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PRINCETON,  N.  J. 


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Division. 
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I 


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FAC    SIMILE    OF  THE    BIBLIA   PAUPERUM. 

Supposed  to  have  been  executed  between  A.  D.  1420  aiid  1435. 


To/aee  Me  Titk  Page  0/  Vol.  U.  tart  I. 


\.J.  Ue,  Smift-T,  C,  Ouaari,  7k/p. 


AN 


INTRODUCTION 


TO    THE 


Crttteal  g)tuDp  auD  iBtnotuleDge 


OF    THE 


HOLY  SCRIPTURE 


/ 


^'^~ 


BY  THOMAS  HARTWELL  HORNE,  m.a. 

(op  ST.   John's  college,  Cambridge,) 

CURATE    OP    THE    UNITED    PARISHES    OF    CHRIST    CHURCH,    NEWGATE    STREET, 
AND    SAINT    LEONARD,    FOSTER    LANE. 


SECOND  EDITION, 

REVISED,  CORRECTED,  AND  ENLARGED. 
IttlUSTRATEO    WITH    NUMEROUS    MAPS   AND    FAC-SIMILES  OF   BIBLICAL   MANUSCRirXS. 


VOLUME  II. 


PRINTED  FOR  T.  CADELL   IN  THE  STRAND  ; 
AND    W.  BLACKWOOD,    EDINBURGH. 

1821. 


CONTENTS 


OF 


VOLUME  II.— PART  I. 


ON    SCRIPTURE-CRITICISM. 


Page 
Chapter  I.  On  the  Original  Languages  of  Scripture. 

Section  I.  Chi  the   Hebrew  Language. 

I,  Antiquity  of  the  Hebrew  language ; — II.  And  of  its  characters. — III.  Of 

the  vowel  pdnts.  -  -  -  -  I 

Section  II.  On  the  Samaritan  Pentateuch. 

I.  Origin  of  the  Samaritans. — II.  Their  enmity  against  the  Jews,  in  the 
time  of  Jesus  Christ. — III.  Critical  notice  of  the  Samaritan  Penta- 
teuch, and  of  its  variations  from  the  Hebrew. — IV.  Versions  of  the 
Samaritan  Pentateuch.  -  -  -  -         12 

Section  III.  On  the  Greek  Language. 

I.  Similarity  of  the  Greek  language  of  the  New  Testament  with  that  of  the 
Alexandrian  or  Septuagint  Greek  Version. — II.  The  New  Testament, 
why  written  in  Greek. — III.  Examination  of  its  style. — IV.  Its  Dia- 
lects— Hebraisms — Rabbinisms — Syriasms  and  Chaldaisms — Latin- 
isms-^Persisms  and  Cilicisms.  -  -  -  -         1  / 

Section  IV. — On  the  Cognate  or  Kindred  Languages. 

I.  The  Chaldee.— II.  The  Syriac— III.  The  Arabic— IV.  The  Ethiopic. 
— V.  The  Rabbinical  Hebrew. — VI.  Use  and  importance  of  the 
Cognate  Languages  to  sacred  criticism.  -  -  -  -         33 

Chapter  II.  On  the  Manuscripts  of  the  Bible. 

Section  I.  On  the  Hebrew  Manuscripts  of  the  Old  Testament. 

I.  Different  classes  of  Hebrew  Manuscripts. — II.  The  rolled  Manuscripts 
of  the  synagogues. — III.  The  square  Manuscripts  used  by  the  Jews 
in  private  life. — IV^  Antient  recensions  or  editions  of  Hebrew  ma- 
nuscripts.— 5.  Age  of  Hebrew  manuscripts. — VI.  Of  the  order  in 
VOL.  II. — PART  I.  a 


11  CONTENTS. 

Pnge 
which  the  sacred  books  are  arranged  in  manuscripts. — Number  of 
books  contained  in  different  manuscripts. — VII.  Modern  families  or 
recensions  of  Hebrew  manuscripts. — VIII.  Notice  of  the  most 
antient  manuscripts. — IX.  Brief  notice  of  the  manuscripts  of  the  Indian 
Jews.  -  -  -  -  -         36 

Section  II.  On  the  Manuscripts  of  the  Greek  Scriptures. 

§  1.  General  Observations  on  Greek  Manuscripts. 

I.  On  what  materials  written. — II.  Form  of  lettcrs.^III.  Abbreviations.— 
IV.  Codices  Palimpsesti  or  Rescripti. — V.  Account  of  the  different 
families,  recensions,  or  editions  of  manuscripts  of  the  New  Testa- 
ment.— i.The  system  of  Dr.  Griesbach  and  Michaelis. —  Q.  Of 
Dr.  Scholz.— 3.  Of  M.  Matthaei.— 4.  Of  Mr.  Nolan.— VI.  On 
the  Fcedus  cum  Graecis,  or  coincidence  between  many  Greek  manu- 
scripts and  the  Vulgate  Latin  version.  -  -         50 

§  2.  Account  of  Greek  Manuscripts  containing  the  Old  and  Neiu  Testa- 
ments. 

I.  The  Alexandrian  manuscript. — II.  The  Vatican  Manuscript.  -         71 

§  3.  Account  of  Manuscripts  {entire  or  in  part)  containing  the  Septuagint 
or  Greek  Version  of  the  Old  Testament. 

I.  The  Codex  Cottonianus, — II.  The  Codex  Sarravianus. — III.  The 
Codex  Colbertinus. — IV.  The  Codex  Caesareus,  Argenteus,  or 
Argenteo-Purpureus.  —  V.  The  Codex  Ambrosianus.  — VI.  The 
Codex  Coislinianus. — VII.  The  Codex  Basilio-Vaticanus.  -  81 

§  4.  Account  of  the  principal  Manuscripts  containing  the  New  Testament 
entire  or  in  part. 

I.  The  Codex  Cottonianus  (Titus  C.  XV.) — II.  The  Codex  Bezae,  or 
Cantabrigiensis. — III.  The  Codex  Ephremi. — IV. The  Codex  Claro- 
gnontanus. — V.  The  Codex  Argenteus. — VI.  The  Codex  Rescriptus 
of  St.  Matthew's  Gospel  in  Trinity  College,  Dublin. — VII.  The 
Codex  Laudianus  3. — VIII.  The  Codex  Boernerianus. — IX.  The 
Codex  Cyprius. — X.  The  Codex  Basileensis  E. — XI.  The  Codex 
San-Germanensis. — XII.  The  Codex  Augiensis. — XIII.  The  Codex 
Harleianus,  5598. — XIV.  The  Codex  Regius  or  Stephani  n. — 
XV.  The  Codex  Uffenbachianus — XVI.  The  Codices  Manners- 
Suttoniani. — XVII.  The  Codices  Mosquenses.  —  XVIII.  The 
Codex  Brixiensis.— XIX.  Other  MSS.  written  in  small  characters 
and  deserving  of  especial  notice,  viz.  1.  The  Codex  Basileensis,  1. — 
2.  The  Codex  Corsendoncensis. — 3.  The  Codex  Montfortianus. 
— 4.  The  Codex  Regius,  50. — 5.  The  Codex  Leicestrensis. — 
6.  The  Codex  Vindobonensis. — 7.  The  Codex  Ebnerianus. — 
XX.  Notice  of  the  Collations  of  the  Barberini  and  Velesian  ma- 
nuscripts. -  -  -  -87 

Chapter  III.    On  the  Editions  of  the  Old  and  Netso 
Testament. 

Section  I.  A  Critical  Notice  of  the  principal  Editions  of  the 

Hebrew  Bible.  -  -  -  -     118 

Section  II.  A  Critical  Notice  of  the  principal  Editions  of  the 

Greek  Testament.  -  -  -  *     130 


CONTENTS.  Hi 

Page 

Chapter  IV.  Oti  the  Divisions  and  Marks  of  Distinction 
occurring  in  the  Scriptures. 

Section  I.  On  the  Divisions  and  Marks  of  Distinction  occur- 
ring in  the  Old  Testament. 

1.  Different  Appellations  given  to  the  Scriptures,— II.  General  Divisions  of 
the   Canonical    Books. — III.  Particularly  of  the  Old  Testament. — 

1.  The  Law, — 2.  The  Prophets, — 3,  The  Cetubim  or  Hagiographa. 
—IV.  Account  of  the  Masofa. — V.  Modern  Divisions  of  the  Books 

of  the  Old  Testament. — Chapters  and  Verses,  -  -       144 

Section  II.  On  the  Divisions  and  Marks  of  Distinction  occur- 
ring in  the  New  Testament. 

I.  Antient  divisions  of  TirXoi  and  KsipaXa/a. — Ammonian,  Eusebian,  and 
Euthalian  sections.  —  Modern  division  of  chapters. — II.  Antient 
"Sri^oi  and  modern  verses. — III.  Account  of  the  antient  and  modern 
punctuation  of  the  New  Testament. — IV.  Of  the  titles  to  each 
book. — V.  Subscriptions  to  the  different  books.  -  -       156 

Chapter  V.  On  the  antient  Versions  of  the  Scriptures.    -    162 

Section  I.  Antient  Versions  of  the  Old  Testament. 

I.  Of  the  Targums  or  Chaloee  paraphrases: — i.  Targum  of  On- 
kelos  ; — 2.  Of  the  Pseudo-Jonathan ; — 3.  The  Jerusalem  Targum  ; 
— 4.  The  Targum  of  Jonathan  Ben  Uzziel;— 5.  The  Targum  on  the 
Hagiographa; — 6.  The  Targum  on  the  Megilloth; — 7,  8,  9-  Three 
Targums  on  the  book  of  Esther — real  value  of  the  different  Targums, 
— II.  Of  the  Greek  versions  of  the  Scriptures — history  of  the  Sep- 
TUAGiNT — critical  account  of  its  execution— what  MSS.  were  used 
by  its  authors — account  of  the  biblical  labours  of  Origen — editions  of 
the  Septuagint  text  by  the  fathers — peculiar  importance  of  the  Septua- 
gint  version  in  the  criticism  and  interpretation  of  the  New  Testament. 
— III.  Account  of  OTHER  Greek  VERSIONS  of  the  Old  Testament : 
— 1.  Version  of  Aquila; — 2.  Of  Theodotion  ; — 3.  OfSymmachus; 
— 4,  5,  6.  Anonymous  versions — references  in  antient  MSS.  to  other 
versions. — IV.  Syriac  versions;  —  Syriac  MSS.  brought  from 
India  by  Dr.  Buchanan ; — editions  of  the  Syriac  version. — V .  Arabic 
versions,  and  editions. — VI.  Notice  of  the  Persian,  Egyptian, 
Ethiopic,  Armenian,  and  other  versions  of  the  Old  Testament. —  > 
VII.  Latin  Versions  of  the  Scriptures — the  old  Italic  or  Ante- 
Hieronymian  version — Latin  version  of  Jerome — Vulgate  version  and 
its  editions.  ...  -       163 

Section  II.  On  the  Antient  Versions  of  the  New  Testament. 

1.    Oriental    versions. — 1.    Peschito  or  antient    Syriac   version. — 

2.  The  Philoxenian  Syriac   version. — 3.   The  Syriac  translation  of 
^                 Jerusalem. — 4.  Egyptian  versions. — 5.    Arabic  versions. — 6,  Etliio- 

pic  version. — 7.  Armenian  version. — 8.  Persian  version. — I!.  West- 
ern translations. — 1.  The  Gothic  version. — 2.  The  Sclavonic 
version. — 3.  The  Anglo-Saxon  version.  -  -  -       2«7 

Section  III.  On  the  Use  and  Application  of  Antient  Versions. 

Observations  on  the  respective  merits  of  the  several  antient  verrions ; — 

rules  for  consulting  them  to  the  best  advantage.       -  -  -       217 

a  2 


IV  CONTENTS. 


Chapter  VI.    On  the  Modern  Versions  of  the  Scriptures^ 


Page 


Section  I.     General   Observations  on  the  Circulation  of  the 
Scriptures. 

I.  Scarcity  and  high  prices  of  the  Scriptures. — II.  Rude  attempts  to  convey 
an  idea  of  their  contents  to  the  poor  and  illiterate. — Account  of  the 
BiBLiA  Paupeuum. — III.  Number  and  classification  of  the  transla- 
tions of  the  Bible  into  modern  languages.  -  -  -       223 

Section  II.  On  the  modern  Latin  Versions  of  the  Old  and  New 
Testaments. 

I.  Modern  Latin  versions  of  the  entire  Bible  executed  by  persons  in  com- 
munion with  the  church  of  Rome. — i.  Of  Pagninus. — 2.  Of  Mon- 
tanus. — 3.  Of  Malvenda  and  Cardinal  Cajetan. — 4-  Of  Houbigant. 
— II.  Modern  Latin  versions  of  the  whole  Bible  executed  by  Pro- 
testants.— 1.  Of  Munster. — 2-  Of  Leojuda. — 3.  Of  Castalio. — 4.  Of 
Junius  »nd  Tremellius. — 5.  Of  Schmidt. — 6.  Of  Dathe. — 7.  Of 
Schott  and  Winzer. — III.  Modern  revisions  and  corrections  of  the 
Vulgate  Latin  version,  by  Catholics  and  Protestants. — IV.  Modern 
Latin  versions  of  the  New  Testament. — 1.  Of  Erasmus. — 2.  Of  Beza. 
— 3.  Of  Sebastiani. — Other  modern  Latin  versions  of  less  note.         -       22S 

Section  III.   Versions  in  the  modern  Languages  of  Eiirope. 

1.  German  version  of  Luther. — Notice  of  ten  versions  derived  from 
it. — Notice  of  other  German  versions  by  Protestants,  and  by  Roman 
Catholics. — Jewish-German  versions. — II.  Versions  in  the  lan- 
guages SPOKEN  IN  the  British  Isles. — 1.  English  versions,  par- 
ticularly Wickliffe's  Bible. — Tindal's  Bible. — Coverdale's  Bible. — - 
Matthewe's. — Cranmer's  or  theGreat Bible. — Geneva  Bible. — English 
versions  by  Roman  Catholics  at  Rheims  and  Douay. — King  James's 
Bible,  or  the  authorised  version  now  in  use. — History  of  it. — Notice 
of  its  best  editions. — Its  excellency  vindicated  against  recent  objec- 
tors.— Testimonies  of  eminent  critics  to  its  fidelity  and  excellency. 

—  2.  Welsh  version. — 3.  Irish  version.  —  4.  Gaelic  version.— 
5.  Manks  version. — III.  French  versions. — IV.  Dutch  ver- 
sion.—  V.  Italian  version.  —  VI.  Spanish  versions. — 
VII.  Russian  version. — VIII.  Croat  version. — IX.  Basque 
version. — X.  Hung.\rian  version. — XI.  Polish  versions. — 
XII.  Bohemian  version. — XIII.  Romaic  or  modern  Greek 
versions. — XIV.  XV.  Bulgarian  and  Wallachian  versions. 

—  XVI.    RoMANESB    versions. XVII.   TURKISH    VERSIONS. 

XVIII.    Portuguese  version. — XIX.  Albanian  version.— 

XX.  Maltese  version.  -  -  -       234 

Section  IV.  Modern  Versions  in  the  Languages  of  Asia. 

I.  Hebrew.— II.  Chaldee. — III-  Versions  in  the  oriental  languages,  either 
translated  by  the  Baptist  Missionaries  at  Serampore,  or  printed  at  the 
Mission  Press. — 1.  Arabic,  and  the  languages  derived  from  or 
bearing  affinity  to  it. — 2.  Sanscrit,  and  the  languages  derived  from 
or  bearing  affinity  to  it. — 3.  Chinese,  and  the  languages  derived  from 
or  bearing  affinity  to  it. — IV.  Other  Asiatic  versions. —  1.  Formosan. 
—2.  Tartar. —  3.  Georgian. — 4,  laheitan.  ...       279 

Section  V.  Modern  Versions  in  the  Languages  of  Africa  and 
America. 

\.  African  versions. — 1.  Amharic  and  Tigre. — 2.  Bullom. — 3.  Susoo. 

—  II.  American    versions.— 1.    Virginian. — 2.  Delaware. — 

3.  Mohawk. — 4.  Esquimeaux. — 5.  Greenlandish, — 6.  Creolese.      -       300 


CONTENTS.  V 

Page 

Chapter  VII.  Oti  the  Critical  Use  of  the  Jewish  and 
Babbinical  Writings,  and  the  Works  of  profane 
Authors. 

I.  The  Apocryphal  books  of  the  bid  Testament. — II.  The  Talmud  ;— 
1,  The  Misna. — 2.  The  Gemara. — ^Jerusalem  and  Babylonish  Tal- 
muds.— lit.  The  Writings  of  Philo-Judseus  and  Josephus. — Account 
of  them. — ^The  genuineness  of  Josephus's  testimony  to  the  character 
of  Jesus  Christ  proved. — IV.  On  the  use  of  the  writings  of  profane 
authors  for  the  elucidation  of  the  Scriptures.  -  -      304 

Chapter  VIII.  On  the  Various  Readings  occurring  in 
the  Old  and  New  Testaments. 

I.  The  Christian  faith  not  affected  by  various  readings. — II.  Nature 
of  various  readings. — Difference  between  them  and  mere  errata. — 
III.  Causes  of  Various  readings: — i.  The  negligence  or  mistakes 
of  transcribers;— 2.  Errors  or  imperfections  in  the  manuscript 
copied; — 3.  Critical  conjecture; — 4.  "Wilful  corruptions  of  a  manu- 
script from  party  motives. — IV.  Sources  whence  a  true  reading  is 
to  be  determined: — 1.  Manuscripts  ; — 2.  Antient  editions; — 3.  An- 
tient  versions; — 4.  Parallel  passages; — 5.  Quotations  in  the  Writ- 
ings of  the  Fathers ; — 6.  Critical  Conjecture. — V.  General  rules 
for  judging  of  various  readings. — VI.  Notice  of  writers  who  have 
treated  on  various  readinfrs.  .  »  -       322 


Chapter  IX.  Of  the  Qjiotations  from  the  Old  Testament 
in  the  New — Quotations  in  the  New  Testament  from 
the  Apocryphal  Writers  and  from  profane  Authors     -    356 

Section  I.  On  the  external  Form  of  the  Quotations  from  the 
Old  Testament  in  the  New. 

Quotations  from  the  Hebrew  Scriptures  in  the  New  Tes- 
tament.— i.  Quotations  exactly  agreeing  with  the  Hebrew. — 
II.  Quotations  nearly  agreeing  with  the  Hebrew. — III.  Quotations 
agreeing  with  the  Hebrew  in  sense,  but  not  in  words. — IV.  Quota- 
tations  that  give  the  general  sense,  but  abridge  or  add  to  it. — V.  Quo- 
rations  taken  from  several  passages  of  Scripture. — VI.  Quotations 
differing  from  the  Hebrew,  but  agreeing  with  the  Septuagint. — 
VII.  Quotations  in  which  there  is  reason  to  suspect  a  different  read- 
ing in  the  Hebrew. — VIII.  Passages  in  which  the  Hebrew  seems 
to  be  corrupted. — IX.  Passages  which  are  mere  references  or 
allusions.  -  -  -  -       358 

Section  II.  On  the  Quotations  from  the  Septuagint  Version  in 
the  Greek  Testament. 

I.  Quotations  agreeing  verbatim  with  the  Septuagint,  or  only  changing 
the  person,  number,  &c. — II.  Quotations  taken  from  the  Septuagint, 
but  with  some  variation. — HI.  Quotations  agreeing  with  the  Septuagint 
in  sense,  but  not  in  words. — IV.  Quotations  differing  from  the  Sep- 
tuagint, but  agreeing  exactly  or  nearly  with  the  Hebrew. —  V.  Quo- 
tations that  differ  from  both  the  Septuagint  and  the  Hebrew.— 
VI.  Considerations  on  the  probable  causes  of  the  seeming  discrepan- 
cies in  the  quotations  from  the  Old  Testament  in  the  New.  -       403 


VI  CONTENTS. 


Page 


Section  III.  On  the  internal  form  of  Quotations,  or  the  Mode 
in  which  Citations  from  the  Old  Testament  are  applied  in 
the  New. 

General  observations  on  the  Rabbinical  and  other  modes  of  quoting  the 
Old  Testament.— Classification  of  the  quotations  in  the  New  Testa- 
ment ; — I.  Quotations  from  the  Old  Testament  in  the  New,  in 
which  the  predictions  are  literally  accomplished ;— -II.  Quotations,  in 
which  that  is  said  to  have  been  done,  of  which  the  Scriptures  have  not 
spoken  in  a  literal,  but  in  a  spiritual  sense ; — III.  Quotations  that  are 
accommodated  by  the  sacred  writers  to  particular  events  or  facts ; — 
IV.  Quotations  and  other  Passages  from  the  Old  Testament  which  are 
alluded  to  in  the  New.  -  -  -       449 

Section  IV.  Of  Apocryphal  Passages,  supposed  to  be  quoted 

in  the  New  Testament — Quotations  from  profane  Authors.     461 

Chapter  X.  On  the  Poetry  of  the  Hebrews. 

J.  A  large  portion  of  the  Old  Testament  proved  to  be  poetical ; — Cultivation 
of  poetry  by  the  Hebrews. — II.  The  sententious  parallelism,  the 
grand  characteristic  of  Hebrew  poetry. — Its  origin  and  varieties. — 

1.  Parallel  lines  gradational;— 2.  Parallel  lines  antithetic; — 3.  Parallel 
lines  constructive; — 4.  Parallel  lines  introverted. — III. The  poetical 
dialect  not  confined  to  the  Old  Testament. — Reasons  for  expecting  to 
find  it  in  the  New  Testament. — Proofs  of  the  existence  of  the  poetical 
dialect  there ;— 1 .  From  simple  and  direct  quotations  of  single  passages 
from  the  poetical  parts  of  the  Old  Testament ; — 2.  From  quotations  of 
different  passages,  combined  into  one  connected  whole ;— 3.  And  from 
quotations  mingled  with  original  matter. — IV.  Original  parallelisms 
occurring  in  the  New  Testament : — 1.  Parallel  couplets; — 2.  Parallel 
Triplets; — 3.  Quatrains ;— 4,   5,  Stanzas  of  five   aiid  six  lines; — 

6.  Stanzas  of  more  than  six  parallel  hues. — V.  Other  examples  of  the 
poetical    parallelism    in    the   New    Testament; — 1.  Parallel     lines 

!  gradational; — 2.  The    Epanodos. — VI. Different   kinds    of   Hebrew 

poetry. — 1.  Prophetic  poetry; — 2.  Elegiac  poetry; — 3.  Didactic 
poetry ;-— 4.  Lyric  poetry ; — 5.  The    Idyl  ; — 6.  Dramatic  poetry ; — 

7.  Acrostic  or  alphabetical  poetry. — VII.  General  observations  for 
better  understanding  the  compositions  of  the  sacred  poets.  -         -       464 

Chapter  XI.  On  Harmonies  of  Scripture. 

I.  Occasion  and  design  of  Harmonies  of  the  Scriptures. — II.  Works  recon- 
ciling alleged  or  seeming  contradictions  in  the  Sacred  Writings. — 
III.  Harmonies  of  the  Old  Testament. — IV.  Harmonies  of  the  Four 
Gospels. — V.   1.  Harmonies  of  particular  parts  of  the   Gospels. — 

2.  Harmonies  of  the  Acts  of  the  Apostles  and  of  the  Apostolical 
Epistles. — VI.  Observations  on  the  different  schemes  of  harmonisers, 

and  on  the  duration  of  the  public  ministry  of  Jesus  Christ.  -       499 


CORRECTIONS   AND   ADDITIONS    IN   VOL.  II. 

Page       7,  line     1  of  note  1,  in  some  copies,  reafi  Cabbalists  were. 
58,  line  11  from  bottom,  after  Gospels,  adfZ  together. 

58,  line  10  from  bottom,  after  others,  and  dele  with. 

59,  line    8  from  top,  read  Boreeli. 

61,  line    9  from  top,/or  Codicis,  read  Codices. 
80  a.  line  10  from  top,  dele  N. 
83,  line  16  from  top,/orTHEMA  read  thema. 
83,  line  11  from  bottom, /or  KAI  read  KAI. 

109,  line    2  from  top,  in  some  copies,  for  xair  auj  ffuvtcurei;,  read    xai  rovs 
ffvv  aurati :  (these  words  having  been  disunited  in  working  off  the 
sheet,  an  accident  of  no  uncommon  occurrence  in  the  best  regulated 
presses.) 
123,  line  16  from  bottom,/or  No.  II.  read  Ho.  III. 
126,  line  last,  for  Athiase  read  Athiae. 
129,  line  16  from  bottom,  in  some  copies,  read  Etrangere. 
143,  line  20  from  bottom,  read  Griesbachii. 

241,  line  21  from  bottom,  for  Cornwall,  read  Gloucester. 

242,  line    6  from  bottom,  for  concordances,  read  references. 
286,  line    6  from  top,  after  Hindoostan,  dele  and. 

293,  last  line  but  2,  after  Gospel  add  of  Luke. 

293,  2  last  lines,  after  and  in,  dele  the  remainder,  and  add  the  following  sen- 
tences, (from  information  received  after  this  part  of  the  Volume 
had  been  worked  off)  1819,  having  received  further  supplies,  they 
completed  two  thousand  copies  of  the  Gospel  of  Matthew,  which 
were  sought  with  avidity,  and  received  with  gratitude  by  all.  The 
Gospels  of  Mark  and  John  have  also  been  translated ;  and  a  Taheitan 
version  of  the  Book  of  Psalms  is  in  progress. 

348,  line  1 8  from  bottom,  for  xoiS-nitur^s  1        j       ^        n 

349,  line     6  from  top,  for  x^Me         |  ''^'^'^  *e*»««^9e. 
368,  line     I,  in  some  copies,  read  Heb.  xi. 


INTRODUCTION 


TO    THE 


CRITICAL  STUDY  AND  KNOWLEDGE 


OF 


THE  HOLY  SCRIPTURES. 


ON    THE    CRITICISM    AND    INTERPRETATION    OF    THE 
SCRIPTURES. 


PART  I. 

ON    SCRIPTURE-CRITICISM. 


CHAPTER  I. 
ON    THE    ORIGINAL    LANGUAGES    OF    SCRIPTURE. 

SECTION  I. 

ON    THE    HEBREW   LANGUAGE. 

I.  Antiquity  of  the  Hebrew  language ;  —  II.  And  of  its  characters.  — 
III.  Of  the  Vowel  Points. 

A  KNOWLEDGE  of  the  original  languages  of  Scripture  is 
of  the  utmost  importance,  and  indeed  absolutely  necessary,  to 
him  who  is  desirous  of  ascertaining  the  genuine  meaning  of  fhe 
Sacred  Volume.  Happily,  the  means  for  acquiring  these  ian- 
o-uages  are  now  so  numerous,  and  easy  of  access,  that  the 
student,  who  wishes  to  derive  his  knowledge  of  the  Oracles  of 
God  from  pure  sources,  can  be  at  no  loss  for  guides  to  direct 
him  in  this  delightful  pursuit. 

I.  The  Hebrew  Language,  in  which  the  Old  Testament 
is  written,  with  the  exception  of  a  few  words  and  passages  that 

VOL.  II.  B 


2  0«  the  Original  Languages  of  Scripture.      [Parti.  Ch. 

are  in  the  Chaldean  dialect »,  is  generally  allowed  to  have  de- 
rived its  name  from  Heber,  one  of  the  descendants  of  Shem, 
(Gen.  X.  21.  25.  xi.  l^.  16,  17.)  5  though  some  learned  men 
are  of  opinion  that  it  is  derived  from  the  root  "I^V?  (ab^r)  to 
pass  over,  whence  Abraham  was  denominated  the  Hebrew, 
(Gen.  xiv.  13.)  hawmg  passed  over  the  river  Euphrates  to  come 
into  the  land  of  Canaan.  This  language  has  been  conjectured 
by  some  philologists  to  have  been  that,  in  which  Jehovah  spoke 
to  Adam  in  Paradise,  and  that  the  latter  transmitted  it  to  his 
posterity.  Without  adopting  this  hypothesis,  which  rests  only 
on  bare  probabilities,  we  may  observe  that  the  Hebrew  is  the 
most  antient  of  all  the  languages  in  the  world :  at  least  we 
know  of  none  that  is  older.  Although  we  have  no  certain 
proof  that  it  was  the  unvaried  language  of  our  first  parents,  yet 
it  is  not  improbable  that  it  was  the  general  language  of  men 
at  the  dispersion  :  and,  however  it  might  have  subsequently 
been  altered  and  improved,  it  appears  to  be  the  original  of  all 
the  languages,  or  rather  dialects,  which  have  since  arisen  in  the 
world.  - 

Various  circumstances  combine  to  prove  that  Hebrew  is  the 
original  language,  neither  improved  nor  debased  by  foreign 
idioms.  The  words  of  which  it  is  composed  are  very  short, 
and  admit  of  very  little  flexion,  as  may  be  seen  on  reference  to 
any  Hebrew  grammar  or  lexicon.  The  names  of  places  are  de- 
scriptive of  their  nature,  situation,  accidental  circumstances, 
&c.  The  names  of  brutes  express  their  nature  and  properties 
more  significantly  and  more  accurately  than  any  other  known 
language  in  the  world.  The  names  also  of  various  antient  na- 
tions are  of  Hebrew  origin,  being  derived  from  the  sons  or 
grandsons  of  Shem,  Ham,  and  Japhet;  as,  the  Assyrians 
from  Ashur ;  the  Elamites  from  Elam ;  the  Arameans  from 
Aram ;  the  Lydians  from  Lud ;  the  Cimbrians  or  Cimmerians 
from  Gomer ;  the  Medians  from  Madai  the  son  of  Japhet ;  the 
lonians,  from  Javan,  &c.  3  Further,  the  names  given  to  the 
heathen  deities  suggest  an  additional  proof  of  the  antiquity  and 
originality  of  the  Hebrew  language  :  thus,  Japetus  is  derived 
from  Japhet;  Saturn  from  the  Hebrew  word  TDD?  (saTaN)  to 
be  concealed,  as  the  Latins  derive  Latium  from  latere,  to  lie 
hidden ;  because  Saturn  was  reported  to  have  been  concealed 


1  Besides  some  Chaldee  words  occasionally  inserted  in  the  historical  and  prophetical 
books,  after  the  Israelites  became  acquainted  with  the  Scythians  and  Babylonians,  the 
following  passages  of  the  Old  Testament  are  written  in  the  Chaldee  dialect,  viz.  Jer. 
X.  11.  Dan.  ii.  4.  to  the  end  of  ch.vii.  and  Ezra  iv.  8.  to  vi.  19.  and  vii.  12  to  17. 

y  Dr.  Gr.  Sharpe's  Dissertations  on  the  Origin  of  Languages,  &c.  pp.  22.  et  seq. 
5  Grotius  de  Veritate,  lib.  i.  sect.  16.    Walton's  Prolegomena  to  the  London  Polyglott, 
prol.  iii.  §  6.   (p.  76.  ed.  Dathii.) 


I.  Sect.  I.]  Oil  the  Hebrew  Language.  3 

in  that  country  from  the  arms  of  Jupiter  ',  or  Jove,  as  he  is 
also  called,  which  nanie  is  by  many  deduced  from  Jehovah  ; 
Vulcan  from  Tubal-Cain,  who  first  discovered  the  use  of  iron 
and  brass,  &c.  Lastly,  the  traces  of  Hebrew  which  are  to 
be  found  in  very  many  other  languages,  and  which  have  been 
noticed  by  several  learned  men,  afford  another  argument  in 
favour  of  its  antiquity  and  priority.  These  vestiges  are  par- 
ticularly conspicuous  in  the  Chaldee,  Syriac,  Arabic,  Persian, 
Phoenician,  and  other  languages  spoken  by  the  people  who 
dwelt  nearest  to  Babylon,  where  the  first  division  of  languages 
took  place.  ^ 

The  knowledge  of  the  Hebrew  language  was  diffused  very 
widely  by  the  Phoenician  merchants,  who  had  factories  and 
colonies  on  almost  every  coast  of  Europe  and  Asia :  that  it  was 
identically  the  same  as  was  spoken  in  Canaan,  or  Phoenicia,  is 
evident  from  its  being  used  by  the  inhabitants  of  that  country 
from  the  time  of  Abraham  to  that  of  Joshua,  who  gave  to 
places,  mentioned  in  the  Old  Testament,  appellations  which  are 
pure  Hebrew ;  such  are,  Kiriath-sepher  or  the  city  of  hooks, 
and  Kiriath-sannah  or  the  city  of  learning,  (Josh.  xv.  15.  49.) 
Another  proof  of  the  identity  of  the  two  languages  arises  from 
the  circumstance  of  the  Hebrews  conversing  with  the  Ca- 
naanites  without  an  interpreter ;  as  the  spies  sent  by  Joshua 
with  Rahab  (Josh,  ii.) ;  the  ambassadors  sent  by  the  Gibeo- 
nites  to  Joshua  (Josh.  ix.  3. — 25.),  &c.  But  a  still  stronger 
proof  of  the  identity  of  the  two  languages  is  to  be  found  in  the 
fragments  of  the  Punic  tongue  which  occur  in  the  writings  of 
antient  authors.  That  the  Carthaginians  (Pceni)  derived  their 
name,  origin,  and  language  from  the  Phoenicians,  is  a  well 
known  and  authenticated  fact  j  and  that  the  latter  sprang  from 
the  Canaanites  might  easily  be  shewn  from  the  situation  of  their 
country,  as  well  as  from  their  manners,  customs,  and  ordi- 
nances. Not  to  cite  the  testimonies  of  profane  authors  on  this 
point,  which  have  been  accumulated  by  Bishop  Walton,  we 
have  sufficient  evidence  to  prove  that  they  were  considered  as 
the  same  people,  in  the  fact  of  the  Phoenicians  and  Canaanites 
being  used  promiscuously  to  denote  the  inhabitants  of  the  same 
country.  Compare  Exod.  vi.  15.  with  Gen.  xlvi.  10.  and 
Exod.  xvi.  35.  with  Josh.  v.  12.  in  which  passages,  for  the 
Hebrew  words  translated  Canaanitish  and  land  of  Canaan,  the 
Septuagint  reads  PhcEnician  and  the  country  of  Phoenicia. 

The  period,  from  the  age  of  Moses  to  that  of  David,  has 
been  considered  the  golden  age  of  the  Hebrew  language,  which 
declined  in  purity  from  that  time  to  the  reign  of  Hezekiah  or 

1  Virg.  ^n.  lib.  viii.  v.  522.  «  Walton,  prol.  iii.  §  7,  8.  (pp.  76,  77.) 

B  2 


4>  On  the  Original  Languages  of  Scripture.     [Part  I.  Cli. 

Manasseb,  having  received  several  foreign  words,  particularly 
Aramaean,  from  the  commercial  and  political  intercourse  of  the 
Jews  and  Israelites  with  the  Assyrians  and  Babylonians.  This 
period  has  been  termed  the  silver  age  of  the  Hebrew  language. 
In  the  interval  between  the  reign  of  Hezekiah  and  the  Baby- 
lonish captivity,  the  purity  of  the  language  was  neglected,  and 
so  many  foreign  words  were  introduced  into  it,  that  this  period 
has  not  inaptly  been  designated  its  iron  age.  During  the 
seventy  years  captivity,  though  it  does  not  appear  that  the 
Hebrews  entirely  lost  their  native  tongue,  yet  it  underwent  so 
considerable  a  change  from  their  adoption  of  the  vernacular* 
languages  of  the  countries  where  they  had  resided,  that  after- 
wards, on  their  return  from  exile,  they  spoke  a  dialect  of 
Chaldee  mixed  with  Hebrew  words.  On  this  account  it  was, 
that,  when  the  Scriptures  were  read,  it  was  found  necessary  to 
interpret  them  to  the  people  in  the  Chaldean  language ;  as, 
when  Ezra  the  scribe  brought  the  book  of  the  law  of  Moses 
before  the  congregation,  the  Levites  are  said  to  have  caused  the 
people  to  understand  the  law,  because  "  they  read  in  the  book, 
in  the  law  of  God,  distinctly,  and  gave  the  sense,  and  caused 
them  to  understand  the  reading^^  (Neh.  viii.  8. ')  Sometime 
after  the  return  from  the  great  captivity,  Hebrew  ceased  to  be 
spoken  altogether :  though  it  continued  to  be  cultivated  and 
studied,  by  the  priests  and  levites,  as  a  learned  language,  that 
they  might  be  enabled  to  expound  the  law  and  the  prophets 
to  the  people,  who,  it  appears  from  the  New  Testament,  were 
well  acquainted  with  their  general  contents  and  tenor;  this 
last-mentioned  period  has  been  called  the  leaden  age  of  the 
language. " 

II.  The  present  Hebrew  chracters,  or  letters,  are  twenty- 
two  in  number,  and  of  a  square  form :  but  the  antiquity  of 
these  letters  is  a  point  that  has  been  most  severely  contested 
by  many  learned  men.  From  a  passage  in  Eusebius's  Chro- 
nicle ^,  and  another  in  St.  Jerome  4,  it  was  inferred  by  Joseph 

1  It  is  worthy  of  remark  that  the  above  practice  exists  at  the  present  time,  among 
the  Karaite  Jews,  at  Sympheropol,  in  Crim  Tartary  ;  where  the  Tartar  translation  is 
read  together  with  the  Hebrew  Text,  (See  Mr.  Pinkerion's  Letter,  in  the  Appendix 
to  the  Thirteenth  Report  of  the  British  and  Foreign  Bible  Society,  p.  76.)  A  similar 
practice  obtains  among  the  Syrian  Christians  at  Travancore,  in  the  East  Indies,  where 
the  Syriac  is  the  learned  language  and  the  language  of  the  church  ;  while  the  Malay- 
alivi  or  Malabar  is  the  vernacular  language  of  the  country.  The  Christian  priests  read 
the  Scriptures  from  manuscript  copies  in  the.  former,  and  expound  them  in  the  latter  to 
the  people.  Owen's  History  of  the  British  and  Foreign  Bible  Society,  vol,  ii.  p.  364. 
2  Walton,  prol.  iii.  §  15 — 24.  (pp.  84—97.)  Schleusner's  Lexicon,  voce  'Eji^atS. 
Jahn,  Introd.  ad  Vet.  Foedus.  pp.  94—  96.  Parkhurst  (Gr.  Lex.  voce  'Efi^ct'is)  has 
endeavoured  to  show,  but  unsuccessfully,  that  no  change  from  Hebrew  to  Chaldee  ever 
took  place. 
■    3  Sub  anno  4740.  4  Pia;f.  in  1.  Reg. 


I.  Sect.  I.]  On  the  Hebrew  Language.  5 

Scaliger,  that  Ezra,  when  he  reformed  the  Jewish  church, 
transcribed  the  antient  characters  of  the  Hebrews  into  the 
square  letters  of  the  Chaldeans :  and  that  this  was  done  for 
the  use  of  those  Jews,  who  being  born  during  the  captivity, 
knew  no  other  alphabet  than  that  of  the  people  among  whom 
they  had  been  educated.  Consequently,  the  old  character, 
which  we  call  the  Samaritan,  fell  into  total  disuse.  This  opinion 
Scaliger  supported  by  passages  from  both  the  Talmuds,  as  well 
as  from  rabbinical  writers,  in  which  it  is  expressly  affirmed  that 
such  characters  were  adopted  by  Ezra.  But  the  most  decisive 
confirmation  of  this  point  is  to  be  found  in  the  antient  Hebrew 
coins,  which  were  struck  before  the  captivity,  and  even  pre- 
viously to  the  revolt  of  the  ten  tribes.  The  characters  engraven 
on  all  of  them  are  manifestly  the  same  with  the  modern  Sa- 
maritan, though  with  some  trifling  variations  in  their  forms, 
occasioned  by  the  depredations  of  time.  These  coins, 
whether  shekels  or  half-shekels,  have  all  of  them,  on  one 
side,  the  golden  manna-pot  (mentioned  in  Exod.  xvi.  32,  33.) 
and  on  its  mouth,  or  over  the  top  of  it,  most-  of  them 
have  a  Samaritan  Aleph,  some  an  Aleph  and  Schin,  or 
otheR  letters,  with  this  inscription.  The  shekel  of  Israelj  in 
Samaritan  characters.  On  the  opposite  side  is  to  be  seen 
Aaron's  rod  with  almonds,  and  in  the  same  letters  this  in- 
scription, Jerusalem  the  holy.  Other  coins  are  extant  with 
somewhat  different  inscriptions,  but  the  same  characters  are 
engraven  on  them  all. ' 

The  .opinion  originally  produced  by  Scaliger,  and  thus 
decisively  corroborated  by  coins,  has  been  adopted  by  Casau- 
bon,  Vossius,  Grotius,  Bishop  Walton,  Louis  Cappel,  Dr.  Pri- 
deaux,  and  other  eminent  biblical  critics  and  philologers,  and 
is  now  generally  received  :  it  was,  however,  very  strenuously 
though  unsuccessfully  opposed  by  the  younger  Buxtorf,  who 
endeavoured  to  prove,  by  a  variety  of  passages  from  rabbinical 
writers,  that  both  the  square  and  the  Samaritan  characters 
were  antiently  used ;  the  present  square  character  being  that 
in  which  the  tables  of  the  law,  and  the  copy  deposited  in  the 

1  Walton,  prol.  iii.  §  29—37.  (pp.  103—125.)  Carpzov.  Critica  Sacra,  pp.  225—241. 
Bauer,  Critica  Sacra,  pp.  Ill — 127.  But  the  latest  and  most  useful  work  on  Hebrew 
characters,  according  to  Bishop  Marsh,  is  "  Josephi  Dobrowsky  de  Antiquis  Hebrseorum 
Characteribus  Dissertatio."  PragK,  1783.  8 vo.  «  This  tract,"  he  says,  "  contains  in 
a  short  compass  a  perspicuous  statement  of  all  the  arguments,  both  for  and  against 
the  antiquity  of  the  Hebrew  letters :  and  the  conclusion  which  the  author  deduces  is, 
that  not  the  Hebrew,  but  that  the  Sawnrilan,  was  the  antient  alphabet  of  the  Jews." 
(Divinity  Lectures,  part  ii.  p.  135.)  A  tract  was  also  published  on  this  subject  by 
A.B.  Spitzner,  at  Leipsic,  in  1791,  8vo.  entitled  Vindiciae  originis  et  auctoritatis  di- 
vinas  punctorum  vocalium  et  accentuum  in  libris  sacris  Veteris  Testamenti.  In  this 
piece  the  author  strenuously  advocate.^  the  divine  origin  and  authority  of  the  Vowel 
Points. 

B  3 


6  On  the  Original  Languages  of  Scripture.      [Part  I.  Ch, 

ark,  were  written ;  and  the  other  characters  being  used  in  the 
copies  of  the  law  which  were  written  for  private  and  common 
use,  and  in  civil  affairs  in  general ;  and  that  after  the  captivity, 
Ezra  enjoined  the  former  to  be  used  by  the  Jews  on  all  occa- 
sions, leaving  the  latter  to  the  Samaritans  and  apostates. 
Independently,  however,  of  the  strong  evidence  against  Bux- 
torf's  hypothesis,  which  is  afforded  by  the  antient  Hebrew 
coins,  when  we  consider  the  implacable  enmity  that  subsisted 
between  the  Jews  and  Samaritans,  is  it  likely  that  the  one 
copied  from  the  other,  or  that  the  former  preferred  to  the 
beautiful  letters  used  by  their  ancestors  the  rude  and  inelegant 
characters  of  their  most  detested  rivals  ?  And  when  the  vast 
difference  between  the  Chaldee  (or  square)  and  the  Samaritan 
letters,  with  respect  to  convenience  and  beauty,  is  calmly  con- 
sidered, it  must  be  acknowledged  that  they  never  could  have 
been  used  at  the  same  time.  After  all,  it  is  of  no  great  moment 
which  of  these,  or  whether  either  of  them,  were  the  original 
characters,  since  it  does  not  appear  that  any  change  of  the 
words  has  arisen  from  the  manner  of  writing  them,  because 
the  Samaritan  and  Hebrew  Pentateuchs  almost  always  agree, 
notwithstanding  the  lapse  of  so  many  ages.  It  is  most  pro- 
bable that  the  form  of  these  characters  has  varied  at  different 
periods :  this  appears  from  the  direct  testimony  of  Montfau- 
con  ',  and  is  implied  in  Dr.  Kennicott's  making  the  characters, 
in  which  manuscripts  are  written,  one  test  of  their  age.  ^ 

III.  But  however  interesting  these  inquiries  may  be  in  a 
philological  point  of  view,  it  is  of  far  greater  importance  to  be 
satisfied  concerning  the  much  litigated  and  yet  undecided 
question  respecting  the  antiquity  of  the  Hebrew  points;  be- 
cause unless  the  student  has  determined  for  himself,  after  a 
mature  investigation,  he  cannot  with  confidence  apply  to  the 
study  of  this  sacred  language.  Three  opinions  have  been 
offered  by  learned  men  on  this  subject.  By  some,  the  origin 
of  the  Hebrew  vowel  points  is  maintained  to  be  co-eval  with 
the  Hebrew  language  itself:  while  others  assert  them  to  have 
been  first  introduced  by  Ezra  after  the  Babylonish  captivity, 
when  he  compiled  the  canon,  transcribed  the  books  into  the 
present  Chaldee  characters,  and  restored  the  purity  of  the 
Hebrew  text.  A  third  hypothesis  is,  that  they  were  invented, 
about  five  hundred  years  after  Christ,  by  the  doctors  of  the 
school  of  Tiberias,  for  the  purpose  of  marking  and  establish- 
ing the  genuine  pronunciation,  for  the  convenience  of  those 
who  were  learning  the  Hebrew  tongue.     This  opinion,  first 

1  Hexapla  Origen's,  torn.  i.  pp.22,  et  sey. 

*  Dissertation  on  the  Hebrew  Text,  vol.  i.  pp.310 — 514. 


I.  Sect.  I.]  On  the  Hebrciso  Language.  7 

announced  by  Rabbi  Elias  Levita  in  the  beginning  of  the  six- 
teenth century,  has  been  adopted  by  Cappel,  Calvin,  Luther, 
Casaubon,  Scaliger,  Masclef,  Erpenius,  Houbigant,  L'Advocat, 
Bishops  Walton,  Hare,  and  Lowth,  Dr.  Kennicott,  Dr.  Ged- 
des,  and  other  eminent  critics,  British  and  foreign,  and  is  now 
generally  received,  although  some  few  writers  of  respectability 
continue  strenuously  to  advocate  their  antiquity.  The  Arcanum 
Punctationis  Revelatum  of  Cappel  was  opposed  by  Buxtorf 
in  a  treatise  De  Punctorum  Vocalium  Antiquitate^  by  whom  the 
controversy  was  almost  exhausted.  We  shall  briefly  state  the 
evidence  on  both  sides. 

That  the  vowel  points  are  of  modern  date,  and  of  human 
invention,  the  anti-punctualists  argue  from  the  following  con- 
siderations : 

1.  The  Samaritan  letters,  which  (we  have  already  seen) 
were  the  same  with  the  Hebrew  characters  before  the  captivity, 
have  no  points ;  nor  are  there  any  vestiges  whatever  of  vowel 
points  to  be  traced  either  in  the  shekels  struck  by  the  kings 
of  Israel,  or  in  the  Samaritan  Pentateuch.  The  words  have 
always  been  read  by  the  aid  of  the  four  letters  Aleph,  He,  Vau, 
and  Jod,  which  are  called  matres  lectionis,  or  mothers  of 
reading. 

2.  The  copies  of  the  Scriptures  used  in  the  Jewish  syna- 

fjogues  to  the  present  time,  and  which  are  accounted  particu- 
arly  sacred,  are  constantly  written  without  points,  or  any 
distinctions  of  verses  whatever ;  a  practice  that  could  never 
have  been  introduced,  nor  would  have  been  so  religiously  fol- 
lowed, if  vowel- points  had  been  co-eval  with  the  language,  or  of 
divine  authority.  To  this  fact  we  may  add,  that  in  many  of  the 
oldest  and  best  manuscripts,  collated  and  examined  by  Dr. 
Kennicott,  either  there  are  no  points  at  all,  or  they  are  evi- 
dently a  /fl/e addition;  and  that  all  the  antient various  readings, 
marked  by  the  Jews,  regard  only  the  letters ;  not  one  of  them 
relates  to  the  vowel  points,  which  could  not  have  happened  if 
these  had  been  in  use. 

3.  Rabbi  Elias  Levita  ascribes  the  invention  of  vowel  points 
to  the  doctors  of  Tiberias,  and  has  confirmed  the  fact  by  the 
authority  of  the  most  learned  rabbins. 

4.  The  antient  Cabbalists  *  draw  all  their  mysteries  from  the 
letters,  but  none  from  the  vowel  points ;  which  they  could  not 

J  The  Cabbalist'jwere  a  set  of  rabbinical  doctors  among  the  Jews,  who  derived  their 
name  from  their  studying  the  Cahbala,  a  mysterious  kiiid  of  science,  comprising  mystical 
interpretations  of  Scripture,  and  metaphysical  speculations  concerning  the  Deity  and  other 
beings,  which  are  found  in  Jewish  writings,  and  are  said  to  have  been  handed  down  by  a 
secret  tradition.from  the  earliest  ages.  By  considering  the  numeral  powers  of  the  letters 
ef  the  sacred  text,  and  changing  and  transposing  them  in  various  ways,  according  to  the 

B  4 


8  On  the  Origifial  Languages  of  Scripture.       [Part  I.  Ch. 

have  neglected  if  they  had  been  acquainted  with  them.  And 
hence  it  is  concluded  that  the  points  were  not  in  existence 
when  the  Cabbalistic  interpretations  were  made. 

5.  Although  the  Talmud  contains  the  determinations  of  the 
Jewish  doctors  concerning  many  passages  of  the  law,  it  is 
evident  that  the  points  were  not  affixed  to  the  text  when  the 
Talmud  was  composed ;  because  there  are  several  disputes 
concerning  the  sense  of  passages  of  the  law,  which  could  not 
have  been  controverted  if  the  points  had  then  been  in  existence. 
Besides,  the  vowel  points  are  never  mentioned,  though  the 
fairest  opportunity  for  noticing  them  offered  itself,  if  they  had 
really  then  been  in  use.  The  compilation  of  the  Talmud  was 
not  finished  until  the  sixth  centtiry. ' 

6.  The  antient  various  readings,  called  Keri  and  Ketib  or 
Khetibh,  (which  were  collected  a  short  time  before  the  com- 
pletion of  the  Talmud),  relate  entirely  to  consonants  and  not 
to  vowel  points ;  yet,  if  these  had  existed  in  manuscript  at  the 
time  the  Keri  and  Khetib  were  collected,  it  is  obvious  that 
some  reference  would  directly  or  indirectly  have  been  made  to 
them.  The  silence,  therefore,  of  the  collectors  of  these  various 
readings  is  a  clear  proof  of  the  non-existence  of  vowel  points  in 
their  time. 

7.  The  antient  versions, — for  instance,  the  Chaldee  para- 
phrases of  Jonathan  and  Onkelos,  and  the  Greek  versions  of 
Aquila,  Symmachus,  and  Theodotion,  but  especially  the  Sep- 
tuagint  version, —  all  read  the  text,  in  many  passages,  in  senses 
different  from  that  which  the  points  determine  them  to  mean. 
Whence  it  is  evident,  that  if  the  points  had  then  been  known, 
pointed  manuscripts  would  have  been  followed  as  the  most 
correct:  but  as  the  authors  of  those  versions  did  not  use  them, 
it  is  a  plain  proof  that  the  points  were  not  then  in  being. 

8.  The  antient  Jewish  writers  themselves  are  totally  silent 
concerning  the  vowel  points,  which  surely  would  not  have  been 
the  case  if  they  had  been  acquainted  with  them.  Much  stress 
indeed  has  been  laid  upon  the  books  Zohar  and  Bahir,  but 
these  have  been  proved  not  to  have  been  known  for  a  thousand 
years  after  the  birth  of  Christ.  Even  Buxtorf  himself  admits 
that  the  book  Zohar  could  not  have  been  written  till  after  the 
tenth    century ;    and    the   rabbis    Gedaliah    and   Zachet  con- 


rules  of  their  art,  the  Cabbalists  extracted  senses  from  the  sacred  oracles,  very  different 
from  those  which  the  expressions  seemed  naturally  to  import,  or  which  were  even  in- 
tended by  their  inspired  authors.  Some  learned  men  have  imagined  that  the  Cabbalists 
arose  soon  after  the  time  of  Ezra  ;  but  the  truth  is,  that  no  Cabbalistic  writings  are  extant 
but  what  are  posterior  to  the  destruction  of  the  second  temple.  For  an  entertaining 
account  of  the  Cabbala,  and  of  the  Cabbahstical  philosophy,  see  Mr.  Allen's  Modern 
Judaism,  pp.  65 — 94,  or  Dr.  Enfield's  History  of  Philosophy,  vol.ii.  pp.  l99 — 221. 
1  For  an  account  of  the  Talmud,  see  Chapter  VII.,  injra. 


I.  Sect.  I.]  On  the  Hebre'w  Language.  g 

fess  that  it  was  not  mentioned  before  the  yeai*  1290,  and  that 
it  presents  internal  evidence  that  it  is  of  a  much  later  date 
than  is  pretended.  It  is  no  uncommon  practice  of  the  Jews  to 
publish  books  of  recent  date  under  the  names  of  old  writers, 
in  order  to  render  their  authority  respectable,  and  even  to 
alter  and  interpolate  antient  writers  in  order  to  subserve  their 
own  views. 

Equally  silent  are  the  antient  fathers  of  the  Christian  church, 
Origen  and  Jerome.  In  some  fragments,  still  extant,  of  Origen's 
vast  biblical  work,  entitled  the  Hexapla  (of  which  some  account 
is  given  in  a  subsequent  page),  we  have  a  specimen  of  the 
manner  in  which  Hebrew  was  pronounced  in  the  third  century  j 
and  which,  it  appears,  was  widely  different  from  that  which 
results  from  adopting  the  Masoretic  reading.  Jerome  also,  in 
various  parts  of  his  works,  where  he  notices  the  different  pro- 
nunciations of  Hebrew  words,  treats  onli/  of  the  letterSf  and  no 
where  mentions  the  points,  which  he  surely  would  have  done, 
had  they  been  found  in  the  copies  consulted  by  him. 

10.  The  letters  {^,  H)  1>  S  (Aleph,  He,  Vau,  and  Yod)  upon 
the  plan  of  the  Masorites,  are  termed  quiescent,  because,  ac- 
cording to  them,  they  have  no  sound.  At  other  times,  these 
same  letters  indicate  a  variety  of  sounds,  as  the  fancy  of  these 
critics  has  been  pleased  to  distinguish  them  by  points.  This 
single  circumstance  exhibits  the  whole  doctrine  of  points  as  the 
baseless  Jabric  of  a  vision.  To  suppress  altogether,  or  to  render 
insignificant,  a  radical  letter  of  any  word,  in  order  to  supply 
its  place  by  an  arbitrary  dot  or  a^fictitious  mark,  is  an  invention 
fraught  with  the^grossest  absurdity.  ' 

1 1 .  Lastly,  as  the  Jirst  vestiges  of  the  points  that  can  be 
traced  are  to  be  found  in  the  writings  of  Rabbi  Ben  Asher, 
president  of  the  western  school,  and  of  Rabbi  Ben  Naphthali, 
chief  of  the  eastern  school,  who  flourished  about  the  middle  of 
the  tenth  century,  v/e  are  justified  in  assigning  that  as  the  epoch 
when  the  system  of  vowel  points  was  established. 

Such  are  the  evidences  on  which  the  majority  of  the  learned 
rest  their  convictions  of  the  modern  date  of  the  Hebrew  points  : 
it  now  remains  that  we  concisely  notice  the  arguments  adduced 
by  the  Buxtorfs,  and  their  followers,  for  the  antiquity  of  these 
points. 

1 .  From  the  nature  of  all  languages  it  is  urged  that  they 
require  vowels,  which  are  in  a  manner  the  soul  of  words. 
This  is  readily  conceded  as  an  indisputable  truth,  but  it  is  no 
proof  of  the  antiquity  of  the  vowel  points  :  for  the  Hebrew  lan- 


^  Wilson's  Elements  of  Hebrew  Grammar,  p.  48. 


10         On  the  Original  Languages  of  Scripture.      [Part  I.  Ch, 

guage  always  had  and  still  has  vowels,  independent  of  the  points, 
without  which  it  may  be  read.  Origen,  who  transcribed  the 
Hebrew  Scriptures  in  Greek  characters  in  his  Hexapla,  did 
not  invent  new  vowels  to  express  the  vowels  absent  in  Hebrew 
words,  neither  did  Jerome,  who  also  expressed  many  Hebrew 
words  and  passages  in  Latin  characters.  The  Samaritans,  who 
used  the  same  alphabet  as  the  Hebrews,  read  without  the  vowel 
points,  employing  the  matres  lectionis,  Aleph,  He  or  Hheth, 
Jod,  Oin,  and  Vau,  (a,  e,  i,  o,  u,)  for  vowels;  and  the  He- 
brew may  be  read  in  the  same  manner,  with  the  assistance  of 
these  letters,  by  supplying  them  where  they  are  not  expressed, 
agreeably  to  the  modern  practice  of  the  Jews,  whose  Talmud 
and  rabbinical  commentators,  as  well  as  the  copies  of  the  law 
preserved  in  the  synagogues,  are  to  this  day  read  without  vowel 
points. 

2.  It  is  objected  that  the  reading  of  Hebrew  would  be  ren- 
dered very  uncertain  and  difficult  without  the  points,  after  the 
language  ceased  to  be  spoken.  To  this  it  is  replied,  that  even 
after  Hebrew  ceased  to  be  a  vernacular  language,  its  true  read- 
ing might  have  been  continued  among  learned  men  to  whom  it 
was  familiar,  and  also  in  their  schools,  which  flourished  before 
the  invention  of  the  points.  And  thus  daily  practice  in  read- 
ing, as  well  as  a  consideration  of  the  context,  would  enable 
them  not  only  to  fix  the  meaning  of  doubtful  words,  but  also 
to  supply  the  vowels  which  were  deficient,  and  likewise  to  fix 
words  to  one  determinate  reading.  Cappel ',  and  after  him 
Masclef  %  have  given  some  general  rules  for  the  application 
of  the  matres  lectionis,  to  enable  us  to  read  Hebrew  without 
points. 

3.  "  Many  Protestant  writers  have  been  led  to  support  the 
authority  of  the  points,  by  the  supposed  uncertainty  of  the  un- 
pointed text ;  which  would  oblige  us  to  follow  the  dii-ection  of 
the  church  of  Rome.  This  argument,  however,  makes  against 
those  who  would  suppose  Ezra  to  have  introduced  the  points : 
for  in  that  case,  from  Moses  to  his  day,  the  text  being  un- 
pointed must  have  been  obscure  and  uncertain ;  and  if  this  were 
not  so,  why  should  not  the  unpointed  text  have  remained 
intelligible  and  unambiguous  after  his  time,  as  it  had  done  be- 
fore it  ?  This  argument,  moreover,  grants  what  they  who  use 
it  are  not  aware  of:  for  if  it  be  allowed  that  the  unpointed  text 
is  ambiguous  and  uncertain,  and  would  oblige  us  in  conse- 
quence to  recur  to  the  church  of  Rome,  the  Roman  Catholics 
may  prove — at  least  with  every  appearance  of  truth — that  it  has 

•  Arcniium  Punctationis  revelatum,  lib.  i.  c.  18. 
2  Grammatica  Hebiaica,  vol.  i.  cap.  i.  §  iv. 


I.  Sect.  I.]  Om  the  Hebrew  Language.  1 1 

always  been  unpointed,  and  that  therefore  we  must  have  re- 
course to  the  church  to  explain  it.  Many  writers  of  that  com- 
munion have  had  the  candour  to  acknowledge,  that  the  un- 
pointed Hebrew  text  can  be  read  and  understood  like  the  Sama- 
ritan text :  for  although  several  words  in  Hebrew  may,  when 
separate,  admit  of  different  interpretations,  the  context  usually 
fixes  their  meaning  with  precision  > ;  or,  if  it  ever  fail  to  do  so, 
and  leave  their  meaning  still  ambiguous,  recourse  may  be  had 
to  the  interpretations  of  antient  translators  or  commentators. 
We  must  likewise  remember,  that  the  Masorites,  in  affixing 
points  to  the  text,  did  not  do  so  according  to  their  own  no- 
tions how  it  ought  to  be  read ;  they  followed  the  received  read- 
ing of  their  day,  and  thus  fixed  unalterably  that  mode  of  read- 
ing which  was  authorised  among  them :  and  therefore,  though 
we  reject  these  points  as  their  invention,  and  consider  that  they 
never  were  used  by  any  inspired  writer,  yet  it  by  no  means  fol- 
lows, that  for  the  interpretation  of  Scripture  we  must  go  to  a 
supposed  infallible  church  ;  for  we  acknowledge  the  divine  ori- 
ginal of  what  the  points  express,  namely,  the  sentiments  con- 
veyed by  the  letters  and  words  of  the  sacred  text."  ^ 

4.  In  further  proof  of  the  supposed  antiquity  of  vowel  points, 
some  passages  have  been  adduced  from  the  Talmud,  in  which 
accents  and  verses  are  mentioned.  The  fact  is  admitted,  but  it  is 
no  proof  of  the  existence  of  points ;  neither  is  mention  of  certain 
words  in  the  Masoretic  notes,  as  being  irregularly  punctuated, 
any  evidence  of  their  existence  or  antiquity :  for  the  Masora 
was  not  finished  by  one  author,  nor  in  one  century,  but  that 
system  of  annotation  was  commenced  and  prosecuted  by  various 
Hebrew  critics  through  several  ages.  Hence  it  happened  that 
the  latter  Masorites,  having  detected  mistakes  in  their  prede- 
cessors, (who  had  adopted  the  mode  of  pronouncing  and  read- 
ing used  in  their  day),  were  unwilling  to  alter  such  mistakes, 
but  contented  themeslves  with  noting  particular  words  as  having 
been  irregularly  and  improperly  pointed.  These  notes  there- 
fore furnish  no  evidence  of  the  existence  of  points  before  the 
time  of  the  first  compilers  of  the  Masora.  ^ 

The  preceding  are  the  chief  arguments  usually  urged  for  and 
against  the  vowel  points  :  and  from  an  impartial  consideration 


*  "  Thus  the  English  verb  to  skin  has  two  opposite  meanings :  but  the  context  will 
always  determine  which  it  bears  in  any  passage  where  it  occurs." 

