted
by the ordinary powers of mam ; henoe &c., 321.

570. And were not ceasing Jjfc, literallj. They most e m m i i
whereas Ac., There was no time fixed that they did nof preaekg
henoe &o., 321.

570,1. That their widows were in ihe habU qf being n e gl mf hi
Literally, Were commonly so treated; whereas &o., Cfitm did mei
receive proper attention ; henoe Ao., 821.

571. We wiU giee ourseU)ee ooutineMUy io ne pireiiffr ^9. Iil§>
rally unplies, Not any ceesaUon ; henoe &ol, 821.

202

ACTS VIL

13. and on the second occasiofi, Joseph was made

known to his brethren, and then apparent the kin-

67«J •-•

dred of Joseph was made to the Pharaoh.

14. Then Joseph having sent, he called Jacob his

SS9

father and all his kindred, in souls threescore and
fifteen.

15. And Jacob went down, and died,

16. he and our fathers also were carried over into

57(1,3

Sychem, and laid in the sepulchre^ which Abraham
bought for a sum of money, of the sons of Emmor,
in Sychem.

1 7. But when the time of the promise was draw-

»77

ing near, which the Gk)d promised to the Abraham,
the people grew and were multiplied in Egypt,

18. until when, another king, in Egypt, arose,
who had not known the Joseph,

19. this king having dealt subtily with our kin-

678

dred, he evil entreated the fathers in respect of that
they should make the young children exposed by
them, with respect to that they should not be
alive,

20. in which time Moses was bom, and belonging
to the God was existing, who was turned round
three months, in the house of the father to protect
him.

21. Then the daughter of Pharaoh found him after
his having been cast out, and nourished him for her-
self a son,

sss

22. so Moses was learned in all wisdom of
Egyptians. And mighty was existing in his words
and deeds.

A7P.1

23. And when forty years of age was being com-

676,2. Apparent the kindred qf Joseph woe made. LitenOly,
All hie kindred, whereas Phanoh already knew Joaeph's ohildreii ;
henoe &o., 821.

676,8. JThidi AJbraham hauffhi. literally, This puohase was
made by Jacob see Qtn. miii. 19, and theraCbre Abrabam can only
be said to have made the puohase^ insomuch as the act was done by
his son ; henoe &c., 821.

677. WhuA the Godpromieed to the Ahraham. LiteraUy, Per-
sonalfy did what ieutateds whereas &o., Cameed him to mmderetamd;
henoe Ac., 821.

678. In reepeet qf that 4yf. literally implies. That they werw
neeeteitated to do Us whsraas man can alone enforce commands, by
taking the life for disobedience of him thai is commanded} heooeibe
Irregular QovenmetU, See Bole 881.

pleted to him, it came into his heart to have visited
his brethren, sons of Israel,

24. then having seen some one being treated
wrongfully, he defended, aud eflfected punishment to
him that afficted, having slain the Egyptian.

25. For he was thinking to learn to the brethren,
that the God, by means of his hands, should give
deliverance to them. But the brethren learnt not.

26. Indeed he beheld them the next day striving
together, and compelled them, to peace, saying,
men, brethren ye exist, wherefore wrong ye one
another.

27. But he that wronged the neighbour, thrust

581

away him, saying, who made thee a ruler and a
judge, over us.

810

28. Wiliest thou not to have slain me, what
course of life ctaimest thou, thou slew yesterday the
Egyptian.

29. Then Moses fled at this saying, and a stranger
was in land of Midian, where he begat two sons,

^ 405

30. then there appeared to him after forty years
having been accomplished, in the wilderness of the
mount Sina, an angel, in a flame of fire out of a
bush.

31. And the Moses having seen, the sight was
admiring. Then a voice of Jehovah came after his
approaching to have observed,

32. I am the God of thy fathers, the Qod of

Abraham, and of Isaac, and of Jacob. Then Moses

trembling with fear having become, he was not

daring to have observed.

4g0

33. Then the Lord said to him, put off thy shoes

579. With reepeet to that th^ should not he aUve. LitenUy,
JSit oijeot waetoprevent the ehildren*e lining ; whereas his olnect
was to prerent the people from being mnUiplied ; hence the Beeuliar
Government. See Sule 380.

679,1. And when forty gears of age was being completed. Lite-
rally, The exact period speeifled; whereas Ac, Ahout tkat <mm;
henoe &c., 821.

680. Indeed he hehM them the nemt dag. JJSienSlj^ 4fUr hi
brethren learnt not ; whereas &c., 7%e dag after ike Uane e paiyie d ■
V. 24; henoe &c., 821.

581. Who made thee. Literally, "What is e peeyie d i
What amthoritg hast thou; hence dec., 821.

ACTS VII.

203

from the feet. For the place^ on which^ thou hast
stood^ land holy it exists^

84. having seen, I know the afflictions of my
people that is in Egypt, and its groaning, I heard,
and I came down to have delivered them, so now
hither I would have sent thee, into Egypt,

85. this the Moses whom they refused, having

S81

said, who made thee a ruler and a judge, this man,

589

the Ood hath sent forth hoth a ruler and a deliverer,

by hand of an angel that appeared to him, in the

bush,

36. this man brought out them, having effected

ass
^renders and signs, in land of Egypt, and in red sea,

and in the wilderness forty years,

sss.s

87. this the Moses that said to the sons of Israel
ia, the God shall raise up a prophet to you, of your
brethren, like me,

38. this he that was made such to the church in
3:w.« ^

t lie wilderness, by the angel that speaks to him, in
^Iie mount Sina is, and by our fathers, who chose
living oracles to have given to us,

58i,l

39. to whom submissive our fathers wished not to
ave betome, even they repelled Aim, and were

turned back in their hearts, into Egypt,

40. having said to the Aaron, make us Gods,
"^rhich shall go before us. For this Moses who
brought us, out of land of Egypt, we have not

nown, what became of him,

41. then they made a calf in those days, and
offered sacrifice to the idol, and rejoiced in the works
«f their hands.

42. So the God turned and gave up them to
worship the host of the heaven. As it hath been

683. Sent forth both a ruler and a deliverer. Literally, Actually
proclaimed him to he emeh ; whereas &c., Ultimately ehewed him to
be eueh ; hence &c., 821.

6S4. The Ood ^c. Literally, ShaU raise up to the parties
addreeeed ; whereas &c., To the nation to which they belong ; hence
&c., 321.

664,1. To whom eubmissive our fathers wished not to have
become, LiteraUy, The whole of them so did ; whereas &c., Some
thai were our fathers so desired ; henoe &c., 821.

686. Which aleo our fathers having received by sueceeeion in-
trodmeed, Literallj, The fathers introduced it ; whereas ftc., The

sio

written in a book of the prophets. Not victims or
sacrifices ye offered me forty years, in the wilderness,
ye house of Israel,

43. for ye took up the tabernacle of the Moloch,
and the star of the G^d Remphan, the figures which
ye made to worship them, so I will carry away you,
beyond Babylon,

44. the tabernacle of the witness was with our
fathers, in the wilderness. As he appointed, that
spake to the Moses to have made it, according to the
fashion, which he had seen.

S86

45. Which also our fathers having received by
succession introduced with Jesus, into the possession
of the Gentiles, whom the G^d drove from the face
of our fathers, until the days of David,

46. who found favor, before the God, and desired
to have found a tabernacle for the house of Jacob.

587

47. Yet Solomon built for him an house,

48. howbeit the most high, in temples made with

588

hands dwells not. As the prophet says,

49. the heaven to me a throne is, and the earth

sio
my footstool, what sort of house builded ye me,

Jehovah says, or who, a place for my rest,

4B8

50. is it not my hand made all these things,

51. stifihecked and uncircumcised of heart even
ye continually resist with the ears the spirit that is
holy, as your fathers so ye,

52. which of the prophets did your fathers not
persecute, even they slew those that shewed before
of the coming of the just one, of whom now ye be-
trayers and murderers were,

53. ye whosoever received the law, for ordinances
of angels, yet kept not it.

fathers received it by successionf and it having been received^ was
introduced with Jesus into the possession qf the Gentiles: henoe &c.,
321.

587. Whom the God drove. literally, Personally did what is
stated ; whereas &c. Passive^ Caused to be driven ; hence &c., 821.

588. As the prophet says. Literally, Expressly declares ; whereas
&c.. Teaches man by inference; hence &c., 822,1.

590. Ye resist with the ears. LiteraUj, Te refuse to hear;
whereas &o., Je choose not to regard ; henoe &c., 821.

590,1. Which of the prophets did your fathers not persecute. This
is not an Assertion but an Inquiry ; hence Ao., 821.

590.1

204

ACTS VIII.

54. And hearing these things^ they were cut to
their hearts, and gnashed with the teeth^ on him.

691

55. Then he being full of a spirit holy, having
looked stedfastly unto the heaven, experienced glory
from Gk>d, even a revelation of Jesus's having place
at right hands of the Ood,

691

56. so he said. Behold I perceive the heavens
being opened to my comprehension^ even the son of
the man's t e him of the human race that is the son
having place at right hands of the Gk)d.

57. Then having cried out with a loud voice, they
stopped their ears, and ran with one accord upon
him,

58. and having cast out of the city, they were
stoning him, and the witnesses laid their own clothes,
at the feet of a young man being called Saul,

59. yea they were stoning the Stephen, he in-
voking and saying, O Lord of Jesus, receive my
spirit.

60. And having bent the knees, he cried out with
a loud voice, O Lord. Thou wouldest not have laid
to them this the sin, and this thing having said, he
was caused to sleep.

Chapter VIII.

sss»s

1. So Saul consenting unto his death was. And

there was at that the day, a great persecution, against
the church that was in Jerusalem. Indeed all be-
longing to it were scattered abroad throughout the
regions of the Judea and Samaria, except the
apostles.

2. Yet devout men buried the Stephen, and made
great lamentation, over him.

6fl6

3. Though Saul was making havoc of the church,

591. Before the BeceiTed Tranalation of yenes 55 and 56 can be
admitted, it ia neceMaiy to eatabliah Uie following partioulam. To
oomrey the Sense, Thai St, Stephen looking up into heofien earn the
OtoTjf of Ood, and Jenu etanding at EU right hand ; it ia neceasaiy.
That the Artiole should be expressed before the words Qlorg and
Oodf See Isa. xxxr. 2, Theg wall eee the Olory of the Lord, and
that Uie Partioiple, Standing, should be in Uie Present Tense, and
not the Aorist. I think also that it should hare been, That he wat
looking up into the Heaoem, Plural and not Ritigrnlap . jet not one
of tlMse things are so ; and that which th^ ar^does, in aooordanoe
wilii the UM0O of GredL, juatlj express a Sense to this effient, Ukat
St. Stephen direeOng hie nttention to the thinge qfSeaoen^ mintaUg

into the houses, entering. And hailing men and
women, he was committing to prison.

4. Yet even they that were scattered abroad went
everywhere, preaching the word.

5. Then Philip having gone down to the dty of
the Samaria, he was preaching to them the Christ.

6. And the people were giving heed to the things
that are t e were spoken by the Philip with one
accord, as far as the to hear them, and to see the
miracles, which he was doing.

7. For many of those that have unclean spirits,
crying with a loud voice, they came out. And many
having been palsied or lame, they were healed.

8. And so much joy was in that city.

9. But a certain man by name Simon was before-
time in the city, using sorcery and bewitching the
people of the Samaria, declaring to exist some one
himself great,

10. to whom all was giving heed from least unto

sas,s

greatest, saying, this man the power of the Gk>d that
is called great is.

11. Even they were giving heed to him, for the
sufficient time for the sorceries to have bewitched
them.

12. But when they believed the Philip's preaching
concerning the kingdom of the God and the name
of Jesus Christ, men and also women were being
baptized.

13. Even the Simon also himself believed, and

sss»s

having been baptized, he continuing was with the
Philip, beholding the signs and great wonders being
done, he was wondering.

14. Then those that were in Jerusalem apostles

eaw something of a Glorious oharaeter, of or belonging to Qod^ even -
that Jesus had place at Qod^s right htmd. Let this he further noted.
That the expression hong, Bight Sands, Plural, and not Stngohr,
shews that Uie immediate riffht hand of the Almigh^ ia not bsR
K^erred to, hut that it is used as deeer^ve of a position or place,
commonlj so designated, hut not ahsoluteW entitka to be sOb

692. Saving place at right hands of the Ood. I oonosftfo thaf^
the object of the Disarramgement here la to sbeiTi thai what wa^
rerealed to lum, was not. That Jesus in his hmmcm hodff mas em imf
here described, which I ooneeiTe would have been the Bmsn, had th^
Jrrat^ement not been Irregular. See Bole SSL

206

ACTS IX.

87 & 38. then lie commanded to have stood still
the chariot, and both went down into the water.
Even the Philip and the eunuch, and he baptized
him.

39. And when they came up out of the water, a

001

spirit of Jehovah caught away the Philip, and the

ooi.i

eunuch saw him no more. Yet r^ouAng he was

going on his way.

Oos

40. Then Philip was found at Azotus, and passing
through, he was preaching in all cities as far as in

003

respect of that he should come to Cesarea.

Chapter IX.

1 . Then the Saul yet breathing out threatenings
and slaughter, against the disciples of the Lord,
having approached the high priest,

2. he desired of him letters, to Damascus, to the

004

synagogues, that if he should have found any of
the way existing men or even women having been
placed under an obligation to observe ii, he should
have brought them to Jerusalem.

3. And as for the obfect he was to journey, it
happened to him to approach to the Damascus. And

0O4,S

suddenly to him, a light shone round about, from
the heaven,

4. And having fallen to the earth, he heard a

005

voice saying to him, Saul, Saul, why persecutest
thou me.

5. And he said, who art thou. Lord. And the

S22,S

Lord said, I Jesus am, whom thou persecutest,

6. notwithstanding arise and enter into the city,
and it shall be told thee, what thing it is meet for
thee 'to do.

601. A tptrii of Jehovah caught awajf Phifip. Literally, Actively
did what is Hated s whereas &o. Paenve, He was hy God in/lueneed
to depart woay ; henoe &c., 822,1.

601,1. And the eunuch taw him no more. Literally, Ai amf
time; whereas &c.. In relation to that event ; hence &o., 821.

602. Then Philip wcufound. Literally, After hiing aetivelg
sought for : whereas &c., Me next appeared; hence &c., 822,1.

608. In respect of that he should come to Cesarea. Literally,
Necessary to his coming ; whereas &c.. All the Cities he passed
through^ near in his way to Cesarea; henoe thd Irregular Chivem^
ment. See Rule 881.

604. ^ he should have found any. Literally, Se personally
discovered it; whereas &c., ff he is made aware that any one has
been found; hence &c., 821.

7. Now the men that journeyed with him aston-
ished had stood, hearing indeed the voice. But

0O0*"

• •«•••

seeing no one.

8. Then the Saul was raised from the earth. Even
after his eyes having been opened, nothing he saw.
So leading by the hand him, they brought into
Damascus,

SttJ

9. and not seeing he was three days, and he eat
not, neither drank.

10. And a certain disciple was existing in Damas-

005,1 000 ^ • ^

cus, Ananias by name, and the Lord said to him in
a vision, Ananias. And the man said. Behold I
i e me Lord.

11. And the Lord said to him, arise, be gone into
the street that is called straight, and enquire for, at

005,1

house of Judas, Saul, Tarsus by name. For behold
he prays,

12. and saw a man in a vision Ananias by name
having come, and having put on him the hands, that
he should have received sight.

13. Then Ananias answered. Lord, I heard firom

000.1

many, of this man, how much evil he did to thy
saints, at Jerusalem,

14. and here he hath authority, from the chief

priests, to have bound all that are called by thy name.

490 , . , ^

15. But the Lord said unto him, go thy way, for a

vessel of choice this man exists to me m respect of
that he should have borne my name, before Grentiles
and also kings. And sons of Israel.

16. For I will shew in him, how many things it
is fit for him, on account of my name, to have
suffered.

604,2. To him. I have no direct authority for To.

605. Why persecutest thou me? Literally, lie pereonaliyt
whereas &c., jiose that follow me ; hence Ac., 821.

605,1. Ananias by name. Literally, Bis strict literal designa-
tion; whereas 1 conceive it probable, A name assumed by Ami jwv-
bably on his embracing Christianity; henoe &o., 821.

606. And the Lord said to him in a vision. Literally, AHmaUy
uttered; whereas &c., In his vision appeared to him to do so;

hence &c., 821. «...

606,1. Bow much evU he did to ^ sainte. Literally, Me dtd

th^m no evU at all, he only temporarily tjffHeted thorn g henoe lift,

821
j 607. Ihr a vessel of choice this man exitle to me. Lifcflnify, 21it

I vessel qf choice exists 4tC^ ; hence &0., 821.

ACTS IX.

207

17. Then Ananias went and entered into the
houae^ and having pat on him the hands^ he said^
brother Sanl^ the Lord hath sent me, Jesus that
appeared to thee^ in the way^ which thou wast going,
that thou ahpoldrt htTe received sight and be fiUed
with a spirit holy^

18. and immediately there fell off him, from the
ejres^ like scales. And he received sight, and having
arisen, he was baptized,

19. then having taken meat, he was strengthened.
And he was with the disciples in Damascus certain
days,

20. although straightway in the synagogues, he

S1S»S

'WBB preaching the Jesus, that this man the son of
^lie God is.

21. And all that hear were being amazed, and
id^ no, this man he that destroyed in Jerusalem

€;]iem that are called by his name is, and hither for
^liis^ he had come, in order that he should have

610

Ysronght them having been under an obligation to be

called, to the chief priests.

22. But Saul further was being increased in
^strength, and was confounding Jews that dwell at
IDamascus, proving, that this man the Christ is.

28. And as many days were being fulfilled, the

took counsel to have killed him.

24. And their laying in wait was known to the
Saul. And they were watching even the gates days
^md also nights, that they should have killed him.

25. Then his disciples having taken, by night,
lowered him, on account of the wall, having let dow;^
in a basket.

26. And having come to Jerusalem, he was as-

saying to be joined to the disciples, but ull were

being afraid of him. Not believing, that he a

••••«i-«'";

disciple is.

606. l%t Lord kath teni m€. Had the JrranffemeiU been lU-
ft^mr^ the Senae oonreyed would beve been, Th^ Lord Jenu haih
mmi m»g whefeae fce. as in the Peraphraae, benoe Ao., 822,1.

609. JMd h€ woi with ike diteipUg m Dmauuemt. Literallr,
WUk He fwiiee diteipUt; whefeae fcc, 2fe wot wUk iAoee m
*" <M wffif D%9oiflmi benoe flu)., 821.

27. But Barnabas having taken him, he brought
him to the apostles, and declared unto them. How
in the way, he beheld the Lord, and that he spoke
to him, and how at Damascus, he preached boldly in
the name of Jesus,

28. and he was existing with them, coming in and
going out at Jerusalem, speaking boldly in the name
of the Lord,

29. he was speaking and also disputing against
the Grecians. So the Gretnans were going about
to have killed him.

30. But the brethren having knowledge of U,
they brought down him, to Cesarea, and sent forth
him, to Tarsus.

31. Then indeed the church, throughout all the
Judea, and Galilee, and Samaria, was having rest>
being edified, and walking in the fear of the Lord and
the comfort of the Holy spirit, was being increased.

32. And it came to pass Peter passing through all
these places in his way to have come down, even to
the saints that dwell at Lydda.

Oos,i

33. Then he found there a certain man, Eneas by
name, of eight years, lying on a bed, who having
been palsied was,

496

34. and the Peter said unto him, Eneas, Jesus the
Christ maketh whole thee, arise, and make a bed
thyself, and immediately he arose,

35. and all that dwell in Lydda and the Saron

saw him, who turned to the Lord.
sn,s

36. Now at Joppa, a certain disciple was, Tabitha

006,1

by name, that being interpreted, is called Dorcas,

•••; sss,s

this woman fiill of good works and alms deeds was,
which she was doing.

37. And it came to pass in those days having been
sick she to have died. Then having washed, they
laid in an upper chamber.

550

610. Be should kaoo broughi jfe. The Beoeired Tranalation it
I eonceive the Literal Senae, but we Senae intended to be oonTcyed
I oonaider to be. That ezpreaaed in the Paraphraae; benoe aic.»
321.

208

ACTS X.

38. And near Lydda being to the Joppa, the

S93.S

disciples having heard^ that Peter is in it, they sent
two men, unto him, entreating. Thou shouldst not
to have delayed to have come unto us.

39. Then Peter having arisen, he went unto them,
who having come, they brought into the upper
chamber, and all the widows stood by him, weeping
and shewing coats and garments, which the Dorcas

6l8,l

existing was making with them.

40. Then the Peter having put out all, and having
bent the knees, he prayed, and having turned to the
body, he said, Tabitha, arise. And the woman
opened her eyes, and having beheld the Peter, she
sat up.

41. Then having given her a hand, he lifted up
her. And having called the saints and the widows,
he presented her living.

42. And known it was throughout all of Joppa,
and many believed in the Lord.

48. For he happened many days to have tarried,
in Joppa, With one Simon a tanner.

Chapter X.

005,1

1. Then a certain man, in Cesarea, Cornelius
by name, a centurion, of a band that is called
Italian,

2. devout and being in the fear of the God, with

883

all his house, giving much alms to the people, and
praying to the OtoA, for all things,

3. beheld in a vision evidently, as it were about
ninth hour of the day, an angel of the God having
come to him, and said to him, Cornelius.

4. And the centurion having looked on him, and
terrified having become, he said, what exists. Lord.

4Q8

And he said unto him, thy prayers and thine alms
came up for a memorial, before the God,

618,1. Which the Doroaa exUHng wot making wUh them.
Idtflra%, Had (mm eofMkutimg to nuUn; henoe &o., 821.

616. Astd PitUr mmU up ^e, UtenXij, On the marrow (tfter the
Jommejf ; wheraat Jbo. as in the Pu«phme ; henoe &e., 821.

617. Astd qfapproaehing the dtp, literally. The morrow qfler
they approached the eUjf ; whereas Ac., jTI^ morrow of their joumey-
ima. even at they approached the eUjf ; hence &c., 821.

5. and now send men, to Jopp% and call for a

005,1

Simon, who Peter is sumamed,

6. this man is lodged with one Simon a tanner,

889,2

whose house is near a sea.

7. And when the angel that speaks to him de-
parted, having called two of the household servants,
and a devout soldier of them that wait continually
on him,

8. and having declared all things to them, he sent
them, unto the Joppa.

9. And Peter went up upon the housetop to have
prayed about sixth hour in the morrow of that jour-

: «i7

neying, and of approaching the city.

10. And very hungry became, and was desiring
to have eaten. But a trance was on him through
t e while their preparings,

11. and he sees the heaven having been opened,
and descending a certain vessel, like a great sheet

S88

with four comers being let down to the earth,

12. in which, there was all the fourfooted bcmts,
and creeping things of the earth, and fowls of the
heaven,

13. and a voice came to him, having arisen Pete
kill and eat.

018

14. But the Peter said. Not so. Lord, for nev
I eat anything common or unclean,

15. then a voice again, of a second time, to I
came, what things the God cleansed, thou re§
not common.

16. And this thing was done for thrice, and
mediately the vessel was received up into
heaven.

17. Now while in him, the Peter was doc

018.1

whatever the vision may be meaning, which
perienced. Behold the men that have been \

618. But the Peter eaid. Literallj, JetmaUy uUered
Ac. 1 oonoeiTe, Se in hie vieion eeemed to do eo$ 1
822,1. ^ . „

618,1. Whatever the vieion may he meaning. LitenJ;
expreeeed bg U; whereas &c., What itutruction that w
preeeett he ie reqaired to obtaimfrom it i henoe Ac* 821*

ACTS X.

209

the Cornelias, having enquired for the house of the
Simon, stood before the gate,

18. and*having called, they asked, whether Simon
that is called Peter here is entertained.

40ft

19. Then the spirit said after the Peter's thinking
on the vision. Behold two men seeking thee,

20. now having arisen, get down and go with

019

them, doubting nothing that I have sent them.

21. Then Peter having descended to the men,
said. Behold I exist, whom ye seek, what cause is
iif on account of which, ye come.

22. Then the men said, Cornelius, a centurion, a
man just and being afiraid of the God. Both being
witnessed by all the nation of the Jews, was divinely
warned by an holy angel to have sent for thee, into
his house, and to have heard words, of thee.

23. Then having called in them, he lodged. And
having arisen on the morrow, he went away with
them, and which of the brethren that were of Joppa
accompanied him.

6S1

24. And he entered on the morrow, into the

-nt^i

Cesarea. And the Cornelius waiting was for them,
having called together his kinsmen and the near
friends.

26. And as it began in respect of that the Peter
should have come, the Cornelius having met him, he
having fidlen at the feet, worshipped.

26. But the Peter aroused him, saying, stand up,
for I myself a man exist,

27. and talking with him, he went in, and finds
many having come together.

28. And said unto them, ye know, how that un-
lawful it exists for a Jew man to be united or come

619. l>aubHMff nothing thai I have tetU them. Literallj as in
the AnUionsed Vemion, Doubtimg nothing, for I have eeni them;
bat I ooofider the DUarrangement U designed to mark Restriction,
as mraised in the Paraphrase ; hence &c., 321.

080. And having arieen on the morrow, Literallj, He remained
wksr e he woe till the morrow, and then he aroee; whereas &c., He
aroee im m e diat elg, and on the morrow went with them ; hence Ac.,
321. '

081. He entered on the morrow. Literallj, This would he (See
the preoediiig Context) On the dagtheg departed; whereas Ac, On
tha morrow <^ their departure ; hence Ac., 821.

084. Thorn ike ComeUue eaid. I think it probahle that what is

406

near to one of another nation, but the God demon-
strated to me not common or unclean to call a
man.

29. Wherefore even without gainsaying I came,
having been sent for. But I ask by what word, sent
ye for me.

6S4 S8S

30. Then the Cornelius said, from fourth day,

• sss,s

until this of the hour, praying I had been from the

ninth hour, in my house, and behold a man stood

before me, in bright clothing,

030

31. and said, Cornelius thy prayer was i e has

• • »9 mm •••••••• tf^7

been heard, and thine alms were t e have been re-
membered before the God.

32. So send to Joppa, and summon Simon, who

005,1

Peter is called, this man is lodged in a house of
Simon a tanner, by a sea,

33. therefore on account of it, I sent unto thee.
And thou well did, having come. For now all we,
into the presence of the Gk)d, come to have heard
all things that have been commanded thee, of the
Lord.

34. Then Peter having opened the mouth, said, of
a truth, I perceive, that a respecter of persons the
God exists not,

S39

35. but in every nation, he that is in fear of him^
and worketh righteousness, accepted by him is,

36. he sent the declaration of acceptance to the
sons of Israel, preaching peace, by means of Jesus

Slt,S

Christ, this man a Lord is of all.

37. Ye have known the declaration that was pub-
lished, throughout all the Judea, it having begun in

64M>

the Galilee, by the baptism, which John proclaimed
Jesus that was of Nazareth,

here recorded, is not the actual words that were spoken, hut the
substance of Uiose words ; hence &o., 322,1.

625. Behold a man Hood befbre me. Literally, What it stated:
whereas &c.. What appeared to me to he a man ; hence &c., 822,1.

626. Thg prayer was heard. LiteraUy, One particnlar act of
prager; whereas &c.. The matter for which he had pruged; hence
&c., 321.

627. Thine aUna were remembered. Literallj, Were not fbr-
gotten; whereas &c., Are accepted bg God ; hence Ac, 322,1.

627,1. He tent the declaration of acceptance. Literally, He did
the exact thing tpeoified; whereas &c., In what he did^ he virtnalfy
did what ie apet^fiedi hence Ac., 821.

D D

210

ACTS Xi.

618

38. that the God endowed him with a spirit holy

and power, who went about doing good, and healing

sn.s
all that are oppressed of the devil, for the Qoi was

with him,

39. and we are witnesses of all, which he did.
Both in the land of the Jews and in Jerusalem,
whom indeed they slew, having hanged on a tree,

40. this man the Qod raised the third day, uid
shewed him openly to have life not to all the people,

41. but to witnesses that had before been chosen
by the God, even to us, we who eat and drank with
him, after the fact, to have raised him, from the
dead,

42. and commanded us to have preached to the

people, and to have testified, that this man that has
8M,a

been ordained by the God a judge of living and of
dead is,

43. by this man all the prophets witness a remis-

••680

sion of sins each that believe in him to have received

by means of his name,
« <

44. yet speaking of the Peter these words, the
Spirit that is Holy fell on all that hear the word,

45. and they that believed of circumcision were
astonished, who came to hear the Peter, because that

63S

on the Gentiles, the gift of the Spirit that is Holy
has been poured out.

46. For they were hearing them speaking with
tongues and magnifying the Gt)d. Then Peter
answered.

47. Whether is any one able the water to have
forbidden in respect of that these should not have
been baptized, who the Spirit that is Holy received,
like as we,

48. and he commanded them, in the name of

028. Tk€ Ood endowed him with a tpirU holy; LitenJly, Oave
him an uneoniroUed poBmstion of Us whereas if the poiMMion
referred to was confined to his exhibition of it to Man in tnis world,
such a Sense would require an Irregular Arrangement; See Bule
321. On this Subject I prefer making no further remarks, it is in-
deed. The J>eep iku^e of Ood.

630. Back thai believe in him io haee received, literallj, As a
final eenienee ; whereas &c., M ikeit'e ekomld Heg not eoet it awag;
benoe 6ce., 821.

''^ trifl of the SpirU that ie Solg hae been poured out.

Jesus Christ to have been baptissed. Tneu
prayed him to have tarried some days.

Chapter XI.

1. Now the apostles and the brethren that i

6S4

in the Judea heard, that even the Gentiles reoe
the word of the God.

2. And when Peter came to Jerusalem, they

496

were of the circumcision were contending with hi

3. saying, that he went with men imdrcumc
being, and eat with them,

4. then Peter having commenced, he was
pounding to them in order, saying,

5. I had existed in city of Joppa, prayings ai
saw in a trance a vision, a certain vessel descend!
like a great sheet with four comers being ]
together, out of the heaven, and it came even
me,

6. on which, having fastened mine eyes, I
considering, and saw the four-footed beasts of
earth, and the wild beasts, and the creeping thii
and the fowls of the heaven.

7. Then I heard also a voice saying to me, hi
arisen Peter, slay and eat.

8. But I said. Not so. Lord, for an undf
common thinff never entered into my mouth.

6S4,1

9. Then a voice answered for a second tim
the heaven, what things the God cleanser
regard not common.

10. And this thing was done for thrice, ar
received up again entire, into the heaven,

11. and behold at the same moment, t
were come to the house, in which, we wep
having been sent from Cesarea, unto me.

12. And the Spirit bade me to have

literally, Theg neoeeearUg received it ; whereas &e.,
excluded firom receiving it; hence &c., 322,1.

683. In respect of thai these ^e. Literally,
persons specified i whereas &o.. Persons of that dm
the Irregular Oovemment. See Bule 381.

634. 7%e OentUes received. Literally, As a h<
whereas &o., Persons that were Oentiles did so; ht

634,1. I%en a voice answered for a second U
was a second answer ; whereas &c.. It was a eeot
only a first answer ; hence &o., 321.

212

ACTS XIL

4. wlio indeed haTing apprehended, he put in
prison, having delivered to four quatemions of sol-
diers to keep him, intending after the paasover to have
brought forth him to the people.

5. So verily the Peter was being kept in the prison.
But prayer continually being made by the church for
him was.

6. And when the Herod was about to bring forth

••••• • — 6m • •••••

him, the Peter was existing in that night, being
sis •••

caused to sleep between two soldiers, having been
bound with two chains. And keepers, before the
door, were keeping the prison,

041

7. and behold an angel of Jehovah came, and a

Ught shined in the chamber. And having struck the

••«••••••••• . ■•••••«. •••••• •••• *••. ••••

side of the Peter, he raised up him, saying, rise up in

643

haste, and his chains on the hands fell off.

8. Then the angel said unto him, gird thyself and
bind on thy sandals. And he did so, also he saith to
him, put on thy garment, and follow me.

9. Then having gone out, he followed, yet he had

sss,s

not regarded, that true that that was done by means
of the angel is. But he was considering a vision to
contemplate.

sss

10. And having passed first ward and second,
they came to the gate that is iron that leads into the
city, which of its own accord was opened for them,
and having gone out, they passed through one street,
and forthwith the angel departed from him,

11. and the Peter, to himself, having come, said.
Now I have known of a truth, that the Lord sent his
angel, and delivered me, from hand of Herod and all
the expectation of the people of the Jews.

12. And having considered, he came to the house
of the Mary that is mother of John that is sumamed

640. Tk€ Peter woe emstin^ in thai might. Literallj I oonoeiye
thi« would implj, That what it etated, wat a epeeial drewmttance ;
wheroM &o. to expreM, T^hat ihit was the manner in which while in
the prieon^ he regularly woe at night ; hence &c., 321.

641. And behold an angel of Jehovah came. If an actual angel
performed what ia here stated, I Bee no reason for the Disarrange'
mentf hut if some man like Ananias See Acts ix. 10, was directed by
Almightj Qod to act as his Angel or Messenger to Paul, the At'

Mark, where many being gathered together and
praying were.

18. And a damsel came to have hearkened by
name Bhoda after his having knocked at the door of
the gate,

14. though having known the voice of the Peter,
through the joy, she opened not the gate. But
having run in, she declared the Peter to have stood
at the gate.

15. And the men, to her, said, thou art mad.
But the damsel was asserting vehemently in the cir-
cumstances to hold. Then the men said, his angel
it is.

16. But the Peter knocking was continuing.
And they having opened beheld him, and were
astonished.

17. But having beckoned to them with the hand
to be silent, he declared unto them. How the Lord
brought him, out of the prison. Also he said, de-
clare to James and to the brethren these things, and

sss

having departed, he was gone to another place.

18. Now stir not small was existing after day
having come, among the soldiers, where indeed the
Peter was.

19. And Herod having sought for him, and not
having found, having examined the keepers, he com-
manded to have put to death, and having gone down

from the Judea, to Cesarea, he abode.

sn,s

20. Now determining he was to war against the

men of Tyre and Sidon. But with one accord they
came to him, and having made a friend of Blastus
that was in the chamber of the king, they were

64S

desiring peace, because of the fact, their country to
be nourished by the king's.

rangement in that case should be Irregular, and henoe I consider,
thus it is so here. See Bule 822,1.

642. And a Ughi ehined in the ehamber. Literallj, A epeeial
Ught ehined ; whereas &c.. It was not dark ; henoe &c., 322,1.

648. Mis chains. LiteraUj, Chains that were his prope rty ;
whereas &c., The chtUns that bound him ; henoe &c., 821.

644. But the Peter knocking was eontinming. Literally, Ceased
not his knocks ; whereas &c., Ee ceased not to seek admieeton ly, at
stated times, knocking ; henoe &e., 822,1.

^c•

J*»0

e^ety ":

. • • •

^

\V8»<

cTttoee

ottf

iti

the

ease^®*

t\»

iliotv*!

\9.

indeed «^®'

A--.:^^"-

stivate*'

'. *'^''' !t;i*U »» r 'S *« '"'r k \V«».. - v« *« ^i^^ X ^ «*

83.

even

A\>ee»

beg

d, » «°''

. ftofJft
otten^-"- .-betft^"^ *

tbe»

tbee-

tot cotto?*^''-
it *°* - t\>e

jVe,

and ^»^^«

.^dv^^to^^'^^.^tou^

^toe»

sed>

ftftettB?

>TniBe,t««

tetoo^
for

ft^Vng

tot

VVvo

e'

Jd»^

to\fi\

aft toy

!d,»«co

itdVtvg

-, r*e\ » ^*^ ^ o{ ^«

JoW^^^^'LofteT^**" be

^corru^-

sbidt not «^

even

served.^^,..-;-Ood

T)a.^* .* v-v tbe '«'^... „ti«i

«• -' - ^need to «^«^^'^-,- •:- c»*^^

Istae^-
«5.

tbe 6^0^*

.-.♦Yvtetv,

. .*» ^'^^ ^'"^ '"^ ^^ Ti^'' '*'' .a ^'^

•^^troi^^^"^"-^ ^

^tvat \ ^".7.. „ ftoto "** ^.«ft\)ee»J

37-

33.

-A of ^^^*

ACTS XIV.

215

40. Therefore beware. There should not have
oome that that has been spoken in the prophets^

41. behold, the de8pi8ei*s, then wonder, then be

003

fODOYed ont of sight of them, for a work I work in
jour days, a work which ye should not have believed^
though any one should recount every particular to
you.

495

42. Then they were esteeming worthy aflber their
haying departed on the next sabbath to have been
flpoken to them these words.

48. Even many of the Jews and of the religious
proselytes after having been loosed from the con-

ion followed the Paul and the Barnabas, who
to them, were persuading them to continue
the grace of the God.
44. And almost all the city were come together to

heard the word of the OoA on the coming

kbbath.

46. Then the Jews having beheld the multitudes,
'^hey were filled with envy, and spake against the
^tiiingB that are spoken by Paul, even blasphem-

46. Then the Paul and the Barnabas having waxed

SSS»1 ^ SS4

^fcold, said, necessary it was to you first to have been
spoken the word of the God, seeing ye put away it,

ftl7

aand so judge yourselves not worthy of the everlasting
lifi^ Behold we are turned to the Grentiles.

47. For so the Lord hath been commanding to us,
I have set thee, as a light of the Gentiles in respect

004

of that thou shouldst exist for salvation, unto end of
the earth.

48. For the Grentiles hearing this, they were re-

eOS. Jbr a work I work. See 687. Tks Father workM
iirtii'fa, now I work,

064. InrespeeiofihatikouthouldHexiH. JAtenlXj^ Neeettarily
h€ wkai u stated : whereas fto., Thou mayeH avail to that end;
hanoe the Irregular Government, See Rule 381.

066. Ae many at having been ordained unto life eternal were.
The Seme of this must not be regarded as an Abiolute Ordaining
to eternal life, seeing that to express this Sense, the Perfect or
Aoriat Passiye, according to drcamstanoes, must hare been em-
ployed. Thus, At manp at were, or, Mave been ordained unto
e immal Iffe; but what is here expressed is a Perfect Bealitj im-
perfcotl^ po s se s sed, and thi^ Sense is fully expressed by the use of
Ite liO ffMtj a i iicipl e ^ and the Imperfect of the Anxiliarr Verb, The
fmiim r^fwred to wfrw onee, anitffmihfiil^ would coutmue toheiu

joicing and glorifying the word of the God, and

0M Slfl,S

believed, as many as having been ordained unto life
eternal were and shall so continue iffaitt^L

49. For the word of the Lord was being published
throughout all the region.

034

50. But the Jews stirred up the devout women
that were honorable, and the chief men of the city,
and raised a persecution, against the Paul and Bar-
nabas, and expelled them, out of the coasts.

51. Then the apostles having shaken off the dust
of the feet, against them, came unto Iconium.

52. Notwithstanding the disciples were being filled
with joy even of a spirit holy.

Chapter XIV.

1. And it came to pass in Iconium, at the it t e

same time, to have entered them, into the svnagogue

of the Jews, and to have spoken so as Jews and also

Greeks to have believed, a great multitude.
««»

2. But Jews that believed not stirred up and evil

affected the souls of the Gentiles, against the
brethren.

sss

3. Therefore indeed a long time they abode,
speaking boldly in the Lord that gives testimony
unto the word of his grace by granting signs and
wonders to be done by means of their hands.

4. And the multitude of the city was divided, as
ihQ people indeed there were existing with the Jews.
And the people there were with the apostles.

5. And so an assault by the Gentiles and also by
Jews came to pass, with their rulers, to have insulted
and stoned them,

6. they having been informed of it, they fled unto

pottettion of a perfect title to eternal life^ theg hammg leem ordained
to it if obedient to the pretcriptiont connected therewith. See my
Letter dated Blaroh Gth, 1860, to the Members of the Anglo Biblical
Institute.

667. The diteiplet were being flUed. Literally, The dieeiplee
Paul and Bamabcu ; whereas &c., The diteiplet of the Chrittian
Church; hence &c., 822,1.

668. 8o at Jewt and cUto Oreekt to have believed. LiterallT,
To have eauted their belief; whereas &o., 8o at to have been the
meant of leading them to believe; hence &o., 821.

669. Bnt Jewt that believed not etirred up. Literallj, That
had not faith ; whereat fta, That believed not the Apottlet teaching ;
henoe &o.| 321.

216

ACTS XIV.

the cities of the LycaoDia, Lystra, and Derbe, and
the surrounding country^

7. and there preaching the gospel they were
existing^

8. and a certain impotent man, at Lystra, in the
feet was sitting, a cripple, from his mother^s womb,
who never walked,

9. this man was hearing the Paul speaking, who
having stedfastly beheld him and perceived, that
he has faith in respect of that he should have been
healed,

^ 833

10. he said with a loud voice, stand on thy feet
upright, then he was leaping and walking.

500

11. And the people having beheld, what Paul

• ••••••

had done, they lifted up their voice in the speech of
Lycaonia, saying, the Grods having been assimilated
with men descended to us.

12. And they were calling the indeed Barnabas,
Jupiter. And the Paul, Mercurius. Since indeed
the governor of the word he was.

13. Then the priest of the Jupiter that exists
before the city, having brought oxen and garlands
unto the gates, with the people, he was desiring to
do sacrifice.

14. But the apostles Barnabas and Paul having
heard, having rent their own clothes, they ran in
among the people, crying out,

15. and saying, men, why these things do ye, even
we subject to like infirmities exist to you, men
preaching the glad tidings to you, from these things
that are vain, to turn to a living Grod, who made the
heaven, and the earth, and the sea, and all things
that are in them,

16. who, in generations that have bqen past,
suffered all the nations to walk in their own

ways,

517

17. yet verily he left him not without witness
by doing good from heaven, giving rain to us and

676. And departed for the nesei dojf, Literallj, Tkejf departed

frxdtfrd seasons, filling with food and gladness our
hearts,

18. even these things saying. Scarcely they re-

837

strained the people in respect of that they should

not sacrifice to them.
««

19. Then Jews arrived from Antioch and Iconium,

and having persuaded the people, and stoned the
Paul, they were drawing him out of the city, having
supposed him to have died.

408

20. But having risen up after the disciples having
surrounded him, he came into the city, and de-
parted for the next day, with the Barnabas^ to
Derbe.

21. And having preached the gospel to that city,
and taught many, they returned again to the Lystra,
and Iconium, and Antioch,

22. confirming the souls of the disciples, exhort-
ing to continue in the faith, as that through many
tribulations, it is necessary for us to have entered
into the kingdom of the QoA,

23. And having ordained to them as a church,
presbyters, they having prayed with fastings, they
commended them to the Lord, on whom, they had
believed,

24. and having passed through the Pisidia, they
came to the Pamphylia,

25. and having preached in Perga the word, they
went down into Attalia,

26. and from thence they sailed to Antioch.

339,9

Where having been delivered by the grace of the
Grod they were, on account of the work, which th^
ftdfiiied.

27. And having come and gathered together the
church, they rehearsed, whatsoever the Gk>d did by
means of them, even how he opened to the Gtentiles
a door by faith.

28. And they abode time not a little, with the
disciples,

on the next dojf s whereM Ao., Tk^ dtpmi$d U
next dojf: henoe ftc, 821.

ACTS XV.

ai7

Chapter XV.

1. then certain having come down from the Jndea^
were teaching the brethren^ that unless je shonld
have been circumcised after the manner of the Moses^
ye are not able to have been saved.

2. Then they determined to embark Paul and

^........

Barnabas and certain others^ of them, after having

dissension and disputation not small by the Paul and
the Barnabas with them, for the apostles and pres-
byters, at Jerusalem, concerning this matter.

8. So then indeed the men having been brought
on their way by the church were passing through the
indeed Phenice and Samaria, declaring the conver-
sion of the Gentiles, and so were causing great joy
to all the brethren.

4. And they having come to Jerusalem were re-
ceived of the church, and of the apostles, and of the
presbyters. And they declared, how many things
the Otoi did by them.

5. Then certain of those that are of the sect of the
Pharisees arose, having believed, saying, that it is
necessary to circumcise them. And to command to
keep the law of Moses.

6. So the apostles and the presbyters were assem-
bled together to have considered concerning this
declaration.

495 S8S

7. Then Peter having arisen after much disputing
having, he said to them, men, brethren, ye know,
that in days ancient, as to you, the God chose by
means of my mouth the Grentiles to have heard the
word of the gospel, and to have believed,

8. and he Gt)d that knows the heart bore witness
to them, having given the spirit that is holy as even
tons,

9. and nothing he made different between us and
also them in the faith, he having purified their hearts.

erd. Ood dkoM the OetUUm to Aom heard. Literally, AU the
OemUUe; whereas &o., Men that are Oeniilee; hence &o., 321.

677. I%M James antwered ^e. Literally, Bamabae amd Paul;
whims Buy^ I%« wmUit m de ; house &o., 821.

078. MmD JlrH ihe Ood ehewed kmdneu. Litenllj, SkJIret

10. Therefore now why tempt ye the God to have
put a yoke, on the necks of the disciples, which
neither our fathers or we were able to have
borne,

11. for by means of the grace of the Lord Jesus,
we trust to have been saved, after which manner,
even they.

1 2. Then all the multitude kept silence, and were
giving audience to Barnabas and Paul's declaring,

587

what signs and wonders the Otoi did among the
Grentiles, by means of them.

13. Then James answered afl;er the act them to
have been silent, saying, men, brethren, hear

me.

600 078

14. Simon declared. How first the God shewed

kindness to have taken out of Gtentiles a people for
his name,

15. and to this the words of the prophets agree.
As it hath been written,

16. after these things, I will return and will build
again the tabernacle of David that hath fallen down,
and that that hath been ruins of it I will build again,
and will raise up it,

17. that perhaps the residue of the men should
have sought after the Lord, even all the Gentiles, the
men on whom, my name hath been called on them,
Jehovah says, doing these things,

18. known, from eternity,

19. wherefore I judge not to trouble those that
turn of the Gentiles to the Gk)d,

20. but to have written to them in respect of
that they should abstain from the pollutions of
the t e connected with idols, even the fidmication,
or of strangled offerings^ or of the blood ehed offer-
ings.

21. For Moses, from ancient times, in a city, hath

inetameeqfkmdmee; whenw kc.. Maw h^i^re the tkin^ wae effected
he ehewed himdmee ; hence &c., 322,1.

679. Thoee that tmn of the QentUee, Literally imglies. That
thoee that are mot Geniilee might Utm, which ieimpoeMci henoe
Ao., 821.

E E

218

ACTS XVL

0M

those that preach him^ in the synagogaes^ on every

3S3

sabbath^ he being read.

22. At that time it pleased the apostles and the
presbyters^ with all the churchy they having chosen
men, from them, to have sent to Antioch, with the
Paul and Barnabas, Judas that is called Barsabas,
and Silas, chief men, among the brethren,

23. the apostles, and the brethren presbyters hav-
ing written on account of their assistance to those
that are at the Antioch, and Syria, and Cilicia,
brethren that are of Gentiles to rejoice.

24. Forasmuch as we heard, that certain, from us,
troubled you with words, subverting your souls, to
whom we gave no charge,

25. it seemed good to us having been assembled,
with one accord having chosen men to have sent to
you, with our beloved Barnabas and Paul,

26. men having hazarded their lives, for the name
of our Lord Jesus Christ.

27. Hence we have sent Judas and Silas, and
them, with a command, declaring the same things.

28. For it seemed good to the Spirit that is holy
and to us, no more to be placed on you, a burden,
than these things that are necessary,

29. to abstain from things offered to idols, even
blood offerings, or strangled offeringi, or fornication,
from which, keeping yourselves. Well ye shall do,
farewell.

80. So then indeed they that had been sent away
came down to Antioch, and having gathered together
the multitude, they delivered the epistle.

31 . Then they having read were rejoiced by the
consolation it corUained,

32. Judas and also Silas indeed themselves pro-
phets being in much reputation, they comforted the
brethren, and confirmed.

680. Hath iha$$ ikaipreaeh him. latendlj, Ftwaek JUmper-
mmaUff; whareas dco., FMock m^kai he h<xik d ei iM nd s l^noe &0.,
821.

eSl. Now Paml amd Bmmabaa eotOUmed im AiUioek, LiteraUj,
l%9y nev&r Uft U; whareM ftc, R wot thmr penmmmU abodes
henoe &o., 822,1.

33. And having tarried a space, they were let go
in peace, frt)m the brethren, to those that had sent
them.

081

34 and 35. Now Paul and Barnabas continued in
Antioch, teaching and preaching with also many
others the word of the Lord.

36. And after some days, Paul said unto Barnabas,
having returned indeed, we should have inspected
the brethren, in every city, in which, we preached
the word of the Lord. How they do.

37. And Barnabas was determining to have taken
even the John that is sumamed Mark.

888

38. But Paul was esteeming him that departed
from them, at Pamphylia, and went not with them,
to the work. Not to choose as a companion this
man.

39. And a contention was so as to have separated
them, frt)m one another. Even the Barnabas having
taken the Mark to have sailed unto Cyprus.

40. And Paul having chosen Silas, he departed,
having been delivered by the grace of the Qod, on
account of the brethren.

41. And was going through the Syria and the
Cilicia, confirming the churches.

Chaftek XVI.

1. And he came even to Derbe and to Lystra, and
behold a certain disciple was existing there by name
Timotheus, a son of a Jewess woman of belief. But
of a Greek father,

2. who was being well reported of *by those that ^
were in Lystra and Iconium brethren,

3. this man the Paul wished with him to bave^
gone forth, and having taken, he circumcised hiiite
on account of the Jews that were in those quarters.^

084

For all had known, that a Greek his father was.

4. Yet as they were going through the cities, thejr^

688. And Samahae wot deUrmmuuf. loftenllT, A
metdenflUrepoaikimgio Paml; whantm Saa^ A produitiiom
brfore epeaking^ hut acted on ttfler eo doiag ; henoe Ao., JWt^l.

684. Thai a Greek Mt father wai, LitenUj, IF3MI»«taM/
wheratt &0., Thai UtfaoUr did mot aeimmtedffo Ho Jomiek iw-
liiponf henoe ko^ 822,1.

ACTS

were deliyeriiig to them to keep the decrees that had
been ordained by the apostles and presbyters that
were at Jerusalem.

084,1

5. And so the churches were being established in
the faith^ and were increasing in the number of their
members, after a day i e daily.

6. Now they passed over the Phrygian and Gkda-

tian region^ having been forbidden by the Holy

m^ ,

Spirit to have spoken the word^ in the Asia.

7. And having come to the Mysia^ they were assay-
ing for the Bithynia to have been gone^ but the spirit
after Jesus suffered not them.

8. So having passed by the Mysia, they came
down to Troas.

9. And a vision, by night, appeared to the Paul, a
certain man of Macedonia having stood there was,
^sven praying him and sayings having come into

ia, help us.

10. And when the vision he saw. Immediately
e endeavoured to have gone into Macedonia, con-

517

c^luding, that the God hath called us to have preached
^he gospel to them.

1 1 . And having been loosed from Troas, we came
^th a straight course to Samothracia. And we came
^he next, to Neapolis,

12. and from thence to Philippic which chief city

colony of part of the Macedonia is. And we were
•••••• t

in this the city, abiding certain days.

680

18. And we went the day of the sabbaths, out of
the gate, by a river side, where we were accustoming
prayer to be, and having sat down, we were speaking
to women that were assembled,

14. and a certain woman by name Lydia, a seller
of purple of the city of Thyatira, worshipping the

694^1. And so the Ckurchss were being ettabUahed. literaDj,
Were being made etnmger: whereas &c., Were being made more
w m m ero me s bence &c., 822,1.

eSM. Bmt the epirU qfter Jeene euffared not ikem. latenllT,
JieohtUl^ prevented their going; wherean &c. I oonoeiTe, Witkkeld
eametion to their eo doing ; benoe &o., 821.

686. A pieion appeared to the Pool. litenUy, It aetinelg did
wlol ieetatedi wharaM &o. J^aetioe^ Me imagined he beheld n^kat
he i m agi ne d i benoe &o.y 821.

XVI. 219

God, heard, of whom the Lord opened the heart to
take heed to things that are spoken by Paul.

15. And when she was baptized, and her house,
she besought saying, if ye have judged me faithful to
the Lord to exist, having come into my house, abide,
and she constrained us.

16. And it came to pass through going of us, unto
the prayer house, a certain damsel having a divina*
tion spirit to have met us, which brought much gain
to her masters, soothsaying,

17. she having followed Paul and us, was crying,
saying, these the men servants of the QoA that is
most high exist, who shew to us a way of salva-
tion.

18. And this she was doing on many days. But
Paul having been grieved, and turned towards the
spirit, he said, I command thee, in the name of Jesus
Christ, to have come out of her, and it came out in
it the hour,

19. and her masters having seen, that the hope of
their gain was gone, having caught the Paul and the
Silas, they drew into the market place, unto the
rulers,

20. and having brought them to the magistrates,
they said, these the men exceedingly trouble our city,
Jews being,

21. and teach customs, which exist not lawfrd for
us to receive, neither to observe Romans existing,

22. then the multitude rose up together against
them, and the magistrates having rent off their
clothes, were commanding to smite.

587

23. And having laid on them many stripes, they
cast into a prison, having charged the gaoler safely
to keep them.

686. We went the dag of the tabhathe. Literally would implj,
That each »abb€Uh theg did eo ; whereas &o., Thttt on one dag thai
woe a eabbtUh theg to acted ; benoe &c., 821.

687. Brought much gain. Literally, Placed U in their hande ;
whereas &c., Enabled them to obtain itg benoe &o., 821.

689. Sent off their elothee. Literally, Their own eMhee;
whereas &o., The elothee qfthe apoetlee; benoe &c.« 821.

I

220

ACTS XVIL

517

24. who baying received sucli a charge^ thrust them,
; •; M7

into the inner prison, and made fast their feet, in

the stock.

25. And at the midst of the night, Paul and Silas
praying, they were singing praises to the Gk)d. And
the prisoners were listening to them.

26. And suddenly an earthquake, great it was, as
to have been shaken the foundations of the prison.
And all doors were opened, and the bands of all were
loosed.

27. And the keeper of the prison aroused from
sleep haying been, and having seen having been open
the doors of the prison, having drawn the sword, he
was about himself to kill, supposing to have fled the
prisoners.

388

28. But Paul cried with a loud voice, saying, no-
thing thou shouldst do to thyself evil. For all we
exist here.

29. Then having called for lights, he sprang in,
and trembling having come, he fell down before the
Paul and Silas,

80. and having brought them out, he said. Sirs
what is it necessary for me to do, in order that I
should have been saved.

494

81. And the apostles said, believe on the Lord

^

Jesus, and thou and thy house shall be saved,

32. then they spoke to him the word of the Qod,
with all that were in his house,

33. and having taken them, in that the hour of
the night, he washed because of the stripes, and was
baptized, he and the all of his straightway.

34. And having brought them, into the house,
he set a table, and rejoiced with all his house, having
believed in the Qod.

690. TkehandsofaU, Ltterallj,Qf tfiwryoM; wheraas &o.,Qr
eveiy prifoner ; henoe Ac., 821.

T%e hamdt of all wer9 looted. literally mteni, l%ey were
reUoiedfrom eimy ikkif that houmd them; whereaii &o., Tkey were
released ft^om all ikepnion honde; henoe fto., 822,1.

091. le U neeeeaairjf far sm. Literally, Me m partiemlari
whereae &c. General, AMjf one ; henoe &o., 821.

692. And Hkou <md % house OaU he saved, LitenlW, 7Ms
shaU he the resaU <f O^heli^; whereae fto.. This resmUAaUhe
reaUeed hy each qfihe parties speckled that exereise heUefs henoe
&o., 821.

496

35. And the magistrates sent the sergeants with
the day having come, saying, let go those men.

86. Then the keeper of the prison told the words,
to the Paul, that the magistrates have sent, in order
that ye should have been departed. So now having
gone out, depart in peace.

490

87. But the Paul said unto them, having beaten
us openly, men uncondemned, being Bomans, thqr

098

cast into prison, and now secretly they thrust out as.

••094

But no, but they having come, bring forth us.

38. Then the sei^eants told the magistrates these
words. And they were frightened, having heard, that
Romans they exist,

39. and having come, they besought them, and
having brought out, they were desiring to have de-
parted frt)m the dty.

40. Then having gone out of the prison, they came
to the Lydia, and having seen, they comforted the
brethren and departed.

Chaptek XVII.

1. And having passed through the Amphipolis and
the Appollonia, they came to the Thessalonica.
Where a synagogue of the Jews was existing.

2. And according to the custom with the Paul,
he went in unto them, and on three sabbaths, he
reasoned with them, out of the scriptures,

095

8. opening and alleging, that it was necessary
for the Christ to have suffered and to have liaesk

580 888,1

from the dead, and that this the Christ the Jesus is,
whom I preach unto you,
4. and some of them believed, and were associated

090

with the Paul and Silas. Also a great multitude
Greeks that adore. And not few of women that ar&
chief.

• ••• 9 • • •

698. They thruH out us, literallj. They efeet thai ei^jeetr
whereae fto.. They desire to effbot it; henoe &o!, 821.

694. Briny firth us. Literally, JPiersonaUy leads me; whamm
&c., Direct our release; henoe &c., 821.

695. That U was necessary far the Christ. JMatsStj^Neoemmryim
accordance with his own naUtre; wheroei &0., Neeeeaeury w aa*
eordance with the JHcine predictions ; henoe Aa, 821.

696. Also a areat mmUUmde i^. UftenUj, Gres* wniw eXt
circumstances; whereas fto.. Under the c ir cu m stm ce t r^fiHrrsd le m
the Context; henoe Ac., 821.

ACTS XVII.

221

6. But the Jews haying been moved with enyj,
and haying taken out of the market places some base
men^ and assembled a crowds they were disturbing
the city, and haying assaulted the house of Jason,
they were seeking them to haye brought forth to the
people.

6. But not having found them, they were drawing
Jason and certain brethren, unto the rulers of the
dty, crying, that they that excited to sedition the
world, these men indeed hither are come,

7. whom hath been received of Jason, yet all these
iweWy contrary to the decrees of Cesar, do, affirming
another king Jesus to exist.

8. So they disturbed the people, also the rulers
hearing these things,

9. but they having taken the security of the Jason
suid of the others, they let go them.

10. Then the brethren immediately, on account of
'fche night, sent away even the Paul and the Silas,
xinto Berea, who having come, unto the synagogue of
^he Jews, they had departed.

11. But these more noble than those that were in
rrhessalonica were existing, whosoever received the
"irord, with all readiness, that is by day, searching the
scriptures, whether these things may be so.

12. So indeed many, of them, believed even of the
Greeks, not few women that were honorable and

men.

090

18. But when the Jews of the Thessalonica knew,

099,1 ■•••

that even in the Berea, the word of the God was

preached by the Paul, they came thither also, stirring

up and disturbing the people.

700

14. And immediately then the brethren sent away
the Paul to go as far as to the sea. But they re-
mained. Even the Silas and the Timotheus there.

607. They thai exeUed to tedUion the world. literaUy, They
thai AoM effooted thai end; whereas &c., They that teek to effect U;
benoe Aa, 821.

608. Aff l r mi n a another king Jeeue to emtt. Literally, 2b he
Unimg on eoHhs Eenoe &o., 821. The Besdiogi here Tarr.

600. Bmt when the Jewt qf the Theeealomea. Literallj, Men
of Iftof e omnir y who were Jewe; whereat flux, Jnot that were im
ThemahtdM ; henoe &o., 821.

15. And they that conducted the Paul, brought
unto Athens, and receiving a commandment, for the
Silas and the Timotheus, in order that indeed quickly
they should have come to him, they departed.

16. Though in the Athens by waiting for them by
the Paul, his spirit was stirring in him by seeing full
of idols existing the city.

17. Further indeed he was disputing in the syna-
gogue with the Jews and the devout persons, and in

sss

the market, with every day, with those that came
near by chance.

701

18. Then certain even of the Epicureans and Stoic
philosophers were encoimtering him, and some said.

SIO

what perchance may this babbler be wishing to affirm.
• -aio

And the men of the strange spirits saidy thinketh he
an impeacher to exist, because he was preaching the
Jesus and the resurrection.

19. And having taken him, to the Areopagus
hill, they led gently, saying, we are ready to know,
what doctrine this new thing of thee being de-
clared is,

20. For receiving certain strange things, thou
bringest to our ears. Therefore we desire to have
known, what it wills these things to exist.

21. For all Athenians, and strangers that are
sojourners, in nothing other, were spending their
time but to tell something, or to hear some new
thing.

22. Then Paul having been established in midst of
the Mars hill, said, men, Athenians, by all things,
I see that you greatly worship.

23. For passing by and beholding your devotions,
I found even an altar, on which, there had inscrip-
tion to an unknown Gk)d. Therefore whom not
knowing, ye worship, this thing I declare unto you,

699,1. The word of the Ood woe preached. Literally, A word
pereonaUy commanded h^ Ood ; whereas &c.. That word which Ood
appointed to be preached; henoe &o., 321.

700. Sent away the Paul, Literally, Ordered him to depart :
wheraae Ac., Adwaed him to go ; henoe &c, 321 .

701. Then certain even of the Epiewreane S^. literally, A hand
exeUuively of them; whereas &c., A company in which there woe a
party qfthem; henoe &o., 822»1.

222

ACTS XVIIL

24. the God that made the world and all things
that are in it^ this God of heaven and earthy Lord
being, not in temples made with hands, dwells,

25. neither by hnman hands, is served of any
needing, he giving to all life, and breath, and the
all things.

26. And made after one all nations of men to

833

dwell on every face of the earth, having defined times
having been before appointed, and the bounds of their
habitation,

27. to seek the God, if indeed truly they may have
felt after him, or have found himy though indeed not
far, from every one of us, being.

701

28. For by him, we live, and move, and have our
being, as also certain that are of your poets have

: 703,1

said. That even ofispring we are of the God,

29. Therefore oflfspring being of the God, we
ought not to think gold, or silver, or stone graven by
art and device of man, the Grod to be like.

703

SO. For verily the God having winked at the times
of the ignorance, he now announces to the men all
everywhere to repent.

81. Because that he appointed a day, in which, he
is about to judge the world, as to righteousness, by a
man, whom he marked out to faith, having given

330

assurance to all, having raised up him, from the
dead.

82. Then they having heard of a resurrection from

630 494

the dead, the men indeed were mocking. Yet the

494 • ; •••••

men said, we will hear thee concerning this thing

704

even again.

83. Thus the Paul departed from midst of them.

34. Howbeit some men having clave to him, they
believed, among whom, was even Dionysius an

702. By Mm. This passage demonstrates the error of Modern
Scholars in teadiing, Thst cv may nerer he translated By. The
Prononn We, is here co-extensiye with, AU men. All men do not
live In Gk>d, hut All men do life By God ; henoe here, ip not merely
may be, hut nmet be translated By. The object of no Pronoun is to
en>ress any FarUonlar Deeeription of S<Rise, but to Define ike
Character or Naimre of the relation of the sentence. Thus, whether
what is treated of; is. The Author or the Agent ; The Object or the
Besolt; The Cause or the Effect; The Absolute or the Partial;
The Primaiy or the Seoondarf Aa Aa &c.

Areopagite, and a woman by name Damaris^ and
others, with them,

Chaptbb XVIII.

1. after these things, having departed from the
Athens, he came to Corinth,

2. and having found a certain Jew by name
Aquila, a native of Pontus by the genus, lately
having come from the Italy, also Priscilla his wife,
on account of the act^ to have commanded to separate
all the Jews, from the Rome, he came unto them
even by the same craft to exist,

8. was abiding with them, as they were working.
For tent-makers they were in the profession.

4. But he was reasoning in the synagogue, on
each sabbath. And was persuading Jews and Qreeks.

5. And when they were come from the Macedonia.
Also the Silas and the Timotheus, the Paul was
holding fast to the word, testifying to the Jews Jesus
the Christ to be.

6. But having shaken the raiment aft;er their op-

••49* ; ;

posing and blaspheming, he said to them, your blood
be on your heads, dean I aimj from the now, unto
the Gentiles, I will go,

7. and having departed thence, he entered into a
house of some one by name Justus after worshipping
the Gt)d, of whom the house was existing joining the

7S5

synagogue.

8. And Crispus the chief ruler of the synagogue
believed in the Lord, with all his house, and many
of the Corinthians hearing, they were believing and
being baptized.

9. Then the Lord spake at night, through a vision,
to the Paul. Be not afraid, but speak, yea hold not
peace,

702,1. Therefore offspring being of the CM. literaUj, Hert-
fore being deeoended and not created by Ood; hence &o., 821.

708. The God hatfing winked at ^. litecaUj, Whol^ die-
regarded; whereas &o., In a meaeure paseed overs henoe Ac*
821

704. Thnethe Foul departed. Literallj, Se depmried om ihe^
aeeonni; whereas &o., He departed^ the affaiire Meg imihedeie
deeoribed ; hence &o., 822,1.

705. Believed in the Lord. Literally, J» Urn ftneemOfi
ifhaNeMta^ThedotMneheiamghits h«Me&o.»8SL

ACTS XIX.

228

10. for I exist with thee, and no one shall set on

thee in respect of that they should have hurt thee,
an,!

for people is to me much, in this city.

11. And he remained a year and six months,
teaching among them the word of the Qod.

12. Then the Jews made insurrection with one
aocofd against the Paul after Galliots being deputy
of the Achaia, and brought him, to the judgment
seatj

13. saying, assuredly contrary to the law, this man
?••

persuadeth the men to worship the God.

14. Then the Gallic said to the Jews after the
Paul's being about to open the mouth, if indeed any
^wrong matter or wicked lewdness O Jews it was,
according to promise, probably I should bear with

1 5. But if questions there exist concerning a re-
C3ord, or of names indeed after a law that is for you,
^e shall look after it yourselves, I a judge of these
things will not to exist,

16. and he drove them, from the judgment
seat.

17. Then all having taken Sosthenes the chief

Toler of the syni^ogue, they were beating him before

the judgment seat, but none of these things was

797

caring for by the Gallic.

18. And the Paul, even now having tarried suffi-
cient days with the brethren, having taken leave>
he was sailing to the Syria, and with him, Priscilla
and Aquila, having shorn in Cenchrea the bead.
Even he having a vow.

79B

19. And they came to Ephesus, and be left them
after it. And having entered into the synagogue, he
reasoned with the Jews.

20. Yet he consented not with desiring of them
as to more time to have spent.

7064* Inr^ip^ of ^. Litenllj, Not to do ihm tmjf inijwiy i
wberett Ac., Not take ikjf lif§s henoe the PeemUar OoverimmU.
See Bole 881.

TOO. TkU mam permadHk, Liienlbr, JBgMM wkai i» Matodi
irhmttm ite^ It otte tkat doth effbot it i hflDcefto.,82L

21 . but having bade farewell, and said. Again I
will return to you the God willing, he sailed from
the Ephesus,

22. and having landed at Cesarea, having gone
up and saluted the church, he went down to
Antioch,

23. and so having spent some time, he departed,
going over in regular order the Galatian country and
Phrygia, strengthening all the disciples.

24. And a certain Jew ApoUos by name, an Alex-
andrian by the genus, an eloquent man, came to
Ephesus, mighty being in the scriptures,

Stt,S

25. this man having been instructed in the way of
Jehovah was, and being fervent in the spirit. Even
was speaking and teaching diligently the things
that exist concerning the Jesus, knowing only the
baptism of John.

26. And this man began to speak boldly in the
synagogue. And Priscilla and Aquila having heard
hin^, they took him, and more perfectly to him they
expounded the way of the Grod.

406

27. Then the brethren having written after his
wishing to have passed into the Achaia, they ex-
horted the disciples to have received him, who
having come, helped much them that had believed
through the grace vouchsafed to them.

28. For mightily the Jews, he was convincing in
public, shewing by means of the scriptures to be
existing the Christ, Jesus.

Chapter XIX.

1. And it came to pass at the time the ApoUos to

be existing at Corinth, Paul having passed through

the upper coasts to have come into Ephesus, and

having found certain disciples.

sie

2. Then he said unto them, whether a spirit holy

494 ;

received ye, having believed. And the men said unto

707. Wa9 earimg far 2y the QaUio, litenUy, Sb im mo wajf
regardodi whereas £0., It moo§d not him to doeree otherwise i
hence &o., 321.

706. Amdhel^them. lAtonSfyf He pereonaHjf plaoed them ;
whereae &c., Thej^ there eeparatedf henoe &c, 821.

224

ACTS XIX.

him^ even not whether a spirit holy exists, we
heard.

3. Then he said. Then unto what were ye bap-

404 ^ 710

tized. And the men said, unto the John's baptism.

710-

4. Then Paul said, John baptized a baptism after

repentance to the people, speaking concerning him
that Cometh after him, in order that they should have
believed, this is, concerning the Jesus.

5. Then having heard, they were baptized in the
name of the Lord Jesus,

6. and the spirit that is holy came on them after
the Paul having laid on them hands. And they
were speaking with tongues and prophesying.

328,3

7. And the all men were about twelve.

>•••• •••••••■•

8. And having gone into the syni^gue, he was
speaking boldly for three months, disputing and per-
suading concerning the kingdom of the God.

710.1 ^

9. But as some were being hardened and un-
believing, speaking evil of the way, before the mul-
titude, having withdrawn from them, he separated
the disciples, by day, disputing in the school of
Tyrannus.

10. And this he continued for two years, so as all
that dwell in the Asia to have heard the word of the
Lord, Jews and also Greeks.

711

11. And the God was working miracles, not
those that happened, by means of the hands of
Paul,

12. for even to those that are weak to be carried
away from his body handkerchiefs or aprons, and so
to be dismissed from them the diseases. Also the
spirits that are evil to go forth.

18. Then certain even of the vagabonds, Jews,
exorcists, took to call over them that have the spirits

709. Whether a epirU hofy exieU, Literally, Bae existenee amy
where; wheroM Ac., It wmeihettfed to man ; henoe &c., 822,1.

710. Johm'» haftiem, litenUr, Thai which belonged to him:
whereas Ac., That which was preached by Mm; hence &c., 821.

710,1. Bni ae eome were beinff hardened. This Literally implieo.
An ^fhei prodmeed on an imdimdnal; wheroM &c. I oonoeiye, Mm
relaUon to the effeet thai the Jhdimdmal himeelf vrodeeee s henoe
Ac., 8224.

711. The €hd woe working. Literal^, FeretmaXlg effeotmg s

that are evil, the name of the Lord Jesus, saying, I
adjure you by the Jesus, whom the Paul preached.

14. And there were existing of one Sceva a Jew,
a chief priest, seven sons this thing doing.

15. And the spirit that is evil having answered,
he said unto them, I know the indeed Jesus, and I

7l«

know Paul. But ye, who are ye,

1 6. and the man leaping on them, in whom, the
spirit that is evil was existing, it having overcome
both, it prevailed against them, so as they naked and
wounded to have fled out of that house.

17. And this thing was known to all Jews and also
Greeks that dwelt at the Ephesus, and fear fell on
them all, so the name of the Lord Jesus was being
ma^ifi^.

18. Even many of them that had believed were
coming, confessing and publishing their deeds.

19. And many of them that used the curious arts,
bringing together the books, they were burning them
before all, and they coimted the price of them, and
found of silver fifty thousand pieces.

20. Thus through power from the Lord, the word
714 . _

was increasing and prevailing.

21. And after these things were ended, the Paul
purposed in the spirit, having passed through the
Macedonia and the Achaia, to have gone to Jeru-
salem, saying, verily after the act to have been me
there, it is necessary for me even Borne to have
seen.

22. And having sent into the Macedonia two of
them that minister to him, Timotheus and Erastos,
he himself stayed a time, in the Asia.

23. And there arose at that time, a stir not small,
concerning the way.

whereas &o. Pommm, CbiMtf^ wdraeUe to he wronghi; henoe k^
821

712. I know the indeed June. Literal^, J kmm ikag emets
whereae &c., I reeognue hie anihorUg ; hence Aa, 821.

713. JEven mang qf them i^. Literally, Thee^ em wIpm a#
fearfiU; whetem &o., Them who praeOeed ewU mrtes hMMoAe.,

821.

714. 2^ word woe inereammg. litenUy, Be pammr 4^ mm
eniargedi whereM Ao., Jfoii'f aeeeptamoe ^ U mm imarmmdi
henoe &a, 822,1.

ACTS XX.

225

24. For a certain Demetrius by name^ a silver-
smith, making shrines for Diana, was bringing to the

S33

craftsmen not small gain,

25. whom having called together with also those
that are of the like occupation, he said, men ye
know that by this the craft, the wealth is to us,

26. and ye see and hear, that not alone through
Ephesus, but almost through all the Asia, this Paul

833

having persuaded, he turned away much people,
saying, that Gh)ds that are by means of hands exist-
ing exist not.

27. So that not only this endangers to us the
occupation, into disgrace to have come, but also
the temple of the great goddess Diana, as nothing,
to have been reckoned. And to be about even to be
destroyed her magnificence, which all Asia and the
world worships.

28. Then they having heard and become full of
wrath were crying out, saying, great is the Diana of
iAe Ephesians,

29. and the city was filled with the confusion.
And rushed with one accord into the theatre, having
oaught Gains and Aristarchus Macedonians, com-
jMuiions in travel of Paul.

30. But the disciples were not sufiering him
4g» •••;

^fter PauPs determining to have entered in unto

* « •.••••••••••••••■••••••• •••••*•••.••.•..*•••., ••••.•••• •••• •••••

t:he people.

31. Though certain even of the chief of Asia,

7l«

fiiends being to him, having sent to him, they were
^iesiring not to have ventured himself, into the
^tiieatre.

32. Because indeed others another thing were
cnrying. For the assembly having been confused
^were existing, and the more part had not knowledge
for what cause, they had come together.

716. I%e tempU of the great goddetM Diana, literallj. The
Umple that woe her property ; whereas &o., The temple dedicated
to ier worehip ; henoe ^., 321.

716. Friimde being to him. LiteraUy, Hie pereonal aeqnoM'
amm / whareas &o.. Feeling kindlg toward him ; henoe Ac., 321.

717. One noiee there woe. literallj, One indinidmal eried
ami i wherem to^ Nwmerone utteraneee were united in one eomnd ;
hflOM &0., 821.

33. Then out of the multitude, they together
brought Alexander by putting forward him of the
Jews. And the Alexander having beckoned with
the hand, he was desiring to plead to the people.

34. But having known, that a Jew he exists,

717

one voice there was, from all, about for two hours of
crying out, great the Diana of the Ephesians is, great
the Diana of the Ephesians is.

85. And the town clerk having appeased the
people says, men, Ephesians, for who exists of men,

718

who knoweth not the city of the Ephesians a guardian
existing of the great Diana, even of the image that
fell down from Jupiter.

36. Therefore it necessary exists for you having
been appeased to be, and nothing rashly to do after
i e iw incontrovertible being these things.

37. For ye brought hither these men, neither
•robbers of churches, nor blasphemers of your god-
dess.

38. Therefore indeed if Demetrius, and the crafts-

718,1 ,

men with him, hold to a charge, idlers they are
arresting, then supreme governors there are, implead
one another.

39. Or if anything beyond ye enquire, by the
lawful church, it shall be determined.

40. For indeed we are in danger to be indicted
for uproar, of the day, by no cause existing, by
which, we shall be able to have given an account,
of this concourse, and these things having spoken,
he dismissed the church.

Chapter XX.
1 . And the Paul having sent for the disciples and
exhorted after the to have caused to cease the uproar,
having embraced them, he departed to have been
gone into Macedonia.

718. The dig of the Ephetiane, Literallj, The city belonging to
the Epheeiane; whereM &o^ The chirfdtg in which the Epheeiane
dufell ; henoe &c., 321.

718,1. And the erqflemen with him. litenOlj, PereonaUy
present with him ; whereaf &o., Thttt are of hie opinion; henoe &c.,
821.

719. Arreeting. I have no direct authority for this reading.

F F

226

ACTS XX.

2. And having gone over those parts^ and having
given them much exhortation^ he came into the
Greece.

3. And having abode three months by a lying in
wait having happened to him of the Jews^ being
about to sail into the Syria^ it was of design in res-

• •••• ••••••

pect of that he should return through Macedonia.

4. And there was accompanying him^ Sopater of
red % e of colour, a Berean^ and Aristarcus and Se-
cundus of Thessalonians ; and Grains a Derbean^ and
Timotheus. And Asians, Tychicus and Trophimus.

5. But these having gone before, they were tarry-
ing for us, at Troas.

6. And we sailed away after the days of the
unleavened bread, from Philippi, and came unto them,
to the Troas, in five days, where we abode seven
days.

731

7. And on the day numbered one after the sab-
baths, the Paul was preaching to them after our
having been assembled to have broken bread, being
about to depart on the morrow. And was con-
tinuing the speech, until midnight.

8. And many lights were existing in the upper

8S2,2

chamber, where having been gathered together we
were.

9. And a certain young man by name Eutychus
sitting in the window, being overpowered with deep
sleep by preaching of the Paul, through more them
usual, having been overpowered by the sleep, he
fell down from the third loft, and dead was taken up.

10. Then the Paul having gone down, he fell on
him, and embracing, he said. Be not troubled. For
his life, in him, exists.

721. This is one of the few portdons of Holy Scripture, that are
adyanoed in sanction of the obserranoe of Sunday in the place of the
Sabbath. All the Texts that are commonly adyanoed for this object
are as follows ; John zx. 19, 26. Acts iL 1 — zz. 7. 1 Cor. xvi. 2
and Ber. i. 10.

The BeceiTed Tnmslation is, <* Jstd upon iheiUrH dojf qfihe week,
token the ditcifle» eame ic^ether to break bread, Faml preached iv."
On this Tradition asserts. This prores that at that time tiie first
day of the week was reoomsidA as the Ohristian Ss^batb, since it
describes the assembling m the disdides to be, not a specdal, but an
habitual assembling afuMm. Biit Fact sap, tluU the TransUtkm of
this passage must be, Asid tipan ikefiret dag qfihe week qfler <mr

11. And having come up again, having broken the
bread and eaten. And of much, having talked until
break of day. Then he departed.

5S4,S

12. And they brought the young man living, and
were comforted not little.

13. And we having gone before into the ship,
sailed unto the Assos. There intending to take in
the Paul. For so having been appointed it was
existing, minding himself to go afoot.

14. And when he met with us, at the Assos,
having taken in him, we came to Mitylene,

15. and thence having sailed the next day, we

came over against Chios. And we arrived in the

7« 7M

evening, at Samoa. And we came the next day to

Miletus.

16. For the Paul had determined to have sailed
by the Ephesus, to the end that it should not have
been to him to have spent time in the Asia. For he
was hastening, if possible it may be for him the day
of the Pentecost to have been at Jerusalem.

17. And from the Miletus, having sent to Ephesus,
he called the presbyters of the church.

1 8. And when they came to him, he said unto
them, ye know, from the first day, of which, I came

7»

into the Asia. How with you, I observed the whole

time,

ass

19. serving the Lord, with all humility, and tears,
and temptations that befel me, by the lying in
of the Jews,

20. how nothing I kept back that is profitable i
respect of that I should have shewn to you, or hav
taught you in public, or in houses,

21. testifying to Jews and also to Gbreeks that

hamnff been assembled to have broken bread, Paul preached to them;
which proTes, that the assertions of Tradition are not entitled to
regard, since the assembling is stated to be^ not an habitual but t
special meeting, expressly oonTened by the Apostle.

722. Jjid toe arrwed in the evenimg ai 8amos. LitsraUj, The
evening of the dag before that an tohiek theg arri ee d at Ckiesi
whereas oo., It teas the evenimg qfihe dag on mkkk ikeg m * v me d i
henoe &C., 821.

728. I observed the whcU time. UAxnXLj^ I wiiho m t emg eaem-
Hong whenaa&c., WUhoni angtoiy^ or i u iwmiio mm l m e gleet ^&s
henoe &o.y 821.

ACTS XXI.

227

that exists with God, repentance^ and faith that
exists with our Lord Jesus,

22. and now behold I having been bound by the
spirit go unto Jerusalem, the things that befall me
in it. Not having known.

• •• • • • •

23. Save that the spirit that is holy, in relation to
a city, witnesseth against me, saying, that bonds
and afflictions abide me.

24. But I make by no declaration the natural life
dear unto myself as I would have finished my course,
and the ministry, which I received from the Lord
Jesus to have testified the gospel of the grace of the
God,

25. and now behold I have known, that no more
je shall see my face, all ye, among whom, I went
preaching the kingdom,

26. wherefore I take to record you, on this very
day, that pure I exist from the blood of all.

27. For I shun not in respect of that I should
not have declared all the council of the God unto you,

28. take heed to yourselves, and to all the flock,
over which, the spirit that is holy made you over-

•« • • a •

to feed the church of the Qod, which he pur-
c^hased by means of the blood that is his own,

29. for I have known, that grievous wolves shall

^•8 ^

^mter in after my departing, among you. Not
sparing the flock,

80. also of you, men shall aiiae, speaking perverse
things in respect of that they should draw away the
disciples, after themselves,

81. wherefore watch, remembering that three
years night and day, I ceased not with tears warning
every one,

82. and now I recommend you to the Lord, and
to the promise of his grace that is able to have built

726. The tkinfft that brfaU me in U, LiteraUj, AU the mdmU
d&tmUi wbonett &o., Th« greai retnU ; henoe Ice, 821.

728. l%s epirii that U holy, I oonoore that the NomiiuitiTei
m Diemrrmmffedf in order to shew See Bule 322,1, 7%«U the Holy
Spiniiid not aeif hut thai the partiee acted on^ were aeted om by
epirUttalf that ie, Sitpomaimral JPiower,

728. ThoUoodU^iehieowm. ToespreiftheSeiueortheAatho-

and given an inheritance to all them that have been
sanctified,

33. I coveted silver, or gold, or apparel of no
one,

34. ye yourselves know that to the necessities
of me, and to those that are with me, these hands
ministered,

35. all things I shew to you, even so labouring, it
is necessary to support the weak. And to remember
the words of the Lord Jesus, that he himself said,
more blessed it is to give than to receive,

36. and these things having spoken, having placed
his knees, with them all, he prayed.

37. And sore crying there was of all, and having
fallen on the neck of the Paul, they were kissing
him,

38. being afiected most of all, on account of the
word, which he had spoken, that no more they are
about his face to see. And were accompanying him,
to the ship.

Chapter XXI.

1. Even that that was to have carried to sea us,
we having been drawn away from them having run
a straight course came unto the Coos. And we came
the next, to the Rhodes, and from thence unto
Patara,

2. and having found a ship, sailing over unto
Phenicia, having gone on board, we sat forth.

8. Then having been apparent the Cyprus, and
having left it on the left hand, we were sailing unto
Syria, and came down to Tyre. For there the ship
unlading the burden was.

4. And having found the disciples, we tarried with
them seven days, who spoke to the Paul, through the
spirit. Not to embark kr Jerusalem.

rized Yeraion, the Original mutt haTO heen rov aiftarot iavrcv.
That tt Atf own, is here not a supplj or oomment, it being re^mtred
for th eexpreteion of the Literal Sense of the Original.

731. / coveted eilver ^-c. Literally, I had no wieh fir Ut
whereas &c., I did not improperly wtrive t^iii hence &0., SSI.

732. Who epoke to the F^mL LifrfwOly, JP^reonally to hims
wheteaa &o.. Who epoke agaimH Pamfe going there g henee &0., 921.

228

ACTS XXL

5. And when it happened to have completed our
the days, having departed, we were going after escort-
ing us of all, with wives and children, until out of
the city, then having placed the knees, on the shore,
having prayed,

6. we took leave one of another and went on board
of the ship. And those men returned to the their
own home.

733

7. Then we having finished the course, from Tyre,
came to Ptolemais, and having saluted the brethren,
we abode one day, with them.

733

8. And having departed the next day, we came
unto Cesarea, and having entered into the house of
Philip the evangelist, existing of the seven, we abode
with him.

9. And to this man four daughters, virgins, pro-
phecying, were existing.

495

10. And there came down by tarrying many
days, one, from the Judea, a prophet by name
Agabus,

11. and having come to us, and taken the girdle
of the Paul, having bound of himself the feet and
the hands, he said, this the spirit that is holy
teaches the man, whose this girdle is. Thus the
Jews shall bind at Jerusalem, and deliver into hands
of Gentiles.

12. And when we heard these things, we were
beseeching, we and also the residents of the place,
in respect of that he should not go up to Jeru-
salem.

13. Then the Paul answered, what mean ye, weep-

496

ing and breaking mine heart. For I readily follow

738. W0 having fimtked the course. Literally, We oeHvefy
effected U; whereas Ac. Faeshe, We heimg in the Ship hy which
that course wets efected: henoe &o., 321.

735 Thus the Jews shaU hind at Jerusalem, LiteraUj, Thus
the Jews of Jerusalem shall bind; whereas &c. as in the Para-
phrase ; henoe &o,, 321.

736. For I readi^f follow. LiteraUy, It is apleasure to me;
whereas &c., / tfi no wise shrink from it ; hence &c., 321.

787. ThewiUofthe Lord. LiteraUj, That which he in him^
self desires: whereas &c., l%at which under existing dreumstancee
he samotions ; hence Ac, 821.

788. A%d aU the preshjfters were preeenl. LiteraUy, 2^ m^wv
body; whentm Ac, A kunge number {f them; henoe Ao.,82L

789. What thit^ the Qod wrought Literally, F^rmmaUg

730

not only to have been bound, but also to have died
at Jerusalem, for the name of the Lord Jesus.

495

14. So we ceased after not persuading him, saying,
the will of the Lord, be done.

15. And after these days, having taken up our
baggage, we were going to Jerusalem.

16. And there went also of the disciples, from
Cesarea, with us, bringing (by whom we should have
been lodged hospitably) Mnason, a Cyprian, an old
disciple.

17. But the brethren gladly received us after our
having come to Jerusalem.

18. For the Paul had gone the following day,
with us, unto James. And all the presbyters were
present,

19. and having saluted them, he was declaring as

739

to each one, what things the God wrought among
the Ghentiles, by means of his ministry.

20. And they that heard glorified the God. And
said to him, thou seest brother, how many thousands

383

there exist among the Jews of them that have

740

believed, and all zealots of the law are.

21. And they were informed of thee, that thou
741

teachest to depart from Moses those that are as to

differing firom the Gtentiles entire Jews, commanding
not to circumcise them the children, neither after the
customs to walk.

22. Now what exists. At all events they will
hear, that thou hast come.

74M

23. Therefore this thing, do, which we say to thee,

3S3,S 741,3 748

four men there are with us, having a vow, on them-
selves.

performed; whereas &c., Empowered St. Foul to effM; heoee
&o., 821.

740. AU tecUots of the law are. Literally, AcHveiUf are so;
whereas &o. Fassioe, Sanction no r^eetion (fits observamoe; hsooe
&c., 822,1.

741. Thou teachest to depart from Moses. Literally, Teachest
in express words ; whereas &c.. Am to the practical reeuU ; henee
&o., 321.

741.1. Weeayto thee. Literally, Tb thee pereonaUj^ ; whenM
&o., In relation to thy case ; hence lo., 821.

741.2. Ibur men there are with us, laterally, Frme u i to our
persons; whereas Iso., Connected with our cou gr^uiiou i heoee
Ac., 821.

742. Sofring a vow. Literal^, Foeeeeeu^ mmMm§t
&o. has relation to, A promise made bjf them; henoe te., SSL

ACTS XXL

229

74S

24. Having taken these men, purify with them^ and
be at chaises with them, in order that they should
have shaved the head, and all shall know, that what
things they have been informed concerning thee,
nothing exist, for thou walkest orderly, even thyself
keeping the law.

25. And concerning the Gtentiles that have be-
lieved, we wrote, having judged to guard them against
the t e that indeed offered in sacrifice to idols, even
blood, or strangled victimSf or fornication.

26. Then the Paul having taken the men the
next day, with them, having been purified, he had
entered into the temple, signifying the accomplish-
znent of the days of the purification, until when,

744

tiie offering should have been offered for each one
of them.

27. And when the seven days were being about

744,1

to be ended, the Jews that were of the Asia having
seen him, in the temple, were setting up all the
people, and laid on him the hands,

28. crying out, men, Israelites, help, this the man
that is against the people is, and the law, and this
place, teaching all everywhere. And farther even
he brought Greeks, into the temple, and so hath
polluted this holy place.

89S,S

29. For having seen Trophimus the Ephesian, in
the city, with him they were, whom they were sup-
posing, that into the temple, the Paul brought.

SO. And all the city was moved, and a multitude
of the people came, and having taken the Paul, they
were drawing him, out of the temple, and forthwith
the doors were shut.

81. And a tiding came to the chief captain of the
band after going about him to have killed, that all
Jerusalem is thrown into confusiou.

748. Matfim^ taken theie men. LiterallT, Taken paeeeeehn qf
ikemg whereas &o.. Joined ihyteffio them; henoe Ac, 821.

744. I%e offering ekauld have been offered for each one qfthem,
litorallT I oonoeiTe, The offering of each one of ihem ehomld haee
heenofered; irhennB kc,l o(moAi^ i)ne offerimg ehomld home heen
9ff^redfor the whole of ihem i henoe fto., 82l.

744^1. The Jewedai were qf the Aria. mmStj, JUthai horn

32. who, immediately, having taken soldiers and
centurions, they ran down unto them. And they
that saw the chief captain and the soldiers ceased,
beating of the Paul.

33. Then the chief captain having come near, he
took him, and commanded to be bound with two
chains, and was demanding, who he may exist, and
what having done it is.

84. For some anything were crying aloud among

406

the multitude. And he commanded to be carried
him, into the castle after his not being able to
have known the certainty, on account of the tu-
mult.

35. And when he came upon the stairs, it hap-
pened to be borne him, by the soldiers, through the
violence of the people.

36. For the multitude of the people were follow-
ing after, crying, away with him.

87. And being about to be led into the castle,

490

the Paul says to the chief captain, whether is it
lawftd for me to have said anything, to thee. And

494

SIO

the chirf captain said, speakest thou Greek.

38. Then thou the Egyptian that was before these
the days having mude an uproar existest not, even
led into the wilderness the four thousand men of the
Sicarii.

89. But the Paul said, I a man indeed, a Jew of

sss^

Tarsus of the Cilicia, not of a mean city, a citizen
am. And I beseech thee, suffer me to have spoken
unto the people.

405

40. Then the Paul having stood on the stairs by

having his request conceded to him, he beckoned

with the hand to the people, and spake in the He-

496 ^ ••;

brew tongue aft;er great silence having been made,

saying,

thai deeiffnation ; wbereM &o., Some hearing that deeignaiion having
eeen Mm ; henoe &o., 821.

745. Teaching all everywhere. literally, Without ang exception ;
whereas &c., All that he inetmcte ; henoe &o., 821.

745,1. Me brought Oreeke, Literallj, PereonaUg conducted s
whereat Ac., PereimaUg did n4ft object to <Ae*r coming t henoe iux^
821.

230

ACTS XXII.

Chapter XXII.

1. men, brethren^ and fathers, hear of me that
that is to you now after a defence.

2. And having heard that in the Hebrew tongue,
he was speaking to them. More they kept silence,

8. then he said, I a man, a Jew, having been
bom in Tarsus of the Cilicia am. Yet brought
up in this city, at the feet of (Gamaliel, having
been taught according to a perfect manner after
the father of law, zealous being for the QoA. As
all ye exist this day,

4. who I followed this the way, unto death,
binding and delivering into prisons men and also
women,

5. as also the high priest was bearing witness to
me, and all the estate of the presbyters, from whom
indeed, having received letters unto the brethren,
unto Damascus, I went, having journeyed even those
that there were having been bound, unto Jerusalem,
in order that they should have been punished.

6. And it happened to me journeying and coming
near to the Damascus, about noon. Suddenly from
the heaven, to have shined a great light, about
me.

7. And I fell to the ground, and heard a voice

740

saying to me, Saul, Saul, why persecutest thou
me.

8. And I answered, who art thou Lord. And he
said unto me, I Jesus the Nazarite whom thou per-

secutest am.

758

9. And they that are with me the indeed light
saw. But they heard not the voice of him that
spake to me.

746. WhoIfoUowedihiiihewa^. UtenHj, I acktail^ followed
kim; wbereM kc., Wat gmied hy the tame rulets hmob ko^
321.

747. The kiffh priett was hearing wUneet. literally, Aeiitoelff
does eo ; whereas Ac. Faeewe, Is able to do eo ; benoe &o., 822,1.

748. Reeeifoed UHere, litenlfy, AekuU leUeng wheraw Ao.,
Wriimge equivaletU to leUere: henoe &o., 821.

749. Whg pereeemteH iktm me. IdtenJij^ Me pereomaUgf;
whereas &o., lur eamee ; henoe &c., 821.

760. Jjtd they ikai are with me ike mdeed UffU emm. litenUj,
They thai are mm wUh me s wbi&nM Ac^ They thai
fM ; henoe &a, 821.

10. And I said, what shall I do Lord. And the

490

Lord said unto me, having arisen, go into Damascus,
and there it shall be told thee, of all things, which it
hath been appointed for thee to have done.

11. And when nothing I was seeing from the
glory of that light, being led by the hand of them
that are with me, I came into Damascus.

12. And one Ananias, a devout man, aooarding
to the law, having been well reported of all Jews
that abide i e that are inhabiianis,

13. having come to me, and stood, he saith to me,

7S3

brother Saul, receive sights and I looked in this the
hour, upon him.

404 754

14. And the man said, the Qod of your fitthers
hath chosen thee to have knowledge of his will,
even to have seen the just one, and to have heard a
voice, from his mouth,

15. that a witness foi: him, unto all men, thou
shalt exist, of what thou hast seen and heard,

16. and now why tarriest thou, having arisen,
baptise and wash away thy sins, having been called
by his name.

17. And it happened to me having come again to
Jerusalem and after my praying in the temple to
have been me, in a trance,

18. and to have beheld him saying to me, make
haste and get out with speed, from Jerusalem, for
they will not receive from thee a testimony, concern-
ing me,

19. and I said Lord, they know, that I impriton-
ing and beating in the synagogues them that believe
on thee, had been,

20. and when the Uood of Stephen thy martyr

761. Bui they heard not the wriee, literallj, They heard mo
sound ; whereas &c. 1 oonoeiTe, Th^ understood not whai woe eaids
henoe &o., 321.

752. It shaU he told thee of aU thinys. Literally, AU thk^
shall he expressly stated to thee; whereas Ao., Thou ^ali be yene-
rally insirueted i henoe &0., 821.

762,1. The readings haf« Taiy.

758. JMd I looked m thie the hour. menS^^ Thehtmrfeien
he was speakiny; whereas Ac, 2^ homr when jMonite sfeke te
him $ henoe Ao., 821.

754. The God ofyimrfaOme hoik ehoe em , litanUv. JbU w ely
eeUetadi whereas Aa Pasnee^ Saih emto H ome i i haaMii^VKM^

ACTS XXIII.

231

SSS,fl

iras shed^ even I haying stood by and consenting
had been^ even keeping the raiment of them that
kill him,

21. and he said nnto me, depart, for I, nnto
Gfentiles teLt hence, will send thee.

22. And they were hearing of him, as far as this
the word, then they lifted up their voice, 8&yii^9
away with from the earth the such like. For it lets
not him to live.

28. Then the chief captain commanded him to
1>e brought into the castle after their crying out,

-^ 7W

and casting off the clothes, and throwing dust in the

• • • ••

756

24. Having promised with a scoui^e him to be
examined, in order that he should have known, for
irhat cause. Thus they were crying agaimt him.

26. And as they boimd him with the thongs, the
Paul said to a centurion that had stood by, is it
lawful for you to scourge if a man be a Roman and
unoondemned.

26. Then the centurion having heard, having de-
parted to the chief captain, he declared, saying,
what art thou about to do. For this man a Roman
exists.

27. Then the chief captain having come, he said
unto him, tell me, thou a Roman existest. And the

494

Paul said yea.

28. And the chief captain answered, I obtained by
768 •; «o

a great sum this freedom. Then said the Paul.

But I verily have been free bom.

29. Then straightway they departed from him,
that are about him to examine. For even the chief

7S5. CatHng off the clothee^ and throwing dmti in the air.
literally, A matter not meriHnff notice; whOTeas fto., 8o doing
each ae to mark their disapprobation ; henoe &o., 321.

766. Him to he examined. Literallj, Having promited him;
wbflraa &c., Having promited the people that he ehonld he ex-
amimeds hence &c., 321.

767. 2m it lawfld for yon to eeowrge 4». Literafly, Yon to do
eopenonaUgor to cauee U to he done; whereas &o., leitkni^
for mA Wk act uttder ang eirenmetanoee to be done; henoe &o.,

821.

768. I obtained bg a great eum. lAUnSiiy^ A great oeere h aege ;

irlMfeaa lea, The proper pagment woe large $ henoe Ao., 821.

769. The chief eaptcim woi tfrmd, litecaUy, ITat Oe Mfool

769

captain was afraid having known, that a Roman he
exists, and that having bound him he was existing.

80. And wishing on the morrow to have known
the thing that is certain, he is accused of by the
Jews, he loosed him, and commanded to have as-
sembled the chief priests, and all the council, and
having brought down the Paul, he set before them.

Chapter XXIII.

1. And Paul having earnestly beheld the council,

701

he said, men, brethren, I have been governing in
all good conscience for the GK)d, unto this the

2. Then the high priest Ananias commanded
them that had stood by him to smite of him the
mouth.

703

8. Then the Paul, to him, said, the God is about
to smite thee, O wall having been whitened, for
thou sittest, judging me, after the law, but trans-
gressing the law, thou commandest me to be
smitten.

4. Then they that stand by said, revilest thou
the high priest of the God.

5. Then the Paul said, I had not known, brethren,
that high priest he is. For it hath been written,
that thou shalt not speak evil of a ruler of thy

people.

6. But the Paul having perceived that the one
part is of Sadducees, and the other of Pharisees, he
cried out in the council, men, brethren, I a Pharisee
exist, a son of a Pharisee, concerning hope indeed of

580

a resurrection from the dead, I am called in question.

7. And this thing by him having been spoken, a

enbjeet of fear s whewaa Ac, Jndged it right not to proceed; hence

obc., 822,1. . „ — _ . , .,

760. And wiehing on the morrow. Literally, The wuh then
aroee; whereaa &c., He wished and exeented U on the morrow;

hence &c., 821. „ ,, • .i^ ^

761. I have been governing ^. UtenHj.IhavebeengtM^qf
nothing in relation to God; whereas ko., I have promn^atedno
doctrine in relation to Qod, eontrarg to mg conscience; henoe Ac.,

821

762. TheOod is abont to smite, literally, Thee P^^sot^:
whereaa Ac., To cause thine qfice to be destroged ; heoot Ac., 821.

768. Hkon shaU not speak eviL liieraUy, Sag jtnght that ts
eontrarg to him ; irh0ntMae.^PMiclgoensnrehim; henoe Ac, 821.

232

ACTS XXIII.

dissension between the Pharisees and Sadducees fell
out^ and the multitude was divided.

7(J4

8. For Sadducees declare not to be a resurrection,
neither angel, or spirit. But Pharisees confess the
both.

9. Then a great cry arose, and some of the scribes
of the part of the Pharisees having arisen, they were
striving, saying, nothing evil we find in this man.

687

And possibly a spirit spoke by him, or an angel.

10. But the chief captain having been afraid after
much dissension having arisen. Lest the Paul should
have been pulled in pieces by them, he commanded
the soldiers having come down to have taken by
force him, from among them, to bring into the
castle.

11. And the Lord having stood by him in the
7«5 ;

following night, he said, be of good cheer. For as

thou witnessed the things that exist concerning me,

7M

in Jerusalem. So it is necessary also for thee, at
Bome, to have borne witness.

12. And the Jews having made a conspiracy dler
day having i e had come, they bound under a curse
themselves, promising neither to have eaten or to
have drunk, until when, they should kill the Paul.

13. And there were existing more than forty, that
had made this the conspiracy,

14. who having come to the chief priests and the

7«8

presbyters, said, we bound ourselves with a great
curse of nothing to have eaten, until when, we should
kill the Paul.

15. Therefore now ye, signify to the chief captain,
with the council, that he should have brought down
him, to you, as being about to examine more fuUy

764. JFbr Saddmcees declare. Literally, PuhUelgf proclaim;
whereas &o., Unkentatingly acknowledge ; henoe &o., 822,1.

765. In the following night. Literallj, Throughout the night ;
whereas &o. as in the Paraphrase ; hence &c., 821.

766. It ii necestarg al^for thee, Literallj, Thee impartieular;
whereas &c., That the thing ehould be done ; heace &c., 821.

767. That had made thii the oonepiraog, LiteraUj, That had
eoncooted the plan ; whereas Ac., That had united in itt execution f
henoe &o., 321.

768. We hound ourtelvee with a great euree. Litenlly, The euree
hinde ; whereas &0., We eubjeet omreehee to a eurm hg dieohegingf
henoe &o., SSI.

the things that exist concerning him. And we,
before in respect of that he should have arrived,
ready we are in respect of that he should have been
killed.

16. Then the son of the sister of Paul having
heard of the lying in wait, having come and entered
into the castle, he told the Paul.

17. And the Paul having called one of the centu-

687

rions, he said, bring this young man, unto the chief
captain. For he hath to have told something him.

18. So then indeed he that took him, he brought
to the chief captain, and says, Paul the prisoner
having called me, he prayed this the young man to
have brought unto thee, having something to have
said unto thee.

19. Then the chief captain having taken by the
hand him, and having withdrawn into private, he
was enquiring, what exists, which thou hast to have
told me.

769

20. And he said, assuredly the Jews agreed in

770

respect of that they should have desired thee, that

487

to-morrow thou shouldst have brought down the
Paul, into the council, as being about somewhat more
fully to enquire concerning him.

21. But thou shouldst not have been persuaded by
them. For their lies in wait for him, of them, mea
more than forty, who bound with an oath themselves
neither to have eaten, or to have drank, until when,

Stt,S

they should have killed him, even now ready they

771

are, seeking the promise from thee.
. •; 77t \

22. Then indeed the chief captain sent away the

young man, having charged him nothing to have
told, as these things having shewed to me.

769. I%e Jewe agreed. Literally, At Jewe ^eg did eo ; whenu
&c., Men that were Jewe did eo ; henoe &o., 822,1.

770. In respect of that S^c. Literally, The aitainmeni qf the
actual thing epecijied; whereas &o., The thing epeeified wae hut a
meane of obtaining the thing they deeireds henoe the AmImt
Oovemment, See Rule 881.

771. Seeking the promise from thee. Literallj, SeeU^mg U
discover the promise ; whereas &o^ Seeking to obtaie^ ike prow m m i
henoe &c., 821.

772. The Mrfc<»ptaim sent awag. LiteraUj, Jj o ti me il j f did «M
iff etatedf whereas &o. i\MffMW, Allowed fhe pcmmg mem lo $9i
henoe Ac., 882^1.

ACTS XXIV.

2S3

28. and having called certain two of the centu-
rions, he said, make ready two hundred soldiers, that
they should have been gone unto Cesarea, and horse-
men three score and ten, and spearmen two hundred,
an,!

at third hour of the night.

24. Also beasts to have prepared, in order that
having placed on the Paul, they should have brought
safe him unto Felix the governor,

25. / having written a letter containing this
matter,

26. Claudius Lysias desires the most excellent
governor Felix to greet,

27. having come with the army I rescued this
••••••••773

nan having taken him from the Jews, and he being
siboat to be killed by them, having understood, that
WL Roman he exists.

28. And desiring to have known the cause, on
mooount of which, they were accusing him, I brought
forth him, into their council,

29. whom I found being accused concerning ques-
^ons of their law.' But nothing worthy of death or
^f bonds, having accusation.

80. Then on account of it, I sent him to thee after

-<•»

iU having been told to me of a conspiracy against

the man to have existed, having given commandment

also to the accusers to affirm concerning him, to

thee.

81. Then indeed the soldiers, according to the
commandment to them, having taken the Paul, they
brought him on account of night, into the Anti-
patris.

774

82. And having left on the morrow the horse-
men to go away with him, they returned to the
castle,

88. who having come to the Cesarea, and delivered

778. Saoimg eom€ wUh the armjf ^c, Litenllj, Sammg aeei-
dmdattg eome; wbereas &a. Scaring qf th§ di9kMrhame§ llraugki
ike atrmjf; heooe &o., 821.

774. Hanimg left on the morrow. Literally, Left the koreemem
fogowUk Mm; wbereas Ac, Tkejf to return to the Cattle^ after the
Ao m —i— wUh Fond had on the morrow left AnHpairie; beooe

ao.»8si.

775. J ee mmr9 ^ ihee AaM haiee eome, Litenllj, 2%om isijlp on

6

the epistle to the governor, they presented also the
Paul to him.

34. Then having read and asked of what pro-
vince, he exists, and having understood that he was
of Cilicia,

35. I will hear thee, said he. When also ac-

775

cusers of thee should have come, having commanded
in the judgment hall that is of Herod to be k^t
him.

Chapter XXIV.

3SS

1. And aft;er five days, the high priest Ananias
descended with certain presbyters and a certain
orator Tertullus, who informed the governor, against
the Paul.

495

2. And the Tertullus began to accuse after having
called forth, saying, enjoying great peace, by means
of thee, and amendments having been executed to
this nation, by means of the thy providence in every-
thing and also every where,

8. we accept most noble Felix, with all thankful-
ness.

4. But in order not as to move thee, I interrupt,
I pray to have heard thee of us concisely in the thy
clemency.

5. Because having found this man a pestilent fel-
low, even exciting seditions among all the Jews that
are in the world. And a ringleader of the sect of

,777

the Nazarines,

6. who even the temple went about to have pro-
faned, who indeed we took,

7 & 8. by whom, thou shalt be able, thyself having
examined concerning all these things to have know-
ledge, of what things we accuse him.

9. And the Jews assented also, affirming these
things thus to be.

thy pari aeenee othere; whareas &o., Thepereont thai aoouee thee;
hence &o., 821.

776. Ei^oying great peaee, Literallj, Eeimating the potteition
qfUi whereas Ac., BeU^put mi poeeeeeion i^greai peace f hence
&0., 821.

777. The eeet of ihe Naearimee. Litenlly, An aeknowledged
appeUaOon; whereas &a, A bodm eo mmerome and known ae to
amomU ahnoet to am aeknowledgea deeiffnaOom ; heoee Aw., 821.

234

ACTS XXV.

10. Then the Paul answered 'after the goyemor

sss

having beckoned to him to speak^ for many years,
thee existing a jadge to this nation, thou being
skilled. Cheerfully the things that exist concerning
myself, I plead for enabling thee to hare knowledge,

83S,S

11. that not more days than twelve there are to
me, since when, I came up, having worshipped at
Jerusalem,

12. and neither in the temple, they found me,
with any disputing, or making a tumult of people,
neither in the synagogues, nor in the city,

13. neither are they able to have proved, concern-
ing what things now, they accuse me.

14. But I confess this thing to thee, that after
the way, which they call heresy. So worship I the
father^s God, believing the things that are in law,
or that are in the prophets, having been written,

15. hope having in the God, (which also these
themselves expect) a resurrection to be about to have
existed of just and also unjust,

16. on account of this, even I myself use dili-
gence not falling into error consciousness to have
toward the Qod or the men in everything.

779

17. And after many years, having prepared alms,
for my nation, I came, even with offerings,

18. in which things, they found me, having been
purified in the temple, neither with multitude, nor
with tumult. Even certain, of the Asia, Jews,

19. who it is right to thee to come to and object,
if anything they may be having against me,

20. or these same say, what thing they found evil

after having placed me, before the council,

ssa

21. except concerning this one voice, which. I

778. Safyinff prepared alms. Literally, By mang^ jfeart lahor ;
whereas ko., j^ler mamf ff9ar9 had elapsed, having prepared alme
for the present suffering of my naUon, I came S^, ; henoe Aco., 821.

779. ThM^ the Felix deferred them. Literally, The nation of
the Jews, See Verse 21 ; whereas &o., PamCs accusers; henoe &o.,
821.

780. When Lysias the chief captain should ht^ee come. Liter-
ally, When he personally should have arrived; whereas fto., When
the imformtOion should have been received that Lysias, or the person
filling his situation is able to deliver ; henoe die, 822,1.

78L 7\i he wateh^ iff him. I hare no direct anthoiiiy lor this

cried among them, having stood, that concerning the

580

resurrection from the dead, I am called in question
this day by you.

779

22. Then the Felix deferred them. More perfect
having knowledge of the things that exist concerning
the way, having said. When Lysias the chief detain
should have come, I will examine thoroughly the
things that are stated by you,

7»l

23. having commanded the centurion to be watch-
ful of him. Yet to have relaxation, and to none for-
bid of the own of him to minister to him.

24. And after certain days, the Felix having oome
with Drusilla the his own wife, she being a Jewess,
he sent for the Paul, and heard him, concerning the
faith that is in the dispensation of Jesus.

25. And the Felix terrified having become after
his reasoning concerning righteousness and tempe-
rance and the judgment that is about to have come,,
he answered, that that thou now hold is, go. Bu^
time having procured, I will call for thee.

26. Moreover indeed hoping, that money will be
788 ••••; -

given by the Paul. On which account indeed more

firequently sending for him, he was communing with
him.

27. But the Felix received a successor after two
years having been completed, Porcius Festus. And

7M

willing pleasure to have shewn the Jews, the Felix
left the Paul having been bound.

Chapter XXV.
1. Then Festus having come into the provincr

838

after three days, he ascended to Jerusalem, fire
Cesarea.

788

2. And the high priests and the chiefs of the Ji

782. The faith that is in the dispensation qf Jesus,
Possessed in Christianity ; whereas fto., That relates to
hence &o., 321.

783. That money will he given. Literally, Actual m
whereas &o., Something valuable would be obtained ; henoe Ao^

784. The FeUx l^. Literally, Active^ did what is &
whereas &c. Passive, He left the country without releaemg
henoe &o., 822,1.

785. And the high-priests and the chiefk of the Jews «f
hUn against the Paul, Literally, Gave infbrmation to kiu
subject; whereas Ac, Laid brfore him their a eeusatio m
Paul; henoe Ac, 821.

ACTS XXV.

235

7«7

iaformed him, against the Paul, and were beseeching

3. desiring favor^ of him^ that he shonld have sent
for him, to Jerusalem^ making an ambush to have

• ••■••••••••••••••••••• •••••

killed him^ in the way.

4. But even the Festus determined to be kept the
Paul, at Cesarea. And himself to be about with
speed to go forth.

5. Therefore they that are among you^ says he^
Able, having gone down together, if anything there
exists in the man unreasonable, accuse him.

6. Though having tarried among them days not
xnore than eight or ten, having gone down to
Cesarea on the next day, having set on the judg-
Tuent seat, he commanded the Paul to have been
Inrought.

7. And the Jews from Jerusalem having come

•••••495 • •

down stood round about him after his having come
down, many and grievous complaints bringing down,
which they were not able to have proved after the
Paul's pleading in defence,

8. that not even against the law of the Jews, nor
against the temple, nor yet against Cesar, anything
I have offended.

9. But the Festus wishing to the Jews favor to
have shewn, having answered the Paul, he said,
wiliest thou to Jerusalem, having ascended there
concerning these things to have been judged before
me.

10. Then the Paul said, having stood at the judg-
ment seat of Cesar, having stood I exist, where it is

U4 ^ 790

fit for me to be judged, nothing I have wronged the
Jews, as indeed thou very well knowest.

786. Making tm ambuth Sfc. literallj, Then effheting Us
whareaB &c., Deiermimng to effiet ii ; henoe &o., 821.

787. 7%e Feitui determined. Literally, 8o pertonaUjf decided ;
wliereM &c., 8o judicially decided ; henoe &o., 322,1.

790. Nothing I wronged the Jews. lAtesniljf In no retpeet hane
I wronged them: whereas &c., In no respect thai theg con obtain
jmdieial redress g henoe &o., 321.

792. No one is able me to them to have deUnered. LitenUr, No
one ie aNe to do Us whereas l(o., No one cam jnstlg do Ug hcDoe
fte.,821.

79S. Amd as he eonsnmed mtmg dags there. literaUj, Je he

11. For if indeed I be an offender, or worthy of
death have committed anything, I reftise not the to

have died. But if nothing there is, of what these

;• • 799

accuse me, no one is able me to them to have de-
livered, I appeal to Cesar.

12. Then the Festus having conferred with the

793

council, answered, hast thou appealed unto Cesar,
unto Cesar, thou shalt go.

13. And Agrippa the king and Bemice came unto
Cesarea after certain days having passed, going to
salute the Festus.

79S sss

14. And as he consumed many days there, the

49tf

Festus declared to the king the things that exist con-

8ti»S

ceming the Paul, saying, a certain man having been
left by Felix there is, a prisoner,

15. concerning whom, having been with me, at
Jerusalem, the chief priests and the presbyters of
the Jews gave information, desiring against him
sentence,

16. to whom, I answered, that a custom exists not
with Bomans to deliver any man. Before verily he
that is accused over against face he may be having

794

the accusers. And may have license for the defence,
of the accusation.

795 408

1 7. Therefore having made no delay after having

come hither in the due order, having sat on the

79«

judgment seat, I commanded the man to have been

brought,

18. against whom, the accusers having been

587

placed, they were bringing none accusation, of what
I was supposing of evil things.

19. But certain questions, of the their own super-
stition, they were having against him, even concern-

wasted many dags; whereas Ac., Thai he spent mang dags there ;
henoe &c., 821.

794, And mag have license 4^. literally, lb drfend the aeeu'
sation ; whereas &o., To attempt defending it ; hence &c., 821.

795. Therefore having made no delag 4^. Literallj, /ii»-
mediatelg on arriving proceeded to the judgment seat ; whereas &o.,
Saving made no unnecessarg delag ; henoe &o., 821.

796« I commanded the man to have been bromght. literally, /
eowHutrnded the man ; whereas &o., / gave eommandmeni Uat tie
9Mn should be brought : heace Ac, 82I«

236

ACTS XXVI.

797

ing one Jesus naying died^ whom the Panl was
affirming to have life.

7»8

20. And I doubting the debate of these things^ I
asked^ whether he may be willing to go to Jerusalem,
and there to be judged concerning these things.

79«

21. Then I commanded to be kept him, until

when, I might have sent back again him to Cesar
4©5 ;

after the Paul having appealed to have been reserved
him unto the hearing of the Augustus.

• •••••••••••••■•••■••••a ••• •••••••• ••■••• •••••• ••••■••

22. Then Agrippa said to the Festus, I was wishing,
even myself, the man to have heard. To-morrow
says he, thou shalt hear him.

23. And the Paul was brought forth on the morrow
49B *

after the Agrippa and the Bemice having come

•••^ S8S -

with great pomp, and having entered into the place
of hearing. Even with chief captains, and men that
are of renown of the city, and having command of
the Festus,

24. and the Festus said, king Agrippa and all
that are present with us, men, behold this man, con-

660

ceming whom, all the multitude of the Jews dealt
with me. Even in Jerusalem and here, crying out
not to be fit him to have life any longer.

25. But I perceived nothing worthy him of death
to have done. Even I judged to send by his Paul's
having appealed to the Augustus,

26. concerning whom, anything certain I have not

7»

to have written to the Lord, wherefore I brought

forth him, before you, and especially before thee O

king Agrippa, that after the examination having

been, I should have something, I should have

written.

27. For unreasonable to me it seemeth, sending

8M

a prisoner. Not even the crimes against him to
have signified.

797. Tke Patd wot cffinrnma to have life. Litenllj, L^e •» ike
preMiU world ; whereu &C., L^e in heaven ; hance Ac, 821.

798. IdouhHngthe d^aie oftheee ihinge, LiteraUy, WkeHher
McA ihinge eauid be debatedi whereaa fto., Whether the debate qf
McA ihinge eauld be a erime; hence Ac., 821.

799. I hone not to hm9e witlen to the Lord. litenllj, On any
iubfeet; whereas &o., /• retoHon to thie mam ae aprieoner; heoee
5cc., 821. The Beadings here Tarj.

800. Theerimee affoinethim. Literally, The e rim e e eo mmitted

Chaptek XXVI.

1. Then Agrippa, to the Paul, said, it is per-
mitted to thee, for thyself, to speak. Then the
Paul having stretched forth the hand, was pleading,

2. concerning all things, of which I am accused
by Jews, O king Agrippa, I have been esteemed by
myself happy, before thee, being about this day to
answer,

3. especially skilful being thou of all that are
with the Jews customs or even questions, wherefore
I beseech patiently to have heard me.

550

4. Now verily all Jews know my manner of life
that was from youth, that existed from beginning
among my nation.

5. Even in Jerusalem foreknowing me from re-
mote time, if they should wish to testify, for after

Ml ^

the most straight sect of the our religion, a Pharisee

I lived,

8ia

6. even now for hope of the promise having been
made to our fathers, by the Ood, being condemned
I have stood,

7. unto which our twelve tribes, in continuation,
night and day serving, it hopes to be going to come,
for which hope, I am accused by Jews O king,

8. why incredible is it judged by you, if the God
raises dead persons,

9. For once I thought with myself, on account of
the name of Jesus the Nazarite, it to be fit many
contrary things to have done,

10. wherefore so I did at Jerusalem, and I, in

uer ^ ;

prisons shut up many of the saints, having received
the authority from the chief priests. Even being
slain by them, I gave a vote,

11. and in all the synagogues. Oft punishing
them, they were compelled to blaspheme. I being

agenmtt himj whereaa &o., 7%e eriwtee thai he woe t k mr gei wiA
eommUting ; henoe &o., 821.

801. APharitee I Hoed. literallj, I poeeeeeedl^ i wlMNia
&0., I lived after the rule qfa Pharieeeg henoe Ao., SSI.

802. The promite having been made to amr fef h ere . LUmlly,
JPlereonaUg to Mem; whereas Ao., Sanded damn thn^k Umng
hence Ac, 821.

808. BeiMf condemned I have stood. JAbssBj^ JWMi%
emUenoedi i^ereaa&e., CS^argsd mUh eo tsaekin^g hmosiKS^WML

L^T

S XX VL

287

exceedingly mad against them was persecuting as far
as even unto the without cities,

12. on account of which, going to the Damascus,
-with authority and a commission the t e that was
from the chief priests,

495

13. I saw O king from heaven with midst of day,

in the way, above the brightness of the sun, having

flbone round about me a light, and those that are

4S6 .

journeying with me.

14. Then I heard after all having fallen to the
earth, a voice saying to me in the Hebrew tongue,

- 805

Saul, Saul, why persecutest thou me, hard it is for
ihee, against pricks, to kick.

15. Then I said, who art thou Lord. And the
Lord said, I Jesus am, whom thou persecutest,

16. nevertheless arise and stand upon thy feet.
7or for this purpose, I appeared to thee to have made
thee a minister and a witness. Even by what things
thou shouldst know me. And by what things I shall
i^pear in thee,

17. delivering thee from the people, and from the
Gentiles, unto whom, I send thee to have opened

807

their eyes in respect of that they should have turned
from darkness, unto light,

18. and from the power of the satan, unto the

807

Ood, and in respect of that they should have received
forgiveness of sins, and an inheritance, among them
that have been sanctified by faith that is in me.

808

19. Whereupon O king Agrippa, disobedient I
was not to the heavenly vision,

20. but announcing to them that were at Damas-
COS. Though first indeed at Jerusalem. And all

801 The trnthorUff Jjfe. literaUj, The ab$oUtU jmHfieatUmi
wbflTCM &0., The hmmam power to ei^aree obedience: hence Ac,

an.

806. Pereeeeteet thou me, literallj, PertonaUgf meg whereas
&a, f%oee ihat believe on me; henoe &o., 821.

807. In reepeet of ihat S^e, Literally, They should efeel what
ie eieiedi whereas &c., I%ey may efeet Uf hence the PeeeUar
Oopenment. See Bole 181.

808. Dieobedient J wot not literallj, In amy reepeet; where-
as An., I did not openly rrfnee to comply; hence Ac, 821.

800. The Jeme hamny eamyht me. Literallj, ffaeiny ae a body
doueeoi whereas &c., Men who were Jewe hHimydemeo; hence
40., SSL

5M

the coast of the Judea, even to the Gentiles, to repent
and to return to the Ood, worthy of the repentance
doing works,

809

21 . on account of these things, Jews having caught
me, in the temple, they were going about to have
kilied.

810

22. But having obtained help that is from the
Ood, unto this day, 1 have stood, being witnessed to
small and also to great, / nothing besides saying.
Even by what the prophets proclaim being about to
have come, also Moses,

23. when susceptible of suJSering the Christ toaSy

680

when he first, by resurrection from the dead, a light
is about to declare plainly to both the people and the
Oentiles.

24. And these things by him pleading, the Festus

811

says with sound in the voice, thou art mad Paul, it
818

turns about thy great learning to folly.

25. Then the Paul, I am not mad, says he, most

818

noble Festus, but words I speak with truth and
soberness.

26. For the king knoweth of these things, before
whom speaking freely. Verily I declare to be un-
known to him of these things, I do not use per-
suasion. For it exists not in a corner, this thing
having been effected,

27. believest thou king Agrippa the prophets, I
have known, that thou believest.

28. Then the Agrippa, to the Paul, to a little

584

thou usest persuasion me a christian to have made.

29. And the Paul, I may have desired perhaps
the Ood, both as to little and as to great, not only

810. Saeiny obtained help, I think it prohable that this means.
Literally, Miraculoue aeeietanee ; whereas he here has reference to,
The ordinary Dieine protection ; henoe Ac., 821.

811. T%e Futue toys with eimnd in the voice, Literallj, No one
can otherwite say anythiny ; whenes Sm,^ Mc did io with more than
ordinary tound ; henoe &o., 821.

812. It twme about thy yreat leaminy. Literallj, B acts upon
the leaminy iteelf; whereas &c., It makee oot^Mon qf thy utter^
aneee ; hence &c., 821.

818. But wordt I speak with truth and eobemett, Literallj, I
epeak words that arc true and correct ; whereas Ac, lam epeakimy
ae a eober and true mam ouyht to apeaJc ; hence &c., 821.

2S8

ACTS XXVft.

thou^ but also all that hear me this day to have
become of such kind^ as even I exist, except these
bonds.

80. Then the king rose up, even the Governor.
And the Bemice, and they that set with them,

81. and having gone aside, they were talking

810

between themselves, saying, that nothing worthy of

687

death or of bonds this man doeth.

82. Then Agrippa said to the Festus, this man
was able to have been set at liberty, if he had not
appealed to Cesar.

Chapter XXVII.

818

1 . And when it was determined in respect of that
we should sail into the Italy. Then they were de-
livering the Paul, and certain other prisoners to a
centurion by name Julius of the band of Augustus.

2. And having entered into a ship, Adramyttium,

818,1

meamng to navigate unto the coasts of the Asia, we
were put to sea after Aristarchus, a Macedonian of
Thessalonica being with i e joining us.

3. And we were brought the next day, to Sidon.

819

And courteously the Julius having treated the Paul,
he gave liberty to the iriends in his having been
refreshed by attention to have enjoyed t/,

4. and thence having been launched, we sailed
under the Cyprus, on account of the/oc/ the winds
to be contrary.

5. And the sea that is of the Cilida and Pam-
phylia having sailed over, we came to Myra of the
Lycia,

6. and there the centurion having found a ship of
Alexandria sailing unto the Italy, he put us, in it.

S38

7. And in suflScient days, sailing, even with diffi-

816. WoHhy of death, Litendly, Even m relatUm to God /
whereas &o., He had done nothing agamH the law that thew tjoufd
fmmth with death ; benoe &o., 821.

817. I%ie man wat able to have been eet at liberty. litendly.
It wae pouibU for him to be aet at liberty: whereaa Ac, & «w
able to be 90 in aoeordance to our law; hence Ac., 821.

818. In reepeetof thai ^. LiteraUy, That their object woe to
eaUfor Italy; whereaa &c., Their obieet wae to be tried bv An-
S^tne^ which could then alone he done In Bain; henoe the jPImm/mt
Oooemment, See Bole 881.