2  Hamilton's  Introd.  to  the  Study  of  the  Hebrew  Scriptures,  pp.  44,  45. 

3  Walton  Prol.  iii.  §§38—56,  (pp.125 — 170.)  Carpzov.  Cri:.  Sacr.  Vet.  Test. 
part.  i.  c.  V.  sect.  vii.  pp.  242 — 274.  Pfeiffer,  Critica  Sacra,  cap.  iv.  sect.  ii.  (Op. 
pp.704 — 711.)  Gerard's  Institutes,  pp.  52 — 38.  Jahn,  Introd.  ad  Vet.  Foedus,  pp. 
129 — 131.  Bauer,  Critica  Sacra,  pp.128 — 141.  Bishop  Marsh,  (Lectures,  part  ii. 
pp.  156 — 140.)  has  enumerated  the  principal  writers  for  and  against  the  vowel  points. 


12  On  the  Original  Languages  of  Scripture.     [Parti.  Ch. 

of  them,  the  reader  will  be  enabled  to  judge  for  himself.  The 
weight  of  evidence,  we  apprehend,  will  be  found  to  determine 
against  them :  nevertheless,  *'  the  points  seem  to  have  their 
uses,  and  these  not  inconsiderable ;  and  to  have  this  use  among 
others — that,  as  many  of  the  Hebrew  letters  have  been  cor- 
rupted since  the  invention  of  the  points,  and  as  the  points  sub- 
joined originally  to  the  true  letters  have  been  in  many  of  these 
places  regularly  preserved,  these  points  will  frequently  concur 
in  proving  the  truth  of  such  corruptions,  and  will  point  out  the 
method  of  correcting  them."  ' 

Such  being  the  relative  utility  of  the  vowel  points,  it  has  been 
recommended  to  learn  the  Hebrew  language,  in  the  first  in- 
stance, without  them;  as  the  knowledge  of  the  points  can,  at 
any  time,  be  superadded  without  very  great  labour.  - 


SECTION  11. 

ON    THE    SAMARITAN    PENTATEUCH. 

I.  Origin  of  the  Samaritans.  —  II.  Their  enmity  against  the  Jews  in 
the  time  of  Jesus  Christ.  —  III.  Critical  notice  of  the  Samaritan 
Pentateuch,  and  of  its  variations  from  the  Hebrew. — IV.  Versions 
of  the  Samaritan  Pentateuch. 

1  HE  Samaritans,  mentioned  in  the  New  Testament,  were 
in  part  descended  from  the  ten  tribes,  most  of  whom  had 
been  made  captive  by  the  Assyrians,  blended  with  other  distant 
nations,  and  settled  in  the  same  district  v/ith  their  conquerors. 
The  different  people  for  some  time  retained  their  respective 
modes  of  worship;  but  the  country  being  depopulated  by  war 
and  infested  with  wild  beasts,  the  mixed  multitude  imagined, 
according  to  the  ideas  then  generally  prevalent  in  the  heathen 
world,  that  this  was  a  judgment  upon  them  for  not  worshipping 
the  God  of  the  country  in  which  they  resided.  On  this  account 
one  of  the  priests,  whom  they  had  carried  away  from  Samaria, 
came  and  "  dwelt  in  Bethel,  and  taught  them  how  they  should 
fear  the  Lord"  (2  Kings  xvii.  24 — 33).  The  temple  of  Jeru- 
salem being  destroyed  by  Nebuchadnezzar,  the  Samaritans  pro- 
posed to  join  with  the  Jews,  after  their  return  from  the  capti- 

'  Dr.  Kennicott,  Dissertation  i.  on  Hebrew  Text,  p.  345. 

2  For  an  account  of  the   principal  Hebrew   Grammars   and  Lexicons,  see  the  Ap- 
pendix to  this  volume,  No.  I. 


I.  Sect.  II.]  On  the  Samaritan  Pentatewh.  13 

vity,  in  rebuilding  it,  but  their  proposal  was  rejected  (Ezra,  iv. 
1 — 3) ;  and,  other  causes  of  dissension  arising,  the  Samaritans 
at  length,  by  permission  of  Alexander  the  Great,  erected  a 
temple  on  Mount  Gerizim,  in  opposition  to  that  at  Jerusalem. 
Here  the  Samaritans  performed  the  same  worship  with  the 
Jews ;  and  also  continued  as  free  from  idolatry  as  the  Jews 
themselves :  Sanballat,  who  was  then  governor  of  the  Samari- 
tans, constituted  Manasses,  the  son  of  Jaddus  the  Jewish  high 
priest,  high  priest  of  the  temple  at  Gerizim ;  which^  from  that 
time,  they  maintained  to  be  "  the  place  where  men  ought  to 
worship." 

II.  Hence  arose  that  inveterate  enmity  and  schism  between 
the  two  nations,  of  which  we  meet  with  numerous  examples  in 
the  New  Testament.  How  flagrant  and  bitter  their  rage  was, 
is  evident  from  the  instance  of  the  woman  of  Samaria  ;  who 
appeared  amazed  that  our  Lord,  who  was  a  Jetso,  should  so  far 
deviate  from  the  national  antipathy  as  to  ask  her,  who  was  a 
Samaritan,  even  for  a  cup  of  cold  water : — for  the  Jews,  adds 
the  sacred  historian,  have  no  friendly  intercourse  and  dealings 
with  the  Samaritans.  (John  iv.  9.)  With  a  Jew,  the  very 
name  of  Samaritan  comprised  madness  and  malice,  drunken- 
ness and  apostacy,  rebellion  and  universal  detestation.  When 
instigated  by  rage  against  our  blessed  Saviour,  the  first  word 
their  fury  dictated  was  Samaritan — Thou  art  a  Samaritan,  and 
hast  a  devil !  (John  viii.  48.)  It  is  remarkable  that  the  pious 
and  amiable  author  of  the  book  of  Ecclesiasticus  was  not  exempt 
from  the  national  prejudices,  but  ranks  them  that  sit  upon  the 
hill  of  Samaria,  and  the  foolish  people  that  dwell  in  Sichem, 
among  those  whom  his  soul  abhorred  ;  and  reckons  them  among 
the  nations  that  were  most  detestable  to  the  Jews.  (Ecclus. 
1.  25,  26.)  Nor  did  the  Samaritans  yield  to  the  Jews  in  viru- 
lence and  invective,  reproaching  them  for  erecting  their  temple 
on  a  spot  that  was  not  authorised  by  the  divine  command ;  and 
asserting  that  Gerizim  was  the  sole,  genuine,  and  individual 
seat,  which  God  had  originally  chosen  to  fix  his  name  and 
worship  there.  (John  iv.  20.)  How  sanguine  the  attachment 
of  the  Samaritans  was  to  their  temple  and  worship  is  manifest 
from  their  refusing  to  Jesus  Christ  the  rites  of  hospitality,which 
in  those  early  ages  were  hardly  ever  refused,  "  because  his 
face  was  as  though  he  would  go  to  Jerusalem  "  (Luke  ix.  52, 
53) ;  and  it  appeared  that  he  intended  only  to  pass  transiently 
through  their  territories  without  visiting  their  temple . '  Though 

1  As  the  way  from  Galilee  to  Judea  lay  through  the  country  of  the  Samaritans,  the 
latter  often  exercised  acts  of  hostility  against  the  Galileans;  and  offered  them  several 
affronts  and  injuries,  when  they  were  going  up  to  their  solemn  feasts  at  Jerusalem.  Of 
this  inveterate  enmity  Josephus  has  recorded  a  very  remarkable  instance,  which  occurred 


li        On  the  Original  Languages  of  Scripture.        Part  I.  Ch. 

greatly  reduced  in  number,  there  are  still  some  descendants  of 
the  Samaritans  at  Naplosa  (the  antient  Shechem),  at  Gaza, 
Damascus,  and  Grand  Cairo.  Among  other  peculiarities  by 
which  the  Samaritans  are  distinguished  from  the  Jews,  besides 
those  already  mentioned^  we  may  notice  their  admission  of  the 
divine  authority  of  the  Pentateuch,  while  they  reject  all  the 
other  books  of  the  Jewish  canon,  or  rather  hold  them  to  be 
apocryphal  or  of  inferior  authority ;  with  the  exception  perhaps 
of  the  books  of  Joshua  and  Judges,  which  are  also  acknowledged, 
biit  not  allowed  to  possess  the  same  authority  as  the  five  books 
of  Moses.  That  the  old  Samaritans  did  not  entirely  reject  all 
the  other  books  of  the  Jewish  Scriptures,  is  evident  from  their 
expectation  that  the  Messiah  would  not  only  be  a  prophet  or 
instructor  like  Moses,  but  also  be  the  Saviour  of  the  world 
(John  iv.  25.  4'2) ;  titles  these  (Messiah  and  Saviour)  which 
were  borrowed  from  the  Psalms  and  prophetical  writings. 

What  is  of  unspeakable  value,  they  preserve  among  them- 
selves, in  the  antient  Hebrew  character,  copies  of  the  Pen- 
tateuch ;  which,  as  there  has  been  no  friendly  intercourse  be- 
tween them  and  the  Jews  since  the  Babylonish  captivity,  there 
can  be  no  doubt  were  the  same  that  were  in  use  before  that 
event,  though  subject  to  such  variations  as  will  always  be  oc- 
casioned by  frequent  transcribing.  And  so  inconsiderable 
are  the  variations  from  our  present  copies  (which  were  those 
of  the  Jews),  that  by  this  means  we  have  a  proof  that  those 
important  books  have  been  preserved  uncorrupted  for  the 
space  of  nearly  three  thousand  years,  so  as  to  leave  no  room 
to  doubt  that  they  are  the  same  which  were  actually  written  by 
Moses. 

The  celebrated  critic,  Le  Clerc ',  has  instituted  a  minute 
comparison  of  the  Samaritan  Pentateuch  with  the  Hebrew  text ; 
and  has,  with  much  accuracy  and  labour,  collected  those  pas- 
sages in  which  he  is  of  opinion  that  the  former  is  more  or  less 
correct  than  the  latter.     For  instance — 

1 .  The  Samaritan  text  appears  to  be  more  correct  than  the  Hebrew, 
in  Gen.  ii.  4.  vii.  2.  xix.  19.  xx.  2.  xxiii.  16.  xxiv.  14.  xlix.  10,  11. 
1.  26.  Exod.  i.  2.  iv.  2. 

2.  It  is  expressed  more  conformably  to  analogy  in  Gen.  xxxi.  39. 
XXXV.  26.  xxxvii.  17.  xli.  34.  43.  xlvii.  3.  Deut.  xxxii.  5. 

3.  It  has  glosses  and  additions  in  Gen.  xxix.  15.  xxx.  36.  xli.  16. 
Exod.  vii.  18.  viii.  23.  ix.  5.  xxi.  20.  xxii.  5.  xxiii.  10.  xxxii.  9. 
Lev.  i.  10.  xvii.  4.  Deut.  v.  21. 

during  the  reign  of  Claudius,  (a.  d.  52.)  ;  when  the  Samaritans  made  a  great  slaughter 
of  the  Galileans,  who  were  travelling  to  Jerusalem  through  one  of  the  villages  of  Sa- 
maria.    (Josephus,  Antiq.  1.  xx.  c.  6.  §  1.) 

1  Comment,  in  Pentateuch,  Index  ii.  See  also  some  additional  observations  on  the 
differences  between  the  Samaritan  and  Hebrew  Pentateuchs,  in  Dr.  Kennicott's  Re- 
marks on  Select  Passages  in  the  Old  Testament,  pp.  45 — 47. 


I.  Sect.  II.]  Oj  the  Samaritan  Pentateuch.  15 

4.  It  appears  to  have  been  altered  by  a  critical  hand,  in  Gen.  ii.  2, 
iv.  )0.  ix.  5.  X.  19.  xi.  21.  xviii.  3.  xix.  12.  xx.  16.  xxiv.  38.  55. 
XXXV.  7.  xxxvi.  6.  xli.  50.  Exod.  i.  5.  xiii.  6.  xv.  5.  Num.  xxii.  32. 

5.  It  is  more  full  than  the  Hebrew  text,  in  Gen.  iv.  8.  xi.  31.  xix.  9. 
xxvii.  34.  xxxix.  4.  xliii.  25.  Exod.  xii.  40.  xl.  17-  Num.  iv.  14. 
Deut.  XX.  16. 

6.  It  is  defective  in  Gen.  xx.  16.  and  xxv,  14. 

It  agrees  with  the  Septuagint  version  in  Gen.  iv.  8.  xix.  12.  xx.  16. 
xxiii.  2.  xxiv.  55.  62.  xxvi.  18.  xxix.  27.  xxxv.  29.  xxxix.  8.  xli,  16,  43. 
xliii.  26.  xlix.  26.  Exod.  viii.  3.  and  in  many  other  passages.     Though 

7.  It  sometimes  varies  from  the  Septuagint,  as  in  Gen.  i.  7.  v.  29. 
viii.  3.  7.  xlix.  22.  Num.  xxii.  4. 

III.  The  differences  between  the  Samaritan  and  Hebrew 
Pentateuchs  may  be  accounted  for,  by  the  usual  sources  of  va- 
rious readings,  viz.  the  negligence  of  copyists,  introduction  of 
glosses  from  the  margin  into  the  text,  the  confounding  of  si- 
milar letters,  the  transposition  of  letters,  the  addition  of  expla- 
natory words,  &c.  The  Samaritan  Pentateuch,  however,  is  of 
great  use  and  authority  in  establishing  correct  readings :  in  many 
instances  it  agrees  remarkably  with  the  Greek  Septuagint,  and 
it  contains  numerous  and  excellent  various  lections,  which  are 
in  every  respect  preferable  to  the  received  Masoretic  readings, 
and  are  further  confirmed  by  the  agreement  of  other  antient 
versions. 

The  most  material  variations  between  the  Samaritan  Pen- 
tateuch and  the  Hebrew,  which  affect  the  authority  of  the 
former,  occur  first,  in  the  prolongation  of  the  patriarchal  gene- 
rations ;  and  secondly,  in  the  alteration  of  Ebal  into  Gerizim 
(Deut.  xxvii.  4.),  in  order  to  support  their  separation  from  the 
Jews.  The  chronology  of  the  Samaritan  Pentateuch  has  been 
satisfactorily  vindicated  by  the  Rev.  Dr.  Hales,  whose  argu- 
ments however  will  not  admit  of  abridgement ' ;  and  with 
regard  to  the  charge  of  altering  the  Pentateuch,  it  has  been 
shewn  by  Dr.  Kennicott,  from  a  consideration  of  the  character 
of  the  Samaritans,  their  known  reverence  for  the  law,  our 
Lord's  silence  on  the  subject  in  his  memorable  conversation 
with  the  woman  of  Samaria,  and  various  other  topics ;  that 
what  almost  all  biblical  critics  have  hitherto  considered  as  a 
wilful  corruption  by  the  Samaritans,  is  in  all  probability  the 
true  reading,  and  that  the  corruption  is  to  be  charged  on  the 
Jews  themselves.  In  judging  therefore  of  the  genuineness  of  a 
reading,  we  are  not  to  declare  absolutely  for  one  of  these  Pen- 
tateuchs against  the  other,  but  to  prefer  the  true  readings  in 
both.  "  One  antient  copy,"  Dr.  Kennicott  remarks  with  equal 
truth  and  justice,   *'  has  been  received  from  the  Jews,  and  we 

1  Analysis  of  Chronology,  vol.  i.  pp.  80.  et  se<j. 


16         On  the  Original  Languages  of  Scripture.     [Parti.  Ch. 

are  truly  thankful  for  it :  another  antient  copy  is  offered  by  the 
Samaritans ;  let  us  thankfully  accept  that  likewise.  Both  have 
been  often  transcribed;  both  therefore  may  contain  errors.  They 
differ  in  many  instances,  therefore  the  errors  must  be  many. 
Let  the  two  parties  be  heard  without  prejudice ;  let  their  evi- 
dences be  weighed  with  impartiality  ;  and  let  the  genuine  words 
of  Moses  be  ascertained  by  their  joint  assistance.  Let  the  va- 
riations of  all  the  manuscripts  on  each  side  be  carefully  col- 
lected ;  and  then  critically  examined  by  the  context  and  the 
antient  versions.  If  the  Samaritan  copy  should  be  found  in 
some  places  to  correct  the  Hebrew,  yet  will  the  Hebrew  copy  in 
other  places  correct  the  Samaritan.  Each  copy  therefore  is 
invaluable ;  each  copy  therefore  demands  our  pious  veneration 
and  attentive  study.  The  Pentateuch  will  never  be  understood 
perfectly  till  we  admit  the  authority  of  both."  ' 

Although  the  Samaritan  Pentateuch  was  known  to  and 
cited  by  Eusebius,  Cyril  of  Alexandria,  Procopius  of  Gaza, 
Diodorus  of  Tarsus,  Jerome,  Syncellus,  and  other  antient 
fathers,  yet  it  afterwards  fell  into  oblivion  for  upwards  of  a 
thousand  years,  so  that  its  very  existence  began  to  be  questioned. 
Joseph  Scaliger  was  the  first  who  excited  the  attention  of 
learned  men  to  this  valuable  relic  of  antiquity ;  and  M.  Peiresc 
procured  a  copy  from  Egypt,  which,  together  with  the  ship 
that  brought  it,  was  unfortunately  captured  by  pirates.  More 
successful  was  the  venerable  archbishop  Usher,  who  procured 
six  copies  from  the  East ;  and  from  another  copy,  purchased 
by  Pietro  della  Valle  for  M.  de  Sancy^,  Father  Morinus 
printed  the  Samaritan  Pentateuch,  for  the  first  time,  in  the 
Paris  Polyglott.  This  was  afterwards  reprinted  in  the  London 
Polyglott  by  Bishop  Walton,  who  corrected  it  from  three  manu- 
scripts which  had  formerly  belonged  to  Archbishop  Usher.  A 
neat  edition  of  this  Pentateuch,  in  Hebrew  characters,  was 
edited  by  the  late  Rev.  Dr.  Blayney,  in  8vo,  Oxford,  1790. 

IV.  Of  the  Samaritan  Pentateuch  two  versions  are  extant ; 
one  in  the  Aramaean  dialect,  which  is  usually  termed  the  Sama- 
ritan version,  and  another  in  Arabic. 

The  Samaritan  version  was  made  in  Samaritan  characters, 
from  the  Hebraeo-Samaritan  text  into  the  Chaldaeo- Samaritan 
or  Aramaean  dialect,  which  is  intermediate  between  the  Chaldee 
and  Syriac  languages,  before  the  schism  took  place  between  the 
Jews  and  Samaritans.  Such  is  the  opinion  of  Le  Jay  who  first 
printed  this  version  in  the  Paris  Polyglott,  whence  Bishop 
Walton  introduced  it  into  the  London  Polyglott.-  The  author 

1  Kennicott,  Diss.  ii.  pp.  20 — 165. 

n^hen  ambassador  from  France  to  Constantinople,  and  afterwards  Archbishop  of 
St,  Maloes. 


I.  Sect.  III.]  Oil  the  Greek  Language.  17 

of  this  version  is  unknown  ;  but  he  has  in  general  adhered  very 
closely  and  faithfully  to  the  original  text. 

The  Arabic  version  of  the  Samaritan  Pentateuch  is  also 
extant  in  Samaritan  characters,  and  was  executed  by  Abu  Said, 
A.  D.  1070,  in  order  to  supplant  the  Arabic  translation  of  the 
Jewish  Rabbi  Saadia  Gaon,  which  had  till  that  time  been  in 
use  among  the  Samaritans.  Abu  Said  has  very  closely  followed 
the  Samaritan  Pentateuch,  whose  readings  he  expresses,  even 
where  the  latter  differs  from  the  Hebrew  text:  in  some  in- 
stances however,  both  Bishop  Walton  and  Bauer  have  re- 
marked, that  he  has  borrowed  from  the  Arabic  version  of  Saadia. 
On  account  of  the  paucity  of  manuscripts  of  the  original  Sama- 
ritan Pentateuch,  Bauer  thinks  this  version  will  be  found  of 
great  use  in  correcting  its  text.  Some  specimens  of  it  have  been 
published  by  Dr.  Durell  in  "  the  Hebrew  text  of  the  parallel 
prophecies  of  Jacob  relating  to  the  twelve  tribes,"  &c.  (Oxford 
1 763,  4to.),  and  before  him  by  Castell  in  the  fourth  volume  of 
the  London  Polyglott;  also  by  Hwiid,  at  Rome,  in  1780,  in 
8vo.,  and  by  Paulus,  at  Jena,  in  1789,  in  8vo.  ' 


SECTION  III. 

ON    THE    GREEK    LANGUAGE. 


L  Similarity  of  the  Greek  Language  of  the  New  Testament  with  that 
of  the  Alexandrian  or  Septuagint  Greek  Version.  —  II.  The  New 
Testament  why  written  in  Greek.  —  III.  Examination  of  its  style. — 
IV.  Its  Dialects  —  Hebraisms  —  Rabbinisms  —  Si/riasms  and  Chal- 
daisms  —  Latinisms  —  Persisms  and  Cilicisms. 

I.  IF  a  knowledge  of  Hebrew  be  necessary  and  desirable  in 
order  to  understand  the  Old  Testament  aright,  an  acquaint- 
ance with  the  Greek  language  is  of  equal  importance  for  under- 
standing the  New  Testament  correctly.  It  is  in  this  language 
that  the  Septuagint  version  of  the  Old  Testament  was  exe- 
cuted: and  as  the  inspired  writers  of  the  New  Testament  thought 
and  spoke  in  the  Chaldee  or  Syriac  tongues,  whose  turns  of 


>  Bishop  Walton,  Prol.  c.  xi.  §§  10—21.  pp.  527—555.  Carpzov,  Critica  Sacra, 
pp.585 — 620.  Leusden,  Philologus  Hebrseus,  pp.59— 67.  Bauer,  Critica  Sacra, 
pp.  525— SSS.  Dr.  Priestley's  Notes  on  the  Bible,  vol.  ii.  pp.  82,  83.  Calmet's  Dic- 
tionary of  the  Bible,  article  Samaiutans.  Dr.  Harvvood's  Introduction  to  the  New 
Testament,  vol.  ii.  pp.  259.  240.  Pritii  Introductio  ad  Lectionem  Novi  Testament!, 
pp.466 — 471.  See  also  G.  Gesenii  De  Pentateuchi  Samaritani  Origine,  Indole  et 
Auctoritate,  Commentatio  philologico-critica,  4to.  Hala:.  1815. 
VOL.  II.  C 


18         0?i  the  Original  Languages  of  Scripture.     [Parti.  Ch, 

expression  closely  corresponded  with  those  of  the  antient 
Hebrew,  the  language  of  the  apostles  and  evangelists,  when 
they  wrote  in  Greek,  necessarily  resembled  that  of  the  trans- 
lators of  the  Septuagint.  And  as  every  Jew,  who  read  Greek 
at  all,  would  read  the  Greek  Bible,  the  style  of  the  Septuagint 
again  operated  in  forming  the  style  of  the  Greek  Testament '. 
The  Septuagint  version  therefore  being  a  source  of  interpre- 
tation equally  important  to  the  Old  and  New  Testament,  a 
knowledge  of  the  Greek  language  becomes  indispensably  neces- 
sary to  the  biblical  student. 

II.  A  variety  of  solutions  has  been  given  to  the  question,  why 
the  New  Testament  was  written  in  Greek.  The  true  reason  is 
simply  this, — that  it  was  the  language  best  understood  both  by 
writers  and  readers,  being  spoken  and  written,  read  and  under- 
stood, throughout  the  Roman  empire,  and  particularly  in  the 
eastern  provinces.  In  fact,  Greek  was  at  that  time  as  well 
known  in  the  higher  and  middle  circles  as  the  French  is  in 
our  day.  To  the  universality  of  the  Greek  language,  Cicero  **, 
Seneca  ^,  and  Juvenal  *  bear  ample  testimony :  and  the  cir- 
cumstances of  the  Jews  having  had  both  political,  civil,  and 
commercial  relations  with  the  Greeks,  and  being  dispersed 
through  various  parts  of  the  Roman  empire^  as  well  as  their 
having  cultivated  the  philosophy  of  the  Greeks,  of  which  we 
have  evidence  in  the  New  Testament,  all  sufficiently  account 
for  their  being  acquainted  with  the  Greek  language.  And  if 
the  eminent  Jewish  writers  Philo  and  Josephus  had  motives  for 
preferring  to  write  in  Greek,  there  is  no  reason — at  least  there 
is  no  general  presumption — why  the  first  publishers  of  the 
Gospel  might  not  use  the  Greek  language  ^  It  is  indeed  not 
improbable,  that  the  common  people  were  acquainted  with  it ; 
though  it  may  perhaps  be  objected,  that,  the  Christian  churches 
being  in  many  countries  composed  chiefly  of  that  class  of  per- 
sons, they  did  not  understand  Greek.  "  True  :  but  in  every 
church  there  were  numbers  of  persons  endowed  with  the  gifts 

1  Bishop  Marsh's  Lectures,  part  iii.  pp.  .30, 31.  The  question  relative  to  the  sup- 
posed Hebrew  originals  of  Saint  Matthew's  Gospel,  and  of  the  Epistle  to  the  Hebrews, 
is  purposely  omitted  in  this  place,  as  it  is  considered  in  the  subsequent  par;:  of  this  Work. 

2  Orat.  pro  Archia  Poeta,  c.  10.  Grasca  leguntur  in  omnibus  fere  gentibus  ;  Latina 
suis  finibus,  exiguis  sane,  continentur. 

3  In  Consolat.  ad  Helviam,  c.  6.  Quid  sibi  volunt  in  mediis  barbarorum  regionibus 
GrcBC<B  urbes  ?  Quid  inter  Indos  Persasque  JMacedonicus  sermo  ?  Scythia  et  totus 
illeferarum  indomitarumqce  gentium  tractus  civitates  Achaise,Ponticisimpositaslitoribus, 
ostentat. 

4  Nunc  totus  Graias  nostrasque  habet  orbis  Athenas.  Sat.  xv.  v.  110.  Even  the 
female  sex,  it  appears  from  the  same  satyrist,  made  use  of  Greek  as  the  language  of 
familiarity  and  passion.     See  Sat.  vi.  v.  185 — 191. 

5  Josephus,  de  Bell.  Jud.  Proem.  §  2.  says,  that  he  composed  his  history  of  the 
Jewish  war  in  the  language  of  his  country,  and  afterwards  wrote  it  in  Greek  for  the  in- 
formation of  the  Greeks  and  Romans. 


1-  Sect.  III.]  On  the  Greek  Language.  19 

of  tongues,  and  of  the  interpretation  of  tongues;  who  could 
readily  turn  the  apostles'  Greek  epistles  into  the  lano-uage  of 
the  church  to  which  they  were  sent.  In  particulai-,  the  presi- 
dent or  the  spiritual  man,  who  read  the  apostle's  Greek  letter 
to  the  Hebrews  in  their  public  assemblies,  could  without  any 
hesitation  read  it  in  the  Hebrew  language,  for  the  edification 
of  those  who  did  not  understand  Greek.  And  with  respect  to 
the  Jews  in  the  provinces,  Greek  being  the  native  language  of 
most  of  them,  this  epistle  was  much  better  calculated  for  their 
use,  written  in  the  Greek  language,  than  if  it  had  been  written 
in  the  Hebrew,  which  few  of  them  understood."  Further,  "  it 
was  proper  that  all  the  apostolical  epistles  should  be  written  in 
the  Greek  language  ;  because  the  different  doctrines  of  the 
Gospel  being  delivered  and  explained  in  them,  the  explanation 
of  these  doctrines  could  with  more  advantage  be  compared  so 
as  to  be  better  understood,  being  expressed  in  one  language, 
than  if,  in  the  different  epistles,  they  had  been  expressed  in 
the  language  of  the  churches  and  persons  to  whom  they  were 
sent.  Now  what  should  that  one  language  be,  in  which  it  was 
proper  to  write  the  Christian  Revelation,  but  the  Greek,  which 
was  then  generally  understood ;  and  in  which  there  were  many 
books  extant,  that  treated  of  all  kinds  of  literature,  and  on  that 
account  were  likely  to  be  preserved,  and  by  the  reading  of 
which  Christians,  in  after  ages,  would  be  enabled  to  under- 
stand the  Greek  of  the  New  Testament  ?  This  advantage  none 
of  the  provincial  dialects  used  in  the  apostles'  days  could  pretend 
to.  Being  limited  to  particular  countries,  they  were  soon  to 
be  disused :  and  few  (if  any)  books  being  written  in  them  which 
merited  to  be  preserved,  the  meaning  of  such  of  the  apostles' 
letters  as  were  composed  in  the  provincial  languages  could  not 
easily  have  been  ascertained."  ' 

III.  The  style  of  the  New  Testament  has  a  considerable  affinity 
with  that  of  the  Septuagint  version  which  was  executed  at 
Alexandria  %  although  it  approaches  somewhat  nearer  to  the 
idiom  of  the  Greek  language ;  but  the  peculiarities  of  the  He- 
brew phraseology  are  discernible  throughout :  the  language  of 
the  New  Testament  being  formed  by  a  mixture  of  oriental 
idioms  and  expressions  with  those  which  are  properly  Greek. 
Hence  it  has  by  some  philologers  been  termed  Hebraic-Greek, 
and  (from  the  Jews  having  acquired  the  Greek  language,  rather 
by  practise  than  by  grammar,  among  the  Greeks,  in  whose 
countries  they  resided  in  large  communities)  Hellenistic-Greek, 

»  Dr.  Macknight  on  the  Epistles,  Pref.  to  Hebrews,  sect.  ii.  §  5.  vol.  iv.  p.  336. 
4to  edit. 

«  Michaelis  has  devoted  an  entire  section  to  show  that  the  language  of  the  New 
Testament  has  a  tincture  of  the  Alexandrian  idiom.     Vol.  i.  p.  145,  etseq. 

c  2 


2d         On  i/ie  Original  Languages  of  Scripture.     [Parti.  Cb. 

The  propriety  of  this  appellation  was  severely  contested  towards 
the  close  of  the  seventeenth  and  in  the  early  part  of  the 
eighteenth  century :  and  numerous  publications  were  written 
on  both  sides  of  the  question,  with  considerable  asperity,  which, 
together  with  the  controversy,  are  now  almost  forgotten.  The 
dispute,  however  interesting  to  the  philological  antiquarian,  is 
after  all  a  mere  ^  strife  of  words  ' ;'  and  as  the  appellation  of 
Hellenistic  or  Hebraic  Greek  is  sufficiently  correct  for  the  pur- 
pose of  characterising  the  language  of  the  New  Testament,  it 
is  now  generally  adopted.  ^ 

Of  this  Hebraic  style,  the  Gospels  of  St.  Matthew  and  St. 
Mark  exhibit  strong  vestiges:  the  former  presents  harsher 
Hebraisms  than  the  latter :  and  the  Gospel  of  St.  Mark  abounds 
with  still  more  striking  Hebraisms.  ''  The  epistles  of  St.  James 
and  Jude  are  somewhat  better,  but  even  these  are  full  of  Hebra- 
isms, and  betray  in  other  respects  a  certain  Hebrew  tone.  St. 
Luke  has,  in  several  passages,  written  pure  and  classic  Greek, 
of  which  the  four  first  verses  of  his  Gospel  may  be  given  as  an 
instance  :  in  the  sequel,  where  he  describes  the  actions  of  Christ, 
he  has  very  harsh  Hebraisms,  yet  the  style  is  more  agreeable 
than  that  of  St.  Matthew  or  St.  Mark.  In  the  Acts  of  the  Apo- 
stles he  is  not  free  from  Hebraisms,  which  he  seems  to  have  never 
studiously  avoided  ;  but  his  periods  are  more  classically  turned, 
and  sometimes  possess  beauty  devoid  of  art.  St.  John  has 
numerous,  though  not  uncouth,  Hebraisms  both  in  his  gospel 
and  epistles  :  but  he  has  written  in  a  smooth  and  flowing  lan- 
guage, and  surpasses  all  the  Jewish  writers  in  the  excellence 
of  narrative.  St.  Paul  again  is  entirely  different  from  them  all : 
his  style  is  indeed  neglected  and  full  of  Hebraisms,  but  he  has 
avoided  the  concise  and  verse-like  construction  of  the  Hebrew 
language,  and  has,  upon  the  whole,  a  considerable  share  of  the 

1  Michaelis  ascribes  the  disputes  above  noticed  either  to  "  a  want  of  sufficient  know- 
ledge cf  the  Greek,  the  prejudices  of  pedantry  and  school  orthodoxy,  or  the  injudicious 
custom  of  choosing  the  Greek  Testament  as  the  Jirsl  book  to  be  re.fd  by  learners  of 
that  language ;  by  which  means  they  are  so  accustomed  to  its  singular  style,  that  in  a 
more  advanced  age  they  are  incapable  of  perceiving  its  deviation  from  the  language  of 
the  classics."     (Bp.  Marsh's  Michaelis,  vol.  i.  p.  211.) 

2  Schaeferi  Institutiones  Scripturisticx,  pars  i.  pp  137 — 141.  Prof.  Morus  has 
given  a  long  review  (too  long  to  admit  of  abridgment)  of  the  arguments  advanced  for  and 
against  the  purity  of  the  language  of  the  New  Testament,  in  his  Acroases  (vol.  i. 
pp.  202 — 253.) ;  in  which  he  has  enumerated  the  principal  writers  on  each  side  of  the 
question.  A  similar  list  has  been  given  by  Beck  (Monogrammata  Hermeneutices 
Novi  Testament!,  part  i.  pp.  28 — 32.),  by  Rumpseus  (Isagoge  ad  Lectionem  N.  T. 
pp.  33.  et  seq.),  and  by  Rambach  (Instit.  Herm.  Sacr.  pp.  23.  599.)  Dr.  Campbell  has 
treated  the  subject  very  ably  in  the  first  of  his  Preliminary  Dissertations,  prefixed  to 
his  version  of  the  four  gospels  ;  and  Wetstein  (Libelli  ad  Cnsin  atque  Interpretationem 
N.  T.  pp.  48 — 60.)  has  given  some  interesting  extracts  from  Origen,  Chrysostom, 
and  other  fathers,  who  were  of  opinion  that  the  language  of  the  New  Testament  was 
not  pure  Greek.  Other  writers  might  be  mentioned,  who  have  treated  bibliographically 
on  this  topic  :  but  the  preceding  foreign  critics  only  are  specified,  as  their  works  can 
now  be  easily  procured  from  the  continent. 


I.  Sect.  III.]  On  the  Greek  Language.  21 

roundness  of  Grecian  composition.  It  is  as  evident  that  he  was 
as  perfectly  acquainted  with  the  Greek  manner  of  expression  as 
with  the  Hebrew ;  and  he  has  introduced  them  alternately^  as 
either  the  one  or  the  other  suggested  itself  the  first,  or  was  the 
best  approved.  ' 

This  diversity  of  style  and  idiom  in  the  sacred  writers  of  the 
New  Testament^  affords  an  intrinsic  and  irresistible  evidence 
for  the  authenticit}'  of  the  books  which  pass  under  their  names. 
If  their  style  had  been  uniformly  the  same,  there  would  be 
good  reason  for  suspecting  that  they  had  all  combined  together 
when  they  wrote;  or,  else,  that  having  previously  concerted 
what  they  should  teach,  one  of  them  had  committed  to  writing 
their  system  of  doctrine.  In  ordinary  cases,  when  there  is  a 
difference  of  style  in  a  work  professing  to  be  the  production 
of  one  author,  we  have  reason  to  believe  that  it  was  written  by 
several  persons.  In  like  manner,  and  for  the  very  same  reason, 
when  books,  which  pass  under  the  names  o^  several  authors, 
are  written  in  different  styles,  we  are  authorised  to  conclude 
that  they  were  not  composed  by  one  person. 

Further,  If  the  New  Testament  had  been  written  with  classic 
purity ;  if  it  had  presented  to  us  the  language  of  Isocrates, 
Demosthenes,  Xenophon,  or  Plutarch,  there  would  have  been 
just  grounds  for  suspicion  of  forgery;  and  it  might  with  pro- 
priety have  been  objected,  that  it  was  impossible  for  Hebrews, 
who  professed  to  be  men  of  no  learning,  to  have  written  in  so 
pure  and  excellent  a  style,  and  consequently  that  the  books 
which  were  ascribed  to  them  must  have  been  the  invention  of 
some  impostor.  The  diversity  of  style  tlierefore  which  is  ob- 
servable in  them,  so  far  from  being  any  objection  to  the  authen- 
ticity of  the  New  Testament,  is  in  reality  a  strong  argument  fol 
the  truth  and  sincerity  of  the  sacred  writers,  and  of  the  authen- 
ticity of  their  writings.  *'  Very  many  of  the  Greek  words, 
found  in  the  New  Testament,  are  not  such  as  were  adopted  by 
men  of  education,  and  the  higher  and  more  polished  ranks 
of  life,  but  such  as  were  in  use  with  the  common  people. 
Now  this  shews  that  the  writers  became  acquainted  with  the 
language,  in  consequence  of  an  actual  intercourse  with  ^those 
who  spoke  it,  rather  than  from  any  study  of  books :  and 
that  intercourse  must  have  been  very  much  confined  to 
the  middling  or  even  lower  classes;  since  the  words  and 
phrases,  most  frequently  used  by  them,  passed  current  only 
among  the  vulgar.  There  are  undoubtedly  many  plain  in- 
timations 2  given   throughout    these  books,    that  their  writers 

1  Michaelis,  vol.  i.  p.  112. 

2  It  is  obvious  to  cite  such  passages,  as  Mark  i.  16.  ii.  14.  Jehn  xxi.  3,  7.  where  the 
occupations  of  the  Apostles  are  plainly  and  professedly  mentioned.     It  may  be  more 

c  3 


^2         On  the  Original  Languages  of  Scrijiture.     [Parti.  Cli. 

were  of  this  lower  class,  and  that  their  associates  were  fre- 
quently of  the  same  description ;  but  the  character  of  the  style 
is  the  strongest  confirmation  possible  that  their  conditions  were 
not  higher  than  what  they  have  ascribed  to  themselves  '."  In 
fact,  the  vulgarisms,  foreign  idioms,  and  other  disadvantages 
and  defects,  which  some  critics  imagine  that  they  have  disco- 
vered in  the  Hebraic  Greek  of  the  New  Testament,  *^  are  as- 
signed by  the  inspired  writers  as  the  reasons  of  God's  preference 
of  it,  whose  thoughts  are  not  our  thoughts,  nor  his  ways  our 
ways.  Paul  argues,  that  the  success  of  the  preachers  of  the 
Gospel,  in  spite  of  the  absence  of  those  accomplishments  in  lan- 
guage, then  so  highly  valued,  was  an  evidence  of  the  divine 
power  and  energy  with  which  their  ministry  was  accompanied. 
He  did  not  address  them,  he  tells  us  (1  Cor.  i.  17.)  tvtth  ihe 
imsdom  of 'words, — with  artificial  periods  and  a  studied  elocu- 
tion,— lest  the  ci'oss  of  Christ  shoidd  be  made  of  none  effect ; — 
lest  to  human  eloquence  that  success  should  be  ascribed,  which 
ought  to  be  attributed  to  the  divinity  of  the  doctrine  and  the 
agency  of  the  Spirit,  in  the  miracles  wrought  in  support  of  it. 
There  is  hardly  any  sentiment  which  he  is  at  greater  pains  to 
enforce.  He  2ised  none  of  the  enticing  or  persuasive  'words  of 
maiUs  "wisdom.  Wherefore  ? — '  That  their  faith  might  not  stand 
i?i  the  wisdom  of  man,  hid  in  the  power  of  God.^  (1  Cor.  ii.  4,  5.) 
Should  I  ask,  what  was  the  reason  why  our  Lord  Jesus  Christ 
chose  for  the  instruments  of  that  most  amazing  revolution  in 
the  religious  systems  of  mankind,  men  perfectly  illiterate  and 
taken  out  of  the  lowest  class  of  the  people  ?  Your  answer  to 
this  will  serve  equally  for  an  answer  to  that  other  question, — 
Why  did  the  Holy  Spirit  chuse  to  deliver  such  important 
truths  in  the  barbarous  idiom  of  a  few  obscure  Galileans,  and 
not  in  the  politer  and  more  harmonious  strains  of  Grecian  elo- 
quence ?  —  I  repeat  it,  the  answer  to  both  questions  is  the 
same — That  it  might  appear,  beyond  contradiction,  that  the 
excellency  of  the  power  was  of  God,  and  not  of  man."  - 

A  large  proportion,  however,  of  the  phrases  and  constructions 
of  the  New  Testament  is  pure  Greek ;  that  is  to  say,  of  the  same 


satisfactory  to  refer  to  Acts  iii.  6.  xviii.  3.  xx.  34.  2  Cor.  viii.  &  ix.  xi.  6.  8,  9.  27. 
.\ii.  14,  &c.  Phil.  ii.  25.  iv.  10,  &c.  1  Thess.  ii.  6.  9.  2  Thess.  iii.  8.  10.  Philem.  11, 
18.  In  these,  the  attainment.",  occupations,  and  associates  of  the  preachers  of  the 
Gospel  are  indirectly  mentioned  and  alluded  to ;  and  afford  a  species  of  undesigned 
proof,  which  seems  to  repel  the  imputation  of  fraud,  especially  if  the  circumstance  of 
style  be  taken  into  the  account. 

1  Dr.  Maltby's  "  Illustrations  of  the  Truth  of  the  Christian  Religion,"  pp.  10 — 12. 

2  Dr.  Campbell's  Preliminary  Dissertations,  diss.  i.  (vol.  i.  3d  edit.)  p.  50.  Bithop 
Warburton  has  treated  this  topic  with  his  usual  ability,  in  his  "  Doctrine  of  Grace," 
book  i.  chapters  VIII — X.  (Works,  vol.  viii.  pp.  279 — 302  )  See  also  Michaelis's 
Introiluction,  vol.  i.  pp.  116  —123. 


I.  Sect.  III.]       Hebraisms  of  the  Ne'jo  Testament.  23 

degree  of  purity  as  the  Greek  which  was  spoken  in  Macedonia, 
and  that  in  which  Polybius  wrote  his  Roman  History.  Hence 
the  language  of  the  New  Testament  will  derive  considerable 
illustration  from  consulting  the  works  of  classic  writers,  and 
especially  from  diligently  collating  the  Septuagint  version  of 
the  Old  Testament :  the  collections  also  of  Raphelius,  Palairet, 
Bos,  Abresch,  Ernesti,  and  other  writers  whose  works  are  no- 
ticed in  a  subsequent  page  ',  will  afford  the  biblical  student 
very  essential  assistance  in  explaining  the  pure  Greek  expres- 
sions of  the  New  Testament  according  to  the  usage  of  classic 
authors.  It  should  further  be  noticed,  that  there  occur  in  the 
New  Testament,  words  that  express  both  doctrines  and  prac- 
tices which  were  utterly  unknown  to  the  Greeks;  and  also 
words  bearing  widely  different  interpretation  from  those  which 
are  ordinarily  found  in  Greek  writers. 

IV.  The  New  Testament  contains  examples  of  all  the  dia- 
lects occuring  in  the  Greek  language,  as  the  ^olic,  Boeotic, 
Doric,  Ionic,  and  especially  of  the  Attic;  which  being  most 
generally  in  use  on  account  of  its  elegance,  pervades  every 
book  of  the  New  Testament^.  To  these,  some  have  added 
the  poetic  dialect,  chiefly,  it  should  seem,  because  there  are  a 
few  passages  cited  by  Saint  Paul  from  the  antient  Greek  poets, 
in  Acts  xvii.  28.  1  Cor.  xv.  33.  and  Tit.  i.  12  3.  But  the 
sacred  writers  of  the  New  Testament  being  Jews,  were  conse- 
quently acquainted  with  the  Hebrew  idioms,  and  also  with  the 
common  as  well  as  with  the  appropriated  or  acquired  senses  of 
the  words  of  that  language.  Hence,  when  they  used  a  Greek 
word,  as  correspondent  to  a  Hebrew  one  of  like  signification, 
they  employed  it  as  the  Hebrew  word  was  used,  either  in  a 
common  or  appropriated  sense,  as  occasion  required.  The 
whole  arrangement  of  their  periods  ^'  is  regulated  according  to 
the  Hebrew  verses  (not  those  in  Hebrew  poetry,  but  such  as  are 
found  in  the  historical  books) ;  which  are  constructed  in  a  man- 
ner directly  opposite  to  the  roundness  of  Grecian  language, 
and  for  want  of  variety  have  an  endless  repetition  of  the  same 
particles  ^."     These  peculiar  idioms  are  termed  Hebraisms,  and 


1  See'  the  Appendix  to  this  Volume,  No.  VII.  Sect.  VII. 

2  Wyssius,  ill  his  Dialectologia  Sacra,  has  treated  largely  on  the  dialects  of  the  New- 
Testament;  but  the  most  useful  treatise,  perhaps,  is  that  of  Leusden,  (De  Dialectis 
N.  T.)  which  originally  formed  Dissertations  xi — xv.  of  his  Phildogus  Gracus,  and 
has  twice  been  separately  published  by  M.  Fischer.  The  best  edition  is  that  of  Leipsic, 
1792,  8vo.  Some  brief  but  judicious  observations  on  the  dialects  of  the  New  Testa- 
ment, particularly  on  the  Attic,  are  inserted  in  the  Greek  Grammar,  (p.  71.)  prefixed 
by  Mr.  Parkhurst  to  his  Greek  and  English  Lexicon  of  the  New  Testament. 

3  J.B.  Carpzov.  Primae  Lines  Hermeneutics,  p.  16.  Pfeiifer  Herm.  Sacra,  c.  vii. 
§  6.  (Op.  torn.  ii.  p.  652.) 

*  Leusden  de  Dialectis,  p.  20.     Michaelis,  vol.  i.  p.  125. 

C  * 


24"         On  the  Original  Languages  of  Scripture.     [Parti.  Ch. 

their  nature  and  classes  have  been  treated  at  considerable  length 
by  various  writers.     Georgi,  Pfochenius,  Blackwall,  and  others, 
have  altogether  denied    the   existence  of   these  Hebraisms ; 
while  their  antagonists  have,  perhaps  unnecessarily,  multiplied 
them.     Wyssius,  in  his  Dialectologia  Sacra,  has  divided  the 
Hebraisms  of  the  New  Testament  into  thirteen  classes ;  Vor- 
stius  '   into   thirty-one  classes ;    and  Viser  into  eight  classes  ^ ; 
and  Masclef  has  given  an  ample  collection  of  the  Hebraisms 
occurring  in  the  sacred  writings  in  the  first  volume  of  his  ex- 
cellent Hebrew  Grammar  3.     The  New  Testament,  however, 
contains  fewer   Hebrew  grammatical    constructions    than  the 
Septuagint,  except  in  the  book  of  Revelation ;  where  we  often 
find  a  nominative,  when  another  case  should  have  been  sub- 
stituted, in  imitation  of  the  Hebrew,  which  is  without  cases*. 
As  the  limits  necessarily  assigned  to  this  article,  do  not  permit 
us  to  abridge  the  valuable  treatises  just  noticed,  we  shall  here 
adduce  some  instances  of  the  Hebraisms  found  principally  irr 
the  New  Testament,  and  shall  offer  a  few  canons  by  which  to 
determine  them  with  precision. 

1 .  Thus,  to  be  calledi  to  arise,  and  to  be  found,  are  the  same 
as  to  be,  with  the  Hebrews,  and  this  latter  is  in  the  Old  Tes- 
ment  frequently  expressed  by  the  former.  Compare  Isa.lx.l4. 18. 
Ixi.  3.  Ixii.  12.  Zech.  viii.  3. 

Accordingly,  in  the  New  Testament,  these  terms  are  often  employed 
one  for  the  other,  as  in  Matt.  v.  9.  "  They  shall  be  called  the  chiMren 
of  God"  and  ver.  19.  "  He  shall  be  called  the  least  in  the  kingdom  of 
Heavenl"  1  Joh.  iii.  1.  "  That  we  should  be  called  the  sons  of  God." 
To  be  called  here  and  in  other  places  is  really  to  be,  and  it  is  so 
expressed  according .  to  the  Hebrew  way  of  speaking.  There  is  the 
like  signincatiou  of  the  word  arise,  as  in  2  Sam.  xi.  20,  "  if  the 
king's  wrath  arise  "  Esth.  iv.  14.  "Enlargement  and  deliverance  shall 
arise  to  the  Jews."  Prov.  xxiv.  22.  "  their  calamity  shall  arise  suddenly.'' 
In  all  which  places  the  word  arise  signifies  no  other  than  actual 
being  or  existing,  according  to  the  Hebrew  idiom.  And  thence  it  is 
used  in  a  similar  manner  in  the  New  Testament,  as  in  Luke  xxiv.  38, 
"  Why  do  thoughts  arise  in  your  hearts?"  i.  e.  why  are  they  there? 
Matt.  xxiv.  24.  "  There  shall  arise  false  Christs,"  i.  e.  there  shall  ac- 
tually be  at  that  time  such  persons  according  to  my  prediction.  So, 
to  be  found  is  among  the  Hebrews  of  the  same  import  with  the 
above-mentioned  expressions,  and  accordingly  in  the  Old  Testament 
one  is  put  for  the  other,  as  in  1  Sam.  xxv.  28.  "  Evil  hath  not  been 

1  In  his  Philologia  Sacra  ;  this  work  was  originally  published  in  410.  but  the  best 
edition  is  that  of  M.  Fischer,  in  8vo.  Leipsic,  1778.  Vorstius's  treatise  was  abridged 
by  JLeusden  in  his  Philologus  Gra?cus;  and  Leusden's  Abridgment  was  republished  by 
Fischer,  with  valuable   notes  and  other  additions,  in  Svo.  Leipsic,  17S3. 

2  In  his  Hermeneutica  Sacra  Novi  Testamenti,  pars  ii.  vol.  ii.  pp.  1  —  62. 

3  See  particularly  pp.  273 — 290.  504— o07.  and  535— 352,  See  also  Schaefcr's 
Institutiones  Scripturistica,  pars  ii.  pp.  194 — 205. 

4  Michaelis,  vol.  i.  p.  12.5.  Glassius  has  given  several  instances  in  hib  Philo'ogia 
Sacr.i,  canons  xxviii.  and  xxix.  vol.i.  pp.67 — 72.  edit.  Dathe. 


I.  Sect.  III.]         Hebraisms  of  the  Nezv  TcsiamcjiL  25 

found  in  thee."  2  Chron.  xix.  3.  "  Good  things  are  found  in  thee." 
Isa.  li.  3.  "Joy  and  gladness  shall  be/owwd  therein."  Dan.  v.  12.  "An 
excellent  spirit  was  found  in  Daniel."  In  these  and  other  texts  the 
Hebrew  word  rendered  found  is  equivalent  to  was.  In  imitation  of 
this  Hebraism,  to  be  found  is  used  for  sum  or  existo,  to  be,  in  the  New 
Testament,  as  in  Luke  xvii.  18.  "  There  are  not  found  that  returned 
to  give  glory  to  God,  save  this  stranger."  Acts  v.  39.  "  Lest  haply  ye 
hefou7id  to  fight  against  God."  1  Cor.  iv.  2.  "  That  a  man  hefomid 
faithful."  Phil.  ii.  8.  "  Being  found  in  fashion  as  a  man."  Heb.  xi.5. 
"  Enoch  was  not  found ."  which  is  the  same  with  Enoch  was  not,  as 
is  evident  from  comparing  this  place  with  Gen.  v.  24.  to  which  it  re- 
fers. The  expression  of  Saint  Peter,  1  Ep.  ii.  22.  "  Neither  was  guile 
found  in  his  mouth,"  is  taken  from  Isa.  liii.  9.  "  Neither  was  there 
any  deceit  (or  guile)  in  his  mouth."  Whence  it  appears,  that  in  this,  as 
well  as  the  other  texts  above  cited,  to  be  found  is  equivalent  to  was. 

2.  Verbs  expressive  of  a  person's  doing  an  action,  are  often 
used  to  signify  his  supposing  the  thing,  or  discovering  and  ac- 
knowledging the  fact,  or  his  declaring  and  foretelling  the  event, 
especially  in  the  prophetic  writings. 

Thus,  "  He  that  findeth  his  life,  shall  lose  it"  (Matt.  x.  39.),  means. 
He  that  expects  to  save  his  life  by  apostacy,  shall  lose  it.  So,  "  Let 
him  become  a  fool  "  (1  Cor.  iii.  1 8.),  is  equivalent  to,  Let  him  become 
sensible  of  his  folly.  "  Make  the  heart  of  this  pe.ople  fat "  (Isa.  vi. 
9,  10.),  i.  e.  Prophecy  that  they  shall  be  so.  *'  What  God  hath 
cleansed"  (Acts  x.  13.),  i.  e.  What  God  hath  declared  clean.  "But 
of  that  day  and  hour  no  man  knoweth"  (that  is,  maketh  known),  "  not 
even  the  angels  who  are  in  heaven,  neither  the  Son,  but  the  Father" 
(Matt.  xxiv.  36.),  that  is,  neither  man,  nor  an  angel,  nor  the  Son,  has 
jiermission  to  make  known  this  secret. 

3.  Negative  verbs  are  often  put  for  a  strong  positive  af- 
firmation. 

Thus,  "No  good  thing  will  he  withhold"  (Psal.  Ixxxiv.  11.),  means. 
He  will  give  them  all  good  things.  "  Being  not  weak  in  the  faith" 
(Rom.  iv.  19),  i.  e.  Being  strong  in  the  faith.  "  I  will  not  leave  you 
comfortless"  (John  xiv.  18.),  means,  I  will  both  protect  and  give  you 
the  most  solid  comfort. 

4.  The  privileges  of  the  first-born  among  the  Jews  being 
very  great,  that  which  is  chief  or  most  eminent  in  any  kind,  is 
called  the  first-born.  Gen.  xlix.  3. 

So,  in  Job  xviii.  1 3.,  the  first-born  of  death  is  the  most  fatal  and 
cruel  death.  In  Isa.  xiv.  30.  the  first-born  of  the  poor  denotes  those 
who  are  most  poor  and  miserable.  (See  also  Psal.  Ixxxix.  27.  Jer.  xxxi.  9. 
Rom.  viii.  29.  Col.  i.  15.  18.  Heb.  xii.  23.) 

5.  The  word^ow  has  various  peculiar  significations. 

Thus,  the  sons  or  children  of  Belial,  so  often  spoken  of  in  the  Old 
Testament,  are  wicked  men,  such  as  are  good  for  nothing,  or  such  as 
will  not  be  governed.  Children  of  light  are  such  as  are  divinely  en- 
lightened. (Luke  xvi.  8.  John  xii.  36.  Ephes.  v.  8.  1  Thes.  v.  5.) 
Children  of  disobedience  are  disobedient  persons.  (Ephes.  ii.  2.) 
Children  of  Hell  (Matt,  xxiii.   1.5.)  ;  of  ivrath  (Ephes.  2.  3.)  ;  Son  of 


2Q         Oil  the  Original  Languages  of  Scripture.      [Part  I.  Ch. 

perdition  (John  xvii.  12.  2  Thes.  ii.  3.)  ;  are  respectively  such  as  are 
worthy  thereof,  or  obnoxious  thereto.  A  son  of  peace  (Luke  x.  6.)  is 
one  that  is  worthy  of  it.  (See  Matt.  x.  rS.)  The  children  of  a  place 
are  the  inhabitants  of  it.  (Ezra  ii.  1 .  Psal.  cxlix.  2.  Jer.  ii.  1 6.)  So 
the  word  daughter  is  likewise  used  (2  Kings  xix.  21.  Psal.  xlv.  12. 
cxxxvii.  8.  Lam.  ii.  13.  Zech.  ii.  10.)  ;  the.  city  being  as  a  mother, 
and  the  inhabitants  of  it  taken  collectively,  as  her  daughter.  The 
children  of  the  promise,  are  such  as  embrace  and  believe  the  promise 
of  the  Gospel.  (Gal.  iv.  28.)  Sons  of  men  (Psal.  iv.  2.)  are  no  more 
than  men.  And  Christ  is  as  often  called  the  son  of  man,  as  he  is  man. 
The  sons  of  God  (Gen.  vi.  2.)  are  those  Vi^ho  are  of  the  church ;  and 
so  sons  of  God  by  profession.  (Matt.  v.  45.)  They  are  such  as  imitate 
him,  or  are  governed  by  him.  (1  John  iii.  10.)  On  the  same  ac- 
count are  men  called  the  children  of  the  devil.  So  likewise  (John  viii. 
44.)  father  is  understood  in  a  like  sense ;  also  those  who  are  the  in- 
ventors of  any  thing,  or  instruct  others  therein,  are  called  their  fathers. 
(Gen.  iv.  20.) 

6.  Name  is  frequently  used  as  synonymous  w'lthpersons. 

Thus,  to  believe  on  the  name  of  Christ  (John  i.  12.)  means  to  be- 
lieve on  him.  See  similar  examples  in  John  iii  18.  xx.  31.  Acts  i.  15. 
Rev.  iii.  4.  In  like  manner  soul  is  put  for  person,  in  Matt.  xii.  1 8. 
In  whom  my  soul  is  well  pleased,  that  is,  in  whom  I  am  well  pleased. 
See  other  examples  in  Gen.  xii.  13.  xix.  20.  Psal.  cvi.  15.  Job  xvi.  4. 
Prov.  XXV.  25.  Rom.  xiii.  1.  Heb.  x.  38. 

7.  As  the  Jews  had  but  few  adjectives  in  their  language,  they 
had  recourse  to  substantives,  in  order  to  supply  their  place. 

Hence  we  find  kingdom  and  glory  vised  to  denote  a  glorious  kingdom. 
(1  Thess.  ii.  12.)  Mouth  and  wisdom  for  wise  discourse  (Luke  xxi.  15.)  ; 
the  patience  of  hope  for  patient  expectation  (  1  Thess.  i.  3.)  ;  glory  of  his 
power  for  glorious  poioer  (2  Thess.  i.  9.)  So  circumcision  and  imcir- 
cumcision,  mean  circumcised  and  uncircumcised  persons.  Anathema 
(1  Cor.  xvi.  22.)  means  an  excommunicated  member.  "  The  spirits 
of  the  prophets,"  (1  Cor.  xiv.  32.)  means  thespiritual  gifts  of  the  prophets. 
When  one  substantive  governs  another,  in  the  genitive,  one  of  them  is 
sometimes  used  as  an  adjective.  "  In  the  body  of  his  flesh,"  means,  in 
his  fleshly  body;  (Col.  i.  22.)  "  Bond  of  perfectness,"  (Col.  iii.  14.) 
means,  a  perfect  bond.  In  Eph.  vi.  12.  "  spiritual  wickedness,"  means 
wicked  spirits.  "  Newness  of  life,"  (Rom.  vii.  6.)  is  a  new  life.  "  The 
tree  of  the  knowledge  of  good  and  evil,"  (Gen.  ii.  9.  compared  with  iii. 
22.)  means,  the  tree  of  the  knowledge  of  good,  or  of  a  pleasure,  which 
to  taste  is  an  evil.  When  two  substantives  are  joined  together,  by  the 
copulative,  and  the  one  frequently  governs  the  other,  as  in  Dan,  iii.  7. 
"  All  the  people,  the  nations,  and  the  languages,"  mean,  people  of  all 
nations  and  languages.  In  Acts  xxiii.  6.  "  the  hope  and  resurrection 
of  the  dead,"  means,  the  hope  of  the  resurrection  of  the  dead.  In 
Col.  ii.  8.  "  Philosophy  and  vain  deceit,"  denotes  a  false  and  deceitful 
■  philosophy.  "  Hath  brought  life  and  imrnortality  to  light,"  (2  Tim.  i. 
10.)  means  to  bring  immortal  life  to  light.  But  the  expression  "I 
am  the  way,  the  truth,  and  the  life,"  (John  xiv.  6.)  means  I  am  the  true 
and  living  way.  It  is  of  importance  to  observe,  that,  in  the  original, 
nouns  in   the  genitive  case,  sometimes  express  the  object,  and  some- 


I.  Sect.  III.]          Hebraisms  of  the  New  Testament.  27 

times  the  agent.  In  Matt.  ix.  35.  "  the  gospel  of  the  kingdom,"  means, 
good  news  concerning  the  kingdom.  "  Doctrines  of  devils, '  ( I  Tim.  iv.  I .) 
evidently  mean,  doctrines  concerning  demons.  "  The  faith  of  Christ" 
often  denotes  the  faith  which  the  Lord  Jesus  Christ  enjoins.  The 
righteousness  of  God  sometimes  means,  his  personal  perfection,  and 
sometimes  that  righteousness  which  he  requires  of  his  people.  In 
Col.  ii.  11.  "  the  circumcision  of  Christ,"  means,  the  circumcision  en- 
joined by  Christ.  The  Hebrews  used  the  word  living,  to  express  the 
excellence  of  the  thing  to  which  it  is  applied.  Thus,  "  living  water,  or 
living  fountain,"  signifies,  running,  or  excellent  water.  "  Living  stones, 
living  way,  living  oracles,"  mean,  excellent  stones,  an  excellent  way, 
and  excellent  oracles. 

8.  The  Jews,  having  no  superlatives  in  their  language,  em- 
ployed the  words  of  God  or  of  the  Lord,  in  order  to  denote  the 
greatness  or  excellency  of  a  thing. 

Thus,  in  Gen.  xiii.  1 0.  a  beautiful  garden  is  called  the  garden  of  the 
Lord.  In  1  Sam.  xxvi.  12.  a  very  deep  sleep  is  called  the  sleep  of  the  Lord. 
In  2  Chron.  xiv.  14.  and  xvii.  10.  the/ear  of  the  Lord  denotes  a  very 
great  fear  ;  and  in  Psal.  Ixxx.  10.  (Heb.)  the  tallest  cedars  are  termed 
cedars  of  God.  So  in  Acts  vii.  20.  Moses  is  said  to  be  a^sios  ru>  ©s^, 
literally Jair  to  God,  or,  as  it  is  correctly  rendered  in  our  version,  exceed- 
ing fair.  And  in  2  Cor.  x.  4.  the  weapons  of  our  warfare  are  termed 
^vvccTcc  ru  Qicd,  literally  mighty  to  God,  that  is,  exceeding  powerful, — not 
mighty  through  God,  as  in  our  authorised  translation. 

9.  According  to  the  Hebrew  idiom,  a  sword  has  a  mouth,  or 
the  edge  of  the  sword  is  called  a  mouth  :  (Luke  xxi.  24.) 

They  shall  fall  by  the  mouth  (or,  as  our  translators  have  correctly 
rendered  it,  the  edge)  of  the  sword  {Heb.  xi.  34.) — escaped  the  edge 
of  the  sword,  is  in  the  Greek  s-o//.ix,  the  mouth  of  the  sword.  So,  we  read  of 
a  two  moutJied  sword  (Heb.  iv.  1 2.)  for  it  is  hjofios  in  the  Greek.  That 
this  is  the  Hebrew  phraseology  may  be  seen  by  comparing  Judg.  iii.  16. 
Psal.  cxlix.  6.  Prov.  v.  4. 

10.  The  verb  yivwo-xw,  to  know,  in  the  New  Testament  fre- 
quently denotes  to  approve. 

Thus,  in  Matt.  vii.  23.  I  never  knew  you,  means  I  never  approved  you. 
A  similar  construction  occurs  in  1  Cor.  viii.  3.  and  in  Rom.  vii.  1.5. 
(Gr.)  which  in  our  version  is  rendered  allow).  Compare  also  Psal.  i.  6. 

1 1 .  Lastly,  to  hear  denotes  to  understand,  to  attend  to,  and  to 
regard  what  is  said. 

In  illustration  of  this  remark,  compare  Deut.  xviii.  15.  with  Acts 
iii.  23.  and  see  also  Matt.  xvii.  5.  and  xi.  15.  xiii.  9.  and  Luke  viii.  8. 

It  were  no  difficult  task  to  adduce  numerous  similar  examples 
of  the  Hebraisms  occurring  in  the  Scriptures,  and  particularly  in 
the  New  Testament ;  but  the  preceding  may  suffice  to  show  the 
benefit  that  may  be  derived  from  duly  considering  the  import 
of  a  word  in  the  several  passages  of  holy  writ  in  which  it  occurs. 

In  order  to  understand  the  full  force  and  meaning  of  the  He- 
braisms of  the  New  Testament,  the  following  canons  have  been 
laid  down  by  the  celebrated  critic  John  Augustus  Ernesti,  and 
his  annotator  Professor  Morus. 


28  On  the  Ch'iginal  Languages  of  Scripture.     [Part  I.  Ch. 

1 .  Compare  Hebrew  words  and  forms  of  expressions  with  those 
which  occur  in  good  Greek  formulce,  particularly  in  doctrinal 
passages. 

As  all  languages  have  some  modes  of  speech  which  are  common  to 
each  other,  it  sometimes  happens  that  the  same  word  or  expression  is 
both  Hebrew,  and  good  Greek,  and  affords  a  proper  meaning,  whether 
we  take  it  in  a  Hebrew  or  a  Greek  sense.  But,  in  such  cases,  it  is  pre- 
ferable to  adopt  that  meaning  which  a  Jew  would  give,  because  it  is 
most  probable  that  the  sacred  writer  had  this  in  view  rather  than  the 
Greek  meaning,  especially  if  the  latter  were  not  of  very  frequent  occur- 
rence. Thus,  the  expression,  ye  shall  die  in  your  sins  (John  viii.  24.) 
if  explained  according  to  the  Greek  idiom,  is  equivalent  to  ye  shall  per- 
severe in  a  course  of  sinful  practice  to  the  end  of  your  lives ;  but,  accord- 
ing to  the  Hebrew  idiom,  it  not  only  denotes  a  physical  or  temporal 
death,  but  also  eternal  death,  and  is  equivalent  to  ye  shall  be  damned  on 
account  of  your  sins,  in  rejecting  the  Messiah.  The  latter  interpretation 
therefore  is  preferably  to  be  adopted,  as  agreeing  best  with  the  Hebrew 
mode  of  thinking,  and  also  with  the  context. 

This  rule  applies  particularly  to  the  doctrinal  passages  of  the  New 
Testament,  which  must  in  all  cases  be  interpreted  according  to  the  ge- 
nius of  the  Hebrew  language.  Thus  to  fear  God,  in  the  language  of  a 
Jew,  means  to  reverence  or  worship  God  generally.  The  knowledge  of 
God,  which  is  so  frequently  mentioned  in  the  New  Testament,  if  taken 
according  to  the  Hebrew  idiom,  implies  not  only  the  mental  knowledge 
of  God,  but  also  the  worship  and  reverence  of  Him  which  flows  from 
it,  and  consequently  it  is  both  a  theoretical  and  a  practical  knowledge 
of  God. 

The  reason  of  this  rule  is  obvious.  In  the  first  place,  our  Saviour 
and  his  apostles,  the  first  teachers  of  Christianity,  were  Jews,  who  had 
been  educated  in  the  Jewish  religion  and  language  ;  and  who  (with 
the  exception  of  Saint  Paul)  being  unacquainted  with  the  Greek  lan- 
guage at  the  time  they  were  called  to  the  apostolic  office,  could  only 
express  themselves  in  the  style  and  manner  peculiar  to  their  country. 
Secondly,  the  religion  taught  in  the  New  Testament  agrees  with  that 
delivered  in  the  Old  Testament,  of  which  it  is  a  continuation  ;  so  that 
the  ritual  worship  enjoined  by  the  law  of  Moses  is  succeeded  by  a  spi- 
ritual or  internal  worship  ;  the  legal  dispensation  is  succeeded  by  the 
Gospel  dispensation,  in  which  what  was  imperfect  and  obscure  is  be- 
come perfect  and  clear.  Now  things  that  are  continued  are  substan- 
tially the  same,  or  of  a  similar  nature.  Thus  the  expression  to  come 
unto  God  occurs  both  in  the  Old  and  in  the  New  Testament.  In  the 
former  it  simply  means  to  go  up  to  the  temple  ;  in  the  latter  it  is  conti- 
nued, so  that  what  was  imperfect  becomes  perfect,  and  it  implies  the 
mental  or  spiritual  approach  unto  the  Most  High,  i.  e.  the  spiritual  wor- 
shipping of  God.  In  like  manner,  since  the  numerous  particulars 
related  in  the  Old  Testament  concerning  the  victims,  priests,  and 
temple  of  God  are  transferred,  in  the  New  Testament,  to  the  atoning 
death  of  Christ,  to  his  offering  of  himself  to  death,  and  to  the  Christian 
church,  the  veil  of  figure  being  withdrawn,  the  force  and  beauty  of 
these  expressions  cannot  be  perceived,  nor  their  meaning  fully  ascer- 
tained, unless  we  interpret  the  doctrinal  parts  of  the  New  Testament  by 
the  aid  of  the  Old  Testament. 


I.  Sect.  III.]         Hebraisms  of  the  Neiso  Testament.  29 

2.  The  Hebraisms  of  the  Neiso  Testament  are  to  be  compared 
laith  the  good  Greek  occurring  ifi  the  Septuagint  or  Alexandrian 
version. 

As  the  Hebraisms  occurring  in  the  Old  Testament  are  uniformly 
rendered,  in  the  Septuagint  version,  in  good  Greek,  this  translation  may 
be  considered  as  a  commentary  and  exposition  of  those  passages,  and 
as  conveying  the  sense  of  the  Hebrew  nation  concerning  their  meaning. 
The  Alexandrian  translation  therefore  ought  to  be  consulted  in  those 
passages  of  the  Nevsr  Testament  in  w^hich  the  sacred  writers  have  ren- 
dered the  Hebraisms  literally.  Thus,  in  1  Cor.  xv.  54,  death  is  said  to 
be  swallowed  up  in  victory,  which  sentence  is  a  quotation,  from 
Isaiah  xxv.  8.  As  the  Hebrew  word  n^^  NexsacH,  with  the  7  pre- 
fixed, acquires  the  force  of  an  adverb,  and  means /or  ever,  without  end, 
or  incessantly,  and  as  the  Septuagint  sometimes  renders  the  word  lg- 
NCTsacH  by  m  riKos  in  victory,  but  most  commonly  by  e/f  tsAs^,  fo?-  ever, 
Morus  is  of  opinion  that  this  last  meaning  properly  belongs  to 
I  Cor.  XV.  54,  which  should  therefore  be  rendered,  death  is  swallowed 
up  for  ever.     And  so  it  is  translated  by  Bishop  Pearce. 

3.  In  passages  that  are  good  Greek,  which  are  common  both 
to  the  Old  and  New  Testament,  the  corresponding  words  iji  the 
Hebrew  Old  Testament  are  to  be  compared. 

Several  passages  occur  in  the  New  Testament,  that  are  good  Greek, 
and  which  are  also  to  be  found  in  the  Alexandrian  version.  In  these 
cases  it  is  not  sufficient  to  consult  the  Greek  language  only  :  recourse 
should  also  be  had  to  the  Hebrew,  because  such  words  of  the  Septua- 
gint and  New  Testament  have  acquired  a  different  meaning  from  what 
IS  given  to  them  by  Greek  writers,  and  are  sometimes  to  be  taken  in 
a  more  lax,  sometimes  in  a  more  strict  sense.  Thus,  in  Gen.  v.  24. 
andHeb.  xi.  5.  it  is  said  that  Enoch  pleased  God  ivn^is„Kii/a,  rZ  qico  ; 
which  expression  in  itself  is  sufficiently  clear,  and  is  also  good  Greek  ; 
but  if  we  compare  the  corresponding  expression  in  the  Hebrew,  its 
true  meaning  is,  that  he  walked  with  God.  In  rendering  this  clause 
by  ivn^iiwiwi  Tu  Qiu,  the  Greek  translator  did  not  render  the  Hebrew 
verbatim,  for  in  that  case  he  would  have  said  Trt^n-ramin  aw  %ica  ;  but  he 
translated  it  correctly  as  to  the  sense.  Enoch  pleased  God,  because  he 
lived  habitually  as  in  the  sight  of  God,  setting  him  always  before  his 
eyes  in  every  thing  he  said,  thought  and  did.  In  Psal.  ii.  1.  the  Sep- 
tuagint version  runs  thus,  uan  Kp^unlav  i^vn  why  did  the  nations  rage  ? 
Now,  though  this  expression  is  good  Greek,  it  does  not  fully  render 
the  original  Hebrew,  which  means  why  do  the  nations  furiously  and 
tumuUuously  assemble  together,  or  rebel  ?  The  Septuagint  therefore  is 
not  sufficiently  close.  Once  more,  the  expression  ovk  ovns  they  are  not, 
is  good  Greek,  but  admits  of  various  meanings,  indicating  those  who 
are  not  yet  in  existence,  those  who  are  already  deceased,  or,  figura- 
tively, persons  of  no  authority.  This  expression  occurs  both  in  the 
Septuagint  version  of  Jer.  xxxi.  15.  and  also  in  Matt.  ii.  18.  If  we 
compare  the  original  Hebrew,  we  shall  find  that  it  is  to  be  limited 
to  those  who  are  dead.  Hence  it  will  be  evident  that  the  collation 
of  the  original  Hebrew  will  not  only  prevent  us  from  taking  words 
either  in  too  lax  or  too  strict  a  sense,  but  will  also  guard  us  against 


80         On  the  Original  Languages  of  Scripture.     [Part.  I.  Ch. 

uncertainty  as  to  their  meaning,  and  lead  us  to  that  very  sense  which 
the  sacred  writer  intended. 

Besides  the  Hebraisms,  which  we  have  just  considered,  there 
are  found  in  the  New  Testament  various  Rabbinical,  Syriac, 
Persic,  Latin,  and  other  idioms  and  words,  which  are  respec- 
tively denominated  Rabbinisms,  Syriasms,  Persisms,  Latinisms, 
&c.  &c.  on  which  it  may  not  be  improper  to  offer  a  few 
remarks. 

1.  Rabbinisms. — We  have  already  seen  that  during,  and 
subsequent  to,  the  Babylonian  captivity,  the  Jewish  language 
sustained  very  considerable  changes  '.  New  words,  new  sen- 
tences, and  new  expressions  were  introduced,  especially  terms 
of  science,  which  Moses  or  Isaiah  would  have  as  little  under- 
stood as  Cicero  or  Caesar  would  a  system  of  philosophy  or 
theology  composed  in  the  language  of  the  schools.  This  new 
Hebrew  language  is  called  Talmudical  or  Rabbinical,  from  the 
writings  in  which  it  is  used ;  and,  although  these  writings  arc 
of  a  much  later  date  than  the  New  Testament,  yet,  from  the 
coincidence  of  expressions,  it  is  not  improbable  that,  even 
in  the  time  of  Christ,  this  was  the  learned  language  of  the 
Rabbins  ^  Lightfoot,  Schoetgenius,  Meuschen  ^,  and  others, 
have  excellently  illustrated  the  Rabbinisms  occurring  in  the  New 
Testament. 

2.  Syriasms. — 3.  Chaldaisms. — The  vernacular  language  of 
the  Jews,  in  the  time  of  Jesus  Christ,  was  the  Aramaean  ;  which 
branched  into  two  dialects,  differing  in  pronunciation  rather 
than  in  words,  and  respectively  denominated  the  Chaldee  or 
East  Aramaean,  and  the  Syriac  or  West  Aramaean .  The  East 
Aramaean  was  spoken  at  Jerusalem  and  in  Judea  ;  and  was 
used  by  Christ  in  his  familiar  discourses  and  conversations : 
the  West  Aramaean  was  spoken  in  '  Galilee  of  the  Gentiles.' 
It  was  therefore  natural  that  numerous  Chaldee  and  Syriac 
words,  phrases,  and  terms  of  expression,  should  be  inter- 
mixed with  the  Greek  of  the  New  Testament,  and  even  such 
as  are  not  to  be  found  in  the  Septuagint :  and  the  existence  of 
these  Chaldaisms  and  Syriasms,  affords  a  strong  intrinsic  proof 
of  the  genuineness  and  authenticity  of  the  New  Testament. 
Were  this,  indeed,  "  free  from  these  idioms,  we  might  natu- 
rally conclude  that  it  was  not  written  either  by  men  of  Galilee 
or  Judea,  and  therefore  was  spurious  ;  for,  as  certainly  as  the 


1  See  p.  4.  supra. 

9  Michaelis,  vol.  i.  p.  129,  who  has  given  some  illustrative  examples.  Mori  Acroases 
super  Hermeneuticas  NoviTestamenti,  vol.i.  p.  258.  See  also  Olearius  lie  Stylo  Novi 
Testamjnti,  membr.  iii.  aphorism  vii.  pp.  25,  24. 

3  Yide  infra  Chap.  VII.  §  11,  of  this  Volume,  for  ah  account  of  their  valuable  labours. 


I.  Sect.  III.]         Hebraisms  of  the  New  Testament.  31 

speech  of  Peter  betrayed  him  to  be  a  Galilean,  when  Christ 
stood  before  the  Jewish  tribunal,  so  certainly  must  the  written 
language  of  a  man,  born,  educated,  and  grown  old  in  Galilee, 
discover  marks  of  his  native  idiom,  unless  we  assume  the  absurd 
hypothesis,  that  God  hath  interposed  a  miracle,  which  would 
have  deprived  the  New  Testament  of  one  of  its  strongest  proofs 
of  authenticity  K"  The  following  are  the  principal  Aramsean  or 
Chaldee  and  Syriac  words  occurring  in  the  New  Testament: — 
A/3/3a  (Abba),  Father,  Rom.  viii.  15. — AxeXdufxa  (Aceldama),  the 
field  of  blood,  (Acts  i.  19.) — AgjctayeSSwv  (Armageddon),  the 
mountain  of  Megiddo,  or  of  the  Gospel,  (Rev.  xvi.  16.) — 
B»)^e(rSa  (Bethesda),  the  house  of  mercy,  (John  v.  2.)  K>j<paf 
(Cephas),  a  rock  or  stone,  (John  i.  43.) — Kog/3av  (Corban),  a  gift 
or  offering  dedicated  to  God,  (Mark  vii.  11.) — EAw*,  Eawj,  Kafs.a. 
(y<x^oL-)(Pavt  (Eloi,  Eloi,  lama  sabacthani,)  my  God,  my  God !  why 
hast  thou  forsaken  me?  (Matt,  xxvii.  46.  Mark  x v.  34.) — 
E(|5(pa6a  (Ephphatha),  be  thou  opened,  (Mark  vii.  34.) — M«jw,- 
ju,ttjva  (Mammon)  riches,  (Matt.  vi.  24.) — Magav  A9«  (Maran 
Atha),  the  Lord  cometh,  (1  Cor.  xvi.  22.) — V a^a.  (Raca),  thou 
worthless  fellow  !  (Matt.  v.  22.) — TaA»9a  xoujoti  (Talitha  cumi), 
maid  arise  !     (Mark  v.  41.)  2 

4.  Latinisms. — "  The  sceptre  having  departed  from  Judah," 
(Gen.  xlix.  10.)  by  the  reduction  of  Judea  into  a  Roman  pro- 
vince, the  extension  of  the  Roman  laws  and  government  would 
naturally  follow  the  success  of  the  Roman  arms:  and  if  to  these 
we  add  the  imposition  of  tribute  by  the  conquerors,  together 
with  the  commercial  intercourse  necessarily  consequent  on  the 
political  relations  of  the  Jews  with  Rome,  we  shall  be  enabled 
readily  to  account  for  the  Latinisms,  or  Latin  wOrds  and  phrases, 
that  occur  in  the  New  Testament.  The  following  is  a  list  of 
the  principal  Latinisms  : — kcrauqiov  (assarion,  from  the  Latin 
word  assarius),  equivalent  to  about  three  quarters  of  a  farthing 
of  our  money,  (Matt.  x.  29.  Luke  xii.  6.) — l^r^va-oi;  (census),  as- 
sessment or  rate,  (Matt.  xvii.  25.) — KsvToogiwv  (centurio),  a  cen- 
turion, (Mark  XV.  39,  44,  45.) — KoX«JV<a  (colonia),  a  colony, 
(Acts  xvi.  12.) — Kou(r7«jS<a    (custodia),     a    guard    of    soldiers, 

1  Michaelis,  vol.  i.  p.  155.  Morus,  vol.  i.  p.  237,  Bishop  Marsh,  in  his  notes  to 
Michaelis,  states,  that  a  new  branch  of  the  Aramaean  language  has  been  discovered  by 
Professor  Adler,which  differs  in  some  respects  from  the  East  and  West  Aramaan  dialects. 
For  an  account  of  it,  he  refers  to  the  third  part  of  M.  Adler's  Novi  Teslamenti  Versiones 
Syriacm,  Simplex,  Philoxeniana,  et  Hierosolymitana,  denuo  examinatee,  ijc.  4to., 
Hafnise,  1789,  of  which  work  we  have  not  been  able  to  obtain  a  sight.  PfeifFer  has  an 
amusing  disquisition  on  the  Galilean  dialect  of  Peter,  which  in  substance  corresponds 
with  the  above  cited  remark  of  Michaelis,  though  PfeifFer  does  not  seem  to  have  known 
the  exact  names  of  the  dialects  then  in  use  among  the  Jews.     Op.  tom.  i.  pp.  616 — 622. 

2  Additional  examples  of  Chaldaisms  and  Syriasms  may  be  seen  in  Olearius  de  Stylo 
Novi  Testament!,  membr.  iii.  aphorism,  vi.  (Thesaurus  I'heologico-Philologicus,  tom,  ii. 
pp.  22,  23. 


52         On  the  Original  Languages  of  Scripture.      [Part  I.  Ch. 

(Matt,  xxvii.  65,  66.  xxviii.  1 1.) — A>)v«§»oc  {denarius),  a  Roman 
penny,  equivalent  to  about  seven-pence  halfpenny  of  our  mo- 
ney, (Luke  vii.  41.) — ^quysXKiov  (flagellum),  a  scourge,  John  ii. 
15.);  from  this  word  is  derived  <I>^ayeXAoa),  to  scourge  with 
whips.  (Matt,  xxvii.  26.  Mark  xv.  15.)  As  this  was  a  Roman 
punishment,  it  is  no  wonder  that  we  find  it  expressed  by  a  term 
nearly  Roman — lovalog  {Justus),  (Acts  i.  23.) — Aeyewv  {legio) 
a  legion,  (Matt.xxvi.  53.) — Ko8gavT)jj  {quadrans),  a  Roman  coin 
equivalent  to  about  three-fourths  of  an  English  halfpenny 
(Matt.  V.  26.) — Aj/3egT»vof  {libertinus),  a  freed  man,  (Acts  vi.  9.) 
AiTga  {libra),  a  pound,  (Johnxii.3.) — Aevreov  {lititeum),  a  towel, 
(John  xiii.  4.) — MaxeXXov  {macellum),  shambles,  (1  Cor.x.25.) — 
M£j«,/3gava  {7neml)rana),^a.vc\im&ni,  (2Tim.iv.l3.) — M.iXtoy{miUe)y 
a  mile  ;  the  Roman  mile  consisting  of  a  thousand  paces.  (Matt.  v. 
41.) — H£(7T>)5  {sextarius),  a  kind  of  pot,  (Mark  vii.  4.  8.) — 
HguiTo^iov  {pratorium],  a  judgment-hall,  or  place  where  the  prae- 
tor or  other  chief  magistrate  heard  and  determined  causes, 
(Matt,  xxvii.  27.) — ^>)j!x.»xjvd»ov  or  S«ja<x»vd»ov  {semicinctium)  an 
apron,  (Actsxix.  12.) — 2«xagioj(s/carzw5),  an  assassin,  (Acts  xxi. 
38.) — SooSagjov  {sudarium),  a  napkin  or  handkerchief, ( Luke xix. 
20.) — ^Trsx-ovXaToiq  {specidator),  a  soldier  employed  as  an  execu- 
tioner, (Mark  vi.  27.) — Toi.§spva{taberna),  a  tavern,  (Acts  xxviii. 
15.)— TiTAoj  {titulus),  a  title,  (John  xix.  19,  20.)  • 

5.  From  the  unavoidable  intercourse  of  the  Jews  with  the 
neighbouring  nations,  the  Arabs,  Persians,  (to  whose  sovereigns 
they  were  formerly  subject),  and  the  inhabitants  of  Asia  Minor, 
numerous  words,  and  occasional  expressions  may  be  traced  in 
the  New  Testament,  which  have  been  thus  necessarily  intro- 
duced among  the  Jews.  These  words,  however,  are  not  suffi- 
ciently numerous  to  constitute  so  many  entire  dialects :  for  in- 
stance, there  are  not  more  than  four  or  five  Persian  words  in 
the  whole  of  the  New  Testament.  These  cannot,  therefore,  be 
in  strictness  termed  Persisms :  and  though  the  profoundly 
learned  Michaelis  is  of  opinion  that  the  Zend-avesta,  or  antient 
book  of  the  Zoroastrian  religion,  translated  by  M.  Anquetil  du 
Perron,  throws  considerable  light  on  the  phraseology  of  Saint 
John's  writings ;  yet,  as  the  authenticity  of  that  work  has  been 
disproved  by  eminent  orientalists,  it  cannot  (we  apprehend)  be 
with  propriety  applied  to  the  elucidation  of  the  New  Testament. 


•  Pritii  Introductio  ad  Lectionem  Novi  Testamenti,  pp.  320 — 522.  Olearius,  sect.  ii. 
memb.  iii.  aph.  ix.  pp.  24,25.  Michaelis,  vol.  i.  pp.  162 — 173.  Morus,  vol.  i. 
pp.  235,  236.  Olearius  and  Michaelis  have  collected  numerous  instances  of  latinising 
phrases  occurring  in  the  New  Testament,  which  want  of  room  compels  us  to  omit.  Full 
elucidations  of  the  various  idioms  above  cited,  are  given  by  Schleusner  and  Parkhurst 
in  their  Lexicons  to  the  New  Testament.  The  Graeco-Barbara  Novi  Testamenti  (ICmo. 
Amsterdam,  1649.)  of  Cheitomseus,  may  also  be  consulted  when  it  can  be  met  with. 


I.  Sect.  IV.]       On  the  Cognate  or  Kindred  Languages.  33 

From  the  number  of  words  used  by  Saint  Paul  in  peculiar  senses, 
as  well  as  words  not  ordinarily  occurring  in  Greek  writers, 
Michaelis  is  of  opinion  (after  Jerome)  that  they  were  provincial 
idioms  used  in  Cilicia  in  the  age  in  which  he  lived  ;  and  hence 
he  denominates  them  Cilicisms.  ' 

The  preceding  considerations  and  examples  may  suffice  to 
convey  some  idea  of  the  genius  of  the  Greek  language  of  the 
New  Testament.  For  an  account  of  the  most  useful  Lexicons 
that  can  be  consulted,  see  the  Appendix  to  this  volume,  No.  II. 


SECTION  IV. 

ON    THE    COGNATE    OR    KINDRED    LANGUAGES. 

I.  The  Chaldee.  —  II.  The  Syriac.  —  III.  The  Arabic.  —  IV,  The 
Ethiopic.  —  V.  The  Rabbinical  Hebrew.  —  VI.  Use  and  importance 
of  the  Cognate  Languages  to  sacred  criticism. 

1  HE  cognate  or  kindred  languages  are  those,  which,  together 
with  the  Hebrew,  are  dialects  immediately  derived  from  the  pri- 
mitive language,  if  indeed,  (as  many  learned  men  have  thought), 
they  are  not  derived  from  the  Hebrew  itself,  confessedly  the 
most  antient  language  in  the  world,  and  with  which  they  pre- 
serve nearly  the  same  structure  and  analogy.  The  modern 
Italian  language,  as  well  as  the  antient  Greek  and  Latin,  will 
furnish  us  with  numerous  examples  of  this  affinity.  The 
two  last  indeed  are  not  dialects,  but  entirely  different  lan- 
guages ;  the  Latin  having  acquired  very  many  words  from  the 
Greek,  in  consequence  of  the  numerous  colonies  of  Greeks  that 
settled  in  Italy,  from  whom  the  Aboi-igines  imperceptibly  bor- 
rowed many  words  -.  In  like  manner  the  antient  Greek  and 
modern  Russ  are  allied,  as  also  are  the  old  German  and 
modern  Danish,  together  with  the  British  and  German  of 
Lower  Saxony,  &c.  Although  these  languages  have  in  progress 
of  time  become  distinct,  yet,  in  many  respects,  they  may  all  be 
considered  as  similar,  from  the  connexion  which  may  be  traced 
between  them.  ^ 

The  principal  cognate  dialects  or  languages  are  the  Chaldee, 
Syriac,  and  Arabic. 

*  Michaelis,  vol.  i.  pp.  149 — 162. 

9  Scaliger  in  his  treatise  De  ciusis  Lingux  Latins,  and  Vossius,  in  his  Etymologicon 
Linguae  Latins,  have  illustrated  this  subject  at  considerable  length. 
3  Morus,  vol.  i,  p.  174. 
VOL.  II.  D 


34-         On  the  Origmal  Languages  of  Scripture.      [Part  I.  Ch. 

I.  The  Chaldee,  we  have  already  seen,  was  a  dialect  of  the 
Aramaean  language :  it  was  acquired  by  the  Jews  during  the 
Babylonian  captivity,  and  was  currently  spoken  at  the  time  our 
Saviour  appeared  in  Judea.  Besides  the  parts  already  stated 
as  being  written  in  this  tongue,  numerous  Chaldaic  words 
occur  in  the  book  of  Job,  the  Proverbs,  and  other  parts  of  the 
sacred  writings,  for  the  correct  understanding  of  which  the 
knowledge  of  Chaldee  is  necessary.  It  is  further  of  great  use 
for  enabling  us  to  read  the  Chaldee  paraphrases  which  shew 
the  sense  put  by  the  Jews  themselves  on  the  words  of 
Scripture. ' 

II.  The  Striae,  though  written  in  a  different  character,  is 
also  a  dialect  of  the  Aramaean  language  :  it  was  vernacular  in 
Galilee.  Hence,  though  several  of  the  sacred  writers  of  the  New 
Testament  expressed  themselves  in  Greek,  their  ideas  were 
Syriac ;  and  they  consequently  used  many  Syriac  idioms,  and 
a  few  Syriac  words  -.  The  chief  difference  between  the  Syriac 
and  Chaldee  consists  in  the  vowel-points  or  mode  of  pronun- 
ciation ;  and,  notwithstanding  the  forms  of  their  respective 
letters  are  very  dissimilar,  yet  the  correspondence  between  the 
two  dialects  is  so  close,  that  if  the  Chaldee  be  written  in  Syriac 
characters  without  points  it  becomes  Syriac,  with  the  exception 
of  a  single  inflexion  in  the  formation  of  the  verbs  s.  The  great 
assistance,  which  a  knowledge  of  this  dialect  affords  to  the 
critical  understanding  of  the  Hebrew  Scriptures,  is  illustrated 
at  considerable  length  by  the  elder  Michaelis,  in  a  philological 
dissertation,  originally  published  in  1756,  and  reprinted  in  the 
first  volume  of  M.  M.  Pott's  and  Ruperti's  Sylloge  Commenta- 
tionum  Theologicarum.  * 

III.  Though  more  remotely  allied  to  the  Hebrew  than  either 
of  the  preceding  dialects,  the  Arabic  language  possesses  suffi- 
cient analogy  to  explain  and  illustrate  the  former,  and  is  not 
perhaps  inferior  in  importance  to  the  Chaldee  or  the  Syriac ; 
particularly  as  it  is  a  living  language,  in  which  almost  every 
subject  has  been  discussed,  and  has  received  the  minutest  in- 
vestigation from  native  writers  and  lexicographers.  The  learned 
Jews  who  flourished  in  Spain  from  the  tenth  to  the  twelfth 
century  under  the  dominion  of  the  Moors,  were  the  first  who 
applied  Arabic  to  the  illustration  of  the  Hebrew  language  :  and 

»  Walton's  Prolegomena,  c.  xii.  §2,3.  (pp.559 — 562.  edit.  Dathii.) 

«  Masclef.  Gramm.  Hebr.  vol.  ii.  p.  114.     Wotton's  Misna,  vol.  i.  praef.  p.  xviii. 

3  Walton,  Prol.  c.  xiii.  §  2,  3, 4,  5.  (pp.  594 — 603.) 

*  D.  Christian!  Benedict!  Michaelis  Dissertatio  Philologica,  qua  Lumina  Syriaca  pro 
illustrando  Ebraismo  Sacro  exhibentur  (Halas,  1756.),  in  Pott's  &  Ruperti's  Sylloge, 
torn.  i.  pp.  170—244.  The  editors  have  inserted  in  the  notes  some  additional  obser- 
vations from  Michaelis's  own  copy. 


I.  Sect.  IV.]       Oji  the  Cognate  or  Kindred  Languages,  35 

subsequent  Christian  writers,  as  Bochart,  the  elder  Schultens, 
Olaus  Celsius,  and  others,  have  diligently  and  successfully  ap- 
plied the  Arabian  historians,  geographers,  and  authors  on 
natural  history,  to  the  explanation  of  the  Bible.  ' 

IV.  The  Ethiopia  language,  which  is  immediately  derived 
from  the  Arabic,  has  been  applied  with  great  advantage  to  the 
illustration  of  the  Scriptures  by  Bochart,  De  Dieu,  Hottinger, 
and  Ludolph  (to  whom  we  are  indebted  for  an  Ethiopic  grammar 
and  Lexicon)  ^ :  and  Pfeiffer  has  explained  a  few  passages  in 
the  books  of  Ezra  and  Daniel,  by  the  aid  of  the  Persian  lan- 
guage. 3 

V.  The  Rabbinical  Hebretjo  is  a  mixture  of  several  languages, 
which  cannot  be  of  great  use  for  illustrating  the  Holy  Scrip- 
tures ;  though  it  ought  not  perhaps  to  be  wholly  despised.  Dr. 
Gill  has  applied  the  Rabbinical  Hebrew  to  the  elucidation  of  the 
Bible  more  than  any  other  modern  commentator. — The  Latin 
is  nearly  allied  to  the  Greek,  which  however  requires  but  little 
illustration  from  it. 

VI.  The  cognate  or  kindred  languages  are  of  considerable 
use  in  sacred  criticism.  They  may  lead  us  to  discover  the  occa- 
sions of  such  false  readings  as  transcribers  unskilled  in  the 
Hebrew,  but  accustomed  to  some  of  the  other  dialects,  have 
made  by  writing  words  in  the  form  of  that  dialect,  instead  of 
the  Hebrew  form.  Further,  the  knowledge  of  these  lan- 
guages will  frequently  serve  to  prevent  ill-grounded  conjectures 
that  a  passage  is  corrupted,  by  shewing  that  the  common  reading 
is  susceptible  of  the  very  sense  which  such  passage  requires  : 
and  when  different  readings  are  found  in  copies  of  the  Bible, 
these  languages  may  sometimes  assist  us  in  determining  which 
of  them  ought  to  be  preferred.  * 


»  Bauer,  Herm.  Sacr.  pp.  82,  83.  106,  107.  Walton,  Prol.  c.  xiy.  §  2—7, 14. 
(pp.  655 — 641,  649.)     Bishop  Marsh's  Divinity  Lectures,  part  iii.  p.  28. 

a  Bauer,  Herm.  Sacr.  p.  107.     Walton,  Prol.  c.  xvi.  §  6—8.  (pp.  674—678.) 

3  Dubia  Vexata,  cent.  iv.  no.  66.  (Op.  torn.  i.  pp.  420 — 422.)  and  Herm.  Sacra. 
c.  vi.  §  9.  (Ibid.  torn.  ii.  p.  648.)     Walton,  Prol.  c.  xvi.  §  5.  (pp.  691,  692.) 

*  Gerard's  Institutes  of  Biblical  Criticism,  p.  65. 


D    2 


36  On  the  Hebte'iv  Manuscripts  [Part  I.  Ch. 


CHAPTER  II. 

ON    THE    MANUSCRIPTS    OF    THE    BIBLE. 

SECTION  I. 

ON    THE    HEBREW    MANUSCRIPTS    OF    THE   OLD    TESTAMENT. 

I.  Different  classes  of  Hebrew  Manuscripts. — II.  The  rolled  Manuscripts 
of  the  synagogues. — III.  The  square  Manuscripts  used  by  the  Jews 
in  private  life. — IV.  Antient  recensions  or  editions  of  Hebrew  Manu- 
scripts.—  V.  j4ge  of  Hebrew  Manuscripts. — VI,  Of  the  order  in 
which  the  Sacred  Books  are  arranged  in  Manuscripts. — Number  of 
Books  contained  in  different  Manuscripts. — VII.  Modern  Families  or 
Recensions  of  Hebrew  Manuscripts. — VIII.  Notice  of  the  most  antient 
Manuscripts. —  IX.  Brief  notice  of  the  Manuscripts  of  the  Indian 
Jews. 

Although,  as  we  have  already  seen,  the  Hebrew  text  of 
the  Old  Testament  has  descended  to  our  times  uncorrupted, 
yet,  with  all  the  care  which  the  antient  copyists  could  bestow,  it 
was  impossible  to  preserve  it  fiee  from  mistakes,  arising  from 
the  interchanging  of  the  similar  letters  of  the  Hebrew  alphabet, 
and  other  circumstances  incident  to  the  transcription  of  antient 
manuscripts.  The  Rabbins  boldly  asserted,  and,  through  a 
credulity  rarely  to  be  paralleled,  it  was  implicitly  believed,  that 
the  Hebrew  text  was  absolutely  free  from  error,  and  that  in  all 
the  manuscripts  of  the  Old  Testament  not  a  single  various  read- 
ing of  importance  could  be  produced.  Father  Morin  was  the 
first  person  who  ventured  to  impugn  this  notion  in  his  Exerci- 
tationes  in  utrumque  Samaritanurum  Pentateuchwn,  published  at 
Paris  in  1631  ;  and  he  grounded  his  opinion  of  the  incorrect- 
ness of  the  Hebrew  manuscripts  on  the  differences  between  the 
Hebrew  and  the  Samaritan  texts  in  the  Pentateuch,  and  on 
the  differences  between  the  Hebrew  and  the  Septuagint  in 
other  parts  of  the  Bible.  Morinus  was  soon  after  followed  by 
Louis  Cappel,  (whose  Critica  Sacra  was  published  in  1650,)  who 
pointed  out  a  great  number  of  errors  in  the  printed  Hebrew, 
and  showed  how  they  might  be  corrected  by  the  antient  versions 
and  the  common  rules  of  criticism.  He  did  not  however  advert 
to  the  most  obvious  and  effectual  means  of  emendation,  namely, 
a  collation  of  Hebrew  manuscripts ;  and,  valuable  as  his  labours 
unquestionably  are,  it  is  certain  that  he  neither  used  them  him- 
self, nor  invited  others  to  have  recourse  to  them,  in  order  to 


II.  Sect.  I.]  Of  the  Old  Testament.  37 

correct  the  sacred  text.  Cappel  was  assailed  by  various  oppo- 
nents, but  chiefly  by  the  younger  Buxtorf  in  his  Anticritica,  pub- 
lished at  Basil  in  1653,  who  attempted,  but  in  vain,  to  refute 
the  principles  he  had  established.  In  1657  Bishop  "Walton, 
in  his  Prolegomena  to  the  London  Polyglott  Bible,  declared  in 
favour  of  the  principles  asserted  by  Cappel,  acknowledged  the 
necessity  of  forming  a  critical  apparatus  for  the  purpose  of  ob- 
taining a  more  correct  text  of  the  Hebrew  Bible,  and  materially 
contributed  to  the  formation  of  one  by  his  own  exertions.  Sub- 
sequent biblical  critics  acceded  to  the  propriety  of  their  argu- 
ments, and  since  the  middle  of  the  seventeenth  century,  the  im- 
portance and  necessity  of  collating  Hebrew  manuscripts  have 
been  generally  acknowledged.  ' 

Hebrew  manuscripts  are  divided  into  two  classes,  viz.  auto- 
graphs, or  those  written  by  the  inspired  penmen  themselves, 
which  have  long  since  perished ;  and  apographs,  or  copies  made 
from  the  originals,  and  multiplied  by  repeated  transcription. 
These  apographs  are  also  divided  into  the  more  aiitient,  which 
formerly  enjoyed  the  highest  authority  among  the  Jews,  but 
have  in  like  manner  perished  long  ago ;  and  into  the  more 
modern,  which  are  found  dispersed  in  various  public  and  private 
libraries.  The  manuscripts  which  are  still  extant,  are  sub- 
divided into  the  rolled  manuscripts  used  in  the  synagogues,  and 
into  the  square  manuscripts  which  are  used  by  private  indivi- 
duals among  the  Jews. 

II.  The  Pentateuch  was  read  in  the  Jewish  synagogues  from 
the  earliest  times ;  and,  though  the  public  reading  of  it  was 
intermitted  during  the  Babylonish  captivity,  it  was  resumed 
shortly  after  the  return  of  the  Jews.  Hence  numerous  copies 
were  made  from  time  to  time ;  and  as  they  held  the  books  of 
Moses  in  the  most  superstitious  veneration,  various  regulations 
were  made  for  the  guidance  of  the  transcribers,  who  were 
obliged  to  conform  to  them  in  copying  the  rolls  destined  for 
the  use  of  the  synagogue.  The  date  of  these  regulations  is  not 
known,  but  they  are  long  posterior  to  the  Talmud ;  and  though 
many  of  them  are  the  most  ridiculous  and  useless  that  can  be 
well  conceived,  yet  the  religious  observance  of  them,  which  has 
continued  for  many  centuries,  has  certainly  contributed  in  a . 
great  degree  to  preserve  the  purity  of  the  Pentateuch.  The 
following  are  a  few  of  the  principal  of  these  regulations. 

The  copies  of  the  law  must  be  transcribed  from  antient  ma- 
nuscripts of  approved  character  only,  with  pure  ink,  on  pai'ch- 
ment  prepared  from  the  hide  of  a  clean  animal,  for  this  express 
purpose,  by  a  Jew,  and  fastened  together  by  the  strings  of 

1  Bishop  Marsh's  Lectures,  part  ii.  p.  ^^. 
D   3 


38  On  the  Hebrew  Manuscripts  [Part  I.  Cli. 

clean  animals ;  every  skin  must  contain  a  certain  number  of 
columns  of  prescribed  length  and  breadth,  each  column  com- 
prising a  given  number  of  lines  and  words ;  no  word  must  be 
written  by  heart  or  with  points,  or  without  being  first  orally 
pronounced  by  the  copyist ;  the  name  of  God  is  not  to  be  written 
but  with  the  utmost  devotion  and  attention,  and,  previously  to 
writing  it,  he  must  wash  his  pen.  The  want  of  a  single  letter, 
or  the  redundance  of  a  single  letter,  the  writing  of  prose  as 
verse,  or  verse  as  prose,  respectively,  vitiates  a  manuscript : 
and  when  a  copy  has  been  completed,  it  must  be  examined  and 
corrected  within  thirty  days  after  the  writing  has  been  finished, 
in  order  to  determine  whether  it  is  to  be  approved  or  rejected. 
These  rules,  it  is  said,  are  observed  to  the  present  day  by  the 
persons  who  transcribe  the  sacred  writings  tor  the  use  of  the 
synagogue,  i 

III.  The  square  manuscripts,  which  are  in  private  use,  are 
written  with  black  ink,  either  on  vellum  or  on  parchment,  or 
on  paper,  and  of  various  sizes,  folio,  quarto,  octavo,  and  duo- 
decimo. Those  which  are  copied  on  paper,  are  considered  as 
being  the  most  modern ;  and  they  frequently  have  some  one  of 
the  Targums  or  Chaldee  Paraphrases,  either  subjoined  to  the 
text  in  alternate  verses,  or  placed  in  parallel  columns  with  the 
text,  or  written  in  the  margin  of  the  manuscript.  The  charac- 
ters are,  for  the  most  part,  those  which  are  called  the  square 
Chaldee ;  though  a  few  manuscripts  are  written  with  rabbinical 
characters,  but  these  are  invariably  of  recent  date.  Biblical 
critics,  who  are  conversant  with  the  Hebrew  manuscripts,  have 
distinguished  three  sorts  of  characters,  each  differing  in  the 
beauty  of  their  form.  The  Spanish  character  is  perfectly  square, 
simple,  and  elegant :  the  types  of  the  quarto  Hebrew  Bibles, 
printed  by  Robert  Stephen  and  by  Plantin,  approach  the 
nearest  to  this  character.  The  German,  on  the  contrary,  is 
crooked,  intricate,  and  inelegant,  in  every  respect;  and  the 
Italian  character  holds  a  middle  place  between  these  two. 
The  pages  are  usually  divided  into  three  columns  of  various 
lengths ;  and  the  initial  letters  of  the  manuscripts  are  frequently 
illuminated  and  ornamented  with  gold.  In  many  manuscripts 
the  Masora  ^  is  added  ;  what  is  called  the  larger  Masora,  being 
placed  above  and  below  the  columns  of  the  text,  and  the  smaller 
Masora  being  inserted  in  the  blank  spaces  between  the  co- 
lumns. 

IV.  In  the  period  between  the  sixth  and  the  tenth  centuries, 
the  Jews  had  two  celebrated  academies,  one  at  Babylon  in  the 

1  Carpzov,  Crkica  Sacra  Vet.  Test.  pp.  371,  372. 

2  See  an  account  of  the  Masora  in  Chap,  IV.  Sect,  I.  §  IV,  infra. 


II.  Sect.  I.]  Of  the  Old  Testament.  39 

east,  and  another  at  Tiberias  in  the  west;  where  their  literature 
was  cultivated,  and  the  Scriptures  were  very  fiequently  tran- 
scribed. Hence  arose  two  recensions  or  editions  of  the  Hebrew 
Scriptures,  which  were  collated  in  the  eighth  or  ninth  century. 
The  differences  or  various  readings  observed  in  them  were 
noted,  and  have  been  transmitted  to  our  time  under  the  appel- 
lation of  the  oriental  and  occidental  or  eastern  and  western 
readings.  They  are  variously  computed  at  210,  216,  and  220, 
and  are  printed  by  Bishop  Walton  in  the  Appendix  to  his 
splendid  edition  of  the  Polyglott  Bible.  In  the  early  part  of 
the  eleventh  century,  Aaron  ben  Asher,  president  of  the  aca- 
demy at  Tiberias,  and  Jacob  ben  Naphtali,  president  of  the 
academy  at  Babylon,  collated  the  manuscripts  of  the  oriental 
and  occidental  Jews.  The  discrepancies  observed  by  these 
eminent  Jewish  scholars  amount  to  upwards  of  864 ;  with  one 
single  exception,  they  relate  to  the  vowel  points,  and  conse- 
quently are  of  little  value;  they  are  also  printed  by  Bishop 
Walton.  The  western  Jews,  and  our  printed  editions  of  the 
Hebrew  Scriptures,  almost  wholly  follow  the  recension  of  Aaron 
ben  Asher. 

Among  the  Jews  five  exemplars  have  been  particularly  cele- 
brated for  their  singular  correctness,  and  from  them  all  their 
subsequent  copies  have  been  made.  These  standard  copies 
bear  the  names  of  the  Codex  of  Hill  el,  of  Ben  Asher,  which  is 
also  called  the  Palestine  or  Jerusalem  Codex,  of  Ben  Naphtali, 
or  the  Babylonian  Codex,  the  Pentateuch  of  Jericho,  and  the 
Codex  Sinai. 

1.  The  Codex  of  Hillel  was  a  celebrated  manuscript  which 
Rabbi  Kimchi  (who  lived  in  the  twelfth  century)  says  that  he  saw 
at  Toledo,  though  Rabbi  Zacuti,  who  flourished  towards  the 
close  of  the  fifteenth  century,  states  that  part  of  it  had  been 
sold  and  sent  into  Africa.  Who  this  Hillel  was,  the  learned 
are  by  no  means  agreed  ;  some  have  supposed  that  he  was  the 
very  eminent  Rabbi  Hillel  who  lived  about  sixty  years  before 
the  birth  of  Christ ;  others  imagine  that  he  was  the  grandson 
of  the  illustrious  Rabbi  Jehudah  Hakkadosh,  who  wrote  the 
Misna,  and  that  he  flourished  about  the  middle  of  the  fourth 
century.  Others,  again,  suppose  that  he  was  a  Spanish  Jew, 
named  Hillel ;  but  Bauer,  with  greater  probability,  supposes  the 
manuscript  to  have  been  of  more  recent  date,  and  written  in 
Spain,  because  it  contains  the  vowel  points  and  all  the  other 
grammatical  minutiae ;  and  that  the  feigned  name  of  Hillel  was 
inscribed  on  its  title  in  order  to  enhance  its  value. 

2,  3.  The  codices  of  Ben  Asher  and  Ben  Naphtali  have 
already  been  noticed.  We  may  however  state,  on  the  autho- 
rity  of  Maimonides,  that  the    first  of  these  was  held  in  most 

D  4 


40  On  the  Hebreiv  Manuscripts  [Part  I.  Ch. 

tepute  in  Egypt,  as  having  been  revised  and  corrected  in  very 
many  places  by  Ben  Asher  himself,  and  that  it  was  the  exemplar 
which  he  (Maimonides)  followed  in  copying  the  law,  in  con- 
formity with  the  custom  of  the  Jews. 

4.  The  codex  of  Jericho  is  highly  commended  by  Rabbi 
Elias  Levita,  as  being  the  most  correct  copy  of  the  Law  of 
Moses,  and  exhibiting  the  defective  and  full  words. 

5.  The  codex  Sinai  was  also  a  very  correct  manuscript  of  the 
Pentateuch,  that  presented  some  variation  in  the  accents,  in 
which  respect  it  differed  from  the  former.  A  sixth  codex,  called 
Sanboukif  is  mentioned  by  Pere  Simon,  as  having  been  seen 
by  him ;  but  nothing  certain  is  known  respecting  its  date,  or 
by  whom  it  was  written. 

V.  As  the  authority  of  manuscripts  depends  greatly  on 
their  antiquity,  it  becomes  a  point  of  considerable  importance 
to  ascertain  their  age  as  exactly  as  possible.  Now  this  may  be 
effected  either  by  external  testimony  or  by  internal  marks. 

1.  External  testimony  is  sometimes  afforded  by  the  sub- 
scriptions annexed  by  the  transcribers,  specifying  the  time  when 
they  copied  the  manuscripts.  But  this  criterion  cannot  always 
be  depended  upon :  for  instances  have  occurred,  in  which 
modern  copyists  have  added  antient  and  false  dates  in  order  to 
enhance  the  value  of  their  labours.  As  however  by  far  the 
greater  number  of  manuscripts  have  no  subscriptions  or  other 
criteria  by  which  to  ascertain  their  date,  it  becomes  necessary 
to  resort  to  the  evidence  of 

2.  Internal  Maries.  Of  these,  the  following  are  stated  by 
t)r.  Kennicott  and  M.  De  Rossi  to  be  the  principal:  1.  The 
inelegance  or  rudeness  of  the  character  (Jablonski  lays  down 
the  simplicity  and  elegance  of  the  character  as  a  criterion  of  an- 
tiquity);— 2.  The  yellow  colour  of  the  vellum; — 3.  The  total 
absence,  or  at  least  the  very  rare  occurrence,  of  the  Masora, 
and  of  the  Keri  and  Ketib  ' ; — 4.  The  writing  of  the  Penta- 
teuch throughout  in  one  book,  without  any  greater  mark  of 
distinction  appearing  at  the  beginning  of  books  than  at  the  be- 
ginning of  sections  ; — 5.  The  absence  of  critical  emendations 
and  corrections; — 6.  The  absence  of   the  vowel  points; — 

7.  Obliterated  letters,  being  written  and  rewritten  with  ink  ; — 

8.  The  frequent  occurrence  of  the  name  Jehovah  in  lieu  of 
Adonai; — 9.  The  infrequency  of  capital  and  little  letters ; — 
10.  The  insertion  of  points  to  fill  up  blank  spaces  ; — 1 1.  The 
non-division  of  some  books  and  psalms; — 12,  The  poetical 
books  not  being  distinguished  from  those  in  prose  by  dividing 
them  into  hemistichs  ; — 13.   Readings  frequently  differing  from 

- 1  For  an  account  of  these,  see  Chap.  IV.  Sect.  I.  §  IV.  infra. 


II.  Sect.  L]  Of  the  Old  Testament.  41 

the  Masoretic  copies,  but  agreeing  with  the  Samaritan  text, 
with  antient  versions,  and  with  the  quotations  of  the  fathers. 
The  conjunction  of  all,  or  of  several,  of  these  internal  marks, 
is  said  to  afford  certain  criteria  of  the  antiquity  of  Hebrew  ma- 
nuscripts. But  the  opinions  of  the  eminent  critics  above  named 
have  been  questioned  by  professors  Bauer  and  Tychsen,  who 
have  advanced  strong  reasons  to  prove  that  they  are  uncertain 
guides  in  determining  the  age  of  manuscripts. 

VI.  A  two-fold  order  of  arrangement  of  the  sacred  books  is 
observable  in  Hebrew  manuscripts,  viz.  the  Talmudical,  and 
the  Masoretic.  Originally,  the  different  books  of  the  Old  Tes- 
tament were  not  joined  together :  according  to  Rabbi  Elias 
Levita  (the  most  learned  Jewish  writer  on  this  subject),  they 
were  first  joined  together  by  the  members  of  the  great  syna- 
gogue, who  divided  them  into  three  parts,— the  law,  the  pro- 
phets, and  the  hagiographa,  and  who  placed  the  prophets  and 
hagiographa  in  a  different  order  from  that  assigned  by  the 
Talmudists  in  the  book  intitled  Baha  Bathra. 

The  following  is  the  Talmudical  arrangement  of  the  Old 
Testament : — Of  the  Prophets,  Joshua,  Judges,  Samuel,  Kings 
(I  and  2),  Jeremiah,  Isaiah,  Ezekiel,  and  the  Twelve  Minor 
Prophets  (in  one  book).  Of  the  Hagiographa,  Ruth,  Psalms, 
Job,  Ecclesiastes,  Song  of  Solomon,  Lamentations,  Esther, 
Chronicles.  By  the  Masorites,  the  Prophets  are  placed  in  the 
same  order,  with  the  exception  of  Isaiah,  who  precedes  Jere- 
miah and  Ezekiel,  because  he  flourished  before  them.  This 
arrangement  is  adopted  in  the  manuscripts  of  the  Spanish  Jews, 
while  the  Talmudical  order  is  preserved  in  those  of  the  German 
and  French  Jews.  In  the  Hagiographa,  the  Masorites  have 
departed  from  the  arrangement  of  the  Talmudists,  and  place 
the  books  comprised  in  that  division  thus : — Psalms,  Job,  Pro- 
verbs, Ruth,  the  Song  of  Solomon,  Ecclesiastes,  Lamentations 
of  Jeremiah,  Esther,  Daniel,  and  Ezra.  This  mode  of  arrange- 
ment obtains  in  the  Spanish  manuscripts.  But  in  the  German 
MSS.  they  are  thus  disposed:  Psalms,  Proverbs,  Job,  the 
Five  Megilloth  (or  books),  Daniel,  Ezra,  and  Chronicles;  and 
the  Five  Megilloth  (or  books)  are  placed  in  the  order  in  which 
they  are  usually  read  in  their  synagogues,  viz.  the  Song  of 
Solomon,  Ruth,  Lamentations  of  Jeremiah,  Ecclesiastes,  and 
Esther. 

There  are,  however,  several  manuscripts  extant,  which  de- 
part both  from  the  Talmudical  and  from  the  Masoretical  order, 
and  have  an  arrangement  peculiar  to  themselves.  Thus,  in  the 
CodexNorimbergensis  1.  (No.  198  of  Dr.  Kennicott's  catalogue), 
which  was  written  a.  d.  1291,  the  books  are  thus  placed  :  the 
Pentateuch,  Joshua,  Judges,  Samuel,  Kings,  Isaiah,  Jeremiah, 


42  On  the  Hebrew  Manuscripts  [Part  I.  Ch. 

Ezekiel,  the  Twelve  Minor  Prophets,  Ruth,  Esther,  Psalms,  Job, 
Ecclesiastes,  Song  of  Solomon,  Lamentations,  Proverbs,  Daniel, 
Ezra,  and  Nehemiah  (in  one  book),  and  Chronicles.  In  the 
Codex  No.  94,  written  a.  d.  1285  (in  the  university  library  at 
Cambridge),  and  also  in  No.  102,  a  manuscript  in  the  British 
Museum,  written  early  in  the  fourteenth  century,  the  books  of 
Chronicles  precede  the  Psalms ;  Job  is  placed  before  the  Pro- 
verbs; Ruth,  before  the  Song  of  Solomon;  and  Ecclesiastes, 
before  the  Lamentations.  In  the  Codex  No.  130,  a  manuscript 
of  the  same  date  (in  the  library  of  the  Royal  Society  of  London), 
Chronicles  and  Ruth  precede  the  Psalms ;  and  in  the  Codex 
No.  96,  (in  the  library  of  St.  John's  College,  Cambridge), 
written  towards  the  close  of  the  fourteenth  century,  and  also  in 
many  other  MSS.,  Jeremiah  takes  precedence  of  Isaiah. 

In  the  Codex  Regiomontanus  2.  (No.  224),  written  early  in 
the  twelfth  century,  Jeremiah  is  placed  before  Ezekiel,  whose 
book  is  followed  by  that  of  Isaiah :  then  succeed  the  Twelve 
Minor  Prophets.  The  Hagiographa  are  thus  disposed: — 
Ruth,  Psalms,  Job,  Proverbs,  Ecclesiastes,  Song  of  Solomon, 
Lamentations,  Daniel,  Esther,  Ezra  and  Nehemiah  (in  one 
book),  and  the  books  of  Chronicles  (also  in  one  book). 

The  order  pursued  in  the  Codex  Ebnerianus  2.  is  altogether 
different  from  the  preceding.  Samuel  follows  Jeremiah,  who 
is  succeeded  by  the  two  books  of  Kings  and  by  part  of  the 
prophecy  of  Ezekiel :  then  comes  part  of  Isaiah.  The  Twelve 
Minor  Prophets  are  written  in  one  continued  discourse ;  and 
are  followed  by  Ruth,  Psalms,  Job,  Proverbs  with  Ecclesiastes 
and  the  Song  of  Solomon,  Lamentations,  Daniel,  Esther,  Ezra, 
Nehemiah,  and  Chronicles. 

Of  the  various  Hebrew  manuscripts  which  have  been  pre- 
served, few  contain  the  Old  Testament  entire :  the  greater  part 
comprise  only  particular  portions  of  it,  as  the  Pentateuch ;  the 
Pentateuch,  five  Megilloth,  and  Haphtaroth,  or  sections  of 
the  prophets  which  are  read  on  the  sabbath-days;  the  Pro- 
phets, or  the  Hagiographa.  Some,  indeed,  are  confined  to 
single  books,  as  the  Psalms,  the  book  of  Esther,  the  Song  of 
Solomon,  and  the  Haphtaroth.  This  diversity  in  the  con- 
tents of  manuscripts  is  occasioned,  partly  by  the  design  of  the 
copyist,  who  transcribed  the  whole  or  part  of  the  sacred  writings 
for  particular  purposes  ;  and  partly  by  the  mutilations  caused 
by  the  consuming  hand  of  time.  Several  instances  of  such 
mutilations  are  given  in  the  account  of  the  principal  Hebrew 
MSS.  now  extant,  in  pp.  44 — 48,  infra. 

VII.  As  the  Hebrew  manuscripts  which  have  been  in  use 
since  the  eleventh  century  have  all  been  corrected  according 
to  some  particular  recension  or  edition,  they  have  from  this 


II.  Sect.  L]  Of  the  Old  Testament.  4iJ 

circumstance  been  classed  into  families,  according  to  the  coun- 
try where  such  recension  has  obtained.  These  Jhmilies  or  re- 
censions are  three  or  four  in  number,  viz. 

1.  The  Spanish  manuscripts,  which  were  corrected  after  the 
Codex  of  Hillel.  They  follow  the  Masoretic  system  with  great 
accuracy,  and  are  on  this  account  highly  valued  by  the  Jews, 
though  some  Hebrew  critics  hold  them  in  little  estimation. 
The  characters  are  written  with  great  elegance,  and  are  per- 
fectly square :  the  ink  is  pale ;  the  pages  are  seldom  divided 
into  three  columns;  the  Psalms  are  divided  into  hemistichs; 
and  the  Chaldee  paraphrases  are  not  interlined,  but  written  in 
separate  columns,  or  are  inserted  in  the  margin  in  smaller 
letters.  Professor  Tyschen  speaks  in  high  terms  of  the  calli- 
graphy of  the  Spanish  manuscripts.  As  the  Spanish  monks 
excelled  in  that  art,  he  thinks  the  Jews,  who  abounded  in  Spain 
in  the  twelfth  and  thirteenth  centuries,  acquired  it  from  them, 
and  he  appeals  to  manuscripts  which  he  had  seen,  where  the 
letters  are  throughout  so  equal,  that  the  whole  has  the  appear- 
ance of  print.  ' 

2.  The  Oriental  manuscripts  are  nearly  the  same  as  the 
Spanish  manuscripts,  and  may  be  referred  to  the  same  class. 

3.  The  German  manuscripts  are  written  with  less  elegance 
than  the  Spanish  codices :  their  characters  are  more  rudely 
formed ;  the  initial  letters  are  generally  larger  than  the  rest, 
and  ornamented ;  the  ink  is  very  black.  They  do  not  follow 
the  Masoretic  notation,  and  frequently  vary  from  the  Masoretic 
manuscripts,  exhibiting  important  readings  that  are  not  to  be 
found  in  the  Spanish  manuscripts,  but  which  agree  with  the 
Samaritan  text  of  the  Pentateuch,  and  with  the  antient  versions. 
The  Chaldee  paraphrases  are  inserted  in  alternate  verses.  This 
class  of  manuscripts  is  little  esteemed  by  the  Jews,  but  most 
highly  valued  by  biblical  critics. 

4.  The  Italian  manuscripts  hold  a  middle  place  between  the 
Spanish  and  German  codices,  and  sometimes  have  a  nearer 
affinity  to  one  class  than  to  the  other,  both  in  the  shape  of  the 
Hebrew  characters,  and  also  as  it  respects  their  adherence  to 
or  neglect  of  the  Masoretic  system.  M.  Bruns,  the  able  as- 
sistant of  Dr.  Kennicott  in  collating  Hebrew  manuscripts,  has 
given  engraved  specimens  of  the  Spanish,  German,  and  Italian 
manuscripts  in  his  edition  of  Dr.  K.'s  Dissertatio  Generalis 
(8vo.  Brunswick,  1783);    and   Professor  Tychsen   has  given 

fourteen  Hebrew  alphabets,  of  various  ages  and  countries,  at 
the  end  of  his  Tentamen  de  variis  Codicum  Hebraeorum  Vet 
Test.  MSS.  Generibus.     Antient  and  unpointed  Hebrew  ma- 

1  Tychsen,  Tentamen  de  variis  Cod.  Heb.  MSS.  pp.  1502—508. 


44  On  the  Hebrew  Maiiuscripts  [Part  I.  Ch. 

nuscripts,  written  for  the  use  of  the  synagogues,  and  those 
Masoretic  Spanish  exemplars,  which  have  been  transcribed  by 
a  learned  person,  and  for  a  learned  person,  from  some  famous 
and  correct  copy,  are  preferred  by  M.  De  Rossi  to  the  copies 
written  for  private  use,  or  even  for  the  synagogue,  from  Ma- 
soretic exemplars,  of  which  last  the  number  is  very  great.  But 
M.  Bauer  pronounces  those  manuscripts  to  be  the  best,  whose 
various  lections  are  most  frequently  confirmed  by  the  antient 
versions,  especially  by  the  Alexandrian  and  Syriac,  and  also  by 
the  Samaritan  Pentateuch  and  version. ' 

VIII.  M.  De  Rossi  has  divided  Hebrew  manuscripts  into 
three  classes,  viz.  1.  More  antient^  or  those  written  before  the 
twelfth  century; — 2.  Antient^  or  those  written  in  the  thirteenth 
and  fourteenth  centuries ; — 3.  Mai-e  recent,  or  those  written  at 
the  end  of  the  fourteenth,  or  at  the  beginning  of  the  fifteenth 
century.  The  most  recent,  or  those  written  since  the  fif- 
teenth century,  which  are  very  numerous,  and  are  those  found 
in  the  synagogues,  he  pronounces  to  be  of  little  or  no  use, 
unless  it  can  be  pi'oved  that  they  have  been  transcribed  from 
antient  apographs.  The  total  number  of  Hebrew  manuscripts 
collated  by  Dr.  Kennicott  for  his  critical  edition  of  the  He- 
brew Bible  (of  which  an  account  is  given  in  a  subsequent  page), 
is  about  six  hundred  and  thirty.  The  total  number  collated 
by  M.  De  Rossi  for  his  Collection  of  Various  Readings  (also 
noticed  in  a  subsequent  page),  is  nine  hundred  and  fifty-eight, 
eight  hundred  and  forty-eight  of  which  were  in  his  own  private 
library,  and  the  remaining  hundred  and  ten  in  different  foreign 
libraries.  The  following  are  the  most  antient  manuscripts  col- 
lated by  Dr.  Kennicott. 