818,1. To naoigaU wUo the ooaete qf the Am. LitenOlj, uiZI

cnlty having sailed unto the Cnidus by the wind not
permitting us, we sailed under the Crete, over against
Salmone.
8. And hardly passing it, we came to a place

SS3 S1S,S

being called fair havens, to which near city Lasea

was.

408

9. Then Paul admonished by much time having
passed over, and being now dangerous the sailing,
through the /ac/, even the fast already to have passed

by!

• • • •

10. saying to them. Men, I perceive that with
hurt and much damage not only of the lading and
the ship, but also of our lives to be about to have
existed the voyage.

11. Nevertheless the centurion more was believing

8S0

the master of the ship and the owner than that that
was being spoken by Paul.

8S1

12. Also the more part rendered counsel to have
4©» ; •

put to sea thence by inconvenience of the haveiE

being for winter, if by any means they may be able^
having arrived at Phenice to have wintered, a haven
of the Crete lying so as to be reached by a south west
or by a north west course.

13. And having supposed the purpose to have
attained by having blown softly from south, hav-
ing loosed from Assos, they were sailing by the
Crete.

14. But aft;er not much ttme, a tempestuous winr
arose against it, that is called Eurodydon.

15. Then being caught by the ship's having bei
given up, and not being able to bear up against i

wind, we were being driven.

16. And a certain small island having run unf

of them; whereaa &0., Placee that were of their coaete ; heno
821

819. The JuUut hoeing treated the Paul, LitoraUy, Sk
eonaUg ; whereas &c., In reUxtion to him ; henoe &o., 821.

820. Wat believing the maeter ^e, lAtenXij, AU that he i
whereaa ^., What he eaid in relation to the event r^fhrr
henoe &o., 821.

821. The more part rendered countel. litorallj, AoOe
what if etated; whereai &c. Faeeive, Assented to that d
henoe Ac., 822,1.

ACTS rxvii.

239

being called Clauda, we prevailed with difficulty
masters to have come of the boat,

829

17. which haying taken, they were using helps,
undergirding the ship. And being afraid lest into
the quicksand, they should have fallen, having
slacked the sail. So they were being driven.

18. And violently we being tossed with the tem-
pest to the next day, they were being prepared to
throw overboard,

19. even with our own hand they cast out the

MS • •• •• •

tackling of the ship on the third day.

20. And all hope was taken away in respect of

495

that we should be saved after neither sun or stars
appearing for many days. And a storm not small
lying on.

21. But then ie at that time the Paul having been
placed in the midst of them after long abstinence
existing, he said, is it meet indeed O men, having
obeyed me not to loose from the Crete. Even to
have escaped this damage and loss,

22. yet now I exhort you to be of good cheer.
For loss of life not even one there shall exist of you,
but yet of the ship.

28. For there stood by me in this the night, an

8Sft

angel of the Grod, by whom I exist, to whom also I
perform service,

24. saying. Fear not Paul, it is necessary for thee
to have been brought before Cesar, and lo, the God
hath been propitiated by thee for all that sail with thee,

26. wherefore be of good cheer O men. For I
believe the Ood, that so it shaU exist, after what
manner, it hath been spoken to me.

890

26. Nevertheless against a certain island, it is ne-
cessary for us to have run.

822. Tkey were uting kelps, Literallj, What they did effleeted
MJp ; whereas &c., They used means thai they expected would help ;
lieooe &c., 821.

828. They east out the tackling of the ship. UiaMj, AU of ii s
wbflTCM fto., Such of ii as was not immediately required ; heood
&o., 821.

824. ill respect of ihat S^. literaUj, Obtained delheranee <if
any kind I whereas &c., Is restricted to deliverameefrom the danger
^tk§ siorm to which they were then ewposed ; honoe the IVealJar
^ - SeeBuleSSl.

820

827

27. And when the fourteenth night was come of
our being driven up and down in the Adrea, about

49«

midst of the night, the shipmen were deeming to
direct them to some country,

28. and having sounded, they found twenty fa«
thoms. And a little fturther having gone, and again
having sounded, they found fifteen fathoms.

29. Then being afraid lest against placed rocks,
we should have fallen, out of stem, having cast four
anchors, they were wishing day to have come.

30. Then the Paul said to the centurion and to

49ft • ••*••

the soldiers after the shipmen wishing to have flown

from the ship, and having let down the boat into the

sea by pretence, that out of foreship being about

anchors to cast,

31. except these should have abode in the ship,

820

ye are not able to have been saved.

32. Then the soldiers cut off the ropes of the boat,
and allowed it to have fallen off.

827

33. And until when, day was being about to come,
the Paul was beseeching all to have taken meat,
declaring fourteen this very day, expecting, without
food ye continue, nothing having taken,

34. wherefore I pray you to have partaken of
meat. For this, for the your health, is. For a hair

498

of the head of none of you shall fall.

35. And having spoken these things, and taken
bread, he gave thanks to the Ood, in the presence of
all, and having broken, he began to eat.

36. Then aU of good cheer having become, even
they took of meat.

822,2

37. And the all souls in the ship we were about
threescore sixteen.

38. Then having been satisfied with food, they

825. An angel of the Ood ^v. literally, What is stated ; where-
as &c., What appeared to me to be such^ possibly in a dreams
hence &c., 321.

826. It is necessary for thee. Literally, Under aU dreum-
stances ; whereas &c., In accordance wUh the Divine appointment ;
henoe &c., 321.

827. And when the fourteenth night was come. Literally, Ac-
ticely arrived! whereas &c. Fassioe, When the time had readM the
fburieenth night i hence Ac., 322,1.

240 ACTS

were lightemng the ship, casting the wheat, into the
sea.

8S0

89. And when day it was, they not knowing the
land. But a certain creek they were contemplating

• •• • • • •*

having a shore, into which, they deliberated, if they
may be able to have thrust the ship,

496

40. and having taken up the anchors, they were
giving up to the sea. Moreover having loosed the
chains of the oars, and hoisted up the mainsail to the
wind, they were making toward the shore.

41. And having fallen into a place, an isthmus,
they ran aground the ship, and the indeed forepart
having stuck fast, immoveable remained. But the
hinder part was being broken with the violence.

42. Then a purpose of the soldiers it was, in order
that they should kill the prisoners. Lest any one
having swam out should escape.

43. But the centurion willing to have saved the
Paul, he kept them from the purpose. And com-
manded them that are able to swim off, having cast
out first, for the land, to escape,

44'. then having commanded the rest, whom in-
deed on boards. Or whom i$ideed on some of the
things that are of the ship, and so it came to pass all
to have been conveyed safe to the land,

Chaptek XXVIII.

1. and having escaped. Then we knew, that Me-
lita the island is called.

88ft

2. And the barbarians were shewing not that that

was by chance kindness to us. For having kindled

a fire, they received us all, on account of the rain

that had come, and on account of the cold.

8. Then a female viper out of the fire having come

495

after the Paul's having gathered a bundle of sticks

and laid on the fire, it fastened on his hand.

830. Not knowing the land, Literallj, They did not know to
whett oommtry U hekmgedi whereas Ac, Bmmg mmaequamted wUk
ike land they approaeked ; henoe &c^ 821.

882. Then apwrpoee of the eoldiere U woe. IdterallT, Tk^ eo
pnrpoeedg whereaa Ao., i%ey advited §nek a pwrpoee; henoe &0.,
821.

838. In order ikat ikey AoM kiU tke prieonmn. litonOlj,

XXVIIL •' •

1 ■

4. And when the barbarians beheld the beast
being suspended on his hand, to one another they

sss,s

said. No doubt a murderer this man is, whom

having escaped out of the sea, the judicial sentence
498

suffered not to live.

5. Then indeed the Paul having shaken off the
beast, into the fire, he felt no harm.

6. But they that expect him to be about to be
swollen, or to &11 down suddenly dead. Even aifter
much of them looking, and seeing nothing incon-
venient, to him coming, being changed, th^ de-
clared him to be a Ood.

7. Now among the things that were in that place,
there was possessions to the chief man of the island
by name Publius, who having received us for three
days. Courteously he lodged.

8. And it came to pass the £Etther of the PaUiua
with fevers and dysentery being tormented to lay
sick, to whom, the Paul having entered in and
having prayed, laid the hands on him, he healed,
him.

9. And the rest that' are in the island having
diseases, were coming and being healed after this
thing having done,

- 887

10. who indeed honored us with many honors, and
»87 ;• \

put on board for being put to sea the things that

were for the occasions.

888

11. And after three months, we put to sea in a
ship having wintered at the island AlexLandria^ by
mark Castor and Pollux,

12. and having landed at Syracuse, we tarried
three days.

18. From thence having fetched a compass, we

888

came to Bhegium, and after one day of south wind
having sprung up, second day we came to Putedi,

Thie was tkeir object im eo pmpoemg ; whareas ko^ Jm eirder tkai
ike prieonere ekoild not eeeape f henoe AcySSL

886. Tke harbariame were ekewmg, LitenllVi Wmr9 meHeefig
doing wkatie stated s whereMfto. Faetine^ BnaMed ikem i^per^
eeine ; henoe fto., 821.

887. Wko konored ue wiik manp konore. UtanStj^JKd te ••
tkit^ikat areim t ke me e hee konorakUi whanmko^ 2lim»JM
dieoovered tkeir konor for ne i henoe &e.y8SL

ACTS XXVIII.

241

14. where having found brethren^ we were desired
by them to have tarried seven days^ and then toward
the Rome, we went,

16. and from thence brethren having heard the
things that are relating to us, they came for meeting

3SS

US, as £eur as Appii Forum, or the three taverns,
^whom the Ptol having seen, having given thanks to
€he God, he took courage.

18. And when we came to Rome, it was charged
^to the Paul to dwell as pertaining to him, with a
soldier that keeps him.

17. And it came to pass after three days to have
convoked round him those that are chiefe of the Jews.
And after their being assembled together, he said
unto them, I, men, brethren, nothing contrary
liaving done to the people, or to the customs by the
fathers, a prisoner, fix)m Jerusalem, was delivered
into the hands of the Romans,

18. who having examined me, they were deter-
mining to have released. Even because the not one
cause of death, to have existed by me.

640

19. But I was constrained to have appealed unto
Cesar by the Jews contradicting, not as having any-

•••; Ml • ;

thing to speak against my nation.

20. Therefore for this the cause, I entreated you

to have beheld and to have spoken with. Because

on account of the hope of the Israel, I am bound

841

with this chain.

21. Then the men, to him, said, we neither
letters, concerning thee, received from the Judea,
or any of the brethren having arrived it shewed, or
spake anything of thee, evil.

22. But we desire from thee to have heard, what
thou thinkest. For verily as concerning this sect,

SSS.S

known it is to us, that everywhere it is spoken against.

840. But I MHU eomtrmmed ^, Literallj, Imperaiiveljf wm-
Hrmimedg wliereM fto., I had no pntdetU aUernaUvti hoioe &o.,

an.

841. Sanimg amfthmg i^, Litenllj in thia oonnezion, Agamut
ikom nfwf mMoim who accused mc; wbereas ka^ A^aUui the lams
^wm makom / heooe &o., 821.

8tt. I mm hatmd wiik this chaim. litanUj, Ss was hamud
hsomuss ths IsrasUias had hopsf whereat Ac, Ms was baumd for
thai mkkk rsaUaed iks JsrasUUs hops f henoe Ac, 821.

23. And having appointed to him a day, there
came to him, into the lodging, many, to whom he
was expounding, testifying to the kingdom of the
God. And persuading them, concerning the Jesus.
Both from the law of Moses and the prophets, from
morning, till evening,

24. and the one part indeed were being persuaded
by the things that are spoken. But the other part
were disbelieving.

25. And discordances existing between one ano-
ther, they were being permitted to depart after
the Paul having spoken one word, namely, that truly

844

the spirit that is holy spoke by means of Esaias the
prophet, unto your fathers,

26. saying, go in opposition to this people, for I
said as to hearing, ye shall hear, yet ye should not
have understood, and seeing, ye shall see, yet ye
should not have perceived.

27. Because the heart of this people was waxed

84A

gross, so they heard with their ears dully, and they
closed their eyes. Lest they should have seen with

846

the eyes, or should have heard with the ears,
and so should have understood with the heart,
and should have been converted, and 1 shall heal
them.

28. Therefore known to you, be, that this the

846

salvation of the God was sent to the Gentiles, they
also shall hear it,

29 & 30. And he dwelt two whole years, in his
own hired house, and was receiving all that came in
unto him,

31. preaching the kingdom of the God, and

teaching the things that are relating to the Lord

sss

Jesus Christ, with all confidence without hin-
drance.

844. The sjrirU that is holy spohs. Literally, Actively did sag
wbereas &o. Passive, Utteraaee was ssads by means of Uf henoe
&c., 821.

846. They heard wUh their ears daily. Literally, Their bodily
earsf wbereaB &c., Their mental uss tjf whai thsy heardg benoe
Ac., 821.

846. That ths salvation <ff the God ife. LiteraUj, JBgpressly
to ihemi whereM &o., They were not easeUtdedi beooe ka.,
821.

H H

A LITERAL TRANSLATION

OP THE

EPISTLE OF PAUL THE APOSTLE TO ROMANS,

Chaptes I.

1. Panl, a servant of Jesus Christy called ie de-
nominated an Apostle^ by having been separated unto
a glad tiding from God,

2. which he promised afore by means of his pro-
phets, in holy writings,

5M

8. concerning his Son that was of* David's seed,
as to flesh,

MO.l

4. that was declared a Son of Gk)d, in power to the
mind i e in a convincing manner, as to holiness of

Ml

spirit, by a resurrection from the dead of Jesus Christ
our Lord,

5. by whom, we Christians received favor ourselves,
and apostleship i e the appointment of apostolical

500. OfDamffi Seed, The Seed of David, meanB literallj,
Sit immediate child s oonBoouentlj, the Article oould not be ez-
piessed in this passage. See Bole 101.

600,1. Thai wae declared a Son ofGhd. The Sense intended to
be conTejed is Metaphorical, thus, With a hmmam eharaeter shewn
to be accepted of Chi ; hence espedallj in rdation to Ghristi who
had other claims to Sonship, tne Artide could not be e xp r ees ed
before the word Ood,

501. A reenrrection from the dead. The resurrection of the
dead. See 1 Cor. xr. 42. The Article is omitted here in Bomans
before the word dead, because the Sense intended to be conrejed is
not, A retnrreetion of the dead, but, IHm the dead. When the
Preposition JW>ifi is expressed as Matt. xir. 2, Thie ie John the
Baptigt, he who wae raited from the dead, the Article is expressed
berore the word dead, when the Beference is to the actual separation
of the persons specified, but when it has relation onlj to the separa-
tion of the persons specified from the State in whicdi persons are that
are dead, the Article is then omitted before the word dead: See
1 Cor. XT. 12, That he hath been raited from dead. In some cases
the same occurrence maj be stated bj different authors either with
the Expression or Omission of the Artide before the word dead as
best smts each writer's own personal feeling, as is proTed bj com-
paring the record in Matt. xit. 2 with Mark yi. 14. The statement
there made is equally just, whether the reference is actually To the
pertont dead, or, To ihe ttate in which thote pertont were,

502. We Chrittiant, Had the Apostle here, as some suppose,
through modesty made use of the Plural instead of the Singular ;
the statement, as they maintain, relating altogether to hin^elf, I
conoeiye the Arrangement must haye been Irregular: its not being
so, supports the correctness of my Paraphrase.

503. Beloved of God, In one Sense, we are all the children of
God ; in another, such only are His children as do His will. In like
manner, in one. Sense, all men are beloyed of GK>d ; while in another,

authority, for obedience of t e concerning belief t e
what is to be believed, by all the people on aooonnt of
his name i e taking his name,

6. among whom, ye exist [even ye called after
Jesus Christ t e even ye denominated Christians']

set

7. with all that are in Rome beloved of God, all

SS4

that are called saints, grace to you and peace, firom

505 490

Ood, Father of ns and Lord. of Jesus Christ,

8. first indeed I thank my Ood, by reason of
i e in respect of Jesus Christ, on account of all of

B07

you, that your ffidth is so great as to be spoken of

throughout all the world.

ass.s

9. For my witness the Qoa is, whom I serve with
my spirit, in the gospel of his Son, that without

only a part of mankind enjoy this blessing. The unlimited Sensd
is the Literal Sense ; hence the omission of the Artide. See Rule
843.

504. Oraee to fon. Be (Imperative) graee to yom, e xpre s o ds an
injunction or command to possess ; or an imparting of the poeaession
^gnod, Oraee it with you, expresses a dedaration, that grace is
poMcased. Grace to you, expresses a desire, that grace may be pos-
sessed. Hence the ApoeUe here imparts nothing, he only eaqntases
his desire that they may possess grace.

505. Ihm God leather qfut. The Expression and Omission of
the Article before AppcdlatiTes requires attention; it has, periiapa,
been the principal cause of the obscurity that has attended Uie subject
of the Artide. If the Artide is used, only, for the purpose of Defi-
nition, it would not be correct to say, JVom the Gi>d the Father qfut,
as such would imply the existence of a beii^ entitled to the appeDa-
tion of 7^ Ood, who was not the Father of us ; hence the Omission
of the Article here before the word Ood, See Rule 100.

The Artide is omitted before the words Father ofut, beoanse the
nteral Sense that would be oouTeyed by its Expression is not the
Sense intended to be conveyed. The Pronoun Vt here represents
certain C^instians in Rome ; had the Artide been expressed, it would
have implied, that Gk>d was in some Peculiar manner their Father ;
this he is not. God is styled The Father, meaning the Father of all,
1 John 12, l%e Father of lAghtt, James i. 17. The Father qf
Glory, Eph. L 17. The Father of the Lord Jetut Chriet^ Enh. iii
14. Abraham is staled The Father ofut, Rom. iv. 1. In aU these
passages the Article is expressed before the word Father ; and ri^tly
so, inasmuch as it and tne words connected with it are used to ooo-
vey a Peculiar and Definite Sente. See Rule 101.

507. That your faith it tpoken of Literally, Re wae thmnl^
for the thing that wat done: whereas &c.. He wot thanMkl that the
thing wat of tuch a character at to obtain the retmt epeeified;
hence &c., 822,1.

ROMANS I.

243

ceasing I make mention of you i e that I have not
ceased to make mention of you.

10. Always in my prayers for you, requesting, if
by any means now at length I shall have a pros-
perous journey by the will of the Grod to come
xmto you.

11. For I long to see you, in order that I may

5«9

mmpart some gift unto you spiritual ieofa spiritual
wuUure, to the end that ye may be established i e thus
joramoting your establishment.

12. For this exists to have been comforted to-

511

gether with you, on account of the faith in each other
i e the faith possessed by the other of us, that pos-
sessed by you and also that possessed by me.

18. Now I would not have you to be ignorant,
brethren, that oftentimes I purposed to come unto
you, and was restrained even to the present time,

ftOg 833

in order that I might have some firuit, even among you.

14. I say restrained, As indeed to the remaining
nations i e to the Gentiles, Ghreeks and also Bar.
barians, wise and also unwise, a debtor I exist.

613

15. So the thing desired by me also is to you that
are in Home to have preached the gospel.

606. I make menHon of you S^, The Literal Sense of thifl pas-
sage would require, that the Apostle nerer prayed without mention-
ing the Boxnans ; the Disarrangement, in mj opinion, makes the
Senae to he that expressed in the Paraphrase. See Rule 821.

509. Thai I may impart. Literally, The ApoHle woe anxious
to see ihem, that he personalUf might impart: such being the Literal
Sense ; whereas &c., He was anxious to see them^ that theg might
receive good ; hence &c., 321.

610. ITkat ye may be established. Literally, The estahlishmeni
woe the necessary result of the reception of gifts ; but the g\fts do not
neeeeeariiy establish those receiving them, their tendency is to lead to
mteh am end ; hence the Irregular Oovemment, See Rule 8S0.

511. The faith in each other. Literally means, 7%e belief of this
one Ml what the other asserted ; whereas &c. expressed in the
Pamphrase ; hence &c., 821.

512. The thing desired. Literally, This is a pointing out of one
thing above all others that he desires ; whereas &c., A simple qfflr'
maHou that His a thing that he desires; hence &c., 821.

513. Power by OoU, Had the Sense of this passage referred, To
ike power possessed by Ood, which is the literal Sense of the words,
the Article would haye been Expressed both before the words, Fower
and Ood ; the Omission of it shews that some other Sense is in-
tended to be conveyed, which I consider to be that expressed in my
Paraphrase. The same applies to the expression. Justification or
Mighieoueness of Ood in verse 17, and Wrath of Ood verse 18.

514. AUfaise worship and service. The expression Ungodliness
wsd umrighteoueness appean to me to be intended to express this

515. Thdd hold ^. Had the Sense here b^ Againsi aU mi-
mi such men as hold iv., the Artide must have been
before the word Jfeii; the Omission ff it shews that some

16. I say desired. For I am not ashamed of the

518

gospel. For power by Grod's appointment it exists
with respect to salvatioDL to every one that believeth^
to a Jew and also to a Greek.

17. / say to every one. For justification ie a method

518

of justification by God, in it, is revealed by the exer-
cise of faith, to the exercise qf faith. As it has
been written. Even the just, by the exercise of faith,
shall live.

518

18. And wrath by God is revealed from ieasthe

888

decree of heaven, against all ungodliness and un-

514-

righteousness of men i e against all false worship and
service by men, that in so doing hold the truth He
reveals to them in imrighteousness i e that in so doing
refect the truth He reveals to them,

19. because the known i e what is knoum of the

610

God, shewn it exists to them. And the God it shewed
to them.

20. For the invisible of him, i efor what has been
invisible of him, from creation of world t e since the

A17

time of the creation of the world, being considered in
those things that are made t e through that which

• 519 *>•

has been created, he is clearly seen. Even his eternal

all ungodliness and umrighteousness of man, wAo, in such conduct^
holds the truth kjc. hence mj Paraphrase. The Literal Sense of That
holds the truth in unrighteousneuy is impossible ; since we cannot at
the same time truly hold the tmth and practice unrighteousness ;
the Sense intended, I oonceiye to be that expressed In mj Paraphrase ;
hence the Disarrangement. Had no Article been expressed before
the word Truth, the Sense would hare been, that GK>d was angry
with all persons that rejected any kind ot truth, and this we are sure
is not the case ; the context shews that the jmrticular description of
truth that the Article is intended to Define is that expressed in my
Paraphrase.

516. See Acts 524.

517. Since the time of the creation qfthe world. See Kote 22
to the Rules.

618. Being considered •» 4^. LiteraDr, Those that are made,
considering the things that are itmsible qfOod, the invisible things
are clearly seen by them ; whereas &c., That men by considering the
things that are made, vie., the works qf creation, they will see or
discover the things that are nsvisible of him^ etc., the JStermty ^c.
qf Ood ; hence &c., 821.

519. I cannot admit that any thing stated by the Apostle in this
argument would lead me to suppose, that the light of nature was
sufficient to lead the Heathen of every age, to perceive the Eternity,
Power, and Dirinity of GK>d. The ArxMtle appears to me to have
reference to Idolatry as a system, ana not that what he adyances is
applicable to indiyidual Idolaters, or to Idolaters of ereir age. He
states that those to whom he refers, had once a knowledge qf Ood^
and exchanged it for Idolatry ; and that they were enlightened^ and
became fools. This is not a just description of modern Idolaters.
But if we understand him to refer to Idolatry as a system, all he
states is easily explained. Before the introduction of IdolatiT, all
meo knew Ood ; those thai mtroduced Idolatry, did beoome fools,

244

ROMAJfS 11.

power, and Godhead^ to the end that they that reject

S80

what He reveals without excuBe might be^

21. because having knowledge of the Ood^ they

621

glorified or offered thanksgivings to him not as a

Ood^ but were become vain in their imaginations,

and their foolish heart was darkened^
•••S2a.«

22. wise professing to be^ they were become fools,

23. and changed the glory of the incorruptible
CK)d, into a likeness of an image of corruptible man,
and of birds, and of fourfooted beasts, and of creep-
ing things,

24. wherefore even the God abandoned them, to
the desires of their hearts^ with respect to undean-
ness, in respect of that their bodies i e their temporal
existence might be dishonored by them,

25. whosoever changed the truth of i e concerning

690

the God or« this subject, into the lie t e into the
falsification of it just described, and worshipped and
served the creation i e the thing created, more than

891.9

he that has created, who blessed is unto the ever.
Amen,

26. I have said, on account of this, the God aban-
doned them, unto vile affections. / say vile For even

•••• 697-

their women changed the natural use, for that that
is against nature i efor the unnatural.

27. And likewise also the men, having left the
natural use of the woman, were inflamed in their
lust, towards each other, males, with males, working

and did exchange the knowledge of God for Idolatry. This well
agrees with Bom. x. 14. Obeerre alao in Terse 21, it is not, Jlkey
do not glorify Ood^ but, The^ did not glorify Ood.

520. Hia eternal power. Ititenkllj^ The ttetnai particular epeci'
fled ; whereas &c., A power existing brfore every power of which
Man has knowledge ; henoe &c., 821.

521. Theg glorified or offered thanlutguring to him not ae a Ood,
Literallj, I%ey held him to be not a Ood but a man; whereas Ac.,
Theg held him to be euch at could not jueUg be eeteemed to be a
CM ; henoe &c., 321.

522. Their foolish heart. Literally, An actual existence entitled
to that name; whereas &o., The desires of their hearts were of a

foolish description ; hence &c., 821.

526. Into the lie. The Expression of the Article here, shews,
that what is conTejed is to be understood in a Brntrioted Sense, see
Rules 100 & 108, whidi restriction can be ascertained only from the
Context ; hence my Paraphrase.

527. Their women changed. Literally, Theg aetioelg did U;
whereas &c. Passive^ Theg permitted it to be done; henoe &c.,
8224.

628. Working the mnseem lg and reeeieing ^. The Literal Sense

594

the unseemly, and receiving the reoompence, [which
was meet for their error tii dishonoring God,"] to
them.

28. / say meet, even as they chose not the Gk)d to
retain in acknowledgment ienotto retain an acknow^
ledgment of God, the Gk)d abandoned them, to a
reprobate mind, to do those things that are not fitting.

29. / say to a reprobate mind, they having been

sat

rendered complete in all t e having become fully ac^
quainted with all acts of unrighteousness, wickednesiiy
covetousness, maliciousness, fiiU of passions of envy,
murder, strife, deceit, malignity,

30. secret detractors, backbiters, haters of 6od,
despiteful, proud, boasters, inventors of evil things,

ftlQ

disobedient to parents,

31. without understanding, covenant breakers,
without natural affections, unmerciful,

32. they were men who the principle of the judg-
ment of the Gk>d acknowledging, that those that

68S -••

practise the such like things, worthy of death they

exist, not only these things doing, but even having

pleasure in those that practise them,

Chaftek II.

1. wherefore t e on the same account inexcusable

thou existest, O man, every one that judgest not

being satisfied with the Divine prescriptions. For to

what, thou judgest the other because he does not act

683

rightly, thou condemnest thyself by subjecting thysejf

of this is hetter seen, if we change the persons of the sentenoe thus :
Momans with swords working destruction, and recwaing, &o. ; &r we
then peroeiye, that the Bomans alone are the parties thai Work and
Secewe, and that the swords are only oassiTe mstmmentB ; bat sndi
a character of Sense is not suited to the passage we are coosidenng^
which requiNS, that not only the Romans, but abo the Swords^ shoum
be equal agents in Working and Beceiving ; hence the Irreigular At-
rangement is employed, and employed to shew, that other than the
Literal Sense is intended to be conyeyed. See Rule 821.

629. Disobedient to Parents. Literally, This &ult can only be
perfectly committed by Toung persons, since entire obedience is not
reguirod of persons of aayanrod years, which are the dasa of persoDS
rexened to hy the Apostle. I therefore consider the Seoteooe to be
Disarranged, in order to shew, that the Sense intended to be oon-
Tcyed is to this effect: Theg yielded not a proper reverence <p
Parents. See Rule 821.

680. Thoee that practice Jjpe. literally, f%oee thai mi any Hme
do so; whereas Ac, Those that do not di se o ntime lo petfbrms
henoe Ac, 821.

688. SeeAcU6l7.

ROMANS 11.

245

ftS4

to a tike judgment from God. For the same things
f e tkimgs deserving the same condemnation thou doest,
thou that judgest.

2. And we who are Christians are sure, that the
judgment of the Ood is according to truth i e certain
qffii^ment, against those that practise the such like
things f e things which God has prescribed.

8. Tet thou dost think this, O man, that judgest
those that practise the such like things i e things
which God has prescribed, that doing these things
ihgself, that thou shalt escape the judgment of the
Ood,

4. but thou disregardest the riches of his good-
nesB, and the forbearance, and the long suffering, not
perceiving, that the goodness of the Ood, unto re-

496

pentanoe and so to a forsaking of the eml, leads thee.

5. So then in proportion to thine hardness t e thy

harsh judgment of others, and impenitent heart i e

and thy own impenitency, thou treasurest up to thy-

aelf wrath, against a day of wrath and revelation of

righteous judgment by the Ot>d,

6. who will render to each man, according to his
deeds,

530

7. who will render to those that indeed seek for life
eternal by patient performance of deeds excellent,
glory and honor and immortality.

534. The same tkinga. Observe, tliiB is Plural ; it is not, The
mw me iking.

686. Tkou digregardest 4*0. Literally, Thou doH •» no wof re*
S^trdg whereas Ac., Thau dost not rightly regard ; henoe Ac., 821.

686. Who will render to those ifc, fdterallj, Who seek expressly
,ybr what is stated; whereas &o„ Who seek after things which result

^ ike attaimneni ofUfs eternal ; hence Ac, 821.

687. See Note 589 to Corinthians.

688. Who wrath and indignation will render ^, literallj. To
waek who once transgresses ; whereas &c.. To each wko does not
wapwU; hence &c., 821.

689. I%e truth, the unrighteousness. Had Truth and Unright-
wmsneas in General been r^erred to, the Article would not haTe
hoea expressed. See Rule 108.

640. Theeml, See Rule 108. The Artide is here used to define
what kind of eril is referred to, as though the Apostle had said,
ISriiulaiion and Anguish God will hring^ not upon everg man that
doeik evil, for then no man could escape, but upon every man that
doeth the eviljuet described.

641. Theg shall perish. The Sense that I consider is here in-
tended to be oouTeyed, appears to me, to be expressed in a £onn that
is to ia^ the least, closely allied to irony ; for after what the Apostle
itfttea in rerses 14, 15, and 16, it is by no means easy to poroeiTe
where anT person can be found, that is not under a law $ or wnat it is
that can be considered sin, that does not consist in a Tiolation et^ier
of la e x pTw ed law, or of the consdenoe. I conoeiTe his aivument is
bareoooatnietedtosuit theprcgudioesof the Jews. Hea£Ditithat

8. And who wrath and indignation will render to

ftS7'*-

those that are of contention, and that disobey the
truth that they know. Or that give up themselves
to the unrighteousness that they condemn,

9. tribulation and anguish the Gk)d will render to

540

every soul of man that doeth the eyHjust described,
to the soul of a Jew indeed first, also of a Gentile.

10. But glory, and honor, and peace the God will

540

render to every man that worketh the good just des-
cribed, i^^e^^^g^hew^lrender to a Jew indeed
first, also to a Gentile.

11. For respect of persons exists not with i e
sanctioned by the Gk)d.

12. For as many as without law sinned without
law f e For those without a law that have done that

541

which independent of law is sinful, even they shall
perish, and as many as, with law t e having a law,
sinned by means of law i e by doing that which law
forbids, they shall be judged.

13. / say they shall be judged. For not the hearers

54S

of a law, just are with God, but the doers of a law
54S

whether Jews or Gentiles shall be justified.

14. / say the doers shall be justified. For as Gen-

544

tiles that have not an actual law that relates to justi-
fication by nature i e while in a true Gentile state,

544,1 S8S

the requirements of the law for justification should

those who hare no law, and yet sin, shaU perish ; and that those
haying a law, that sin, shall be judged. He then shews that all men
haye a law either expressed or unoiBrstood in their hearts, and con-
sequently, leaves those he addresses to draw this conclusion, that if
all are under a law, all must be judged by the law they are under ;
consequently, there will remain no one, who will come under the class
that he describes as their destiny — Theg shall perish.

542. Just with Ood. Had Uie Ghvemment here been that which
is usually employed for the oonyerance of what at first appears to be
the Sense of the passage, it would have implied, That no hearer of
a law was just, qgr to be regarded so bg Ood ; whereas &o., Thai
those who merely hear a law, will not on thai account be treated as *
Just persons in another world, whatever privileges theg mag obtain
bg it in the present life ; hence the Peculsar Qovemment employed.
See Rule 822.

548. 2^ doers qf a law. Literally, Those who aetuaUg per-
form everg thing required bg the law; whereas Ac., Those whose
Ceral conduct is in conformUg with the requirements of the laws
ce Ac., 822,1.
544. Thai have not a law bg naiure — Not having a law. The
Literal Sense of these passages is. Having no law of ang kind;
whereas Ac., H<»mmg no actual law thai relates to jusUfeaHon ;
henoe &c., 821.

544,1. Theqfihelaw should do. Literally, Theg should do all
ike aeiual things required bg the law $ whereas &c., T^heg acknow-
ledge the obUgaOons qfthe e ss en tial requir em en ts qf the law; hence
&c., 822,1.

246

ROMANS 11.

do, these not having an actual law, a law are to
themselves i e each man^s conscience is to himself as
a law as respects justification,

15. who f e all of whom shew the work of the law
written i e to be inscribed in their hearts^ by the
testifying of them by the conscience^ and between
one another the reasonings^ accusing or else excusing
each other,

16. in day^ the God shall judge the secrets of the
men after my CK)spel i e that my Gospel embraces, by
means of Christ even Jesus.

1 7. And if thou a Jew art called, and restest upon
a law as the only means of obtaining Jtuftification, and
art gloried by Grod,

1 8. and knowest the will of Crod, and so approvest
that that is more excellent t e and what thou ap^
provest is that which is the best, being instructed out
of the law.

19. And hast confidence thyself a guide to exist of
blind persons, a light i e an enlightener of those that
are in darkness,

20. an instructor of fools, a teacher of babes,

651 651

having the form of the knowledge and of the truth
for so doing, in the law.

545. A law are to themtelvet. Had tbe Arranffement here been
Ssifular, it would hare implied, J^hctt they, the Heathen, corrected
each others meee, because such is the Literal Sense, just as, He is to
them very kind ; but the Sense intended to be conveyed is, That each
of them was a law or guide to himself^ as each ma$Cs conscience dis-
charged this duty ; hence &o., 821. GHie word law is not gOTemed
by the words that precede it, to shew that it is not intended to
assert, that they, in any way, were an actual law, but that they were
under a mental restraint and responsibility, similar to that which
persons acknowledging a law are under. See Rule 822.

561. Of the knowledge and of the truth. Had Knowledge and
Hmth of erery kind here been refinred to, the Article could not have
been used, the connection appears to me to restrict it to what is ex-
pressed in the Paraphrase. See Rule 841.

552. 7%ou teachest not thyself. The object of the Disarrange"
ment. See Rule 821, is to shew, that the G^eral and not the Literal
Sense is intended to be oonyeyed. Thus, I do not mean that thou
dost not teach thyself anything, but thai thou dost not generally
teach thyself to observe those things, that thou teachest the other to
be necessary to be observed.

558. The false Oods, Had no article here been expressed, the
Sense would have been; That the persons referred to abhorred
Images of every kind, which certainly was not the case. The ex-
pression of the Article restricts what is stated, To images ofapar"
ticular class, which, from the context, I judge, cannot be supposed
to be other than what is stated in the Paraphrase. See Rule 841.

554. 7%m dishonorest the God, literaUy, Ood was actually
dishonored; whereas &a, Thtft in consequence of whai is stated,
some men did not render to Ood that honor wktoh ie due to him;
hence Ac, 821.

566. {T thou ehould keep the law. The preoediog Sentaooe ii

21. But thou that teachest another, thou teachest
us

not thyself, thou that preachest not to steals thou
dost steal,

22. thou that sayest a man is not to commit adul-
tery, thou dost commit adultery, thou that abhorrest

558

the false Gods, thou dost commit sacril^e,

23. surely thou who, by a law art exalted, by

554

means of the breaking of the law, thou dishonorest
the God.

24. / say dishonorest God, For the name of the
God, by means of you, is blasphemed by the (Jen-
tiles. As it has been written i e 7%w Holy Scrip-
ture asserts,

25. I say by means of you. For circumcision verily

555

profits i e is advantageous, if thou should keep the

557 "557

law. But if a transgressor of the law thou shouldst

^ 558

exist, thy circumcision uncircumcision has been made.

26. Therefore if the uncircumcision should keep

559

the righteousnesses of the law, not his uncircumci-
sion, with respect to his mere want of circumcision
shall be counted against him,

560

27. even the uncircumcision that is by nature ful-
filling the law shall judge thee that art by means

50s . 558

of the letter and circumcision, a transgressor of the law.

Unlimited in its Application ; had the Ghvemment we are ooDBidor-
ing been Begular, the Sense would hare been; Ihr dreumcieion
profits all men, if thou whom I now address, keep the law ; beoanae
this is the Lit^al Sense of the passage. The Sense afforded by the
present Arrangement is to Uiis effect. If the law is kept by him th^
is circumcised, circumcision w that case profits him ; hence Suo,, 821.

557. Keep law — Transgressor of Law. Had the Artide been
expressed in these passages, the Soise conveyed would have been.
For circumcision verily proflteth if thou never transgresseth tkeUm^
but jfthou in any case art a ircmsgressor, such being the literal
Sense ; hence the Omission of the Article, as the refereooe here m
not to those infringements of the Law, for obtaining the pardon ci
which means are prescribed in the Law, but to sudi infringeooMiiis
as are not assured of pardon, or if assured, as have not been seonred.
See Rule 843.

558. See Acts 517.

559. The righteousness of the law ire. The Literal Sense hers
would imply. That the heathen should observe every righteome re-
quirement of the law ; the Sense intended to be conyeyed, I oonaider
to be, ITiat the uncircumcision should keep generally those fi s f firs*
ments of the law, that are here styled, the righteousness qfths temf
hence &c., 821.

560. The uncircumeision by nature. LiteraUy, I%e ■■ <j ji ^ —
cision shall judge thee after a natural manner; whereas Sm^ l%om
which in accordance to their nature are undreumeieed sIkmU J w igs
thee ; hence &o., 821.

562. ^me€msqf letter. Had the Artide been eocprened bdbn

the word letter, it would hare implied, 7%mt the tkmg ^-^ -^

literally, im itseff, the measte of tfMimg what ie fta~

the literal Sense of the passMe ; Imt raoh if ndtiie

as transgreMioii if that whim aooompliihfliits iMnotHiB

ROMANS III.

247

28. / ioy judge thee, For not he that is in the out-
ward a Jew eadsts^ neither that that is in the outward
in the flesh circumcision ewists,

29. but he that is in the inward a Jew ewistty and
cfarcomcision of the heart, in spirit, not in letter t e
ipirituatty not liter atty exists also, of which the praise
is not of men but of the God.

Chapter III.

1. Then it may be enquired what the advantage of
the Jew, or what the profit of the circumcision ie of
km that has been circumcised.

606

2. / answer Much in every way. Chiefly in-
deed because by him the oracles of the QoA were
believed.

8. For what difference does it make if some dis-
believed those oracles. Not their unbelief shall make

the fiuth of the God ie that that God believes.
4. It may not have been t e this is impossible,
Sven be ie let it be thus regarded by man, the God

606

"farae. Though every man in consequence be regarded
to be B. liar. As indeed it has been written, that
Crod if thou shouldst have been declared just in
v^lation to thy sayings, verily thou shonldst have
overcome in the verdict to be judge Thee relative to
their fulfilment.

6. But it may still be urged that if our unrighte-

of tlie Aitide. See Bule 843. I oonoetre the Sense here intended
%o be con re yed hr the expression By leUer^ to be this, Smvimff Chd^t
Mairuo iUm ; ana by the expression And eireumeinon, to be, And
Sfomr admUtmg ffimr knowUdge ofandyowr belief in U, by conform-
4mg io He reqmremente,

608. FUek. In Gbeeik, the Article ought not to be expressed
iMfore the word Fle^ as here used ; because its use here would hare
«^resaed a particular specification, standing in opposition to, Out'
wm rd mot •» ikefleeh. The Omission of the Article shews thkt the
-word is used without limitation, thus, NeUher doee outward eon-
J bvmiij f eonetUmte eireumeirion.

664. OrenmeUion qf the heaH. See Bule 102.
666. See Acts 666.

666. Iht ikeirnnbeUef, fe. The Literal Sense of this passage is,
Tkat am portion qfihe world nnmny, wiU not deprive that portion
efike oUiiinye Ood hatpromited; whereas Ac., Tkat any portion
i[tke world einniny, will not deprive the remainder qfthe bleetinye
Qod kaepromised; hence &o., 821.
668. But ffour unriahteonenete 4^. It is not our unrighteous-
bnt a consequence from it, that commends Gk>d*s righteousness $
the oooaaion of the Yerb being placed at the end of the Sen-
See Bule 821. It does not commendl Qod*s entire ri^teoua-
, but only his ri^teouaness in one respect ; hence the reason why
ttia ArtUe is not expressed. See Bule 848. Had the word Ood not
hum Dimrrumged^ the Sense might hare been this, But ^our wn-
rjflfaww a ss eommende riyhteoueneee aeeepted or approved ef by

588

ousness commends the righteousness of Qod in being
faithful to his promises notwithstanding our uttfaith-'
fulness, how shall we say. Not unrighteous the God
that bringeth on us the anger we incur by our fin-
righteousness i e that God that punishes us for our
uftfaitl^fulness is not unrighteous in so doing, not as an
Apostle, itt/ as a man, I speak i e I advance this
argument.

6. And to it I answer, It may not have been i e It
is impossible for him to be so, for then how shall the
Ood judge the world.

7. Verily if it is as is urged that the truth of the

570

Gk)d, through the t e that which is my lie, more
abounded unto his glory, why yet am even I Paul
for a sinner judged to be by you Jews for preaching
the gospel,

8. and why not judged according as we the Apostles
are slanderously reported, according as some affirm

«7i

US to say, that we should have done the evil we are
charged with doing, in order that the good sought viz.

ass

the increase of God's glory should have come, of whom
the condemnation conformable with justice exists.

9. Then do you enquire what advantage have we

67S

Jews obtained as regards justification, to this I answer
not any. For we before proved Jews and also all
Gtentiles, under sin, to exist.

Ood s to express thb Sense, there would not hare been any Dii-
arrangement of the words at the end of the Sentence ; consequently,
this Sense cannot be the Sense intended to be oouTeyed.

669. The a/nger. The Artide is here used to Define that the
Sense of the passage u not, that Gk>d brings all anger upon us, but
onW that which is referred to in the context. See Kule 841.

670. The my Ue, Had the expression here been. The lie qfme,
it would have implied, that some particular lie was referred to that
had becm specified ; whereas &c., Through any lie I have or may
tell; hence the Peculiar Oovemment, See Bule 224.

671. The evU — The good. The Article is here used to I>efine.
The Sense here conveyed is not as the Beoeiyed Translation renders
it, a general proposition. Let ue do evil, that good may come; to ex-
press this, the Airtide would not haye been expressed before the words
JBvU and Oood ; but the Sense intended to be conveyed is to this
effect. And why if what you advance ie correct, do you not judge con-
cerning ue the Apoetlee, that we ehould have dime the evil you charge
us with doing, in order that the good, vig. the increase of Cfod'e glory,
which according to what you advance would be the effect of it, shoM
have come; hence the Expression of the Article before each of the
words. See Bule 841.

672. What advantage 4^. In verse 1 the enquiiy is, Whttt ie
the advantage ofheing a Jew, or qf him thai is cireumeised; here
the enquirr is. What advantage have the Jews obtained ; hence the
difference m the answers returned.

248

ROMANS III.

10. As it has been written^ that not just exists^
not even one^

St9,S

1 1 . he unierstsjiimg justification is not^ he seeking
the God is not^

505

12. ^11 Jews and Gentiles went out of the way of
justification. Together in respect of it they were be-
come unprofitable^ he doing goodness is not t e that

575

eloeth only what is good, even unto one i e not even
one,

13. their throat a sepulchre having been again
opened are they that claim justification as a national

498

rite, they were deceiving with their tongues that
have done so, the poison of asps is under their lips in
doing it,

14. the lips of them, of whom their mouth is full

498

of cursing and bitterness^

15. swift their feet is to have shed bloody

16. destruction and misery are in their ways,

579

17. and knew not a way of peace,

18. a fear of Ood exists not before their eyes.

19. Now we know, that whatsoever the law saith
to those that are under the law, it speaks i e it

581

was introduced, in order that every mouth should

581,1

have been stopped from claiming justification to be
man's rgihi by nature, and being liable to condem-
nation on account of sin, all the world should

575. Doing goodmen. It appean to me that the Sense of this
passage is as given in the Paraphrase, and that whj the Article is
omitted before the Participle, is that the Literal Sense is not true ;
Tiz. that there is no one that do99 tmg (kk^ thai it good. The
Sense intended to be oonyejed is I consider to be this, S« ii not
that doe* onUi what is good,

579. And knew not i^e. The Literal Sense is, Tkeg were
ignorant qf it; whereas &o., l%ev did not eeenre U; hence &c.,
821.

581. Bverg month. Literallj, Each one shall he restrained;
whereas &c. No one shall violate the hounds preserihed hg the re-
straint ; hence &o., 321.

581,1. Should have heen stopped. Literally, Freelnded from
utterance! whereas &o.. Unable justlg to claim s hence &o., 822,1.

582. Sverg flesh, I can see no waj in which the Beceiyed
Translation of this passage, No Aesh shaU he justified^ can be de-
fended ; to express such a Sense the Greeks employed other Forms
qf Government, see t. 10 to 18, and 1 Cor. riu. 18, Matt tu 24,
and Tii. 21, John riii. 10 and 11, also xL 60; bat I am not aware
that in Greek, there is any other Jbrm of expressing, Everg or all
Flesh shaU not hejusHfted, than that employed here.

The same Jbrm qf Qovemment ocoors m Matt xxiv. 22, Mark xiiL
20. These passases we are told hare reference to the destruction of
Jerusalem, or rather of the Jews, (one of the classes of mankind) by
the Bomans ; if such is the case, is it reasonable to employ language
in d e sc ri bing it that requires fer its Teriiloation the dertroo^ of

have come to the Grod in order to obtain justifi-
cation,

20. because by works of law i e by works thai law
of any kind requires for the attainment of justification,

SSS 68S

every flesh t e every class of mankind shall not be
justified in the sight of him^ hence justification cannot
be mavCs right by nature. I say by law of any kind,
every flesh shall not be justed Far by means of law
of any kind for the attainment of justification, there is
an acknowledgment of the power of sin to deprive
man of it.

21. Butnowtin^ the Gospel being without law
cf any kind as regards obtaining justification by it,

68S

how to obtain justification by Gk)d has been made
apparent, being witnessed by the law and the
prophets.

22. Even a justification by Grod, by means of
belief of t e concerning Christ, has been made iip-
parent unto eyery one that believes. For difference
exists not.

584

23. For all sinned, and so are come short of
havitig any right to behold the glory of the God,

24. such as hope to behold ii being justified as

MS .

a gift through his grace, by means of the redemp-
tion yrom sin that is promised in the dispensation ci
Jesus,

the whole human race. No flesh shall he saved s but if it is renderedt
All fleshy i e everg class cf men shall not he saved^ tiie Sense con*
Teyed is correct, and suited to the erent ; as the entire deatrnetion
of the Jews was bj no means improbable. See 1 John iL 21. As
ProTidence has separated Animal existence in this life into nlssses bjr
distinffuishable peculiarities in their flesh, see 1 Oor. xr. 89, I think
it probaUe the Apostle has availed himself of the yroid flesh, as des-
criptiye of the separation of men into classes in this life, on pomts of
dirorence that hare importance only in the flesh or present ffiistanne.

To afford the Sense giren in the receiyed transbtion, the Negative
must be regarded as connected with the Noun, I conoeire tlw Jr*
rangement used precludes such from being the case, it must be ie>
garded as connected with the Verb.

LitenJlT, JBver^ flesh means, Soeru does qf men^ coimeqiMntiy,
good tmd bad; whereas &c., JEven class of men thai hg their coth
duct have an e^[ual claim tojustiflotxtion shall not hejuiyted hg tf /
hence &c., 821.

688. Just^tcation hg Ood has heett made apparent, litenlfy,
Not justifieaiion, hut the method qf ohtaimmg justyi eaHom $ henoa
&c., 822,1.

584. All sinned. JAteaMj, Eaoe done some eUi^ aei g whrnmM
Ac, Haee so plaeed themselves on aeoountqfsintm to pr w ohde Uek
possessit^in this world justyieaiion; henoe a^., 828,1.

685. T%rough his graee. Through thefrmee qf Urn wovld
Through the fuaUig he possesses tfshewmggrmeearfmsert i
M &0., ^krough the favor he has shawm to mmi/ Imbm As., 8IL

ROMANS III.

249

498

26. whom the Qod proposed to himself for a

587

mercy seat^ caniinuinff through all ages by means of

588

the &ith to be ewercUed in his own blood i e in
relation to his death, this God proposed unto a point-
ing out of his justification ie his method of justifica-
tion, by means of the remission granted to men in the

690

gospel of sins that had existed before^ through the
fiorbearance of the QoA, He neither having appointed
a penalty for obtaining their remission, or declared
condemnation in their existence,

26. / say for a pointing out of his justification

589

i e Ms method of justification, in the now time^

591
to the end that he just might be in the estima-

tion of man, even declaring just him that is of

futh of Jesus i e him that exercises faith con-

cermng Jesus.

59s

27. Then where was the glorifying of any man on

687. For. I think Donnegan auihoriset this translation.

588. In hit blood. The faiih in the blood of him would restrict
the Sense to the aotnal blood of Jesus ; whereas bj means of the jDt«-
arramffement the Sense conveyed is, The faith exercised concerning
or im relaiion to hie death. See Rule 821.

509. Semieeion of tint thai exitted before through iheforbearance
of the Ood. Obserye, it is not here said, Jbr th^ remittion of tin,
that is, of tint of every detcription ; but a Limitation is expressed,
▼is. MM that esntted beforcy or as the Authorized Version renders it.
That are patt ; a Limttation that can alone mean, seeing the Jews
were at all erents among those to whom this was addressed. That
through God*s forbearance, He had in his Dispensations with man,
for some wise purpose, neither condemned the commission of such
tin to be punished with death ; or appointed a penalty for obtaining
its remission ; henoe these sins may be designated, either sins that
eiiited before Christ's coming through God's forbearance, He, in no
way to man's knowledge, removing them firom him in this world ;
or, Sins that are past oyer through GKxi's forbearance, meanine, that
He had been pleased to that time not to regard them. See Giu. i. 4.
and Bph. i. 7.

691. That hejmt might be. Had the Arrangement been Begular
it would have implied, that what is here stated was done in order
that God might be just ; the Sense intended is, I%at he might bejutt
in the etOnuUion of man: hence the Irregular Government. See
Bole 880.

602b l%e glorying. The Omission of the Article would hare im-
plied, that the Sense intended to be conreyed was Unlimited, that
dorying of erery kind was excluded, which is not true ; Bomans ▼. 8,
We glory •» iriJMaUony The use of the Article here expresses Re-
•tnofion, the object of which 1 Judge by the Context to oe what is
expTMied in my Paraphrase. See Rule 841.

608. Cff the workt. The Omission of the Artide would hare
rendered the Sense Indefinite, as any law of works, and works of any
tind, would in that case answer to the description ; Bmt the law pre-
terihimg the workt, is restricted in the context to,' The workt by which
juetyieaiion it obtained, henoe the Expression of Uie Artiole. See
Bole 841.

694. Law offtdth. Literally, The law of Motet, means, J%e
lam Moeet iamght or promulgated. 2%« law tf faith would in like
lUDner mean, The law thai faith ieaehet or promutgatets whereas
ko^ The law thai prommlgatet the effUacy ef faith in retpeet of
jutUloafiomg hence the Omission ofthe Article here. See Rule
848.

608. WerwekombyfaUhamamJuaHfled. JAUnJlj, TheprimeSpU
iffaUk deee mi puHf^f but the deteripUom if fmfk mkwh 4od
wp p o imtt ftMr thai end diet: henoe fte., 881.

account of justification excluded^ by means of what

593

sort of law of that prescribes the works by which to

obtain justification, is it not indeed^ by means of the

594

law of faith.

28. Therefore we reckon by faith a man to be
696 ••597

justified, without his performing the works required

597

oiie by the law/or obtaining this end,

29. / say without the works of the law otherwise

S98

the Qod of Jews alone he is, i&\i not also of Gentiles
he is, verily also of Oentiles,

30. seeing that one the Ood is, who will justify
circumcision i e an observance of the rite, by the
exercise of faith, and imcircumcision i e a non^ob-

A99

servance of the rite, by means of the faith revealed in
the Gospel, which prescribes not circumcision but faith
in order to obtain acceptance with God.

000

31. Then you will say we render useless law of

597. Without workt of law. The context shews that ihe Law
here referred to is the Motaie Law, consequently, the Article ought
to hare been expressed before it, as well as befcnv the word Workt,
had the Literal Sense expressed been Definite, and such as was in-
tended to be oonyeyed. Had the Artide been Expressed, the Literal
Sense is this. We reckon faith to jut t^ a man without performing
any of the workt ofthe law ; the Omission of the Article shews that
some other Sense is intended to be conveyed, which the context ap-
pears to me to shew to be as follows. Without hit performing tie
workt required by the law for obtaining thit end ; hence ine Omission
of the Article here See Bule 341.

598. The Qod of Jewt alone. Two things here require explana-
tion. First, the Dttarrangemefd of the word Jewt. Secondly, the
Omission of the Article before it, as well as before the word QenUlet.
As respects the first, The Ood of Jewt alone, means, The Jewt Ood
alone, that is. The Being that the Jewt alone regard to be Ood ;
whereas Sto., Thai Ood it a Ch>d, i. e., it a benefactor and mereifkil
to the Jewt alone ; henoe the Ditarrangemefd. Secondly, the Article
is omitted before the words Jewt and OentUet, because, il expressed,
the Sense oonyeyed would hare excluded Proselytes firom Goa's bles-
sing ; hence the Sense intended to be conveyed is not Absolutely
Jew or Gtentile, but the Observer or Bejector of the Law ; hence the
Omission of the Article.

599. The faith. The Article being expressed, precludes the Sense
of the expression The faith, from l&in^ according to the Beceived
Version, Through the exercite of faith, smce was that the Sense, the
Article would not have been used, as that Sense is expressed without
it. See Bule 841. Had the Sense here been, that Uncireumcition
will bejuttifled by belief of the Ootpel, the same Preposition would
I think have been used as is used above ; for in that ease, uncircum-
cised persons are no more justified by meant of faith Uian are the
Jews ; their fiiith being as much the ground of their justification as
is the fiuth of the Jews ; but it is. By meant of the faiths they are
justified, not by it, but b^ means of it ; not by what they do believe,
but by means of Gk>d having in the Gospel appointed sincere belief of
any ^d, as that which he accepts in relation to justification ; for
under the Gospel, we learn by the second chapter of this Bpistle, and
also in many other parts of Holy Scripture, tnat the sinoere Guttle,
though unaoquainted with the Gospel, is accepted of God ; and this
is one, and periiaps the great difference between the Goepel and the
Law ; the Law only admitted to be partakers of its benents, such as
conformed to it in Letter; whereas the Gospel admits all that oon-
fonn to it in Spirit, Blessed be the Lord Almighty.

600. In thu verse there are two Irregular Senieneet, the object
of which is to x«striet the Seoae oonrejed to a Paitienlar Object ; it
having othorwiae % Qtaaanl or Unlimited AppBoation. Tnna the

I I

S60

ROMANS IV.

690

every kind as respects justification, by means of the
faith revealed in the Gospel for this end. It may not

000

have been t e This is impossible, rather we establish
laws usefulness in relation thereto.

Chapter IV.

1. Then would you enquire how shall we who are
Jews annoimce Abraham our forefather to have foimd
justification as to flesh.

2. For if Abraham^ by works^ was justified^ he
hath a glory^ but to this I answer noi e he hath no
glory before God.

3. For what saith the scripture. Now Abraham
believed the Oodj and it was reckoned to him^ unto
justification i e so as to obtain for him justification.

001

4. Now the reward of justification does not reckon
to him that worketh so as to obtain justification by
his works as a favor^ but as a debt.

5. But the reward of justification to him that

8oi
worketh not so as to obtain justification by his works.

003

But believeth on i e in the ability of him that
justifieth the ungodly to justify him, his faith
reckons unto justification i e so as to obtain for him
justification.

004

6. As indeed even David describes the blessedness

Sense does not refer to rendering law uselesf in erery particular, but
tueless only as respects justification ; and the establishing or render-
ing it useful, relates, not to its effect in every instance, but to its
effect in respect of the same ; hence &c., 321. The Sense I thus
explain — ^You will then say, that by my doctrine concerning fiuth, I
render obedience to law useless, but I answer, No ! so fiur mm that,
I contend, I render obedience to it useful ; for by obedience to law,
we cannot obtain justification, hence our obedience is not rewarded,
and so, is useless to us ; but beinc justified by faith, our obedience
is rewarded, and so becomes useful to us.

601. The reward. The Article is here uBed to Define. The r»-
ward we are tpeakimg of^ Tiz., the reward of justification.

602. To him that worketh. Had the ArrangemmU been Begular^
the Sense conveyed would have been, To him that worketh at etU,
whether good or evil, liUle or nmoh ; such being the Literal Sense ;
the Diearrangement shews that some other Sense is intended to be
conveyed, and this the context shews to be what is ex p re ssed in my
Paraphrase ; hence &c., 821. To those who we thmk should under-
stana it, 7b those who work good, should remember that the next
verse must then be rendered. To thote who work no good. See Note
555,1 to Matthew and Note 589 to Corinthiuis.

608. But believeth. Had a Common Cot^notion been used in-
stead of a Causal Cot^unetion, the Sense would have been to this
effect, To him thai works not so as to obtain jutUfleaiiUm^ cMough
believing SpD.

604. Jbavid describes. Literally, Egpresslg does what is Haled ;
whereas kc., That what is stated mag be deduced from lUtmd^s
statement ; hence Ac, 822,1.

607. i^eimqmiieswereforgifeen. The eims were covered. Liter-
ally, 2%w would make blest everg backslider g hence &o., 8tt|l.

of the man^ to whom the Grod reckons justification,
without works sufficient to obtain it by his works,

7. in saying blessed is he, of whom the iniquities
«7 ««7

were forgiven^ and of whom the sins were covered^

8. and that blessed a man is, o{ i e concerning

'608

whom Jehovah should not have reckoned sin.

9. Then is this blessedness^ to the circumcision
i e to him that is circumcised, or also to the uncir-
cumcision i e to him that is not circumcised. For we
say^ the faith referred to was reckoned to the
Abraham, unto justification i e so as to obtain from
him justification.

10. Then how was it reckoned to him, in ciicum-
cision existing, or in uncircumcision, not in circum-
cision, but in undrcumcision,

010 011

11. and he received t e God appointed the sign of
circumcision, (a seal i e proof of the justification of
t e obtained through the faith of him that is in the

imcircumcision iein the state of uncircumcisumj to

01fl 018

the end that he a father of all that believe might be
regarded, by means of uncircumdsion i e of his being
uncircumcised when he obtained the blessing, I say of
all, to the end that the justification by which he was
justified might have been reckoned to them,

608. Jehovah should not have reckoned. Literally, A^ kind cf
sin : whereas &c., An extent of jm ihat excludes a man's jutUfiea'
Hon; hence &c., 822,1.

609. The faith. The Article is here used to Define. It was not
the PrincipiJ of faith that was reckoned to Abraham unto uutifioa-
tion, but it was the belief of God referred to in verse 3. See Bale
S41.

610. And he received ^. The Literal Sense of thia would be^
That Abraham accepted the sign of circumcision ; whereas &e^ T%at
Qod appointed the sign of circumcision for the reason stated i hence

&c., 321.

611. Sign. Had the Artide been Expressed it would have
implied, l^at the Apostle referred solely to the personal circumcision
of Abraham, such being the Literal Sense of the passage ; whoMiS
his reference is. To Ood^s appointment of it as a general sign, i e
He received circumcision as a sign; hence the Omisaion of the
Article. See Bule 340.

612. Father. The Literal Sense would require Abraham to have
been the first person that believed Ood; hence the Omisaiosi of the
Article, since the Sense intended to be conveyed is, That he wae the
first person who so believed as to obtain an aseuramee ((faugjuel^
cation attending such belief. See Bule 848.

618. Th the end ihat he the father ^. Had fliis been M eg ui mr^
it would have implied, That what is here elated was dome U eo»-
stituU him the Faiher; whereas Ac., B wae done to mark Mm
out as the I^ithers hence the Irregular Goeemmeni. See Bole

880.

614. Jhtheendtikat thejusUflcaUon might home heem ree kem e i .
lAtmiXfy.Neeessarag should have been reckoned g wImnm te. Jlr*
misskefy^U might have been 90,' hflooe&o^SSL

ROMANS IV.

251

01S

12. and a father of circumcision to those that

016

are not of circomcision alone i e not circumcised
abme, but also that walk in the steps of the faith in

«I7 ^ \'\

uncircumcision ieinthe state of uncircumcirion of
our father Abraham.

619

18. I say that believe. For not by means of law
of any kind, the promise existed to the Abraham^ or

618

to his seed^ the heir he to exist of the worlds but by
means of justification of t e obtained by faith.

14. I say not by means of law of any kind. For

6l9

if they that are of law i e those that are justified by
law of any kind heirs are, the faith qfter Abraham
as the sole ground of justification has been made 7oid
by their being justified without it, and the promise of
his being the heir of the world in that case made of
no effect.

15. / say no effect. Seeing the law that is selected

as the sole ground of justification worketh wrath to

all nations not acknowledging its authority. I say

wrath. For where law of any kind for the attainment

of justification is not. Then no transgression of it

there can be,

16. on account of this, ^Wf/ica/ton is by faith, in
order that as a favor it might be dispensed, to the

615. FcUAer of eireumeition. Had the Article been Expressed
the Sense conyeyed would haye been, That each individual referred
to woe reckoned io he the Father of Oirctuncision^ because such is
tlie Literal Sense ; but it is not bemg the Father of Circumcision
tliat is reckoned to them ; but him that is the Father of CircumoiBion
is reckoned to be their Father ; hence the Omission of the Article.

616. Not of eireumcieion alone. Had the Article been here £z-
pwwaod the Sense would haye been, To those not of the Jews cUone,
meaning Not the children of Jews alone j hence the Omission of the
Article.

617. The etepe of the faith in uncirowncision, Literallj, The
miepe ofthoee that helieee in the efficacy of uneircwnoition ; whereas
4cc., In the etepe ofthoee who in a state of uncircumcision exercise

Jiaiih; hence &c., 321.

618. Of ihe world. The Article here is spurious ; I should judge
that if expressed, the Sense conyeyed would be, That the promise to
Abraham wae^ thai he should have every one, without a single ex-
cepUon, as his child; and so, entitled to the blessings pronused to
hem ; because such is the Literal Sense. But the Sense intended to
be conyeyed I consider to be this. That men of every nation are
redumed by CM to be his children ; He is the refo re, Heir, not qf the
World, but hoe possession in aU parts of the World; 1 consider the
Avtide should not be expressed in the oonyejanoe of this Sense. See
Bii]e840.

619. Of law. Had the Article been expressed before the word
XoWy it would haye implied, IT^t the Mosaic Law was alone here
r ef er r ed to; hence the Omission of the Article.

690. Worketh wrath. LiteraUy, The law is the active means qf
worVmg wraih ; whereas Ac, It does not compel any mam to trans'
yrem^U only eondemme transyreseion ; hence Ac, 821.

880

end that sure the promise might be to all the seed^
not to that that is of the law alone ienot alone to
that part of it that are Jews, but also to that that is

098

i e to that part of it that is of the faith of Abraham
f e that has a faith like to that of Abraham's, who a

088 383^

father of all of us is in this respect.

17. [/ say of all. According as it has been

383

written^ as a father of many nations I have made
theel, before i e in the estimation of whom ieofthe
being, he believed, in the estimation of God that
quickeneth the dead, and calleth those things that
exist not, as existing, i e as though it existed,

18. who, against any rational hope of receiving
the thing promised, in possessing a hope of receiving
it, believed God's promise, a condition required by

880

God with respect to that he a father of many nations
should have become, according to that that has been
spoken. So thy seed shall exist,

087

19. and not having been weak in the hA\^i just

098

described, he regarded the body of himself i e his
own body, having been dead t e which was then dead,
100 years about being, and the deadness of the womb
of Sarah.

20. Yet with respect to the promise of the God,

622. The faith. Had the Article been expressed, the Sense of the
Expression, ThefaUh of Abraham, would be, Abraham^s faith ; and
to be of that, impUes a belief of the identical things that Abraham
belieyed ; but the parties referred to are not required so to belieye,
their asreement with Abraham not consisting in a beUef of the same
particmars, but in the belief of any particulars it may please Ghod to
state ; hence the omission of the Article. See Bule 343.

623. Who a father of aU- of us. Had the Artide been here expressed,
the Sense conyeyed would haye been, That Ahraham was without
limitation the father of all Cfhristians. I doubt whether this expres-
sion, without Limitation, can eyer be used to any one but Adtun and
Ood Almighty. It may be, The Father of us, when applied to Abra-
ham, in cases where the pronoun Us has reference exdusiyely to the
Jews ; but the Article, with the exceptions stated aboye, cannot I
think be expressed before the word Father, when used in this man-
ner, unless the Sense is in the Ck)ntext expressly defined ; hence the
omisflion of the Artide here.

624. Of Ood. As no one but Ood Almightr can quicken the
dead, the Sense of the passage is Definite. HsS therefore the Article
been expressed before the word Ghd it would haye impUed, That
some other being than God was referred to, who was known under
the appellation of. The God that does not quicken the Dead ; hence
the Omission of the Artide. See Bule 105.

627. The belief. The Article is here used to Define, not that
Abraham was strong in faith, but that he firmly belieyed the promise
God made to him that is specified in the Context.

628. l^bodyofhimse^. The Sense here intended to be conyeyed
is, that as regarded Abraham's natural power of haying children he was
dead. Had it been Begularly Arranged, the Sense would haye been,
that his body was literally dead ; hence ke., 821.

252

EOMANS V.

«S9

he was not staggered through the disbelief q/* Sarah
and of those that heard of it^ but was strong in the
belief ofit, having given i e ascribed glory of every
kind to the Ood^

21. and been fcdly persuaded^ that what has been
merely promised by God, able he exists even to have
performed instead of having promised it,

22. therefore it was reckoned to him^ unto justifi-
cation i e so as to obtain for him justification.

28. Now it was not written on account of him
alone^ that it was reckoned to him,

24. but also on account of us, to whom it is about
to be reckoned that believe upon him that has raised

501

up Jesus our Lord, from the dead,

25. who was delivered on account of our offences,
and raised on account of our justification.

Chapter V.
1. Now having been justified by faith i e Now

031

when we have been justified by faith, we have peace,
with regard to the Gt)d, by means of our Lord Jesus
Christ,

629. The belief— The dieheUef. The Article is used in each of
these caies to shew that it is not belief or ditbeUef of a general
nature, but of a restricted, that is here refierred to, vis. as shewn bj
the Context, the belief tokd disbelief of the rarticolar promise that
GK>d made to Abraham respecting his seed. See Bule 841.

631. We have peace. Had this been RegnlarUf Arranged^ the
Sense conveTed would hare been, that all who were justified hj faith
possessed what is specified, whaterer their future oonduot mi^t be.
I consider that the Jrr^ular Arranffement is used in orderUius to
restrict the Sense. Therefore haying been justified bj fiuth, peace
with God is appointed to us, so long as we lire in aooordanoe with
the rules of our justification. For the same reason, " We have the
introduction," in Terse 2. See Bule 821.

633. The tribulaiioue. Had tribulations of all kinds been re-
ferred to, the Article would not have been used ; the connection

ipears to me to point out the limitation expressed in the Fara-

684. Indmeeth apaUenee ^v. The Diearramgemeni hei« is occa-
sioned hy the Sense oonreyed not being Literally true ; for the iribm-
laiiony iteelf, does not necessa r ily induce oo^miim ; it is the proper
endurance of it that does ; and patience does not necessarily produce
experience, or experience hope; and eren of such a hope we are dis-
appointed by a forsaking of Godliness ; hence &c., 821.

635. The love of the Qod. The Literal Sense of this expression
is, The hvepoteeeeed by God; and as this cannot be shed abroad in
the hearts of men, I conclude that what is meant, is. That a sense of
its OTJatenne and magnitude is shed abroad in their hearts : hence
&c., 822,1.

686. A W^ Holy. Had these words been employed as de-
soriptiTe of The Boly Spirit, I oonceiro the Article must haye been
expressed. See my Tract OirfOfia.

687. Unaodfy pereone. Had the Artide here been used, it would
hmreiMafhBd, Tiat Chriet had died, not for the bemefii ^ aU men,
bntw^foraetaeepoHiemUmmd by the name Ungodly $ henoethe
omission of the Artide. See Bule 841.

638. OnaeeomU qfriyhl^On aeemmtqfiheyood. looniidMr

«si

2. by means of whom also, we have the intro-
duction into this grace i e this state of favor, in
which, we have stood and in which we do rejoice in
hope of beholding the glory of the Grod.

3. And not only have the introduction but also

6SS

have glorying in the tribulations attendant on that

an
state, having experienced, that the tribulation atten-

dant thereon induceth a patience if rightly tM'

proved.

8SS 6S4

4. And the patience thus produced induceth an ex-

033 0S4

perience. And the experience thus obtained induceth
a hope.

038 034

5* And the hope thus excited does not make
ashamed, because a sense of the love of the Gk)d has

••••035 \ •dlO — ;•

been shed abroad in our hearts, by means of a spirit
holy ie a spirit freed from guilt that has been given
to us,

6. I say love, if truly Christ of us 1 6 man*s nature
existing weak as yet, in a fitting time, on account of

037

ungqdij persons, died.

038

7. / say ungodly. For scarcely on account of right

the object of this rerse is to prore, that all men are ungodly, by this
argument. Where is the man that will choose to die to reoem the
reward that is due to him ; and yet perhaps there is not a man who
would not dare to die to obtain Uie good promised to the rigfataons ;
consequently, no one being willing to die, proree that all men con-
sider themselves to be ui^i^odly. To express this Sense, the Artide
should not be Expressed wfore the word Sight, since no partienlar
description of Might is referred to, and we see it is not axposisd ;
but it should be depressed before the word Oood, beoauae it is not
any kind <^ Good that is referred to, but the Oood r e fi a rr ed to, is
the happiness and blessings promised to the justified; aod it is
Expressed.

The whole Sense of the rerse rests on the two words JUahi and
Oood; and it should be observed, that the Artida is preflzed to one^
and not to the other of them. It is not prefixed to thie first of them,
because it is used to convey an Unlimited Sense, i e 2b r soisei t mU
that ie their right. It is prefixed to the last of them, to shew tliafit it
is used to convey a restricted Sense i e lb reoeiiee UU good prwmmd
to the righteome.

I have not stated above my objections to the Beoeived Benderiog ;
to do so is perhaps unnecessary ; I will however just obeerve, tiMt I
conceive this verse rather disproves (as rendered in the Beeeivad
Text) than proves, the ^proatnees of Quiaf s sacrifice, which la wimh
the Beoeived Text reqmres it should prove ; for the Beoavad Tmk
in this verse admits that some men might dtfe to have died to hKve
benefited one good man ; surely then not one of these moi wwcdd
have scrupled to have died to have benefited all the world. That
then aooording to the Beceived Text, the sacrifioe of Ohriat is TCpve-
sented as th^ which men, even on natural oonndinftioDi^ omII
have been found to undertake ; this surely deoraasei, and ink ia-
oreases, the magnitade of the sacrifice.

This verse has given Commentaton mnah traoibK and after a&
their endeavours to distingtiish the diiB«Doa batiRBaa % B j ghtaflBa
Man and a Good Man, they have not auooaadtd in obtaiaing tneh •
Sensa firom the verae^ aa in my opinion, aliiBMaiii or idtaaiaa tia
Aportle'a argument.

ROMANS V.

253

ieon account of receiving what is their right, any one

•w

will himself be put to death. Yet on account of the

good perhaps i e yet perhaps on account of receiving

the good promised to the just, any one even would

dare to have been put to death fhence all men shew

they judge themselves to be ungodly),

640

8. Now he commendeth the love of himself iehe
himself has, unto us t « unto our notice, that yet we
being sinners^ Christy on account of us. died.

041

9. Then more by much reason is there to expect,
that having been justified now iein this life by his
bloody we that are justified shall be saved by means of

«4S

him^ from the wrath we had incurred.

10. / say greater reason is there to expect this.
For if being enemies, we were reconciled to the
Ood^ by means of the death of his Son an event
presenting an appearance of weakness and of his being

041

under God*s displeasure, there is more by much
reason to expect, that having been reconciled^ we

699. AMjf one will Umtelf he put to death. Literally, However
itf kae iramtgreaeed, he will not aetent to ikejnttiee of depriving Urn
of life I whereas &c. as in the Paraphrase ; henoe &c., 321.

640. The lotfe of himeeff. Had this been Begularlg Arranged,
the Sense would have been, The love he hoe for himtelf! as it is
Airanged, the Sense is I oonoeiTe as expressed in ^e Paraphrase.
Bee Bok 321.

641. See Matt. 574.

648. The wrath. The Article is here used to Define, to shew
tiiat it is net wrath of anjlnnd that is referred to, but that it is as
ahewn hj the Ckmtezt, i%e wrath we inowrred bv our past evU
meHane. SeeBnle341.

648. We obtained the reeoneiliation. The Literal Sense of this
peMffeis, That the parties referred to became poeteesed of the thing
Opacified ; but the Arrangement beinff Irregular shews that some
other Sense is intended to be oonTeyea, which I consider to be this,
T%e^ the parties referred to were put in possession of the mecms of
€h iaimiug U. This last Sense, obli^ a belief and acceptance of the
Dootrine of Jesus. See Bule 321.

644^ The 8in. The expression of the Article before the word Sin
peehides the possibility of the Beceived Translation, Sin entered
nUo the world, being correet. It cannot be sin in General, but it
mutt be a Paitioular Sm or dass of Sins, that is here referrad to ;
lo eieertain the description of which we must refer to the Context.
The f«ne that precedes, treats on the manner in which man obtains
■WW iH fliHa ti on to 6k>d, which it states to be accomplished, bj means
of Jmoa Christ. The olject of the 12th Terse is to explain, why man
obtains reeoneiliation bj that means ; it is, says the Apostie, '* Jbr
thierweon^AsUisbgmeanstfonemanythesineamer What sin
ean hoe be referred to, but the sin that makes man an enemy to
€k)d, end so to stand in need of reconciliation.

The words With respect to the world, mean, with respect to man
gentraify; this prerents our supposing that no man can by his own
eelioiis place himsdf in a state that requires reconciliation ; the ISth
verse teaches us by implication, that every one that transgresses the
Law does so place himself.

Let it be obserred, the Apostle does not here state, that sim was
iatrodneed into the world bv Adam, or whether Adam in sinning
eeted oontrary to, or in aocoraance with, his nature.

646. TlU'^Uaih. The expression of the Artide heie, obliges the
Some oonTcyed to haTe reSnrence to a particular description of Deaths

shall be saved by his life i e by his having l\fe, which
is an assurance of power and of his possessing ChcPs
approbation.

11. And not only shaU be saved, but also shall be
rejoicing in the OtoA, by means of our Lord Jesus^
by means of whom now ie in this Ufe, we obtained

643 ^

the reconciliation^

12. / say by means of whom we obtained it, on
account of this i e for this reason. As it was by

044

means of one man^ the sin that makes an enemy to
God, to the world, came, and by means of the

045

sin i e of the same sin, the death to which man is
subjected on account of it, and so unto all men, the

046

death i e this death traversed, by incurring which
€leath, all sinned so as to require reconciliation that
they may be delivered from it.

049 S«^

13. / say so traversed. For until law came, sin was

0«1 062

in the world. But sin is not reckoned so as to incur
death, not being of law,

see Bule 341, and this the Context shews to be that expressed in the
Paraphrase^ which is, what is commonly termed TemportU Death,
that 18, ihe Death of the bodg. From this death man cannot deliver
himself, and as an enemy to GKxl, he cannot expect to be delivered
from it by God, consequentiy he must remain subject to death ; but
reconciled to Qod, either in Christ (now the only promised way of
obtaining reconciliation) or any other way, he has an assurance that
he shall be delivered from it by God.

I should imagine no one can suppose the word Death, in this
place, has reference to Eternal Death, when it is remembered that
m verse 14 it is stated, ** To have reigned over all from Adam to
Moses, even over those that had not sinned against any express
command qf GM.**

646. The deaih traversed. Literally, Aetivelg came to them;
whereas kc., JBg that means man became subject to deaih ; henoe
&c., 322,1.

647. Bg which death. It does not appear to me admissible with
the Bules of the Greeks, to suppose the Antecedent to the Relative
here to be according to the Received Version.

648. All sinned. Had the Arrangement not been Irregular,
it would have implied. Thai for the incurring of deaih as a punish'
ment, tUl men are responsible: the Sense intended to be conveyed I
consider to be this. In incurring death, all are *ofar responsible for
sin, as to rehire reconciliation in order to be delivered from death.
Adiam's sin made all mankind enemies to Ood ; all enemies to God
are punished with death, from which reconciliation to him can alone
deliver them $ those therefore that aie not delivered from death, are
retained in consequence of sin ; hence it is said, ^ which deaih all
theg have sinned, le each man has so to answer for sin as to require
reconciliaOon in order to be delivered from deaih; hence &c., 322,1.

649. Until law. The word Law does not in my opinion refer, as
some suppose, to the Mosaic Law ; because many naseages in the
old Scriptures teach us that sin, previous to the Mosaic law, in-
curred dmath. I need only mention the destruction of the world by
the Flood.

651. In world. The Artide is here Omitted, because if Sx-
pressed the Sense conveyed would have been That sin existed in the
Earth; such being the Literal Sense in this place. The Sense
intended to be conveyed is, That individuale eommiHed sim. See
Rule 840.

662. IXn is not reckoned. Und ih» Arrmt^emeni joci hem Irre-

254

ROMANS V.

14. nevertheless the death t e this death reigned
£rom Adam, to Moses, even over those that sinned
not after the similitude of the transgression of
Adam t e that have not Uke Adam transgressed a
direct command of Chd, I say Uke Adam, who as to
an effect on the world a type of him that is about to
come is,

15. / say a type, but not tn all points as the offence.

053

So the gift. For if the great part of mankind died
i e lost their temporal life through the offence of
the one party, more by much, the grace of the Gk)d,
and the gift through grace of an assurance of a return
to life that is by the one man Jesus Christ, unto the
great part of mankind, abounded,

16. and again as respects the effect of each not as
by means of one having sinned, so also is the gift to
be limited. For verily the judgment came to us, from
one offence, with respect to condemnation. But the

«67,1

fi^e gift came to free us, from many offences, with
respect to justification.

17. This must be admitted to be the case. For if

gular the Sense oonyeyed would hare been, ^n %$ in no way
reckoned; the Sense intended is, 8m it not reckoned to a»io iiteur
the death referred to ; hence &c., 821.

653. The great part died. Many may die hj disease, or by the
sword, but not hj an offence. By an offence numy may incur death,
which is the Sense here intended to be oonreyed ; hence &c., 821.

655. The offence of the one. Had the Arrangement been Re-
gular, the Sense oonyeyed would have been. The one offence: such
being the Literal Sense. The Sense intended to be conreyed, I con-
sider to be what is expressed above ; hence &o., 821.

657. The gift through grace that is bg the one man Jesue Christ,
I judge the Sense here cannot be, Through the grace of the one man
Jesus Christ, on account of the position of the Article, which must
in that case have been placed before the word grace, had such been
the Sense intended to be conveyed. I judge the Sense cannot be,
The gift of Ood to man of the one man Jesus Christ, because in my
opinion, the words, by the one man Jesus Christ, afford the same
Sense as they would do were the words. Through the grace, not
introduced between them ; in which case, they would decidedly aifford
the Sense given in the Paraphrase. Those who regard Salvation
to be confined to the pale of thoir own Church, can doubtless explain,
which is more than on their views I can do, these words of the
Apostle, The gift through Orace by Jesus Christ unto the great part
of mankind abounded.

657,1. Many offences. Literally, Many commissions of trans-
gression; whereas &o., Many descriptions of transgression i hence
&c., 821.

658. Ibrif the death referred to reigned. JAteaJly, :ff Adam
caused it to do so ; whereas &o.. If Adam was the cause of its
reigning over man; hence &c., 821. T^hrough the offence of the
one. See v. 15.

659. Those that receive. The Literal Sense that would have been
here conveyed, had the Arrangement been Regular, would have been,
J^t receive the abundance, consequently requiring the party re-
ceiving to be fully acquainted with, and rightly to embrace the thing
said to be received ; whereas &o., That possess the grace wkichJs
bestowed in an abundant manner; henoe &0., 821. The punishment

658

the death referred to reigned through the offence
of the one, by means of the one, more by much
than over one offence, those that receive the abun-

650 ••••660

dance of the grace, and of the justification that exists
in this life, shall reign, by means of the one Christ
even Jesus.

18. Therefore then tn this particular does Adam
prefigure Christ that as by means of one offence, with

333

respect to all men an effect attached, with respect
to condemnation to death. So also by means of

sss

one justification, with respect to all men an effect

attached, with respect to justification of t 6 obtaining
a return to life.

19. And this appears reasonable. For as by means

of the disobedience of the one man, sinful, the great
661

part of mankind were constituted as regards their
title by nature to Go(Ps favor. Even so by means

669

of the obedience of the one man, just the great

661 66t

part of mankind shall be constituted as regards their
title by nature to Ood's favor.

66s

20. Now law entered covered as to unfolding its

brought on man by Adam was received by the greater number of
men without their being acquainted with the cause of it. If the
justification obtained for man by Christ, is an antidote to the elfeet
of Adam's transgression ; numbers may receive, that is, may be par-
takers of the benefits of it, without possessing any aoquaintimoe with
the source firom whence they derive the advantace. Such is the case^
if Infimt Baptism places man in possession of these advantages.

660. In this Itfe, It may be doubted by some, whether this pas-
sage belongs' to the Sentence that precedes it, or whedier it forms a
Sentence in itselfl I conceive the latter, since I do not see why the
Participle 'n placed as it is, except for the very object of shewing that
the words succeeding and preceding it, are not part of the same Sen-
tence. For the Participle if placed after the w(»rds Of the grace,
would have been as efieotually Disarranged as it is in the situation
it now holds.

661. The great part of mankind were oonstitnted. Literally,
Were actively made such; whereas &c. Passive, It was made ap-
parent that they were such ; hence &o., 321.

662. Just. What description of sin attaches to man on
account of Adam's transgression, St. Paul has himself explained,
see the preceding verses. Shall we do wrong in concluding, that the
righteousness that attaches to man on account of Christ's rishteous-
ness has the same limits, since the same terms are em]^y«d in
expressing it, and the alignment admits of no greater extension.

AccorcUnfi to Modem Theolpgy, the statement of the Apostle hen
is hXse, as the declaration of Modem Theology on the Su^Jeot here
treated of is this. For as by means of the obedience qfthe one wum^
sinful the great part of mankind were constituted, even so by menus
of the obedience qfthe one man just, only a few, thefetnr not Uttts
flock, not the great part ofmaniknd, shaU be con st i tu te d by CkriHs
hence. Not the many that are ealled^ but. The few thai me
chosen,

668. Now law entered prinatdy. Had the Arrmt g e meni hen
been Begular, it would have implied. That law «m itdrodneei by
Ood in a private manner, in every respect f whereaa ^so. It did mSt
unfold its effect on the partiemar point rff^rred ioi hauoo In,
822,1.

ROMANS VI.

266

real effect with respect to justification, in order that
the offence should have become more sinful by

601

each man*s own personal offence. But where
the sin that makes man an enemy to God became more

m

criminal, the grace much more abounded in the
superior knowledge of Ood revealed in the law,

21. / say the grace more abounded, in order that as
the sin that makes man an enemy to God did reign by
obtaining the death referred to of all. So also the

MO

grace should have reigned by means of justification^
with respect to the obtaining of life eternal^ by means
of Christ even Jesus our Lord.

Chapter VI.

1. Then what shall we say^ we should continue in
t e under the sin that makes man an enemy to God,

Ms

in order that the grace should have become more
tkan it otherwise would.

2. It may not have been^ whatsoever we were
whether Jews or Gentiles, we who are Christians died
to f e were freed from the sin that makes man an
enemy to God, how then shall we live in liie con-
tinue to Uve under it,

8. / say died, verily ye do not know i e remember,
that whatsoever we were, we were baptized i e were
€Mdmiited by baptism into Christ i e into the advan-
tages obtained by Christ, into his death i e into the
eMdvantages obtained by his death, we were baptized
i e we were admitted by baptism.

4. Therefore we were buried as well as him^ we
beneath the water by means of the baptism that
tidmiis us into the death i e into the advantages ob-
tained by his death, in order that as indeed Christ

064. Tk§ cj^met. As the ooming of law would in no waj incroMo
Adam's oAbnoe, I regard the Sense of this expression to be, That the
€/yci qflaw wot to aggravate ike tiaU qfenmUjf m wkieh mm io#r»
wiihripeei to Ood^ by their personal piilt in transgressing his law
snlnaeting them to that state, instead of their being in it on aooount
of Adam^ tnmsgression. Let it here be particularly obsenred, that
the Apostle does not saj, That the practice of tin ehould he ktereaeed;
hat t&t Mam ehould he made eeniible that hie impuriiiee and trane*
g ra ee uHu were ofenceein the eight qfOod, which subjected him to be
reokoned as an enemy to Ood.

eOS. The ein 4fe, &ee Note abore. Let it be particularly ob-
nrved that it is not here, as the Beceiyed Text has it, JM where
eim m hown d e d , but it is. Where the ein abomnded.

JBui where the ein beetme more. Literally, Wherever U efMed

was raised again from the dead^ by means of the
glory of the Father. So also we^ in newness of life
i ein a new state of life as regards our relation to
God, should have walked about t e should have felt
ourselves to be.

5. For if planted together i efor if resemblers of

Christ we as Christians in this world have been in

the likeness of the death of him^ even also we as

fifig

Christians in this world shall exist in the likeness of

the resurrection of him,

670

6. / say shall, and this^ rememberings that our old

* * * *408 * * *

man t e our former state of enemies to God was cruci-
fied with Christ, in order that the body iethe power

• •• ■ • •

farther to ir^fure man of the sin thett makes man an
enemy to God should have been destroyed in respect

881

of that henceforth we might not be a slave to the sin
that makes man an enemy to God.

7. I say henceforth. For he that has thus died
with Christ has been justified from the sin that
makes man an enemy to God.

8. And that if we as respects the sin died with
Christy we believe^ that also we as respects the sin
shall have a continuance of life with him,

9. I say a continuance of life, having seen, that

601

Christ, having been raised up from the dead, no
more dieth, death of t 6 over him no more has
dominion.

10. For what thing he died to the sin that makes
man an enemy to God, he died once for all. And
what thing he lives, he lives reconciled to God.

11. So also ye, exist to reckon of themselves to
exist dead indeed to the sin that makes man an

aninereate; whereas Ac., Wherever the eapoMUg qf increaee he-
eame mare ; hence Ac., 821.

666. The grace. Had the Arrangement been Begvlar^ it would
hare implied, Thai nnder all eirenmetaneee grace should have
reigned ; whereas &o.. That grace, ae regarde iie emfflciencg for
wum^e reqmremente, ehould have reigned / hence Ac., 322,1.

667. Continue in the ein. I think this is on^ an indirect mode
of enquiry, wheUier as Christians, we should contmue under the law.

668. The Grace, The Literal Sense of this would be, 7%a< (TriMV
wot defective in power, and required to heinereaeed; whereas Ac.
not. To an increaee qf power in the grace iteeff, hut, To an increaee
aetothe extent of it vouchettfed to man; hence Ac, 822,1.

669. Sven aleo we ehaU exiet, Uieinnj, We neeeeearilg ^aU he
eoi whewaa Ac, We are granted p e rm i ee ion toheeoi henoe Ao., 821.

256

ROMANS VI.

enemy to God, And living reconciled to the God,

491
in the dispensation of Jesus.

12. Therefore make not a king^ the sin that makes

670

man an enemy to Chd, in your mortal body i e in

380

your mortal life, to the end that ye should obey

the desire of it by not expecting reconciliation to God

in this world.

675

13. Or do not yield your members^ instruments of

unrighteousness to the sin that makes man an enemy
to God, i e instruments to maintain a belief in that
which is unrighteous, viz. in the power of the sin to re-
tain you, but yield yourselves to the God^ as though
from dead ieas delivered from a state alienation to

him, living i e and er^oying reconcUiation, and your

675
members^ instruments of righteousness to the Ood

i e instruments to maintain a belirf in that which

is righteous, viz. in the power of God to deliver you.

676

14. For sm shall not have dominion over you

who are living as Christians. For ye exist not en-
Joying Christian privileges under that which is pro-
cured by law, any transgression of which might
deprive you of the blessing, but under that which is
bestowed by grace i e the favor of God.

15. But how could we who are Christians have
sinned, seeing we exist not er^oying our privu

&iO. Om' old man. LiteinJlj, A Hate peeuliarlsf theirw ; wheretm
fto., A HaU which they m common with othera partook of: henoe
Ac., 321.

675. Inetrumenti of umyhteouinese. It does not appear to me
to be consistent with the limits of the Argument to suppose that
those who oppose what the Apostle is enforcing, maintainea the pro-
priety of committing sinful actions ; and yet such is necessary to
make the aivmnent of any force according to the Beceifed Transla-
lation, or indeed, I conoeiTe, according to any Translation, in which
^\Instrument» of unriffhteoueneuT are understood as descriptiTe of
sin. Those under The em, no more justified sinful actions, than
those under the Gk>6pel ; indeed I do not see what the commission
of sin has to do with the argument ; hence my paraphrase.

676. Jbr ei» ^e. The Omission of the Article hero shews
that the Pronoun which succeeds tiie word tm, has no immediate
connection with it ; that is, it is not to be understood, Theemofyou,
i eyour sin shall not have dominion; which would I consider be
the necessary rendering had the Artade been expressed.

I consider the Diearrattgement is intended to pnrent the Sense
tfom hanf understood to be, For tin under no cweumttaneee ehaU
haee dominion oceryon; whereas Ac, Sim ehaU not haoe dominion
over eueh a» embrace ChriatianUy, and oonUtme faUkfka to their
profeaion. See Bom. viL 1.

677. Death is here used as descr^TC of the oppoaite state to
that of justification ; had the Artide been orproosod before it, it
would hare been descriptiTe of the state in which mankind was
placed in oooieqnenoe of the sin of Adam.

679. I^rom heart. 1 oonoeiTe the Sense heie intended is, l%at
they had heartOy and eimeerely obeyed $ and m this is theMeta-

leges under a law^ but under grace. It may not
be^

16. for from such an argument it is clear ye have
not perceived^ that to whom ye yield yourselves
servants^ with respect to obedience^ servants ye exist,
to whom ye yield obedience^ whether it ishy wi, i e

transgression of God's commands, unto the

of death, or by obedience to God?s commands, unto

the obtaining 0/ justification.

17. Now thanks to the Grod, though servants of

the sin that makes man an enemy to God ye were.

S79

Yet ye obeyed God from the heart, on account of

which, ye were bequeathed a form of doctrine thai

sets you free from the sin.

18. And having been set free from the sin
that makes man an enemy to God, ye were made
servants to t « under obligation to maintain that the
justification by which you were freed has embraced

(too

every man,

19. [after the manner of men I speak in respect
of the infirmity of your flesh i e the weakness of
your nature"]. So what I mean is this, that just
as ye yielded your members, servants to maintain

081 081

the unexpiation and the unjustification of mam
in his inherited relation to God. So now under

phorioal Sense, the Article according to the Boles ooold not be ex-
pressed before it ; the Literal Sense would be^ That they obeyed ^rom
natural love and denre. See Bule 102.

680. Thejuetiflcation Sfc. hat embraced every man. 1£ the Sense
intended to be conreyed was, Te were mtder obliyation to ma imiai a
juetMoation i e the poeeibiiUy of man being jfuUfied^ the Artide
would not be en>ressed before the word jneUfieation. See Bule 881.
But the justifiea are under obligation to maintain, the jneUfieation hy
which they were jneUfied^ hae been accepted by Ood in reiakon to mem
of Mome deecription^ and this description the succeeding Terse appeeis
to me to shew to he, the whole hnman races and here let it be p■^
ticularly remembered, this justification has rdation, alone^ to the stale
in which man is on account of the Sin^ that is, to the state of alienik
tion to God that man inherits ; hence the Paraphrase.

681. The unexpiaUon, Aooording to Donnegan, the Yeri) from
which this word is deriyed, is used to express. To cUmnee /rompU'
Intion i^gmU by expiatory eaorifioe ; and the word we are eoBMer*
ing baring an oppoote Sense, I suppose means, noit demmtedfrem
enoh pollution f and when used in such a connection at it tee ii^
shouM I conceiTe be understood, A etate wnol eem nd from poOntiom
by expiatory eacriflce, which Sense, ^ypeara to me^ weQ raited to
l£e Apostle's argument

J%e Ui^uetificatum. Donnmn says this wofd atande in op>
position to Auuiioovviy, end as I suppoae ahonld bev0nderad,^«iait
HI wihieh pertone are notnutyied.

It should here be paHionlariy obeerred, tlM Aposfle does nol 09^
thegr that had yielded themsebes abeoMtly and — nn ai i i ff sBa r ji to

UncxoiaUonvjyi Uf^uetyieaiion g aineeto «^IM Hhk^ ihb Altide
would not h«fe been exp r essed befine ihs wioidi

ROMANS VII.

257

ike Oospel yield your members^ servants to main-

884

lain the justification of man with respect to conse-
cration to inherit a state of reconciliation in relation
io God.

20. / say just as. For when servants ye were
existing of the sin that makes man an enemy to
Ood, free from servitude ye were existing to t e
mot required to maintain the justification we are
speaking of viz. of the state of man in his inherited
relation to God.

685 838

21. Now had ye any fruit i e any advantage
then^ in maintaining positions which. Now ye are
ashamed of. / say then. For the indeed end of
those things i efor those positions obtain nothing but
death.

22. But now having been set free from the sin
that makes man an enemy to God. And having
become servants to the God, obtain your fruit, in
maifitaining man's consecration to reconciliation to
Crod. And the end, life eternal.

23. For the wages of the. sin that makes man an
enemy to God is, i e For the sin obtains nothing
but death. But the free gift of the God is i e ob-
tains life eternal, through Christ even Jesus our Lord,

states ; as it« use shews that some particular ReHrieHon or lAinUa'
tkm is referred to. See Role 341. This Rsttriction or Limitaiion
I oonsider to be, 7%« Unjustiflcation we are speaking oft viz.y as I
oonoeiye, ofman^t Hate in relation to God that he inherite; hence
the Paraphrase.

684. Cdnseeration. Let it be observed, that the Article is ex-
pessed in the expression, With retpect to the Unfuttiflcation ; but it
18 omitted in the expression. With respect to Consecration. It is I
oonsider expresfied in the first to Beetrict the Sense to a particular
description of Unjusfiflcaiion, viz., The state of Unjustificalion re-

fsrred tOy that is, The state of man in relation to God that he
itikerits. See Bule 341. It does not i^pear to me to follow, that
those who are Unjustified in this manner, will necessarily be re-
garded by Ood as Unjustified in the great day of account. The
Article is omitted in the second Sentence, because no restriction is
required. Servants to the Justification with respect to the removal
frim all men of an inherited alienation in relation to God.

685. Had ye any fruit. Had the Arrangement been Eegular^
the Sense conveyed would have been, Te had some fruity such being
the Literal Sense ; hence &o., 321.

687. For I speak Sfc. Literally, Exclusively to such persons;
whereas Ac., TTiose I address can ascertain what law requires ;
hence Ac., 321.

688. That the law has dominion Sfc, The Arrangement is here
Lrregulary to shew that the Rendering is not, TJluU the law of man 4*0.
See Bule 321.

689. The Man. The Article before the word Man is used to
Define, viz. The man that is under the law ; for without such a
reitriction what is stated is not true ; for the law has not dominion
ovw every man, which would have been the Sense had the Artido
been omitted. See Bule 341.

Chapter VII.

1. verily ye do not know i e consider^ brethren.
For I speak to them that know what law requires^
that the law has dominion over the man that is under
itf so long a time as^ it has life i e as a man is bound
to yield obedience to it.

2. / say as it has life. For the married woman

has been bound by a law to a man that has life.

•. 091 ;

But if the man should have died^ she has no

091

effect from the law concerning the man referred to.

3. Then therefore^ an adulteress she shall be called
093 •

by the name of under the Mosaic law by living of the
man^ if she should have been with another man.
But if the man should have died^ free she exists frx)m

311

the law in respect of that she an adulteress having
been with another man should not exists

4. wherefore my brethren do I assert even ye
were put to death to the law i e were freed from the
law, by means of the body of the Christ promised to
you i e of the coming of Christ, to the end that ye
should have existed to another^ to him that has been
raised from the dead, in order that we should have
brought forth fruit which we are sensible is acceptable
to the Ood.

690. It has life. The context appears to me to point out the
Pronoun It as the correct Nominative to the Verb ; for the next
Terse which if adduced in proof of what is here asserted, does not in
any way prove, that the law hath dominion over the woman as long
as she Uveth, but it clearly proves, that its dominion over her was not
absolute till death, in every respect, but that a change of circum-
stances released her from some of its obligations. Thus the law, in
these respects, had in respect of her, no life, that is, no existence.
The object of this Arrangement is to shew, that certain circumstances
releases from certain obligations of the law, even according to the

Erecepts of the law ; thus opening the way for the Jew receiving the
kct of Christ's Dispensation having released man from the entire
obligations of it.

690,1. For the married woman has been bound by a law to a man
that has life. Literally, Such is her state so long as she lives ; whereas
Ac., Such is her state so long as her husband lives ; hence Ac., 321.

C^l. The man. The Article is required to be expressed before the
word Man, as otherwise the Sense would be. She is releasedfrom all
restraint with respect to her Mure conduct with men. See Aule 341.
The connection dhews that the Sense intended to be conveyed eannot
be, From the law of the man, for what has any law of the man to do
with the conclusion drawn in the next verse about her being an
adulteress ?

692. An adulteress she shall be called. Literally, She shall be
so called under all circumstances ; whereas, &c.. Under such circum-
stances as violate the law; hence &c., 321.

694. To the end that ye should have existed Sfc. The entire object
of being delivered from the law was not. That we should exist to
another, but. That we should derive the benM of so existing ; hence
the Irregular Government employed. See Bule 3S0.

696. In order thai S^. It is elsewhere stated, That Cfhrist was

K

258

ROMANS VII.

5. / say to the God, For when we were existing

097

in the flesh iein that state in which we had no ground
for expecting more than that to which our actum»
entitled us, the sufferings through the sins that are
by means of the law incurred to obtain pardon were
powerfully working in our members^ to the end that
they should have brought •forth fruit in not obeying
the law to the death.

009

6. But now we were let slip finom the law^ [we
having died^ to what when under the law, we were
retained in covenant with"] for to serve God, in

701

newness of spirit^ viz. in the er^oymetU of the gift of
reconciliation to God, and not in oldness of letter i e

deUoered for our offences, and ihtU ke woe reused <igam for our
juHifieaUon, This makes the Sense of the passage we are now con-
sidering, clear. Se wot raised again, in order that we should bring
forikfiuit yi. 21 & 22 to the God. The context appears to me to
shew, 7^t to bring forth fruit, does not mean that we should be
enabled to do good actions, but that we should hare an assiirance in
this world, that our good actions, although we are imperfect, are
through Christ accepted of God ; and a knowledge of the blessings
and fiftTOurs He will bestow on us, who are in Hun, on account of
them. Where does Holy Scripture teach, that man under the
Gh)spel.acts intrinsically better than under the law ?

697. The flesh I conceive here means, Man in that state in which
he is by his Natural Powers, such being the Literal Sense of the
passage. In support of this opinion I would obserre, that the Article
being prefixed to the word Mesh shews (as there has been no pre-
yious intimation that the word is used in a Peculiar Sense, See Kule
100) that the word is not used in a Metaphorical, or other than a
Literal Sense ; consequently, it cannot refer to a state of sin as some
imagine. Now the Literal meaning of Flesh is the flesh of the body ;
consequently, to be in the flesh, is to be in the body ; being in the
body cannot howerer be the whole Sense of this expression here, since
persons who are in the body are told, they are not tn the flesh ; there-
fore we must carry the expression Flesh yet £uiher, and as the body
is our natural state, the expression must I conoeiTe be used to express
that state. The apostle spieaks of himself here, as having been in the
flesh, but as not beinff in it at the time of his writing. I conceiTe

therefore, that tobetn the flesh, is to be in that state in which we
hare no ground for expecting G(od to give us more than our actions
deserre, which was the state of those under the Law, but the state of
Christians is fiir different, we hare the GHft of justification in relation
to the sin of Adam, we who were enemies, are reconciled to Qod, in
addition to which we hare a title by promise, that by repentance and
our fulfilling the requirement of the Gbspel, Our fniquUies will be
blotted out, and our transgressions forgiven, all which comes to us,
not in consequence of our own Actions, but by the free and unmerited
gift and faror of Gk>d, purchased for us by the blood of his Son.

697,1. Suffering through the sins. I think the Authorized Version,
Motions, cannot be justified.

698. To the end that theg should have ^c. See Note 696. Had
the Government here been Regular, the Sense conveyed would hare
been, H^ the onlg object of the sins powerfltUg working in our
members, was, that theg should bring forth fruit to the death •
because this is the Litend Sense of the words ; but this is the Effect
not the Object or Cause of the Sins powerfully working in our mem-
bers ; hence the Irregular Government. See Bule 880.

699. We were let slip. Thus Donnegan. Had it been. We were
set free, delivered, escaped Sfc. it would in a measure hare implied,
that we found our former state, a state of servitude, and were anxious
for deUveranoe, but was such thecase? remember this refers to being
delivered from the Law ; No. The Apostle says, We choose U not.

701. See Bom. vi. 4.

708. The law sin-^Solg <fo. See Bule 822. The P^euUar
Ch v er nm ent here used is intended to shew, that the Sense is not to be
understood Liierallg as an enquiry whether the law aotaaUjei\ioined

and not as formerly entitled to nothing but what owr
obedience to the law procured.

7. Then what shall we say, the law sin » i e

70S

teaches, that is, leaves not obedience to it free from

701

sin. It may not have been, indeed I ieman had not

«44

known the sin that makes man an enemy to God, if

704

not by means of law. For even lie man had not

706 ;•

regarded the desire that is evU to have this effect, if

70«

not the law commanded, thon shalt not covet.

8. But the sin that makes man an enemy to Ood
having taken advantage of the knowiedge obtained by
law, by means of the commandment to restrain all

706 StS

passions, perfected in me t e in man every eager

the doing of anything that is sinful, but whether what the law r^
quires men to do, learee those doing it chargeable with sin in respect
thereof. In like manner, ffolg Sfc., in what it actually enjoins.

703. I had not known the sin. Had the Arrangement been JR^u-
lar, the Sense .couTcyed would hare been, I had not heen eubfeei io
the sin, such being here the^Literal Sense ; whereas, Ac, I had no
knowledge of it; as is eyident from the ConteKt ; hoioe Ac, 881.
Observe, it does not here say, 1 had not known sin, but <Ae ein.

704. / had not regarded 4*0. Had the Arrangement been BegU'
lar, the Sense conveyed would have been, 7%at desire had im no wag
been regarded bg htm, such being the Literal Sense ; whetees &o..
He had not regarded the desire of what is evil to make utmn an
enemg to Ood ; hence &c., 821.

705. The desire. Had desire of every kind here been refened to,
the Article would not have been used, the Context clearly alwwB
what kind of desire is here referred to. See Bule 841.

706. If not the law commanded. Literally, An active act ^ At
law ; whereas Ac. Passive, If not commanded in the law ; hence aik»
322,1. I think it likely that the sin of Ck)veting is selected by te
Apostle to represent the class to which it belongs, vis., the lini
against our neighbours. We might suspect that sins a^dnst God,
would deprive us of His &vor, but we should have no eround for
supposing that sins against our neighbour would have sudh an eflbot,
umess we had been taught that sudi was the case.

707. Having taken advatUage. Had the Arrtsngemeni been
Regular, the S^se conveyed would imply, Thatprevioue to tke low,
and so without the law, the sin existed, and on the coming ^ tke
law, took advantage of the knowledge conveged in it to admmiee Hi
objects ; this verse 9 states not to be the case ; hence fte., 881.

708. Perfected in me. The Ck>ntext as well ae e Kp eri a aiie
appears to forbid our supposing the Sense of this pesaage to be^ That
the command to abstain, creates in man the desire to perform ; i^
maj stimulate, hut not create. If we are to regard such as the 8eiii»
of the words rendered in the Beceived Text, Wrought in me, it musk
follow, that the S^ose conveyed by, JFbr without law <m is doad^ u,
that if there was no command not to eovet^ we should not then deiirm
our neighbours goods, which conclusion neither Scripture nor Bxr
perience, sanction. I consider that the object of the aigiunent het9
\B to shew, that the law is in no way answerable for any kind of mt
in man, and that the word rendered Wrought, should be rendered
Perfected or ComfUted ; if these points are admitted, the Seoae oT
the passage is dear. Thus the law, that is to num, the knowledge of
Gbd's wiB, by means of the command making certain aotiona smfiil9
Peffeoted or Completed those actions to the attainment of the end,
vis., the enmity of man to God. For unless certain aotioiia w«e
made sinful, man could not become an enemy to God, and imkii
there was a command to abstain, no aotion eoold be sinfalfand
unless TWin has knowledge of the command, there ean be no eom-
mand ; hence to petfeet or complete any action to Hie tttaimnfwt
of the end proposed, three thinss are ne oesi a iy. let. Tkm per>
formance of the action. 8nd. The conmand itik to oomnit k.
8rd. Man's knowledge of the oommand hj rg y e la ti o n from God
Hence the Apostle here tajs; The knondBdfga^ Iqr iMue of the eon*

ROMANS VII.

259

desire to the accomplishment of man^s enmity to God,

For without law of any hind to convey this knowledge,

sin is dead t e has no existence as respects making

man am enemy to God or incurring death.

710

9. I say has no existence. Verily lie man lived

f e possessing Ufe and er^oying God*s fai>or without
law onoe i e when there was no law of any kind,
eonsequentfy the sin that makes man an enemy to God

644

was dead. But the sin that makes man an enemy to
God returned again to life t e obtained existence after

7«7 4»5---- 714

the commandment's having come.

10. And I died t e and man became an enemy to

715

God and incurred death, and it was found by me
f e knn, the commandment that was by obedience to
it certain to lead unto continuance of life and of the
etfoyment of Godfs favor, ii i e the same command-
ment led, unto death and to a state of enmity to God,
and so to death.

044

11. I say it was found by man to be so. For the

mandy nmde oerUin actionB pmfeet or eompUie to Um aooomplish-
ment of a certain end.

This Tiew of the Sense is well supported by the Context, For
wii k atii law sin i$ dead ; as it is very uear that unless we are com-
manded not to do anything, which is here the Sense of being without
law, tin is dead, that it has no existence in the respect refened to in
the Oontext. See next Note.

709. 1^ dead. Had the Oovemmeni been Beffutar^ the Sense
conyeyed would have been, l^t wUJumt lawofamf kind, man could
mat ^ etfil; whereas &c. I consider. Thai wUhoui law of any kind,
90ikin^ thai man can do would make him an enemy to Chd; hence
thePeeuUar Chvemmeni used. See Rule 822.

710. Verily I lived. It is dear to me that the Apostle here must
by the Pronoun i, mean, Jfow, and that he cannot oy it d^e him-
self penonally, since at what portion of his life was he wUhoui Law,
etiJwHmg Qo^etanor as here stated ?

The Sense of this Terse appears to me to be as follows, ThaJt man
lined in the enjoyment of Ood^a faeor, when there was no law, hut
thai when the law eame, man became an enemy to God, For this to
hare any weight t^iese things must be admitted : —
^ 1st. That the statement of man's emoying God'a fiiTor at one
time^ and afterwards losing it by means of thebws coming, is a &ct
that la known and admitted both by the writer and those he ad-

2nd. That this admission is inefficient, unless each of the parties
fnrtiber admitted, that man, when enjoying God's fiiror without law,
acted precisely as he did, after the law came, that is to say, he at
that time did those things which are now caUed eUtfkL For unless
man at that time so acted, this passage would have no relation to the
point in relation to which it is advanced, vis., as an eridenoe <^ sin
baring no {Kmer to make man an enemy to Gh>d, except, by the
power giren it by the law, Jbr without law tin i$ dead, A reasonable
explanation of this passage is difficult, if Adam, by the fall, is
imurded as the originator of eriL

The All^gorf here appears to me to represent Man and The Sin as
two distinct beings, incapable of havinff life each at Uie same time ;
theUfb of one^ necasaarily implying the death of the other ; hence the
finapbraae.

7lk The tin returned agaim to Itfe, Had the Arrangement been
Ayirfor, the Literal Sense would require that the ein should have

707

sin that makes man an enemy to God having taken
advantage of the knowledge man obtained by law, by
means of the commandment to do what is right, it
the sin deceived me t e man with reference to the effect
of that knowledge, and by means of it viz. the com^
mandment to do what is right, it the sin cruelly
killed me i e man and deprived him of the favor of
God,

12. therefore the very law holy is, and the com-
mandment holy^ and just^ and good i e advantageous
to man.

710

13. But the good i e that which is advantageous
to me i e man, death was made to incur. It may
not have been^ but the sin that makes man an enemy
to God has been made to incur it, in order that sin
should have been made apparent i e rightly estimated,
by means of the good t e what is advantageous to me
t e man, effecting death, / say rightly estimated, and
this in order that it should have become in abun-

had an actual previous existence ; whereas although the acts which
constitute the ein existed, that is, were committed bv man previous
to the coming of law, which acts, according to the Allegory, are the
body of the sin, yet this body, previous to the coming of law, is
described as dead, inasmuch as previous to the coming of law, it had,
as regards its effect on the connection between God and Man, no real
existence ; hence Ac, 321.

713. Betumed ayaim to Ufe, This aocnMing to Donnegan is the
literal Bendering, and is well suited to the place. It should be
carefblly observed, how entirely the Allegoiy precludes our attri-
buting to any particular source, the origm of nn, or even of ^e Sin,
Thelrst mention that is made of The Siu^ imphes a previous
existence. The sin returned again to l\fe ; hence according to the
Allegory, previous to the time when man enjoyed the favor of God,
The sin haa life, which precludes our supposing that it was Law that
created the sin,

714. Stop, If we attentively consider the All^go^, we shall
then see why a Mqfor Stop precedes the words And I died, Tbe
Allegory represents thesinsBtai existence i>revious to the coming of
the oonmiand, but as being dead, that ia, powerless as reeards
injuring man ; it also states that the necessary consequence of the
coming of the oonmiandment was, the returning again to life of ^
sin, that is, its acquiring power as regards injunng man. I judge we
must regard this as a necessary consequence, and not a statement of
a fitct that has occurred. If we regard it as a necessary consequence,
we then see why a Menor Stop precedes the lOtb verse, for was it a
Minor instead of a Ifafor Stop, it would then follow, that what
succeeds the Stop was a necessary consequence also, such being the
Literal Sense ; whereas what follows the Stop I regjud as the state-
ment of a &ct ; the Sense of the whole I would thus express. The
commandment having come, it neeessarHy followed, that the «•»
returned again to life, the effect of which was, thai man died. See
Bule 322.

715. Stop. Had the Stop here been a Major Stop, the Sense
conveyed would have been. And man peremned, soon being the
Literal Sense in this place ; whereas &c. to this effect, And the effect
to man was that the commandment 4fc, ; hence the expression of the
JfMor instead of the lfa;or6Stop. SeeEule822.

716. The good. The article is here used to Define, 2%eyoo<ijfcw
have just meiUioned. See Bule 841.

«»»

ROMANS VIL

044

(ilNMe^ nnlul, viz. the sin that by means of the com-
MMOtdment makes man an enemy to God.

] 4. / say it is the sin. For we know^ that the law
spiritual exists i e prescribes nothing that by obedience

719

to it can make man an enemy to God. Yet I fleshly
exist i e Yet man has secured under the law nothing

044

but that which is mortal, having been sold imder the
sin i 6 having without his consent been deprived of all
else by the sin that makes man an enemy to God.

15. I say without his consent. For what li e he
accomplishes^ li e he approves not. For not what I
i e he desires viz. to secure the favor of God, this I
i e he brings about^ but what I i e he hates viz.
enmity to God, this I i e he effects.

16. Now if what li e he desires not, this lie he
effects, I i e he consents to the law, that it is good i e
an advantage as that reveals what secures to man the
favor of God.

7S0

17. For now i e under the law, it is not even I
i e man that does accomplish it viz. his state of enmity

7«1

to God, but sin i e guilt that that dwelleth in me t e
in him i e is attached to him on account of Adam's
transgression.

18./ say attached to him. For I have myself per-
ceived t e For man himself perceives, that there dwell-
eth not ia me i e is not attached to him, this is spoken
with respect to my flesh i e to the powers natural to
him, good i e advantage as respects the attainment of
God's favor. For it is present with me i c Aim the

719. Fleshly. With respect to the Sense conreyed by the ex-
pression Flesh^f when not used with reference to our bodily sub-
stance, it has I think reference to our Natural State, Actions,
Desires, Passions &c. — ^Thus Bom. iv. 1. When thus used, the pure
Natural Man, that is, man unassisted by God in other than the
ordinary manner is referred to ; including the operations of his mind
as well as those of his Body.

720. For now not even man accompliehed it. I consider the
Sense here intended to be conveyed to be this. That under the law
man's loss of God's favor is not the natural result of his own actions,
all men being subjected to it, whatever their actions may be, in con-
sequence of the curse Gt>d denounced against man on aooonnt of the
transgression of Adam. See Note 724.

721. Sin. I conceive Sin here is not to be understood to repre-
sent a PtfTfon, such as the Devil, any more than Good in v. 18 ; both
are said to dwell in man, and both appear to me to have an equal
claim to be understood in a correspondmg Sense ; neither is it used
as descriptive of men's evil j^eotione and Paeeiona, because each
man aeeompliehee or performt JEvU Aotione; but the Apostle hero
says, each man does not aecomplieh or petfarm that which deprives
him of Qod*s fiivor.

711,1

power to desire the attainment of it. But the power

ns 713,1

to accomplish t e secure the good^ where is it.

19. For not what lie he desires^ li e he effects,
viz. good i e what is advantageous to man yis. the
attainment of God's favor, but what li e he desires
not; viz. evil t e enmity to God, this lie he brings about.

20. Now if what li e he desires not^ this lie he
effects^ not verily I i e he accomplishes it^ but sin
t e guilt that dwelleth in mei e is attached to man
on account of Adam's transgression,

21. lie man finds indeed the law that

718

in me i 6 in himse\f to effect the good i e the advan^
tage of the attainment of the favor of God, that it

498 714 7M

lies near in me i e in his own case the evil viz.
enmity to God.

22. / say the good. For lie man delights in the
law of the mind^ after the inward man t e under the
guidance of his mind.

498

23. But lie man beholds another law, in my
members i e in his mortal state viz. his appetites and
passions, warring against the law of my i e his mind,
and bringing into captivity me t e him to the law of

044

the sin that makes man an enemy to God that is in
my members t e that is attached to him in his mortal

state,

24. wretched am I a man i e as a man i e without

divine assistance, who shall deliver me, from the body

.•..54a.---

i e continued existence of this death i e that in-
curred by enmity to God,

722. The distinction in the 18th verse between Dwelling in me,
that it, in the fleeh of me,\B intended to distinguish between what
man obtains by his own Natwral Powere, and those blesaings and
favors which are the gift of God, such as are obtained by the ChiiatiHi
in the Dispensation of Jesus.

722,1. JFbr U is pretent with me. Literally, NeeeteariUf in mU
eaaee; whereas &c.. The power wot placed bg Cfod in mam' 9 naimre,
however man mag have defaced U ; hence &c., 821.

728. The good — the evil. Had goodneee or evU in general here
been referred to, the Article would not have been used, its use thero>
fore restricts the Sense to the Goodneet or BvU to which the Odd*
text has relation ; hence the Paraphrase. See Bule 841.

723,1. Where. According to Birch and Bentlej the rwdiiig
here is Uie Nmtive and not the Adverb, Where.

724. See Note 720. If before the cominff of Chriat, » bdh^ am
subjected man under the law, in consequence of Adam's mnagrsMOB,
to the loss of GK>d*B &vor, we can easily see how g^U^ not «m^
accomplished the end reforred to in verses 17 & 80 ; Howi
did not dwell in man : or. How he found not po^>w to a
in verse 18} and How the law laid near the evU rent il.

726. WhoehaU deUoer met ISie Litend Smim would

EOMANS VIII.

261

25. thanks be to the God, through Jesus Christ our
Lord. / say through Jesus Christ. For verily I
i e num serves with the indeed mind t e under the
guidance of his mind, in accordance to a law approved
of Ood. But he serves with the flesh ie but under
the guidance of his Passions and Appetites, in accord-
ance to a law approved i e productive of sin.

Chapter VIII.

1. For nothing now condemnation there is to

401

those that are in the Dispensation of Jesus.

730

2. For the law of the spirit t e relating to the men-
tal quaUiy of the life ie of those living in the Dispen-

044

sation of Jesus sets free thee^ from the law of the sin
that makes nuin an enemy to God, and of the death
resulting from it.

8. For the want of power of the law to free man
from the sin, in respect of which^ it was weak by
means of the flesh i e man's Passions kc, the Ood

711 7S« 7SS

having sent His own Son^ in the likeness of flesh of
Anie as a man responsible for sin, and concerning
sin^ f e with authority to command concerning what is

644

sinful, condemned the sin that makes man an enemy

the Sense here conrenred, Penonalljfy to the Apoiile ; whereas fto.
of Oenaral Applie<UioH. I consider the Personal Pronoun, Me,
here, and throughout this Chapter, to he used Allegorically, and
that the Irregular Arrangement here is intended to remind us that
foeh is the case. See Rule 821.

727. J serve wUh the mind. The Literal Sense of this would
haye heen, TJhai he actually fielded eervice to Qod with hie mind ;
whereas &c., That n^at he detiree and approves ingoodnete^ ie that
which ie approve d of hy Qod ; henoe &o., 821.

728. Law of Qod. The Article is here omitted, hecause if ex-
pressed it would indicate, That the Mosaic Law woe here alone
r e fe rred to ; whereas &c.. It not intended to he confined to that Law.

780. The law of the Spirit fe. Christians do not maintain their
■tale of aooeptanoe with Gk>d, oj ohedience to anj law relating to
the performance of any aotrre requirements, hut hy a law relating to
the state of their minds or Spirits, such as devotion to, and striving
after holiness, is here termed The law of the Spirit.

781. Kamma sent S^c. Had the Arrangement heen BegnloTy the
Sense oonTejea would have heen. That ^ mamner in which Qod
condemned the ein to the fleeh, was Bie having sent Hie Son ae He
did; whereas &c.. That hg meane of Qod having sent His Son as
he didf it has been disclosed, that Qod hcu condemned the sin to the

Jleeh; henoe ftc, 821.

782. Sis 0¥m Son. If Christ is the Son of Qod in the manner
that Trinitarians suppose, it is necessary for them to account for the
JHemrramgement here. See Rule 821.

788. In likeness of flesh of sin. Had the Artide heen expressed
befiDre the word Likeness^ it would have implied, 7%at Christ bore a
res e mb lance to man in hie acts of transgression^ such heing the
Literal Sense. See Rules 840 & 848 ; whereas the resemhlanee he
hore was. To man*s responsibilitgfor such tuitions ; henoe the omis-
■km of the Article. *

784. J%e Justification of the law should Aooe been completed.
LteaUj, What is stated should absolutely haoe been efeetedg

to God, to the flesh ie to have existence alone in man
in his mortal state,

4. and this God did, in order that the justification

7S4

of i e obtained by the law should have been completed
by us who are Christians that walk t e regulate our
course of life not after the flesh i e the direction of our
Passions, but after the spirit i e the direction of our
minds.

5. / say not after the direction of our passions.

7SS

For those that -exist after the flesh i e directed by
their passions, the of the flesh referred to i e that
which gratifies their passions they esteem. But

735

those that exist aft^r the spirit t e directed by their
minds, the of the spirit referred to i e that which
gratifies their minds they esteem.

6. And the esteem of the flesh referred toie that
which is esteemed of the passions leads to death.
But the esteem of the spirit referred to i e that

739

which is esteemed of the mind leads to life and

peace^

7. / say death, because the esteem of the flesh
referred toie that which is esteemed of the passions

whereas &c.. Thai Chd would regard it in that manner; hence &c.,
822,1.

786. That walk not after the flesh. See Rule 102. The Literal
Sense of this would require that the parties it describes. Do in no one
instance perform what is stated, that is, do in no one instance walk
after the flesh, and so aooorchng to this Sense would require, the
absolute perfection of erery one that did not belong to the dass
described, as Walking after the flesh ; whereas &c.. That the ten-
denev of their conduct was not after the flesh; henoe &o., 821.

The Article is omitted before the word Spirit in the yerses to
which this note belongs, because the Sense oonyejed is Indefinite.
Thus, lb walk after the Spirit, eren when understood as. The Spirit
to which I refer, would mean, to act as our Spirit directs us ; But
our Spirit consists of two parts. Evil as well as Qood, eren if we set
aside the distinction of Philosophical or Intellectual influences of
Mind ; and consequently, acting under the guidance of our Spirit, we
should be led to perform e?il as well as good actions ; nevertheless
our Spirit or Mind will not approre of our baring so done ; to walk
there^re in a manner that is approved of by the Spirit or mind, which
I consider to be the Sense intended to be conveyea, will not, standing
in the connection in which it is here placed, admit of the expression
of the Article ; there being no Definition of the particular Sense in-
tended to be conveyed by the word Spirit; henoe its Omission in
these verses.

Let this be particularly noted. That those who are In the Dispen-
sation of Jesus, are here expressly stated to be persons, that may
Walk after the flesh, even at the very time that they are in that
Dispensation ; hence we are taught,. That to be In the Dispensation
of Jesus, or in other words to bc»r the name Christian, only denotes,
the possession of an External advantage, such as, A knowledge of
Gt>d's Promises ^d Revelations ; but in no way denotes any benefit
derived from them, or the extent of use that the recipient has made
of them ; henoe the Assertion, That the Appdlation, in Christ Jesus^
denotei any spiritual connection with Chnst is ^together void.

202

ROMANS VIII.

* 1 * 1 •

796 7S7

enmity itjs onto Ghod. For it is not subject to the
law of the God. Indeed it is not even possible it
should be so, since the law of God does not gratify but
restrains the passions*

7S5

8. Then those that exist in tlie flesh t e directed by
thHr passions are not able to have pleased God
while they are so directed.

9. But ye wJio are Christians exist not are not
reckoned to be m the flesh i e directed by your pas-

7SS

sionSy but in ttie spirit ieby your minds, if so be a

740 741

spirit of God tea state of mind acceptable to God,
dwells in you i e is habitual to you. Now if any one

740"" 741

a spirit of Christ i e a state of mind acceptable to
Christ has not, this person exists not of him i e is not
a Christian.

7«

10. And if Christ thus dwells in you^ the indeed

748' '

body dead isie deprived of Ood?s favor and at last

7B4

dies by means of sin. But the spirit referred to i e

74S

the mind life t e alive is t e erifoys Ood?s favor in this
world and an assurance of its continuance as well as
of life hereafter by means of justification.