1.  The  Codex  Laudianus,  a.  172  and  162,  and  numbered  1. 
in  Dr.  Kennicott's  list  of  Hebrew  manuscripts.  Though  now  in 
two  folio  parts,  it  is  evident  that  they  originally  formed  only  one 
volume:  each  part  consists  of  quinquernions,  or  gatherings  of  five 
sheets  or  ten  leaves,  and  at  the  bottom  of  every  tenth  leaf  is  a 
catch-word  beginning  the  next  leaf,  which  is  the  first  of  the  suc- 
ceeding gathering  of  ten  leaves.  But  at  the  end  of  the  first  part 
or  volume,  there  is  pasted  on,  one  leaf  of  the  next  quinquernion, 
completing  the  book  of  Deuteronomy;  so  that  this  volume 
concludes  with  five  sheets  and  one  leaf.  over.  And  the  first 
gathering  in  the  second  volume  consists  of  only  four  sheets  and 
one  leaf,  which  last  is  likewise  pasted  on,  for  want  of  its  fellow 

*  Walton,  Prolegom,  c.  iv.  §  1 — 12.  pp.  171 — 184.  cc.  vii.  viii.  pp.  225 — 331. 
edit.  Dathii.  Carpzov.  Critica  Sacra,  pp.  283 — 387.  Dr.  Kennicott,  diss.  i.  pp.  313 
— 3l7. ;  also  his  Dissertatio  Generalis, ^jassi'm.  Jabn,  Introd.  ad  Vet.  Foedus,  pp.  153 
— 170.  Bauer,  Critica  Sacra,  pp.  215—226.  343— 407.  De  Rossi,  Var.  Lect.  torn.  i. 
Prolegom.  §  xi. — xix-  pp.  xi, — xxu 


II.  Sect.  I.]  Of  the  Old  Testament.  45 

leaf.  This  manuscript  is  written  on  vellum,  according  to  Dr. 
Kennicott,  in  the  Spanish  character,  but  in  the  opinion  of  Dr. 
Bruns  it  is  in  the  Italic  character,  to  which  M.  De  Rossi  assents. 
The  letters,  which  are  moderately  large,  are  plain,  simple,  and 
elegant,  but  universally  unadorned ;  and  they  were  originally 
written  without  points,  as  is  evident  from  the  different  colour 
of  the  ink  in  the  letters  and  in  the  points.  Some  of  the  let- 
ters, having  become  obliterated  by  the  lapse  of  ages,  have 
been  written  over  a  second  time;  and  though  such  places 
were  re-written  in  the  same  strong  character,  yet  many  of  the 
words  were  becoming  a  second  time  invisible,  when  collated  by 
Dr.  K.  This  eminent  critic  assigns  it  to  the  tenth  century,  but 
De  Rossi  refers  it  to  the  eleventh.  The  Laudian  manuscript 
begins  with  Gen.  xxvii.  31.:  it  contam^  fourteen  thousand 
variations  from  Vander  Hooght's  edition  of  the  Hebrew  Bible. 
More  than  two  thousand  are  found  in  the  Pentateuch,  which 
confirm  the  Septuagint  Greek  Version  in  one  hundred  and  nine 
various  readings ;  the  Syriac,  in  ninety-eight ;  the  Arabic,  in 
eighty-two ;  the  Vulgate  or  Latin  Version,  in  eighty-eight ;  and 
the  Chaldee  Paraphrase,  in  forty-two :  it  also  agrees  with  the 
Samaritan  Pentateuch,  against  the  printed  Hebrew,  in  seven 
hundred  instances.  What  renders  this  manuscript  the  more 
valuable  is,  that  it  preserves  a  word  of  great  importance  for 
understanding  2  Sam.  xxiii.  3 — 7.,  which  word  is  confirmed 
by  the  Greek  Version,  and  thus  recovers  to  us  a  prophecy  of 
the  Messiah. ' 

2.  The  Codex  CarlsruhensisI,  (No.  154  of  Dr.  Kenicott's 
list  of  manuscripts,)  formerly  belonged  to  the  celebrated  and 
learned  Reuchlin,  whose  efforts  contributed  so  much  towards 
the  revival  of  literature  in  the  fifteenth  century.  This  manu- 
script is  now  preserved  in  the  public  library  at  Carlsruhe,  and 
is  the  oldest  that  has  a  certain  date.  It  is  in  square  folio, 
and  was  written  in  the  year  of  the  world  4866,  corresponding 
with  1106  of  our  zera.  It  contains  the  Prophets  with  the 
Targum. 

3.  The  Codex  Viennje  (No.  590  of  Kennicott)  con- 
tains the  Prophets  and  Hagiographa.  It  is  written  on  vel- 
lum, in  folio,  and  if  the  date  in  its  subscription  be  correct, 
(a.  d.  1018  or  1019)  it  is  more  antient  than  the  preceding. 
Bruns  collected  two  hundred  important  various  readings  from 
this  manuscript.  The  points  have  been  added  by  a  later  hand. 
According  to  Adler's  enumeration,  it  consists  of  four  hundred 


»  Kennicott,  Dissert.  I.  pp.  3l5 — ^319.  Dissert.  II.  pp.533,  534.  Biblia  He- 
braica,  torn.  ii.  Dissert.  Generalis,  pp.  70,  71.  De  Rossi,  Varias  Lectiones,  torn.  i. 
Proleg.  p.  Lix. 


46  On  the  Hebre>w  Manuscripts  [Part  I.  Ch. 

and  seventy-one  leaves,  and  two  columns,  each  column  con- 
taining twenty-one  lines. 

4.  The  Codex  CiESEN^,  in  the  Malatesta  Library  at  Bo- 
logna, (No.  536  ofKennicott,)  is  a  folio  manuscript  written  on 
vellum,  in  the  German  character,  towards  the  end  of  the 
eleventh  century.  It  contains  the  Pentateuch,  the  Haphtaroth 
or  sections  of  the  Prophetical  Books,  and  the  Megilloth  or 
five  Books  of  Canticles,  or  the  Song  of  Solomon,  Ruth,  the 
Lamentations  of  Jeremiah,  Ecclesiastes,  and  Esther.  De  Rossi 
pronounces  it  to  be  a  most  antient  and  valuable  manuscript,  and 
states  that  in  its  margin  are  inserted  some  various  readings  of 
still  more  antient  manuscripts.  ^ 

5.  The  Codex  Florentinus  2,  (No.  162  of  Kennicott,)  is 
written  on  vellum,  in  quarto,  in  a  square  Spanish  character,  with 
points,  towards  the  end  of  the  eleventh,  or  at  latest  in  the  be- 
ginning of  the  twelfth  century.  It  contains  the  books  of  Joshua, 
Judges,  and  Samuel.  Very  many  of  the  letters,  which  were 
obliterated  by  time,  have  been  renewed  by  a  later  hand. 

6.  The  Codex  Mediolanensis  9,  (193  of  Kennicott,)  is 
written  on  vellum,  in  octavo,  in  the  German  character,  towards 
the  close  of  the  twelfth  century.  It  has  neither  the  points  nor 
the  Masora.  This  manuscript  comprises  the  Pentateuch  ;  the 
beginning  of  the  book  of  Genesis,  and  the  end  of  Leviticus  and 
Deuteronomy,  have  been  written  by  a  later  hand.  Both  era- 
sures and  alterations  occur  in  this  manuscript ;  and  sometimes 
a  worse  reading  is  substituted  in  place  of  one  that  is  preferable. 
Nevertheless  it  contains  many  good  various  readings. 

7.  The  Codex  Norimbergensis  4,  (201  of  Kennicott,)  is  a 
folio  manuscript,  written  on  thin  vellum,  in  the  German  cha- 
racter, and  containing  the  Prophets  and  Hagiographa.  It  is 
mutilated  in  various  parts.  It  is  of  great  antiquity,  and  from 
the  similarity  of  its  character  to  that  of  the  Codex  Carlsruhensis, 
both  Dr.  Kennicott  and  M.  De  Rossi  assign  it  to  the  beginning 
of  the  twelfth  century. 

8.  The  Codex  Parisiensis  27,  (Regius  29,  210  ofKenni- 
cott,) is  a  quarto  manuscript  of  the  entire  Bible,  written  on 
vellum,  in  an  elegant  Italic  character.  The  initial  words  are, 
with  few  exceptions,  of  the  same  size  as  the  rest.  The  Masora 
and  Keri  are  both  wanting ;  and  the  Megilloth  precede  the 
books  of  Chronicles.  It  is  highly  valued  by  Kennicott  and  De 
Rossi,  who  refer  it  also  to  the  beginning  of  the  twelfth  century. 

9.  Coeval  with  the  preceding  is  the  Codex  Regiomonta- 
Nus  2,  (224  of  Kennicott),  written  in  the  Italic  character,  in 


De  Rossi,  torn  i.  Proleg.  p.  Lxxxvii, 


II.  Sect.  I.]  Of  the  Old  Testament.  47 

small  folio.  This  manuscript  contains  the  Prophets  and  the 
Hagiographa,  but  it  is  mutilated  in  various  places.  The  initial 
letters  are  larger  than  the  others,  and  three  of  the  poetical 
books  are  written  in  hemistichs. 

10.  To  the  beginning  of  the  twelfth  century  likewise  is  to 
be  referred  the  Codex  Parisiensis  84  (San-Germanensis  2, 
No.  366  of  Kennicott) :  it  is  written  on  vellum,  in  large  quarto. 
It  is  imperfect  from  Jer.  xxix.  19.  to  xxxviii.  2. ;  and  from 
Hosea  iv.  4.  to  Amos  vi.  12.  Isaiah  follows  Ezekiel  according  to 
the  Talmudical  Canon.  • 

The  following  are  among  the  most  antient  of  the  manuscripts 
in  the  possession  of  the  late  M.  De  Rossi,  and  collated  by 
him,  viz. 

1.  The  codex,  by  him  numbered  634,  which  is  in  quarto.  It 
contains  a  fragment  of  the  books  of  Leviticus  and  Numbers, — 
from  Levit.  xxi.  1 9.  to  Numb.  i.  50. ;  and  exhibits  every  mark 
of  the  remotest  antiquity.  The  vellum,  on  which  it  is  written, 
is  decayed  by  age  ;  the  character  is  intermediate,  or  Italic, — 
approaching  to  that  of  the  German  manuscripts.  The  letters 
are  all  of  an  uniform  size  ;  there  is  no  trace  of  the  Masora,  or 
of  any  Masoretic  notes,  nor  is  any  space  left  before  the  larger 
sections ;  though  sometimes,  as  in  other  very  antient  manu- 
scripts a  few  points  are  inserted  between  the  words.  M.  De 
Rossi  assigns  this  manuscript  to  the  eighth  century. 

2.  A  manuscript  of  the  Pentateuch  (No.  503),  in  quarto  and 
on  vellum,  containing  from  Gen.  xlii.  41.  to  Deut.  xv.  12.  It 
is  composed  ofleaves  of  various  ages,  the  most  antient  of  which 
are  of  the  ninth  or  tenth  century.  The  character  is  semi-rab- 
binical, rude  and  confessedly  very  antient.  Points  occur,  in 
some  of  the  more  antient  leaves,  in  the  writing  of  the  original 
copyist,  but  sometimes  they  are  wanting.  There  are  no  traces 
of  the  Masora  or  of  the  Masoretic  notes,  and  sometimes  no 
space  at  all  before  the  larger  sections.  It  frequently  agrees  with 
the  Samaritan  text  and  antient  versions. 

3.  A  manuscript  of  the  Pentateuch  (No.  10),  with  the  Tar- 
gum  and  Megilloth.  It  is  written  in  the  German  character,  on 
vellum,  and  in  quarto,  towards  the  end  of  the  eleventh  or 
in  the  beginning  of  the  twelfth  century.  The  Masora  is  absent. 
The  character,  which  is  defaced  by  time,  is  rudely  formed,  and 
the  initial  letters  are  larger  than  the  rest.  Coeval  with  this 
manuscript  is, 

4.  A  manuscript  of  the  book  of  Job,  in  quarto,  also  on  vellum, 
and  in  the  German  character.    It  is  one  of  the  most  valuable 


»  Kennicott,  Dissertatio  Generalis,  pp.  85.  87,  88,  89,  98. 104. 


48  On  the  Hebrew  Manuscripts  [Parti.  Ch, 

manuscripts  of  that  book.     The  pages  are  divided  hito  two 
columns,  the  lines  being  of  unequal  length. 

5.  A  manuscript  of  the  Hagiographa,  (No.  379),  the  size, 
character,  and  date  of  which  correspond  with  the  preceding. 
It  begins  with  Psal.  xlix.  15.  and  ends  with  Neh.  xl.  4.  The 
Masora  and  Keri  are  absent ;  and  the  poetical  books  are  divided 
into  hemistichs. 

6.  A  manuscript  of  the  Pentateuch,  (No.  611),  on  vellum,  in 
octavo,  and  written  in  the  German  character,  approaching  some- 
what to  the  Spanish,  towards  the  close  of  the  eleventh  or  in  the 
commencement  of  the  twelfth  century.  The  ink  is  frequently 
faded  by  age  ;  there  are  no  traces  of  the  Masora ;  the  Keri  are 
very  rarely  to  be  seen,  and  the  initial  letters  are  larger  than  the 
others.  There  are  frequent  omissions  in  the  text,  which  are 
supplied  in  the  margin.  ' 

Dr.  Kennicott  states  that  almost  all  the  Hebrew  manuscripts 
of  the  Old  Testament,  at  present  known  to  be  extant,  were 
written  between  the  years  1000  and  1457,  whence  he  infers  that 
all  the  manuscripts  written  before  the  years  700  or  800  were 
destroyed  by  some  decree  of  the  Jewish  senate,  on  account  of 
their  many  differences  from  the  copies  then  declared  genuine. 
This  circumstance  is  also  alleged  by  Bishop  Walton  as  the  rea- 
son why  we  have  so  few  exemplars  of  the  age  of  600  years,  and 
why  even  the  copies  of  700  or  800  years  are  very  rare. 

IX.  It  was  long  a  desideratum  with  biblical  scholars  to  obtain 
the  Hebrew  Scriptures  from  the  Jews  who  are  settled  in  India 
and  other  parts  of  the  east.  It  was  reasonably  supposed,  that, 
as  these  Jews  had  been  for  so  many  ages  separated  from  their 
brethren  in  the  west,  their  manuscripts  might  contain  a  text  de- 
rived from  the  autographs  of  the  sacred  writers,  by  a  channel 
independent  of  that  through  which  the  text  of  our  printed  Bibles 
has  been  ti'ansmitted  to  us.  Dr.  Kennicott  was  very  anxious  to 
obtain  a  copy,  or  at  least  a  collation  of  a  manuscript  from  India 
or  China,  for  bis  edition  of  the  Hebrew  Bible,  in  the  expecta- 
tion that  it  would  exhibit  important  variations  from  the  Maso- 
retic  editions ;  but  he  was  unsuccessful  in  his  endeavours  to 
procure  it  %  and  the  honour  of  first  bringing  an  Indian  manu- 
script of  the  Hebrew  Scriptures  into  Europe  was  reserved  for 
the  late  Rev.  Dr.  Buchanan. 

*  De  Rossi,  Var.  Lect.  torn.  i.  Proleg.  pp.  cxn.  cxii.  xcvin.  cm,  cvni.  cxvi. 

2  According  to  the  information  collected  from  various  sources,  by  Professor  Bauer, 
it  does  not  appear  that  the  manuscripts  of  the  Chinese  Jews  are  of  any  reniote  antiquity, 
or  are  calculated  to  afford  any  assistance  to  biblical  critics.  Although  Jews  have 
resided  in  China  for  many  centuries,  yet  they  have  no  antient  manuscripts,  those  now 
in  use  being  subsequent  to  the  fifteenth  century.  Critica  Sacra,  pp.  405 — 407.  See 
an  account  of  the  Hebrso-Chinese  manuscripts  in  Koegler's  Notitis  S.  S.  Bibliorum 
Judaeorumin  Imperio  Sinensi.     Edit.  2.  8vo.  Halse  ad  Salam,  1805. 


II.  Sect.  I.]  Of  f he  Old  Testament.  49 

Among  the  biblical  manuscripts  brought  from  India  by  this 
learned  and  pious  divine,  and  which  are  now  deposited  in  the 
pubHc  librai-y  at  Cambridge,  there  is  a  roll  of  the  Pentateuch, 
which  he  procured  fi'om  the  black  Jews  in  Malabar  •,  who  (there 
is  strong  reason  to  believe)  are  a  part  of  the  remains  of  the  first 
dispersion  of  that  nation  by  Nebuchadnezzar.  The  date  of  this 
manuscript  cannot  now  be  ascertained ;  but  its  text  is  supposed 
to  be  derived  from  those  copies  which  their  ancestors  brought 
with  them  into  India.  An  interesting  account  of  this  manu- 
script was  published  by  Mr.  Yeates  in  the  Christian  Observer 
for  the  year  1810,  whence  we  have  abridged  the  following  par- 
ticulars : 

The  Indian  copy  of  the  Pentateuch  is  written  on  a  roll  of 
goat-skins  dyed  red,  and  was  discovered  by  Dr.  Buchanan  in  the 
record  chest  of  a  synagogue  of  the  black  Jews,  in  the  interior 
of  Malayala,  in  the  year  1806.  It  measures  forty-eight  feet  in 
length,  and  in  breadth  about  twenty-two  inches,  or  a  Jewish 
cubit.  The  book  of  Leviticus  and  the  greater  part  of  the  book 
of  Deuteronomy  are  wanting.  It  appears,  from  calculation,  that 
the  original  length  of  the  roll  was  not  lesti  than  ninety  English 
feet.  In  its  present  condition  it  consists  of  thirty-seven  skins  ; 
contains  one  hundred  and  seventeen  columns  of  writing  per- 
fectly clear  and  legible ;  and  exhibits  a  noble  specimen  of  the 
manner  and  foz'm  of  the  most  antient  Hebrew  manuscripts 
among  the  Jews.  The  columns  are  a  palm  in  breadth,  and 
contain  from  forty  to  fifty  lines  each,  which  are  written  without 
vowel  points,  and  in  all  other  respects  according  to  the  rules 
prescribed  to  the  Jewish  scribes  or  copyists.  As  some  of  the 
skins  appear  more  decayed  than  others,  and  the  text  is  evidently 
not  all  written  by  the  same  hand,  Mr.  Yeates  is  of  opinion,  that 
the  roll  itself  comprises  the  fragments  of  at  least  three  different 
rolls,  of  one  common  material,  viz.  dyed  goat-skin,  and  exhibits 
three  different  specimens  of  writing.  He  has  diligently  ex- 
amined and  collated  this  manuscript  with  the  printed  text  of 
Vander  Hooght's  edition  of  the  Hebrew  Bible  :  and  the  result 
of  his  investigation  is,  that  the  amount  of  variations  in  the  whole 
does  not  exceed^or/j/,  and  that  none  of  them  are  found  to  differ 
from  the  common  reading  as  to  the  sense  and  interpretation  of 
the  text,  but  are  merely  additions  or  omissions  ofa  jod  or  vau 
letter,  expressing  such  yvordsjiill  or  deficient,  according  to  the 
known  usage  of  the  Hebrew  tongue.  But  even  this  small  num- 
ber of  readings  was  considerably  reduced,  when  compared  with 
the  text  of  Athias's  edition,  printed  at  Amsterdam  in  1661 ;  so 


»   See  an  account  of  these  Jews  in. Dr.  Buchanan's  "  Christian  Researches,"  pji,  224, 
el  set/.  4th  edit. 

VOL.  II.  E 


50  General  Observations         [Part  I.  Ch.  II. 

that  the  integrity  of  the  Hebrew  text  is  confirmed  by  this  valuable 
manuscript  so  far  as  it  goes,  and  its  testimony  is  unquestionably 
important.  Four  readings  are  peculiar  to  this  copy,  which 
are  not  to  be  found  in  Dr.  Kennicott's  edition  of  the  Hebrew 
Bible ;  and  many  minute  Masoretical  distinctions,  chiefly  re- 
lative to  the  formation  of  the  letters  in  certain  words,  show 
that  the  Masora  of  the  eastern  Jews  has  its  peculiarities  not 
common  with  that  of  the  western  Jews  :  whence  it  is  certainly 
determined  that  the  present  roll  is  not  a  copy  from  any  exemplar 
of  the  Jews  in  Europe;  for  no  other  synagogue  rolls  known  in 
Europe  are  observed  to  have  the  same  characteristics,  at  least 
as  far  as  appears  from  any  description  of  Hebrew  manuscripts 
that  is  extant.  ' 

In  the  seventh  and  following  volumes  of  the  Classical  Journal 
there  is  a  catalogue  of  the  biblical,  biblico-oriental,  and  classical 
manuscripts  at  present  existing  in  the  various  public  libraries  in 
Great  Britain. 


SECTION  II. 

ON    THE    MANUSCRIPTS    OF    THE    GREEK    SCRIPTURES. 
§   1.    GENERAL    OBSERVATIONS    ON    GREEK    MANUSCRIPTS. 

I.  On  what  materials  written.  —  II.  Form  of  letters.  —  III.  Abbrevia- 
tions. —  IV.  Codices  Palimpsesti  or  Rescripti.  —  V.  Account  of  the 
different  Families,  Recensions,  or  Editions  of  Mamiscipts  of  the  New 
Testament. —  I.  The  sy  stein  of  Dr.  Griesbach  andMichaelis, — 2.  Of 
Dr.  Scholz.  —  3.  OfM.  Matthm.—A.  Of  Mr.  Nolan.  — VI.  On  the 
Foedus  cum  Grcecis,  or  coincidence  between  many  Greek  Manuscripts 
and  the  Vulgate  Latin  Version. 

I.  1  HE  Greek  manuscripts  which  have  descended  to  our 
time,  are  written  either  on  vellum  or  on  paper ;  and  their  ex- 
ternal form  and  condition  vary,  like  the  manuscripts  of  other 
antient  authors.  The  vellum  is  either  purple-coloured  or  of  its 
natural  hue,  and  is  either  thick  or  thin.  Manuscripts  on  very 
thin  vellum  were  always  held  in  the  highest  esteem.  The  paper 

»  Christian  Observer,  vol.  ix.  pp.  144—146.  609,  610.  In  1812  Mr.  Yeates  pub- 
lished the  result  of  his  labours  at  length,  in  a  volume,  entitled  "  Collation  of  an  Indian 
copy  of  the  Pentateuch,  with  preliminary  remarks,  containing  an  exact  description  of 
the  manuscript,  and  a  notice  of  some  others,  Hebrew  and  Syriac,  collected  by  the 
Rev.  C.  Buchanan,  D.  D.  in  the  year  1806,  and  now  deposited  in  the  Public  Library, 
Cambridge.  Also  a  collation  and  description  of  a  manuscript  roll  of  the  Book  of 
Esther,  and  the  Megillah  of  Ahasuerus,  from  the  Hebrew  copy,  originally  extant  in 
brazen  tablets  at  Goa  j  vvitli  an  English  translation,"  4to.  See  an  analysis  of  its  con- 
tents in  the  Christian  Observer,  vol.  xii.  pp.  172 — 174. 


Sect.  II.  §  1.]  On    Greek  Manuscripts.  .51 

also  is  either  made  of  cotton,  or  the  common  sort  manufactured 
from  linen,  and  is  either  glazed  or  /azW  (as  it  is  technically 
termed),  that  is,  of  the  ordinary  roughness.  Only  three  manu- 
script fragments  on  purple  vellum  are  known  to  be  extant ;  one 
in  the  Cottonian  Library  in  the  British  Museum,  the  other  in  the 
Imperial  Library  at  Vienna,  and  the  third  in  the  University 
Library  at  Dublin.  The  first  of  these,  consisting  only  of  four 
leaves,  contains  fragments  of  St.  Matthew's  and  St.  John's  gos- 
pels ;  the  letters  are  silver  on  a  faded  purple  ground,  and  the 
Greek  words  for  God^  Jesus,  Lord,  Son,  and  Saviour,  are  writ- 
ten in  letters  of  gold.  The  Vienna  manuscript  comprises  frag- 
ments of  the  book  of  Genesis  in  Greek,  and  a  small  portion  of 
St.  Luke's  Gospel.  The  Dublin  manuscript  is  a  Codex  Re- 
scriptus  of  St,  Matthew's  Gospel,  described  in  a  subsequent  page. 
The  Codex  Claromontanus,  of  which  a  brief  notice  is  also  given 
in  a  subsequent  page,  is  written  on  very  thin  vellum.  All  manu- 
scripts on  paper  are  of  much  later  date;  those  on  cotton  paper 
being  posterior  to  the  ninth  century,  and  those  on  linen  subse- 
quent to  the  twelfth  century;  and  if  the  paper  be  of  a  very 
ordinary  quality,  Wetstein  pronounces  them  to  have  been  writ- 
ten in  Italy,  in  the  fifteenth  and  sixteenth  centuries. 

II.  The  letters  are  either  capital  (which  in  the  time  of  St. 
Jerome  were  called  uncial^  i.  e.  initial)  or  cursive,  i.  e.  small  : 
the  capital  letters,  again,  are  of  two  kinds,  either  unadorned 
and  simple,  and  made  with  straight  thin  strokes,  or  thicker, 
uneven,  and  angular.  Some  of  them  are  supported  on  a  sort 
of  base,  while  others  are  decorated,  or  rather  burthened  with 
various  tops.  As  letters  of  the  first  kind  are  generally  seen  on 
antient  Greek  monuments,  while  those  of  the  last  resemble  the 
paintings  of  semibarbarous  times,  manuscripts  written  with  the 
former  are  generally  supposed  to  be  as  old  as  the  fifth  century, 
and  those  written  with  the  latter  are  supposed  to  be  posterior  to 
the  ninth  century.  Greek  manuscripts  were  usually  written  in 
capital  letters  till  the  seventh  century,  and  mostly  without  any 
divisions  of  words ;  and  capitals  were  in  general  use  until  the 
eighth  centuiy,  and  some  even  so  late  as  the  ninth  ;  but  there 
is  a  striking  difference  in  the  forms  of  the  letters  after  the  seventh 
century.  Great  alterations  took  place  in  the  eighth,  ninth,  and 
tenth  centuries:  the  Greek  letters  in  the  manuscripts  copied  by 
the  Latins  in  the  ninth  century,  are  by  no  means  regular ;  the 
«,  s,  and  y,  being  inflected  like  the  a,  e,  and  j/,  of  the  Latin  al- 
phabet. Towards  the  close  of  the  tenth  century,  small  or  cursive 
letters  were  generally  adopted ;  and  Greek  manuscripts  written  in 
and  since  the  eleventh  century  are  in  small  letters,  and  greatly 
resemble  each  other,  though  some  few  exceptions  occur  to  the 
contrary.    Flourished  letters  rarely  occur  in  Greek  manuscripts 

E  2 


52  General  Observations         [Part  I.  Ch.  11. 

of  the  thirteenth,  fourteenth,  and  fifteenth  centuries  '.  The  fac- 
similes of  the  Alexandrian  and  other  manuscripts,  given  in  the 
subsequent  pages  of  this  work,  will  furnish  the  reader  with  a 
tolerably  correct  idea  of  the  various  styles  of  Greek  writing 
which  obtained  at  different  periods  between  the  sixth  and  the 
fourteenth  centuries. 

The  most  antient  manuscripts  are  written  without  accents, 
spirits,  or  any  separation  of  the  words  ;  nor  was  it  until  after  the 
ninth  century  that  the  copyists  began  to  leave  spaces  between 
the  words.  Michaelis,  after  Wetstein,  ascribes  the  insertion  of 
accents  to  Euthalius  bishop  of  Sulca  in  Egypt,  a.  d.  458.^ 

III.  Nearly  the  same  mode  of  spelling  obtains  in  antient  ma- 
nuscripts which  prevails  in  Greek  printed  books  ;  but,  even  in 
the  earliest  manuscripts,  we  meet  with  some  words  that  are  ab- 
breviated by  putting  the  first  and  last  letters,  and  sometimes 
also  the  middle  letter,  for  an  entire  word,  and  drawing  a  line 
over  the  top,  thus"®c,  kc,  Ic,  ~xc,Jrs,  shp,  iha,  or  isha,  hna, 
riHP,  MHP,  OTNOS,  ANOD,  lAHM,  AAA,  respectively  denote  0Bog 
Godf  Kvgio;  Lord,  Ivjcrouj  Jesus,  Xgifoc  Christ,  T<oj  a  son,  ScoTijg 
Saviour,  T(rgaT]X  Israel,  Trvsvfjia.  spirit,  Trarrigjather,  jw.>jT»)g  mother, 
ovQCivog  heaven,  uv^gcoTrog  man,  legowo-aAijjW,  Jerusalem,  Aau»8 
David  ^,  At  the  beginning  of  a  new  book,  which  always  com- 
mences at  the  top  of  a  page,  the  first  three,  four,  or  five  lines 
are  frequently  written  in  vermilion ;  and,  with  the  exception  of 
the  Alexandrian  and  Vatican  manuscripts,  all  the  most  antient 
codices  now  extant  have  the  Eusebian  xeftxXaia.  and  nrXoi,  of 
which  we  have  given  an  account  in  a  subsequent  chapter.  * 

Very  few  manuscripts  contain  the  whole  either  of  the  Old  or 
of  the  New  Testament.  By  far  the  greater  part  have  only  the  four 
Gospels,  because  they  were  most  frequently  read  in  the  churches; 
others  comprise  only  the  acts  of  the  apostles  and  the  catholic 
epistles ;  others,  again,  have  the  acts  and  St.  Paul's  epistles  ; 
and  a  very  few  contain  the  apocalypse.  Almost  all  of  them,  es- 
pecially the  more  antient  manuscripts,  are  imperfect,  either  from 
the  injuries  of  time,  or  from  neglect.  * 

1  Wetstein's  Prolegomena  to  his  edition  of  the  Greek  Testament,  vol.  i.  pp.  1 — 3. 
Astle  on  the  Origin  of  Writing,  pp.  60 — 76.  2d  edit.  Wetstein  has  given  an  alphabet 
from  various  Greek  manuscripts,  and  Astle  has  illustrated  his  observations  with  several 
very  fine  engravings. 

*  Wetstein,  Proleg.  p.  73.     Michaelis,  vol.  ii.  pp.519 — 524. 

3  Concerning  Greek  Abbreviations,  see  Montfaucon's  Palaeographia  Grseca,  pp.  345 
— 370.  Mr.  Astlehas  also  given  a  specimen  of  Greek  abbreviations  from  two  Psalters. — 
On  Writing,  p.  76.  plate  vi. 

4  See  Part  I.  Chap.  IV.  infra. 

5  The  Codex  Cottonianus,  for  instance,  when  perfect,  contained  only  the  Book  of 
Genesis  ;  the  Codex  Csesareus  contains  only  part  of  the  same  book,  together  with  a 
fragment  of  the  Gospel  of  Luke  :  the  Alexandrian  manuscript  wants  the  first  twenty- 
four  chapters  of  Saint  Matthew's  Gospel ;  and  the  Codex  Bezas  contains  only  the  four 
Gospels  and  the  Acts  of  the  Apostles. 


Sect.  II.  §  1.]  On  Greek  Manuscripts.  53 

All  manuscripts,  the  most  antient  not  excepted,  have  era- 
sures and  corrections  ;  which  however  were  not  always  effected 
so  dexterously,  but  that  the  original  writing  may  sometimes  be 
seen.  Where  these  alterations  have  been  made  by  the  copyist 
of  the  manuscript  (  a  prima  manu,  as  it  is  termed),  they  are  pre- 
ferable to  those  made  by  later  hands,  or  a  secundd  manu.  These 
erasures  were  sometimes  made  by  drawing  a  line  through  the 
word,  or,  what  is  tenfold  worse,  by  the  penknife.  But,  besides 
these  modes  of  obliteration,  the  copyists  frequently  blotted  out 
the  old  writing  with  a  sponge,  and  wrote  other  v»^ords  in  lieu  of 
it :  nor  was  this  practice  confined  to  a  single  letter  or  word,  as 
may  be  seen  in  tlie  Codex  Bezse  '.  Authentic  instances  are  on 
record,  in  which  whole  books  have  been  thus  obliterated,  and 
other  writing  has  been  substituted  in  the  place  of  the  manuscript 
so  blotted  out. 

IV.  These  manuscripts  are  termed  Codices  Palimpsesti  or 
JRescripti.  Before  the  invention  of  paper,  the  great  scarcity  of 
parchmentin  different  places  induced  many  persons  to  obliterate 
the  works  of  antient  writers,  in  order  to  transcribe  their  own  or 
those  of  some  other  favourite  author  in  their  place :  hence, 
doubtless,  the  works  of  many  eminent  writers  have  perished,  and 
particularly  those  of  the  greatest  antiquity;  for  such,  as  were 
comparatively  recent,  were  transcribed,  to  satisfy  the  immediate 
demand ;  while  those,  which  were  already  dim  with  age,  were 
erased.^ 

It  was  for  a  long  time  thought,  that  this  destructive  practice 
was  confined  to  the  eleventh,  twelfth,  thirteenth,  and  fourteenth 
centuries,  and  that  it  chiefly  prevailed  among  the  Greeks ;  it 
must  in  fact  be  considered  as  the  consequence  of  the  barbarism 
which  overspread  those  dark  ages  of  ignorance ;  but  this  de- 
structive operation  was  likewise  practised  by  the  Latins,  and  is 
also  of  a  more  remote  date  than  has  usually  been  supposed. 

In  general,  a  Codex  Rescriptus  is  easily  known,  as  it  rarely 
happens  that  the  former  writing  is  so  completely  erased,  as  not 
to  exhibit  some  traces :  in  a  few  instances,  both  writings  are 
legible.  Montfaucon  found  a  manuscript  in  the  Colbert  Library, 
which  had  been  written  about  the  eighth  century,  and  orio-inally 
contained  the  works  of  Saint  Dionysius  :  new  matter  had  been 
written  over  it,  three  or  four  centuries  afterwards,  and  both  con- 
tinued legible  3.     Muratori  saw  in   the   Ambrosian    library  a 

1  Wetstein's  Prolegomena,  pp.3 — 8.  Griesbach  has  discovered  the  hands  of  five 
different  correctors  in  the  Codex  Claromontanus.  See  his  Symbols  Critics,  torn.  ii. 
pp.  32—52. 

2  Peignot,  Essai  sur  i'Histoire  de  Parchemin,  p.  83,  et  seq. 

3  Palasogr,  pp.  231,  233.  The  greater  part  of  the  manuscripts  on  parchment,  which 
Montfaucon  had  seen,  he  affirms,  were  written  on  parchment,  from  which  some  former 
treatise  had  been  erased,  except  in  those  of  a  very  antient  d;ite.  Mem.  de  I'Acad. 
de  Inscript.  torn,  ix.  p.  325. 

E    3 


54f  .  General  Observations         [Parti.  Ch.  II, 

manuscript  Comprising  the  works  of  the  venerable  Bede,  the 
writing  of  which  was  from  eight  to  nine  hundred  years  old,  and 
which  had  been  substituted  for  another  upwards  of  a  thousand 
years  old .  Notwithstanding  the  efforts  which  had  been  made 
to  erase  the  latter,  some  phrases  could  be  deciphered,  which  in- 
dicated it  to  be  an  antient  pontifical  ^  The  indefatigable 
researches  of  the  Abate  Maio  (who  has  recently  been  appointed 
the  principal  keeper  oi  the  Vatican  Library  at  Rome)  have  dis- 
covered several  valuable  remains  of  biblical  and  classical  litera- 
ture in  the  Ambrosian  Library  at  Milan  ^ ;  and  a  short  account 
of  some  of  the  principal  Codices  Rescripti  of  the  New  Testa- 
ment, or  of  parts  thereof,  will  be  found  in  the  sequel  of  this 
section. 

V.  The  total  number  of  manuscripts  of  the  New  Testament 
(whether  they  have  been  transmitted  to  us  entire  or  in  fragments), 
which  are  known  to  have  been  wholly  or  partially  collated, 
amounts  nearly  to  five  hundred ;  but  this  number  forms  only  a 
small  part  of  the  manuscripts  found  in  public  and  private  libra- 
ries. The  result  of  these  collations  has  shown  that  certain 
manuscripts  have  an  affinity  to  each  other,  and  that  their  text  is 
distinguished  from  that  of  others  by  characteristic  marks  ;  and 
eminent  critics,  (particularly  Griesbach,  who  devoted  the  whole 
of  his  life  to  sacred  criticism),  after  diligently  comparing  the 
quotations  from  the  New  Testament  in  the  writings  of  Clement 
of  Alexandria  and  of  Origen  with  those  made  by  Tertullian  and 
Cyprian,  have  ascertained  that,  so  early  as  the  third  century, 
there  were  in  existence  two  Jamilies,  recensions^  or  editions  ^  of 
manuscripts,  or,  in  other  words,  two  entirely  different  texts  of 
the  New  Testament  K  Michaelis  has  observed  that,  as  different 
countries  had  different  versions  according  to  their  respective 
languages,  their  manuscripts  naturally  resembled  their  respective 
versions,  as  these  versions,  generally  speaking,  were  made  from 
such  manuscripts  as  were  in  common  use.  Four  different  sys- 
tems of  recensions  or  editions  have  been  proposed,  viz.  by  Gries- 
bach and  Michaelisj  by  Scholz,  by  Matthaei,  and  by  Mr.  Nolan. 

1 .  The  basis  of  Griesbach's  system  is,  the  division  of  the 
Greek  manuscripts  of  the  New  Testament  into  three  classes, 

1  Muratori.  Antiq.  Ital.  torn.  iii.  diss.  43.  col.  833,  8!?4. 

s  See  a  brief  notice  of  Signer  Maio's  discovery  of  a  CoJex  Rescriptus  of  Saint  Paul's 
Epistles,  in  pp.  96, 97  infra,  of  the  present  volume. 

3  Bengel  expressed  this  relationship  or  affinity  between  manuscripts  by  the  term 
family  (Introd.  ad  Crisin  N.T.  §  27 — 30.)     Semler  (Apparatus  ad  Libcralem  Novi 

Testamenti  Interpretationem,  p.  45)  and  Griesbach  (Symboljc  Criticas,  torn.  i.  p.  cxviii. 
use  the  term  recensio,  recension,  that  is,  edition,  which  last  term  is  adopted  by  Mi- 
chaelis, vol.  ii.  p.  173. 

4  In  the  second  volume  of  Griesb-ich's  SymbolsE  Critic£e  (pp.229 — 620.),  there  is 
a  laborious  collation  of  the  quotations  from  the  New  Testament,  made  by  Origen  and 
Clement  of  Alexandria,  with  the  Vu'gate  or  common  Greek  Text. 


yect.  II.  §  1.]  On  Greek  Manuscripts.  55 

each  of  which  is  considered  as  an  independent  witness  for 
the  various  readings  which  it  contains.  The  value  of  a 
reading,  so  far  as  manuscript  authority  is  regarded,  is  de- 
cided by  Griesbach,  not  according  to  the  individual  manu- 
script in  which  it  is  found,  but  according  to  the  number  of 
classes  by  which  it  is  supported.  The  classes,  under  which  he 
arranges  all  the  Greek  manuscripts  are  the  following,  viz. 
1.  The  Alexandrine;  2.  The    Occidental  or   Western;    and 

3.  The  Byzantine  or    Oriental,  to  which  Michaelis  has  added 

4.  The  Edessene.  To  each  of  these  are  given  the  appellation  of 
recension  or  edition,  as  we  commonly  say  of  printed  books. 

1.  The  first  class  or  Alexandrine  Recension,  which  is  also 
called  the  Egyptian  Recension,  comprises  those  manuscripts, 
which,  in  remarkable  and  characteristic  readings,  agree  with 
the  quotations  of  the  early  Alexandrine  writers,  particularly 
Origen  and  Clement  of  Alexandria.  After  them,  this  recension 
was  adopted  by  the  Egyptian  Greeks.  To  this  class  Gries- 
bach refers  the  Codex  Alexandrinus  ',  noted  by  the  letter  A., 
but  in  the  epistles  of  Saint  Paul  only  ;  and  also  B.  the  Vati- 
can manuscript  ^.  To  this  class  also  Dr.  Scholz  refers  C,  the 
Codex  Ephremi^  ;  L.  the  Codex  Regius  62,  an  imperfect  ma- 
nuscript of  the  four  Gospels  of  the  eighth  century,  collated  by 
Wetstein  and  Griesbach ;  P.  the  Guelpherbytanus  A.,  a  Codex 
Rescriptus  of  the  sixth  century,  comprising  fragments  of  the  four 
Gospels ;  Q.  the  Guelpherbytanus  B.,  also  a  Codex  Rescriptus  of 
the  same  date,  and  containing  some  fragments  of  Luke  and 
John;  T.  the  Codex  Borgise  I.j  containing  a  Greek  Sahidic 
version  of  John  vi.  28 — 67-  vii.  6. — viii.  31.,  executed  in  the 
fourth  century ;  Griesb.  22. :  the  Codex  Regius  72.,  a  frag- 
ment of  Matt.  i.  1 — ii.  2.,  written  in  the  eleventh  century; 
Griesb.  33. :  the  Codpx  Regius  14.,  a  mutilated  MS.  of  the 
Oldand  New  Testament,  of  the  eleventh  century;  Griesb.  102.: 
the  Codex  Medicaeus,  which  comprises  from  Matt.  xxiv.  to 
Mark  viii.  1.;  and  the  Codex  Regius  305,  a  MS.  of  the  thir- 
teenth century.  "* 

The  Alexandrine  Recension  is  followed  by  the  Coptico-  Mem- 
phitic,  Coptico- Basmuric,  Coptico-Sahidic,  Ethiopic,  Arme- 
nian, and   the  Syro-Philoxenian  versions:  and  it  is  the  text 


'  See  an  account  of  this  MS.  in  pp.  71—79.  infra. 

2  Described  pp.  79—81.  infra. 

3  See  p.  94.  infra.  The  letters  and  figures,  above  used,  are  those  employed 
by  Griesbach,  to  denote  the  several  manuscripts  collated  or  consulted  by  hini 
for  his  edition  of  the  New  Testament.  They  are  explained  in  the  Prolegomena  to 
his  first  volume. 

*  The  manuscripts  in  the  Royal  Library  at  Paris  are  generally  known  by  the  ap- 
pelLition  of  Codices  Regii. 

E  4 


56  General  Observations  [Part  1.  Ch.  II. 

cited  by  the  fathers,  Eusebius,  Anastasius,  Ammonius,  Didy- 
mus,  Cyril  of  Alexandria,  Marcus,  Macarius,  Cosmas  Indico- 
pleustes,  Noiinus,  Isidore  of  Pelusium,  Theodore  of  Pelusium, 
and  frequently  also  by  Chrysostom. 

2.  The  Occidental  or  Western  Edition  is  that  which  was 
adopted  by  the  Christians  of  Africa  (especially  by  TertuUian 
and  Cyprian),  Italy,  Gaul,  and  the  west  of  Europe  generally. 
According  to  Griesbach  it  is  followed  in  A.  the  Codex  Alexan- 
drinus,  in  the  Acts  of  the  Apostles,  and  the  Catholic  Epistles; 
and  according  to  Dr.  Scholz,  in  D.  the  Codex  Bezae  or  Can- 
tabrigiensis  ' ;  in  the  Codex  Regius  314,  a  MS.  of  the  eighth 
century,  containing  Luke  ix.  36 — 47.  and  x.  12 — 22.;  Griesb.  1. 
(Basil.  B.  VI.  21.)  2;  Griesb.  13.  the  Codex  Regius  50,  a 
mutilated  MS.  of  the  twelfth  century,  collated  for  Birch's 
edition  of  the  four  Gospels;  Griesb.  28.  the  Codex  Regius 
379,  a  MS.  of  the  eleventh  century;  Griesb.  69.  the  Codex 
Leicestrensis,  and  124,  the  Codex  Vindobonensis  (Lambecii 
31.) 3;  Griesb.  131.  the  Codex  Vaticanus  360,  a  MS.  of  the 
eleventh  century,  collated  by  Birch;  Griesb.  157.  the  Codex 
Vaticanus  2,  a  MS.  of  the  twelfth  century,  also  collated  by 
Birch;  the  Codex  Regius  177,  containing  the  four  Gospels, 
with  very  copious  scholia,  written  (Dr.  Scholz  thinks)  in  the 
eleyenth  century;  and  in  the  Codex  Regius,  375,  containing 
lessons  from  the  New  Testament,  excepting  the  Revelation, 
and  written  early  in  the  eleventh  century :  in  the  Gospels,  it 
very  seldom  differs  from  the  Codex  Bezse,  but  in  the  Acts  of 
the  Apostles  and  in  the  Epistles,  it  chiefly  agrees  with  the 
Alexandrine  Recension. 

With  these  manuscripts  sometimes  harmonise  the  Sahidic 
Version,  made  in  the  fourth  century,  the  Syriac  Version 
of  Jerusalem,  and  the  readings  in  the  margin  of  the  Syro- 
Philoxenian  Version ;  as  also  the  Ante-Hieronymian  or  Old 
Latin  Versions,  which  were  in  use  before  the  Vulgate  Version. 

The  Western  Edition  was  cited  by  the  African  fathers,  Ter- 
tuUian, Cyprian,  Lactantius,  Victorinus,  Augustine,  and  by 
the  unknown  author  of  the  book  against  Fulgentius  the  Do- 
natist;  by  the  Italic  fathers,  Zeno  of  Verona,  Gaudentius  of 
Brescia,  Chromatins  of  Aquileia,  Anbrose,  the  author  of  cei'- 
tain  pieces  which  are  attributed  to  that  writer,  Rufinus,  the 
author  of  the  Opus  Imperfectum  on  St.  Matthew,  Gregory 
surnamed  the  Great,  and  Lucifer  Bishop  of  Cagliari ;  and  by 
the  Gallic  fathers,  Irenseus,  Hilary,  Julius,   Firmicus  Mater- 

1  See  pp.  89—94.  infra  "  See  ]>.  104.  injra. 

3  See  a  notice  of  tliese  two  M.SS   in  pp.  115,  1 14.  iiifni. 


Sect.  II.  §  1.]  On  Greek  Manuscripts.  J57 

nus,  Phoebadius  (a  Spaniard)  Bishop  of  Agen,  Juvencus,  and 
by  the  Mozarabic  Ritual.  With  this  edition  also  coincides  the 
Vulgate  Latin  Version,  which  is  followed  by  Isidore  bishop 
of  Seville,  Remigius,  Bede,  Rabanus  Maurus,  Haymo,  An- 
selm,  Pietro  Damiani,  Bernard,  and  all  subsequent  writers  in 
communion  with  the  Latin  church  for  the  last  thousand  years, 
as  well  as  by  the  Lectionaries,  Breviaries,  Antient  Missals,  Acts 
of  the  Martyrs,  and  other  ecclesiastical  books  of  that  church.  * 

3.  Towards  the  end  of  the  fourth  century,  and  during  the 
fifth  and  sixth  centuries,  critics  have  observed  a^ext  differing 
from  the  two  first,  and  which  they  call  the  Byzantine 
or  Oriental  Recension  or  Edition,  because  it  was  in 
general  use  at  Constantinople,  after  that  city  became  the  ca- 
pital and  metropolitan  see  of  the  eastern  empire.  With  this 
edition  are  closely  allied  those  of  the  neighbouring  provinces, 
whose  inhabitants  were  subject  to  the  spiritual  jurisdiction  of 
the  patriarch  of  Constantinople  -.  The  readings  of  the  Byzan- 
tine Recension  are  those  which  are  most  commonly  found  in 
the  Kojv>]  Ex8oo-<f,  or  printed  Vulgate  Greek  Text,  and  are  also 
most  numerous  in  the  existing  manuscripts  which  correspond 
to  it.  Griesbach  reckons  upwards  of  one  hundred  manuscripts 
of  this  class,  which  minutely  harmonise  with  each  other.  On 
account  of  the  many  alterations,  that  were  unavoidably  made  in 
the  long  interval  between  the  fourth  and  the  fifteenth  centuries, 
Michaelis  proposes  to  divide  the  Byzantine  edition  into  antient 
and  modern ;  but  he  does  not  specify  any  criteria  by  which  we 
can  determine  the  boundaries  between  these  two  classes.  The 
Byzantine  text  is  found  in  the  four  Gospels  of  the  Alexandrian 
manuscript;  it  was  the  original  of  the  Sclavonic  or  old  Russian 
version,  and  was  cited  by  Chrysostom  and  Theophylact  bishop 
of  Bulgaria. 

As  the  Peschito,  or  Old  Syriac  version  of  the  New  Testa- 
ment, differs  from  the  three  preceding  recensions,  Michaelis 
has  instituted  another,  which  he  terms, 

4.  The  Edessene  Edition,  comprehending  those  manu- 
scripts from  which  that  version  was  made.  Of  this  edition 
no  manuscripts  are  extant;  which  circumstance  Michaelis  ac- 
counts for,  by  the  early  prejudice  of  the  Syriac  literati  in  favour 
of  wliatever  was  Grecian,  and  also  by  the  wars  that  devastated 

'  Scholz,  Cura  Criticas  in  Historiam  Textus  Evangeliorum,  pp.  27 — SO. 

2  Michaelis  remarks  that  the  greatest  number  of  manuscripts  written  on  Mount 
Athoi  are  evidently  of  the  Byzantine  edition  :  and  he  thinks  it  probable  that  almost  all 
the  Moscow  manuscripts,  of  which  M.  Matthjei  has  given  extracts,  belong  to  this 
edition.  As  the  valuable  manuscripts  collected  by  the  late  learned  Professor  Carlyle 
'.vera  obtained  in  Syria,  Constantinople,  and  the  islands  of  the  Levant,  it  is  probable, 
whenever  they  shall  be  collated,  that  they  will  be  found  to  coincide  with  the  Uyr.antine 
recension.  These  manuscripts  are  preserved  in  the  Aichiepiscopal  Libi\-.iy  at  Lambeth, 
an'i  are  described  </t//o,  pp.107 — 109. 


5^  General  Observations  [Part  I.  Ch.  II. 

the  East  tor  many  ages  subsequent  to  the  fifth  century.  But 
by  some  accident  which  is  difficult  to  be  explained,  manuscripts 
are  found  in  the  west  of  Europe,  accompanied  even  with  a 
Latin  translation,  such  as  the  Codex  Bezae,  which  so  eminently 
coincide  with  the  Old  Syriac  Version,  that  their  affinity  is  in- 
disputable. 

Although  the  readings  of  the  Western,  Alexandrine,  and 
Edessene  editions  sometimes  differ,  yet  they  very  frequently 
harmonise  with  each  other.  This  coincidence  Michaelis  as- 
cribes to  their  high  antiquity,  as  the  oldest  manuscripts  extant 
belong  to  one  of  these  editions,  and  the  translations  themselves 
are  antient.  A  reading  confirmed  by  three  of  them  is  supposed 
to  be  of  the  very  highest  authority ;  yet  the  true  reading  may 
sometimes  be  found  only  in  the  fourth. 

2.  The  second  system  of  recensions  is  that  proposed  by 
Dr.  Scholz  in  his  Curce  Criticce  in  Historiam  Textus  Evange- 
liorum,  founded  on  a  long  and  minute  examination  of  the 
treasure  of  biblical  manuscripts  contained  in  the  Royal  Li- 
brary at  Paris :  this  system  is  in  effect  a  modification  of  that 
proposed  by  Griesbach.  According  to  this  critic,  there  SLveJive 
recensions,  viz.  1.  The  Alexandrine;  2.  The  Occidental  or  Wes- 
tern; 3.  The  Asiatic;  4.  The  Byzantine ;  and  5.  The  Cyprian. 

1,  2.  The  Alexandrine  and  Occidental  are  the  same  as  the 
two  first  classes  of  Griesbach  :  the  Byzantine  of  the  latter  critic. 
Dr.  S.  divides  into  two  distinct  families,  viz.  the  Asiatic  and 
the  Byzantine. 

3.  The  Asiatic  Recension,  as  its  name  implies,  is  that 
text  which  has  prevailed  in  Asia  from  the  apostolic  times,  and 
which  has  undergone  fewer  changes  than  the  Alexandrine  or 
Egyptian  and  Occidental  or  Western  Editions  have  experienced. 
To  this  recension  belongs  the  Codex  Regius  53,  a  manuscript 
of  the  tenth  century,  written  on  Mount  Athos,  and  transcribed 
with  great  correctness  from  the  Jerusalem  manuscripts.  To 
this  class  also  are  referred  the  Codices  Regii  186,  188,  277, 
293,  298,  and  300.  No.  186.  is  a  manuscript  of  the 
eleventh  century,  containing  the  four  Gospels  wiih'tlie  com- 
mentaries of  Chrysostom  and  others,  and  wii^  disquisitions 
on  select  passages.  No.  188.  (Griesb.  20.)  is  a  manuscript 
of  the  four  Gospels,  of  the  eleventh  centuj-y,  with  the 
commentaries  of  various  authors.  No.  177  is  an  evangelista- 
rium,  or  collection  of  lessons  from  the  Gospels  of  the  ninth, 
and  Nos.  293,  298,  and  300  are  evangelistaria  of  the  eleventh 
century ;  but  all,  in  the  judgment  of  Dr.  Scholzj  are  copied 
from  very  antient  Palestine  manuscripts. 

With  the  Asiatic  recension  coincide  the  Peschito  or  Old 
Syriac  Version,  and   the  fathers  who  have  used  it,  the  Syro- 


Sect.  IL  §  1 .]  On  Greek  Manuscripts.  5Si 

Philoxenian   version,    Cyril   of  Jerusalem,    Theodoret,    and 
Hesychius  of  Jerusalem. 

4.  The  Byzantine  or  Constantinopolitan  Recension 
contains  that  text,  which  is  found  in  the  manuscripts  in  use  at 
Constantinople,  and  in  the  Greek  Churches.  This  text  is 
found  in  A.  the  Codex  Alexandrinus  (but  in  the  four  Gospels 
only) ;  in  E.  the  Codex  Basileensis  B.  VI.  21 ;  in  F.  the  Codex 
Bore&i ;  in  G.  the  Codex  Harleianus  5684 ;  in  H.  the  Codex 
Wolfii  B. ;  in  M.  the  Codex  Regius  48.  (a  manuscript  of  the 
tenth  century,  containing  the  four  Gospels) ;  S.  the  Codex 
Vaticanus  354  (a  manuscript  of  the  tenth  century  collated  by 
Birch) ;  and  the  manuscripts  noted  by  Griesbach,  42,  106. 
(both  of  the  tenth  century),  116  (of  the  twelfth  century),  114 
of  the  thirteenth  century,  and  one  of  the  Moscow  manuscripts, 
(No.  10  of  Matthsei's  notation)  written  in  the  thirteenth  century. 
To  this  class  also  are  referred  fifty-three  other  manuscripts  con- 
tained in  the  royal  library,  either  collated  for  the  first  time  by 
Dr.  Scholz,  or  (if  previously  collated  by  Mill,  Wetstein, 
Griesbach,  Alter,  Birch,  Matthaai,  and  others)  subjected  by 
him  to  a  second  examination  and  collation. 

With  the  Byzantine  Recension  agree  the  Gothic  and  Scla- 
vonic versions,  and  most  of  the  Greek  fathers  (fifty -five  are 
enumerated  by  Dr.  Scholz),  particularly  by  Amphilochius 
bishop  of  Iconium,  Apollinaris,  bishop  of  Laodicea,  Caesarius, 
Epiphanius,  Gregory  of  Nyssa,  Gregory  of  Nazianzum,  Theo- 
doret, and  Theophylact. 

From  the  preceding  manuscripts  there  is  a  slight  variation, 
and  kind  of  transition  to  the  received  or  Vulgate  Greek  text,  in 
the  Codices  Regii,  as  well  as  in  many  others  preserved  in  dif- 
ferent libraries.  Dr.  S.  has  enumerated  eighty-seven  manu- 
scripts of  this  description,  that  are  in  the  royal  library  at  Paris, 
Jifteen  only  of  which  have  been  collated  for  Griesbach's  edition 
of  the  New  Testament, 

5.  The  Cyprian  Recension  contains  that  text,  which  is 
exhibited  in  the  Codex  Cyprius,  a  manuscript  of  the  eighth 
century,  brought  from  the  Isle  of  Cyprus,  of  which  a  descrip- 
tion is  given  in  a  subsequent  page  '.  By  a  comparison  of  the 
readings  of  the  Codex  Cyprius,  with  the  received  text,  and 
with  the  Alexandrine  and  Constantinopolitan  Recensions,  in 
nearly  one  hundred  instances.  Dr.  Scholz  has  shewn,  that 
it  very  frequently  coincides  with  the  two  last,  sometimes 
agreeing  with  both,  sometimes  following  one  or  the  other  of 
them,  and  sometimes  holding  a  mean  between  them.     In  many 


I  See  pp.  102—104,  mfrn. 


(Jo  General  Observations         [Part  1.  Ch.  II. 

instances  it  harmonises  with  but  few  manuscripts,  and  in  some 
cases  its  readings  are  peculiar  to  itself.  On  these  accounts  he 
is  of  opinion,  that  the  Codex  Cyprius  exhibits  a  family  which 
has  sprung  from  a  collation  of  various  manuscripts,  some  of 
Avhich  owe  their  origin  to  Egypt,  others  to  Asia,  and  others 
to  Cyprus. 

Most  of  the  manuscripts  now  extant  exhibit  one  of  the  texts 
above  described ;  some  are  composed  of  two  or  three  recen- 
sions. No  individual  manuscript  preserves  any  recension  in  a 
pure  state ;  but  manuscripts  are  said  to  be  of  the  Alexandrine 
or  Western  recension,  as  the  appropriate  readings  of  each  pre- 
ponderate. The  margins  of  these  manuscripts,  as  well  as  those 
of  the  Ethiopic,  Armenian,  Sahidic,  and  Syro-Philoxenian 
versions,  and  the  Syriac  version  of  Jerusalem,  contain  the 
Alexandrian  variations  for  the  Western  readings,  or  vice 
versa ;  and  some  Byzantine  manuscripts  have  the  Alexandrian 
or  Western  various  lections  in  their  margins. ' 

Each  of  these  recensions  has  characteristics  peculiar  to  itself. 
The  Occidental  or  Western  preserves  harsh  readings,  He- 
braisms, and  solecisms,  which  the  Alexandrine  has  exchanged 
for  readings  more  conformable  to  classic  usage.  7^he  Western 
is  characterised  by  readings  calculated  to  relieve  the  text  from 
difficulties,  and  to  clear  the  sense:  it  frequently  adds  supple- 
ments to  the  passages  adduced  from  the  Old  Testament ;  and 
omits  words  that  appear  to  be  either  repugnant  to  the  context 
or  to  other  passages,  or  to  render  the  meaning  obscure.  The 
Alexandrine  is  free-^rom  the  interpretations  and  transppsi- 
tions  of  the  Western  recension.  An  explanatory  reading  is 
therefore  suspicious  in  the  Western  recension,  and  a  classical 
one  in  the  Alexandrine.  The  Byzantine  or  Constantinopo- 
htan  recension  (according  to  Griesbach's  system)  preserves  the 
Greek  idiom  still  purer  than  the  Alexandrine,  and  resembles 
the  Western  in  its  use  of  cojdIous  and  explanatory  readings. 
It  is  likewise  mixed,  throughout,  with  the  readings  of  the  other 
recensions. 

The  Asiatic  recension  of  Schoiz  coincides  with  the  Western 
in  its  supplementary  and  explanatory  readings;  and  his  By- 
zantine or  Constantinopolitan  family  with  the  Alexandrine  in 
the  affinity  of  certain  manuscripts,  which  in  some  instances  is 
so  great  as  to  prove  that  they  had  one  common  origin.  ^ 


'  Michaelis,  vol.  ii.  pp.  16S — 177.  Griesbach's  Symbolae  Criticje,  torn.  i.  pp.  cxvii. — 
cxxii.cxyxvii  clvii. — clxiv.tom.  ii.  pp.  152 — 148.  Griesbach's  edit,  of  the  New.  Test, 
vol.  i.  Proleg.  pp.  Ixxiii. — hxxi.  edit.  Hala?,  1796. 

2  Dr.  Schoiz  has  gii-en  numerous  examples  of  the  characteristics  of  the  several 
recensions  above  noticed.     Cur.  Crit.  in  Hist.  Text.  Evaiig.  pp  51 — 42.  46 — .51. 


Seel.  II.  §  1.]  0)1  Greek  ManuscnjJts,  61 

The  system  of  recensions,  above  proposed  by  Bengel  and 
Semler,  and  completed  by  the  late  celebrated  critic  Dr.  Gries- 
bach,  has  been  subjected  to  a  very  severe  critical  ordeal ;  and 
has  been  formidably  attacked,  on  the  continent  by  the  late 
M.  Matthaei,  and  in  this  country  by  the  Rev.  Dr.  Laurence  ', 
and  the  Rev.  Frederic  Nolan. 

3'  Totally  disregarding  Griesbach's  system  of  recensions, 
M.  Matthaei  recognises  only  one  class  or  family  of  manuscripts, 
which  he  terms  codicts  textus  perpetui,  and  pronounces  every 
thing  that  is  derived  from  commentaries  and  scholia  to  be 
corrupt.  As  the  manuscripts  of  the  New  Testament,  which  he 
found  in  the  library  of  the  Synod,  came  originally  from  Mount 
Athos,  and  other  parts  of  the  Greek  empire,  and  as  the 
Russian  church  is  a  daughter  of  the  Greek  church,  those  ma- 
nuscripts consequently  contain  what  Griesbach  has  called  the 
Byzantine  text ;  which  Matthaei  admits  to  be  the  only  authentic 
text,  excluding  the  Alexandrine  and  Western  recensions, 
and  also  rejecting  all  quotations  from  the  fathers  of  the  Greek 
church.  To  the  class  of  manuscripts  to  which  the  Codex 
Bezae,  the  Codex  Claromontanus,  and  others  of  high  antiquity 
belong,  he  gave,  in  the  preface  to  his  edition  of  Saint  John's 
Gospel,  the  appellation  of  editio  scurtilis,  nor  did  he  apply 
softer  epithets  to  those  critics  who  ventured  to  defend  such 
manuscripts.  - 

4«  The  last  system  of  recensions  which  remains  to  be  no- 
ticed is  that  of  the  Rev.  F.  Nolan.  It  is  developed  in  his  ^'  In- 
quiry into  the  integrity  of  the  Greek  Vulgate  or  received  text 
of  the  Neiv  Testament,  in  'which  the  Greek  manuscripts  are 
neialy  classed,  the  integrity  of  the  authorised  text  vindicated^ 
and  the  various  readings  traced  to  their  origin.  (8vo.  London, 
1815.)^  That  integrity  he  has  confessedly  established  by  a  series 
of  proofs  and  connected  arguments,  the  most  decisive  that  can 
be  reasonably  desired  or  expected  :  but  as  these  occupy  nearly 
six  hundred  closely  printed  pages,  the  limits  of  this  section 
necessarily  restrict  us  to  the  following  concise  notice  of  his  ela- 
borate system. 

It  has  been  an  opinion  as  early  as  the  times  of  Bishop  Wal- 
ton, that  the  purest  text  of  the  scripture  canon  had  been  pre- 

•  In  his  "  Remarks  on  the  classification  of  manuscripts  adopted  by  Griesbach  in 
his  edition  of  the  New  Testament,'^  (8vo.  Oxford,  1814.)  For  learned  and  elaborate 
analyses  of  Dr.Laurence's  work,  seethe  Eclectic  Review  for  1815,  \ol.  iv.  N.  S.  pp.  1 — 
22.  175—189.,  and  particularly  the  British  Critic  for  1814,  vol.  i.  N.  S.  pp.  173 — 
192.  296—315.  401—428. 

2  Schoell,  Hist,  de  la  Litterature  Grecque,  torn.  ii.  p.  136.  Bishop  Marsh's  Lectures, 
part.  ii.  p.  30. 

3  There  is  a  copious  analysis  of  this  work  in  the  British  Critic,  (N.  S.)  vol.  v. 
pp.  1 — 24.,  from  which,  and  from  the  work  itself,  the  present  notice  of  Mr.  Nolan's 
system  of  recensions  is  derived. 


g2  General  Observations         [Part  I.  Ch.  II- 

served  at  Alexandria  i  the  libraries  of  that  city  having  been 
celebrated  from  an  early  period  for  their  correct  and  splendid 
copies.  From  the  identity  of  any  MS.  in  its  peculiar  readings, 
with  the  scripture  quotations  of  Origen,  who  presided  in  the  ca- 
techetical school  of  Alexandria,  a  strong  presumption  arises 
that  it  contains  the  Alexandrine  edition :  the  supposition  being 
natural,  that  Origen  drew  his  quotations  from  the  copies  gene- 
rally prevalent  in  his  native  country.  This,  as  we  have  seen, 
was  the  basis  of  Dr.  Griesbach's  system  of  recensions :  accord- 
ingly he  ascribes  the  highest  rank  to  the  manuscripts  of  the 
Alexandrine  class,  the  authority  of  a  few  of  which  in  his  esti- 
mation outweighs  that  of  a  multitude  of  the  Byzantine.  The 
peculiar  readings,  which  he  selects  from  the  manuscripts  of  this 
class,  he  confirms  by  a  variety  of  collateral  testimony,  princi- 
pally drawn  from  the  quotations  of  the  antient  fathers  and  the 
versions  made  in  the  primitive  ages.  To  the  authority  of 
Origen,  however,  he  ascribes  a  paramount  weight,  taking  it  as 
the  standard  by  which  his  collateral  testimony  is  to  be  esti- 
mated ;  and  using  their  evidence  merely  to  support  his  testi- 
mony, or  to  supply  it  when  it  is  deficient.  The  readings, 
which  he  supports  by  this  weight  of  testimony,  he  considers 
genuine;  and,  introducing  a  number  of  them  into  the  sacred 
page,  he  has  thus  formed  his  corrected  text  of  the  New  Tes- 
tament. The  necessary  result  of  this  process,  as  obviously 
proving  the  existence  of  a  great  number  of  spurious  readings, 
has  been  that  of  shaking  the  authority  of  the  authorised 
English  Version,  with  the  foundation  on  which  it  rests. 

In  combating  the  conclusions  of  Griesbach,  Mr.  Nolan  ar- 
gues from  the  inconstancy  of  Origen's  quotations,  that  no  cer- 
tain conclusion  can  be  deduced  from  his  testimony;  he  infers 
from  the  history  of  Origen,  who  principally  wrote  and  pub- 
lished in  Palestine,  that  the  text,  quoted  by  that  antient  father, 
was  rather  the  Palestine  than  the  Alexandrine :  and  he  proves, 
from  the  express  testimony  of  Saint  Jerome,  that  the  text  of 
Origen  was  really  adopted  in  Palestine,  while  that  of  Hesy- 
chius  was  adopted  at  Alexandria. 

Having  thus  opened  the  question,  and  set  it  upon  the 
broader  ground  assumed  by  those  critics,  who  confirm  the 
readings  of  the  Alexandrine  text,  by  the  coincidence  of  the 
antient  versions  of  the  Oriental  and  Western  churches ; 
Mr.  N.  combats  this  method,  proposed  for  investigating  the 
genuine  text,  in  two  modes.  He  first  shews  that  a  coincidence 
between  the  Western  and  Oriental  churches,  does  not  necessa- 
rily prove  the  antiquity  of  the  text  which  they  mutually  sup- 
port ;  as  the  versions  of  the  former  church  were  corrected, 
after  the  texts  of  the  latter,  by  Jerome  and  Cassiodorus,  who 


Sect.  11.  §  1.]  On  Greek  Manuscripts.  63 

may  have  thus  created  the  coincidence,  which  is  taken  as  a 
proof  of  the  genuine  reading.  In  the  next  place^  he  infers, 
from  the  prevalence  of  a  text  pubUshed  by  Eusebius  of  Caesarea, 
and  from  the  comparatively  late  period  at  which  the  Oriental 
Versions  were  formed,  that  their  general  coincidence  may  be 
traced  to  the  influence  of  Eusebius's  edition.  This  position  he 
establishes,  by  a  proof  deduced  from  the  general  prevalence  of 
Eusebius's  sections  and  canons  in  the  Greek  MSS.  and  antient 
versions,  and  by  a  presumption  derived  from  the  agreements 
of  those  texts  and  versions  with  each  other  in  omitting  several 
passages  contained  in  the  Vulgar  Greek,  which  were  at  va- 
riance with  Eusebius's  peculiar  opinions  '.  And  having  thus 
established  the  general  influence  of  Eusebius's  text,  he  gene- 
rally concludes  against  the  stability  of  the  critical  principles  on 
which  the  German  critics  have  undertaken  the  correction  of 
the  Greek  Vulgate. 

The  material  obstacles  being  thus  removed  to  the  establish- 
ment of  his  plan,  Mr.  Nolan  next  proceeds  to  investigate  the 
different  classes  of  text  which  exist  in  the  Greek  manuscripts. 
Having  briefly  considered  the  scripture  quotations  of  the 
fathers,  and  shewn  that  they  afford  no  adequate  criterion  for 
reducing  the  text  into  classes,  he  proceeds  to  the  consideration 
of  the  antient  translations,  and  after  an  examination  of  the 
Oriental  Versions,  more  particularly  of  the  Sahidic,  he  comes 
to  the  conclusion,  that  no  verson  but  the  Latin  can  be  taken  as 
a  safe  guide  in  ascertaining  the  genuine  text  of  Scripture.  This 
point  being  premised,  the  author  lays  the  foundation  of  his 
scheme  of  classification,  in  the  following  observations. 

"  In  proceeding  to  estimate  the  testimony  which  the  Latin 
translation  bears  to  the  state  of  the  Greek  text,  it  is  necessary 
to  premise,  that  this  translation  exhibits  three  varieties : — as 
corrected  by  Saint  Jerome  at  the  desire  of  Pope  Damasus,  and 
preserved  in  the  Vulgate;  as  corrected  by  Eusebius  of  Verceli, 
at  the  desire  of  Pope  Julius,  and  preserved  in  the  Codex  Ver- 
cellensis ;  and  as  existing  previously  to  the  corrections  of  both, 
and  preserved  as  I  conceive,  in  the  Codex  Brixianus.  The 
first  of  these  three  editions  of  the  Italic  translation  is  too  well 
known  to  need  any  description ;  both  the  last  are  contained  in 
beautiful  manuscripts,  preserved  at  Verceli,  and  at  Brescia,  in 
Italy.  The  curious  and  expensive  manner  in  which  at  least 
the  latter  of  these  manuscripts  is  executed,  as  written  on 
purple  vellum  in  silver  characters,  would  of  itself  contain  no 
inconclusive  proof  of  its  great  antiquity ;  such  having  been  the 

*  In  the  course  of  this  discussion,  Mr.  Nt)lan  assigns  adequate  reasons  for  the  omis- 
sion of  the  following  remarkable  passages,  Mark  xvi.  9 — 20.  John  viii.  1 — 11.,  and  for 
the  peculiar  readings  of  the  following  celebrated  texts,  Acts  xx.  28.  1  Tinv.  iii.  16. 
1  John  V.  7.     See  his  Inquiry,  pp.  55 — 41. 


64?  General  Observations  [Parti.  Ch.  II. 

form  in  which  the  most  esteemed  works  were  executed  in  the 
times  of  Eusebius,  Chrysostome,  and  Jerome.  The  former  is 
ascribed,  by  immemorial  tradition,  to  Eusebius  Vercellensis, 
the  friend  of  Pope  Julius  and  Saint  Athanasius,  and,  as  sup- 
posed to  have  been  written  with  his  own  hand,  is  deposited 
among  the  relicks,  which  are  preserved  with  a  degree  of  su- 
perstitious reverence,  in  the  author's  church  at  Verceli  in  Pied- 
mont. By  these  three  editions  of  the  translation,  we  might 
naturally  expect  to  acquire  some  insight  into  the  varieties  of 
the  original ;  and  this  expectation  is  fully  justified  on  experi- 
ment. The  latter,  not  less  than  the  former,  is  capable  of 
being  distributed  into  three  kinds ;  each  of  which  possesses  an 
extraordinary  coincidence  with  one  of  a  correspondent  kind,  in 
the  translation.  In  a  word,  the  Greek  manuscripts  are  ca- 
pable of  being  divided  into  three  principal  classes,  one  of 
which  agrees  with  the  Italic  translation  contained  in  the 
Brescia  manuscript;  another  with  that  contained  in  the 
Verceli  manuscript;  and  a  third  with  that  contained  in  the 
Vulgate."  1 

Specimens  of  the  nature  and  closeness  of  the  coincidence 
of  these  three  classes  are  annexed  by  Mr.  Nolan,  in  se- 
parate columns,  from  which  the  four  following  examples 
are  selected.  He  has  prefixed  the  readings  of  the  received 
text  and  authorised  English  version,  (from  Matt.  v.  38.  41.  and 
^'l-.),  in  order  to  evince  their  coincidence  with  that  text,  to 
which  the  preference  appears  to  be  due,  on  account  of  its 
conformity  to  the  Italic  translation  contained  in  the  Codex 
Brixianus. 

38.   xat  odovra  avri  odovToj.      Rec, 

—  and  a  tooth  for  a  tooth.     Auth. 
oJovra  avT»  oJovTof.     Cant.  dentcni  pro  dentem.      Verc. 

xa*  o5ovT«  «vTt  oJovTOf.     Vat.  et  dentem  pro  dente.     Fulg. 

Kod  o^ovTOi  uvrl  oiovro;.     Mosc.  et  dentem  pro  dente.     Brix. 

41.  vvxys  jWET*  oovTH  ^vo.     Rec. 
—  go  with  him  twain.     Auth. 

vTocys    fjitr'    aura    m    oixXa,  §vo.     vade  dim  illo  aclhuc  alia  du(». 

Cant.  Verc. 

'jirayj  just'  ocCtH  Ivo.     Vat.  vade  cum  iilo  et  alia  duo.     Vulg. 

vTrocye  ju,ei*  ai/Vi  ^vo.     Mosc.  vade  cum  illo  duo.      Brix. 

44.   BvXoyetri   tsj  xa.T«jw/*£va?  vjjluc,      Rec. 
—  bless  them  that  curse  you.     Auth. 

EuXoyE~TE     T«j     KoCla.^u^ivH';     v^oic desunt.      Verc. 

Cant. 

desunt.     Vat.  desunt.     Vulg. 

suXoyE7T£  TfaV  talafcj^'vyr  u/x~c.  Mosc.     benedicitc  maledicentibus  vos. 

Brix. 

'  Nolan's  Inquiry,  pp.  58 — 61. 


5tect.  n.  §  1.] 


On  Greek  Manuscripts. 


§5 


44.    'ETfO£r£u;^E£7^c    W£p  TWV  ETTllJEa^OVTWV  v^oic^ 

— pray  for  them  who  despitefuUy  use  you 
and  persecute  you.     Auth. 
"»    ETrwfsa^ovTwv     orate  pro  calumniantibus    et  per- 

Cant.  sequentibus  vos.     Fere. 

^tuKovTiiiv  Jju,»s.     orate   pro    persequentibus   et  ca- 
lumniantibus vos.     Fulg. 
orate  pro  calumniantibus  vobis  et 
persequentibus  vos.    Brix. 


K.(x.\  dUiiKovruiv  vy.a,i;.  Mosc* 


The  preceding  short  specimen  will  sufficiently  evince  the  affi- 
nity subsisting  between  the  Latin  and  Greek  manuscripts, 
throughout  the  different  classes  into  which  they  may  be  divided : 
at  the  same  time  it  will  illustrate  the  dissimilarity  which  those 
classes  exhibit  among  themselves,  in  either  language,  regarded 
separately.  Still  further  to  evince  the  affinity  which  in  other 
respects  they  possess  among  themselves,  Mr.  Nolan  exhibits  a 
connected  portion,  comprising  the  first  twelve  verses  of  the 
fifth  chapter  of  Saint  Matthew's  Gospel,  in  the  original  and 
the  translation ;  from  which  we  select  the  six  following  ex- 
amples : 


iJodex  Ccmtabrigiensis. 
1.   l^iav  d£  Ti};  oxXag,  ocve^yi  e«;  to 


2.  Kul    a.yot|a,-     to    fO]'**    awrS, 
fd;5«|EV   auTaV   XsywV 

3.  Maicapioi  ol  irlwxpX  rtii  irvfv jj-ccli' 
0T<  avTuiv  f r*"  '5  BxcTiXdot,  Twy  i^avuni. 

5.  M.o(,Ka,pioi   ot   irfxiii'  oil    airol 
KKnpom^in!m<n  rnv  ynv, 

4.  MckKapoi      ol     TrEvSouvlEj*     oVt 

6.  Maxapjo*    ol     TrEtvwviE?    jcai    di- 
■v^wvIe,"   rriv  d*x«J0(7vvw*   OTt   a\)]o\  %op- 


CLASS  I. 

Codex  Vercellensis. 

1.  Videns  autem  Jesus  turbam' 
ascendit  in  niontem,  et  cum  se- 
disset,  accesserunt  ad  eum  disci- 
puli  ejus ; 

2.  Et  aperuit  os  suuna,  et  doce- 
bat  eos  dicens  : 

3.  Beati  pauperes  spiritu:  quo- 
niam  ipsorum  est  regnum  coelorum. 

5.  Beati  mites  :  quoniam  ipsi  he- 
reditate  possidebunt  terram. 

4.  Beati  qui  lugent :  quoniam 
ipsi  consolabuntur. 

6.  Beati  qui  esuriunt  et  sitiunt 
justitiam :  quoniam  ipsi  salura- 
buntur. 


Codex  Vaticanus. 

1.  Idw\  d£  Tj^s  o^P^ug,  avE^*j  d;  to 
opo;'   kk)  x«9«travl^  a^Tov,    'OTfoaiixQov 

[auTw]   ol  ^aSulosi   w^toD* 

2.  Keel    avoi^ccg     to     rojwa    (XvtS, 
Ed«da«rKEv  auT«f  Xeyuv 

VOL.  II. 


CLASS  II  > 

Versio  Vubjata 

1.  Videns  autem  turbas  ascendit 
in  montem,  et  cum  sedisset  acces- 
serunt ad  eum  discipuli  ejus  : 

2.  Et  aperiens  os  suum,  docebat 
eos  dicens : 


66 


4.  Maxap«o*  ol  WEnSouvJt;'  o7t  aulot 
wapaxX»)9ncro»Iat. 

5.  Maxapjot    oi    wpasi;'  o  t*   wutoI 
xXupovojunVso-t  T»)y  ynv. 

6.  Mixxexptoi    o(    'mamli^    kxI    dt- 
4'W»1ej     t»V      ^ixaiocuvflv*    oti    ocvrol 


General  Obsetvations  [Part  I.  Ch.  II. 

3.  Beati  pauperes  spiritu  :  quo- 
niam  ipsorum  est  regnum  coelo- 
rum. 

5.  Beati  mites  :  quoniam  ipsi 
possidebunt  terrain, 

4.  Beati  qui  lugent :  quoniam 
ipsi  consolabuntur. 

6.  Beati  qui  esuriunt  et  sitiunt 
justitiam :  quoniam  ipsi  satura- 
buntur. 


CLASS  III. 


Codex  Moscuensis. 


Codex  Brixiensis. 


1.  Videns  autem  turbas  ascen- 
dit  in  montem,  et  cum  sedisset 
accesserunt  ad  eum  discipuli  ejus  ; 

2.  Et  aperiens  os  suum,  docebat 
eos  dicens  : 

3.  Beati  pauperes  spiritu  :  quo- 
niam ipsorum  est  regnum  cceIo- 
rum. 

4.  Beati  qui  lugent :  quoniam 
ipsi  consolabuntur. 

5.  Beati  mansueti :  quoniam 
ipsi  hereditabunt  terram. 

6.  Beati  qui  esuriunt  et  sitiunt 
justitiam  :  quoniam  ipsi  satura- 
buntur. 


1 .  l3aiy  ^E  Ti??  o  X^^^>  ctnSn  tU  To 
c'^oc*  xal   xaOtVavIo?  xvtS,  vrfotrnMov 

2.  Kal    ocvoi^a,!;    to    ro/^a    auTS, 

3.  Max»f)w»  oi  ■nilwx*''  ''?'  wy£up,a1i* 
oT»  auTwy  lr»v  *!  ^ctaiXdct  tu*  spav&iy. 

4.  Maxapw*  ol  taiyQailii' on  avrol 
CTapaxXflGn'treyla*. 

5.  Maxaptot  ol  •bt^uu';'  oVi  aUTO« 
xX>ipoyo/it»)V«a-»  T»?y  y»iy. 

6.  Ma>ap«o»  04  vxHuSUci  xal  5»- 
4'wyl£?  T»)y  5(x«»0(n/y»)y*  ort,  auTpJ 
^opTeurQriavvlcn. 

On  these  different  classes  cf  manuscripts  in  the  Greek  and 
Latin,  Mr.  Nolan  remarks,  that  it  must  be  evident,  on  the  most 
casual  inspection,  that  the  manuscripts  in  both  languages 
possess  the  same  text,  though  manifestly  of  different  classes. 
"  They  respectively  possess  that  identity  in  the  choice  of  terms 
and  arrangement  of  the  language,  which  is  irreconcilable  with 
the  notion  of  their  having  descended  from  different  archetypes. 
And  though  these  classes,  in  either  language,  vary  among 
themselves,  yet,  as  the  translation  follows  the  varieties  of  the 
original,  the  Greek  and  Latin  consequently  afford  each  other 
mutual  confirmation.  The  different  classes  of  text  in  the  Greek 
and  Latin  translation,  as  thus  coinciding,  may  be  regarded 
as  the  conspiring  testimony  of  those  churches,  which  were 
appointed  the  witnesses  and  keepers  of  Holy  Writ,  to  the 
existence  of  three  species  of  text  in  the  original  and  in  the 
translation."  ' 

Having  thus  produced  the  testimony  of  the  eastern  and  west- 
ern churches  to  the  existence  of  these  classes,  the  learned  in- 


'  Nolan's  Inquiry,  p.  70. 


Sect.  II.  §  1.]  On  Greek  Manuscripts.  67 

quirer  proceeds  to  ascertain  the  antiquity  of  the  classes ;  which 
he  effects  by  the  Latin  translation. 

*'  As  the  existence  of  a  translation  necessarily  implies  thq 
priority  of  the  original  from  which  it  was  formed ;  this  testimony 
may  be  directly  referred  to  the  close  of  the  fourth  century. 
The  Vulgate  must  be  clearly  referred  to  that  period,  as  it  was 
then  formed  by  St.  Jerome ;  in  its  bare  existence  of  course  the 
correspondent  antiquity  of  the  Greek  text,  with  which  it  agrees, 
is  directly  established.  This  version  is,  however,  obviously  less 
antient  than  that  of  the  Verceli  or  Brescia  manuscript ;  as  they 
are  of  the  old  Italic  translation,  while  it  properly  constitutes 
the  new.  In  the  existence  of  the  antient  version,  the  antiquity 
of  the  original  text  with  which  it  corresponds  is  consequently 
established.  The  three  classes  of  text,  which  correspond  with 
the  Vulgate  and  Old  Italic  Version,  naust  be  consequently  r&p 
ferred  to  a  period  not  less  remote  than  the  close  of  the  fourth 
century."  ' 

The  system  of  classification  being  thus  carried  up  as  high  as 
the  fourth  century,  Mr.  Nolan  justifies  it  by  the  testimony  of 
Jerome ;  for  this  learned  father,  who  lived  at  that  period, 
asserts  the  existence  of  three  classes  of  text  in  the  same  age, 
which  respectively  prevailed  in  Egypt,  Palestine,  and  Constan- 
tinople. The  identity  of  these  classes  with  the  different  classes 
of  text  which  still  exist  in  the  Greek  original  and  Latin  trans- 
lation \  our  author  then  proceeds  to  establish.  And  this  he 
effects  by  means  of  the  manuscripts  which  have  been  written, 
the  versions  which  have  been  published,  and  the  collations 
which  have  been  made,  in  the  different  countries  to  which  St. 
Jerome  refers  his  classes ;  founding  every  part  of  his  proofs  on 
the  testimony  of  Adler,  Birch,  Woide,  Mlinter,  and  other  critics 
who  have  analysed  the  text  and  versions  of  the  New  Testament. 
The  result  of  this  investigation  is,  that  the  three  classes  of  text, 
which  are  discoverable  in  the  Greek  manuscripts,  are  nearly 
identical  with  the  three  editions,  which  existed  in  the  age  of 
Jerome  ;  with  which  they  are  identified  by  their  coincidence 
with  the  Latin  translation  which  existed  in  the  age  of  that 
Christian  father.  Of  ihejirst  class,  the  Codex  Bezce  or  Cam- 
bridge manuscript,  is  an  exemplar :  it  contains  the  text,  which 
Jerome  refers  to  Egypt,  and  ascribes  to  Hesychius.  Of  the 
second  class,  the  Codex  Vaticanus,  or  Vatican  manuscript,  forms 
the  exemplar,  and  contains  the  text,  which  Jerome  refers  to 
Palestine,  and  ascribes  to  Eusebius ;  and  of  the  third  class,  the 

*  Nolan's  Inquiry,  pp.  70, 71. 

2  To  which  is  now  to  be  added  the  Peschito  or  Old  Syriac  version.  The  identity 
above  noticed  will  be  fully  illustrated  in  the  new  edition  of  his  '  Inquiry,'  which  Mr. 
Nolan  is  preparing  for  publication. 

F  2 


68  General  Observalions  [Part  I.  CI).  II. 

Moscow  manuscript,  collated  by  Matthaei,  and  by  him  noted 
with  the  letter  V.  and  the  Harleian  manuscript  in  the  British 
Museum,  No.  5684,  noted  G.  by  Griesbach,  are  the  exem- 
plars, and  contain  the  text  which  Jerome  attributes  to  Lucian, 
and  refers  to  Constantinople.  The  result  of  Mr.  Nolan's  long 
and  elaborate  discussion  is,  that,  as  the  Occidental  or  Western, 
Alexandrine,  and  Byzantine  texts,  (according  to  Griesbach's 
system  of  recensions)  I'espectively  coincide  with  the  Egyptian, 
Palestine,  and  Byzantine  texts  of  Mr.  N.,  we  have  only  to  sub- 
stitute the  term  Egyptian  for  Western,  and  Palestine  for  Alex- 
andrine, in  order  to  ascertain  the  particular  text  of  any  manu- 
script which  is  to  be  referred  to  a  peculiar  class  or  edition. 
"  The  artifice  of  this  substitution  admits  of  this  simple  solution : 
the  Egyptian  text  was  imported  by  Eusebius  of  Verceli  into  the 
West,  and  the  Palestine  text  republished  by  Euthalius  at  Alex- 
andria, the  Byzantine  text  having  retained  the  place  in  which 
it  was  originally  published  by  Lucianus.  In  a  word,  a  manu- 
script which  harmonises  with  the  Codex  Cantabrigiensis,  must 
be  referred  to  the  first  class,  and  will  contain  the  text  of 
Egypt.  One,  which  harmonises  with  the  Vatican  manuscript, 
must  be  referred  to  the  second  class,  and  will  contain  the  text 
of  Palestine.  And  one,  which  harmonises  with  the  Moscow 
manuscript,  must  be  referred  to  the  third  class^  and  will  con- 
tain the  text  of  Constantinople."  ' 

The  advantages  resulting  from  the  system  of  recensions  just 
developed  are  twofold  : — In  the  first  place,  it  leads  not  only  to 
a  more  adequate  method  of  classification,  but  also  to  the  disco- 
very of  a  more  antient  text,  by  means  of  the  priority  of  the  Old 
Italic  Version  to  the  New  or  Vulgate  Latin  of  Jerome.  And, 
secondly,  it  coincides  with  the  respective  schemes  of  Dr.  Gries- 
bach and  of  M.  Matthaei,  and  derives  support  from  their  dif- 
ferent systems.  It  adopts  the  three  classes  of  the  former,  with 
a  slight  variation  merely  in  the  name  of  the  classes ;  and,  in 
ascertaining  the  genuine  text,  it  attaches  the  same  authority  to 
the  old  Italic  translation,  which  the  same  distinguished  critic 
has  ascribed  to  that  version.  It  likewise  agrees  with  the  scheme 
of  Matthaei,  in  giving  the  preference  to  the  Koivrj  ExSocrjf,  the 
Greek  Vulgate  or  Byzantine  text,  over  the  Palestine  and  Egyp- 
tian, but  it  supports  the  authority  of  this  text  on  firmer  grounds 
than  the  concurrence  of  the  Greek  manuscripts.  '^  Hence, 
while  it  differs  from  the  scheme  of  M.  Matthaei,  in  building  on 
the  Old  Italic  Version,  it  differs  from  that  of  Dr.  Griesbach, 
in  distinguishing  the  copies  of  this  translation,  which  are  free 
from  the  influence  of  the  Vulgate,  from  those  which  have  been 
corrected  since  the  times  of  Eusebius  of  Verceli,  of  Jerome,  and 

1  Nolan's  Inquiry,  pp.  105, 106. 


Sect.  II.  §  1.]  On  Greek  Manuscripts.  69 

Cassiodorus.  And  it  affords  a  more  satisfactory  mode  of  dis- 
posing of  the  multitude  of  various  readings,  than  that  suggested 
by  the  latter,  who  refers  them  to  the  intentional  or  accidental 
corruptions  of"  transcribers ;  or  by  that  of  the  former,  who 
ascribes  them  to  the  correction  of  the  original  Greek  by  the 
Latin  translation :  as  it  traces  them  to  the  influence  of  the  text 
which  was  published  by  Eusebius,  at  the  command  of  Constan- 
tine."  We  may  therefore  safely  adopt  the  system  of  recen- 
sions proposed  by  Mr.  Nolan  in  preference  to  any  other :  not 
only  on  account  of  its  comprehensiveness,  but  also  because  (inde- 
pendently of  its  internal  consistency,  and  the  historical  grounds 
on  which  it  is  exclusively  built,)  it  embraces  the  different  sys- 
tems to  which  it  is  opposed,  and  reconciles  their  respective  in- 
consistencies. But,  notwithstanding  the  strong — we  may  add, 
indisputable — claims  to  precedence  which  his  system  of  recen- 
sions possesses,  it  is  greatly  to  be  feared  that  the  classification  of 
recensions  proposed  by  Griesbach  has  obtained  such  a  general 
reception  as  will  prevent  the  adoption  of  Mr.  Nolan's  system 
much  beyond  the  limits  of  this  country.  In  giving  a  decided  pre- 
ference to  the  latter,  the  author  of  this  work  trusts  that  he  shall 
be  acquitted  of  any  intention  to  undervalue  the  critical  labours 
of  Dr.  Griesbach,  which,  from  the  comprehensive  brevity  of 
his  plan  of  classifying  manuscripts,  and  the  scrupulous  accuracy 
of  his  execution  of  it,  have  unquestionably  rendered  the  highest 
service  to  sacred  literature.  As  a  general  and  correct  index  to 
the  great  body  of  Greek  manuscripts,  they  are  an  invaluable 
treasure  to  the  scholar,  and  a  necessary  acquisition  to  the 
divine :  at  the  same  time,  his  collection  of  various  readings  is 
admirably  calculated  to  satisfy  our  minds  on  a  point  of  the  highest 
moment, — the  integrity  of  the  Christian  Records.  Through  the 
long  interval  of  seventeen  hundred  years, — amidst  the  collision 
of  parties, — the  opposition  of  enemies — and  the  desolations  of 
time,  they  remain  the  same  as  holy  men  read  them  in  the  prir 
raitive  ages  of  Christianity.  A  very  minute  examination  of 
manuscripts,  versions,  and  fathers,  proves  the  inviolability  of  the 
Christian  Scriptures.  "  They  all  coincide  in  exhibiting  the  same 
Gospels,  Acts,  and  Epistles ;  and  among  all  the  copies  of  them 
which  have  been  preserved,  there  is  not  one  which  dissents  from 
the  rest  either  in  the  doctrines  or  precepts,  which  constitute 
Christianity.  They  all  contain  the  same  doctrines  and  precepts. 
For  the  knowledge  of  this  fact  we  are  indebted  to  such  men  as 
Griesbach,  whose  zealous  and  persevering  labours  to  put  us  in 
possession  of  it  entitle  them  to  our  grateful  remembrance.  To 
the  superficial,  and  to  the  novice,  in  theology,  the  long  periods 
of  life,  and  the  patient  investigation,  which  have  been  applied 
to  critical  investigation,  may  appear  as  mere  waste,  or,  at  the 

F  3 


to  General  Observations  [Part  I.  Ch.  II. 

best,  as  only  amusing  employment :  but  to  the  serious  inquirer, 
who,  from  his  own  conviction,  can  declare  that  he  is  not  fol- 
lowing cunningly  devised  fables,  the  time,  the  talents,  and  the 
learning,  which  have  been  devoted  to  critical  collation,  will  be 
accounted  as  well  expended,  for  the  result  which  they  have  ac- 
complished. The  real  theologian  is  satisfied  from  his  own  exa- 
mination, that  the  accumulation  of  many  thousands  of  various 
readings,  obtained  at  the  expense  of  immense  critical  labour, 
does  not  affect  a  single  sentiment  in  the  whole  New  Testament. 
And  thus  is  criticism, — which  some  despise,  and  others  neglect, 
— found  to  be  one  of  those  undecaying  columns,  by  which  the 
imperishable  structure  of  Christian  Truth  is  supported."  \ 

VI.  From  the  coincidence  observed  between  many  Greek 
manuscripts  and  the  Vulgate,  or  some  other  Latin  version,  a 
suspicion  arose  in  the  minds  of  several  eminent  critics,  that  the 
Greek  text  had  been  altered  throughout  to  the  Latin ;  and  it 
has  been  asserted  that  at  the  council  of  Florence,  (held  in  143& 
with  the  view  of  establishing  an  union  between  the  Greek  and 
Latin  churches),  a  resolution  was  formed,  that  the  Greeks 
should  alter  their  manuscripts  from  the  Latin.  This  has  been 
termed  by  the  learned,  Fcedus  cum  Greeds.  The  suspicion, 
concerning  the  altering  of  the  Greek  text,  seems  to  have  been 
first  suggested  by  Erasmus,  but  it  does  not  appear  that  he 
supposed  the  alterations  were  made  before  the  fifteenth  century  : 
8o  that  the  charge  of  Latinising  the  manuscripts  did  not  (at  least 
in  his  notion  of  it)  extend  to  the  original  writers  of  the  manu- 
script, or,  as  they  are  called,  the  writers  a  primd  manu ;  since 
it  aifected  only  the  writers  a  secundd  manu,  or  subsequent  in- 
terpolators. The  accusation  was  adopted  and  extended  by 
Father  Simon  and  Dr.  Mill,  and  especially  by  Wetstein. 
Bengel  expressed  some  doubts  concerning  it ;  and  it  was  for- 
mally questioned  by  Semler,  Griesbach,  and  Woide.  The 
reasonings  of  the  two  last- mentioned  critics  convinced  Michaelis 
(who  had  formerly  agreed  with  Erasmus)  that  the  charge  of 
Latinising  was  unfounded ;  and  in  the  fourth  edition  of  his 
Introduction  to  the  New  Testament  (the  edition  translated  by 
Bishop  Marsh),  with  a  candour  of  which  there  are  too  few  ex- 
amples, Michaelis  totally  abandoned  his  first  opinion,  and 
expressed  his  opinion  that  the  pretended  agreement  in  the 
Fadus  cum  Gtcecis  is  a  mere  conjecture  of  Erasmus,  to  which 
he  had  recourse  as  a  refuge  in  a  matter  of  controversy.  Carry- 
ing the  proof  to  its  utmost  length,  it  only  shows  that  the  Latin 
translations  and  the  Greek  copies  were  made  from  the  same 
exemplars  ;  which  rather  proves  the  antiquity   of  the  Latin 

'  Eclectic  Review,  vol.  v.  part  i.  p.  189. 


Sect.  ir.  §  2.]  On  Greek  Manuscripts.  71 

translations,  than  the  corruption  of  the  Greek  copies.  It  is 
further  worthy  of  remark,  that  Jerome  corrected  the  Latin 
from  the  Greek,  a  circumstance  which  is  known  in  every  part  of 
the  Western  Church.  Now,  as  Michaelis  justly  observes,  when 
it  was  known  that  the  learned  father  had  made  the  Gi'eek  text 
the  basis  of  his  alterations  in  the  Latin  translation,  it  is  scarcely 
to  be  imagined  that  the  transcribers  of  the  Western  Church 
would  alter  the  Greek  by  the  Latin  ;  and  it  is  still  less  probable, 
that  those  of  the  Eastern  Church  would  act  in  this  manner. ' 


§  2.    ACCOUNT    OF    GREEK    MANUSCKIPTS    CONTAINING    THE    OLD    ANU 
NEW    TESTAMENTS. 

I.  The  Alexandrian  Manuscript. — IL  The  Vatican  Manuscript. 

Of  the  few  manuscripts  known  to  be  extant,  which  contain  the 
Greek  Scriptures  (that  is  the  Old  Testament,  according  to  the 
Septuagint  version,  and  the  New  Testament),  there  are  two 
which  pre-eminently  demand  the  attention  of  the  biblical  stu- 
dent for  their  antiquity  and  intrinsic  value,  viz.  The  Alex- 
andrian manuscript,  which  is  preserved  in  the  British  Museum, 
and  the  Vatican  manuscript,  deposited  in  the  library  of  the 
Vatican  Palace  at  Rome. 

I.  The  Codex  Alexandrinus,  or  Alexandrian  Manuscripts 
which  is  noted  by  the  letter  A.  in  Wetstein's  and  Griesbach's 
critical  editions  of  the  new  Testament,  consists  of  four  folio 
volumes ;  the  three  first  contain  the  whole  of  the  Old  Testa- 
ment, together  with  the  Apocryphal  books,  and  the  fourth 
coptiprises  the  New  Testament,  the  first  epistle  of  Clement  to 
the  Corinthians,  and  the  Apocryphal  Psalms  ascribed  to  Solo- 
mon. In  the  New  Testament  tliere  is  wanting  the  beginning  as 
far  as  Matt.  xxv.  6.  o  wfupo^  egx^rai;  likewise  from  John  vi.  50. 
to  viii.  52.  and  from  2  Cor.  iv.  13.  to  xii.  7.  The  Psalms  are 
preceded  by  the  epistle  of  Athanasius  to  Marcellinus,  and  fol- 
lowed by  a  catalogue,  containing  those  which  are  to  be  used  in 
prayer  for  each  hour,  both  of  the  day  and  of  the  night;  also  by 
fourteen  hymns,  partly  apocryphal,  partly  biblical,  the  eleventh  of 
which  is  a  hymn  in  praise  of  the  Virgin  Mary,  entitled  vpoaeuxn 
Magia^  tt)5  ^eotoxh  :  the  arguments  of  Eusebius  are  annexed  to 
the  Psalms,  and  his  canons  to  the  Gospels.  This  manuscript 
is  now  preserved  in  the  British  Museum,  where  it  was  deposited 

'   Michaelis*3  Introduction,  vol.  ii.    part  i.  pp.  163 — 175.     Butler's  Hora  Biblics, 
vol.  i,  p.  125. 

F  4 


7^'  Account  of  Greek  Manuscripts      [Part  I.  Ch.  It, 

in  1753.  It  was  sent  as  a  present  to  King  Charles  I.  from 
Cyrillus  Lucaris,  a  native  of  Cretef,  and  patriarch  of  Constan- 
tinople, by  Sir  Thomas  Rowe,  ambassador  from  England  to 
the  Grand  Seignior,  in  the  year  1628.  Cyrillus  brought  it 
with  him  from  Alexandria,  where,  probably,  it  was  written. 
In  a  schedule  annexed  to  it,  he  gives  this  account ;  that  it  was 
written,  as  tradition  informed  them,  by  Thecla,  a  noble  Egyp- 
tian lady,  about  thirteen  hundred  years  ago,  a  little  after  the 
council  of  Nice.  He  adds,  that  the  name  of  Thecla,  at  the  end 
of  the  book,  was  erased ;  but  that  this  was  the  case  with 
other  books  of  the  Christians,  after  Christianity  was  extin- 
guished in  Egypt  by  the  Mohammedans :  and  that  recent  tra- 
dition records  the  fact  of  the  laceration  and  erasure  of  Thecla's 
name.  The  proprietor  of  this  manuscript,  before  it  came  into 
the  hands  of  Cyrillus  Lucaris,  had  written  an  Arabic  subscrip- 
tion, expressing  that  this  book  was  said  to  have  been  written 
with  the  pen  of  Thecla  the  martyr. 

Various  disputes  have  arisen  with  regard  to  the  place  whence 
it  Was  brought,  and  where  it  was  written,  to  its  antiquity,  and  of 
course  to  its  real  value.  Some  critics  have  bestowed  upon  it  the 
highest  commendation,  whilst  it  has  been  equally  depreciated  by 
others.  Of  its  most  strenuousadversaries,  Wetstein  seems  to  have 
been  the  principal.  The  place  from  which  it  was  sent  to  England 
was,  without  doubt,  Alexandria,  and  hence  it  has  been  called 
Codex  Alexand7'imis.  As  to  the  place  where  it  was  written, 
there  is  a  considerable  difference  of  opinion.  Matthaeus  Muttis, 
who  was  a  contemporary,  friend,  and  deacon  of  Cyrillus,  and 
who  afterwards  instructed  in  the  Greek  language  John  Rudolph 
Wetstein,  uncle  of  the  celebrated  editor  of  the  Greek  Testa-^ 
ment,  bears  testimony,  in  a  letter,  written  to  Martin  Bogdan, 
a  physician  in  Bern,  dated  January  14,  1664,  that  it  had  been 
brought  from  one  of  the  twenty-two  monasteries  in  Mount  Athos^ 
which  the  Turks  never  destroyed,  but  allowed  to  continue  upon 
the  payment  of  tribute.  Dr.  Woide  endeavours  to  weaken  the 
evidence  of  Muttis,  and  to  render  the  testimony  of  the  elder 
Wetstein  suspicious :  but  Spohn  '  shows  that  the  objections  of 
Woide  are  ungrounded.  Allowing  their  reality,  we  cannot 
infer  that  Cyrillus  found  this  manuscript  in  Alexandria.  Be- 
fore he  went  to  Alexandria  he  spent  some  time  on  Mount  Athos, 
the  repository  and  manufactory  of  manuscripts  of  the  New 
Testament,  whence  a  great  number  have  been  brought  into  the 
West  of  Europe,  and  a  still  greater  number  has  been  sent  to 


'  Caioli  Godofredi  Woidii  Notitia  Codicis  Alexandrini,  cum  variis  ejus  lectionibus 
omnibus.  Recudendum  curavit  notasque  adiecit  Gottlieb  Leberecht  Spohn.  pp.  10—13. 
^^8vo.  Lipnaj  1790.)  i         j  r        rr 


»§ect.  il.  §  2.]     Containing  the  Old  and  New  Testaments.        73 

Moscow.  It  is  therefore  probable,  independently  of  the  evi- 
dence of  Muttis,  that  Cyrillus  procured  it  there  either  by  pur- 
chase or  by  present,  took  it  with  him  to  Alexandria,  and  brought 
it  thence  on  his  return  to  Constantinople.  But  the  question 
recurs,  where  was  this  copy  written  ?  The  Arabic  subscription 
above  cited,  clearly  proves,  that  it  had  been  in  Egypt,  at  some 
period  or  other,  before  it  fell  into  the  hands  of  Cyrillus.  This 
subscription  shows  that  it  once  belonged  to  an  Egyptian,  or 
that  during  some  time  it  was  preserved  in  Egypt,  where  Arabic 
has  been  spoken  since  the  seventh  century.  Besides,  it  is  well 
known  that  a  great  number  of  manuscripts  of  the  Greek  Bible 
have  been  written  in  Egypt.  Woide  has  also  pointed  out  a 
remarkable  coincidence  between  the  Codex  Alexandrinus,  and 
the  writings  of  the  Copts.  Michaelis  alleges  another  circum- 
stance as  a  probable  argument  of  its  having  been  written  in 
Egypt.  In  Ezekiel  xxvii.  18.  both  in  the  Hebrew  and  Greek 
text,  the  Tyrians  are  said  to  have  fetched  their  wine  from 
Chelbon,  or,  according  to  Bochart,  Chalybon.  But  as  Chaly- 
bon,  though  celebrated  for  its  wine,  was  unknown  to  the  writer 
of  this  manuscript,  he  has  altered  it  by  a  fanciful  conjecture  to 
ojvDv  ex  ^s^paivt  wine  from  Hebron.  This  alteration  was  pro- 
bably made  by  an  Egyptian  copyist,  because  Egypt  was  for- 
merly supplied  with  wine  from  Hebron.  The  subscription, 
before  mentioned,  ascribes  the  writing  of  it  to  Thecla,  an 
Egyptian  lady  of  high  rank,  who  could  not  have  been,  as 
Michaelis  supposes,  the  martyress  Thecla,  placed  in  the  time 
of  Saint  Paul :  but  Woide  replies,  that  a  distinction  must  be 
made  between  Thecla  martyr,  and  Thecla  proto-martyr. 
With  regard  to  these  subscriptions  we  may  observe,  with  Bishop 
Marsh,  that  the  true  state  of  the  case  appears  to  be  as  follows: 
"  Some  centuries  after  the  Codex  Alexandrinus  had  been 
written,  and  the  Greek  subscriptions,  and  perhaps  those  other 
parts  where  it  is  more  defective,  already  lost,  it  fell  ijito  the 
hands  of  a  Christian  inhabitant  of  Egypt,  who,  not  finding  the 
usual  Greek  subscription  of  the  copyist,  added  in  Arabic,  his 
native  language,  the  tradition,  either  true  or  false,  which  had 
been  preserved  in  the  family  or  families  to  which  the  manu- 
script had  belonged,  "^  Memorant  hunc  codicem  scriptum  esse 
calamo  Theclae  martyris."  In  the  17th  century,  when  oral 
tradition  respecting  this  manuscript  had  probably  ceased,  it 
became  the  property  of  Cyrillus  Lucaris ;  but  whether  in  Alex- 
andria, or  Mount  Athos,  isof  no  importance  to  the  present  in- 
quiry. On  examining  the  manuscript,  he  finds  that  the  Greek 
subscription  is  lost,  but  that  thei'e  is  a  tradition  recorded  in 
Arabic  by  a  former  proprietor,  which  simply  related  that  it 
was  written  by  one  Thecla  a  martyress,  which  is  what  he  means 


74*  Account  of  Greek  Manuscripts      [Part  I.  Ch.  II. 

by  '*  memoria  et  traditio  recens."  Taking  therefore  upon 
trust,  that  one  Thecla  the  martyress  was  really  the  copyist,  he 
consults  the  annals  of  the  church  to  discover  in  what  age  and 
country  a  person  of  this  name  and  character  existed ;  finds  that 
an  Egyptian  lady  of  rank,  called  Thecla,  suffered  martyrdom 
between  the  time  of  holding  the  council  of  Nicaea  and  the  close 
of  the  fourth  century;  and  concludes,  without  further  ceremony, 
that  she  was  the  very  identical  copyist.  Not  satisfied  with  this 
discovery,  he  attempts  to  account  for  the  loss  of  the  Qreek  sub- 
scription, and  ascribes  it  to  the  malice  of  the  Saracens ;  being 
weak  enough  to  believe  that  the  enemies  of  Christianity  would 
exert  their  vengeance  on  the  name  of  a  poor  transcriber,  and 
leave  the  four  folio  volumes  themselves  unhurt."  Dr.  Woide, 
who  transcribed  and  published  this  manuscript,  and  must  be 
better  acquainted  with  it  than  any  other  person,  asserts,  that 
it  was  written  by  two  different  copyists ;  for  he  observed  a  dif- 
ference in  the  ink,  and,  which  is  of  greater  moment,  even  in  the 
strokes  of  the  letters.  The  conjecture  of  Oudin,  adopted  by 
Wetstein,  that  the  manuscript  was  written  by  an  Acoemet  is,  in 
the  judgment  of  Michaelis,  worthy  of  attention  ',  and  he  adds, 
that  this  conjecture  does  not  contradict  the  account  that  Thecla 
was  the  copyist^  since  there  were  not  only  monks  but  nuns  of 
this  order. 

The  antiquity  of  this  manuscript  has  been  also  the  subject  of 
controversy.  Grabe  and  Schulze  think  that  it  might  have  been 
written  before  the  end  of  the  fourth  century,  which,  says 
Michaelis,  is  the  very  utmost  period  that  can  be  allowed,  be- 
cause it  contains  the  epistles  of  Athanasius.  Oudin  places  it  in 
the  tenth  century^  Wetstein  refers  it  to  the  fifth,  and  supposes 
that  it  was  one  of  the  manuscripts  collected  at  Alexandria  in 
615,  for  the  Syriac  version.  Dr.  Semler  refers  it  to  the  se- 
venth century.  Montfaucon  ^  is  of  opinion,  that  neither  the 
Codex  Alexandrinus,  nor  any  Greek  manuscript,  can  be  said 
with  great  probability  to  be  much  prior  to  the  sixth  century. 
Michaelis  apprehends,  that  this  manuscript  was  written  after 
Arabic  was  become  the  native  language  of  the  Egyptians,  that 
is,  one,  or  rather  two  centuries  after  Alexandria  was  taken  by 
the  Saracens,  which  happened   in  the  year  64?0,  because  the 

1  The  Acoemets  were  a  class  of  monks  in  the  antient  church,  who  flourished,  par- 
ticularly in  the  east,  during  the  fifth  century.  They  were  so  called,  because  tiiey 
had  divine  service  performed,  without  interruption,  in  their  churches.  They  divided 
themselves  into  three  bodies,  each  of  which  officiated  in  turn  and  reUeved  the  others,  so 
that  their  churches  were  never  silent,  either  night  or  day.  Wetstein  adopts  the  opinion 
of  Casimir  Oudin,  that  the^Codex  Alexandrinus  was  written  by  an  Acoemet,  because 
it  contains  a  catalogue  of  the  psalms  that  were  to  be  smig  at  every  hour  both  of  the 
day  and   night.     Proleg.  in  Nov.  Test,  vol,  i.  p.  IC. 

'2  Palsog.  Grsc.  jx  J  85. 


Sect.  II.  §  2.]     Containing  the  Old  and  New  Testaments.       75 

transcriber  frequently  confounds  M  and  B,  which  is  often  done 
in  the  Arabic :  and  he  concludes,  that  it  is  not  more  antient 
than  the  eighth  century.  Woide,  after  a  great  display  of  learn- 
ing, with  which  he  examines  the  evidence  for  the  antiquity  of 
the  Codex  Alexandrinus,  concludes,  that  it  was  written  between 
the  middle  and  the  end  of  the  fourth  century.  It  cannot  be 
allowed  a  greater  antiquity,  because  it  has  not  only  the  rtrXot 
or  xe<|)aAa/amajora,  but  the  x.s(pa,\aia.  minora,  or  Ammonian 
sections,  accompanied  with  the  references  to  the  canons  of 
Eusebius.  Woide's  arguments  have  been  objected  to  by 
Spohn  K  Some  of  the  principal  arguments  advanced  by  those 
who  refer  this  manuscript  to  the  fourth  or  fifth  centuries  are  the 
following :  the  epistles  of  Saint  Paul  are  not  divided  into  chap- 
ters like  the  gospels,  though  this  division  took  place  so  early  as 
396,  when  to  each  chapter  was  prefixed  a  superscription.  The 
Codex  Alexandrinus  has  the  epistles  of  Clement  of  Rome ;  but 
these  were  forbidden  to  be  read  in  the  churches,  by  the  council 
of  Laodicea,  in  364-,  and  that  of  Carthage,  in  419.  Hence 
Schuize  has  inferred,  that  it  was  written  before  the  year  364« ; 
and  he  produces  a  new  argument  for  its  antiquity,  deduced  from 
the  last  of  the  fourteen  hymns  found  in  it  after  the  psalms, 
which  is  superscribed  wju-voj  efljvos,  and  is  called  the  grand  doxo- 
logy ;  for  this  hymn  has  not  the  clause  ayioi  o  5soj,  ayioj 
*<^%w?o?>  ayo?  uQavuTog,  £\sy}<Tov  riix,ois,  which  was  used  between 
the  years  434-  and  446  ;  and  therefore  the  manuscript  must  have 
been  written  before  this  time.  Wetstein  thinks  that  it  must  have 
been  written  before  the  time  of  Jerome,  because  the  Greek  text 
of  this  manuscript  was  altered  from  the  old  Italic.  He  adds, 
that  the  transcriber  was  ignorant  that  the  Arabs  were  called 
Hagarenes,  because  he  has  written,  (1  Chron.  v.  20.)  uyogaioi 
for  Ayagortoi.  Others  allege  that  ayoquioi  is  a  mere  erratum ; 
because  kyaqaiMv  occurs  in  the  preceding  verse,  Ayagnr^g  in 
]  Chron.  xxvii.  31.  and  Ayaqr^voi  in  Psal.  Ixxxii.  7*  These 
arguments,  says  Michaelis,  afford  no  certainty,  because  the 
Codex  Alexandrinus  must  have  been  copied  from  a  still  more 
antient  manuscript ;  and  if  this  were  faithfully  copied,  the 
arguments  apply  rather  to  this  than  to  the  Alexandrian  manu- 
script itself.  It  is  the  hand-writing  alone,  or  the  formation  of 
the  letters,  with  the  want  of  accents,  which  can  lead  to  any  pro- 
bable deci^on.  The  arguments  alleged  to  prove  that  it  is  not 
so  antient  as  the  fourth  century,  are  the  following.  Dr.  Semler 
sthinks,  that  the  epistle  of  Athanasius,  on  the  value  and  excel- 
lency of  the  Psalms,  would  hardly  have  been  prefixed  to  them 
during  his  life.    But  it  ought  to  be  recollected,  that  Athanasius 

'  pp.  42 — 109.  of  his  edition  of  Woide's  Notitia  Codicis  Alexandrini. 


76  Account   of  Greek  Manuscripts     [Part  I.  Ch.  II' 

had  many  warm  and  strenuous  advocates.  From  this  epistle 
Oudin  has  attempted  to  deduce  an  argument,  that  the  manu- 
script was  written  in  the  tenth  century.  This  epistle,  he  says, 
is  spurious,  and  could  not  have  been  forged  during  the  life  of 
Athanasius,  and  the  tenth  century  was  fertile  in  spurious  pro- 
ductions. Ao-ain,  the  Virgin  Mary,  in  the  superscription  of  the 
Sono-  of  the  Blessed  Virgin,  is  styled  dsoloxog,  a  name  which 
Wetstein  says  betrays  the  fifth  century.  Further,  from  the  pro- 
bable conjecture,  that  this  manuscript  was  written  by  one  of  the 
order  of  the  Acoemetae,  Oudin  concludes  against  its  antiquity  ; 
but  Wetstein  contents  himself  with  asserting,  that  it  could  not 
have  been  written  before  the  fifth  century,  because  Alexander, 
who  founded  this  order,  lived  about  the  year  420.  From  this 
statement,  pursued  more  at  large,  Michaelis  deduces  a  reason 
for  payino-  less  regard  to  the  Codex  Alexandrinus  than  many 
eminent  critics  have  done,  and  for  the  preference  that  is  due,  in 
many  respects,  to  antient  versions,  before  any  single  manuscript, 
because  the  antiquity  of  the  former,  which  is  in  general  greater 
than  that  of  the  latter,  can  be  determined  with  more  precision. 
The  value  of  this  manuscript  has  been  differently  appreciated 
by  different  writers.  Wetstein,  though  he  denotes  it  by  A.  the 
first  letter  of  the  alphabet,  is  no  great  admirer  of  it,  nor  does 
Michaelis  estimate  it  highly,  either  on  account  of  its  internal 
excellence  or  the  value  of  its  readings.  The  principal  charge 
which  has  been  produced  against  the  Alexandrian  manuscript, 
and  which  has  been  strongly  urged  by  Wetstein,  is  its  having 
been  altered  from  the  Latin  version.  It  is  incredible,  says 
Michaelis,  who  once  agreed  in  opinion  with  Wetstein,  but  found 
occasion  to  alter  his  sentiments,  that  a  transcriber  who  lived  in 
Egypt,  should  have  altered  the  Greek  text  from  a  Latin  version, 
because  Egypt  belonged  to  the  Greek  diocese,  and  Latin  was 
not  understood  there.  On  this  subject  Woide  has  eminently 
displayed  his  critical  abilities,  and  ably  defended  the  Greek 
manuscripts  in  general,  and  the  Codex  Alexandrinus  in  parti- 
cular, from  the  charge  of  having  been  corrupted  from  the  La- 
tin. Griesbach  concurs  with  Woide ',  and  both  have  contributed 
to  confirm  Michaelis  in  his  new  opinion.  If  this  manuscript 
has  been  corrupted  from  a  version,  it  is  more  reasonable  to  sus- 
pect the  Coptic,  the  version  of  the  country  in  which  it  was 
written.  Between  this  manuscript  and  both  the  Coptic  and  Sy- 
riac  versions,  there  is  a  remarkable  coincidence.  Griesbach  has 
observed,  that  this  manuscript  follows  three  different  editions: 
the  Byzantine  in  the  Gospels,  the  Western  edition  in  the  Acts 

»  In  his  "  Symbolse  Critics,"  vol.  i.  pp.  110 — 117. 


Sect.  II.  §  2.]     Containing  the  Old  and  New  Testaments.       7;7 

of  the  Apostles,  and  the  Catholic  epistles,  which  form  the  middle 
division  of  this  manuscript,  and  the  Alexandrine  in  the  epistles 
of  Saint  Paul.  The  transcriber,  if  this  assertion  be  true,  must 
have  copied  the  three  parts  of  the  Greek  Testament  from  three 
different  manuscripts,  of  three  different  editions.  Itis  observable, 
that  the  readings  of  the  Codex  Alexandrinus  coincide  very  fre- 
quently not  only  with  the  Coptic  and  the  old  Syriac,  but  with  the 
new  Syriac  and  the  Ethiopic ;  and  this  circumstance  favours 
the  hypothesis,  that  this  manuscript  was  written  in  Egypt,  be- 
cause the  new  Syriac  version  having  been  collated  with  Egyp- 
tian manuscripts  of  the  Greek  Testament,  and  the  Ethiopic 
version  being  taken  immediately  from  them,  have  necessarily  the 
readings  of  the  Alexandrine  edition. 

The  Alexandrian  manuscript  is  written  in  uncial  or  capital 
letters,  without  any  accents  or  marks  of  aspiration,  but  with 
a  few  abbreviations  nearly  similar  to  those  already  noticed  ', 
and  also  with  some  others  which  are  described  by  Dr.  Woide  % 
who  has  likewise  explained  the  various  points  and  spaces  occur- 
ring in  this  manuscript. 

A  fac-simile  of  the  Codex  Alexandrinus  was  published  in 
folio  by  the  late  Dr.  Woide,  principal  librarian  of  the  British 
Museum,  with  types  cast  for  the  purpose,  line  for  line,  without 
intervals  between  the  words,  precisely  as  in  the  original  ^.  The 
following  specimen  will  convey  to  the  reader  an  idea  of  this 
most  precious  manuscript. 


1  See  p.  52.  supra. 

2  In  the  Preface  to  his  fac-simile  of  the  Alexandrian  manuscript  of  the  New  Tes- 
tament, §§  27 — 34. 

3  The  following  is  the  title  of  Dr.  Woide's  splendid  work. — Novum  Testamentum 
GrcEcumy  e  Codice  MS.  Alexandrino,  qui  Londini  in  Bibliotheca  Musei  Britannici 
asservatur,  descriptum,  a  Carolo  Godofredo  Woide,  Londini  ex  prelo  Joannis  Nichols j 
Typis  Jacksonianis,  mdcclxxxvi.  Twelve  copies  were  printed  on  Jvellum.  The 
fac-simile  itself  fills  two  hundred  and  sixy  pages  ;  and  the  preface,  comprising  twenty- 
two  pages,  contains  an  accurate  description  of  the  manuscript,  illustrated  by  an  en- 
graving representing  the  style  of  writing  in  various  manuscripts.  To  this  is  subjoined 
an  exact  list  of  all  its  various  readings,  in  eighty-nine  pages;  each  reading  is  accom- 
panied with  a  remark,  giving  an  account  of  what  his  predecessors,  Junius  (i.  e.  Patrick 
Young),  Bishop  Walton,  Drs.  Mill  and  Grabe,  and  Wetstein,  had  performed  or  neg- 
lected.  To  complete  this  work,  there  should  be  added  the  following  :  Appendix  ad 
editionem  Novi  Testamenti  Greed,  e  Codice  Alexandrino  descripti  a  C,  G.  Woide, 
in  qua  continentur  Fragmenta  Novi  Testamenti  juxta  interj)retationem  dialecti  su- 
perioris  ^gypti  quce  Thebaica  vel  Sahidica  appellatur,  e  Codd.  Oxoniens.  maxima  ex 
parte  desumpta  cum  dissertatione  de  Versions  Bibliorum  JEgyptiaca,  quibus  subjim. 
citur  Codicis  Vaticani  collatio.  Oxonii  :  E  Typographeo  Clarendoniano,  1799,  folio. 
This  work  was  edited  by  the  Rev.  Dr.  Ford. 


78  Account  of  Greek  Manuscripts     [Part  I.  Ch.  II. 

John  i.  1 — 7» 


7 


^MxpxHHMqA.orocicxioxoroci-1 

TTPOCTOMeNKXieCHMOXOrOC- 
OYTOCHMeMXpXHTTpOCTOMON 
TTXMTX^i^lXVTOYereMeTO  KXlXu> 


peicx  YTOvereMerooY^^eeM  - 

OrerOKieMeMXYTCDZCDMHM 
l<XIH2COHHMTOC|>CL)CTCOMXMcDN 
l<XITOC|>CDCeMnrHCI<OTIXC|>XI 
NieiKXIHCKOTIAXYTOOVKXTe 

^^^xxBeM  ereMeroxMOCxTTe 

(jTXXMeMOCTTXp-KOYOMOMxxY 
TCOICDXMMHC  OYTOCHXeeM 

CHTTePITOYCbcDTOC- IMXTTXM 
TeCTTICXeYCCDCIMJ^IXYTOY- 

For  this  specimen  we  are  indebted  to  the  Rev.  H.  H.  Baber, 
one  of  the  librarians  of  the  British  museum,  who  has  kindly 
favoured  us  with  the  use  of  the  Alexandrian  types,  with  which 
he  is  now  printing  the  remainder  of  the  Codex  Alexandrinus  '. 


>  In  1812  Mr.  Baber  published,  by  subscription,  a  fac-s;mile  of  the  book  of  Psahns, 
from  the  manuscript  now  under  consideration,  of  which  twelve  copies  are  on  vellum,  to 
match  with  the  same  number  of  copies  of  the  New  Testament.  To  complete  the 
Old  Testament  in  a  similar  manner,  was  an  undertaking  too  vast  and  extensive  for  an 
unbeneficed  clergyman.  In  consequence,  therefore,  of  a  memorial  by  Mr.  B.,  seconded 
by  the  recommendation  of  several  dignitaries  of  the  church,  as  well  as  professors 
and  heads  of  colleges  in  the  two  universities,  the  British  Parliament  engaged  to 
defray  the  expenses  of  completing  this  noble  undertaking ;  (See  the  Memorial  and 
other  Proceedings  in  the  Literary  Panorama,  vol.  i.  N.  S.  pp.  465 — 478.)  ;  and 
Mr.  Baber  is  now  rapidly  proceeding  in  his  laborious  task.  The  Pentateuch 
and  the  Historical  Books,  together  with  the  Prophetic  Books  and  the  Psalms,  are 
completed  in  a  splendid  folio  size,  so  as  to  represent  every  iota  of  the  original  manu- 
script in  the  most  faithful  manner.  The  better  to  preserve  the  identity  of  the  ori- 
ginal, instead  of  spinning  out  the  contracted  various  readings,  in  the  margin,  by  letters 
in  full,  (as  Dr.  Woide  had  done  in  his  fac-simile  of  the  Alexandrian  manuscript  of 
the  New  Testament)  fac-similes  of  such  various  readings,  cut  in  wood,  are  inserted 
precisely  in  the  places  where  they  occur,  filling  up  only  the  same  space  with  the  ori- 
ginal. The  tail  pieces,  or  rude  arabesque  ornaments  at  the  end  of  each  book,  are  also 
represented  by  means  of  fac-similes  in  wood.  The  work  will  consist  of  four  volumes 
in  folio ;  three  comprising  the  text  of  the  Old  Testament,  and  a  fourth  containing  pro- 
legomena and  notes.  The  edition  is  limited  to  two  hundred  and  fifty  copies,  and 
twelve  are  on  vellum.  They  are  such  as  reflect  the  highest  credit  on  the  printers, 
Messrs  R.  and  A.  Taylor. 