H. And if the spirit iethe state of mind approved
of him that has raised up the Jesus, finom the dead,

601

dwells in you, he that has raised up Christ, from the
dead, shall quicken also your mortal bodies, on ac-

786. UntoOod, The Article ib ondtted, beoaoBe Qod penonaUr
IB not here referred to, the Sense intended to be oonyejed being, A
thai which Ood approv09,

737. Bis not ntbfeet ^.— t 8 To have pleand Ood—T 9 A
spirii of Ood ^e. and ff<u noi a apiirU of Chriit—Y 18 Ye put to
death the deeds ^c—y 14 At mamf ae are led 4^. See Note 772.
In all these pasBages the Literal Sense requires a posaession of, or
absence from, what is specified, without a smgle exoipiioa ; whereas
Ac, has reference to the General Character of the Conduct of the
parties in relation to what is speeded; heiMe the Irreiffular Asr^
rangement of these Sentences. See Rule 821.

788. They are noi able. Literally, In <tngf way ; whereas Ac,
They are not able while acting t» obedience to their flesh: henoe
Ac., 821.

739. To have pleased God. See Note 787. I oonoeiTe the
Perjfect Tense is ban used to preclude it from being supposed, that
what is here stated has reference to the future^ as though it had
been said, thef can never please CM. The Sense beinff m aooord-
anoe to what is stated in Note 786, is the ocoasion ofSie omission
of the Article.

740. A nirii of Ood. See Note 787. Had the HoIt Spirit
bem refenea to, the Article must hare been expressed botn before
the word Spirii and Ood, see mj Tract on nwevftOf iU (xnusnon
shews that some other Sense is intended to be conyejed, which I
oonsidflr to be what is expressed in the Paraphrase.. In like maimer
SpirU if Christ.

74L DweUsimwm. SeeNote787. What I oomidMr to be the
flflose hiare intendaa to be oonTeyed is, l%ai a Spirii i§a etate ^

745

count of a spirit after him x^the state of mind accq
able to him that dwelleth in you.

12. Therefore indeed brethren^ debtors we exi
not by the flesh rrferred to i e under obligation \
are not by our passions having occasional rule over

784

after that that is after the flesh i e filter our pasno
to live t e remain.

784

13. For if after the flesh i e under the direction
the passions, ye should live i e remain, ye are abo
to die i e ye shall die. But if ye put to death 1

784 787

the spirit ie the mind the deeds of the body so as
be uninfluenced by the pleasure or pain they prodm
ye shall live again after death.

14. I say ye shall tioe. For as many as are led 1

74S ......

a spirit of God ie a state of mind acceptable to Go
these sons of Ood are.

15. I say are. For tn Christ ye obtained not a spu
of bondage again ie a renewal of your state ofmeni
bondage, with respect to fear^ but ye obtained a apu
of adoption iean assurance of God*s adoption,hywbk
we cry f 6 address God by the name Abba^ the Faib

408

16. it the spirit rtferred to viz. of adoption i e /
assurance beareth witness to our spirit t e the /

746

gestions of our own nAnds, that children of GkM
are reckoned.

mind approved of bg Ood is habitual tons; hence the DiMr
MM^, as the Literal Sense would imnly. That the Spirit r^
never departed; and henoe the wora to dwell is used as dei
of the usposition that usually oooimies our minds. Hie
dwell is well adapted to conTey the Sense, since as penoDf
absent from their dwellings occasionally, without rendeiv
places no longer their dwdling places ; so may the dispoa
ferrod to be occasionally absent from our minds, without d
the effect that thoee diipositions are here said to be prodnof

742. And ^ Christ dwells im you. Had the Ooperm
been Begular it would haTC impli^ That Chrises dmeUit
in anu manner or extent was sufficient to attain the end r
such being the Literal Sense in that case { whereas &o.
restricted, And if Christ dwells in you in the manner just
hence the Peculiar Oovemment employed ; See Bule 922

748. Deadj Life. Neither of these, literally, are id
here stated to be, but they are so only to a certain er
Body is not Literally dead^ neither is the Spirit lAi
hence the Peculiar Oovemment, See Bule 822.

746. On account of a Spirit qfter him that dwel
See Note 785. Had the Spirit referred to been J%e S
why is the Pronoun Of him Disarranged^ and the h:
before the word Spirit ; and if the Sense here intend
Teyed is, That Christians are guiekened to Ufe Ster
passage should be^ as it is. Disarranged. See Bnl
literal Sense only expresses. The quickening wMeh i
all hath good and had.

746. Children qf Ood we are reokomd. Tlw .

ROMANS VIII.

268

17. And if diildren^ then heirs^ heirs indeed of

796

att thai is bestowed on man by Ood. Even joint hem
thereof with Christy if indeed we suffer together^ not

747

in punishment of our wickedness but in order that
also we should have been glorified together t e should
partake with him of glory.

18. / say glorified. ¥ot I reckon^ as not worthy
qf regard the sofferings of the now time^ in estima-

748

ting the glory that is about to have been revealed to
us who are Christians.

19. I say to be revealed. For the earnest expec-
tation here to realize glory of the creature t e of man

740

as a creature waiteth not being satisfied the mani-

of the sons of the God.

20. For the creature t e man as a creature was
placed under the vanity of expecting to realize glory
here, not of his own accord^ but by means of him that
has placed man under expectation by a hope He im-
plants in him,

21. that even it the creature t e that even man re-
garded as a creature shall be delivered from the

781

bondage of the corruption that awaits him, into the

omitted before the word Ood, to ehew that the Sense eonTejed ie to
be midcntood in » perticalar maimer. As r^pards Natmral bhiky
all men are ekiidrtu of Ohd^ bat it is not in thu manner the Phrase
here if to be ondentood. As regards SjpirUmal hirtk, we hare no
assoranoe, neither does oar own minds witness, that we attain the
reel egoellenoe of dUldreu qf God, bat we hare an assaranoe fiK>m
God, and oar own minds attest the same, that on certain conditions,
Cbd reoeires imperfect man as his child, and it is in this Sense that
tiie paseage, We are dtildreu of Ood, is here to be understood. See
Bob 101.

747. Sktffer io^ether^Olor^M togefUr, When wesafferthe
piiiii of mortified pride, we saifer not with Christ ; or when we &st
to be seen of men, we sofflar not with Him, in order that we shoald
attain the gUny attained by him ; hence we learn, that to be bene-
fited, we mast resemble dirist not only in the natare of the action,
bat also in the object to which the action has relation.

748. 1m ike gloty ^. The Artide is omitted before the word
GVofjf, because the Literal reference is not actually to the Olory, but
to the bkisings that will be obtained by those that are admitted into
the Glo9f ; hence the omission of the Artide. See Bale 101.

748. The e m r n e si eaopedatum of ike oreature ^. The Literal
flflnae of this Sentence would be. That man ta eeekimg to eeemre glory,
eomaenied to waU to obtam U fill ihe aooompliehment of what ie
mecj^ed m the veree^ whereas &o. to this efibct, 7%tt man in eeekimg
m memre glorg, wmet wait till the time when what ie epeeijied in the
wins will be aeeompUehed, in order that he flMy reaUte tt ; and so
ooossfiMntly he waits not for, but until, the accomplishment of it ;
benea Jb-821.

760l Jbr the erea tn re wae pUued undar. The Literal Sense of

Uria woold bi^ Thai Ood aetnaUgjdaeed man under naia, thai ie,

fAs mpattoHomei whereas Sto., That the hope Ood implamied ta

•NHS mmed ia kirn the eapeataUone rrferred to, which eapeotaUtmt

as em Hrtmi ne d bg wmn are oomi; hence Sua,, 821.

TIL I^nm&a bandage qf ihe oorrwpHgm, The Artide ii here

7M

liberty of the glory of the children of the God t e into
the state of liberty er^oyed by the children of God in
glory.

22. / say he delivered. For we know^ that all

8S3 7M

classes of the living creation groaneth and travaileth
in pain together until the now.

23. And not only as mere creatures is this the

case with man, but also they t e those having the

r»4 401

first firuits of the spirit referred to i e who have

the assurance of the glory man cannot himself attain,
even we ourselves^ in relation to ourselves i e our
present state, groan for adoption^ awaiting the re-
demption of our body.

755

24. I say awaiting. For we were saved t e possess
salvation in the hope specified verse 21. Now hope
being seen t e being realized, hope exists not. For

755.1

what any one seeth t e realizes, how doth he hope
for.

25. But if what we see not t e what is not realized,
we hope for^ by means of patience^ we await it.

26. And thus also the spirit referred to i e the
spirit of patience assisteth conjointly with our want

used BestvictiTelT, the Unrestricted Sense not being txoie ; for man
is not deliTered from the bondage of corruption, that is, firom being
in any way bound by corruption, but the deliTerance man expects,
is a deliTerance from the bondage of the corruption that tenmnates
his present existence, he expects not always to remain in that state,
but to be deliTered from it ; hence the expression of the Artide,
The bondage qf the eormption referred to. See Bule 341.

752. The Ubertg ^. ObserTe the expression, Into the libertg
of the glorg. The Apostle does not say. That man*e natural ea^
peetation wae that he ehould be admitted to be a Son of Ood, a Teiy
difficult assertion to proTC ; but he states That the natural expecta-
tion of man wae^ that he ehould after corruption partake qf the
libertg, obserre, The libertg, of the glorg, qf the Bone, of the Ood
ieofthe 8one of Ood in glorg; That is, That corruption ehould
not terminate hit exiatence, but that he ehould be delweredfrom it,
and admitted into a etate qf libertg eimilar to that ei^oged bg OotPe
Sone in Olorg,

753. AU the Iking creation. Inanimate things do not and can-
not Chroa% ; hence my Paraphrase. I conceiTe the expression is so
used as to include the animal world, in order to giTC more force and
energy to what is stated.

Oroameih, Literally, Is now suffering ; whereas ftc., We know
that nothing ie exempt from euffbring ; hence &c., 822,1.

754. Moving the flretfruite^. The Literal Sense would imply.
That thepartiee epecifled actuaUg partook of and enjoged what ie
epeciAed ; whereas Stc, That theg enjoged an aeturance (fpoeeeeeing
itf hence &c., 321.

755. Wewereeaved. Had the Arrangement been Regular, it
would haTC implied. That ealvation wae an act completed and
flniehed ; whereas such is not the case ; hence &o., 821.

755,1. I^ what ang one eeeth, UtenJlj, Hmt whatieeeenbg
ang one, how doee ang other pereon hope fir it ; whereas &o., lor
that which ang pereon eeetf how doee thai eame pereon hope far it §
henoe &o.| 821.

264

ROMANS VIII.

of strength to obtain the hope. For the thing we

should have prayed for. As necessary in order to

49s

obtain it, we know not, but it the spirit referred to
i e the spirit of patience maketh intercession with
silent groanings.

27. And he that searcheth the hearts, hath himself

acknowledged, what is the mode of thinking of the

493
spirit referred to i e that a spirit of patience produces,

758

because according to Ood t e because in a manner
that God approves, it addresses him on the behalf of
saints i e of those that are saints.

28. / say saints. As we have known that to them
that love the God, all things the Ood worketh
together for good, to those that are after his design
existing called,

29. / say after his design, because whom he did
appoint beforehand to be so designated, also he did

758. Because according to God. The Article could not here be
expressed before the word Ood^ since the Literal Sense of the pas-
sage would then bo, Thai by God's command, U, the spirit, ad-
doused him for the saints ; whereas &o., Hud the spirit of patience
exercised hv saints, addresses God in a manner that he approves ;
hence the Article is omitted.

759. See Acts 587.

761. These difficult yerses require the whole Context to be pre-
sent to the mind. The immediate commencement of the Sense is
Verse 28, We know that to them that love God, God worketh to-
gether all things for good, hence he does this, to them thai are after
his design existing, that is, living as the called should live ; because
whom he did appoint beforehand to be so designated, he ckUo did de-
fine to be persons having forms after the image of his Son, (forms
after the image of his purity of action, forms after the image of his
acceptance and exaltation by God,) to the end that he might be a
fi/rsAom ctmong mang brethren. Verse 30 is a continuation of the
specification of the things that we do know, and hence a deduction
orawn from what precedes ; hence we do not read, 80 whom he has
defined or wUl define, these also he hcu called or will call ; but. So
who he did define, these cUso he did call &o. &o., ending with, Not
these also he shall or will glorify, but, an act completed, he did
glorify.

Having forms after the image ^c. The form of expression here
used appears to me to be derivea fiK>m the operation of Casting.
Christ 18 here represented as the Image or Pattern of which we who
exist conformably to the design of God the called, that is, who Uve
as real Christians, are as it were Casts, that is, our objects, actions,
and life here resemble his, as does also all the blessing that God will
confer on us hereafter.

762. To the end Sfc, The Literal Sense of this would be, That
God^s sole motive in doing what ie here stated, was that Christ
might be a first bom ; whereas &c.. That one of the motives in doing
what is stated was, that we might regard Christ as a first bom ;
hence the reason why the Sentence is Irregular, See Bule 880.

764. Then whom he justified. The reason why this clause is
commenced with a Mc^or Stop, when the preceding one is com-
menced with a Minor Stop, is I oonoeiTe this ; I regurd the three
clauses in this Terse to be three deductions, the two first of which
•re now in operation, but the last is not so, but is altogether fiituro ;
hence the introduction of the Mafor Stop, See Bule 322.

765. Jf^ God be for us, who against us 1 Had the Ctovem-
ment been Begular the Sense oonyeyed would hare been, If God he

for us in all eases, who tti ai^ ease can he against us ? such being
the Literal Sense ; whereas it is here intended to be Bestrioted to

define having ie to be those that have forms after the
image of his son^ to the end that he a first bom

833

might be among many brethren.
761

80. So whom he did define, these also he did call,
and whom he did call, these also he did justify.
And so whom he did justify, these also he did
glorify.

31. Therefore what shall we say to these things,
if the Ood be for us so as to make such appoint-

— 7«»

ments, who can be against xib so as to prevent their

767

completion,

32. / say if he who verily concerning the ownself
son i e his own son spared not himself, but on account
of us all, delivered up him, how is it not that with

706

him, he shall freely give the all things to us necessary
for their realization,

33. who shall testify against the chosen of Gk)d

the particular point refiarred to in the argument. See the Pfeura-
phrase ; hence the occasion of the FeouUar GovemmmU, See Buk
822.

766. The all things. It is Tery dear that the occasion of tiie
Article being used here is to restrict the Sense oonyeyed by the
words, All things, since the Sense oonTcyed by the Sentence of
which it forms a part would not be true, was it understood in aa
unlimited Sense. I therefore iudge that the limitation has wfewpoe
to what is stated in the Paraphrase. See Bule 841.

God does not ffiye to all men, eren The all things, which it la
necessary he shomd do, in accordance to the Literal Sense ; He only
offers to give them ; hence &c., 321.

767. Had a Mc^or Stop precedm^ the Terse succeeding the Slet^
it would have implied, that the questions propounded in tiiem wefe
unlimited. Thus Who can in ang wag debar or tesUfy amg eori qf
thing against the chosen of God; such being the Literal Sense m
them ; but the Sense is intended to be restricted altogether to those
things that God appoints, and not to the use man makes of sndi
appointments in fitting or unfitting him for realizing them. The
substitution of the Minor for the Major Stop, shewing, that the
passages are to be understood as having reference solelg to the con-
text, and consequently to be restricted to it ; hence the Paraf^rase ;
I consider that what is conveyed in these verses are various prooft
to establish what is contained in the 81st verse, and being onlf
separated from each other by Ifmor Stops these otherwise uncon-
nected assertions are all shewn to have relation to the same sul^ect
See Bule 822.

768. Chosen of God. Had the Sense here been. Who shall
teetify against the persons who are chosen or elected qf God ? the
Article must have been expressed before the words Chosen and God,
such being the Literal Sense of the words ; it not heme so, riiewt
that some other Sense is intended to be conveyed, which I ooniider
to be to this effect, Who shall testify against the class <^ permme
that bear the name of the chosen of God ?

See Note 767. As the object of this verse has reference to God's
appointments to the entire body of persons denominated The ekoem
of Chd, and not to the expectation of each paiticalar member of thai
body, no exception is made, and rightly so, in respect of thoae^ thai
though bearing the name in this world, debar themselves of the
privueges connected therewith by their inoonsistenoy of ebanelir.
liie question here is, whether oertain appointments of Ood, iMMfar
ang eircumetanees, will prevail ; and not whether the partieular wbbm^
of a particular individual, will or will not render tiioae a ppnJntmi Mll
unavailable in his particular case. See nest Note.

ROMANS VIII.

265

receiving these appoinimetUe, shall God that justifies
ihebr receiving them,

770

84. who is it that does pass sentence against their
receiving these appointments, does Christ that has
died to give the knowledge of these appointments to

771

them. And more having been raised up^ who even

77«

exists at the right hand of God which assures God's

770 778

acceptance of these appointments, who so intercedes
with us for us the chosen to retain our title to these

797

appoisUments,

77^

35. who shall separate us t?ie chosen, from our
sense of the love of the God that is in the Dispensa-

491

tion of Jesus /or the chosen, shall tribulation^ or dis-
tress, or persecution, or famine, or nakedness, or
peril, or sword.

36. Just as it has been written concerning GocPs

769. €hd that jmtifies. Wliat is stated oonoeming Gk>d, viz.
TTMjtuHfles, sufficiently defines the Being that is referred to ; con-
sequently, had the Article heen expressea before the word Ood^ it
woald haTe impaired the Sense, as it would then have implied that
the Being refenred to was not Ood, but some other, yiz. I%e Ood
ikainutyUa—l oonoei?e the omission of the Pronoun thern^ after
the Verb, justifies what is stated in the preceding Note to be the
object of this Terse. Had what is contained in this Terse related to
persons Ckoaen or Elected by Chd, the Pronoun them must haTc
oeen expressod, as such a Sense, is the Literal Sense of the passage ;
Vnt if the reference is to the appointment of God to a Body or Class
of men, the Pronoun ought not to be expressed ; For the Sense
intended is not that Gk)d absolutely, that is, in aU things, justifies
thoee who are of the Class referred to, since that dass, tiz.. The
ehaten of Ood^ I do not doubt includes many imworthy persons,
but the Sense intended to be conveyed is, that He justifies them, so
far as thej are consistent with his appointments, hence Literally, he
does not justify them, but justifies His appointments, hence the
omimoD of the Pronoun. If what is here stated is correct, I can-
not too strongly urge its being carefully borne in mind here, and
in the following Terses, that God's appointments are referred to,
and not the particular indiTiduals composing the Body tliat re-
OttTe these appointments.

770. Who that doetpaet eenienee againtt ? See preceding Note.

Had this been an unqualified enquiry, Who can in atiy way condemn

BeUevere 1 a Major Stop would have preceded it, and the Govern-

memi would haTC been Irregular i but the enquiry here is doubly

iQstzicted. Ist. By the use of a Minor instead of a Major Stop ;

tliig restricts the Sense couTeyed to the particular points to which

tlie Context has reference, tIz. God's appointments. See Note 767.

Sad. It is restricted by the Government and the omission of the

^tonoun, them. See Note 769, since the Sense intended is not, that

^vrith reference to Gk>d's appointments, Christ will not condemn any

One that is denominated The cjioeen of God ; but the Sense intended

is, that he will not condemn men possessing Gk)d's appointments as

l)e designed those appointments to oe possessed.

771. And more. In the Clause preceding these words the
^poaUe has giTen an instance of sacrifice mi^e by Christ, had
^herefiire a Minor Stop preceded the words. And more, it would
liftTe indicated that what succeeded those words, was another and

water instance of sacrifice on the part of Christ, such, in that case
■sg the Literal Sense ; whereas what does succeed them is not
i inatanoe of sacrifice at all, but refers to the increased ground of

aaniranoe we haTe that Christ will not condemn us ; hoioe the ex-

ywrion of a Mt^'or Stop here. See Bule 822.

772. SMhi hand. This not being used Literally but Metaphor-
lodDjy the Article ii omitted. See Bule 102.

MISi

ancient people, that on account of thee^ we are killed
all the day^ we are accounted as sheep of slaughter^

37. yet in all these things t e in all sufferings of
this character, we are more than conquerors i e we
know more than that they are not marks of God's dis-
pleasure by means of the revelation of him that loved
us.

88. / say more than conquerors. For I have been
persuaded t e made to see, that neither death, nor life^
nor angels nor principalities^ nor things present^ nor

767

things to come, nor powers^

777 77S

39. nor height, nor depth, nor any other creation
f e external circumstance shall have power us to have
separated from our setise of the love of the Grod ie of

491

Go(Ps love for us that is displayed in the Dispensa-
tion of Jesus through our Lord,

773. Intercedes toUh us. Obserre it is not, Who even is aithe
right hand of God to intercede for us.

774. Who shall separate Sfo.l Had the Arrangement been
Ssgular^ the Sense of this expression would hare been. Who shall
separate us from being the subjects of God^s love ? such being the
Literal Sense. See Bule 321. But the Sentence being Irregular^
shews that some other Sense is intended to be oonTeyed, which I
consider to be. Who shall separate us from our Sense qfthe love
that God has for the chosen. This Sense the whole Context
appears to me well to support. The enquiry is not. What shall
separate us 1 for the Pronoun is not in the Neuter, but in the
Masculine Gender, and had it been, What shall separate us 1 the
Apostle's answer is not conclusire ; for how mauT hare found the
things stated sufficient to separate them, but if we regard the
passage as. Who shall separate us, we are not then to re^ird it in
any way as having reference to the efiects that such sufierings do,
or may produce on us, but thus. Shall any thing that can be done
to us by any one, such for instance as bringing on us DribuUUion,
Distress Sfc. make us suppose that God does not stUl love the chosen
i e separate us from our Sense of the love that Gvd hits for them ;
hence we see, why Who and not What is used. The scope of the
passage is to this effect. Who can deprive us of this Sense I Answer.
No one; for not even God himself can do it by any of those
external circumstances that can alone be employed by any other for
this end. For with respect to such things. We are more than
conquerors, since we have been taught. That these light afflictions
which are but for a moment, shall work out for us a far more
exceedina and eternal weight of glory 2 Cor. iv. 17, and this too we
are taught, by means of him that loved us; it being Divine precepts
alone that instruct us so to regard such sufferings.

777. Neither death Sfc. The following may perhaps be the
Sense intended to be conveyed in this and the following verse, it
appears to me to be that which the context points out. Neither
an appointment to die, nor an appointment to live, nor amy thing
that a power Spiritual can effect, nor any thing that a power Tern*
poral can effect, nor any thing that any other power can effect, nor
any thing that now effects us, nor any thing that shall effect us,
V. 39 nor exaltation of any kind, nor debasement of any kind, nor
any other external circumstance ^c.

778. AiMf other creation. The object of this expression appears
to me to be to restrict what is stated, entirely, to what has been
created, that is, to external circumstances ; with respect to these
the Apostle states, that no external circumstance has, in itself

g>wer to have separated any one firom their sense of the love of
od. See next Note.

779. Shall have power us to have separated. It cannot be
said that External Circumstances shall not haTe power to separate

L L

266

ROMANS IX.

780

Chafteb IX.

1. I speak truths in saying in Christ i ein Christi-
anity, I feign not a bearing witness to me of my
conscience, in a spirit holy t e approved of by God,

2. for sorrow it is to me, great and incessant pain
to my heart ie my natural desires that such is the
case,

788

8. I say to my natural desires. For I myself was
formerly in effect desiring accursed to exist from the
Christ, seeing I desired to be so from Christ, for my

783

brethren, my kinsfolk, after the flesh,

828,8

4. whosoever they are Israelites t e descended from
Abraham they are, a people o{ i e by whom the adop-
tion was possessed, and the glory, and the covenant,
and the giving of the law, and the service, and the
promises,

5. a people of whom the fathers were, and from
among whom, the Christ referred to by us was, that

784

IS as respects flesh t e humanity, he that exists over
all, a God, blessed, unto the evers. Amen.

6. / say that possessed these privileges. Yet not so
possessed them as that the word of the Ood has failed
by the refection of them as a nation from being his
people. For not all that are of Israel, these Israelites

788

are reckoned to be by God,

118, sinoe how often have thej effected it ; but it can be said with
truth, that External CircuniBtanoes shall not hare power to have
separated us, because for this to be the case, it must be, that Ex-
ternal Circumsta n ces hare power to command man's obedience to
them, which is not the case. Thus then we see why the Apostle
has made use of these Tenses. And why the ArrangemefU is
IrreffuUH', See Bule 822,1.

I consider what is here treated of is not of the degree of induce-
ment that External Circumstances present to us todo what is eril,
but as to the effect External Circumstances ousht to have on our

J always speak the inUh; the Sense intended is, I speak thai
which is tr%e in saying in Christianity ; hence &o., 321.

782. For I myself was desiring. If Begidarly Arranged, the
Sense oouTeyed would hare been. That he actually desired what is
statedi whereas &c., 1%U what he did desire was in effect what is
stated; noifnm the Christ, hut from him that proved to be the
Christ; hence &c., 821.

783. After flesh. Had the Article been expressed before the
word Flesh in this connection, I conceive it would haTe implied^
that the words. Brethren and Kinsfolk had inference solely to those
who were the absolute relations of St. Paul ; whereas I consider he
here intends to embrace the whole of the Jewish nation ; hence the
omission of the Article. See Bule 8^.

784. flkat exists over all, a God, Obserre, the Article is not
expressed before the word, Ood,

785. These ItraeUtes. literally, AU that are of Israel are

StS,S 780

7. neither because seed of Abraham they sre^i e
descendants of Abraham, are they all reckoned by Ood
as children, even iit relation to Isaac God declares,
he shall be called to thee seed i e he alone shall be
regarded as thy seed,

8. this is then certain, not the children after the
flesh i e by natural descent, these are not children

787

after the God, but the children of t c entitled to the

788

promise that God has made He reckons for the seed.

780

9. For this a word of promise exists, at this set
time t e which I appoint, I will come saith God, and

838,8

a son shall be to the Sarah.

10. And not only in this instance did God choose
to select as his people only a part of the seed, but also

798

in the case of Rebecca, at one period, she having con-
ceived twins by Isaac our father.

11. I say in the case of Rebecca. For the children
not yet having been bom. And not having done any
good or evil, in order that that that is according to
the choice proclamation of the God i e in order that
the proclamation thai God chose to make should stand,
not on works entitling the individual to it, but on the

■

will of him that calleth,

12. it was said to her, that the elder should serve
the younger.

Israelites, but in the Sense that the Apostle here attadbes to the
word Israelites, such is not the case ; hence the F^ouUar Oaeerwr
ment here employed. See Bule 822.

786. Seed of Abraham they are. Km the Literal aeed of
Abraham is not referred to, but Desoendtmts of Abraham aetmaOy
or hy adoption, the Article should not be expressed. See Bole 843.

787. These children after the Ood. Had the Bendering hers
been as the Beceiyed Text has it, Children ^f Ood, I conoem the
jbtide must haye been expressed before the word ChiU/ren^ or else
omitted before the word QM, The IPeeie^iMr Qoie ernme ni used is
adopted, because the Literal Sense of the passage, if fully expressed,
is not intended to be conyered. For God does account all the
children of the flesh to be Abraham's children, but he doea not so
account them to be Abraham's children, as to entitle all of them
to be partakers of the promise relating to Abraham's aeed. See
Bule 822.

788. For seed. The Article is omitted before the word eeed^
because the Sense intended to be conyeyed is not Literally seed,
but Descendants, in the particular Sense referred toj henoe the
Article is omitted.

789. Thisavord qf promise. Had the Gov en meni here been
Regular, it would haye implied, That what saeeeeded^ wa§ lit
actual words in which the promise r^erred to was eanrmeeii
whereas &o. in my opinion, That what w recorded wa§ ody ^P^
of the promise; hence the IrremUar €h verm m ea t. See Bide W*.
And the omission of the Article before the word IVoMtat. Bee

Bule 101.

790. ffavimg eoneeieed. Literally, JMeeivdoM itj
&c Paeske^ Hanoff been acted on; henoe Sa^ ttl.

' ROMA

ff

18. According as indeed it has been written^ I

791

loved the Jacob i e I treated Jacob in this world as
one thai I loved. And I hated the Esau t e and Esau
as one that I hated.

14. Then what shall we say. No injustice it is in
the Gbd so to do. It may not have been.

15. For in relation to earthly advantages he saith

49« . 793

to Moses, I will pity as to earthly advantages^ whom-
soever I may choose to pity, and I will compassionate

798

as to earthly advantages^ whomsoever I may choose
to compassionate.

16. Then therefore we are taught that advantages
in this world are not at the command of him that
desireth them, neither of him that runneth t e striveth
iifter them, but of God that pities i e that bestows

790,1. The elder ehould eerve the younger. Literally, Should
penoncUly do it ; whereas &c., Such should be the eaee in relation
to their deecendante; hence &c., 322,1.

791. I loved the Jacob. I hated the Esau, Had the Literal
Sense of theae words been the Sense here intended to be conveyed,
I conceiTe the Arrangement could not have been Irregular. See
Bule 321. I therefore conclude the Sense intended to be conyoyed
to be this, I acted towards Jacob as towa/rds one that Iloved, and
towarde Esau as towards one that I hated,

793. I will pity S^. This was spoken in answer to a ouestion of
Moses to be permitted in this world to see the Glory of God, and
this may be adyanoed to shew, that Gk>d does not act unjustly in
making any selection of particular persons that ho may choose, in
order to confer on them in this worla peculiar Adyantages, Friyileges
and Knowledge ; because Almighty God spoke it in relation thereto ;
bat this may not be adyanoed to shew, that we are justified in under-
standing what is here stated as at all applying to Eternal Things,
or that GxkI will deal with man in another wond after this manner,
beeauae Almighty Gk>d did not speak in relation thereto ; hence my
Paraphrase.

794. I roused up. It appears to me singular. That this word
ahould be understood to express, that Gk>d created Pharaoh to ac-
oompliah the end specified.

796. He hardens. In sin say some. And why ? What is there
In tiie connection that should lead us so to fix the meaning ? Why
IB ihb first dause to be regarded as haying an immediate relation to
an AttrOmte of the Almighty, and the second, although in all points
of Government the same, as haying no such relation ? it appears to
me that the Apostle is here treating, not of Sin and EighteousnesSy
Imt of Gk>d*8 Custom or Eight and Power to select, and of His Justice
in selecting whom he pleases, as the recipients of Blessings and Ad-
Tantages m this wond; whether such relatos to Beliffion or to
Temporal Affairs. Thus he commences by shewing uiat Gk>d*s

Cmiae to, and blessing of Abraham, did not embrace all his seed,
was confined to one particular part of it that God himself
selected and appointed. He next refen to the case of Jacob and
Esau, which case further shews, that God*s choice is not directed in
respect of such distributions, by the merits of the parties, for the
choice was made before the children had done either good or evil.
(N.B. If this argument of the Apostle has any force, it surdy must
preclude oar supposing, that Gbd predetermines the actions of men;
for if he does predetermine their actions, he mifht at the time of
diooaing between Jacob and Esau haye been mfluenoed by the
cbaraoters, He, in that case, must haye then known they would
aftenrarda haye to assume, which is the yery point the Apostle is
OBdeayounnff to proye is not the case), and that the wiclced eyen are
mad0 tha siwieeta of his ohoioe, in order to accomplish his designs, as

NS IX. ♦ 267

4

them on man wot as a reward to the individuals re-
ceiving them, but through pity to mankind generally.

17. So then the Scripture saith in relation to the
Pharaoh^ that on account of it, even this pity I

794

roused up thee i e gave thee opportunities to display
thy wickedness, in order that I should have demon-
strated by thee my power, and in order that my name
should have been declared in all the earth.

18. Then therefore whom he wills, he pities as
respects appointing to them in this world blessings and
advantages. And whom he wills, he hardens himself
i e treats harshly as respects appointing them in this
world sufferings and ignorance.

19. Then thou wilt say to me. Then why yet
doth He find fiGiult with any man for not being what

appears from the instance of Pharaoh. This is the state of the ami-
ment when the Apostle draws the conclusion which is containedin
the yerse now under consideration ; the first Clause of which is.
Whom he wills he pities. The word Pity has been used seyeral times
in the yersee preceding this, and appears to me, in all the cases, to
hayo rdation to the ezerdse of the Attribute that induces God to
confer Blessings and Adyantages on man in this world. These we
are informed are not giyon or withheld on account of his deserts,
such not being the rule by which God regulates his distribution in
this world of these giils ; both the good and eyil are permitted to
partake, and are also dopriyed of them ; we can then only conclude,
7%U whom Ood wills he pities i e He appoints to them in this
world Blessings and Adyantages. Now it appears to me that wo are
required to understand the second Clause of this yerse, yia.. Whom he
wills he hardensy as expressing a Sense in opposition to the first
Clause, and thus I should express it. Whom he wiUs he appoints to
them in this world Afflictions and Disadvantages. As Advantages,
here, I conceiye to haye reference to Religious Light, Knowledge
and Friyileges, I therefore conclude that Disadvantages^ here, should
be understood as referring to Ignorance, Darkness, and Error on
that subject. To enjoj the Light and Knowledge that the Diyine
Being conmiunicates is a priyu^e and blessing, but it is not that
which in itself renders us more acceptable to nim in the day of
judgment ; and consequently, we ought to conclude, that the Sard-
ening or Ignorance here referred to is not of such a nature, as in
itself^ increases the sin of the indiyiduals referred to as the subjocts
of it, but is only such, as depriyes them in this world of participating
in the happiness the Knowledge withheld would impart. I consider
the pity &c. here referred to to be confined to the absolute donation,
thus, God giyes to whom he wills earthly blessings, such as riches,
honor &o. but he leaves it to the parties to whom they are giyen
to obtain or not to obtain happiness from them, according to the
use they make of them. And so Whom he wills hepiOes, he feyors
with Religious Light and Friyileges, but he leaves it to them to de-
rive or not to derive Eternal Advantage fix)m them, according to
the use they make of them. Thus Gk>a wills, and yet in Eternal
Things leaves roan a free Aecnt. But it is not only the Sense that
requires the second clause of this verse to be so understood, but I
consider the Government of the Greek requires each of the two
clauses, the Oovemment of each being the same, to have reference to
precisely the same thing. If therefore the first clause has reference
to the temporal enjoyment of blessings Ac. by man ; the second
clause must have reterence to the same, and then there can be no
reference to man*s being hardened in sin as some suppose. ^ If the
first clause has reference exdusively to God himself, &od pities, the
second must have reference to Uie same, Ood treats harsJuys henoo
my Paraphrase,

268

ROMANS IX.

797 .

he is not. For who hath resisted that that is willed

of him, even a man being a Christian^ a Jew, or a

• •••••§••••

Gentile^

8SS,S

20. O man, nay but, thou, who art thou that
repliest to the Ood. The thing formed shall not say
to him that has formed, why if thou requirest me to

SIO 759

be a Christian madest thou me thus i e a Jew or a

Gentile,

798

21. or the potter i e the moulder of the clay hath
not licence, of the same lump, to have msAeJust as
it pleased him, what indeed is a vessel to honor.
And what is to dishonor.

22. Now if the God being willing to have shewed
more fully the anger sin incurs, and to have made
known his power to punish it, endureth with much

338 800

long suffering as his chosen people, vessels of wrath
f e such as had incurred wrath, they having been
fitted by their evil actions for destruction in respect
of such privilege,

23. in order that he should have made known

800

the riches of his glory, to vessels of mercy i e to

797. Who hath ruiHed Jj^e, Literally, In amf reaped; to
which it may be answered, ^Every Ufoing eoul; whereas &c., Who
hath reeisted it in the respect to which the Context hath reference ;
to this the answer is, No one ever Aot, or ever can ; hence occ, 821.

798. Or the potter of the clay hath not licence. Literally, It
subject to no control; whereas &o., Set* liberty to determine for
himself; hence &o., 821.

800. Vessels of wrath — Vessels of mercy. Had the Sense in-
tended to be oonyeyed by these expressions had reference to any
actual indimducUs who were absolutely what is stated, I do not see
why the Gbnder of the Belatiye yaries in yerses 28 & 24 ; but if the
Sense intended to be conyeyed is intended to haye reference not to
actual individutUSf but to certain classes ofeharacter^ in that case
the yariation is required.

In the first of these cases the Antecedent to the Belatiye is
Vessels of mercy ; that is, the class of character described by the
figure. Vessels of mercy ; hence the Gender of the Belatiye is the
same as that of the word Vessels; but in the 24th yerse it appears
to me that it is not the CUus of character^ but the indiyiduals
comprising that Class that are referred to, hence the Gbnder of the
Belatiye is changed, it being expressed in the Masculine.

If Vessels of wrath and Vessels of mercy are intended to express
Classes of Character, and not Bodies or Parties of indiyiduaLs, or
eyen, if it cannot be proved that they are not capable of expressing
such a Sense, we see that the Class of Character designated Vessels
of mercy ^ may he prepared beforehand for y lory, without one sinsle
indiyidual composing that body haying been Atfiwejf predestined by
€k>d for that blissful state.

801. Of Jews — Of Qentiles. Had the Article been here ex-
pressed, the Sense oonyered would haye been. He called us so, not
only qfi e by the Jews <fo. such being the Literal Sense ; henoe the
Omission of the Article.

808. Sons of Uviny Ood, Had the QovemmetU here been
Regular^ it would then require that the persons referred to sho^d
Actually be called by this name; whereas &o., 2!Wy shall be the
Sons ^c. ; henoe &o., 821.

such as had by belief of His promises been admitted to

800

this privilege through mercy, which tea class which
he ordained beforehand not only to er^oy the privilege
of being in this world His chosen people but also
for glory,

800

24. whom ie of which class even he did call us

801

that are Christians, not only of Jews i e not only

881

those of us who were of the Jews, but also of Gen-
tiles ie but also those of us who were of the Gen-
tiles,

25. / say of the Gentiles, as even he saith in the
Osee to which I refer, I will call thee not i e those
that are not my people, my people, and her that has
not been beloved, having been beloved,

26. and it shall come to pass in the place, where
it was said, not a people of me ye in that place, they

808

sons of living God t e of the living God shall be

called.

804

27. Verily Esaias crieth concerning the Israel to
which we refer, though the number of the Sons of
Israel as the sand of the sea should exist, the rem-

804. JEsaias crieth. Literally, Actively does so ; whereas AC)
Records on this subject ; henoe &c., 822,1.

805. The remnant shall be saved. Literally, Saoed to the
fkUest extent; whereas &o., Saved to the extent to w^iek the

Context has referenee; henoe &o., 822,1.

Saved. From what? From Eternal Punishment say some.
And why? What is there to warrant such a oondusionP lsl|
The Sense inyariably attached to this word in Scripture does not
force us thereto.

2nd. The argument relates to those who shall be. In this worlds
called. The children ofChd; see the preceding part of this Chi^[»ter.
Yerses 25, 26 & 27 are only introduced to proye to the Jews, by
quotations from their own Smptures, that it was enresaly stated in
them, that Qod intended to admit the Gentiles, In this world, to
partake of his &yor, and to acknowledge them as well as the Jews
to be his children. If this is the object of the introduction of these
quotations, I cannot see how they strengthen the Apostle's ana-
ment, if the salyation here spoken of is Eternal Salyation, as, in that
case, the Sense then is, Mowever numerous the Jews may &s, ike
remainder of them alone shall be eternally saved. This unc
might be the case, and yet the G^tiles might neyer be acknowl
by Qod, in this world, as his children.

I4istly. What is the conclusion that the Apostle himself draws,
and which of the Senses attached^to the word Salvation does that
conclusion support. He states that in order to curtail his ai^gmnenl
he shall only add, Th(Uit is the Lord^s intention to briny isimamfam
the earth (obserye. In this world, it is not, In heaioem) what Esaiaa
hath announced, yis, that the Jews, In this world, beoame ahnosl ••
Sodom and Oomorrah, and then in the 80th Terse he states^ Why s
namely. Because the OeniUles who sought notjustyicaium, i e adnus-
sion to God*8 &yor in this world, neverthetsss were admiff e i to U,

and the Jews which sought a law for ob i ak uM JuetyieaUom,
refected, not eternally, but from being, mi ikb woM, hk obiMB
people. See Luke xix. 9.

ROMANS X.

269

Bant aione shall be saved from destruction as GotPt
ckoien people.

806

28. Because terminating and abridging speech,
/ wiU only add the Lord shall effect upon the earth,

29. even as Esaias hath announced, except Jehovah

••7 ,

of Sabaoth left behind to us seed, as Sodom probably
we were become, and as Gomorrah probably we were
like.

80. And why, we will state, because Gtentiles that
sought not after justification t e acceptance of God in

808

^his world, obtained justification t e acceptance. Even
justification t e acceptance that is obtained by them in
thi» world on account of faith.

31. And Israel seeking after a law for justification
i efor obtaining acceptance in this world, unto a law

809

t e unto such a rule, they attained not,

82. wherefore, because they sought acceptance not
on account of faith, but as acceptance obtained on

806. B9C0metemwnaUng9p€eek, The Literal Sense of thii would
be eqniralent to, For terminating arguments; The Sense intended
to be oonTejed is, For terminating this Argument; hence &c., 321.

807. Jehovah of Sabaoth. Literally, Sad aetivelg effected what
is stated; whereas &c. Passive^ Had accepted the justification of
a remmamt ; hence Ac, 822,1.

806. Seen justification. The expression of the Mwor Stop
bflve, shews that the Sentence has reference to the clause oi the Sen-
tenoe^ Sought not after justification^ as well as to that which im-
mediately precedes the Stop^ and is introduced in order to preclude
it being understood, that the Gbntiles, in no way, sought for
justifioation ; we should hare thus expressed the passage. The
OentUes sought not after the justification here referred to, never-
theless theg obttuned it, Bee justification verse 28.

809. I would here just point out a di£ferenoe in the expressions
of the 80ih and 31st verses that I do not think has been remarked.
In the 30th verse it is said, The OentUes did not seek after justi-
fioaUon, nevertheless theg obtained it. In verse 81 it says. That
the Jews sought cfter a law of justification, nevertheless theg did
mot. What ? not, they did not obtain justification, but it is, never-
threes to a law by which to obt<tin justification, they came not;
hsDoe it follows. That it is not here stated, that the Jews did not
obtain justification, since all that is stated is, they did not find a
kw by which to obtain justification.

610. Delivera/nce or Salvation. If it is remembered that in

fWMi 10 and 11 of this Chapter we are informed, that a mere com-

fsssion with the mouth of the Lord Jesus, which I suppose means,

a ocm&asion of our beUdT in him, is all that is required in order to

obtain for us the Salvation here referred to ; few can I think be of

opinion, that it is Sternal Salvation that is here spoken of. Besides

tlus» the context does not lead us to suppose that the reference is to

IBteniAl Salvation, inasmuch as it is no where stated, that the Jews,

as » body, wero in a state debarring them from obtaining that

btoaing. And lastly, the language of the Sentence appears to me

to forbid oar supposing the reference to be to Eternal Salvation ;

tinoe it could haraly be supposed that any one, much less an Apostle

of CSirist, oould have any other desire than that of Salvation for any

body of his felloir oreatures. To use therefore the strong language

^j^fmm mmA jq this veise, is uot only unnecessary, but appears to me

not to be suitable to the oooasion. Not any of these objections exist

if we nnderttand the salvation here referred to, to be deUveranoe

firani alienation to God in this worid, indeed, in relation to this, the

■troDg langoage of the Apostle is neoessary.

811. Aey haioe teal couoermng Ood, The Literal Sense of this

account of works^ they stumbled through unbelief at
the stone of the stxxnMmg foretold.

33. As it has been written. Behold I lay in Sion
a stone of stumbling and rock of offence^ but he that
believeth on it shall not be ashamed^

Chapter X.

1. brethren, the indeed desire of the my heart, and
the prayer, by me to the God, for them, is for their

810

deliverance yrom alienation in this world to God.

811

2. For I bear witness to them, that they have zeal
concerning God, but not after knowledge.

811

3. For being ignorant of the justification t e ground

i*..

of acceptance of the God t e provided by God, and
desiring the private i e the doctrine of each man's
obtaining this blessing for himseif to have established,

814

they were not arranged under the justification of the
God.

4. / say ignorant. For a termination of law of

would be. That the zeal they had was acceptable to Ood ; hence the
Disarrangement, the Sense being as I conceive what is expressed in
the Paraphrase. See Bole 821.

812. Hie justification of the Ood. Had the Asrrangement been
Regular, the Sense conveyed would have had reference to the
intrinsic righteousness of God ; as, The love of Ood, and. The glory
of God, is God's love, and God's glory ; whereas &c., The ground
of justification or acceptance provided and approved of by Ood,
wMch is here denominated, ChtPs justification; hence &c., 321 and
Note 814.

818. And desiring the private. The Sense precludes our sup-
posing that the words, lie private, hold their case in agreement
with the word Justification, that precedes them ; consequently, the
Conjunction does not couple them together, and consequently, this
Sentence is an Irregular Sentence, the occasion of which I conceive
to be as follows. Had the Arrangement been Megular, it would
have implied. An express desire of the thing staled; whereas I
consider the &ct to be, That the desire was to establish a particular
description of justification, vitt. justification under ihe Mosaic Law,
which in effect being what the Apostle here terms, a Private or
Personal justification ; he here states the effect, instead of the par-
ticular that produces the effect ; hence &c., 321. The word Private,
standing as it here does in opposition to GKkI's justification which is
provided without limitation for all, is used 1 conceive to express a
Private, Particular, or Separate justification, that is, each person
separately obtaining justification for himself.

814. They were not arranged under Sfc, According to Donnegan
the Verb rendered, To arrange under, or Reduce to Subjection,
appears to me to imply Compulsion to that end, or at least, A placing
in position by some other ptirty ; whereas I conceive the Sense here
intended to be conveyed is, ifhat by these opinions, they excluded
themselves from being of the party specified ; the Sense not beins the
Literal Sense, is I conceive the cause of the Disarra/ngemeut of the
Verb. As the Sense of this passage cannot be understood. They
were not arranged under the intrinsic righteousness of ihe Ood, the
words, Hie righteousness or justification of the Ood, are. Regularly
Arranged, since the only S^se that they can afford in this con-
nexion is, The state which by Ood is regarded to be the state qf
justification; but this is not the case, when the like Sense is re-
quirod at the commencement of the verse, since, in that connexion,
was Uie Arrangement Regular, it would be doubtful, wheUier the
S«ise intended to be conveyed had reference to God's intrinaio
righteousness, or to that expressed in Paraphrase.

270

ROMANS X.

•If
every kind Christ is with respect to obtaining justi-
fication f e acceptance of God in this world to every
one that believeth.

810

5. I say of law. For Moses describeth the justi-
fication that \Roii ethe acceptance obtained through
law to be such, that a man that has done its require-
ments for the attainment of that end, he shall exist
in that state only by continuing to observe it.

818

6. But to every one that beUeveth the justification
by faith i e the acceptance in this world on account of
faith thus speaketh. Thou should not have said t e
determined in thy heart, who shall ascend into the
heaven to which we refer, this virtually exists Christ
to have brought down t e displaced, since he claims to
be judge of all men,

7. or who shall descend into the bottomless pit,

601

this virtually exists Christ, from the dead t e from
those who have died, to have transported since he
claims all power over the dead,

8. but what does it say, nigh thee i eit is easy,
the thing uttered is in thy mouth, and in thy heart,

•••; ; 8»,s

this the thing uttered concerning the faith t e ac-
ceptance in this world on account of faith which we
preach is,

819

9. for if thou shouldst have confessed the thing
uttered, with thy mouth, that a Lord Jesus is, and
shouldst have believed with thy heart, that the God

7*9 601 808"--

raised up him, from the dead, thou shalt be saved
from condemnation as an alien to God.

10. / say if so confessed and believed. For it t c

831

the fact referred to is believed with the heart, for
o^/aimn^ justification t e acceptance of God in this

815. ChriH it. Had the Sense here been, ThtU CkrUt w<u abiO'
lutely what is here etatedy this Jbrm of Chvemmeni would not hare
been used ; the Sense intended is I conoeive to be understood as
restricted in the Paraphrase. See Bule 822.

816. For Moses describeth, LiUnnllj, Personal^ states ; whereas
&c., He is commanded to state ; hence &c., 822,1.

818. The justification by faith. Literally, The fustifieation ob-
tained by belief of specific matters ; whereas &c. has relation to,
Effects resulting from such belief; henoe Ac., 821.

819. This verse will be found difficult to explanation, by those
who consider the Apostle Ib here treating of Final jusHficaHon,

821. It is believed with the heart Sfc, The literal Sense re-
quires that the object of this yerse should be directed to prove
what is stated in the preceding verse. Thou shalt be saved; whereas
&c. designed to explain, why. Confession with the mouthy and belirf

world. And it t e the fact referred to is confessed
with the mouth, for obttAMng deliverance yrom olifii-

810

aiion to God in this world.

U. And the scripture saith, every one that believes
on him shall not be ashamed.

12. Observe every one. For difference oonoeming
being a Jew of any kind and likewise concerning beimff
a Oentile of any kind exists not. For the he t « the
Being that is Lord of all, being rich unto all whether
Jews or Gentilei that call upon him proves U to be
independent of any such distinctions.

13. I say all. For every one, whomsoever should

MS

have called upon the name of Jehovah, shall be saved
Jrom condemnation as an aUen to Chd.

14. But how should they i e persons have called
on a Being, on whom they believed not. And how
should they have believed the existence of a Being,
of whom they heard not t e they never heard. And
how should they have heard, without the thing heard
being made publicly known % e being proclaimed.

15. And how should they have any thing that is
made publicly known, if they should not have been
sent any thing. I say sent. According as it has
been written, how beautiful the feet of them that
preach a glad tiding of good things are,

16. I say good things, notwithstanding not all to
whom these good things came obeyed the gospeL
For Esaias saith, O Lord, who believed our report,

17. so then the faith accepted by Godforjust^

814

cation cometh through hearing. And the hearing

n4 SM

referred to cometh by means of that which has been
spoken by Christ,

wUh the heart, is necessair to effect that end ; henoe &o^ 821. Tbo
Article is omitted before tiie words Mouih and Meart to ahew that
they are not used in a Literal Sense, as the Sense intended to be
oouTcyed is, An open confession — A simeere belief. See Bole 848.

822. Not all to whom these good things easne, obeyed ^.
JAtcmHy, AU who preached : whereas &o., AU who hettrd; henoe
&c., 822,1.

823. Esaias saith. Literally, The eaaet worde reeofdedf
whereas fcc.. Words to that effect ; hence &o., 822,1.

824. Thefaith through hearing— The hearing hgmeeme^. Had
the Chvemmeni here been JRegular, it would hare implied. Thai the
effect specified was so produced in <Ul casesj such bemf the "^ '" *
Sense ; whereas &c. only, That it was so produced im m«
specified; henoe the Feouliar Chvemmemi. See Bole 828.

ROMANS XL

271

18. nevertheless in saying through hearing I say
DOty they heard not that obeyed not, it is written

496

▼erily unto all the earthy their sound i e the sound of
ike glad tidings went, and unto the ends of the
worid^ their words^

817

19. indeed I say not^ Israel knew not^ for first

^6

Hoses saith^ I will provoke to jealousy you^ on ac-
count of that which is not a nation, on account of a
fixdish nation, I will anger you.

810

20. And Esaias is very bold and saith, I was found

by them that seek me not, conspicuous I was made
to them that ask not after me.
21. And in relation to the Israel to which we refer,

408

he saith, I stretched forth all the day my hands, to a
people disobeying and gainsaying.

Chapter XI.

1. Nevertheless I say. The God did not cast
away his people. It may not have been i eit cannot

111,9

be that I should say so. For even I am of Israel, of
•n 8S1

the seed of Abraham, of the tribe of Benjamin,

2. the Ood did not cast away his people, whom he
appointed beforehand to be called his people, verily ye

804

have not perceived in Elias^s case, what the Scripture
says there, how he maketh intercession to the Ood,
against the Israel to which we refer,

8sa

8. O Lord, they killed thy prophets, they digged
down thine altars, and I alone in the acknowledge-

n^eni of thee was left, and they seek my life on account
thereof.

Tkat Mick hoi bwn spoken h^ Ckritt, Had the Artide

bflre been ezpreMed, it wonld oaTe implied^ That a rtference woi

^ ^ to mms parUeuUtr ward, that is, command, that Chrut had

relation to the matter ; whereas &o., That unlets Ood woe

~ to reeeal hit ffraeiome intention towardt man, there would

wo/Otmgfor man to hear in thit matter, consequently, the hearing

referred to eomee ig meant qf what Ood it pleated to reveal;

» the omission of the Article.

8S7. larael knew not, Litendly, Sad no knowledge ; whereas

4tc^ Pereeioed not the real intent ; hence &c,, 822,1.

889. Staiat it very hold and taith. LitmUy, He eeineed great
^omrogei whereas Ac, Ood made an unmittakeable declaration hg
Mms hence &c., 322»1.

880. That teek me not^That atk not after me. Had the
Arrm^ ment been BeguUtr, the Sense conyeyed would have been,
Tkeit the n e n o n t that^ound Ood, that it, were accepted qfhim, were
pen o me Act did not m ang wof teek or atk after him, such beinff
tiia literal SeoMi whereat Sio^ T%at ike Jewe who knew ana

406

4. but what saith the Divine answer to him, I

*SSS -v

reserved to myself a people seven thousand men, all
of whom bowed not a knee to the Baal.

5. And thus by the reservation of God also in the
now time, a remnant of Israel, according to election
by grace, has existence.

6. And if it is by grace that Ood selected this rem-
nant to be a part of his people, it is not then on
account of works that lie did it, otherwise the grace

3S9,S

referred to not then grace is. And if it is hj works,
that man secures it, not then grace it is that does it,

835

7. Therefore the thing which Israel covets viz. to
be God's chosen people, this it obtained not. But the

837

election it obtained. And the rest were hardened
as to their loss of being, and as to the elections be-
coming, the chosen people of God,

8. / say hardened. According as indeed it has
been written, the Gfod gave to them on these points
a spirit of slumber, h e gave to them no other in-
struction than the natural use of their eyes in respect

881

of that they might not see that as a nation they were
refected from being God's chosen people, and the

881

natural use of their ears in respect of that they might
not hear the decree of their refection, until the this
very day,

810

9. even David saith, be made, their table ie the
blessings bestowed on them, into a snare, and into a
trap, and into a stumbling block, and into a recom-
pence unto them,

acknowledged Ood, did not at a nation teek or atk after Sim;
hence &c., 821.

832. The teed — The tribe. The Apostle was not of the entire
seed of Abraham, or of the entire tribe of Benjamin, but was of an
indiridual that formed a part of each of them ; hence the Article is
omitted in each case.

833. I%<y killed thm prophett, and digged down thine altart.
Had the Arrangement hare been Regular, it would hare implied.
That aU OodPt prophett were killed, and hit altart dettroged, hg
the Jewt; whereas &c., That tow^ cfhit prophett and altart had
been to treated bg them: hence &0., 821.

834. And I alone wot left. Literally, A fortaking qf him in
pertoui whereas ko,, A fortaking j>f acceptance qf that which he
proclaimed f hence &0., 821.

835. Itrael eovett. Literally, Sineerelg coveted ; whereas Ac.,
Frofetted to covet ; hence &c., 821.

887. The rett were hardened. Literally, Aetioelg prevented from
perceiving f whereas &e. Fateiee, Theg did not percetve: hence
Ac, 822,1.

10. be darkened^ their eyes that reject God's in-

381

structions, in respect of that they might not see that
as a nation they are refected, and bow down their
back always while they continue to do so, with the
burden of thy chastisements.

11. But I do not say^ they stumbled^ in order
that they should have perished as to being Gods
people. It may not have been^ but I say that through

841

their fall^ the deliverance from alienation to God was
opened to the Gentiles^ to the end that they the Jews

84S ^

should have inspired emulation.

841 844 843

12. / say the Jews, For if their fall riches of the
world produced in relation to the increase of God's

848 844 843

chosen people, and their diminishing riches of the

641

Gentiles in relation to the same, more by how much
reason is there to expect, their fulness t e their
restoration to Gods favor in this world shall increase
the number of God's chosen people.

845

13. Yea I say riches to you the Gentiles. For

323,8 846

indeed inasmuch as, I an Apostle of Grentiles am,
I magnify my ofiSce,

14. if by any means I shall inspire to emulation

849 850

my flesh, and shall save from alienation to God some,
out of them who are in that state.

840. Bow down ^o. In the two preceding Paragraphs the Verb
does not govom the words 8uooee<ung it, which shews that the
Literal Sense is not intended to be conveyed. See Bule 822 ; this
the Sense fiilly justifies, since it is not the actual Table or JEyet that
are in either of the cases referred to, and here, for a like reason, the
same Form of Government would I conoeiye have been used, but for
the word Mways, which is intended to be understood in a Bestricted
Sense, and not in a Literal Sense ; hence the Irregular Arrange-
ment is here employed instead of an Irregular Chvemment, as by
that means, not only the expression Their back may be imderstood
in a Metaphorical Sense, but the word Alwage likewise, in a Re-
stricted Sense. See Bule 821.

841. Their fall, JAtfsnJlyf An absolute completed act s vrheretts
&c., An act tending to an end hut not completed, and to it mag be
one dag reverted ; hence &c., 821.

842. To the end thai theg should have inspired S^c, The Sense
here is not. That through the fall of the Jews deliverance was
opened to the OentHes, onlg, to inspire the Jews with emulation!
which is the Literal Sense of this passage, this being only one of
Gk>d*s gracious purposes in it ; hence Uie occasion of the Irregular
Government used. See Bule 380.

843. Siohes of the world. The Literal Sense of; The riches
qfthe world, is, Moneg and other like treasures; the Sense intended
to be oonyeyed is. That which is the riches of the world in relation
to the subject treated qf; hence the omission of the Article before
Riches and World, In like manner. The riches of the Gentiles,

844. Siches Src. Had the Government here been Regular,
it would hare implied. That what precedes these words was the actual
cause of what is expressed hg these words, suc^ bdng the Literal
Sense of the passage; whereas Chd was the actual cause, who was
pleased to efeet his gracious purpose bg means afwhat is here stated ;
hence the occasion of the Peculiar Government used. See Bule 822.

15. / say out of them. For if their loss of being

851

Crod's people a reconciliation of the world exists i e
was a means for the admission of every man in this
world to be of God's chosen people, what is a taking
for Gods people besides the mode which reconciles

501

the whole world, but a taking hfe, from the dead.

8SS .

16. / say what. For if the first frnit holy is, so
also the lump t e for \f the commencement of a
system has God's sanction, so also has the entire

858

system, and if the root holy is, so also the branches
i e and if a system has Gods sanctum, so also have
all those that conform to it.

858,1

17. And if some of the branches of an oUve tree
were broken off. And thou [a wild olive tree ez«
isting] wast grafted in amongst them the brastches qf
the olive tree, and a partaker by the root of the
fatness of the olive tree thou thyself became.

18. Treat not arrogantly the branches thai are
broken off from it. Verily if thou dost treat arro-

858

gantly those brandies, thou sustainest not the root t e
thou dost not support the system by so doing, though
the root sustainest thee i e the system supports thee.

19. But thou wilt say^ the branches were broken
off^ in order that I should be grafted in.

845. Tea I sag. The Literal Sense would implj, 7%at what
is here stated, was addressed onlg to the Gentiles ; whereas Ao. I
conceiye as in the Paraphrase ; hence &o., 821.

846. I an Apostle of Grentiles, The Literal Sense would impljf,
That he was excUmvelg what is stated; whereas kc^ That he woe
principaUg such ; hence &o., 821.

847. I magmfy mg ojjice. Literallj, / ineretue He dignUg;
whereas &c., I remand vou of its dignitg; hence Stc, 821.

849. Mg flesh. The Literal Sense of this would implr. Thai
the Apostle had reference exdusivelg to his own reliiitmej
whereas his reference is. To the entire Jewish nations haooeAo.,
821.

850. A Stop should precede the Proposition randsnd ovi ^
otherwise the Litwal Sense afforded woula implj, T%at fiU ap jMem
tion w€U confined to the race qfJews then Umngs heoos mj JPlnni-
phrase. See Bule 822.

851. A reconcUiation of the world. Olie Article is omiltod
before reconcUiation and world, and the Gonemm/eni is iVdwIfw,
because the effect stated was not actuaUy prodnoed, the whob world
were not reconciled ; The Sense intended to be conrejed is, TkeJM
of the Jews led to a means for the reeoncUiation 4if the letAolf MorU;
hence &o., 822 & 843.

852. The Sense couTejed hj this Terae is not to be midenlDod
without limitation, hence the occasion of the J^souKar Gcvermmmtt.
See Bule 822.

852,1. And if some of the hrandkes were hrokm^qj^. Isftonlfy,
Some €f the holg branches referred to m iserte 16 ; idMms te,
Mas no such relation, but ie the o o mm e n o ea^mf ^ m
AUegorg ; hence &o., 821.

858. Thou sustainest not. lakenSij, Tkom i» «o
whereas Ac,, Thou dost not it in §o doing g bsnoe te, tMlL

ROMANS XL

273

854

20. WeU^ they were broken off through the xxH'
hfl^ef of what they heard from God c. x. v. 17. And

8ft4

thoa hast stood in their place through the belief of

854,1

what they disbelieve. Think not high things on
aceomni of thy exaltation, but be intimidated.

21. I say be intimidated.. For if the God of the

855

branches that are according to nature spared not
himself because of their unbelief. Then not perhaps

510

he would not have spared himself concerning thee
shouldst thou not believe.

850

22. Therefore behold the goodness and severity of
the Ood^ towards indeed them that fell, severity it is.
fiut towards thee, goodness from Ood it is, if thou
shouldst have persevered in deserving the goodness
rrferred to, otherwise also thou shalt be cut off from
being his people.

23. And also those, unless they should have per-
severed in the unbelief referred to, shall be grafted
in. For able in relation to the perfection of Ids
Attributes the Gk>d exists t e ever has been anew to
have grafted in them.

24. I say able. For if thou, concerning that that
is according to nature, wert cut off a wild olive tree,
and contrary to nature, thou wert grafted into a good

854. Tk§ unbeUef—ihe Mief. Had the Arrangement been

Msffular^ the Sense conTered woold haye been, such being the

liftenl Sense — 1^ were broken off by Chd in the unbeUef, and

tkou kaet itood in their place bf OoSe appointment in the belief;

whereas &o., That nnbeUef and beUrf was the Came of the effect

etaUdy and is not intended as descriptlTe of the state of the parties ;

henoe the Sentence fullj expressed would be, They were broken off

by God on aceotmt of their unbelief, and thou hast ttood in their

fiaee 5if Ood^e apjHnmtment on aopount of thy belief; henoe &c.,

821. The Article is expressed before each of the words, in order

to restrict the Sense to a particular fiMst See Bole 841.

864,1. Think not hiyh thinye. Literallj, Thinys that are ex-
eeiUmUs whiBntMSLO.fTkMye that are preeumptuoue; hence &o., 321.

866. The branchee that are aeeordiny to nature, Literallj, This
w daeeriptine of a particular God; whereas &c.. That he that ie
Ood of all ie Ood even qf those branches that are aeeordiny to
maimre ; henoe the Disammyement of the words According to nature.
See Bole 821.

866. Qoodmees of the Chd. Had the Article been expressed, it
would hare implied. That what had been stated proved to us the
mm i ire Goodness of Chd^s Character; whereas &o., That we are re-
^pdred to contemplate the favor God has shewn to us in this par-
Hemlari henoe the Omission of the Article. See Bule 841.

868. Wise ye exist not ayainst yourselves. This is spoken Jront-
oaPyt the refiarenoe being not to TVue wisdom^ but, To a pretence
qfii; henoe Ac., 821.

860. Sas come to the Israel LiteraUy, To the whole qf the
hodyi whermt to.^ To the body as a whole ; henoe &c., 821.

861. TkehOmeee qf the Gentiles. LiterallT, the Sense has ro-
ftmoe, lb Ueyreai ace^ptamee of the Jmdimdmals eomposiny the
OmtiU mKom if wkai God proposed to themg whaetm &o. has

041

olive tree, more by how much reason is there to ex-
pect, that these that are according to nature shall be
grafl;ed into the its own olive tree.

25. For I would not ye not to know brethren this
mystery viz. I am about to relate, in order that wise

858

ye exist not against yourselves, that hardness as to
being refected by God from being his people, of a part,

8«g

has come to the Israel, until when, the fulness i e the

' 8«1

complete admission to be God^s people of the Gentiles
should have come in,

26. and thus all Israel shall be saved from aliena-
tion to God in this world. As it has been written,
the deliverer shall come out of Sion, he shall turn
away ungodliness i e rejection by God as his people,

809

from Jacob,

864

27. and this s?uUl be to them, the covenant with
me which I promised. When I should have taken

• • • •

away the state in which they are on account of their
sins.

28. / say when I should do it, with respect indeed

866

to the Gospel, enemies they are on account of you.

; — 866

But with respect to the election, beloved they are on
account of the fathers.

866

29. / say beloved. For not regretted by God the

reference, To the yreat acceptance of these nations by God; hence
&c., 821.

862. And thus aU Israel shall be saved S^. Literally, Eter-
nally ; whereas &c.. Saved to the extent to which the Context has
reference ; hence &o., 822,1.

All Israel. Litemiiljf Hvery individual of it ; whereas &0., JSIiwry
n<ition or class of which it is composed ; hence &o., 821.

862,1. The deliverer shall come out of Sion. Had the Arranye*
ment been Meyular, the Sense conyeyed woidd hare been, The de^
Uverer qf Sion shall come ; hence &c., 821.

863. Ih)m Jacob. See Bule 822. Had no Stop preceded these
words, the Sense conyeyed would have been to this effect, He shall
prevent Jacob f rem practisiny unyodliness^ such being the Literal
Sense; whereas &c. to this effect. And he shall turn cmay from
Jacob unyodliness i e their rejection by God as his people; hence
the introduction of the Stop here.

864. The Covenant with me. Literally, WhtU is stated; whereas
&c., Squivalent to a covenant ; hence &c., 821.

865. Snemies^Beloved. See Bule 822. Had the Sense here
been. That the Jews were Enemies^ or were Beloved by God, that is,
that he reyarded them without restriction as such, the Government
employed woiild not haye been used. But the Sense intended to be
conyeyed is. That as respects the Gospel IHspensation, God treated
the Jews, to a certain extent, as he would treat enemies, in con-
sequence of their rejection of it ; bat as respects the election, Se
treated them, to a certain extent, as he would treat those that are
beloved, he did not destroy them as a nation, or depriye them of the
opportunity of returning to his &yor, wheneyer thej dboae to do so ;
hence the Chv e mment here used.

866. Not reyretted 4^, Had this Sentence been fblW ssprsssed,
the Soue conveyed in oonneotion with th« Qmtflit would hvn beso.

M M

274

ROMANS Xll.

gifts and the calling of th9 Grod art as opposed to
any of His designs, hence the deliverance by the GoS"
pel, and his election of the Jews to be his people, are
not incompatible.

80. / say not regretted as opposed to His designs.
For as ye once believed not in the God and so
were excluded from being of his chosen people in this
world. And now ye in partaking of the blessing
were pitied by God through the unbelief of these
the Jews.

31. So also these now that are rejected believed
not in the your pity i e in the pity extended to you,
in order that being on that account refected also they
now should have been pitied in order to be delivered
from alienation to Gdd in this world.

32. / say in order. For the God shut up as

806

regards being his chosen people the whole of the
nations that exist, on account of unbelief^ in order

that he should have pitied in admission to the blessing

-'Me

the whole of them,

83. O depth of riches^ and of wisdom^ and of

870

knowledge of Ood displayed in this arrangement, how

»71

undiscoverable by investigation his judgments^ and

871

not to be traced out his ways.

87a 490

34. For who knew the mind of Jehovah tn this

That Ood never changed wUh reference to the heeUming cfHiegiJU
and bleeeingSf whom he once hleeeed, he eeer eonHnned to bleu;
whereas &c., Thai Ood had not shetoed ang faieor^ or promited
amf hUeeingty that he (xfterwarde regretted or repented having
made or done f Sit mind undergoes no change ; henoe the Chvem-
meni employed.

867. Through the unbelief of thete. See Bale d21. Had the
Arrangement here been SeguUtrf it would hare united, Thai the
entire cause of M0 Oentiles being piOedf woe the unbelirf of the
Jewe, Ghd'sl&oeand compassion haimng nothing to do with it; hence
the Disarranoement. The pitj here referred to does not I oonoetTO
relate to the forgiyenees of sin, but to haying, in this woiid, a oorreot
knowledge and understanding of God ; intact, to be, in this world,

'Sis Church and People. I concetye the Pronoun, These, is used
instead of the more common one, Them, because the latter would
imply the entire bodj; w her e as . These, should be understood,
Through the unbelief of these of the election v 28 that do not beUeve,

868. The whole. The word translated. The whole or everv,
cannot refer to man indiyiduall j, inasmuch as what is treated of m
the preoedinff yerees is not man indiyidually, but NaUons, Bodies,
or Dispensations under which men aro am^ed.

869. In order that 8^. Had this been BisgelUsrlg Amssged, tiie
Sense conyeyed would haye implied, T^hat aU ntOions were par'
takers ofOod^s pUg : whereas Ico., Thai aU nations were aNeto
partake t^ii; hence &0., 821.

870. JHsplaued ifv. Had this Sentsnoe been m o rpwa si c m of
admiration of uie entire Bounty, "^^nsdora, and Knowled^ of CM,
the Artkde must haye been expressed befim eaoh of the wordti the
•omisakm of it shews thai it is la beeoDflaed to what has besB trealad

off(tiT, and who a councillor of him made himself
in it,

85. or who gave first to him in it, and it shall be
given back to him^

36. that of him^ and bymeans of him^ and to him,

873

the all things exist in it the Go^l Dispensation,
even the glory unto the evers. Amen.

Chapter XII.

1. Therefore I beseech you brethren Christians,
on account of the mercies of the Qoi vouchsafed to

874

you, to have offered your bodies., a living sacrifice,
holy, acceptable to the Ood, your reasonable ser-
vice,

2. and in Christianity be not conformed to this
age, but be transformed to it ia the renewing

87«

of the mind, to the end that ye may discover by

877 •' ••

examination, what the will of the God, the good, and

acceptable, and perfect will is in relation to the

Christian Dispensation,

8. / say that ye may discover. For I say, by

means of the grace that has been given to me, to

every man that exists among you not to think more

highly of himself, than what, it is fit /or him to think,

870

but to think, [in order that he should have a sound
mind to every man iein order that his opinion should

of in the preceding Tetaes, lis. the Bountj, Wisdom, and KnowledgB
displajed in the means God has derised »:t the admission of all mm
into the enjoyment of €k>d's &Tor in this world; See Bole 84$.

871. Mis judgments ^,—Sis wags i^. Obeerfe the Ajrtufe is
here eoEpressed, and the Limitation qpeofied in the last Kola is
not required.

872. Who knew ike mind of Jehovah. Had it been mtnidad ftr
this to be understood without Bestriction, the passage I oonosifa
would haTe been expressed, JRw* who hath known the m ini ef €hd:
hence the Bestoiotion specified in the Panq^hrasa.

878. Init,thegiorg4^. Aooording to the Bales, tiie words A
it, aie goremed bj the words that pracede Hbaa, as tiia Jly rf ar
Arrangement always somersedes the Breoular, the Sense adnuttiBg
of it. See Bule 84. Ttia Beoeived Bendering, To whom ^., esn-
not be admitted, the Belative is not expnssed.

874. To have offered, Tha Literal Sense of; / beseech m fs
offer, implies, that prefioos to the address they bad not oAndi

does not noply anythnog wa pa ctin g Iba
le Present Tense la not used, and taOMa

whereas. To have q
prerious conduct ;
tlie Paraphrase.

876. Xb the end that, SeaBuIeSdO^ Had this besn tha o^y
reason Ibr their domg what ia here vsoonuMttdad, this ^JMm if
Cfovemmeni would not ha?e been uaed| hanoa tha "
ment here.

877. What the wiU 4^. is. SaaBolaaia. Had
referred to» Been the entire wiU qf Ood^ iSbe pt aaa at Jb#w ^
pression would not lMi?a been used, wbioll
henoe the Paraphrase^

878. To eeerg

Aaoatdiag to m^ Bote i» is

ROMANS XIL

275

879 880

6e bjf others fudged right,'] that the God divided the
measure of faith among many.

4. [/ say among many. For according as in one

S3S 881

body^ many -members we have. And all members
have not the same ofiSce.

5. So the many^ as a body^ we exist in Christ
t e In Chriitiamty. Even a body that is as to
one of another^ members we should feel ourselves
to be.']

88S

6. Even to those of us having free gifts, as to the
grace that is given to os, diverse even as reacts the
same gift, whether prophecy, diverse as to the pro-

888

portion of the fidth required in delivering it,

7. or a ministry, diverse in the ministry ieinthe
thing ministered, or he that teacheth, diverse in the
doctrine t e in what is taught,

8. or he that exhorteth, diverse in the subject qf
the exhortation, he that imparts, diverse in simplicity
in doing it, he that ruleth, diverse in diligence in dis-
charging his duty, he that sheweth mercy, diverse in
cheerfulness in doing it,

9. diverse also as to the love void of hypocrisy that
produces mercy, as to abhoring the evil that ex-
dudes mercy, as to being fastened together by

tiiese words must belong to this Sentence, and cannot belong to the
Sentence in which they are placed in the ReceiTed Text.

879. like Qod divided, Literallj, Actually did what ig Hated;
whereas &o., Did not appoint to each indimdmal the entire poe-
teeeiom of faith ; hence &c., 822,1.

880. The meaenre (ffaiih. LiteraUy, A tpecifle quantitjf to be
divided ; whereas &c., Hat God appointed to eveiy man the amowU
tffaUk he exercieed} hence the Omission of the Article.

881. Save not the eame office. Had the Arrangement been
MeguloTy the Sense oonTeyed would not hare been true, Am the
iMee of aU the membere ie the eame^ it being to mimeter to the
Sodjf! whereas Ac. I conceiye to be Bestricted, To man*s not
maJtimgneeof ike eame member for effMing every object; hence
fica,821.

I would not here, or in other cases be understood, when I state
that Beahiotion is intended to be expressed, that what is stated is
tkot true in relation to any other circumstance or occasion &c. ; such
Is not mj meaning, but my meaning is this ; That as fiur as the
paaeage m which ue Restriction is expressed instructs us, we haye
no oommand beyond the particular specified ; the passage is in-
tended to teach us, only, wbat, in one particular case is requisite,
without reference of any kind to what is so in all similar cases. The
'writer admits he is aware of circumstances that preclude what he is
commanding from being necessary, right, or true, as a General or
TJnlimited u^junotion or Assertion, in relation to iXL cases.

882. Seen, What follows is advanced by the Apostle to shew,
not we not only difflerfrom each other in the ojficee we hold^ but
aieo M to the extent in whieh we diecharge the dmtg of the eame

888. TheMih. To express the Sense of the BeoeiTed Text, the
Aitkia Bhoold noi baT0 been expressed ; theuseof it appears tome

884

the good thai exists in the brotherly love for each
other that shewing mercy enjoins,

885

10. as to warmth in affection to the honor of

686

others that it promote, as to preparing the way for

others to obtain mercy,

" 887

11. as to being not slothfiil in the eagerness to

• • • ; 887

extend mercy, as to being zealous in the spirit ie in
mental inclination to do so, as to being servants to the
Lord in relation to it,

^ 887

12. as to rejoicing in the hope of persons realizing

•; 887 ;

it, as to holding out under the anguish of their not

doing so, as to persisting in the prayer for tlieir

success.

887

18. as to participating in the privations of the
saints that do not realize it, as to pursuing the love
that produces mercy as extending to strangers^

14. brethren bless them that impel you^ [bless and
not curse thevi]

15. that impel you to rejoice with those rejoicing
on account of mercy received or conferred, to weep
with those weeping on account of mercy lost or with'
held,

16. the it f e the thing that Qod appoints in this

889

matter, for each other^ desiring. Not the high i e the

to restrict the fiuth referred to to the object specified in the context^
tIx, To prophecving ; hence the Paraphrase.

884. I should Teiy much like to see an explanation of the Oovem*
ment of the Ghreek in this yerse in accordance to the Beceiyed Trans-
lation of it.

885. The honor. If it was the admiration or loye of honor to
which the Apostle here has reference, it does not require the ex-
pression of the Article, which being expressed, restricts therefore the
Sense of the Passage to honor of a particnlar deecription, and this
the Sense of the passage points out to be that expressed in the Para-
phrase.

886. In preparing the wag. The Literal Sense is Restricted, To
a divertUg in the active etepe taken to promote the end referred to ?
whereas &c. has no reference. To a difference in the conree pnrtued,
whether it be an Active or PaenvCy a Fotitive or Negative one, but
relatee to a difference in the seal of execution; hence &c., 821.

887. Had the Arrangement in the 11th 12th & 18th yerses been
Regular^ it would haye implied, That what ie contained in them was
a continuation of the enbject treated of in the vereee preceding, and
eoneeqnentlg, that the Qualitiee specified were treated of without ang
limitation in respect of application^ such being the Literal Sense ;
whereas their application is to be limited to t^ particular specified
in the last Clause of the 8th yerse, yis. The shewing of mercg ;
hence &c., and* the expression of the Article in each Clause before
the Noun. See Bules 821 & 841. Except to efi'eot this object^ why
is the Arrangement Irregular ? And why is the Article expressed
in these yerses ? See Note 926.

888. The high^-^the low. The Article is used to Restrict the
Sense of these words to a particular description of High and Low
things, which particular description the Context i^ypears to me to
shew to be that exprened in the Paraphrase.

276

ROMANS XIII.

ry dicing desiring /or them when it is not vouchsafed to

890

themy but desiring their being brought back t e made
humble by the low i e the weeping. Be not, wise,
against yourselves t e under the pretence of wisdom
take not that course in this matter that wiU subject
you to CrOcPs condemnation,

8Q1

17. thus recompensing to no man in this matter
evil for any evil he may have done you, attending
ourselves to good i e what is right in this matter,

498 338

in the face of all men t e though all men oppose
your doing so,

18. if possible^ the thing that exists by you ie t?ie

833

thing to be aimed at by you in this matter is, with all

• • • •

men, living in peace.

891

19. Not avenging yourselves in this matter, dearly
beloved, indeed give place to the wrath your conduct
may excite. For it has been written, vengeance is

893 TT

with me, I will remunerate, Jehovah saith,

^ 89C

20. therefore if thy enemy in this matter hunger,
feed him, if he should thirst, give drink unto him.

890

For this doing, thou shalt heap coals of fire, on his

890. Beinff hrouffht back. The Literal Sense of this would
imply, An exact retracing of a course of evil pureued ; whereas &o.,
T^kai humilUy majf be obtained ; hence &c., 821.

891. Becompendng ire. Had the Arrangement been Regular^
the Sense conTeyed would haye been, Thai we nUght not have been
punithed even for the correction of evil, such being the Literal Sense ;
whereas &o., Thitt we mag not afflict ang^ eolelg, became theg have
afflicted us i hence &o., 821.

893. Vengeance with me. Had the Arrangement been Megular^
it would hare implied, Thai God alone executed punishment or
vengeance ; whereas fto., That Ood alone can appoint punishment ;
hence &c., 821.

895. In this matter. This verse beinff a conclusion drawn from
what precedes it, cannot be understood m a more extended Sense
than the premises from which it is drawn admits of; hence the
Bestriotion in the Paraphrase. See Note 926.

896. Thou shalt heap. The occasion of the Disarrangement is
to shew, that the Literal Sense ia not true ; It is not certain that
such conduct will melt an enemas hearty which is the Literal Sense ;
It is onlg most likelg to do so; hence &o., 321.

897. Thegood-^The evU. The Article is here used to Restrict
the Good and JSvU referred to to some particular description of
Good and Shnl, as had unlimited Ghod ana Evil been referred to,
it was unneoessaiy to hare used the Article. Whaterer description
of Good and EvU is referred to in the Context, is the Good and
JEvil that is intended to be here defined, hence the Paraphrase.

898. Be subject to powers ^. I conceiye the wora PoiMr, and
not Buler, is used to snew, that the proper use, and not the abuse of
the talent is referred to ; that is to say, Gk>d's intention in instituting
the office, and not the manner in which man administers it. This I
think more deariy appean in the daose that follows, in which the
Apostle assigns the reason why we should so act, Tiz. For power is
not, or as tl^ngh he had saici. That eannot be eaUed power whiek
God does notgioe^ that is to aay, sanction. I oonsider the cause of
the Disarrangement is to shew, that the iijunMaon to yield obedisDoe

head that may soften and purify his mind towards
thee.

807

21. Be not overoome by the evil done to you in this

897

matter, but overcome by the good you do the evil
that is done to you,

Chaptsb XIII.

898

1. all livings be subject to powers standing over
in this matter. For power does not exists if not
ffiven by Ood. Even those that now ejist, by Qoi,
having been decreed^ they do exist,

2. therefore he that opposeth the power, he has

901 909

opposed t e not yielded obedience to the ordinance of
the Ood. And those that have opposed shall receive

; 904

in i e among themselves condemnation.

3. For the rulers referred toi e the persons exer^

888,9 907

(A^ng this power a terror are not to the good work

907

of endurance of wrong, but to the evil work of revenge*
Now thou dost wish not to be in fear of the power,

909 907

do the good work of endurance of wrong, and thou

910

shalt have praise, from it i efrom those exercising the
power rightly.

is not to be understood as unlimited, but thus. Be mbfeci to M
powers righUg exercised in ihia matter; hence &o., d21 flt Koto 928.

901. Re has opposed jv. Had this been Begularig Jsramaed^
the Sense couTeyed would hare been. That mam had done eo metm n g
that God had aetuaUg determined man should not do s ft thing im-
possible ; hence &c, and the Paraphrase ; and hence also. And those
also that have opposed themselves, to shew that the Seoae is noti
And those that have opposed ^ ordinance, but, l^hose that would
if able oppose it. See Kule 321.

902. The ordinance ^. Not an actual ordinance, but that which
man should regard as an ordinance ; hence &o., 321.

904. Condemnation shall receive. Literally, Shall he etemaOg
lost i whereas &c.. Shall incur Home m the oommistUm qftkeactf
hence &o., 822,1.

905. The Bulers. Why acoordmg to the Sense of the Baoeknd
Text is the Article expressed? I ooncdTe the Article is uaed to
express limitation, vis. The rulers referred to, that is, those eaerMmg
the power here referred to. Had what is here referred to been
Temporal Gbyemors, the Article could not have been used, aa the
Sense without the Article would have referred to them. See Bub
341.

907. The ffood—the evil. The Article is here uaed to waA
limitation, which I conoelTc the context points out to be aa uiiinMiiiJ
in the Paraphrase. See Bule 341.

909. Bo the good work. The Literal Sense of this if JBiyiilariSf
Arranged would unply, an Active doing qf sowuMng ; whems tli»
good raferred to is Passive endurance ; hence &&, 321.

910. JV-ofli it. The Gender, as also the Sense, showa fhst Hhit
Pronoun It has reference here to the word JPower. The Stop in-
troduced before the wcnrds, JV-om i^, is to shew, that the SsoM oob-
Teyed is not Literally true. See Buk 322. It ia not the posnr
from which persons performing the good woiki wiU reosm pniH^
or from all who exercise it, but from thofe exenisiiig the power
rightly, hence as rei^uNlB alcme the power, dMjwiUreoeifepniiei
and heooe the Stop.

ROMANS XIII.

277

911 sss«s

4. / say it. For a minister of Ood it is to thee^
with respect to good things. But if the evil prompted
by revenge thou shouldst do^ be afraid. For not in

91S

vain it beareth the sword that awards punishment.

911 an,! —

For a minister of Ood it is^ a revenger it is with

^ 913

respect to wrath i e pumshment to him that doeth the
evil revenge prompts,

5. wherefore being as a minister of God a necessity
there is to be subject to the power y not only on ac-
count of the wrath i e the punishment it can inflict^
but also on account of the conscience teaching us
that such is required by God.

6. For on account of this also t e for the same

914

reason also, ye are required to pay tribute /or rulers.
So ministers of Ood they exist, in this same thing,
persisting in enforcing y

7. render to all the dues belonging to the office they
holdy render to the t e him appointed to receive the
tribute, the tribute he is appointed to receive, render
to the f e him appointed to receive the custom, the
custom he is appointed to receive, render to the
f e him appointed to receive the fear of the power he
exercises^ the fear he is appointed to receive, render
to the i e him appointed to receive the honor belong-
ing to any office, the honor he is appointed to re-

cewe.

915

8. owe no man any thing in such respects but the

911. Jbr a miniHer of €hd, I oonoeiTe the power referred to is
ft minuter of God, by enoouraging iu to pursue a course of for-
beannoe to our enemies, and bj preventing their passing certain
bounds in the injury they may do to us.

918. Bbear€ih the noord, I oonceiye the Literal Sense of this
would be confined to Capital FimUkmeni: whereas &o. I oonceiye,
A» vMeiUm of PvmiahmmU of amf kind ; hence &o., 821.

918. Thai doeth the evU. The Literal Sense would imply, Thai
l» mmj <^ revenge woe tvhject to JNmthment from the Buler;
the Sense intended restriets it to such cases as tnose to which the
oontezt applies yiz., 2b the eommietion ofauoh ode as wmld make
mom fear fumehment from the Bulers hence, such as the Ruler
Jbrbids io oe done ; hence &c., 821.

914. Ye pay. The Literal Sense H RegularUf Arranged y9ovl<di
be^ That the reason stated was the reason why the parties addressed
paid tribute ; whereas &c., That the reason stated is the reason why
they are required to pay tribute ; hence &c., 821.

915. Owe no man anything. Had the Arrangement here been
Mtgular^ it would hare made it sinful to hare been in debt of any
kind ; but the Irregular Arrangement, See Bule 821, restricts the
application to what is referred to in the Context | and hence to what
it contained in the Paraphrase ; hence &c., 926.

917. ffe hath fulfiUed 4io. The Bt^ular Arrangement would
haT0 implied, That ^at any Ume we Unmd our neighbour, we have

discharge of the duty one another to love. For he

917

that loveth the other, hath fulfilled the requirements
of the law in relation to others,

9. For the command, thou shalt not commit an
adultery, thou shalt not kill, thou shalt not steal,

sss

thou shalt not covet, and if any other commandment

918 ; •*

on this subject is in this record, it is summed up,

thou shalt love thy neighbour, as thyself,

10. the i e this love worketh not to the neighbour

919 '••:*

evil. Therefore a fulfilling of the requirements of the

917 ^ , r

law on this subject the love referred to may be re-
garded,

11. yet this futfiUing of the law may not be
reckoned to obtain justification, knowing the time
fixed, that time even now it is us, out of sleep
i e out of dependance on the fulfilment of the law
for justification to have been awakened. Because
now i e in Christianity more easily obtained our

9M

deliverance yrofn alienation to God, than when we
believed such fulfilment necessary to obtain it,

9»

12. the night far spent t e the ignorace in this
9«1

particular almost worn out. Even the day i e the

knowledge of the truth has drawn near. Therefore
as Christians we should ourselves have set aside in
relation to our obtaining justification thereby the works

9S3

of the darkness referred to ie the works which of
ignorance on this subject requires for the obtaining of

fklfiUed aU that the law requires of us, such being the Literal Sense;
whereas &c., That in loving our neiglAour, wefklfU aU that the law
requires of us in relation to our neighbour; hence &c., 321. The
omission of the Article shews, that not the entire Law is referred
to ; hence I conceiye the Sense conyeyed to be restricted to what 1
haye expressed in the Paraphrase, yii. Tofkl/Uling the recrements
of the law that relate to our duty to our neighbour. See Bule 343.

918. Had the Sense here intended to be conyeyed been. That the
Apostle was uncertain whether there W€u any other command than
those specified, the ElUpOcal Form would not 1 conceiye haye been
used. See Bule 822.

919. Worketh not evU, Literally, In no respect it is so; where-
as Ac, It never intention€Uly does so ; hence &c., 321.

920. Our deliverance. Literally, JVom eternal punishment;
whereas &c., Drom alienation to Ood in this world; hence &c.,
821.

921. The night far spent, the day has drawn near. The occasion
of the Disarrangement here is 1 conceiye to shew that the Literal
Sense is not true. The Literal Sense appears to me to require the
general extinction among mankind of tne error referred to, and the
reception by them of the truth on that subject, neither of these were
then accomplished, the seed only was sown, erroneous opinions were
on the dedme among The chosen of Ood^ and the reception of the
troth was commenced among them ; hence &c, 321.

278

ROMANS XIV.

justification. And we should have put on ourBelves

OSS

the armour of the light referred tote the assurance
which the knowledge of truth obtains^

OM

13. as is generally^ in relation to the day time,

924,1

With becoming conduct we should have walked
about not in riotings^ and drunkennesses. Not in
chamberings and wantonnesses. Not in strifes and
envyings,

930 9S7 4yl

14. but put on yourselves the Christ even Jesus
i e follow the example of the Christ even Jesus, and

9S8

not make foreknowledge of the flesh ie the possession
in this life of knowledge of the truth, to fulfil lusts.

Chapter XIV.

999

1. Assuredly receive as a companion him that is
weak in the faith referred to. Not unto discord of
conversation^

928. 7^ darkneM — The Ught. The Artide in each case is used
to Define, The darkneM and I%e Ughi refiarred to. Had the Sense
intended to bo oonvejed been that expressed in the BeceiTed Trans-
lation, the Article would not have been expressed. See Bule 341.

924. In day. Had the Article here been expressed it would
have impUed, That the rrference wot the tame at that which is re-
ferred to in the preceding veree, such being the Literal Sense here ;
whereas &c. has reference, To what ie expressed in the Paraphrase $
hence the omission of the Article here.

924,1. With becoming conduct. Literallj, With conduct suited
to the day ; whereas &o.. With sueh a eharctoter of conduct as man
ordinarily then exhibits ; hence the Mdjor Stop. See Bule 184.

926. If the Form of the Qreek in' which the 11th and remaining
verses of the 12th Chapter, and the whole of the 18th Chapter is
expressed are duly considered, I can hardly doubt its being admitted,
that what is there expressed cannot be regarded as a collection of
independent injunctions, as the Beoeiyed Translation oonsiders them
to be, but that they must be regarded as expressing a connected argu-
ment directed to establish and support tiie necessity of an obserrance
of the duty specified in the 10th Torse, yiz. The duty of seeking the
honor of others. If this is not the case, why are almost all the pro-
positions commenced with a Minor Stop, a most unusual occur-
rence in St. Paul's writings, and why are these propositions shewn
to be restricted in their application b^ the expression of the Article ;
and if the object of that restriction is not designed tor the purpose
I have mentioned, what is its object. Observe t. 11 J%e eagerness.
▼ 12 The hope. The anguish. The prayer. ▼ 18 The privation.
The love, y 19 The wrath, y 21 2^ evil. The Good. C xiiL y
3 The Bulers^The good. The evil. y. ^ The good. The evil.
Agaui, Why is it impossible in some oases, in order to obtain the
Sense conveyed by the Beceived Translation, to pay any regard to
Tenses of the Verbs in which the Greek is expressed. Thus y. 11
Fervent, not, Being fervent, v 14 Befoiee. Weep, not To rejoice.
To weep. Again, observe xiv. 1 is commenced with a New Qovem-
ment, a Causal Conjunction, and that the Sense has no direct con-
nexion with what precedes ; a collection of circumstances that have
not occurred since xiL 10, and whidi mark all the intermediate
versos to be immediately connected, to be parts of Uie same portion
of the argument, and to be brought to a termination with the dose
of Chapter xiii.

927. But put on. Observe, the Apostle does not say. We should
havepuion, as that would imply that those be addressed, as well as
himself, had not put on The Lord Jesus. He thereforo changes the
Tense in which he is addressing than to the Imperatiye, Muiput
on Sfc.

928. And make not 4v. If Begularl^ Atramged, ^b» Literal
Sense would be. Thai we converted fbrekuowledge iiUo thai wkiek is

2. who indeed believes so as to have eaten all
things. Also him that is weak^ he eateth herbs
only,

8. him that eateth all things, despise not him that

eateth not aU things. And him that eateth not ail

things, judge not him that eateth all things. For the

9S3 ;

God received into covenant him.

4. thou, who art thou that judgest another man^s

-OM

servant, if obedient he stands by the i e him that is his

own msLster^s power to sustain him, otherwise he fSEdls.
But he that thou judgest shall be holden up in rela-
tion to it. For the Lord is able to have holden up him,
6. who indeed esteems a day, above a day. And

934,1

who esteems every day, each, with respect to the
i e that that is his own mind ie his own estimation,
be fully persuaded he is right,

sinJkU ; whereas &c., Hunt we are not to pervert the blessing offore-
knowledge by urging it as a defence for doing what is sifAU. The
word JTe^A is Disarranged, hecKoae, The flesh has no foreknowledgt
neither have we who are ti* ^^0 fl^^i ^^^ i^ ** <»*'* natural state,
which would be the Literal Sense in this place ; whereas &o., Tke
knowledge that God reveals to us in this Itfe of what will kereefler
happen ; hence &c., 321.

929. Assuredly receive. Had the Arrangement been Begular,
the Sense conveyed would have been, Thai weakness offaUh was to
be an unquestioned ground of every person^s reception ; whereas &&,
T%at persons weak in the faith referred to, are as regards iheir
weakness, to be received, that is in fact, their weakness is not to be
regarded as a sufficient ground for their not being reeeinedf hmiod
&c., 321.

931. Se eateth herbs. If BeguUurly Arranged the Seoae con*
voyed would have been, That the weak sometimes eat herbs, sooh
bttng the Literal Sense; whereas &o., That the weak eat herbs
alone ; hence &c., 321.

932. Despise not ^c. Had the Arrangement here been Beguiar^
the Sense conveyed would have been. That whatever a person did,
provided he did not eat what is rrferred to, we were not to despise
him, such being the Literal Sense ; whereas &C., That we are uA to
despise him on account of his not eating ; hence Ac., 821. In like
manner the Disarrangement in the same verse, Judge not Urn that
eateth.

983. Beeeived him. Had the Arramgement been Beguimr, the
Sense conveyed would have been. That Qod received, that is, ac-
cepted us that eat all things, such being the Literal Sense ; whovM
&c.. That as regards their having eat all things, Qod, im relatsom to
that accepts them in having so done ; hence Sue, 821.

934. He stands. Had the Arrangement been Begular, the
Sense conveyed would have been. He stands by his own meites's
power making him stand, or maJeing him fall; whereas Aec, t%e
certainty of a servants reward and p u ni s h ment depende, nl to g M m \
on the power and pleasure of his Master to reward and pmaith ;
hence &c., 321. Hence the Apostle here teaches, That no mam
should be condemned fbr what he sincerely beUeves, Tliiis, men wan
not to condemn each other, whether they do or do not obtenre dm i
whether they do or do not eat meat ; and may it not be adoBd,
whether they are Unitarians or Trinitarians. As we axe iU se r t m l i
of Gk>d, it is clear, that such of us as yidd obedienoe to our waa^^
that is, obey the dictates of oar minas siiaU be holdea 19^ HMft ii
shall be accepted by God ; whether we obserre days or not^ or wlw-
ther we eat meat or abstain from it ; or whether wo si n o ereijf beUm
rightly or wrongly on other points ; so tliat we d(H in sqodi tli&9%
but act in aoooraanoe to the cuotates of oor miiids.

934^1. Who esteems every day. Lteillty witli Has OobIk^ Jr

ROMANS XIV.

279

6. lie that regardeth tbe day^ he regardeth it to
Jehovah^ and he that eateth all things, he eateth

***' **on •* ** •••••

aU things to Jehovah. For he giveth thanks to
the Qod for what he eats, and he that doth not eat

085^ 035

off things, he doth not eat all things to Jehovah^
yet he giveth thanks to the God /or what he does eat.

7. I say thanks. For no one o{ ns as a Christian

oso
liveth or avoids restraint to please himself, and no one

of US as a Christian dieth or submits to restraints to

please himself.

8. / say himself For verily if we as Christians

085

should live, we do live for the Lord. And if we

035

as Christians should die, we do die for the Lord.
Therefore verily if we as Christians should live. Or
if we as Christians should die, we are approved of

8SS,S

the Lord.

9. I say approved. For with respect to this i e to
€B99ure us of this, Christ died and lived, in order that
eren he should have been regarded by us Lord both
of dead and living.

10. Then thou, why dost thou judge thy brother,
or even thou, why dost thou set at nought thy

imlarh taered ; whereas Ac, AMjf day at equally entitled to he

r^arded ; henoe &c., 224. Obserre, the Apostle here does not
Mf, Who heepe a day commanded to he obeerved, and who doee not
4mm»p U ; but, Who esteeme^ that w, of hie own mindjudgee one day
T§0 he holier than anoiher, dUhough not commanded to do eo^ and who
eiaee noi exereiee eueh a power i henoe this passage will not justify
the non-oUigation in the present day of Sabbath obserranoe, seeing
it JM not man that judges, determines, or esteems the seventh day to
be holy, but Almighty God.

966. Me regardeth to Jehovah. See 66a Without a supply
«f aomething omitted, this passage is not Sense, whether rwardAd as
Jteigm i a riy or Irregularly Arranged. I think it probable, that when
a repetition of the same words are required in a Greek Sentence, and
their ooiission and identitjr are olear^ defined by the Sense, as it is
haK% and also in t 8, that m that case, the repetition is not expressed,
"bat ia left to be supplied by the par^ addreesed ; henoe the supply
in mj liaraphrase, and in other parts of this yerse.

986. Two Sentences in this verse are Irregular^ the oocaskm
bsteg aa I conceive this. The Literal Sense states I^loi ik> C%ru«k>»
«riB net in a certain manner; whereas Ac, Ukat no OhrieOan wUl^
in Q hediemee to ChrieUamiy^ eo acts hence &c, 821. This verse is
BOfe I consider to be understood Literally as referring to l^e and
dewtk^ but to that which promotes and renders pleasuraUe the cme,
md to that which entails and renders the other desirable. I regard
drntk to be hera used as descriptive of the greatest sacrifice or priva-
tion we can make in this world, and l\fe its opposite, as descriptive
of aafoyment and happineea. For the aooompliahment or avoidance
dmnm tiMse ends, a veal OhristJan wiU not act, says the Apostle,
to please himself but the Lord ; hence the AposUe concludes, that
•a icfirds letigioaB obseorvanoa, whether aa reapecta performance
or ■iii^|ierfbnninMia*Qn cooacienlious grovnds, we err in pronoimdng
oottdHOOialion. against either party.

6tf. IkrwUkreepeeito thieChrieidiedandUwad. Literdly,
Wkeiiie epedfled woe the entire reaeon why Chriet died and Uvea ;
wteMi Itc, By Chriefe deaih and Ufe we are righUy aeeured (fthe
oeriakKfy qfthai wkid^ it epee^Ud ; hence Ac., 821.

brother. For we all shall ourselves stand before the
judgment seat of the God.

11. I say all. For it has been written, I live i ej
reveal the knowledge of my existence , Jehovah saith,

S38 (MO S3S

that every knee shall bow to me, and every tongue
shall confess concerning itself to the Gk)d,

12. then every one of us, concerning himself, shall
render an account.

13. Therefore no more we should judge one

-yia

another in things of this character, so judge this

thing rather to be right in relation to things of this

character, the i e viz. not to erect to the brother an

occasion of falling,

14. (I have myself experienced, and have been
convinced by the Lord of Jesus, that nothing un-

044

clean is by means of its ownself except to him that

~ 944

esteemeth any thing unclean to exists it is to that
man unclean.)

940

15. For if by means of meat, thy brother is
grieved, not then according to love, thou walkest.

769

Destroy not by thy meat that man, on account of
whom, Christ died.

938. In order that ifc. Had the Arrangement been Megular^
the Sense conreyed would hare been, That the ohject of Chriefe
death See* wae what ie etated in thie place ; Whereas it was not.
That Me ehould he ; but. That we ehould perceive he wae, what is
here stated ; hence Ac., 321.

938. I Uve. Few can suppose that the Sense intended is. That
Ood exiete or hae Itfe^ to ohtain the external reverence of man,
which would be the Sense afforded by the Megular Arrangement,
sudi being the Literal Sense; I oonoeire the otgect of the Die-
arrangement is to shew, Tkat it ie not Qod^s existence that ie here
referred to, but man^e knowledge qfthat exitUnoe; hence &c., 32L

940. That every knee 4*0. The Diearrcmgement here is intended
to shew, Tltat the proetration rrferred to ie not the actual personal
proetrciion or hawing cf the knee, but ii to be understood figura-
tively, At deeoriptiiee qf the hending of the mind to Ood^s will ;
hence Auj., 321.

941. ShaU render an account, Literallj, We ehould have LUmr-
aUy to vtform Ood qfallwe have done ; whereas &c., We shall he
antwardble to Ood for M we have done ; henoe &c., 321.

942. No more judge one another. Literallj, Thai we should no
more form a judgment of another ; whereas &c., l^hat we should no
more judge. othere to act as we think right in things qfthe character
here rrferred to ; henoe he, 821.

948. Judge thie. hiien^j. In others i whenem Ac., In ourselvee
in relation to others ; hence io., 821.

944. Nothing undean is 4rc, See Rule 322. The Literal Sense
if fully eipressed would be, That there was no such thing as un-
clea n ness i whereas &c., 7%ai there ie nothing to which the subject
has referenoe that is undean / hence the Peculiar Oovemment here.

946. Thy brother. LitaraUy, One entitled to the AppeUaOon qf
Brother ; whereas Ac, One ftho on religious grounds ought to he re-
garded as a Brother ; hence the Irregular Oovemment, Sea Bule
822

948. Chriei died. LitenOly would mean, That Christ died in
particular for the pereom epecfftedi ifhmmit, Christ died for all
meni hence &C., 821.

16. Therefore be not a cause of detriment the
949

good that without direct command is prescribed of
us.

17. For the kingdom of the (rod meat and drink
exists not, but righteousness, and peace^ and joy,

981

after a spirit holy t e that^is holy.

95S

18. For he that serveth in this thing the Christ
referred to acceptable he exists to the QoA, and in

953

highly esteemed actions to the men tihat obey God.

954

19. Therefore verily the things productive of the
peace referred to we do follow after^ and the things
productive of the formation of the peace that exists
by others.

20. Not on account of meat, destroy the work

955

of the Godj all things indeed pure are, but evil

950 957

they are to the man that eats with an impedi-

ment.

958

21. good it is the not to have eaten meats. Or

949. The good of us. Had the Sense here been. Let not owr
good he infurioue to others^ the Segular Arrangement would have
been used ; but such a command in its Literal Sense does not appear
to me to harmonize well with, Through evil report and good report ;
The Sense I conoeiye intended to be conyeyed is, Let not what we of
ourselves imagine to be rights be that whioh i$ infurioue to others;
henoe Ac., 821. To giye us a command not to allow the sood we
do to be produddye of eyil, is to command us to do what we haye no
power to effect.

951. After a spirit holy. The omission of the Article appears
to me to preclude the reference here firom being understood to apply
to the Holj Ghost. See my Tract on Ilycvfta. I conoeiye that as
Peace^jog^ and righteousness^ that is, Justice, is sometimes found in
persons not under the influence of religion, the expression, after a
spirit hoUf, is introduced to shew whatdescription of these qualities
are referred to, thus. Such righteousness^ peace, and jog as is dictated
bg a spirit that is holg.

952. For he that serveth in this thing the Christ. Literally,
Activelg confers benefit in relation to them ; whereas Ac., He that
shews Ms obedience bg the petformanee of such things; hence &o., 821.

953. Acceptable he exists — and in highlg esteemed actions he
exists. See Bule 822. Had the Oovemment here been full, it would
haye implied, I%at whatever a person did, provided he did the things
here specified, he was accepted of Chd, and approved of bg man ;
whereas &o.. That as far as it relates to the particular actions sped'
fled, a person conducting himsejf as is here directed, is the Une of
conduct which Ood accepts, and man approves ; henoe the Peculiar
^^ngrnment here.

^ -•'ustf. The Article is expressed, because it is not a

-'- «ny way, what may be productiye of
' ^- ri« to pursue the peace

not to um.^

other thing by which, thy ua^,.^

given cause of offence, or is made weak,

22. thou, what faith thou holdest of thyself, hold
in the sight of the Ood, happy he that oondemneth
not himself, in what, he alloweth.

23. As he that is unsettled in his opimoHf if he
should have eaten, he has been condemned by Ood as

900

acting wrongly, because it is not of faith. For every

9fll

thing which is not of faith, sin it exists.
#

Chapter XV.

SIO

1. Therefore ought we the strong the infirmities

9M

of the weak to bear, and not to satisfy ourselves m

avoiding charges against us of being also weak,

2. each of us satisfy the neighbour in cotrforming

••.•.••• «..•

to him as far as is consistent, with respect to the good

for edification.

.»*

3. For even the Christ satisfied not himself m

967. That eats with an impediment. litenUy, WUkat^tkei
of impediment ; whereas &c., With amg impedmnent qf the daeerigtim
referred to in the Context ; hence &o., 821.

958. Oood the not ^. See Bule 822. Had this beea fi% «
pressed, the Sense conyeyed would haye been. That it woe god n
to do anything which had led €Mg brother atirag ; consequentlg '
must in that ease abstain from all things ; whereas &o.. That H
good not to eat meat, and not to drink wine ^c, if our doing H
Ukelg to be a means qf it^furg to a brother ; henoe the JPiam
Government here.

960. Because it is i^. See Bule 822. Had this been hSt
pressed, the Sense oonyeyed would haye been, 2!la< the pormm
condemned, because what he did had no co n nexio n withfeM
then our taking a walk would be the means of con d em ning omm
but the Sense intended is, That <u the eatmg or a b et ai m img h
f erred to is dependant on, and cannot be separated firom fanik,
fore whether a person so eats or so abstains, he must doUiti
encetofaith, or else in opposition to it; therefore, tf he saie,
ing the proprietg of doing it, his eating is not t^faUk^ kt
belief he is right in doing it^ his doubting therrfort eutffeot
condemnation ; henoe the Peeuliar Gove r nm e nt here.

961. Which is 4^e. See Bule 822. This is not to be m
unlimitedly, otherwise the Sense would haye been fully ev
but it is to be understood thus, But every thing in wki em fi
to be exercised, that is done without its exercise, issimi
BeouUar Government here.

966. 8ati^ ourselves. Had the Asrrangemo nt best
the Soise conyeyed would haye been, that we should nol
satisfiMStion of mind in bearing, obserye, it is not, the ii
sins, but the infirmities of the weak ; but the Sense intv
we are not to act in such matters, in the manner we «r
ralAtion to the thinff itself, alone, is the Drefisrable oour

ROMANS XV.

281

avoiding Uftfounded charges against himself, but was
suifeded to them as it has been written^ the re-
proaches of them that reproach an account of things
done by thee^ they fell on me.

4. And all things whatsoever were written for the
oar instruction that possess them, were written^ in
order that by means of the patience^ and by means
of the comfort of t e recorded in the Scriptures re-

070

f erred to, we might have the hope of the comfort
they record,

5. Assuredly the God of the patience and of the
comfort referred to may have granted to yoM power
the same things to think fit to be done by one another^
in Christ even Jesus,

6. in order that unanimously with one mouth, ye
should glorify the Ood and father of our Lord Jesus
Christ,

7. wherefore receive to yourselves one another.

97* 973

As also the Christ received to himself us, to the glory
of the Ood.

8. For I declare Christ a minister of circumcision

974 978

to have been, for a conformation of the truth of God,

97«

to the end that the promises of i e made to the
&thers should have certainty.

969. AU things whaitoever were written for the our inttmetion.
LitorBllj, In amftMng ; whereaa &o., In that to whiek the Context
hae reiakon ; henoe &o., 321.

970. We might have S(c. Had the Sense here been, that we
obtained the Holy Scriptures, only, in order that we might hare
bope^ the Arramgemmd would have been RegvJar ; but tiie Sense
intentfled to be conveyed is, that this was one of the objects of our

.raoeiTiiigit; hence &o., 821.

971. AMtnredig the Ood ^e. The Literal Sense would imply
mioertainty and doubt whether €k>d had done what is specified;
whereas Ac., To shew their inability to deny that God has done so,
Thuf , Ton eammot deng thtU Ood mag have grctnted power to think
the same things : hence Ac., 822,1. t

972. The Christ received Sfe, See Rule 822,1. The admission
qf Christians imto the privileges of the visible Chmrch^ being here
dmeribed, as a personal reception of thorn bg Christ, which is the
Litenl Sense of the passage, the Irregular Arrangement is used.

978. To glorg <^ Ood. The Literal Sense would imply. That
the reception rrferred to^ added to or increased the glory of Ood ;
whereas &c.. That the reception admitted us to comprehend, and
ml timat elg to behold, the glorg qf Ood ; henoe the omission of the
Article. See Rule 848.

974. A minister of circnmeision. Had the Arrangement been
Ssjgmlar, I oonoeiye the Sense conyered would haye been. That
CHisi eeforced the necessiig ofeircumotsion; whereas &c. I consider.
Thai Christ observed the rtght qfeircnmcision ; hence &c, 821.

876. For truth of Ood, This I consider to be an Elliptical
Seoleiioe^ the fhll Sense being as in the Paraphrase; hence the
onuanon of the Artide here, aa well aa before^ Ood, See Bule 102.

976. 2b the end the promises ^o. Had the entire object of
ChriatTs obeeryaaoe of CSraomcision been what ia here stated, thia
Mbrm 9f O o v e rm w un t would not ha?e been used. See Bule 880.

N

9. And that the Gentiles^ for mercy received by
them, should have glorified the Ood. As it has
been written^ on account of this mercy, I will
myself openly acknowledge thee to be merciful, even

977 978

to Grentiles^ and sing to the honor of thy name in
relation thereto,

10. and agaiUj it the Scripture saith^ be joyous
Gentiles^ with i e as well as his people^

11. and again^ it the scripture saith, praise all the

.979 . 979

Gentiles the Lord^ and laud him^ all the people^

980

12. and again, Esaias saith, a root of the Jesse
shall exist, even he that is raised up to govern Gen-

981 989

tiles, in him, Gentiles shall trust.

13. So the God of the hope derived from the
Scriptures may have completely filled you, with all

984 49O

grace and peace, in the requiring you to believe in
the hope referred to, with power i e a conviction of

98ft

its excellence after a spirit holy i e that is acceptable
to God.

980

14. Even I have been persuaded my brethren, even
I myself have been persuaded concerning you, that
even ye yourselves though Jews satisfied of the ex-

819,8

istence of benevolence in this appointment of God are,
having been made full of all the knowledge t e having

977. To Chntiles. See Bule 822. I conceiye that had there
been no Stop before these words, the Sentence would haye implied.
An open aeinowledgment to the OentHes alone s whereas &c. I con-
sider to be this, I will openlg acknowledge thee to all^ even the Chn-
tiles ; hence the Stop here.

978. And sing ^v. Not LiteraUT, but this expression is used
As descriptive qfjog and rejoicing; nenoe &c., 821.

979. AU the Oentiles. Literally, AU without exception shall
do SO; whereas &c, No one is prevented from doing so ; hence &&,
838.

980. And agam^ Esaias saith. Literally implies. That the pre-
ceding quotation was from Esaku ; hence &c., 822,1.

981. Oentiles, Hot onlg those that are Oentiles, which would
have been the Sense had the Article been expressed ; whereas &c.,
To govern aU men, even persons that are Oentiles; hence the
omission of the Article. See Rule 848.

982. Oentiles th^ shaU trust. Not all the Oentiles, nor those
alone that are Oentiles, which are the Literal Senses, had the
Article been expressed ; but the Sense intended to be conveyed is,
Persons that are Oentiles ; hence the omission of the Article. See
Bule 843. The Verb is Disarranged, See Bule 821, because
without it, the Sense would be, I%at the Oentiles trusted in him ;
whereas Ac., That theg trust in his doctrine.

988. The Ood of the hope mag have filed gou. Literally, Mag
have aetieelg done what is stated; whereas k.o. Passive, Mag have
permitted gou to obtain ; hence &o., 822,1.

984. AU grace and peace, literally. The entire amount of
each; whereas &c., AfUl porUdpation of each; hence &c., 888.

985. Spirit holg. To oonyey the Sense giyen in the Beoeiyed
Translation the Article must have been expresaed befiyre each of the
Worda.

986. Brethrenqfme. ObacrfetheemMonofttvaAitielsw

N

282

ROMANS XV.

been fully instructed in all that is known, being able
even one another to admonish.

15. And more boldly acting I wrote to you^ in
part^ as a reminding of yon^ on account of the grace
that has been given to me^ of the God,

987 491

16. to the end that I a minister of Christ even
Jesus should exist, ministering the Gospel of the
God, in order that the religious service of the G^-
tiles acceptable should have been, having been

984

sanctified by a spirit holy t e freed from guUt.

17. Therefore I have the glorying that exists in

491

the Dispensation of Jesus the things that exist before
the God.

18. For I dare not in relation to glorying any

7»9

thing to say, of what Christ effected not himself
through my commands, for hearing of Gentiles, in
word and deed,

19. by power of signs and wonders, by power of a
spirit f e supernatural, so effected that I, firom Jeru-
salem and round about unto the lUyricum referred
to, to have fully preached the Gospel concerning the
Christ.

20. And thus I am myself ambitious to preach the
gospel, not where Christ was named, in order that
not upon another man^s foundation, I should not
build,

21. but as it has been written, they shall see, to
whom it was not proclaimed concerning him, and
they whom have not themselves heard, shall under-
stand,

22. on account of which ambition also I was in a

situation of being hindered oftentimes in respect of

361

that I might have come to you.

987. To the end ^e. Had the entire object of St. Paul's re-
ceiTing the gft referred to, heen, that he misht he a minister of
Christ, this Form of Oovonim»id would notba?e been used. See
BuleSSO.

989. Hammg a groat dedro. literallj, Now pououiing U;
whereas &o., Maomg had a groat dotirofor mamg goarof henoe Ac.,
821.

990. Vfi^ <2^ jfoai. The Literal Sense of this if Begularl^
Arranged is, V/lrH bwyou, whereas fto., ff im iko Jlrtt ^aoo m
retM0f <lfj[o»t henoe fto., 82JL,

991. Tirotigh a pari ^, The Apostle did not wish the Bosnans
to suppose, he waa intendmg intiiis proposed fiait to see the whole

28. But now no other j^ace having in these parts
t e of this character. And having a great desire in

asi ssa

respect of that I might have come to you, for many
years,

24. whensoever I should take my journey into

the Spain referred to. For I trust, journeying to

have myself seen you, and by yon, to have been

brought on my way thither, if first m resped ci

»i

you, through a part of you, I should have been
filled.

25. But now I go unto Jerusalem, ministering to
the saints.

26. For it ^eased Macedonia and Achaia a con-
tribution to have themselves made for the poor of
the saints that are in Jerusalem.

ats^

27. Verily it pleased them, and their debtors they
are. For if the Gtentiles shared in their q;iiritnal
things, they ought also in the fleshly things to have
ministered unto them.

28. So then this having performed, and having
sealed this firuit, I will myself come through you, ,
into Spain.

29. And I have perceived, that coming to yoo,^
with a fulness of blessing after Christ, I shalK
come.

80. Yet I conjure you, on account of onr LordE:
Jesus Christ, and on account of the love of yom fimm
the spirit^s freedom from guitt, brfore I come to
strove together with me, in the prayers for me,
the God,

81. in order that I should have been delivered

091

firom those that disbelieve in the Judea referred ta,
and in order that my bringing of the gift that is for

of them, and to Tislt the whole of their chniohea ; but ha wUM
them to undoetand that his intention was to fiNrm hia Jud^BMBt
from the state of soch of them as he oonld find time to Tint i if
satisfied with these, he should be satisfied or filled with tiie elite of
the whole bodj.

098. The reading of the YatioanlLS. here is I tiunkwRM.

994. Tho OotUaoo ikarod. See Bole tSl. Even if ttii ii
understood in Hm Sense of JPartako, when NfHrded in w ii mrio B
with the context that fi>Uows, it inaXm, Titi ika wtjftgmwi 4
oithorf mmtt oaaoo prhatUm to tkooUorf iHiiflh not b««f His OM
in anj respect with regard to Seriptmrai iMyn^ b tlii osohIor of
the JPtiomwysM Miil hew.

ROMANS XVl.

283

99S

Jerosalem^ acceptable should have been to the saints^
82. tmd these ends brethren in order that in joy^

097

I should have come to you^ by the will of the Lord
of JesoB t tf (f God 90 wUU it.

88. Then the Qod of the peace attefuUnjf such joy
shall be with all of yon. Amen.

Chapter XVI.

000

1. Now I commend unto you Phoebe our sister^ ex-
isting even a mimster of theChurch that is inCenchrea^

2. in order that ye should have yourselves received

400

her in ihinffs relating to Jehovah, according to the
deserts of the saints, and should have assisted her, in
respect of whomsoever of you, she should require any
thing done. For even she a succourer of many hath
been, and of me myself,
8. greet yourselves Friscilla and Aquila my help-

.401

ers, in the Dispensation of Jesus,

1001 4oe

4. [who, for my life, laid down their own neck,

to whom not I alone give thanks, but also all the

Churches of the Gentiles,]

lOOS

5« and greet the Church that exists by their house,
greet yourselves Epenetus the beloved of me, who

ss,s

a first fruit of the Achaia referred to is unto Christ,

6. greet yourselves Mary, who very much was
exhausted firom fatigue for us,

7. greet yourselves Andronicus and Junia my
Jdnamen and fellow prisoners, who of note are among
the Apostles, who, even before me, were in Christ i e
in Christianity,

996. AeoeptabU Aould haoe been to ike iomU, Literally, Th
tks true hetieitrii whereas &o^ 2b thoee desianated tainU ; hence
aEO.,821.

996. BrMten. The Conjunction in the preceding verse shews
thai whit is oootained in this yerse is not to be onckrstood as an
additional Beason why the Bomans shall pnj to God for the
Apoetle ; was it to be sp understood, the Coi^unotion would have
him omitted in the preceding yerse, and would haye been placed at
tlio oommsDoeBMnt of the present yerse ; its not being so placed,
•hews that the Sense conyejed is to be understood as a statement of
lessons, whj the attainment of the ends proposed in the preceding
Tcne are to be so much desired.

907. WU l of ifo. Had the Article been expressed before the
wtedf WUl and Ood^ it would haye implied, Uiat the Apostle's
oofBiiw in joj 'I'ss a result willed to follow the attainment of the
SodsMtsat w h s i e M Ao. that expressed in the Fluraphrase ; hence
tilt omissinn of the Article. See an instance of the aboye expression
iHmm Ihe Artiflle is expressed^ Bom. i-10.

998b JSe. The Verb 2b le is here omitted, the emession being
nasd to eonfij other thaa the Literal Sensei ii not beii^ a desire
faCtodpviOiielljto be present with them, bat that Qod maj be

8. greet yoorselves Amplias the beloved in tfungs

49S

relating to Jehovah,

9. greet yourselves Urbane our helper, in Christ
ie in Christianity , and Stachys my beloved,

10. greet yourselves Appelles the approved in
Christ iein Christianity, greet yourselves those that
are after the t e those of Aristobulus,

11. greet yourselves Herodion my kinsman, greet
yourselves those that are after the t e those of Nar-

490

cissus that exist in Jehovah,

12. greet yourselves Trjrphena and Tryphosa that

400

labour in things relating to Jehovah, greet yourselves
Fersis the beloved, who much laboured in things re-

490

lating to Jehovah,

13. greet yourselves Buftis the chosen in things
relating to Jehovah, and his and my mother,

14. greet yourselves Asyncritus, Phlegon, Hermas,

lOOS

Fatrobas, Hermes, and the brethren that are with
them,

15. greet yourselves Fhilologus and Julia, Nereus,

lOOS

and his sister, and Olympas, and the all saints that
are with them,

16. greet yourselves one another, with a holy kiss,

1004

all churches of the Christ referred to greet you.

17. Now I beseech you brethren to mark the per-
ions that uphold the fSactions and the stumbling
blocks to the doctrine, which doctrine ye understood
performing i e so as to perform it, and pursue a
course far away firom theirs.

eyer preeent to their minds, and that His blessing may ever attend
them.
9d9. See Matt. ii. 16.

1001. Laid down. The Arrangement is here Lregular, because
the Sense is not intended to oonyey the Literal Sense; They did not
actnaUy lay down their Unee, but they risked their livee for hit

safety ; hence &o., 821. „ ^ , ,

1002. The Chmrehihaiexiete by their house. LiUnJlj, A ehureh
which recognized some power possessed by their house ; whereas &o.,
A Church of Qod, which they were the means Re employed for
establishing-, hence &o., 821. ^ ».

1003. The brethren that are wUh them. The Literal Sense is,
I%e brethren that are with them when ue greet Hermas ^. ; where-
as Ac., And those connected with Mem in religious matters as
brethren; hence &©., 821, and also. And the ever^ saint that is with
them, in the next yerse ; where the word Ail is Ihsarranged to shew
that the Sense is to be understood QeneraUy and not Absolutely.
See Bole 821. _.

1004. AU (Jkurehes </ the CMst greet you. ^^^f^*^^
aetuaUy do what is stated; whereas &o., J/W authormed to Prams-
wsU to yem their g r ee ti n g s i henoe Ac, 881.

284

ROMANS XVL

1005

lOM

18. For the such like do not serve our Lord
Christy but their own belly^ and by means of the
good and fair speeches ihey make, they lead away the
hearts of the simple yrom t/.

1008

19. And your obedience to it, unto all men, reached.
Therefore on account of you, I have pleasure. Yet
I desire you wise to exist in the i e that that is good.
And pure in the t e that that is evil.

20. Then the Grod of the peace thus derived shall
bruise the Satan, under your feet, with speed, the

• 1010

grace of our Lord Jesus be with you,

1004

21. Timotheus the workfeUow, and Lucius, and
Jason, and Sosipater, my kinsmen greet you,

22. I Tertius that transcribed the Epistle in
Jehovah greet you.

1004

28. Grains the host of me and of all the Church

1005. JOo not ierve ^v. Had the Sense here been, Th(U mcA
perfona in no waf serve Chriet, the Arrangement would have been
Seffular, saoh being the Literal Sense ; bat the Sense intended to be
oonvejed is. Thai in the partionlar paini here epecified they do not
serve Christ ; hence &c., 321.

1007. Fair speeches. Had the Artiole been expressed, it would
hare implied, Thia rtferenoe was had to one speech that was ffood,
and to another that was/air, such being the Literal Srase ; whereas
the reference is to some speech, I%e character of which was good and
fdir ; hence the omission of the Article here.

idOS. Tonr obedience ^c. Not Their obedience, but the I^tow-
ledge of their obedience had reached to aU mM; hence &o., 821.

greets you, Erastus the chamberlain of the dty
greets you, and Quartus the brother t e who is a
brother i e a christian,

24. So then it is with him that is able you to have
established, according to my Gospel, and the preach-

491

ing of Christ even Je8us> by a revelation of a mystery

1011 lOlt ^ 9b

having been kept secret in t e during the times of the
evers.

25. But having been made manifest now. Even
by means of writings of Prophets, written under ao
order of the everlasting Grod, for obedience of fSuth
f e concerning what is to be believed, by all the nations

sss

of men after his having been acknowledged an only

491 • —

wise Gk)d, by means of Christ even Jesus,

26. the glory of this establishment exists unto the
evers. Amen.

1010. !Be with jfom. Had the Verb To be been expressed, the
Sense oonyeyed would have been, May the grace poeseseed bg the
Lord be with gou, such being the Litwal Sense ; whereas Ac, Mag
grace from the Lord alwags attend gon ; hence the omission of the

Verb here.

1011. Halving been Jeept secret, lAtenJifyfJjetnallgkid; whereas
&0. PoMtM, It was not revealed ; hence &o., 821.

1012. In times of evers. LiteraUy, From aU etermtms whereas
&c., JhMH all time of which man has cogmzance ; henoe theominion
of the Artiole. See Bule 101.

A LITERAL TRANSLATION

OP THE

:iANi

Chapter I.