Sect.  II.  §  2.]     Containing  the  Old  and  Ne*w  Testaments.         79 

For  the  gratification  of  the  English  reader,  the  following  extract 
is  subjoined,  comprising  the  first  seven  verses  of  Saint  John's 
Gospel,  rendered  rather  more  literally  than  the  idiom  of  our 
language  will  admit,  in  order'  to  convey  an  exact  idea  of 
the  original  Greek  (above  given)  of  the  Alexandrian  manu- 
script. 

inthebeginningwasthewordandthewordwas 
withgd-andgdwastheword^ 
hewasinthebeginningwithgd 
allweremadebyhimandwith 
outhimwasmadenotone  thing 

thatwasmadeinhimlifewas 

andthelifewasthelightofmn 
andthelightindarknessshin 
ethandthedarknessdidnotitcqmpre 
hend-  therewasamnse 

Ntfromgodwhosenamew^^s 

lOHNTHISPEiZSONCAME 

asawitnessthathemighttesti 
fyconcerningthelightthata 
llmightbelievethroughhim-  1 

II.  The  Codex  Vaticanus,  No.  1209,  which  Wetstem  and 
Griesbach  have  both  noted  with  the  letter  B.,  contests  the 
palm  of  antiquity  with  the  Alexandrian  manuscript.  No  fac- 
simile of  it  has  ever  been  published.  The  Roman  edition  of 
the  Septuagint,  printed  in  1590,  professes  to  exhibit  the  text  of 
this  manuscript ;  and  in  the  preface  to  that  edition  it  is  stated 
to  have  been  written  before  the  year  387,  i.  e.  towards  the  close 
of  the  fourth  century :  Montfaucon  and  Blanchini  refer  it  to 
the  fifth  or  sixth  century,  and  Dupin  to  the  seventh  century. 
Professor  Hug  has  endeavoured  to  show  that  it  was  written  in 
the  early  part  of  the  fourth  century ;  but,  from  the  omission  of 
the  Eusebian  KsfuXatu  and  TixXoj,  Bishop  Marsh  concludes  with 


1  The  reader  who  may  be  desirous  of  further  information  concerning  the  Alexandrian 
manuscript  is  referred  to  Dr.  Grabe's  prolegomena  to  his  edition  of  the  Greek  Septuagint, 
and  also  to  the  prolegomena  of  Dr.  Woide  already  cited,  and  to  those  of  Dr.  Mill  and 
Wetstein,  prefixed  to  their  editions  of  the  New  Testament.  See  also  Michaelis's  In- 
troduction to  the  New  Testament,  vol.  ii.  part  i.  pp.  l86 — 209,  and  Bishop  Marsh's 
notes  in  part  ii.  pp.  64  8 — 660.  Dr.  Lnrdner  has  given  the  table  of  contents  of  this 
manuseript  in  his  Credibility  of  the  Gospel  History,  part  ii.  chap.  147.  (Works,  8vo. 
I'ol.  V.  pp.  253 — 256  ;  4to.  vol.  iv.  pp.  44 — 46.) 
VOL.  ir,  F 


79  a  Account  of  Greek  Manuscripts      [Part  I.  Ch.  II. 

great  probability  that  it  was  written  before  the  close  of  the  fifth 
century.  The  Vatican  manuscript  is  written  on  parchment  or 
vellum,  in  uncial  or  capital  letters,  in  three  columns  on  each 
page,  all  of  which  are  of  the  same  size,  except  at  the  beginning 
of  a  book,  and  without  any  divisions  of  chapters,  verses,  or 
words,  but  with  accents  and  spirits.  The  shape  of  the  letters, 
and  colour  of  the  ink,  prove  that  it  was  written  throughout  by 
one  and  the  same  careful  copyist.  The  abbreviations  are  few, 
being  confined  chiefly  to  those  words  which  are  in  general  ab- 
breviated, such  as  0S,  KC,  IC,  XC,  for  Qsog,  Kogtoc,  Irjcrous, 
Xpig-og,  God,  Lord,  Jesus,  Christ.  Originally  this  manuscript 
contained  the  entire  Greek  Bible,  including  both  the  Old  and 
New  Testaments ;  in  which  respect  it  resembles  none  so  much 
as  the  Codex  Alexandrinus,  though  no  two  manuscripts  vary 
more  in  their  readings.  The  Old  Testament  wants  the  first 
forty-six  chapters  of  Genesis,  and  thirty-two  psalms,  viz.  from 
Psal.  cv.  to  cxxxvii.  inclusive;  and  the  New  Testament  wants 
the  latter  part  of  the  epistle  to  the  Hebrews,  viz.  all  after  chap- 
ter ix.  verse  l^,  and  also  Saint  Paul's  other  epistles  to  Timothy, 
Titus,  and  Philemon,  and  the  whole  Book  of  Revelation.  It 
appears,  however,  that  this  last  book,  as  well  as  the  latter  part 
of  the  epistle  to  the  Hebrews,  has  been  supplied  by  a  modern 
hand  in  the  fifteenth  century,  and,  it  is  said,  from  some  manu- 
script that  had  formerly  belonged  to  Cardinal  Bessarion.  In 
many  places  the  faded  letters  have  also  been  retouched  by  a 
modern  but  careful  hand  :  and  when  the  person  who  made 
these  amendments  (whom  Michaelis  pronounces  to  have  been 
a  inan  of  learning)  found  various  readings  in  other  manuscripts, 
he  has  introduced  them  into  the  Codex  Vaticanus,  but  has  still 
preserved  the  original  text ;  and  in  some  few  instances  he  has 
ventured  to  erase  with  a  penknife. 

It  has  been  supposed  that  this  manuscript  was  collated 
by  the  editors  of  the  Complutensian  Polyglott,  and  even  that 
this  edition  was  almost  entirely  taken  from  it :  but  Bishop 
Marsh  has  shewn  by  actual  comparison  that  this  was  not  the 
case. 

The  Vatican  manuscript  has  been  repeatedly  collated  by 
various  eminent  critics,  from  whose  extracts  Wetstein  collected 
numerous  various  readings :  but  the  latest  and  best  collation 
is  that  by  Professor  Birch,  of  Copenhagen,  in  J  781 ;  the  results 
of  which  are  noticed  in  another  part  of  this  work.  Although 
the  antiquity  of  the  Vatican  Manuscript  is  indisputable,  it  is 
by  no  means  easy  to  determine  between  its  comparative  value 
and  that  of  the  Alexandrian  Manuscript;  nor  is  there  any  ab- 


T  7 


l*  -Ml  I.     —     «.,  —  W.J 

K o c  T-coe  "re  I  re  T^ff-njo 

MHN;peMnTMTOTMHWc 
k:  Ai€  rcuHMMMeNMCCou 
thc  A /xm  A,A^a>  ct  ^c  en  (t-k 

KAi^iA.oNOfiv.cefcernea. 

_nTHToyA/iHNOC    TOYT^ 
T06  TOC  TOneMnTONTMC 

/o  XM  A  \(x>  c  yA.c  T"or^  AC  ( 
N  e  TOAo  ro  CKyn  fo  c  16 

26IC/HKTlONf30yze;TOAf 

l6f6>^€N/rHXA?^A^AioJM6 

n  f  T  oy '^O  TAM  O  Y  TOy7^«> 
_JNP    KM€r€N€-ro€fT€MC 

0OpPAK^"^^^€\HMe^A 
A  H  €  N4  l>y  T(A> 


Facsimile  rtfj^Y'f'''^  ''■  ^  '  ■  ^'  ^^'  '^'  /  ^'  ^^■^^- 


J 


ac/7^/i/y  /t^i  -^i  C/^^rr',  ^///^//^ 


Sect.  11.  §  2.]     Containing  the  Old  and  'New  Testaments.       80  a 

solute  and  universal  standard  by  which  their  several  excellen- 
cies may  be  estimated.  With  regard  to  the  Old  Testament,  if 
any  Greek  manuscript  were  now  extant,  containing  an  exact 
copy  of  the  several  books  as  they  were  originally  translated, 
such  manuscript  would  be  perfect  and  consequently  the  most 
valuable.  The  nearer  any  copy  comes  to  this  perfection,  the 
more  valuable  it  must  be,  and  vice  versa.  In  its  present  state 
the  Hebrew  Text  cannot  determine  fully  the  value  of  these 
MSS.  in  their  relation  to  one  another ;  and  yet  as  that  text 
receives  great  assistance  from  both,  it  proves  that  both  deserve 
our  highest  regard.  It  is  worthy  of  remark,  that  neither  of 
them  has  the  asterisks  of  Origen,  though  both  of  them  were 
transcribed  in  the  fifth  century;  which  Dr.  Kennicott  ob- 
serves ',  is  one  proof  that  they  were  not  taken  either  mediately 
or  immediately  from  the  Hexapla. 

The  Vatican  and  Alexandrian  manuscripts  differ  from  each 
other  in  the  Old  Testament  chiefly  in  this ; — that,  as  they  con- 
tain books,  which  have  been  corrected  by  different  persons, 
upon  different  principles ;  and  as  they  differ  greatly  in  some 
places  in  their  interpolations, — so  they  contain  many  words 
which  were  either  derived  from  different  Greek  versions,  or 
else  were  translated  by  one  or  both  of  the  transcribers  them- 
selves from  the  Hebrew  text,  which  was  consulted  by  them  at 
the  time  of  transcribing. 

On  the  ground  of  its  internal  excellence,  Michaelis  preferred 
the  Vatican  manuscript  (for  the  New  Testament)  to  the  Codex 
Alexandrinus.  If  however  that  manuscript  be  most  respect- 
able which  comes  the  nearest  to  Origen's  Hexaplar  copy  of  the 
Septuagint,  the  Alexandrian  manuscript  seems  to  claim  that 
merit  in  preference  to  its  rival :  but  if  it  be  thought  a  matter 
of  superior  honour  to  approach  nearer  the  old  Greek  version, 
uncorrected  by  Origen,  that  merit  seems  to  be  due  to  the 
Vatican.  ^ 

The  accompanying  plate  exhibits  a  specimen  of  the  Vatican 
manuscript  from  a  fac-simile  traced  in  the  year  1704  for 
Dr.  Grabe,  editor  of  the  celebrated  edition  of  the  Septuagint, 
which  is  noticed  in  a  subsequent  part  of  this  work.  The 
author  has  reason  to  believe  that  it  is  the  most  faithful 
fac-simile,  ever  executed,  of  this  MS.  It  was  made  by 
Signor   Zacagni,    at  that  time  principal    keeper    of  the   Va- 

1  Diss.  ii.  pp.  413 — 415. 

2  Signor  Zacagni's  Letter  to  Dr.  Grabe,  dated  Rome,  Nov.  29,  1704,  in  Dr.  Ken- 
nicott's  Diss.  ii.  pp.408 — 411.  Michaelis,  vol.  ii.  parti,  pp.341 — 35o.  Partii. 
pp.  810— 820.  J.  L.  Hug,  De  Amiquitate  Codicis  Vaticaiii  Commentatio.  Friburg 
in  Brisgau,  ]8io,  4to. 


SOa  Account  of  Greek  Manuscripts       [Part  I.  Ch.  II. 

tican  library,  and  is  now  preserved  among  Dr.  Grabe's  ma- 
nuscripts in  the  Bodleian  library  at  Oxford.  This  fac-simile 
has  been  most  carefully  and  accurately  copied,  under  the 
direction  of  the  Rev.  Bulkeley  Bandinel,  the  keeper  of  that 
noble  repository  of  literature,  to  whom  the  author  now  offers 
his  acknowledgments  for  his  kind  assistance  on  this  occasion. 

The  passage,  represented  in  the  engraving,  contains  the  first 
three  verses  of  the  first  chapter  of  the  prophet  Ezekiel,  of  which 
the  following  is  a  literal  English  version  : 

NOWITCAMETOPASSINTHETHIR 

INTHE 

TIETHYEARFOURTH 
MONTHONTHEFIFTHOFTHEMONth 

WHENIWASINTHEMIDST 

OFTHECAPTIVESBYThE 

RIVERCHOBARAnd 

THEHEAVENSWEREOPENED 

ANDISAWTHEVISIONSOFGDONTHEFi 

FTHOFTHEMONTHTHIs 

WASTHEFIFTH  YEAROFTh  e 

CAPTIVITYOFTHEKI 

NGJOACHIM      ANDCA 

METHEWORDOFTHELDTOE 

ZEKIELTHESONOFBUZITHE 

PRIESTINTHELANDOFTH'ECHALDEESB 

YTHERIVERCH° 

BARANDUPONMEWAS 

THEHANDOFTHELDANDILOOKEDANDLO 

AWHIRLWNDCAMEOUTOF 

THENORTHANDAGREATCLOUD 

WITHIT 

No  fac-simile  edition  (like  that  of  the  Alexandrian  New  Tes- 
tament by  Dr.Woide  and  of  the  Old  Testament  now  printing 
by  the  Rev.  H.  H.  Baber)  has  ever  been  executed  of  the  pre- 
cious Vatican  manuscript.  During  the  pontificate  of  Pius  VI. 
the  Abate  Spoletti  contemplated  the  publication  of  it,  for  which 
purpose  he  delivered  a  memorial  to  the  Pope.  No  public  permis- 
sion was  ever  given:  and  though  the  Pontiff's  private  judgment  was 
not  unfavourable  to  the  undertaking,  yet,  as  his  indulgence  would 
have  been  no  security  against  the  vengeance  of  the  inquisition, 


Sect.  II.  §  3.]     Containing  the  Old  andNeiio  Testaments.       81 

Spoletti  was  obliged  to  abandon  his  design'.  It  is,  however, 
but  just  to  add,  that  no  obstacles  were  thrown  in  the  way  of 
the  collation  of  manuscripts  in  the  Vatican,  for  Dr.  Holmes's 
critical  edition  of  the  Septuagint  version,  of  which  some  account 
will  be  found  in  a  subsequent  page. 


§  3.    ACCOUNT  OF    MANUSCRIPTS     (ENTIRE    OR    IN     PART)  CONTAINING 
THE    SEPTUAGINT    OR    GREEK    VERSION    OF    THE    OLD    TESTAMENT. 

I.  The  Codex  Cottoniamis. — II.  The  Codex  Sarravianus. — III.  The 
Codex  Colbertinus. — IV.  The  Codex  Ccesareus,  Argenteus,  orArgenteo- 
Purpureus. — V.  The  Codex  Amhrosianus. — VI.  The  Codex  Coidi- 
nianus. — VII.   The  Codex  Basilio-Vaticanus. 

IT  is  not  precisely  known  what  number  of  manuscripts  of  the 
Greek  version  of  the  Old  Testament  are  extant.  The  highest 
number  of  those  collated  by  the  late  Rev.  Dr.  Holmes,  for  his 
splendid  edition  of  this  version  is  one  hundred  and  thirty-five. 
Nijie  of  them  are  described,  as  being  written  in  uncial  cha- 
racters, and  as  having  furnished  him  with  the  most  important 
of  the  various  readings,  with  which  his  first  volume  is  enriched: 
besides  these  he  has  noticed  sixty-three  others,  written  in  cur- 
sive or  small  characters,  and  which  have  likewise  furnished  him 
with  various  lections.  Of  these  manuscripts  the  following  are 
more  particularly  worthy  of  notice,  on  account  of  their  rarity 
and  value.  - 

I.  The  Codex  Cottonianus  is  not  only  the  most  antient 
but  the  most  correct  manuscript  that  is  extant.  It  was  origi- 
nally brought  from  Philippi  by  two  Greek  bishops,  who  pre- 
sented it  to  King  Henry  VIII.  whom  they  informed  that  tra- 
dition reported  it  to  have  been  the  identical  copy,  which  had 
belonged  to  the  celebrated  Origen,  who  lived  in  the  former 
half  of  the  third  century.  Que«n  Elizabeth  gave  it  to  Sir  John 
Fortescue,  her  preceptor  in  Greek,  who,  desirous  of  preserv- 
ing it  for  posterity,  placed  it  in  the  Cottonian  Library.  This 
precious  manuscript  was  almost  destroyed  by  the  calamitous 
fire  which  consumed  Cotton  House  at  Westminster,  in  the 
year  1731.  Eighteen  fragments  are  all  that  now  remain,  and 
of  these,  both  the  leaves,  and    consequently  the  writing  in  a 

1  Michaelis,  vol.  ii.  parti,  p.  181.  partii.  pp.  644,645. 

2  Our  descriptions  are  chiefly  abridged  from  Dr.  Holmes's  Pnefatio  ad  Pentateuchum , 
cap.  ii.  prefixed  to  the  first  voKime  of  his  critical  edition  of  the  Septuagint  version, 
published  at  Oxford,  in  1798,  folio, 

VOL.  II.  a 


82  Account  of  Mamiscrijpts  [Parti.  Ch.  11. 

just  proportion,  are  contracted  into  a  less  compass ;  so  that 
what  were  large  are  now  small  capitals.  These  fragments  are 
at  present  deposited  in  the  British  Museum.  ' 

In  its  original  state,  the  Codex  Cottonianus  contained  one 
hundred  and  sixty-five  leaves,  in  the  quarto  size ;  it  is  written 
on  vellum,  in  uncial  characters,  the  lines  running  along  the 
whole  width  of  the  page,  and  each  line  consisting,  in  general, 
of  twenty-seven,  rarely  of  thirty  letters.  These  letters  are 
almost  every  where  of  the  same  length,  excepting  that  at  the 
end  of  a  line  they  are  occasionally  somewhat  less,  and  in  some 
instances  are  interlined  or  written  over  the  line.  Like  all 
other  very  antient  manuscripts,  it  has  no  accents  or  spirits,  nor 
any  distinction  of  words,  verses,  or  chapters.  The  words  are, 
for  the  most  part,  written  at  full  length,  with  the  exception  of 
the  well  known  and  frequent  abbreviations  of  KC,  KN,  0C,  0N, 
for  Kugiof  and  Kugiov,  Lord,  and  0eoj,  (dsoy,  God.  Certain 
consonants,  vowels,  and  dipthongs  are  also  interchanged.  ^ 

The  coherence    of  the    Greek  text   is  very  close,    except 
where  it  is   divided  by  the  interposition  of  the  very  curious 
paintings  or  illuminations  with  which  this  manuscript  is  deco- 
rated.    These  pictures  were  two  hundred  and  fifty  in  number, 
and  consist  of  compositions  within  square  frames,  of  one  or  of 
several  figures,  in  general  not  exceeding  two  inches  in  height ; 
and  these  frames,  which  are  four  inches  square,  are  occasion- 
ally divided  into  two  compartments.     The  heads  are  perhaps 
too  large,  but  the  attitudes   and   draperies  have  considerable 
merit:    and  they  are  by  competent  judges  preferred   to  the 
miniatures  that  adorn  the  Vienna  manuscript,  which  is  noticed 
in  page  85,  infra.     Twenty-one  fragments  of  these  illumina- 
tions were  engraved,  in  1744,  on  two  large  folio  plates,  at  the 
expense  of  the  Society  of  Antiquaries  of  London.     It  is  9b- 
served  by  Mr.  Planta,  the  present  principal  librarian   of  the 
British  Museum,  that  more  fragments  must  have  been  pre- 
served than  the  eighteen  which  now  remain;  because  none  of 
those  engraved  are  now  to  be  met  with.     On  an  examination  of 
the  Codex  Cottonianus,  with  a  view  to  take  a  fac-simile  of  some 
one  of  its  fragments  for  this  work,  they  were  found  in  a  nearly 
pulverised  and  carbonised  state,  so  that  no  accurate  copy  could 
be  taken.     The  annexed  engraving  therefore  is  copied  from 
that  of  the  Antiquarian  Society  3.     The  subject  on  the  right- 

1  Catalogus  Bibliothecs  Cottoiiianas,  p.  ZQ5.  (folio,  1802.)  Casley's  Catalogue  of 
MSS.  in  the  King's  Library,  pp,  viii.  ix. 

2  These  permutations  were  a  fruitful  source  of  errors  in  manuscripts.  Some  in- 
stances of  them  are  given  infra^  Chap.  VIII. 

3  Catalogus  Bibliothecae  Cottoniansc,  p.  565. 

4  Vetusta  Monumenta,  qua;  ad  Rerum  Britannicarum  roemoriam  conservandam 
Societas  Antiquariorum  sumptu  sue  edenda  ciiravit.  Londini,  1747,  folio,  torn.  i. 
^X.LXriL  Nos.VI.  etVlI. 


S3 

to  his 
and  buy 
Grenesis, 

U.,  of 
sek  cha- 


I  Joseph's 
:ir  return 
ind  is    as 


weep* 


aid 


rpe  4>e"r  o  rApxAeNrepA 

JTUJA  AeAf  UJAYTOY-KArezH] 

/eice  xeajNi  Aeeic  TOT^^^  e  i 

Ne  Ke I  KAINlYAMeMOC  TO 
geAeOL)HeN£  KPATeVCATO 


65.HNe 


K  Al  TO  N  A  AeAtOrsiYMu>-^ 
CTNrgTeCKATABH  rfeTTPoc  \ 
TT  O  fM  .O  .\e   0  'C  M  O  V  A  CO  H  \ 

TiONTOyAM  eP(J0TrOY-KMI 
AAEAt  O  N  Y  1^  (-J^  1^  TOrV       \ 

A  M  e  I  'vi  •  e  rco  M  e  CM  r AP  !<.  ivs 

M  A  I  M  T  e  K   N  UJ  M  ^1  ' 


eN/ve  B^ciAeYccoAOMo3M 


\ 


Sect.  II.  §  S.]     Containing  the  Septuagint  Fersioiu  S3 

hand  of  plate  1 .  is  Jacob  delivering  his  son  Benjamin  to  his 
brethren,  that  they  may  go  a  second  time  into  Egypt  and  buy 
corn  for  himself  and  his  family,  The  passage  of  Genesis, 
which  it  is  intended  to  illustrate,  is  ch.  xliii.  13,  I*.,  of 
which  the  following  is  a  representation  in  ordinary  Greek  cha- 
racters :  the  words  preserved  being  in  capital  letters. 

KAITONAAEA^KDNYMfii'  Xa^m  KXi  ccvon 
STANTESKATABHTEnPOS  lov  avSgw 

nON.OAE©2MOYAaH  vjxtv  x'^Q^'  e**" 
^^  TIONTOTANQPnnOY'KAI  airojEiXai  rov 

"^  AAEA4)ON YMnNTON  eva  xat  rov  Bfy* 

AMEIN'EmMEN  rAPKA0«7r£f)jT£xvw 

MAIHTEKNOMAI 

In  English,  thus : 
ALSOYOURBROTHER  take,  and  a 
RISEGOAGAINUNTOTHEMA      -      ^ 
N. ANDMYGDGIVE  you  favour  be 
FORETHEMAN-THAT  he  may  send  back 
YOURBROTHERAND  Benj 
AMIN-ASFORMEAS  I  have  been  be 
RExWEDOFCHILDRENIAM  bereaved. 

The  subject  on  the  left-hand  of  the  same  plate  is  Joseph's 
interview  v/ith  his  brethren  in  his  own  house,  on  their  return 
into  Egypt.  It  illustrates  Genesis  xliii.  30,  31.,  and  is  as 
follows : 

TPEOETOrAPTAENTEPA  «UTou 

TnAAEA^flAYTOY'KAIEZHTE*  K\%vcrcii' 
'.V.J  EISEA0nNAEEISTOTAMEIoy,  ExXaucr 

Situ  ENEKEI-KAINITAMENOSTO  v^oauvov 

£EEA©aNENEKPATEYIATO*>ca*  ItffE 

natjaSsTE  «|Tou-. 

In  English,  thus : 
And  Joseph  was  discomposed* 
FORHISBOWELSYEARNED 

TOWARDSHISBROTHER-ANDheSOUGHT  where  to  weep- 
ANDENTERINGINTOHISCHAMBER,  he  we 
PTTHEREANDWHENHEHAD WASHED  his  face, 
andCOMEFORTHHERESTRAINEDHIMSELF-  and  said 

set  on  bread. 

G  2 


■as 


84<  Accou7it  of  Manuscripts         [Part  I.  Ch.  II, 

The  larger  Greek  characters  at  the  foot  of  plate  ].  are  co- 
pied from  the  third  plate  of  Mr.  Astle's  work  on  the  Origin  of 
Writing :  they  exhibit  the  four  first  words  of  Gen.  xiv.  17,  of 
the  same  size  as  in  the  Codex  Cottonianus  Genesecus,  before 
the  calamitous  fire  above  noticed. 

The  loss  of  the  consumed  parts  of  this  precious  manuscript 
would  have  been  irreparable,  had  not  extracts  of  its  various 
readings  been  made  by  different  learned  men,  which  have 
been  preserved  to  the  present  time.  Thus,  the  collations  of 
it  by  Archbishop  Usher  and  Patrick  Young,  in  the  middle  of 
the  seventeenth  century,  are  printed  in  the  sixth  volume  of 
Bishop  Walton's  Polyglott  Edition  of  the  Bible.  Archbishop 
Usher's  autograph  collation  is  deposited,  in  the  Bodleian  Li- 
brary, among  the  other  MSS.  of  that  distinguished  prelate. 
The  principal  various  readings,  noted  by  Dr.  Gale,  towards 
the  close  of  the  same  century,  are  entered  in  the  margin  of  an 
Aldine  edition  of  tlie  Greek  Version,  which  subsequently  be- 
longed to  the  late  Dr.  Kennicott.  But  the  most  valuable 
collation  is  that  made  in  the  year  1703,  by  Dr.  Grabe,  who 
was  deeply  skilled  in  palajography,  and  bequeathed  by  him  to 
the  Bodleian  Libiary,  whence  the  late  Rev.  Dr.  Owen  pub- 
lished it  at  London,  in  1778,  in  an  8vo.  volume,  entitled 
CoUatio  Codicis  Cottoniani  Geiieseos  cum  Editione  Romand, 
a  viro  clarissimo  Joanne  Ernesti  Grabe  jam  olim  facta  ;  .nunc 
demum  summd  curd  edita  ah  Henrico  Owen,  M.D.  S.R.S. 

Dr.  Holmes  has  chiefly  followed  Grabe's  extract  of  various 
readings,  in  his  critical  edition  of  the  Septuagint,  but  he 
has  occasionally  availed  himself  of  Archbishop  Usher's  colla- 
tion. ' 

The  Codex  Cottonianus  is  the  most  antient  manuscript  of 
any  part  of  the  Old  Testament  that  is  extant.  It  is  acknow- 
ledged to  have  been  written  towards  the  end  of  the  fourth,  or  in 
\he  beginning  oftheffth  century;  and  it  seldom  agrees  with  any 
manuscript  or  printed  edition,  except  the  Codex  Alexandrinus, 
which  has  been  described  in  pp.  71 — 79  of  the  present  volume. 
There  are,  according  to  Dr.  Holmes,  at  least  twenty  instances 
in  which  this  manuscript  expresses  the  meaning  of  the  original 
Hebrew  more  accurately  than  any  other  exemplars. 

II.  III.  The  Codices  Sarravianus  (now  in  the  Public 
Library  of  the  Academy  at  Leyden),  and  Colbertinus  (for- 
merly numbered  SOS^  among  the  Colbert  MSS.,  but  at  present 

1  Another  collation  was  made  by  tiie  eminent  critic,  Crusius,  who  highly  commended 
the  Codex  Cottonianus,  in  two  dissertations  published  by  him  at  Gbttingen,  in  1744 
and  1745.  Crusius's  collation  subsequently  fell  into  the  hands  of  Breitinger,  the 
editor  of  the  beautiful  edition  of  the  Septuagint  published  at  Zurich  in  1750  —  1753. 
It  is  not  at  prtsent  known  what  has  become  of  this  collation. 


Sect.  II.  §3.]     Containhig  the  Septuagmt  Versio7i.  85" 

deposited  in  the  Royal  Library  at  Paris),  are  distinct  parts  of 
the  same  manuscript.  The  Codex  Sarravianus  is  defective  in. 
those  very  leaves,  viz.  seven  in  Exodus,  thirteen  in  Leviticus, 
and  two  in  Numbers,  which  are  found  in  the  Colbertine  manu- 
script; the  writing  of  which,  as  well  as  the  texture,  of  the 
vellum,  and  other  peculiarities,  agree  so  closely  with  those  of 
the  Codex  Sarravianus,  as  to  demonstrate  their  perfect  identity. 
These  manuscripts  are  neatly  written  on  thin  vellum,  in  uncial 
letters,  with  which  some  round  characters  are  intermixed,  the 
ink  of  which  is  beginning  to  turn  yellow.  The  contractions 
or  abbreviations,  permutations  of  letters,  &c.  are  the  same 
which  are  found  in  the  Codex  Cottonianus.  These  two  Co-- 
dices,  as  they  are  termed,  may  be  referred  to  the  fifth,  or  sixth, 
century.  To  some  paragraphs  of  the  book  of  Leviticus,  titles. 
or  heads  have  been  prefixed,  evidently  by  a  later  hand. 

IV.  The  Codex  C^sareus  (which  is  also  frequently  called 
the  Codex  Argenteus,  and  Codex  Argenteo-Purpureus,, 
because  it  is  written  in  silver  letters  on  purple  vellum),  is  pre- 
served in  the  Imperial  Library  at  Vienna.  The  letters  are 
beautiful  but  thick,  partly  round  and  partly  square.  In  size, 
it  approximates  to  the  quarto  form :  it  consists  of  twenty-six 
loaves  only,  the  first  twenty-four  of  which  contain  a  fragment 
of  the  book  of  Genesis,  viz.  from  chapter  iii.  4?.  to  chapter 
viii.*24. :  the  two  last  contain  a  fragment  of  Saint  Luke's 
Gospel,  viz.  chapter  xxiv.  verses  21 — 49.  In  Wetstein's 
critical  edition  of  the  Greek  New  Testament,  these  two  leaves 
are  denoted  by  the  letter  N.  The  first  twenty-four  leaves  are 
ornamented  with  forty-eight  curious  miniature  paintings,  which 
Lambecius  refers  to  the  age  of  Constantine  ;  but,  from  the 
shape  of  the  letters,  it  is  rather  to  be  assigned  to  the  end  of  the 
fifth  or  the  beginning  of  the  sixth  century.  In  these  pictures, 
the  divine  prescience  and  providence  are  represented  by  a  hand 
proceeding  out  of  a  cloud  :  and  they  exhibit  interesting  speci- 
mens of  the  habits,  customs,  and  amusements  of  those  early 
times.  ' 

>  The  whole  forty-eight  embellishments  are  engraven  in  the  third  volume  of  Lam - 
becius's  Commentariorum  de  augustissima  biiiliotheca  Caesarea-Vindobonensi,  libri  viii. 
(VindobonjE  1665 — 1679,  folio,  8  vols.)  They  are  also  republished  in  Nesselius's  Bre- 
viarium  et  Supplementum  Commentariorum  bibliotliecffi  Cssareit-Vindobonensis  (Vindo- 
bonas,  6  parts  in  2  vols,  folio),  vol.  i.  pp.55 — 102;  and  again   in   the  third    book  or 

volume  of  KoUarius's  second  edition  of  Lambecius's  Commentarii  (VindoboiiEe,  1766 

1782,  8  vols,  folio.)  Montfaucon's  fac-simile  of  the  type  (Palasographia  Grseca,  p.  194,) 
has  been  made  familiar  to  English  readers  by  a  portion  of  it  which  has  been  copied  by 
Mr.  Astle  (on  the  Origin  of  Writing,  plate  iii.  p.  70.) ;  but  bis  engraver  is  said  by 
Mr.  Dibdin  (Bibliographical  Decameron,  vol.  i.  p.  xliv.)  to  have  deviated  from  the 
original,  and  to  have  executed  the  fac-simile  in  too  heavy  a  manner.  Mr.  D.  has 
himself  given  a  most  beautiful  fac-simile  of  this  MS.  in  the  third  volume  of  his  Bia- 
liographical  and  Auticjuarian  Tour  in  France  and  Germany. 

G    3 


S6  Account  of  Mammnpis  [Fart  I.  Ch.  II-> 

From  the  occurrence  of  the  words  xtroovas  (kitonas)  instead  of 
^iTcovag  {chitonas),  and  A/3»jtx.6Xex  {Abimelek)  instead  of  A/3«/AeXe% 
(Abimelech),  Dr.  Holmes  is  of  opinion  that  this  manuscript  was 
written  by  dictation.  Vowels,  consonants,  &c.  are  interchanged 
in  the  same  manner  as  in  the  Codex  Cottonianus,  and  similar 
abbreviations  are  likewise  found  in  it.  In  some  of  its  readings 
the  Codex  Argenteus  resembles  the  Alexandrian  manuscript. 

V.  The  Codex  Ambrosianus  derives  its  name  from  the  Am- 
brosian  Library  at  Milan,  where  it  is  preserved  ;  it  is  proba- 
bly as  old  as  the  seventh  century.  This  manuscript  is  a  large 
square  quarto  (by  Montfaucon  erroneously  termed  a  folio), 
written  in  three  columns  in  a  round  uncial  character.  The 
accents  and  spirits  however  have  evidently  been  added  by  a 
later  hand. 

VI.  The  Codex  CoisLiNiANUS  originally  belonged  toM.Se- 
guier,  Chancellor  of  France  in  the  middle  of  the  seventeenth 
century,  a  munificent  collector  of  biblical  manuscripts,  from 
whom  it  passed,  by  hereditary  succession,  to  the  Due  de  Coislin. 
From  his  library  it  was  transferred  into  that  of  the  monastery 
of  Saint  Germain-Des-Prez,  and  thence  into  the  Royal  Library 
at,  Paris,  where  it  now  is.  According  to  Montfaucon,  by  whom 
it  is  particularly  described  ',  it  is  in  quarto,  and  was  written  in 
a  beautiful  round  uncial  character,  in  the  sixth,  or  at  the  latest 
in  the  seventh  century.  But  the  accents  and  spirits  have  been 
added  by  a  comparatively  recent  hand.  It  consists  of  two 
hundred  and  twenty-six  leaves  of  vellum,  and  formerly  contained 
the  octateuch  (that  is  the  five  books  of  Moses,  and  those  of 
Joshua,  Judges,  and  Ruth),  the  two  books  of  Samuel  and  the 
two  books  of  kings :  but  it  is  now  considerably  mutilated  by 
the  injuries  of  time.  The  copyist  was  totally  ignorant  of  He- 
brew, as  is  evident  from  the  following  inscription,  which  he  has 
placed  at  the  beginning  of  the  book  of  Genesis : — Ba^Tjo-s^ 
'jTctqct  E/3gia<o»f,  OTTsq  efiv  e^ju^veyo/xsvov,  Xoyoi  rj/if^wv, — that  is> 
'Bugria-t^  in  Hebrew,  which  being  interpreted  is  (or  means)  the 
Words  of  Days,  or  the  history  of  the  days,  i.  e.  the  history  of  the 
six  days'  work  of  creation.  This  word  Bag>)(re^  (Bareseth)  is 
no  other  than  the  Hebrew  word  n^JJ^J^^H  (b^reshith)  in  the 
beginning,  which  is  the  first  word  in  the  book  of  Genesis.  Mont- 
faucon further  observed  that  this  manuscript  contained  readings 
very  similar  to  those  of  the  Codex  Alexandrinus  j  and  his  re- 
mark is  confirmed  by  Dr.  Holmes,  so  far  as  respects  the  Pen- 
tateuch. 

VII.  The  Codex  Basilio-Vaticanus  is  the  last  of  the  MSS. 
in  uncial  characters  collated  by  Dr*  H.     It  formerly  belonged 

*  Bibliotlieca  Cosliniana,  olim  Seguieriana,  folio,  Paris,  1732. 


Sect.  II.  §  4.]     Containing  the  Septnagint  Version.  87 

to  a  monastery  in  Calabria,  whence  it  was  transferred  by  Pietro 
Memniti,  superior  of  the  monks  of  the  Order  of  Saint  Basil  at 
Rome,  into  the  Library  of  his  monastery ;  and  thence  it  passed- 
into  the  papal  library  of  the  Vatican,  where  it  is  now  numbered^ 
2,106.  It  is  written  on  vellum,  in  oblong  leaning  uncial  cha^ 
racters;  and  according  to  Montfaucon  was  executed  in  the 
ninth  century.  Dr.  Holmes  considers  it  to  be  a  manuscript  of 
considerable  value  and  importance,  which,  though  in  many 
respects  it  corresponds  with  other  MSS.  collated  by  him,  yet 
contains  some  valuable  lections  which  are  no  where  else  to  be 
found.  On  this  account  it  is  to  be  regretted  that  the  Codex 
Basilio-Vaticanus  is  imperfect,  both  at  the  beginning  and  end.. 


§  4.    ACCOUNT     OF    THE     PRINCIPAL     MANUSCRIPTS    CONTAINING    THE 
NEW  TESTAMENT  ENTIRE  OR  IN  PART, 

I.  T/te  Codex  Cottonianus  (Titus  C.  XV.)  —  II.  The  Codex  Bezcs,  or 
Cantahrigiensis. — III.  The  Codex  Ephremi. — IV.  The  Codex  Claro- 
montanus. — V.  The  Codex  Argenteus. — VL  The  Codex  Rescriptus 
of  St.  Matthew's  Gospel  in  Trinitij  College,  Dublin. — ^VII.  The  Codex 
Laudianus  3. —  VIII.  The  Codex  Boernerianus. — IX.  Tlie  Codex 
Cijprius.  —  X.  The  Codex  Basileensis  E.  —  XI.  The  Codex  San- Ger- 
vianensis. — XII.  The  Codex  Augiensis. — XIII.  The  Codex  Harleianus, 
5598. — XIV.  The,  Codex  Regius  or  Stephani  v. — XV.  The  Codex 
Uffenbachianus.  —  XVI.  The  Codices  Manners-Suttoniani.^—'KNW. 
The  Codices  Mosquenses.  —  XVIII.  The  Codex.  Brixiensis. — XIX. 
Other  MSS.  written  in  small  characters  and  desennng  of  especial 
notice,  viz.  I.  The  Codex  Basileensis,  I. —  2.  The  Codex  Cor sendon- 
censis. — 3.  The  Codex  Montfortianus. — 4.  The  Codex  Regius,  50.. 
—5.  The  Codex  Leicestrcnsis.  —  6.  The  Codex  Vindobonensis. — 
7.  Tlie  Codex  Ebnerianus. — ^XX.  Notice  of  the  Collations  of  tlie 
Barberini  and  Velesian  Manu^scripts. 

1  HE  autographs,  or  manuscripts  of  the  New  Testament, 
which  were  written  either  by  the  apostles  themselves,  or  by 
amanuenses  under  their  immediate  inspection  ',  have  long  since 
perished ;  and  we  have  no  information  whatever  concerning 
their  history.  The  pretended  autograph  of  St.  Mark's  Gospel 
at  Venice  is  now  known  to  be  nothing  more  than  a  copy  of  the 
Latin  version  **,  and  no  existing  manuscripts  of  the  New  Tes- 
tament can  be  traced  higher  than  the  fourth  century  ;  and 
most  of  them  are  of  still  later  date.  Some  contain  the  whole 
of  the  New  Testament ;  others  comprise  particular  books  or 

1  Saint  Paul  dictated  most  of  his  epistles  to  amanuenses ;  but,  to  prevent  the  cir- 
culation of  spurious  letters,  he  wrote  the  concluding  benediction  with  his  own  hand. 
Compare  Rom.  xvi.  22.  Gal.  vi.  II.  and  2  Thess.  iii.  17,  18.  with  1  Cor.  xvi.  2l. 

9  See  Vol.  IV,  p.  290  infra. 

G  4 


88  Account  of  the  principal  Manuscrijits     [Part  I.  Ch.  11* 

fragments  of  books ;  and  there  are  several  which  contain,  not 
•whole  books  arranged  according  to  their  usual  order,  but  de- 
tached portions  or  lessons  (avayvio<Tsii)i  appointed  to  be  read  on 
certain  days  in  the  public  service  of  the  Christian  church  ;  from 
which  again  whole  books  have  been  put  together.  These  are 
called  Lectionaria,  and  are  of  two  sorts  :  1.  Evangelisteria, 
containing  lessons  from  the  four  Gospels  ;  and,  2.  Apostolos, 
comprising  lessons  from  the  Acts  and  Epistles.  When  a  manu- 
script contains  both  parts,  Michaelis  says  that  it  is  called 
ApostolO'Evangelion.  Forty-six  Evangelisteria  were  collated 
by  Griesbach  for  the  four  Gospels  of  his  edition  of  the  New 
Testament ;  and  seven  Lectionaria  or  Apostoli,  for  the  Acts 
and  Epistles'.  Some  manuscripts,  again,  have  not  only  the 
Greek  text,  but  are  accompanied  with  a  version,  which  is  either 
interlined^  or  in  a  parallel  column :  these  are  called  Codices 
Bilingues.  The  greatest  number  is  in  Greek  and  Latin ;  and 
the  Latin  Version  is,  in  general,  one  of  those  which  existed 
before  the  time  of  Jerome.  As  there  are  extant  Syriac- Arabic 
and  Gothic-Latin  manuscripts,  Michaelis  thinks  it  probable 
that  there  formerly  existed  Greek-Syriac,  Greek-Gothic,  and 
other  manuscripts  of  that  kind,  in  which  the  original  and  some 
version  were  written  together." 

Besides  the  Alexandrian  and  Vatican  manuscripts  which 
have  been  already  described  s,  the  following  are  the  principal 
manuscripts  of  the  New  Testament,  of  every  description,  which 
are  more  peculiarly  worthy  of  notice. 

L  The  Codex  Cottonianus  (Titus  C.  XV.),  preserved  in 
the  Cottonian  Library  in  the  British  Museum,  is  a  most  pre- 
cious fragment  of  the  four  Gospels,  written  in  silver  letters  on 
a  faded  purple  ground.  It  is  one  of  the  oldest  (if  not  the  most 
antient)  manuscript  of  any  part  of  the  New  Testament  that  is 
extant ;  and  contains, 

( 1 .)  Part  of  Saint  Matthew's  Gospel,  be^nning  at  Chapter  XXVI. 
V.  57.  and  ending  with  v.  65.  of  the  same  Chapter. 

(2.)  Part  of  the  same  Gospel,  beginning  at  Chapter  XXVIL  v.  2G. 
and  ending  with  v.  34.  of  the  same  Chapter. 

(3.)  Part  of  Saint  John's  Gospel,  beginning  at  Chapter  XIV.  v.  2. 
and  ending  with  v.  1 0.  of  the  same  Chapter. 

1  Griesbach,  Proleg.  ad  Nov.  Test.  tom.  i.  pp.  cxix. — cxxii.  In  the  second  volume 
of  his  Symbolas  Criticas  (pp.  5 — 50)  Dr.  G.  has  described  eleven  important  Evange- 
gelistaria,  which  had  either  been  not  collated  before,  or  were  newly  examined  and  col- 
lated by  himself.  Michaelis,  vol.  ii.  part  i.  pp.  161 — 16.5.  part  ii.  639,  640.  The 
Rev.  T.  F.  Dibdin  has  described  a  superb  Evangelisterium,  and  has  given  fac-similcs 
of  its  ornaments,  in  the  first  volume  of  his  Bibliographical  Decameron,  pp.  xcii.— xciv. 
This  precious  m.nnuscript  belongs  to  Mr.  Dant :  it  is  supposed  to  have  been  written 
at  the  close  of  the  eleventh,  or  early  in  the  thirteenth,  century.  The  illuminations 
are  executed  with  singular  beauty  and  delicacy. 

2  Introduction   to  the  New  Test.,  vol.  ii.  parti,  p.  164. 

3  See  pp.  71 — 79  of  this  volume  for  an  account  of  the  Alexandrian  Manuscript, 
and  pp.  79 — 81  for  that  of  the  Vatican. 


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Sect.  II.  §  4<.]       Containing  the  New  Testament.  89 

(4.)  Part  of  the  same  Gospel,  beginning  at  Chapter  XV.  v.  15.  and 
ending  with  v.  22.  of  the  same  Chapter. 

In  the  accompanying  Plate  2.  No.  1.  we  have  given  a  fac- 
simile of  John  xiv.  6.  from  this  manuscript,  of  which  the  fol- 
lowing is  a  representation  in  ordinary  Greek  characters,  with 
the  corresponding  literal  English  version. 

AErEIATTOOIs  Saithuntohimjs 

ErX2EIMIH0  I  AM  THE  W 

AO:SKATHAAH  AYANDTHETRU 

0IAKAIHZaH  TH  AND  THE  LIFE 

OTAISEPXETAi  NO  MAN  COMETH 

nposTONnrPA  untothefthr 

EIMHAIEMOt  but  by  Me 

The  words  IHS0T:S  {Jesus\  0EO:S  (Goc?),KTPI02  {Lord) 
TlO:S  {Son),  and  SiiTHP,  {Saviour),  are  written  in  letters  of 
gold  ;  the  three  first  with  contractions  similar  to  those  in  the 
Codex  Alexandrinus,  and  Codex  Bezae.  This  precious  frag- 
ment is  acknowledged  to  have  been  executed  at  the  end  of  the 
fourth,  or  at  the  latest  in  the  beginning  of  the  fifth  century. 

II.  The  Codex  Bez^,  also  called  the  Codex  Cantabrigi- 
ENSis,  is  a  Greek  and  Latin  manuscript,  containing  the  four 
gospels  and  the  acts  of  the  apostles.  It  is  deposited  in  the  public 
library  of  the  university  of  Cambridge,  to  which  it  was  pre- 
sented by  the  celebrated  Theodore  Beza,  in  the  year  1581. 
Of  this  manuscript,  which  is  written  on  vellum,  in  quarto,  with- 
out accents  or  marks  of  aspiration,  or  spaces  between  the  words, 
the  accompanying  fac-simile  will  convey  an  idea.  It  represents 
the  first  three  verses  of  the  fifth  chapter  of  Saint  Matthew's 
Gospel,  which  are  copied  from  Dr.  Kipling's  fac-simile  edition 
of  the  CodexBezae,  published  at  Cambridge  in  1793,  of  which 
an  account  is  given  in  p.  93,  infra.  We  have  placed  the  Latin 
under  the  Greek,  in  order  to  bring  the  whole  within  the  com- 
pass of  an  octavo  page.  The  following  is  a  literal  English  ver- 
sion of  this  fac-simile. 

Matt.  V.  1—3. 

ANDSEEINGTHEMULTITUDES'HEWENTUPINTOAMOUNTAIN 

andwhenhewassetdowncametohim 

hisdisciplesandopeninghismouth 

hetaughtthemsaying 

t 

BLESSED^fiirrHEPOORINSPTFORTHEIRSIS 

THEKINGD  OMOFHE  AVEN. 

t  Contracted  for  Spirit.     TJie  Greek  is  uNI,  for  nNETMATi ;  and  the  Latin  Spr, 

for  SPIRITU. 


90  Accou7it  of  the  princijoal  Ma7iuscripts     [Part  I.  CIr.  II. 

Sixty-six  leaves  of  this  manuscript  are  much  torn  and  muti- 
lated, and  ten  of  them  have  been  supplied  by  a  later  transcriber. 

The  Codex  Bezae  is  noted  with-  the  letter  D.  by  Wetstein 
and  Griesbach.  In  the  Greek  it  is  defective,  from  the  begin- 
ning to  Matt.  i.  20.,  and  in  the  Latin  to  Matt.  i.  12.  In  the 
Latin  it  has  likewise  the  following  chasms^  viz.  Matt.  vi.  20. — 
ix.  2.;  Matt.xxvii.  1 — 12. ;  John  i.  16. — ii.  26.;  Acts  viii.  29. 
— ^x.  14<. ;  xxii.  10 — 20. ;  and  from  xxii.  29.  to  the  end.  The 
Gospels  are  arranged  in  the  usual  order  of  the  Latin  manu- 
scripts, Matthew,  John,  Luke,  Mark.  It  has  a  considerable 
number  of  corrections,  some  of  which  have  been  noticed  by  Dr. 
Griesbach;  and  some  of  the  pages,  containing  Matt.  iii.  8 — 16. 
Johnxviii.  13. — xx.  13.  and  Mark  xv.  to  the  end,  are  written 
by  a  later  hand,  which  Wetstein  refers  to  the  tenth  century,  but 
Griesbach  to  the  twelfth.  The  Latin  version  is  that  which  was 
in  use  before  the  time  of  Jerome,  and  is  usually  called  the  Old 
Italic  or  Ante-Hieronymian  version.  In  the  margin  of  the 
Greek  part  of  the  manuscript  there  are  inserted  the  Ammonian 
sections,  evidently  by  a  later  hand  ;  and  the  words  a^x^j,  reXoj, 
xaj  X=ys,  coSe  (rlr^xs,  are  occasionally  interspersed,  indicating  the 
beginning  and  end  of  the  Avayvwcr/jtaTo,  or  lessons  read  in  the 
church.  The  subjects  discussed  in  the  Gospels  are  sometimes 
written  in  the  margin,  sometimes  at  the  top  of  the  page.  But 
all  these  notations  are  manifestly  the  work  of  several  persons 
and  of  different  ages. 

The  date  of  this  manuscript  has  been  much  cbntested.  Those 
critics  who  give  it  the  least  antiquity,  assign  it  to  the  sixth  or 
seventh  century.  Wetstein  supposed  it  to  be  of  the  fifth  cen- 
tury. Michaelis  was  of  opinion,  that,  of  all  the  manuscripts 
now  extant,  this  is  the  most  antient.  Dr.  Kipling,  the  editor 
of  the  Cambridge  fac  simile,  thought  it  much  older  than  the 
Alexandrian  manuscript,  and  that  it  must  have  been  written  in 
the  second  century.  On  comparing  it  with  Greek  inscriptions 
of  different  ages.  Bishop  Marsh  is  of  opinion  that  it  cannot  have 
been  written  later  than  the  sixth  century,  and  that  it  may  have 
been  written  even  two  or  three  centuries  earlier  :  and  he  finally 
considers  it  prior  to  all  manuscripts  extant,  except  the  Codex 
Vaticanus,  and  refers  it  to  the  fifth  century,  which  perhaps  is 
the  true  date,  if  an  opinion  may  be  hazarded  where  so  much 
uncertainty  prevails. 

Wetstein  was  of  opinion,  from  eleven  coincidences  which  he 
thought  he  had  discovered,  that  this  was  the  identical  manuscript 
collated  at  Alexandria  in  616,  for  the  Philoxenian  or  later  Sy- 
riac  version  of  the  New  Testament ;  but  this  is  a  groundless 
supposition.  It  is  however  worthy  of  remark,  that  many  of 
the  readings  by  which  the  Codex  Bezae  is   distinguished  are 

15 


Sect.  II.  §  4.]         Containing  the  New  Testament.  91 

found  in  the  Syrlac,  Coptic,  Sahidic,  and  in  the  margin  of  the 
Philoxenian-Syriac  version.  As  the  readings  of  this  manuscript 
frequently  agree  with  the  Latin  versions  before  the  time  of  St. 
Jerome,  and  with  the  Vulgate  or  present  Latin  translation, 
Wetstein  was  of  opinion  that  the  Greek  text  was  altered  from 
the  Latin  version,  or,  in  other  words,  that  the  writer  of  the 
Codex  Bezse  departed  from  the  lections  of  the  Greek  manu- 
script or  manuscripts  whence  he  copied,  and  introduced  in  their 
stead,  from  some  Latin  version,  readings  which  were  warranted 
by  no  Greek  manuscript.  This  charge  Semler,  Michaelis, 
Griesbach,  and  Bishop  Marsh  have  endeavoured  to  refute ;  and 
their  verdict  has  been  generally  received.  Matthsei,  however, 
revived  the  charge  of  Wetstein,  and  considered  the  text  as 
extremely  corrupt,  and  suspected  that  some  Latin  monk,  who 
was  but  indifferently  skilled  in  Greek,  wrote  in  the  margin  of 
his  New  Testament  various  passages  from  the  Greek  and  Latin 
fathers,  which  seemed  to  refer  to  particular  passages.  He  fur- 
ther thought  that  this  monk  had  noted  the  differences  occurring 
in  some  Greek  and  Latin  manuscripts  of  the  New  Testament, 
and  added  parallel  passages  of  Scripture  :  and  that  from  this 
farrago^  either  the  monk  himself,  or  some  other  person,  manu- 
factured his  text,  (whether  foolishly  or  fraudulently  is  uncertain)^ 
of  v/hich  the  Codex  Bezas  is  a  copy.  But  this  suspicion  of  Mat- 
thaei  has  been  little  regarded  in  Germany,  where  he  incurred 
the  antipathy  of  the  most  eminent  biblical  critics,  by  vilifying  the 
sources  of  various  readings  from  which  ho  had  it  not  in  his 
power  to  draw,  when  he  began  to  publish  his  edition  of  the  New 
Testament ;  giving  to  the  Codex  Bezse,  the  Codex  Claromon- 
tanus  (noticed  in  pp.  94,  95,  infra),  and  other  manuscripts  of 
unquestionable  antiquity,  the  appellation  o^ Editio  Scurrilis. ' 

Bishop  Middleton,  however,  considers  the  judgment  of  Mi- 
chaelis  as  approximating  very  near  to  the  truth,  and  has  given  a 
collation  of  numerous  passages  of  the  received  text  with  the 
Codex  Bezae;  and  the  result  of  his  examination,  which  does 
not  admit  of  abridgment,  is,  that  the  Codex  Bezae,  though  a 
most  venerable  remain  of  antiquity,  is  not  to  be  considered,  in 
a  critical  view,  as  of  much  authority.  He  accounts  for  the 
goodness  of  its  readings,  considered  with  regard  to  the  sense,  by 
the  natural  supposition  of  the  great  antiquity  of  the  manuscript 
which  was  the  basis  of  the  Codex  Bezae ;  but  while  its  latinising 
is  admitted,  he  contends  that  we  have  no  reason  to  infer  that 
its  readings,  considered  in  the  same  light,  are  therefore  faulty; 
The  learned  prelate  concludes  with  subscribing  to  the  opinioiv 
of  Matthaei  somewhat  modified.     He  believes  that  no  fra/ud 


1  Bp.  Marsh's  Lectures,  part  ii.  pp.  30,  SI, 


9'2         Account  of  the  principal  Ma7itiscripts      [Part  I.  Ch.  II. 

was  intended ;  but  only  that  the  critical  possessor  of  the  basis 
filled  its  margin  with  glosses  and  readings  chiefly  from  the  Latin, 
being  a  Christian  of  the  Western  church  ;  and  that  the  whole 
collection  of  Latin  passages  was  translated  into  Greek,  and 
substituted  in  the  text  by  some  one  who  had  a  high  opinion  of 
their  value,  and  who  was  better  skilled  in  calligraphy  than  in 
the  Greek  and  Latin  languages.  ' 

The  arguments  and  evidences  adduced  by  Bishop  Middle- 
ton,  we  believe,  are  by  many,  at  least  in  England,  considered 
so  conclusive,  that,  though  the  antiquity  of  the  manuscript  is 
fully  admitted,  yet  it  must  be  deemed  a  latinising  manuscript, 
and  consequently  is  of  comparatively  little  critical  value. 

At  the  time  Beza  presented  this  manuscript  to  the  University 
of  Cambridge,  it  had  been  in  his  possession  about  nineteen 
years ;  and  in  his  letter  to  that  learned  body  he  says,  that  it  was 
found  in  the  monastery  of  Saint  Irenasus  at  Lyons,  where  it  had 
lain  concealed  for  a  long  time.  But  how  it  came  there,  and  in 
what  place  it  was  written,  are  questions  concerning  which  no- 
thing certain  is  known.  The  most  generally  received  opinion 
is,  that  it  was  written  in  the  west  of  Europe. 

The  Cambridge  manuscript  has  been  repeatedly  collated  by 
critical  editox's  of  the  New  Testament.  Robert  Stephens  made 
extracts  from  it,  though  with  no  great  accuracy,  under  the  title 
of  Codex  /3,  for  his  edition  of  the  Greek  Testament,  of  1550; 
as  Beza  also  did  for  his  own  edition  published  in  1582.  Since 
it  was  sent  to  the  university  of  Cambridge,  it  has  been  more 
accurately  collated  by  Junius,  whose  extracts  were  used  by 
Curcellaeus  and  father  Morin.  A  fourth  and  more  accurate 
collation  of  it  was  made,  at  the  instigation  of  Archbisop  Usher, 
and  the  extracts  were  inserted  in  the  sixth  volume  of  the  Lon- 
don Polyglott,  edited  by  Bishop  Walton.  Dr.  Mill  collated  it 
a  fifth  and  sixth  time ;  but  that  his  extracts  are  frequently  de- 
fective, and  sometimes  erroneous,  appears  from  comparing  them 
with  Wetstein's  New  Testament,  and  from  a  new  collation  which 
was  made,  about  the  year  1733,  by  Mr.  Dickenson  of  Saint 
John's  College ;  which  is  now  preserved  in  the  library  of  Jesus' 
College,  where  it  is  marked  O,  0,  2.  Wetstein's  extracts  are 
also  very  incorrect,  as  appears  from  comparing  them  with  the 
manuscript  itself.  ^ 

In  concluding  our  account  of  this  antient  manuscript,  it  only 
remains  to  notice  the  splendid  fac-simile  of  the  Codex  Bezae, 
published  by  the  Rev.  Dr.  Kipling  at  Cambridge,  vmder  the 

1  BishopMiddleton  on  ths  Greek  Article,  pp.  677 — 698. 

-  Millii  Prolegomena,  §§  1268 — 1273.  Griesbach,  Symbols  Crhicas,  torn.  i.  pp.  \vi 
— Ixiv.     Michaelis,  vol.  iii.  part  i.  pp.  228 — 242,  and  partii.  pp.  679 — 721. 


Sect.  II.  §  4.]        Containing  the  New  Testament.  qq 

patronage  and  at  the  expense  of  the  university,  in  2  vols,  atlas 
folio.     Its  title  is  as  follows  : 

CODEX.  THEODORI.  BEZM.  CANTABRIGIENSIS.  EVANGELIA.  ET.  ACTA. 
APOSTOLORUM.  COMPLECTENS.  GUADRATIS.  UTERIS.  GR^CO-LATINUS- 
ACADEMIA.  AUSPICANTE.  VENERAND^.  HAS.  VETUSTATIS.  RELiaUIAS 
SUMMA.  aUA.  FIDE.  POTUIT.  ADUMBRAVIT.  EXPRESSIT.  EDIDIT.  CODl- 
CIS.  HISTORIAM.  PR^FIXIT.  NOTASaUE.  ADJECIT.THOMAS  KIPLING.  S.T.  P 
COLL.  DIV.  JOAN.  NUPER.  SOCIUS.  CANTABRIGIiE.  E.  PRELO.  ACADE- 
MICO.   IMPENSIS.   ACADEMIjE.  MDCCXCIII. 

This  fac-simile  is  executed  with  the  utmost  typographical 
splendour.  In  a  preface  of  twenty-eight  pages,  the*  learned 
editor  discusses  the  high  antiquity  of  the  manuscript ;  its  nature 
and  excellence ;  its  migrations ;  the  various  collations  of  it  which 
have  been  made  at  different  times  ;  and  concludes  with  a  very 
brief  description  of  the  manuscript  itself,  and  an  I?idex  Capitum. 
To  this  succeeds  the  text  of  the  manuscript,  which  is  divided 
into  two  parts  or  volumes ;  the  first  ending  with  pao-e  412  and 
the  second  containing  pages  413  to  828.  Opposite  to  the 
modern  supplement,  which  concludes  the  Gospels,  on  page 
657,  is  the  end  of  the  Latin  version  of  Saint  John's  third 
Epistle.  Pages  829  to  854  contain  Dr.  Kipling's  notes.  The 
impression  of  this  fac-simile  was  limited  to  two  hundred  and 
fifty;  and  it  usually  sells  for  six  or  eight  guineas,  according 
to  the  condition  and  binding  of  the  copies.  Dr.  Harwood  re^ 
gulated  the  text  of  the  Gospels  and  Acts,  in  his  edition  of  the 
Greek  Testament,  chiefly  according  to  the  readings  of  the 
Codex  Bezae;  which  was  so  highly  valued  by  the  learned  but 
eccentric  divine,  Whiston,  that,  in  his  "  Primitive  New  Tes- 
tament in  English,"  (8vo.  Stamiord  and  London,  1745,)  he 
has  translated  the  four  Gospels  and  Acts  literally  from  this  ma- 
nuscript. Dr.  A.  Clarke,  in  his  Commentary  on  the  New 
Testament,  has  paid  very  particular  attention  to  the  readings 
of  the  Codex  Bezae. 

Although  the  execution  of  this  noble  undertaking  did  not  answer 
the  expectations  of  some  learned  men  ',  in  consequence  of  which 
it  was  held  in  comparatively  little  estimation  for  many  years  vet 
its  value  is  now  more  justly  appreciated.  "  A  critic  of  the^first 
celebrity,  who  would  have  gladly  seized  an  opportunity  of  ex- 
posing Dr.  Kipling,  was  unable  to  detect  the  smallest  error  in 
the  text.  Porson  himself  collated  the  printed  copy  with  the 
original  manuscript :  and  the  only  fault  he  could  detect,  was 
in  a  single  letter  of  the  margin.     This  fact  must  surely  place  the 

J  Dr.  Kipling's  fac-simile  was  criticised,  with  great  severity,  in  the  Monthly  Review 
(N.  S.)  vol.  xii.  pp.241— 246.  And  his  preface  was  attacked,  in  no  very  courteous 
mJiiner,  in  a  pamphlet  entitled  '  Remarks  on  Dr.  Kipling's  Preface  to  Beza.  Part  the 
Ftrfct.    By  Thomas  Edwards,  LLD.'  8vo.  1793.     No  second  part  ever  appe.ired. 


94  Account  of  tJie  principal  Manuscripts     [Part  I.  Ch.  II. 

value  of  Dr.  Kipling's  publication  far  beyond  the  reach  of 
controversy."  • 

III.  The  Codex  Ephremi,  or  Codex  Regius,  1905,  (at 
present  9,)  by  Wetstein  and  Griesbach  noted  with  the  letter  C., 
is  an  invaluable  Codex  Rescriptus,  written  on  vellum,  without 
accents,  and  is  of  very  high  antiquity.  It  has  many  marginal 
notes,  written  in  uncial  characters,  without  accents.  Griesbach 
states  that  it  has  the  t»tAo»  and  xsfaXcuct  of  Eusebius  a  prima 
Tjianu.  The  first  part  of  this  manuscript  contains  several  Greek 
words  of  Ephrem  the  Syrian,  written  over  some  more  antient 
writings  which  had  been  erased,  though  the  traces  are  still 
visible,  and  in  most  places  legible.  These  more  antient  writ- 
ings were  the  entire  Greek  Bible.  The  New  Testament  has 
very  numerous  chasms,  which  are  specified  by  Wetstein,  from 
whom  they  have  been  copied  by  Michaelis  and  Griesbach.  Be- 
sides these  chasms,  it  is  in  many  places  illegible.  In  this  ma- 
nuscript the  disputed  (or  rather,  says  Bishop  Marsh,  spurious) 
verse,  John  v.  4.,  is  written,  not  in  the  text,  but  as  a  marginal 
scholion.  Wetstein  conjectured  that  this  was  one  of  the  manu- 
scripts that  were  collated  at  Alexandria  in  616  with  the  new 
Syriac  version;  but  of  this  there  is  no  evidence.  From  a  mar- 
ginal note  to  Heb.  viii.  7.  the  same  critic  also  argued,  that  it 
was  written  before  the  institution  of  the  feast  of  the  Virgin 
Mary ;  that  is,  before  the  year  542.  But  his  arguments  are 
not  considered  as  wholly  decisive  by  Michaelis,  who  only  asserts 
its  great  antiquity  in  general  terms.  Bishop  Marsh  pronounces  it 
to  be  at  least  as  antient  as  the  seventh  century.  The  readings 
of  the  Codex  Ephremi,  like  those  of  all  other  very  antient  manu- 
scripts, are  in  favour  of  the  Latin  ;  but  there  is  no  satisfactory 
evidence  that  it  has  been  corrupted  from  the  Latin  version.  It 
has  been  altered  by  a  critical  collator,  who,  according  to  Gries- 
bach, must  have  lived  many  years  after  the  time  when  the  ma- 
nuscript was  written,  and  who  probably  erased  many  of  the 
antient  readings.  Kuster  was  the  first  who  procured  extracts 
from  this  manuscript  for  his  edition  of  Dr.  Mill's  Greek  Testa- 
ment. Wetstein  has  repeatedly  collated  it  with  very  great  ac- 
curacy ;  and  the  numerous  readings  he  has  quoted  from  it 
greatly  enhance  the  value  of  his  edition.  - 

IV.  The  Codex  ClaromontanuSf  or  Regius  2245,  is  a  Greek- 
Latin  manuscript  of  Saint  Paul's  Epistles,  found  in  the  monastery 
of  Clermont,  in  the  diocese  of  Beauvais,  and  used  by  Beza,  toge- 
ther with  the  Codex  Cantabrigiensis,  in  preparing  his  edition  of 

1  British  Critic  (N.S.)  vol.  xi.  p.  619. 

2  Wetstenii  Nov.  Test.  torn.  i.  proleg.  pp.  27 — 28.  Griesbach's  Symb.  Crit.  tom.i. 
j)p.  i. — liv.  and  Nov.  Test.  torn.  i.  pp.  ci.  cii.  Michaelis,  vol.  ii.  part  i.  pp.  258 — 260. 
part  ii.  pp.  737,  738.  See  also  the  Palaographia  Graeca  of  Montfaucon  (pp.  215 — 214) 
who  has  given  a  fac-simile  of  this  manuscript. 


Sect.  II.  §  4.]        Containing  the  Nexv  Testament.  *J5 

the  New  Testament.  It  is  noted  D.  by  Wetstein  and  Griesbacli 
in  the  second  volumes  of  their  respective  editions  of  the  Greek 
Testament.  Sabatier  supposed  it  to  be  written  in  the  sixth 
century ;  Montfaucon  places  it  in  the  seventh  century ;  and 
Griesbach  thinks  it  was  written  in  the  sixth  or  seventh  century. 
This  manuscript  is  written  on  vellum  in  uncial  characters,  and 
with  accents  and  marks  of  aspiration  added  by  another  hand, 
but  of  great  antiquity.  As  it  contains  the  Epistle  to  the  He- 
brews, which  has  been  added  by  a  later  hand,  it  is  supposed  to 
have  been  written  in  the  west  of  Europe.  Dr.  Mill  contended 
that  the  Codex  Claromontanus  was  the  second  part  of  the  Codex 
Bezse ;  but  this  opinion  has  been  confuted  by  Wetstein,  who 
has  shown  that  the  former  is  by  no  means  connected  with  the 
latter,  as  appears  from  the  difference  of  their  form,  their  ortho- 
graphy, and  the  nature  of  the  vellum  on  which  they  are  written. 
Bishop  Marsh  adds,  on  the  authority  of  a  gentleman  who  had 
examined  both  manuscripts,  that  the  Codex  Claromontanus 
contains  only  t'wenty-one  lines  in  each  page,  while  the  Cam- 
bridge manuscript  contains  thirty-three  lines  in  a  page ;  the 
abbreviations  in  the  two  manuscripts  are  also  different. 

The  Codex  Claromontanus,  like  other  Greek-Latin  manu- 
scripts, has  been  accused  of  having  a  Greek  Text,  that  has 
been  altered  from  the  Latin ;  but  this  charge  has  been  satisfac- 
torily refuted  by  Dr.  Semler.  The  migrations  of  this  manu- 
script are  somewhat  remarkable.  From  the  hands  of  Beza  it 
went  into  the  Putean  library,  which  derived  its  name  from  the 
family  of  De  Puy.  Jacques  Du  Puy,  who  was  librarian  to  the 
king  of  France,  and  died  in  1656,  bequeathed  it,  together  with 
his  other  manuscripts,  to  the  royal  library  at  Paris,  where  it 
is  now  preserved,  and  at  present  is  marked  107.  According 
to  the  accounts  of  Wetstein  and  Sabatier,  thirty-six  leaves  were 
cut  out  of  it  at  the  beginning  of  the  last  century  (it  is  supposed 
by  John  Aymon,  a  notorious  literary  thief  of  that  time),  and 
were  sold  in  England ;  but  they  were  sent  back  by  the  Earl  of 
Oxford  in  1729.  The  manuscript  therefore  is  once  more  com- 
plete, as  the  covering  only  is  wanting  in  which  the  stolen  sheets 
had  been  enclosed,  which  is  kept  in  the  British  Museum,  and 
filled  with  the  letters  that  passed  on  the  occasion,  as  a  monu- 
ment of  this  infamous  theft,  i 

V.  The  Codex  Argenteus  is  a  manuscript  containing  the 
four  Gospels,  in  the  Gothic  version  of  Ulphilas  -^  which  is 
preserved  in  the  university  of  Upsal.     It  is  written  on  vellum, 

1  Michaelis,  vol.  ii.  part  i.  pp.244 — 248.  part  ii.  pp.724 — 728.  Griesbach, 
SymbolK  Criticas,  tom.i.  pp.lv. — Ixiv. 

2  See  an  account  of  this  version  /u/m,  Chap.  V.  Sect.  II.  §  II.  No.  1. 


96  Account  of  the  principal  Manuscripts      [Part  I.  Ch.  II. 

and  has  received  the  name  o^  Arge7iteus  from  its  silver  letters  :  it 
is  of  a  quarto  size,  and  the  vellum  leaves  are  stained  with  a 
violet  colour ;  and  on  this  ground  the  letters,  which  are  all 
tincial  or  capitals,  were  afterwards  painted  in  silver,  except  the 
initial  characters  and  a  few  other  passages,  which  are  in  gold. 
From  the  deep  impression  of  the  strokes,  Michaelis  has  con- 
jectured that  the  letters  were  either  imprinted  with  a  warm  iron, 
or  cut  with  a  graver,  and  afterwards  coloured ;  but  Mr.  Coxe, 
after  a  very  minute  examination,  was  convinced  that  each  letter 
was  painted,  and  not  formed  in  the  manner  supposed  by 
Michaelis.  Most  of  the  silver  letters  have  become  green  by 
time,  but  the  golden  letters  are  still  in  good  preservation.  The 
fac-simile  of  it,  which  is  given  in  the  accompanying  plate,  re- 
presents the  Gothic  translation  of  Matt.  vi.  9.  It  was  executed 
in  the  sixth  century.  Our  specimen  is  copied  from  the  en- 
graving in  Dr.  Hickes's  Thesaurus  Antiquitatum  Septentriona- 
lium.  The  fac-simile  was  first  traced  from  the  original  manu- 
script by  the  celebrated  Swedish  antiquarian  Olaus  Rudbeck  : 
from  whom  it  passed,  through  the  hands  of  Eric  Benzel,  to 
Mr.  Humphrey  Wanley,  librarian  to  the  munificent  Earl  of 
Oxford,  and  it  was  communicated  by  Wanley  to  Dr.  Hickes. 
Its  accuracy  may  therefore  be  depended  upon. 

Some  fragments  of  the  Gothic  version  of  Saint  Paul's  Epistle 
to  the  Romans  weie  discovered  by  M.  Knittel,  in  the  year 
1756,  in  a  Codex  Rescriptus  belonging  to  the  library  of  the 
Duke  of  Brunswick  at  Wolfenblittel :  they  were  published  by 
him  in  1762,  and  reprinted  in  1763,  in  4to.  at  Upsal,  with 
notes  by  Ihre.  The  Brunswick  manuscript  contains  the  version 
of  Ulphilas  in  one  column,  and  a  Latin  translation  in  the  other: 
it  is  on  vellum,  and  is  supposed  to  be  of  the  sixth  century.  In 
the  eighth  or  ninth  century,  the  Origenes  Isidori  Hispa- 
lensis  were  written  over  the  translation  of  Ulphilas;  but  the 
ink  had  become  so  exceedingly  pale  as  not  to  admit  of  deci- 
phering the  original  manuscript,  without  great  difficulty. ' 

In  the  year  1817,  a  most  important  discovery  was  made 
among  the  Codices  Rescripti,  in  the  Ambrosian  Library,  by 
the  Abate  Angelo  Maio,  the  present  keeper  of  the  Vatican 
Library,  of  two  voluminous  manuscripts  containing  the 
Maeso-Gothic  translation  of  the  thirteen  Epistles  of  Saint 
Paul  made  by  Ulphilas,  the  loss  of  which  has  hitherto  been  a 
subject  of  regret.  These  manuscripts  are  covered  by  Latin 
writing   of  a  later  date,    and   appear   to   have  been  written 

>  Michaelis,  vol.  ii.  pp.  130—155,  631 — 655.  Semler,  pp.  70 — 72.  Viser,  Her- 
meneut.  Nov.  Test.,  vol.  ii.  part  iii.  pp.56 — 58.  Schoell,  Histoire  Abreg€  de  la  Lit- 
terature  Grecque,  torn.  ii.  p.  131.  Coxe's  Travels  in  Russia,  &c.  vol.  iv,  pp.  173 — • 
180.  edit.  1802. 


Pt 

f^   ^   C' 


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M 


Sect.  II.  §  4.]         Containing  the  New  Testament.  97 

between  the  fifth  and  sixth  century.  What  is  wanting  in  one 
manuscript  is  contained  in  the  other :  and  eight  of  the  Epistles 
are  entire  in  both,  so  as  to  afford  the  advantage  of  collation. 
The  characters  are  stated  to  be  large  and  handsome  ;  the  titles 
of  the  Epistles  are  at  the  head  of  the  manuscripts ;  and  there 
are  also  marginal  references  in  the  same  language.  Of  this 
very  important  discovery  Signor  Maio  has  announced  his  de- 
sign of  publishing  an  extensive  specimen  in  a  preliminary  dis- 
sertation :  and  a  complete  fount  of  Maeso-Gothic  types  has 
been  cast,  at  the  expense  of  a  public-spirited  individual,  of 
different  sizes,  both  for  the  text  and  notes.  Besides  the  two 
manuscripts  just  noticed,  the  Abate  Maio  has  collected  twenty 
more  pages  in  the  Maeso-Gothic  language,  extracted  from  se- 
veral other  Codices  Rescripti  in  the  same  library;  in  these 
pages  are  found  those  parts  of  Ulphilas's  version  of  the  Gospels, 
which  are  wanting  in  the  mutilated  editions  of  the  Codex  Ar- 
genteus,  together  with  great  part  of  the  homilies  or  commen- 
taries on  them ;  and,  what  is  still  more  interesting,  some 
fragments  of  the  Books  of  Ezra  and  Nehemiah;  a  discovery 
this,  of  the  greatest  importance,  as  not  the  smallest  portion  of 
the  Gothic  version  of  the  Old  Testament  was  hitherto  known 
to  exist. ' 

VI.  A  very  valuable  Codex  Rescriptus  was  discovered 
about  twenty-five  years  since  by  the  Rev.  Dr.  Barrett,  senior 
fellow  of  Trinity  College  Dublin.  While  he  was  examining 
different  books  in  the  library  of  that  College,  he  accidentally 
met  with  a  very  antient  Greek  manuscript,  on  certain  leaves 
of  which  he  observed  a  two-fold  writing,  one  antient  and  the 
other  comparatively  recent  transcribed  over  the  former.  The 
original  writing  on  these  leaves  had  been  greatly  defaced,  either 
by  the  injuries  of  time,  or  by  art;  on  close  examination  he 
found,  that  this  antient  writing  consisted  of  the  three  following 
fragments: — the  Prophet  Isaiah,  the  Evangelist  Saint  Mattliew, 
and  certain  orations  of  Gregory  Nazianzen.  The  fragment, 
containing  Saint  Matthew's  Gospel,  Dr.  Barrett  carefully  tran- 
scribed ;  and  the  whole  has  been  accurately  engraved  in  fac- 
simile by  the  order  and  at  the  expense  of  the  University,  thus 
presenting  tq  the  reader  a  perfect  resemblance  of  the  original  ^ 

1  New  Monthly  Magazine  for  December  1817,  vol.  viii.  p.  429.  In  order  to  accom- 
pany this  considerable  part  of  the  labours  of  the  Gothic  prelate,  it  is  added  that  Signor 
Maio  is  preparing  a  new  Maeso-Gothic  Lexicon  ;  which,  independently  of  its  value  to 
the  biblical  critic,  will  prove  a  most  valuable  acquisition  to  the  philologists  of  all  those 
nations  whose  languages  are  of  German  origin. 

2  The  title  of  this  interesting  (and  comparatively  little  kriown)  publication  is  as 
follows :  Evangelium  Secundum  Maithceum  ex  Codice  Jiescripto  in  BMiotheca  Coir 

VOL.  II,  H 


98         Account  of  the  'principal  Manuscripts     [Parti.  Ch.  II. 

The  accompanying  engraving  is  copied  from  Dr.  B.'s  first 
plate.  It  represents  the  18th  and  19th  verses  of  the  first  chap- 
ter of  Saint  Matthew's  Gospel.  We  have  subjoined  the  same 
verses  in  ordinary  Greek  types,  with  a  literal  English  version 
in  parallel  columns. 

V.  18.  ToTAEITXTHrENESlSOT    V.  18.  NoWTHEBIRTHOFJSCHTTH 
Tn2HN-MNH2TET0£I  USWAS'BEINGESPOU 

2H2THSMHTP02ATT0  .  . .  SEDHISMOTHER 

.  MAPiA2Tnin2H4>nPiN  marytojosePHbefore 

XTNEA0EINATTOT2ET  THEYCAMETOGETHERSHEWAS 

PE0HENrASTPIEXOT2A-  FOUNDWITHCHILD 

EKIINSAriOT  BYTHEHGLYSPT- 

V.  1 9.  In2H4>AEOANHPATTH2      V.  1 9.  JosePHthenherhusband 

AIKAIO2nNKAlMH0EA  . .  .  BEINGAJUSTMANANDNOTWILL  .  .  . 

ATTHNEAIPMATEIXAI  TOMAKEHERAPUBLICEXAMPLE 

EBOTAH0HAA0PAAnOAT  WASMINDEDPRIVILYTOPUT 

2AIATTHN.  HERAWAY. 

Of  the  original  writing  of  this  manuscript,  which  Dr.  Barrett 
calls  the  Codex  Vetus,  only  sixty-four  leaves  remain,  in  a  very 
mutilated  state :  each  page  contains  one  column ;  and  the  co- 
lumns in  general  consist  of  twenty-one  lines,  and  sometimes 
(though  rarely)  of  twenty-two  or  twenty-three ;  the  lines  are 
nearly  of  equal  lengths,  and  consist,  ordinarily,  of  eighteen  or 
twenty  square  letters,  written  on  vellum  originally  of  ^purple 
colour.  From  these  two  circumstances,  as  well  as  from  the 
division  of  the  text,  the  orthography,  mode  of  pointing,  abbre- 
viations, and  from  some  other  considerations.  Dr.  Barrett,  with 
gi-eat  probability,  fixes  its  age  to  the  sixth  century.  The  Codex 
Recens,  or  later  writing  (which  contains  several  tracts  of  some 
Greek  Fathers),  he  attributes  to  a  scribe  of  the  thirteenth  cen- 
tury :  about  which  time  it  became  a  general  practice  to  erase 
antient  writings,  and  insert  others  in  their  place. ' 


legii  SSce.Trinitatis  juxta  Dublin  :  Descriptur.i  Opera  et  Studio  Johannis  Barrett, 
S.T.  P.  Soc.  Sen.  Trin.  Coll.  Dublin.  Cui adjungitur  Appendix  CoUationem  Codids 
Montfortiani  complectens.  Dublini  ^dibus  Academicis  excudebat  R.  E.  Mercier, 
AcademicB  Ti/pographns,  1801,  4to.  The  Prolegomena  fill  fifty-two  pages,  and  com- 
prise, 1 .  A  description  of  the  manuscript  itself,  with  an  account  of  its  age,  and  the 
mwle  of  collating  it  adopted  by  the  learned  editor ;  and,  2.  An  elaborate  dissertation 
reconciling  the  apparent  discrepancies  between  the  genealogies  of  Jesus  Christ  as  re- 
corded by  the  Evangelists  Matthew  and  Luke.  The  fragments  of  the  Codex  Re- 
scriptus  are  then  exhibited  \n  sixti/ four  kc-simWe  plates,  and  are  also  represented  in 
as  many  pages  in  the  common  Greek  small  type.  This  truly  elegant  volume  concludes 
with  a  collation  of  the  Codex  Montfonianus  with  Wetstein's  edition  of  the  New 
Testament,  whicii  occupies  thirty-five  pages. 
•  Dr.  Barret  s  Prolegomena,  pp.  2 — 9. 


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Sect.  II.  §  4'.]  Containing  the  New  Testament.  99 

VII.  The  Codex  '  JLaudianus  3,  as  it  is  noted  by  Dr.  Mill, 
but  noted  by  the  letter  E  by  Wetstein,  and  *E  by  Griesbach, 
is  a  Greek-Latin  manuscript  of  the  Acts  of  the  Apostles,  in 
which  the  Latin  text  is  one  of  those  versions  which  differ  from 
Jerome's  edition,  having  been  altered  from  the  particular  Greek 
text  of  this  manuscript.  It  is  defective  from  chap.  xxvi.  29- 
to  xxviii.  26. 

This  manuscript  is  erroneously  supposed  to  have  been  the 
identical  book  used  by  the  venerable  Bede  in  the  seventh  cen- 
tury, because  it  has  all  those  irregular  readings  which,  in  his 
Commentaries  on  the  Acts,  he  says  were  in  his  book ;  and  no 
other  manuscript  is  now  found  to  have  them.  There  is  an 
extraordinary  coincidence  between  it  and  the  old  Syriac  version 
of  the  Acts  of  the  Apostles.  Wetstein  conjectures,  from  an 
edict  of  a  Sardinian  prince,  Flavius  Pancratius,  written  at  the 
end  of  this  manuscript,  and  from  several  other  circumstances, 
that  it  was  written  in  Sardinia  in  the  seventh  century.  To 
this  conjecture  Michaelis  is  disposed  to  accede,  though  Dr. 
Woide  supposed  it  to  have  been  written  in  the  East,  because 
its  orthography  has  several  properties  observable  in  the  Codex 
Alexandrinus.  But  as  these  peculiarities  are  also  found  in  other 
very  antient  manuscripts.  Bishop  Mai'sh  considers  them  as 
insufficient  to  warrant  the  inference,  especially  when  we  reflect 
on  the  great  improbability  that  a  Greek  manuscript  written  in 
the  East  should  be  accompanied  with  a  Latin  translation.  It 
will  be  seen  from  the  annexed  fac-simile^,  which  represents 
the  chief  part  of  Acts  vii.  2.,  that  this  Latin  translation,  con- 
trary to  the  usual  arrangement  of  the  Greek-Latin  manuscripts, 
occupies  the  first  column  of  the  page.  Only  one  word  (or  at 
the  utmost,  two  or  three  words,  and  that  but  seldom,)  is  written 
in  a  line,  and  in  uncial  or  capital  letters;  and  they  are  so  written 
that  each  Latin  word  is  always  opposite  to  the  correspondent 
Greek  word.  Hence  it  is  evident,  that  the  manuscript  was 
written  for  the  use  of  a  person  who  was  not  well  skilled  in  both 
languages;  and  as  the  Latin  occupies  the  first  column,  this 
circumstance  is  an  additional  evidence  that  it  was  written  in 
the  West  of  Europe,  where  Latin  only  was  spoken.  For  the 
satisfaction  of  the  English  reader,  the  verse  in  question  is  sub- 
joined in  common  Roman  and  Greek  capitals,  with  the  cor- 
responding literal  English  in  a  third  column. 


»  So  called  from  Archbishop  Laud,  who  gave  this,  among  many  other  precious 
manuscripts,  to  the  University  of  Oxford.  It  is  now  preserved  in  the  Bodleian  Library, 
F.  82,  No.  1119. 

3  It  is  copied  from  Mr.  Astle's  work  on  the  Ori?in  of  Writing,  Plate  iv. 

H    2 


100        Account  of  the  principal  Manuscripts      [Parti.  Ch.  II. 
Ad  iLLE  AIT  0AEE<I)H  And  he  said 

UIRI  ANAPES  MEN 

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THS  AOHHS 

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PATRI 

TfinPI 

UNTO  THE  FTHR 

NOSTRO 

HMfiN 

OF  US 

ABRAHAE. 

ABPAAM. 

ABRAHAM. 

With  regard  to  the  date  of  this  manuscript; — Mr.  Astle 
refers  it  to  the  beginning  of  the  fifth  century ;  Griesbach  to 
the  seventh  or  eighth ;  and  Mr.  Hearne  to  the  eighth  cen- 
tury. But  from  the  shape  of  the  letters  and  other  circum- 
stances, Bishop  Marsh  pronounces  it  to  be  less  antient  than  the 
Codex  Bezae,  which  was  written  in  the  fifth  century.  Pro- 
bably the  seventh  century  may  be  assigned  as  the  date  of  the 
Codex  Laudianus  3. 

This  manuscript  is  of  great  value :  Michaelis  pronounces  it 
to  be  indispensable  to  every  man  who  would  examine  the  im- 
portant question,  whether  the  Codices  Graeco-Latini  have  been 
corrupted  from  the  Latin,  and  adds,  that  it  was  this  manuscript 
which  convinced  him  that  this  chai'ge  is  without  foundation  '. 
The  Greek  and  Latin  text  of  the  Codex  Laudianus  was  printed 
at  Oxford  by  the  celebrated  antiquary,  Thomas  Hearne,  with 
a  specimen  of  the  original  characters,  with  the  following  title. 
Acta  Apostolorum  Grceco-Latine,  Literis  Majusculis ,-  e  codice 
Laudiano,  characteribtis  nncialibus  exarato,  et  in  Bibliotheca 
Bodleiana  adservato.  Oxmiii.  E  Theatro  Sheldoniano,  1715. 
8vo.  This  is  the  scarcest  of  all  Hearne's  publications;  the 
impression  was  limited  to  one  hundred  and  twenty  copies,  at 
ten  shillings  each.  A  copy  was  sold  at  the  sale  of  the  Rev. 
Dr.  Heath's  library,  in  1810,  for  the  sum  of  thirteen  pounds 
two  shillings :  it  now  adorns  the  very  valuable  library  of  the 
"Writers  to  his  Majesty's  Signet  at  Edinburgh. 

VIII.  The  Codex  Boernerianus  derives  its  name  from 
Dr.  C.  F.  Boerner,  to  whom  it  formerly  belonged,  and  is  now 
deposited  in  the  royal  library  at  Dresden.  It  is  noted  by  the 
letter  G.  2.  by  Wetstein  and   Griesbach.     It  contains   Saint 


1  Griesbach,  Symb.  Crit.  torn.  ii.  pp.  181 — 183.  Michaelis,  vol.  ii.  part  i.  pp.  269 
—274.  part  ii.  pp.  747 — 748.  Dr.  Woide,  Pracfat.  ad  Cod.  Alexandr.  pp.  xxvi. — 
xxviii.  §  7G-— 81.     Astle  on  the  Origin  of  Writing,  p.7P.  2d  edit. 


Sect.  II.  §  4.]  Contaming  the  New  Testament.  101 

Paul's  Epistles,  with  the  exception  of  that  to  the  Hebrews, 
which  was  formerly  rejected  by  the  church  of  Rome  ;  and  is 
written  in  Greek  and  Latin,  the  Latin  or  old  Ante-Hierony- 
mian  version  being  interlined  between  the  Greek,  and  written 
over  the  text,  of  which  it  is  a  translation.  Semler  supposed 
that  the  Latin  was  written  since  the  Greek  ;  but  Professor 
Matthaei,  who  publishBd  a  copy  of  this  manuscript,  suggests 
that  the  uniformity  of  the  handwriting,  and  similarity  in  the 
colour  of  the  ink,  evince  that  both  the  Greek  and  Latin  texts 
proceeded  from  the  same  transcriber.  It  frequently  agrees 
with  the  Codex  Claromontanus  (described  in  pp.  94*,  95,  supra), 
and  with  the  Codex  Augiensis,  of  which  a  notice  is  given  in 
p.  105  infra.  The  time  when  this  manuscript  was  written 
has  not  been  determined  with  precision.  That  it  is  antient, 
appears  (says  Michaelis)  from  the  form  of  the  characters, 
and  the  absence  of  accents  and  marks  of  aspiration.  It  seems 
to  have  been  written  in  an  age  when  the  transition  was  making 
from  uncial  to  small  characters  ;  and  from  the  .correspondence 
of  the  letters  r.  s.  and  t.  in  the  Latin  version  to  that  form  which 
is  found  in  the  Anglo-Saxon  alphabet.  Bishop  Marsh  infers, 
that  this  manuscript  was  written  in  the  west  of  Europe,  and 
probably  between  the  eighth  and  the  tenth  centuries.  Kuster, 
who  first  collated  this  manuscript,  supposed  it  to  be  British ; 
Doederlein,  Irish.  The  learned  reviewer  of  Matthaei's  edition 
of  this  manuscript,  in  the  Jena  Literary  Gazette,  decides  that 
it  could  only  be  written  in  Germany  or  France ;  because  in  the 
margin  many  passages  are  noted  coyitra  yolh<T>iakKov,  apparently 
because  they  are  contradictory  to  the  opinion  of  Gottschalk,  a 
celebrated  monk,  who  disputed  concerning  predestination  in 
the  ninth  century,  but  whose  tenets  excited  little  attention  ex- 
cept in  those  two  countries.  The  writer  in  question  thinks  it 
probable  that  this  manuscript  was  written  by  Johannes  Scotus, 
who  lived  at  the  court  of  Charles  the  Bald,  king  of  France, 
and  was  the  most  celebrated  opponent  of  Gottschalk,  The 
manuscript,  however,  could  not  have  been  written  later  than  the 
ninth  century,  for,  in  the  beginning  of  the  tenth,  Gottschalk's 
dispute  had  lost  all  its  importance.  Griesbach  accordingly 
refers  the  Codex  Boernerianus  to  the  ninth  or  tenth  century. 
There  is  a  transcript  of  this  MS.  in  the  library  of  Trinity 
*  College,  Cambridge,  among  the  books  and  manuscripts  that 
were  left  by  Dr.  Bentley^  who  probably  procured  it  for  his  in- 
tended edition  of  the  Greek  Testament.  Professor  Matthae 
published  a  copy  of  this  manuscript  at  Meissen  in  Saxony,  in 
1791,  in  quarto  (which  was  reprinted  at  the  same  place  in  1818, 
also  in  quarto),  with  the  following  title : — XIII.  Epistolarum 
Paidi  Codex  Grcecus,  cum   Versionc  Latind  Vetere  xmlgo  Ante' 

H  3 


102       Account  of  the  'principal  Manuscripts     [Part  I.  Ch.  IL 

Hie7'onymiana,  olirn  Boertierianus,  ?iunc  Bibliothecce  Electoralis 
DresdensiSy  summa  jide  et  diligentia  transcriptus  et  editus  a 
C.  F,.  Matthcei.  The  transcript  is  said  to  be  executed  with 
great  accuracy,  and  is  illustrated  with  two  plates.  ' 

IX.  The  Codex  Cyprius,  or  Colbertinus  51 4-9,  noted  K 
in  the  first  volume  of  Wetstein's  and  Griesbach's  editions  of 
the  Greek  Testament,  is  a  copy  of  the  four  Gospels,  originally 
brought  from  the  Island  of  Cyprus  ;  and  now  deposited  in  the 
Royal  Library  at  Paris,  where  it  is  at  present  numbered  33. 
This  manuscript  was  first  collated  by  father  Simon  %  whose 
extracts  of  various  readings  were  inserted  by  Dr.  Mill  in  his 
critical  edition  of  the  New  Testament^.  Wetstein  charged 
this  manuscript  with  latinising,  but  without  sufficient  evidence. 
Michaelis  deemed  it  to  be  of  great  value,  and  expressed  a  wish 
for  a  more  accurate  collation  of  it.  That  wish  was  not  realized 
until  the  year  1819,  when  Dr.  J.  M.  A.  Scholz,  of  Heidelberg, 
being  at  Paris,  subjected  this  manuscript  to  a  very  rigorous 
critical  examination,  the  results  of  which  he  communicated  to 
the  public  in  his  CurcE  Criticcs  in  Historiam  Textus  Evangeli- 
orum  (4to.  Heidelbergae,  1820):  from  this  work  the  following 
particulars  are  abridged. 

This  manuscript  is  written  on  vellum,  in  an  oblong  quarto 
size,  and  in  excellent  preservation.  The  uncial  characters  are 
not  round,  as  in  the  most  antient  manuscripts,  but  leaning ; 
they  exhibit  evident  marks  of  haste,  and  sometimes  of  care- 
lessness in  the  transcriber,  and  they  present  the  same  abbrevi- 
ations as  occur  in  the  Alexandrian,  Vatican,  and  other  manu- 
scripts. In  a  few  instances,  accents  are  absent,  but  frequently 
they  are  incorrectly  placed ;  the  spirits  (asper  and  lenis)  are 
often  interchanged  -,  and  the  permutations  of  vowels  and  conso- 
nants are  very  numerous.  Thus,  we  meet  with  x.MKgv[/,[jisvcu  for 
xsxguj^ixsvca  (Matthew  xiii.  44.);  eX^si  for  eA^ij  (Mark  iv.  22.); 
g«/3/3ej  for  ga/3/3j  (Matt,  xxiii.  7-  xxvi.  25-  49.  Sic.) ;  ■  oxohfjitiTo 
for  wxoSojw,rjTo  (Luke  iv.  29.);  tovtm  for  rovro  (Luke  viii.  9.)  ; 
AoSScaov  for  ©oSSojov;  sxaSeuSov  for  exa^suSov  (Matt.  xxv.  5.); 
Na^aged  for  Na^agsr  (Marki.  9.)  &c.  From  the  confused  and 
irregular  manner  in  which  the  accents  and  spirits  are  placed. 
Dr.  Scholz  conjectures  that  the  Codex  Cyprius  was  transcribed 
from  a  more  antient  copy  that  was  nearly  destitute  of  those 
distinctions.  Some  of  the  permutations  are  unquestionably 
errors  of  the  transcriber,  but  the  greater  part  of  them,  he  is  of 

I  Kuster's  preface  to  his  edition  of  Mill's  Greek  Testament,  subjinem.  Michaelis, 
vol.  ii.  parti,  pp.225 — 227.  partii.  pp.  672 — 677.  Jena  Algemeiiie  Litteratur  Zei- 
tung  as  abridged  in  the  Analytical  Review  for  1795.  vol.  17.  p.  231. 

-  Histoire  Critique  diiTextedu  Nouveau  Testament,  ch,  x.  p.  104. 

3  Nov.Tcst.MiUietKusteriProlegom.  p.  162.  . 


Sect.  II.  §  4.]         Containing  the  Neiso  Te&tament.  103 

opinion,  must  be  referred  to  the  orthography  and  pronuncia- 
tion which  (it  is  well  known)  were  peculiar  to  the  Alexandrians. 
To  this  manuscript  are  prefixed  a  synaccarium  or  epitome  of 
the  lives  of  the  Saints,  who  are  venerated  by  the  Greek  church, 
and  a  menologium  or  martyrology,  together  with  the  canons 
of  Eusebius  :  to  each  of  the  three  last  Gospels  is  also  prefixed 
an  index  of  the  KEfuXata  or  larger  chapters.  The  numbers  of  the 
Ammonian  sections  and  larger  chapters  ',  are  marked  in  the 
inner  margin ;  and  the  numbers  of  the  other  chapters,  together 
with  their  titles,  are  placed  either  at  the  top  or  at  the  bottom  of 
the  page.  The  Gospel  of  St.  Matthew  comprises  359  Ammo- 
nian sections,  and  68  chapters;  that  of  St.  Mark,  241  sections 
and  48  chapters  ;  that  of  St.  Luke,  342  sections  and  83  chap- 
ters ;  and  the  Gospel  of  St.  John,  232  sections  and  19  chapters. 
The  celebrated  passage  in  John  viii.  1 — 11,  concerning  the 
woman  who  had  been  taken  in  adultery,  constitutes  a  distinct 
chapter.  From  the  occasional  notation  of  certain  days,  on 
which  particular  portions  were  to  be  read,  as  well  as  from  the 
prefixing  of  the  synaxarium  and  menologium,  Dr.  Scholz  con- 
siders this  manuscript  as  having  originally  been  written,  and 
constantly  used,  for  ecclesiastical  purposes. 

A  considerable  difference  of  opinion  prevails,  respecting  the 
age  of  the  Codex  Cyprius.  Simon  referred  it  to  the  tenth  cen- 
tury :  Dr.  Mill  thought  it  still  later  ;  Montfaucon  assigned  it 
to  the  eighth  century,  and  with  his  opinion  Dr.  Scholz  coin- 
cides, from  the  general  resemblance  of  the  writing  to  that  of 
other  manuscripts  of  the  same  date.  Specimens  of  its  characters 
have  been  given  by  Montfaucon  -,  Blanchini  %  and  Dr. 
Scholz  *.  Our  fac-simile  in  plate  2.  No.  3.  ^  is  copied  from  the 
last-mentioned  writer  :  it  contains  part  of  the  first  verse  of  the 
twenty-eighth  chapter  of  St.  Matthew's  Gospel,  in  English 
thus : 

INTHEENDOFTHESABBATH'ASITBEGANTODAWNTOWARDSTHEFIRST 
D^rOFTHEWEEK'CAMEMARYMAGDALENE 

This  manuscript  is  of  considerable  importance  in  a  critical 
point  of  view,  particularly  as  it  affords  great  weight  to  the  read- 
ings of  the  best  and  most  antient  MSS.,  antient  versions,  and  the 
fathers  s.     From  the  peculiarity  of  lections  in  this  manuscript, 

1  See  an  account  of  these  divisions,  in  Chap.  IV.  Sect.  II.  infra. 

*  Palasographia  Graeca,  p.  232. 

9  Evangellarium  Quadruplex,  Parti,  p.  492.  plate  5  from  that  page. 

4  At  the  end  of  his  Curs  Critics  in  Historiam  Textus  Evangeliorum.  In  pp.  80— 
90,  Dr.  Scholz  h.ns  given  the  Jtrst  entire  collation  ever  published,  of  the  Various 
Readings  contained  in  the  Codex  Cyprius. 

s  This  plate  faces  page  88,  supra. 

6  Dr.  Scholz  (Cur,  Crit.  pp.  65—65)  has  given  several  instances  of  such  readings, 
one  only  of  which  we  have  room  to  notice.  In  John  vii.  8.  the  Codex  Cyprius  reads 
ova  «»«/3«<w,  which  in  later  manuscripts  is  altered  to  ov^u  avafiaim,  because  the  celebrated 

H  4 


lO*  Account  of  the  principal  Manuscripts     [Part  I.  Ch.  II, 

which  (Dr.  Scholz  shows)  was  never  removed  from  Cyprus 
where  it  was  written,  until  the  eighteenth  century,  he  is  of  opi- 
nion that  it  constitutes  a  distinct  recension  or  text  of  the  New 
Testament.  * 

X.  The  Codex  Basileensis  B.  VI.  21,  noted  by  Dr.  Mill 
B.  1.5  by  Bengel,  Bas.  a,  and  by  Wetstein  and  Griesbaeh,  E., 
is  a  manuscript  of  the  four  Gospels,  written  in  uncial  letters,  in 
the  eighth  or  (more  probably)  ninth  century.  It  is  mutilated  in 
Luke  i.  69. — ii.  4.,  iii.4 — 15.j,xii.  58. — xiii.  12.,  xv.8 — 20;  and 
xxiv.  47.  to  the  end  of  the  Gospels :  but  the  chasms  in  Luke  i. 
69. — ii.  4.,  xii.  58. — xiii.  12.,  andxv.  8 — 20.  have  been  filled  up 
by  a  later  hand.  This  manuscript  was  not  used  by  Erasmus  ; 
but  was  collated  by  Samuel  Battier  for  Dr.  Mill,  who  highly 
valued  it;  by  Iselin,  for  Bengel's  edition  of  the  New  Testa- 
ment j  and  by  Wetstein,  who  has  given  its  readings  in  his  edi- 
tion. 2 

XI.  The  Codex  San-Germanensis  (noted  E  2.  in  the  second 
volume  of  Wetstein's  edition  of  the  New  Testament,)  is  a  Greek- 
Latin  manuscript  of  St.  Paul's  Epistles,  written  in  the  seventh 
century,  in  uncial  letters,  and  with  accents  and  marks  of  aspira- 
tion, a  ■primd  manu.  It  has  been  generally  supposed  to  be  a  mere 
copy  of  the  Codex  Claromontanus  (described  in  pages  94,  95, 
supra) ;  but  this  opinion  is  questioned  by  Dr.  Semler,  in  his 
critical  examination  of  this  manuscript,  who  has  produced  many 
examples,  from  which  it  appears  that  if  the  transcriber  of  it 
actually  had  the  Clermont  MS.  before  him,  he  must  at  least 
have  selected  various  readings  fi'om  other  manuscripts.  Bishop 
Marsh,  therefore,  considers  the  San-Germanensis  as  a  kind 
of  Codex  Eclecticus,  in  writing  which  the  Clermont  MS.  was 
principally  but  not  at  all  times  consulted.  The  manuscript 
now  under  consideration  takes  its  name  from  the  monastery  of 
St.  Germain-des-Prez,  in  Paris,  in  whose  library  it  is  preserved. 
Dr.  Mill  first  procured  extracts  from  it,  for  his  edition  of  the 
New  Testament,  where  it  is  noted  by  the  abbreviation  Ger.  for 
Germanensis.  By  Wetstein,  it  is  noted  E  2.,  and  by  Griesbaeh  E. 

According  to  Montfaucon,  there  is  also  extant  another  more 
antient  Codex  San-Germanensis  of  St.  Paul's  Epistles,  which 
has   never  been  collated.     It   is   a   fragment,  containing  only 

antagonist  of  Christianity,  Porphyry,  had  used  it  as  a  ground  of  objection.  With  the 
Codex  Cyprius  agree  the  Cambridge  Manuscript,  the  Codices  Regii,  14,  {33  of 
Griesbach's  notation),  and  55  (17  of  Griesbaeh),  several  of  the  Moscow  manuscripts 
cited  by  Matthasi,  the  Memphitic  and  Ethiopia  versions,  together  with  several  of  the 
Ante-hieronymian  versions,  and,  among  the  fathers,  Jerome,  Augustine,  Cyril,  Chry- 
sostom,  and  Epiphanius.  This  reading  alone  proves  that  the  Codex  Cyprius  has  not 
been  altered  from  the  Latin,  as  Wetstein  asserted  without  any  authority. 

'   See  an  account  of  the  Cyprian  Recension  in  pp.  59,  60. 

*  Marsh's  Michaelis,  Vol.  ii.  Parti,  pp.  217,  218. 


Sect.  II.  §  4).]         Containing  the  New  Testament.  105 

thirteen  leaves;  and  is   supposed   to  be  as  antient  as  the  fifth 
century. ' 

XII.  The  Codex  Augiensis  is  a  Greek-Latin  manuscript  of 
St.  Paul's  Epistles ;  it  derives  its  name  from  the  monastery  of 
Augia  major,  at  Rheinau,  to  which  it  belonged  in  the  fifteenth 
century.  After  passing  through  various  hands,  it  was  purchased 
by  the  celebrated  critic,  Dr.  Richard  Bentley,  in  1718  ;  and  in 
1787,  on  the  death  of  the  younger  Bentley,  it  was  deposited  in 
the  Library  of  Trinity  College,  Cambridge.  This  manuscript 
is  defective  from  the  beginning  to  Rom,  iii.  8.,  and  the  epistle 
to  the  Hebrews  is  found  only  in  the  Latin  version.  Michaelis 
assigns  it  to  the  ninth  century,  which  (Bishop  Marsh  remarks) 
is  the  utmost  that  can  be  allowed  to  its  antiquity.  The  Greek 
text  is  written  in  uncial  letters  without  accents,  and  the  Latin  in 
Anglo-Saxon  characters :  it  has  been  collated  by  Wetstein, 
who  has  noted  the  Codex  Augiensis  with  the  letter  F  in  the 
second  part  of  his  edition  of  the  New  Testament.  In  many 
respects  it  coincides  with  the  Codex  Boernerianus,  and  belongs 
to  the  Western  Recension.  The  words  Xpig-og  {Christ),  and 
Iijo-owj  (Jesus),  are  not  abbreviated  by  XC  and  IC,  as  in  the  com- 
mon manuscripts,  but  by  XPC  and  IHC,  as  in  the  Codex 
Bezae.  ^ 

XIII.  The  Codex  Harleianus  No.  5598.  is  a  most  splendid 
Evangelisterium,  or  collection  of  lessons  from  the  four  Gospels, 
unknown  to  Dr.  Griesbach  ;  it  is  written  on  vellum,  in  uncial 
Greek  letters,  which  are  gilt  on  the  first  leaf,  and  coloured  and 
ornamented  throughout  the  rest  of  the  book.  It  consists  of 
seven  hundred  and  forty-eight  pages ;  and  according  to  an 
inscription  on  the  last  page^  was  written  by  one  Constantine,  a 
presbyter,  a.  d.  995.  To  several  of  the  longer  sections,  titles  are 
prefixed  in  larger  characters.  The  passages  of  the  Gospels  are 
noted  in  the  margin,  as  they  occur,  by  a  later  hand,  and  between 
pages  726  and  729,  there  are  inserted  ten  leaves  of  paper,  con- 
taining the  series  of  Lessons  or  Extracts  from  the  Gospels ; 
which  are  supposed  to  have  been  written  by  Dr.  Covell,  who 
was  chaplain  to  the  British  Embassy  at  Constantinople  a.d. 
1670 — 1677,  and  was  a  diligent  collector  of  MSS.  In  plate  2. 
No.  2.  is  given  a  fac-simile  ^  of  the  third  page  of  this  precious 
manuscript.     It   represents   the    eighteenth    verse  of  the  first 


1  Michaelis,  Vol.  ii.  Part  i.  p.  514.  Part  ii.  pp.  784,  785. ;  Montfaucon's  Biblio- 
theca  Bibliothecarum,  torn.  ii.  pp.  1041.  In  his  Palxographia  Giaeca,  he  has  given  a 
fac-simile  of  the  Greek  and  Latin  characters  of  the  Codex  San-Germanensis.  Another 
fac-simile  of  them  is  given  by  Blanchini,  in  his  Evangeharium  Qiiadruplex,  Vol.  i.  in 
the  last  of  the  Plates  annexed  to  p.  533. 

2  Michaelis,  Vol.  ii.  Part  i.  pp.  2J0,  211.  Part  ii.  pp.  664,665. 

3  This  plate  faces  page  88,  siqna. 


106         Account  of  the  principal  Manuscripts      [Part  I.  Ch.  II. 

chapter  of  Saint  John's  Gospel.  We  have  annexed  the  same 
passage  in  ordinary  Greek  types,  together  with  a  Hteral  Eng- 
lish Version,  in  parallel  columns. 

©NOTAElSEfl  GdNOMANHATHSE 

PAKEniinOTE-  ENATANYTIME- 

'OMONOrENHSTS  THEONLYBEGOTTENSN 

•OQNEI^TONKOA  WHOISINTHEBO 

nONTOTnP^EKEI  SOMOFTHEFHRH 

NO^EHHrH^ATO-  EHATHMADEHIMKNOWN- 

The  lines  of  this  venerable  MS.  are  not  all  of  equal  length, 
some  containing  ten,  others  ten  or  more  letters  in  each  line. 
The  same  contractions  of  02  for  0=oj  (God),  nP  for  nari)^ 
{Father),  T2  for  Tiog  {a  son),  &c.  which  occur  in  all  the  most 
antient  Greek  manuscripts,  are  also  to  be  seen  in  this  evangelis- 
tarium.  As  it  has  never  yet  been  collated,  it  is  highly  worthy  of 
the  attention  of  future  editors  of  the  New  Testament. 

XIV.  The  Codex  Regius,  2861,  (at  present  62  >j,  or  the 
eighth  of  the  manuscripts  collated  by  Robert  Stephens,)  is  a 
quarto  manuscript,  on  vellum,  of  the  ninth  century,  and  written 
in  uncial  letters  of  an  oblong  form.  The  accents  are  frequently 
wanting,  and  are  often  wrongly  placed,  even  when  they  are  in- 
serted, from  which  circumstance  Griesbach  thinks  that  this  ma- 
nuscript was  transcribed  from  another  very  antient  one,  which 
had  no  accents.  Each  page  is  divided  into  two  columns,  and  the 
words  follow,  for  the  most  part,  without  any  intervals  between 
them.  The  iota  subscriptum  and  postscriptum  are  uniformly 
wanting :  the  usual  abbreviations  occur,  and  the  lette:rs  AT  and 
OT  are  sometimes  written  with  contractions  as  in  the  Codex 
Coislinianus  1  (a  manuscript  of  the  eighth  century)  ;  and  not 
seldom  a  letter  is  dropped  in  the  middle  of  a  word : — Thus, 
we  read  in  it  ■jraga^Xri  for  Trugu^oXvi,  5tA>]crsTaj  for  xKYj^y^crsTui, 
xargw/xevoj  for  xaTagwjtAsvoj,  &c.  &c.  Errors  in  orthography 
appear  in  every  page,  and  also  permutations  of  vowels  and  con- 
sonants. This  manuscript  contains  the  four  Gospels,  with  the 
following  chasms,  viz.  Matt.  iv.  21. — v.  14.  and  xxviii.  17.  to 
the  end  of  the  Gospel;  Mark  x.  17—30.  and  xv.  10—20.;  and 
John  xxi.  15.  to  the  end.  The  mXot  and  the  Ammonian  sec- 
tions with  reference  to  the  canons  of  Eusebius  are  written  in  the 
Codex  Regius  a  prima  manu.  It  is  noted  L.  by  Wetstein,  and 
also  by  Griesbach  ',  who  has  given  a  very  complete  and  accurate 
collection  of  its  various  readings  in  his  Symbolse  Criticae.  This 

1  Griesbach 's  Symbolae  Criticse,  torn.  i.  pp.  Ixvi. — cxli.  Michaelis,  Vol.  ii.  Part  i. 
pp.  304 — 50G.  Part  ii.  pp.  778,  779. 


Sect.  II.  §  4".]         Containing  the  New  Testament,  107 

manuscript  harmonises  with  the  Alexandrine  or  Western  Re- 
cension. 

XV.  The  Codex  Uffenbachianus  2,  (1  of  Bengel's  notation, 
and  No..  53  of  Wetstein's  and  Griesbach's  catalogues  of  manu- 
scripts,) is  a  fragment  of  the  epistle  to  the  Hebrews,  consisting 
of  two  leaves  :  it  is  at  present  preserved  in  the  public  library 
at  Hamburgh.  Having  been  very  imperfectly  described  by 
Mains,  Wetstein,  and  Bengel,  Dr.  H.  P.  C.  Henke  rendered 
an  important  service  to  biblical  literature  by  subjecting  it  to  a 
minute  critical  examination,  the  result  of  which  he  published  at 
Helmstadt,  in  1800,  in  a  quarto  tract,  with  a  fac-simile  of  the 
writing,  intitled  Codicis  Uffenbachiani,  qui  Epistolce  ad  He- 
brceos  fragmenta  contmet,  Recensits  Criticus  '.  According  to 
this  writer,  the  Codex  Uffenbachianus  originally  consisted  of 
one  ternion,  or  six  leaves,  of  which  the  four  middle  ones  are 
lost.  It  is  wholly  written  in  red  uncial  characters,  slightly  dif- 
fering from  the  square  form  observable  in  the  most  antient  ma- 
nuscripts. The  accents  and  notes  of  aspiration  are  carefully 
marked,  but  the  iota  subscriptum  nowhere  occurs :  nor  are  any 
stops  or  minor  marks  of  distinction  to  be  seen,  except  the  full 
stop,  which  is  promiscuously  placed  at  the  bottom,  in  the 
middle,  or  at  the  top  of  a  page,  to  serve  as  a  comma,  colon, 
or  full  point.  The  note  of  interrogation  occurs  only  once,  viz. 
in  Heb.  iii.  1 7.  after  the  word  £g»]/x«; ;  but  there  are  scarcely 
any  abbreviations,  beside  those  which  we  have  already  noticed 
as  existing  in  the  Alexandrian  and  other  antient  manuscripts. 
It  is  remarkable,  that  the  first  verse  of  the  second  chapter  is 
wanting  in  this  manuscript,  which  is  characterised  by  some 
peculiar  readings.  M.  von  Uffenbach,  who  was  its  first  knoxson 
possessor,  referred  it  to  the  seventh  or  eighth  century.  Wetstein 
asserted  it  to  have  been  written  in  the  eleventh  century ;  but, 
on  comparing  it  with  the  specimens  of  manuscripts  engraved  by 
Montfaucon  and  Blanchini,  we  are  of  opinion  with  Dr.  Henke, 
that  it  was  executed  in  the  ninth  century.  In  its  readings,  the 
Codex  Uffenbachianus  sometimes  approximates  to  the  Alexan- 
drian, and  sometimes  to  the  Western  Recension. 

XVI.  The  Codices  Manners-Suttoniani  are  a  choice  col- 
lection of  manuscripts,  in  the  archiepiscopal  library  at  Lambeth, 
which  have  been  purchased,  and  presented  to  that  library  by  his 
Grace  the  present  Archbishop.  They  are  principally  the  col- 
lection, made  by  the  late  Rev.  J.  D.  Carlyle,  Professor  of 
Arabic  in  the  university  of  Cambridge,  during   his  travels  in 

»  Dr.  Henke's  publication  and  fac-simile  are  reprinted  by  Pott  and  Ruperti,  in  their 
Sylloge  Commentationum  Theolo^icarum,  vol.  ii.  pp.  1 — 32.  Helmstadt,  1801;  from 
wliich  our  account  of  the  Codex  Uffenbachianus  is  abridged. 


108        Account  of  the  principal  Manuscripts     [Part  I.  Ch.  IL 

the  east,  with  a  view  to  a  critical  edition  of  the  New  Testament, 
with  various  readings ;  which  however  was  never  undertaken, 
in  consequence  of  his  lamented  decease.  Of  these  manuscripts 
(wliich  are  chiefly  of  the  New  .Testament,  and  are  numbered 
from  1175  to  1209),  the  following  are  particularly  worthy  of 
notice,  on  account  of  the  harvest  of  various  lections  which  they 
may  be  expected  to  afford. 

1.  No.  1175  is  a  manuscript  of  the  four  Gospels,  written 
on  vellum,  in  quarto,  towards  the  end  of  the  eleventh  or  at  the 
beginning  of  the  twelfth  century.  The  two  first  verses  of  the 
first  chapter  of  Saint  Matthew's  Gospel  are  wanting.  At  the 
end  of  this  manuscript,  on  a  single  leaf,  there  are  part  of  the 
last  verse  of  the  seventh  chapter  of  Saint  John's  Gospel,  and 
the  first  eleven  verses  of  the  eighth  chapter. 

2.  No.  1176  is  another  manuscript  of  the  four  Gospels,  on 
vellum,  in  quarto,  written  in  the  twelfth  century.  On  the 
first  leaf  there  are  some  figures  painted  and  gilt,  which  have 
nearly  disappeared  from  age.  This  is  followed  by  the  chapters 
of  the  four  Gospels. 

3.  No.  1 177  is  a  manuscript  of  the  four  Gospels  on  vellum, 
of  the  twelfth  century,  which  is  very  much  mutilated  in  the 
beginning. 

4.  No.  1178  contains  the  four  Gospels,  most  beautifully 
written  on  vellum,  in  quarto,  in  the  tenth  century.  The  first 
seven  verses  and  part  of  the  eighth  verse  of  the  first  chapter  of 
Saint  Matthew's  Gospel  is  wanting. 

5.  No.  1179  contains  the  four  Gospels,  mutilated  at  the 
beginning  and  end.  It  is  on  vellum,  in  quarto,  of  the  twelfth 
century. 

6.  No.  1180  is  a  quarto  manuscript  of  the  four  Gospels, 
written  in  the  fourteenth  century. 

7 — 11.  Nos.  1181  to  1185.  are  manuscripts,  containing  the 
Acts  of  the  Apostles,  the  Catholic  Epistles,  and  the  whole  of 
Saint  Paul's  Epistles.  They  are  all  written  in  quarto  and  on 
paper.  Nos.  1181  and  J 183  are  of  the  fourteenth  century : 
No.  1182  is  of  the  twelfth  century.  The  conclusion  of  Saint 
John's  First  Epistle,  and  the  subsequent  part  of  this  manu- 
script, to  the  end,  have  been  added  by  a  later  hand.  Nos. 
1184-  and  1185  are  of  the  fifteenth  century.  The  former  is 
mutilated  in  the  commencement,  and  begins  with  Acts  vi.  10. 
T>j  (Toi^ic,  xa»  TOO  7rveu]M,aTi  co  ehuXsi,  —  the  toisdom  and  the  spirit 
by  'which  he  spake.  The  two  last  leaves  of  this  manuscript  are 
"written  by  a  later  hand.     No.  1185  is  mutilated  at  the  end. 

12.  No.  1186  is  a  quarto  manuscript  on  vellum,  written  in 
the  eleventh  century,  and  contains  the  Epistles  of  Saint  Paul 
and  the  Apocalypse.     It  is  unfortunately  mutilated  at  the  be- 


Sect.  II.  §  4.]  Containing  the  Nexv  Testament.  109 

ginning  and  end.  It  commences  with  Rom.  xvi,  15.  . . ". .  -^ruv 
(that  is,  OA'jjtxTrav)  nan  ovg  cruvavroij  -Travrag  ayiou;^ — ....  pas 
(that  is,  Olympas)  and  all  the  saints  which  are  ivith  them  :  and 
it  ends  with  the  words,  ettj  tco  ^qovao,  X^yovTsg  Ajavjv, — on  the 
throne,  saijing,  Amen.  Rev.  xix.  4.  The  Rev.  H.  J.  Todd 
has  given  a  fac-simile  of  this  precious  manuscript  in  his  cata- 
logue of  the  manuscripts  in  the  archiepiscopal  library  at 
Lambeth. 

13 — 15.  Nos.  1187 — 1189  are  lectionaries,  from  the  four 
Gospels,  written  on  vellum,  in  the  thirteenth  century. 

16.  No.  1190  is  a  manuscript  on  vellum,  written  with  sin- 
gular neatness,  in  the  thirteenth  century.  Formerly  it  con- 
tained the  Acts  of  the  Apostles  and  the  Catholic  Epistles, 
together  with  the  whole  of  Saint  Paul's  Epistles.  It  is  sadly 
mutilated  and  torn,  both  in  the  middle  and  at  the  end. 

17.  No.  1191  is  a  lectionary,  from  the  Acts  of  the  Apostles 
and  the  Epistles.  It  is  on  vellum,  in  quarto,  of  the  thirteenth 
century.  It  is  mutilated  both  at  the  beginning  and  end.  All 
the  preceding  manuscripts  were  brought  by  Professor  Carlyle 
from  the  Greek  Islands. 

18—21.  Nos.  1191,  1194,  1195,  and  1196,  are  lectionaries 
from  the  Acts  of  the  Apostles  and  Epistles.  They  are  on  vel- 
lum, in  quarto,  and  were  written  in  the  thirteenth  century.  No. 
1191  is  mutilated  at  the  beginning  and  end;  and  No.  1194  at 
the  end.  The  writing  of  this  last  manuscript  is  singularly  neat, 
and  many  of  the  letters  are  gilt.  No.  1195  is  also  mutilated 
at  the  beginning,  and  No.  1 1 96  at  the  end. 

22.  No.  1192  is  a  very  beautiful  manuscript  of  the  four 
Gospels,  in  quarto,  written  on  vellum,  in  the  thirteenth  century. 

23.  No.  1193  is  a  lectionary  from  the  four  Gospels,  also 
written  on  vellum,  in  the  thirteenth  century.  It  is  mutilated 
at  the  end.  The  six  last  manuscripts,  Nos.  1191 — 1196,  were 
brought  from  Syria.  \ 

XVII.  The  Codices  Mosquenses,  or  Moscow  manuscripts, 
are  fifty- five  in  number.  They  were  discovered  by  M.  Mat- 
thaei,  while  he  was  a  professor  in  that  city,  principally  in  the 
library  belonging  to  the  Holy  Synod;  and  were  collated  by  him 
with  great  accuracy.  The  principal  various  I'eadings,  derived 
from  them,  are  printed  in  his  edition  of  the  Greek  Testament, 
of  which  some  account  will  be  found  in  a  subsequent  chapter. 

1  Catalogue  of  the  MSS.  in  the  Archiepiscopal  Library,  at  Lambeth,  by  the  Rev. 
H.J.Todd,  pp.  261,  262,  folio,  London,  1812.  From  the  circumstance  of  the 
Codices  Manners-Suttoniani  being  brought  partly  from  Greece,  and  partly  from  Syria, 
it  is  probable  that,  whenever  they  may  be  collated,  it  will  be  found  that  those  from 
the  former  country  will  be  found  to  harmonise  with  the  Byzantine  Recension  ;  and 
those  from  the  latter,  with  the  Palestine  Recension. 


110        Account  of  the  principal  Manuscripts      [Part  I.  Ch.  II. 

Though  these  MSS.  are  not  of  the  highest  antiquity,  yet  they 
are  far  from  being  modern,  since  some  of  them  were  written 
in  the  eighth,  several  in  the  tenth  or  eleventh,  and  many  in  the 
twelfth,  century.  As  the  Russian  is  a  daughter  of  the  Greek 
church,  Michaelis  remarks  that  the  Moscow  Manuscripts  very 
frequently  contain  the  readings  of  the  Byzantine  recension, 
though  he  has  observed  many  readings  that  were  usual  not  only 
in  the  west  of  Europe,  but  also  in  Egypt.  Of  the  Codices  Mos- 
quenses,  there  are  three,  which  Matthaei  designates  by  the 
letters  V,  H,  and  B,  and  to  which  he  gives  a  high  character  for 
antiquity,  correctness,  and  agreement :  they  are  all  written  in 
uncial  characters.  The  Manuscript  V.  contains  the  four  Gos- 
pels ;  from  John  vii.  39.  to  the  end  is  the  writing  of  the  twelfth 
or  thirteenth  century  :  the  preceding  part  is  of  the  eighth  cen- 
tury. B.  is  an  Evangeliarium  or  collection  of  the  four  Gospels, 
of  the  same  date  :  H.  is  also  an  Evangeliarium,  and  in  the  judg- 
ment of  Matthaei,  the  most  antient  manuscript  known  to  be 
extant  in  Europe.  V.  and  H.  were  principally  followed  by  him, 
in  forming  the  text  of  his  edition  of  the  New  Testament.  ' 

XVIII.  The  Codex  Brixiensis  or  Brixianus  is  a  precious 
manuscript  of  the  Old  Italic  (Latin  Version)  executed  in  the 
eighth  century,  preserved  at  Brescia,  in  Lombardy.  It  is  an 
oblong  quarto,  written  in  uncial  characters,  on  purple  vellum, 
which  in  the  lapse  of  time  has  faded  to  a  blueish  tinge.  The  let- 
ters were  written  with  ink,  and  subsequently  silvered  over.  The 
initial  words  of  each  Gospel  have  been  traced  with  gold,  vestiges 
of  which  are  still  visible.  The  letters  O.  and  V.,  T.  and  D.,  are 
frequently  interchanged,  and  especially  the  letters  B.  and  V, 
To  the  Gospels  are  prefixed  the  Eusebian  Canons  '^.  The  Co- 
dex Brixiensis  is  very  frequently  referred  to  by  Mr.  Nolan  in 
his  inquiry  into  the  integrity  of  the  Greek  Vulgate  or  received 
text  of  the  New  Testament,  on  account  of  its  antiquity  and  im- 
portance, in  vindicating  the  integrity  of  that  text.  It  is  printed 
by  Blanchini  in  his  Evangeliarium  Quadruplex. 