491

1 . Paul, called an apostle of Christ even Jesns,

MO

with desire t e approbation of God, and Sosthenes

sei

who is the brother to a church of the God,

600. Jpprchaiion. To express the Sense of the reoored Trans-
lation the Irtide must hare been expressed beforo WUtvcAChd.
See Bom. i 10.

601. The brother to a Ckm^. The expresfion of the Artiole

2. tt^e having been sanctified in the Dispensatkm
of Jesus ix)iii e the church that is in Corinth, called
saints, with all that are called by the name of our

S8S

Lord Jesus Christ, in every place by them and by n^

here, and the Omission of any TreponHkia after Hit mwd Iwlisi',
predades a Stop being vjtuoea after tliat wordi md
makes void the Beoeiyed Tranalation of thjs winaga.

I. CORINTHIANS I.

285

5. grace to yon and peace, from God, Father of
08 aad Lord of Jesus Christ,

4. I thank the God always, on account of i e tn
relation to you, for the grace of the God that was
given to you, in the Dispensation of Jesus,

6. that in every thing, ye were enriched in it, in

SSS S8S

every word of promise, and in eve^ knowledge i e
thing known,

6. Just as the testimony concerning the Christ, it
▼as confirmed to you so as you not to be behind,

7. as to no gift, waiting the coming of our Lord
Jesus Christ,

8. who assuredly will confirm you at end blame-
less to be, in the day of our Lord Jesus,

9. fiedthful the God is, in relation to whom, ye
were called into fellowship by his son Jesus Christ
our Lord.

10. So I call you i e I style you, brethren, on

account of the name of our Lord Jesus Christ which

9fe bear, in order that the same appellation ye all
S3S

should utter in relation to each other, and that there
should not exist among you divisions into parties.

329,S

lEven as men having been restored to the same mind
Tespecting things present ye should be, and to the
same design respecting things future.

11. For it was declared to me, concerning you,
my brethren, by the i e them of Chloe, that oon»
tentions, among you, exist.

12. Even I say this thing was declared to me, that

SSt,fl

each of you says, I indeed of Paul am. And I of
Apollos. And I of Cephas. And I of Christ.
18. Hath the ClmRi promised been divided among

490

parties. Not Paul was crucified for you, nor into
the name of Paul, ye were baptized,

602. LeH amf thomld have 9md. Literallj, lb preehide ike
pos M tUf qf ntek am auerfion; whereas &o., 2b preehide ike
freMbU W%tk ofeneh an anerHou ; hence &c., 821.

608. / baptized angf other, Litonllj, Ai^ other homeehMi
whsKms fte., Ai^ other person ; henoe &c., 821.

604. Ibr Chriet sent not me to haptiee, literallj, Re did not
p rn mU me to doit; whereas Ac., Thai woe not hit eepeeial of^eci
«i et mdimg me ; henoe &o., 821.

606. Jbo « a> wfit ie. litoraUj, BpreeenU what ie aheohttefy
fbUkki w ha e m Ac, JU preeente ii^kat them regard to heJboUAf
Donee fte., 881. InVikemMaDm^ApowerqfQoditexkie,

14. I am thankful, that not any of you I baptized
except Crispus and Grains,

ftOS

15. lest any should have said, that in the my
name, ye were baptized.

16. And I baptized also the Stephanas's house-
hold. Beside I have not knowledge, that I baptized

60S

any other.

17. For the Christ sent not me to baptize but to
preach the gospel, not with wisdom of utterance, lest
the cross of the Christ should have been made use-
less to the ignorant.

50S

18. So the utterance concerning the cross foolish-

8fa,s •

ness is to them that are indeed lost. And not wis-
dom but a power of God it exists to us that are
saved.

19. As it has been written, I will dismiss in rela-
tion to salvation the necessity of possessing the wis-
dom of the wise, and I bring to nothing in its

605,1

attainment the understanding of the prudent,

20. where in its attainment is a wise man required,
where a scribe, where a disputer of this world, is it
not the case, the God made foolish in this respect the
wisdom of the world.

21. For since indeed in accordance with the wis-
dom of the Ghxi, the world knew not through the
i e that wisdom the God, the God was pleased
through the foolishness of the proclamation as to
cause and effect to have saved those that believe,

500

22. yea foolishness t since indeed even Jews require

506* • •

asignyrom God* s servant, and Greeks seek wisdom
from him.

28. But we preach Christ's having been crucified,
we preach therein to Jews indeed a stumbling-block.
And to Greeks foolishness.

605,1. And I will bring to nothing ^c. Literally, Absolutely
deetrog, and to render nseleee the benefite it hoe obtained ; whereas
&c., I will do 90 at toite being am Ahtolnte fniwte reqnitite ; hence
&c., 321. J wiU ditmitt or release onlj neoeesitates, I will not
require^ and henoe the Arrangement need not be, and v not
Irregular,

606, Seqmre a tign. Seek witdom. Literally, Th^ onaUoe^
eationt aetuallg do what it stated i whereas Ac., On aU oeeasione
theg do to^ when iheg act justly to the light noudktqfed to them bjf
God; hence &c., 821.

1.

V^ V '

* ^ "T; •*" *„ *r«. ««• «"'• fc^

*'• "^ ,w G°* .*!^- '^ 1 ^ -• "^

*••»»"" ?S» '»'°*' ^ »» V"* '^

jAotie" ^ ""* CHAT*** *^*^' ^ „ caioe »ot

t« to Tou, »te^^' ^ _„

t\i»t ^ ^ ^ glory, „* iJii» •«^ **

* Tot^^^^^fwirf*^*^*^--

L CORINTHIANS IIL

287

11. For who hath known of men the things of the
t € 4my man that may be specified, save the spirit of
the man that is in him disclosed them. So also the
things of the Qoi no one hath known, save the Spirit
of the God disclosed them.

12. And so we dy Christianity not the spirit of
iethe iUumhuUion natural to the world did receive^

617

bat the spirit i e the illumination that is from the
God, in order that we should know the things that

S18

have been freely given to ns of the Grod,

13. which things also we speak not by means
learned through man's wisdom in words, but by
means learned through a spirit's wisdom i e through

618

means $iot natural to man spiritually i e in spiritual
methods, spiritual things, t e unsdom and methods
uniting together.

619

14. Indeed a natural man receives not the things

of f e belonging to the Spirit of the God. For foolish-

ais,8

mess they are to him, as he is not able to have
loiown them to be true, because spiritually they are
dUaoemed to be so.

680

15. But the spiritual man judgeth even all classes
^things. And so he, of no one, is rightly judged
mmcompetent to decide anything for himself.

681

16w For he who knew Jehovah's mind on any point,

688 683

^ho shall instruct him? And we have Jehovah's
•

mind on what he requires of us.

616. 8o alio ike tUngM of the Ood no one hath known, Litor-
■&J, Math known under any dremmetamoee ; whereas &o., Mjf hie
mm maimral pawere ; hence &o^ 821.

617. The amrU. Had the Holy Ghost here heen direotlr re-
iamd to, the Komiziatiye Article and the Preposition, would not
httfe been expressed; the words employed would have been. The
apkrUffiUChd. 8ee4d2.

618. TheiMnge that have heen freely gwen to ue of the Ood.
LitenQiff dheoimtely obtaimed; whereas &o., The ihmge that we are
pmwUtad to Mmm g hence &o., 821.

619. .^br a nainral mam receioet not. Literally, At amy time /
f^MMts &0., 8q lony ae he remame eneh $ hence &c., 822,1.

68a The epirUnal mfim jndyeih. LiteraUy, AetmaUy pro-
mtumeeth eetUenee ; whereas &o., le capable qf deciding ; hence &o., 821.

6S1. JekofoeKe wind. Had the Article been expressed it would
here inmlied, Thait tome men had a petfeet aequainianoe with the
JDMm Mind on aU tubjeete, such beiDg the Literal Sense ; whereas
te» 2%a< eome mMi have the knowledge of a Mind, that i«, of what
€nd r s fmr e e qf man on a particular eufyeet $ hence the Omission
oTtlMArtidle. See Bole lOL See Note 528.

612. Who, Obs€r?e the Belatire is here expressed, and not the
Iiididiite ProsKNUL

6». WekmeeJehooaVemimd. SeeNote620. ThefkOtlUumi'
ikmt he had g wharms dn.f We kaee hii imttruetion reepeeii^

Chapter III.

1. Yet I, brethren^ was not able to have spokisii
unto you as unto spiritual men, but as unto natural
men, like unto babes^ in Christy

480

2. milk I gave you not meat. For hitherto ye
were not able^ and neither now are ye able.

3. For yet natural men ye exist. For whereas
there is among you^ envy and strife^ is it not the casCj
natural men ye exists and according to man, ye walk.

3»,S

4. For while any one should say, I verily of Paul
am. And another^ I of ApoUos, babes not men ye

• • • •

exist.

3SS,S 83S,fl

5. For what is Apollos. And what is Paul,
ministers, by means of whom, ye believed even in

614

everything, as the Lord did appoint,

5S5 5S0

6. I did plant, Apollos did water, for the God was
causing increase by us,

SS,fl

7. so then neither he that planted anything is,
neither he that watereth, but God that causeth in-

crease.

6S8

8. And he that planteth and he that watereth one
thing exist. Yet each will receive the his own
reward, according to the his own labour.

• • • • .^QQ

9. Because fellow labourers we are with God,
ground cultivated for God, an edifice erected for Grod
ye tfi Christ are,

10. according to the grace of the Gt)d that was

our duty ; hence the Omission of the Aitide. See Role 101. AU
ChriaUam have not, but they ehould have Jehovah*s nUnd; hence Auj.,
821.

624. Am the Lord did appoint, LitertUj, Ton to believe itg
whereas &&, Am the Lord did appoint it to be believed g hence &c.,
822,1.

626. ApoUoe did water, Literallj, In aU eaeee he did eog
whereas &c., Generally epeaking euoh wae the case among youg
hence Ac., 822,1.

626. 7%e Ood wae eamting increaee, literallj, Aetivelu oaueing
it; whereas &c I conceire Faeeive, Permitting it to be ^SUmeg
hence &c., 822,1.

627. God. The Article is omitted, because if expressed it would
have conveyed a Sense to this effect ; J%e God that cauteth, as an
opposition to, I%e God that doee not eauee g henoe the omission of
the Article.

628. One thing exiH, Literally, An identical thing g whereas &o.,
A eimilar thing; hence Ac., 821. The requirements of Bule 822,2
would have been effected by placing the word, One things after the
Verb, and hence the translation in this place, Sxiet, is quite conreot.

629. Will receive hie own reward. Literally, That to whidk he
ie abeolutely entitledg whereas Ac., The reward which God hoe
promUed to him that labours ; hence &c., 821.

680. Ground euUioated for God, Am edifice eroetodft^ €M.

288

I. CORINTHIANS IV.

8SS

given to me^ as a wise head labourer, a foundation I

••581

laid. And another builds thereon as well as me.
But each of us, let him take heed, how he builds
thereon.

11. For no one is able to have laid other founda-

• sia,s

tion than that that is laid, which foundation Jesus
Christ is.

^ 539

12. And if any one attempts to build upon the foun-
dation gold or silver, precious stones, wood, hay,
stubble,

533 634

13. the work of each manifest shall be made.
For the day of experience it will make manifest, for
by fire of trial, its quality is revealed, and so the

533

work of each of what sort it exists, the fire of trial it
will try,

533 534

14. if the work of any one abideth, which he built

599

thereon, he shall receive a reward,

533 584

15. if the work of any one shall be burnt, he shall
sufier loss. But he himself shall be saved. Yet so
as one from a fire is saved, seeing that his work is
destroyed,

16. ye have not considered, that a temple of God ye
exist, and that the Spirit of the God, with you, dwells,

585

17. if any one defiles the temple of the God by
disregard of his privilege, the Qod will defile this
man by excluding him from it. For the temple of

399,9 ^ ^ ••399,9

the God holy is, whichsoever temple ye are Jew or
Gentile.

Literally, All are ihu ; but the Sense here intended to be conrejed is,
That w ChritUanity we are eoinan eepeeial manner ; hence &c., 821.

581. And another builds thereon. Literally, Another matter;
whereas fcc., Another person ; hence &c., 821.

582. And if angf one ^o. The Pronoun being here Indefinite,
it should have been Arranged after the Verb, in which case the
Sense conreyed would haTe been, That if hy means of Christ any
one obtained worldly success ; whereas &o., ^ any one in Christ ci-
lowea worldly success to effect his action ; h^oe fto., 821.

588. The work of each. Literally, The particular act he
effects ; whereas Ac., The character of the act he effects ; hence &c.,
821.

534. Manifest shall be made. Literally, The particular know-
ledge qf it shall be recedled ; whereas &o., Its imsujfficiency shall be
discovered ; hence &o., 822,1.

585. ^ any one dalles the temple of Ood. Literally, Ood^s
entire dwelUng place ; whereas &c.. That part qf Ood^s dweUiny
place to which the Indinidual has access; hence &o., 821.

^6ae, The Ood wiU defile this man. Literally, Me wUl make
kim base; whereas ftc., Me will expose him to man as suck; hence
Ac, 821.

588. Let no one deceive himseff. Literally, Do whai is stated ;

588

MO

18. Itet no one, deceive himself, if any one wise

thinketh to have been for you who are real Chris^
tianSj in the esteem of this age, a fool, let him become,

540

in order that wise he shall be seen to be hereafter.

19. For the wisdom of this world foolishness, with
the God, exists. For he has been delineated, he
that taketh the wise of this world, in their crafti-

ness,

541

20. and again, Jehovah knoweth the thoughts of

199,9

the wise of this world, that vain they are,

21. therefore no one, boast in men's teaching.

899.9

For all things dry ou are taught,

22. whether Paul's teaching, or ApoUos's, or
Cephas's, or world's, or teaching concerning life,
or death, or things having been present, or things
being about to come, all things of us are taught.

23. As we of Christ are taught. And Christ of
Gk)d.

Chapter IV.

849

1. Thus account us, a mere man, really ministers
of Christ, and stewards of mysteries firom Gk)d.

2. For what existences besides such is requisite

MS

for the t e these stewards, in order that fedthful any
one should have been found in bearing these titles.

S99,9 544

3. Yet it is to me in lowest degree, in order that
of you, I should have been judged faitJ^ in bearing-
these titles, or so judged of man of a day, for not eveik

545

I judge myself to be such.

(strictly speaking, It is impossible to do so ;) whereae &C., Lei no
man permit himself to be deceived i hence &o., 821.

589. Wise thinketh to have been, LitenUy, £eaUy wiee^ and
as such, obedient to the prescriptions possessed,- whensm lie:,
Thinketh himseif so wise as to be able htmseffto preeeribet henm
Ac., 821.

540. Wise he shall be. Literally, Necessarily so by thai jmt
Ucular act; whereas &o.. Be shall perform am ad neoeseary ie his
beiny wise ; hence Ac., 821.

541. Jehovah knowea the ihouyhisqf the wise. lAbenUj^AUOei
the wise think qf; whereas &o., Sueh^ plane ae the wise deeist
separate fkvm Ood ; hence &0., 922,1,

542. Aceouni us, LitenUy, Us in partienUnr ^ wheraa &a. Us
who are apostles ; hence &o., 821.

548. FaithJ^ any one. The Pronoun ii hera TiwVi^ita
Literally, Faiti^ as to the manner qf iseeheerymy i w li e m ite,
JVMt^kZ as to the claim qf power to diseharye; henoe 4o.» StL

544. TetUistome. mernOj^ lie in partieuU^ t wbtnm 9b^
8udk as are ministers g hence &o.» 821.

545. I judge not myself. LitegaDy, Ha nylM m y t wbmwte
confined to the particoJara tpedfled in the Oonleiii I ^f m§ mm
judgment do not take the HUe $ hnoe As., 8SL

L CORINTHIANS IV.

289

4. For nothiDg entitling me to them I have con-

m8

sciouBness of by the natural powers of myself^ and
not by this means, I have been justified in holding
them. For he that judgeth me to be so, Jehovah is^

5. therefore not before time^ anything, judge,
until perhaps the Lord should have come, who
indeed will bring to light the hidden things of the
dai^ess m which all these things now are, and make
manifest the counsels of the hearts, and then the
praise that any man obtains shall be awarded to each,
by the Grod.

6. Now these things, brethren, I transferred in
portraying iel confined to myself, even from t e exclu-
ding others on account of you, in order that as to us,
ye should have leamt that that is not beyond what
things have been written, in order that not one being
esteemed, above the one in advantages, ye should be
puffed up against the other.

648

7. For who judges thee to have superior advantages.
Verily what hast thou, which thou received not.
And if indeed thou didst receive it, why art thou
exalted, as not having received.

8« Already having been satisfied ye exist. Already
ye think ye have abundance, without us, ye reigned
UB kings, and I would to (rod, yet ye did reign as
Jiings, in order that even we should have reigned as
lungs with you.

9. For I think, the God sat forth us the apostles
last as men destined to death, seeing a spectacle we

560

^«rere made to the worid, both in angels affairs, and
in men's^

646. Iham eontdimmui fe. Literallj, I am now aware iff;
'wlkfliQM fte., I am wUhovi retefation tHoare of; hence &c., 821.

647. The praite $haU he to each, litOTsU^, Every mam shall
^ fraieedi whereas Ac, Whatever praise te (Stained shall he
eaoarded to each man 2y Ood ; henoe Ac., 822,1.

648. See Acts 624.

640. Saifora ns the apostles last. lAtenilj, In time ; whereaa
te^ ^ the greatest distaneefrom temporal advantages ; henoe &c.,
S21.

6B0. In at^Hs agfain. If AngeU have ittperior knowledge to
men, whioli I oooiiaar thej hare, I do not know how this paeeage
can be undontood in aooordanoe with the Beoeired Trandation,
Sam ^ ApoeOee were made a speetaeU to Angeis; hence mj
CTBapliTaie.

VSL An effiwonrk^ qf aU thit^s. Jrngnlar, to shew that tiiia
baolq^oknitlMoliit^. 8eeBiile821.

10. we fools were made to the world on account
of Christ. But ye wise were made to the world in
Christ, we weak. But ye strong, ye honorable.
But we dishonorable,

11. unto the present hour indeed, we hunger, and
thirst, and are naked, and are buffeted, and have no
certain dwelling place,

12. and labor, working with the own hands, being
reviled, we bless, being persecuted, we suffer it,

13. being blamed, we entreat, as filth of the world

551

we have been made, an o£bcouring of all things even
unto now,

14. not for putting out of countenance you, I
write these things, but as my beloved children, I
warn you.

55S SSS

15. For though ye should have ten thousand in-
structors, in Christ, yet not many fathers. For in

558

Christ, through the gospel, I did beget you.

16. Wherefore I beseech you, followers of me,
be,

17. on account of this, I did send you Timotheus,

S9S,S 554

who a beloved and faithful child of mine in Jehovah
is, who shall remind you of my ways that are in
Christ. As every where, to every church, I teach.

18. Now as some were puffed up after not coming
of me to you.

19. Yet I will come shortly to you, if the Lord

566

should have willed, and will know not the speech of
them that have been puffed up, but the power.

20. For not in speech, the kingdom of the Gk)d
exists, but in power,

562. For thouah ye shonld S^, Disarranged, to shew that the
nmnber snedfied is to be imdentood indefinitely. See Bole 821.

658. I did beget you. Literally, Ton who I now address g
whereas Ac., I UOrodmoed the Oospel into yonr (Xtyf henoe &c.,
821.

554. Who a beloved and faitl^l ehUd of mine in Jehovah is.
Literally, Of mine in partienlar ; whereaa £d., Qf him who loves
Christ; hrace &c., 821.

555. Shall remind yon. Literally, S^aU teach yon nothing bnt
what yon already knows whereas &c., OenerdUy speaking or as
regards important doctrines shall do so; henoe Ac., 821.

556. tfthe Lord shonld have witted. Litenlly, {f the Lord
actively determines for me to oome ; whereas &a Passive, ffhe does
not interpose to my coming i henoe &0., 8224*

O O

290

I. CpaiNTHIANS V. & VI.

21 . what will ye with a rod^ I should have come
to you^ or with a spirit's love even afiber meekness.

Chapter V.

1. Commonly fornication is reported to you, and

833 ^ ^ •••• •

such fornication which not even among the Gentiles

••••; 530

is, it is reported that some woman by the father of
her to have committed it,

2. yet ye having been puffed up exist, but is it not
better, ye did mourn, in order that he should have
been removed from the midst of you christians, he

600

that did this deed.

3. For I verily being absent in the body. Yet
being present in the spirit. Already have judged, as

301

being present, him that performed thus this thing,

4. in the name of our Lord Jesus you and the my
spirit having been united with the exercise of the
power of our Lord Jesus entrusted to man, I judge
to have delivered the such like to the Satan of
destruction of the flesh's bond in Christ,

6flS

5. in order that the spirit's bond in Christ should
have been made safe in the day of the Lord,

6. not good is your glorying, ye have not con-

338 833 614

sidered, that a little leaven, all the lump leavens,

7. purge out the old leaven, in order that ye

333 388,8

should exist a new lump. Seeing unleavened ye are.
For even Christ our passover was sacrificed /or this
end,

8. therefore we should keep the feast. Not with
old leaven, neither with leaven of malice and wicked-
ness, but with unleaven of sincerity and truth,

658. Ibmieatum is reported to you. Literally, You that I now
address ; whereas &&, To thoee that are ((fyomr Christian body or
Church ; benoe &c., 821.

559. Woman by the father. The BeoeiTed Translation detoribea
adultery not fornication.

560. He thai did this deed. Literally, This would be confined,
To a particular person perfonsmg a particular act ; whereas &c.
has relation J conoeiTe^ To any one who has been guilty qfthe trans-
gression that is specified ; hence &a, 821.

561. Him that performed Src. Literally, This is restricted, To
the particular person thai has been specified! whereas &o. General,
AU who perform su4^ an act, Me woman as well of the mam ; hanoe
&c., 821.

562. Ih the Satan qf destrmeiion of the flesh's bond im Christ.
To justify the Sense of the Beceived Tnuisladon of this passage it is
necessary to explain, Why the Article is not ezpressea befm the
word Destruction ; also. Where man is tauffht, that it is Satan's pro-
vince ^nd not GM's to take away man's life ; and lastly, How the
natural death of man b able to sare the spLrit in the day of the

9. I vrrote to you next, in the order of my letter.
Not to company with fornicators,

10. not absolutely not to company with the for-
nicators of this world, or with the covetous, or
extortioners, or idolaters, for then ye are under an >
obligation indeed out of the world to have gone.

11. So now understand, I i/ien wrote to you
above. Not to company, if any one, a brother being
called, a fornicator should exist t e continue to le,
or covetous, or an idolater, or a railer, or a drunkard,
or an extortioner, not to company with the such like.
Not even to eat.

12. For where exists to me an authority the
without Christ to judge what their characters are,
is it not the within Christ, ye have authority to
judge.

S14

13. And the without Christ, the Ood shall judge,
remove the wicked /^er^on from among yourselves,

Cbapteb VI.

1. any of you a matter having against another
would be bold to have gone to law before the unjust,
yea is it not, before the saints ye would go.

2. Verily ye have not perceived, that the saints*

6(S5

shall judge as to the obligations of the world's order^
ings, and if by you, the world is judged, unworth]f^

382,S

of lowest judgment seats are ye,
^ sss

3. ye have not perceived, that we shall judge meri^
claim to be angels t e messengers of Ood, much less
truly things pertaining to this life are.

4. Therefore even judgment seats pertaining to

Lord. See also rerse 18, Semove the wicked person firom amatf
yourseheSf how can this be done if he had been prerioosly killed.

568. In order that the spirit should have been made st^e is
the day of the Lord. Literally, In order that it should Neoessarityi
whereas &c., In order thai it should Possibly; hence Ac, 822^. I
must leave to those who regard Ber. i. 10 to have refisrence to the
Sabbath, to explain why the refererence here, The day qfthe Lord^
is not also to the same as they contend it there has rafinrenoe to,
namely, to the Sabbath.

564. jFbr even Christ our passover woe eaer^leed. I see no
reason for the Disarrangement here, except it be to shew that the
Sense is here to be understood MetaphorioaUy, JM metuaUjf Mwri-
fioed^ but. By his death assured Man qfthe acmmpiiihmtut qfAe
end speeyisd; hence Ac., 821.

565. 8haU Judge the world. Literallj, ShtOi 04fmdSoml9 Ueee
that are in this world ; whereas Ac, SBkaU jmdga hem >W A*
orderings qf this world require our rsgardi hienee Ao, -ttL In
like manner in yarie 8, We skaU judge <mg^.

I. CORINTHIANS VI.

291

this life^ if ye should have these that have been least
esteemed in the chorch^ place down them therein,

648

5. with shame^ I speak thus to you^ is there not
sio

among you one wise man, who shall be able to

have judged in midst of his brethren^

6. but brother^ with brother^ is gone to law^ and
thisy before unbelievers.

7. Therefore indeed now certainly a fault exists in
you, that goings to law ye have with yourselves,
why is it not rather, ye are wronged, why is it not
rather, ye are de&auded,

8. but ye do wrong and defraud, and this,
brethren,

9. can it be, ye have not known, that unrighteous
persons shall not inherit a kingdom of God. Be
not deceived, neither fornicators, nor idolaters, nor
^ulterers, nor effeminate, nor abusers of themselves
^with mankind,

10. nor thieves, nor covetous, nor drunkards, nor
Tcrilers, nor extortioners, shall inherit a kingdom of
God,

11. and these things, ye some of them were ex-
isting, but ye did wash away them, and were sanctified
mad justified in respect of being of such a kingdom by
faring the name of our Lord Jesus Christ, and by
the attestings of the Spirit of our God,

12. all things, offices, and privileges in such a king-
4om it is lawful for me a Christian to have, but not

S48""" 548

all it is expedient for me to have, all it is lawful for
me a Christian to have, but I will not be made a

« • • •

slave in respect of partaking or not partaking, by any
of them,

18. such as the meats used by the belly, or the

666. AfamU exitU imyou. Literally, A JaM of some kind or
dkoTi whereas &o., AfamU im rekOion to 00 maUer we are treat-
^ ffs hence &c., 821.

667. SkaU md inherit a kingdom of God, The Omiatton of
th» Artide before the words Kingdom and Ood^ shewi that God's
Idngdom in heaven is not here referred to ; and the DwarroH^tfrntfii^
of tba words To inherit is intended to shew, that if in this world
the Tioespescribed an exhibited br the inhabitants of Ood's King-
dom or Churoh, they do not iustly hold their positions ; henoe Ac.,
SSI s fer bad it; been EegfUar^ it would have reonired. Thai no
ptnom htmng omee had the dkaraeter preeeribed, dould, nmder m^
_f . i,Aaetajilflflitii ChkPeehmreh.

498

808

belly by the meats used. As the Gk>d will render
useless a claim by servitude in even this or these
kind of things. Even the body's claim by servitude
the God will render useless not by the fornications
ability to exclude, but by the Lord's assurance res-
peeling belief in him, yet the Lord's assurance the
God will render useless by the body's indulgence.

14. I say the Ood. As the God verily did raise

600 548

up the Lord, and did raise up us to such a kingdom
by means of his power,

15. ye have not perceived, that your bodies mem-

881

bers of Christ's kingdom exist. Therefore having

taken the title of the members of the Christ, should

sio

I have acquired the title of those that are members

of a harlot. It may not have been t e this you cannot

•••••••••*••■*«• •

sanction,

16. otherwise ye have not perceived, that he that
is joined with the harlof s bond, one body with her
he exists. For he shall exist, he t 6 God saith, the
two, as one flesh.

17. But he that is joined with the Lord's bond,
one spirit with him he exists,

18. flee the fornication that you have allowed,

339 570

every sin whatsoever a man should have committed,
without the form of matter, it exists. But he that
commits fornication, with the its own form of matter,

he sins,

19. verily ye have not perceived, that your body,
a temple of that that is in you a spirit holy i e freed
from guilt exists, which ye have fipom God, so ye exist
not as members of his kingdom of yourselves.

20. For ye were bought with a price, glorify there-
fore the God /or it by' acknowledgment, in your body.

568. Ood will render neeleee. Literally, Will im noway eeti-
mate it ; whereas &o., Will not eeteem U ae entitling to a claim ;

hence Ac., 821.

669. Aeihe God verUydidraieenf the Lord. Literallj, Jn ««ae^
eotformUy of eircnmetance ; whereas Ac., In exact eonformitg of

reetUt; hence Ac., 821.

570. Every iin whatsoever a man ehouldhaioeeommiUed. Liter-
ally, A man ; whereas &o., Any exietenee / henoe Ac., 821.

571. Ihrmqf matter. I have no direct a«]thority for this trans-
lation.

292

L CORINTHIANS VII

Chapteb VII.

1. Now oonoeming what things^ ye did write,

578

good it is for a man not to touch a woman.

2. But on account of the fomicatioH^s temptations^

«74

each man^ have his own wife^ and each woman^ have

«74

the her own husband^

«7*

8. render to the woman thus united [the man thus

united] the t e that which is due to her. And like-

wise also the woman thus united to the man thus

united,

57ft

4. the woman thus united hath not power over the
her own body^ but the man that is thus united. And
likewise also the man thus united hath not power

675

over the his own body, but the woman that is thus
united.

5. Defraud not one another^ if nothing, with con-

575,1

sent, for a time be settled, in order that ye shall have
leisure for the house of prayer, then again in the
same i e former state, ye should exist, in order that

548

the Satan should not tempt you, through the incon-
tinence of your oum choosing.

6. But this thing I speak concerning permission
f e what is permitted to you, not concerning com-
mandment i e what is commanded to you.

SS3

7. For I would all men to have existed as even

570

myself, but each man hath his own proper gift of
(rod, the one indeed thus. And the one thus.

573. Not to touch a woman. Literal^, In amf tooy ; whereas
fto., In the 8enM hore refnred to ; henoe fto., 321.

574. R<we his own wife — Save the her own hnsband. Literallj,
" is a command io evety one to effect these ends ; whereas &o.,

A permission to every one to effect them^ should he feel disposed to
do so. His own w^, Litarallj, Something possessed hy iUm, sneh
as his slave or daughter s whereas &o., The wife he may choose;
hence &o., Sai. Tie her own huAmsd, litenOlj, The man that
belongs to her, as in verse 4^ The hodu that belongs to her, and in
relation to the Bian, The hod^ that belongs to iSm, which Sense
oannot he described as, The body of himself Am himself has no
existence without his body ; or in reUtion to the Woman, it could
not be said. The Jfan ofhe re j ^ ^ smee the does not possess the Man,
but the Man possesses her. The Gknder of the Artacle and Pronoun
is not fforemed bj its Antecedent Relation, but by the Qender of
that which it defines, as is efident from Terse 4, The woman over the
her ownbody.

575. Eaih not power over. laJtenJlj, In no partioultnr f wheats
as ftc, ^ ^e parientar r e ferr e d to ; hflnee fto^ 821.

575,1. In order Usai ye ehaU have leisure fbr the house qf prayer.
I l^iink it probaUetlial uom was addnsaed only to those whoae dia*
tance from the house of Frmr wassndi as reqnired them in aifetan-
dance on it to be absent from their homes for days, perhaps for
weeks.

8. So I say to the unmarried and to the widows,
good for them perhaps they should have remainedi
like as I.

9. But if they cannot contain, marry. For better
it exists to have married than to be burned.

578 548

10. And not I but the Lord command to the
married, a woman, from a man. Not to have de-
parted.

11. But if indeed she should have departed, re-

577

main, single, or be reconciled to the man ie to her
husband, also a man, a wife not to put away.

578

12. Now I speak the rest, not the Lord, if any

578,1 *i....

brother a wife hath unbelieving, and she consent to
dwell with him. Not put away her,

13. also a woman who hath an unbelieving hus-
band, and this man consents to dwell with her. Not
put away the man.

14. For the husband that is unbelieving hath been
sanctified by the wife, and the wife that is un-
believing hath been sanctified by the brother, for
otherwise indeed your children unclean they exist.

889

But now holy they exist.

579

15. But if the unbelieving is departed, let him htm^
departed, the brother or the sister in God?s kimgdom^
hath not been enslaved in the such like cases. So

548

to peace, the God hath called us.

16. For what hast thou known O wife, whether

676. But each man h<Uh his own proper gift of Ood. litenlfy,
AgiftpeeuUar to himse^: whereas Ac, A g^ Ood haeJUted hm
for exercising; hence &c., 821. From Ooa, and not, £irom ths
Ood, as that would imply. An ieMuediate donation eorre e p md in y fe
the miraeulous gift of the Holy Spirit ; whereas the gin here his
reference. To that which man receives im the nature that Ood gkm
to him ; henoe the Omission of the Article. See Bole 101.

577. Bemain single or be reconciled to the mam. The JBssaiisr
Qovemment of the word, Single, is I oonceiye designed to ahew, Sss
Bule 322, That the ApostWs intention was not to imeaUdate Of
verity of her being a married woman, which the Literal Sense of it
expresses that he does. The Disammgement of the wocds. Or be
reconciled to the man, is designed to shew, See Sole 821 ; Thrt tUs
Imunction is to be understood with Bestriotioii, 2%e wffk My
released fkvm an observ€mce of it by the death qfher hmsitmd.

678. Now I speak the rest. literal]^. Me had epokm lie
former; whereas fto.^ I speak the rut wtAomt dieieie msdheri^i
henoe &o.,S21.

678,1. If any brother a mffs haa m»UU§vm^. Itenl^, TUi
ii^funotion is oonfined to those, Who were mmriedmtUeitms^Ms
being ut ter ed; whereas Ac I think intandad to
w^heretfierfMrmooameetkmeqftheideesHttismt Imi

679. But Sr the umbetteeU^ie departed. Un^, XrM»jw»i

I. CORINTHIANS VIL

298

5M

thou shalt save the husband^ or what hast thou
known O husband^ whether thou shalt save the
wife,

17. except what is known by each, that the Lord
hath apportioned each person? s trial, that the Grod
hath called. Thus tu I have directed walk^ and thus
m all the churches, I ordain,

18. having been circumcised, he who hath been
called. Not undrcumcise, in uncircumcision, any
one was cdled. Not circumcise,

681

19. the circumcision's mark nothing exists, and
the undrcumcision's absence of mark nothing exists,
except it be 2ja, observance of commandments of God,

20. each, in the calling, in which he was called,
in this, remain,

21. a servant being y thou wert called. It concerns

S48 681

jQot thee, but if indeed &ee thou art able to have
l>ecome. Rather make use of it.

22. For he that is in Jehovah, having been called,
m servant being, a freeman of Jehovah he exists.

684

ise also the freeman being, he having been

Stt,S

called, a servant of Christ he is,

408 ^ 688

28. ye were bought with a price. Be not made,
flcrvants by men,

24. each, in what, he was called, brethren, in this,
remain with Gk)d.

25. And concerning the state of remaining virgins,

680. Whtflker ihtm ihali tawe, Lttendly, Be ike primeipais
whoeM Ac., Se the Agefd; henoe &o., 821.

681. The Cireumcitum nothing exieie. LiteraUy, In cNHf reepeet;
whflNM tc,y In the reepect referred to in the odnlext ; henoe &c.,

88M.

682. Free ihon art able to hone become. Literally, Without

em^ reetrmnis whereas &c., Delivered flvm being a elaoes hence
Ac, 821.

6(98. Bencimade^ eervamte bg mem. Had the Authorised Ver-
ikm of thia paasage been correct, the wofd eerwmte^ would hsye
been €k)>femed hj the Yerb preoedmg it, in idddh oaae mj Version
would haire been inadmissible. In my opimon, the Sense of the
Authorised Version is jnadmissihle, as bad the OovemmetU been
.ftyalor, the Oontezt requires the word ServmU to lefiBr to the per-
fomtanoe of dufr to man or to Christ, and then the Apostle's in-
JQnetion would be, Be not ge honeeMd eefvamte ^ Jiom, or eer-
' iffChriet, I eoneeiTe that the Apoetk^s Sense is. Be not made
ae regarde obedience to (S ire m mo im i m amd JBhrme ^, bg
To eiprees this Sense with the wovds employed, the Ooven^-
mmd should be and is Irregnlar, See Bule 882.

iB4L I haoe not a eommandmetd. litnaUj, God inolndee them
tmmos om w umd f whereas Ac, J Aovsiid e o mmamd to <iswi, either to

mmyg or to re ma in eingle ; henoe Ae., 821.

W&L Btd I gioe aMgmm^ IManlXijj Ideoidof wh&MMko.
I ao o w i ve^ Imigffeet$ Mneafte., Ml.

I have not a commandment from Jehovah. But I

'686'

give a judgment on the part of God, that a man
having been pitied by Jehovah in that state, faithful

680

he is to exist ieto continue therein*

26. Therefore I consider this that follows good
for a man to begin with, in a necessity that has been
present i e that does not now press him, that good
it is for a man the same cm Ae it to exist i e to
continue.

27. Thou hast been bound to a wife. Seek not
being loosed, thou hast been loosed from a wife.
Seek not a wife.

28. Yet if indeed thou shouldst marry, thou sinned
not, and if a virgin should marry, she sinned not.

687

Nevertheless the such like shall have trouble in the
flesh. But I spare you,

29. Tet this thing I afiSrm, brethren, the time
having been made short, the henceforth exists, in

680

order that even they that have wives, as they that

have not should exist accepted of God,

SO. and they that weep, as they that weep not,

680

and they that rejoice, as they that rcgoice not, and

680

they that buy, as they that posses^ not,

31. so they that use the world, as they that abuse
not it. For the fashion of this world passes away.

82. Therefore I would have you free from care to

680.1

exist respecting it, the unmarried takes extra thought

680

&86. Faiafta heie to exiH thereim. Literally, Re iefaiajki
in all reepectsy bg so doing ; whereas &o., Heieeoin relation to the
particular referred to in the Context; hence the Omission of the
first AuxiUarg Verb, See Bule 822.

587. ShaU have trouble in the flesh. Literally, I%eg AaU hone
trouble; whereas &c., That the act entails especial trouble; hence
&c., 821.

688. But I spare. Literally, I spare gou the trouble; whereas
&0., I spare gou a description ofgour trouble ; henoe &o., 821.

689. As thmf that have mot. It does not admit of douht that
it is a Bule in Greek, hoth in relation to the Qoremment and the
Sense, that when a Flaxtioular, or a Limitation is required to he
repeated in a Second &o. CUuse of a Sentence, or if not aotoallT
repeated, to be, as regards the Sense, implied as eoronssed, that tutSi
Puttcular or Limitatioa is often not expressed in suoh Second
Clause &c., but is k^ to be supplied hj the Beaderj See Note
666,1 to Matthew ; and See Bomass iL 8 ; and I oonoeiTe it does
not admit of doubt that saeh is the oaae here, nnoe after all ths
Apostle has been enjoining as the dufy of the married man in this
chapter, see espedaUy Verse 4, it is not possible for him that is
obedient to the imunctions there gifen, to he^ As one that has uo
w^e ; hence the Pan^hrase.

689,1. Thenn m arriedtdkee eatra ihouM M the ikmge <f the
Lord. l%e BeoeiTed Tranalatkm of the vedb is in a^ opnioa
uijust^ see Matt. tL 26, Take no ihou^ >br gomr Iffis. !%•

294

L CORINTHIANS VIIL

for the things of the Lord^ how he should have
pleased the Lord.

33. But he that marries takes extra thought for
the things of the world, how he should have pleased
the wife, and so hath been divided,

84. And the woman that is unmarried and the

••••589,1 \

virgin takes extra thought for the things of the Lord,
in order that she should exist holy both in the body^s
and in the spirit's acts. But the woman that marries
takes extra thought, how she should have pleased the
husband of her.

648

85. And this, for the profit of you yourselves, I

*89,«

speak, not in order that I should have cast a snare
for you by your incurring guilt in disobedience of my
prescription, but for the becoming and zealous exists
ing in the Lord without distraction.

86. But if any one is bound by this prescription

590 •

to behave uncomely to his virgin, if by so doing the
590,1

bloom of youth she should pass, and so he is under
an obligation to fulfil his engagement to her, what he
wills, act, he sins not, marry.

590,S

87. Yet he who stedfast hath stood in his heart

f e affections. Not having an obligation to any virgin.

591

But hath power, over the his own will, and this thing

••••• 59S

hath decreed in the heart to keep the virgin of him-
self. Well he shall do,

88. so then indeed he that gives marriage to his
own virgin. Well he shall do, but he that gives not
marriage, better he shall do,

59S SS3

39. a wife hath been bound for as much time as.

word IB a compound of two words, meaning, To divide ike mind.
If the mind is properly engaeed with that which should he the
Buhjeot of its attention, and that attention is divided for any ex-
trinsic matter, that matter in that case, Sae or takes extra tJumght^
and this is in my opinion the true Sense of the word, and therefore
I so translate it.

The Literal Sense of this passage implies. That the partiee
deecrihed necesearify do what it steeds wheveas &o.. Mam ordi-
tiari^ does to ; hence &c., 822,1.

689,2. I should eaet a enare for jfou, lAteanHj, Detiffnedfy do
the thing epeoified : whereas &o.. Do that whi^ miffht reeiu im that
wMoh w epeoified ; hence &c., 821.

690. Bowad by this prescription. literally, Bounds whereas
Ac., Judges himseffto he so; hence &c., 821.

690,1. ff bloom (^ fouth she should pass. literally. The
exact thing speeffled^ which mMhi have ooeurred hefbre he became
engaged to hers whereas &o., Jljfher age called on him not to dekig
tnarriage / henoe &C., 821.

her husband liveth. But if the husband should have
died, free she exists, to whom she will to have been
married. Only in Jehovah.

40. But happier she exists, if so she should have
remained, according to the my judgment. For I
think, even myself, a spirit accepted of Qod to have
in so judging.

Chapter VIII.

1. Now as touching things offered unto idols, we

694

have perceived (for we all have knowledge respecting
it) the knowledge touching such sacrifices puffeth up.
But the love touching i e that causes them to be
offered edifieth,

• 594,1

2. if any one thinketh to have known anything
that justifies such sacrifices. Not yet he knew it.
As it is fit to have known.

S. For if any one loves the God, he has been
acknowledged by him without such sacrifices.

4. Then as touching the eating of the things
offered \xnio idols, we have perceived, that nothing on
idol is in the world, and that no one God but one is.

5. For even though indeed being called God&
exist, whether in heaven, or on earth. As indeed,
many gods and many lords exist,

333

6. there exists to us, one God that is a Father,
by whom, the all things created exist, even we gut*

333

selves, by him, and one Lord Jesus Christ, by means
of whom, the all things ^ected exist, even we our-
selves, by means of him,

7. yet not in every one, the knowledge of this

690,2. Yet he who stedfast hath stood in his heart. literally,
Sath never had an engagement to a woman ; wheveas Ac, Saih no
existing engagement to a woman ; hence &c., 821.

691. But hath power over the his own wUl. JAttnJlj, Is ails to
control it ; whereas &c., Sath no obstacle sud^ as am engage m e ai to
act otherwise than as he wills; hence Slc, 821.

692. The virgin of himself Literally, The female to whom hs
is bound s whereas &c.. Sis own chastUg ; henoe &o^ 821.

698. A wife haHh been bound for as mmdk time as her h mshmd
liveth. Literally, Nothing can anmU their connection ; wlieNM Aol,
She cannot at her will separate ftvm him ; henoe Ace, 8224-

694. We have knowledge. literally, We are oil amare ; whan-
as &0., We have been instructed / henoe Aa., 821.

694.1. J(f ang one thinketh to have known amgtkmg. liUn^f,
About ang matter; mhatUB Ae.^ Abomt ikat*to wkiok iks OomtuH
haerrfereneci henoe &o., 822,1.

694.2. jff ang one loves the God. Liten%, 2b «v mrimdi
whereai fto., Tr^ loves hims hoioe &Q^ 822^

I. CORINTHIANS IX.

295

it. Even some eat iivith the common cudtom even
until now concerning the idol as a thing offered nnto
an idol, and so their conscience weak existing, it is
defiled.

8. Though meat commendeth not us to the God,
neither if we should not have eaten, are we worse,
or if we should have eaten, are we better.

9. Therefore take heed. Lest this liberty of

your's a stumbling block should have become to

the weak.

w

10. For if any one should have seen thee that

hath knowledge, in an idol's temple, sitting at meat,
is it not, his conscience existing weak, he shall be
emboldened to consent unto the act, the things offered
Tinto idols to eat to them,

11. So the brother that is weak in the knowledge

648

sustains loss, on account of whom, Christ died.

12. And thus sinning against the brethren, and

008

^wounding their weak conscience, against Christ, ye sin.

13. Wherefore if meat causes to offend my brother,
3 would not have eaten flesh, unto the ever, lest I

S09

should have caused to offend my brother.

Chapter IX.

sit SIO

1. am I not free, am I not an apostle, is it not
•••lit

Jesus our Lord, I have seen, my work ye do not
exist t e realize as being in Jehovah.

Stt,S 601

2. if an apostle I am not i e am not shewn to be to

«oi

others, yet doubtless an apostle I am shewn to be to

696. JBven tome eat with ike common evelom iro, literaUj,
Comeemimg it being a deceits whereas &o.. With a Knowledge con-
eemi^g the relation (^ the food to the idol ; henoe &c., 321.

696. Tkouffk meat commendeth not netothe God. Literallj, Onr
nee or ahnee <^it ie not regarded bg CM ; wbereaa &c. reetricted.
To onr nee or neglect to nee the meat rrferred to in the Context ;
honoo so., 821.

697. (jT ang one ehonld have eeen thee, IdtenUj, Ang one
witho ut Imitations whereaa &o., Ang one of the deecription referred
to in the Context ; henoe &o., 821.

688. Their weak ooneoienee. Literally, The ignorance natnral
to them; wheraai &0., The ignorance that theg exhibit ; henoe
&0., 821.

609. Wherrfore if meat eaneee. Literallj, Aetivelg doee what
in etated ; wherat &o. Faeeive, Je a meane of effecting that end ;
hanoe fto., 822,1.

600. Mm ioork ge do not exiet in Jehovah, The Arrangement
of tiw Gfeek being Jtegnlar, and the wordi, Mg work, being sep*-
ntod from the worda, A Jehoffah, pfedudeathif pMMge from bemg
icfvded •• an Inqmrg, or from ailbrding the Seoae that tlw
lU wifd l^analatwm gi? ea to it.

you. For my seal of the apostleship ye exist in
Jehovah,

0OS 0OS,I

3. the my answer it is to those that examine

me.

4. Not i e I do not say, we have not authority to
have eaten or to have drunken.

6. Not f e I do not say, we have not authority a
sister in God wife to lead about, as well as the other
apostles, even the brethren of the Lord, or Cephas,

6. or / do not say, that only I and Barnabas, we
have not authority not to work,

7. / do say who goeth a warfare for his own allow-
ances i efor what he is allowed to take at any time?
who planteth a vineyard, and eateth not the fruit of
it, who feedeth a flock, and of the milk of the flock,
eateth not.

8. Not as a mere man, these things I say, other-

004

wise indeed the law does not say these things.

9. But in the Mosaic law, it hath been written,
thou shalt not muzzle an ox treading out corn. It

005

is not a concern in the Qod for the oxen,

10. or for us wholly, he speaks. Because for us,
it was written, that he ought in hope, he that ploughs
to plough, and he that treads out to tread out in hope

000

in respect of that he shoi^d partake of his labor,

680 '"'

11. if we did sow in you the spiritual things ye

*580

have, a great thing is it, if we shall reap your fleshly
things.

001. If an apoHle lam not Literally, If he had no anthoritg
from Hod to be an apostle to other* : whereaa &c., If he exhibited
not to othere the proof qf hie being an apoHles henoe &o., 821.

602. See Acto 517.

602,1. Examine me. Literally, That aetnaUg do eo ; whereaa
&o., That in their minde qneetion mg amthoriig s henoe &c., 821.

608. And eateth not the fmit of it. LiteraUy, .4tf <jf«; where-
aa &c., Eateth not ofthefrnU ifitj henoe 0co., 821.

604. Ddm not eag theee ihimge, LiteraUy, The identical
ihinge; whereas Ac, ITunge of the eame imports henoe Ao.,

821.

606. It ie not a concern in the Oodfbr the oxen. Ditarranged,
in order to §hew that the Senae is not. To the Ood qf the oxens

henoe &c., 821.

606. In reepect of that he ehonld partake, JAUrnHj, An abeo-
lute reqnieite for partakings whereas Ao., An ordmarg reqnieite g
henoe the Pecnliar Gove r nm e nt, See Bole 881.

607. Yonrfleehlg thinge. Literally, Tonr membere ^. / where-
as Ao., The propertg ^. whiek in ikie Mfe ie vonehettfed togon,
henoe Ac, 821.

296

L COEINTHIANS IX.

«09

12. if others partake of your authority i e the
authority you exercise, is it not rather we should do
so, nevertheless we made not use of this licence^ but

514

all things we endure^ lest we should have given any
hindrance to the gospel of the Christ,

IS. ye have not perceived, that they that minister

fill

the holy things, of the temple, they eat, they that

fill fiis

wait at the altar, they are partakers with the altar.

0u

14. Even so the Lord ordained that those that
6§7

preach the gospel, of the gospel, to live.

15. But I have not been given the use of any of
these rights. Yet I wrote not these things, in order
that so it should have been done to me. For it is a

548

greater good to me to have diedyrom want, verily

514"**

my cause of glory no one shall make void.

16. For though I should preach the gospel, a cause

3M,3 ^ 015

of glory it is not to me. For necessity is laid on me.
For woe it is to me, if I should not preach the gospel.

17. But if of my own accord this thing I do, I

010

have a reward. But if by compulsion I have been

; ••••• Oos

intrusted with a stewardship.

• 81S,S 548

18. Then what is the reward of sacrifice to me, in
order that preaching the gospel without charge, I
should have made the gospel with respect to that I

015

could not have made use of my power in the gospel
to claim support.

19. But free being of all things, I made by my

4W

own choice a servant to all men myself, in order that

007 • ••

I should gain the more,

20. / say a servant, even I was to the Jews m

609. Ifoiheri partaJn ojyowr amUkorUy. lAieaeeilj^ Join MfUk
y<m im the exercise qf ofMorUjfs wheveas Sfi^If other* are len&-
fitted iy jfour omthoriUf; henoe &0., 821. xowr authority^ see
Note 607.

611. 7%ai mmtter the holjf fkmge. lateraUy, ThSmge that are
im thetntelvei holjf; whefeas &o^ TlSmge that are to he r^arded bff
man M holjf ; baioe &o., 821.

612. They thai wait. Literally, That immediately eaerifiee,-
wheroM &&, Whoeoever direcfly or imdireotly admimitere thereto ;
henoe Ae., 821.

618. They are partakere, literally, They are neeeeearily so;
wheraa* &0., They are amthorieed to be to; henoe Ac, 821.

614. The Lord ordained. Uienlij^ Smreesly what ie etaied ;
whereae te.^ Andhorieed mu^ heimg theoaee; henoe Ac, 822,1.

61&. Jbr neeeeeiiy i$ laid on me. Literally, An wnaooidable
matter i wheveas Ac., A moral obluation ; henoe Ac, 82L

616. Ihaee a reward. Literafiy, I thm poeeeui whereaa ftOi,
I thereby attain to; hence Ac, 821.

respect of my authority, as a Jew, in order that I

007

should have gained Jews, I was to those that are
under a law in respect of authority, as one under such
a law. (Not myself existing under such a law) in

007

order that I should have gained those that are under
such a law,

21. I was to those that are without a law, m
reject of authority, as one without such a law. (Not
existing myself without such a law of God, even
under the law of Christ respecting it) in order that I
should have gained the i e those that are without
such a law,

22. I was to the weak m relation to authority, as

007

one that is weak, in order that I should have gained
the weak, I have been in respect of authority to the
all men I have instructed all things they claimed to be

007

right, in order that entirely I should have saved
some.

23. Yet all things I effect after the gospel's re-
quirements, in order that a joint partaker of it I
should have been by never having departed from its
precepts,

24. ye have not perceived, that they that run in a.
018

race, all of them indeed run. But one of them re-

019 ^ -

ceives the prize. So run, in order that ye should
have received.

883 010,1

25. Also every one that strives for masteiy is
temperate in all things. Verily indeed those, in

090 SSS

order that they should have obtained a corruptible
crown. But we, an incorruptible.

617. I hone been to the aU mm. LiteraUy, I haee aeimdBy
reaHaed what is stated; whereas Ac, I haoe permitted ayay <o
appear to them ae being what it stated; henoe So., 821.

618. They thai nm in a race. Literally, This wonld be oQwfsksi
to actnal rwtmng ; whereas &c.« Is intended to embraee eomp ii itien
qf every description ; henoe &c, 821.

619. But one the prize receives. LiteraOy, A aU
when two prizes are offered^ or two are equaOy entitled foU;
as &c, OfM alone ordinarily is the superior oompetitor: henoa Aa,
822,1.

619,1. JSveruone that strives for mn s te ri ee ti
thiHys. LiteniUy, He is necessarily eo; wbansm
requires him to be so; henoe Ac, 821.

620. Hkey should have obtained a eor nu MU
ArramfemmA is IrregsiUvr, to shew, that Hie fmm has
zewazc^ and not to an aotoal OKOwn ; hanaoAOiitfL

MCB

39m

Id

I. COEINTHIANS X.

297

26. I therefore now so run, as not without any

definite aim. So I fight, as not beating air,

osi

27. but I keep under my body, and bring into

««••••

subjection. Lest having preached to others, I my-
self a cast away should have been.

Chapter X.

1 . I say^ a cast away. For I would not you to be

flS3

ignorant, brethren, that all our fathers, under the
doad of ignorance to be removed by the Messiah,
^were existing, and all, through the sea of the troubles
Mohich he removed, passed,

2. and so all o/ them, that were under the Moses,
^hey baptized on account of the cloud, and on ac-
count of the sea specified,

888

3. and so all the same spiritual meat did eat,

••••888

4. and all the same spiritual drink did drink. For

3S3 • • • •

%hey were drinking of a spiritual following i e here-
^^fter to come rock. And the rock the Christ thai
mocLS promised was,

5. yet not with the most of them, the Grod was
pleased, for they were overthrown in the wilderness.

6. And so these things our examples were made

880

^th respect to that we should not exist lusting after
evil things. As those also lusted.

7. Neither idolaters, become. As some of them,
as indeed it hath been written, the people sat down
to have eaten and drunken, and rose up to play.

8. Neither should commit fornication. As some
e»,i fl84

of them committed it, and fell in one day three and
twenty thousand.

6S1. Mm hodjf, litenlly, My animal tubikmeei whereas &c,
Mj^te^whiU in the hodp; benoe Ac., 821.

088. Lewi kaoinff ftreaeJM, to othen. Literally, In eonaeqnenee
qf ka m m g preached to oiken; wheraaa &c., Lett in eonsequmtog of
iml aeUontf Ihjf preaehmg to oihert^ mbjwi mjftt^fto the pumMk-
mmit i^a eoH anoay ; benoe &o., 821.

628. AU omrfathert. To thoae wbo contend that The dond
h&tt TCpreaente that which orershadowed the children of Israel in
the wilaeniess, will do well to remember, that to make such an
explanation just ther are required to explain, how with truth it can
be aaeerfeed, that each indlTiaual Jew prior to the race of them that
wwe esiatii^ when the Apostle wrote, had been under That cloudy
an flKplanation which is absolutely necessary, seeing the Qreek Form
of wmrds is that which does not admit of a single ezoeptum } in
oonaeqnsnce of which, I see no other Cloud that can be suitable to
■neh a r equ ir ement than that specified in the Paraphrase. In like
mamMr, And aUpaned through the Ma.

9SM^ At joflM qf th$m e o mm itt t d . Litenllj, Jk th§ §amt

0S8,1

9. Neither should tempt the Lord. As some of

them tempted him, and so by the serpents of fire,

were loosing their lives.

eis,i

10. Neither murmur. As indeed some of them
murmured, and lost their lives by the ordinary
destroyer of life, viz., disease.

11. Now these punishments typically of Ood?s
anger against sin were walking with those men. And

88S

were written for our admonition, unto whom, the
ends of the evers have arrived,

12. wherefore he that thinketh to have stood
exempt from OodPs punishment, take heed. He
should not have fidlen,

648

IS. a temptation hath not taken you, except what
is common to man. For faithful the Gk)d is, who

648

will not suffer you to have been tempted, above what,

ye are able, but will make with the temptation also

the way of escape in respect of that ye should have

010

been able to have endured i e resist it.

14. Wherefore my dearly beloved, / do now et^oin,
flee from the worship of idols,

15. as I speak to wise men, judge, ye,

16. what do 1 pronounce the cup of the blessing,

which we bless, is it not, a fellowship of the blood

Stt,S

t e death of the Christ with our nature there is,

what do 1 pronounce the bread, which we break, is

it not, a fellowship of the body of the Christ with

our nature it exists,

17. for one form of taking of Inread, oikeform of
body's existence we the t e that are many exist.

ner that they did it s whereas fcc, Jm reepeeie the eo m min ion qfthe
»ame aot $ hence &c., 822,1.

624. One day. I question whether had the Anramgement been,
Day one, the Sense conreyed would not hare been equiTalent to»
Sunday ; hence &c., 821.

626. Unto whom^ the ende of the euere have arrived. LiteraUy,
What w stated; whereas &c., A knowtedye reepeefimg theu^ hae
been vouehaafed ; hence &c., 821. The Literal Sense implies, A poe*
eestion of aU detaUe; whereas &c., Speaieing generally only at a
whole thia etaiement it correct ; hence the Peculiar Oovemment.
See Bule 882.

626. ii» reepeet of that ye should have been able to have endured.
Literally, That ye may com ma nd success ; whereas &c., That suecess
is praetieable to you ; hence the PecuUar O o v e rnm e m t. See Bule
881.

627. At I speak to wise inm. Literally, I now address those
that are wise ; whereas Ac, At X address my s^Jf t9. «if» thai mr%
wise I hence &0., 821.

P P

298

I. CORINTHIANS XL

For the whole of christioM, by the one form of taking
ofhtead, we are united together^

18. behold the Israel that are after the fleshy is it

not^ that they that eat the sacrificea^ partakers in

3«,1

upholding of the altar's authority are.

19. Then how do I affirm, that offered in sacrifice
to an idoPs authority anything is, or that an idoPs
authority anything is,

20. notwithstanding that what things they do
sacrifice, they do sacrifice to devils and not to a god.
And I would not you partakers in upholAng this
authority of the devils to be,

21. ye are not able a cup of Jehovah to drink, and
a cup of devils, ye are not able of a table of Jehovah
to partake, and of a table of devils,

22. or by so doing we provoke to jealousy the
Lord. Not stronger than him we exist,

23. all things it is lawful to eat, but not all
things it is expedient to eat, all things it is lawful to
eat, but not all things it edifies to eat,

24. no one the conscience a£ himself, requires other
to observe, but the corf science of the other,

25. everything that is sold at a shamble, eat,
nothing asking on account of the consdence.

099,1

26. For the earth and the fiilness of it of the
Lord is,

27. if any one invites you to a feast of the un-
believing, and ye be disposed to go, everything that
is set before you, eat, nothing asking on account of
the conscience.

628. We are umUd together, I hare no direct aathority for
this Tranala^on.

629. Bveryiking that is eM ai a ehambU, LiteraUy, Thie
wouid he reetrieted exehmeelp to a purchate of food m the par-
ticular manner epedfiedi whereae &c., WUihont an^ reetritSion,
Whatsoever meat yon pnrehaae ; henoe &o., 821.

629.1. For the earth ire. If rogukrly Arranged^ the Literal
Sense of thiB passage would be^ For the earth and theftUneutfU
that helonge to the Lord emete; henoe &c., 821.

629.2. J^ anyone inaiiee gon. Literallj, Anyone wUhoni at^ ex-
eeption; whereas &o., Anyone whoee inoUaUon you miyhi acoept
save aetohie "being an wnbeUeeer: henoe hc^ 821.

681. {T / partake ihrot^ grace, literally, Iff grace enahlee
metopaHakci y^hentm kc., J^ thai ad throngh grace I do wUhoui
imcnrring gnXU ; henoe &&, 821.

681,1. ^^ ^hinge to minietcr to glory qf God, manOj.Aatth
aUf to mimUtor to hie glory ^ whereas kc^ To mimetcr to man'e
eetmaieqfU; henoe the Oauinon of the Artide before the words
CHoryma Chd,

682. Not a camee qf faOimge eom U to Jarre ^. UbmS!tj,Lo

099,S

28. But if any one should have said to you, this
offered in sacrifice to an idol exists. Eat not on
account of that man that declared and the conscience.

29. Yea I say conscience, it is not the conscience
of thyself but the conscience of the other. Because
why is that which is sanctioned by my liberty to be
regarded by me to be in itself condemned through

833

another's conscience disapproving it,

081 sio

30. if I partake through grace, why am I spoken
evil of t e said to transgress, for what, I give thanks
to God for permitting me to do.

31. Therefore whether ye eat, or drink, or any-

081,1

thing do by God's grace, all things, to minister to the
glory of Grod in yourselves and others, do,

08S

32. not a cause of fallings, even be to Jews, or to
Gentiles, or to the church of the Gk)d.

088

33. As even I please every man in all things of
this kind. Not therein seeking the immediate ad-

084

vantage of myself, but the advantage of the many, in
order that they should have been saved,

Chaptbr XL

1. followers of me, be. Seeing even I am of
Christ.

2. Now I praise you, that all things from me ye
have been remembering, and as I delivered to you
the traditions, ye retain possession.

3. Nevertheless I wish you to have understood,

038 838

that the contrdler of every man as to teaching, the
Christ that unts promised is. Yet a controller of a
woman as to teaching, the man i e her husband is.

not ejfect tueh a retuUf for Blan, an impoBsible ii\jniiotioii ; whne-
as &o., Strive not to effect it ; henoe &o^ 821.

688. Ipleaae every mam in all thinge. Literally, Hit ie Inpet-
eible; whereaa Sac^I eeek to do eo in aU lawflU wage: henoe Ae.,
821.

684. Not eeeking the advantage qfmyeejf. LitenUj, Whettie
for my real advantage; whereas Aco., What promoter org

earthly advantage ; henoe &o., 82L

685. The controller of every man ae to teaohii^. JMenJUj^ JBe
controller in all thinge; whereas &0., Sir contt^olUr in r e imti on to
the wuUtere referred to in the Content i hdoob i^
o£ ike wordB, The controller. See Bole 821. The
of the words, Fvery mm, shows that the liitecal Ssom ct
words is not to be understood without BestriotiQO, hot it ii to Ve
limited to, JSvery man tjkai aete righthfj OThe Omiisinn cT te
Artide in the snooeeding danses before %oe wonI» CkmimUsr, hmIs
Bestriotion, ICan is not the oontroUer of womHi, hoi a oontidlar;
and Man can only understand Qod to be a conMkr of Obriil ia ft
Bestricted Sense, seeing the desiies and oUeoli of IIm oni «R
alwayi in ttriokaooordanoe with those of tiMoA*. BtoBRblOL

I. CORINTHIANS XL

299

And a controller of the Christ as to teaching, the

Grod 18,

3S3

4. every man praying or prophesying covered as
&ne should be a controller having personally present,
he dishonors his controller in asserting by so doing
the actual personal presence of him that is his con-
troller.

SS3

5. But every woman praying or prophesying un-
covered to the controller of her, she dishonors her
own controller by not acknowledging his actual per-
sonal presence. For one and the same it is with her
that hath been shaven.

6. for if a woman is not to be covered^ then be
shorn or shaven. But if a shame it is to a woman
the result to have been shorn or shaven^ be covered.

7. But verily as to teaching a man ought not to
be covered as to the controller, an image and a glory
of a God his controller having, he is never personally
present to him. But the woman's controller having
a glory of man is ever at hand.

8. For man does not exist bound by a woman con-
iroUer, but woman does by a man controller.

9. For verily man was not created on account of
the woman, but woman on account of the man,

10. on account of this, the woman is required
power to hold under the controller of her as to the
angels t e teachers duties,

11. nevertheless whether married or single neither
a woman, without a man, nor a man, without a
woman, is required for existence in Jehovah.

IS. For as the woman exists by the man. So

686. H9 duhmoTi ku controller. Thii iiijunotion of the Apottle,
and thoee which follow it on this subject are in striot unison with
the Jewish Obserrances, and suggest an explanation of their origin.
The Jew in enterine into the presence of God oorers his head in
acknowiad^eBt of his sabmisnon to the Teadung, Power, Oontvol,
and Bireotion of Him his great Creator. In like manner does he
tmd His Hol^ Word, ther^ admowledeing tiwt in his estimate,
its anthorify is not human bat dinne. But when he presents htm*
self to God in praTer, he then unoorers his head ; therwy signi^ing,
that his words, his petitions, his ererything, originate and are
■ rfw ttb i ii solelj to himself, and thereby exonerating God from the
ysqwMibflity of suggesting or directing any of his human exhihitJOBi
of power and thought.

687. VerQjf a mam oufki noi U be covered. Literally, B ia
emmfifor him to approach Ood eooeredy eeem whom dieeaee i$ the

qf hie beim^ eo ; whereas Ac, He ot^hi moi to he eo9 er sd,

also the man exists by means of the woman. As
the all things exist by the God that exist through
your ownselves,

13. judge, fitting exists it a woman without a
cover to the OoA to pray^.

14. And does not the nature itself teach you, that
a man indeed if he should have long hair, a shame to
him it exists.

15. But a woman if she should have long hair, a
glory to her it exists, because the hair, as a covering,
hath been given to her.

689

16. Furthermore if anv one contentions thinketh

iie

sss

to exist, we have not a such like custom, neither the
churches of the Ood.

641

17. Now forbidding not praising this thing follow-
ing, that not for the better, but for the worse, ye

• • • •

come tc^ether.

18. For even before your assembling, in church,
I hear of divisions, among you, to have preference,
and some part I bdieve.

19. For it is necessary even sects, among you, to
exist, in order that even the approved apparent

64S

should have been made among you.

20. But your coming together, in the it manner,

sss

it exists not a Lord's supper to have eaten.

21. For eadi one the his own sapper takes from
the hordes table before the other iethe hordes in the
act to have eaten, both he who indeed hungers.
And he who drinks to excess.

M8

22. But ye have not a house of Ood, with res*
pect to that ye should eat and drink in it your meals,

when euch covering it imtentionalUf meed b^ him at proper ts
foorthip } hence &o^ 322,1.

639. If any one contenOome ikmketh to exiet, Literallj, ^amf
contenOome pereon thtmheth,- whereas &c. as in the Paraphrase;
hence &c., 821.

640. We have not a emch like cmetom. Literally, Smch hoe no
exietence ioUh me; whereas &c., 8meh hoe mo amthorUjf from mt;
hence 6ec^ 821.

641. iVeio forbidding mot praiei^ thie. LiteraUj, Something
previomelg epec^ed i whersas 6ko., Somtething ahomt to be epeoifled ;
henoe Ac, 821.

642. Apparent ehomld hone beem mods. LiteraUj, Shomld be
made conepienome ; whereas &o., I^ol mam ehomld be able to die*
cover mtho are approved ; henoe 4o., 322,1.

643. Ibr eaeh one the hie ornm empper takee. Libenlly, Neeee-
mnigdaeeeof wbenu kA, Orditmi^ dose eo j henoa &e., 821.

1.

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.1 iD<»*

I. COEINTHIANS XII.

301

SSS.S

6. and though diyereities of operations of gift$
there are, there t# but the same Qod that worketh^
he exists the all things in all men.

Ms

7. Even the manifestation of the spirit's working
is given to each man, in the profit it effects,

8. For verily to which gift, of the spirit, is a
promise of wisdom given. Or to which other g\ft
than that of knowledge, is a promise of knowledge
given, after the same spirit's yfr^/ gift,

9. to which other g\ft, than that of faith, ii a

M7

promMe (/ faith gwen, in the same spirit's firet gift.
Or to which other gift, gifts of healings, in the one
spirit's first single gift.

10. Or to which other, working of miracles,
to which other, prophecy, to which other, dis-
cerning of spirits, to which other, utterances of
tongues.

3SS

11. Tet all these gifts, the one and the same
spirit powerftiUy assists distributing separately to
each. As he t e God wills.

12. / say, one and the same spirit. For as indeed
one body there is, though many members it has.
Yet all the members of the body many existing
one body is. So also the Christ.

sss

18. F(Mr verily in one spirit t e supernatural gift,

SS3

we all, into one body, were baptized, whether Jews,

sss

or Oentiles, or bond, or free, so all one spirit i e
supernatural gift we were made to drink no one in
himtelf being sufficient for all duties.

sss

14. / say one spirit. For even the body one mem-
nijt

ber 18 not, but many.

666. BuiiksmamfettaiUmqfikstpirUiisn>^U}§aeh. litar-
aOj, It imariabljf iobeto diteoverwdi wheroM dea. It ordmani^ to
h0to: henoe &o., 821.

666. Wkiek jM, In m opmion it is not jostifiaUe in any
OMO to render the BelAtife, Qm. See next Note.

667. A prpmit t offaUh. Modem Ohristiant require belief fiora
tide PMHige» That God gires not to taeh^ but to difftrtnt Indi-
vidiyib the Tarious gifts here speeified, amongst which is Faiihs
nd Modem Ohristians retpre belie( That tvry Christian most
hav* Jbstt^ which is inconsistent with their first requirement $ yet
Modsm Ohnetians require belief^ That all their requirements are
MBSMtsnt with each other; a requirement which can nerer be
Bsaliaed, so long as the Belatifa in Twse 8 is tranakted, Owt^ and
liw gifts qpeotfed in that and the snooeeding Terses are regarded to
liam tiw lilition attMhed to thsm In the aathorised y enion.

15. if the foot should have said, because a hand
sss,s

I am not, I exist not of the body, not on account of

this, it exists not of the body,

16. and if the ear should have said, because an

SSS,S

eye I am not, I exist not of the body, not on account
of this, it exists not of the body,

17. if all the body an eye were, where were the
hearing, if all the body hearing were, where were the

. smelling.

514 sss

18. But now the G^ set the members every one
of them, in the body. As he pleased.

19. And if all one member was existing, where
were the body.

20. But now many members there are. Tet but
one body.

21. And the eye is not able to have said to the
hand, I have not need of thee, or again, the head to
the feet, 1 have not need of you,

23. and more by much not to utter, declarations

that think members of the body more feeble to make,

necessary it exists,

28. for what things we think falsely dishonored to

070

exist of the body, we put about these more abundant
honor than their due, even our immodest actions if

«7l

unduly stated have more abundant gracefulness m
our estimation than otherwise they possess.

071

24. But our becoming actions have no need of

514

such support, for the Ood tempered the body to him

07s

that is deficient of anything, having given a greater
abundance of honor to him in the performance,
25. in order that there should not exist a division.

068. I kaoe not mted. Literally, 2b tffM amyfkuig s whemi
Ac., To tmahft mttottes hence Aa., 821.

669. AMd mart hff nmeh. See Note to Bom. t. 10.

670. Wt ptU abotU ikete more abmdaiU honor, litenlly, We
tfftet thai end; whereas &o., Wt ondtaoomr to effltet thai end;
hence &o., 821.

671. Omr immodest aetiont have more ahmtdami grae^fitimete,
lAUmSSj^ They have ihit; whereas &o., We regard ihem at hammg
it ; henoe &c., 821.

672. Have no need. Literally, Of angthings wheraaa Ao., QT
the tnpport rtferred to : henoe Ac., 821.

678. Saving given a greater abundanee qf honor. litsorallj,
Made U more honorable s whereas fto., Diipoted mtm to etHmaf t ii
at more honorable ; henoe Ac., 821.

808

I. CORINTHIANS XIII. & XIV.

in the body^ but the same^ for one another^ the mem-
bers should be solidtons,

S3S 074

26. and if any one member suffers, all the mem-

bars suffer together, or if a member be honored, all
•••8W

the members rejoice together.

27. So ye a body after Christ are, yet members,
after a share of it,

28. even those whom indeed the Ood set in the
church. First apostles. Secondarily prophets.
Thirdly teachers. After that miracles. Then gifts
of healings, helps, governments, diversities of tongues.

29. Not all apostles are. Not all prophets are.
Not all teachers are. Not all workers of miracles

614

are.

07ft

30. Not all gifts of healing having. Not all
speaking with tongues are. Not all interpreting
are.

SI. Nevertheless covet earnestly the gifts that are

88S

greater, though yet as a more excellent way of doing
good, I make known to you,

• •••■•••••••••■••a •••••• ••■ •

Chapter XIII.

1. though I speak with the tongues of the men
even that are angels in the church. And have

077 078 ^ 498

not charity, as sounding brass or a tinkling cymbal
I have become,

2. or though I have a power of prophecy, and
understand all mysteries, and all the knowledge of

them, or though I have all the faith as suits moun-

077
tains to have removed. And have not charity, no-
thing I exist,

8. or though I provide for others nourishment
with all my goods, or though I should have given my

body, in order that I should have glory. And have

977

not charity, nothing I am profited,

f79

4. the charity i e this charity suffers long, the t e

674. ff awjf one member euffere. Literally, 2b at^ extewt;
wheratt Ac, Zr maUridUjf tweeted ; henoe &o., 8121.

676. Not aU g^ of heaUng. literally. Not foeeeeemg ike
powers whereas &0., Not exeroineg ike powers henoe &0., 821.

676. I epeak wUh tke tonguee of ike men. Literally, In tkeeame
language ae tkeg epoke ; whereas Ac., Jffl epeak through ike eame
miraeuUme power s henoe &o., 821.

677. Haiee not dkariig. Litevslly, Do not poeeese Us whsxeai

this charity is kind, it envies not, it vaunteth not
itself, it is not puffed up,

5. it doth not behave itself unseemly, it seeketh
not the thing that is not for itself i efor charity,
it is not easily provoked, it imputes not the evil
motive,

6. it rejoiceth not in the iniquity of others.
But it partakes of the* joy of others in the
truth,

7. all things it bears, all things it believes, all
things it hopes, all things it endures, charity never
faileth.

8. But whether prophecy there is, it shall be ter-
minated, or tongues, they shall cease, or knowledge,
it shall have an end.

9. For in part, we now know, and in part, we now
prophesy.

10. But when the perfect should have come, that
that is in part shall be terminated,

648

11. when truly a child, as a child I was speaking,

548 •; 548

as a child I was understanding, as a child I was

548

thinking, when a man I became, I have put an end
to the things of the child.

12. I say, in part. For we see now after manner
of a glass, with obscurity in relation to the existence
of the thing beheld, Us being only a reflection. But
then face, to face. Now I know in part. But then
I shall know. As indeed I was known.

13. So now faith, hope, charity, abides, these
three. But greater of these the charity that is re-
quired of us is.

Chapter XIV.
1. follow after the i e this charity. Yet strive
after the spiritual things in Christ. And more
particularly in order that ye should prophesy.

&o., I>o not diaplag it in the eaereiee qf my gffts h&oob Ae.,
821

678. At, The Chvenment hero I thmk ^pi ew e a tfib wm^
otherwise, aonndii^ braee ought to hftTe been Oo om rm e d hg te
Verb i for had he really beoome, Sou u M^ g hr m et^ it wosHA hmn
been so, henoe the Pmuhar Oov er mneui . See Bub WKL

679. Tke ekarUf enffisre loua. Literal^, JXsosssartfg §sss9S%
wheraaa fcc, le readg to do 90s osoob k^ ML x

I. CORINTHIANS XIV.

808

0M

2. For he that speaketh in a tongoe^ speaketh not
unto men but unto Grod. For no one heareth. For
he speaketh mysteries in spirit i e in sense.

8. But he that prophesieth unto men, utters an

edification, and exhortation, and comfort,

4. he that speaks in a tongue, edifieth himself.

osi

But he that prophesieth, edifieth the church.

sss -

6. Yet I wish all you to speak with tongues. But

more / wish in order that ye should prophesy. For

greater he that prophesieth is, than he that speaketh

with tongues. Except unless he should interpret,

081

in (urder that the church should have received
edifying.

6. For now brethren, if I should have come to you

089

with tongues, speaking, what shall I profit you, if I
dimll not speak to be understood by you, either con-
oeming revelation, or concerning knowledge, or con-
oeming prophesy, or concerning doctrine.

084

7. In like manner the things without life giving

•oond, whether pipe or harp, if it should not have

••• *••♦

given a distinction of sound, how shall that that is

piped or that that is harped be understood.

084

8. For verily if a trumpet should have given an
uncertain sound, who should prepare himself for
battle.

9. So also ye, by means of the tongue, except ye

683 SSS

should have uttered an intelligible word, how shall
that that is spoken be understood. For ye shall
exist to air, speaking,

10. as many (it may perhaps have been,) kinds of
voices as exist in the world there are, and not one
without signification is.

1 1. Therefore if I know not the meaning of the

68a Mb apeakefk uoi to inm. literally, H§ do€» not addrtu
flNM i wheoKM &c.. He does not to epeak at that men eom mnder-
etamd hUn; henoe &c., 821.

681. JBdifletk kimeelf. LitenUy, Hedoeeeo: whereaa bun., lU
tffieet ii to do 90; henoe ftc, 321.

682. What shall I profit jfou, JAier^j, B^ m^ eowtu^ ; where-
at Ac, Jn 90 9peaking; henoe fto., 921.

688. J(f I 9haU not 9peak to yon. Literally, Addteee myelf to

Ci whereM Ac, 8o add/reee yon at to make yon wnderetamdg
oe &0., 821.
•684. Owmy eonnd. Literally, The aeiine eamee of90wnd; where-
ee buo. Paeeioe, Being made to ywoe eonnd; henoe &c., 821.

SSt,S 0B3,1

voice, a barbarian I shall be to him that speaketh,

and he that speaketh a barbarian shall be to
me.

12. So indeed are ye. Since zealots ye exist aflber
spiritual things, for the edifying of the church, seek,
in order that ye should become better,

18. wherefore he that speaketh in a tongue, pray,
in order that he should interpret,

080

14. if I should pray in a tongue, my spirit prays.
But my understan^Sing unf^itM ex^^^^ '"-

16. Now to be fruitful what exists, I shall pray
with the spirit. And I shall pray also with the un-
derstanding, I shall sing with the spirit, I shall sing
also with the understanding.

16. I say, the understanding. Else if thou should
have blessed with the spirit, he that occupieth the
room of the unlearned, how shall he say the Amen,
at the thy thanksgiving. Seeing what thou sayest,
he hath not understood.

17. For verily thou well givest thanks, but the
others is not edified,

18. I thank the Qod of all of you more, I speak
with tongues,

333

19. yet in a church, I wish five words with my

understanding to have spoken, in order that also I

007

should with the voice have instructed others, than

sss •

ten thousand words, in a tongue,
SO. brethren. Not children, be in the estimates

498

of any thing, but be children in the evil any thing

4m

you estimate effects. Yea men, be in the estimates

of every thing,

21. in the law, it hath been written, that with

other tongues, and with lips of others, I will speak to

685. Ye 9honld have ntiered an inteUiyible word. LitenUj, A
word thai can be nmderetood; whereae fto.. Can be nnderstood by
the pmrtiee yon addre99 ; hence &0., 821.

685,1. A barbarian I shall be to him thai speakeih. The Sense
here intended to be oonyeyed is, I shall be as, or eqneoaleni to a
barbarian ; hence &c., 821.

686. My spirit prays. Literally, Adieely does eo ; w hm mrn &c.
Passive^ It assents to that which I niter in prayer; henoe Ac.,
822,1.

687. Bnt my nnderstandiny nnfrniiflU exists. Literally, In all
respects ; whereas &c.. Is restricted to the parOenlar rtferred to in

I the Context; henoe &o., 822,1.

804

I. CORINTHIANS XIV.

this people^ and yet for all that they will not hear
me^ Jehovah saith^

22. wherefore the urJcnoian tongues^ for a sign^ ex-
ist not for the instruction of them that believe^ but for
them that believe not. Bat the prophesy exists not
for them that believe not^ but for them that believe.

28. Therefore if a whole church should have

060

come into the same place, and all should speak with
tongues. And unlearned persons should have come
in^ will they not say^ that ye are mad.

089

24. But if all should prophesy. And one with-

out faith or that is unlearned should have come in^

he is rebuked hj bH he hears, he is searched by all he

hears,

too

25. the secrets of his heart manifest become^ and

so falling on the face, he will worship the God^ re-
porting^ that verily the Ood^ in you, exists.

26. But how is it, brethren. When ye should
come together, each hath a psalm, hath a doctrine,
hath a revelation, hath a tongue, hath an interpreta-
tion, all things, unto edification, perform.

fiw

27. So if any speak in a tongue, let it be done

by two, or the most three, and by course t e rotation,
and one, interpret.

28. But if an interpreter there should not be, be
silent in a church. And so speak to himself and to
the Orod.

689. All ihould tpeak, literally, JU the elmreh ; whereas &o.,
All the ieaekeri ; hcoioe kjo*^ 821.

690. The teertia of hit heart man^eti become, literal^, 2b
oiheres whereas Sec, To himee{f; hence Ac., 822,1, and 882.

691. Each hath a pealm, literallj, AU that ie epeeifiedg
whevees &c., Man^ ofyovk at the eame time wami to exhibit all that
it epeeified ; henoe &o., 821.

692. If angf speak in a Umgfte, Literally, How eUe cam he
apeak s whereas &c., Ifamff one eeeke to imetrmet bytongmeas henoe
&c., 821.

^8. And ao apeak to himae^, literally, Cfive utteramee to
eomething; whereas &c., Bff obedience to God^a command inatntct
himaelf; henoe &c., 821.

698.1. J(f it ahould have been revealed to another. literally,
Another prophet ; wheeeem iLCy Another peraon i henoe &c., 821.

698.2. All thai are propheta. Had the Asrrangemenl heen
Begnlar^ the Sense oonreyed would hare been, AU Corimthiain
Chriatiana ; whereas &o. as in the Paraphrase ; henoe the Irregnlar
Oovermnent. See Bole 822.

698,9. AU ahould learn. lAtaMj, The whole bodg ^if propheU j
whereas &c.. The whole qfthe bodjf thai arepreaeni at the aaaemblg;
henoe &e., 822,1.

694. Are anbjeet to propheta, literally. Are to be reatrained by
other propheta i whereas &o.. Are able to be reatraimed 2y their re-
epeeUve poaaeaaora s henoe Ao., 821, and 882.

29. Also prophets two or tiiree, speak, and the
others, judge.

SO. But if it i e a judgment should have been
revealed to another sitting by, the first, be silent.

31. For ye have authority by one (all that are

098,1 fl0t,S

prophets) to prophesy, in order that all should learn,

«98,S

and all should be comforted,

«»4

82. and spirits of prophets are subject to pro-
phets.

33. For the Ood exists not confusion but peace,

sss

34. as in all the churches of the saints, the

women, in the churches, be silent. For it is not
permitted to them to speak, wherefore be in sub-

fl9S

jection. Just as also the law commands.

^ *•••

35. And if they wish anything to have enquired,

••«»7

at home, consult the their own men. For a shame

it is for women to speak in a church,

36. whether out from you, came the word of the
SIO 110^

Ood or unto you only, came it,

. . M

37. if any one a prophet or spiritual thinketh
8ts,s •; ••

himself to be, know what things I write to you, that

-aw fM,i ^

a commandment it is of Jehovah.
e»

38. And if any one does not acknowledge this,

acknowledge not him,
89. wherefore, brethren, covet Hhe power namefy

70S

to prophesy, yet restrain not to speak with tongues.
40. But all things decently, and in order, perform.

696. The law co mm a mda , LitenUy, In dareet terme. Iknom
not where: whereas Ico., M co mm anda by implioaiiani hanceAie.,
822,1.

696. And if they ^fifh anything to have enquired, liftenDy,
On any anbjeet; whereas Ao., On religiona maitera; heoee Sbc^
821.

697. Ai home eonanU the their own mm. The Senae hmn in-
tended to he oonyeyed is, Obtain the it^brmaOon they eeek pri"
vately ; henoe &o., 821.

The their own men. This does not mean, I%eir hmabamde^ that
would hare heen expressed. The inm of ihem: besides which had
the Expression here been liimited to TPtoet, unmarried women would
not hsye been prohibited from speaking in the ohnrohes. I t fa arO fa e
oonsider that The their own men here means, The MaeieraffUe
houae they Uve •», whether thai be a I\aiher^ Brother, UmOe or
Huaband ire,

698. A prophet thimketh hmeelf to be. litenUfy, Amd jf m^
prophet thinketh to exiat ; henoe &e., 821.

699. if a«iy one doea not aeknowledye tkia, lakenMy^ AtStimify
proclaim it ; whereas &o. Pmmmt, Doee not jf r epmredmmsai U e r e
to : henoe Ao., 822,1.

700. Tet reatraim not. litenOly, JM mo meh'mtui mpm U:
whereas Ao., Do not prohOii the epe M sy mtk i90fmis$
Ao., 821.

I. CORINTHIANS XV,

805

Chapter XV.

1. Now I recognise in you^ brethren^ the gospel
which I preached unto you, which also ye receivedj
in which also, ye stand,

2. by means of which also, ye are saved in a
certain promise, I preached to you, if ye hold feist.
Except unless in vain ye believed.

8. For I delivered to you, in first place, what

701

also I received, that Christ died on account of our
sins, according to the scriptures,

4. and that he was buried, and that he hath been
raised again the day that is third, according to the
scriptures,

5. and that he saw Cephas. Then the twelve.

6. After that he saw above five hundred brethren
at once, of whom, the most remain until now. But
some were set to sleep.

704

' 7. After that he saw James. Then all the
Apostles.

8. And last of all, as the unduly bom, he saw
even me.

3n,s

9. For I the least of the apostles am, which fit I

am not to be called, namely, an apostle. Because I
persecuted the church of the Gkxl.

707

10. Tet I am by favor from Ood, what I am, and
his fJEivor that was with me, not unsuccessful it was,
since more abundantly successful than they all I
laboured. Yet not I was successful, but the f&vor
of the Gk>d that was with me.

701. Ckriit died on account of our nns. Literally, Pilate eou'
i em u ed him heeauee man had nnmed ; whereas &o., &od penmited
him to die on account of our sine ; henoe &c., 822,1.

708. Of whom the moet remain. Literally, Semain brethren ;
whereas &c., Bemain aUoe ; hence &o., 821.

704. Then all the Apoetlee, Literally, Thie includee Judae
Jeeariot; hence &c., 822,1.

707. Tet I am by favor from God. Why is the Article omitted
except it he to conyey the Soise in my Paraphrase ? See Bule 821.

706. Now if Christ is preached. Literally, /jT ChriH is preached
in that one fact i whereas &c.. If concerning Christ it is preached,
that he hath been raised ^e. ; hence &c., 822,1.

709. See Som. i. 4.

710. Sow say some among you ^c. Literally, ffow do some of
you teach ; whereas &c.. How do some of you believe ; henoe &o.,
821.

711. Not even Christ hath been raised. If at the resurrection,
the human body is left to decay, and man receiyes in its place an

11. But whether I or those were most successful.
Like doctrines we preach, and like doctrines ye
believed.

708 709

12. Now if Christ is preached, that from the dead,
he hath been raised, how say some among you, that

709 8M,S

a resurrection of the dead there is not.

79Q SSS,S

IS. As if a resurrection of the dead there is not,
not even Christ hath been raised.

"'\ 711

14. And if Christ hath not been raised. Then
vain our preaching is, vain also your faith is.

15. And we are found indeed, false witnesses of
the Ood, because we testified concerning the Ood,
that he raised up the Christ, whom he raised not up,

711

if so be indeed dead persons have not been raised,

up.

.... ^ 7,j

16. For if dead persons have not been raised, not
even Christ hath been raised.

V 711

17. And if Christ hath not been raised, useless
your fedth is. Still ye exist in your sins,

18. and then indeed they that were set to sleep
on account of Christ not having come, perished,

19. if in this life, in Christ, having hope we exist
alone, most miserable of all men we exist.

711 709

20. But now Christ hath been raised from the
dead, a first fruit of them that have been set to
sleep.

21. For since by means of man, death is assured
to all, so by means of man, a resurrection from the

709

dead is assured to all.

immortal and incormptihle hody, in that case, the Arrangement here
should he Irregular. See Bule 822,1.

712. Ibr since by means qfman. Oheerre the Dirine Beoord.
It does not say. That death oame or was brought into the world by
Man. A sin came or was brought into the world by Man, and GKmI
chose to bring death into the world as a punishment for that sin ;
hence 2y Man, not death, but Sin came ; and hence we see that the
Diyine Kecord truly says. For since by means qf Man (Man haying
sinned) death came or was brought by Ghxl. And we see that true
also is the Dirine Beoord, Terse 22, For as 2y i e on account of Adam
all died, seeing that it is 6y his sin that erery liying thing has been
by Gk>d subjected to death. All do not die by means of Adam, since
he who so transgresses the law as to incur death, dies by means of
that transgression ; but by Adam all on account of his or ihmr own
sins do incur death. This is a valuable explanation of the Senses of
dt^ and (V. This also is a valuable exposition of the Doctrine of
Christ. It is not. By, but. By means of Christ, a resurrection from
the dead came. It is not. By means of but, By, i e on account of
Christ all shall be made alive.

Q Q

306

I. CORINTHIANS XV.

71S 718

22. For as on account of the Adam^ all died. So
indeed on account of the Christy all shall be made
alive.

• • • • • •

23. But each, in the his own order, a first fruit
Christ. Then those that are after the Christ, at his
coming.

24. Then the end when he may be delivering
up the kingdom to the God, even the Father, when

88S

he should have rendered useless all rule, and all

S33 • • • •

authority and power in it.

25. For it is necessary for him to reign in the
kingdom, until when, he should have put down all
the enemies of the kingdom, under his feet,

SSS 714

26. a last enemy of the kingdom the death to which
man is subjected shall be destroyed.

27. / say, destroyed. For all things in the king-
dom he made subject under his feet. But when he
should have said, all things in the kingdom have

715 ••

been made subject, evident, that* accepted he that
made subject to him the all things in it is.

710

28. And that when the all things in it should have
been made subject to him. Then he the son shall
be made subject to him that made subject to him
the all things in it, in order that the Grod should
exist all things to all persons.

29. Yea, destroyed. Otherwise what shall they
do, that are baptised concerning the dead being

711

raised, if certainly dead persons are not raised, why
then are they baptised concerning them,

30. why also do we stand in jeopardy every hour,

31. as a day, do I die to return again, in truth the
your glory it is, brethren, which privilege I have in

718. AUdisd. UUnnj^TketraiuffretiorqfiheMotaielawdid
uoidie on aeoomU of Adam: whereaa &o., On acoouni of Adam' %
tram»gr09non, no one tkaU ueape dying ; henoe &o., 822,L In like
manner, On aeeonni of CiriH, aU iknll he made alive. Abraham,
laaao and Jacob, oonld not have been so $ hence the Senee here ia,
There ekall be no one tkai ie noi rmeed.

714. The deaik ekaU be deetroyed. Literally, Aetieelg acted
an: whereaa Ac. Pommw, U ekall be nnable to eanee am effect on
otkeres hence Ac., 821.

715. AU tkinffe hace been made mMect. Literallj, AU tkmge
witkont reetncUani whereaa Ao., AU ikmge im the kUMdoms hence
Ac., 8M,1.

71C AMdtkaiwkm^ikeaUiUn^ekmUUwebeenmmdae^liectio

the Dispensation of Jesus through our Lord's resur^
rectum,

32. if as a man, I fought with beasts at Ephesus
in punishment for believing the resurrection, what is

711

to me the advantage, if dead persons are not raised,

• • • «•«•••««■••.*•••«•*.>?.....

we should have eaten and drunk. For to morrow
we die.

33. Be not deceived, good manners evil communi-
cations corrupt,

34. awake thoroughly, and do not sin. For some

717

have not a knowledge of Ood, with shame to yon, I

speak,

35. but some will say, how are the dead raised

lie 8SS

up. And with what sort of body do they come,

36. thou fool, what thou sowest, it is not quickened,
except it should have died,

37. and what thou sowest, not the body that was

SSS

made/rom it thou sowest, but a naked seed, perhaps
it may be of wheat, or of one of the other grains,

5U

38. And the Ood gives to it a body. As he

• SSS •••

willed, even to each of the seeds its own body,

SSS SSS

39. not all flesh the same flesh is, but one indeed
of men. And another flesh of beasts. And another
flesh of birds. And another of fishes,

40. also celestial bodies, and terrestrial bodies

7M

there are, and one indeed the glory of the celestial is.
And other the of the terrestrial,

SSS SSS

41. one glory of the sun there is, and another

SSS

glory of the moon, and another glory of the stars.

7S8 ;

And a star from a star differs in glory.

42. So also the resurrection of the dead, it is sown
in corruption, it is raised in incorruption.

Literally, AU thence alwajfe are eabjeet to kkm^ ha dom
eoeffer he thinke right, who eon reeiet him ; whereaa Ae., Wham aU
acknowledge their enbjeetion to him ; hence Aa., 821.

717. Some have not a knowledge of Ood. Literalfy, j^
of the information ; whereaa &c., Do not praeticaUg
Mim : hence &c., 821.

722.
but one
821.

728. A Starfrom a Star diffhre imglorg. Litandlj, FM^
stated: whoreaa&o.. In the appeartmee that wmmhekMei '
Ac, 822,1.

One indeed the glorg<ff the eeleetialie. litcnDr, 2%«« ti
oeleetial glory: whereaa Ac, One i l a wnj p tf ps / iMBfle Ae.,

I. CORINTHIANS XVL

807

43. it is sown in dishonor^ it is raised in glory^ it
is sown in weakness^ it is raised in power^

44. it is sown a natural body^ it is raised a spiritual
body, though a natural body exists, a spiritual body
exists also.

46. So then indeed it hath been written, the first
ybrm of Adam was made as a human living being,
the last form of Adam was made as a spirit quicken-
ing iUelfy

46. assuredly not first was the spiritual, but the
oiatural. Then the spiritual,

47. the first man is of the earth, earthy, the
eecond man is of heaven,

48. such as the earthy man is, such also the
earthy men are, and such as the heavenly man is,
such also the heavenly men are,

49. and as we bore the image of the earthy man,
we shall bear also the image of the heavenly man,

50. But this I affirm, brethren, that flesh and

blood is not able the kingdom of Grod to have in-

; 110-

herited. Neither does the body of corruption inherit

the body of incorruption.

51. Behold a mystery I tell to you, we all shall
not be set to sleep. But we all shall be changed,

62. in a moment, in a twinkling of an eye, at the
last trump. For it shall sound, and the dead, incor-
ruptible shall be raised, and we shall be changed.

58. For it is necessary for this corruption to have
put on incorruption, and this mortal to have put on
immortality.

64. And when this corruption should have put on

724. The last farm of Adam wm mads as a spirit qmicksning
iiss^. To juBtifythe Beoeiyed Translation these points must be
■^justed. 1st. Why is the Preposition cir twice expressed, and
what seoae is it required to express. 2ndl^. How does the Beceived
Tenion explain. Mads a quieksning tpirti; Are we in this respect
to bear (rerse 49) I%s imags of ths ksansnly 1 Ars ws also to givs
1^ to otksrsf I will saj nothing as to the connection of the
Apotido*B argument.

726. Is not ahls ths kingdom qf Qod to havs inhsritsd.
LileralH, Mam is not ahls to attain unto it; whereas &c., Ths
mai m rm fhodg if mam. See Terse 44 and Matt. xri. 17, if fM>< a&20 to
mttsdm wmto its henoe &o., 821. If; Ths kingdom of ths Ood^
lifteraUj in this connection means, Ood^s ohmrek in this world;
whrntmrn Ste. has ntSarmos, To dsDsUing with Ood im hsassm ! hence
Hie Omission of the .^rliejf. See Sole 101.

728. 860 Som. t. 12.

64S

incorruption^ and this mortal should have put on
immortality. Then the saying that hath been
written shall come to pass^ the death to which man is
subject was swallowed up in victory^

55. where of thee, O death, is the victory, where
of thee, O death, is the sting.

56. Verily the sting of the death to which man
is subject the sin that makes man an enemy to God is.
And the strength of the sin referred to the law is.

57. Then thanks to the Grod that giveth us the
victory, through our Lord Jesus Christ,

58. therefore my beloved brethren, steadfast, be,
unmoveable, abounding in the work of the Lord

stM

always, having known, that your labour, vain is not
in Jehovah.

Chapter XVI.

1. Now concerning the collection that is for the
saints. As I gave order to the churches of the

Galatia. So also ye, do,

^^

2. upon day one after the sabbath, each of you,

of himself, lay by, storing up what thing, if he
should have been prosperous, in order that not when
I should have come. Then gatherings there should
be.

3. And when I should have come, whomsoever ye
should have approved, with letters of commendation,
I will send those persons to have brought your hber«
ality, unto Jerusalem.

7M

4. Or if meet it should exist in respect of that
even I should go, with me, they shall go.

5. For I will come to you. When I should have

729. l%sm thanks to ths Qod. LiteraUy, A singls aseription of
thanks; whereas Ac, Lst us unesasinglp thank Qod thatgivsth us
ths vietorg through Jssus Christ our Lord ; hence &o., 821.

730. This is one of the few portions of Holj Soriptare that are
advanood in sanction of the obserrance of Sundaj in the place of the
Sabbath. All the Texts that are commonly adranced for this object
are as follows ; John xx. 19, 26* AcU xL 1— xx. 7, 1 Cor. xri. 2,
and Ber. i. 10.

On this passage of Holj Scripture Tradition asserts. It is pro*
bable that as the first day of the week was selected, and is exprMslj
named, it was the day then obserred as the Sabbath.

781. I will ssnd thoss psrsons. Literally, Ths aetiss agsnt;
whereas &c, i will eonssnt to thoss psrsons gomg ; hence &o., 821.

782. In rsipset of that svsn I should go. literally, jr<A«rett
no ol^setion to mg going; whereas to.^ J(f mg goimg is rsqmrsdi
hwce the Peculiar Gcv srm m sni . See Bole Sa;^.

308

I. CORINTHIANS XVI.

passed through Macedonia. And I do pass through
Macedonia.

6. And with you perhaps^ I shall abide^ yea winter,

514

in order that ye should have escorted me, whitherso-
ever I go.

7. So I desire not you now, in the way, to have
seen. For I trust some time to have tarried with

783

you, if the Lord should have permitted.

8. But I shall tarry at Ephesus, until the Pente-
cost.

9. For a door to me, great and effectual hath
opened, yet many adversaries there are.

10. So if Timotheus should have come, take heed,
in order that without fear he should have been with
you. For the work of Jehovah he works, as I.

11. Therefore not any one should have despised
him. But escort him, in peace, in order that he
should have come to me. For I look for him.

12. As touching Apollos the brother, greatly I
entreated him, in order that he should have come to
you, with the brethren, but at all a desire was not
existing, in order that now he should come. But he
will come. When he should have an opportunity,

18. watch, stand fast in the fEuth, quit you like
men, be strong.

783. ijT the Lord ikould have permiUed. LitenJly, Not iv-
HrtUn n^ doinff U; whereas &o., jfot condemn n^ dmmg U ; henoe
&o., 822,1.

734. Therefore not amyone should kttoo detpUed Um, LitenUj,
WTuUever he doee ; whereaa &o., Detpieed the anthority with which
he comet to you ; henoe Ac., 821.

736. See Bom. 1004.

14. all your things, in love, do.

15. And I beseech you, brethren, (ye have known
the house of Stephanas, that a first firuit of the
Achaia it is, and that unto ministration to the saints,
they adapted themselves,)

16. in order that even ye should be subject to
the such like, and to every one that so works and
labours.

17. Verily I rejoice on account of the coming of
Stephanas and Fortunatus and Achaicns, for the
your own deficiency these supplied.

18. For they refireshed the my spirit and the of
you. Therefore acknowledge the such like, the
churches of the Asia salute you,

V ^"^

19. Aquila and Prisca salute you in Jehovah much,

••••786

with the church that is after their house,

20. all the brethren salute you, salute one another,
with an holy kiss,

21. the salutation in the my hand of Paul,

738

22. if any one loveth not the Lord, let him be
held up for public maranatha,

7S»

28. may the grace of the Lord Jesus be with

you,

789

24. may my love be with all of you, in the Dispen-
sation of Jesus.

786. l%e church after their houee. Litenlly, Soldm^ doe-
trinee peemUar to their house ; whereas &o. I oonoeiTe^ I%e ch ur ch
eitabUehed and supported by their house; henoe Ac., 821.

788. Jnyone loveth not the Lord. literally, Ecen^a Ckmese
that never heard of him ; whereas &c, Jiiyone thai aJknos^e^yeth
the Lord yet loveth not him f henoe &c, 822,1.

739. May. See Note to Ber. zziL 21.

A LITERAL TRANSLATION

OF THE

SECOND EPISTLE OF PAUL THE APOSTLE TO COKINTHUNS

Chapter I.

1. Paul, an apostle of Christ even Jesiis, with

MO

desire t e approbation of Grod and Timothy who is
the brother to the church of the God that is in
Corinth, with all saints that are in all the Achaia,

2. grace to you and peace, from Grod our Father
and Jesus Christ's Lord,

8. blessed be the Grod and Father of our Lord
Jesus Christ, the Father of the mercies and the Grod
oiBilthe comfort we et^oy,

4. that comforteth us, in all our tribulation with

880

respect to that we should be able to comfort those

•S83

that are in every trouble, by means of the comfort,
by which we ourselves are comforted of the Grod,

5. for as the sufferings on account of the Christ
abound to us. So by means of the Christ, our com-
fort abounds also.

6. For if indeed we are afflicted on account of the
your comfort that powerfully assists in enduring the
same sufferings, which indeed we do suffer,

7. though your hope sure to you is, if indeed we
are comforted on account of your comfort and sal-
vation, having known, that as partakers ye exist of
the sufferings. So also of the comfort ye shall
be.

8. For we would not have you ignorant, brethren,
concerning our trouble that came in the Asia,

740. Wt omnOnet. litenUj, W0 owntihm do r9aUa§ f whereu
Ac, We outmIom tktmld reaUfs henoe &o., 821.

740,1. Ifimdeedw are eomfaried on aeeommi qf j^omr eawiflni
amd mIooAkw. liftmUj, Tkat wkiek ihey had eeemred; wheraM
ho.^ l^ai wiiek woe ^nited to ikem, amdiheyhyeoneietemymiffki
^/ henoe &e., an.

that out of measure, above strength, we were pressed,

741

so as to have despaired ourselves even in respect of
Ufe,

9. but ourselves, as to ourselves, the sentence of
the death to which we are subject we have kept in
mind, in order that not having trusted we should
exist in ourselves, but in the Grod that raiseth the
dead,

388

10. who, fix)m such a form of death as that to
which we were subject, delivered us, and will deliver
aU, as to which death, we have confidence, even yet
he will deliver by a working together even of you,
instead of us, in the prayer /or it,

888

11. in order that by many persons, that that is a
gift unto us, for many, there should have been thanks
returned for its bestowal on us.

12. For this rejoicing of us exists, the testimony
of our conscience, that in holiness and sincerity after
the Gk)d, and not in fleshly wisdom, but in, possession
of the grace of Grod, we were holding conversation
in the world. And more abundantly toward you.

18. For none other things we write to you, than
indeed what ye read. And I trust that unto end, ye
shall acknowledge.

14. Just as indeed ye acknowledged us, in part, in
saying that your rejoicing we are. As truly indeed
ye cur's are in the day of our Lord Jesus,

741. In reepeet of life. Literally, JWry deeenpHon qf Ueiiuf s
wherees Aus., It reeMeted to hiuman l^e; henoe the Fee mUa r Go-
See Rule 881.

741,1. That ikai ie a g^ unio uefbr mamjf, litenUj, A gM
to he imparted wUo wumg^; whereas ftc., A gift wUo me for the
hene/U ofwumj^ g henoe &0., 821.

810

II. CORINTHIANS II.

16. and I was minding in this the trost I have
specified before this time, to you, to have come, in

743 888

order that ye should have a second rejoicing,

16. and by means of you, to have passed into
Macedonia, and again out of Macedonia to have
come to you, and of you to have been brought on
my way toward the Judea.

17. But this thing purposing. Not anything truly
I treated with lightness, assuredly what I determine,
according to flesh i e with authority to change it, I
do determine, in order that there should exist with
me the yea yea, and the nay nay.

18. But faithful the God is, so that our word that

813.1

is unto you is not yea and nay.

; 7«

1 9. For the son of the Ood 3 esus Christ that is

with you, by means of us, he having been preached
by means of me, and Silvanus, and Timotheus, was
not made unto you yea and nay, but yea, by him,
hath been made.

20. For as many as promises of Grod are, by him,
the yea is, wherefore also by means of him, the Amen
is in the Gtod, with regard to glory, by means of us.

21. So he that establishes us, with you, in Christ,
and that anointed us Grod is,

22. that also sealed us, and that granted the
pledge of the Spirit, to our hearts.

746

28. So then I invoke a witness the Grod, upon
the my soul, for sparing you, not yet I came unto
Corinth,

24. not that we exercise authority over you of
the fEuth, for fellow labourers we exist for your joy.
Because ye have adher^ to the faith.

742. / was minding. Literally, DeUrmimng i wheresa &o. I
conceive, Aniieipaiing ; hence Ac., 821.

743. In order thai y« dumld have a second refoieimg, Litenlly,
Neeeetarily haoes whereaa &c., That a eeeond benefit should be
offered to them ; henoe &c, 821.

744. Not anything tnOg I treated with Ughineee. Litenllj, I
did not effeot that end; whereas &o., I did not intentionallg §o act;
hence &o., 821.

746. For the eon of the Qod Jeeue Christ that is with gou,
LiUnJlj, The son qf Qod was notwUh them, U was onlg the know-
lodge eonoeming him that theg po ss e ss ed s hence &o., 821.

746. Solimookea wUness the Ood, literaUy, laetnaOgeaU

Chapter II.

1. But I determined with myself this, the not
again, in heaviness, to you, to have come.

2. For if I make sorry you, then who is it, that
maketh glad me, except he that is made sorry by
me,

3. so I have written this same, lest having come,

748

I have sorrow, on account of whom, it was fitting me
to rejoice, having confidence in all of you, that the
my joy on account of all of you exists.

888

4. For out of much afBiction and anguish of heart,

• "888 *• •*

I have written unto you, with many tears, not in

• ••• ••»••••••••'

order that ye should have been grieved, but in order

749

that ye should have known the love, which I should
have more abundantly for you.

007

5. Even if any one hath caused grief, / write, he

«o7 ;

hath not grieved me, but for a part of you, in order

838

that I should not overburden you all,

6. sufficient to the such like, this censure that he
exists to the many is,

7. so that on the contrary it is for you to have
forgiven, and to have comforted. Lest perhi^ the

781

such like should have been swallowed up with the
overmuch grief caused to him,

8. wherefore I beseech you to have sanctioned
toward him love.

9. For for this obfect indeed, I did write, in
order that I should have knowledge by the trial of
you, to what writing, in all things, obedient ye

exist.

10. Now to whom anything ye grant, so do I.
And BO 1 do what I have been granted permission

on Ood; whereas &c., J fear not to rrfer what I state to Oots
decision ; hence &c., 821.

747. Because ge have adhered to the faith, JAteniSij, Fehavenei
disobeged the faiths whereas ftc., Te have not reacted thefmihs
hence &o., 321.

74B. I have sorrow, JAteoMj, JLest I suffer ; whanuM hc^ Lest
there is cause that 1 should suffer; hence &C., 821.

749. But in order that ge should have known. litanlH, In
order that degshould know; whereas ke,,In order thai thegmsM
partake of; hence Ac., 821.

751. Should have been swaUowed up wUh ike over mmek gn^-
The Sense here intended to he oonTmid is, SkmM ham hmm f«-
strainedflrom right action bggrirfg henod Ae., 9ML

11. CORINTHIANS III.

811

to do, if anything I have been granted on account
of you^ as an external appearance i e a representative
of Christy

11. in order that we should not have been de-
frauded of repentance SfC, by the Satan. For we are
not ignorant of his devices being evil.

12. Now having come to the Troas^ for the gospel
of the Christy and a door having been opened to me^
"by Jehovahy

13. I have not rest in my spirit in the not to have
found me Titus my brother^ but having taken leave
of them^ I went into Macedonia.

754

14. And thanks to the God that always causes to
triumph us, in the Christy and maketh manifest the

7« . 383

savour of his knowledge^ by means of us, in every

place,

4ge

16. for a sweet savour of Christ we exist in the

God, to them of the class that are saved and to them

of the class that are lost,

16. to which class indeed a savour, of a death i e
a dying, unto death we exist. And to which i e the
other a savour, of a life tea living, unto life we exist,
and for these things, who sufficient is without God.

17. For we exist not, as the many, corrupting the
word of the God, but as the many of sincerity, and
as the many of Ood, in the sight of God, in Christ,
we speak.

Chapter III.

1. we begin again ourselves to commend, it should

383

exist. We need not (as some) letters of commenda-
tions to you, or from you,

2. our epistle ye exist, an epistle having been

written on our hearts, being known and read of
m

all men,

8. ye being manifestly declared, that an epistle

752. W9 art not ignorant of his devico*. LitenUj, Wt know
wk^ tMngs he does; whereas &c., We know the eharaetor of the
tkk^s tkmt he does ; henoe &c., 821.

758. A door having been opened to me. Litorallj, Me in par-
Umi mrg whereas &o., For the entrance of the Goepel; henoe &c.,
221.

754 ThamketoiheOod, IJilmDj, I oJJ^ thanke g whaeu ko.^
Oheeom et huetobethaml^tohimi henoe Ac., 821.

of Christ ye are, an epistle having been ministered
by us, yet having been written not with ink, but
with a spirit of a living God, not on stone, tables, but
on fleshly tables of the heart.

75«

4. And we possess so great confidence, by means
of the Christ, toward the God,

5. not that of ourselves, sufficient we exist to have
accounted anything as of us, but our sufficiency is of
the God,

88S

6. who even qualifies us ministers of a new testa-
ment to be, not of a letter ofitie not of an exact ob^
servance of it, but of a spirit of it i e an observance

OOS 008

of it in spirit. For the letter kills. But the spirit
gives life.

7. Now if the ministration concerning the death
f e that incurs temporal death, in letter, having been
engraved in stones, was made as to glory for the

767

sons of Israel not to be able to have stedfastly looked
upon the face of Moses, on account of the glory of
his face that is done away,

8. how is it not more, the ministration ooncem-
ing the observance in spirit shall be as to glory.

9. For if the ministration of the condemnation
referred to a glory was, more by much, the minis-
tration of the justification rrferred to exceeds in
glory.

10. For indeed that that hath been glorified hath
not been glorified in this the part here being can^
sidered, namely, on account of a glory that excelleth.

11. For if that that is done away is excellent on

069

account of glory, more by much, that that remains
excelleth as to glory.

888

12. Therefore possessing so great hope, we use

888 7M

great plainness of speech,
; 49S

13. and not just as Moses was placing a vail over

, 755. Maketh manifett the eavonr qf hie knowledge. Litenlly,
Effhete what is Hated ; whereea &c., PermUe man to perceive it ;
hence &o., 821.

756. And we poeeese eo great oonfidenee. LitenUy, We have
recUited ; whereas &c., We are permitted to realise ; hence Ac., 221.

757. The sons of Israel, LitenJlj, His immediate descendants ;
whereM &c., Mis descendants or people f heaov &o., 821.

758. We use great plmemess cf sjpeeek. litenDj, That end is

812

IL CORINTHIANS IV.

his face^ with the intent, the sons of Israel not to

767 -

have steadfastly looked to the end of that that is

done away,

14. but their minds were blinded. And until
the this day^ the same vail^ in the reading of the old
Testament, remains. Not being taken away, as in
Christ, it is taken away,

15. even imto this day. Whensoever Moses is
read, a vail, upon their hearts, rests.

16. Yet whensoever it t e Israel should have
turned to Jehovah, the vail is taken away.

759

17. Even the Lord the spirit referred to, i e the
observance in spirit exists. And where the spirit
accepted of Jehovah exists, liberty from exact ob-
servance exists.

18. So we all Jews and Gentiles having been
uncovered to face the glory of Jehovah, beholding
as in a glass the same image of glory, are trans-
formed by natural operation fix)m glory, to glory.

7*0

Like as by a spirit i e an operation of Jehovah,

Chapter IV.

1 . on account of this viz,, the progression of ad-
vancement, having this ministry. As we were pitied,
we do not despair,

2. but we renounced the secret suggestions through
the shame we incur. Not walking in craftiness.
Or not handling deceitfully the word of the Gk)d, but

7«l

commending ourselves by the manifestation of the

8S8 7*

truth, to every conscience of men, i e every description
of conscience, in the sight of the Grod.

3. So if indeed our gospel having been covered

effected hy us; whereaa &o., It it to ff toe ri^htfy dUckarge our
duty ; henoe &o., 821.

759. Even the Lord the apUrit referred to exiete. Had the Sense
here been, 2^ Lord that it a tpirit^ or the tpirU exiett^ whidi is
the Literal Sense, the Verb must have been plaoed first, such being
the Regular Arranaemewti and henoe I oonoeiTe the Irregular
Arrangement is emplojed to shew the Sense is that expressed in the
Paraphrase.

760. Like athga tpirit ofJehoeah. Literally, Thit exprettet a
retemhlanee tOy hut an entire abtenee qf Sptritual Operation f
whereas &a, That the appearanee wot that of an entire Operation
of the Spirit^ whereat tn fact it wat an Operation of Man in the
utehemadein an Operatum qf Mtf Spirit in the Bevelatione thut
vouehtetfed to Man ; henoe &o., 821.

761. CommMding omrteUiet ^, Literallj, JBffSsetimg what it
ttated; whereas Sui.fMtdeaeourimgtoefinsetthatemii henoe Ao., 821.

762. JSoefy eonteiende of men. The Sense here ii not, 2b ftwry

8S1,S

exists to those that are lost, having been covered
it is,

4. by what things, the God of this age blinded the

minds of them that believed not, with respect to that

m .

the light of the gospel concerning the glory of the

sss,s •

Christ, who an image of the Grod is, should not have

704

beamed forth.

5. 1 say, Christ. For we preach not ourselves,
but Christ even Jesus a Lord to be. And ourselves
your servants to be with respect to Jesus,

6. yea we so preach, because the Grod it is that
commanded out of darkness, a light shall shine, who
shined into our hearts, with respect to light con-
cerning the knowledge of the glory of the God, in

an appearance of Christ.

ass

7. Yet we have this treasure of light, in earthen
vessels it not being a written revelation, in order that
the excellency of the power should be of the Qoi,
and not of us,

8. in every thing, being oppressed, yet not being
straitened, being perplexed, yet not being in despair,

9. being persecuted, yet not being forsaken, being
cast down, yet not being destroyed.

10. Always making known the dying of the Jesus
in the body, in order that also the life of the
Jesus, in our body, should have been made mani-
fest.

11 . For always we that have promise of life, unto
death, are resigned through Jesus, in order that also

797

the life of the Jesus should have been made manifest
in our mortal flesh,

iiia«, seeing the Pronoun does not agree with the word Man either
in Numher or Case, hut Sverg eouteienoe^ which meant, JBeerg
detcription or character qf coutcienee,

763. With retpect to that ire, Literallj, Hit oitfeet wat to efed
the end ttated ; whereas &c., Thit wat not the ottjeei^ hot a m n e t
quence that retuUed from hit to doing: heood ^laid FeenUair Qnmerur
ment. See Biile 380.

764. We preach not ourtelvet. Literallj, We do not om mtrnt
preach: whereas &o., We preach not eone armng om rtotn e t i hoDOt

&c., 821.

766. That the exeeUeneg qf the power thonld be qf tie CM.
Literallj, Should toexitt: whereas &o., J%at man ekamid p e rmi m
and acknowledge that it doet to exitt : henoe Ac, Stt^-

766. Ahoagt making known the dying qf ika Jmu. Ltoa^f,
Actively relaUng the fact: whereas Ao., Ten tlkim g U or that wMek
impUettheexittenceqfiti henoe &0., 821.

767. The Hfe qfthe Jetue shtmid '

11. CORINTHIANS V.

313

12. so then the death that is appointed to us
worketh. Even the life that is appointed to you.

13. As we are having the same spirit of the
faith concerning Jesus, as that that hath been written^
I believed, wherefore I proclaimed, so we believe,
wherefore also we proclaim,

14. having known, that he that raised up the
Jesus, also will raise up and present us with Jesus,
together with you.

15. For the all things concerning Jesus on account
of you exist, in order that the grace having been in-
creased in the greater number benefitted, it should have

7«» .

increased the thanksgiving, to the glory of the God,

16. wherefore we faint not, for though indeed our

770

outward man is destroyed, yet our inward man is

'•••770

renewed day and day.

17. For the at the present time want of weight of
the affliction in the body's destruction, by a superior

3SS

excellence, in a superior excellence, an eternal weight
of glory it worketh out for us through our not in so
doing looking at the things that are seen,

18. but the things that are not seen. For the
things that are seen temporary are. But the things
that are not seen eternal are.

Chapter V.

1 . / say, an eternal weight. For we have known,

771
that if our earthly house of the tabernacle we occupy

; 77t

should have been dissolved, we have a building of

God, an house not made with hands, eternal, in the

heavens.

2. / say, in the Iteavens, For indeed in this taber-

IJUnlLj, Should h9 aetually teen hy man; whereas &c., Man should
he oomemeed qfite once real exittenees benoe ftc., 822,1.

798. Me shall raise up and present us with Jesus together with
fom. Literally, Both at one and the same time: whereas &c., One
equaUjf as surely as the other ; henoe &c., 821.

769. It should have increased the fhanksgitfing. Literally,
Should httoe made each person more thanhfitl; whereas &c.. Should
hate inereased the numbers of them that are thankfkl; henoe &c.,
821.

770. Our outward man is destroyed. Literally, TTie outward
wri qf oimr person ; whereas fitc. Our body ; henoe Ac., 822,1.

771. T%at if our earthly house should have been dissolved,
Xiftflrmlljr, l%is tmplies a dissolution of the entire huuuin bekiy as he
■ pf itTi on earth ; whereas &o. I oonoeiTe, Mestrieted to that part
ifUomlywkiehiseorruptiblsi henoe Ao., 822,1.

772. Wehofoe abmldmg. LitenOly, We wnder aU eirmimstanees

nach, we groan at the body's destruction, earnestly

773 ,

desiring our building that is of heaven to have added

to our covering here,

3. if so indeed having added it to our covering
here, not uncovered in not having a body fitted for
heaven we shall be found hereafter.

4i, For indeed we that are in the tabernacle we
now occupy groan, being burdened, by what are we
burdened, we do not desire by death ourselves to have
uncovered, but to have added in freedom from death
to our covering here, in order that the mortality of

778,1

the life we here have should have been swallowed up.

5. Now he that perfected us, in it this desire, is
God, he that gave us the pledge of the Spirit.

6. Therefore being confident always in the attain-
ment of our desire, and having known, that living at
home in the body, we are absent from the Lord.

7. For by means of faith, we walk, not by means
of external appearance.

8. Yea we are confident, as we desire rather to
have been absent from the body, and to have been
present with the Lord,

9. wherefore indeed we earnestly desire, whether

acceptable to him our being present or absent is,

with him to exist.

774

10. For it is necessary for the whole of us to have

appeared before the judgment seat of the Christ, in
order that each should have received the things that
exist by means of the body, according to what, he
did, whether good or evil.

11. Therefore having known the terror of the

have; whereas &o., J^faith^ to our privileges we have ; hence
&c., 821.

773. Earnestly desiring ^v. Literally, Samestly desiring that
temporal life should not terminate ; whereas &o., Earnestly desiring
to secure our heavenly Life without dyiiM ; henoe &o., 821.

773,1. The mortality of the life. This b a nassage which de-
serves particular attention, the expression of the Preposition is
useless except it be to shew, that the Sense intended to be oonreyed
is other than the Literal Sense of the words in case the Government
had been Eegular. The Literal Sense of these words would require,
Huit mortality was a necessary consequence qf the l^e we now have^
whereas we learn from Holy EJoripture, That U was added to l^e by
Chid as a punishment for sin,

774. For it is necessary Are, Literally, ImposeibU otherwise to
efeetit; whereas &c., GM hamng so appointed^ it is now neoes-
sary to be done ; henoe &c, 821.

R R

314

II. CORINTHIANS VI.

Lord^ we persuade men. But in so doing we have
been made manifest to God. So I trust also to your
consciences to have been made manifest^

12. not again we commend ourselves to you, for

oos ;

giving occasion to us of glorying, on account of you,

in order that ye in following us should hold with

779 J . i

those that glory in appearance, and not m heart.

13. For whether we were overwhelmed with amaze-
ment by God's love, or are esteemed of a sound mind
by you respecting it.

780

14. Truly the love of the Christ constrains us to
act as we have done,

15. having judged this thing, that if one, on ac-
count of all, was to be put to death, surely the all

781

were to be put to death, and that on account of all,

he was to be put to death, in order that they that

78«

have life no longer should have life by themselves
but by him that was on account of them to be put
to death and to be raised again,

783

16. wherefore we, firom the now, have known no
one to have life, by flesh i e human means, though
indeed we have known by flesh Christ to have life,

m

yet now no more we do know such to be done,

17. wherefore if any one, in Christ, a new creature
is, he passed by the old modes of becoming so. Lo
he has modes begotten new.

18. And the all things begotten are of the God
that reconciled us to himself, by means of Christ,
and gave to us the ministry of the reconciliation he
effected,

775. We persuade men. Literally, We effiaet ikai object;
whereas Ac., We eolicit their cUtetUion ; henoa &o., 821.

776. But eo hcne been made mamfett to God, Literally, Amd
to God hoe knowledge ofit; wbereaa Ac, And eo wkan hnowe tkai
God has knowledge qfUi hoioe Ao., 821.

779. Thai glory in a/jppewramce. Literally, ThaJt do glorg in
what is seen ; whereas &0., That glorg onlg in trntward appeairanoe /
henoe &o., 321.

780. The love of the Christ constrains us. Literally, Neeeesarilg
obliges ns ; whereas &c., MordUg constrains ns ; henoe &C., 822,L

781. The all were to he jmt to death, literal^, AU wUhout
exception i whereas &c., AU generalhf speaking; hence dee., 821.
Bemember Holy Soriptare says^ We JkMnot aU die^ hat, We shall
all he chained,

782. Mave life bg themeelves. Literally, JMreciJ&r ih emee U e s
fAat is stated ; whenas Aa, ObtaimAr i h sm s Skn a kmowUdge tf
their having efeeted it ; henoe &e., 88L

8n,s

19. because that God was in Christ, reconciling

the world unto himself. Not reckoning unto them
their trespasses, but committing to us the promise of
the reconciliation he Reeled.

20. Therefore concerning Christ, we are as am-
bassadors through the God^s beseeching all men by
means of us, we pray concerning Christ, be reconciled
to the Gt)d,

78«

21. he made him that knew not sin, on account of
; 78«,i

us, as him thai knew sin, in order that we a justifi-
cation of God in this world should have in him.

Chapter VI,

1. So working together with God, verily we en-
treat not in vain the grace of the God to have em-
braced you.

.787

2. For he says, I heard thee in a time aooepted,
and in a day of salvation, I succoured thee. Behold
we say now a time acceptable is. Behold now a day
of salvation is.

788

8. So not constituting one description of sin m
anything an ofience thai excludes from salvation, in
order that the ministry should not have been
blamed,

4. but in everything, approving oorselves^ as
ministers of God, in much patience, in aflUctions,
in necessities, in distresses,

5. in stripes, in imprisonments, in tumults, in
labours, in watchings, in fastings,

6. in pureness, in knowledge, in long suffering;
in kindness, in a spirit holy, in love unfeigned.

788. We have known no one bg flesh. Litorally, /• atig
whereas &o., In the manner rtferred to in the Context; henoe Ae,
821.

785. SeeondUng the world unto himself, LiteraUhr, Sffketing whei
is stated; whereas Ao., EeveaUng a means qf efeeti^g it; heooo
&o., 821.

786. He made him S^c. Literally, Ee did «Aa# is etatedg
whereas &c., Se made him to be treated as one that had simsedg
henoe &o., 821.

786,1. In order that we a /nstifloation qf God ekonld heme.
Literally, Should neoessarilg possess; whereas fto., BhmUdkmms^
our eapabilitg <if possessing ; henoe &o., 821.

787. I heard thee. Literally, What is steieds whmem Abl,
/ ha>ve r^airded what I have heaird ; henoe ito^ ttL

788. i^et constituting one in angthis^mofmae. lUtmsjBtf^ Msi
sanctioning angthing to be reforded aseuehs whflNM Aft, •m«0^
c^^fing ai^thing as that which is to be eo r^ gm n k i t hmmkOi^mL

11. CORINTHIANS VII.

315

7. in a declaration of truths in power from Ood^
with respect to the arras of the justification for
the right hands and the left,

8. with respect to honor and dishonor, with res-
pect to evil report and good report, such as being
deceivers though we are true,

9. as being ignorant though being sound in know-
ledge, as dying though behold we live, as being
chastened though not being condemned to death,

10. as being sorrowful. Yet alway rejoicing, as

789 498

being poor. Tet enriching many, as having nothing

• • • *^AQ •••• •••• ■••••• •••••••• ••■••••• ••••

though possessing all things,

11. our mouth hath opened again for you, Corin-

498

thians, our heart hath been enlai^ed,

12. ye are not straightened in us. But ye are
straightened in your bowels.

790

13. yea I proclaim the same recompence as to
children, be enlarged, even ye.

14. Exist not, being unequally yoked with unbe-
lievers. For what fellowship hath righteousness and
unrighteousness, or what communion hath light,
with darkness.

15. Or what concord hath him of Christ, with
Belial, or what part hath him after a believer, with
an unbeliever.

16. Or what agreement hath a temple of God, with

8S9,S

idols. For we a temple of a living God are. As the
Gk)d said, assuredly I will dwell with them, and

389,3 548

walk, and a G^ I will be of them, anH a people

S8I,S 848

they shall be of me,

17. wherefore come out from among them and be

79*

separate, Jehovah says, and touch not an unclean
thing, and I will receive you,

• • • • • • •

789. JSmriehinff flMMNf. Literally, AetuaUy doing U; wheroM
Ac, BtV0aHmg thai whitSk will doit; henoe &o., 821.

790. Tea I proclaim the same recompence. Literally, 2%« etune;
whereaf &c., A recompence in relation to the matter at would he
BwUahh to dkildren ; henoe &o., 821.

792. And toneh not tm wnciean thing. JAteanHj, Do not come in
mmiaei with it ; whereas &o., Do not aUow gonreeUee to participate
imiii henee &o., 821.

798. Then hoeing iheee the promieee. Literal^, 7%eee aekiaUg
epoMed; whereaa &o., Samng prom i eee ttuk a» iheee Ukat are
apmri/ledj henoe ko^ 821.

18. and I will exist to you, as a father, and ye
shall exist to me, as sons and daughters, Jehovah,
Almighty says.

Chapter VII.

793

1. Then having these the promises of God, dearly
beloved, we should have cleansed ourselves, from all

383 • • • •

filthiness of flesh and spirit, perfecting holiness, by a
fear of Qod,

794

2. receive us, we injured no one, we corrupted no
one, we defrauded no one,

3. for condemnation, I speak not. For I have
before said, that in our hearts, ye exist with respect

380

to that tve would have died or have lived together,
we cannot be separated,

833 7^8

4. great boldness of speech is with me, for you,
great glorying is with me, on account of you, I am
filled with the comfort o/f/, I overflow with the joy

383

of it, in all our tribulation.

5. / say, tribulation. For notwithstanding our

498 333

having* come into Macedonia, our flesh had no rest,
indeed in every way, being troubled. Without by
fightings. Within by fears,

797

6. however the God that comforteth the cast down,
comforted us, by the coming of Titus.

7. And not only by his coming, but also by the
comfort, with which he was comforted concerning
you, publishing to us your earnest desire, your
mourning, your fervent mind, for me, so as me more
to have rejoiced,

8. for though indeed I made sorry you, by the
letter / sent you, I do not repent. Even though
indeed I was repenting, I perceive, that that epistle,
peradventure but for an hour, made sorry you.

794. We injured no one. Literally, In ang manner: whereas
&o., We have not kUeniiomUlg done eo ; hence «cc., 821.

795. Chreat boldneet of epeech with me for gon. Literally, /
trulg exhibit what it epeoified ; whereas &o., / have ground to ex*
hihUits henoe &c., 821.

797. However the Ood that con^orteth the eaet down. Literally,
A being eo designated; whereas ic., However Ood^ he that com*
forteth the eaet down; henoe fto., 821.

798. Tour ammeit deeire 4^, Literally, Theee would have re-
ference to fualitiee pecuUarlg ihek'e ; whereas &o. restricted, 2b

Oe quaUUoe ^f theee deeeripiione theg had emhibitodi hence Ac,
821.

316

11. CORINTHIANS VIII.

9. Now I rejoice, not that ye were made sorry,
but that ye were made 8orry unto repentance. For
ye were made sorry after God, in order that iu
nothing, ye should have received damage by us.

10. For the sorrow after God worketh repentance,
unto salvation not to be repented of. But the sorrow
of the world worketh death.

11. For behold it, this sorrow, that existed after

Ooa
Gt)d to have been causing affliction wrought in you

what carefulness, also clearing of yourselves, also
indignation, also fear, also vehement desire, also
zeal, also revenge, in everything, ye approved your-
selves clear to exist in the matter,

12. wherefore, though indeed I wrote to you, /
did it not on account of him that did wrong, or not
on account of him that was wronged, but on account
of in respect of that your diligence that exists for us
should have been made manifest by you, in the
presence of the God,

13. on account of this, we have been comforted.
And to our comfort abundantly more, we were re-
joiced by the joy of Titus, because his spirit hath

388

been refreshed by you all,

14. for if anything to him, by you, I have been
gloried, I was not disgraced, since as all things, in
truth, we spoke to you. So then your glorying to
Titus, truth it was,

15. and his more abundant inward affections

80S 833

for you exists by remembering the obedience of you
aU, how with fear and trembling, ye received him,

• • • •

16. 1 rejoice, because as to everything, I take
courage as^to you.

799. ^^ the wrrow after Qi>d worketh repmUcmoe^e. Litorally,
The sorrow after Ood is the sorrow similar to his; whereas &o.,
Sorrow acceptable to him; hence the Disarrangement of the word
Sorrow. Thb sorrow does not necesaarilj work repentance, but it
does so if rightly improved ; hence the DisarrangemeiU of the Verb.
See Rule 321.

800. But the sorrow of the world. Literally, The sorrow we
ha^ in this world ; whereas &c.. The sorrow we have inpuremtof
the things of this world ; hence Ac., 821.

802. The obedience of yon aU. Literally, Yowr actual obedience ;
wlierms &o., Your wUiingness to obey ; hence &o., 821.

804. WUh respect to that ^o. Literally, Their submiesion was
restricted to the particnlar act spedfted; whereas Ac., To that
which was attendant on that act; henoe the PeeuUar Qov e n m ent,
See Bale 880.

Chapter VIII.

1. Now we declare to you, brethren, the grace of
the God that has been given to the churches of the
Macedonia,

833

2. that in a great trial of afiSiction, the abundance
of their joy, and the abundance that is as to
depth in comparison with others, their poverty, he
caused to abound unto the riches of their sin-
cerity,

3. seeing according to their power, I bear witness,
yea, above thtir power, voluntary,

383

4. with much entreating, soliciting of us the favor
even the almsgiving of the ministering that is for the
saints,

5. and not as we have expected in like cases, since

608

they gave themselves first to the Lord, then to us,
with will f e approbation of God,

804

6. with respect to that we should have entreated
Titus, in order that as he worked effectually. So
indeed he should have completed in you also this
grace,

7. since as to every thing, ye abound in faith, and

838

utterance, and knowledge, and all diligence, and the

805 "••

love of us by you, in order that also in this the grace
specified, ye should abound,

8. not for a command, I speak, but on account of

798

the others forwardness, even the sincerity of the your
own love proving to them,

9. For ye know the grace of our Lord Jesus, that
on account of you, he became poor, he existing rich,
in order that ye should have become rich in the
poverty of that man's description,

805. Theloveofus by yon. Literally, The love emkiUi sd by ns
for you ; whereas &c. 1 conceive, The love for us exhibited by jfov ;
henoe &o., 321.

808. Te should have become rich in the poverty of that deteri p
iion. Literally, Necessarily should ; whereas &c., That yon t yfcf
become so ; hence &o., 321.

In the poverty of that man's description. The Aathoriaed Trans-
lation must have been expressed. Through the poverty qfhien^ And
I believe, Through^ must hare been expreased by a Pnpo^tioii.
The Translation oonveying the Sense, In the ponirtm qf that Mm,
requires the Pronoun, That, to hare been JMTtmyed the lut wotd ii
the Sentence. The true Sense of the paaaaga, In the p owm' l y tfier
that Man's, berag the second Sense of the words* ahoiild \% muh m
Jmt^M^or^^mMi^ See Rule 821. Had the FNWNn, IM; tai
in the Feminine Gender, ezpresaing a Sense lo tiiii sftol^ H fb

11. CORINTHIANS IX.

817

809

10. SO I give not a command but advice in this
matter. For this is expedient for you, ye who began
to be forward not only the thity to have effected^ but
even the thing to desire after last year's having
effected.

811

11. So now then complete the thing to have ef-
fected, that as the readiness existed in respect of that
3fe should will to effect. So also exist the thing
to have effected by the thing to possess.

819

12. For though the readiness is present first.
According to whatsoever it tl^e readiness might obtain^
acceptable it is, not according to what it does not
obtain.

13. For acceptance exists not in order that re-

• • • •

mission of suffering to others, affliction to you should
exist, but for equality, in the now time, the increase
of you, exists with respect to the want of those,

14. in order that also the increase of those should
have existed with respect to the want of you, that
equality should have existed.

15. As it hath been ^vritten, the person that had

814 814

much abounded not, and the person that had little
lacked not.

16. But thanks to the Ood that puts the same
earnest care, for you, into the heart of Titus,

81S

17. for he accepted the indeed exhortation of us for
you. Yet after his own mind more zealous being
than it, he went unto you.

18. So we sent with him the brother, of whom the
praise, in the gospel is throughout all the churches.

19. And not only we, since indeed being chosen

fonmim Cjf thai description^ the Sense conrejed would have been,
nai kotaner undeMrting we were of the poverty, Christ made me
rich in or through it, which b not true ; but, The poverty after
that Man's poverty, implies similarity not only in the thing suffered,
but also in that which caused the suffering, the absence in relation
to it of God's displeasure against the sufferer.

809. 8o I give advice. Literally, / personaUg advise ; whereas
Ao^ As an apttstle I advise ; henoe &c., 321.

810. Fe who began to he forward ^c. Literally, lAwuUd to
those qfthem that are here deflned ; whereas &c. Oeneral, Te as a
hoig so acted; henoe &c., 821.

811. CompleU the thing to have effected. Literally, 8o as no
wsoro agaim to desire ; whereas Ac., 8o as to JUUsh that wUeh has
mina dg been desired ; henoe &c., 821.

812. The readiness is present first, Literallj, Is necessarily so ;
whereat &e., Is generally so ; hcBboe dee., 822,1.

of the churches a fellow traveller after us i 6 such
as we are, with this grace that is ministered by us, to

810

the glory of the Lord and to our ready mind^s credit,

20. avoiding this. Not any one should have
blamed us, for this abundance that is ministered
by us.

21. For we furnish excellent things, not only in
the sight of Jehovah, but also in the sight of men.

22. And sent with them our brother, whom we
proved on many occasions diligent existing. And
now much more earnest. Even by great confidence
that he has toward you,

23. if indeed in behalf of Titus / write, my
partner he is, and to you, a fellow labourer, or of
our brethren, apostles of churches, a glory of Christ
they are.

24. Therefore be demonstrating the proof of your
love and of our boasting concerning you unto them,
with respect to an external appearance of the
churches.

Chapter IX.

1. I say, demonstrate. For verily concerning the
ministration that is for the saints, superfluous it

548

exists for me the thing t e obligation of its observance
to write to you.

2. For I have known your forwardness of mind,
yivhich forwardness, concerning you, I boast to Maoe-

830

donians, that Achaia had been ready since last year,

8S1

and the zeal of you provokes the more of them that
regard us.

3. Yet I sent the brethren, lest our boasting that

814. The person that had much abounded not. Literally, Had
not an ctbundance; whereas &c., Had not more than he required for
himself and others; hence &o., 822,1.

815. He accepted the indeed exhortation. Literally implies. He
was exhorted by me ; whereas &c., He acquiesced in the exhortation
designed for you ; hence &c., 821.

816. To the glory of the Lord. Literally, 2b egTect that end ;
whereas &c.. To make men sensible of it; henoe &o., 821.

818. Demonstrating the proof of your love. Literally, Effecting
this; whereas Ac., So acting thai this object should be efffcted;
hence &c., 821.

820. That Achaia had been ready. Literally, Had completed
the material performance ; whereas &c.. Had mentally consented to
do so ; hence &c., 822,1.

821. The seal of you. Literally, Zeal peculiar to them ; whereaa
Ac., I%e seal they displayed; henoe Ac., 821.

818

11. CORINTHIANS X.

is concerning you should have been vain in this
particular^ in order that as I said^ being ready^ ye
should exist.

8«l,l

4. Lest haply Macedonians should come with me^
and should find you unprepared^ we should have
been made ashamed^ we^ in order that we should not
^y*? 7^9 on account of this confidence.

5. So necessary I esteemed ii to have exhorted
the brethren^ in order that they should go before
unto you^ and should have made up beforehand this
your boimty that has been promised beforehand pre-
pared to exist. In this case as a bounty^ and not as
an extorted gift it is.

6. Also this thing exists, he that soweth sparingly.
Sparingly indeed he shall reap^ and he that soweth
according to bounties^ according to bounties indeed^
he shall reap^

7. each as he purposeth in the heart. Not with
sorrow, or by necessity. For the God loveth a
cheerful giver.

883

8. And the God is able every gift to have given in
excess unto you, in order that in every thing. Alwavs

833 388 383

having all sufficiency, ye should abound in every
good work.

9. As it hath been written, he dispersed abroad,

834

he gave to the poor, his righteousness remains unto
the ever.

10. Now he that furnishes abundantly seed to
him that sows, and bread, for eating, shall supply
and multiply your act of sowing, and cause to in-
crease the fruits of your righteousness, in every-
thing,

833

11. ye being enriched in all purity of mind, which
worketh in us christian thankfulness after % e accept-
able to God,

The ual of jfon pro9okM ike mare. LitenUj, XMr teal ^eeted
the end: wheveM &c., Tke aeemmi of U had thai effeeig henoe
Ac, 3824.

821,1. LeH hapljf Maoedamame ehomld eome wUh me. litenUy,
Should aeeompanjf me; whantM ke.^ Should he preeeui vthem I eome
to you i henoe &e.» 821.

822. LoeM a ehemfia gioer. JMoMj, Loeeih the penou thai
Meet; whereMdo., Jfipnmeth qf a eh§ei ;fkl iMnMwmf(f$^s
benoe &e.) 821.

12. thus the administration of this service not

333,3

only supplying abundantly the wants of the saints t#,
but also is having an increase, in many i e in the
number o/ thanksgivings, for the Christ,

18. and in the essay of this administration, glori-
fying the God, in the subjection of your agreement
in the gospel of the Christ, and in purity of mind
concerning the fellowship of them i e their equal
acceptance with you, yea of all even of them,

14. in supplication, for you after your earnest
longing, for that that abounds a gift of the God, to
you,

15. thanks to the God for his unmeasurable gift.

Chapter X.

1. Now I myself Paul beseech you, on account of
the meekness and gentleness of the Christ, who, in
appearance indeed, mean am to you. But being
absent, take courage with respect to you.

2. Yet I beseech, that I come not towards to have
been courageous in the confidence, in which I reckon
to have been sustained against some that account us,
as according to flesh walking.

3. For though in flesh, walking, not according to
flesh, we wage war.

4. For the weapons of our warfare not fleshly are,
though mighty through the Otod, for destruction of
strongholds,

836 333

5. demolishing reckonings we are, and every height
being raised against the knowledge of the God, and

338

so are making captive every thought, to the obedience
after the Christ,

6. also as to readiness, holding to have accused

888 848

every disobedience. When your obedience should
have been completed,

7. the things that exist in external appearance,

828. Haniuff all suffMeuey, lilenUy, 7b e/M aU Om^i
wherete aus.. To effect the ohfecte rtferred iomihe Ckmiemit b«M
&c., 821.

824. .Hit righleoueneee remaime. litenU^f, I%e r^j^Ueom md
remakui whereaa &o., The righteouineie qfhm e km raaim r rmmdm i
benoe &o., 822»1.

825. DemoUehiti^f reokomn^. Liierany, J W t — ■W ii f «0 dsl
reaaou holde ; whereas &c.» Jhe awmlttt^ soms ff Us flHy
reaeou amOo^paiee ; hanoe ftCi 881.

11. CORINTHIANS XL

810

816

nndentand^ if any one thinketh to have been con-
fident himself of Christ to exist, this account again

• • ■ • • • •

of himself, that as he of Christ i$. So also we are.

8. For though now more largely something I
should have boasted concerning our authority, which
the Lord gave for edification, and not for our des-
truction, I shall not be ashamed,

9. unless I should have thought how possibly to
terrify you, by means of the letters / send you,

10. seeing the letters indeed announce, powers
weighty and strong. But the presence of the body
announces powers weak, even the word he spake
having been treated with contempt,

11. this thing, account, the such like accuser,
that such as we exist in the word we announce by
means of letters, being absent, the same also we shall
be, being present in the work.

12. For I support not to have ranked or com-

8f8

pared ourselves with some that commend themselves,
for they, with themselves, measuring themselves, and
comparing themselves to themselves, act without
comprehension.

18. Even we, not on account of the authority
we have beyond measures vouchsafed to others^ will
boast, but after the measure of the rule of authority,

514

which the Ood of measure distributed by us to have
reached unto even you.

14. For as haHng authority not coming to yon,
we extend beyond bounds allotted to us ourselves.
But as f)Eur as indeed you, we were prior in the gospel
of the Christ,

15. not on account of the authority we have beyond
measures vouchsafed to others do we boast, a boasting
in grief pertaining to others. But hope having

896. ^ amjf one thinketh to httoe been confident, LitenU/, If
w m wo me hape*f whereM ke.^ IfomnonefeeU aeenred ; hence &o., 321.

827. WUeh the Lord gone, LiteraDj, What ie etated; wherass
fto., Appointed ; henoe Ao., 321.

^8. Oammend themeelvee. LiteraUy, Who approee qf what
ttiy do^ this if not wrong ; whereas &o., Who me not able to eoit'
i emm anything they have dime; henoe &o., 321.

829. Bigiited Bee. LttemUy, 2%# eerpmd did Uf wherass I
MB tee BO reMon for the Dieamweaemmet^ exoept it be to iheir, That
U teas not an aetmal eerpent that Jbd U ; SeeSoleSSl. I

through your faith being increased by you to have
been enlarged, according to our rule, as to an abun-
dance,

16. as to the measures vouchsafed to those beyond
you, to have preached the gospel do we boast, and
not in grief pertaining to others, as to the things
prepared /or them being insufficient, to have boasted.

17. And he that boasts, in Jehovah, boast.

18. For not he that commends himself, that mail
approved is, but whom the Lord commends.

Chapter XI.

1 . would to God ye were suffering with me some
little through a want of sense, for indeed ye do suffer
with me.

2. For I am jealous over you of Grod with seal.
For I espoused you to one man Jesus a pure virgin
to have presented in relation to the Christ.

3. And I am fearful. Lest perhaps just as the
serpent beguiled Eve, through its subtilty, it should
have corrupted your minds, from the singleness and

the purity that is in the Christ.

.' . ' •''

4. For verily if he that comes proclaims another

Jesus, which we proclaimed not, or a spirit other ye
receive, which ye received not, or gospel other, which
ye accepted not. Rightly i e not through want rf
sense ye were suffering.

5. / say, rightly. Even as I reckon not one
revelation to have been behind those that are in very
great authority apostles.

6. Even if indeed rude in the word <^ the gospel

I be reckoned, yet not in the knowledge of it, since ill

every respect, we having fully made manifest in all

tilings are, unto you,

est

7. can it be I committed nn, abasing myself, in

830. It should have eormpted. The Anthoriied Yersion cut-
not be defended, neither cui toe Modem Doctrine, of Man'a banc
the Author and Introdooer of Sin into the irorld, the Dirine Beoora
here b, Not that Mam woe the Originator qf Si^ bat that the Air-
pent wae.

881. Another Jetne. literaUj, A difkrent pereong whenss
&o., Another character qfJeeue; henoe &o., 321.

888. I com m itt e d eim, literallj, Intentionaliy atied wrongs
whereM &a, I erred imjndgenmd m eo acting ; henoe &a, 881.

320

11. CORINTHIANS XL

order that ye should have been exalted^ because

833

gratuitously the gospel of the Otod I preached to
you,

498 333

8. can it be, 1 robbed other churches^ having
received wages, for vour ministration, and coming to
you, as having bei'^wantil-was not rendered
torpid by anything.

9. For my want, the brethren having come from
Macedonia supplied abundantly, so in everything,

835

I kept not chargeable myself to you, and so I will
keep,

10. truth after Christ exists in me in so saying,
so that this boasting shall not be stopped in me, in
the regions of the Achaia,

11. why, I should not love you on this account,

880

the God hath acknowledged ^ti^/.

12. Also what I do, even that I should do, in
order that I should have cut off the opportunity of
them that desire an opportunity, in order that in
what, they boast, they should have been found. As
even we in like circumstances should have been
found.

333

18. For the such like false apostles, deceitful
workers are, transforming themselves into apostles
of Christ,

14. and no wonder. For he the Satan transforms
himself into an angel of light.

837

15. Then not a great thing it is, if also his

• • • *

ministers transform themselves, as ministers of
righteousness, of whom the end shall exist after their
works.

16. Again, I say. Not any one should have de-

S48

termined me foolish to exist. And though not verily
such, yet possibly such, let him receive me as a fool,

888. l%e gonel qf ike Qod. litenUy, Without Definition,
ChristiAmtj is the gotpel qfthe Cfhritt ; amd, A gospel of the Oodi
lunod &o., 821.

884. FoTffowr mitMraiion, Litenllj, Expreulgfor thitemd;
whereM Ac, Beiiig ampparUd hf atken wkUe laboring for gom;
hosoo &0.) 821.

886. I kept not eknrgeable mgeejf togon, literally, Ipermm-
dUgdidUs whentB itc^ J foae kept j henoe &a, 821.

ids. The Ood Mk aeknawlidged. LitenUj, Sgpreeelg de-

in order that even I some little thing should have
boasted,

17. what I now speak, not after Jehovah I speak,
but as in want of sense, in this want the foundation
of the boasting of me exists,

18. Seeing many boast, after the flesh, even I will
boast.

19. For gladly ye endure the foolish, wise exist-
ing.

20. / say, gladly. For ye truly endure, if any one

548

brings into bondage you, if any one destroys you,
if any one seizes you, if any one be lifted up with

M8

pride against you, if any one, on the {kce, smites you,

21. concerning reproach, I speak, as though in
worldly position we have been weak as regards it.

838

Though as regards whatsoever, any is bold, after
foolishness, I speak, I am bold, even I,

22. Is it because Hebrews they exist, even so I,
Israelites they exist, even so I, seed of Abraham they
exist, even so I,

23. ministers of Christ they exist, being foolish, I
speak, more I am, in labors more abundant, in
prisons more frequent, in stripes above measure, in
deaths oft,

24. of Jews, five times, forty stripes, save one, I
received,

25. thrice I was beaten with rods, onoe I was
stoned, thrice I suffered shipwreck, a night and 8
day / was in the deep.

26. I have been in joumeyings often, in perils of
waters, in perils of robbers, in perils, of countrymen,
in perils, of heathen, in perils, of a city, in perib,
of a wilderness, in perils, of the sea, in perils, of fiJse
brethren, by weariness and painfiilness.

clared in relation to the partionlar act referred to ; whtnam Ae.,
Se hatjutHfied by the injnmetiom he hoe deUeered to mem: hODM
&o., 822,1.

887. .Hit mimittere tramrform ihemeeUet, LitmDj, JMitdfg
change: whereM ftc., present an appearamoe iff dok^ jo/
&c., 822,1.

888. Angiehold, IAtm:aj, In relation to tmi^ mmUsn
&C., In relation to that treated qf m tko Ooitm^j liaiOi'ltSi,
821.

11. CORINTHIANS XIL

321

27. in watchingB often, in hanger and thirst, in
fastings often, in cold and nakedness,

28« beside the things that are of outside, the dis-
traction to me that is with day, the care of all the
churches,

29. who is weak, and I am not weak, who is
offended, and I bum not,

840

30. if it is necessary to boast, the consequences of
the weakness I will boast of,

31. the Grod and father of the Lord Jesus that is

880

blessed unto the evers hath acknowledged, that I
do not lie,

514

32. in Damascus, the governor of Aretas the King
was keeping with a garrison the city of Damascenes
to have apprehended me,

33. but through a window, in a basket, I was let
down on account of the wall, and so I escaped his
hands,

Chafter XII.

844

1. it is expedient, not profitable indeed, to boast
of what I have effected. So I will come even to
visions and revelations of Jehovah,

2. I have known a man, in Christ, before fourteen

84A

years, whether by the body's power, 1 have not
known, or by power beyond body's, I have not known,

880

the Grod hath acknowledged the such like having
been snatched, unto a third of heaven in knowledge,

3. though I have known the such like man,

84«

whether by body's power, or by power beyond the
body's,

880

4. the God hath acknowledged, that he was
snatched to the paradise of the knowledge he enjoys,

940. ^ U U neeetaary to boatt. Literallj, What u HaUd;
wherom &o., Should I bo<ut of anythimg ; henoe &o., 821.

S44. It U esBpedimUf not proJUable indeed^ to hoatt. Literally,
To do whai i$ ttated; whereM &o., 2b rehiarMO m^f acts; henoe
Ac., 821.

M6. WhMor by hod^* power. Had the Artide been here
enweseed, the Sense oonrejea would hare been, / have not known
wtoihor ih§ wum J know woi in tho bodjf or withoni the hodff;
w fa e ieaa Ao., I have not known wheiher I knew the man in Chriet by
tho hodf^e natmral power^ orhyfower bejfond the natmral powor qf
the hoJ^ : henoe the Omission of the Artiele, See Bole 101.

84A. A mtd ^ heatoon. l^eOM Amwis leqmies theAitiole
to be si^^raeedt

and heard hitherto unspoken words, words which
not being possible for man to have spoken of
himself,

5. of the such like, I will boast. But of myself,
I will not boast, except of the weaknesses.

6. For if I should have desired to have boasted,

888,3 848

foolish I will not be in the object of it. For I will
speak truth. Though I do forbear to utter all I
know. Lest any one, with respect to me, should
have accounted, above what, he sees me, or heareth
of me even in the abundance of the revelations vouch-
safed to me,

7. on which account in order that I should not be

849

exalted above measure, a thorn was given to me in
the possession of flesh, an angel of Satan, in order
that it should buffet me, in order that I should not
be exalted above measure,

8. concerning this, thrice when in his presence I

850

besought the Lord, in order that it f e the possession
of flesh should have departed from me,

548

9. though he hath said to me, my grace is sufficient
for thee. For the power that exists in real weak^
ness, is perfect ; it can accomplish ail that God re^
quires it to perform. Therefore most willingly rather
than in my strength, 1 will boast of the real weak*
nesses of my nature, in order that the power of the
grace of the Christ should have dwelt in the realisia^
tions of me,

10. wherefore I acquiesce in real weaknesses, in re«
preaches, in necessities, in persecutions and distresses^
on account of Christ. For when I am weak. Then
strong I exist,

848. IwiU epedk truUL LiteraDy, What it aetndOy tmep
whereas &o., Whai I regard to heeuchi henoe &0., 821.

849. A thorn woe given to me in the voeaeetUm qffieeh. Liter*
ally, AetnaUg imparied to me; whereas io., Was ottgndamt on tho
gift ofmg revekiione ; henoe &c., 821.

860. Ibeeomghi the Lord. In relation to St. Paul, the Litsral
Sense of this must be, / praged to Chriet^ but the Arr.a»gemoni ia
Irregntar^ and oonsequently some other Sense is intended to be
oonreyed, and I cannot disoem the possibility of the existenoe of any
other Sense, than, On three oooaeione when the Lord woe o e rmmaUy
present to me, I made ropiest qf him eo n eem i mg this Magi this
Sense would require the A rr a t ^fomen t to \fo IrreaUar^ and is I oon-
oeire the oooaaion of iU bsuiff so hove,. See W^ 881 : and thia ia
alsft the oooasioii of the ga ya ph ra s f .

8 8

322

11. CORINTHIANS XIII.

85S

11. foolish I have been in recording my sufferings

••863

ye compelled me. For I was under an obligation
with respect to you to be commended. For I not
anything was placed behind those that are in very
great authority Apostles, though indeed nothing I
exists

854

12. the indeed signs of the Apostle w^re wrought

883; • ••

by me among you^ in all patience^ in signs and also
in wonders and mighty deeds.

13. For what does it exist, which ye were inferior
in to the other churches^ if it is not, that I myself
was not rendered torpid by you, forgive me this
wrong.

14. Behold this third time readily I seize the oppor-
tunity to have come to you, verily I will not be
rendered torpid. For I do not desire the things of
you but you. For the children are not under an
obligation for the parents to store up, but the parents
for the children.

15. And I very gladly will expend, and be spent
for the natural lives of you, though more adundantly

865

loving you, less I am loved.

16. So let it exist, I oppressed not you, but crafty
beginning to be, I took you by a firaud.

17. Not any things of which I have directed in
respect to you, by means of it, I have made gain of
you,

18. I exhorted Titus to come to you, and I jointly
directed the brother that accompanied him. Nothing

857

Titus made gain of you, walked we about not in
the same spirit, not in the same foot prints.

852. IboUth I have been. Literally, What u stated; whereas
&o., / h<M9€ to am extent resembled a fooluh pereon ; hence &o.,
321.

858. Te eompeUed me. Litorally, 1F%a< it «toM ; whenaa Ac.,
Te rendered U detirablefbr me to do U; henoe &a, 821.

854. Tke indeed eiffne of ike Apoetle were wriu^ amomg yon.
Literally, Signs particular^ apeeifying ike aetor to be am Apostle ;
whereas &0., TkatikogspeSfledike aetoriobeikatwkielkkeeiaimed
to be; hence &o., 822,1

See Bole 882, for the reason wl^ the Verb is in another Fvson
to iU Nominatife, not dU ike signs were wrongki, hot genetally
•peaking they weve so, that is, a ssffieimt mmher ^f Msm were
wrongkt,

866. Lofringgon, litflfalfy, Ihk^ so; whmeas Ao., Jjoting a$
one tkat does so ; henoe &o., 811.

866. I took gem hg a frsmd. UkmeStj, I prmeOeed ieeeUi

548

19. Long since ye imagine, that we excuse you
from so walking, before Grod, in Christ, we speak.
Even the all things we have spoken, dearly beloved,

548

for your edifying.

20. For I am afraid. Lest having come, I wish
not you such as, I should have found you, or I
should have been found by you such as, ye wish not.
Lest there be strifes, envying, wraths, contentions,
backbitings, whisperings, swellings, tumults.

868 405

21. Lest again my God shall humble me after my
having come, to you, and I should have mourned
many that have sinned already, and repented not of
the uncleanliness, and fornication, and lasciviousness,
which they committed.

Chapter XIII.

1. this the third time I am coming to you is, by

393

the mouth of two witnesses or three, every word shall
be established,

2. I have foretold, and do forwam, as being pre-
sent the second time, though being absent now to
those that have sinned already and to all the others,
and if I come unto the again, I will not spare.

850 805

3. Since ye seek proof that Christ is by me
speaking, who, as to what you know of him from us
is not weak, verily he is tii this respect mighty
among you.

4. For indeed he was crucified through weakness^^
yet he lives through power from God. So also we^
are weak in him, yet we shall live with him, through^
power from God,

801

5. examine this thing yourselves, namely, whethi

whereas &c., Tke object of wkat I did was not apparmU;
&c., 321.

867. TUus made gam qf gon. Literally, Ton •» parOemlar «-'
whereas &o., Made gaim qf angone bg coming to gom; henoe Ste^:^
821.

858. Mff Ood ekall kmmble me. Literal^, God was tke Jtiim^
Agent; whereas &c. Passive, SkaU kaoe permitted me to ki^
knmbled; henoe &c., 821.

859. Simee ge seek proof. Literally, A DemometraHam /
whereas Ac, IkHriker demonstration tkam gom poaeessg henoe ftc,
821. .

860. Tkat Ckrist is bg me speaking. jLit«aIlj, Jm wdkksSs
prompting mgmtteramees whereas Ao., 2M keiaika m mo H em ^ng
teaeking ; hmioe &o., 821.

861. Examine gowrselees. Literally, Jto ymrf wi i iieej^^f
emamimaUonf whereas &o., JSxereiee g o wr eme e tka posset pf as*
emmaHsom g henoe fto., 821.

11. CORINTHIANS XIII.

323

861

ye exist in the faith^ prove this thing yourselves^
namely, whether ye do not know yourselves^ that
Jesus Christ, in you, exists if not any thit^ rejected
after trial ye exist.

6. Then I trust, that ye shall know, that we re-
sists • • • •

jected after trial are not by Ood,

7. And that we pray to the Ood not to have done
you any evil as punishment for your wickedness, not
in order that we approved by God should have been
made to appear through your absence from chastise-
ment, but in order that you the thing that is good
should do. Though we as persons rejected after
trial by God should exist by your not being pun-
ished.

8. For we have not any power to move God to act,
against the truth, but for the truth.

9. So we rejoice. When as to the exercise of

868. Amd the Qod of the lofte amd the peace ehatt esM wUh

power we should be weak. And ye strong should

548

exist, this thing indeed exists, we desire your per-
fection,

10. on account of this, these things, being absent,
I write, in order that being present. Not severity
I should have used aft;er the power, which the
Lord gave me, for edification, and not for destruc-
tion.

11. Finally brethren, fareweU, be perfect, be of
good comfort, the same thing, think, be peaceable,

801

and the Gk>d of the love and the peace you et^foy shall
exist with you.

sss

12. greet one another, with an holy kiss, all the
saints salute you,

13. may the grace of the Lord Jesus, and the love
of the Ood, and the participation of the holy spirit
vouchsafed to man be with all of you.

ff<m, LitenllT, PereonmUy pretetU g wheraM &o., &kaU etpeoiaUy
protect you ; nenoe &o., 322,1.

A LITERAL TBANSLATION

OF THE

EPISTLE OF PAUL THE APOSTLE TO GALATIANS.

Chapter I.

1. Paul, an apostle [not by men's appointing,
neither of man's doctrine, but of Jesus Christ's, and

600

of Ood's the father that raised him, from the dead,]

2. and those that are with me, all brethren to the
churches of the Oalatia referred to,

S. grace to you and peace, from Ood, he that is a
&ther and Lord of our Jesus Christ,
4. that gave himself, for our sins, to the end that

SCO. See Som. L 4.

SOI. AaMer QospeL litenllj, Am abtohtte^ Hfermd ami

he should have delivered us, from an evil age that
has been present t efrom the guilt attaching to man
on account of past evil actions, according to the will
of our Ood and father,

5. to whom the glory of this deliverance is to be
ascribed unto the ages of the ages. Amen,

6. I marvel, that so soon ye are removed from him
that called you, to partake qfgnxie from Christ, unto

601

another gospel.

whflNM Ac, jB wot §0 ekmiged at
hflDoe fico., 821.

to he a dUfflerewt one:

824

GALATIANS 11.

7. which another is not, except some that trouble
you are, even wishing to have subverted the gospel
of the Christ,

8. but even if we or an angel, from heaven, should
preach a gospel to you, beside what, we preached to
you, cursed, it exists,

9. as we have before said, so now again I say, if

MS

any one is proclaimed a glad tiding to you, beside
what, ye received, cursed, U exists,

SIO

10. and now do I confide in men, or the Qod, or
do 1 desire men to please, if yet I was pleasing men,
a servant of Christ probably I had not existed.

11. But I certify to you, brethren, the gospel that
was preached of me, that it exists not after man.

12. For neither 1, of man, received it, neither was
taught it save through a revelation of Jesus Christ.

13. Verily ye heard of the my conversation.
When in the Jews religion, that beyond measure,
I was persecuting the church of the Grod, and was
wasting it,

14. and was profiting to the Jews religion, above
many equals, in my nation. More largely, zealous
being for my fieithers traditions.

15. But when he was pleased, he that separated
me, from womb of my mother, and called through
his grace,

16. to have revealed his son, to me, in order that
I should preach him, to the nations immediately, I
conferred not with flesh and blood,

17. neither departed to Jerusalem, to those that
were apostles before me, but I went into Arabia, and
again returned unto Damascus.

18. Then after three years, I went up to Jeru-
salem to have seen Peter, and 1 abode with him fifteen
days.

602. SeeAote584.

606. TUatm^mem. loterdlj.iSmNJl^^aalmi; idiaiMsfto.,
JBwfawwwr t iy io do sog hoioe Ae., 821.

604. Strvami ^ driH, Hn doing to woold not praranl his
being C9irist*s ssmnti bal it wooldprafentliis toting ts a ssmnt of
Ghmt shonld not, whkh is tiit taiM intsodsd to be poanjdA i
bonooftCi SSL

606

19. But 1 saw not other of the apostles save
James the Lord's brother.

20. Now what things 1 write to you. Behold
before the Grod, that I do not lie.

21. Then 1 came into the regions of the Syria and
of the Cilicia referred to.

22. Although 1 had existed as a Jew^ being un-
known by the face to the churches of the Judea that
were in Christ.

23. As only hearing, they were existing, that he
that persecutes us once. Now is preaching the £uth,
which once he was destroying,

24. yet they were glorifying on account of jne the
Gk)d.

Chapter II.

600

1. Then after fourteen years. Again I went up
to Jerusalem, with Barnabas, having chosen as a
companion also Titus.

2. And I went up with a revelation, indeed I com-
municated to them the gospel, which I preach to
the Gtentiles. But in private to those that are in
authority Jews being. Not that for a vain thing I
run or ran,

S. [indeed not even Titus, with me, a Greek
existing, was compelled by me io have been circum-
cised.]

4. But on account of the stealthily brought in

false brethren, who came in privily to have spied oat

our liberty, which we have in the Dispensation

in

Jesus, in order that they should have brought inti>
bondage us,

5. to whom not even for an hour, we gave plao^

by the subjection they require, in order that the

»•• . , —

truth of the gospel should have contmued wi

you.

606. I MW not 4^. literal^, M mo Hm$i
tktU portiemlar time s hoioe Ao., 821.

606. I\9urUem ywMV. litondty, JBmm% tiM
ko^ JJbovi ikai Imm; hoioe fto., 821.
608. In onUr ikai iho inOk ^v. Litmlty ,
whmM Ao., H^ mi to
822^.

GALATIANS 11.

325

6. No pertaining to those that seem to exist
somewhat, of what sort onoe they were existing,

MP

nothing different in requirement it bringeth t e per-
mits to me toward them, an external circnmstanoe a
•••'fti#* * • •••••••••• •••••••

God of man does not entertain. Even those that
....f,i.....

think with me, nothing different in requirement they
added % e their sanction permits to me to demand of
ihem,

7. except before their face seeing, that I have
been believing in the gospel of the undrcumcision.
As Peter believes in the gospel of the circumcision.

8. (For he that wrought effectually by Peter, in
oflSoe of an apostle of the circumcision, wrought
eflfectually also by me, to the Gentiles,)

9. and having known the grace that was given to
me, James, and Cephas, and John, pillars that seem
to exist, they gave right hatuls to me and Barnabas
of fellowship, in order that we with their consent
should minister to the Gentiles. And they to the
circumcision,

10. only of the poor they spoke, in order that we
should remember them, which also I strove earnestly
it this to have done t e attended to.

11. Nevertheless when Peter came to Antioch, to

51S

the &ce, I withstood him, because having been
blamed he was existing.

12. For before the fact, some to have come from
James, with the Gentiles, he was eating. But when
he came, he was withdrawing and separating himself,
being afraid of those that are of circumcision.

600. NoihiMg U hringHk to mm. This ib intended to be thus
limitod, Their jo/rmer rank Sfo. doet not p§rmU me to change my
doetrime; benee &o., 321.

610. A Qod of man 4v. Literally, Wholly dieregardes wberaM
Ao., No external cirenmetanee in ii»eff eeenree ChkFe Ueeeing ^
hnoe 4iOn 322,1.

611. Thoee that think wUh me, Litenllj, In aU ihingei wberaM
lie., Thoee thai with me hatte embraced Chrietianiiy ; benoe &o., 821.

612. I withetood him. Litermlly implies, Fetef^e pereonai
epnonti on; whereet Ao., lenffered not hUfreeenee to co m m a nd my
eitenccf benoe &o., 821.

618. The other Jew. Litenlhr, l%at were intheei^t wbereu
Ao., l%ai in the city had embraced Chrietiamito ; benoe ie., 821.

614. With their dieeiwmlation. Literal^, PeenUarly theiret
whenM Ao., The die eim mla ti on the^ eshibUed s benoe Ac, 821. The
Verh if Diearranged^ •■ tbe litenl Seme impliei, A compelled
meUomt wberoM &e., Wa§ ii^lmoneed eo a» to meSae Jeieemhedj
benoe 4e.y 822,1.

18. and the other Jews that were with him were

••••ftis

dissembled together with him, so that even Barnabas

514'

was carried away with their dissimulation,

14. but when I saw, that they walk not uprightly
with the truth of the gospel, I said to the Peter,
before all, if thou a Jew being. After manner of
Gentiles, then is it not after manner of Jews, thou
livest, how then the Gentiles dost thou compel to
live as Jews,

15. (we by nature Jews, and not of Gentiles,
sinners are.)

16. For we having known, that man is not justi-
fied on account of works prescribed by law, except

491

through fisdth prescribed by Christ even Jesus, even
we Jews, as to Jesus Christ, believed, in order that
we should have been justified through faith pre-
scribed by Christ, and not through works prescribed
by law, because through works prescribed by law,
every flesh t e class of men shall not be justified.

17. And if each seeking to have been justified
by Christ, we were found accepted, and they sinners,

•15

in that case Christ a minister of sin is in not saving

>

them. It may not have been.

18. For if what /or saving them I destroyed, these

510

things /or saving again I build, I make a transgressor
myself in having destroyed them.

19. / say again build. For I, on account of what

•It
law requires, died to law's securing justification with*

519

out faith, in order that I should have life with
God,

616. Verse 10, HkefaiiM preacribed ly Chriet bore meane limply,
Belief; witbout tbie no one ean be jtutified bj worke of bm, •■
Atonemente, sin offerings Ac., witbont heUef ctnnot exist; end
through worke prescribed bg low, regarded in n Strict Sense, ail
cUsses of men tbat are justified, shall not be justified, because tbeve
are tbose thai have not a low. Bom. ii 14, save tbat <^ conecienee.

For tbe justification of tbe Pan^pbrase, JBverg dace of men, '
tbe Sense of tbe Expression, JBcerg Flesh. See Bom. iii. 20.

616. A minieter qfsin. literally, A reqmrer of that wAteA to
do ie sinjkl; wbereas &c., A reqeirer if thai whidk in all caees freed
not thoee who were obedient, flrom sin; benoe Ac., 821.

617. / make a transgressor mgse(f. Literally, Change mgse^;
wbereas &o., I subject mgeelf to blame for haiing destroged U /
benoe &o., 821.

61S. J)ied to lasers. litenlly, Wiihomi UmOaHon; wbereas Ste.
restricted as stated in tbe Panupbnse i benoe Ac, 881.

619. Should have mwiaOod. Ahandomneni <^ lam, witt not iff
l(i4r,M0«relt^ via dMl^wbiobii the literal fikMei boDoeAe., 811.,

326

GALATIANS III.

20. I say died^for I a# to law's attaining justifica-
tion have been crucified with Christ. Nevertheless I
have life^ not yet I. But Christ has life for me.
And what now have I, I have life in fleshy through
faith^ I have life through the faith prescribed by the
Gt)d and by Christ that loved me and gave himself,
for me,

21. I do not frustrate the grace of the God. For
if by means of law, justification is secured for all
classes of men, in that case Christ uselessly died.

Chapter III.

681 498

1. O foolish Oalatians, who bewitched you, to
whom, with respect to eyes i e beholding, Jesus

588

Christ was evidently set forth, he having been cru-
cified,

2. this thing only I desire to have learnt from

498

you, because of works prescribed by law, the spirit

810

freed from guilt received ye, or because of hearing
prescribed by faith.

8. Thus foolish ye exist, having b^^ by spirit
i e by what ye have no power to effect. Were ye now

810

in a situation of being made perfect by flesh i e by
what ye have power to ^ect,

4. so many things suffered ye in vain, if truly in-
deed in vain it should be.

5. Moreover he that ministers to you the spirit
freed from guilt, and works miracles, among you,
does he it because of works prescribed by law, or
because of hearing prescribed by fidth.

68S

6. / say faith. Just as Abraham believed the

I^ with Qod. literally, Ifoy he Uomg, pertonaU^, ootUmuallgf
with Sim; whereas the aooepted xnmy not eo live, in which case ihe
Artide should not be expressed before tiie word Ood,

520. And whtU. It cannot be^ What Uf^ seeing the sender
is neater ; hence my Paraphrase. Im the faith 4%. LiteraUy, In
Chriifi personal belief; whereas Ac, In the belief of that which
Chriit preeeribed : hence the omiasion of the word JRi^ See Bole
322.

621. O foolUh Galatiame, literally, In all reepeeta eueh;
wheraas &c., Aus^ im relatian to the eeijeet nmder oonaideration ;
hence &c., 821.

622. Jeeme Chriat wot eeidemtlff eet forth. Literally, Me per-
sonalkf woe made apparent g . whereas &o., Mie teaehmg woe wn-
folded; hence &c., 322,1.

628. Abraham heUeeed. Literal]^, Ik a eorreepandemt inettmee
of belief; whereas ko.^ Jm a Mke emereite of trmet; hoioe Ac,
822,1.

624. 8eeAots687.

Gk)d, and it was reckoned to him, unto justifi-
cation,

7. ye know indeed, that those that are of faith,

88S,8

these sons of Abraham are.

8. And the Scriptures having foreseen, that through

584

faith, the Qod may be justifying the Gentiles, preached
the glad tiding before through the Abraham, m say*

58<

ing, that all the Gentiles shall be blessed throng
thee,

9. so then they that are of faith are blessed with
the fEuthful Abraham.

10. For whosoever, of works prescribed by law,
exist, imder a curse, they exist. For it has been
written, that cursed every one is, who continues not
in all things that have been written in the book of

580

the law in respect of that he should have done them.

586,1

11. And that by law, no one is justified in the
sight of the Grod, evident t / is, it having been written,
that the just, through faithj, shall preserve life.

587

12. And the law exists not through fiedth, but it
exists in he that has done its things i e iM it pre-
scribes, he shall preserve life through them,

508

13. Christ redeemed us firom fear of the curse of
the laws excluding from justification, being made ac-
cording to the law for us t e on our account a curse
to assure man of justification, (for it has been written,
cursed every one is that is hanged on a tree,)

14. / say made a curse, in order that unto the

588

Gentiles, the blessing of the Abraham should have
been acknowledged to come in the Dispensation

626. AU the OenHlee. Uimnj, Beery one ehatt he imehded ;
whereas Ac, No one ehaU he eweimded; hs/m A&, 821.

626. In reject of that ^c. Literally, Se hoe aetnaO^ per^
formed dU thmge written in the law; whenas Ac, That he ir
uncondemned by the law; hence lbs Peonliar OmwenmrnA. 8a^
Bule 881.

6264. No one iejnetifiedintheeiffhttfaeGod. literalfy.Xr

accepted by Qod aejuet; whereas Ac, 2r in Ood^e eight mpi^et
JkdJUler of the law; hence &o., 822^.

627. The law eaiete not. Literally, Doee met r eam e n omm ^
believe it ; whereas &a. The law it not fitfflUed^ omfy hp He heitig
beUeeed; hence 5co., 822,1.

628. Thebleeeingqfl^ AJbrahtm^ LiisnJ^y, TkmiimU%M\
Meeeing Abraham reeirineds whereas io., 5n# wer^mHum ef llf
hlevnmg ihai Ahrokam reetieed ; hence Ae., 828^

629. According to the Vatican Mannaor^ tlM nafimbnili
cr li^froi; xp^rrA, which being no where 4m to b» iMgni^ aoi rnKt
traiy to eirery Bole of GoTemmMiti ii I think nmVinlUMHj in wr

QALATIANS IV.

327

JesQB, in order that we who are in Christ should
hare received the promise of the spirit freed from
guiUy through the faith we have in Christy

15. brethren^ for man, I say, as well as by man a

covenant having been confirmed, no one disannuUeth
5t«,l

€ft addeth thereto.

631

16. Now the promises were made to the Abraham,
and to his seed, he says not, and to the seeds, as
of many, but as of one, and to thy seed, whom
Christ is.

17. Also this / satfy I assert a covenant having
been confirmed of the God, a law that has existed for
four hundred and thirty years annuUeth not with
respect to that the promise should have no effect.

18. For if through law, the inheritance exists, not
then through promise. But through promise the
Qod's inheritance has been given to the Abraham.

19. Then why existed the law dii e concerning the

634

transgressions, it was added a favor. Until perhaps
the seed should have come, to whom it has been
promised, it the inheritance having been ordained by
means of angels, to the hand t e power and control of
a mediator.

20. Now the mediator of one tJdng ieofno change
there exists not. Tet the Gt)d one i e the same he
exists.

21. Then the law is with the promises. It may
not have been. For if a law was i e had been given,
that is able to have given life. Verily through law
perhaps, the justification to life was existing,

22. but the scripture included the all things man
fffedSy under sin, in order that the promise, concern-
ing belief of Jesus Christ should have been given to

of the TnuMcriber of the BCanoBcript, who thould haye written
99 jfotor^ I^ov.

800. Wt should kave rseeined 4^. literally, Should have U
gimem to u$; whereas &c., Should be able to pereehe thai im Chriit
wofomomit; hence &c., 821.

680,1. No one disatmuUeth or addeth thereto. Literally, What
iettmteds whereu Sm., Bighil^ efecUth that end; henoe Ac., 822,1.

fitl. Vow the promisee were uuide. literaUj, Were personaUg
addressed to each ; whereas &o., Were eonflaed ia their appUoaHom
taikeimojsartiee; henoe lie, 821.

its. 7%e Ood hoe beem gieeB. literaUj, 2b Ahraham person-
eOgi vImmm Ac, 2b those thai are qfJJbrahami bmoe &o., 821.

not claimed by them that believe any revelation of
God.

23. Now before in respect of that the faith that
secures life should have come, imder law, we were in
a situation of being kept, being shut up unto faith
that is about to have been revealed,

24. wherefore the law our schoolmaster was with
respect to Christ, in order that through faith, we
should have been justified.

496

25. But no longer under a schoolmaster, we exist
after the faith's having come.

26. For all sons of God ye exist through the faith

491

that exists by the dispensation of Jesus.

27. For as many as, into Christ, were baptized, ye

636 • • • •

put on Christ ie ye were admitted to all the privileges
procured by Christ,

28. Jew or Gtentile exists not in him, bond or
free exists not in him, male or female exists not in

491

him. For all ye one iethe same exist in the Dispen-
sation of Jesus.

630

29. And if ye are of Christ, then of the Abra-
ham's seed referred to, ye exist, as to promise, heirs
ye are.

Chapter IV.

1. Now I say, for as long a time as, the heir

637

a child exists, nothing he differs from a servant, a

Lord of all being,

3n,s

2. but under tutors and governors he is, until the
time appointed that is of the father qf the child,

S. even so we, when children we were, under the
elements of the iethe learning required in this world,

SS1,S

having been enslaved we were.
4. But when the fulness of the time appointed

634. It was added afatour. Literally, Under all dreumstaneee
it was SO; whereas Ac, Under the eireumstances which men them
were ; henoe &o., 321.

585. Ye put on Christ. Literally, Te neeessariljf partook qf;
whereas &o., Te undertook to partake of; henoe &c., 321.

536. The Abraham*e seed. Literally, They are not thie, Tir-
tually they become so ; henoe &o., 821.

537. The heir a child exists. Ut0n31ytManiseveraehildqf€hd^
orqfthe Devil^ or of his Farenis, whatever mojf be his age; whereas
Ac., So long as the heir is a child in the Sense referred to / henoe
Ao., 822,1.

828

GALATIANS IV.

came^ the OroA sent his son^ he having heen made
of a woman^ having been made under a law,

5. in order that he should have redeemed them

630

that are under a law, in order that we that were

640

under the law should have received the adoption of

sons.

391,S

6. And to assure you that sons ye are, he sent
forth the spirit o{ i e the Divine assurance possessed

401

by his son, into our hearts, loudly exclaiming, our
father the Father is,

sn,s

7. so that no longer a servant thou art, but a son.
And if a son, then an heir, through Gk>d,

8. / say a servant, for when indeed not having
knowledge of God, ye were in subjection to them

641

that are not by nature Gt)ds.

9. But now having knowledge of Ood. And
more, having been acknowledged by God, how turn
ye again to the weak and beggarly elements, by

641^

which again anew ye desire to have been in sub-
jection,

643

10. ye observe days, and months, and times, and
years,

] 1. I am afraid of you. Lest that in vain I have
bestowed labour on you,

12. be, as I am, for even I was, as ye are, brethren
I beseech you, not at all tn such observances ye have

644

wronged me t e what I taught you.

18. Verily ye have known, that through weak-

689. In order that ke ehould have redeemed ^. Litermllj,
NeeeeewrUff aU that are under a law; whereas Ac., Thai man might
perceive that our Saviom'e redemption applied to sucn ae are under
a lam; benoe &o., 321.

640. In order that we ehould have received. Literally, Neeee-
eariljf enjoy; whereas &a, Should not he excluded firom ; henoe
Ac., 821.

641. 2b them that are not 2y nature Qode, Literally, Am ad-
miieion that tn naiure there are Gode; whereas Ac., That Ukeu were
in tubfeetion to what had not power in iieeffto eubjectmam; henoe
Ao., 821.

642. Te deeire to have heen in tubfeetion. They did not deeire
to he in euJ^eetion, which is the Literal Sense ; bat» Theu deeire to
obeerve forme, the efeet qfwhieh woe to bring them into eubieetion;
hence Ac., 821.

648. Ye observe daye. IMenXij, Ae particularly eaered, euch
ae Ood*e eabbathe <fc., which it ie juet to do; whereas Ac., Teqf
your owneeff appoint days tobethme obeerved, ipAM ie what he here
oondemme; hence Ac., 821.

644. Not at all ye have wronged me. As what the Apostle oom-
plamed of being done was wrong, we cannot snppose hhn here to
Btatoi Tehavewroi^edmenotatall,mtbieIjtbenlBeDMVi bat if we
appose the wrong leftrred to to have a bmited api^kation, as

ness of the flesh i e of our nature, I preached the
gospel to you the sooner i e sooner than otherwise 1
should have done,

646

14. but ye despised not or rejected the making
trial of you after my flesh t e nature, but received

646 * 401

me as an angel of i e sent by Gk>d, as a Christ, even

Jesus.

m,s

15. Then where is your blessedness. For I bear
witness to you, that if possible, having pulled out
your eyes, ye gave t e had given them to me,

16. wherefore your enemy have I become, speak-
ing the truth to you,

17. they i e those observances zealously affect you

648

not well, for they desire i e tend to have shut up us

.....■•«.••.*•...•..•..••.. •»• ........ . .^^ ....

from the truth, in order that ye should sealraaly
affect them.

18. Now good it is, ye be zealously affected in a
good thing at all times, and not alone in the will to
approach me, toward you,

19. my little children, whom again I am in labour
with, until when, Christ should have been formed in

you.

660

20. Verily they i e these observances were being de-
signed to approach me towards you now, and to have
changed my voice, because I doubt concerning yon,

661

21. tell me, ye that desire under law to exist,

SIC

do ye not hear the law.

...r. 66»

22. For it has been written, that Abraham had

ezprossed in the Paraphrase, the Sense is not only dear, \m% sailed
to the context, and a sufficient reason exists for the IHearramgmneeL
See Bule 821, which is not the case in accordance to the Reosifed
Translation.

546. Ye deepieed not Ac. literaUj, In amy manmert w^iaea»
&c., Soaeto prevent my effecHny it ; hence &a, 821.

546. Ye received me ae an angel. Literally, Ye regarded me tm-
he an angel; whereas &a, Ye received mf inetruetion witkikere-
epect that ye would pay to that qfan angel; hence &0., 881.

548. ney deeire 4*0. Literally, Their object ie to effM Ua0
end; whereas &o., What they deeire to aecompUeh eff^ete that audi
hence &o., 321.

549. In order that ^c. Literally, StimedOte themi wharasa hx.
That you ehould be etimelated for their matntenameof hsooe Ac

321.

550. Were being designed. I am not awave of waaj divsel a»
thori^ for this Translation, bat jnd£e that it ii adnnaaiUB.

551. That desire under law. htUanSkf^ Deeire mkmtiesme§ifUig
whereas Ac., Desire that whi^ neeesemrtly eu^/aete ike c Um m erU
the law ; hence Ac., 821.

558. Abraham had two eone. LitflfaU^
dee words are recorded in HcHy Serip^mef

the truth <f this etatemmKtiireesrdedAsnst

^^^»

GALATIANS V.

329

two sons^ one^ by the bond woman^ and one, by the
free woman,

23. but he that was by the bond woman, as to
flesh f e human existence, has been existing a son.
Bat he that was by the free woman, as to the pro-
mise of God, has been so,

053 sn,a

24. which things being allegories are i e may be

s«,j*-

viewed as such. For these two covenants are i e

represent, one indeed, from Mount Sinai, to bondage,

SSt.S

as to begetting her children, which Agar is.

663,1 654

25. For the Agar, mount Sinai in the Arabia
referred to exists t e represents. And answers to the
now Jerusalem. For it is in bondage in relation to
her children.

556

26. But the above Jerusalem in relation to her

^ 3«2,a"

children free exists, the Jerusalem which our mother
is.

27. For it has been written, be made glad, thou
barren t e Gentile that bearest not children to God's
covenant, break forth and cry thou that travailest
not, for many more the children of the desolate as to
God's covenant, than of her that has the man as a
husband i e the title to beget them.

28. Now ye brethren, as Isaac, children of pro-
mise exist,

667

29. but as then he that was a son as to flesh i e
what is proper to man's nature, was persecuting him

553. Which things are. For these are. These are very trouble-
some passages to those who seek to defend Transubstantiation on
any just grounds, and they are weU worthy the attention of those,
who, if they do not openly assert, yet desire men to beliere, that the
Verb, To he, is never used in the Sense of Bepreeent. See also r 25.

553,1. The readings here vary.

554. Mount Sinat repreeente. Literally, Does whai i$ Hated;
whereas &c.. May he need in explanation of the particular referred
to : henoe &c., 322,1.

655. Free exitte. Literally, Aheolutely without restraint i
whereas &c., Comparatively so ; hence &o., 82^,1.

557. Se that was a son as to flesh. Literally, He that was a
human hsing; whereas &c.. He that had no other claim thcM what
nature gave him ; henoe &o., 321.

558. Children of a hond woman. Had the Article been ex-
preaseid, it would have implied, I%at the reference here was to the
particular woman specified in the context, such being the liti^ral
Senfe ; henoe its omission. See Rule 101.

Had the Arrangement been ReguUw it would have implied. That
tho birth of none of them had a connection with the bond woman,
such being the Literal Sense ; whereas &c., That the title hg which
theg efofM to he children is not hg virtue of oonneetion with the
hand woman ; henoe &c., 321.

659. Christ made fi^ us in the Ubertg. In theae five words

that was so bb to spirit i e to what is not proper to
man's nature, so also now,

SIO

30. nevertheless what says the scripture, cast out
the bond woman and her son. For the son of the
bond woman shall never have inheritance with the
son of the firee woman,

058 SS9,S

31. wherefore brethren, children of a bond woman
we are not, but of the firee, Christ made free us in
the liberty he vouchsafed us.

Chapter V.

1. Stand fast, and not again be confined in by
yoke of subjection to differing forms,

2. behold, I Paul say to you, that if ye should be

501

circumcised, Christ shall profit you nothing.

3. For I testify again to every man being circum-

3SS

cised, that a debtor he exists all the law to have
done,

4. ye were left unnoticed by Christ, ye which,

68s

through law, are justified, ye fell from the grace he

has offered.

<©»

5. Tet we conclude by spirit t e mental operation

concerning you, that on account of faith, a hope of
justification exists for you.

6. / say on account of faith. Yot in Christ, neither

503,1

circumcision anything availeth in our estimate of
others justification^ nor uncircumcision, but faith, by
means of love, working,

there is perhaps erery possible Disarrangement, The words Christ
madefree^ is I concei7e Disarranged to show, That he was not the
Author hut the Agent of the action. The word Us is Disarranged
in order to show that the Sense is not. Us in particular, hot, Us in
a general Sense^ i e He made free Christians ; henoe &c., 321.

560. Be confined in hg <fc. Literally, Ahsolutelg refect all

forms i whereas &c., Regard the observance qf no form as necessary

for acceptance with Chdj henoe &o., 321. Forms are aooeptable

only, when, and so far only, as, assisting to the eflboting of an end,

which end is aooeptable to God.

661. Shall profit gou nothing. Literallj, In no way, even
though gou should repent ofgour conduct; whweas &o., That while
gou trust to the henefit of drcumcision, gou are not able to avail
gourself of the offer of Christ in ang respect ; henoe &o., 821.

562. Ye fell from the grace. Not AhsoUUelg^ whidi is tiie
Literal Sense, But onlg so long as ge retain gourseUses in the state
referred to ; honoe &c., 321.

563. Tet we conclude. Literallj, Conclude ^at gou will he jus-
tified ; whereas &c., Conclude thtU gou are not excluded from jusH-
flcation ; hence &c., 321.

563,1. Neither circumcision angthing availeth. Literally, Is
absolutely barren of eJfM; whereas &o.. Is so in relation to the
object under consideration ; heaoe &o., 321.

T T

330

GALATIANS V.

504

7. ye were running well, who hindered you in
truth not to confide,

8. the persuasion not to do «o it is not of him that
calleth you,

504,1

9. a little leaven all the lump leaveneth,

10. I have confidence concerning you, that nothing
other than the truth ye will esteem. But that he that
troubleth you, shall bear the judgment that the error
entails, whoever perchance he should exist.

565

11. Now I brethren, if I preach circumcision still,
why still am I persecuted, then as to my doctTV}e the
offence of the cross has been abolished,

12. I would, that they shall separate themselves,
they that trouble you.

13. For ye, unto liberty in the judgment of others,
were called, brethren. Only serve with one another
not the liberty, in mode of service in the flesh i e in
this world, save in the ]ove i e Us existence re-
quires.

SSS 8SS

14. For the whole law, in one word t e shortly
described, hath been rendered complete i e is con-
tained in iSae following, thou shalt love thy neighbour
as thyself.

498

15. But if ye bite and devour one another, take
heed lest of one another, ye should have been con-
sumed.

16. Now I say, walk by spirit t e mental guidance.

564. Who Undsredyou. Literallj, Who forced you not to com-
fide Ml ihe irmtki whereas &o., Wkoee pertuasUm indmoed you ;
henoe 0io., 821.

564,1. A lUOe leanen <fv. Literallj, It doet not aetively do U,
bmi only eatuee the whole to become leavened; henoe &c., 322,1.

565. iVooeft dreumoiiion, Litermlly, Its petformance for any
ohfeet; whereas 0co., Its petformance as necessary to the attain-
ment ofjnsUficaUon ; henoe &o., 321.

566. Only serve with one another, Literallj, Personally joined
together in Ae same work ; whereas fto., Fromate the same object ;
henoe &c., 821.

568. Walk by spirit. See mj Tract on Uyiv/Mi, to which I add,
Jfoii does aU things by mental guidance, this is the Literal Sense ;
whereas, It is only ihe excellent things that he does in accordance to
the true assent and approbation of his mind ; this is the Sense in-
tended to be oonvejed ; henoe &o., 321.

569. Te should not have/klJUied, Literally, At any time either
previous to or after hamng walked by mental guidance ; whereas
.5co., That in obedience to mental guidance ye shaU not J^f/U the
lusts of the Jle^i henoe &o., 821.

The desire qf the Jlesh, LiteraUr means, A particular desire;
whereas fcu. that expressed in the Paraphrase i henoe the omisaion
of the Article. See ttule 101.

5«9

and ye should not have fulfilled the desire of ihe flesh
f e that which the flesh alone desires,

570 671

17. For the flesh desires in opposition to the

spirit. And the spirit in opposition to the flesh.

570

Yea these are situated opposite to one another, in
order that not what possibly he should desire, these
things ye should do.

18. Nevertheless if ye are led by spirit i e by men-
tal guidance, ye exist not under any law's require-
ments,

19. As manifest the works of the flesh are, which
m v:

are, fornication, uncleanness, lasciviousness,

20. idolatry, witchcraft, hatreds, variance, emula-
tion, wraths, strifes, seditions, heresies,

21. envyings, drunkennesses, revellings, and the
like things to these, which things I forewarn you.

578

As I before said, that they that do the such like

•••574

things, shall not inherit any kingdom of God.
575

22. And the fruit of the spirit referred to i e of
mental guidance exists, love, joy, peace, long sufler-
ing, gentleness, goodness, faith,

23. meekness, temperance, against the such like

things, a law exists not.

491

24. Though the men of the Dispensation of Jesus

57«

crucified attaining happiness by the flesh, with the
sufierings and the desires they have here to endure,

25. if we have life by spirit t e mental guidance.

570. 2^ flesh desires, Literallj, Actively does so;
&e. Pcusive, Induces man so to desire ; henoe oo., 322,1.

671. In opposition to. I know of no actual authoritj for Karim.
goreming a QenitiTO heing thus translated.

572. Are. See Bule 322. As a whole they are what is stated^
but there are exceptions, henoe the Peculiar Oovemment used.

673. T^ey that do S^. Literallj, Ai any time; whereas fcc*
They that habitually do them ; henoe &o., 321.

574. 8h<M not inherit S^. Literallj, At no Ume ; w h eieaa fte.9
They shall not ¥)hile pursuing such things ; henoe &c, 821.

I%e kingdom of Ood. Literallj, This is in heaven ; w h ac u aa &e^
To man*s connection with Ood in this worlds sometimas fevmed. The
Kingdom, sometimes. The Church ; henoe the omissioa of the Ar-
ticle here. See fiule 101.

575. ThejiruU^ the spirit. Observe it is not, 2%e iiodb ^«At
spirit, i e dictated by the mind, for these might be, aa too oAsb thmr
anseril; hvA]X\B, The fruit ie That resMma j^ kis umd whiSk
is productive of advante^ to hkn. The Literal Sense is, JAMiy IMy
which the mind efflaats ; whereas Ac., BverytkisigU ^^Mt tk^u
truly fruU ; henoe &c., 322,1.

576. Orueifled Ihe flesh, LiterallT, JZoae dome eo i vliBveM k^
Save undertaken to strive to do so; Leooe Stc^ 8S1.

GAL ATIANS VL

831

•77

we should walk by spirit i e by mental guidance
also.

678

26. Desirous of vain glory such as circumcision
procures we should not become^ provoking one
another, envying one another.

Chapter VI.

1. brethren, if even a man should have been over-
taken in any offence, ye that are spiritual restore
the such like, in a spirit of meekness, consider-
ing thyself. Lest also thou shouldst have been
tempted,

S79

2. bear the burdens of one another, and so fulfil
the law of the Christ r^erred to.

3. For if any one thinks to exist some new
thing, nothing new existing, he deceiveth him-
self.

4. But his own work, examine, and then against
himself alone, the vaunting he shall have, and not
against the other.

580

5. For each the his own burden shall bear.

6. Nevertheless have in common, he that is taught

33S

the word should with him that teaches, in all good
things.

S81

7. Be not deceived, Gk>d is not mocked. For

58S

whatsoever a man should sow, this also he shall
reap,

8. for he that soweth to his own flesh, of the flesh.

577. Wit 9homld walk 5y tpirii. Literally, Every (me doee Me ;
M not Ml the reHriHed Seiee pointed out bv ike context ; henoe
kc, 821.

578. Detirotu of vain fflory. Provoking one another. Not
fMosMori^, which is the Literal Sense ; but, QeneraUjf tuok wot ite
efleete ; this is the Sense intended to be oonreyed, henoe &o., 321.

579. Bear the hurdene ^c, Literallj, Believe otkers of them ;
wheroat Ac, Aid oihert to enpport them ; hence the Disarrange'
mmU of the Verb. The burdene of one another. Literallj, Burdene
peonliar to them ; whereas &o., Burdene that others are enduring ;
Daooe the Diearrangement of the Pronoun, See Ride 321.

680. Jbr each the hie own burden shall bear. Literallj, With-
out emjf exception ; whereas &o., At a general rule ; henoe ^, 321.

581. Ood is not mocked. Literallj, /• no wag, whioh is not
true ; whereas &o.. It not mocked in tJkat to which the context hoe
r^f^renee ; henoe the omission of the Article before the word Ood.
See Bole 101, and the Disarrangement. See Bole 321.

688. Whatsoever a tnan should sow. LiteraUr, Without m^
eampiio n; whereas Ac, As a general rule ; henoe Ac., 321.

688,1. Bee liatt 555,1.

688. WeskaUreap^. Literal^, We ekall pereonallg eeemre /
whaeii Ac, Ood will vouehetfe to us; henoe dso., 821.

684 As me have opporkmitf. JM&nSfy, Am we poeeess power to

shall reap corruption. And he that soweth to the

§89,1

spirit of himself, of the spirit of himself, shall reap
life eternal.

9. And the good effecting. We should not des-

56S

pond. For we shall reap in time its own. Not
being faint.

•84

10. Then therefore as we have opportunity, we
should do the good we propose to do, to all men.
But especially to the households of the faith,

11. behold how many things to you in letters, I
wrote with the my hand,

12. as many as desire to have made a fair shew in
flesh ieinthe present life, these men constrain you
to be circumcised. Only in order that they should
not suffer persecution for the cross of the Dispensa-
tion of Jesus.

13. For not even they that are circumcised keep
any law, but they desire you to be circumcised, in
order that in the your flesh ie in the your present
state, they should glory in respect of circumcision, as
necessary to Christians.

587

14. But it may not have been for me to glory,
save in the cross of our Lord Jesus Christ, by means

587,1

of whom, the world has been crucified to me, and I
to the world.

588

15. For neither circumcision anything exists, nor

sss

imcircumcision, but a new creature.

effect the end ; whereas &o.. As opportwnUg ^ prchahle success in
effecting that end is presented to, us ; henoe &o., 321.

585. Theg should not suffer ^, Literally, Be aetuaUg peree-
cuted ; whereas &o.. Be censured or ridiculed; henoe Ao., 821.

586. Keep ang law. Literallj, Do not do so absolute^ ; m\wm-
te 6lc., 8o as to secure justyicaiion bg it ; henoe &c., 321.

587. It mag not have been. Literally, It is impossible for me to
glorg ; whereas &o.. It is so as long as I ad in obedience to
Christianitg ; henoe ace., 321.

587,1. The world has been S(e. The word. To me^ vs Die-
arranged, for the reason stated in the last Note.

The word. World, is Disarranged in aooordanoe to Bole 322,
heoanse the Literal Somo implies. An actual completed act. Has been
cruc^ied ; whereas &o.. Should be regarded bg me as though such
had been the case.

The Article is omitted before the word world in aooordanoe to
Bole 101, beoanse the Literal Sense has reference to the entire body
of mankind ; whereas &o. has refinetioe only to that part of it,
whioh are aotoated exdusirely by worldly news.

588. Neither circumcision angthing exists. Ui&nUj, As res-
peete emgthing i whereas Ae., As resp e ct s the en^fee i r^firred to im
the Context: hence &o., 321.

332

GALATIANS VH •

588,1

16 & 1 7. And as many as shall walk by this rule^
peace exists for them^ and mercy^ and for the rest of
the Grod's Israel exists labours for me, no one, place
near to God so as to exempt from justification. For I

• a

688,1. At 9haU walk ^c. Literally, ExeUuioeUf 2y the rule
tpeeified ; wbereas fto., Walk hy thai r%U in rtlatum to the subject
to which the Coniext hiu reference ; henoe fto., 821.

589. For I hear the marks of the Jesus, Had the Sense here
intended to be oonr^ed been. Thai St. Paul had similar marks
to those of the Jesus^ I know of no reason for the Disarrangement
of the Verb ; bat if the Sense intended to be conveyed is, That he
proektimed that our Blessed Lord submitted to be marked^ only

M9

bear to man a knowledge of the marks obtained of the
Jesus in my body,

18. the grace of our Lord Jesus Christ be with
your spirit, brethren. Amen.

thtU mam in his bodUjf state might be assured thai he man was
justified ; the Arrangement should be Irregular, See Bole 821, as
such is not the Literal Sense. The marks of the Jesus. These
words must hare been Disarranged had the Sense been. That 81.
Paul had marks in his body corresponding to the marks in the body
of the Jesus ; but their not being so, determines that such eammot be
tike Sense they were intended to convey.

A LITERAL TRANSLATION

OF THE

EPISTLE OF PAUL THE APOSTLE TO EPHESIANS.

Chapter I.

401

1. Paul^ an Apostle of Christ even Jesus^ with
soo

desire t e approbation of Qod, to the saints that exist

at Ephesus^ and to the faithful there that are in the
Dispensation of Jesus,

2. grace to you and peace, from God, who is a

400

father of us, and a Lord of Jesus Christ,

3. blessed the Otoi of our Lord Jesus Christ is,

sss
that blessed us, with every spiritual blessing, among

the heavenly in Christ t e Christianity.

4. When he himself chose us, in him, before
foundation of world, to exist us holy, even without
blame, in presence of him, through love /or us,

6. I say through love, he having predestinated us,

491

unto an adoption of sons, through Christ even Jesus,
unto him, after the good pleasure of his will,

6. toie thus exkibUing to man a commendation
of ^ory of his grace, (he grace by which he made
acceptable us, in him that has been loved,

680. See 1 Oor. L 1.
S01. See Bom. itf. Si.

592. That efMs the M ikimye effiuted. Ulwslfy, msmmm
acts otherwise Sksm he deeirei to haee aeted^ henee he desires to

7. him in whom, we have the redemption that is
obtained through his blood, viz. the forgiveness of

891

the sins that existed through the riches of his grace,

8. which grace hath super-abounded onto us

sss

Christians, as far as all wisdom and prudence will
sanction it,

9. he having made known to us the secret deter*
mination of his will, according to his good pleasure^
which he himself purposed in him,

10. in a dispensation of the fulness of the times,
to have gathered together the all things that exis^
in the Christ, the things that are in the heavens,
and that are on the earth, in him,

11. in whom, even we Jews obtained the inheri-
tance, we having been predestinated as &r as regards
the design of him that effects the all things effected,
after the counsel of his will,

12. to the end that we should exist unto piaise of
a glory of him that at first trusted in the Cfanst,

pumshmam; wImtsm Ao., A nener deswesie
thsm he has aeted, heaoe he never repenis haskif
benoe &o., 321.

EPHESIANS IL

888

18. in whom^ also ye trtated, having heard the
word of the truth, viz. the gospel of your salvation,
in whom also, having believed, he was sealed by the
spirit of the promise that is holy,

S23,S

14. which a pledge of our inheritance is until the
redemption of us from the state of preserving from
falling ceases unto praise of his GocPs glory,

15. on accoimt of this, verily I having heard of

MS

the faith of you, in the Lord of Jesus, even that
that exists in all the saints,

16. cease not, giving thanks on your account,
making mention, in my prayers,

17. in order that the God of our Lord Jesus
Christ the father of the glory we are seeking may
have given to you a spirit of wisdom and revelation,
in a knowledge of him,

18. the eyes of the heart t e affection having been
enlightened to the end that you should have been
knowing, who the hope of his ie of Qod?s calling is,
who the riches of the glory of his i e of OodPs
inheritance is to the saints,

19. and what the exceeding greatness of his i e of
God's power, to us christians that believe in the
working of the might of his t « of GotTs power,

20. which he hath wrought with respect to the

500

Christ, having raised him, from the dead, and sat
him at the right hand of him, in the heavens,

833

21. far above all power, and human principality,

sss

and might, and dominion, and every human name
being named, not only as to this world, but also as
to that about to come,

22. and all things he put under his feet, and
gave him a control^ over all things in the church,

698. To ike end that we ehould exiet, literally, Should neeee-
emntjf exiet : whereas &o., Skimid not neeeeearily be exolmded;
bnoe the Peculiar Oovemmeni. See Rule 880.

680. Gtne him. I know of no reason for the Diearranj^emeni
here, except it be to oonrey a Sense to this effect ; And at regarde
num*s knowledge placed under hie eonirol ; which is not the LUertd
Seuee; hence &o., 821. Obserre, the Artide ii omitted, it is not,
t%e eonirol, or as the Anthoriied Terskm has it. To be the head

687. Though you ^, In my opinion the separation of this
▼one from the preceding chapter cannot be deteded.

SSM

23. which his body is, the fulfilling of him that

••••634

is fulfilling the all things he has promised to all,

Chaftbr II.

397

1. I say to all, though you existing dead by the
trespasses and by the lusts of you,

2. in which in time past, ye walked after the

398

natural course of man in this world, after the ruler
of f f that which rules the power of man that is air
f e vain, the spirit of man that now works in the
children of the unbelief of the gospel,

8. with whom also, we all were turned aside from
covenant with God in times past through the lusts of
our flesh, in efiSecting the desires of the flesh and of

399

the thoughts, and so had existed children by the

000

attainments of my nature of wrath, as also the
others.

4. But the Otoi, existing rich in mercy, by means
of his great love, which encompassed us,

5. though we existing dead by the trespasses and
the lusts we have specified, quickened together with

332,3

the Christ, (having been saved /rom alienation to God

floi

f» this world ye are by grace,)

6. and raised up, and made to sit together with

491

the heavenly in the Dispensation of Jesus,

7. in order that he should have made manifest in
the ages that come that that superabounds, viz. the
riches of his grace, in kindness shewn, to us, in the

491

Dispensation of Jesus.

831,3

8. / say grace. For ye having been saved yrvm

••«oi

alienation to God in this world are by the grace that

ye obtain by means of faith, and so this salvaiion, nuit

through your power is attained, neither is it inherited,

834

the gift of God it is.

698. The ruler of the power thai ieair. On what authority is
this passage regarded to he St. Panl*s designation of the J>eeU t

699. ThoughU, Had St. Faol regarded man's mind as altogether
deprsTed, would he not have used viot.

600. Bg nature. The Mosaic Dispensation did not hekmg to
man hj nature ; hence what is here stated has no reference to the
state <n those who added to their nature the prrrikgea conferred en
man hj GN>d through that Dispensation.

eOl. Te are hg grace. Literally, The end epe e^ le d fe iAeohMg
emfetedi whereas kc. If aUmnedbgue U is so e/Medi '
Ic^SSl.

834

EPHESIANS III.

9:

.«

9. not throngh works is U attained^ in order that

001

not any one should have ground of boast.
• -flw

10. For that which has been made we are by him,
having been created QodPa children only in the Dis-

491

pensation of Jesus, by good works, which the Ood
before ordained as a requisite to salvation, in order
that in them, we should have walked,

11. wherefore remember, that in times past ye
the Grentiles, as to flesh i e as to this life, that are
called uncircumcision, of that that is called circum-
cision, as to flesh i e as to this life in respect of
human performance,

12. that ye were existing at that time, without
Christ, having been aliens from the common- wealth
of the Israel, and strangers from the covenants of

004 605

the promise, not having a hope, even atheists in the
world being.

IS. But now in the Dispensation of Jesus, ye that
once existed far ofi^, were made near by the blood of
Christ.

SSSfS

14. For he our peace is, that made the both classes
of men one, even having broken down the middle
wall of the partition between them,

15. viz. the hatred, by his flesh, having abolished

007

as necessary for the attainment of God? s favour in this
toorld the law of the commandments with respect to

6S4

ordinances, in order that he should have made the
tn

two classes of men, in him, into one new class o/man,
making peace between them,

16. as he should have reconciled the men of both
classes, to be in one body in the Ood, by means of the

602. Not amy one shaU have grovmd of boost. Literally, On
tKXOunt of anything ; whereas &o., On aecount qfthat to whioh the
Context hoe reference ; henoe &o., 321.

608. We are by him. Literally, We are by hkn creaied ; where-
as &o., Our prioUegee as Christians aire yiven to us by him^ i ewe
aire in privileges as a thing made ; henoe £o., 321.

604. Not having a ho^te. Literally, Cf any kind ; whenas Ac.,
In relation to that to whi4fh the Context has reference ; henoe &o.,
821.

005. Atheists. Oheerre St Paul does not here say, as the
Sense of what the Modems understand requires it should be,
WUkumt the Qod ; but he says, WUhoni Qods, whioh is equiTalent
to saying. Without Qods of any kind, that is, WUhoui a Qod.

606. Seen having broken down the middle waU jv. LitonUy,

Mmom^absohiieiyeffkM what is stated iwhensMSn.t^f'^
every u eees eary impedimeni to Us r e mova l i henoe Ao., aSl.

cross's being the requisite for each, having slain the
enmity between the two, by its efficacy not being
confined to either,

17. and having come, he preached peace to you
that are far ofi*, also peace to them that are nigh,

009

18. seeing through him it is, we the both have the

•ss

access by one spirit i e by the same mental act, viz.

accepting him, however much we otherwise differ, to

the fetther.

tn,s

19. Therefore now no more strangers and foreigners

SS9,S '^

ye are, but fellow citizens ye are with the saints, and
households of the God,

20. having been built upon the foundation of the

491

apostles and prophets by Christ even Jesus being a
chief comer stone of it,

21. on which foundation, each building being fitly
framed together, groweth unto a holy temple, to
Jehovah,

22. on which foundation also ye are builded to-

011

gether unto an habitation of the Christ, in spirit^

Chapter III.

01S

1. on account of this, I Paul, the prisoner of tb^
Christ even Jesus am for you the (^entiles,

2. if indeed ye heard the dispensation of the grace
of the God that was given to me, unto you,

S. by revelation, he made known to me the mys-
tery. As I wrote before in a detail statement,

4. by which, ye are able, (reading it,) to have
understood my knowledge, in the mystery of t e
concerning the Christ,

013 SSS

5. which was not made known toother generatioiu

607. Having abolished Sfo. Literally, Having done so aise-
lutely ; whereas &o., Having done so as regards the necessity qfaey
ordinance for the aecompUshmeni of the end referred to ; henoe
&c., 321.

609. We the both have. Literally, Both the ApoeOs and ihom
he addressed,' whereas &c, Both of the parties epeef^ m the
Context; hence &o., 321.

611. On which also ye are builded umto an habiiaOou ef^ Qod,
Kot in outward oonfbnnity to each other, but. As to spirU^ ioAs
mental state, each bcong accepted in yielding obedienos to tha die-
tates of his own mind.

612. On aeeouni qf. LiteraUjr, 2M ahnt. as nothiiig ike is
specified ; whereas Ac., This espeetally t henoe ko^ ZSL

613. Which was not made known 4«. litenlhr. B wa$ ati
revealed by God; wheraas ko.^ B woe mt •u i m 'm i ii i$ mhij

I hnoe &0., 821.

EPHESIANS IV.

386

by the sons of the men that had the record of the
mystery, as now it was revealed by his saints and
prophets^

6. with respect to spirit i e spiritual state, the
014 ^

Gentiles to exist fellow heirs^ even of the same body^

, 491

and partakers of the promise in the Dispensation of
Jesus, by means of the gospel,

016

7. of which a minister I was made, by the gift of
the grace of the God that was given to me, by the
active working of his power,

015

8. this grace was given to me the less than the
least of all saints, viz. to the Gentiles to have
preached the unsearchable riches of the Christ,

9. and to have instructed all, who the stewardship
of the mystery ?ias that had been hid &om the evers,

010

by the God that created the all things relating to the
nsystery,

10. in order that it should have been known now
by the principalities and the powers in the heavenly
states, by means of the church, the manifold wisdom
of the God,

11. according to predetermination from the eter-

491

nak, which he completed in the dispensation of Jesus
by our Lord,

12. by whom, we have the boldness, and access toe
possess, with confidence, in the belief of him,

18. wherefore I desire you not to faint at my

3«t,«

tribulations, for you, which your glory exists,
01S

14. on account of this, I bow my knees, unto the
father,

15. after whom, every family, in heavens, and on
the earth, is named,

16. in order that he should have granted to you,
aooording to the riches of his glory, an ability to
have been strengthened by means of what his spirit
has revealed,

614. Tk€ OentUes to €xiH fellow Mrs. litermUy, Beimff Otn-
liinf, ntetuarily they are fellow heirs ; whereat &c., Jlkat hekiff
QeeiUee ie no exelueion to their Mmgfellow heirs ; henoe &o^ 821.

616. A minister I was made, Literally, Was nuule ; whereas
ke^ Wm permitted to het henee &o., 821.

616. i%ai created the M ikimge, litenUy, Made ike things or

17. for the inner mao to have dwelt in the Christ,
by means of the faith that exists in your hearts i e
offections,

18. in love, ye having been rooted and grounded,
in order that ye should have been perfectly able to
have comprehended with all the saints, what is the
breadth, and length, and height, and depth.

19. And so to have known that that is more ex-

017

cellent than the knowledge, love for the Christ, in

333

order that all the fulness of the God should have
been completed.

20. Even by him that is able for all to have done
above in exceeding excellence, what we ask or think
by the power that worketh in i e is natural to
us,

SIO

21. to him ascribe the glory obtained by the

; 491

church even in the Dispensation of Jesus, unto

all the generations of the period of the ages. Amen.

Chapter IV.

1. Therefore I beseech you, (1 the prisoner of
Jehovah,) worthily to have walked after the calling,
after which ye were called,

333

2. with all lowliness and meekness, with long
suffering, forbearing one another, through love,

3. endeavouring to keep the unity of the spirit
f e of the spiritual state of all in Christ whether for-
merly Jews or Gentiles, through the obligation con-
cerning the peace commanded to Christians,

4. one body and one spirit i e spiritual state in

333

Christ there is. Even as ye were called in one hope
of your calling,

333 383

5. / say, in one hope, there being but one Lord, one

333

faith, one baptism,

333

6. one God and father of all, that ia above all, yet
with all, in all.

7. But grace of receiving the calling was given

actors in what is referred tog whereaa Ao., Oriffinaied the enHre
design ; henoe &c., 821. The espreiiion of the Article before, AU
things^ marks restriotion of the Seiiie. See Bole 341. And henoe
the Paraphrase.

617. Love for. Had the lofe poiiiiaeJ hj Christ been here
referrad to, the Article miitt have be«i fl^pNMed bflfora tha troid XMf.

,.B««^^*'

to *^®

«^.-'-^^«*^«^'^ the script-^* '^'^

, apostle*. ^ ^aTvAt«»«^^'^' ^ :„^otVot

,« \3tvta ^« *^ . , tUe Uno^^**^ ^to »

\re ot «t»**^ "^ «ote*^*^-- • -a, every

^ it effect***.. • ^^

*' -k -sio too'

**•.-.,, effective'"'*''

EPHESIANS V.

887

has destroyed, in order that being free from claims he

010

shoald have labour to impart to him that hath
need,

3S3

29. every bad word^ % e of disapprobation of evil,
out of your mouth. Not go forth^ save whatsoever
good is for effecting of the business i e end, viz. in
(Nrder that it i e the word of reproof should have
given grace to them that hear^

80. and grieve not by anger the Spirit that is holy
of the God, by which, ye were secured i e assured of
a day of redemption,

333

31. all bitterness, and wrath, and anger, and
clamour, and evil speaking, be put away from you,

333

with all malice,

82. be to one another, kind, tender-hearted, for-
giving one another. Even as also the God, in Christ,
forgave us.

Chapter V.

1. Therefore be, followers of the Gk>d, as dear
children,

490

2. and walk in love. Even as also the Christ
h>ved you, and gave himself, on account of you, an
offering and sacrifice to the GoA, of an odour of
firagrance.

8. Tsay in love. But fornication and all unclean-
ness, or covctousness, not even be named among
you. As it is becoming to saints,

4. also filthiness, and foolish talking or jesting,
which things have not regard, but rather giving of
thanks.

333

5. For this ye know, [knowing that every whore-
monger, or unclean person, or covetous man, who an

••311,«*"' ^

idolater is, hath not an inheritance, in the kingdom
of the Christ and of God,

SOS

6. let no one, deceive you with vain words.] That

626. n him thai katk need. UtenXij, To him thai hoe a
to homes whereaa &o., To him thai requiree aeeietanee ; henoe Ac,
821.

688. In all good/neee, literaUy, In every aeig whanna &a, In
«Mrir MmI or deecription ; henoe &o., 821.

6fo. Are made mamfflui. LitmUy, Man in aU caeee dose
pereeine them ^ to he ooUg whereM Ac., Mam generally ie

on account of these things, the wrath of the Otod
Cometh on the sons of the unbelief of the gospel.

7. Therefore be not, partakers with them.

8. For ye were existing once dark as to the con-
sequences of such things. But now light, in Jehovah
ye are, as children of light, walk.

9. (For the fruit of the light referred to exists in

038

all kinds of goodness, and righteousness, and truth,)

10. proving, what acceptable to the Lord is,

11. and have no fellowship in the works that are
unfiruitful of i e belonging to the dark referred to.
But rather indeed those works reprove.

12. For the things that are in secret done
under the name of them, shame it exists even to
speak.

13. But the all things of this nature being re-

039

proved by the light, are made manifest to be evil.
For every thing that is made manifest to be evil, a

333,3

light is t e becomes,

14. wherefore he God says, awake, thou that

300

sleepest, and arise from the dead, and the Christ in

490 .

this manner shall give light to thee.

15. Therefore see strictly, that ye walk. Not as
fools, but as wise,

333,3

16. redeeming the time, because evil days they
are,

17. with respect to this. Be not, unwise, assuredly
ye do understand what the will of our Iiord is,

18. and be not drunk with wine, in which, excess
exists, but be full in spirit i e in things approved of
by the mind,

19. speaking to yourselves, in psalms, and hymns,
and songs, singing and making melody in your heart
to the Lord,

031

20. giving thanks always for all things, after name

able to do eoi henoe the Peculiar Goeemmeni. See Bole
822.

631. After name. The Omission of the Artide hen^ and the
arrangement of these words precludes the Sense from heing, Thank^
ing Ood in the name of onr Lord for aU thinge 4^., and shews
that it must be to this effect, ThankU^ Oodfor all ikk^ poeeeeeed
in Chrietianitg,

V U

838

EPHESIANS VI.

491
of our Lord Chnst even Jesus^ to the God and

Father^

21. being subject to one another^ as far as fear of
Christ permits,

22. the women belonging to you being subject to
the their own husbands to this extent as to the
Lord^

23. because by Ood's appointment man a head of
SM,t •«w —

the woman is^ as also the Christ a head of the
fiSS

churchy he a saviour of the body's acceptance is,

0SS

24. therefore the church is pbiced under the
Christ. So also the women belonging to you are
placed under the husbands^ in every things

25. the men belonging to you, love the wives. As

0S4 0S5

also the Christ loved the churchy and gave himself

on account of it^

oso

26. in order that he should have sanctified it^

having cleansed himself from a charge of seeking
death in the bath of the water of command,

27. in order that he should have presented to
himself a glorious |?rure, the church not having spot,
or wrinkle, or any of the such like things, and in

6S8 SSS,S

order that holy and without blemish it should be.

28. So also the men belonging to you ought to love

099 039

the wives of t e belonging to themselves as the bodies

039

of t 6 belonging to themselves, he that loveth the wife

0^

of f e belonging to himself, loveth something belonging
to himself.

039

29. I say so, For no one ever yet hated the class of
flesh of f e belonging to himself, but nourisheth and
cherisheth it. As even also the Christ doth the
Church's yie«A,

30. for members we exist of his body or earthly
form,

632. Ahead, If the beacUhip &o. in either oftheee OMeswas
AhioUUe^ no rutridum^ no exception^ no UmiUxHon ; why, in each
ease, is the Article omitted before the words, Sead^ and Saiiomr ?

688. See Acts 617.

684. The ChriH loved the Chmreh. Idtenllj, In am exaeify
eorreepondimgmeumeri whereas Ac, In a eorreipondmg ewtmdt
hence ^, 822,1.

686. And gme himm^. Jfot potUMIf^ aMUdtH^^ gone Urn-
eelf^ but, Segane hU iemjporat H^i hence fcc, 821.

686. A sftoitlcl hone. litflnl^. Thai he pefwnaO^ ihoM do
it J whereas flu)., Tlkat U ehoM he done f heooe Ac, 821.

31. on account of this, a man shall leave fiEtther
and mother, and shall be joined to his wife, and the
two shall exist as flesh one,

32. great this mystery exists. Yet I speak con-
cerning Christ and the church.

33. Nevertheless also ye that are as (me i e that

099

are married, each man of you. So love the wife of
f e belonging to himself as something belonging to

041

himself. Even the wife, in order that she should be
afraid of the man's reproof.

Chapter VI.

1. the children belonging to you, obey your parents.

Stt,S

For this thing just is,

2. honor thy father and the mother, which a first

8tS,S

commandment with a promise is,

SM

3. in order that well it should have been with thee,
and that long thou shalt live on the earth,

4. and the fathers belonging to you. Provoke not
your children, but bring up them, with education
and instruction concerning Jehovah,

041

5. the servants belonging to you, obey the masters
according to flesh, with fear and trembling, as to
continuing in singleness of your heart as to the
Christ.

6. Obey. Not with eye service, as men pleasen^
but as servants of Christ, doing the will of the Ood,
from the soul, with good wiU,

7. serving thus for the Lord's sake and not for
man's,

8. knowing, that each man if any thing he should
have done that is good, this thing he shall receive
from Jehovah, whether a servant or a freeman,

9. and the masters belonging to you, the same
things, do to them, moderating the threatening

688. In order that Aolv

ff in aU {

and wUhoat Kemth it ikomid he.
Literally, AlioUUeljf^ in <Ul retpecte enoh; whereas Ac, In thai
retpeot to which the Context haertference; henoe &C., 821.

689. Thewiveii^. Literally, 1^ women iff i h eeud feee ^ msaas,
T}^imnt«maXemldreni henoe &0., 821.

641. Should he €^aid qf. Donnegan does not quite
this, hot the Ckmtezt appears to me to iostify it.

642. Obey the maetere aeeordmg to JMk. IsknUf^ AU
poral direetorej whereas flee, to be rartrioted, 2h ma
direeiorei^epiHiaalwiatterei heooe Ac, 821.

EPHESIANS VI.

339

you proclaim against disobedience, knowing that

MS 392,2

also the Lord of them^ and you is in the heavens,

S22,2"* '

and respect of persons is not with him belonging
to the henceforth,

10. be strong in Jehovah, and in the power of his
might,

11. put on the whole armour of the Ood, to the

045

end to enable jou to have stood against the wiles of
the Devil,

502

12. for the wrestling exists not to you against
blood and flesh t e (gainst mere physical opponents,
but against the principalities i e the riches, against
the powers i e the influence, against the rulers t e
the authority of this darkness that opposes us, against
the spiritual things t e effects of the wickedness of
the heavenly,

13. on account of this, take up the whole armour
of the QoA, in order that ye should have been
able to have stood in the day that is evil, even all
t:hing8 that God appoints having done to have stood.

14. Therefore stand, having girt your loin, with
"tnith, and having on the breastplate of the justifica-
"tion I preach,

15. and having shod the feet, with a preparation
after the gospel of the peace / teach,

16. above all, having taken the shield of the faith
J ef^oin, by which, ye shall be able all the darts of
the wicked having been fiery to have quenched.

646. To enable you, Donnegsn doee not expressly give this
Tnmwlfttion, bnt I think he sanctions it.

647. lie word of Ood, Literally, The ptirticular foord spoken
by Oodf henoe the Omission of the ijrticle before each of the words.
See Role 101.

408

17. then take the helmet of the salvation j^romi^e^^
to you, and the sword of the Spirit, which the word

822,2

of the God is,

888 ^ 333

18. in all prayer and supplication, praying at every
time appointed /or /wflyer, in spirit, even with res-

^ 833

pect to it, abstaining from sleep in all perseverance
and supplication, for all the saints requiring your
prayers,

19. and for me, in order that utterance should

648

have been given to me, in opening of my mouth,
with boldness, to have made known the mystery,

20. for which, I perform the office of an ambas-
sador in bond, in order that it I should have spoken
freely, as it is fit for me to have spoken.

21. Now in order that ye should know, even ye,
the things that exist concerning me, how I require
all things to have made known unto you, Tychicus,
the beloved brother and faithful minister in Jehovah

22. whom I have sent to you, for it this thing
t e object, in order that ye should know the things
that exist concerning us, and so should comfort your
hearts,

23. peace be to the brethren, and love, according
to faith, from Gtod, Father and Lord of Jesus
Christ,

24. this is the grace that is to all that love our
Lord Jesus Christ, in sincerity.

648. That utterance ehould have been gwen. The Literal Sense
would imply, Thtd their proj^ere were neoee n r y for St. PanCs
effecting Me end ; hence &c., 321.

A LITERAL TBANSLATION

OF THE

EPISTLE OF PAUL THE APOSTLE TO PHILIPPIANS

Chapter I.

1. Paul and Timotheus^ servants of Christ even
491 491

Jesus to all the saints that are in the Dispensation

of Jesus that are at Philippic together with bishops

050

and ministers^

2. grace to you and peace, from Grod, a father of

490

US, and Lord of Jesus Christ,

833

3. I thank my God, upon every remembrance of
you.

333

4. Always in every prayer of me, for you all, with

051

joy, making the prayer,

5. because of your fellowship in the gospel, from
the first day, until the now,

6. having been trusting to it this thing, that he

333

that begun for you a good work siich as fellowship,

will bring to perfection the work until the day of

491
Christ even Jesus.

7. Inasmuch as it exists meet for me this to think

60S

concerning you all, for the restUt, me to have in the
heart you. Inasmuch as in my bonds, and in the
defence and confirmation of the gospel, partakers
with me of the grace all you existing.

8. For my witness the Grod is, how I long after
all you, in relation to bowels t e kindfeeUngs after
Christ even Jesus,

660. See Matt. 2-16.

651. Makimg the jprajfer. Litenlly, Cfnatitiff Us whenm to^
Offlsrinffit; henoe &o., 821.

658. 2h the end that jfou May approve, Litenlly impliee, Tkai
their am^robatian in aU thimge nmet ueeeeearUjf beeorrectg whereas
&c, That their approbation ae far at it is eomtietetU with their
poiiti4m should he 90 s henoe the Peomliar Oove r mme Mt . See Bule
880.

9. even this thing I pray for, in order that yomr
love yet more and more should increase with know-

833

ledge and all judgment,

••••0*3'*

10. to the end that you may approve the things

that are more excellent, in order that sincere and

8ts»s l"'V'\

without offence ye should be at the day of Christ,

11. having been filled with firuit for justification,
that is by means of Jesus Christ, to t e consistent
vnth glory and praise of God.

064

12. Now I wish you to imderstand brethren, that-
the things that exist i e happen to me. Rather*
happen unto furtherance of the gospel,

13. it has fallen out that my bonds appear, for
Christ, to have been in all the palace, and all other
places,

14. even the many of the brethren in Jehovah,
having been waxing confident by my bonds more
to sustain without fear the word of Gk)d to speak,

15. some indeed even, of strife and envy. But

056

some also, of good will, proclaim the Christ,

••050

16. those indeed that have known through love,

that for defence of the gospel, I am appointed.

17. Now those that are of contention proclaim

055 ... "*'l

Christ not sincerely, supposing affliction to raise up
in my bonds.

664. I wish you to MmderHand. lAtBoinjt I deeire pom to hum ;
whefeas &0., It should he knowui hence fto., 821.

656. Proclaim the Christ. LiteraUy, ProMbm Qo^s hmtmy
promised such a messengers whereas^ Th^ p r ott mm himihat
is the Christ; henoe &c., 821.

666. Those indeed that hone known thros^h low. LtenOtr
implies, That looe was the aetioe agent qf im t imm t M IImi/ whsam
&0., Thai love is a passive means of their m M i§mfi§ktm»^
CMs instmetions hence &0., 821.

PHILIPPIANS 11.

341

sss

18. But how, seeing every way, whether in pre-
tence or in truth, Christ is proclaimed, and in this,
I do rejoice, and truly will be glad.

058

19. Even I hare perceived, that this shall turn out

-(toy

to me ie to the cause I advocate, at the time of sal-

Mo

Tation, with respect to increase of your prayer, and

expenditure t e exercise of the spirit after Jesus

Christ,

20. I say, I have perceived, by my earnest ex-
pectation and hope, that in nothing, I shall be

SSS

ashamed, but in all boldness, as always so now
Christ shall be magnified in my body, whether in
life prolonged, or in death incurred in his service.

000,1

21. For Christ is to me the object to live, and

000,1 —

gain is to me the object to have died.

22. Now if it was to me the object to live in the
flesh, this the object I pursue a firuit after labour is to
'wne, so which I shall choose, I wot not.

23. For I am in a straight betwixt the two, having
C01

the desire, to the end that I should have departed

••; ;• 00S

with Christ to exist. Indeed far better much.

24. Nevertheless it is to me the object to have
abode in the flesh, more needftd, on account of
you,

25. and this having moved me, I have perceived
it to be better, that I shall persist and continue

003

with you all, in your furtherance and joy fix)m the
ficdth.

667. Chriii %$ proclaimed. Literallj, To be a promieed hUmng ;
whereM Ac., Jenu u proelaimed to he ike ChrUtg henoe &o.,
822,1.

668. Shall turn out to me, Litenllj, lb mepertonallys whereas
ftc. To the etnue I advocate ; henoe &c., 821.

^9. At the time ofealvcUion, How ChriBt being proclaimed br
othera, whether in pretence or truth, can turn out to the ApoetleVs
■alTation, which is the Sense of the reoeiyed Translation, I wm leaye
others to explain ; in like manner, the justification of the Trans-
lation, ffiy eat'DoHtm.

660. WUh respect to your prayer, Oheerre it is not, The
prauere qfyou^ which it should haTe been to accord with the Sense
of tne receiyed Translation ; and oheerre further, Uie word your is
Diemrramged^ in order to shew. See Rule 821, that no particular
prajer is refiEurred to, which is the Literal Sense of these words ; I
ooudode therefore that the Sense intended to be conyejed is, With
reeped to imcreaee of ih* prayer iethe aekiuy of you.

660,1. For Chrut it to me the Meet to Ute. Literally, 2!lw tt
fiU cifeti that doee H^lmenee me; whereas 0cc, Thie i$ the Meet
IM rnoM iufluenee me; hence the omission of the Aiudliaiy Terb.

004

20. in order that your rejoicing should be more

.491 ;

abundant in the Dispensation of Jesus, through me,
by means of the my coming again, to you.

27. Only worthily of the gospel of the Christ,
converse, in order that whether having come and
seen you, or being absent, I should hear the things
that exist in you, viz., that ye stand fast, with one

ass S33 ^

spirit, one mind, striving together in the faith of the
gospel,

28. and so not being terrified in any thing, by the

60S 3SS»9

adversaries to it, which a demonstration of ruin is to
them. Even of your deliverance, and this a demon-
stration from QqA is,

60S

29. for it was given t e appointed to you the
opposition that is on account of Christ, not only the
opposition that is against him, in order to prove that
you believe, but also the opposition that is on account
of him, in order to prove that you can sufier for
him,

601 333

30. / say appointed to you, all having the same
conflict, a like thing, behold in me, as now ye hear
by me.

Chapter II.

1. Now if any consolation exists in Christ, if any

499

comfort from love, if any feUowship of spirit, if any
bowels t e compassions and mercies,

007

2. fulfil my joy t e attain the joy I have, in order

008

that the same thing ye purpose, having the same

Not Chriet pereonaUy^ bnt, Hie DiepeneaUon ie the object I seek ;
hence &c., 321.

661. ffaviny the desire. Thii ii a very interesting passage to
a critic. Saving a deeire^ does not mark its intensify, — it may be
so slight as barely to have existence. Maviny the desire. Literally
implies, A superiority in iiUensi^ to every other ; hence &c., 821 ;
since the Apostle's superior desire was submission to the Diyine
i^pointments. I conceiTC the Sense that the Apostle intends to
express is. As regards my oum personal desire^ it is to depart, and
with Jesus to be.

662. Far better much. Literally, Without any limitation; in
which case the Dirine appointment would be censured ; but Ac
restricted. To the Apostl/s personal eyoyment ; hence Ac., 321.

663. In youriSi^heranoe. Literally implies, Certainty in effect-
ing that end; whereas Ac., Certainty as to fitness for effecting that
end ; henoe Ac., 321.

664. Tour rejoicing should be more abundant. Literally, Neees'
sarUy should be so ; whereas Ac, Might reasonably be expected to
be so; hence Ac., 822,1.

667. My joy. Literally, That joy which belongs tome; whereas
&c. The joy 1 haioe attmnedi henoe Ac, 821.

842

PHILIPPIANS 11.

lore, agreeing in sentiment^ the one object pro-
jecting,

3. nothing, after strife. Or not after vain glory,
but esteeming in t e through the lowliness of mind
proper to Christiam others that do excel them-
sdres.

4. Not the things of i e beneficial to themselves
each regarding, but also the things of t e beffufidal
to others every man regarding ,

5. this, esteem after us, which is also esteemed

491

after the Dispensation of Jesus,

6. who, in form of a Grod, being in heaiDen, he es-
(J70

teemed not robbery the act to exist like a God on
earth,

«71

7. nevertheless he made of no reputation himself,

— 671 •

having taken a form of a servant, in likeness of men,
having made himself*

8. and having been found with an appearance of a
man, as a man he humbled W

made himself unto death. Even death of cross,

(J7S

9. wherefore verily the God highly exalted him,

(J74"

and gave him the name that is above every

m

name.

sss

10. in order that in the name of Jesus, every knee

498

should have bowed, every knee of men now in heaven,
and of men now on earth, and of men now under earth
i e in tfie grave,

333 496

11. and every tongue should have confessed, that

669. Esteeming in the lowliness of mind S^, LiteraUj, Wiihout
any exception ; whereas &c., Am a general primeiple ^ aeU&n ;
hence &c., 321.

670. Me esteemed not rohhety. Literally, Ms did noi olfeet to
roh s whereas &o., He did not consider it rMery to aet like Chd ;
henoe &c., 321.

671. Se made of no reputation Umseff. Li^enlly, Se Ziterallg
did what is stated; whweas &c^ Me did so as regards worldfg
honor; hence &c., 321.

672. And having heen found with an appearance. Literally,
Because found with such an appearance, he so acted ; whereas &o.
a mere statement of a £MSt; He made himself in ^ likeness of man,
he wasfound in the appearance qf a man, and as a man he hmmNed
himse\fifc, ; hence &o., 821.

678. The God highly exalted him. Literally, Se did so abso-
lutely s whereas &c. I oonodve, Se did so in relaiionto man's know-
ledge ; hence &c., 821 .

674. Gave him the name that is above en&tn name. Litflndly
this must he, Above Almighty God; bat we mid Beatriction ex-
pressed, and henoe we must oondude that the «^nu» giyen is abore
every name that He was able to give^ Se who aaid, Sni w^ »am§ I
will never give to another / henoe fto., 82L

«78.1

073

a Lord Jesus Christ is, unto obtaisdng of gloiy firom
God, Father,

12. wherefore my beloved* Just as always ye

ats

obeyed me not in my presence only, but now more by

much ie by a great measure in my absence, yea just

as always ye obeyed with fear and trembling, finish

m era

the salvation of yourselves.

13. For a God it is, that worketh for you both the
possibility to desire, and the possibility to effect firom
the pleasure to be derived then^om,

14. all things, do without murmurings and dii
putings,

15. in order that blameless and harmless ye should
have been children of God wiihout rebuke, midst ci a
crooked and perverse nation, among whom, as lights
ye shine in the world,

16. retaining the promise t e assurance concerning
life, for a boast in me, until day of Christ, that not
in vain, I ran a Christian course, or in vain, laboured
for others salvation,

17. for if indeed I am offered for the sacrifice even
in the public ministry of your faith, 1 joy and rejoice
with you all.

18. For the same thing also ye, joy and rejoice

with me.

490

19. Now I trust in Lord of Jesus Timotheus
shortly to have sent to you, in order that even 1
should be bold in my declarations concerning you,

675. That a Lord Jesus Christ is. The Context shows that the
word Lord is not here used as a Distinciive Personal Appellation,
but as an Appellation of Class, Character &o., and in relatioii to
such, Holy Scripture says our Blessed Lord is, A Lord, Eph. t. 8^
A Sead qf the Omroh, and Sph. u. 20, A ehirf comer stone of
the foundation of the Apostles and IVophHs. These are the dedarar
tions of "Ec^ Soipture, but not of Modem Dinnes.

676. See Matt 576.

677. Finish the eahation. Literally, T erm i n at e the aet ; whereas
&c., ConOnme to secure it to the end; hence &0., 821.

678. The eahation qf yourselves. LiteraUy, 31ke ealoaiion be-
longina to or effeotod by you; whereas &C., Ths salvatim offbrui to
you; henoe &o., a21.

678^. In order that blamelem and harmlem ye should kerne bemL
Literally, Jn <il« fnaiMMr mi whiehyehave^/Medi wbrnatMi^i
relation to that whieh ye desire to efeet i henoe &«., aSI.

678,2. Am Ughte ye shine in the wmrld. Lilenlfar, Ts an 99^
yarded as suehf whereas Sto^ Is are in rsotf^ ssAi ^ ^
821.

679. Setainmy promiee ^imssrmmg y#.
the f^eet stated f whereas Ac, CAomm^wM at.
toanyotherihingaeasul^eetqfboaHs henoelBB,8IL

PHILIPPIANS III.

848

having knowledge of the things that exist in

yon.

est

20. For I have knowledge of no one with you thai

ft like minded t e that beUeves in Christ, who sin-
iei

cerely will care for the things that exist in you.

21. For the whole seek the things of themsdves

-491 ••-

not the things of Christ even Jesus.

22. But ye know the proof of him, that as a child

^ 664 •

is with a father, with me, he served in the gospel.

23. And so indeed I hope this description ofnuin
to have sent, that probably I should have turned my
sight from the things that exist by me immediately
imyou.

24s. Verily I have trusted in Jehovah, that even he
speedily shall come.

£5. Nevertheless necessary I thought Epaphroditus
the brother, and companion in labour, and my fellow

686

soldier. But your messenger, and an executor of my
business to have sent to you.

26. Truly longing he was existing after you all,
and so being overcome with fatigue he was, whereby
it was ye heard t e were informed, that he was
sick.

27. For indeed he was sick, very near to death,

667

but the God had mercy on him. And not on him

only, but also on me, in order that I should not have
SB8

had sorrow upon sorrow.

28. Therefore more carefully I sent him, in order

680. I hone no one Uke minded, LiteraUy, I kmm of no one Uke
minded s whereas &o. as expressed in the Panmhrase; henoe &0.,
821.

eSL WUl care for ike tkinffi Oai eimtinytm. LiteraU^, Who
ri moe relf f earefor amfiUng yon poeteee ; whereas &0., Who emcerely
core as to mkmi ikinga exiet in non ; henoe &o., 821.

682. The whole eeek the thimga of ihmneeUee. Idteralty, Th^
eeek the thin^ which they themaeloee reaUte^ which thinge ^ in
Cfhrial^they rightly eeek; whercM &c., They seek the ihinge which
Sffoiyy the nature of themaelves ; henoe &o., 821.

688. Te know the proof </ him, Literallj, Te perceive the
proqfi whereas flu)., Thai which proves the fact ie that of which ye
hmee knowUdye s hcnioe 6ca, 321.

684. As a cMld with a father, Literallj, As reapeoti motioe
^ meOon; whereas &o., Aa reyarda the ain^^Udty <f obedience ;
henoe fte., 821.

686. Tomr meaaenaer, Literallj, 2b aome one; whereas &&,
A ma amnyar to yon ; henoe fto., 821.

687. The Ood had mercy on him. Literally, Saved hia aonl;
whereas fto., Delivered him from hia anfferimy; henoe fto., 822,1.

688. SJumtd not have had aorrow mpon aorrow. The Literal
is not here restricted to, In order that my aorrow ahould not

that having seen him. Again he should have joy,
and I less sorrowful should exist.
29. Therefore receive him, in Jehovah, with all

SSS 680 ****

gladness, and hold the such like persons estimable,

80. because on account of the work of Christ,
near to death, he was, having disr^arded the human

690

life, in order that he should have supplied your de-

691

fidency of the public ministry by me.

Chapter III.

1. the thing remaining is, my brethren, rejoice in

Jehovah /or me the same things to have written t e

693
commanded you, not idle in me indeed it is. As safe

it is for you,

2. beware of the shameless, beware of the evil
workers, beware of the cutting t e being circumcised.

S1S»S

3. For we the circumcision are, that serve in a

.693

spirit accepted of Gk)d, even exulting in the Dispen-
sation of Je5ms, and not in flesh, having confidence,

4. although I having confidence even in flesh,

694 .
if any other thinketh to have confidence in flesh,

I more,

5. circumcision eighth day, of stock of Israel, of
tribe of Benjamin, an Hebrew, of Hebrews, as to
law, a Pharisee,

6. as to zeal, persecuting the church, as to justifi-

696

cation that is by law, blameless having been,

333,3

7. but what things t e what external positions were

A^M * • • • • • •

to me a gain tn respect of justification, these things

be increaaed by the tfflietion eauaed by hia loaa, which is the Sense
intended to he oonyejed ; henoe &o., 821.

689. Hold the anch Uke peraona eatimable, Literallj, Sateem
ihem peraonally ; whereas &c., Saleem their eondmct in that par-
Uenlars henoe &C., 821.

690. Tomr deficiency, Literallj, A defect for which they were
reaponaible; whereas so., A anpply which th^ had not received i
henoe &o., 821.

691. The pnblic ministry by me, Literallj, That which I did
waa defective ; whereas &o., That which yon received from m* waa
not all you required ; henoe &c., 821.

692. Ifbt idle in me. Litmllj, It will not prove to be so;
whereas &c., Man ahould not ao regard it ; hence &c,y 321. In like
manner, But aafefor yon,

698. That aerve in a apirit of Ood. Literallj, That actually do
ao ; whereas &c., T%at aeek to do ao; henoe &o., 321.

694. If any other thinketh, Literallj, JjT any one claUna ;
whereas Ac., tfony one canrnatly claim: henoe &o., 821.

C^. Blameleaa having been, Literallj, Having never trana^
yreaaed it ; whereas &c., Having not ao tranayreaaed aatobe blame-
able in reaped of it; henoe &o., 821.

844

PHILIPPIANS IV.

hare been pointed out^ by means of the Christ, a

lOM.

8. Therefore assuredly indeed even I point out all

things t e all external poritiom a loss to exists by

means of the excellency of the knowledge by the

490

Christy even Jesus my Lord^ on account of whom^
the all things re/erred to I was deprived of in re-
lation to jtutification, even I point out dung to be in

096
relation to the same, in order that I should have won

Christ,

9. and been found in him. (Not holding my
justification to be that that is by law, but that that

007

is by means of faith after Christ, the justification by

God on account of the faith,)
«••

10. in respect of that I should have acknowledged

him, and the power of his resurrection, and a fellow-
ship of sufferings after him, being conformable \f
required to his death,

000

11. if by any means I should have come to a
conclusion as to the resurrection that is of the dead,

12. not that at present I did attain t e secure it,

or at present have been made perfect $0 that I cannot

lose it. But I pursue earnestly, if even I should

have attained, to wliat indeed, I was attained by

Christ,

700

13. brethren, I count not myself to have attained.

701

14. But one thing, forgetting the indeed behind

7M

things. And earnestly pressing after the things

before, as to a goal, I press after the prize of the

•\ , 491

high calling of the God in the Dispensation of Jesus.

690. / should have tnon ChriH. Literally, / should effhot U ;
whoreaa Ac., Christ should bs appomUd tomes henoe &c., 821.

697. The Justifloation hy God, Litenllj, The jMsHflcation he .
has executed t whcroas &c., T%e method qf juetifleiUion that he ap-
points j hrnco Ac, 821.

698. Ih respect of that 1 should have acknowledged him.
Litorallj, With the single view to what is here specified ; whenas
Ar., Has reference to that which is connected with, and results J^rom^
the matters specified ; honoo the Peculiar Oovemment. See Role
881.

699. Come to a conclusion. To ezpross the Sense of the Re-
ociTocI TmublAtion, the Article ought to nare been omitted before the
words HestirrrcHon and Dead. See 1 Cor. zy. 18.

70(). 1 count not mgaelf. Literally, To have attained acceptance
<ff GmI i whoniiv &o. \\m relation to Fetfection ; henoe &c., 821.

701. F\irgetting the indeed behind. Literally, Doing what is
stated ; whon^as £o., Doing so as respects its effect on their conduct
in the matter nferred to in the Context ; hence &c., 821.

15. Therefore as many as full grown are, this
thing we should remember, and if any thing diJSer-
ently should be regarded, remember, even this thing
the Grod shall hereqfter reveal to you.

16. Nevertheless until which revelation, we each
attained to the it to walk in order,

17. joint imitators with me, be, brethren, and
mark those that so walk for esteem. Seeing ye have
us a pattern /or so doing.

18. (For many walk, wliom oft times I told you
of. And now even weeping, I declare the enemies
of the cross of the Christ,

19. of whom the end destruction is, of whom the
God the beUy is, and the glory, in the shame of them

70S

that mind the earthly things is i e the earthly ex-
ternal positions specified.)

20. For our community in the heavens begins to

; ;•«

exist, out of which place, even we earnestly expect a

490 ^

Saviour, a Lord, even Jesus Christ,

21. who shall change the body of our humiliation,
conformable to the body of his glory, after the

881

working, in respect of that he might be able even
to have subdued in him the all things thai exist
therein.

Chapter IV.

1. wherefore my brethren, dearly beloved and

491

longed for, my joy and crown. So persevere in Je-
hovah, my dearly beloved,

706 705

2. I beseech Euodias, and I beseech Syntyche the

y49i

same thing to remember in Jehovah.

702. And eamestlg pressing after the things before. Literalh,
Pressing after fkUure glory ; whereaa &o., JSarnestlg etrimng to do
ail things so as to secure the tMainment ^the things b^fbreg hcnoe
&o., 821.

703. That mind the earthlg things. Literallj, That have ang
regard for them ; whereas &c., Tliat make them the especial eubject
qf regard: henoe &c., 821.

7(>k Jf^e earnestly expect a Saviour, Literally, Sim who will
necessarily save; whereas &o., Bim loAo is able to save <m our suh-
NM.vWoii to him ; henoe &c., 821. Let this be noted, the Article it
not expressed either before Saviour or Lord.

705. 1 beseech Euodias and Syntyche. I think it probable that
the Literal Sen8e, to an extent, implies a neoessit^ for the Apostle^s
desire, namely, that he had kiiowledge or suspicion of some nsgli-
gonoe on the part of Enodias, and that the Irrwular A r rm g e mwet
is employed, to shew, that he had no knowleoga or •ospidoo of
negligence. See Aule 821.

PHILIPPIANS IV.

345

3. Verily I entreat even thee, true yoke fellow,
help them i e the women, which, in the gospel,
laboured with me, with also Clement and with my
other fellow labourers, of whom the names are in
the book of life,

4. rejoice in Jehovah always. Again I will an-
nounce, rejoice,

5. your moderation, be known to all men, the
Lord near is,

6. be solicitous for nothing, but in every recurrence
to the prayer and the supplication for wants, with
thanksgiving, your requests, be made known to the
God,

7. and the peace of the (jod, that passeth all

sn ••••

understanding, shall keep your hearts, and your
minds, in the Dispensation of Jesus,

8. the remaining thing is, brethren, whatsoever
3as,t

things true are, whatsoever things honest are, what-
soever things just are, whatsoever things pure are,
whatsoever things lovely are, whatsoever things of
good report are, if any virtue and if any praise exists
in them, these things, account,

9. which things verily ye learned, and received,
and heard, and saw through me, these things, do,

3X3,2

and the God of the peace restUting from doing them
shall be with you.

• • • • • •

10. Verily I rejoiced in Jehovah greatly, that now
at last it flourished again that that is on the part of
me to care for, concerning which indeed, ye were
caring. But ye were lacking an opportunity,

1 1 . not tha,t in respect of the revwval of want, I
speak. For 1 received instruction by what means,

3Stt,2

content with God's appointmefU I am to exist.

12. I have experienced both to be brought low, I

707. JBe solicUous for twihing. Literally, Have no concern ;
whereas Ac., Regard no external circumetance as neceeeo/ry for yon ;
hence &c., 321. Soo 1 Cor. vii. 32.

711. In my affliction. Literallj, Actual pereonal pain, or
absolute personal privation; whereas Su:., My regret for what
others suffered ; hence &c., 321.

712. Not even one Church partidpaied wiih me, Literallj, No
Chmrch as I did participated in promise of giving Sfc, ; whereas &c.,
No Church to me made a promise of participating as to giving Sfc, ;
hence h.c, 321.

have experienced also to abound, in each, and in all,
I have been instructed both to be full and to be
hungry with contentment in this respect, both to
abound and to suffer need,

1 3. all things I am able to do with contentment in
him that makes strong me by such instruction.

14. Notwithstanding well ye did, having partici-

711

pated in my affliction.

15. Now ye have known, even ye Philippians have,
that in beginning of the gospel, when I departed
from Macedonia, not even one church participated
wif^h me in the furtherance of the gospel, by promise
of giving and receiving t e collecting, except ye
only,

16. assuredly even in Thessalonica, both once and

713

again, unto the necessity referred to, ye sent to

me,

• . • •

17. not that I earnestly desire the gift, i e the
thing given, but I earnestly desire the fruit that
abounds in a report of you.

18. For 1 obtain all things, and abound, I have
been filled, having received from Epaphroditus the
things that are from you, an odour of a sweet smell,
a sacrifice acceptable, pleasing to the God.

524 833

19. So my God shall fulfil each want of you, by
his riches in glory, in the Dispensation of Jesus.

716

20. So then the glory of it exists to our God and
Father, unto the evers of the evers. Amen,

21. salute every holy one, in the Dispensation of

; 7i«

Jesus, the brethren with me salute you,

333

22. all the saints salute you. But especially those
that are of the Ciesar^s household,

23. the grace of the Lord Jesus Christ be with all
of you.

713. Te sent to me. Literally, For me personally ; whereas Ac,
jFbr the object that I advocate ; hence &c., 321.

715. 8o then the glory exists, Literallj, It is so caused;
whereas &c., Man is able to discern that it is so, and consequently
so to ascribe it ; hence &c., 321.

716. Brethren with me. Literally, With me at the time I am
writing to you ; whereas Ac., With me in the part of the counify in
which I am ; hence &c., 321.

X X

A LITERAL TRANSLATION

or THE

EPISTLE OF PAUL THE APOSTLE TO COLOSSIANS.

Chapter I.

491 717

1 . Paul an apostle of Christ even Jesas^ with desire

f e approbation of Grod,

2. and Timotheus the brother to them that are in
Colosse holy and faithful brethren in Christ t e in
Christianity, grace to you and peace^ from Grod our
Father,

3. we give thanks to the God Father of our Lord
Jesus always, for you, praying,

491

4. having heard of your faith in the Dispensation
of Jesus, and the love, for all the saints,

5. we give thanks for the hope that is laid up for
you, in the heavens, which ye heard before through
the word of the truth of the gospel that is in the pos-
session of you.

6. As also of all the world, it exists bringing forth
fruit and being increased. As also among you, firom
which day, ye heard of and acknowledged the grace
of the God, in truth.

718

7. As ye learned of Epaphras our beloved fellow

3M,a

servant, who faithful is concerning us,

8. a minister of the Christ that even declared to
719

us your love, in spirit,

9. on account of this, even we, from which day,
we heard, cease not for you, praying, in order that

717. With desire. See Eph. i. 1.

718. Our beloved fellow eervant, LiteraUj, One who ae a
fellow servant was beloved; whereas fico., One Who was beloved and

was a fellow tervant ; henoe &c., 821.

719. Tour love. Literally, Love partioular to themj whereas
&c., The extent of love they exhibited ; henoe Sec., 821.

719,1 . A firstborn imitofdU of creation, Ohrist was The first-

ye should have been filled with the knowledge of his
will,

sss

10. with all spiritual wisdom and understanding,

• -sss

to have walked worthily of the Lord, unto all pleasing,
in every good work, being fruitful and increasing in
the knowledge of the God,

838

11. in every power exercised by man, being

strengthened by the remembrance of the dominion oF

333

his glory, unto all patience and long sufiering,

12. with joy, giving thanks also to the Father that
called and qualified you, for the portion of the inhe-
ritance of the saints in this world, by the light of i e
by the knowledge he has vouchsafed,

13. who delivered us, out of the power of the
darkness t e the ignorance in which we were, and
translated into the kingdom of the son that is loved
of him,

14. in whom we have the redemption, that is the
forgiving of the sins that exclude man from the
kingdom,

3tt,S

15. the son who in the kingdom a likeness of the

• 719,1

Gx>d that is invisible is, a first bom »n i/ of all of

creation,

790

16. for in him, the all things in the kingdom were

389 , .*'.*'■

created in the heavens and in the earth, the visible

bom of all creation, but He was only A firstborn in the kinipdom
referred to ; since his birth in the kingdom was not a neal oirtb
similar to man*9, but was only soch in appearance iw man's in-
struction and indescribable comfort ; henoe the Omisaion of the
Article before the ^ord firstborn. See Bule 101.

720. The all things. Except to express BntrieHom, whj k the
Article expressed. See Bule 841.

COLOSSIANS IL

317

and the invisible things, whether thrones, or domi-
nions, or principalities, or powers, the all things in
it, by means of him, and with reference to him, have

381

been created.

7«0

17. and he exists before all things created, and the

38S

all things in the kingdom, in him, have existence,

•••332,3

18. and so he the head of the body that is the

322,3 ••••721 ftOO

Charch is, who the beginning, a first-bom from the
dead is, in order that it should be knoum to have
existed to all, hei e his being first,

19. for in him, it was thought well all the fulness
of the kingdom to have sojourned,

20. and so by means of him in Baptism, to have
raa 720

jreconciled anew the all things in it, to him, he having

i

xnade peace by means of the blood of his cross, with
Tespect to it i 6 the kingdom, whether the things they
are that are on earth, or the things that are in the
leavens,

21. even having made peace with respect to your

once existing as men having been alienated, yea

enemies to the understanding of man, by the works

that are wicked i e by idolatry,

722

22. But now ye should have been reconciled anew

in baptism in the body of his i e in which he had
flesh, on account of the death you must incur, to have
displayed you to man as a body holy, and unblame-
able, and unrcproveable, in his sight,

23. if indeed ye continue in the faith, having been
grounded and settled, and not having been moved
away from the hope of the glad tiding, which ye

333

heard of him that was proclaimed to all creation that

* '32^,2

is under the heaven, of which I Paul a minister
became.

721. A firstborn from the dead. Observe the accuracy of the
Apostle*B expreseion. Our Blessed Lord himself declares, UmI
Ahraham^ Itaac^ and Jacob had risen from the dead before Aim, and
hence he could not be sWled, The firstborn, but only, A firstborn,
and this is the Apostle's language.

722. Ta have reconciled anew the all things. Let this be noted,
that the Apostle here does not say, To have Reconciled the all
things, but, To have Reconciled them anew, Christ having preriously
in one sense Beoonoiled them, in having made peace for them 2y the
hlood <if the cross ; henoe I judfe, the new or second Reconciliation
is that which man partakes m im the kind of hodg in which our
BU ee ed Lord had flesh. See Yene 22, a Beconoiliation alone enjoyed.

24. Now I rejoice in the sufferings for you, and
I fill up in return the wants in knowledge of t e res-
pecting the sufferings of the Christ in my flesh, for

322,1

his body, which the church is,

822,1 •••

25. of which I a minister became, in the dispen-
sation of the God that was given to me, for you, to
have made fiill the word of the Ood,

26. that is the mystery that has been hid from the
ages past, and from the generations present. But
now it was made manifest to his saints,

723

27. to whom the Gk)d desired to have made known,
what the riches of'thegior^' of ■'this mvBtery toward

322,2

the Gentiles is, which Christ is, to you, the hope of
the glory of the mystery.

833

28. whom we preach, warning all men, and teach-
333 333

ing all men, in all wisdom, in order that we should
••••333

have presented all men perfect, in Christ,

29. in which, indeed 1 am wearied, striving in the

working of him that worketh by me, in power i e in

a convincing manner.

Chapter II.

333

1. Now I desire you to have known what great

conflict, I have for you, and those that are in Laodicea,
and as many as saw not my face, in flesh,

2. in order that their hearts should have been

comforted, having been knit together by love, even

333

through all abimdance of the full assurance of the
knowledge possessed by them, with respect to know-
ledge of the mystery of the God, concerning Christ,

833 82S,2

3. in whom, all the treasures of the wisdom and

6e2

of knowledge respecting it hid are,

4. this I say, in order that no one should beguile
you, with an enticing word.

and in all cases secured in Baptism. The first act done hy Christ
the Apostle terms, Making peace bg the blood of the cross, which
although made for all men, would not Reconcile any except those
that rightly accept it : and so the hlood of Christ does not Literally
Beconcile, it only is a moans of obtaining Keoonciliation ; and
henoe the Apostle does not here style what Christ obtains by his
blood Reconciliation. The Second act in relation to Christ, jBap-
tism, the Apostle himself terms Reconciliation; since ererr Baptised
Person obtains the ReconeiUaticn that that act is designed to secure.
723. To whom the God desired. LiteraUy, Personallg wished
to effect. Tlus desire would include all men ; whereas &c., To whom
the God judged it desirable to unfold; hence Ace, 821.

348

COLOSSIANS 11.

Tti

5. For though indeed I am absent in the flesh,

yet in the spirit, with you, I exist, rejoicing and

beholding your order, and the stedfastness of your

79* , ••;

faith in Christ.

6. Therefore as ye received the Christ, even Jesus
the Lord, in him, walk,

7. having been rooted, and being built up in
him, and established in the faith. As ye were
taught, abounding in it, with thanksgiving,

8. see. Not any one shall have you as Christiana,
that ensnares men by means of the philosophy and

833

vain deceit after the tradition of the men that are
after the rudiments of the world, and not after
Christ,

9. for in him, all the ftilness of the Godhead or
knowledge of God pertaining to the body i e to man
dwells,

10. and ye exist in him, having therein been made

3SS,2

complete, which completeness the head of all authority

333

and power is,

11. in which also, ye were circumcised with a
circumcision made without hands, as to the changing
of the body of the flesh in the grave, in the circum-
cision of the Christ,

12. ye in acknowledgment of the death of the body
having been buried with him, in the baptism, in
which also, ye in acknowledgment of the resurrection
from the body were raised, through the faith of i c
concerning the working of the God that raised up

600

him, from the dead.

724. Absent in the flesh. Literally denotes, Death; whereas
&c., Ifot dwelling together ; henoe &c., 321.

725. Your order. Literally, The order established hy you ',
whereas &c., The order with which you practise obediences henoe
&c., 321.

727. Having blotted out the hand writing concerning us. Literally,
Us Christians i whereas Ac., Us who were under circumcision; hence
&c, 321.

728. Or of Sahbaihs. This passage of Holy Scripture is ad-
Tanced in d^enoe of the non-ohseryance of the Seventh Day, in
respect of which it appears to have heen oyerlooked, that this passage
in no way justifies such non-obserranoe, but only authorises a dis-
regard of censure on account of that estimation of amy Sabbaths^
which a Christian may feel accords with GK>d*s appointment. If at
the time of St. Paul's writing this record the Cotoasian Church was
disturbed with dissensions retpoothig the necessity of obserring the
Peculiar and Extra Sabbaths of the Jews, such as the two Sabbaths

13. / say ye were raised, even ye dead being in
the trespasses even in the uncircumcision of your
flesh, he quickened us, with him, he having forgiven
us all the trespasses therein,

14. he having blotted out the hand writing con-

7V , . • ;•••

ceming us in circumcision in the ordinances, which

was against us, even it he has lifted up out of

the way, he having nailed it to the cross of the

Christ,

15. he having stripped off the authorities and the
powers of ordinances, even he made an example in
public, he having triumphed over them as necessary
to justification, by him t e Christ.

603

16. Therefore not any one, judge you not to be
saints, with respect to meat, or with respect to drink,
or with respect to observance of a holy day, or of the

728

first day of the month, or of Sabbaths,

17. what thing i e any such thing as a shadow of
sw,« ^

the things that are about to come exists. And the

body of the Christ is,

783

18. let no one, defraud of a prize you, willing for
humility even worship of the messengers sent to you,
what things he hath seen, intruding vainly, being
puffed up by the mind of his flesh,

19. and not retaining the head, of which, all the
body, by means of the joints and hands^ being
abundantly supplied and united, it groweth the
growth of the God,

20. if ye died with Christ, because of the rudi-
ments of the world being unable to deliver you, why

of the Passover, the Sabbath of the First Fruits &c. he would write
quite correctly to those Christians, and without any ambiguity, tiiat
t hey were not to regard those who condemned them on account of
their observing or not obserring Sabbaths, without in so doing, in
any manner having reference to their dutjr in relation to the ob-
servance or non-observance of The Seventh day Sabbath ; inasmuch
as no question bad arisen in that Church in relation to that day,
and did exist in relation to the observance of the other Sabbaths ;
hence it followed, that his observations could alone have relation
to those Peculiar or Bxtra Sabbaths, respecting which they were
disturbed. Before therefore this passage can be advanced as any
justification for Christians not observing the Seventh dag as a
Sabbath, it must be proved, that when St. Paul wrote this record,
the necessity of observing the Seventh day was denied, a ihei whidi
all Revelation and Tradition contradicts ; See Lardner YoL 4^ p. 215,
who considers that tiU after the third oentuiy tlia Snauik 2% wis
observed as a SahbtOh by all Christiaiis.

COLOSSIANS III.

849

as though living by the worlds are ye subject to
ordinances.

21. [Thou shouldst not have touched, neither
shouldst have tasted, neither shouldst have handled,]

22. which things all are for destruction in t e
beytmd the using, according to the precepts and
doctrines of the men tJuit enforce them,

8S2,S

23. which things having a rumour indeed of wis-
dom are, in superogatory worship and humility in
neglecting of body, but not in any honor, for satis-
faction of the flesh.

Chapter III.

1. Therefore if ye were raised with the Christ, the
things above, seek, where the Christ exists at the
right hand of the God, sitting,

2. the things above, set your affections on. Not
the things that are on the earth.

3. For ye died, and your knowledge concerning life

710

has been hid, with the Chidst, by the Gx>d.

731

4. When the Christ should have appeared, our life
then and ye, with him, shall appear in glory.

7SS

5. Therefore mortify the members that exist for
the earth, fornication, uncleanness, inordinate affec-
tion, evil concupiscence, and the covetousness, which

nM,t

idolatry is,

6. on account of which things, the wrath of the
Ood comes,

7. after which things indeed, ye walked once,
when ye were living to these members.

8. Also now put off, even ye, the all things /o^fou;-
ifig, anger, wrath, malice, blasphemy, filthy com-
munication, out of your mouth.

9. Lie not unto one another, having stripped off
the old man i e Dispensation, with his actions i e
with its atonements,

780. Your UfB ktu been hid, UUnJlj, WTkai u Haied ; whenM
ke^ Tour knowUdge eoueermmg U hat been; henoe &c., 822,1.

731. JFken the CkrUt should have appeared. Litenllj, Thi$ he
had alreadf done; whereaa &o., Mae reference to hie eecond ajh
pearamee ; henoe &o., 822,1.

788. Ther^fyre morMf the membere that exietfor the earth.
AooordiDg to Uie BeoeiTed Traniktion, the words, Om the earthy aro

10. and having put on the new, that is renewed as
to knowledge of good and evil, after a likeness of
him that created him.

11. Where i e in which state there is not Greek or
Jew, circumcision or uncircumcision, Barbarian,
Scythian, bond, free, but the all things distinguishing,
even in all, Christ t^.

12. Therefore put on, as elect of the God, holy,
beloved, bowels i e feelings of mercies, kindness,
humbleness of mind, meekness, long suffering,

13. forbearing one another, even forgiving in
ourselves, if any one, against any one, should have a

7»8

cause of complaint. As even the Lord forgave you.
So also ye.

sss

14. And in addition to all these things, put on

3M,t

the love, which a bond of the perfection that we seek
is,

• ■ • •

15. and the peace after the Christ, let it act as
president of the Grecian games in your hearts, on
account of which indeed, ye were called into a body,
and thankful, be,

16. the word of the Christ, let it dwell in you

3SS

richly, in all wisdom, teaching and admonishing
one another in psalms, hymns, spiritual songs, on
account of the grace vouchsafed to you, celebrating
in song firom your hearts to the God,

17. even every thing whatsoever ye shall effect in
word or in deed, all things / mean, under i e relating
to name of Lord of Jesus, ye shall effect, giving
thanks to the God the Father, for it,

18. the women among you, be subject to the men,
so that it ie the subjection has regard to Jehovah's
requirements,

19. the men among you, love the women, and be
not bitter against them,

tuelees, till it can be shewn, what members man can mortify that are
not on the earth. Why do we not read in Tcne 1, Set your «^%e-
Uone that are on the earth on ihinga above 4;c.

788. At even the Lord forsfave. If Christ without hmitotiou did
what is here stated, I know of no reason for the Dieartangemeni.
See Rule 822,1.

850

COLOSSIANS IV.

20. the children among you, obey the parents
among you, in all things. For this thing acceptable
exists in Jehovah^

21. the fathers among you. Provoke not your
children^ in order that they should not be dis-
couraged^

22. the servants among you, obey in all things

735

the masters after the flesh. Not with eye service^
as men pleasers^ but in singleness of heart, being
afraid of the Lord's tribunal,

23. whatsoever ye should do, through afiection,
efiect, as to the Lord not to men,

24. having known that it is of Jehovah, ye shall

78fl

receive the reward of the inheritance, serve the Lord
Christ.

25. Assuredly he that does evil shall receive, what
he did evil, as no respect of persons exists.

Chapter IV.

1. the masters among you, perform the just and

73<>

the equal to the servants, having known, that also ye
have a master, in heaven,

738

2. persevere in the petition that you may so act,
watching yourselves as to its performance, with
thankfulness,

3. praying moreover also for us, in order that the

534

God should have opened to us a door of the utterance
that fits us to have preached the mystery of the God,
on account of whom indeed, I have been burdened,

4. in order that I should have made manifest it,
as it is fit for me to have preached,

5. in wisdom, walk towards the i e those that are

7»»

without, redeeming the time that you spend with
them,

735. The matUrt after thefleek. Literally, I%ose that excel in
human things i whereas Ac., Thoee that in tkit world have controls
hence &c., 821.

736. Serve. LiterallT, This Sentence would be an explanation
of that which immediatelj precedes it ; whereas it is an Injunction ;
hence &c., 321.

788. Persevere in the petUion. LiteraUy, Never eeaee to nrpe
it ; whereas &c., Cease not at seasons to urge it: hence &c., 321.

739. Redeeming the time. Literally, Bringing affairs back to
their firmer state; whereat Ac, Not losing the timoi hence &C.,
821.

740. The all things coneermng me. Literally, AU things witkoni

741

6. your speech always, through ssltorimperishabk
grace, having been fitted to be regarded. As to how
it is fit for you i e a Christian every one to have
answered,

740

7. the all things concerning me, Tychicus the
4»« •

beloved brother and faithful minister and fellow

servant in Jehovah shall declare to you,

8. whom I sent to you, for it this thing, in order
that ye should have known the things that are of you
sought, and so should have comforted your hearts,

9. with Onesimus the faithful and beloved brother,

74«

who exists one of you, they shall make known all
things to you the t e that are here,

10. AristarchuB my feUow prisoner salutes you,
also Marcus the sister's son of Barnabas, concerning
whom, ye received precepts, if he should have come
to you, receive him,

11. also Jesus that is called Justus, that exist
of circumcision, these only fellow workers, in the
kingdom of the God, who a comfort were to me,

12. Epaphras that is with respect to you a servant

•• •• 401 •(tea

of Christ even Jesus salutes you. He always con-
tending earnestly for you, in the prayers, in order

741

that among the perfect ye should have been placed,
and men having been filled with every desire of the QoA.

333

13. For I bear witness to him, that he hath great
zeal, for you, and those that are in Laodicea, and
those that are in Hierapolis,

741

14. Luke the physician that is beloved and Demas
salutes you,

743

15. salute the brethren in Laodicea, and Nymphas,

744

and the church after her house,

10. and when it the church should have been

limitation; whereas &c., Ml things expedient for gou to know i
hejice &c., 321.

711. See 1 Cor. xvi. 18.

7 12. In order that perfect ye should have been placed. Literally,
Absolutely such ; whereas &o., Be accepted as sudi ; henoe &0., 321.

743. Salute the brethren in Laodicea, Litenlfy, Do wkai is
stated; whereas &o.,^ mode qf expressing t^fbeOommte reeottociion
of them t henoe &c., 821.

744. The ChwNsh after her house, LiteraUj, Ift* Chmnkeciitk
followed the instruction that uxu originatad by kat homm g m h a n sM

&o, I consider, The Chureh which Me ia ^ ene s smd mmne ^htr
house established and upheld; hmoe &0., 821.

COLOSSIANS IV.

351

recognized by you^ effect^ in order that also in the
church of Laodiceans^ it should have been recognized,
and the church that is of Laodicea, ^ect, in order
that also ye should have recognized,

17. and say to Archippus, take heed to the

746. Jii the chureh of Laodieeam. Literally, Exclunveljf of
miek persons i whereas £c., The church to commonkf desi^ftuUedg
hence &o., 821.

ministry, which thou received in Jehovah, m order

7i7

that thou should fulfil it,

18. the salutation in the my hand of Paul, re*

748

member in excuse of the writing my bonds, the grace
that exists to you to perform.

74i7. IklJU it. literallj, Complete it ; whereas &o., IkUlf per*
form your duty in relation to it; hence &o., 321.

748. Mtf bonds. Literallj, Hie chains that aire my property ;
whereas &o., JRemember how I am hound ; hence &c., 321.

A LITERAL TRANSLATION

OF THE

FIRST EPISTLE OF PAUL THE APOSTLE TO THESSALONLANS.

Chapter I.

1. Paul, and Silvanus, and Timotheus to the

7*» 7*0

church of Thessalonians in God, Father and Lord of
Jesus, through Christ, grace to you and peace,

2. we give thanks to the God always, on account

751

of all, making mention of you, in our prayers.

8. Continually t e ever remembering the operation
7M ••

of your faith; and the labour of your love, and the
patience of your hope concerning our Lord Jesus
Christ, in the sight of our God and Father,

4. havmg seen, brethren, [ye having been loved
in God] your election,

753

5. for our gospel came not to you, with a promise
of future blessings only, but also with power i e Divine
confirmation, and with a spirit holy i e freed from

749. The Church of Thessalonians. Obserre it \b not, The
Church of the Thessalonians. See Page 33, Revealed History of
Mam.

750. In God, Father and Lord of Jesus, through Christ. The
distinction here is between The Church of God through Christy and
The Church of God through Moses. See mj Tract on Kvpto£,

751. Making mention of you. See Rule 321. The object of the
Disarrangement is to shew, that the Sense hero intended to be eon-
Teyed is to this effect. When making mention of you.

762. The operation of your faith. Literally, The work effected
hyyourfaOh ; whereM Ao., 2^ mamner in whish your fenth works ;
hnoe aec, 821.

guilt f even with much assurance. As ye have known,
such Dispensers we were among you, with respect
to you,

6. and ye foUowers with us were even of the Lord,
having received the word dispensed to you, in much
afSiction, with joy even after a spirit that is holy,

7. insomuch as to have made you an example to

S33 • •••

all that believe in the Macedonia, and in the Achaia
referred to,

8. For from you, the word of the Lord has been
sounded out not only, in the Macedonia and Achaia

S33

referred to, but in every place, your faith that has
relation to the God has spread abroad, so that it is
not necessary to have you to speak any thing.

9. For they being so effected, as touching you, shew

752,1. Hatiing been loved in God. To express this Sense, the
Article should be Omitted before the word God, it not being the
Literal Sense, See Rule 101 . To express the Sense in the Autho-
rized Version, the Article ought to have been expressed before the
word Gk)d, that being the Literal Sense, its not being so proves tliat
the Sense of the Authorized Translation is incorrect.

753. For our gospel came not to you. Literallj, This represents
that which the Gospel had actually effected among them ; whereas
&c. has rdation to. That which it had power to effect among them ;
hence dc, 322,1.

352

I. THESSALONIANS 11.

838

what manner of approach, we had with respect to
you, even how ye turned to the God, from the idols
ye were servinff, to serve a God living and true,
10. and to wait for his son, from the heavens,

500

whom he raised from the dead, Jesus, he that delivers
us, from the wrath that comes.

Chapter TI.

1. Therefore ye yourselves have knowledge, breth-
ren, our approach that was to you, that not vain i e
without concern it has been,

2. for having suffered before, and having been
shamefully entreated. As ye have known at Philippi,
we were bold in our God to have spoken to you the

333

gospel of the God, with much contention.

3. For our exhortation, was not proceeding from
deceit, nor from uncleanness, nor in guile,

4. but as we have been allowed of the God to have
been entrusted with the gospel. Even so we speak,
not as pleasing men, but God that trieth our hearts.

5. For not even once with a word of flattery, we
were existed t e sustained. As ye have known, nor
even with a pretext after covetousness, God a wit-
ness iSy

6. nor seeking of men glory, neither of you, or of
others, being able in respect of authority to have

753

been seeking it, as apostles of Christ,

498

7. but babes we were making in midst of you, as

75«

when a nurse would cherish her children.

8. So being affectionately desirous of you, we are
willing to have imparted to you not only the gospel

737

of the God, but also our own lives, because dear ye

738 •• '•'

were to us.

754. PUfuing men. Literally, Never so acHng ; whereas &c.,
Hot making ench the object of action; hence Ac., 321.

755. Aposilee of Chriet. Literally, Of ChriH pertonaUg $
whereas &c.. Of CkrUfs DitpensaHon; henoe &c., 821.

756. As when a nurse ^. her children. Literally, Jheolutelg
her own; whereas &o., The children under her care; hence &c., 321.
The Nominative is Disarranged^ See Bule 321, To show that the
reference is not to a person actually bearmg the name of Nurse, bat
to a Mother or any other person who acts with the kindness and
attention proper to a Narse.

757. Omr own lives. The Sense here intended to be oonyeyed is,
To have sacrificed our human lives for gour benefit, which not bdng
the Literal Sense, henoe 5cc., 821.

9. For ye remember, brethren, our labour and
travel by night and day, labouring to the not to have
burdened any one of you, we preached unto you the
gospel of the Gk)d,

10. ye witnesses are, also the God, that holily,

7*9

and justly, and unblameably, we behaved to you that
believe.

11. As indeed ye have known that each one of
you, as a father his own children, we were admonish-
ing you, and exhorting, and testifying,

380

12. to the end that ye should walk worthily of the
• -tes

God that called you, into his own kingdom and glory,

13. and on account of this also, we give thanks to
the God without ceasing, that having received a pre-
cept by hearing, from us of the God, ye received not
it as a precept of men, but as truly it exists a
precept of God, who also effectually worketh for you
that believe.

14. For ye followers became, brethren, of the
churches of the God that exist in the Judea referred
to, in the Dispensation of Jesus, for the same things
ye suffered, even ye, of the own countrymen.

15. Even as also they, of the Jews that killed even
the Lord Jesus, and the prophets, and that have

7(Jl

persecuted us, and that please not God,

760 333

16. and contrary to all men^s laws, that forbid us
to the Gentiles to have spoken, in order that they
should have been saved with respect to that they
should have completion at all times. But the wrath
hath come unexpectedly on them, at last.

17. And we, brethren, having been taken from
you, for a limited time, in presence not in heart.

758. Because dear ge were to us. Literally, Because we loce
gou personaUg; whereas &o., Beoamse gour conduct is Jusiig es-
teemed bg us; hence &c., 321.

759. We behaved to gou that believe. Literally, We aduaUg so
acted ; whereas &o., We were uutructed and strove so to swig hoioe
&c., 821.

760. Of the Jews that kUled^c. Uien^j, That pereomalfy did
so ; whereas &c., Of the nation <fthem thai killed ^. ; henoe Ac,

821.

761. And thai please not Ood. See 761 for the DiemrrmMBmeni
of the Verb. The Kogatiye employed, shows that tha Msnoee
is not to pertact obedience^ but to audi as man is aUa to yiaW Hw
Omisaion of the Artaole befofe the wotd Ooi^ ahowi that tha

I. THESSALONIANS IIL

853

More abundantly endeavoured your face to have seen

sss

with great desire^

18. wherefore we were desiring to have come to
you, 1 indeed Paul wets both once and again, but the
Satan hindered us.

19. For who %» our hope, or joy, or crown of re-
joicing, verily is it not even ye, in the presence of our

Ijord Jesus, at his coming are.

••• 3a9,a

20. For ye our glory and joy are.

Chapter HI.

1. because no longer sustaining «ucA hindrances^
^e thought it good to have been left at Athens,

2. alone even we sent Timotheus our brother and

fellow labourer, in the gospel of the Christ, to the

7«4

end that you should have support and comfort con-

ceming your faith,

3. in the t e that no one if to be moved by these
afflictions. For ye ourselves have known, that unto
this, we are appointed.

4. For even when with you, we existed, we were
telling yon, that we are about to be afflicted. As
indeed it came to pass,

5. and ye have knowledge by means of this, even
I no longer sustaining such hindrances sent to the

880 755

end that 1 should have known your faith. Lest the
tempter tempted you, and in vain, our labour should
have been.

6. But recently Timotheus having come unto us,
from you, and brought good tidings to us of your
fiEiith and love, and that ye have good remembrance
of us always, desiring us to have beheld. As indeed
we desire to have beheld you,

7. on account of this, we were comforted, brethren,

referenoe is notjto God's personal feelings of approbation, which is
the Literal Sense ; but to that which he has appointed for man*8
obaerranoe for the attainment of his approbation. See Rule 101.

762. Ai hu coming. Literally, At the time when he cornea
whereas &e., At the time when he has come s henoe &c., 821.

764. To the end that ^e. See 380. For the Translation Tou
should have support^ I ha^e no direct authority. You jfourseloes
should haw eoitfori. Had the Pronoun not been employed to ex-
m«M jfOnrMfoM, I do not see why it was expressed ; as if it was
Omitlad, the Ohvnslation would then have been. That ^pu should
hmuuemppori and eow^ori.

7eS. Tourfaia, Literally, Thai which you eMhU ; whereas
ks^ Thai wki^ ffom aoeofi i hiBiioe Ac., 321.

through you, in all our distress and affliction, by

50S • • • •

means of your faith,

8. that now we have life, if ye should stand fast
in Jehovah.

9. Because we are able some thanks to the Ood to
have rendered on account of us, for all the joy, which
we joy through you, before our God night and
day.

10. Beyond all this, praying to the end that we

S80 Tte SM

should have beheld your face, and have adjusted the

deficiencies of your faith.

7flo

11. And that he our Ood and Father and our Lord

880

Jesus, may have directed our way, to you.

7(J0 MO 601

12. And that the Lord, may have made you to in-
crease and abound in the love, for one another and
for all. As even we have for you,

380 SOS

13. to the end that your hearts should have stood
firm without blame as to holiness, before our God
and Father, at the coming of our Lord Jesus, with
all his saints,

Chapter IV.

1. the remaining thing, brethren, is, that we
beseech you and entreat by the Lord of Jesus, in
order that as ye received from us, the how it is fit
for you to walk and to please God. As indeed even
ye do walk, in order that ye should abound more.

2. For ye have known what commandments, we
gave to you, by means of the Lord Jesus.

8S2,S

8. And this a desire of the God is, your sanctifi-
cation, to keep at a distance you, from the fornica-
tion that excludes,

4. to have been knowing each of you, his own

772 .-11

vessel to possess in sanctification and honor.

768. Tour face. The Sense intended to be oonTejed is, That we
should behold you i hence &c., 821.

769. And that he our God and Father and our Lord Jesus
Christ, It does not appear to me to admit of doubt that the In-
finitiye, May have dmieted^ is governed bj the word Praying in
▼erse 10, and that the words preceding it in Terse 11 are introduced
only to point out the change of i^otor \ thus yerse 10, We tiktmld

beheld

ii
Lord,

have beield your face and adjusted Sfc.^ and that our God may have
directed our way to you. In like manner in Terse IS, Tkat the

772. His own vessel Literally, Something beht^it^ to his
entire xelf; whereas &c.. That which is a part qf himse^: hence
&c., 321.

Y Y

354

I. THESSALONIANS V.

5. Not in lust of concupiscence. Just as indeed
the Gentiles that have not known the God^

6. to have been knowing the not to go beyond
or to defraud in the matter his brother^ because an
avenger Jehovah is for all these things. As indeed
we forewarned you and testified.

50S

7. For the God called not us^ unto uncleanness^
but unto holiness.

8. Therefore indeed he that despiseth, he despiseth
not man but the God that gives his Spirit that is
Holy, unto you.

9. But as touching the brotherly love / enjoin, we

774 • • • •

were having no need to write to you. For ye

yourselves instructed by God exist, with respect to

380

that ye should love one another.

1 0. And indeed ye do it, even to all the brethren
that are in all the Macedonia referred to. But we
beseech you, brethren, to increase more,

11. and to study to be quiet, and to do the i e that
which is one's own things, even to work with your

50S

hands. As we commanded you,

12. in order that ye should walk honestly towards

776

the t e them that are without, and should have lack
of nothing.

13. Now we would not wish you to be ignorant,
brethren, concerning those that have leen asleep t e
concerning holy departed ancestors, in order that ye
should not be sorry. As indeed the others that
have not hope that they are not perished are sor-
rowing.

777

14. For if we believe, that Jesus died and rose
again, even the God indeed shall bring with him those

773. He despiseth not man. The Sense here intended to be oon-
yejed ia, That the despising of the messenger is not that which is to
be reffordedf but the despising the authority entrusted to the messen-
ger ; hence &c., 321.

774. We were having no need. Literally, Ye do not require me to
write; whereas fto., Fe possess evety information that I can write
to vou about; henoe &c., 821.

776. Should have lack of nothing. This ia to be raatrioted,
Nothing that Ood sees it good for each man to have ; hence &c., 321.

777. Thai Jesus died. Literally, That Jesus was amUkUated;
whereas &c., Submitted to temporal death; hence Sui.^ 822,1.

778. That were asleep bg means qf the Jesus. Literally, That

779

that were asleep by means of the Jesus not having
come.

509

15. For this we say to you by command of Jehovah,
that we that have life that are left alive at the coming
of the Jesus, should not have prevented those of the
living that were asleep at his coming, from partici-
pating in the blessings that he brings,

16. for he the Lord, with a shout, with a voice of

101

an archangel, and with a trump of God, shall descend
from heaven, and the dead, on account of Christ i e
those that remain dead on account of Christ's not
having come, shall rise first.

17. Then we that have life that are left alive.
Together with them, shall be caught up into the

101

clouds, to meet the Lord, in the air, and then always
with Jehovah, we shall be,

18. wherefore comfort one another, with these
words.

Chapter V.

1. But concerning the times and the seasons,

774

brethren, ye have no need to you any thing to be
written.

2. For ye yourselves perfectly have known,
that the day of Jehovah, as a thief, at night,
so Cometh.

3. And that when they should say, peace and safety.

781

Then unexpected, destruction cometh upon them.
As the travail that seizes in womb, and they should
never have escaped.

4. But ye, brethren, exist not in darkness, in order

783

that the day referred to should have come to you as
thieves.

died on account of the belief in Jesus; whereas 5cc., 7%at bg means
of Jesus not having come had had no promises entitling them to a
resurrection ; hence &c., 821.

781. Then unexpected, destruction cometh upon them. The SeiMe
here is not, An unexpected description of destruction, which is the
Literal Sense ; but, Destruction unexpected came up<m them; henor
the Stop after Unexpected. See also 502.

782. Seizes in womb. Literally, In the plaee speckled ; whervas^
&c., It seizeth on the woman in relation thereto ; hence Ac, 821.

783. Should have come to gou 4^. The Lttenl Scaue of this
implies, A Knowledge of the dag ; whereas Ac., A ttmie i^ prepare-
Hon enabling them at all times to meet the dsig t hmM»SK^92L See
alio 602.

I. THESSALONIANS V.

355

33*

5. For all ye sons of light exist, and sons of day,

• • ■ • a • •

we exist not sons of nighty nor sons of darkness.

6. Therefore verily we should not sleep^ as the
other sons do, but we should watch and be sober.

498

7. For they that sleep as the othet* sons sleep, they

sleep as sons of nighty and they that drink, they

make themselves drunk as sons of night.
•• sss,s

8. But we sons being of the day, should be sober,
having put on a breast-plate of faith and love, and a
helmet, a hope of salvation,

9. [for the God appointed not us, unto wrath, but
unto obtaining of salvation, by means of our Lord
Jesus that died for us,]

10. in order that whether we should be awake or
asleep i e dead or alive when he comes again.
Together with him, we should have life,

11. wherefore comfort one another, yet build up
for the one. As indeed ye do.

12. Yet we beseech you, brethren, to have been
knowing those that labour among you, and that are
set over you, in Jehovah, and that admonish you,

13. and to esteem them very highly, in respect of
love, on account of their work, be peaceable among
voui-selves.

14. Nevertheless we exhort you, brethren, warn
the unruly, comfort the feeble minded, support the
weak, have patience with all,

785. No one should have rendered evil. Litorallj, Thiaforhide
our eo aeUnfff whatever our object majf be ; whereas &o., It prevents
our eo adtng for euch an obfeet only ; henoe &o., 821. In like
manner, Ahoaye pursue eamestUf the good.

786. Verses 19, 20 and 21. I can peroeive no safficient reason

785

15. see. No one should have rendered evil for
evil to any one, but always pursue earnestly the good
t e what is good both for each other and for all men.

1 6. Evermore rejoice.

17. Incessantly pray,

1 8. in every position of life, give thanks. For this
act God wills, in the Dispensation of Jesus, for you
Christians to do,

785

19. quench not the spirit to pray,

20. despise not prophecyings in prayer.

21. Yet prove all things prophecied, of them hold

78«

fast the good thing,

333

22. from all appearance of evil, keep at a distance.

23. Then he the God of the ^fesice promised to the
just may have sanctified wholly you, and so perfect
your spirit in heaven, and the soul, and the body of
you without fault on earth, to the coming of our Lord

383

Jesus Christ, may have been kept,

24. faithful he that calleth you is, who also will
effect,

25. brethren, pray even for us,

26. greet all brethren, with a holy kiss,

27. I bind by an oath you the Lord to have been
acknowledged by reading the epistle to all the
brethren, *

28. the grace of our Lord Jesus Christ be with
you.

for the Disarrangement in these rerses, unless it be to shew, that the
prepositions are restrioted to the particular specified in the 17th
▼erse. See Rule 321.

787. Your spirit. Litcrallj, A something belonging to you;
whereas &c., You in your spiritual form ; hence 3cc., 321.

A LITERAL TRANSLATION

OF TBX

SECOND EPISTLE OF PAUL THE APOSTLE TO THESSALONIANS

Chapter I.

1. Paul and Silvauus and Timotheus to the church
of Thessalonians in God^ (a father of us, and Lord
of Jesus^) through Christy

2. grace to you and peace, from Grod, a Father
and Lord of Jesus Christ,

788

8. we are bound to thank the Grod always, con-
cerning you, brethren. Seeing meet it exists, be-
cause your faith groweth exceedingly, and the love
of each one of all you becometh more xmto one
another,

4. as well as we ourselves, in you, to glory in the
churches of the Grod, on account of your patience

S83

and faith, in all your persecutions and the tribu-
lations, by which ye are pressed,

5. [an evident proof of the righteovs judgment of

S80

the God that u to come,^ to the end that ye should
have been counted worthy of the kingdom of the
God, for which indeed, ye suffer,

6. seeing righteous, with God it is to have recom-
pensed to them that trouble you grievous affliction,

7. and to you that are troubled rest, with us, at
the manifestation of the Lord Jesus from heaven,
with his mighty angels,

8. in a flame of fire assigning vengeance to them
that have not perceived Qtod, or that do not obey the
Gospel of our Lord Jesus,

780

9. who shall incur a sentence, an eternal de«

788. We an hatmd. Liten%, We an mtder a tpeeiflo earn-
mamd; whereM &o., B ii im aeeordamoe with omr dtUy to do iij
henoe &o., 821.

789. Who 9katt imemr a eemUnee. U an aotoil aentonoe is not

struction, from presence of the Lord, and from the
glory of his power.

10. When he should have come to have been
glorified in his saints, and to have been admired in
all that believed, as our testimony was believed by
you, about that day,

11. with respect to which indeed, we pray always

5M

for you, in order that our Grod should have counted
you worthy of the calling, and so should have ful-
filled all that the benevolence of goodness, or the
operation of faith can suggest, in power i e in a con-
vincing manner,

12. that the name of our Lord Jesus should have
been glorified in you, and ye, in it, on account of the
grace of our God and Lord of Jesus Christ.

Chapter II.

1 . Now we interrogate you, brethren, concemiug
the coming of the Lord Jesus Christ, and of our

MS

gathering together, unto him,

S80

2. to the end that ye should not have been soon
shaken in the mind, or be troubled, neither as to
spirit of a command, or as to a word spoken, or as to
a writing given, as from us, as that the day of the
Lord hath come.

3. Not any one should have deceived you, by anjr
means, as if the falling away should not have come
first, and the man of the disobedience that causes the
falling away should have been revealed.

the
the
not

pronounced againat theae tranagreBaon, bat tfaagr <
reaoltofauohaentenoe, narnelj, tha pnniahnmnt; in that omc^
Jrramgoment ahoold be Irregmlar. See Bala Stt^
the literal Sanaa.

11. THESSALONIANS III.

857

4. the son of the destractioii that is an adversary
tOy and is raised over every one being called Gk)d's,
or is venerated, so as he, in the temple of the Qoi,
to have sat down, exhibiting himself, as a Qod is
exhibUedy

5. do ye not remember, that when existing with
you, these things I told to yon,

6. and now that that retains, ye have known, to

the end that he should have been made manifest in
his own time of power.

7. For the mystery retpecHng him now works by
the iniquity only that he eanctions, he that retains
the mystery at present until out of midst of it, he
should have been made powerfid,

8. and then the wicked one shall be revealed,
whom the Lord shall take away from reverence by
the spirit of his mouth, and shall render powerless by
the brightness of his coming,

8S2,9

9. of whom the coming is after a working after

the Satan, in all power, and signs, and lying
wonders,

10. and in all deoeitfulness of unrighteousness to

those that are lost, on account of which things, they

CSS

accepted not the love of the truth, to the end that

they should have been saved,

11. SO on account of this, the (rod sends to them

- -sso

strength of delusion, to the end that they should
have believed the falsehood that is propagated,

12. in order that all should have been condemned,
that have not believed the truth, but were pleased
with the xmrighteousness that opposes U.

13. But we are bound to give thanks to the Grod
always, on account of you, brethren, you having been

509

loved of Jehovah, that the God chose you a first
firuit, in salvation, through sanctification of spirit,
and belief of truth,

14. unto which, he cfdied us, by means of our

798. lb hit own tims. LitenlJ^, A tke time iMai Moa^ to Urns
wbems &o^ Jm ike time ikai he it p ermitted to exerdee power ;
henoe &&, 821.

799. Im order thai ike word of ike Lord ^, Litenlfy implMS,
A ■ i m i% / or ike im erwaee qfike word ^tke Lords wheraM &o..

gospel, unto acquirement of glory through our Lord
Jesus Christ.

15. So then brethren, stand fast, and hold the
traditions, which ye were taught, whether through
word, or through our epistle.

16. Even that he our Lord Christ even Jesus, and
Qod our Father that loved us, and gave everlasting
consolation and good hope, through grace,

60S

17. to have comforted your hearts, and to have

sss

established, in every good work and word.

Chapter III.

1. the remaining thing, pray, brethren, for us, in

790

order that the word of the Lord should have firee
course and be glorified. As even with you,

2. and in order that we should have been delivered
from the unreasonable and wicked men that oppose

8t0

the gospel. For not the &ith of all exists such op^

position.

sss,s

3. But faithful the Lord is, who in obeying him
will establish you in truth, and keep you from the
evil devised by such men.

4. So we have confidence in Jehovah, touching
you, that what things we command, even ye did and
do and will do.

SS4 5M

5. And that the Lord may have directed your
hearts, into the love that is after the Ood^ and into
the perseverance that is after the Christ.

6. Yet we command you, brethren, in the name of

sss

the Lord Jesus Christ, to withdraw you, from every
brother disorderly walking, and not walking afl;er the
tradition, which ye received from us.

7. For ye yourselves have known. That it is fit to
follow us, for we behaved not disorderly among you,

8. neither for nought eat we bread, of any one, but
in labour and travel night and day, working with the
desire not to have become chai^eable to any of

you.

In order ikai vour imd^erence mojf not indmee Ood to
hleetingfrom hit word ; heooe Ac, 821.

800. Not tke faUk of aU. U^enMj, AU wiehed
hu^ Tkewkoleqf ike knmam races honw fte., 881.

He

858

11. THESSALONIANS III.

9. it is not because we have not power, but in

TOO

order that we should have made ourselves a pattern
to you, to the end that we should be followed.

10. For even when we were existing with you, this

80S

thing we were commanding you, that if any one
desires not to work, not at all eat.

1 1 . For we hear of some walking about among you
disorderly, not at all working, evon being busy bodies.

804

12. Now we command and exhort the such like,
in the Lord of Jesus through Christ, in order that

6S3 B06

with quietness, working, they should eat their own
bread.

13. But ye, brethren, should not have desponded,
benefitting them.

803. ijf any one desires not to work. Literally, W%at is stated ;
whereas &o., Beflises to work ; henoe &c., 321.

804. iVoto we command and exhort S(e, Literally, We personally
command ; whereaa 6cc., We are instructed to command ; hence &c.,
321.

805. Their own bread. Literally, The hre<td they make ; whereas
5cc., The bread obtained by them; hence &c., 321.

80S

14. Now if any one obey not your word, as to
the epistle, mark this man. Have no company with
him, in order that he should have cause to be
ashamed,

807

15. yet govern not as an enemy, but admonish as
a brother.

16. For he the Lord of the peace in God may
have given to you the peace that exists with respect
to all men, in every course of life, the Lord be with
all of you,

17. the salutation with the my hand of Paul, which

3SS,a 333

a token is to every epistle. Thus I write,

18. the grace of our Lord Jesus Christ be with all
of you.

806. Mark this man. Literally, Especially characterise him;
whereas &c., Do not forget or pass over his transgression; hence
&c., 821.

8io7. Ooeem not as an enemy. Literally, Restrain them not as
an enemy does; whereas &c., Have not towards them the animosity
that is felt towards an enemy ; hence &c., 821.

Let this be Noted, That the Greek Text followed is that of Griesbach's, in Timothy, Titus, Philemon, and

from Heb. ix. 14, to the end of that Epistle.

A LITERAL TRANSLATION

OP THE

FIEST EPISTLE OF PAUL THE APOSTLE TO TIMOTHY.

Chapter I.
1. Paul, an Apostle of Jesus Christ, by command-

809

mcDt of God our Saviour, and Lord of Jesus Christ

49e
our hope, to Timothy a legitimate child, as to faith.

809. Lord of Jesus. Griesbach n^jocts this, he makeb it. And Christ even Jesus, but the Sense condemns liit iwdinf.

2. grace, mercy, and peace, from God our fieither,
and Christ, even Jesus our Lord / tend to thee.

3. As I besought thee to have remained at Ephe-
sus, journeying to Macedonia, in order that thou

I. TIMOTHY 11.

859

should have charged some not to teach strange doc-
trine,

4. neither to give heed to fables and endless

810

genealogies^ such as cause disputes more than
edification after God that exists in faith. So do.

3SS,S

5. For the end of the commandment love is^ out
of a pure heart, and of a good conscience, and of sin-
cere faith,

6. which things some not having observed, they
were turned aside to vain jangling,

881,1

7. teachers of law desiring to exist. Not under-
standing, either what they say, or concerning what,
they affirm.

8. Now we have known, that good the law is, if

818

any one should use it lawfully,

9. having known this, that law is not appointed to
a righteous man. But to the wicked and disobedient,
ungodly and sinners, unholy and profane, murderers
of fathers and murderers of mothers, manslayers,

10. whoremongers, sodomites, men-stealers, liars,
perjured persons, and if any other thing there be

814

contrary to that that is sound doctrine,

11. after the gospel of the glory of the blessed

815

God, which I was entrusted with,

816 •••

12. verily I have thanks to him that increased me
in strength in the Dispensation of Jesus by our Lord,

817

that faithful he accounted me,

13. having put into the ministry him that at first

881,8

a blasphemer was, and a persecutor, and injurious,
but I was pitied, because being ignorant^ I acted in
unbelief.

810. Sitck OM eauue dujmtet. Literally, Invariably does so;
whereM &o., OrdinariUf does so ; henoe &c., 321.

811. SdifleaHon. Griesbach notices this ; the Context appears
to me to require it.

812. Should us€ it lawfulljf. Literally, Should activeUf use;
whereas &o. Passive^ Should not abuse ; henoe &e., 821.

813. JLaw is not appointed to a righteous num. The Sense here
intended to be conveyed is, The law is not appointed to restrain man
from acting rightUfy which not being the Literal Sense, is the occa-
sion of the Disarrangement. See Role 821.

814. Contranf to thai that is sound. Literally, Acticelg opposed
to it; whereas ko. Pomoe, Inconsistent with its due reception i
henoe &o., 821.

815. Which I was entrusted with. Literally, Which was whoUg
entrusted to mg care ; whereas Ac, Which was entrusted to me and
others i henoe Ac, 821.

14. But the grace of our Lord to faith and love
that exists in the Dispensation of Jesus was more
than sufficient to make me believe,

818 333

15. faithful the saying is, and worthy of all accep-
tation, that Christ even Jesus came into the world
sinners to have saved i e on account of the salvation

388,8

of sinners, of whom a chief I am,

16. even on account of this, I was pitied as I was,
in order that by me a chief, Jesus Christ should have
made manifest the entire long-sufTering, for a pattern
for them that are about to come to believe on him,
to life eternal.

17. So honor and glory ascribe to the king of

the eternals, an immortal, invisible^ only wise God,
unto the evers of the evers. Amen,

881

18. I commit the keeping of this the command-
ment / now give to thee, child Timothy, with those
that precede in thy prophetic functions, in order that
thou shouldst serve as a soldier in them the good

military service,

19. holding a faith in them yourself, and a good

383

conscience as to delivering of them to others, which
some having put away concerning the belief of them,
have made shipwreck,

388,8

20. of whom Hymeneus and Alexander is, whom
I delivered unto the Satan, in order that they should
have been taught not to blaspheme.

Chapter II.

1. Now I exhort first of all to make supplications,

333

prayers, intercessions, giving of thanks, for all men,

^ "^ 888 . ***.

2. for kings and all that are in authority, in order

816. I have thanks. Literally, lam thankful; whereas &c., /
have cause of thankfiilness ; henoe &o., 821.

817. He accounted me. LiteraUy, Me considered me to be ;
whereas Ac., He treated me as being; henoe ^., 821.

818. WoHhg of all acceptation. Literally, It merits perfect
reception; whereas &c., It is the dutg qf all to receive it; hence

&c., 321. ^ ^ ,

820. Honor and glory ascribe. Literally, Honor and glorg
exists to; whereas Ac. as in the Paraphrase ; henoe &c., 321.

821. I commit this to thee. LiteraUy, The thing specified ;
whereas Ac., The knowledge respecting it ; henoe &o., 321.

822. That are in authority. LiteraUy, That exercise ang
authority; whereas Ac., Thai justlg exercise authoritgi henoe Ac,
821.

860

I. TIMOTHY III.

8S8

that we should lead a quiet and peaceable life, in all

• •••888 • .. ••

godliness and honesty.

3. For this good and acceptable is, in the sight of
God our Saviour,

834 833

4. who wills all men to have been saved^ and unto
a knowledge of truths to have come.

5. / say all. For one God there is, one also medi-

8S4,1

ator of God and men^ the man Christ even Jesus^

& that gave himself a ransom^ for all, the evidence
existing in its own times,

7. unto which evidence, I was ordained, I a

835

preacher and an apostle, (I speak truth, I lie not,) a
teacher of Gentiles, concerning faith and truth.

8. Therefore I decree to pray to God the men in

333

every condition, lifting up holy hands, without anger
on the one side, or doubting oh the other.

9. In like manner also the women, in modest
apparel, with shamefacedness and sobriety to adorn
themselves. Not with embroidered hair, or gold, or
pearls, or costly array,

10.. save what is fitting to women professing god-
liness, in good works,

333

11. woman, in silence, learn with all submission
to God's appointment.

836

12. For I suffer not a woman to instruct, or to
exercise the authority of a man, but to exist in
silence.

837

13. For Adam first was formed. Then Eve,

14. and Adam was not deceived. But the woman
having been deceived, into transgression, he hath
come.

823. In order thtU 8(e. Literally, A necessary consequence;
whereat the oonseqaence is, Only a probable one; henoe &o., 821.

824. Who ioilU aU aim Sfo. LitenJly, What Ood wille must
be ; but the Sense here intended to be oonyeyed is. Who affords to
all men the opporlunUy of being saved ; henoe &o., 321.

824,1. Man Christ. Had the Article been here expressed, it
would have implied an opposition to a Chridt that was not a Mttn.
Sec Rule 101.

825. / speak truth. The Literal Sense of this passage would
have been, /, a preacher and m mimieter ofChd speak truth ; whereas
&«., I was ordained a preaehar and an apostle, in so saying, I
speak truth ; henoe &c., 821.

826. Isuffhr not. Literally, IpersonaUy do not suffer: whereas
&c., lam instructed mot to s$iffet i henoe &c., 821.

827. Adam first was formed, then Eve. The Sense of thii
would I oonceive impbr. An exgit similaritv in the formation qf
each, which not being the oaae is I oonceive the oocaaion of the IH»'
arrangement here. See Bole 822,1.

15. Notwithstanding he shall be preserved as re-
gards the procreation of children to wrath, if they
the children should have continued in faith,, and love,
and holiness, after a sound mind.

Chapter III.

1. true the saying is, if any one rightly strives

8Sp sat 8SS

after an o£Sce of a bishop, he desires a good work.

2. For it is fitting the office of a bishop blameless

SSI

to exist, a husband of on^ wife, vigilant, sober, of
good behaviour, given to hospitality, apt to
teach.

3. Not given to wine. Not a striker, but patient,
peaceable, free from covetousness for the his own
house.

4. Well ruling, children having in subjection, with

333

all gra^ ity.

5. [For if any one of the his owji house hath

833

not known to have governed, how shall he take care

••833

of a church of Grod.]

6. Not a novice, in order that not being elated,
into condemnation, he should have fallen by the
Devil.

7. Moreover it is fitting him also a good report to
have of those that are without, in order that not into
reproach, he should have fallen, verily a snare aS the^
Devil,

8. and it is fitting ministers likewise honorable

to be. Not double tongued. Not being addicted to

isT •

much wine. Not greedy of filthy lucre,

9. possessing the mystery of the &ith, in a pure

33;<

conscience.

S'^H. And Adam wcu not deceived. Literallj, Under amy dresan'
stanaes ; whereas &o.. By the serpent ; henoe fto., 822,1.

829. ijf any one strioee efier. literallj, In amy vmmmt;
wherens oc.. If any one strines qfter it in a

that is ne-

eeptable ; henoe &c., 321.

830. Me desires a good work. LitenllT, Se desiewe ia da work
that is goods wheraas &o.. Me desires a uing tkat i» good § hoiee
&o., 321.

831. A husband of one imfe. 1 oonoeive that the TitMalflist
here would preclude a second marriage j henoe &A, Stl.

882. ^ any one hath not knomn to hatee g mter med. lilart^y, Jf
af^ one hath been ignorant ; whereas &0., JgT he kmU

to knows henoe &o., 821.

833. Mow shaU he take care. Litendty, Jfi^f% €hi telat
e&re ; whereas Ac., Mow shall he admomth§ hnes flMu* 8tl.

834. Nat bmmg addieted to mmeh mm. ShbaniUyii Sem
large use <^ wine, however mmek required s mhsmmmi^ fb pnUm
all intemperate nee <^ it; henoe &o.» 8SL

I. TIMOTHY IV.

361

831

10. And also these^ be proved first, afterwards act
as ministers, blameless being,

11. it is fitting women ministers likewise hon-
orable to be. Not slanderers^ vigilant, faithful, in
all things^

12. ministers, shall be, husbands of one wife, ruling
children well, and the their own houses.

13. For they that act well as ministers, acquire to

836 333

themselves a good degree, and much boldness^ through
faith that is after the Dispensation of Jesus.

ftOS

14. These things I write to thee, (having expected
to have come to thee more speedily i e long since,)

15. So thaf if I should delay longer, in order that
thou shouldst know, how it is fitting to household

392.9

of God to have behaved, which a Church of the
living God is, a pillar and ground of the truth,

399,9

16. and without controversy, great the mystery of

837^ ^ ^ 838

the godliness is, which was manifested to fiesh^ was
justified by spirit % e mental operation, was seen by
angels teaching, was preached to Gentiles, was be-
lieved by world i e by man, was taken into glory.

Chapter IV.

1. Now the spirit expressly says, that in latter

333 ^

times, some of the faith shall apostatize, giving heed
to spirits i e mental deceivings, and doctrines of i e
proper to devils,

2. through hypocrisy of liars having been seared
in the their own consciences,

3. forbidding to marry, to abstain from meats,

835. Riding children well. Literally, Successful in the manage'
ment of children: whereas &c., Instructing children correctly;
henoe &c., 321.

836. Acquire to themselves a good degree. Literally, Absolutely
acquire i whereas &c., Obtained through Ood^s mercy ; henoe &c.,
321.

837. The mystery of the godliness. Literally, The mystery is
greai ; whereas &c., 2!^a< which was a mystery is great ; hence Ac.,
321.

838. Which was manifested to flesh. Against the Authorized
Version of this passage there are man^ objections. Griesbaoh
rejects the word Chd, and even admitting it to be genuine, the
TransLUion ought then to be, .<i Ood was manifest, not, in the flesh,
inasmuch as tms Sense requires the expression of the Article before
the word Fl^A; In addition to which the Context predudee in my
opinion, tho possibilitr of the word God beins genuine, since wer«
it 80, the ptasage would then be Irregular, whidi the Sense of the
Antlioriied Yonion does not admit of its being ; in addition to

which the God created for being partaken of, with
thanksgiving, by the faithful and those having know-
ledge of the truth,

333

4. for every creature of God good is, and nothing
ought to be rejected, with thanksgiving, being taken.

5. For it is sanctified by means of the word of
Gk)d and prayer,

333

6. these things putting under the brethren, a good

3«,s ^ ••••

minister of Jesus Christ thou shalt be, being in-
structed by the words of the faith and of the good
doctrine, which thou hast followed after.

841

7. Yet refuse the profane and old wives' fables
that are taught. And exercise thyself, in knowledge
unto godliness.

8. For the bodily exercise in knowledge, for few
things, profitable exists. But the godliness attained

84S

by knowledge for all things, profitable exists, having a

843

promise of life that is now, and of that about to
come,

818 333

9. faithful the saying is, yea worthy of all recep-
tion.

10. For on account of this even, we labour, though
we are reproached, for we have trusted in a living

3U,9 3SS

God, who a saviour of all men is, especially of men
believing,

11. command these things, and teach /Aem,

844

12. no one, despise thy youth, but a pattern of

845

the faithful be, in word, in conversation, in love, in
faith, in purity.

which the passage would then be nonsense; thus, GHreat is the
mystery of the godliness, Ood was manifested ; it also precludes in
my opinion the possibility of the correctness of what Griesbach
sanctions, namely, the Masculine Relative, and determines the true
reading to be the Neuter Relative, thus, Gfreat is the mystery of the
godliness which was manifested to flesh % e man.

841. Sefkue the profane S^c. Literally, Refuse such as are pro-
fane; whereas &c., Refuse old wives* fables, aU of which are pro-
fane ; hence &c., 321.

842. ProfUable exists. Literally, Without any exception;
whereas &c., AU things to which it has relation ; hence &c., 322,1.

843. Having a promise. Literally, An unconditional promise ;
whereas &c., A conditional promise ; hence &c., 321.

844. Despise thy youth. Literally, Despise thy young people,
or, the young people under thy care ; whereas &o., Despite thee on
account of thy being young; henoe &c., 821.

845. Rut a pattern ^, Literally, Jtn exact repruetUoHve in
detail for all ; whereas &c., A representative in disposittans suited
to all ; henoe &c., 321.

Z Z

362

I. TIMOTHY V.

13. Till I come^ give attendance to the readings to
the exhortation, to the doctrine of that which I now
send,

840

14. Neglect not the gift that is to thee, which was
given to thee, in the office of a prophet, by laying on
of the hands of the presbytery,

15. tliese things, meditate upon, to these things,

60S sa9,s

exist, in order that thy profitting, apparent should be
to all,

16. take heed to thyself, and to the doctrine that
thou teachest, persevere in each of them. For this

848

doing, verily thou shalt save thyself and them that
hear thee,

Chapter V.

849

1. thou shouldst not rebuke an old presbyter, but
entreat as a father, younger as brethren :

2. old female presbyters as mothers, younger as

SS8

sisters, with all purity,

3. honor widow presbyters that exist widows.

; 851

4. Yet if any widow hath children or nephews,
learn first t e before being a presbyter the her own
house to be pious, and so a recompense to bestow to
the forefathers. For this pleasing is, in the sight of
the God.

85S

5. For the indeed widow and desolate presbyter
hath reposed confidence in the God, and perseveres
in the supplications and the prayers of night and day
i e of evening and morning.

846. The gift to thee. Literally, The exercise qf a miraculous
power ; whereas' &c. I conceive, To a human exercise of Eccle-
siastical Government ; henoe &o., 821.

848. T*hou shalt save thtfself. Literally, In all respects ; whereas
^., From blame as to the discharge of the duty of thg office;
hence &c., 321.

81-9. Rebuke not an old presbyter. Literally, In any manner ;
whereas &o., On the sole personal authority ; henoe &o., 821.

850. Honor widows. The Sense here intejided to be conveyed
i5, Do not despise them because they are widows^ which not beinci;
the Literal Sense, is the occasion of the Disarrangement. See Bule
321.

851. Hath children or nephews. The Sense here intended to be
conveyed is. Have children or nephews that require their aUentioUf
whioli not being the Literal Sense, is the oocasion of the Disarrange-
ment See Rule 821.

852. The indeed widow and desolaie ^c. LitenJlj, AU real
widows so act,' whereas &o., AU widows meritisig yomr attention so
act ; henoe &c., 821.

853. ff any one does not attend to the faith ^. The Sense here
intended to be oonye^ed is, If he does not make it the commanding
object of his attentum, whicli not being the Literal Smse^ is tbe
occasion of the Disarrangement. See Bole 821.

6. But she that liveth in pleasure, being girt with
the office of a presbyter, hath died to her office,

7. so these things, give in charge, in order that
blameless they should exist.

8. As if any one does not attend to the faith of
8ft8 -. »

their own, and especially of the households, he hath

been disowned by God as his child, and exists worse
than an infidel,

9. a widow, be enrolled as a presbyter not under

831

years threescore, having been a wife of one man,

10. for good works, being well reported, such as,
whether she brought up children, whether she lodged

358

strangers, whether she washed feet of saints, whether
8*4 '•

she relieved afflicted persotts, whether she diligently

834 333

followed every good work.

865

11. And so refuse to enrol younger vridows for
office of presbyter. For when they should have re-

850

joiced at the Christ, they desire to marry,

12. having condemnation thereby, because they

857

cast off the first faith.

13. And moreover also no work they understand,
visiting the houses under their care. So not alone
i e absolutely no work, for they are even as tatlers
and busy-bodies, speaking the things that are not
becoming.

14. Therefore 1 desire yoimger women to marry,

850

to bear children, to guide the house, to give no

833 ^ 859 ••;•;

occasion to the adversary, in respect of reviling.

854. Whether she Sfc. The three Disarrangements here wrt
occasioned for the same object. Whether she washed the sasufsfeet^
if an opportunity required it of her^ Whether she was willing and
endeavoured to relieve qffUcted persons ; whether she dsUgentlji
followed every good work that she had opportunity to follow ; theie

not being the Literal Senses, are the oocasion of the Disarrange-
ments. See Rule 321.

855. EeftLse younger widows. The Disarrangement here it to
mark restriction to the Context. See Rule 821.

856. They desire to marry. Literally, A necessary consequence :
whereas Arc, A probable consequence ; hence &c., 821.

857. They cast off the first faith. Literally, Abandon it alio-
gether ; whereas Ac., They prrfer something before it ; hence &c.,
821.

858. To give no occasion. Had the Arrangement been BegnUft
the Sense oonyeyed would haye been, I desire young woesen to gin
no occasion S^c. ; whereas &c., I desire yonnq women to msKfty ^.
in order to give no occasion to the adversary ape. ; henoe &o., 821.

859. In respect of reviling. Literal]^, Zb giee mo eerewee is
respect of reviling, iB^todo evU, for rerilizig, it an aoo iiit io n ef cot
that has not done enl ; henoe &o., 881.

L TIMOTHY YL

363

860

15. For already by this means some were turned

away from being led again of the Satan,
^ 860,1

16. if any faithful man or faithful woman hath

presbyter widows, and is able, relieve them, and not

be burdened, the church, in order that it should have

861

relieved the indeed widows t e the tvidows having no

relations,

17. presbyters that have ruled well, be counted
worthy of double honor. Especially they that labour
in word and doctrine.

18. For the scripture says, thou shalt not muzzle

8«3

an ox treading out com, also, worthy the labourer
of his reward is,

804

19. against an old presbyter, receive not an accu-

804,1

sation. Except unless before two or three witnesses,

^ 86s

20. rebuke in public those presbyters that sin
before all, in order that also the rest should have
fear,

21. I attest all I have written before the God

330

and Lord of Jesus Christ and of the elect angels, in

order that these things thou shouldst have observed

without preference, nothing? doing by partiality,

867

22. lay on hands suddenly to no one, neither

800. Some were turned cway. Literally, Some who were acting
09 described in the preceding verse ; whereas &o., Some of the class
of those who so acted ; hence Ac, 822,1.

860,1. If any faithful man or faithful woman hath. Litcrallv,
Precisely what is stated; whereas &c., If any man or woman hath,
and they wish to act faithfully ; hence &c., 322,1.

861. In order that it should hare relieved. The Sense here in-
tended to be conveyed is. In order that it should have the means to
relieve, which not being the Literal Sense, is the occasion of the
Disarrangement. Sec Eule 321.

862. Be counted worthy Sfc. Literally, Esteem them worthy of
honor; whereas Occ, Treat them with honor; hence &c., 321.

863. Thou shalt not muzzle an ox Sfc. Tlic Sense here intended
to be convoyed is, Thou shalt not prevent an ox from feeding on the
com that he is treading out, which not being tlie Literal Sense, is the
occasion of the Disarrangement. See Kule 321.

864. Receive not an accusation. Literally, Thou shalt hear
nothing against an elder ; whereas &c.. Thou shalt not officially act
on an accusation received against an elder ; houoe kc, 321.

864,1. Two or three witnesses. Literally, The exact numbers spe-
cified ; whereas Stc., Witnesses not fewer than two or three ; hence
&c., 321.

866. Sebuke in public fc. The Sense here intended to be con-
veyed is, Th<Mt so sin as to unfit them for office; which not being the
Literal Sense, is the occasion of the Disarrangement, See Rule
821.

866. In order thai the rest should have fear. The Sense here
intended to be conveyed is. In order that the rest should not trans-
gress^ whioh not being the Literal Sense, is the occasion of the Dis-
arramffememt. See Btde 821.

807. Lojf on ktmdt awidmUy to no ome. The Sense her« in-

808

partake in other sins in this respect, keep thyself
pure therein.

869

23. No longer drink water, but use a little wine, on

-sso

account of thy stomach and thy frequent infirmities,

* 870

24. the sins of some men, publicly manifest they
exist, preceding with respect to judgment. But they

870 ••••••

follow aRer with some also.

25. Likewise also the good works, publicly mani-
fest they exist, yet the otherwise existing, they are

871 ,

not able to have been hid.

Chapter VI.

1. as many as exist under a yoke, i e as are ser-

87a « 830 878

vants, count the their own masters worthy of all
honor, in order that the name of the God or the doc-

•••• 874

trine they have embraced should not be blasphemed.

• 878 338

2. And they that have believing masters. Despise
not them, because brethren they exist, but rather
serve as a slave, because faithful they exist, and be-

sos

loved ones that partake of the benefit of their labour,

these things, teach and exhort,

875

3. if any one teaches otherwise, and consents not

•333-

to wholesome words in the things of our Lord Jesus

876

Christ, and the doctrine that is after godliness,

tended to be conveyed is, Lay not on hands till you are satisfied of.
the fitness of the party ; which not being the lateral Sense, is the
occasion of the Ditarrangement here. See Rule 321.

868. Keep thyself pure. The Sense here is intended to be con-
fined to the Context ; Pure from charge of evil in the particular
previously stated ; wUoh not being the Literal Sense, is the occasion
of the Disarrangement. Sec Rule 321.

869. But use a little wine. Literally, Me is to drink no water,
but instead a little wine, which not being the Sense intended to be
conveyed, is the occasion of the Disarrangement. See Rule 821.

870. I%e sins of some men. Literally, Th^ whole qf their sims ;
whereas &c., Some sins of some men; hence &c., 321.

871. They are not able to have been hid. LiteraUy, According
to the requirements of the Context, Hid in this world ; whereas Ac.
has reference to the absolute fact. Hid, never again to be found;
hence &o., 321.

872. Count the oum masters. Literally, One is our master, even
Christ ; whereas Ac., Their masters in respect of the yoke ; hence
Ac., 321.

873. Worthy of all honor. Had the Arrangement been Regular,
the Sense oonveved would have been, H^eir own worthy masters ;
whereas &c. a<$ m the Paraphrase ; hence &c., 321 .

874. Should not be blasphemed. Literally, Render such an act
impossible ; whereas &c.. Should not give occasion for such an act ;
hence Ac., 321.

876. If anyone teaches. Literally, Jt any one period ; whereas
&o.. If anyone continues to teach ; hence Ac, 322,1.

876. The doctrine after godliness. Literally, 7%t doetrimethat
is derived from godliness; whereas Xc., The doctrine that is con-
sistent with godliness ; henoe Ac., 321.

364

I. TIMOTHY VI.

4. he hath been proud^ nothing knowings but
doting about questions and strifes of words, of which,

883

there cometh, envy, strife, blasphemies, evil sur-

misings,

^^

5. foolish disputings of men having been corrupted

in the mind, and destitute of the truth of establishing
i^in to exist the godliness they seek, withdraw from
the such like.

6. For a great gain the godliness that is after
contentment exists.

7. For nothing we brought into the world, evident

910

it is, also, neither are we able to have carried out
any thing.

8. So then having food and raiment, we are suf-

878

ficed in these things.

9. And they that desire to be rich, fall into
temptation and a snare, and many foolish and hurtM
lusts, which drown the men thai seek to be rich, in
destruction and perdition.

333

10. For a root of all the evils here referred to the
love of money is, which some coveting after, they

, 87»

were seduced from the faith, and so pierced them-
selves through with many sorrows.

11. But thou, O man of the God, flee these things.
And follow after righteousness, godliness, faith, love,
patience, meekness,

12. fight the good fight of the faith, lay hold of
the eternal Ufe, unto which, thou wast called, and

338

professed the good profession, before many witnesses.

877. Of men having been corrupted in. I have no authority for
the Translation, Saving been corrupted in, beyond the requirements
of the Context.

878. We are sufficed. Literally, We have no further desire;
whereas &c.. We do not require more ; hence &c., 321.

879. Theg pierced themselves through. Literally, Theg per-
sonallg did what is stated; whereas &c., They incurred the con-
sequences specified ; hence &o., 321.

880. Thee to have preserved. Literally, Thee to effect the pre-
servoHon ; whereas &c., Thee to enjoin the observance qf the precept ;
hence &c., 321.

50S

13. I give in charge to thee, in the sight of the
God that giveth life to the all things / enjoin, and of
Christ, even Jesus that witnessed to Pontius Pilate
the good profession,

880

14. thee to have preserved the precept / have de-
livered spotless, irreprehensible, until the appearing
of our Lord Jesus Christ,

881

15. which precept will exhibit to the world in its
own time, the blessed and only Potentate, the King
of the Kings, and Lord of the Lords,

16. the only having immortality, light inhabiting

883

inaccessible to man by reason, which no one of meu

883

saw, neither is able to have seen by unassisted reason^
to whom be everlasting honor and power. Amen,

883

17. charge the rich in the now world not to be
high-minded, neither to have trusted in uncertain
riches, but in the God that lives, that giveth to us all
things richly, xmlo promotion of our enjoyment,

18. charge them to do good, to be rich in good
works, ready to distribute to exist, willing to com-
municate,

19. laying up to themselves a good treasure, unto
the about to come, in order that they should hav
laid hold of the indeed life.

20. O Timothy, keep the important deposit, avoid —
ing the impious foolish talkings and oppositions a

330

the falsely named knowledge,

21. which some professing concerning the faith,
they erred, the grace to keep it be with thee.

881. WiU exhibit. Literally, WUl absolutely do so: wherca**
&c., Wm enable man to discover ; henoe &c., 321.

882. No one of men saw. Able to have seen. Literally, mth
his natural eges; whereas &o., With the eyes of Us mind; heno*
&c., 321.

883. Charge the rich. Literally, Charge the persons specified;
whereas &c.. Charge in relation to them ; henoe &c., 821.

885. Keep the important deposit. LiteraUy, Setaim it thyself;
whereas &o., Lmst upon regard for it ; henoe &c, 321.

885

A LITERAL TRANSLATION

OF THE

SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY,

Chapter I.

1. Paul^ an apostle of Jesus Christy with desire

680

i e approbation of God^ concerning promise of life
that is in the Dispensation of Jesus^

383

2. to Timothy a beloved child, grace, mercy, peace,
from God, Father, and Christ even Jesus our Lord,

887

8. I have thanks to the God, whom I serve with

338

forefathers, with pure conscience, that I have with-

888 880

out ceasing the remembrance of thee in my prayers
of night and day i e of evening and morning,

4. greatly desiring thee to have seen, [having been

800

mindful of thy tears,] in order that I should have

891 •;

been filled with joy,

;•••• 898 • 8y8

5. taking a remembrance of the unfeigned faith
that existed in thee, which dwelt first in thy grand-
mother Lois, and thy mother Eunice. And I have
been persuaded that dwells also in thee,

6. for which cause, I remind thee to stir up the
gift of the God, which exists in thee, in the laying on
of my hands.

508

7. For the God gave not to us a spirit of fear, but
of power, and of love, and of a sound mind.

8. Therefore thou should not have been ashamed
of the testimony of our Lord, or me his prisoner,

886. Approbation, Sec Eph. i-1.

887. / have thanks. The Sense here intended to be oonveyed is,
I/eel thankful, which not being the Literal Sense, is the occasion of
the Disarrangement. See Rule 321.

888. I have without ceasing. The Sense here intended to be con-
▼ejed is, IfrequenUjf have, which not being the Literal Sense^ is the
cause of the JHtarranffsment. See Btde 821.

889. The remembrance of thee. Literallj, I have thee always
Ml iny mindi whereas &o., lalwojfs sufpUcate for thee; hence &c.,

asL

890. Th^ tears. The Senae here intended to be oonyejed is,
Tkjf affiieiiom i henoe &c., 821.

89L In arimr that I ek<mld kstve ^. The SeoM hare intended

indeed if necessary partake of the afflictions in the
gospel,

9. by power from Grod that saved us, and called
with a holy calling, not according to our works, but

333

according to his own purpose and grace that was
given to us in the Dispensation of Jesus, before times
of ages.

10. And was made manifest now by means of the
manifestation of our Saviour Jesus Christ's having
abolished even the death we were under. Even
having brought to light life and immortality, by
means of the gospel,

11. to which, 1 a preacher and an apostle and a
teacher of Gentiles was appointed,

12. for which cause viz. my appointment and tlie
duties 0/ these offices, I suffer, nevertheless I am not
ashamed. For I have known, whom I have believed,
and am persuaded, that able he exists my deposit to
have kept until that the day,

8g3 sss

13. hold fast pattern of sound words, of which,
from me, thou heardest, concerning faith and love
that is in the Dispensation of Jesus,

894 49S

14. keep the good deposit, as to a spirit holy i e
freed from guilt that dwelleth in us,

to be conveyed is. In order that I should have great joff in relation
to ^ou ; hence &o., 321.

892. Taking a remembrance. The Sense here intended to be
conveyed is, Not being unmindful s hence &c., 821. See also 502,
In thee.

892,1. I a preacher Jjfc. Literally, / who am a preacher was
appointed ; whereas &c., I to be a preacher was appointed ; hence
&c., 321.

898. Sold fast pattern. Literally, JUtam possession of it;
whereas &o., Conform to it; hence &c., 82l.

894. Keep the good deposit. UtenXij, Betam what tkm hast ;
whereas &c., Make the good deposit thine: henoe &e.| 821.

866

11. TIMOTHY II.

15. thou hast known this^ that all that are in the

Asia were turned away from me, of whom Phygellus

•■•••••••.••.•••••.••..*>.*.••,•.,•««(•••••...• ••••••••• ••••

Hermogenes is^

16. mercy the Lord may have granted to the

894,1 8g5

house of Onesiphoms, for oft he refreshed me, and
was not ashamed of my chain,

17. indeed having been in Rome more earnest, he
sought me and he would have found,

SIO

18. may the Lord have granted to him to have
found, mercy of Jehovah, in that the day, verily how
many things, at Ephesus, he ministered very well,
thou knowest.

Chapter II.

1 . Therefore thou my child, be strong in the grace
that is in the Dispensation of Jesus,

2. and what thou heard from me, by means of

838 838

many witnesses, these things, commend to faithful
men, who fit shall exist even others to have taught.

838

3. And thou, endure hardness, as a good soldier of
Jesus Christ,

4. no one warring is entangled in the afiairs of
••8»8 •• '•

the necessaries of life, in order that he should have

•••; 899

gained the affection of him that enlisted him.

5. Or if also any one should strive for masteries,
he is not crowned, except lawfuUy he should have
striven,

900

6. it is fit a husbandman that labours first of the
fruits to partake,

508

7. consider, what I say. For the Lord may have
granted to thee an understanding, in all things,

894,1. The hotue of Onesipharus. Literally, That which belonged
to him; whereas &c. I oonceiye, A house of which he woe a fnem-
her ; henoe &c., 821.

895. Me refreshed me. LiteraUy, Be personally ministered to
me; whereas Ac., The good that I heard of him made me rejoice ;
hence &c., 821.

896. Not ashamed ofm^ chain. The Sense here intended to be
conveyed is, He was not cuhamed of the cause I advocate^ heasuse I
was subjected to punishment ; henoe Ac., 321.

897. No one warring is entangled. Literally, Under any eir-
cumstanees is so ; whereas &c., Is with advtmtage so: henoe &c.,
322,1. ^

898. In the affairs of the necessaries of life. The Sense here in-
tended to be oonyeyed is, This ordinarily is not the chief object of
his attention ; henoe Ac., 321.

899. I%a* he should have gained the affection. The Sense here
intended to be conTered is, Thai he should be able to purme the
things which should obtaim the approbation : henoe flco., 821.

900. It isJU. The Senfe hare intended to be oonyeyed Ib, l%at

8. remember Jesus Christ's having been raised

600

from the dead, he being of David's seed, according to
my gospel,

9. on account of which /ac/, I suffer «nto bonds,
as an evil doer, but the word of the God has not
been bound by means of this,

10. I suffer all things, on account of the elect, in
order that also they should have obtained the know-
ledge of a salvation that is in the Dispensation of
Jesus, unto eternal glory,

11. faithful the saying is. That if we t e Christ
and christians died together i e alike, then we shall
live together i e alike, ,

12. if we, i e Christ and christians, persevere,
then we shall reign together i e alike, if we deny i e
practise denial, then that person will deny us being
his disciples,

1 3. if we, i e Christ and christians, believe not i e
practise unbelief, that person faithful abideth. So he

904

is not able to have denied himself,

14. these things, call to remembrance, charging
before the Lord not to strive about words to no

SS3

profit, along with subversion of them that hear,

• • • • *

15. study thyself approved to have presented to
the God, a workman not ashamed, strictly handling
the word of the truth.

906

16. And so shun the profane vain babblings. For
in more i e magnitude, they increase ungodliness,

900

17. as their rehearsing as a canker will have food,
of whom Hymeneus and Philetus is,

that for which a man labours, whether wetges or produce, should he
first partaken of by himself i hence &o., 821.

901. The word of the Chd has not been bound, Literallj, Oodt
v'ord hath not been retarded thereby ; whereas Ae., Its truth aud
value hath not been affected by it^ otherwise than as Ood permitted;
henoe &c., 322,1.

902. / suffer all thutgs. The Sense here intended to be oon<
vered is, All things of this kind ; henoe &o., 821.

'903. In order that also they should have obtained. Litenlly,
What w stated; whereas &o., Obtain the knowledge iffii; hsooe
&c., 321.

904. 8o he is not able. The Sense here intended to be eon-
Teyed is, JSe cannot so act in aeoordanee wiik kit ekaraeUr; hBO»
&c., 821.

905. Shun the profane vain babblings, JMBoXtj^ Mmm no ess-
nexion with them; whereas fto., Use iky k^flsmm io dop Amt
henoe Ao., 821.

906. Will have fbod. The Sense here mtwi d t fl tot>cofiyrii
is, Witt have that mhiek eusimne ikem i hms9iuk^9KL

II. TIMOTHY III.

867

18. who, concerning the truth taught by Christy
erred, affirming the resurrection already to have
passed, and so subvert the belief of some respect-
ingit,

SSS 008

19. the yet truly firm foundation of the God re-
specting it hath stood, having this seal, Jehovah
acknowledged them that exist of it, so depart from
iniquity, all that name the name of Jehovah.

333

20. But in a great house, there exists not only
ji^old and silver vessels, but also wood and earth, and
^vessels which indeed are for use honorable. And
-meMsels which are for use dishonorable.

21. Now if any one in Christ should have cleansed

-SM.a

himself, from these babblings, a vessel he shall be for

uses honorable, having been set apart for pious uses,

333

even very useful to the master, for every good work
having been prepared.

909

22. So then flee the youthful lusts that relate to
them. And follow after righteousness, faith, love,

910

peace, with them that are called after the Lord, out

SS3

of a pure heart.

•• 911

23. And avoid the foolish and unlearned questions
connected with them, having known, that they do
gender strifes.

91S

24. And it is not becoming a servant of Jehovah
to strive, but gentle to exist unto all, qualified for
teaching, patient,

25. in meekness, instructing those that oppose.

60t

Lest at any time the Ood should have granted to
them repentance, with an acknowledgment of truth.

907. The belief of some. Literally, 7^ quality in man ; whereas
&c. has reference, To a particular thing believed ; hence &o., 321.

908. The yet truly firm foundation of the Ood. Literally, A
foundation eetablithing the existence of Ood ; whereas &c., Ood^e
foundation eetablishing the existence of the reeurrection ; hence &o.,
322,1.

909. Flee the youthful lusts. Literally, Flee from where the
lusts are ; whereas &c., Avoid participatum in them ; henoe &c.,
321.

910. With them that are called after the Lord. See my Tract
on ** The aathority of Scripture with rei«peot to addressing prayer
and worship to the Lord Jesus Christ.**

911. And avoid the foolish S^e. The Sense here intended to be
conveyed is, Strive to repress them ; hence &o., 821 .

912. Jt is not becoming ^. The Sense here intended to be
conreyed is. That in thai to wkkik the Contewi rtf^e, ii is not be^
coming jv. ; henoe Ac., 821.

26. and so they should have recovered themselves

918

from the snare after the devils' description, they
having been made a captive to him, in the desire of
a description after that wicked on^s desire.

Chapter III.

833

1. Now this, know that in last days, perilous times
shall come.

2. For the men of those times shall exist, lovers of
their own selves, covetous, boasters, proud, blas-

015

phemers, disobedient to parents, unthankful, unholy,

3. without natural affection, truce breakers, false
accusers, incontinent, fierce, despisers of those that
are good,

4. traitors, heady, high minded, lovers of pleasures
more than lovers of Ood,

5. having a pattern of godliness. Yet having been

916 ^ 909

denied the power of it, verily turn away firom these.

6. For of these, they exist, that creep into the
houses, and lead captive silly women having been
laden with sins, they being led away with divers
lusts.

7. ^ver learning, and never unto a knowledge of

918

truth, being able to have come.

8. Now what course it was that Jannes and Jambres
withstood Moses. So also these resist the truth,
men having been destroyed in the mind, reprobates,
concerning the faith,

9. but they shall not proceed on further. For

919

their folly manifest shall exist to all, as also the folly

919

of those men has been.

913. I%e snare after the devil. LitcrallT, The deviVs snare;
whereas &o., A snare advancing his interest; nenoe &c., 821.

914. In the desire after that. I conceive the Literal Sense would
he. By the desire of that wicked one, which not being the Literal
Sense ; hence &o., 321 .

915. Disobedient to parents. See Note to Bom. 1-80.

916. Tet having been denied 4v. Literally, Ood determined that
they should not have it; whereas &c., Their conduct excluded them

from it; hence &c., 321.

918. Being able to have come. Literally, As respects the power
they possess ; whereas &c. has reference, To the course they choose to
pursue ; hence &c., 321.

919. As also the folly qf those. The Disarrangement here, See
Rule 322,1, is intended to shew, that this is to be understood with
restriction. Literally, It was not matUfeH to all, but U was so clear,
that with due exanUnaiion all might perceive it.

368

11. TIMOTHY IV.

10. Verily thou hast fully known my doctrine,
manner of life, purpose, faith, long-suffering, love,
patience.

60S

11. persecutions, afflictions, which came to me,
at Antioch, at Iconium, at Lystra, I did endure such

6M

persecutions, but out of all, the Lord delivered me.

12. Yea, and all that wish godly to live in the
Dispensation of Jesus, shall be persecuted.

333 9S4

13. For evil men and seducers shall grow worse
upon the worst they have reached, deceiving and
being deceived.

14. But thou, continue in what things, thou hast
learned and wast assured of, having known, &om
whom, thou learned,

15. and that &om a child, the Holy Scriptures
thou hast known, that are able thee to have made
wise unto salvation, by means of faith that is in the
Dispensation of Jesus,

883 ^

16. every writing inspired by God, assuredly pro-
fitable is, for doctrine, for reproof, for correction, for
instruction that is after righteousness,

17. in order that perfect in knowledge, the man

995 8M,a 333

of the God should be, unto every good work, having
been thoroughly furnished.

Chapter IV.

1. I charge earnestly before the God and Jesus
Christ that is about to bring to judgment living
and dead, also concerning his appearing, and his
kingdom,

2. preach the word, proclaim publicly in season

920. My doctrine. The Sense here intended to be conyeyed is,
The doctrine I teach ; which not being the Literal Sense, is the
occasion of the JDUcurroMgement, See Sme 321.

924. Jbr evU men and eedmcere shall jfrow woree. Literally,
Inereate in description of wiokednea; whereas &c, Leisfearfnl of
iinninff ; hence &c., 322,1.

925. The mam of the God, The Sense here intended to be con-
Teyed is, 7^ mam that ie approved of by God ; hoioe Ac, 321.

926. T^hey wiU accummlate to themselvea teachers. Literally, For
their omn particular imstructions whereas &o., For the tea^timg of
their doctrine i henoe &0., 821.

927. Thef wiU turn away the ear. Literally, l%ey viU rtfuee
to hear; wnereas &c., They foiU neglect to regaird iki hence dbc.,
321.

928. Do work qf am evamgeUsi, Literally, Do work qf (mother
person ; whereas &o.. Do sndk work as an evangeUet ought to do;
henoe &o., 821.

929. Ckfu^^Ute thy mimietry. The Seofe hen intended to be

333

out of season, reprove, rebuke, exhort with all long

• •• • •• • • • • • •

suffering and doctrine.

3. For a time will exist, when they will not endure

638 -214

the sound doctrine, but after the their own lusts,
they will accumulate to themselves teachers, being
tickled in the ear,

4. even from indeed the truth, they will turn away
the ear. And by the fables they accept, they shall
be turned aside.

5. But thou, watch in all things, endure afflic-
tion, do work of an evangelist, complete thy min-
istry.

6. For I am now ready to be offered, and the time

930

of the my departure is at hand,

931

7. I have fought the fight that is good, I have
933

finished the course that is good i e the Gospel Dispen-

933 •

sation, I have kept the faith that is good,

•••; • 498

8. a remaining thing is, the crown of the righteous-

603 ;

ness /or so doing is laid up for me, which the Lord
shall give to me about that the day, the righteous
judge. And not only to me, but also to all that
have loved his appearing,

9. use diligence to have come to me shortly.

935

10. For Demas deserted me, having loved the now
age, and was departed to Thessalonica, Crescens to
Galatia, Titus to Dalmatia,

383,3 937

11. Luke only is with me, having taken Mark,

•• -ajs^

bring together with thyself. For very useful he

608 ....

is to me, in ministration.

938

12. As I sent Tychicus, to Ephesus,

oonyeyed is, Lea^ no part of thy ministry unattended to ; henoe
&o., 821.

930. 7^ time of the my departure is at hand, literaUy, Ii
immediately coming; whereas &c.. Is near; henoe &c., 322,1.

1)31. I have fought the fight that is good. Literally, I hati
fought a good fight ; whereas &c., I have fought on the good side ;
hence &c., 321.

932. I have finished the course. Literally, I have terminated tie
contest; whereas &e., I have marked out the bou nd a ri es qf tie
course; hence &c., 321.

i^3. I have kept the faith. Literally, I have noi broken it;
whereas &o., I adhere to the same party iethe beUeoers mi CMst;
hence &c., 321.

935. Deserted me. The Sense here intsnded to be ooanjvd k,
Deserted the cause I advocated ; henoe Soo,, 821.

987. Saving taken Mark. The Sense here intended to 1» eon-
yeyed i^ Markjokdng thee; henoe Ao. 82L

988. Isentl^dUeus. The Sense here iutendad to be eoBffCjfid
iB^IaMeedhimtogof henoe flco., 881.

II. TIMO

999

13. comings bring the cloak, which I left at Troas,

with Carpus, also the books, especially the parchments^

940 933

14. Alexander the coppersmith did many evil

things to me, may the Lord have dealt to him
pmdskment, for his works^

15. whom also thou, watch. For greatly he hath
withstood the our words,

941 949

16. in my first defence, no one stood by me, but
94S s»o

all forsook me. May it not have been reckoned to

them.

943

17. Howbeit the Lord stood by me, and strength-
ened me, in order that by means of me, the procla-

944 ^ ;••••

mation should have completion, and all the Grentiles

should have hearing, so I was delivered out of the

mouth of the lion.

939. Bring ih€ cloak ^e, I oonceiTO it probable, that Timothy
had no knowledge of St. Paul having left hia doak behind him, and
that had the Arrangement been Megtdary it would hare implied.
Thai he had knowledge of it; hence &c., 321.

940. Alexander the coppersmith Sfc, The Sense here intended
to be conveyed ia, He attempted to do the cause 8t. Pond advoeated
manjf evil things; henoe the two Disarrangements. See Rule 321.

941. My first defence. Literally, The first defence I made ;
whereas &c., I advanced; hence &c., 321.

942. Stood bg me. JBg mg cause ; hence &c., 321.

943. The Lord stood bg me. Literally, Personallg $ whereas it
is, In his assistance, he stood, not, bg me, but, JBg mg cause ; henoe
the two Disarrangements. See Rule 821. Observe the Arrange-
ment is Regular, And strengthened me.

944. The proclamation should have completion. Literally,

THY IV. ^ 869

80S 333

18. and the Lord will deliver me, from every evil
work of man, and will preserve me unto his king-
dom that is heavenly, to whom the glory of
these things ascribe unto the evers of the evers.
Amen,

19. salute Prisoa and Aquila, and the household of

Onesiphorus,

946 947

20. Erastus abode at Corinth, But I left Tro-

phimus at Miletum being sick,

21. use diligence before winter to have come,
Eubulus greeteth thee, and Pudens, and Linus, and
Claudia) even all brethren are,

22. the Lord Jesus Christ is with thy spirit, the

947.1
grace that is to us i e that is the privilege of Chris-

tians.

Should be brought to an end ; whereas &C., Its truth should be veri-
fied; henoe &c., 822,1.

946. The household of Onesiphorus. The Dis€Mrrangemeni hare
See Rule 321, I conceiTO to be occasioned hj refarenoe bein^ had
to something that differs from the Literal Sense, which, without
intimate knowledge of the parties, it is iinpossible to specify.

946. Brastus abode at Corinth. ' Literally, Permanentlg re-
mained ; whereas &o., Temporallg stops ; henoe &c., 821.

947. I left. The Sense here intended to be conTcyed is, 2Vo-
phimus remained ; hence &C., 321.

947,1. The grace thai is to us. Griesbaoh*s reading is, l%at is
to gou, Plural, but how Timothy can be a Plural, I cannot explain :
for this reason I judge the reading which Ghieebfioh admits is to be
found, to be correct; and consequently, so Translate it in my
Text

fl

A LITERAL TRANSLATION

OF THE

EPISTLE OF PAUL THE APOSTLE TO TITUS.

Chapter I.
1. Paul, a servant of God. And an apostle of
Jesus Christ, for a belief of God^s elect, and an ac-
knowledgment of a truth that is after godliness,

948. Which the unlgimg Qod pramieed. Literally, An aeiual
dedanUUm ; whereas &o., Bg neeeesarg i^ferenee ; henoe &o., 821.

2. in a hope of life eternal, which the unlying God
promised before times of evers.

3. And made manifest in his own times his

049

promise, by a proclamation, which I was entrusted

949. I woe entrusted wOh. Literally, Etnlusivefg J; whereas
Ac., I with others ; henoe Ac, 821 .

AAA

870

TITUS 11.

with by commandment of QoA our Saviour to Titus

tss

a legitimate child^
sss

4. by a common faith^ grace^ mercy^ peace^ from
Ood^ Father and Lord of Jesus Christ our Saviour^

950

5. for this cause, following, I left thee, in Crete,
in order that the things that are wanting thou
shouldst have set in order, and have ordained in

A02

cities presbyters, as I appointed thee,

823,2 831

6. if any one blameless is, a husband of one wife,
having faithful children. Not under accusation of
riot, or unruly.

7. For it behoveth the bishop blameless to exist

953

as a steward of God. Not self willed. Not soon
angry. Not given to wine. Not a striker. Not
given to filthy lucre,

8. but a lover of hospitality, a lover of good men,
sober, just, holy, temperate, /

9. holding fast that that exists with the doctrine

333

of a faithful command.! e that which the practice of
tJie Literal command requires, in order that able he
should exist also to exhort by the act of teaching
that is sound, and so those that gainsay to con-
>nnce.

833

10. For many both unruly vain talkers and de-
ceivers exist. Especially they that are of circum-
cision,

524

11. whom it is necessary to stop, who subvert
whole houses, teaching what is not fit, for filthy

••333

lucre,

954

12. one of them said, an especial prophet of theirs,
Cretians always liars are, evil beasts, slow bellies,

322,2

13. this witness true is, for which cause, rebuke

~' '*»** caiue. Literally, A cause jtrevioutly tpedfied ;

^^ : hence Ac., 321.

— llv. Having children of
• --^faUhful;

them sharply, in order that they shoula u^ ^.

the faith.

sss

14. Not giving heed to Jewish fables, and com-
mandments of men slighting the truth,

15. all things indeed pure exist in the pure. But
in them that have been defiled and disbelieve in re-
lation to the things they possess, nothing pure exists,

957

for both their mind and conscience have been

defiled.

95B

K). they profess a Ood to have knowu. But they
deny him by the works they perform, abominable

• • • ■ • ssa

existing and disobedient, and to every good work,
reprobates.

Chapter II.

1. But thou, command, (what it becometh the
sound doctrine to observe,)

2. presbyters sober to exist, grave, temperate,
sound in the faith, in the love, in the patience they
exhibit,

3. command female presbyters likewise to be in be-
haviour becoming holiness. Not false accusers. Not

95o •• ••

being given to much wine, teachers of good things,

4. in order that they should teach the young
loving the husbands to exist, loving children,

5. discreet, chaste, keepers at home, good, bein
obedient to the their own husbands, in order tb
not the word of the God should be blasphemed,

6. command the young men likewise, exhort /'
to be sound minded, in all things,

903 833

7. shewing thyself a pattern of good works, ii
doctrine of thy exhortation, viz., gravity, sincer

8. sound speech, undeserving condemnatic

958. They profess a Ood io have known. The Sense
tended to be conveyed is, They acknowledge a OoWs e
henoe &c., 321.

959. £ut they deny him by the works. The Sense her

TITUS III.

871

order that he that is of a contrary part should have
been ashamed, nothing having against us to say
wicked,

833

9. command servants to their own masters to be
obedient, in all things, pleasing to exist. Not an-
swering again.

10. Not purloining, but shewing all good fidelity,

gtfa.a • •

in order that they should adorn the doctrine that is
after God our Saviour, in all things.

11. I say command these classes of men. For the
grace of the God that bringeth salvation was made

333

manifest to all men,

12. teaching us, in order that denying the un-
godliness and the worldly lusts that exclude from
salvation. Soberly, and righteously, and godly,
we as christians should have lived in the now

age,

13. looking for the blessed hope, and an appear-
ing of the glory of the great God, and of our Saviour
Jesus Christ,

14. who gave himself, for us, in order that he
should have redeemed us i e christians, from all past

S33

iniquity excluding from salvation , and so purified us

333

unto himself a peculiar people, zealous of good

• • • • • • ■

works,

15. these things, command, and exhort, and re-

333 963

buke with all authority, let no one despise thee.

Chapter III.
1. put in mind them to principalities and powers

333

to be subject, to obey magistrates, for every good
work ready to exist.

902.1. But shewing all good fidelity. Literally, Exhibiting that
quality ; whereas &c.. So acting that if their conduct is exhibited,
that result will appear; hence &e., 321.

962.2. In order that they should adorn Src. Literallj, Effect
the end specified ; whereas &c.. So act that that end should in re-
lation exclusively to the things themselves be effected; hence &c.,
321.

963. Let no one despise thee. The Sense here intended to be
conveyed is, Have cause to despise fhee; hence &c., 321.

96 i. Shewing all. L'ltenWjy Endeavouring to make it perceived;
whereas Ac, So acting that all meekness may exist ; hence &c., 321.

965. But when the kindness and the love Sfc. was made manifest.
Literally, When man did perceive it ; whereas &c., When man was
enabled to perceive it ; hence &c., 321.

966. We effected Sfc, Literally, The Antecedent to the Pronoun

2. on one to speak evil of, not brawlers to exist,

064 333 SS3

gentle, shewing all meekness, to all men.

3. For we were existing once, even ourselves,
foolish, disobedient, being deceived, being slaves to

333 ^

lusts and divers pleasures, in malice and envy, living
hateful, hating one another.

4. But when the kindness and the love toward
man of God our Saviour was made manifest,

5. not on account of works that are after righteous-

OM 907

ness, which we efiected, but through his mercy, he
saved us, by means of a bath of regeneration, even a
renewing of a spirit holy i e free from guilt,

6. which he shed on us abundantly, by means of
Jesus Christ our Saviour,

7. in order that being justified through the grace
of that mercy J heirs we should have been as to a hope
of life eternal,

8. faithful the saying is, and concerning these
things, I wish thee constantly to afiirm, in order that

333

they should be careful good works to maintain,
that believe in the God, these things the things good

333,3 070

and profitable are to the men that believe.

333 ^

9. But avoid foolish questions, and genealogies,
905 •••

and contentions, and strivings about law. For un-
3S9,a •

profitable and vain they are,

• 071 333

10. reject an heretic man after one or a second

073

admonition,

11. having known, that the such like hath been
subverted, and sins, existing self condemned.

12. When I should have sent Artemas, unto thee,
or Tychicus, use diligence to have come to me, to

here is, Man generally; whereas &c., We Christians; hence &c.,
321.

967. His mercy. Literally, The mercy possessed by Ood;
whereas &c. has reference to, 2^ mercy God has shewn to man;
hence &c., 321.

968. Through the grace of that, LiteraUy, Of that man;
whereas &c. as in the Paraphrase ; hence &c., 321.

970. Are, Literally, Each individual work is profitable, which
is not the case, but Collectively they are so; hence the FecuUar
Qovemment, See Kule 382.

971. Reject Sfc. Literally, Absolutely ; whereas &c., Beject him
so long as his opinion remains unchanged ; hence &o., 321.

972. 7%e such like hath been subverted. Literally, Unchangeably
fixid in an evil way ; whereas &c., That the pursuit of such things^
is while pursued^ a subversion of the pursuer ; hence &c., 321.

872

TITUS III.

Nicopolis. For there I have determined to have
wintered^

18. escort courteously Zenas the lawyer and Apol-

; -974

los diligently, in order that nothing should be want-
ing to them.

6<n SS3

14. For even the oui^s embrace good works to

974. 7%ai nothing should he wanting. The Sense here mtended
to be coDYeyed is, JfotMnff thai it weu in kig power to provide ;
henoe &c., 321.

maintain for the necessary occasions^ in order that

StS,fl

unfiruitf ul i e blasting i e kinderers of their awn good
they should not be,

15. all that are with me salute thee, greet them
that love us, on account of fSdth, the grace of this
love be with you all.

977. All thai are with me. Literally, PereonaUy preeent at He
time of wriUngs whereas &o., Thai hewng to the congregation or
partg at the pUieefrom which he writee; henoe &o., 321.

A LITERAL TRANSLATION

O? TBI

EPISTLE OF PAUL THE APOSTLE TO PHILEMON.

1. Paul, a prisoner of Jesus Christ, and Timothy
the brother to Philemon the dearly beloved and
fellow labourer ofua,

2. and to Apphia the dearly beloved, and Archip-

V79

pus our fellow soldier, and to the church that is after
thy house,

3. grace to you and peace, from God our Father,
and Lord of Jesus Christ,

970

4. I thank my Gk)d always, when making mention
of thee, in my prayers,

980

5. [hearing of thy love and fuith, which thou hast
toward the Lord Jesus, and toward all the saints,]

AS4

6. that the communication of thy faith effectual

should have become to an acknowledgment of every
S3S ;

^'"'^ thing: that is to us, in Christ even Jesus.

''^'^ fbllows thg

08S

7. For we have great joy and consolation, on ac-

count of thy love, because the bowels of the saints

S8S

have been refreshed by means of thee, brother,

084 ^

8. wherefore having much, as to Christ, fireedoir
of speech to command to thee that that is cod
venient,

9. on account of the love thou hast shown, Batt
I beseech, beside an apostle such existing, as Pau
presbyter. And now also a prisoner of Jesus Chj

10. I beseech thee, for the my child, who'
begot in my bonds, Onesimus,

408

1 1 . the once unprofitable to thee. But now p

408

able to thee and to me, whom I sent again.

080

12. Therefore thou, receive him, [this th
the my bowels i e my own natural desire^

poral expectation of spiritual things has heen enriched ; ^

Q9Q 1

PHILEMON.

373

13. whom I was retaining for myself to minister^

987

in order that in place of thee, he should minister
for me, through the bonds of the gospel.

14. But without the thy consent, nothing I wished
to have done respecting him, in order that not as by

988

necessity, thy benevolence should exist, but as by
voluntary action.

15. Now perhaps on account of this, he was sepa-
rated for a time, viz. in order that thou shouldst
986

receive without end him,

16. not now as a servant, but above a servant, a

989

brother beloved especially of me. And more by how
much to thee, both in flesh and in Jehovah.

. 990

17. Therefore if thou countest me a companion,
receive him as me.

18. Verily if any thing he wronged thee, or is under

4P8

an obligation, put to the account this thing to me.

987. HIb should minister for me. Literally, Minister to me ;
whereas Ac. as in the Paraphrase ; henoe &o., 321.

988. Thy benevolence should exist. Literally, Thgf quality of
benevolence; whereas &c., The act which thou doest through bene'
volenee; hence &o., 322,1.

989. More by how much. Diiorranged^ See Rule 321, in order to
shew, that the Sense intended to be conveyed is to be understood
OenereUlyf and not as an enquiry as to exact quantity.

19. 1 Paul wrote with the my hand, I will repay,
in order that 1 should not say to thee, that even

99S

. thou owest more thyself to me.

20. Assuredly brother, I may have profited by
thee in Jehovah, refresh my bowels i e my temporal
happiness in Christ,

21. having confidence in thy obedience, 1 wrote
to thee, having known, that even above what I say,
thou wilt do.

22. Yet at once indeed prepare me a lodging.
For 1 hope that on account of your prayers, I shall
be granted to you,

23. Epaphras my fellow prisoner in the Dispen*-
sation of Jesus, Marcus, Aristarchus, Demas, Lucas,
my fellow labourers salute thee,

24. the grace of our Lord Jesus Christ be with
your spirit.

990. Therefore if thou countest me a companion. Literally, If
thou dost so count; whereas &o., If thou dost so rightly ; henoo &c.,
321.

992. Thou owest more. The Sense here intended to be conveyed
is, Thou hast thyself received more from me ; henoo &c., 321.

993. I may have profited. Literally, Possibly I may have
derived profit ; whereas &c., It is possible for me to derive profit

from thee ; hence &c., 321.

A LITERAL TRANSLATION

OF THE

995

EPISTLE OF PAUL THE APOSTLll TO HEBREWS.

Chapter I.
1. At sundry times and in divers mauners in time

996,1

past the God spoke to the fathers, by the prophets,
in the last of these days, he hath spoken to us, by
a Son,

995. Paul. In denominating the Epistle to the Hebrewi, St.
Panl't Epistle, I do lo merdj in aooordanoe to the general opinion
VHI>eottn| it { m I do not wiah to express an opinion as to whether
he is or IS not the author of this Epistle, not haring sufficiently
ffiaminad tho aiguments relating to it. I would howerer here

2. whom he appointed heir of all things, with

990

respect to whom also, he made the ages/^o^/, t e t/ie
past Dispensation of man,

3. who existing an effulgence of the glory, and an
express image of the constancy of him. And making

ohsenre, that I do not find that which St. Paul himself states, he has
attached to aU his Epistles, 2 Thess. iii. 17.

996,1. The God spoke to the fathers. Literally, Uttered;
whereas &c., JSevealed ; hence &c., 321.

996. Worldsy Plural, is not to be found either in the New or
Old Testaments, sare in the Authorised Version here and Chap. xi. 3.

874

HEBREWS II.

manifest the all things that exist in the declaration

997

concerning his power, having effected an expiation
of the sins that lurdcn us, he sat down at right hand
of the majesty on high,

4. greater becoming so much than angels, better
as much, than they bein^, he hath acquired as an
inheritance a name i e an appointment thereto.

210

5. For saith he once to any of the angels, a son
of me thou art i e thou hast become, I this very day
have begotten thee, and again, I will exist to him, as
a father, and he shall exist to me, as a son.

6. And of the time when again he should have
brought in the first begotten, into the world, he
commands,

7. even bow down to him, all angels of God,
verily to even the angels, he saith it, he that maketh

4:)8 408

winds his angels, and flame of fire his ministers.

1000

8. But to the son, he saith, thy throne the God is,
unto the ever, so the sceptre of the direct i e ungues-
Honed line a sceptre of his kingdom is,

9. thou loved righteousness and hated iniquity,

408

on account of this, the God that is thy God anointed
thee with an oil of gladness, above thy fellows,

10. yea thou, in commencing creation, O Lord,

498

laid the foundation of the earth, and works of thine

3?2,2

hands the heavens are,

11. they shall perish. Yet thou endurest, and
all. as a garment, shall wax old.

997. Jlcrhg effected an erpialion. I-iitcrally, Bating ahsoluiely
done tohat is stated ; wlien»a8 &c., Having prescribed the means hy
which man can obtain <!^c. ; hence &e., 321.

998. Greater becoming. lAiordWy, Actually becoming ; whereas
&c., Appearing to man to do so ; hence Ac., 321.

1000. Thy throne the Ood is. The authorised Version in
Translating the Nominative as a A'ocative cannot be sanctioned ; it
is one of tliose raodem principles of Greek Translation that cannot
be too strongly condemned ; and even admitting it to bo a just
j»rinciple, and one to be observc.l in the first clause in this Sentence,
it necessarilj requires the Second Clause to be Translated in ac-
cordance thereto, in which ease we should then rcudf A sceptre of
righteousness^ O sceptre of thy kingdom.

1002. And thy years shall not fail. I ace no reason for the
Disarrangement hero save to siiew that as Years are a human
measure, which may cease at the destruction of thia world, there
might be an impropriety in ajiplying such a term, in relation to the
duration of the existence of the Almigfaty ; hence, I conoeiTe, that-
the object of the Disarrangement here, See Rule 322,1 is to shew,
That the existence of Ood will never cease,

1003. Jf the word 6jf means of angels having been spoken.

12. and as a vesture thou shalt fold up them, as a

garment even they shall be changed. But thou the

iota
same existest, and thy years shall not fail.

13. And to which of the angels, hath he said at
any time, sit on right hands of me, until soever I
shall make thy enemies thy footstool,

833 SM,S

14. is it not, all enemies ministering spirits are,
as to ministration, being sent forth with respect to
those that are about to acquire as an inheritance
salvation. '

Chapter II.

1 . On account of this, it is fit more earnestly for
us to give heed to the things that were heard by
us. Lest at any time we should have been flowed

by.

1003

2. For if the word by means of angels having beea
spoken steadfast was, and every transgression and

1004 ••• 333

disobedience received a just recompence,

3. how shall we escape, having neglected such

ions 333 ^ \

a great salvation, which verily having assumed to be
spoken by means of the Lord, under those that
heard,

4. unto us, it was established by confirming tes-
timony by the God in signs and also in wonders,

883 1006

and divers powers, and distributions of a spirit holy

^ -1007

t efree from guilt, according to his will i e as he
had willed it should be.

1008

5. For he subjected not to angels assurances man's

Literally, Expressly uttered by angels ; whereas &c., The word that
was sanctioned and established by angels; hence &c., 321. Was
steadfast^ Literally, Was never to be moved; whereas &c., Was not
at the time of its being required to be observed ever disregarded by
God ; hence Ac., 322,1 .

1001. Every transgression and disobedience received a just
recompence. ]jiterally, Actually received ^c. ; whereas &c., Was ap-
pointed to receive ; hence &c., 322,1.

1005. Having neglected such a great. Literally, Who have
neglected ; whereas &c., If we neglect ; hence &c., 321.

1006. Distributiovs of a spirit holy. Literally, A domaHon ^
or by the Holy Spirit ; whereas &c., A revelation reepeetimg wutns
becoming altogether freed from guilt ; hence &c., 321.

1007. According to his wiU. Literally, Distributed as he strbi-
trarily willed it ; whereas &c., Being confirmed by eigne Sfo, ae Gml
had willed it should be; lionce &c., 321.

1008. He subjected not to angeU th§ worU ifo. Litetmlly, He
did not give to them the government qf that woridi whonw Iml,
He did not rest man*s knowledge respecting tked wirtd 9m emfeCe
attestations ; hence &c., 32L

HEBREWS III.

875

knowledge of the world that is about to come^ con-
cerning which, we speak.

6. Though he testified somewhere, one saying,

sit sts,s
what is man, that thou art mindful of him, or a son

of man, that thou visitest him,

7. thou madest him lower something, than angels,

1009

thou crowned him with glory and honor,

8. all things thou placed in subjection under his
feet. Now in the declaration, to have placed in sub-
jection the all things referred to, nothing he yielded
uptohimnot subject. But now not yet we see to
him the all things having been placed in subjection.

1010

9. But we sec Jesus that has been made lower

something than angels, on account of the suffering

of man by the death to which he was subject, having

been crowned with glory and honor, when he should
1011

have tasted death by favour of God, for all.

10. For it was fitting him, with respect to whom,
the all things, and by means of whom, the all things

524

liaviug led many sons unto glory exist, the captain
of their salvation, in respect of sufieriugs, to have
made perfect.

11. For verily he that sanctifies, and they that are
sanctified, of one nature, all are, for which cause, he
is not ashamed brethren them to call,

12. saying, I will declare thy name to my breth-
ren, in midst of Church, I will celebrate with hymns
thee,

13. and again, I will exist, of those having put

1009. Thou crowned him fcilh glory and honor. The Sense hero
intended to be conveyed is, Thou designed for him great glorg and
honor; which not bi'ing the Literal Sense b the occasion of the
Disarrangement. See Rule 321.

1010. £Ht we see Jesus 4*c. The first Disarrangement is to shew,
that the Sense intended to be conveyed is to this effwt. For ire
are taught that Jesus Sfc; hence &c., 321. The ueiX. Disarrange-
ment is to convey a Sense to this effect. That was in appearance and
worldly position made S(c. ; which not being the Litend Senses are
the occasions of the Disarrangements. See Rule 321.

1011. He thould have tasted death by favor of God for all.
Literally, He should have done so in the place of all ; whereas &c.,
He should have done so in such manner as that all might if they
chase profit by it ; hence &c., 321.

1012. The children have partaken. Literally, An act completed ;
whereas &c., An act completing, and to be completed i hence &c.,
322,1.

101 3. Him that had the strength ; Literally, Unqualifiedly hath ;
whereas &c. as in the Paraphrase ; hence &c., 321.

1014. As many as subjects were existing of bondage by fear of

trust in him, and again. Behold I and the children

033

which the God gave to me.

lOlS 383

14. Therefore as the children have partaken of

blood and flesh, even he likewise partook of the

same, in order that by means of incurring the deatli

to which flesh and blood is subject, he should have

rendered powerless him that had as to man's know-

1013

ledge the strength of the death man incurs, this is
the devil,

15. and should have delivered these, as many as

lOIl

subjects were existing of bondao^e by fear of death,
as to every doubt in respect of that they should have
life.

16. / say flesh and blood. For verily he does not

1018 1017

take the part cf angels, but he takes the part of
Abraham's seed.

17. Wherefore he is under an obligation in all

things unto the brethren to have been assimilated,

in order that he in their estimation a merciful and

1017,1 , ,

faithful high priest should have made t e appointed

the things that are for i e required by the God, to

1018

the end that they should make reconciliation for the
sins of the people.

18. For by what, he hath suffered in man's nature,
man is sure, he, having been tempted in that nature,
is able to those that are tempted to have come to the
assistance of.

Chapter III.

1019

1. Wherefore holy brethren, partakera of heavenly

I

death. Literally, He should effect the end specified ; whereas Jtc,
He should enable the end specified to be effected; hence ike,
321.

1015. In respect of that they should live. Litomlly, Without
antf qualification ; wher.a-« Ac, If obedient to the terms prescribed ;
hence the Peculiar Government. See Rule 381.

1016. He does not take the part of angels. Literally, He hath
no connexion with angels; whereas &c., His object had not rtlatio,i
to them ; henoe &c., 321.

1017. He takes the part of Abraham's seed. Literally, &€•/«-
sively of them ; whei*ea8 &c. is not intended to be thus limited ;
henoe &c., 321.

1017,1. A merciful and faithful high priest. Literally, 7V> «>«•
stitute him such ; whereas &c., That man may perceice him io be
such ; hence &c., 321.

1018. To the end that they should make i^*r. Literally, Should
effect it without limitation ; whereas &e., T/tat tkeg should be able /o
effect it for such as accept him; henco the Peculiar Oocernineut.
See Rule 380.

1019. Partakers of heavenly calling. The Sense here intended

876

HEBREWS IV.

calling, consider the apostle and high priest of our
profc'Sftion, Jcsus^

2. faithful being to him that appointed him, as

even Moses was faithful to him that appoifUed him,

unto hUi € God's house.

lote

3. For this high priest of more glory, than Moses,

hatli boon esteemed worthy, inasmuch as, he hath,

lOSO 83S

more honour than those of the house, he that builded
it.

999 lost

4. And every house is builded by some one besides
God. So he that builded all things, a God mtist
be,

5. and Moses verily faithful was to all his house,

(IJO

as a partaker of the benefit, in testimony concerning
the; things that were to be spoken.

G. But Christ was as a son, to his house, of which

>22,« 210

house arc wc, if we should have held fast the con-
fidcnce and the rejoicing of the hope that we are
such,

• . ■ • «

7. wherefore it is even as the Spirit that is Holy

1028,1

saith. To-day ye are such, if ye should have heard
his voire.

8. Ye should not harden your hearts, as in the
provocation in the day of the temptation in the
wilderness.

1024

9. Where your fathers tempted by scrutinizing,

888

and saw my works forty years,

10. because I was grieved with this generation of
my people, even I said. Always they are misled by
the heart • e the natural affections. For they knew
not uiv wavs,

11. so I swore to my present wrath against

lo ht oonToyed i», Eoly brethren to whom A^of^nfy oaUimg is offered ;
which not biHng the Literal Sense is the occasion of the Die-
arrangement. See Rule 321.

1020. This high priest of more glory, LiteraUy, This has rela-
tion to his worldly state; whereas &c., JTas relation to his heavenlg
state, and authority to ammand ; hence Ac., 821. In like manner,
He hath more honor.

1021. Ami every house is huilded by some one. LiterallT, 1«,
For a is built by God ; whereas Ac., h built by some one besides
Ood ; honci* &c., 321.

1022. He that builded all things. Litendly, Be besides Ood thai
built all things ; hence &c., 321. Observe, tLat it ia not, The God
must be, but, A God utust be.

my people, if hereafter they shall enter into my
rest,

12. take heed, brethren. Lest there shall exist in
any of you an evil heart of unbelief, in ihtjudgmtfid,

ltS4,l

you to have been separated hereafter fix)m a God

having t e possessing life,

tsa

13. and exhort yourselves, to take heed on each
day i e daily, until while, the day it is called, lest
any of you should have been hardened to defend such
judgment through deceitfulness in apparent humility
of the sin of so judging.

14. For partakers of the Christ we have been

1025

made, if we should have held the beginning of the
confidence unto end steadfast,

15. viz, in the thing to be proclaimed. To-day

1024

ye are such, if ye should have heard my voice. Ye
should not harden your heftrts, as in the provo-
cation.

16. 'For in time past as now some (f God^s people
having heard, they provoked to bitter anger, but not
all that came out of Egypt, with Moses.

210 888

17. For with which of them was he grieved forty
years, was it not with those of them that sinned, of

382

whom the bodies fell in the wilderness.

210

18. And to which of them swore he that they
possessed not then to have entered into his rest, if
not to those of them that disbelieved,

19. so we see, that they of them that entered not
in were not able to have entered in on account of
unbelief.

Chapter IV.
1 . Therefore we should have been afraid not once

1023. If we should have held fast the eonfideuee, litomllj, ff
we never cease to retain ; whereas &c., If we ulUuMiely mre im pos-
session ; hence &e., 321.

1023,1. Heard his voice. The Sense intended to be ocmT o yed is,
Regard whiU he has commanded ; henoe &c^ 321.

1024. Were your fathers tempted. Literally, Tour miimal jm-
rents ; whereas &c., Your forefaihers : hence &o., 821.

102-1,1. A God having life. The Sense here intended to be eon-
▼eyed is. From a Being whose Ufe never oeaees, to eaqtreaa which
the Article ought not to be expressed. See Bole 101.

1025. If we should have held the b^imung ire, litenlhr, FiO-
out any departure; whereas &c, ff we JUialty t uiu ow l J ife ^t.^
henoe &c., 321.

HEBREWS V.

877

i e at no time after being left a promise to have
entered into his t e (rod's rest, any of you should
seem through external drcwmtances to have come
short of a title to t/,

2. For even we of them having been preached
good tidings respecting God^s rest are. As well as
also those, but the word of the hearing profitted not
those. It not having been proclaimed to the faith in
the hearing.

3. And we enter into rest, we that believed. As
he hath spoken, so I swore to my present wrath
against my people^ if hereafter they shall enter into
my rest, as indeed the works /or it, at foundation of
the world, having been finished.

4. / say finished. For he hath spoken in a cer-
tain place of the seventh day thus, and the Gk)d rested
on the day that is seventh, from all his works, and
hence the works of God must have then been finished,

5. and in this place again, if they shall enter into
my rest.

6. Therefore because it is left some to have en-
tered into it, and they that formerly had been
preached good tidings entered not in on account of
unbelief.

7. Again he bounds i e prescribes a day. To-day,
by David, saying, after Moses so long a time. As
he has before said. To-day ye shall enter in, if ye

1094 ••••

should have heard his voice. Ye should not harden
your hearts.

10S8

8. For if Joshua made to rest these who are here
addressed, not then of another rest, he David was
speaking of in these declarations of t e concerning a
day,

9. therefore sabbatizing shall be destroyed to the
people of the Grod.

10. For he that entered into his rest, even he

1027. He hounds a day. Literally, A parHcmlar definite day ;
mheareBM &c., A particular definite period ; henoe &e., 821.

1028. For i^ Joshua made to reet these. Literally, «7otA«a /mt-
eonalUf did ii; whereas &c., Jothma revecUed that which put them
Ml poeeeeeion of rest; henoe the Disarrangement of the word

rested from his works, as from the his own, the Ood
does.

11. Therefore we should have laboured to have
entered into that the rest of Ood, lest to the same

IMP

result, any should have fallen after pattern of the
unbelief of those,

12. / say laboured. For living i e a reality the
word of the Ood is, and powerful i e and effective,

833

and sharper, than any two-edged sword t e and
distinct, even piercing unto the division of soul and
of spirit t e even distinguishing between habit and
impulse, of joints and also of marrow t e accidental
and intentional action, and so i» a discemer of the
thoughts and intents of the hearts,

13. and a creature not apparent exists not before
him. Even all things naked are and having lain

Ml

open unto his eyes, by whom, the word to us
exists.

14. And we having a great high priest having
passed into the heavens /or his rest, Jesus the son of
the God, we should hold fast the confession that we
here attain not rest.

15. For we have not a high priest not being able
to have sympathized with our infirmities, which des-
troy our rest here. Even being tempted in all things,
with a similarity, without sin.

16. Therefore we should come with boldness to
the throne for the grace promised of a future rest, in
order that we should have obtained mercy and grace,
in time of need, a help.

Chapter V.

333

1. / say obtain these things. For every high

priest, of men, being taken, for the sake of men, he

is set over the things that are near the God, in order

that he should ofier gifts and sacrifices, for sins,

loss

2. being empowered to have compassion on those

Joshua^ See Bule 322,1. The word, These^ \b Disonramgedy See
Rule 502.

1029. Should have fallen ^e. Literally, JDisheliemng the same
particular ; whereas &c., SimilarUf disheUeiing ; hence &c., 821.

1032. Being empowered S^, Literally, Maning natural power

B B B

878

HEBREWS VL

that do not understand or are ignorant. Since even
he himself is compassed with infirmity^

8. and on account of it, if\firmity, h» ought. As
for the people. So also for him, to offer for sins,

1088

4. and so not any one taketh the honor to himself,
but being called of the Ood to it he is. As even
indeed Aaron was.

1084

5. So also the Christ glorified not himself to have
been made by his own authority a high priest, but he

S88,t

glorified him that said to him, a son of me art thou,
I this very day have begotten thee.

6. As also in another /?2ace, he saith, thou a priest
art unto the ever, after the order of Melchisedec,

7. a priest which, in the days of his flesh, having
offered up supplications and also prayers, to him

••1085

that is able to save him, from death, with strong
crying and tears, and having been heard mi e as to
the fear of it,

8. although a son existing, he sought, in what
things, he suffered, the obedience required of a
priest,

9. and having been perfect in relation thereto, he
was to all those that obey him, an occasion of eternal
salvation,

10. he having been called of the God, a high
priest, after the order of Melchisedec,

11. of whom, much is for us, the word even diffi-
cult of interpretation to utter. Seeing dull ye have
become in the ears.

888,9

12. For even ye teachers being under an obligation
to be as to the time. A second time ye have need

1037 881

in respect of that you should be taught, what things
are the elements of the commencement of the reve-

to do 90; whereas Ac., Hamng divine permission to do so; hence
Acm 321.

1038. Not amf one takeih the honor to himself. Literally, Ao
man bjf himself discharges the duties of the office ; whereas &c., No
man wiihoui Divine command assumes such an authority ; hence
Ac., 821.

leSi. ChriH glorified not himseff. Literally, Christ did not
claim the amihori^ qfsuch an office ; whereas &c., Christ did not do
so wUhaut Dimne appointment; hence &o., 321.

1085. Rmwng offiered up ^v. Literally, As a priest the pragers
and s uupUeaii one fljf others ; whereas ibo^ Saving himself addressed
to Chi pragers amd mppUcatitmss hence Ao., 821.

lations of the Ood, and so have become, having need

888 *

of milk and not of strong meat.

13. For every one that useth milk, is without ex-
perience concerning the promise of justification. For
a babe he exists.

8SS,S 8M

14. But he is of full age, that useth the strong
meat of those kinds that exist in the use of it, the
senses having been exercised by holding of a dis-
crimination of good and also of evil.

Chapter VI.

10S9

1. wherefore having left the precept concerning
the commencement of the Christ, to the perfection,
we should be brought. Not again being thrown

1040

down as requiring a foundation of repentance, from
dead works i e works that are passed, or a foundation

1011

of faith, in Grod's doctrine of baptisms.

2. Or of a laying on of hands, of a resurrection

600

from the dead, and of an eternal judgment,

3. as this we Christians shall effect, whensoever
the Ood should allow.

4. For impossible it is that those that were once
enlightened respecting the pardon of works that are
passed, having tasted of the gift that is heavenly,
even partakers were made of a spirit holy t efree
from guilt,

5. and so good have tasted the woi-d of Gkkl to be.
And powers of an ever about to come,

6. yet fall off from their cot^fidence respecting the
pardon of their works that are passed. Again to
renew the pardon through repentance, through cruci-
fying afresh for the satisfaction of themselves the son
of the Ood, and so exposing him to public shame tn
not having fulfilled his promise of pardon.

1037. Ye have need Sfc. Literally, Ye aetuaUg require ; nhares
Ac., Ye act as those that do require ; hence &o., 821.

1039. I%e precept concerning the commencement. Litenllj, T%e
commencing declaraUon; whereas &o., The dedaraUom eomeendag
the commencement ; hence &c., 821.

1040. A foundation ^c. Literally, As having no mmd efeuek m
foundation; whereas &c., As having need to remem ikeJkwtdsMen

UMt has been laid ; hence &c., 821.

104L FaUhis^OodPs doctrine. literally, Tlik UMfaidM bolli the
Bftptisms of John the Baptist and of Jetns.

HEBREWS VIL

879

IMS

7. For earih that drank that oft comes on it rain,
and bringeth forth fit herbage to those, by means of
whom, also it is dressed, receiveth blessing, from the
God.

8. But that that beareth thorns and briars, re*
ceweth of God no additional assistance, but rejected

1044

U is, and near a curse, of which the end is unto
burning.

9. But we are persuaded concerning you, beloved,
the better things exist, even things being accom-
panied with salvation, though indeed we thus speak.

10. For not unrighteous the God is to have for-
gotten your work, and the love, which ye shewed on
account of his name, having ministered to the saints,
also ministering to them.

11. And we desire each one of you the same

104«

diligence to shew, according to a possession of the
full assurance of the hope of acceptance unto the
end,

12. in order that not slothful ye should have been.
But followers of them that inherit the promises by
means of faith and patience.

1047

13. / say of faith. For the God having made pro-
mise to the Abraham. Because by no one greater,
he was having opportunity to have sworn, he swore
by himself,

14. saying, when indeed blessing, I will bless
thee, and multiplying, I will multiply thee,

15. and accordingly through faith having had
patience, he obtained the promise.

1043. Thai oft comes on it rain. Literally, A particular des-
cription of rain that often falls on the earth ; whereas &c., 2^t
gen«r<Uly speaking drinketh up the rain that so frequently falls on
it ; henoe &c., 321.

1044. And near a curse. The Sense here intended to be oon-
Teyed is, Resembling something cursed, which not being the Literal
Sense is the occasion of th& Disarrangement. See Rule 321.

1045. The same diligence to shew. Literally, The same in all
respects ; whereas &c., A like amount of diligence ; hence &C., 321.

i046. Of them that inherit the promises hg means of faith and
patience. Literally, Bg faith and patience that gain possession of
the promises ; whereas &c., That bg faith and patience secure a
reaitzation of them ; hence &o., 321.

1047. For the Qod having made ice. Literally, Because Qod
made ; whereas &c., When Qod made it ; hence &c., 321.

1048. And an end to them of all contradiction. Literally, It in
all eases, has that effect ; whereas &o.. The general estimation of
man respecting it is such ; hence &c., 321.

16. / say, patience. For men, for the greater

1048

increase ofpatiAice, swear, and an end to them of all
contradiction, with respect to confirmiition, the oath

ts.

17. on account of which more abimdantly, the
God determining to have shewn to the heirs of the
promise the immutability of his counsel, he con-
firmed it by an oath,

18. in order that by means of two immutable acts,

1060

as to which, it is impossible Grod to have lied without

••••1061 8SS

man's detection of it, we should have strong consola-
tion, that fled for refuge to have laid fast hold of

■

hope that is proposed to us,

106S

19. which we have as an anchor of the soul sure
and also steadfast, and so o^ an entering into the
interior of the holy place after t e behind the veil.

20. Whither a forerunner, on account of us, en-
tered, Jesus, after the order of Melchisedec, a high
priest being made unto the ever.

Chapter VII.

1. For this the Melchisedec, a king of Salem, a
priest of the God most high, who met Abraham
returning from the slaughter of the kings, and
blessed him,

106S

2. with whom also Abraham shared a tenth of all
the spoil. First indeed, being translated, a king of
justification. And then indeed, a king of Salenij

S22,S

the king of peace he is,

3. without a father, without a mother, without

1054

descent, neither having beginning of days nor end

1050. It is impossible Ood to have lied. The Sense here intended
to be oonveyed is, That it was not possible for Ood in the respects
referred to to have deceived man, since man could himself see
whether the things stated were effected, which not being the Literal
Sense is the occasion of the Disarrangement here. See Kule 821.

1051. We should have strong consolation. The Sense intended
to be conrejcd is, We should have the means of obtaining strong
consolation ; hence &.C., 321.

1052. We have as an anchor. The Sense intended to be con-
veyed is, Ood granted it to man as an anchor ; hence 6lo., 321.

1053. Abraham shared a tenth of aU. Literally, A tenth of all
that he ever possessed, as no Restriction is here expressed ; whereas
Ac. restricted to, Cf M the spoils ; henoe &c., 321. In the record
in Genesis the word Shared is changed to the word Gave, I con-
ceive with the Context there, implying a donation of the things that
he then possessed, that is, of the spoiU he had taken ; If such is the
case, the Arrangement should be Regular, and such we find it is.

1054. Neither hammg beginning of dags nor end of life. To

880

HEBREWS VII.

of life known to man. And so having been made like
to the son of the Ood^ a priest he abides onto the
continuance.

4. Now consider, how great this priest was, to
whom Abraham gave a tenth of the spoils, the
patriarch he being,

1055

6. verily those that take the priestly office even of
the sons of Levi have a commandment to take tithes
of the people, according to the law, this is of their
brethren, even though having come out of the loins
of Abraham.

6. But he that is not counted to descend from
them, hath received tithes of Abraham, even he that
hath the promises, he hath blessed.

S3S

7. And without all contradiction is it, that in
every case the less, of the better, is blessed,

1057

8. and here indeed dying men receive tithes.
But in that case being witnessed it is, that he
liveth,

9. and as an expression i e and for brevity, it is
permitted to have said concerning Abraham and

1058

Levi, he that receiveth tithes hath paid.

10. For yet in the loins of the father, he was ex-

1068,1

isting, when Melchisedec referred to met him.

11. Therefore if indeed perfection, by means of
the Levitical priesthood, was existing. And the
people that are under it have been instructed in a

express the Sense which this passage is nstiallj understood to
oonre^, the Arramffmnent ought to be Secular ; but the Arrange-
meni is Irregular y the word, Hamng^ being DUarramged in order to
shew, that not the Person's Possession is here referred to, but^
man*s knowledp^e of what that Person possessed. Agidn, it is not^
Beginmng qfUfe % e Bxittenoe, but it is, JBeffitutuig ofdewt^ that is,
Man Mas no knowledge coneeming the eommencemeni of hie natural
Mfe^ and the Diea^rramgement of, Nttr end of l^e, considered in rela-
tion to the Context, makes the Sense of it, ifor coneeming ite termi-
nation ; hence the rarious IHtarrangemenie. See Sule 821.

1054,1. A frieet he abides unto the eontinmanoe. Literally, A
statement of an absolute fact ; whereas &e., A sttUement ofman*s
knowledge respecting a fact ; hence &c., 821.

1055. That take the priestlg office. The Sense here intended to
be conTcjed is, That act as priests ; hence &o., 821.

1057. Bging men receive tithes. Literally, All men that die do
so i whereas &o., Man^ who bg his nature is subject to death, receives
tithes i hence &o., 821.

1058. Se that reeeioeth tithes. The Disarrangement here, I
oonceiTe, is to mark the restriction to the preceding Context. See
Bule821.

1058,1. When Mslehisedee mH him. LiteraUj, mm Levi;
whereas &o., Sim Abraham ; hence Ac., 821.

1059. To rise up asiother Priut, UUnXLy, A diferent person ;

law for its attainmeni, who yet need would have

1059

after the order of Melchisedec to rise up another
priest in the person of the Messiah, and not after the
order of Aaron to be called.

405

12. For a change is made after the priesthood
being changed of necessity.

13. And concerning whom, these things are now

lOdd,! 100]

spoken, he partook of another tribe, of which, no
one hath given attendance at the altar.

14. For evident it is, that out of Judah, our Lord
hath sprung, in which tribe, concerning priests,

5S4

nothing Moses spake,
ass

15. and far more yet evident it exists, (possibly
after similitude of Melchisedec,) another priest
ariseth,

16. who, not in respect of a law of commandment
of flesh, hath been made a priest, but in respect of i
power of obtaining of life indestructible.

17. For it the scripture testifieth this, in that it
states, thou a priest art unto the ever, after the order
of Melchisedec.

18. So then indeed an annulling there is of the
commandment going before, on account of the weak-
ness and inutility of it.

19. For nothing the law completed. But a bring-
ing in of a better hope, by means of which, we draw
near to the Ood,

wherefts &c., Different instruction to that which theg then possessed ;
hence &o., 821.

1060. A change is made after the priesthood 4^. Litenllj, A
change is made hg the act of dinging the priesthood ; whereas Ac,
A change is made after the act of changing, in consequsnee of its
hatfing been changed : hence &c., 321.

1060,1. These things are spoken. Literally, The things referred
to were aetuallg spoken in relation to the Old Dispensa^on, though
theg had reference to Jesus, and were now applied bg the Apostls to
him ; hence &c., 821 .

1061. Se partook of another tribe. lAtenJij, The nature of hit
birth precluded his aetuallg partaking of ang tribe ; hence &c,
321.

1062. No one hath given attendance at the altar, JAtenHj I
conceife, For ang purpose even to offer sacrifiee ; whereas ftc, M
to the performance qf the duties of a priest ; hence d^a, 821.

1063. On account of the weakness and inutilitg of it, Litenlh,
For all things, and so for what Ood designed it £ whereu Ac, h
weakness qnd inutiUtgfor obtaining the just^eaUom {(fmma; hcBos
die, 321.

1064. Nothing the law completed. Litenlly» Wkta is sieMi
whereas Slc, Bestrieted to what is rtfsrred toimihe OniImp<; ^
ftc., 821.

HEBREWS VIII.

381

20. / 9ay better, even inasmuch as it was not
estabUihed without an oath. For verily the t e
those, without an oath, priests having been made exist.

21. But the priest here referred to was made with
an oathj by means of him that said unto him, Jeho-
vah swore, and will not repent, thou a priest art
unto the ever,

sst

22. by so much even of a better covenant, a surety

Jesus hath been made,

28. and the indeed many there exist, priests
having been made, on account of the death to which
they are subject, they are to be hindered to remain.

24. But \he priest that is by means of the appoint-
ment, to continue him a priest, unto the ever, holds

1065

unchangeable the priesthood.

1060

25. Whence also he is able to save to the utter-
most time those that come by means of him to the

God. Ever living a priest with respect to that he
1067 S80

should deal for them to be accepted.

26. For a such like for us, as an high priest was
proper, holy, harmless, undefiled, having been sepa-
rated from the sinners he saves, and higher than the
heavens having existed i e existence,

27. who hath not daily necessity, as the high

priests formerly, for the his own sins, sacrifices to

offer, then for the sins of the people. For this he

effected once for all himself, having expiated sin.

1068

28. For the law appointeth men high priests
having infirmity. But the word of the oath that is
after the law appointeth, a son unto the ever, he
having been made perfect.

1065. ffoldt unekanaeable the prieHhood, laterallj, Tkit would
frohibii change of any Icind^ which is not true ; whereas Ac, That
Hff prieHhood it not to he changed for another^ there it to he no
fmriher Ditpemeation from Ood ; hence Slc,^ 821.

1066. He it able to save to the uttermoH. LiusnOly, He
natmrallg poueeees power; whereas &c., He hoe been granted
power ; hence ftc, 321.

1067. Veal, See Acts xxy. 24.

1068. The law appointeth men ^. Literally, l%ey select fkvm
em/emg iimii ihoee that have mflrmitiee; whereas &o., The law ap-
pointed men to be high prieete, aU qf whom have inflrmitiee ; hence
Sto^ 821.

1070. Ta the end thmt he-Oonld og^ giJU, literaUy, IM ir
the ohfeet of hie apooi»tmeiU ; wheretMBte,, That Uie one olffeet for
hie tgppoinimeni ; henoe the F^euliar Oovemment. See Bule 322,1.

Chapter VIII.

1. Now the sum, concerning the things that are
spoken, such like i e is to this effect, we have an high
priest, who sets on the right hand of the throne of
the majesty in the heavens i e of the heavenly
mqfesty,

406

2. a minister of the Holies, even of the taber-
nacle that is true, which the Lord pitched, not man.

S83--- ;

3. For on earth every high priest is appointed to

1070 ;

the end that he should ofier gifts and also sacrifices.

Whence necessary it is to have something, even this

man, which he should have offered.

4. So then if indeed he our high priest was exist-

ing now on earth, not then perhaps a priest he was

existing after those that offer after law the gifts,

1071

5. whosoever they are, they perform service to a

pattern or delineation out of the heavens. As Moses

has been admonished of God, being about to make

the tabernacle. For see, saith he God, thou shouldst

have made all things, after the pattern that was

given to thee, in the mount.

1071

6. But now he our high priest hath obtained a

more excellent ministry by so much, as a mediator of

1071,1 3M,S ^

a better covenant he is, which i e in that, for better

S3S ,

promises, has been established.

• •••• 8«,S

7. For if that first covenant faultless was, probably
a place was not being found for another.

8. But finding fault with them, he saith. Behold,
1074

days come, saith Jehovah, when I will make with

the house of Israel, and with the house of Judah, a

SS9

new covenant.

1071. I^g perform eervice j-c. The Sense here intended to be
oonTeyed is, Who do not inttitute any service but by direct commttnd

from God ; which not being the Litmd Sense is the occasion of the
Disarrangement. See Bule 821.

1072. ^w^ now he hath obtained. The Sense here intended to be
oonTojed is, He discharged the duties qf a more excellent character ;
which is not the Literal Sense ; hence &c., 321.

1072,1. See Note 1086.

1073. A place probably was not being found for another.
LiteraUy, It was not probable a place would have been found fbr it ;
whereas &c., I^ second would not have been required ; henoe &c.,
321.

1074. Days come. Literally, Actually approach i whereas ^>.,
Are come to ; henoe &c., 822,1.

382

HEBREWS IX.

9. not according to the covenant^ which I made
with their fiathers, in the day of my having taken by
their hand to have led them, out of the land of
^gyp*> for they continued not in my covenant, so 1
regarded not them exclusively, saith Jehovah,

10. for this the covenant w, which I will make
witli the house of Israel, after those days, saith
Jehovah, putting my laws, into their mind, even in
their own heart, I will write them, and I will exist to
them, as a God, and they shall exist to me, as a people,

11. and each should not have taught his fellow

citizen, and each his brother, saying, know the Lord,
1075

for all shall know me, from the least to the greatest
of them,

12 for merciful I will exist to their unrighteous-
ness, and I should not have remembered any more

107*

in my appointments to them thm past sins,
1077

13. he hath made old the first covenant, in the

proclamation to specify a new covenant. Now that
that is decayed or waxeth old, approacheth dis-
appearing.

Chapter IX.

1 . Now verily the first covenant was having ordi-
nances of service. And a worldly sanctuary.

2. For a tabernacle there was built, the first part
in which. Even the candlestick, and the table, and
the shew breads, and the golden censer there was,
which is called the holies.

3. And after the second veil in it, a tabernacle
that is called the holies of the holies,

4. having the ark of the covenant having been
overlaid round about with gold, in which, a golden
pot having the manna, and the rod of Aaron having
budded, and the tables of the covenant.

1076. See Acts 556.

1076. And should not have remembered any more. literallj, I
thould forget them ; whereas &c., 1 should not recall their past dis-
obedience! hence &c., 321.

1077. He hath made old the first covenant S^e, Literally, The
act stated constitutes the first covenant old ; whereas &c., It pro-
claims that it had become old ; hence &o., 822,1.

1079. Performinff the services, hiten^j. In petforming i wheretM
&e., To perform ; hence &c., 821.

1080. And the errors of the people, lAidnJly, Saek mam*s per-

5. and over it, cherubims of glory shadowing the
mercy seat, of which, it exists not now to speak in
part t e particularly.

6. Now the priests enter after these thus having

been prepared into indeed the first tabernacle con-

1079""\

tinually, performing the services.

7. But into the second, once of the year, alone the
high priest enters, not without blood, which he offers

1080

for himself and the errors of the people,

8. this making manifest by the spirit that is holy,

1081

not yet to have been made apparent the way of the
holies t e of becoming pure, while the first tabernacle
having standing up,

9. which a parable was to the time that has been

present to us, according to which parable, gifts and
108S

also sacrifices are offered.

10. Not being able with respect to conscience to
have made perfect him that does service only, in
meats, and drinks, and divers washings, and ordi-
nances after flesh, until time of reformation, being
imposed as a duty.

11. But Christ having come, an high priest of
good things that are coming, of the greater and more
perfect tabernacle, not made with hands, this is, not
after this character after i e as to the creation of

it.

12. neither by means of the blood of goats or

calves. But by means of the his own blood, he
entered once for all into the holies, he having obtained

1083 333

an eternal redemption thereby.

13. For if the blood of goats and of bulls, and the
ashes of an heiler, sprinkling those that have been

1084

unclean, sanctifieth to the purifying of the flesh to
the extent to which it is prescribed,

sonal transgressions; whereas &c., Their ooUeetive or umHonal
errors ; hence &c., 821.

1081. The way of the holies. I oonoeiTe this liienllj umbbs,
The way of doing holy things,' whereas <kc I ooocafo^ •■ in tlM
Paraphrase; hence &o., 821.

1082. Oifts and also sacrifices are offitred. Lifcenll|yr» Wheiis
stated; whereas &o., Things were offered as jfjfU 4tt*/ henoe fa,
822,1.

1083. Maving obtained <m eternal r e dewt p Htm. LilanJjy, Jgiwiy
personally obtained s whereas &o. I oonoeivi^ Maak^ hmmgrmaitdg
hence Ac, 821.

HEBREWS IX.

883

1084,1

14. more by how much^ the blood of the Christ,
who, through his having an eternal spirit, offered

IMS 1086,1

himself, without blame to the Gk>d, shall pui^e your
sss

conscience, from dead t e past works of observances
and sacrifices, with respect to that ye should serve a
God having t e possessing life, and so unchangeably
able to deliver you,

15. and so on account of this, a mediator of a new

1086 ^ ^

covenant he exists, in order that of death having been
f e having partaken, on account of man's assurance of

1087

deliverance from the transgressions under the first
covenant, they that have been called of the eternal

• • 1088

inheritance should have received the fulfilment of the
promise.

16. For where a covenant is a dead person's,
necessary is it to be sustained t e adhered to by him
that made the covenant.

17. For a covenant, with persons dead, certain t e
unchanged it is. Otherwise at no time has it power,
when he has life, that made the covenant.

18. Whence not even the first covenant, without
blood, hath been dedicated.

405 83S

19. For in accordance to the law after every pre-
cept having been spoken by Moses to all the people,
having taken the blood of the calves and goats offered
in sacrifice, with water, and scarlet wool, and hyssop.

1076 338 SSS

Even he sprinkled the book itself and all the people,

20. saying, this the blood of the covenant is,
which the God commanded to you.

1084. Sanctifieih to the purifying of the flesh. Literally, Entire
purification of the flesh ; whereaa &c.. To the extent to which it is
prescribed for cleansing ; henoe &c., 321.

1084,1. See Rom. Note 641.

1085. Offered himself The Sense here intended to be oonvejed
18, Allowed himself to be offered ; henoe &c., 821.

1085,1. From this place the Greek Text followed is that of
Griesbach's.

1086. And so on account of this a Mediator of a new covenant he
exists. Literally, He is constituted ; whereas Slc^ He is by man per-
ceived to be s hence &c., 321. The word Mediator being used only
in a Metaphorical Sense is I conceiye the occasion of the disarrange-
mtent. See Kule 321.

1087. On account of deliverance fi^om transgressions under the
first covenant. Literally, To effect the deliverance ; whereas Ac, To

etssure man of his having been delivered ; hence &c., 321.

1088. Should have received the promise. Literally, Should have
the promise made to them; whereas &c.. Should have the promise

fulfilled to them; hence &c., 321.

1090. During these heavens. The Sense of the Aathorised

21. And also he sprinkled the tabernacle and all

tss io7»""; ; ;

the vessels of the ministry with the blood likewise,

22. and almost exclusively with blood, all things
S8S • ;

are purged in accordance to the law, indeed without

shedding of blood, no remission exists in the law.

23. Therefore necessary the indeed types of the

1000

heavenly privileges that exist during these our heavens
are to have been purified with the sacrifices appointed.

333

But the heavenly privileges themselves with better
f e more effective sacrifices, than these of the first
covenant,

24. I say more effective. For not into holy places
made with hands, the Christ entered, prefigures of
the truths, but into heaven itself. Now to have been
clearly exhibited in the presence of the God, for the
assurance of us,

25. nor yet in order that often he should offer

109S

himself, as the high priest entereth into the holies,
after a year, with blood of another.

26. Otherwise it is necessary he often to have,
suffered since the foundation of the world. But now
once for all to the end of the evers, as to a putting
away of sin, by means of his sacrifice, he hath been
made manifest,

27. but inasmuch as, it is appointed to the men
obtaining salvation once for all to have died. Though
after this, is judgment.

28. So even is it appointed the Christ^s once for

380

all having been ofiered to the end that he should

Version must have been expressed in Greek, The patterns of the
heavenly things, with the Verb, To purify in the Subjunctive Mood,
and the Pronoun translated With these in the feminine gender.

1091. With better sacrifices. According to Bule 333 Be-
striction is here expressed. The sacrifices were not better as regards
Authority, for both originated from tbe Almighty. Neither were
they better in respect of Certainty of fulfilment, for the same reason.
And for the same reason, in respect of adaptation for the wants of
man at the times of their appointment ; and so on in other respects ;
but they were better in having more extensive promises attached to
their observance.

It should be particularly observed, that the word here is not
Singular, Sacrifice, but Plural, Sacrifices; hence the immediate
Beference cannot be to the great Sacrifice of our Blessed Lord on
the Cross, but possibly to the Personal, Mental, and Bodily Sacrifices
that each individual makes, who realizes the privileges appointed to
those who believe the truths that that great Sacrifice assures them
of.

1092. The high priest entereth. Literally, After similarity of
manner : whereas &c., After a similarity of ait ; henoe &o., 322,1.

384

HEBREWS X.

1093

have borne sins of many^ because of the second time

of his coming f without reference to sin, he shall come
1094

to those that await him, for salvation.

Chapter X.

498

1 . For the law having a shadow of good privileges
that are about to come, not the image itself of the
privileges, by year, never is able by the it sacrifices,

1095 ;

which they offer, the same in relation to the con-
tinuance of them, those that assent to them to have
made perfect.

2. Otherwise probably they ceased not to be so,
(annual sacrifices being offered on account of the
fact no one to have now consciousness of sins,) they
ceased not that serve for once for all having been
purged /rom a sin,

3. but in them i e annual sacrifices, a remem-
brance of sins, after a year there is.

4. For impotent blood of bulls and goats is to take
away sins,

5. wherefore coming into the world, he the Christ

1096
saith, thou willed not sacrifice and offering. Though

a body thou prepared for me,

6. burnt offerings, even for sins, thou art not
pleased with.

7. Then I said. Lo, I come to a volume of
a book, it has been written of me in respect of

881

that I should have performed, the God thy will

8. Above saying, that thou willed not neither art

1096

pleased with sacrifice and offering and burnt offer-
ings even for sin, which, in accordance to the law,
are offered.

9. Then he hath said. Lo, I come in respect of

1093. To the end thai he ehwld have borne tins of many.
Literally, That he should have removed their ff^UU; whereaa &o.,
That Man might be astured that their gn%U woe removed, hence
&c., 321. Obflerre the Jrticle is Omitted, it is Sine, not, The Sine.

1094. To those that await him. Literally, Awaii his appear-
ance ; whereas &c., AwaU his deliverance ; henoe &c., 321.

1095. The Lam never is able bv the it sacrifices those thai as-
sent to have made perfect. Literally, In any manner ; whereas fto.,
Without a continued observance of them; hence &o., 821.

1096. Thau willed not sacrifice 3^c. Literally, Thou commanded
not thai mam should make any sacrifices ; whereas &0., R was not

881

that I should have performed thy will, he taketh

away the first covenant, in order that the second

1099

should have been established,

10. by which will, we having been sanctified exist
by means of the offering of the body of Jesus Christ

once for all,

1100

11. now every indeed priest stood by day, minis-
tering even the same. Oftentimes offering sacrifices,
which never are able to have taken away sins.

496

12. But he having offered one sacrifice for sins,
with respect to the continuance of it, he set down at
right hand of the Grod,

13. the result of its fulfilment to man expecting.
When his enemies should have been made his
footstool.

498

14. For he hath perfected by one offering, with
respect to the continuance, those that are sancti-
fied.

608

15. Even as the Spirit that is holy Jbears witness
to us. Because it exists in the declaration to have

• •••■■ •■

foretold,

16. this the covenant is, which I will make with

them that are my people, after those days, saith

Jehovah, putting laws of me t e mine, into their

hearts, even in their minds, I will write them,

110s

17} as I should not have remembered still their
sins and their iniquities if they continue in the cove-
nant.

18. Now where a remission of these is, no more
offering is there for sin.

19. Therefore brethren having boldness, with
respect to the entrance of the holies, by the blood
of Jesus,

Thy wisht but man's necessity, that made Thee command eaerificte:
hence &c., 321.

1099. In order that the second ^e. lAienSij, This woe the eiied
qf his doing it ; whereas &C., This was a result atteu dam i m Ail
doiny it; hence Ac., 322,1.

1100. Every priest stood by day. LiteraUj, Boery prieat^ eoeh
day, did what is stated; whereas &o., Each (^ them dUl ii^ some ^
them one day, some another i and so cotteotioefy^UmQedome ^ Asm
daily ; henoe fto., 822,1.

1108. I should not have remembered ^. LiteraUj, I «ltatf
forget it ; whereas &c, I sihould not recaU tkom ^tkng omUmm ki
my covenant ; henoe fto., 821.

HEBREWS X.

385

20. which entrance he consecrated for us a new
way and living, through the veil, this exists through
his having had flesh,

21. though a great priest, over the house of the
God,

8t3

22. we should draw near with a true heart, in full
assurance of faith, we having been cleansed by

1104

sprinkling the hearts of christians, from conscious-
ness of evil,

23. and the body's alienation to God of christians
having been washed by baptism's pure water, we
should hold fast the profession of the hope of our
acceptance without wavering. For faithful he that
promised is,

24. and should consider one another, for exciting
of love and of good works.

25. Not forsaking the assembling together of our-
selves. As a custom to some, but exhorting even so
much more as much as, ye see the day of knowledge
approaching.

26. For willingly sinning by us, after the fact,
to have received the knowledge of the truth, no more
for sins, a sacrifice remains.

27. But a certain fearful earnest expectation of

llOtf

judgment and fire, a zeal of being about to devour
the adversaries,

28. any one having despised a law of Moses, with-

333

out Inercies, by two or three witnesses, he died,

••sio

29. think ye how much, he shall be thought

1107 338 •••

worthy of more severe punishment, that trod under

1104. The hearts. Let this be noted, lot. There is no autho-
rity for the Authorized Version, Our hearts^ Our body. 2ndly. And
that it is Plural, The hearts^ and Singular, The body ; The hearts^ in
my opinion to shew, that the Reference is to the numerous misgivings
ajid condemnations of the heart on account of our consciousness of
the eril that dwells within us ; The body, in my opinion to shew,
that the Beferenoe is to the single st«te in which we were of alienation
to Gk>d, and from which we were once for all washed by the water of
Baptism.

1106. A zeal of beinff about to devour, liiienllj^ Of itnmediaie
dettruetion; whereas &c. I conceive, Of certain deetruetiou; hence
Slo,, 821.

1107. JT* ehaU be thought worthy of more severe puuiehmeni.
Literally, Be shall be fudged by Ood ; whereas fto., Man should
e st e em him to deserve; hence Ac, 821.

1108. FunMmeni is wUh me. See Bom. xii. 19.

1109. Fe endmred a great eoutest with afflictums. LitenOly, F*

6SS <|3S

foot the son of the God, and counted the blood of

the covenant a common blood, and as such insufficient,

by which, he was sanctified, and so despised the spirit
033

of the grace vouchsafed to him.

30. / say think. For we have known him that

1108

said, punishment is with me, I will remunerate, saith
Jehovah, and again, Jehovah shall judge his people,

31. fearful is the thing to have fallen /or jsmni^A-
ment into tf^e hands of a living God.

32. But call to remembrance the former days, in

nog

which, having been enlightened, ye endured a great

SS3

contest with afflictions,

83. this indeed, ye being publicly exhibited to cen-
1110 •

sure by reproaches and also oppressions. And so
nil

this, partakers having become of those that are in

this manner conversant unth afflictions.
ins

34. For even ye had compassion upon the persons

1118 ••••

bound, and accepted the spoiling of your goods with
joy, acknowledging to have in yourselves better
property, in the heavens, even an enduring.

35. Therefore ye should not have cast away your
confidence of being in Christ reconciled to God, which
hath great recompense of reward.

1114

86. For ye have need of patience, in order that
the will of the God having performed, ye should have
received the promise of eternal life.

37. For yet a little time whensoever howsoever
(whether by man's death or his own personal appear-
ancej he that cometh wiU come, and will not
tarry.

were perplexed by their attacks upon you ; whereas &o., Te were
severely afflicted through your light ; hence Ac., 821.

1110. Ye being publicly exhibited ^e. Literally, A personal ex-
hibition j whereas &c.. The reproaches were pubUdy uttered ; hence
&c., 321.

1111. PartaJkers having become. Literally, Partakers of there-
proaches ; whereas &c.. Partakers of blame in countenancing those
that are thus reproached ; hence &c., 821.

1112. Sad compassion upon the persons bound. Literally,
Shewed to them personally kindness ; whereas &C., Regarded their
sufferings with pity, and were ready to assist them ; hence &c., 821.

1113. Accepted the spoiling of your goods with Joy. Literally,
Sefoicing at it ; whereas &c., Sefoicing, notwUhstanding their de-
struction; hence &c., 321.

1114. JFbr ye have need qf patience. Literally, Te re^re a
supply of patiences whereat &o., The exercise ^patience is re'
pared ; hence Ac., 821.

C C

386

HEBREWS XL

88. So then the jost^ by faith^ shall live^ yet if he
should have drawB back^ my soul has not pleasure
in him.

39. But we exist not of drawing back^ unto per-
dition, but of belief, unto saving of soul.

Chapter XI.

1. Now faith exists of t e concerning things being
hoped for, a first principle of things, an evidence of
not being seen.

2. And so by this principle^ the presbyters were
witnessed to be such,

lllB 990

3. we understand through faith the ages t e the
1116

Dispensations to have been constructed by command
of God, to the end that man should believe. Not

• '••1117

of things being apparent, the things that are seen
should have been made,

4. we understand through faith, Abel, than Cain,

1118 «I8

ofiered to the God, a more acceptable sacrifice, by

••••• 1118,1 •

which, righteous he was witnessed to exist through

testifying to his gift of the God, and so by means of

it, havii^ died. Still he speaks,

1119

5. we understand through faith, Enoch was trans-
■; 881 ••••

lated in respect of that he should not have seen
death, and so was not in a situation of being found

1119,1

by death, because the God translated him. This we
understand, because before his translation, he hath
been declared to have been acceptable to the God.

6. Now without faith, impossible it is to have been
acceptable. For it is necessary for him that cometh
near to the God to have believed, as it does exist

1115. We understand through faith. Literally, Wkhout other
attistance ; which is not true ; henoe &o., 821.

1116. J!he ages to have been constructed, Litenllj, 2!l« exis-
tence of time ; whereas &o. has reference to man's relation to God
daring that time ; henoe &c., 321.

1117. To the end that. Not of things being apparent 4^.
Literally, The object for which it was dons: whereas &o.. That man
should be able to perceive that such is the ease; hence the Fwuliar
Government. See Bule 380.

1118. Abel^ than Cain, offered to the God ^, Literallj, 7^
sacrifice iUe\f was more acceptable ; whereas Ace, The manner of
its offering was more acceptable s hence &o., 821.

1118,1. SigUeous ke was witnessed to exist. Literally, In all
respects he was such i whereat Ac, 8u^ inrespeet <f the offhring f
hence Ac., 821.

1119. Bnock was translated, I conceire that this word originallj
means, in this connetion, 2b ekange, and this Enoch was not, fixr

indeed to those that diligently seek him, a reoom'
penser he is,

7. we undertand through faith, divine informa-
tion having been given to Noah, concerning things
that are not then seen, having been affected with a
religious awe, he prepared an ark, for deliverance of
his house, by means of which, he condemned the

llSl

world, and an heir became of the justification that is

• ••■•■•••••••••A •••••• •••••« ••••• •••••• •••#•••••••••••• ••••••

by faith,

8. we understand through faith, being named to
Abraham, he listened to have gone to the place,
which he was about to receive for an inheritance,
and went. Not knowing. Whither he went,

9. we understand through faith, he sojourned in
the land of the promise to him as a stranger, in tents,
having dwelt with Isaac and Jacob the co-heirs of
the promise of the same.

1IS9

10. For he was earnestly expecting the city having

498 • •

the foundations, of which a builder and maker the

God must be,

11. we understand through fiedth, even Sarah

ii»

herself received strength for conception of seed, even
against fixed time of age, because faithful, she es-
teemed him that promised,

12. therefore indeed of one, there was sprung
children, and these after his having been dead. As
the stars of the heaven for the multitude of them, and
as the sand that is of the shore of the sea, that is
innumerable,

1IS4

13. according to our faith, these all died. Not

he was living and continued to live ; the change would haTC been
for him to have died ; hence &c., 822^1.
1119,1. See ActB xiu. 80.

1120. It is necessary for him that cometk. Literally, H it
necessary to believe him that cometh ; hence &c., 821.

1121. And an heir became of the justification bgfaiih, LitenUj,
This would refer to the great dag of account; hence &c., 321.

The jusHfieation bgfaUf^, Literallj, The justificaOan thaifmth
obtains ; whereas &c, The justification thai man obtains kg tie e^"
ercise of faith; hence &c., 321.

1122. Se was eamestlg expecting the eitg ^. Literal^, JBr-
peeting the specifle thing speckled; whereas M, Xapeeki^ the
realization of GocPs promise ; hence &c., 821.

1128. Through faith Sarah herself received eirm^ih. Liteit^,
Obtained an increase of her powers bg naimral m e a m e i h«BOe te^Su.

1124. These aU died. Literally, AU deeemsdm^frem Mvmkm
died in faith, which not being the Senae intandea to bs eoom^
henoe M, 821.

HEBREWS XL

387

haying received the promises^ but from afar having
ns5

beheld and greeted and professed them^ for strangers
and pilgrims they exist on the earth.

14. For they that say such things of themselves

nv

declare plainly^ that they seek a native country^

15. I say seek, as if indeed they were mindful of
that country, from which, they came out, they were
having usually opportunity to have returned.

11S9

16. But now they desire a better, this is, a
heavenly, wherefore the God their God is not
ashamed to be called of them. For he prepared for
them a city,

17. we understand through faith, Abraham hath
offered up the Isaac, being tempted not to do so, as

1130 1131

he that received the promises was offering up the
only begotten son,

18. to whom, it was said, that through Isaac, seed

1139

shall be called thine,

; soo

19. having accounted that even from the dead to

raise up him, able the God was, from whence him
also, speaking in a figure, he received,

20. we understand through faith, concerning
things about to come, Isaac blessed the Jacob
and the Esau,

21. we understand through faith, Jacob dying

1133 1184

blessed each of the sons of Joseph, when bent rever-
ently on the top of his staff,

22. we understand through faith, Joseph finish-

1125. Baving beheld them. Literally, Clearly understood them;
whereas &c., Having partial comprehention of them ; hence &c., 821.

1127. I%ey seek a native country. LiteraUy, The counUy of
their birth; whereas &c., A country they will acknowledge to be
theirs ; henoe &o., 321.

1128. They were mindful. Literally, If they remembered;
whereas &c., They chose to acknowledge it as the country they were
seeking ; henoe &c., 321.

1129. But now they desire a better. Literally, At the time the
Apostle wrote thsy desired it; whereas Ac., Sas reference to the
tune to which the record relates ; hence &c., 321.

1180. He that received the promises. Literally, Se to whom
they were fulfilled; henoe &c., 321.

1181. Ee was offering up the only begotten. Literally, Eis only
ekUd; whereas &o., The only one entitled to the promise; henoe &c.,
821.

1132. Seed shaU be called thine. Literally, That only ekaU
he entitled to su^ a name; whereas &o.. Shall be entitled to it in
relation to the matter treated of in the Oonteott^ tke promised
hleseing of Qod ; henoe &o., 821.

1188. He blessed each of the sons of Joseph. Literally, He did

ing, concerning the departing of the sons of Israel,
mentioned, and concerning his bones, he gave com-
mandment,

23. we understand through faith, Moses having
been bom, he was hid three months, of his parents,
because they esteemed beautiful the child, and were
not afraid of the command of the king,

24. we und erstand through faith, Moses to years

— '. '. — "**

of discretion having come, a son of Pharaoh's

daughter refused to be called,

25. rather having chosen to be afflicted with the

1136

people of the God, than for a season to have enjoy-

• ••••••••

ment of sin,

26. having esteemed greater riches than the
1187

treasures of Egypt the reproach of those after the

Christ. For he was looking attentively at the re-
compence of the reward,"

27. we understand through faith, he forsook Egypt.
Not having been afraid of the wrath of the king.

1188

For as seeing the invisible, he endured,

28. we understand through faith, he hath insti-
tuted the passover and the sprinkling of the blood,
lest he that destroys the firstborn should touch
them,

29. we understand through fiedth, they passed

through the Red Sea as on dry ground, which the

1130

Egyptians having taken an attempt, they were
drowned.

it ; wherea8 fto.. He delivered to each of them that which Ood
appointed ; hence &c., 321.

1134. Bent reverently. I haye no authoritjr for this Signifi-
cation, beyond what appears to me to be ito Sense in certain places.

1185. A son ofPharaoKs daughter refused to he called. Liter-
ally, He refused to have such an appellation ; whereas &c.. He re-
fused the course of life which the reaUeation <^sueh an appellation
entailed ; henoe &c., 321.

1136. Enjoyment of sin. Disarranged to shew that there is no
real enjoyment in sin, there is alone et^oyment in the performance of
the things which are sinM. See Bule 321.

1137. The treasures of Egypt Literally, The treasures of the
whole of Egypt ; whereas Ac, Those treasures he might have ob-
tained in Egypt; henoe Ac, 321.

1138. For as seeing the invisible. Literally, For as actually
seeing Ood; whereas &o., For as sensible qf God^s power; henoe
&a, 321.

1139. Which the Egyptians having taken am attempt. lAUst-
sXij, An aUempt to pass through the Red Sea as ondryground;
whereaf &o., An attempt to pursue the Israelitee ; henoe &0., 821.

388

HEBREWS XIL

80. we iinderstand through faith^ the walls of Jeri-

1141

'8S3'

cho fell down^ having been encompassed on seven days^

1149

31. we understand through faith^ Rahab the harlot
perished not with those that believed not^ having
received the spies^ with peace^

32. and what further than we understand by faith

408

should I say. For the time will fail me relating
concerning Gedeon^ Barak and also Samson^ and
Jepthse^ David and also Samuel^ and the prophets,

33. who, through their exercise of faith, subdued
kingdoms, wrought righteousness, obtained promises,
stopped the mouths of lions,

34. quenched the violence of fire, escaped edges of
swords, were strengthened in weakness, valiant waxed

684

in fight, turned to flight armies of aliens,

35. women receive by resurrection their dead.

1143

But others were tortured, not having accepted the
deliverance offered to them, in order that they should

1144 333 ^

have obtained a better resurrection.

• 1146

36. And others had trial of mockings and scourg-
ings. Yea more, of bonds and imprisonment,

37. they were stoned, were sawn asunder, were

1140

tempted to homicidCy died by slaughter of sword,
wandered about in sheep, in goat-skins, being des-
titute, afflicted, tormented,

38. persons of whom worthy in God's estimation
3fs,a

the world was not, they in deserts, being by him
caused to wander, also in mountains, and dens and
the caves of the earth.

1141. The walls of Jericho fell doum, Literallj, They acHioely
did what is stated; whereas &c. Passive^ They were acted on by
God ; hence Ac, 321,

1142. "Rahab the harlot perished not. I oonoeiTe the object of
the Disarrangement here in to shew that perish is not here UBed in
the Seuse of Annihilation, See Rule 322,1.

1143. But others were tortured. Literallj, Other dead;
hence &c., 322,1.

1144. In order that they should have obtained a better resur-
rection. Literally, This was their object in so doing ; whereas this
is but one consequence resulting from their objects ; hence &c., 321.

1145. Others had trial of mockings and seourgings. literally,
Practised those things; whereas &c., Were subjected to mockings
and seourgings ; hence dtc, 321.

1146. They died by slaughter of sword. Literallj, The sword
only; whereas &c., Died by the Sword^ Spear^ Knife^ Axe ^c;
hence 6bc., 821.

1148. Moving laid aside all pride, literallj, Saving become
perfectly hmmble ; whereas &o., Honing ceased io estimate anything
as entitling us to favor ; henoe Ac, 821.

39. SO all these having been bearing witness to a
future life, through the fiBdth they exhibited, received
not the promise of the God, concerning our t e chns*

609

tians having been provided a better state,

40. in order that not without us, they should have
been complete.

Chapter XII.

408

1. Wherefore truly indeed we, having so com-
pletely surrounding us, a cloud of witnesses, having
•••• •••1148

laid aside all pride, truly the easily besetting sin of
patient endurance, we should run a race that is pro-
posed to us,

1150

2. beholding as the beginner and finisher of the

faith respecting a future life, Jesus, who for a joy that

; ^ 1151

is set before him, endured a cross, having despised

the shame. And at right hand of the throne of the

God, sat down.

3. For consider him that hath endured of the

1168 ^

sinners against him such contradiction, lest ye should
have been wearied in your present lives, being fiednt,

4. not yet imto blood, ye resisted, against the sin
that assails you, contending,

5. and ye have been forgetting the exhortation,

60S

which speaketh to you as to sons, O son of me.
Despise not a chastening of Jehovah, neither faint,
by him, being rebuked.

1154

6. For whom Jehovah loveth, he chasteneth. And

338

he scourgeth every son, whom he receiveth,

1155 ^ ^ llSfl

7. if ye endure chastising, the God is dealing as

1150. The beginner and finisher. If St. Paul considered Al-
mighty God to be The beginner and finisher^ and Jesus Christ The
Executory then the Arrangement should be Irregukw. See Sob
321.

1151. Having despised shame. Literally, EecU shame ; whereas
&c., What man in relation to death regarded to be shame ; henoe
&c., 321.

1153. Endured such contradiction ^c. The Disarrangemeid
here is intended to shew, that The magnttude, here, has reference to
the greatness of the endurance, and not of the contradiction ; the
Litend Sense would determine the reverse to be the case ; benoe dc,
821.

1154. For whom Jehovah loveth. Literallj, Xovot anywh er e g
whereas &c., Whom he loves in this world; hence Ac, 321.

1155. Jf ye endure chastising. Litendlj, ^f 9^ o^re eka eji teds
whereas &o., Jfye rightly endure ; hence &0., 221.

1156. The Qod is dealing ^. literallj, Chd is imaimg wUk
you as with sons ; whereas &c. as in the ParaphiMe i heaoa ^
821.

HEBREWS XII.

389

3tt,S

with sons by you art dealt with. For who a son is,

^ 1157

whom a father chastens not.
• •••Mi.s ^

8. Bat if without chastising ye are, of which par-

1168 311,S

takers all have been made^ then bastards and not sons

ye are.

SOS

9. Furthermore we have the indeed fathers of

our flesh chastisers, and were ashamed not, how

much more shall we be in subjection to the father of

the spirits of ihem^ as then we shall live.

tss

10. For the indeed fathers^ for a few days, after

that that pleases them, were chastising. But the

father of their spirits chastises for the profit of us, to

880

the end that we should have partaken of his holi-
ness.

11. Now all chastising, for indeed the time, seems

not joy to exist, but grief. Nevertheless it yields

nfia

after a time peaceful fruit to those that have been
exercised by means of it after righteousness,

12. wherefore lift up hands that have been hang-

498 •

ing down and knees that have been feeble,

13. and make straight paths for your feet, in order

498

that the lame should not have been turned away.
But rather should have been cured,

1104

14. follow peace, with all men, and the holiness, of
which without, no one shall see the Lord,

15. looking diligently. Not any one being in
want of the grace of the Ood. Not any i e that no
root of bitterness up-springing, it should cause trou-
ble, and by means of this, many should profane.

1157. TFhom a /other chastens not. Literally, Punishes;
whereas &o., Restrains ; henoe &c., 321.

1158. ()f which partakers all have been made. Literally, Had
the Arrangement been Begular^ Of which aU partakers ofU have
been made ; whereas &c., Cf which partakers all men have been
made ; hence &c., 321.

1160. Were ashamed not Literally, We felt no shame; whereas
&0., We were not discouraged from still seeking to please him ;
hence &c., 321.

1161. How much more. See Note to Bom. y. 9.

1162. It yields ^c. The punithment does not yields which is the
Literal Sense, but the right endurance and use of it does ; hence
Ac, 321.

The words, By means of it, are Disarranged to shew the Sense is
not, By means of it righteousness. See Rule 321.

1164. Follow peace. As &r as right allows, which restriction
not being inoludea in the Literal Sense is the occasion of the Dm-
airrangtmteiU here. See Bole 321.

1166. He obtained not place by repentance. Literally, He ob'
iainednot Ood^s pardon f whereas &o., He obtained not by repent*
once the place which he formerly held ; hence &o., 321.

16. Not any t e that no fornicator or profane per-
son acts as Esau, who, for a morsel of meat, his
rights of birth sold.

17. For ye know, that when afterward wishing to
have inherited the blessing, he was rejected. For

llM

he obtained not place by changing Isaac's mind,

• ••••••••••••■•••••••••••••••••••••••••••••••■a ••••■•«■•••••• •••■•••• ■•••■•■•

though with tears, having searched after it.

18. / say, looking diligently. For ye have not
come to a being carefully touched mountain, or to a
having been in a blaze with fire, or to a thick cloud,
or to darkness, or to tempest,

1167

19. or to a sound of a trumpet, or to a voice of
words, which they that heard, entreated not to have
added to them a word.

20. For they were not inclining to that that is

1108

given in dharge, as when a wild beast should touch
the mountain, it shall be stoned,

«10

21. and so terrible was it existing, that appeared,
oss •

Moses said, terrified I exist, even trembling with fear,

22. but ye have come to Sion^s mountain, even to
a city of a living God, a heavenly Jerusalem, and to
an innumerable company of angels,

23. to a general assembly and church of firstborns
having been registered in the heavens, and to a judge,
a God of all, and to a state of spirits of just men
having been made perfect,

1 170

24. and to a mediator of a new covenant after

Joshua^s time, and to a blood of sprinkling speaking

1171

better things, than the Abel's,

1167. To a sound of a trumpet. The Sense here intended to
be conveyed is, To a sound resembling that of a trumpet ; which not
being the Literal Sense, is the occasion of the Disarrangement here.
See Bide 321.

1168. As when a wild beast Sfc. Ilad the Arrangement been
Regular , the Sense convoyed would have been, A wild beast of the
mountcdn ; whereas &o. as in the Paraphrase ; hence &c., 321.

1170. And to a Mediator^ of a new covenant after Joshua* s.
See Note 1086.

The word translated Joshua or Jesus being in the Gknitive, can-
not be the Appellation of the Person who is Mediator , but must
have Reference to some Person giving or causing the Appellation
either to the Covenant, or to its quality of being a new one.

1171. Speaking better things than the AbeCs. Literally, Abets
blood spoke acceptance with Ood, and what is better than that ; but
the Sense intended to be conveyed is, Abets blood spoke an as-
surance alone of God's acceptance of him^ whereas the blood of
sprinkling here referred to, speaks an assurance of Ood^s acceptance
of all men ; hence dec, 321.

890

HEBREWS XIII.

25. consider attentively. Yc should not have re-
jected him that therein speaks. For if those escaped

(Jas

not punishment, having rejected warning of Grod

1161

that was for earthy more how much shall not we be

punished that slight that that is for heavens^

26. / say, not him that therein speaks, of whom

498

the voice shook then the earth. But now he hath
promised^ saying. Yet once more I shake not only
the earth, but also the heaven.

27. And the declaration. Yet once more, manifests
of the things that are shaken the abrogation, as of
things that have been made, in order that there

should remain the things that are not to be shaken,

1174

28. wherefore receiving an immoveable kingdom,
we should have grace, by means of which, we should
serve acceptably the God, with reverence and godly
fear.

29. For even our God as he was to Moses in the
bush a consuming fire i e terrible in mqjesty is,

Chapter XIII.

1175

1. continue, the brotherly love of the strangers

to your faith.

2. Do not forget. For by means of this i e of
their being strangers, they i e their characters were
concealed, so some having by so doing received hos-
pitably angels,

3. remember the prisoners /or the faith, as having
been joined with them that suffer adversity, as also
yourselves being in the body,

4. honorable the marriage with vll persons i e with

1172. That slight that that is for heavens. LitenOlj, Him that
had no connexion with earth ; hence &c., 321.

1174. Receiving an immoveable kingdom. We receive a Dispen^
sation that is not to be changed^ and by which we are promised an
eternal kingdom^ bat this is not the Literal Soise ; henoe &c., 321.

1175. Continue the brotherly love. I oonceive this duty had
been much neglected, and that the Disarrangement conveyed a re-
primand, in reminding them that such was the case; hence Ac.,
321.

1176. The God wUl judge. Literally, Vieit with punishmenii
whereas &c., When Ood judges all men^ their tin wiU not be forgot-
ten ; henoe &c., 321.

1177. Could never have left thee ire. Literally, In no way
he separated from thee; whereas &c., In every ease Man and not
Ood must cause the separation ; henoe &c., 321.

1178. What shall man do to me. LiteraUy, In anything thai he
can do ; whereas &o. restricted, To the doing qfike tkAnge referred
to in the Context ; henoe &o., 821.

any kind of person is, even the bed undcfiled t^. But

1176
the Grod will judge whoremongers and adulterers,

5. exist without covetousness, the disposition being

content with the things that are possessed. For he

1177
hath said, I could never have left thee, neither

forsaken thee as to our being bold to say,

6. Jehovah to me a helper t^, and so I will not be

1178

terrified, what shall man do to me,

7. remember your governors, which spoke to you
the word of the God, by t/ie assistance of whom eon-
sidering attentively the way of escape from the man-
ner of life tfiey condemn, follow the faith you have
been taught,

1178,1

8. Jesus Christ yesterday and to day the same
is, also for the ever,

1179

9. be not carried about with divers and strange
doctrines. For a good thing it is in acceptance

408

through grace the heart to be established, not in
acceptance through meats, by which, they were not
profitted, that were occupied therein,

1181

10. we have an altar, of which, they have no

1183

ability to have eaten, that serve the tabernacle now

only.

1183

11. For for whom the blood of animals for sin is
brought into the holies, by means of the high priest

1184

of these men, the bodies are burned without the camp
which now they never are,

12. wherefore even Jesus, in order that he should
have sanctified by means of the his own blood the
people vrithout the gate, he suffered.

1178,1. To justify the Sense of the Received Yenion, the words
Jesus Christ must he in the Accusative Case.

1179. Be not carried about i^c. Literally, With different and
new; whereas &c.. With other than that yon have now accepted;
hence &c., 321.

1181. They have no ability to have eaten. The Sense here in-
tended to be conveyed is. While serving the tabemade^ they are un-
able to exercise the right to eat voneheafed to them by Ood; henoe
&c., 821.

1182. That serve the tabernacle. The Sense hero int«nded to
be conveyed is. That acknowledge the Mosaic Oovetumii heooe Ac,
321.

1188. The blood of animals. The Sense here mteDded to be
oonveyed is, The blood offering of any animal thai ie i^fhmdfbr tin;
henoe &o., 321.

1184. The bodies are hnmed 4yf. JAtenlfy^ An hsrued iy tit
idei^cal man who brought them in; irhaemMke^ J^mwum^Stt
same order or rmtk: henoe &c, 82^.

HEBREWS XIII.

391

13. Therefore now we should go to him, without

1185

the camp, bearing his reproach.

ssd

14. For we have not here a continuing city, but
we seek that that is about to come.

15. Therefore on account of him, we should offer

a sacrifice of praise, continually, to the Gk>d, this a

.iw,s ^

fruit of lips professing his name is.

16. Yet forget not the benevolence, or participa-
tion with others required of you. For the God is

498*"; : MS

well pleased with such like sacrifices,

17. obey your governors, yea humbly submit.
For they watch over your souls, as having to give an
account, in order that with joy, this thing they
should do, BO not grieving be. For unprofitable for
you this thing is.

18. Pray for us. For we have persuasion, that we

iigo S3S

have in your estimation a good conscience, with all
things. Truly willing to be conversant.

19. But especially I entreat you this to have done,
in order that sooner I should have been sent back
to you.

1185. Bearing his reproach. LiteraUj, Being his snbsHtuie ;
whereas &o., SubmiUing to the same reproach that he did ; hence
&c., 821.

1187. Tet forget not the benevolence ^, Literally, And forget
not the benevolence Sfc, of Jesus; whereas &c., The benevolence ^c,
yon are required to practise; hence &c., 321.

1189. As having to give an account » Literally, Of gour conduct ;
whereas &c., Of their care for your instruction ; hence &c., 821.

20. And so the God of the peace vouchsafed to
christians f that brought again to man from the dead
the shepherd of the sheep that is mighty through
blood of an everlasting covenant, even our Lord
Jesus,

21. may have perfectly instructed you, as to every

SSS 380 ••

good work, to the end that ye should have done his

................ .. .......«..••••■.••• .•••«.•...•..•...

will, he preparing for you the manner of doing it
that is pleasing in his sight, through Jesus Christ, to
whom the glory thereof ascribe unto the evers of the
evers. Amen.

22. And I beseech you, brethren, suffer the word
of the exhortation / now address to you. For verily
with short time, I wrote to you,

23. have knowledge of the brother Timothy having
been set at liberty, with whom if shortly he should
come, I will see you,

S3S

24. greet all your rulers, and all the saints, those
1199

that are of the Italy greet you,

25. the grace of this salutation extends to you all.
Amen.

1190. We have a good conscience. Literally, In the sight qf
€hd; whereas &c., In the estimation of the parties addressed;
hence &c., 821.

1192. 7^ saints those that are of the Italy greet you. Literally,
Have actually commissioned me to state this; whereas &c. I conceive,
Exhibit thtU feeling towards you thtU authorizes my expression of it
on their behalf; hence &c., 321.

A LITERAL TRANSLATION

OF THE

EPISTLE OF JAMES

Chapter I.

ftOO

1. James, a servant of Mm that is Gk>d and Lord

SCO. A eervani ^v. Literally, A eervani ^ Ood I am to the

of Jesus Christ I am to the twelve tribes that are in

the dispersion to rejoice.

twelve tribes ; whereas &c., A servant to the twelve tribes I am for
the cause of Ood; hence &c., 821.

892

JAMES I.

501 333

2. esteem all joy to have been your portion, my
brethren. When ye should have met with yarious
trials of your faith,

MS

3. knowing, that your test of the faith worketh
patience.

504

4. And the patience of this kind, esteem as to kind

••504,1

a perfect work, in order that perfect and entire in
things required ye should exists in nothing, being
deficient.

5. And if any of you be deficient in wisdom, ask
of God that gives to all liberally, and upbraids not,
and it shall be given to him.

6. But ask in faith, nothing doubting. For he
that doubts, he hath been like to a wave of the sea
being driven with the wind and tossed.

7. So think not, that man, that he shall receive
any thing, from the Lord,

333

8. a doubting man, unsettled is in all his ways.

9. So rejoice, a brother that is wanting, with res-
pect to his exaltation.

10. And the brotlier having abundance, with res-
pect to his levelling, for as a flower of grass, it shall
pass away.

11. For the sun risen with the fervent heat it has,

505

even it withered the grass, and its flower fell off,
and the beauty of the appearance it destroyed. So
also the brother having abundance, with respect to
his acts of passing, shall fade away,

12. blessed a man is, who sustains trial, because
he a proof having made, of his constanq/, he shall
receive the crown of the life, which he professed to

dO<J

obtain with them' that love him,

501. Esteem all jot/. Literally, All thingt without any excep-
tion ; whereas &c.. Esteem as a whole all joy ; hence &c., 321.

502. Te should have met with various 'trials. Literallj, As re-
yards description; whereas &c., As regards nufi^erj hence &c., 821.

603. Knowing that your test of the faith. Literally, Necessarily
effecteth that end ; whereas &o., The result it so^ when rightly used:
hence &c., 322,1.

504. Esteem a perfect work. Literally, ![%<U you do U in a
perfect manner; whereas &c., That the description ^ihe work Uee^
is of a petfect character ; hence &c., 321.

504,1. In order that perfect and entire ye should ewiei. Liter-
ally, In the possession alone of that one qua&ty ; whereas &o., Thai
uour perfection should not be dtfeetine through the want ^ t^;
henoe &c., 821.

13. no one being tried so as to effect eternal life,

507

say, that apart from God^s appotnimerUs, I am tried
in relation thereto. For the Gtod not tried exists by
evils to change his appointments. Nor tries he any
one in such a manner.

14. But each is tried, by the his own lust, being
drawn away and enticed.

15. Then the lust having conceived, it brings forth
sin. And the sin having been perfected, it b^ets
death.

16. Err not, my beloved brethren,

•SS SIS

17. every good gift, and every perfect gift firom
above exists, coming down firom the father of the

50S

lights it is, in whom, no change exists bat a turning
of shadow,

18. it having been determined by him, he begat us
here for his children by a promise of truth with res-
pect to that we should exist a first firuit of his

510

creatures,

910

19. appoint ye my beloved brethren. And exist,
every man, swift, with respect to that he should have
heard the promise, slow, with respect to that he

580

should have commanded, slow, with respect to wrath.

•. 513

20. For wrath of man worketh not a justification
from God,

21. wherefore having laid aside all filthiness
and superfluity of naughtiness, with meekness,
receive the engrafted word that is able to have
saved your souls.

22. And become, doers of word, and not hearers
only, deceiving your ownselves,

23. for if any one a hearer of word exists, and not

505. Its flower fell off. Literally, Necessarily does eo ; wherm
&c., Commonly does so ; hence &c., 822,1.

506. Which he professed to obtain^ or, Which ho promised
himself,

507. Apart from, I cannot defend the Senae giiren to M
in the Beceived Translation.

508. But a turning of shadow. Literally, In amy respect ;
whereas &c., In that to which the Comtek Jkw raloliMi/ henoe &&,
821.

510. Bie creatures. Literally, Evmy d eemrip H o u ff smdmtet
whereas &c., AU earthly exieteneee i hence &0., Wi.

518. Workea not a juetiflcatiom from Ood. UknStj^ Ommt
obtainits wbereaa &0., CamnvtUeeffproomrsUi hoiMte,)!!.

JAMES 11.

393

a doer^ this man is like to a man beholding his
natural face, in a glass.

24. For he beheld himself, and hath gone away,
and straightway he forgot, of what sort he was
existing.

25. But he that looked into a perfect law the t e
thai is in respect of the liberty to accept or refect it,
and continued, not a hearer after forgetfulness having
become, but a doer of work, this tnan blessed, in his
doing, shall exist,

5U

26. if any one religious seems to exist. Though
not restraining his own tongue, but deceiving his
own heart, vain the religion of this man is,

27. pure and undefiled religion, before the God
and father, it exists to visit fatherless and widows, in
their alBiction, unspotted himself to keep firom the
world.

Chapter II.

1. my brethren. Not with respect of persons,
hold the belief of our Lord Jesus Christ concerning
the glory that is to come.

2. For if there should have entered into your
assembly, a man with a gold ring, in goodly apparel.
And there should have entered in also, a poor man,

333

in vile apparel.

8. And ye should have respect for him that wears
the apparel that is gay, and so should have said, thou,

610

sit down here well, and should have said to the poor
man, thou, stand, or sit down there under my foot-
stool,

4. ye were determined by their own estimate of
themselves, and became, judges by evil considera-
tions.

614. SeUgious items. Literally, Such appears to he; whereas
&o., Professes to be such ; hence &c., 321.

616. Vain the religion of this man is. Literally, Absolutely
useless to him ; whereas &o., It is useless so long as he continues to
act as is specified ; henoe &c., 321.

619. SeeActo617.

620. TefklJU a law. The Beoeived Translation expresses the
Literal Sense had the Arrangement been Megular and the Article
expressed ; bat such is not the case. If the Sense intended to be
oonTeyed is as expressed in the Paraphrase, the Arrangement should
be Irr^ular^ See Bnle 821, and so it is.

622. Te o ommii sin. Literally, In, under ang eirewmstances.

sio

D D

5. hearken, my beloved brethren, choose not the
God the poor in the world rich, in faith, and heirs of
the kingdom, which he promised to them that love
him.

910

6. Yet ye dishonor the poor, do not the rich
tyrannize over you, and draw you, before judgment
seats,

810

7. do not they blaspheme the worthy name that
was called on you,

630

8. if indeed truly ye fulfil a law, royal, through
the scriptures commanding it, thou shalt love thy
neighbour as thyself. Well ye do.

9. But if ye accept persons on account of external
advantages, ye commit sin, being convicted by the
law, as transgressors.

633 833

10. For whosoever should have kept all the law.
Save that he should have offended in one thing,

684

liable to reproach from all men he hath become.

11. For he that said. Thou shouldst not have
committed an adultery, said also. Thou shouldst
not have killed. So if thou do not commit adul*

686

tery. Yet shalt kill, a transgressor of law thou hast
become.

12. So speak, and so act toward others, as on
account uf being under a law of liberty, there is a
delaying to be judged.

13. For merciless judgment to him that shewed
not mercy exists, he treats arrogantly mercy by his
judgment,

687

14. what profit my brethren is it, if any one
should declare faith to have. And works he should
not have. The faith he has is not able to have
saved him.

regarding external advantages; whereas &o., Te do so in making
external advantages the sole ground of acceptance ; henoe &o., 821.

523. Kept all the law. Literally, He that does so^ eannot pos-
siblg offend in one point ; henoe &o., 821.

524. Liable to reproach from all. Literally, On account qf all
points ; whereas &c.. From all men ; hence ftc., 821.

525. A transgressor of law thou hast become. Literally, One
that does transgress; whereas &c., One that has transgressed;
henoe &o., 321.

527. Declare faith to have. LiteraUy, Jf anu one should but
declare that he has it ; whereas &o., Admitt$ng that a person earn
have faith ; henoe &o., 821.

D

394

JAMES III.

5S0

15. if a brother or a sister naked should be^ or
being wanting of the daily food.

16. And any one should have said to them^ with
respect to you, depart in peace, be warmed and filled.
And should not have given to them the necessaries
of the body, what profit.

17. So also the faith specified above, unless if
should have works, dead it exists by itself,

18. but some one will say, thou hast faith, and
B3S

I have works, shew me thy faith, without the works

638

/ have, and I will shew thee, by my works, the faith
thou hast,

6S1

19. thou believest, that one God there exists.

634

Well thou doest, though the devils believe the same
and tremble.

20. But thou wishest to have known, O vain man,
why the faith thou hast, without the works / have,
unprofitable exists,

21. Abraham our Father, not by works, was jus-
tified, having ofiered up Isaac his son, upon the
altar,

635

22. thou seest, that the faith he had worked
together with his works, as that by the works, the
faith he had was made perfect,

23. and that the scripture that said was fulfilled.
So Abraham believed the God, and it was reckoned
to him, unto justification, even that a friend of God
he was called,

24. perceive by this, that by works, a man is justi-
fied, and not by faith only.

25. Verily in like manner also Rahab the harlot,

580. If a brother or a sitter naked S(c. Literally, Devoid of all
clothing ; whereas &e., Standing in need of clothing ; hence &c.,
322,1.

532. Thou hast faith. Literally, To some extent ; whereas &c.,
To the extent required for effecting the object referred to; hence
&o., 821.

533. See Acts 524.

534. The devUs believe. Literally, Have belief of some hind or
other J whereas &o. restricted to the particular fact specified in the
Context ; hence &c., 822,1.

535. The faith worked together. Literally, Actively did so ;
whereas &c. Passive, It toas regarded as well as his works j hence
&c., 322,1.

536. The faith was made perfect. Literally, Actively was
changed; whereas &o. Pensive, It became effee&oe ; hence &c,
322,1.

not by works, was justified, she through faith having
received hospitably the messengers, and then dis-

538 383

missed them for another journey.

26. As the body that is without a spirit dead
exists. So also the faith that is without the works
dead exists.

Chapter III.

1. Not many instructors, make, my brethren,

833

having experienced, that more t e increased judg-
ment we shall receive by so doing,

833

2. For many times we all miscarry, if any one, in

838

word, miscarries not, this a perfect man is, able he is
to have restrained also all the body,

540

3. behold the bits of the horses, in the mouths,

880

we place, with respect to that they should obey us,
and so all their body we turn about.

4. Behold also the ships that are so great existing,
and of fierce winds, being driven, it is turned about

333 ^^

with smallest helm. Whither the will of him that
........543

guides should determine.

83s SSM

5. In like manner so the tongue a little member

is, and it greatly boasteth. Behold how large a fire

644 888 ^

it is, it kindles how great materials,

6. even the tongue a fire is, the regulation of the

SIO

iniquity effected is the tongue constituted to our

•• • 333

members, it is that that defiles all the body, even

setting on fire the course of the nature t e the natural

course, and being set on fire through the hell to which

it attains.

333 ^ 546

7. For every kind of beasts and also of birds, of
serpents and also of things in the sea, is tamed and

538. Dismissed for another journey. LiteraUy, 2%ff object ef
their dismissal was for them to take another journey ; whereas Ac!,
Dismissed them free to engage in other work ; hence &c., 321.

540. Behold the bits of the horses. LiteraUy, The bits that
belong to the horses; whereas &c., The bits which in respect of horses
we employ ; hence &c., 321.

5-1b3. ^The will of him that guides should determine. Litenlly,
This has reference to the steersman* s particular desire ; whereas AiO.
has reference to that which The Steersman aims to effM^in
cases^ against his own particular desire ; hence &a, 822,1.

544. It kindles how great materials. Literally, U «
does so ; whereas &c.. It is capable of doing so ; Yumod fcc, 8S1.

546. For every kind of beasts 4-e. is tamed. LitanJfy, A de-
claration of personal knowledge of the fact ; wbereaa &0., A dmimw'
tion of not knowing any kind that is not tamed i hnod te« SSU*

JAMES IV.

895

hath been tamed in the nature that is belonging to
mankind.

547

8. But no one is able by men the tongue to have
tamed, it is an ungovernable evil, full of deadly
poison,

9. with it, we bless the Lord and father, and with

548

it, we curse the men that have been made after an
image of God,

10. out of the same mouth, blessing and cursing
proceeds, it becometh not, my brethren, these things
so to have been.

11. What, the fountain, out of the same hole, the
sweet and the bitter sends forth.

12. A fig-tree is not able, my brethren, olive ber-
ries to have borne, or a vine, figs, neither impreg-
nated with salt, sweet to have brought forth water at
the same hole,

13. who wise and intelligent, among you is, shew,
by the good course of life he has pursued, his works,
with meekness after wisdom.

560

14. But if ye have bitter envy and strife, in your

heart. Boast not, nor lie in respect of the truth,

3M,a

15. this is not the wisdom from above descending,

but is earthly, sensual, devilish.

16. For where envy and strife is. There confu-

883

sion and every evil work is.

17. But the from above wisdom, first indeed pure
it exists, then peaceable, gentle, easy to be entreated,
full of mercy and good fruits, without partiality,
without hypocrisy.

18. So the fruit of justification, in peace, is sown
by them that make peace,

Chapter IV.
1. from whence wars, and whence fightings,

547. By men the tongue to have tamed. Literally, By any
meant; whereas &o., By his own natural potoer j henoe &c,, 821.

648. That have been made after an image of Ood. Literally
implies, That Almighty Ood passed through the state that each man
passes through; whereas &c., We curse the men that have an image
resembUng God's ; henoe 8tc., 321.

5&0. If ye have ^, Literally, ff these things ore there;
whereas &c., ^ye aetfrom such motives ; henoe &o., 821.

655. EnmUy wUh the Ood exists, Utenllj, It neeesearily is so ;
whereas &c., As a primeiple it is so; hence &c., 82^1.

among you, is it not hence, from your lusts that
war in your members,

2. ye lust, and have not, ye kill and desire, and
are not able to have attained, ye fight and war, ye
have not, on account of the thing not being you to

583

have asked,

3. ye ask and receive not, because amiss ye ask,
in order that upon your lust, ye shall spend extrava-
gantly,

4. ye adultresses have not known, that the friend-

685

ship of the world, enmity with the God exists. There-
fore he who if a friend should have determined to
exist of the world, an enemy of the Gk>d he is con-
stituted,

510

5. or ye think, that vainly the scripture says, for
the sake of malice, it earnestly desires to cultivate,
the spirit which shall dwell in^ us acceptably to
God.

558

6. And gives more grace /or its attainment, where-

fore it says, the God resisteth the proud. But

500

giveth grace unto the humble.

7. Therefore be subject to the Gtod. And resist
the devil, and he will flee from you,

8. draw nigh to the God, afld he will draw nigh
to you, make clean hands, sinners, and purify hearts,
double minded,

9. be afflicted, and mourn, and weep, your laughter,
into mourning, be turned, and the joy, into heavi-
ness,

10. be humble in the sight of the Lord, and he
shall lift up you.

11. Speak not against one another, brethren, he
that speaks against a brother, or judges his brother's
conscientious action, he speaks against law, and

55G. Who if a friend should have determined to exist. Literally,
No one can determine this, they can hut determine to strive to he so;
hence &c., 321.

558. And gives more grace. Literally, Adds physical power ;
whereas &c., Assures greater acceptance; henoe Ac., 821.

560. Besisteth the proud. Literally, Persons that are or have
heen proud; whereas &c., 2!le act that originates from pride;
henoe &c., 821.

396

JAMES V.

508 Stt.S

judges law. And if thou judgest law, uot a doer of
law but a judge thou art,

'3SS,8

12. one a lawgiver and judge is, that is able to
have saved and to have destroyed. Then thou, who

S33,S

that judgest the neighbour art thou,

13. go to now, ye that say. To-day or to-morrow

833

we will go into this the city, and continue there a
year, and buy and sell and get gain,

14. whosoever so says, ye know not of the to-
morrow, of what sort your life is. For a vapour ye
exist in respect of a little appealing, afterwards also
in vanishing away.

881

15. wherefore in respect of that you should say, if
567 ; I

the Lord should will, and we shall live, then we will

do this or that.

16. But now ye rejoice in your boastings, all such

t3S «

rejoicing evil it exists.
8(te

17. Surely goodness having acknowledged to do,

............3222....

and not doing, sin it is to him.

Chapter V.

1. go to now, the rich, weep, howling on account

of your miseries that are about to come,

498

2. your riches have been corrupted, and your gar-
498

ments moth eaten have become,

; 498

3. your gold and your silver have been cankered,
so their rust, for a witness against you, shall exist,
and shall eat your flesh as a fire, ye heaped treasure
together for later days.

4. Behold the hire of the labourers that reaped
down your fields, th^t has been kept back by fraud
by you, cries aloud, and the cries of them that
reaped, into the ears of Jehovah of Sabaoth, have
entered,

5. ye lived in pleasure on the earth, yea lived
extravagantly, ye educated your heart, for a day of
slaughter,

563. ^ihoujndgeH law. Litenllj, Js <my «ay, even that U i$
holy; whereas ic.. If thou oamtidereH thai tkau koH amihorUy to
jmdge ; henoe Ac, 821.

567. The Lord tkotdd will. Literally, Pereeptihfy detwmms
whereas &0., Should permit meioto act; beooe &o., 821.

568. Surelj^ goodmeet hammg acknowledged to do. LitenUj,

6. ye condemned, ye killed the just, he sets not
himself in opposition to you.

7. Therefore have patience, brethren, unto the

570

coming of the Lord. Behold the husbandman waiteth
for the precious firuit of the earth, having patience
for it. Until it should have received early -exkd
latter rain,

8. have patience, also ye, stablish your hearts,
that the coming of the Lord hath drawn near.

9. Groan not, brethren, by other men^s suggestions,
lest ye should have been condemned. Behold the
judge, before the doors, hath stood,

10. an example, take, my brethren, of the en-
durance of evil and of the long sufiering, the pro-
phets, which spoke in the name of Jehovah.

11. Behold we count happy those of them that
sustained the patience after Job, ye heard, and the
principal design of Jehovah in their case ye saw,
that abounding in mercy Jehovah is, and compas-
sionate therein.

12. And above all things, my brethren. Swear

sss

not by either the heaven, or the earth, or any other
oath that ye wUl do anything. But exist your yea
of promise, yea as to right performance, and the
nay of you, nay, lest into condemnation for pro-
mising what ye should not perform, ye should have
fallen,

810

13. does any sufier affliction among you, pray,

••••810

is any merry, sing psalms,

810

14. does any one want authority to teach among
you, call for the presbyters of the church, and pray
over him, having anointed with oil, on account of
the fame,

15. and the prayer after i e made in obedience to
the faith will save him that labours from wanting
authority, and the Lord will raise up him to authoriiy

Whai ie reaUg good; whereas &o., What we
henoe &c., 821.

570. The hmebandmam waiteth, literalfy. Me
whereas Ac, Se eamnot i mme di a te^ oHamiti '

578. SeeAoto587.

is hegeodi

JAMES V.

S97

574
by 80 doing, and if he should exists having caused sin

by his want of autltarity, it shall be forgiven him.

1 6. Therefore confess to one another the sins of this
character, and pray for one another^ to the end that ye
should have been made whole in respect of authority.
Much a prayer for what w just avails^ being energetic,

17. Elias a man subject to like passions was to us,
••575 "aei ••»

and he prayed a prayer in respect of that it might
not have rained, and it rained not on the earth three
years and six months,

674. And \fhe should erist having ewaed nn. Literally, /ft/eii-
UonalUf effected U; whereas &c., Been am accidental means of Us
production ; henoe &c., 321.

675. SCe prayed a prayer. Literally, Se made a smgle uUeramoe

579

18. and again he prayed, and the heaven gave rain,

57»

and the earth brought forth its fruit,

19. my brethren, if any one, among you, should
have been led out of the way from the truth, and any
one should have converted him,

20. know, that he that converted a sinner, from
an error of a way of him, he shall save a soul
from death by it such way, and a multitude of
sins that a sinner would have thus committed he
shall bury.

of his desire ; wheieM Sto, probably, He oft supplicated for a single
object of desire; hence &c., 821.

576. And the heaven gave rain. Literally, ffeaven does not give
rain ; whereas &c., Satm descended hy command from heaven ;
hence &c., 321.

A LITERAL TRANSLATION

OF THB

FIKST EPISTLE OF PETER.

Chapter I.

1. Peter, an apostle of Jesus Christ to elected
sn ^

strangers of dispersion of Pontus, GtJatia, Cappa-

docia, Asia, and Bithynia,

2. for their having a foreknowledge of God the
Father, with respect to sanctification of spirit, in
obedience and sprinkling of the blood of Jesus

aia

Christ, may grace to you and peace have been
multiplied,

3. blessed be, the Gk>d and Father of our Lord
Jesus Christ, that exists according to his abundant
mercy having begotten again us, in vouchsafing us

678,1. Obserre, Theope is no Article before Qod^ it oannot there>
fore be^ Foreknowledge po ee e ee ed hg God,
677. Soe Bom. L 4.

a living hope by means of that which the resurrec-

9»rr

tion of Jesus Christ, from the dead estafjlishes,

4i. of an inheritance incorruptible, and undefiled,

and unfading, having been reserved in the heavens,

for you,

678

5. that are by power of a revelation from Ood
being kept tn hope through faith, of a salvation
ready, to have been revealed in tfie last time,

6. through which keeping, ye greatly rejoice, a
little now, if being necessary, ye having been caused

833

to grieve through many temptations tliat attack
you.

578. Bu power of a rooeUUion from Ood. The Sense of the
Authorised Translation demands the Expression of the Article
before Poimt and Ood.

398

I. PETER I.

7. in order ttat your trial of the faith^ much more
precious than of gold that is destroyed. Even by
means of fire being tried, it should have been found
unto praise and glory and honor, at appearing of
Jesus Christ,

8. whom not having seen, ye love, in whom now.
Not seeing. Yet believing, ye rejoice with joy un-
speakable, and having been endowed with glory,

9. ye receiving the end of the faith, viz, a salvation
of souls,

10. concerning which salvation, prophets enquired

and searched diligently, that prophecied concerning

680 ^

the salvation that exists to you by grace,

11. searching as to what things or time of what

681

kind, the spirit by them was declaring, testifying

•* 682

before hand the sufierings of men on account of
Christ's not having come, and the glories realized in

683 ^

this world after these sufferings are taken away,

12. by whom it was revealed that not to them-
selves. But to us, they were ministering these

684

things, which things now were published to you,

by means of them that preached the glad tiding for

49a
you in a spirit^s holy i e in a spirit's freedom from

guilt having been sent down from heaven, unto
obtaining which, angels desire to have stooped for-
ward to ascertain a means,

13. wherefore having girded up the loins of your
mind, being sober constantly, hope for salvation
through grace that is brought to you, by revelation
of i e what is revealed by Jesus Christ,

579. At appearing. Not then ezoluBiyelj, or the Article would
hare been expressed before Appearing; Perhaps before the Hme
specified^ also afterwards; hence the Omission of the Article, See
Bule 101.

580. That prophecied concerning the ealvaOon that exists to you
by grace. Literally, Concerning something that was realized by
them ; whereas &c., Concerning something that might be realized by
them ; hence &c., 321 .

581. The spirit by them. Literally, To, in, or among them;
whereas &c. as in the Paraphrase ; hence &o., 321.

682. The sufferings on account of Christ. Literally, Thai he
actively caused ; whereas &c. Passive, That his coming might have
prevented ; hence &c., 321.

583. And the glories cfter these sufferings. Literally, This
would have reference to heavenly blessings; whereas &c., Mas re-
ference to temporal blessedness ; hence &c., 821. Obaerre also, it is
Olories not Glory.

14. as children of obedience. Not having been
conformed to be so by the former lusts in your igno-
rance of meriting salvation,

15. but as he that called you holy is, even so they

833

f e children of obedience holy, in all manner of con-
versation, be,

16. because it hath Ijeen written, for holy be,
for I holy am,

17. and if ye designate father him that without
respect of persons covenants judgeth salvation ac-

687

cording to the actual work of each, in fear, the time
of your sojourning, be passed,

18. having known that not with corruptible things,
silver and gold, ye were redeemed from your vain
manner of life handed down from forefathers for
attaining an assurance of salvation,

333

19. but with precious blood as of a lamb without
blemish and without spot,

20. / say, ye know, by Christ's having been before
ordained to suffer even before foundation of world.
Though having been made manifest in last of the
times,

21 . on account of you that are by means of him

»77

believers, in God that raised him, from the dead, and

689

gave glory to him, for your faith and hope to be
in God,

601

22. he having purified your souls, in the obedience
after t e required by the truth, in unfeigned brotherly
love, from heart, one for the other, love continuedly,

23. ye having been born again not of corruptible

584. Were published. Literally, In exact detail ; whereas &c..
As to the general outline; henoe the PeeuUar Government. See
Bule 382.

585. The readings here vary.

586. The former lusts in your ignorance. Literally, 7%e former
motives which in your ignorance ye regarded to be luHs ; whereas
&c., The former motives esteemed in your ignorance, which im reality
are lusts ; hence &c., 321.

587. According to the work of each. Literally, Am to quantify;
whereas &c.. As to quality; hence &c., 821.

588. The time of your sqfouming. Literally, The whole ofmtm*s
natural life; whereas &c. has reference, To what rewunms qf U;
hence &c., 821.

589. Gave glory to him. Literally, Did what ii Hmtod ; tdiareM
&C., Sevealed to man his having glory; henoe &0., 82L

591. Mooing purified your souls. LitenJliy, MaiM Uitm ymu;
whereas &c., Ajsceptedthem as suek; henoe &0., SSL

I. PETER II.

399

seed^ but incorruptible, through promise from a

S83

living Ood also an abiding,

24. because all flesh as grass is as to continuance

3SS

and all glory of it as a flower of grass, the grass as to
continuance was withered, and the flower of it faded
away.

25. But the word from God endures unto the ever.

s»,«

And this endurance the word is, that that was

preached a glad tiding to you.

Chapter II.

sss

1. Therefore having laid aside all malice, and

888 ^ ^ 333

all guile, and hypocrisy, and envies, and all evil
speakings,

2. as new-bom babes, the reasonable sincere milk
of brotherly love, desire, in order that by it, ye should
have grown unto salvation,

3. if ye tasted, that gracious the Lord is,

4. in whom, coming to a living stone, of men in-
deed, having been disallowed. But of Grod, chosen
precious,

5. so they i e men as living stones, a spiritual house

408

are, be ye built up into an holy priesthood, to have
offered up spiritual sacrifices acceptable to God,
through Jesus Christ,

6. because he surrounds all things with accep-
tance by scripture. Behold I lay in Sion a chosen
precious foundation stone, and he that believeth on
him, should not have been made ashamed.

633

7. Therefore the preciousness is to you that be-
lieve. Though they do not believe, a stone, which
they that build disallowed, this was made into a
chief of a comer, also a stone of stumbling, and a
rock of offence to them.

593. The word from God endure* unio the ever. Literally, In all
casee^ even when he limits its duration ; whereas &c., It endures the
time of God's appointment ; hence &c.^ 322,1.

595. Which they that build disallowed. Literally, They that
do really build; whereas &c., Those who by their office ought to
builds that is, teach ; hence &o., 321.

600. To put to sUenee the ignorance of the foolish men. Liter-
ally, Actively to do so ; whereas Sui. Passive, To demonstrate that
their opinion is without foundeUion ; hence &c., 821.

BOl. Not as a cloak having the freedom of the evil. Literally,

8. which stumble at the promise, not believing
in what, even they were constituted.

888

9. But ye a chosen generation are, a royal priest-

333

hood, an holy nation, a people, by acquirement, to
the end that ye should have published abroad the
praises of him that called out of darkness you into
his marvellous light,

10. which once not a people were. But now a
people accepted of God are, which not having been
pitied were. But now having become pitied are,

1 1 . dearly beloved I exhort as strangers and pil-
grims to abstain from the fleshly lusts, which war
as to the soul, your manner of life to the Gentiles
excellent to exist,

12. in order that in what, they speak against you
as evil doers, by the good works, beholding your
excellence, they should have glorified the God, in a
day of inspection,

833

13. be subject to, every human ordinance for
justice, on account of the Lord, whether by a king as
being above,

14. or by governors as by means of him a king,
being sent for punishment of evil doers. And praise
of well doers,

833,8

15. for thus the will of the God it is doing well to
put to silence the ignorance of the foolish men that
deny your acceptance,

16. as free from past evil, yet not as a cloak having

001

the freedom of doing the evil from which you are

602

freed, but as a proof of your being servants accepted
of God,

603

1 7. honor all men, love the brotherhood, fear the
God, honor the king.

Not as that which can cover the evil ; whereas &c.. Not as that which
sanctions the doing of the evil ; hence &c., 321.

602. Servanh of God. LiU*rallj, 3fen actually serving a God;
whcrt«8 &c., Men serving their generation as God accepts; hence
&c., 321.

603. Monor all men ^c. Literally, This is a command to the
servants of God to act as is here specified under alt circumstances ;
whereas &c., That the servants of God are required to observe such
a course of action as a principle^ they being only exempt by the
misconduct of those whom they are to honor or obey; hence i$[c.,32i.

400

I. PETER III.

18. the servants i e inferiors being subject in every
333

case where fear of acting wrongly exists to the masters
i e superiors, not only to the good and gentle, but
also to the froward.

19. For this thankworthy is, if for a conscience
after God, any one endures grief, suffering wrong-
fully.

20. For what glory is it, if sinning and being
buffeted, ye shall take patiently, but if doing well
and suffering, ye shall take patiently, this acceptable
is to the God.

2rl, For unto this, ye were called, because even

004

&SS

Christ suffered for us, leaving to us an example, in
order that ye should follow his steps,

000

22. who knew not sin, neither deceit was found
in his mouth*

23. who, being reviled, was not reviling again,
suffering, was not threatening. But was giving up
to him that judgeth righteously,

008

24. who himself bore your sins ie the treatment due
to such sins as yours, in his body^ on the tree, in order

009 ^

that we having died by the responsibility for such sins,

010 .'*"". '. —

we should have assurance of life by the justification

he has demonstrated, by whom, ye should have been

011 ••

cured of every fear by the mark that ye possess,

0ii,r

25. though as sheep being gone astray ye are,
seeing ye were caused to return now by such death to
the shepherd and bishop of your souls.

Chapter III.

011,1

1. On a like account {as in v. 18) wives being

604. Christ suffered for ue. Literally, In our stead; whereas
&c., On oiir account ; henco 6cc., 322,1.

600. Knew not sin. Literally, Knew not what U was ; whereas
&c., He had no Personal acquaintance wUh it ; hence &o., 321.

608. mio himself lore your sins. The Sense of the Beceiyed
Translation requires no Disarrangement, but not so the Sense of
my Version; hence, I conceive, the occasion of Disarrangement.
See Rule 321. See Note 597 to Matt.

609. In order that we having died by the responsibility for such
sins. Literally, Actually by them ; whereas &c., JSy the responsibility
for such sins; hence &c., 321.

610. We should have life by the jusiification he has demonstrated.
Literally, IFe should necessarily obtain life by the justification ;
whereas Stc. as expressed in the Paraphrase ; henoe &o., 321 .

611. Ye should have been cured by the mturk. Literally, Sy
what is specified ; whereas 0cc., By that which the mark attests and
should remind usof; hence &c., 821.

611,1. Though as. On a Uke aooouni, ' I have no direct
authority for these Beadings.

612. Any do not bel^ve. Literally, Am eaprution qf doubt

498

subject to the own husbands, in order that if any do

012 0W

not believe the word, on account of the manner of
life of the women, without believing the word, they
shall be won,

014

2. having beheld the chaste manner of your life
in cases of fear,

3. after which, exist, not the world's outward plait-
ing of hairs, and wearing of gold, or putting on of
apparel,

4. but the hidden man of the heart's taill, to the
incorruptible/?r6«erra/ion of the quiet and meek spirit,

399,a

which very precious in the sight of the Grod is.

5. For in this manner once indeed the holy women
that trust in Grod, were adorning themselves^ being
in subjection to the own husbands,

010 617

6. as Sarah obeyed the Abraham, calling him Lord,
of whom ye were made children, ye acting uprightly,
and not being affrighted by not even one terror from
so acting,

7. husbands on a like account {see v. 1.) dwelling

sss

after knowledge that a weaker vessel the female is,
allotting her honor as indeed fellow heirs of grace of
life, with respect to that your prayers should not
have been interrupted by contentions.

8. Then the end will be, ail of like mind, com-
passionate, full of brotherly love, pitiful, humble.

9. Not rendering evil for evil, or railing for railing.
But contrarywise blessing, because unto this, ye were

010

called^ in order that ye should have inherited a
blessing.

whether there are any such persons ; whereas kc, V^^^ such pet'
sons are present ; hence &o., 322,1.

613. The manner of life of the women. Literally, What they
effect ; whereas &c., What they seek to effect ; henoe &c., 321.

614. Chaste manner of your life in fear. Literally, l^hey MeU
it, and were afraid ; whereas Ac, They beheld the chaste maauer
which the women in cases of fear acted ; hence &c., 821.

615. Not the worlds s outward plaiting of hairs S^, Literally,
This abandon ; whereas &c.. This do not rely on for effecting As
object ; hence &c., 321.

616. Ajs Sarah obeyed the Abraham. Literally, In the some
particulars whereas &o., In a corresponding manner ; heooe fte^
322,1.

617. CalUng him Lord. UtenJlj, Okfing him thai AffdlaHon ;
whereas &c., Conducting herself toward him as euek ; henoe A&,
321

619. In order that ye should haee inkeriied ^ litenlfy,
Necessarily secure thereby ; whereas Ac, IGmitier fhwnmmt^ j hflM
&c., 821.

I. PETER IV.

401

10. For he that desires life to love^ and to have
seen good days^ refrain the tongue^ fix)m evil^ and

S81

lips in respect of that he should not have spoken
guile.

11. So hend fix)m evil^ and do goodj seek peace^
and ensue it^

12. for eyes of Jehovah are over righteous men,
and his ears are unto their prayers. But Jehovah's
face is against doing evils^

18. then who is he that harmed you^ if zealously

flsi •• ••♦••

desirous after the good ye should have been^

14. even if indeed ye may be suffering on account
of righteousness, blessed ye are. So be not aflOrighted
at the terror of them ie of these sufferings.

15. But reverence Jehovah the God in your hearts.
Also ready always be with a defence for every one
that asketh you for a reason, for the hope in you, but
be so with meekness and fear lest ye misstate the
truth,

16. having a good conscience, in order that in
what, ye are spoken evil of, thev should have been

030

made ashamed, that traduce your good manner of
life after Christ.

17. For it id better doing good, if the will of the
God may be willing any one to suffer, than doing
evil,

18. for so Christ once, on account of sins, suffered,

621. If zealously desirous after the good. Literally, Cf him
that is good i whereas &c., After that which is good ; hence Ac., 821.

622. Be not offHghied Sfc, Literally, Suffer nothing in relation
to them; whereas &e., Be not moved by them to mistrust Ood^s
providence ; hence &c., 321.

628. But reverence Jehovah the Chd, Literally, Ferform a
praise to him ; whereas &c., So regard these sufferings^ as to evince
reverence for Ood^s ordering Providence; hence &c., 321.

The Yatican Manuscript reads, Jehovah the Christ; but as I
know of no justification for the Omission of the Article before Lord,
when used as a Distinctive Appellation of Christ, I hare no doubt
but that Gricsbach's reading Ood is here correct.

624. Hope in you. Literally, For the hope that is possessed by
you ; whereas Ac, For the hope thai is professed by you ; hence
Ac., 321.

625. Having a good conscience. Literally, As to all things;
whereas &c.. As to the particular charged against you ; henoe ^c,
821.

(>26. Tour good manner of life after Christ. Literally, The man-
ner in which you personally follow Christ ; whereas &o., H^ ex-
cellewcy qfwhat is esteemed in acet^rdance to Christ; hence fto., 821.
The Pronoun Tour is Disarranged in aooordanoe with 638.

B28. Saving been departed to the spiriis in prison, Litendly,
He went to them; whereas &c., Am far as regards tkmn^ he had

just, for unjust, in order that he should have ap-
proached you as an example. He having been put
to death indeed in flesh. And quickened in spirit,

19. in which quickening, verily having been de«
parted to the spirits in prison by earthly life,

20. he proclaimed against having disbelieved as
once, when the long suffering of the God was waiting
in the days of Noah of an ark being built, in which,

sss 0sd

a few, this is, eight souls were saved from water,

21. which indeed t^ of us a type now, baptism

saves, (not the necessity of a putting away of the filth

flss

of the flesh, but of having an answer of a good con-

science relative to your past conduct, toward God,) by

means of the resurrection of Jesus Christ,

22. who exists at the right hand of Gt)d, he having
gone into heaven after angels and authorities and
powers having been made subject unto him.

Chapter IV.
1. Therefore even ye, arm yourselves with. the
it mind after Christ's having suffered in the flesh, for
he that suffered in the flesh, hath refrained from

sms,

085

2. with respect to the no more, to lusts after men,
but in desires after God, the remaining time in flesh,
to have lived.

•• 611,1

3. For sufficient it is, time that hath passed after
the will of the Gentiles to have been effecting having

departed from them ; henoe &c., 821. To the in prison spiriis.
See Rule 498.

629. The long suffering of the Ood was waiting. Literally,
Ood^s long suffering was waUing; whereas &c., Ood was wailing
through long suffering ; henoe &c., 321.

630. Eight souls were saved. Literally, The Uves of eight
persons were prolonged for ever ; whereas &o., Were continued in
this world ; henoe &o., 322,1.

632. Not a putting away of the filth of the flesh. Literally,
Baptism shall not deliver from the filth ofthefUsh; whereas &c.,
Baptism shall deliver ^ not from putting away the filth of the fleshy
but from the necessity of having a conscience toward Ood void €if
every transgression; hence 5cc., 321.

633. An answer of a good conscience. Literally, Fntire freedom
from accusation of our conscience ; whereas &o., Ahsolute freedom
from rebuke of conscience as regards our acceptance by Ood; henoe

&c., 321.

634. Arm yourselves with the it mind ifc. LiteraUy, The same
mind ; whereas &c., A corresponding mind ; hence ficc, 321.

635. To lusts after men. Literally, I conceire, JLffUeted with
lust ; whereas &c.. To gratify lusts ; hence Ac, 821.

635,1. The remaining time in flesh <f c. Literally, The remaining
time to mankind ; whereas &c., The remaining time for eaehindt*
vidual addressed to renuUn in this world; henoe occ, 321.

BEE

402

I. PETER IV.

been walking in lasdyioasness^ lusts^ excesses of

883

wine^ revellings^ banquetings^ and abominable idol-
atries^

4. on aoeonnt of which sufficiency, they are es-
tranged by your not running together^ into the same

036

excess of the debauchery they practise, they blas-
pheming obedience to Christ,

5. who shall give an account to him that im-
mediately judges living and dead.

6. For on account of iAa& forsaking of evil, even he

408

was preached a glad tiding to persons dead i e certain
to die, in order that they should have been judged
truly by men in flesh. Even that they should live
by God in spirit.

088

7. Now the end of all things hath approached.
Therefore be sober and watchful unto prayers^

039

8. above all things^ having continual love for your-
selves i e for Christian brethren, for love a multitude
of sins covers^

9. hospitable^ to one another, without grudging
makes you,

10. each as he received a free gift, for your own
selves i e for himself and brethren, it ministering, as

338

good stewards of a manifold grace of God,

11. even though any one speaks as delivering

011,1

oracles of Gt)d, even though any one ministers as
from ability, which the Gt>d giveth, in order that in
every thing, the God should have been glorified by

8Sf,9

means of Jesus Christ, which the glory and the
dominion of every thing is unto the evers of the
evers. Amen,

636. The same exceet of debauchery. Literally, The ideniieal
particulars; whereas &c., A smilar extent of debauchery ; hence
&c., 821.

6i88. The end of all things. Literally, Everything ; whereas &o.
restricted to, All things connected wUh the subject under considero'
Hon; hence &c., 321.

639. Samng continual love for yourselves. Literally, Without
any exception ; whereas &o., Sofar as obedience to Ghd^s commands
admit; hence &o., 321. The Pronoun, Of yourselves, is IHs'
arranged, in order to shew, that the ohject of the lore is not to he,
Ibr themselMs, which is the Literal Sense, bat that it is to be that
which is expressed in the Pan^hrase. See Bnle 821.

640. For love a muUUmde of sins eovers, LiteraUj, AoUot^
eeehs to eonceal; whereas fto. Passive, Does not expose; henoe &o.,
821.

641. JFMdk the Ood gketh. Literally, Ood givea aU Uiagss

12. beloved. Be not estranged by the fiery trial

688

among you, for proving, existing to you as though a

888

strange thing happening to you,

13. but as ye partake in the sufierings after ie on

044 •••

account of the Christ, rejoice, in order that also in
the revelation of his glory, ye should have rejoiced,
leaping for joy,

14. though ye are reproached on account of the
name after Christ, happy are ye that the spirit i e

045 •••••

the revelation concerning the glory, and the spirit
i e the revelation concerning the God, in you, is
given rest.

15. For not any one of you, suffer as a murderer,
or a thief, or an evil doer, or as a busy body in other
men's matters.

16. So if as a christian. Feel no shame. But
glorify the Grod, on account of this name,

17. for the time exists in respect of that the judg-

881

ment by the house of the Grod should have begun.

And if first by us e/ is administered, what is the end

in respect of judgment of them that do not believe

040

in the gospel of the God,

18. and if the righteous scarcely be saved, the
ungodly and the sinner where shall they ap-
pear,

19. wherefore even they that suflTer by the will of

047

the God, commit the keeping the souls for benefi-
cence to a faithftd Creator.

Chapter V.

048

1. Therefore I exhort presbyters among you, /

044

the presbyter and a witness of the suflTerings after i e

whereas &c., Which Ood addeth to his ordinary gifts to men ; hence
&c., 821.

644. 1^ sufferings after the Christ. JAteanlLy, His actual per-
soncU suffering; whereas &c. as in the Paraphrase ; hence &c.,d2L
Christ, not The Christ suffered.

645. Concerning the glory and the spirit coneeming the Ood,
Disarranged, in order to shew, that the Sense is as to chanoter,
that which is expressed in the Paraphrase^ tIs. A Sense not Literals
hence &c., 821.

646. The Oospel of the Ood, Literally, The gospel is, Its
gospel of the Christ, and A gospel of the Ood; hmea Ike, 321.

647. Commit the keeping ihe souls to a fenU^ Oreaior,
Literally, Actively do what is stated; whereas fto. Fntiae^ Do mi
mistrust hispromises; henoe Stc,, 821.

648. I exhort pret^ytere, Literallj, I peno n aUf 4a$ rihmm
StCflaminstruetedtodoso; henoe &oI, SSL

I. PETER V.

403

on account of the Christ, the partaker also of glory
«50

that is about to be reyealed,

2. feed the flock of the Gx)d among you, not by
constraint, but willingly, neither for filthy lucre, but
of a ready mind,

S. and its having been made manifest by the good
shepherd,

4» thai ye shall receive the unfading crown of the
glory.

5. On a like account youngers, be subject to pres-
byters. And aU to one another, be clothed with the

498

humility thai is proper to your office in the churchy
for Grod resisteth proud persons. And giveth grace
to humble persons.
€. Therefore be humbled by your trials under the

ASS

mighty hand of the Gh)d, in order that he should have
exalted you in due time,

7. having cast aU your care concerning it, on him,
for he is about to do it for you i e Christians,

650. The paridkerM also of glory 4^. Literally, Actually
m^oying ii ; whereas &o., Pouessing a prtmnte of enjoying it ;
hence &c., 321.

651. Flock of the Ood among you, Literallj, The entire flock
woe among them / whereas &c., Feed that part qf the flock that ie
among you j henoe &c., 321.

658. Having caet all your care. Literally, Care for anything ;
whereas Stc, confined to what is referred to in the Context ; henoe
&c., 321.

8. be sober, be vigilant, (your adversary, a devil,

4g8

as a roaring lion walketh about, seeking to have
devoured,

9. ye which resisted, ye stedfast in the faith,) ye
having known the same evU consequences by the
afi9ictions to your brotherhood in the world to be
accomplished.

8S8

10 & 11. And the God of all grace, that called you,
unto his eternal glory, in the Christ, a little having
endured, he will adjust, stablish, strengthen to him
the dominion obtained, unto the evers. Amen,

068

12. by means of Silvanus, as I reckon to you the
faithful brother, by means of few words, 1 wrote, ex-
horting and testifying this to exist a true grace of
the God, in which, ye have stood,

064

13. him that is in Babylon elected together with
also Marcus my son salutes you,

14. greet one another, with a kiss of love, may
peace be with you all that are in Christ.

663. As I reckon to you the faithful hrothen. Literallj, I
reckon him to you at euch, although I admit that he ienot euch;
whereas &c., Who in my estimation ie to you a faithflU brothers
hence &c., 321.

664. Mim that ie in Babylon elected together with aleo Mareue
my ton ^c, Ditarranged, See Bnle 821, as the Sense otherwise
would he, Sim that it in Babylon elected together wOh alto Marcut
my ton by you.

A LITERAL TRANSLATION

OF THE

SECOND EPISTLE OF PETER

Chapter I.
1 . Simon Peter, a servant and an apostle of Jesus
Christ to those (equally esteemed by us) that inherited

666. Theprecioue mid meet great pr o mie e t tout ^, Litenllj,
Am abtoUUe donation ; whereat Ac, Math been offered ; henoe &0.,

a faith, in a justification of our God and Saviour by
Jesus Christ,

110

2. may grace to you and peace have been mul*

828,1. Kot^ To ue in parHeular ; but, 2b nt «Ao orr Christianti
henoe &c., 821.

404

II. PETER I.

009

tiplied by a knowledge of the God^ and of Jesus onr
Lordj

3. as all things to us by his divine power that are
unto life and godliness^ having been given^ through
the knowledge of him that called us^ unto glory and
virtue,

4. by means of which, the precious and most great
MO

promises to us hath been given, in order that by
means of these, partakers of a divine nature ye should
have been, having escaped the destruction in the
world through lust.

5. Yet even this same thing, ye having conferred
in addition to all diligence, add to your faith the
virtue required by it. And to the virtue the know-
ledge.

6. And to the knowledge the temperance. And
to the temperance the patience. And to the patience
the godliness.

7. And to the godliness the brotherly kindness.
And to the brotherly kindness the charity.

8. For these things being and abounding in you,

88« fi7i

it constitutes you not barren nor unfruitful, in the

071

knowledge of our Lord Jesus Christ.

•• 078

9. But to whom these things are not present, blind

••073

he exists, by shutting the eyes, fie having proclaimed
forgetfulness of the terms of the purification of his

• 533 •••• >••••

long ago sins,

10. wherefore rather, brethren, give diligence sure

633

your calling and election to make. For these things
doing, ye would not have fallen at anv time.

11. For thus abundantly the entrance shall be

667. Partakers of a Divine Nature ye should heme been.
Literally, Necetearily ao ; whereas &c., Ye are incited to be; henoe
dc, 322,1. Of a Divine partaker's nature. See 498.

668. Having escaped the destruction <^e. Literally, Temporal
death; whereas &o., Eternal destruction; henoe &o., 321.

669. Te having conferred in addition to aU diligence. Literally,
Both the diligence and the other blessings having been conferred;
whereas &c., The blessings having been conferred^ in addition to your
using all diligence; hence &c., 321.

670. It constitutes you not barren ^e. Literally, Barren in the
knowledge qfthe Lord; whereas &o.. In possessing the knowledge^
he shews that he is not barren in respect of the things that knowledge
requires; henoe Ac., 321.

671. In the knowledge of our Lord, Literally, Of Umpereon-
aUy ; whereas &c.. Of the Dispensation he brought ; henoe &o., 321.

672. These tkinge are not present. Literally, Aetieely eaerei§ed$
whereas &c., Jre disregarded ; henoe &c., 821.

furnished to you, into the everlasting kingdom of our
Lord and Saviour Jesus Christ,

12. wherefore I will continually be about you
to remind of these things even if having known and
been established in the present truth.

IS. For right I think, as long as, I exist in this

the tabernacle state of man^s existence, to stir up you,

in remembrance,

nt,s

14. having known, that near the putting off of
my tabernacle is. As even our Lord Jesus Christ
made manifest to me.

15. Even I shall strive earnestly also always to

fSS

have you, after the my decease, the remembrance of
these things to esteem.

••• 075

16. For we not having followed fables having been

cunningly devised made known to you the power and

070 , "*,

presence of our Lord Jesus Christ, even eye witnesses

079

having been of the majesty of that man,

17. Seeing we witness his having received from

God the Father honor and glory by a voice having

been brought to him of such notoriety, from the

excellent glory, this my son that is my beloved exists,

by whom, I was pleased,

fleo ^

18. indeed we heard this the voice from heaven,
having been brought, with him, existing in the holy
mount,

19. but we have a greater certainty, the prophetic
word, to which well ye do, taking heed as to light
shining in a dark place, until when day should have

498

dawned, and a day star should have arisen in your
hearts,

673. Saving proclaimed forget/klness. Literally, BeaOy for-
gotten ; whereas &c., Disregarded ; hence &c., 321.

674. As even our Lord Jesus Christ made mamfeH to me,
Literfdly, Personally revealed ; whereas &c., Hath enabled me by Us
example to know ; hence &o., 322,1.

675. For not having followed S(c, Literally, For yon not AoMy
followed S^c. : whereas &o., For we not having fbUowed ^ ; henoe
&c., 321.

676. The power ifc. Literally, BRe extent qf power i whenif
&c., That he had power; henoe &c., 321.

679. The majesty of that man. Literally, FereomaU^ u iiu mst i
it ; whereas Ac, Personally were assured that he po ee e se e d U; henos

&o., 321.

680. Indeed we heard this the voice i;e. JASunSkj^neeemi^
which originated in heaven^ and reached to emriki w he nt m ka^ A
toiee other than that we natmraUy hear i henoe dso., ttl.

II. PETER 11.

405

sn

20. this first acknowledging, that every prophecy

t8)

of scripture for private explanation is not made.

****** oOT *'* •• • *** «•••••..

21. For prophecy was not brought to be subject to
will of man at any time^ but for a spirits holy i e
freedom from guilty being brought^ men spake from
God.

Chapter II.

1. But false prophets existed indeed among the
people^ as indeed among you^ false teachers shaU
exist, who shaU bring in privUy heresies of destruc-

084

tion^ even denying him that redeemed them^ a sove-

••• • * -sss

reign Lord^ bringing on themselves swift destruction,

2. and many shall follow their wanton insults, by

0e«

means of whom, the way of the truth shall be

blasphemed,

3. and through covetousness, they shall make mer-

6BS ^ ^ 3S3

chandize of you with feigned words, to whom the
judgment for a long time does not linger, even their
destruction does not slumber.

498

4. For if the Gk)d spared not messengers of his as
t?ie man of God that Balaam deceived having sinned,

; 498 *

but having cast into an abyss in pits of darknes i e
in graves, he handed over to judgment those having
been preserved by him^

089 SSS

5. also if he spared not tf^ old world, though he
saved an e\ghth person Noah, a preacher of righteous-

091

ness, he having brought a flood upon the world of the
ungodly,

681. Ihery prophecy of scripture for private explanation ^c.
Literally, That no single individual delivers ; whereas &c., Th€U it
originates not from any human source; hence &c., 322,1.

682. For prophecy was not brought to be subject to wUl of
moM, Literallj, By wUl of man; whereas &c. as in the Paraphrase ;
henoe &c., 321. Observe, The Article is omitted. See Rule 101.

683. iden spake from Ood. Literally, All men did so ; whereas
0CC., Those men so spake that prophesied ; hence ^., 321.

684. Even denying him that redeemed them. Literally, Denying
him that realized redemption for them ; whereas ^., Th€U placed
the realitation of U within their reach ; hence &o., 321.

685. Their wanton insults. Literally, Identically what they
stated ; whereas &c.. Of similar import ; hence &o., 321.

686. The way of the truth shall be blasphemed. Literally, What
is stated shall be the universal result ; whereas ^., That some shall
be led to blaspheme ii ; hence &c., 322,1.

689. V ^^ ^^ spared not, S^. Literally, Shewed them no
wterey ; whereas ko.. Did not except them ; henoe &c., 821.

This is adyanoed as something of which man has perfect know-
Isdflie, in order to Drove a position. What does man know respecting
what has be&llen Men after temporal death.

690. A preacher qf rightwmsness. Literally, He held that office ,•

6. also tf cities of Sodom and Gomorrha he having
reduced to ashes, he passed a sentence, an example
of being about to do ungodly acts, fie having
made,

7. and tf just Lot being delivered from the man-

693

ner of life of the lawless through a wanton insult, he

drew out of evil.

095

8. For he righteous dwelling among them in » c
though seeing and hearing, was vexing day by day a
righteous soul by unlawful deeds,

9. Jehovah sheweth to man he hath known godly
m«i, in trial, out of evil to draw. And unjust wen,
for a day of judgment being reserved, to guard.

10. But chiefly he sheweth this as to those that

097 " ^w.

walk after flesh in lust of uncleanness, and despise

authority, presumptuous, self willed, they are not

619

afraid of, blaspheming in respect of their condition in
glories.

11. Where say they angels, existing greater in
might and power, bring not against them, before

SSS

Jehovah, a charge o/ blasphemous judgment.

3S3

12. Yet these, as brute beasts having been made
pertaining tQ present nature for taking and destruc-
tion, as to which not understanding, blaspheming,
in their destruction of truth, so they shall be des-
troyed,

18. they treating unjustly a reward of unrightcous-

70S

ness, counting pleasure the riot by day, stains and

whereas &c., 7%j^h not one, he virtually acted as one; hence &c.,
821.

691. Having brought a flood upon the world of the ungodly.
Literally, Upon them alone; whereas &o.. He brought a flood which
destroyed all that were ungodly ; hence &c., 321.

692. Ihm the manner of Ufe of the lawless. Literally, JVom
the inability to perform such acts ; whereas &c., From witnessing
the ungodly* s performance of such acts; henoe &c., 321.

695. F6r he righteous dwelling among them. Literally, By
seeing and hearing : whereas Ac as in the Paraphrase ; hence &c.,
321.

696. Was vexing a righteous soul by unlawful deeds. Tiitcrally,
With personal performance of them ; wlieroas &c.. With knowing
that such were performed ; hence &c., 321.

697. Walk after flesh. Literally, Walk by natural direction;
whereas &o., Walk merely for the grhtification of the flesh ; hence
0CC., 321.

698. And despise authority. Literally, Despise any control;
whereas &c., Despise any control over themselves ; henoe ^., 321.

701. Existing greater in might and power. Literally, Because
greater ; whereas Ac., Who are greater ; hence &o., 821.

702. Counting pleasure S^c. Literally, JSsteewu'ng pleasure to

40@

II. PETER III.

disgraces, sporting in their assemblings, feasting
with you,

408

14. having eyes full of adultery and incessant
after sin, beguiling unstable souls, having an heart

*98^ ^ ^ 4P8"**

having been exercised in covetous practices, children

* **** *••••••• •••••••«•• ••■•• ••■••••••••■••0. ■••« •••••••••••••••« •■•••••■••

after a curse,

988

15. having forsaken a correct way, they were led
astray, having followed the way of the Balaam the

810

9on of the Bosor, they desired a reward for unright-
eousness.

704

16. Though he obtained conviction of his own
iniquity, a dumb ass, with mens voice having spoken,

706

forbad the madness of the prophet,

329,2

17. these wells without water are, and clouds^ of a
tempest, having been carried away, men in whom the
mist i e the undistinguishableness of the darkness t e
of the place which is dark hath been preserved.

707

18. For they speaking without limits after vanity,
allure through lusts of the flesh with wantonness

708

those feeble that have escaped from them that live
in error,

. . 709

19. promising liberty to them, themselves servants
being of the destruction of man's present life. For
by whom any one is worsted, by this person he hath
been reduced to slavery.

20. For if having escaped the defilements of the

world that man inherits, through a knowledge of the

Lord and Saviour Jesus Christ. Yet again having
710

been entangled by these things, they are overcome.

consist in the riot (f-c. ; whereas &o., JSsteeming the riot by day to
he a pleasure ; hence &c., 321. The Siot hy day. Literally, Would
be altogether something different in itself, from the Eiot by niyht ;
whereas Ac., That it is the same act only petformed at a different
time ; hence &c., 321.

704. Though he obtained conviction. Literallj, Personally
appreciated it ; whereas &c. I oonoeiTe, He was convinced it wtu
better for him for the present to abandon it ; hence &c., 821.

706. The madness of the prophet. Literally, Madness} wheieas
ftc, Conduct resembling madness : hence &c., 321.

707. For speaking without limits after vanUy. Literally, Ibr
speahinglargely of vanity; whamw &c. as expressed in the Para-
phrase ; hence &c., 321.

708. That live in error. Literally, That by error obtain life ;
whereas Ac, That Uve in a course of error ; hence &o., 821.

709. JPromising liberty to them. Literally, DeUoertsnee from
some present resrtrainU ; wheieas &o., Fromnng themfre§domJ^vm
any future restraini; henoe &o., 821.

ass

the latter ends worse than the beginnings have been
made to them.

21. For better it was existing for them not to
have known the way of the justification by Christ,
than /or them having acknowledged to have turned
from that that was delivered to them by holy com-
mandment,

711

22. the fulfilment of the true proverb hath be-
fallen them, they are as a dog having returned to the
his own vomit, and a sow having been washed^ to
having been rolling after mire.

Chapter III.

712

1. now beloved I write an epistle, this, a second
to yon, in each of which, I stir up you, by a remind-
ing, the pure mind to have retained in memory words
that have been spoken before, by the holy prophets,

713

2. and by the commandment of your apostles,
concerning the Lord and Saviour*

3. this first knowing, that there shall come in last
of the days, through scoffing, scofiers, after their own
lusts, walking,

4. even saying, where exists % e is realized the
promise of his presence. For since when, the

408

fathers were asleep, all things so continued since
beginning of creation.

714

5. For this thing lies hid to them willing it, that
3«.« •

the heavens were from ancient times, but thai earth
was from water, as from water, its having place

7i»

together was by the decree of the God,

710. Yet again having been ent<Mngled by these. Literally,.^
second time entangled by them ; whereas Ac, A second timte entmm'
gledy this time by them ; hence &c., 321.

711. The fulfilment of the true proverb haik befallen Omi.
Literally, The exact thing specified hath befallen them; whereas ft ft, ^
T^t which verifies the correctness of the truth taught by the proverb
hath befallen them ; henoe &c., 821.

712. Now beloved ^c. Literally, This second epistle I write to
you ; whereas Ac. as in the Paraphrase ; hence &c, 821.

713. The commandment of your apostles. Idtenlly, A oommand
ment through the apostles by the Lord; whereas Slo. as in the Plua-
phrase; hence &c., 321.

714. For this thing lies hid to them. Literally, This pasHeutar
fact specified ; whereas &c., Oo^s record t^ ereatitmfrmm whiek As
fact specified is collected ; henoe &o., 821.

716. By the decree of the Qod. Literally, Qod^e mttuoi
mand ; whereas &c. I oonoeiTe, Ood^s ardent^ i hflaeo Ae., 8|L

11. PETER III.

407

6. on account of which things, the then living

7i«

world having been overflowed with water, was des-
troyed.

7. And the now heavens and the earth having

7l«,l . . ,

been kept in store by the it a decree, exist for fire,

being reser^^ ui^tii a d^^^ and des-

traction of the ungodly men that scoff at the fulfil-
ment of such a decree.

8. But as regards this. Lie not hid by you,

SSS S38

beloved, that one day, with Jehovah, as a thousand
years iSy and a thousand years as one day,

9. Jehovah is not slack concerning the promise,
as some slackness count, but delays on account of
you. Not willing any to have destroyed, but aU,
by repentance, to have succeeded in escaping judgment
and destruction.

10. Though a day of Jehovah as a thief will come,

in which, the heavens with great noise shaU pass

away. And heavenly bodies, being set on fire, shall

719

be destroyed, also earth, yet the works performed

in it shall be discovered after aU these things thus

being dissolved,

110

11. of what sort behoveth it man to be in holy
manners of life and godliness,

12. looking for and hasting unto the coming of

716. Overflowed wUh water. Literally, The material world;
whereM &c., The inhabUante ofU; hence io,, 321.

716,1. Kept Ml etor§ by the U a decree. Literally, Bif the tame
decree; whereas &c., By the tame thing^ vU.^ A decrees henoe &a,
321.

719. The worJce performed wi U, Literallv, AU that flum hat
erected; whereas &c., AU that man hat done ; henoe &c., 321.

720. The eommg of ike day of the God, Literally, A particular
day when Qod will come; whereas &c., The time when Ood will be
preeent to hit children ; hence &c., 321.

721. Are dittolved. Literally, What it ttated; whereas^..
Are to at regardt man*i pretent connexion with them; henoe the
Fitculiar Government, See Rule 382.

722. Although we ourtelvet look for imio heavent and a imio earth.

710

the day of the God, in which, the heavens, being set
on fire, shall be destroyed, and tfie heavenly bodies,

7«

being set on fire, are dissolved.

13. Although we ourselves look for new heavens
711 ; • •

and a new earth according to his promise, in which

713

righteousness dwells,

14. wherefore beloved, these things looking for,
use diligence, that without spot or blame, by him to
have been found in peace,

110 714

15. then do ye account the long suffering salvation
of our Lord. As indeed also our beloved brother
Paul, according to wisdom that was given to him,
wrote unto you,

SSS

16. as also in all epistles, speaking in them, of

these things, in which, hardly to be understood some

things exist, which things the unlearned and unstable

wrest as also the other scriptures, to the their own

715

destruction of them t?ie scriptures to themselves.

17. Therefore ye beloved knowing before, beware,

6SS

lest having been carried away together in the error
of the lawless, ye should have fallen from the own
stedfastness.

18. And grow in grace and knowledge of our Lord

718

and Saviour Jesus Christ, the glory in him both now
and in the day of overs.

Literally, AJbtoUUeHy imio ; whereas &o. I oonoeiTe, New in relation
tout; henoe &c., 321.

723. lUghteoutnett dwellt. Literally, Sighteoutnett at a perton
hat exittence; whereas &o.. In which thote who dwell there are
conformable to righteoutnett ; hence &o., 322,1.

724. The talvation qf our Lord. Literally, IRt own pertonal
talvation; whereas &o. I oonoeiTe, The talvation proclaimed by
him ; henoe &c., 321.

725. To the their own dettruction qfthem. Literally, To their
own actual dettruction ofthem^ that is, 2vltf tacred recordt ; whereas
&c.. To the actual dettruction to themtelvet qf them, that is. The
tacred recordt ; hence &c., 821.

728. The glory in him. Literally, The glory to him , whereas
^ as in the Paraphrase ; hence &o., 321.

A LITERAL TRANSLATION

OF A

DECLAKING IN WRITING OF JOHN

FIRST.

Chapter I.

799 730

1 . What existed from beginning of the iubject of
the declaration, what we have heard, what we have
seen with our eyes, what we contemplated with our

731

minds, and our hands handled t e and our bodily
organs investigated concerning the declaration con-
cerning the life that is eternal,

2. now the life that is eternal was made apparent,
even what i e a thing which we have seen, so we bear
witness and shew to you the life that is eternal,
which existed with the father, and was made apparent
unto us,

3. what we have seen and heard, we also shew to

783

you, in order that also ye should have fellowship with
us. Even indeed the fellowship that is ours with the
father, and with his son Jesus Christ,

738,1

4. and these things we write, in order that our joy

sit,a

having been made full should be.

729. What. This being Neuter cannot express the Sense,
Which person^ or Whom,

730. From beginning. See Note John i. 1.

731. Our hands handled, I consider the Sense intended to be
conveyed, to be that expressed in the Paraphrase, which not being
the Literal Sense, is the occasion of the Disarrangement here. See
Rule 322,1. The hands did handle to the extent of their ability to
do so.

732. Life that is eternal toas made apparent. Not literally,
but the truth and knowledge relating to it were exemplified and
shewn to man by Jesus Christ ; henoe &c., 822,1.

733. Te should have. Literally, Necessarily possess; whereas
&c., Shall have the means of possessing ; henoe £c., 821.

733fl. These things we write. Literally, I personalis teaeh;
whereas hc^I am commanded to teach; henoe &c., 821.

734. Yea the blood ofJesu^ his son cleanseth ns. Literally, It
actually does what is stated; whereas &o.. It provides a means by
which we may be cleansed ; henoe ^., 322,1.

735. I^om every sin. Not, Ihm all acts qf Sin, See Bole 888,
or the Arrangement must haTe been B^gnlar ; and in that case,
XJnrepented and Unforsaken Sins must have been indnded; but,
From every kind of Sin^ that is, together with the IHtarrcu^femmU

3SS,3

5. as this the promise is, which we have heard of
sts,s

him, and declare unto you, that the God light i <
without concealment is, yea concealment there exists
not in him any,

6. if instead of thus declaring we should have said,

783

that we have fellowship, with him, and in the con-
cealment of it, we should walk, we lie, and effect not
the truth, relating to it,

7. But if in the absence of concealment, we should
walk, as he exists in the absence of concealment, we

733

have fellowship with one another, yea the blood of
Jesus his sou cleanseth us, &om every kind of sin,

8. if instead of thus declaring we should have said,

736,1

that we have not any kind of An from which we re-

796""'

quire to be cleansed, we deceive ourselves^ and the

••••3M,1

truth on this subfect is not in us,
^ sai,s

9. though we should confess our sins, faithful and

just he is, in order that he should have forgiven ufl

of the word Cleansed, there is no kind of Sin that remains after i
Man is cleansed by it. Christ's blood does not in this worid
necessarily deanse a Man from any Bio, but the Man that is in this
world cleansed by Christ's blood, is necessarily cleansed from eroy
Sin, seeing that Christ's blood will not in this world cleanse from
Sin, so long as a Man's Personal Sins reipain undeansed by BfS-
pentance. Hence we are able to peroeiTe, that the word All is hers
J^arranged, in order to show, that it is to be understood with
Restriction ; Not all in Quantity, which the Literal Sense requires
it should here express, but. All m Quality, that is, that there is no
Sin from which a Man is not cleansed whoi the blcK>d of Christ hss
been rightly applied. The seeking to deanse our Fiersonal Sins by
the blood of Cluist, instead of by God's appointed means in Terse 9^
by Confession, ^^ffwe confess our sins, Ood isfaitjySUamdjusito
forgive us our sins and to cleanse us from all nmiffhieommesi" »
seeking to act after the sanction of our own minds^ and not after the
sanction of Holy Scripture.

735,1. We have not sin. Literally, We kmo9 woi amy mti^smi
whereas &c., Tliere is not a/i^ kind ofsim ; henoe dso^ SSL

736. We deceive ourselves. Literally, 2%tr i§ impoemkh. Bat
we may misdirect ourselves^ whidi is the SflOM hmtt InliwdBd to bt
oonTeyed ; hence &0., 821.

I. JOHN II.

409

the sins we have confessed, and cleansed us^ bom

785

every kind of act of unrighteousness,

10. if instead of thus declaring we should have
Bsid, that we have not become answerable for sin, we

619 498 ••••

make him a liar, and his word exists not with i e
is not comprehended by us.

Chapter II.

1. my little children, these things I write unto
you, in order that ye should not have become au-

737

swerable for sin, as if any one should have become
answerable for sin, we have a Comforter with the
Father, Jesus Christ, a Justifier,

2. as he a reconciliation of man to God exists with
respect to our sins. And not with respect to the
ours only, but also with respect to ail of the
world^s,

8. though by this is it, we know, that we have

739

knowledge of him, if we should keep his command-
ments,

4. he that saith, that I have knowledge of him,

7sy 398,8

and keeps not his commandments, a liar is, and in

328,3 • • •

this man, the truth is not.

^ 740

5. But whosoever should keep his word truly, in

787

this man, the love of the Ood has been perfected, by

this, we know, that in him, we exist,

6. he that claims in him to abide, he is under an
obligation. As that man walked, even he is under
an obligation to walk,

737. I%ai we have not become an9v>erahU for ein. It U clear
from the following verse that this verb most mean, To become
annperable/or #i», as it is not possible to consider that He wrote
unto them, in order that they should not hare committed sin, seeing
that no writing could have effected such a result.

737,1. If an^ one should have become answerable for sin. Sec
preceding Note. The specific thing specified must here be expressly
noted. It is not said, If any one should have committed sin^ for ail
haye done this ; or, Should have to answer for «n, for all have to
do so ; but, If any one should become (through unacquaintance with
Gk)d's grace, in his own opinion) answerable for sin. This Sense,
expressmg alone Man's estimate of his own Position in relation to
Sin, is not that which the Literal Sense expresses, which relates,
Not to each man's opinion of the matter, but to the actual state of
the case, and makes it requisit-e for a just utterance of such a
declaration, That Man ordinarily is not answerable for Sin ; hence
the Disarrangement of the Pronoun Any one, it being in my opinion
here used is an Indefinite Sense. See Rule 821, and Note 9 to
Bule 22.

788. We have a Comforter. I know of no justification for the
Translation in, the New Testament of this word, Advocate, that
deaeryes notice. The Literal Senae requires not merelj poMestion

749

7. beloved, I write not in this a new command-
ment to you, but an old commandment, which ye
were holding from commencement, the command-

sit,s

ment that is old the declaration which ye have now
heaiA from me is.

749

8. Again, I write a new commandment unto you,

899,9 '^ 744-*

which thing true is in relation to him and in rela-

•; 746

tion to you, it is this, that the concealment of truth

is passed, and the absence of concealment that is

true now shines,

9. he that claims in the absence of concealment
to exist, and hateth his brother, in the concealment
of truth, he exists until now,

10. he that loves his brother, in the absence of
concealment, he abides, and a cause of falling, in
him, exists not.

11. But he that hateth his brother, in the conceal-
ment of truth, he exists, and in the concealment of
truth, he walketh, and hath no knowledge. Whither

747

he goeth, for the concealment of truth blinded his
eyes,

12. I write unto you, little children in Christ, this,
that the sins that exist on account of his name have
sent away you from Christ,

13. I write unto you, fathers in Christ, this, that

780

ye have known him that is from commencement of
this dispensation, I write unto you, young men in
Christ, this, that ye have overcome the wicked one,

of the means of obtaining, but a realization or possession of the
actual thinff, and such realization not being here intended to be
asserted is the occasion of the Disarrangement. See Bule 821.

739. If we should keep his commandments. Literallj, Keep the
entire of them ; whereas &o., Have a regard and respect for them ;
hence &c., 321.

740. His word. Literally, A particular word; whereas &c.,
TThatever he hath expressly commanded ; hence Ac., 321.

742. I write not ifc. To express the limitation in the Paraphrase,
which the Literal Sense does not do, is the occasion of the Dis-
arrangement. See Bule 821.

744. In relation to the true character and office of our Sayiour,
and in relation to the true effect of sin, with reference to man's
relation to God.

746. That the concealment is passed. Literally, Absolutely
gone ; whereas &o., Has no necessary existence ; hence &o., 822,1.

746. Hateth his brother. Literally, Actively does so ; whereas
&o., Does not love him ; hence &o., 321.

747. The concealment blinded his eyes. Literally, Actively did
what is stated ; whereas fltc. Passive, Rendered him unable to see;
hence &c., 822,1.

F F F

410

I. JOHN III.

14. I wrote unto you, little children in Christ,
because ye have knowledge of the Father, I wrote
unto you, fathers in Christ, because ye have know-

730

ledge that existed from commencement of this dis^
pensation, I wrote unto you, young men in Christ,
because strong men ye do exist, and because the
word that is in you, does abide, and because ye have
overcome the wicked one.

15. Love not the world. Neither the things that

748

are in the world, if any one loves the world, the
Father^s love exists not in him,

16. for every thing that is in the world, the lust
of the flesh, the lust of the eyes, and the pride of the
life that is present, exists not of the Father, but of
the world, it exists,

748,1

17. and the world is passed away, also the lust of
it. But he that doeth the will of the God abideth

unto the ever.

748.1

18. little children, an end of time exists, even as

ye heard, that an anti i e an opponent to Christ

— 749 •

comes, and now many anti i e opponents to Christ

748,1

have existence. Wherefore we know, that an end of
time exists,

19. of us, they went out, but they existed not of

us. For if of us, they existed, they had probably

continued with us, but they went out in order that

749,1
they should have been made a demonstration, that

all baptized exist not of us,

20. but ye an anointing have from the holy i e

749,a

from him that is holy, verily ye all have knowledge
of,

• • * •

21. I wrote not to you, that ye have not know-
ledge of the truth, but that ye have knowledge of it,

748. If any one loves the world. Literally, Mas an affection for
it; vrhercaa &c,f Sanctions his having such an affection; henoe &o.,
822,1.

748,1. And the world is passed away. Literally, Has not pre-
sent existence; wheroaa &c., Meu no existence that will endure;
hence &c., 322,1. In like manner, Abideth for ever. Literally, In
his present form ; whereas Ao., In an uninterrupted possession qf
existence ; henoe &c., 322,1.

749. ThtU on anti-ehrist comes. Literally, An opponent to
Christ's person i whereas &c., Jn opponent to his teaohimg ; henoe
&c., 322,1.

749,8 8S3

SO that every lie, concerning the truth, exists

not,

an,s

22. who is the liar, if not he that denies that
Jesus the Christ is not, this man the anti i e opponent
to Christ is, that denies the Father and the son's at-
testation thereto,

23. every one that denies the son's attestation, not

7SS

even does he hold the Father's, he that confcsseth the
731

son's, also he holds the Father's,

7to

24. ye, what ye heard &om commencement, among
you, wait for, if among you, it should remain unat-

7S0

tained, what, &om commencement, ye heard, and ye
in the son and the Father, shaU abide,

822,2

25. yea this the promise is, which promised to
you the life that is eternal,

26. these things I wrote unto you, concerning
those that seduce you,

27. as ye, the anointing which ye received from

750

him, abides in you, so ye have no need, in order
that any one should teach you, because the same
anointing teacheth you, concerning aU things, yea

822,2

truth it exists, and so not a lie it is, even as it
taught you, abide in him,

28. even now, little children, abide in him, in
order that when he should have been made manifest,
we should have confidence, and should not have been
made ashamed by him, at his coming,

29. if ye should have knowledge, that a righteous
man he existeth, know, that every one that doeth
the righteousness that he professeth, of him, hath
been bom,

Chapter III.

760,2

1. behold what kind of love, the Father hath

749.1. Should have been made a demonstration. I hare no
direct authority for this.

749.2. Ye all have knowledge of. LiteraUy, The possession of
such information ye all recognize; whereas Ac., Te all have been
informed of it ; hence &c., 321.

749.3. See Mat. xxiv. 22, Mark xiii. 20, and Bom. iii. 8a

760. Te have no need. Literally, Te require no imtruelion;
whereas &c., Tou have no want of instruction fbr onahBrngyou to ati
rightly ; hence &o., 321.

750,1. At^ one should teach you. Literal^, ShomU makt you
act better; whereas &c., Should imoreaee your h s o m Mlys i henos
&c., 821.

I. JOHN III.

411

bestowed on you, in order that children of Gkxl we
should have been called on account of this, the

761

world acknowledges not us to be children, because
it acknowledged not him to be a child,

2. beloved. Now children of Qoi, we exist,
though not yet it was made apparent, what we shall
be, we have known, that when he should have been
made apparent, like t e apparent we shall exist to
him, because we shall see him. fVe const just as he
exists,

8. but every one that hath this hope, in him,
maketh i e keepeth pure himself. As i e because
that man a pure man exists,

4. every one that makes the sin that keeps a man

sio

impure, also makes the transgression of law to con-
stitute such a sin, as the sin that keeps a man impure

'• 3M,a •

the transgression of a law having such a penalty is,

5. and ve have known, that that man was made

753

manifest, in order that he should have taken away
the sins that keep a man impure, as a sin that keeps
a man impure in him, exists not,

755 76fl

6. every one that abideth in him, sinneth not i e
retaineth not sin, every one that sinneth t e retaineth
sin, hath not seen him, neither hath understood
him,

7. little children, let no one, deceive you, he that
obtains the justification of Christ, a justified man
he exists. As that man a justified man exists,

750,2. Tlie Father hath bestowed on you. Literallj, This implies
that the hlesshiff Itad been realized by them ; wliereas &c., That the
Father hath offered to bestow on you ; hence &c., 321.

751. The world acJcnoicledges not us to be. Literally, It does not
perceive us to be ; whcrcaa &c., It does not admit us to he ; hence
&c., 322,1.

752. We shall exist to him. Literally, Tfe shall resemble him ;
whereas &c. as in the Paraphrase ; hence ic., 321.

753. In order that he should have taken away the sins, does not
mean, as the Literal Sense requires that it shoidd. The sinful acts
committed, that is. The guilt incurred by them ; but, That he should
have taken away the power of such sins to necessarily continue
their existence. In Christ, No sin hcu the power of a continued
existence, aa Repentance will always release Man in Christ from
every sin.

755. Every one that abideth in him. Literally, Every one that
is straight, cannot be crooked ; whereas &C., Ewry one that does
not permanently forsake Aim ; hence &c., 321.

756. Sinneth not. Let this be noted, that it is not here said,
Transgresseth not, but Sinneth not^ that ia, he cannot do any act that
wUl make kim neeessariiy uUimaiely responsible for rin, A Sinner

8. he that maketh the sin that keeps a man impure,

790

of the Devil, exists, for from commencement, the
Devil sinneth i e retaineth sin, on account of this,
the son of the Gk)d was made apparent, in order
that he should have destroyed the works of the
DevU,

9. every one that has been bom of the OrcA, doth
not make sin to be retained, because seed of him i e
God, in him, remains even when he transgresses,

76fl

indeed he is not able to make sin to be retained,
because of the God, he has been bom,

S2S,8

10. in this, manifest the children of the Gk>d, and

the children of the Devil are, every one that obtains

not justification exists not of the God, neither he

that loveth not his brother^s attainment of it,

3u,a

11. for this the message is, which ye heard from
730

commencement, in order that we should love each
other^s justification,

12. not as Cain, after the wicked one, existed, and
slew his brother, and on account of what, he slew

767

him, because his works evil they were existing. And
the works of his brother righteous were existing.

7fll

13. Marvel not, brethren, if the world hates you,

14. we have known, that we have passed from the
death incurred by Adam, in the life that is in Christ,
that we should love the brethren, he that loveth not,
abideth in the death incurred by Adam,

15. every one that hateth his own brother, a

is not one that hath transgressed God's commands, and now lires in
the enjoyment of pardon and reconciliation through Christ ; he is
one, "that abideth in Christ," yet ho hath transgressed, or, in an
active sense, hath committed sin; but he is a sinner, and in the
Apostle's Sense, he alone is one That sinneth, that after transgression
does not secure pardon for his transgression ; it may be, because he
alone not merely commences an act of sin, but also completes the
same ; seeing that he alone dcTLses, performs, and perfects, by rejec-
tion of repeiitance, that which constitutes at the daj of judgment
a sin. I consider sin, as here used, to bo that act for which man
cannot obtain pardon, this, a man so long as ho abides in Christ is
imable to commit, See Verse 9, He is not able to sin.

757. Are. Sec Rule 312. Literally, In every case ; whereas Slo.,
Generally such is the case ; hence the Irregular Oovemment here.
See Rule 382.

758, Exists not of the Ood. Literally, This has reference to his
Natural life; whereas &c. has reference to his Spiritual life; honoe
&c., 322,1.

761. Ifihe world hates you. Literally, Ton personally ; whereas
&c., Tour doctrine ; hence &c., 321.

412

I. JOHN IV.

murderer be exists^ and ye have known^ that no
murderer hath life eternal^ in him^ abiding^

16. by this, we have knowledge of the love we
should havCy because that man, for us, laid down his
natural life, so we ought, for the brethren, the
natural lives of us to have laid down.

17. Then whosoever should have the property
of the world, and should see his brother need having,
and should have shut up his bowels of compassion,

SIO

from him, how dwelleth the love of the God in him,

18. little children. We should not love by a
command. Or not by the tongue's persuasion to do
so, but by work and truth effected in so doing,

19. by this, we know, that of the truth, we do
exist, and as to our state before him, we shall assure
our heart,

20. because if our heart should condemn such

;••• •322,8

assurance, verily greater the God is than our heart,
and knowest aU things,

7fl6

21. beloved, if the heart condeqins not such as-
surance, it obtains confidence towards the God,

22. and whatever we should ask for, we receive of

7W

him, because we keep his commandments, and do

— ' 766 •

the things pleasing in his sight,

822,2* ••

23. yea this his commandment it is, in order that
we should have believed on the name of his son Jesus
Christ, and should love one another. As he Jesus
gave commandment to us,

24. and he that keepeth his commandments, in

him, abideth, and he abideth in him, indeed by this

means, we know, that he abideth in us, by the spirit

533
of reconciliation, which he gave to us,

763. No murderer hath. Literally, What ia stated; whereas
&c., He hath it not to long as he is answerable for the murder;
hence &c., 822,1.

764. Zaid down ^'c. Literally, Personally accomplished his
death; whereas &c., Volnntarilff consented to his life being taken
a wag ; hence &c., 321.

7G5. Because if our heart should condemn. Literally, Our rejec'
tionofor imperfect obedience to the injunction; whereas &c., I%e
attainment of the blessing bg the observance of the injunction; hence
&c., 321.

766. Because we keep Aw commandments. Literally, Bffect what
is slated; whereas &o., Acknowledge our obligation to do so; hence
&o., 321.

767. Believe not every spirit, Litendly, JEverg person that

Chapter IV.

1. beloved. Believe not every Miu/ 0/ spirit, but
try the spirits, whether accepted of the God, they

778^ 333 778

exist, for many false prophets t e false claimers of
gifts from God have gone out into the world,

2. by this, ye know the spirit that is accepted of

the God, every spirit which assents to Jesus Christ,

in tfie flesh, to have come, accepted of the God, it

exists,

8. but every spirit which assents not to the Jesus,

774

accepted of the God, exists not, and this the ^ririi

828,8 ^ ;•

of the anti-christ is, which ye have heard, that it
comes, and now in the world, exists.

4. Already ye, accepted of the God, exist, little
children, and have overcome them that are accepted

328,2

of the world, for greater he that is in you is, than he
that is in the world,

5. they, accepted of the world, exist on account

of this, viz, things accepted of the world, they talk,

775
so the world hears them,

6. we, accepted of the God, exist, he that knoweth
the God, he heareth us, he who exists not accepted
of the God, he heareth not us, by this hearing, we
know the spirit after the truth, and the spirit after
the error respecting acceptance of God,

7. beloved, we should love one another, for the

322,8

love that is accepted of the God it is, so every one
that lovcth, accepted of the God, has become, and
knoweth the God,

8. he that loveth not, did not know the God, for

322,2

the God love is,

9. by this, the love of the God was manifested

speaks bg the spirit ; whereas &c., JSverg statement that at^ person
makes as dictated bg the spirit ; hence &c., 321.

772. Theg exist. Literally, As a whole ; whereas &c.. Whether
each separately is accepted of God ; hence the Irregular Oocemment
here. See rJcs 312 and 382.

773. Mang false prophets have gone out. Literally, Maug
advocates of a false sgstem ; whereas &c., Mang advocates ofpo^
tions that are false, it may be and possibly waa, positions attacked
bg them to Christianitg ; hence &c., 321.

774. Spirit, I imagine that this word is omitted, in order to
shew, that Literally, what is hero referred to cannot be so dengnatod.

775. So the world hears them. Literally, Wheit i» eieOed;
whereas the Metaphorical Sense is intended to be o on ic y Bd, 2%s
world regards what theg state ; hence &a, 8224*

I. JOHN V.

413

57s
to us, that the God has sent his son, that is only

begotten, into the world, in order that we should

have life by means of him,

10. in this, the love exists t e consists, not that we

loved the Grod, but that he loved us, and sent his

son a reconciliation, for our sins to exist,

77s

11. beloved, if in this manner the God loved us,

verily we are under an obligation to one another to
love Gk)d^s children, no one yet has been contem-
plated with admiration as perfect,

12. if we love one another, the Qod, with us,

8SS,9

abideth, and his love having been perfected in us is,

13. by this, we know, that with him, we abide,
and he abides with us, because of his spirit, he hath
given to us,

14. and we as Christians have been contemplated

673
with admiration, and bear witness, that the Father

hath sent the son a saviour of the world,

15. whoever should have confessed, that Jesus

3S3,9

Christ the son of the Qod is, the Gt)d, with him,
abides, and he abides with the God,

16. so have we known and believed the love, which

833 339,3

the God hath to us, the God love is, and he * that
abides in the love, with the Gt)d, abides, and the
God, with him, abides,

17. by this, the love that is with us has been

733
made perfect, in order that we should have con-
fidence with respect to the day of the judgment of
our actions, that just as that man exists accepted of
God, so we exist in this world accepted of him,

882,3

18. fear there is not in the love, for the perfect
love vouchsafed out casteth the fear of judgment, be-

733

cause the fear hath torment. So he that is afraid,
has not been made perfect in the love,

19. we love, because he first loved us.

778. T/ie Qod loved «#. Literally, Jetively did what is stated ;
whereas &c. Passive^ He acted in such a loving manner toward us;
hence Slc., 322,1.

781. If any one should have stUd, Literally, Should at any
Ume have made such an utterance; whert»s &c., Should maintain
the truth of such a decUtration ; hence &c., 321.

782. We have this the commandment. Literallj, An expressly

781

20. if any one should have said, that I love the

74fi

God, and should hate his brother, a liar he exists.
....f... ....

For he that loveth not his brother, who hath attended
to the God, he the brother who hath not attended to
him, he is not able to love,

789

21. and we have this the commandment from him
so to judge, in order that he that loveth the (}od,
should love also his brother.

Chapter V.

899,9

1. every one that believeth, that Jesus the Christ
is, accepted of the God, hath become, and every one
that loveth him that begets, loveth him that has
been begotten of him,

2. on account of this, we acknowledge, that we
should love the children of the God. When we

784 784

should attain to love the God, and do his command-

ments.

399,9

3. For this love the love of the God is i e in-
eludes, in order that we should be regarded to keep

399,9

his commandments, and his commandments oppres-
sive are not,

4. for every thing that has been appointed by the

God, overcometh the world^s opposition to it, so this

399,9

i e hence the victory that overcame the world^s op-
position our faith is.

399,9

5. And who that overcometh the world's opposi-

399,9

tion is he, if not he that believeth, that Jesus the
son of the God is,

6. this he Jesus Christ that came to believers by
means of water and blood is, not by only water, but
hy faith in the water and hy faith in the blood of the

3*9,9

gospel ordinance, as the spirit that beareth witness

399,9 • • • -^

to the fact it is, even the spirit that is truth
it is,

78fl 899,9

7. so three agents that bear witness there arc,

specified command ; whereas &c., An obligation of observance ob-
tained by deduction ; hence 6co., 321.

784. W7ien tee should love the God, Literally, TFAen it is our
dutif to do so ; whoroas &c. afl in the Pamphrasc ; hence &c., 821.

785. We should keep Sfc, Lit^^rally, Be enabled to keep;
whereas &c. as stated in the Paraphrase ; hence Ac., 321.

786. So three agents that bear witness there are. Had the rehi-

414

L JOHN V.

8. the spirit, and the water, and the blood, yet
the three, in the one thing attested^ exist,

787

9. if we receive the witness of the men that attest
to the water, the blood, and the spirit, the witness of

323,2 ^ ^ 322,2

the God greater is t c becomes, for like the witness of
the God is, that he hath witnessed concerning his
son,

10. he that believeth in the son of the God, holds
the witness, in himself, he that believeth not the

789

God^s witness, hath made him a liar, because he has
not believed in the witness, which the God hath wit-
nessed concerning his son,

322,2 ^ 791

11. and this the witness is, that the God gave life
eternal to us, and this, the life that is' in his son
exists,

12. he that hath the son, hath the life, he that

733

hath not the son of the God, hath not the life,

13. these things I wrote to you, in order that ye

4 733

should know, that ye have an eternal life that believe
in the name of the son of the God,

322,2

14. and this the confidence is, which we have in
him, that if any thing we should ask for according
to his will, he heareth us,

15. and were it possible we have knowledge, that
he heareth us, whatsoever we should ask, we have

tion hero been immediately to the three acts specified, namdj, the
water, the blood, and the spirit, I see no justification for these words
all being in the Masculine Gender, and hence my Paraphrase Agents,
as by the Gender I suppose that the Sense here has reference not to
the Immediate EiTects or Consequences of the specified acts, but to
that which Man derives from these acts as Teachers or Agents of God
for Man's instruction.

787. If tee receive the witness of the men. Literally, If it is
given to tut ; whereas &c., If we accept its teaching; hence &c., 821.

789. Jle Itaih made ^c. Literally, This is an impossibility;
hence &c., 321.

791. The God gave We eternal. Literally, Oave an actual
donation of what is stated ; whereas &o., Oave its an assurance of
the efficacy of means thai he prescribed for attaining it ; hence
&c., 321.

792. He shall ask for and give S^c. It cannot be justified as
admibsible in Greek, that the two pronouns, He shall ask, and, He
shall giccy can have relation to other than one and the same indi-
vidual ; hence the Sense of the Authorized Translation cannot be

knowledge, that we have the petitions, which we
have desired of him,

16. if any one should have seen his brother sin-
ning t e pursuing sin. Not subjecting him unto
death, he shall ask for and give to him a place in
life with those that sin not sins subjecting unto
death, sin exists subjecting to death, not concerning
that, I speak, in order that he should have prayed,

17. every unrighteousness sin it exists, and so sin
exists, not subjecting unto death,

18. we have seen, that every one that has been
accepted of the God, does not sin t e so transgress as
that he can never be pardoned, yea he that was truly
begotten of the God, does now observe him, so the

793

wicked state binds not him,

19. we have seen, that accepted of the God, we exist,
and the world, complete, in the wicked state, rests.

79*

20. And we have seen, that the son of the God,
comes, and hath given to us an understanding, in
order that we should know the true God, so we exist

793

in the true God, in his son, in the Dispensation of

8M,2 892,2

Jesus, this Dispensation the true GoA and life eternal
is f 6 discloses,

21. little chDdren, keep yourselves, from the false
Gods presented to you.

admitt-ed. Tliis passage deserves especial Note, as by it Man is
dearly taught. That in Christ he is required to visit certain sins with
the punishment of death, A sin there is subjecting unto death. I
consider the Sense of, And give to him life with them 4*0., means,
And admit their place in life to be with them that tin not sint
subjecting unto death.

793. The wicked state binds not Literally, Under any circum-
stances ; whereas &c.. In respect of the matter referred to in the
Context; hence &c., 322,1.

794. The Son of the God comes. Literally, Again makes hit
appearance; whereas &c.. When required^ he comes; hence &c^
322,1.

795. In the Dispensation of Jesus. See 491. I consider that
the Sense determines the Arrangement here to be Irregular, the
object of which I consider was designed to show, that the Sense is
not, Jf^e exist in his Son Christ by Jesus, which is the Literal Sense
of the Passage if Begularly Arranged, but that the Sense intended
to be conveyed is as expressed in the Paraphrase ; henoe &o., 32L

A LITERAL TRANSLATION

OF A

DECLARING IN WRITING OF JOHN.

SECOND.

1. The presbyter unto the elect lady and her
children^ whom I love in truth ie I truly love, and
not I only^ but also all that have knowledge of the
truths

2. on account of the truth that abideth in us^ and
with us, shall exist unto the ever,

3. grace, mercy, and peace, from God Father, and
from Jesus Christ the son of the Father, shall exist
with us, in truth and love,

4. I was rejoiced greatly, that I have found of thy
children walking in truth i e truly walking. As we
received commandment, from Father,

5. verily now I beseech not command thee lady,

519

not as writing in this to thee a new commandment,

'\ -Tao

but what we were receiving from commencement, in

order that we should love one another,

6. and this the love is that God requires of us, in

order that we should walk after his commandments,

this hve the commandment exists. As ye heard

from commencement, in order that in it, ye should

walk,

sss

7. / say in it, because many deceivers entered into

the world, that confess not Jesus Christ's coming

797. Seeeived a reward, Litanllj, What we ourselves obtain ;
wliereas Ac, The fiUi donation that Ood has promised to bestow i
henoo &c., 821.

798. iCath not Ood. Literallj, Does not possess ; whereas Ac.,
Does not realize his position ; henoe &o., 321.

799. If am/ one comes to you, LitOTally, Under any eireum'
stances ; whereas &o., As a Brother or Instructor in Christ ; hence
&c., 322,1.

800. Brinys not. Literally, Proclaims not this doctrine ; whereas
ftc. Does not assent to it; henoe 4ko., 821,

with flesh, this man the kind of deceiver and the kind
stt,a ^

of anti-christ is to which I refer,

8. look to yourselves, in order that ye should not

have lost, what we wrought among you, but should

797 333

have received a full reward,

9. every one that leadeth out or abideth not in the

79«

doctrine of the Christ, hath not God, he that abideth

798

in the doctrine, this man hath both the father and
the son,

799 1. . *** !_•

10. if any one comes to you, and brings not this
the doctrine of Christ. Eeceive not him, into a

80S

house, or speak not to encourage him in his evil
ways.

80S

11. For he that speaketh to encourage him in his
evil ways, he partakes in his works that are
evil,

12. many things having to you to write, I was not
determined not to proceed, on account of deficiency oj
paper and ink, but I trust to have been with you,
and face to face to have spoken, in order that your
joy having been made fiill it should exist,

803

13. the children of thy sister that is elect greet
thee.

802. Speak not djfc, Literallj, To benefit him; whereas Ac. as
in the Paraphrase ; henoe 6tc., 321.

803. The children of thy sister that is elect greet thee, I think
it prohahle that had the Arrangement here been Regular, it would
have implied. That St. John had received an cxprees request to
conTey greetings to those ho addressed, and that the Disarrangement
is intended to show, that though ho had not actually receiTod such a
request^ he was confident he should have rcoeiTed it, had an op-
portunity occurred for his so doing.

A LITERAL TRANSLATION

OF A

DECLAKING IN WEITING OF JOHN

THIKD.

1. The presbyter unto Goius the beloved, whom
I love in truth i e I truly love,

2. beloved, above all things, I desire thee to be

805

prosperous and in health. As thy soul is pros-
perous.

3. For I was rejoiced greatly by bringing of
brethren even of thy witnessings to the truth. As
thou, in truth i e verily, dost walk,

800

4. I have no favor shewn to me greater than these
things, in order that I hear of the my children, in
the truth, walking,

5. beloved, a thing worthy of faith thou doest,
whatever thou shouldst have done for the brethren,
and this thing i e the same thing for strangers,

807

6. which bore witness to thy love, before church,
whom rightly thou shalt assist, having escorted laud-
ably after the God.

7. Because on account of the name they b(yre, they
went forth, nothing taking from the Gentiles.

8. Therefore we are under an obligation to receive
the such like, in order that fellow helpers we should
be to the truth,

9. we Itaving written something on this head to
the church, but Diotrephes that loveth to have the

806. Thy soul. If the soul is an actual part of a man, such as
his band, foot, head &c., or an actual separate Existence, not con-
nected with man's body, one of which ue Literal Sense of these
words implies it to be ; I know of no reason for the Disarrangement
hero ; but if the soul is onlj a quality of man, or the result of the
mental operations of man, then the Diiarrangement is ncoessarj.
Bee Kule 321, and mj Tract on IlycO/ui. This is a very important
passage.

806. I hone no faw>r greater than these things. Literally, For the
attainment of any object; whereas &c., In relation to my miniiterial
duties I attach ^ value to it; hence 5cc., 321.

pre-eminence among them, receiveth not affection-
ately us,

10. on account of this, if I come, I will bring to
remembrance of him, the works which he effecteth
by malicious words, prating against us, and not being
satisfied with this. Even he doth not receive hos-

809

pitably the brethren, and restrains them that wish,
and out of the church to which they belong, casts,

11. beloved. Follow not the t e that that is evil,
but the i e that that is good, he that doeth good,
accepted of the God, exists, he that doeth evil, he

811

hath not seen the God,

819

12. it has been witnessed to by Demetrius in all
things, even in it the truth. And also we bear wit-
ness, and thou hast known, that our witness true it
exists,

13. many things I was having to have written to
thee, but I desire not with ink and pen to thee to
write.

14. Verily I trust shortly thee to have seen, and
face, to face, we shall speak,

80S

15. peace be with thee, the friends salute thee,
greet the friends in name t e those who are nominally
friends.

807. Thy love. Literally, The love possessed by ihee; whersM
&c.. The kindness thy love led thee to show themg heooe Ac,
321.

809. Se restrains them. Literallj, He effeeU thai objects
whereas &c.. He endeavours to do so s hence &c, 821.

811. He hath not seen the Ood. This must be a troaUMome
passage to those who accept the general eipliiniition of John
xiv. 9.

812. It has been witnessed. "Not, Aetmallywkett it siatei^whiA
is the Literal Sense ; but, His teaching meoeSsarilf r$imrm mseh h
be the case ; hence dtc., 321.

A LITERAL TRANSLATION

OF A

DECLARING IN WRITING OF JUDE.

510

1. Jude^ a servant of Jesus Christ. And a
brother with James to those that by God Father
have been sanctified even by Jesus in Christ t e

401

in Christianity, preserved, called,

910

2. may mercy to you, and peace, and love have
been increased,

SSS 815

8. beloved, given all diligence to write to you,

533 810

concerning our common salvation, I had a necessity
to have written to you, entreating to contend for
that salvation that was once delivered to the saints
in the exercise of faith.

4. For some men crept in unawares, that formerly
have been ordained to this the condemnation they

817

receive y wicked men changing the grace of our God,
into lasciviousness, and denying our only master and

• ••••••••a •••••••• •••••••••• ••■••••((, ••••

Lord, Jesus Christ.

810

815. Oiving all diligence. Ditarranged to mark limitation,
thus, Striving vfith great desire and application. See Rule 321.

816. / had a necessity . Disarranged to mark limitation, thus,
It was desirable. See Rule 821.

817. Changing the grace of our God, Not Aetuallg changing,
which ia the Literal Sense ; but-, Endeavouring to substitute Uu'
civiousness in the place of the grace of God; hence the Disarrange'
meni of the word changing. See Rule 821.

The grace of our God, moans Literally, T%e grace possessed by
God s whereas &c., I%e grace God has shewn to man ; hence &c.,
821.

818. Denying our only ^c. Literally, Actually doing so;
whereas &c., 8o changing Sis doctrine as in effect to deny Sis
authority ; hence &c., 321.

819. / determine to have brought to remembrance ifc. Literally
impUcs, They had actually forgotten ; whereaa &c., I determined to
re-state what had been before stated to you / hence &c., 821.

820. You having once seen. Literally, Saving actually beheld ;
whereas &c., Saving at one time acknowledged the fad; hence &c.,
821.

821. That Joshua having saved. Literally, Personally delivered ;
whereas &c., Seen the employed means of delivering ; hence &o., 321.

823. The beginning of themselves. literalW, Of their own ex-
istence; whereas &c.. Of their coming to aetjor God; henoe Ao.,
821.

824. In chains eternal, LiteraUy, For ever wUhoui Umiiation ;
whereas &o.. For ever as regards man*s knowledge •» kis hmman
slate i hence &c., 321.

5. But I determine to have brought to remem-

• 810 ;•••*

brance of you all things, you having once seen, that
Joshua having saved people out of the land of Egypt,

881 ; 888

afterward destroyed them that believed not.

6. Even messengers that preserved not the be-
833 ^

ginning of themselves, though having left the own

habitation, as to judgment of great day, he has left

884

us in chains eternal of darkness t e ignorance,

^ 815

7. and as Sodom and Gomorrha, and the cities

810

about them, having given themselves over to for-
nication the like manner to these messengers, even

having gone away after strange flesh, are set forth an

837 .***...

example by an eternal fire, undergoing a judicial

sentence.

819

8. Likewise indeed truly also these men seeing

830

by dreams. They verily profane flesh i e human

826. The cities about them. Literally, AH the cities round them ;
whereas &c. I conceiye. Only certain cities about them were so visited ;
hence &c., 821.

826. Saving given themselves over. Literally implies. An actual
specific acceptance ; whereas &c., Saving habiiuaUy performed the
Uke things; hence the Disarrangement of these words. See Rule 321.

The same manner. Literally, In the detail; whereas &c., The
same in principle^ want of faith in God ; hence &c., 321.

827. By an eternal fire. Sodom was an eternal example to man
of Ood*s displeasure against sin, in His destruction of it and its in-
habitants by fire ; eternal, since in relation to the destruction of
their connexion with the present world, it ceases not. In what other
Sense Sodom is an example to man, in the requirements of the
context, or the fire is to man Eternal, seeing it is nowhere now to be
discovered by him, I wait to be informed.

828. Undergoing a judicial sentence. Literally implies, A sen-
tence publicly pronounced against the infringement of an actually
promulgated law ; which not being true in the present case, is the
occasion of the Disarrangement, See Rule 321.

829. Men seeing by dreams. If this conveys the true Sense of
this passage, what evil, misery, and fear might have been saved, had
man assuredly known, that dreams are not the voice of Almighty
God.

830. They prqfanefiesh % e human judgment^ hence the Omission
of the Article. See Rule 343 ; and this bein^ spoken not in relation
to the judgment of all men, which is the Literal Sense, but only in
relation to that of themselves, vs the occasion of the Diswrromgemeni,
See Bule 321.

G G G

418

JUDE.

831 ^ 831

judgment. And despise authority. And speak evil
of dignities.

9. Now the Michael that is archangel, at that

839

time contending with the Devil, was disputing con-
ceming the Moseses body, ventured not on a con-
demnation to have produced blasphemies, but said,

834 519

Jehovah may have rebuked thee.

10. But these iwen, whatever things even they
have not seen, they blaspheme. And whatever
things naturally, as the irrational creatures they
come upon, by these things, they are destroyed,

11. woe to them i e is theirs^ that they were de-

835

parted in the way of the Cain referred to, and ran
••• yws

violently in the error of the Balaam referred to after
reward, and destroyed themselves in the gainsaying
of the Core referred to,

12. these men exist in your loves for them,
blemishes, feasting together, without fear them-
selves, governing, clouds without water, of winds,
being hurried away, trees whose fruit is wither-
ing, unprofitable, twice dead, having been rooted
up,

13. raging waves of sea, foaming out their own
835

disgraces, wandering stars, to which blackness of
darkness, unto ever, has been reserved.

14. Even Enoch seventh, from Adam, prophesied
also to these men, saying.

15. Behold Jehovah came with his ten thousand
saints to have executed judgment, upon all, and to

831. Despise authority. Literally, ^ZZ a«^Aor% ; whereas &c.,
Any authority that is not their own ; henco &c., 321.

832. Contending with the Devil. I have no knowledge of the
particulars of this event that enables me to determine the occasion of
the Disarrangement here.

833. The Moses's body. No one can justlj contend that the
Sense of the Original hero is, For the possession of the body of
Mosesy since such a Sense could never have been f>xpressed as the
words here stand in the Original ; I think it probable that the Sense
intended to be conveyed is, They disputed whether Moses ever had
a body,

834. Jehovah. Mr. L. Shadwell's observations on this word in
his " Gtospel according to Matthew" have convinced me that when-
ever the Greek word Lord is without the Article prefixed, used as a
Distinctive Appellation of Go<2, it should be translated JeAoDoA. I
therefore always so translate this word in such places.

835. They were departed S^e. Not^ In the ulenHcal way qf Cain^

have convinced all the ungodly concerning all their
works of wickedness, which they acted wickedly, and
concerning all the severe things, which they spoke
against him,

16. these persons habitually ungodly murmurers

are, complainers, after their lusts, walking, and their
408

mouth speaks without limits, high esteeming an ex-
ternal appearance of advantage a gain.

17. But ye beloved, remember the words that
have been spoken by the apostles of our Lord Jesus
Christ,

18. that they told you, at last time, mockers shall

838

exist, by the lusts of themselves i e of their own
creations, walking after the wickedness for which
they are responsible.

SSS,9

880

19. these sensual men that separate are, not hav-

ing a spirit f e mental restraint.

20. But ye beloved, building up yourselves in

841 4oa

your most holy faith, in a spirit holy i e freed from
guilt, praying for yourselves,

21. in the love of God vouchsafed to man, we
should have kept, waiting for the mercy of our Lord
Jesus Christ, with respect to life eternal,

22. and whom indeed ye compassionate being
divided from,

23. save, out of fire, snatching. Even whom ye

408

compassionate through fear, hating even a gar-
ment that has been defiled by the flesh referred
to.

which is the Literal Sense; but. In the way that the primeiplet cf
Cain would dictate ; henoe &c., 321.

836. Their own disgraces. Literally, What they regarded as
such i whereas &c., What will be counted to them such j beooe &&,
321.

838. The lusts of themselves. Literally, Originated hy them-
selves: whereas &c., Performed by themselves; henoe &c., 821.

839. Not having a spirit. The omission of the Article predndes
any reference here to what is termed, 7^ ordinary or extra<krianery
gifts qf the Holy Ghost. See my Tract on irycv/ui.

All men have a mind, but all have it not so, as to make its diotetai
the director of their conduct, which ia what is here int^ded bj, Foi
having a spirit ; hence the Paraphrase, and hence fto^ 321.

841. Your holy faith. Literally, The faith evereieei by ymk;
whereas Ac, The particulars believed by you ; henoe Suv, 821.

842. The love of Ood. Literally, The love poeemeed hp CM;
whereas &c., The love Ood has ehewm to mat^i heoM tiw ommifom of
iheArtiole. See Bole 101.

JUDE.

419

24. Now glory, majesty, dominion, and power,
above every thing of the age be both now and unto
all the evers,

25. to him that is able to have kept you from

844. Now glory Sfc, Literally means, Now glory ^c, is to Sim
d^. ; whereas &c., Now ascribe to Sim all glory ^c. ; hence &o.,

821.
846. Owr only Chd Saviour. To express the Sense of the Be-

844

falling, and to have presented you before the presence
of his gioryi^thout blemish, in respect of excessive

845 ••••

joy in our only God Saviour, through Jesus Christ
our Lord. Amen.

ceived Translation the Form of Greek would be, 7b ^il^ only Ood^
the Saviour ofut, but the Article is nowhere expressed. GK>d here
teaches us, that man may have deUyerers % e Sayiours, but he has,
only one Ood Saviour,

Let this be Noted, That from this place, the Greek Text followed is that of Griesbach.

A LITERAL TRANSLATION

OF A

KEVELATION.

846

Chapter I.

1. A Revelation of Jesus Christ, which the God
gave to him to have shewn to his servants, what
things are necessary to have come with speed, and
did signify, he having sent by means of his angel to
his servant John,

2. who attested to the word of the God, and the
witness of Jesus Christ, whatsoever he knew,

3. blessed is he that reads, and they that hear the
words of the prophecy he has declared, and keep the

847 ^

things that have been written in it. For the time of
fulfilment near is,

4. John to the seven churches that are in the
Asia, may grace be to you and peace, from him that

846. Which the Chd gave to him. Literally, In the exact worde
recorded; whereas 6tc., Which wae delivered by the sanction qf
Chd ; hence &c, 321.

847. Thai have been written in it, literallj, Abeolmiely tram^
eeribedg whereas Ac., Thai are derived from iig henoe &o., 821.

848. In hii blood. Observe it i» not, Ik the blood qf him-
self.

exists, and that existed, and that comes, and from

S82

the seven spirits of those churches, which are before

• • • •

his throne,

5. and from Jesus Christ the witness that is faith-
ful, the first begotten of the dead, also the prince of
the kings of the earth that loved us and washed us,

848

from our sins, in his blood,

6. and made us, kings and priests to his God and
Father, to him, the glory and the strength of whom
exists unto the evers of the evers. Amen.

7. Behold, he comes in the clouds, so every eye

849 ^ «78

shall see him, even whosoever pierced him, then all
the kindreds of the earth shall wail because of him.
Even so. Amen,

849. So every eye shall see him. Literally, Actually behold ;
whereas &o., Be aware of his coming; henoe &c., 821.

850. Then all the kindreds of the earth shall wail. Literally,
The wailing shall generally affect them ; whereas &0., No kindred
shall be exempt fivm so doings henoe 5co., 821.

420

REVELATION 11.

319,9

8. I the Alpha and the Omega am^ Jehovah the

848

God declareth^ he that exists, and that existed, and
that comes, that is Almighty,

9. I John your brother and companion, in the tri-
bulation, and kingdom, and patience concerning
Jesus Christ, was in the isle that is called Patmos,
for the word of the God, and for the testimony of
Jesus Christ,

851

10. I was in spirit, at the Lord's day i e the day
of judgment, and heard behind me a great voice as
of a trumpet saying,

11. what thou seest, write in a book, and send it
unto the seven churches, unto Ephesus, and unto
Smyrna, and unto Pergamos, and unto Thyatira,
and unto Sardis, and unto Philadelphia, and unto
Laodicea,

12. and I turned to see the voice, which spoke
with me, and having turned, I saw seven golden
candlesticks,

13. and in midst of the seven candlesticks, like
to a son of man, having been clothed with a garment
down to the feet, and girt with about the paps a
golden girdle.

14. And his head, even the hairs white, like
wool white as snow,, and his eyes, as a flame of
fire,

15. and his feet, like to fine brass, as in a furnace,
having been melted, and his voice as a sound of many
waters,

851. This is one of the few portiona of Holy Scripture that are
advanced to sanction the Observance of Sundaj in the place of the
Sabbath. All the Texts that are commonly advanced for this object
are as follows, John xx. 19 and 26, Acts ii. 1, and xx. 7, and
1 Cor. xvi. 2.

The received Translation is, **Iw<u in the Spirit on the Lord^e Bay'^
On tliis Tradition asserts. Here we are taught by Gk>d, not only
that Christians were appointed a diflTerent Sabbath to that of his

ancient people, but even that that day is to be otherwise named, and
J ... , .. jf the change of

jce by that day, ^^ v-««

change. But fiact says. That to convey the Sense of the Received

r--r"» w.*.— «.«.» v««»» »•«, ui v\M \t%i \/iiic;rv«iDO UlUliCU, BUU

SO named, as to mark the reason ot the change of day, and of the
great event to be kept in remembrance by that day, and by that

Version, the Article must have been expressed before the word,
Bpirit, (See my Tract on ni^cv/ia) and that there is no authority for
regarding, The LorWe Day, to be other, than. The day ofjudgmeni,
elsewhere styled. The day of the Lord, or. The day of Jehovah, See
1 Cor. v. 5, 2 Oor. L 14 ; 1 Thess. v. 2, 2 Peter iii. 10. The Zord'e
Day, Literally, Is a day that ocoors but once ; See Philip. L 6, Day
of Christ. One of the daye of the Lord, would be one of the forms
m which the Sense, oommonly attributed to these words, would be
expressed in Greek. I am indebted for a gnat part of the Sense of

853

16. and having at his right hand seven stars, and
out of his mouth, a sharp two-edged sword proceed-

864

ing, and his countenance as the sun shineth in its
strength,

17. and when I saw him, I fell at his feet, as dead,
and he laid his right hand, upon me, saying. Be

sn,s

not afraid, I the first and the last am, and he that
has life, though dead 1 was,

18. and behold living I exist unto the evers of
the evers, and have the keys of the death to which
man is subject, and of the grave, where such dead are.

19. Therefore record, what things thou sawest,

383

even what exist, and what are about to be after
these things,

20. the mystery of the seven stars, which thou
sawest at my right hand, and the seven candlesticks
that are gold, the seven stars, angels of the seven
churches they exist, and the candlesticks that are
seven, seven churches they exist,

Chaptee it.

858

1. write to the angel of the church in Ephesus.
Even the things he says, he that retains the seven
stars, at his right hand, he that walketh in midst of
the seven candlesticks that are gold,

2. I have known thy works, and thy labour, and
thy patience, and that thou art not able to have
borne evil persons, and tried them that boast them-
selves apostles to exist, but exist not, and found
them liars,

this Passage to the Author of ** The Sabbath " by a Layman, 1S49.

See xviL 3.

853. M his riffht hand. Literally, AUoaye in that place in
relation to the actual person specified ; whereas &c., In that place
which bears the designation of the right hand of the party specified ;

hence &o., 321.

854. Jjs the sun shineth. Literally, Saving an exact resewhlamee ;
whereas &o.. As descriptive only of similar brightness; hence &c.,

321.

856. Though dead I was, I conceive that our blessed Lord was
not in the full Literal Sense Dead, since he was invested with the
power at the expiration of three days and nights to regain his life ;
hence &c. 1 conceiye, 321.

858. WrUe to the angel of the Church in Ephesme. Literally,
Exclusively to him; whereas &c., WriU to ihe ekmreh through himg

henoe Ac., 321.

The cause of the Disarramgemeni of the word C h m rh u to shtv,
that the Church referred to, was not an institalion peeulitr to
Ephesus, which the Literal Sense would require it to Im^ but Ikit it
had existenoe in other parta of the world; heDoe fto^ SSL

REVELATION 11.

421

800

8. and that thou hast patience^ and carried a
heavy burden on account of my name^ yet art not
weary,

4. nevertheless I have against thee, that thou dis-

stfi

missed thy love that is first t e thy natural affection,

5. Therefore remember. From whence thou fell,
yea repent, and the first works, do. Or else I come
to thee quickly, and will remove thy candlestick, out
of its place, except thou should have repented,

6. notwithstanding this thou hast held, that thou
hatest the deeds of the Nicolaitanes, which also I hate,

7. he that hath an ear, hear, what the spirit saith
unto the churches to him that overcometh, I will
give him to have eaten of the tree of the life, which
exists in the paradise otmjOrod,

858

8. and write to the angel of the church in Smyrna.
Even the things he says, he that is the first and the

850

last who dead was, yet he hath life,

86s

9. I have known thy works, and the tribulation,
and the poverty, (notwithstanding rich thou existest,)
and the blasphemy, of those that afiSrm Jews to exist
themselves, yet exist not, but a synagogue of the
Satan exist,

10. fear nothing, which thou art about to suffer.

578

Behold, the devil is about to cast of you, into prison,
in order that ye should have been tried, for ye shall
have tribulation for days ten, be, faithful unto death,
and I will give to thee the crown of the life that is
eternal,

11. he that hath an ear, hear, what the Spirit
saith unto the churches, he that overcometh should
never have been injured by the death that is second,

858

12. and write to the angel of the church in Perga-
mos. Even the things he says, that hath the sword
that is two-edged that is sharp,

13. I have known thy works, and how thou

860. And thou koH paiienee. Literally, I%is escpreMfes the
pottession of a material eubetance ; whereas oc. has relation to, The
exhibition of a qualitjf ; hence &c., 821.

861. Thou diemieeed % love. Literally, Thou actually, paeeed
eentenee againttU; whereas Ac., Thorn uegleeted to ohterve U;
hence &c., 321.

dwellest. Where the throne of the Satan is, yet
thou boldest fast my name, so thou should not have
denied my faith, even in the days in which, Antipas
my witness that was faithful lived, he who was slain

498

among you. Where the Satan dwells,

14. but I have against thee a few things, because
thou boldest there a retaining the doctrine of Balaam,
who was teaching to the Balac to have cast a
stumbling-block, before the sons of Israel, to have
eaten things sacrificed to idols, and to have committed
fornication.

910

15. Thou boldest even thou a retaining the doctrine

8(te-'

of the Nicolaitanes in effect.

16. Therefore repent. Or else I come to thee
quickly, and will fight against them, with the sword
of my mouth,

17. he that hath an ear, hear, what the spirit saith
unto the churches to him that overcometh, I will
give to him of the manna that has been hidden, and
I will give to him a white stone, and on the stone a
new name having been written, which no one hath
seen, save he that receives,

858

18. and write to the angel of the church in Thya-
tira. Even the things the Son of the God says, that
hath his eyes, as a flame of fire, and his feet, like
to brass,

803

19. I have known thy works, and the love,
and the faith, and the service, and thy patience,
and that thy works that are last, more than the
first are,

20. yet I have against thee, that thou suffered thy
female Jezebel that calls herself a prophetess, and
she teaches and seduces the my servants to have
committed fornication, and to have eaten things
sacrificed to idols,

21. and I gave her space, in order that she should

862. See Luke xxiii. 43.

863. I have known ihg worke. Literallj, Works peculiarly
thine; whereas &c, Works that thou hast done ; hence &c, 321.

868. In effect—In Wee manner. The Context 1 oonociTC sanc-
tions this Translation.

422

REVELATION III.

have repented^ but she wishes not to have repented
of her fornication.

22. Behold I cast her^ into a bed^ and those that
commit adultery with her, of great tribulation, except
they should have repented of her works,

23. and her children I will kill cruelly in death,
and all the churches shall know, that I that search-

322,2 ^ ^

eth reins and hearts am, and will give to each one of
you, according to your works.

870

24. And so I say through you to the rest that are
in Thyatira, as many as have not this doctrine, which
knew not the depths of the Satan, that they proclaim,

S33

I will not put on you another burden.

25. Nevertheless what things ye have, hold fast,
until when, I probably should have come,

26. and he that overcometh and keepeth to the
end my works, I will give to him power, over the
nations,

27. and he shall rule them, with an iron rod, as
the vessels that are made of potter^s clay, they shall
be broken, for so I have received from my father,

28. and I will give to him the star that is early,

29. he that hath an ear, hear, what the spirit
saith unto the churches.

Chapter III.

868

1 . and write to the angel of the church in Sardis.
Even the things he says, he that hath the seven spirits
of the God, and the seven stars, I have known thy

863

works, that a name thou hast, that thou hast life, yet
dead thou existest.

2. Be watching, and strengthen the things remain-
ing, which were about to have died. For I have not

863

found thy works having been perfect in the sight of
my God.

3. Therefore remember. How thou hast received
and heard, and repent and hold fast. For if thou

870. 1 9atf through you. Literally, leommution you to convey
this itutruction ; whereas &c.. In reproving yoUy I desire to be un-
derttood to reprove all in Thyatira; henoe Aco., 321.

871. He that openeth and no one ekuitetk, Literallj, Under

shouldst not have watched, I will come on thee, as a
thief, and thou shouldst not have known what hour,
I will come upon thee,

SS3

4. yet thou hast a few names, in Sardis, which
defiled not their garments, even they shall walk with
me, in white, for worthy they exist,

5. he that overcometh, this man shall clothe in
white garments, and I will not blot out his name, out
of the book of the life referred to, but I will confess
his name, before my Father, and before his angels,

6. he that hath an ear, hear, what the spirit saith
unto the churches,

858

7. and write to the angel of the church in Phil-
adelphia. Even the things he says, he that is the
holy, the true, he that bath the key of the David, he

871

that openeth, and no one shutteth, and shutteth, and

871

no one openeth,

803

8. I have known thy works. Behold I have set
before thee a door, which having been opened, no one

872

is able to have shut it, because thou hast a little

803

strength, and kept my word, and denied not my
name.

9. Behold I constitute of the synagogue of the
Satan those that assert themselves Jews to exist, and
exist not, for they lie. Behold I will effect them, in
order that they should have come and worshipped
before thy feet, and worship thy knowledge, for I
loved thee,

10. because thou kept the word of my patience,

633

SO I will keep thee, from the hour of the temptation
that is about to come upon the whole world to have
tried them that dwell on the earth,

11. I come quickly, hold fast, what thou hast, in

871

order that no one should have taken thy crown,

12. he that overcometh, I will make him a pillar,
in the temple of my God, and out he should not have

any circunutancet ; "irhereaB &c., In oppoeiium to hie wiU; hmee
&c.,321.

872, because thou hast a little. latenllj in thii ooaneiiop, 2b
prevent ite being ehutj whereas &0., / have «o metei^ haeamm Uen
hast a little strength ; henoe &o., 821. ■

REVELATION IV.

423

gone for the future, and I wiU write on him the name
of my God, and the name of the city of my God, the
new Jerusalem, that comes down out of the heaven
from my God, also my name that is new,

13. he that hath an ear, hear, what the spirit saith
unto the churches,

8M

14. and write to the angel of the church in Lao-
dicea. Even the things he says, the Amen, the wit-
ness that is faithful and true, the beginning of the
creation of the God,

808

15. I have known thy works, that neither cold thou

322,3

existest, nor zealous, would, cold or zealous thou
wert.

16. So then because lukewarm thou existest, and
neither cold nor zealous, I am about thee to have
vomitted out of my mouth,

17. for thou sayest, that rich I exist, and have

873

abundance, and have need of nothing, and hast not
known, that thou the t e him that is wretched art,
and the miserable, and poor, and blind, and naked,

18. I counsel thee to have bought of me gold
having been tried in the fire, in order that thou
shouldst have riches, even white garments, in order
that thou shouldst have clothing, and the shame of
thy nakedness should not have appeared, and eye
salve to have anointed thine eyes, in order that thou
shouldst see,

874

19. I, though I love all such, I do rebuke and
chastise. Therefore be zealous and repent.

20. Behold I have stood at the door, and now do

87«

knock, if any one should have heard my voice,
and should have opened the door, verily I will come
in to him, and sup with him, and he, with me,

21. he that overcometh, 1 will give to him to have
set with mc, on my throne, as also I overcame, and
set with my Father, on his throne,

873. Save need ofnothing, Literallj, Pouest meryihing they
deeire; whereas &c., They have no need ofinrimetion how to obtain
what they deeire ; hence &c., 321.

874. 7, though I love all iueh. Litenllj, Actively admire ^
whereas &c., Pcutively compaeeionate g hence &c., 321.

875. If any one ehould have heard my voice. Literallj, In any I

22. he that hath an ear, hear, what the spirit saith
unto the churches.

Chapter IV.

1. After these things, I looked, and behold a door
having been opened into the heaven, and the voice
that was first, which I heard was as of a trumpet
speaking to me, saying, come up hither, and I will
shew thee, what things are necessary to happen after
these things,

2. and immediately I was in spirit i e in a trance,

870

and behold a throne was being placed in.the heaven,
and on the throne, one sitting,

3. and he that sits, was like in appearance to a
jasper or sardine stone, and a rainbow was sur-
rounding the throne, like in appearance to an
emerald,

4. also surrounding the throne, thrones twenty-
four, and on the thrones twenty-four presbyters sit-
ting, having been clothed in white garments, and on
their heads golden crowns,

5. and from the throne, lightnings and thunder-

333

ings and voices proceed, and seven lamps of fire were

322,2

being burned before his throne, which seven spirits
of the God are,

6. and before the throne, there was as a glassy sea
like to crystal, and in midst of the throne, or i e
rat/ter in a circle of the throne, were four beasts being
full of eyes before and behind,

7. and the beast that was first like is to sl lion,
and the second beast like i^ to a calf, and the third
beast having the face of a man, and the fourth beast
like is to Si flying eagle,

^S. and the four beasts, one by one of them,
having each six wings. Surrounding and within they

877

were full of eyes, and have not reSt by day or night,
saying, holy, holy, holy, Jehovah the God that is

manner; whereas &o., With attentive regard; hence &c., 321.

876. A throne was being placed, Literallj, It actually was ae
is stated; whereas &o., My imagination was as is stated; hence
&o., 322,1.

877. AM have not rest hy day or night, irregular to shew,

424

REVELATION V.

Almighty is, that was existing^ and that does exist,
and that comes,

9. and when the beasts shall give glory and
honor and thanks to him that sitteth on the throne
that liveth unto the evers of the overs,

10. the twenty-four presbyters shall fall down
before him that sitteth on the throne, and worship
him that liveth unto the evers of the evers, and cast
their crowns before the throne, saying,

11. worthy thou existest, O Lord, to have re-
ceived the glory and the honor and the power
we ascribe to thee, for thou created the all
things on account of which it is ascribed, and on
account of thy pleasure they were existing and
created,

Chafteb V.

1. then I saw in the right hand of him that sitteth
on the throne a book, having been written within
and on the back, having been sealed with seven seals,

2. and I saw a strong angel proclaiming with a
loud voice, who worthy exists to have opened the
book, and to have loosed the seals of it,

878

3. and no one' was worthy in the heaven above,
neither on the earth, neither beneath the earth i e in
the grave to have opened the book, neither to aspire
to it,

4. then I was weeping much, that no one worthy
was foimd to have opened the book, nor to aspire
to it,

5. then one, of the presbyters, says to me. Weep
not. Behold the lion that is of the tribe of Juda,
the root of David, prevailed to have opened the book,
and the seven seals of it, *

that the Sense is to be understood with limitatum, Tke^ were not
ahaoluiely without any repose ; hence &c., 821.

878. No one woe woHhy. Literally, This would exclude Al-
mighty Ood; whereas &o., No one that woe $kut out ^ the eeale
was worthy to unloose them ; honoe &c., 822,1.

879. The four heasU and four and twenty presbyters feU
down. I can give no decided explanation of this passage ; I con-
sider had the Arrangement been lUgular^ the Sense conveyed would
have been to the effect; Thai the beasts and presbyters fell down
in honor to the Lamb, hvL% ff they feU down only before the Lamb,
but in honor to him ihat siUeth on the throne, out qfu^kose right
hand the Lamb had taken the book ; then the Arrangmnni iboald
have been Irregular s See Bule 821.

6. [then I saw in midst of the throne and of the

four beasts, and in midst of the presbyters, a Lamb

having abode as having been slain, having seven

horns and seven eyes, which the seven spirits of the

SSS.8

(}od that have been proclaimed in all the earth

are,]

• •• • • • ■

7. for he went and hath taken the book, out of the
right hand of him that sitteth on the throne,

8. and when he took the book, the four beasts and

four and twenty presbyters fell down before the lamb,

»

having (each one) harps, and golden vials being fall

8SS,S

of odours, which the prayers of the saints are,

9. so they sing a new song, saying, worthy thou
existest to have taken the book, and to have opened

880

the seals of it, for thou wast slain, and so redeemed

838

to the God us, by thy blood, of every kindred, and
tongue, and people, and nation,

10. and made them that are redeemed to our God
kings and priests, and they shall reign on the earth,

11. then I beheld, and heard a voice of many
angels in a circle of the throne, and of the beasts,
and of the presbyters, and their number was existing,
myriads of myriads, even thousands of thousands,

12. saying with a loud voice, worthy the lamb that

388,8

has been slain is to have received the power that has
been given to him, even riches, and wisdom, and
strength, and honor, and glory, and blessing,

333

13. then every creature which exists in the heaven,
and on the earth, and beneath the earth, also in

388

the sea, which exist, even all creatures that are in
them i e in these places, I heard reckoning t e
ascribing to him that sitteth on the throne and to
the lamb, the blessing, and the honor, and the glory,

880. The angelic song hero rooorded will not please znanj lioden
ears. It does not teach, That Adam introduced sin into the worid,
or that in sinning he acted contraij to his nature, or that the effeci
(observe I do not say, qf sin, but) of his sin, extended b^ond the
present life. We read. Thou art worthy to have taken the book und
to have opened the seals thereof for thou wast slain, we do not read,
And hast redeemed us, but, And didst redeem ns l^ thy Hood from
earthly alienation to God. We do not read. And haet ntmde w^ boti
And didst make them that aro redeemed therefirom, earthly Auyt md
priests to our Qod; for we do not read, Ajsd we^ Iml^ Ami ikig ehaU
reign, not, in heaven, but, on the earth.

REVELATION VL & VIL

425

and the power they possess, unto the evers of the
(Svers^

510

14. and the four beasts said. Amen, and the

619 •/••*

presbyters fell down and worshipped.

Chapter VI.

1. and I saw^ when the lamb opened one, of the
seven seals, and heard one, of the four beasts saying
as in a voice of thunder, come and see,

2. and I saw, and behold a white horse, and he

881

that sat on him, having a bow, and a crown was given

881

unto him, and conquering he went forth, and in
order that he should have conquered,

8. and when he opened the seal that was second,
I heard the second beast saying, come,

333

4. and another horse it was red went forth even
with him that sitteth on him, it was given to him
to have taken the peace of the earth, even in order

889

that they should have killed one another, so a great
sword was given to him,

5. and when he opened the seal that is third, I
heard the third beast saying, come and see, and I
saw, and behold a black horse, and he that sat on
him, having a pair of balances, in his hand,

6. then I heard a voice, in midst of the four beasts
saying, a measure of wheat for a penny, and three

833 673

measures of barley for a penny, and thou shouldst
not have hurt the oil and wine,

7. and when he opened the seal that is fourth, I
heard the fourth beast saying, come and see,

8. and I saw, and behold a pale horse, and he that
sitteth upon him, name is to him, the death, and

881 881

the grave followed with him, and power was given to
him, over the fourth part of the earth to have cruelly
killed, with sword, and with hunger, and with death,
and by means of the beasts of the earth,

9. and when he opened the fifth seal, I saw under

881. And a crown w<u given unto him. Literally, Him per*
9onaUy; whereas &c., To thai wkieh he represented j henoe &o.,
821.

882. They ehonld have killed one another. LitenUr, The man
and the horte ; whereas &o., In order that men ehonii kill each
other i henoe Ac., 321.

the altar the souls of them that had been slain on
account of the word of the God, even on account
of the testimony, which they were affording,

10. and they cried with a loud voice, saying,
until when, the sovereign that is holy and true is it,
thou dost not judge and avenge our blood, on them
that dwell on the earth,

881

11. and a white robe was given to them, and it
was told to them, in order that they should have
set at rest yet delay. Until they should have been
made full, and so their fellow servants and their
brethren that are about to be killed, should be as
even they are,

12. and I saw, when he opened the seal that is
sixth, then a great earthquake there was, and as

885 ••••

sackcloth of hair the sun black was, and as blood
886

the entire t efull moon was,

13. and as a fig-tree casteth her untimdy figs, of
a mighty wind, being shaken, the stars of the heaven
fell to the earth,

14. and as a scroll being rolled together, the hea-
880 ;

ven was assigned a place, and every mountain and
island, out of their places, were moved,

15. and the kings of the earth, and the great, and
••887

the chief captains, and the rich, and the strong, and

333 •333 •

every bondman, and every freeman, hid themselves,
in the dens and in the rocks of the mountains,

16. and say to the mountains and to the rocks,
fall on us, and hide us, from the face of him that
sitteth on the throne, and from the wrath of the
lamb,

17. for the day that is great through his wrath
came, and who is fit to have been established.

Chapter VII.

333

1. and after these things, I saw four angels having
stopped on the four comers of the earth holding the

886. And at sackcloth of hair the eun black wae. Literally, In
aUreepecte i wboreas &c., & appearance aa reepectewtan*$ vieion;
henoe &c., 821.

887. And the kings qf the earth djfc. Literallj, All did so;
whereas &c, There woe not any one qfiheee elaetee that did noteoi
henoe &o., 821.

H H

426

REVELATION VII.

four winds of the earth, in order that wind should

883

not blow on the earth, nor on the sea, nor on any
tree,

833

2. and I saw another angel having ascended from
rising of sun, having a seal from the living God, and
he cried with a loud voice to the four angels, to
whom it was given to them to have hurt the earth
and the sea,

3. saying. Ye should not have hurt the earth,
neither the sea, nor the trees, until when, we should
have sealed the servants of our God, on their fore-
heads,

4. and I heard the number of them that had been
sealed, an hundred and forty and four thousand

833

having been sealed out of every tribe of the sons of
Israel,

5. of the tribe of Juda twelve thousand having
been sealed, of the tribe of Reuben twelve thousand
having been sealed, of the tribe of Gad twelve thou-
sand having been sealed,

6. of the tribe of Aser twelve thousand having
been sealed, of the tribe of Nepthalim twelve thou-
sand having been sealed, of the tribe of Manasses
twelve thousand having been sealed,

7. of the tribe of Simeon twelve thousand having
been sealed, of the tribe of Levi twelve thousand
having been sealed, of the tribe of Issachar twelve
thousand having been sealed,

8. of the tribe of Zabulon twelve thousand having
been sealed, of t?ie tribe of Joseph twelve thousand
having been sealed, of the tribe of Benjamin twelve
thousand having been sealed,

9. after these things, I saw, and behold a great

888

multitude, which no one was able it to have numbered,

333

of all nations, and kindreds, and people, and tongues.

888. Which no one was able it to have numbered. Literally, Not
even Ood ; henco &o., 821.

889. Palnu. I think this word must faaye been expressed in
the AocusatiTe Plural.

890. The answer of the presbyter here recorded deserres especial
note. He does not say, Theee are they which eame^ implying com-
pletion of the company and of the act, bat he does say, Theee are
they which do eome^ implying inoomj^tion of the company. He

they having stood tea place before the throne and
before the lamb having been put on white robes, and
palms, in their hands,

10. and they cry with a loud voice, saying, the
salvation we possess is to our God that sitteth on the
throne, and to the lamb,

11. also all the angels they had stood about the
throne and the presbyters and the four beasts, even
they fell before the throne, on their faces, and wor-
shipped the God,

12. saying. Amen, the blessing, and the glory
and the wisdom, and the thanksgiving, and the
honor, and the power, and the might of our salvation
ascribe to our God, unto the evers of the evers.
Amen,

890

18. and one of the presbyters answered, say-
ing to me, these that have been put on the robes
that are white, who exist they, and whence came
they,

14. then I answered him, Lord of me, thou
hast known, and he said to me, these they that do
come from the tribulation that is great are, and that
did wash their robes and whiten them, in the blood

of the lamb,

15. on account of this, they exist before the throne
of the Gt)d, and serve him day and night, in his tem-
ple, and he that sitteth on the throne will dwell
among them,

16. they shall hunger no more, neither thirst any

910

more, neither should the sun have fallen violently on
them in excess, nor any heat,

17. for the lamb that is in midst of the throne
feeds them, and leads them, unto living fountains of
waters, and the Gk)d shall wipe away all tears, from
their eyes,

does not say. Out of greai tribulation^ no translation of the Greek
can sanction this S^ise, but, JFVom the tribulation thai i$ areai^ that
is, From ihe grave^ in conformity with oar Blessed Lora'a dBohffar
tion. Re that believeth in me ehall never die. He does not aay, Jad
have wa^ed their robes 4*0., but he does say, And thai did wmI
iheir robes ^. He does not teach, l^kerefore are ikegf permitt e d h
enter heaven, but he does teach, Therefore are Hey nam moimtks
grave waitiay ikeiir admission to heaven^ bat an ^fire As ttrsML

REVELATION VIIL & IX.

427

Chapter VIII.

1. and when he opened the seal that is seven^
silence came in the heaven^ for half an hour^

2. and I saw the seven angels, which, before the

881

Ood, have stood, and seven trumpets were given to
them,

8. and another angel / saw, he came and was
placed at the altar, having a golden censer, and there
was given to him many incenses, in order that he
should have ofifered with the prayers of all the saints,
upon the altar that is golden that is before the
throne,

4. and the smoke of the incenses ascended with
the prayers of the saints, from hand of the angel
before the God,

6. yet the angel hath taken the censer, and filled
it, with the fire of the altar, and cast upon the earth,
and voices came, and thunderings, and lightenings,
and an earthquake,

881

6. and the seven angels that had the seven trum-
pets prepared themselves, in order that they should
have sounded,

891

7. and the first sounded, and hail and fire having
been mingled with blood came, and were cast on the
earth, and the third of the earth was burnt, and the

••••898 8S3 99»

third part of the trees was burnt, and all green grass

was burnt,
^1

8. and the second angel sounded, and like a great

498 — •

mountain being kindled with fire was cast into the

sea, and the third of the sea blood became,

9. and the third of the creatures that are in the

892

sea that have life died, and the third of the ships

was destroyed,
891

10. and the third angel sounded, and a great star

498

fell from the heaven, burning like a lamp, and it fell

891. And the flrH sounded. Literally, Deteripihe of <me die'
Unguiehed by the Appellation of flrtt ; whereaf Ac., Se thai aeei"
dentally first sounded ; hence Ac, 322,1.

892. And the third vf the earth was hwrned. litenllj impKet,
That fl'om the time specified one third part qf the earth was
destroyed ; whereas Ac. I conceiye. That at the time spee^led one
third part of the earth had destruMm qfHe them existemee^ all them

on the third part of the rivers, and on the fountains
of the waters,

11. and the name of the star the wormwood is

called, and the third of the waters were changed into

498

wormwood, and many of the men that drunk them

died of the waters, because they were made bitter,
891

12. and the fourth angel sounded, and the third

part of the sun was smitten, and the third part of
the moon, and the third part of the stars, in order
that the third part of them should have been
darkened, and so the day, the third part of it should
not bring to light, and the night likewise,

13. and I saw and heard one eagle flying in

midst of heaven saying with a loud voice. Woe.

Woe. Woe to those that sojourn on the earth, on

account of the other voices of the trumpet of the

three angels that are about to sound.

Chapter IX.
891
1. and the fifth angel soimded, and I saw a

star, from the heaven having fallen on the earth,

and the key of the pit that is bottomless was given

to it.

2. and it opened the pit that is bottomless, and

smoke out of the pit arose as smoke of a great fur-

381

nace, and the sun and the air were darkened by the
smoke of the pit,

3. and out of the smoke, locusts came on the

881

earth, and power was given to them, as the scorpions

498

of the earth have power,

4. and it was commanded to them, in order that
they should not hurt the grass of the earth, neither

SS3 333

any green thing, neither any tree, except the men's
ffrass herbage and trees, whosoever have not the seal
of the Gk)d, on their foreheads,

5. and it was given to them, in order that they

Uviny on it died, Jmt after^ new life was restored to it; hence in
Veree 9, Where the death of living creatures is specified, the
Arranyement is Regular ; but, Where the ships are specified, whieh
indmdes Mtpt of all periods i^Ume, the Arrangemeni is Irregular ;
in order to show, That only the ships of the Uwte expressly specined
are referred to ; henoe £3., 821 ; in a Taiie^ of plaoei in them
and the following Tenet.

428

REVELATION X.

should not kill them^ but in order that they should
be tormented five months, and their torment as tor-
ment of a scorpion. When it struck a man,

6. and in those days^ the men thus afflicted shall
seek the death thai will release them from these
sufferings^ and shall not find it^ though they shall

893

desire to have died^ yet the death t?^ desire shall
flee away from them^

7. now the resemblances of the locust like they
were to horses having been prepared for battle^ and
on their heads^ like golden crowns, and their faces,
like faces of men,

8. yet they were having hairs, like hairs of women,
and their teeth as of lions were existing,

9. and they were having breastplates, like breast-
plates of iron, and the sound of their wings, like a
sound of chariots with many horses running to
battle,

10. and they have tails like to scorpions, and

sea

stings there were existing in their tails, and their
power was to have hurt the men that were not sealed
five months,

11. they have over them a king, the angel of the
bottomless pit, name is to him in Hebrew, Abaddon,
but in the Greek, name he hath, ApoUyon,

808

12. the woe that is one departed. Behold there

comes yet two woes after these things,

api
18. and the sixth angel sounded, and I heard one

voice, from the four horns of the altar that is gold

that is before the God,

14. saying to the sixth angel, that had the trum-
pet^ loose the four angels that have been bound by
the river that is great, Euphrates,

15. then the four angels that have been made
ready for the hour, and day, and month, and year

893. TH the death thiM flee awofflrom them. Litenllj,
Actively depart ; whereas &o. PaeHve^ They ehaU not he <AU to
reach itf henoe &o., 821.

896. Jjtdthewmkberofthearmietqfihehoreetnen, This passage
appears to me to support the opinion, that in Holj Scripture the
word Aitffel is used as an AppeUation of whosoerer or whatsoerer
oonreys or eflBsots the instmoHon of many which Qod

that was appointed were loosed, in order that they
should slay the third of the men that were not
sealed,

16. and the number of the armies of the horsemen
loosed, were two ten thousands often thousands, I
heard the number of them,

17. and thus I saw the horses, in the vision, and
those that sit on them, having fiery breast-plates^
even jacinth and brimstone, and the heads of the
horses, were as heads of lions, and out of their
mouths, fire and smoke and brimstone issaes,

18. by these three plagues, the third part of the
men that were not sealed were killed, by the fire and
the smoke and the brimstone that issues out of their
mouths.

1 9. For the power of the horses, in their mouths
exists, and in their tails. For their tails like to
serpents are, having heads also Uke serpents, with
them, they do hurt,

20. and the rest of the men which were not killed
by these plagues, repented not of the works of their
hands, in order that they should not have worshipped
the devils or the idols, the gold, or the silver, or the
brass, or the stone, or the wood of this world, which

882 897

are able neither to see, nor to hear, nor to walk /or
to deliver them,

21. also they repented not of their murders., nor of
their sorceries, nor of their fornication, nor of their
thefts.

Chapter X.

sss

1. and I saw another mighty angel coming down
from the heaven, having been clothed with a doud,
and the rainbow, over his head, and his face was as
the sun, and his feet as pillars of fire,

2. and having in his hand a little book having been

directs $ since it impears, that the four angels mentioDed in tha two
preceding yerses, is onlj another name lor the honemsB bss
specified.

897. Are able to eee, literaUy, Which ie moi aHU io mmd
themeelvee; whereas &0., WhM ie mot ahle to amiei Ae aj i fW tw I i
henoe &o^ 821.

REVELATION XI.

439

opened^ and he set his foot that is rights on the sea«
And the left, on the earth,

000

8. and he cried with a loud voice. Just as a lion
roars, and when he cried, the seven thunders uttered

901

the voices of their own,

••••^ ■••••«••••• ••«■•• ••■••••••*

4. and when the seven thunders uttered, I was

about to write, and I heard a voice, from the heaven

oos
saying, seal up, what the seven thunders uttered, as

not these things thou shouldst have written,

5. then the angel, which I saw having stood on the
sea and on the earth, lifted up his hand that is right,
toward the heaven,

6. and swore by him that liveth unto the evers of
the evers, who created the heaven, and the thinffs
that are in it, also the earth, and the things that are
in it, also the sea, and the things that are in it, that
time no more shall exist,

7. save in the days of the voice of the seventh
angel. When he should be about to sound, and the
mystery of the Ood should have been finished, as he

90S

declared by servants of his own that are prophets,

8. and the voice which I heard out of the heaven
again speaking with me, even saying, go, take the
little book that hath been opened, in the hand of
the angel that hath stood on the sea and on the
earth,

0. and I went to the angel, telling him to have
given me the little book, and he says to me, take and
eat up it, and it shall make bitter thy belly, yet in
thy mouth, sweet as honey it shall be,

10. and I took the little book, out of the hand of
the angel, and ate up it, and it was existing in my

900. Juit 08 a lion roart. Literally, In exactly a eorretponding
manner ; whereas &c., Not in the numner^ Imtinthe extent qf noise
prodmeed ; hence &c., 822,1.

901. The voices of their own. Literally, Distinctive sounds;
whereas Ac., J. common sound arising from Distinctive sources f
hence' &c., 821.

902. What the seven thunders uHered. Literally, Whai they
actively uttered ; whereas &c. Fassive, What wa# uttered by means
<(ffhe seven thunders: hence &c., 821.

908. Servants of his oum. Literally, Those who actually served
him; whereas &C., Men whom he especially commissioned g henoe
&o., 821.

906. But leave out 4yf. latenQj^ Of what thou dost measure f
whereas &c., But do not mea s ur e f henoe &0., 821.

mouth as honey, sweet, and as soon as I ate up it,
my belly was bitter,

11. and he says to me, it is necessary for thee
again to have prophesied before peoples, and nations,
and tongues, and kings many things,

Chapter XI.

1. and a reed was given to me, like to a rod, say-
ing, rise and measure the temple of the Ood, and the
place for the altar and those that worship at it,

006

3. but leave out the court that is without the

DO* •

temple, yea thou shouldst not have measured it, be-
cause it was given to the Gentiles, yet they shall

907 '•'•;

tread imder foot t e despise the city that is holy

months forty-two,

8. though I will give to them my two witnesses,
and they shall prophesy days one thousand two hun-
dred sixty, having been clothed in sackcloth,

4. these the two olive trees and two candlesticks

* SS9,2

that are before the Lord of the earth having stood

are.

008

5. and if any one wishes to have hurt them, fire
proceeds out of their mouth, and devours their

908

enemies, as if any one wishes to have hurt them,
then it is fitting for him to have been killed,

6. these have the heaven power to have shut up,

408

in order that rain should not fall the days of their
prophecy, also they have power over the waters to
turn them, to blood, also to have smitten the earth,
as often as when it should have pleased them, with

333

every plague.

7. And when they should have finished their wit-
ness, the beast, that ascendeth out of the bottomless

906. Thou shouldst not have measured U. Literally, It is wrong
for thee to do so; whereas Ac. I conoeiye, / wish thee not to do sot
hence &c., 821.

907. They shaU tread underfoot the city that is holy, LiteraUy,
They shall actually profane that city ; whereas &o. I conceive, They
shaU despise the hnowUdge that would lead them to U ; hence aw.,

821.

908. Ifany one wishes to have hurt them, IjitejMj, If this is their
object; whereas &o., Wishes to do anything that wiU hurt them;
hence Ac., 821.

911. Save power. Literally, Possess absolutely; whereas Ac,
They are permitted to exercise power ; hence Ac, 821.

430

REVELATION XII.

pit, shall make against them war, and shall overcome
them, and kill them,

8. and their dead body, in the street of city
that is great, which is called spiritnally, Sodom and
Egypt. Where also their Lord was crucified,

9. even they see, they of the people, and kindreds,
and tongues, and nations, their dead bodies they see
days three and half, as their dead bodies they shall
not suffer to have been put in a grave,

10. so they that dwell upon the earth shall rejoice
over them, and be made glad, and gifts they shall
send to one another, because these the two prophets
tormented them that dwell on the earth,

11. and after the three days and a half, a spirit of
life, &om the Grod, entered into them, and they stood

914

on their feet, and great fear fell on them that see
them,

12. then they heard a great voice, firom the heaven,
saying to them, come up hither, and they ascended
up to the heaven that is in the cloud, even their

915

enemies beheld them do so,

13. also in that the hour, a great earthquake came,

910 910

and the tenth of the city fell, and seven thousand
names of men were destroyed by the earthquake^

9lfl

and the remnant affiighted were, and gave glory to
the God of the heaven,

896

14. the woe that is second departed. Behold the

896 •

woe that is third cometh quickly,

15. and the seventh angel sounded, and great voices
were in the heaven, saying, the kingdom of the world
of our Lord and of his Christ is come, and he shall
reign unto the evers of the evers,

16. and the twenty-four presbyters that are before
the God sitting on their thrones, fell on their faces,
and worshipped the God,

914. Great fear fell on ihem. Literally, AcUvel^ came o» ikem ;
whereas &c. Passive^ They were under great fear ; henoe &o., 322,1.

915. Even their enemiee beheld them. Literally, Actually eee ;
whcrcai3 &ic.y Are aware of the foot i henoe &c., 321.

91G. The tenth of the cUyfeU, LiteraUy, A epecifle Hatement ;
whereas &c., An allegorical or general declaration ; henoe &o., 321.

17. saying, we give thanks to thee O Lord, the
Gk)d that is Almighty, that exists and that was
existing, because thou hast assumed thy power that
is great, and hast become king,

918

18. as the nations were angry, that thy wrath came,
also the time of the dead to have been adjudicated, and
to have assigned the reward t?iou hast promised to
thy servants the prophets, and to the saints, and to
them that fear thy name, to the little and to the
great, and to have destroyed them that destroy the
earth,

19. then the temple of the God was opened in the
heaven, and the ark of the testament of the Lord
appeared in his temple, and lightnings, and voices^
and thunderings, and an earthquake, and great hail
came.

Chapter XII.

919

1. then a great sign appeared in the heaven, a
woman having been clothed with the sun, and the
moon was under her feet, and upon her head, a
crown of twelve stars,

2. and with child, being, she cried, travailing in
birth, and being pained to have brought forth,

3. then another sign appeared in the heaven, even
behold a great red dragon, having seven heads and

sss

ten horus, and on its heads seven crowns,

498 ••••

4. and its tiul draws the third of the stars of the

498

heaven, and cast them, to the earth, and the dragon
stood before the woman that is about to have brought

• •• • •• • •

forth, in order that when she should have brought
forth her child, it should have been devoured,

5. but she brought forth a male child, who is
about to rule all the nations, with an iron rod,
and her child was caught up to the God even to his
throne.

918. Ae the nations were angry. Literally,
diepleaeure <m thai account i whereas &o. Paeekoe^ Were ditpUuei
at that which on that account happened: henoe &c, 822,1.

919. Then a great sign appeared. LiteraUy, Someikk^ tkai
in heaven woe wonderful ; whereas kc^TheA whieki^Hmmemtkei
taw appeared to he wonderflUs henoe &0., ftSffl^l .

REVELATION XIIL

431

048

6. and the woman fled into the wilderness. Where
she hath there a place haying heen prepared hy the
QoA, in order that there they should feed her a
thousand two hundred threescore days,

7. then war was in the heaven, the Michael and

his angels were in respect of that they should have

fought against the dragon, for the dragon did fight,

also its angels,

sio

8. but it prevailed not, neither was a place for

them found longer in the heaven,

9. yea the dragon that is great, the serpent that is
old that is called devil and the satan was cast out, he
that deceiveth the whole world, he was cast out into
the earth, and his angels, as well as him, were
cast out,

10. and I heard a loud voice, in the heaven, say-
ing. Now the salvation, and the strength, and the
kingdom of our God, and the power of his Christ
was i e has been established, for the accuser of our
brethren was i e has been cast down, he that accuseth
them, before our God day and night,

11. for they overcame him, by means of the blood
of the lamb, and by means of the word of their
testimony, for they loved not their natural life until
t e previously to death,

12. on account of this, rejoice, the heavens and

934

they that dwell in them, woe to the earth and to the
sea, for the devil descendeth on you, having great
wrath, having known, that a short time he hath,

13. and when the dragon saw, that he was cast
out into the earth, he persecuted the woman, which
brought forth the man,

881

14. but two wings of the eagle that was great were
given to the woman, in order that she might fly into
the wilderness, unto her place. Where she is nou-

920. In respect of that thay should have fauffht. Literally, 2^
obfect of the war wufor Michael and hie angeU to fight with the
dragon; whereM &o., This wa# not the obfeety hut one qftheeou'
sequences ; hence the Peculiar Oovemmeni. See Bule 881.

921. The dragon did fight, LitenOly, AeUveUf resisted hg arms;
whereas &c., Passively opposed^ bg estranging men*s minds firom
Oodi hence &o., 822^.

ass

rished there a time, and times, and half a time, firom
the face of the serpent,

15. then the serpent cast out of its mouth, after

the woman, water as a flood, in order that it should

998 ^

have made her to be carried away of the flood,

16. but the earth helped the woman, for the earth

opened its mouth, and swallowed up the flood, which

498

the dragon cast out of its mouth,

17. then the dragon was wrath with the woman,
and went to have made war with the remnant of her
seed that keep the commandments of the God, and
have the testimony of Jesus,

18. now I stood on the sand of the sea.

Chapter XIII.

1. and I saw out of the sea a beast rising up,
having ten horns and seven heads, and on its horns,

S3S

ten crowns, and on its heads, names of blasphemy,

2. and the beast which I saw, was existing like to
a leopard, but its feet as a bear, and its mouth as a

881

mouth of a lion, and the dragon gave to it its power,
and its throne, and great authority,

3. though one of its heads was as having been

881

wounded unto death, but the wound of its death was
healed, and there was admiration in all the earth,
after the beast,

4. and they worshipped the dragon, that gave the
power to the beast, also they worshipped the beast,
saying, who like is to the beast, and who is able to
have made war with him,

881

5. then a mouth was given to it speaking great
things and blasphemies, and power was given to it
to have continued forty two months,

6. and it opened its mouth, in blasphemy, against
the God, to have blasphemed his name and his

984.8

tabernacle, and them that dwell in the heaven.

924. And they that dwell in them. Literally, That do so at
the time of the utterance ; whereas &c. to deeoribe a Class of persons,
Those who are entitled to dwell there ; hence &c., 821.

925. Should have made her to be carried away. Literally, Save
Hpseted the exact thing spseifisd ; whereas &c., Should have destroyed
her ; hence &c., 821.

432

REVELATION XIV.

7. and it was given to it war to liave made with
the saints^ and to have overcome them^ and power

881 883 •••••••••

was given to it, over every kindred, and people, and
tongue^ and nation^

881

8. so all that dwell on the earth shall worship it^
of whom the name has not been written in the book

• •••••■■•(•(•••(a. ..■•., !•*••.•••••• ■•••••••*•

of the life of the lamb that has been slain from
foundation of world,

408

9. if any hath an ear, hear,
••• 573

10. if any one brings down captivity, into captivity,
he goes, if any one, with sword, cruelly kills, it is fit
he, with sword, to have been cruelly killed. Here
the patience and the faith of the saints exists,

333

11. then I saw another beast coming up out of the
earth, and it was having two horns like to a lamb,

408

and as a dragon it was speaking,

031

12. and it exerciseth all the power of the first beast
before it, notwithstanding it affects the earth and

033^

them that dwell in it, in order that they should have

^ 408

worshipped the beast that is first, of whom the wound
of its death was healed,

13. and it doth great signs, even fire, in order
that from the heaven, it should cause to come down
to the earth, in the sight of the men that worship the
beast,

14. and it misleads them that dwell on the earth,
by means of the signs, which it was permitted it
to have effected in the sight of the beast, telling
them that dwell on the earth to have made an image
to the beast, which has the wound of the sword, yet
lived,

15. and it was permitted to it to have assigned a
spirit to the image of the beast, in order that even
the image of the beast should be considered to have
commanded and effected the condemnation of, who-
soever should not have worshipped the image of the

931. It exerciseth all the power. Literally, Power in the place
of the flrtt hecut ; whereas fto., Similar power to the first beast ;
henoe &c, 821.

932. That dwell in ii. Literally I o(mcei?e, That permanmUly
occupy it ; whereas &o., T^hat then abide in it ; henoe &c., 321.

933. No one shaU be able. Uienilj, It eh<M be impossible to do Ui

beast, in order that he should have been killed,

16. also it affected all, the small and the great,
also the rich and the poor, also the free and the
bond, in order that it should have given to them
i eto every one a mark, on their hand that is right,
or, in their forehead proving that they had wor^
shipped,

983

17. even in order that no one shall be able to have
bought or to have sold, except having the mark, the
name of the beast, or the number of his name.

18. Here the wisdom for discovering the name it
exists, he that hath a mind, count the number of
the beast. For the number with man it exists, and
its number is six hundred threescore six.

Chapter XIV.

1. then I saw, and behold the lamb having place

333

on the mount Sion, and with him, an hundred forty-
four thousands, having his name and the name of his
Father having been written on their foreheads,

2. and I heard a voice, from the heaven, as a voice
of many waters, and as a voice of great thunder, yet
the voice which I heard was as of singers to the harp
singing to their harps,

8. and they sung a new song, before the throne,
and before the four beasts and the presbyters, and no

034

one was able to have learnt the song, except the hun-
dred forty four thousands, that had been redeemed
from the earth,

035 331,3

4. these they that were not defiled with women
are. For virgins they exist, these that follow the
lamb are. Whithersoever he should go, these were
redeemed from the men that saw the lamb, a first
fruit to the God and to the Lamb are,

5. even in their mouth, a lie respecting him was
not found. For without fault as to accepting him
they exist,

whereas &c., T%ey shall incur pumshmeni bv doing U; hmm &b^ 82L

934. And no one was able. Literallj, Oomld mot egki Uf
whereas &o., Was not permitted to effect ; henoe &0.. 828,1.

935. They that were not deJUed with womM. LitvnU^, Std
never incurred guilt in this respectf whereas Ao.» Mad msi Mr
y^ in this respect attaching to them i hfliioe&o.,8tL

REVELATION XV.

488

838

6. then I saw another angel flying in the midst of
heaven^ having an everlasting gospel to have preached

888

to them that dwell on the earthy even to every nation^
and kindred^ and tongue^ and people^

7. saying with a loud voice, be afraid of the God,
and give to him glory, for the hour of his judgment
came i e hath comet so worship him that made the
heaven, and the earth, and the sea, and the fountains
of waters,

833 930

8. then another angel followed, saying, it fell
down, Babylon that is great fell down, because of the

833

wine of the wrath of her fornication, every nation

■•••••«•«•••••••«••

hath drunk,

333 930

9. then another angel, a third, followed them,
saying with a loud voice, if any one worships the
beast or its image, or receives a mark, on his fore-
head, or on his hand,

10. verily he shall drink of the wine of the wrath
of the God that has been poured out without mix-
ture, into the cup of his indignation, and shall be
tormented with fire and brimstone, in the presence
of the holy angels, and in the presence of the
lamb,

11. and the smoke i e perception of their torment,

938

unto the evers of the evers, ascendcth t e is present to

them, verily they have not rest day or night, they

that worship the beast or its image, also if any one
937

receive the mark of its name.

12. Here patience of the saints that keep the com-
mandments of the God is, and the faith after Jesus,

13. then I heard a voice, from the heaven saying,

939

write, blessed the dead that die in Jehovah firom
henceforth. Yea saith the spirit of revelation, in

936. Then another angel followed, Llterallj, Went in the
eame track ; whereas &c., Succeeded in relation to time ; henoe &c.,
821.

937. If any one worshipe. Literally, Al any time ; whereas Ac.
I oonoeivc, Continues to do so ; henoo &c., 322,1.

938. And the smoke of their torment unto the evers of the evers
ascendeth. It is much worthy of conaideration, whether what is
here spoken by Ood, is not to this effect. So the smoke of their
torment ascends for ever and ever in the recollection of the holy
anyelSf since the remaining Context clearly shews, that sufferings in
this world are rdTerred to. See the expresaon. Day or niykt^ See
also the 12th verse.

order that they should have rested from their labours.

940

For their works follow after them,

14. then I saw, and behold a white cloud, and on
the doud sitting like to a son of man, having on
his head a golden crown, and in his hand a sharp
sickle,

333 941

15. then another angel came out of the temple,
crying with a loud voice to him that sits on the
cloud, thrust in thy sickle, and reap, for the hour

94S

came t e hath come in respect of that thou shouldst
have reaped, for the harvest of the earth was
ripe,

16. then he that sat on the cloud thrust in his
sickle, on the earth, and the earth was reaped,

833 94l

17. then another angel came out of the temple
that is in the heaven, having also himself a sharp
sickle,

S33 941

18. then another angel came from the altar, having
power, over the fire of it, and he cried with a loud
voice to him that had the sickle that is sharp, saying,
thrust in thou the sickle that is sharp, and gather the
clusters of the vine of the earth, for its grapes were
fiilly ripe,

19. and the angel thrust in his sickle, into the
earth, and gathered the vine of the earth, and cast
into the wine-press of the wrath of the Gt)d that is
great,

20. and the wine-press was trodden outside the
city, and blood came out of the wine-press, unto the
bridles of the horses, for a thousand six hundred
furlongs,

Chapter XV.

333

1 • then 1 saw another sign, in the heaven, great

939. That die in Jehovah. Literally, That Jehovah is not able
to save s hence &c., 321.

940. Their works follow them. Literally, Their works actively
followed ; whereas &c. Pcusive, The consequences of them do so ;

hence &o., 322,1 ; and as these do not do so individually but in a
collectiyo form, is the occasion of the Peculiar Oovemment of the
Verb, See Rule 382.

941. Then another angel came. Literally, A different one to
any that had before appeared ; whereas &c.. An appearance^ it may
be of the same person^ in addition to the previous appearance i
henoe fto, 322,1.

Ill

434

REVELATION XVI.

and marvelloas^ seven angels having seven plagues
that are last, for in them^ the wrath of the Gk)d was
filled up^

2. then I saw like a glassy sea having been mingled
with fire^ also them that get the victory over the beast^
and over its image, and over the number of its name,
having stood on the sea that is glassy, having the
harps of the Gk)d,

3. and they sung the song of Moses a servant of
the Gk)d, and the song of the Lamb, saying, great
and marvellous thy works are, O Lord, the God that
is Almighty, just and true thy ways are, the king of
the nations,

4. who should not have been in fear of thee, O
Lord, or have glorified thy name, as only holy, for

943

all the nations shall come and worship before thee,

• fi43"*'

for thy judgments were made manifest,

5. and after these things, I saw, that the temple
of the tabernacle of the testimony in the heaven was
opened,

6. and the seven angels that have the seven plagues
came out of the temple, having been clothed pure in
white linen, and having been girded with about the
breasts golden girdles,

7. then one of the four beasts, gave unto the seven

333

angels, seven golden vials, being full of the wrath
of the Grod that liveth unto the evers of the evers,

8. and the temple was full of smoke, from the glory

944

of the God, and from his power, and no one was able
to have entered into the temple, till the seven plagues
of the seven angels should have been fulfilled.

Chapter XVI.
1. then I heard a great voice, out of the temple,
saying to the seven angels, go your ways, and pour
out the seven vials of the wrath of the Gt)d, upon the
earth.

942. 1% respect of that thou ehouldet. Litorelly, Th^m penou'
ally ehould do Us whereas Ac., Thai reaping ekould be effected;
henoe the Peettliar Government. See Bule 381.

948. See Acts Note 556.

944. And no one wa» able to have entered, Litefally,

3. and the first went and poured out his vial, upon
the earth, and a noisome and grievous sore came
upon the men that had the mark of the beast, or that
worship its image,

891

3. then the second angel poured out his vial, upon
the sea, and it became blood as of a dead man, and

833 ^ 943

every living soul in the sea died,

4. then the third poured out his vial, upon the
rivers and upon the fountains of the waters, and they
became blood,

5. and I heard the angel of the waters saying,
righteous thou existest, thou that dost exist, and that
wast existing, that art holy, for these things thou
determined,

6. because blood of saints and prophets they shed,

498

SO blood thou gavest them to have drunk, worthy
they exist,

7. then I heard from the altar saying, even so
O Lord, the God that is Almighty, true and righteous
thy judgments are,

891

8. then the fourth poured out his vial, upon the
sun, and there was given to it to have scorched the
men thai worshipped the beast, with fire,

9. and the men were scorched with great heat,
and the men blasphemed the name of the Otod that
hath power, over these plagues, and they repented not
to have given to him glory,

891

10. then the fifth poured out his vial, upon the
throne of the beast, and its kingdom became, having
been involved in darkness, and they were gnawing
their tongues, on account of the misery of it,

11. and blasphemed the God of the heaven, on
account of their miseries, and on account of their
sores, yet they repented not of their deeds,

891

12. then the sixth poured out his vial, upon the
river that is great, Euphrates, and its water was dried

JPioeaeteed an aihUUy to enter; whereai Ac, Woe perm Ui e d to
exereiee hie abiUty to enter i hence fto., 881.

945. And every Ummg eoul im the eea died. lAkenSif I
oonoeiTe, Woe anmhilateds wherea8 4bo. I ooneenrs^ Wmem^ f ee ted
to temporal deaihs henoe &0., 821.

REVELATION XVIL

435

up^ in order that the way of the kings that are from
risings of sun should have been prepared,

18. and I saw out of the mouth of the dragon^ and
out of the mouth of the beast, and out of the mouth
of the false prophet, three unclean spirits like frogs.

14. (For spirits of devils effecting signs do exist),
which go forth to the kings of the whole world to
have gathered them, unto the battle of that day that
is great of the Ood that is Almighty.

15. Behold, God has said, I come, as a thief,
blessed is he that watcheth and keepeth his gar-
ments, lest naked he should walk, and they should
see his shame,

88S

16. for they gathered together them, unto the
place that is called in Hebrew Armageddon,

891

17. then the seventh poured out his vial, into the
air, and a great voice came out of the temple of the
heaven, from the throne, saying, it is done,

18. also voices, and thunders, and lightnings came,

948

and a great earthquake came, such as came not from
which time, the men that worship the beast came on
the earth, so mighty an earthquake.

19. So great, that the city that is great was divided

SS3 . . ^^

into three parts, and the cities of the nations of the
earth fell, even Babylon the great was remembered
before the God to have given her the cup of the wine
of the fierceness of his wrath,

S3S 498^

20. and every island fled away, and mountains

498

were not found,

498

21. and great hail about a talent's weight falls

from the heaven, on the men that worship the beast,

and the men blasphemed the God, because of the

plague of the hail, for exceedingly great the plague

8M,«

of it is,

Chapter XVII.

1. then one of the seven angels that had the seven

vials came, and he talked with me, saying. Here

948. And a gr^ai earihquake eam§. The mmii mmm. lAtemOj,
AcUvefy did what it Hated; whereas ke, Pamoe, Th§ warthquai^
happened^ and ike men were bom ; henoe &o., 822,1.

I will shew thee the judgment of the whore that is
great that sitteth on the waters that are many,

2. with whom, the kings of the earth committed
fornication, for they that inhabit the earth were made
drunk with the wine of her fornication,

8. So he carried me, into a wilderness, in spirit
iein imagination, and I saw a woman sitting on a
scarlet-coloured beast, being full of names of blas-
phemy, having seven heads and ten horns,

8tt,2

4. and the woman having been clothed with purple
and scarlet there was, and decked with gold and a
precious stone and pearls, having a golden cup, in
her hand, being full of abominations, even the filthi-
nesses of her fornication,

5. and on her forehead, a name having been writ-
ten, mystery, Babylon that is great, the mother of
the harlots, and the abominations of the earth,

6. and I saw the woman being drunken with the
blood of the saints, and with the blood of the
martyrs of Jesus, and wondered, beholding her, a
great wonder,

490

7. then the angel said to me, wherefore marvelled

496

thou, 1 will tell thee the mystery of the woman, and

of the beast that carries her, that hath the seven

heads and the ten horns,

8. the beast which thou sawest, it was existing,
yet it does not exist, for it is about to ascend out of
the bottomless pit, and into perdition, to go, and
they that dwell on the earth shall wonder, of whom

95ft

the names have not been written in the book of the
life that is eternal, from foundation of world seeing
the beast, that it was existing, yet it does not exist,
though it is present.

9. Here the mind that hath wisdom is, the seven
heads seven mountains they exist. Where the wo-

498

man sits,

10. by them, also seven kings they exist, the five

955. Cfwhom the namee have not been written, lifeflnllj, At
the time when ihie declaration woe mttered; whflveM &0. 1 ooDOobre^
Ai the time when the judgment ie executed s henoe &o., 821.

436

REVELATION XVIIL

967

are fallen^ the one exists^ the other not yet came^ and
when it should have come^ a short space it is neces-
sary it to have remained,

11. and the beast which was existing, yet does
not exist, though it eighth does exist, for by the
seven, it does exist, and into perdition, goes,

12. and the ten horns which thou sawest, ten

»67

kings they exist, which not yet received a kingdom,
but receive power as kings one hour, with the
beast,

OfiS

13. these have one design, and shall give their

gfls

own power and strength to the beast,

14. these, with the lamb, shall make war, and

408

the lamb shall overcome them, for Lord of Lords he
'exists, and King of Kings, and they that are with
him, called, and chosen, and faithful are,

15. then he saith to me, the waters which thou

408 339,2

sawest, where the whore sits, peoples and multitudes
and nations and tongues are,

16. and the ten horns which thou sawest, also the

beast, these shall hate the whore, and shall make
9M •

her having been desolate and naked, even they shall

498

eat her flesh, and bum her with fire.
•967

17. For the God permitteth to their hearts to

have fulfilled his design, but to have fulfilled one
design, even to have given their kingdom to the
beast. Until the promises of the God shall be
fulfilled,

18. and the woman which thou sawest, the city
that is great exists, that hath authority, over the
kings of the earth.

Chapter XVIII.

3SS

1. and after these things, I saw another angel

957. The Jive are fatten. Literally, Are now fatten; whereas
&e., Are, at the time represented in the vition, fatten; henoe &c^
322,1.

959. It ie neceesary ^c. Literally, Cannot be done without:
whereas &c., Accompliehee Ood^e designs; henoe Ac, 821.

962. These have one design. Literally, The same specific design;
whereas &c., Their designs all tend to the same specific result;
hence &c., 821.

963. A»d shaU give their own power and strength to the
beast. Literally, Theg shaU speciflcattg do so; whereas &o., Tike

coming down out of the heaven, having great power,
and the earth was lightened with his glory,

2. and he cried with a strong voice, saying, it feU,
Babylon that is great fell, and became a habitation of

333

devils, and a hold of every foul spirit, and a cage of

833 ;

every unclean and hateful bird,

8. for of the wine of the wrath of her fornication,

388

all the nations have dnmken, and the kings of the
earth, with her, committed fornication, and the mer-
chants of the earth, through the abundance of her
luxury, waxed rich,

833

4. then I heard another voice, firom the heaven,
saying, come out of her, my people, in order that ye
should not have partaken of her sins, and of her
plagues, in order that ye should not have received,

881

5. for her sins were reaching unto the heaven,
and the God remembered her iniquities,

6. reward her, as indeed she rewarded, and double
unto her double, according to her works, in the cup,
which she filled, fill to her double,

7. as much as she glorified herself, and lived de-
liciously so much, give her torment and sorrow, for

498 ^

in her heart, she saith, a queen I sit, and a widow I
exist not, and sorrow I should not have seen,

833

8. on account of this, in one day, her plagues shall
come, death, and mourning, and famine, and with
fire, she shall be utterly burned, for strong Jehovah
the God that hath judged her is,

881

9. then the kings of the earth that with her com-
mitted fornication and lived deliciously shall bewail
and lament for her. When they should see the
smoke of her burning, from afar,

10. [having stood on account of the fear of her

efect of their conduct shaU be to uphold the power ^yf- of ike beast;
hence &c., 821.

966. And shatt make her, JAUmiXijy Cause her to be ; lAimm
Ac., ShaU be permitted to effect her to be; henoe &C., 821.

967. The Ood permitteth. Literally, Aetvoelg gone; whseM
&0. PoMiM Ab in the Paraphrase ; hence &o., 8224*

969. TkeeaiHh was lightened. Literally, The enHiremrtikmus
ittmmnated; whereas &o., J^ ligh^ qf his glory was vuMf ••
earth; henoe &o., 822,1.

REVELATION XVIII.

487

torment] saying. Alas. Alas the dty that is great,
Babylon, the city that is mighty, that thy judgment

97« 3S3

came in one hour,

11. even the merchants of the earth weep and
mourn over her, that no one buys any more their
merchandize,

12. merchandize of gold, and of silver, and of
precious stones, and of pearls, and of finest linen,
even of purple, and of silk, and of scarlet, also all

3SS S3S

thyme wood, and every ivory vessel, and every vessel,
of most precious wood, and of brass, and of iron, and
of marble,

13. or merchandize, cinnamon, and odours, and
ointments, and frankincense, and wine, and oil, and
fine flour, and wheat, and beasts, and sheep, and

lives i e hire of horses, and of chariots, and of bodies

••••••••••••••••••••••••••■*••••• «..•••••.

t e oxen elephants SfC, and of men,

14. verily the fruit of the desire of thy natural life
departed from thee, and all the fat and the good
things loosed from thee, and no more never thou
shouldst have found them,

15. the merchants of these things that were made
rich by her, from afar, shall stand on account of the
fear of her torment, weeping and wailing,

16. and saying. Alas. Alas the city that is
great, that hath been clothed in fine linen, even
purple, and scarlet, and decked with gold, and pre-

97«

cious stones, and pearls, that the so great riches was
brought to nought in one hour,

17. and every pilot, and every one that sails to a

972. Thai ihyjmdffment came i» one hour. Literally, Wat
pitted in the time ; wbereM &c., Came wUhomt previoas warmmg ;
nenoe ^., 321.

973. The msrehamii cf the earth weep and monm aver her.
Literally, Activefy do what ie etaled ; wbereaa &c. Paeeive, They are
anmoyed and vexed ; henoe &o., 822,1.

974. That no one hmye amf more i^e, Literallj, AheolnUUf
no one ; whereas kc^ That eontparaHeeUf no one ; hence &c., 821.

975. And lives of horeee 4^. It is dear that the CfenitiTei
here most be goremed bj fomething^ which in mw opinion ia bj the
word, lAvee. The Senie of the naaiage I oonaiaer probablj to be.
Thai these merchanie dealt in the limited temporal nee i^ horeee^
ehariote, all deseripiione of ani m ah^ (perfaapa lor the me of war)
and men, which in <mr Lancuaffe we deaignate bj the word Hire §
henoe mj Paraphraae. Had the ArramgewmU l!een R^nlar^ the
Seme conyeyed would have been. That ikep mM ike entire ^e of

»7«

place, and sailors, and as many as trade by the sea,
fo>m afar, stood and cried,

18. seeing the smoke of her burning, saying, what
similar i» to the dty that is great,

19. and cast dust, on their heads, and cried, weep-
ing and wailing, saying. Alas. Alas the city that
is great, in which, all that have the ships in the sea
grew rich out of her costliness, that it was brought

97*

to nought in one hour,

20. rejoice over it O heavenly one, also the holy
even the apostles and the prophets, that the God
adjudged your judgment, on her,

SI. then one mighty angel took up a stone like a
great millstone, and cast into the sea, saying. Thus
Babylon the great city shall with violence be thrown
down, that it should not have been found any
more,

22. and so a voice of harpers, and of musicians,
and of pipers, and of trumpeters should not have been

■333

• 333'

heard in thee any more, and every craftsman of every

*980

• MlBA * *.

craft should not have been found in thee any more,
and a sound of a millstone should not have been

980

1

heard in thee any more,

• • • • ^a • m

23. and a light of a candle should not have shone

in thee any more, and a voice of a bridegroom and of

a bride should not have been heard in thee any more,
- •«,«

because thy merchants the great of the earth were,
and by thy sorcery, all the nations were de-
ceived,

981

24. verily in her, blood of prophets and of saints

ike horeee i^e, ; whereas &c. I conceive, It was only a limiled nee
thereof: henoe Stc^ 321.

975,1. ThefmU of the desire of thy natnral Ufe ice. Literally,
AeOwely went away ; whereaa &o. Passive^ Had no real existence ;
hence tte^ 822,1.

976. I%at sails to a place. Literallj, Tins indndee every person
that has any connexion with the sea^ eonseqnently, AU pilots and
sailors; whereaa kc. to include. All persons connected with the eea
that are not specified in the Context; hence Ac, 321.

979. T^kw Babylon the great city shall with violence he thrown
down. LiterallT, Actively destroyed by violence ; when»a Ac., The
manner in which it will be destroyed wUl be violent ; hc-noe ftc., 321.

980. Voice of harpers^ and of mmsicians i^. should not have
been heard. Literally, An absoliUe prohibition of what is stated ;
whereaa Jke., In an ordinary Sense, sneh is the caee / hence ficc., 322,1.

96L Blood ofpropheie and of saints. LiteraDj, AHnally then
existing s whereaa ftc. Had been shed; hence Ac, 822,1.

438

REVELATION XIX-

was found, even of all that have been slain upon the

earthy
"I*

Chapter XIX.

1. after these things, I heard like a great sound
of much people, in the heaven, of proclaimings.
Alleluia, the salvation, and the glory, and the power
of our God existSf

2. for true and righteous his judgments are, for he
judged the whore that is great, which corrupted the
earth, with her fornication, and he avenged the blood
of his servants, at her hand,

3. yea a second time they have said, Alleluia, also

498 •

her smoke arises unto the evers of the evers,

••*«•• .•••••••••••

4. then the presbyters, that were twenty four and
the four beasts fell down and worshipped the God
that sits on the throne, saying. Amen, Alle-
luia,

5. and a voice, from the throne, came, saying,
praise our God, all his servants, and they that fear
him, the small and the great,

6. then I heard like a sound of much people, even
like a sound of many waters, and like a sound of
violent thunders, saying. Alleluia, that Jehovah our
God that is omnipotent reigned,

7. we should be glad and rejoice and give the
glory to him, that the marriage of the lamb came,

Q83

and thai his wife prepared herself,

8. and that it was granted to her, in order that
she should have arranged herself in fine linen, clean
and white. For the fine linen here referred to the
righteousness it exists of the saints,

9. then he says to me, write, blessed those that

498

have been called unto the supper of the marriage

of the lamb are, also he says to me, these the true
sayings exist of the God,

10. then I fell at his feet to have worshipped him,
and he says to me, take heed. No, a fellow-servant
of thee I exist, and of thy brethren that have the

987. Worsh^ ike God. LitwraUy, Tkit i$ an w^vmeUon to ^w-

987

testimony of the Jesus^ worship the Gk)d. For the

.*"•**»•

testimony of the Jesus the spirit of the prophecy

IS,

11. then I saw the heaven having been opened,
and behold a white horse, and he that sits on it,
being called faithful and true, for in righteousness,
he judges and makes war.

12. Now his eyes were like a flame of fire, and on
his head were many crowns^ he having a name having
been written, which no one hath seen^ except him-
self,

13. and having been clothed with a vesture having
been dipped in blood, and his name is called, the
word of the God,

14. and the armies that are in the heaven were

883

following him, on white horses, having been clothed
in fine clean white linen,

15. and out of his mouth, a sharp two-edged sword
goes forth, in order that with it, he shall smite the
nations, and rule them, with a rod of iron, for he
treads the press of the wine of the fierceness of the
wrath of the God that is Almighty.

16. and he hath on the vesture and on his thigh,
a name having been written, A King of Kings, and
A Lord of Lords,

17. then I saw one angel having stood on the sun,
and he cried with a loud voice, saying to all the fowls
that fly in midst of heaven, come, be assembled unto
the supper that is great of the God,

18. in ordet that ye should have eaten flesh of
kings, and flesh of captains, and flesh of mighty men,
and flesh of horses, and of them that sit on them,
and flesh of all, free and also bond, even small and
also great,

19. then I saw the beast, and the kings of the
earth, and their armies, having been gathered to-
gether to have made the war, against him that mts
on the horse, and against his army,

form the Ad ; whereas &o., When ihou wankifpeHf worA^ Oedi
hence &o., 321.

REVELAT

20. and the beast was taken, and tlie false prophet
with him^ that wrought the signs before him, by
which, he deceiyed them that have received the mark
of the beast, and them that have worshipped its
image, living, the two were east into the lake of the
fire that has been kindled by brimstone,

21. and the remnant were slain with the sword of
him that sits on the horse, that proceeds out of his
mouth, and all the fowls were filled with their
flesh,

Chapter XX.

1. then I saw an angel coming down firom the
heaven, having the key of the bottomless pit, and a
great chain, in his hand,

2. and he laid hold on the dragon, the serpent that

8tt,2

is old, which Devil or Satan is, and he bound him a
thousand years,

8. and cast him, into the bottomless pit, and shut
up, and sat a seal upon him, in order that he leads

991.1

not astray the nations any more. Till the thousand
years should have been fulfilled, and after these
things, it behoveth him to have been loosed a little
season,

4. then I saw thrones, and they caused to sit on
them even judgment, there was given to them even
the living beings that have been beheaded on accoimt
of the witness of Jesus, and on account of the word
of the God, and whosoever worshipped not the beast,
neither its image, neither received the mark, on the
forehead, or on their hand, and they lived and
reigned as well as the Christ the thousand years.

99S

5. But the rest of the dead lived not. Until the
thousand years should have been finished, this the
resurrection that is first is,

989. And the falte prophet wUh him. literaUj, An aehud
individual: whereas &c. I oonoeire, Such at induce belirf in the
heaefs prophetic power ; henoe ace., 821.

990. And the remnant were §lain. Literally, Such at had not
received the mark of the heaet or worthipped its image ; wherau
&c., T^e kingt of ike earth and their amuet. See Verse 19; henoe
&0., 821.

991,1. In order that he leade mot aetrag. LtteraUj, Juotieel^
ioetwhat it Hated s whemf &0. Faeeke^ Ttn^ them tottrag;
hence &o., 821.

ION* XX. * 489

6. blessed and holy is he that hath part, in the

904

resurrection that is first, on these, the second death

fly

hath not power, but they shall exist priests of the

Ood and of the Christ, and shall reign as well as

S3S

him a thousand years,

7. and when the thousand years should have been
finished, the Satan shall be loosed out of his prison,

8. and shall go out to have deceived the nations
that are in the four quarters of the earth, the Gog
and the Magog, to have brought together them, unto
the battle, of whom their number is as the sand of

the sea,

9. and they went up over the breadth of the earth,
and compassed about the camp of the saints, and the
city that has been beloved, then fire came down out
of the heaven, from the God, and devoured them,

99B

10. and the Devil that deceived them was cast
into the lake of the fire and brimstone. Where even
the beast and the false prophet also shall be tor-
mented day and night, unto the evers of the evers,

11. then I saw a great white throne, and him that
sits on it, of whom, from the face, the earth and the

997

heaven fled away, and a place was not found for
them,

12. and I saw the dead, small and great, having

498

stood before the throne, and books were opened, and

498 8M,«

another book was opened, which of the life is, and

the dead were judged out of those things that have

been written in the books, according to their works,

18. even the sea gave up the dead that are in it,

498

and the region of death and the grave gave up the
dead that are in them, and they were judged, each,
according to their works,

498

14. then the region o/ death and the grave were

998. But the rett of the dead lived not. Literally implies, That
the flrtt part that had been epecified had relation to deadpertont;
whereas &c.. But the rett of the world are during the thoutand
geart to have no life ; henoe &c., 821.

994. The tecond death hath not power. Literally, Under no
eireumttancet i wherc^ Su:., Not necettarilg ; hence Ac., 822,1.

995. The Devil that deceived them wot catt. Literally, Actuailg
that which it Haled ; whereas &c. I concci?e^ That which it repre-
tetUed bg the term DevU wtu catt ; henco &o., 822,1.

440

REVELATION XXL

cast into the lake of the fire^ this the death that is
SM.f ^

second, the lake of the fire is,

15. and if any one was not found in the book of
the life, having been written, he was cast into the
lake of the fire,

CUAPTEE XXL

1. then 1 saw a new heaven and a new earth. For

999

the first heaven and the first earth departed, and the
sea it exists not any more,

1001

2. and I saw the city that is holy, new Jerusalem,
coming down out of the heaven, firom the God,
having been prepai'cd as a bride having been adorned
for her husband,

3. and I heard a great voice, out of heaven say-
ing. Behold the tabernacle of the Grod is with the
men that are left, and he will dwell with them, and
they a people of him shall exist, and he the God,
with them i e the God they acknowledge, their God,
shall be,

4. even he shall wipe away every tear, from their
eyes, and the death it shall not exist any more, and
not sorrow, and not crying, and not pain it shall not

1005

exist any more, because the former things departed,

5. and he that sits on the throne said. Behold
new all things I make, and he says to me, write, for
these faithful and true words exist,

6. also he said to me, it hath been finished, I the

322,2 ••• •

Alpha and the Omega am, the beginning and the
• --looe ••••^

end, I will give to liim that is athirst of the fountain
of the water of the life freely,

7. he that overcomes shall inherit these things,

322,2 1007

and a God I wiU be to him, and he a son shall be

322,2

to me,

8. but I w4Il exist to the fearful, and unbelieving,
and abominable, and murderers, and whoremongers,

999. The first heaven and the first earth departed. Literally,
Actively went away ; whereas &c. Passive, Were changed ; hence
&c., 322,1.

1001. And I saw <^c. Literally, Actually beheld s whereas &o.,
And figurativeltf speaking I beheld ; hence Ac., 321.

1005. The former things departed. Literally, Actively gone
away ; whereaa &o. Pctseive. Have no longer existence : honoo &c..
322,1. *

and sorcerers, and idolaters, and all the liars, their
portion, in the lake that is in a blaze with fire and

329,2

brimstone, which the death that is second is,

9. then one of the seven angels that had the seven
vials that are full of the seven plagues that are last
came and talked with me, saying. Come and I will
shew thee the bride of the lamb that is wife,

10. then he carried away me, in spirit i e in im-
agination, to a great and high mountain, and shewed
me the city that is holy, Jerusalem, descending out
of the heaven, from the God,

11. having the glory of the God, the light of it
like a most precious stone, like a jasper stone shining
like crystal,

12. having a great and high wall having twelve
gates, and at the gates, twelve angels, and names
having been written thereon, which exist after the
twelve tribes of the sons of Israel,

13. on risings of sun, three gates, on north, three
gates, and on south, three gates, and on west, three
gates,

14. and the wall of the city having twelve foun-

338

dations, and on them, twelve names of the twelve
apostles of the lamb,

15. and he that talks with me was holding a
golden reed measure, in order that he should have
measured the city, and its gates, and its walls,

1008

16. and the city quadrangular is set, and its length
as much as the breadth, and he measured the city
with the reed, in twelve thousand furlongs, the
length, and the breadth, and the height of it an
equality it exists,

1 7. then he measured the wall of it, an hundred
forty-four cubits, a measure of man of t/, which
exists to man by an angel,

1006. I will give to him that is athirst. Literally, That is mam
thirsting J whereas &e., Thai does now or shall hereafter tltirwt:
hence &c., 321.

1007. A son. Orieshach sanctions the expression of the Ariide,
admitting however that some reject it, its rejection ftppews to me u>
he absolutely required by the Sense.

1008. the dig quadrangular i§ set. Literallj, Is d^9 iff m$ Hg m
placed i whereas &o., It so happeMd to he: henoe ko^ ZSSijL

S:

,t

REVELATION XXIL

441^

< »•

18. and the building of llie wall of it jasper was
existing^ and the city puie gold like unto pnre
glass,

19. and the foundations of the wall of the city

1009 833

having been adorned with every precious stone was,
the foundation that is first, jasper, the second, sap-
phire, the third, chalcedony, the fourth, emerald,

20. the fifth, sardonyx, the sixth, sardius, the
seventh, chrysolite, the eighth, beryl, the ninth,
topaz, the tenth, chrysoprasus, the eleventh, jacinth,
the twelfth, amethyst,

21. and the twelve gates te^ere twelve pearls. Sever-

383

ally one, each of the gates, it was existing of one pearl,
and the street of the city pure gold as a transparent
glass was,

1010

22. but I saw not a temple in it. For the Lord
that is God that is Almighty a temple of it he exists,
also the Lamb,

> 1018

28. and the city hath no need of the sun, neither
of the moon, in order that it should shine in it. For

1013

the glory of the God lighted it, yea the light of it the
Lamb is,

24. and the nation shall walk by means of its light,

1014

even the kings of the earth obtained their glory and
honor, in it,

498

25. verily the gates of it should not have been shut
by day. And night it shall not exist there,

26. so they shall sustain the glory and the honor
of the nations, in it,

27. and so there should in no wise have entered
into it any thing defiling, or working abomination,
or a lie, except they have been written in the book
of the life of the Lamb,

1009. Adorned wUh tvety predoui Hone, Literallj, Bvery one
<u regardt number: whereas Ac., Svery one at regarde dsecription;
hence &c., 821.

1010. / earn not a temple. Literal^, A te mp l e of ang hind ;
whereas &o., A temple for tike worship qfChd ; Yuence &c., 821.

1012. Hath no need. Literally, .Fbr aajr iwfpoM ; whereas &o.,
2V> obtain the light here referred to ; hence &c., 821.

1018. TheglorgqftheGodlighied. Utenllj, AeUvelg doee eo s
whereas &c. Fassive, Caneee emrp mutA §» Urn retpect to be Mp-
pUsd ; hence &c., 8^1.

1014. The kinge of the earth MidMd. JAlbaaify, AeUoelg made

K

Chaffer XXIL

1. then he shewed to me a river of wa|er of life,

I0I5

dear as crystal, proceeding out of the tlir6q(s of tibe '

1016

God and of the Lamb,

2. in midst by the street of it, and by the river,
hence and hence a tree of life bearing twelve firoits,
according to each month yielding its fruit, and the
leaves of the tree were for healing of the nations,

8. and any curse it shall not exist any more, and

1016 1016

the throne of the God and of the Lamb, in it, shaU

1017

exist, and his servants shall serve him,

4. and shall see his face, and his name, on their
foreheads,

5. and night it shall not exist any more, or not a
necessity for a candle, or light of the sun, for Jehovah

678

the God brings light on them, and they shall reign
unto the evers of the evers,

6. and he said to me, these faithful and true
declarations ore, even that Jehovah the God of the

1019 ^ *

spirits of the prophets sent hia angel to ham shewB
to his servants, what things it is necessary to have
happened with speed,

7. and that behold saUh Ood, I com6 quickly,
blessed is he that keepeth the sayings of the prophecy
of this book,

8. then I John that heard and saw these things,
even when I heard and saw, I fell down to have
worshipped before the feet of the angel that shews
me these things,

9. but he says to me, take heed. No, a fellow-
servant of thee and of thy brethren the propheW I

•• ."^-V

am, also of them that keep the sayings of this book, .

. W7

worship the QoA,

mee qfUfor thaipurpote ; whereas &o. Bueive, Their pUme oii% Ai^
aeetlrdance to it were euceeetful: hence &o., 822,1.

1015. The throne of the God and of the Lamb. The aipiCMfao
of the Article before each of the Appellations, shews t^at two
separate thrones are here referred to, heaoe in mj Tenkm I fkam
wriid the "pMaage, I%e thronee of Ood and ^ the Lamb.

1017. nis servants shall serve him. Literal^, This is what M
servants do ; whereas &c., ShaUfaUhfkllg serve him s henoe fto, 822,1 .

1Q19. Jehovah the God qf the spirits ^f Hm ffopMs «m< ^.
Literally, Re did what is stai$d; wheraaa Ao. I oonoeife^ Me rt-
vealed to mom what is stated i henoe fto., tSS^l.

K

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V'

442

REVELATION' XXIL

/•

10. also Iw iiy% to me. Thou shouldst not have
sealed the sayings of the prophecy of this book, the
time near it ezistSi

11. he that is unjust, be unjust now, and the filthy,

lOSl

be filthy now, and the righteous, be righteous now,
and the holy, be holy now. // beinff recorded,

12. Behold I come quickly, and my reward, with
me, to have given to every man, as his work it shall
exist,

13. I the Alpha and the Omega., the first and the
last, the beginning and the end,

14. blessed are those that do his commandments,
in order that their right to the tree of the life shall

408

exist, and that they should have entered into the
city, by the gates.

15. Without the city are the dogs, and the sor-
cerers, and the whoremongers, and the murderers,
and the idolaters, and every one that loveth and
maketh a lie^

16. I Jeana sent my angel John to have testified

1021. Griesbach's reading appears to me less probable than the
Aathorized, I oertainly do not see any reason for the Diiorrang^-
mm^y and wait therefore to know which reading is correct.

1022, The tpirU amd tke bride eay, literally, AdineUf do eo s
whereas &c. Paenoe^ Vw§uaU$ doeos hence &c, 822,1.

1025. I teitify to every mtm, laterally, / actually do whtU ie
^M$d$ whereas Ac., I ieeiify pubUoUf ^seMUmg no oneftrompar'
Mpation imiii hence &o., 821.

to you these things in the churches, I the root and
the ofEspring of David jua, the star that is bright
that is shining before the time,

17. and the spirit ' and the bride i e God and the
dkurch BSLj, come, so he that hears, 'say, come, he
that is athirst, come, he that willeth, take the water
of life freely,

10S5

18. I testify to every man that heareth the words
of the prophecy of this book, if any one should have
added to them, the Grod shall add to him the plagues
that have been written in this book,

67S

19. and if any one should have taken away from
the words of the book of this prophecy, the Grod shall
take away his part, out of the book of the life, and
out of the city that is holy that has been written in
this book,

20. / testify, he that testifieth these things saith.

1027 401

Surely 1 come quickly. Amen, come O Lord of Jesus,
loss
31. May the grace of the Lord Jesus Christ be

with all the saints.

1027. 1 eome ^[mekly. See Bar. i. 6 to 18 & iii. 11 to 15, alao
iv. 8 to T. 10.

1028. May the grace cf the Lord Jesus Christ be wUh aU the
saints. In passages of this dass, the Omission of the Aoziliaiy
Yerh is necessary, as its Expression would impl^, that the Literal
Sense was intended to be expressed, vis. An injunction to effed;
whereas &0., A desire or wish that somethiny may occurs hence ftc,
821.

FINIS.

"H

^^

^

• t

I beseech you therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service. And be not con-
formed to this world; but be ye transformed by the renewing
of your mind, that ye may prove, what is that good, aiid
acceptable, and perfect will of God. Rom. zii. 1.

• - .»

• %

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v-

4 '

• *

V.

.*♦ •

• r

ERRATA.

Paqi.
11

6S5

17
27

249

ii. 22. gone. And, read, gone. And.

OmiiUd. 626. And being warned of Ood. Had the Authorised rendering been intended to be oonyejed, I ooniider
that a Minor Stop most have preceded what ia there tranaUted, NokoOMeiandinff heing warned qf Oodi but a Jfq^
Stop IB expressed, henoe my TranaUtion.

23. Kote 626, alter, mi a dream, oanoel, that the prophets declaration magU heJSafiUed.

vi. 11. our bread that is sufficient for support, read, the bread that is sufficient for our support.

xii. 5. for Sabbaths, read, for the Sabbaths.

099.1

89 xyiiL 20. are. There, read, are. There.

Omitted. 699,1. There I exiit, does not mean, /• that plaoe, but. By that meane my eaietenee ii recognized hy
Mem: henoe the Mafor Stop before There.

62. i. 27. even to question them, read, even them to inquire.

611,1 ••

64 ii. 19. them. The, read, them. The.

«

Omitted, 6114* 2^1^ sont of the bride-ehamber are not ahle, this doea not mean, That it is impossible far them to do
it, but. That it is inconsistent for them to do it; henoe a Major Stop precedes this declaration. Obsenre, /i^. Are not
able, ia not an AJbsoJmte, but only a CondUUmal NegatiTO.

67 iv. 31. which seed less, read, less which seed is.

fisa

153 v. 23. Judgment. As, read,jt^dgment. As. ^

Omitted. 638. Am they shonld hononr. Literally, With an spuU reverence; whereas Ac, Am eqnaUy jnst ; henoe
the Md^or Stop hen. See Bom. 760.

iii. 27. glorifying, read, glorying.

of what sort of law of that prescribes the works, read, of what sort of law, of that of i e that
prescribes the works.

Tfie
264 viii. 26. for. As, read, for. As.

Omitted, 760. As necessary. laterally, Man doea know. That the prmee qf Ood is a thing that is necessary; but
Man doea not know, when in posaeaaion of the graoe of God, what partioalar temporal ordering, here styled. The thing,
ia neoeaaary for him, henoe the Ma/or Stop here.

302 xiL 28. church. First Apostles. Secondarily Prophets. Thirdly Teachers. After kc., read,

^4>l 0f4,l 074,1 074>1

church. First ApotUet. Secondarily Prophets. Thirdly Teachers. After &c.

Omitted. 67^ The Jfi|^ Aopt here mark limitation, fio< Jlrv^, iSSm^^

ISxeellence, or in Anthority, but, m order qf their appointment; henoe the Mqfor Stops hem.

381 yii. 28. Kole 1068. They select from, read, It seleeUJhm,
viii. 7. 1073. 7%e second, read. Another.

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