XIX.  Besides  the  preceding  manuscripts,  which  (with  few 
exceptions)  are  written  in  square  or  uncial  characters,  there  are 
many  others  written  in  small  letters,  which  are  quoted  by  Gries- 
bach  and  other  critics,  by  arabic  numerals,  1,  2,  3,  &c. ;  and 
which,  though  not  equal  in  point  of  antiquity  with  several  of 
those  in  uncial  letters,  are  nevertheless  of  great  value  and  im- 
portance, and  frequently  exhibit  readings  not  inferior  to  those 

1  Michaelis,  Vol.  ii.  Part  i.  pp.  288,  289.  Part  ii.  pp.  765 — 767.  In  Beck's  Mo- 
nogrammata  Hermeneutices  Librorum  Novi  Testamenti  (pp.  67 — 71,  98.)  and  Gries- 
bach's  second  edition  of  tlie  Greek  Testament  (pp.  c.xxiii. — cxxvi.),  there  are  lists  of 
the  Moscow  Manuscripts.  Prof.  Matthasi  has  also  given  notices  of  them,  with 
occasional  fac-similes,  in  the  different  volumes  of  his  edition  of  the  Greek  Testament. 

2  Blanchini  Evangeliarium  Quadruplex,  tom.i.  Prolegomena,  pp.1 — 40. 


Sect.  II.  §  4.]        Containing  the  New  Testament.  Ill 

contained  in  the  foregoing  manuscripts.     Of  this  description  are 
the  following,  viz. 

1.  The  Codex  Basileensis  (noted  hy  Bengel  Bas,  y,  and  by 
Wetstein  and  Griesbach  1,  throughout  their  editions)  contains 
the  whole  of  the  New  Testament,  except  the  Revelation,  and  is 
written  on  vellum,  with  accents.  On  account  of  the  subscriptions 
and  pictures  which  are  found  in  it  (one  of  which  appears  to  be 
a  portrait  of  the  emperor  Leo,  surnamed  the  Wise,  and  his  son 
Constantine  Porphyrogennetus,)  Wetstein  conjectures  that  it 
was  written  in  their  time,  that  is,  in  the  tenth  century.  Michaelis 
and  Griesbach  have  acceded  to  this  opinion.  Erasmus,  who 
made  use  of  it  for  his  edition  of  the  Greek  Testament,  supposed 
it  to  be  a  latinising  manuscript,  and  his  supposition  was  subse- 
quently adopted  by  Wetstein  ;  but  Michaelis  has  vindicated  it 
from  this  charge,  and  asserts  that  it  is  entitled  to  very  great 
esteem. ' 

2.  The  Codex  Corsendoncensis,  which  is  in  the  imperial 
library  at  Vienna,  is  noted  3  by  Wetstein  and  Griesbach.  It 
was  used  by  Erasmus  for  his  second  edition,  and  contains  the 
whole  of  the  New  Testament,  except  the  book  of  Revelation. 
It  appears  to  have  been  written  in  the  twelfth  century,  and  by 
an  ignorant  transcriber,  who  has  inserted  marginal  notes  into 
the  text.  Wetstein  charges  it  with  being  altered  from  the 
Latin.  - 

3.  The  Codex  Montfortianus  or  Montfortii,  also  called 
DuBLiNENsis  (61  of  Gricsbach),  is  a  manuscript  containing  the 
whole  of  the  New  Testament,  preserved  in  the  Library  of  Tri- 
nity College,  Dublin,  to  which  it  was  presented  by  Archbishop 
Usher.  It  derives  its  name  of  Montfortianus  from  having  be- 
longed to  Dr.  Montfort,  pi-eviously  to  coming  into  Usher's  pos- 
session. It  has  acquired  much  celebrity,  as  being  the  only 
genuine  manuscript  which  has  the  much-contested  clause  in 
1  John,  V.  7,  8,  and  is  the  same  which  was  cited  by  Erasmus 
under  the  title  of  Codex  Britaiinicus,  who  inseited  the  disputed 
passage  in  the  third  edition  of  his  Greek  Testament  on  its 
authority.  It  is  written  in  small  Greek  characters  on  thick 
glazed  paper,  in  duodecimo,  and  without  folios.  M.  Martin,  in 
the  early  part  of  the  last  century,  claimed  for  it  so  early  a  date 
as  the  eleventh  century  ;  but  Bishop  Marsh  contends  that  it  is  at 
least  as  modern  as  the  fifteenth  ;  and  Griesbach  refers  it  to  the 
fifteenth  or  sixteenth  century.  And  the  prevalent  opinion  on 
the  Continent  is,  that  it  was  written  between  the  years  1519  and 
1522,  for  the  purpose  of  furnishing  Erasmus  with  an  autho- 
rity for  inserting  the  text  of  the  three  heavenly  witnesses  in 


•  Michaelis,  vol.  ii.  pnrt  i'.  pp.  218—220.  2  ibjd.  p.  255. 


112       Account  of  the  principal  Manuscripts     [Part.  I.  Ch. II. 

his  third  edition  of  the  Greek  Testament.  But  this  notion, 
which  is  rendered  highly  improbable  by  the  appearance  of 
the  manuscript,  is  completely  refuted  by  the  literal  affinities 
which  Michaelis  has  observed  to  exist  between  it  and  the  Sy- 
riac  ^  The  knowledge  of  that  oriental  version  in  Europe  was 
not  earlier  than  1552,  when  it  was  brought  by  Moses  Mardin 
to  Julius  III.,  and  even  then  there  was  but  one  person  who 
could  pretend  to  any  knowledge  of  the  language,  and  who 
was  obliged  to  receive  instruction  in  it  from  the  foreigner  who 
brought  it,  before  he  could  assist  him  in  committing  it  to 
print  ^.  Yet  admitting,  that  the  knowledge  of  this  version  and 
language  existed  thirty  years  previously,  which  is  contrary  to 
fact,  still  an  attempt  to  give  an  appearance  of  antiquity  to  this 
manuscript,  by  interpolating  it  from  the  Syriac,  is  a  supposi- 
tion rendered  grossly  improbable  by  the  state  of  literature 
at  the  time.  For  no  fabricator  could  have  ever  calculate4 
upon  these  evidences  of  its  antiquity  being  called  into  view. 
Notwithstanding  the  curiosity  and  attention  which  have  been 
latterly  bestowed  on  these  subjects,  and  which  no  person,  in 
the  days  of  Erasmus,  could  have  foreseen,  they  have  been  but 
recently  observed.  These  affinities,  which  cannot  be  ascribed 
to  accident,  consequently  claim  for  this  manuscript,  or  the  ori- 
ginal from  which  it  was  taken,  an  antiquity  which  is  very 
remote.  But  its  affinities  with  the  Syriac  are  not  the  only 
peculiarities  by  which  it  is  distinguished.  It  possesses  various 
readings,  in  which  it  differs  from  every  known  Greek  manu- 
script, amounting  to  a  number,  which  excited  the  astonish- 
ment of  Prof.  Michaelis  and  Dr.  Mill.  ^  Some  of  them  are 
coincident  with  the  Syriac  and  old  Italian  version ;  but  as 
it  has  other  readings  which  they  do  not  acknowledge,  we 
cannot  so  easily  account  for  these  peculiarities,  as  by  admitting 
its  relation  to  some  other  source,  which,  as  not  immediately  con- 
nected with  them,  is  probably  very  remote.  And  if  this  source 
be  traced  by  the  analogy  which  it  preserves  to  the  old  Italic, 
it  must  be  clearly  of  the  very  highest  kind*.  Dr.  Clarke, 
(to  whom  we  are  indebted  for  the  fac-simile  of  this  MS. 
which  is  given  in  page  501  of  our  fourth  volume),  has  shown 
that  it  was  most  probably  written  in  the  thirteenth  century,  from 
the  similarity  of  its  writing  to  that  of  other  manuscripts  of  the  same 
time.  Hehas  no  doubt  but  it  existed  before  the  invention  of  print- 
ing, and  is  inclined  to   think  it  the  work  of  an  unknown  bold 


1  Introd.  to  the  New  Testament,  vol.  ii.  part  i.  p.  286. 

2  Simon  Hist,  des  Vers.  ch.  xv.  Michaelis,  vol.  ii.  part  i.  p.  8. 
s  Michaelis  vol.  ii.  p.  286. 

4  Brit.  Grit.  (N.  S.)  vol.  i.  p.  185. 


Sect.  II.  §  4.]  Oontaining  the  New  Testajnenf.  113 

critic,  who  formed  a  text  from  one  or  more  manuscripts  in  con- 
junction with  the  Latin  Vulgate,  and  was  by  no  means  sparing 
of  his  own  conjectural  emendations,  for  it  contains  many  various 
readings,  which  exist  in  no  manuscript  yet  discovered.  But 
how  far  the  writer  has  in  any  place  faithfully  copied  the  text  of 
any  particular  antient  manuscript  is  more  than  can  be  deter- 
mined '.  The  Codex  Montfortianus  has  been  collated  by  the 
Rev.  Dr.  Barrett  of  Trinity  College,  Dublin  ;  who  has  printed 
its  various  readings  at  the  end  of  his  fac-simile  of  the  Codex 
Rescriptus  of  St.  Matthew's  Gospel  noticed  in  pp.  97,  98. 
supra. 

4.  The  Codex  Regius,  formerly  2244'a,  at  present  50, 
(noted  Paris.  6  by  Kuster,  13  by  Wetstein,  and  *13  by  Gries- 
bach),  is  a  manuscript  of  the  four  Gospels  in  the  royal  library  at 
Paris.  Though  not  more  antient,  probably,  than  the  thirteent  i 
century,  it  is  pronounced  by  Michaeiis  to  be  of  very  great  im- 
portance :  it  has  the  following  chasms,  which  were  first  dis- 
covered by  Griesbach,  viz.  Matt.i.  1. — ii.  21.  ;  xxvi.  33 — 53  , 
xxvii.  26. — xxviii.  10.  ;  Mark  i.  2.  to  the  end  of  the  chapter  ; 
and  John  xxi.  2.  to  the  end  of  the  Gospel.  The  various  read- 
ings irom  this  manuscript  given  by  Kuster  and  Wetstein  are 
very  inaccurate.  Matt,  xiii.,  xiv.  and  xv.,  were  the  only  three 
chapters  actually  collated  by  Griesbach,  who  expresses  a  wish 
that  the  whole  manuscript  might  be  completely  and  exactly  col- 
lated, especially  the  latter  chapters  of  the  Gospels  of  Luke  and 
John.  In  consequence  of  this  manuscript  harmonising  in  a  very 
eminent  manner  with  the  quotations  of  Origen,  he  refers  it  to 
the  Alexandrine  edition,  though  he  says  it  has  a  certain  mixture 
of  the  Western.  - 

5.  The  Codex  Leicestrensis  is  a  manuscript  of  the  whole 
New  Testament,  written  by  a  modern  hand,  partly  on  paper 
and  partly  on  vellum,  and  referred  by  Wetstein  and  Griesbach 
to  the  fourteenth  century.  It  is  noted  by  Dr.  Mill  by  the 
letter  L.,  in  the  first  part  of  Wetstein's  New  Testament  Codex 
69,  in  the  second,  37,  in  the  third,  31,  and  in  the  fourth,  14, 
and  by  Griesbach,  69.  It  is  defective  from  the  beginning  as 
far  as  Matt,  xviii.  5.,  and  has  also  the  following  chasms,  viz. 
Acts  x.  45. — xiv.  7.  Jude  7.  to  the  end  of  that  Epistle,  and 
Rev.  xxi.  to' the  end.  It  has  many  peculiar  readings;  and  in 
those  which  are  not  confined  to  it,  this  manuscript  chiefly 
agrees  with  D.   or  the  Codex   Cantabrigiensis :    it  also  har- 


"  Michaeiis,  vol.  ii.  part  i.  pp.  284—287.  part  ii.  pp.  755 — 759.     Dr.  A.  Clarke's 
Succession  of  Sacred  Literature,  pp.  86 — 92. 

^  Michaeiis,  vol.  i.    parti,    pp.   302,  303. — Griesbach's   Symbola"  Criticac,  vol.  i. 
pp.  cliv. — dxiv.  Nov.  Test.  vol.  i.  p.  cv. 

VOL.  II.  I 


114!         Account  of  the 'principal  ManuscripH     [Parti.  Ch.IL 

monises  in  a  very  eminent  manner  with  the  Old  Syriac  version, 
and,  what  further  proves  its  value,  several  readings,  which 
Dr.  Mill  found  in  it  alone,  have  been  confirmed  by  other 
manuscripts  that  belong  to  totally  different  countries.  The 
Codex  Leicestrensis  was  first  collated  by  him,  and  afterwards 
more  accurately  by  Mr.  Jackson,  the  learned  editor  of  Nova- 
tian's  works,  whose  extracts  were  used  by  Wetstein.  There 
is  another  and  still  more  accurate  transcript  of  Mr.  J.'s  col- 
lation in  his  copy  of  Mill's  edition  of  the  Greek  Testament, 
which  is  now  preserved  in  the  library  of  Jesus  College,  Cam- 
bridge, where  it  is  marked  O,  0,  1 .  ' 

6.  The  Codex  Vindobonensis,  Lambecii  31  (IS^  of 
Griesbach),  is  a  manuscript  of  the  four  Gospels,  written  in 
the  eleventh  or  twelfth  century:  it  has  been  collated  by 
Treschow,  Birch,  and  Alter.  It  is  of  very  great  importance, 
and  agrees  with  the  Codex  Cantabrigiensis  in  not  less  than 
eighty  unusual  readings ;  with  the  Codex  Ephremi  in  upwards 
of  thirty-five;  with  the  Codex  Regius  2861,  or  Stephani  *),  in 
fifty ;  with  the  Codex  Basileensis  in  more  than  fifty,  and  has 
several  which  are  found  in  that  manuscript  alone ;  with  the 
Codex  Regius  224'4<%  in  sixty  unusual  readings ;  and  with  the 
Codex  Colbertinus  2844,  in  twenty-two.  2 

7.  The  Codex  Ebnerianus  is  a  very  neat  manuscript  of  the 
New  Testament,  in  quarto,  now  deposited  in  the  public  library 
at  Nuremberg:  it  was  formerly  in  the  possession  of  Hierony- 
mus  Ebner  Von  Eschenbach  of  that  city,  from  whom  its  appel- 
lation is  derived.  It  contains  425  leaves  on  vellum,  and  was 
written  in  the  year  1391 

The  whole  of  the  New  Testament  is  comprised  in  this  vo- 
lume, excepting  the  Book  of  Revelation  :  each  page  contains 
27  lines,  at  equal  distances,  excepting  those  in  which  the  dif- 
ferent books  commence,  or  which  are  decorated  with  illu- 
minations. Besides  the  New  Testament,  the  Eusebian  Canons 
are  introduced,  together  with  the  lessons  for  particular  festivals, 
and  a  menologium  used  in  the  Greek  church,  &c. 

The  book  is  bound  in  massy  silver  covers,  in  the  centre  of 
which  the  Redeemer  of  the  World  is  represented  sitting  on 
g,  throne,  and  in  the  act  of  pronouncing  a  blessing.  Above 
his  head  is  the  following  inscription,  in  square  letters,   exhi- 

1  Michaelis,  vol.  ii.  part  i.  pp.  355 — 557.  part  ii.  pp.  749,  750.  Bp.  Marsh  adds, 
"  This  copy  of  Mill's  Greek  Testament,  with  Jackson's  marginal  readings,  is  a  trea- 
sure of  sacred  criticism,  which  deserves  to  be  communicated  to  the  public.  It  contains 
the  result  of  all  his  labours  in  that  branch  of  literature  ;  it  supplies  many  of  the  defects 
of  Mill,  and  corrects  many  of  his  errors  :  and,  beside  quotations  from  manuscripts  and 
antient  versions,  it  contains  a  copious  collection  of  readings  from  many  of  the  fathers, 
which  have  hitherto  been  very  imperfectly  collated,  or  wholly  neglected.  Ibid.  p.  750. 

2  Ibid.  vol.  ii.  part  ii.  p.  870. 


ate  7. 


K^  e  o-^iJii  0£-^\y^  m  o'vTocr,  mV  6 

:;§  S  C|>  CO  c  «p  t5  jrit-o'"'^"^  cJ> 

-trrc  q-g/  i«V  oc  To-tt^a.  ©  O  ' 
^p  nor  »  ooTocTkO^FC  ic-u^ 

txyrLJ^Ta  cLpop  ^T^OC^P^OH  '4^ 


Fac-iiwi/e  of  the  Codex  Ebnerianus,  a  manu. 


[Tv  face  Vol.  II.  Pari  1.  pcge  1 14.] 


/<ai  6  5-' lip  i  f-oy^  Q  ouTocr.  mV  6v  O-^p^  T^yia- 

cLuToG  <(/iTJ^6u  SNe  CH  .  pncoMeH  O^T^OJ-Jr 
^cOBfTfj    KoIii^QDHMH   50CD':  "J»'«^M  "-^M^ 
:;§  5  Cf>  CO  c  f  p  -ri;  <rU_o-"'a  c(i  cu'/i  4  ■  Kai  h  aiio 

-uut  q-n  /  f'ir'  oc  •  ui  a-p  a.  0  O  >  oc"  "  <"  cuxnS  i  tjj 

^^pKo-o,  ooToc.H>v0«Htlc-'^-^'^'-' ?»'"+>•  i'l'^v- 

..  /T-pT..  p/crw  -aj-€€A.  ttSu  cJjcdToc'  •  iiJa.ira-f-» 

T<ir  •  txn  cf-i-O-to en dl'  itf  Tou  O  ^ji^-^nK  «'<«'H  o"" 

'Jr'    d<t><Ji5c.    >^{j/ouii«prupH«rHTT^?-roucfa> 

To  CO   •*?■  25^ct5coc  S'tv-BeiKOH  .  6  <^ooTi'3  4 . 


Fac-jinii/i?  q/"  Me  Codex  Ebnerianus,  a  i 


tscripl  executed  a.d.  1391, 


•Sect.  II.  §  i.]         Containing  the  New  Testament.  115 

biting  the  style  in  which  the  capitals  are  written: — AsrToxa 
€tj\oyYi<rov  Tov  dmkov  crov  eKot^i(rrov  Iegovu|xov  IsAisAjU-ov  xa»  tijv 
'Otxiav  avTu.  "  Lord,  bless  the  least  of  thy  servants,  Hiero- 
nymus  Gulielmus  and  his  family."  Of  the  style  of  writing 
adopted  in  the  body  of  the  manuscript,  the  annexed  engraving 
will  afford  a  correct  idea,  and  at  the  same  time  exemplify  the 
abbreviations  frequent  in  Greek  manuscripts  of  the  12th  and 
13th  centuries.  Our  specimen  comprises  the  ten  first  verses 
of  the  first  chapter  of  Saint  John's  Gospel ;  the  abbreviations, 
though  very  numerous,  being  uniformly  the  same,  do  not  inter- 
pose any  material  difficulty  to  the  easy  perusal  of  the  manu- 
script. Wetstein,  though  he  has  admitted  it  into  his  catalogue, 
has  made  iise  of  it  only  in  the  eighteenth  chapter  of  Saint 
John's  Gospel ;  Michaelis  has  classed  it  among  the  uncollated 
manuscripts  of  the  New  Testament.  ' 

XX.  The  limits  assigned  to  this  work  forbid  any  further 
detail  respecting  the  other  manuscripts  of  the  New  Testament. 
Referring  the  reader  therefore  to  the  elaborate  work  of  Mi  • 
chaelis,  who  has  given  a  catalogue  raisonne  of  two  hundred 
and  ninety-two  manuscripts,  to  which  his  annotator  Bishop 
Marsh  has  added  one  hundred  and  seventh/seven  ^,  we  proceed 
briefly  to  notice  two  manuscripts,  or  rather  collations  of  manu- 
scripts, which  in  the  seventeenth  century  produced  a  warm  con- 
test between  biblical  critics  of  different  denominations. 

1.  In  1673,  Pierre  Poussines  (Petrus  Possinus),  a  learned 
Jesuit,  published^  extracts  from  twenty-two  manuscripts,  which, 


1  See  Wetstein's  N.T.  Froleg.  p.  58.  Bishop  Marsh's  Michaelis,  vol.  ii.  parti, 
p.  258.  De  Murr's  Memorabilia  Bibliothecac  Norimb.  part  ii.  pp.  100 — 131.  where 
the  Codex  Ebnerianus  is  minutely  described  and  illustrated  with  thirteen  plates  of  illu- 
minations, &c.  which  are  very  curious  in  an  antiquarian  point  of  view.  Our  engraving 
is  copied  from  one  of  De  Murr's  fac-similes. 

2  Michaelis,  vol.  ii.  part  i.  pp.  185—361.  part  ii.  pp.  649—8-35.  Professor  Beck,  in 
his  Monogrammata  Hermeneutices  Librorum  Novi  Foederis  (parti,  pp.  42 — 100)  has 
given  a  catalogue  of  all  the  manuscripts  (394  in  number)  which  are  certainly  known  to 
have  been  collated,  exclusive  of  Lectionaria,  Euchologia,  or  prayer  books  of  the  Greek 
church,  and  Menologia  or  Martyrologies.  In  pp.  91—93.  he  has  specified,  by  numbers 
referring  to  his  own  catalogue,  what  manuscripts  are  written  in  uncial  letters  ;  what  con- 
tain the  entire  New  Testament,  and  how  many  contain  the  greater  part,  or  particular 
books  of  the  New  Testament.  It  seems  to  be  precisely  that  sort  of  catalogue  which 
Michaelis  recommends  biblical  students  to  make,  in  order  that  they  may  be  enabled 
(when  consulting  Mill  or  Wetstein)  to  judge  of  the  proportion  of  manuscripts  which 
are  in  favour  of  a  reading  to  those  which  decide  against  it.  The  total  number  of  manu- 
scripts collated  by  Griesbach  fur  his  edition  of  the  New  Testament,  was  three  hundred 
^ndjlftij-fiue.  He  has  given  a  list  of  them  in  his  Prolegomena,  torn.  i.  pp.  ci — cxxvi. 
and  also  critical  accounts  of  the  most  important  manuscripts  in  the  two  volumes  of  his 
Symbolas  Critics.  t,       •  r     , 

9  At  the  end  of  his  Catena  Patrum  Grscorum  m  Marcum.  Poussmes  prefixed  to 
these  extracts,  the  title  of  Collationes  Grceci  Contexlus  omnium  Librorum  Novi  Testa- 
menti  juxta  editionem  Antverpiensem  regiam,  cum  xxii.  Antiquis  QuUcibus  Manu- 
scriptis.     Ex  Bibliotheca  Barberini. 

I  2 


116         Account  of  the  principal  Mcnmsciipts     [Part  I.  Ch.  11, 

he  said,  were  in  the  library  of  Cardinal  Barberini  at  Rome, 
and  had  been  collated,  by  order  of  Pope  Urban  VIII.,  by  John 
Matthseus  Caryophilus.  Dr.  Mill  inserted  these  extracts 
among  his  various  readings  ;  but  as  it  was  not  known  for  a  long 
time  what  had  become  of  the  Barberini  manuscripts,  and  as  the 
readings  of  the  Barberini  collation  are  for  the  most  part  in 
favour  of  the  Latin  Vulgate  version,  Wetstein,  Semler,  and 
other  Protestant  divines,  accused  Poussines  of  a  literary  fraud. 
Of  this,  however,  he  was  acquitted  by  Isaac  Vossius,  who 
found  the  manuscript  of  Caryophilus  in  the  Barberini  Library ; 
and  the  imputation  against  the  veracity  of  that  eminent  Greek 
scholar  has  been  completely  destroyed  by  M.  Birch,  a  learned 
Danish  divine,  who  recognised  in  the  Vatican  Library  six  of 
the  manuscripts  from  which  Caryophilus  had  made  ex- 
tracts. ' 

^2.  Another  Jesuit,  John  Louis  De  la  Cerda,  inserted  in  his 
Adversaria  Sacra,  which  appeared  at  Lyons  in  1696,  a  collation 
of  sixteen  manuscripts  (eight  of  which  were  borrowed  from 
the  library  of  the  king  of  Spain)  which  had  been  made  by  Pedro 
Faxardo,   Marquis  of  Velez.     From  these   manuscripts,  the 
marquis  inserted  various  readings  in  his  copy  of  the  Greek 
Testament,  but  without  specifying  what  manuscripts  in  parti- 
cular, or  even  how  many  in  general,  were  in  favour  of  each 
quoted  reading.     The  remarkable  agreement  between  the  Ve- 
lesian  readings  and  those  of  the  Vulgate  excited  the  suspicions 
of  Mariana    (who  communicated  them  to  De  la  Cerda)  thai 
Velez  had  made  use  only  of  interpolated  manuscripts,  that  had 
been  corrected  agreeably  to  the  Latin  Vulgate,  subsequently  to 
the  council  of  Florence.     However  this  may  be,  the  collation 
of  Velez  will  never  be  of  any  utility  in  the  criticism  of  the  New 
Testament,  unless  the  identical  manuscripts,  which  he  made 
use  of,  should  hereafter  be  discovered  in  any  Spanish  library. 
But  this  discovery  must  be  considered  as   hopeless  after  the 
laborious  and  careful  researches,  made  by  Bishop  Marsh,  rela- 
tive to  the  collation  of  Velez,  who,  he  has  proved  to  demon- 
stration, did  not  collate  one  single  Greek  or  Latin  manuscript^ 
but  took  his  various  lections  from  Robert  Stephens's  edition  of 
the  Latin  Vulgate,  published  at  Paris  in  1 540  :  that  the  object 
which  the  marquis  had  in  view,  in  framing  this  collection  of 
readings,  was  to  support,  not  the  Vulgate  in  general,  but  the 
text  of  this  edition  in  particular,  wherever  it  varied  from  the 


1  Mkhaelis,  vol.  ii.  part  i.  )p.  211'— 216.  jart  ii.  \y.ce6.,  6C7.  Einh,  Quatucr 
Evangefc,  Prolegom.  p.  Z6.  Ejisdcm,  Vyria- 1  etuiius.  iid  T  cxt.iv.  Evsngtl.  Prcleg. 
p.ylii.  Hafi:-JE,   ISOl,  Svc. 


Sect,  IL  §  4.]        Containing  the  Nevi  Teslnment.  117 

text  of  Stephens's  Greek  Testament  printed  in  1550  ;  and  that 
with  this  view  he  translated  into  Greek  the  readings  of  the 
former,  which  varied  from  the  latter,  except  where  Stephens's 
Greek  margin  supplied  him  with  the  readings  which  he  wanted, 
where  he  had  only  to  transcribe,  and  not  to  translate.  ' 


•  Michaelis,  vol.  ii.  part  i.  pp.  351—354.  part  ii.  pp.  824,  825.  Mr.  (now  Bishop) 
Marsh's  Letters  to  Archdeacon  Travis,  p.  67,  and  tlie  Apendix  to  that  work,  in  which 
»  minute  detail  of  the  Velesian  readings  is  given,  as  also  in  Christian  Benedict  Michaelis's 
T^actatio  Crittca  de  Variis  Lectionibus  Nov!  Testamenti,  §§  87—89.  (pp.  96 — 101.) 
■4to.  Hals  Magdeburjjicje,  1749. 


13 


lis  Notice  of  tJie principal  Editions         [Part  I.  Ch. 


CHAPTER  III. 
ON    THE    EDITIONS    OF    THE    OLD    AND    NEW    TESTAMENT. 

SECTION  I. 

A    CRITICAL    NOTICE    OF    THE    TRINCIPAL   EDITIONS    OF    THE 
HEBREW"  BIBLE. 

Bishop  WALTON',  CarpzovS  and  particularly  Le 
Long,  have  treated  at  great  length  on  the  various  editions  of 
the  Hebrew  Scriptures.  These  have  been  divided  by  De  Rossi 
and  others  intoMasoretic  and  Non-Masoretic  editions, — a  dis- 
tinction, the  utility  of  which  is  not  perceived.  In  the  present 
section.  Dr.  Masch's  improved  edition  of  Le  Long's  Biblio- 
theca  Sacra  ^  has  been  chiefly  followed.  According  to  that 
eminent  bibliographer,  the  various  impressions  of  the  Hebrew 
Bible  may  be  divided  into  the  four  following  classes,  viz. 

i.  Editiones  Principes,  or  those  first  printed. 

ii.  Editions,  whose  text  has  been  literally  adopted  in  subse- 
quent impressions. 

iii.  Editions,  whose  text  is  accompanied  with  rabbinical  com- 
mentaries. 

iv.  Polyglotts,  or  editions  of  the  Bible  with  versions  in  se- 
veral languages. 

V.  Editions,  which  are  furnished  with  critical  apparatus. 

i.  Editiones  Principes. 

1.  Psalterium  Hebraicum,  cum  commentario  Kimchii.  Anno  237. 
(1477)  4to. 

lihejiTst  printed  Hebrew  book.  It  is  cf  extreme  rarity,  and  is  printed  with  a  square 
Hebrew  type,  approaching  that  of  the  German  Jews.  The  text  is  without  points,  ex- 
cept in  the  four  first  psalms,  which  are  clumsily  pointed.  The  commentary  of  Rabbi 
Kimchiis  subjoined  to  each  verse  of  the  text  in  the  rabbinical  character,  and  is  much 
more  complete  than  in  the  subsequent  editions,  as  it  contains  all  those  passages  which 
were  afterwards  omitted,  as  being  hostile  to  Christianity. 

2.  Biblia  Hebraica,  cum  punctis.     Soncino,  1488,  folio. 

The  first  edition  of  the  entire  Hebrew  Bible  ever  printed.  It  is  at  present  of  such 
extreme  rarity,  that  only  nine  copies  of  it  are  known  to  be  in  existence.     One  of  these 

1  Prolegom.  cap.  iv.  De  Bibliorum  Editionibus  praecipuis. 

2  Critica  Sacra,  pars  i.  cap.  9.  pp.  387 — 428. 

3  Bibliotheca  Sacra,  post.  cl.  cl.  V.  V.  Jacobi  Le  Long  et  C.  F.  Boerneri  iteratas 
curas  ordine  disposita,  emendata,  suppleta,  continuata  ab  Andrea  Gottlieb  Masch.  Hals, 
•4to.  1778 — 85 — 90.  4  vols,  with  Supplement.  The  account  of  Hebrew  editions  is  in 
the  first  volume,  pp.  1 — 186.  33l — 424.  De  Bute's  Bibliographie  Instructive,  torn.  i. 
(Paris  1763,)  and  Brunet's  Manuel  du  Libraire,  et  de  I'Amateur  de  Livres,  (4vols.8vo. 
Paris  1820, 3d  edit.)  have  also  been  consulted  occasionally. 


III.  Sect.  I.]  Of  the  Hebre-do  Bible.  119 

is  in  the  Library  of  Exeter  College,  Oxford.  At  the  end  of  the  Pentateuch  there  is  a 
long  Hebrew  subscription,  indicating  the  name  of  the  editor  (Abraham  Ben  Chajim,) 
the  place  where  it  was  printed,  and  the  date  of  the  edition.  This  very  scarce  volume 
consists,  according  to  Masch,  of  375  (but  Brunet  says  380")  folios,  printed  with  points  , 
and  accents,  and  also  with  signatures  and  catchwords.  The  initial  letters  of  each  book 
are  larger  than  the  others,  and  are  ornamented.  Dr.  Kennicott  states,  that  there  are  not 
fewer  than  twelve  thousand  verbal  differences  between  this  edition  and  that  of  Vander 
Hooght ;  his  assertion  is  questioned  by  Masch.  The  researches  of  biblical  critics  have 
not  succeeded  in  ascertaining  what  manuscripts  were  used  for  this  Hebrew  Bible,  It 
is,  however,  acknowledged  that  these  two  very  antient  editions  are  equal,  in  value,  to 
manuscripts. 

ii.  Editiones  .Primaria;,  or  those  isohich  have  been  adopted  as 
the  bases  of'  subsequent  impressions. 

L  Biblia  Hebraica,  8vo,  Brixiae,   1494. 

This  edition  was  conducted  by  Gerson,  the  son  of  Rabbi  Moses,  It  is  also  of  ex- 
treme rarity,  and  is  printed  in  long  lines,  except  part  of  the  Psalms  which  is  in  two 
columns.  The  identical  copy  of  this  edition,  from  which  Luther  made  his  German 
translation,  is  said  to  be  preserved  in  the  Royal  Library  at  Berlin.  This  edition  was 
the  basis  of,  1,  The  Complutensian  Polyglott ;  2.  Bomberg's  ^rsf  Rabbinical  Bible, 
Venice,  1518,  in  4  vols,  folio;  3.  Daniel  Bomberg's  4to.  Hebrew  Bible,  Venice,  1518  ; 
4.  His  second  Hebrew  Bible,  4to,  Venice,  1521  ;  and,  5.  Sebastian  Munster's  Hebrew 
Bible,  Basil,  1556,  in  2  vols.  4to. 

2.  Another  primary  edition  is  the  Biblia  Hebraica  Bombergiana  II. 
folio,  Venice,  1525,  1526,  folio. 

This  was  edited  by  Rabbi  Jacob  Ben  Chajim,  who  had  the  reputation  of  being  pro- 
foundly learned  in  the  Masora,  and  other  branches  of  Jewish  erudition.  He  pointed 
the  text  according  to  the  Masoretic  system.  This  edition  is  the  basis  of  all  the  modern 
pointed  copies. 

Hi.  Editions  of  the  Bible  'with  Rabbinical  Commentaries. 

Besides  the  Biblia  Rabbinica  I.  et  II.  just  mentioned,  we  may  notice 
in  this  class  the  two  following  editions,  viz. 

1 .  Biblia  Hebraica  cum  utraque  Masora,  Targum,  necnon  commen- 
tariis  Rabbinorum,  studio  et  cum  praefatione  R.  Jacob  F.  Chajim,  Ve-- 
netiis,   1547 — 1549,  4  tomes  in  2  vols,  folio. 

This  is  the  second  of  Rabbi  Jacob  Ben  Chajim's  editions;  and,  according  to  M.  Bru- 
nei, is  preferable  to  the  preceding,  as  well  as  to  another  edition  executed  in  1568,  also 
from  the  press  of  Daniel  Bomberg. 

2.  Biblia  Hebraea,  cum  utraque  Masora  et  Targum,  item  cum  com- 
mentariis  Rabbinorum,  studio  Joannis  Buxtorffii,  patris ;  adjecta  est 
ejusdem  Tiberias,  sive  commentarius  masoreticus.  Basilese,  1618, 
1619,   1620,  4  tomes  in  2  vols,  folio. 

This  great  work  was  executed  at  the  expense  of  Lewis  Koenig,  an  opulent  book- 
seller at  Basle  ;  on  account  of  the  additional  matter  which  it  contains,  it  is  held  in  great 
esteem  by  Hebrew  scholars,  many  of  whom  prefer  it  to  the  Hebrew  Bibles  printed  by 
Bomberg.  Buxtorf's  Biblia  Rabbinica  contains  tiie  commentaries  of  the  celebrated 
Jewish  Rabbins,  Jarchi,  Aben  Ezra,  Kimchi,  Levi  Ben  Gerson,  and  Saadias  Haggaon. 
An  Appendix  is  subjoined,  containing,  besides  the  Jerusalem  Targum,  the  great  Ma- 
sora corrected  and  amended  by  Buxtorf,  the  various  lections  of  the  Rabbis  Ben  Ascher 
and  Ben  Naphtali.  Buxtorf  also  annexed  the  points  to  the  Chaldee  paraphrase.  The 
Tiberias,  published  byBuxtoifin  1620,  was  intended  to  illustrate  the  Masora  and  othef 
additions  to  his  great  Bible. 

I  4 


120  Notice  of  the  principal  Editions  [Parti.  C^i. 

iv.  Polyglott  Bibles. 

._..  The  honour  of  having  projected  the  first  plan  of  a  Polyglott  Bible  is 
due  to  the  illustrious  printer,  Aldus  Manutius  the  elder ;  but  of  this 
projected  work  only  one  sheet  was  ever  printed,  in  collateral  columns 
of  Hebrew,  Greek,  and  Latin,  in  the  year  1501.  A  copy  of  it  (per- 
haps the  only  one  that  is  extant)  is  preserved  among  the  manuscripts 
in  the  RoyalLibrary  at  Paris,  No.  30G4.  The  text  of  the  typography 
is  exceedingly  beautiful.  ' 

In  1516  there  was  printed  at  Genoa,  by  Peter  Paul  Porrus  (in 
-Edibus  Nicolai  Justiniani  Pauli)  the  Peniaglolt  Psalter  of  Augustin 
.Tustiniani  Bishop  of  Nebo.  It  was  in  Hebrew,  Arabic,  Chaldee,  and 
Greek,  with  the  Latin  Versions,  Glosses,  and  Scholia.  In  1518  John 
Potken  published  the  Psalter  in  Hebrew,  Greek,  Latin,  and  Ethiopic, 
at  Cologne.  But  the  first  Polyglott  edition  of  the  entire  Hebrew  Bible 
was  that  printed  at  Alcala  in  Spain,  with  the  following  title  : 

Bibha  Sacra  Polyglotta,  complectentia  Vetus  Testamentum,  He- 
braico,  Grseco,  et  Latino  Idiomate ;  Novum  Testamentum  Grsecum 
et  Latinum  ;  et  Vocabularium  Hebraicum  et  Chaldaicum  Veteris  Tes- 
tamenti,  cum  Grammatica  Hebraica,  nee  non  Dictionario  Graeco  ; 
Studio,  Opera,  et  Impensis  Cardinalis  Francisci  Ximenes  de  Cisneros. 
Industria  Arnaldi  Gulielmi  de  Brocario  artis  impressorie  magistri. 
Compluti,  folio.  1514,  1515.  1517.  6  vols. 

The  printing  of  this  splendid  snd  celebrated  work,  usually  called  the  Complutensiah 
Polyglott,  was  commenced  in  1502:  though  completed  in  1517,  it  was  not  published 
until  1522,  and  it  cost  the  munificent  Cardinal  Ximenes  50,000  ducats.  The  editors 
weie  ^lius  Antonius  Nebrissensis,  Demetrius  Ducas,  Ferdinandus  Pincianus,  I.opez 
de  Stunica,  Alfonsus  de  Zamora,  Paiilus  Coronellus,  and  Johannes  de  Vergera,  a 
physician  of  Alcala  or  Complutum.  The  last  three  were  converted  Jews.  This  Poly- 
glott is  usually  divided  into  six  volumes.  The  first  four  comprise  the  Old  Testament, 
with  the  H-rbrew,  Latin,  .md  Greek  in  three  distinct  columns,  the  Chaldee  paraphrase 
being  at  the  bottom  of  the  page  with  a  Latin  interpretation;  and  the  margin  is  filled 
with  Hebrew  and  Chaldee  radicals.  Tlie  lifih  volume  contains  the  Greek  Testament, 
wi'h  the  Vulgate  Latin  vert.ion  in  a  parallel  column:  in  the  margin,  there  is  a  kind  of 
concordance,  referring  to  similar  passages  in  the  Old  and  New  Testaments.  And  at 
the  end  of  this  volume,  there  are,  1.  A  single  leaf  containing  some  Greek  and  Latin 
verses;  2.  Jntcrprelalioncs  HcbreBorum,  Chaldceorum,  Greecorumijue  Nominum  Novi 
Testamenti,  on  ten  leaves :  and,  5.  Jntroduciio  quam  brevis  ad  Grtxcas  litteras,  &c. 
on  thirty-nine  leaves.  The  sixth  volume  contains,  1.  A  separate  title  ;  2.  Focabu- 
larium  Hebraicum  totius  Veteris  Testamenti,  cum  omnibus  dictinnibus  Cha'deeis,  in 
eodem  Veteri  Testamento  contentis,  on  one  Inindred  and  seventy- two  leaves  ;  3.  An 
alphabetical  Index,  on  eight  leaves,  of  the  Latin  words  occurring  in  different  parts  of 
the  work;  4.  Interpretatioiies  Hebraicorum,  Cka'daicoruvi,  Gracorumque  nominum, 
Ceteris  ac  iVbw  Testamenti,  secundum  Ordinem  Alphabeti ;  5.  Two  leaves  intitled 
J'J'omina  quee  seqmintur,  su7it  ilia,  quce  in  utroque  Testamento  vicio  Scriptorum  sunt 
aliter  Scripta  quam  in  Ucbrceo  et  GrcBco,  et  in  aliquibus  Bibiiis  nvstris  antiquis,  &c. 
6.  Fifteen  leaves  intitled  Iniroductiones  crtis  Grammaticce  Hebraicce  et  prima  de  modu 
legendi  et  pronuntiandi.  These  several  pieces  are  sometimes  placed  in  a  different  order 
from  that  above  indicated.  It  is  not  known  what  is  become  of  the  manuscripts  that 
were  consulted  for  this  edition.  The  impression  was  limited  to  600  copies;  three  vyere 
struck  off  on  vellum.  One  of  these  was  deposited  in  the  Royal  Library  at  Madrid; 
and  another  in  the  Royal  Library  at  Turin.     The  third  (which  is  supposed  to  have  been 


1   Renouard,  Anna!e«:  de  I'lmprimcrie  dcs  Aides,  torn.  ii.  pp.  27,  28. 


III.  Sect.  1.]  0/  the  Hebrew  Bible.  121 

reserved  for  Cardinal  Ximenes),  after  passing  through  yarious  hands,  was  purchased  at 
the  Pinelli  sale,  in  1789,  for  the  late  Count  McCarthy  of  Thoulouse,  for  four  hundred 
and  eighty-three  pounds.  On  the  sale  of  this  gentleman's  library  at  Paris,  in  1817,  it 
was  bought  by  George  Hibbert,  Esq.  for  16,100  francs,  or  six  hundred  and  seventy-six 
pounds  three  shilliv.gs  and  Jour-pence.  Copies  of  the  Complutensian  Polyglott,  on 
paper,  are  in  the  Libraries  of  the  British  Museum  and  Sion  College,  and  also  in  seve- 
ral of  the  College  Libraries  in  the  two  Universities  of  Oxford  and  Cambridge. 

2.  Biblia  Sacra,  Hebraice,  Chaldaice,  Grsece,  et  Latine,  Philippi  IT. 
Regis  Cathol.  Pietate  et  Studio  ad  Sacrosanctse  Ecclesiae  Usum, 
Christophorus  Plantinus  excudebat.  Antwerpise,  1569 — 1572,  8  vols. 
folio. 

Five  hundred  copies  only  were  printed  of  this  magnificent  work  ;  the  greater  part  of 
which  being  lost  in  a  voyage  to  Spain,  the  Antwerp  Polyglott  has  become  of  extreme 
rarity.  It  was  printed  in  Hebrew,  Greek,  Latin,  and  Chaldee;  and  contains,  besides 
the  whole  of  the  Complutensian  Polyglott,  a  Chaldee  paraphrase  of  part  of  the  Old 
Testament,  which  Cardinal  Ximenes  had  deposited  in  the  Public  Library  at  Alcala, 
having  particular  reasons  for  not  publishing  it.  This  edition  also  has  a  Syriac  version  of 
the  New  Testament,  and  the  Latin  translation  of  Santes  E^agninus,  as  reformed  by 
Arias  Montanus,  the  learned  editor  of  this  noble  undertaking.  The  sixth,  seventh, 
and  eighth  volumes  are  filled  with  lexicons  and  grammars  of  the  various  languages  in 
which  the  Scriptures  are  printed,  together  with  indexes,  and  a  treatise  on  sacred  anti- 
quities. The  Hebrew  text  is  said  to  be  compiled  from  the  Complutensian  and  Bomberg 
editions. 

3.  Biblia.  1.  Hebraica.  2.  Samaritana.  3.  Chaldaica.  4.  Graeca. 
5.  Syriaca.  6.  Latina.  7.  Arabica.  Lutetiae  Parisiorum,  excudebat 
Antonius  Vitre.   1628 — 1645.   10  vols,  large  folio. 

This  edition,  which  is  extremely  magnificent,  contains  all  that  is  inserted  in  the  Com- 
plutensian and  Antwerp  Polyglotcs,  with  the  addition  of  the  Syriac  and  Arabic  versions. 
The  Samaritan  Pentateuch,  with  a  Samaritan  version,  was  printed  for  the  first  time  in 
this  Pol}  glott,  the  expenses  of  which  ruined  the  editor,  M.  Le  Jay.  His  learned  asso- 
ciates were  Philippus  Aquinas,  Jacobus  Morinus,  Abraham  Echellensis,  Gabriel  Sionita, 
&c.  The  Hebrew  text  is  that  of  the  Antwerp  Polyglott.  There  are  extant  copies  of 
Le  Jay's  edition  of  the  Polyglott  Bible,  under  the  following  title,  v\z.'  Biblia  Alesan- 
diina  Heptaglotla,  auspiciis  S.  D ,  Alexandri  VI J.  anno  sessionis  ejus  xii.  feliciter 
inchoali.  Lutttice  Parisiorum  prostant  apud  Joannem  Jansonium  a  Waesberge, 
Johannem  Jncohi  Chipper,  Elisaum  Weirsiraet.   1666. 

4.  Biblia  Sacra  Polyglotta,  complectentia  Textus  Originales,  He- 
braicum  cum  Pentateucho  Samaritano,  Chaldaicum,  Graecum,  Ver- 
sionunique  antiquarum  Samaritanse,  Graecae  LXXII  Interpretum, 
Chaldaicse,  Syriacae,  Arabicae,  ^thiopicae,  Vulgatae  Latinae,  quic- 
quid  comparari  poterat  ....  Edidit  Brianus  Walton,  S.  T.  D.  Impri- 
mebat  Thomas  Roycroft.     Londini,   1657,  6  vols,  large  folio. 

Though  less  magnificent  than  the  Paris  Polygott,  this  of  Bishop  Walton  is,  in  all 
other  respects,  preferable  ;  being  more  ample  and  more  commodious.  Nine  languages 
are  used  in  it,  though  no  one  book  of  the  Bible  is  printed  in  so  many.  In  the  New 
Testament,  the  four  Gospels  are  in  six  languages;  the  other  books,  only  in  Jive;  those 
of  Judith  and  the  Maccabees,  only  in  three.  The  Septuagint  version  is  printed  from 
the  edition  printed  at  Rome  in  1587,  which  exhibits  the  text  of  the  Vatican  manuscript. 
The  Latin  is  the  Vulgate  of  Clement  VIII.  The  Chaldee  paraphrase  is  more  complete 
than  in  any  former  publication.  The  London  Polyglott  also  has  an  interlineary  Latin 
version  of  tne  Hebrew  text;  and  some  parts  of  tiie  Bible  are  printed  in  Ethiopia  and 
Persian,  none  of  which  are  found  in  any  preceding  Polyglott. 

The  first  volume,  besides  very  learned  and  useful  Prolegomena,  contains  the  Penla- 
teucii.  Every  sheet  exhibits,  at  one  view,  1st,  The  Hebrew  text,  with  Montanus's 
Latin  version,  very  correctly  printed  :  2.  The  same  verses  in  the  Vulgate  Latin  :  3.  The 
Greek  version  of  the  Septuagint,  according  to  the  Vatican  MS.  with  a  literal  Latin 
Translation  by  Flaminius  Nobilis,    and  the   various  readings  oi  the  Alexandrian   MS. 


122  Notice  of  the  principal  Editions  [Parti.  Ch^ 

added  at  the  bottom  of  the  column  :  4.  The  Sy  riac  version,  with  a  collateral  Latin  trans- 
lation :  5.  The  Targum,  or  Chaldee  Paraphrase,  of  Onkelos,  with  a  Latin  translation: 
6.  The  Hebrjeo-Samaritan  text,  which  is  nearly  the  same  with  the  unpointed  Hebrew, 
only  the  character  is  different ;  and  the  Samaritan  version,  which  diifers  vastly  from  the 
other  as  to  the  language,  though  the  sense  is  pretty  nearly  the  same  ;  and  therefore  one 
Latin  translation  (with  a  few  notes  added  at  the  bottom  of  the  column,)  serve?  for 
both  :  7.  The  Arabic  version,  with  a  collateral  Latin  translation,  which  in  general 
agrees  with  the  Septuagint. 

This  first  volume  contains,  or  should  contain,  a  portrait  of  Bishop  Walton,  engraved 
by  Bombart ;  and  a  frontispiece,  together  with  three  plates  relating  to  Solomon's 
temple,  all  engraved  by  Hollar.  There  are  also  two  plates  containing  sections  of  Jerusa- 
lem, &c.  and  a  chart  of  the  Holy  Land.  These  are  inserted  in  Capellus's  Treatise  on 
the  Temple.  That  part  of  the  Prolegomena,  in  this  volume,  which  was  written  by 
Bishop  Walton,  was  commodiously  printed  in  octavo,  at  Leipsic  in  1777,  by  Professor 
Dathe.     It  is  a  treasure  of  sacred  criticism. 

The  second  volume  comprises  the  historical  books  in  the  same  languages  as  are  above 
enumerated,  with  the  exception  of  the  Samaritan  (which  is  confined  to  the  Pentateuch) 
and  of  the  Targum  of  Rabbi  Joseph  (surnamed  the  blind)  on  the  Books  of  Chronicles^, 
which  was  not  discovered  till  after  the  Polyglott  was  in  the  press.  It  has  since  been 
published  in  a  separate  form,  as  is  noticed  in  the  next  page. 

The  third  volume  comprehends  all  the  poetic  and  prophetic  books  from  Job  to  Ma- 
lachi,  in  the  same  languages  as  before,  only  that  there  is  an  Ethiopic  version  of  the  book 
of  Psalms,  which  is  so  near  akin  to  the  Septuagint,  that  the  same  Latin  translation 
serves  for  both,  with  a  few  exceptions,  which  are  noted  in  the  margin. 

The  fourth  contains  all  the  Apocryphal  Books,  in  Greek,  Latin,  Syriac,  and  Ara- 
bic, with  a  two-fold  Hebrew  text  of  the  book  of  Tobit ;  the  first  from  Paul  Fagius,  the 
second  from  Sebastian  Muuster.  After  the  Apocrypha  there  is  a  three-fold  Targum  of 
the  Pentateuch  :  the  first  is  in  Chaldee, and  is  ascribed  to  Jonathan  ben  Uzziel :  the  second 
is  in  Chaldee  also:  it  takes  in  only  select  parts  of  the  Law,  and  is  commonly  called  the 
Jerusalem  Targum :  the  third  is  in  Persic,  the  work  of  one  Jacob  Tavvus,  or  Toosee, 
and  seems  to  be  a  pretty  literal  version  of  the  Hebrew  text.  Each  of  these  has  a  col- 
lateral Latin  translation.  The  two  first,  though  they  contain  many  fables,  are  exceed- 
ingly useful,  because  they  explain  many  words  and  customs,  the  meaning  of  which  is- 
to  be  found  no  where  else ;  and  the  latter  will  be  found  very  useful  to  a  student  in  the 
Persian  language,  though  it  contains  many  obsolete  phrases,  and  the  language  is  by  no 
means  in  the  pure  Shirazian  dialect. 

The  fifth  volume  includes  all  the  books  of  the  New  Testament.  The  various  lan- 
guages are  here  exhibited  at  one  view,  as  in  the  others.  The  Greek  text  stands  at  the 
head,  with  Montanus's  interlineary  Latin  translation  ;  the  Syriac  next ;  the  Persic 
third  ;  the  Vulgate  fourth  ;  the  Arabic  fifth,  and  the  Ethiopic  sixth.  Each  of  the 
oriental  versions  has  a  collateral  Latin  translation.  The  Persic  version  only  takes  in  the 
four  Gospels  ;  and  for  this,  the  Pars  Altera,  or  Persian  Dictionary,  in  Castel's  Lexicoii), 
was  peculiarly  calculated. 

The  sixth  volume  is  composed  of  various  readings  and  critical  remarks  on  all  the  pre- 
ceding versions,  and  concludes  with  an  explanation  of  all  the  proper  names,  both  Hebrew 
and  Greek,  in  the  Old  and  New  Testaments.  The  characters  used  for  the  several  ori- 
ental versions  are  clear  and  good  :  the  Hebrew  is  rather  the  worst.  The  simple  read- 
ing of  a  text  in  the  several  versions  often  throws  more  light  on  the  meaning  of  the  sacred 
•writer,  than  the  best  commentators  which  can  be  met  with.  This  work  sells  at  from 
thirty-five  pounds  to  seventy  guineas,  according  to  the  difference  of  condition.  Many 
copies  are  ruled  with  red  lines,  which  is  a  great  help  in  reading,  because  it  distinguishes 
the  different  texts  better,  and  such  copies  ordinarily  sell  for  three  or  four  guineas  more 
than  the  others. 

In  executing  this  great  and  splendid  work.  Bishop  Walton  was  assisted  by  Dr.  Edmund 
Castell,  Dr.  Tho.  Hyde,  Dr.  Pocock,  Dr.  Lightfoot,  Mr.  Alexander  Huish,  Mr. 
(afterwards  Dr.)   Samuel  Clarke,  Louis  de  Dieu,  and  other  eminently  learned  men  1. 

1  Concerning  these,  as  well  as  the  literary  history  of  the  London  Polyglott,  the 
reader  vjill  find  much  and  very  interesting  information  in  the  Rev.  H.  J.  Todd's  Me- 
moirs of  the  Life  and  Writings  of  the  Right  Rev.  Brian  Walton,  D.  D.  Lord  Bishop  of 
Chester,  editor  of  the  London  Polyglott  Bible.    With  notices  of  his  coadjutors  in  that 


III.  Sect.  I.]  Of  the  Hebrew  Bible.  ]23 

It  was  begun  iii  October  1655,  and  completed  in  1657  ;  the  first  volume  was  finished  in 
September  1654  ;  the  second  in  July  1655;  the  tliird  in  July  1656;  and  the  fourth, 
fifth,  and  sixth,  in  1657,  three  years  before  the  restoration.  (The  Parisian  Polyglott 
was  seventeen  years  in  the  press  !) 

This  work  was  published  by  subscription,  under  the  patronage  of  Oliver  Cromwell, 
who  permitted  the  paper  to  be  imported  duty-free ;  but  the  Protector  dying 
before  it  was  finished,  Bishop  Walton  cancelled  several  leaves  of  the  preface,  iu 
which  he  had  made  honourable  mention  of  his  patron,  and  others  were  printed  con- 
taining compliments  to  Charles  II.  and  some  pretty  severe  invectives  against  repub- 
licans. Hence  has  arisen  the  distinction  oi  republican  ariAloyal  copies.  The  former  are 
the  most  valued.  Dr.  A.  Clarke  and  Mr.  Butler  have  both  porated  out  (especially 
the  former)  the  variations  between  these  two  editions.  For  a  long  time,  it  was  disputed 
among  bibliographers,  whether  any  dedication  was  ever  prefixed  to  the  London  Poly- 
glott. I'here  is,  however,  a  dedication  in  one  of  the  copies  which  are  in  the  Royal 
Library  at  Paris,  and  another  was  discovered  a  few  years  since,  which  was  reprinted  by 
the  late  Mr.  Lunn,  in  large  folio,  to  bind  up  with  other  copies  of  the  Polyglott;  it  is  also 
reprinted  in  the  Classical  Journal,  vol.  iv.  pp.  355 — 561.  In  the  first  volume  of  Pott's 
and  Ruperti's  Sylloge  Commentationum  Theologicarum,  (pp.  100 — 157.)  there  is  a 
collation  of  the  Greek  and  other  versions,  as  printed  in  the  London  Polyglott,  with  the 
Hebrew  text  of  the  Prophet  Micah,  accompanied  with  some  explanations  by  Profesor 
Paulas  I.  To  complete  the  London  Polyglott,  the  following  publications  should  be 
added,  viz. 

1.  Paraphrasis  Chaldaica  in  librum  jmorem  et  poster iorem  chronicoruvi.  Auctore 
Rabbi  Josepho,  rectori  AcademicB  in  Syria.  Nunc  deinum  a  manuscripto  Cantabri- 
giensi  descripla,  ac  cum  versione  Latina  in  lucem  missam^  a  Davide  Wilkins.  Am- 
stelaedami,  4to.  17 15.  The  manuscript  from  which  this  work  was  taken,  was  written 
A.  D.  1477  :  it  was  discovered  by  Dr.  Samuel  Clarke  in  the  university  of  Cambridge; 
and,  beside  the  Chaldee  Paraphrase  on  the  Books  of  Chronicles,  contained  the  Books  of 
Psalms,  Proverbs,  Job,  Daniel,  Ezra,  and  Nehemiah,  with  a  targum  or  paraphrase  on 
each.  It  is  elegantly  printed,  the  Chaldee  text  being  on  the  right  hand  page,  and  the 
Latin  translation  on  the  left.  The  Chaldee  has  the  vowel  points;  and  both  the  text 
and  version  are  divided  into  verses.     This  work  is  now  of  extreme  rarity. 

2.  Dr.  Castell's  Lexicon  Heplaglotton  ;  of  which  an  account  is  given  infra,  in  the 
Appendix,  No.  Hi . 

The  purchaser  of  the  London  Polyglott  should  also  procure  Dr.  John  Owen's  Con- 
siderations ontliePolyglott,Svo.  1658:  Bishop  Walton's  reply,  intitled,  TAe  Con^ecfemfor 
considered.  Sec.  8vo.  1659:  and  (a  work  of  much  more  importance  than  either)  Walton's 
Jntroductio  ad  lectionem  Linguaruni  Orienlalium,  HebraiccB,  Chaldaicce,  Samaritance^ 
Syriacce,  Arahicce,  Persicce,  JEtkiopiceB,  ArmeniccB,  Coptic(B,  ^c.  1  Smo.  London,  1 655. 
'  This  little  tract,'  says  Dr.  Adam  Clarke, '  is  really  well  written,  and  must  have  been 
very  useful  at  the  time  it  was  published.  It  does  not  contain  grammars  of  the  different 
languages  mentioned  in  the  title,  but  only  the  different  alphabets,-and  directions  how 
to  read  them.  At  the  end  of  his  exposition  of  the  alphabet  of  each  language,  is  a 
specimen  in  the  proper  character,  each  line  of  which  is  included  between  ^loo  others; 
the  first  of  which  is  a  literal  Latin  version  of  the  original,  and  the  second,  the  letters 
of  the  original  expressed  by  Italics.  Short  as  these  examples  are,  they  are  of  great 
utility  to  a  learner.  This  little  work  is  of  considerable  importance,  as  the  harbinger 
of  tliis  inestimable  Polyglott.' 2 


illustrious  work ;  of  the  cultivation  of  oriental  learning,  in  this  country,  preceding  and 
during  their  time;  and  of  the  authorised  English  version  of  the  Bible,  to  a  projected  re- 
vision of  which.  Dr.  Walton  and  some  of  his  assistants  in  the  Polyglott  were  appointed. 
To  which  is  added.  Dr.  Walton's  own  vindication  of  the  London  Polyglott,  8vo. 
2  vols.  London,  1821. 

»  For  a  more  particular  account  of  the  London  Polyglott,  we  refer  the  reader 
to  Dr.  Clarke's  Bibliographical  Dictionary,  vol.  i.  pp.248 — 270;  vol.  ii,  pp.  1 — 12; 
Mr.  Butler's  Horx  BiblicaE,  vol.  i.  pp.  158 — 149. ;  and  Mr.  Dibdin's  Introduction  to 
the  Knowledge  of  the  Editions  of  the  Greek  and  Latin  Classics,  vol.  i.  pp.  15—27, 
from  v/hich  publications  the  above  account  is  abridged. 

2  Bibliographical  Dictionary,  vol.  ii.  p.  Ill 


124  Notice  of  the  principal  Editio7is  [Parti.  Ch. 

Bishop  Walton's  Polyglott  having  long  been  extremely  scarce  and  dear,  it  has  been  the 
wish  of  biblical  students  for  many  years,  that  it  should  be  reprinted.  In  1797,  the 
Rev.  Josiah  Pratt  issued  from  the  press-,  A  Prospectus,  with  Specimens,  of  a  New 
Polyglott  Bible  in  Quarto,  for  the  use  of  English  Students,  and  in  1799,  another 
Prospectus,  with  Specimens,  of  an  Octavo  Polyglott  Bible :  but,  for  want  of  encou- 
ragement, the  design  of  the  estimable  editor  has  not  been  carried  into  execution.  A 
similar  fate  has  attended  The  Plan  and  Specimen  of  BIBLIA  POLYGLOTT  A 
BRIT^NNICA,  or  an  enlarged  and  improved  edition  of  the  London  Polyglott 
Bible,  with  Castell^s  Heptaglott  Lexicon,  which  were  published  and  circulated  by  the 
Rev.  Adam  Clarke,  1..1..D.  F.S.A.  in  1811.  The  reader  may  see  them  reprinted 
in  the  Classical  Journal  (where,  however,  no  notice  is  taken  of  the  author  of  the  plan), 
vol.  iv.  pp.  493—497. 

5.  Biblia  Sacra  Quadrilinguia  Veteris  Testamenti  Hebraici,  cum 
Versione  e  regione  positis,  utpote  versione  Grseca  LXX  Interpretum  ex 
codice  manuscripto  Alexandrine,  a  J.  Em.  Grabio  primum  evulgata — 
Item  versione  Latina  Sebast.  Schimidii  noviter  revisa  et  textui  Hebr«o 
accuratius  accommodata  et  Germanica  beati  Ltitheri,  ex  ultima  beati 
viri  revisione  et  editione  1544 — 45  expressa,  adjectis  textui  Hebraeo 
Notis  Masorethicis  et  Graecae  Versioni  Lectionibus  Codicis  Vatican! ; 
notis  philologicis  et  exegeticis  aliis,  ut  et  summariis  capitum  ac  locis 
parallelis  locupletissimis  ornata.  Accurante  M.  Christ.  Reineccio. 
Lipsise,  1750,  3  vols,  folio. 

The  comparative  cheapness  of  this  neatly  and  accurately  printed  work  renders  it  a 
valuable  substitute  for  the  preceding  larger  Polyglotts.  Dr.  A.  Clarke,  who  has  read  over 
the  whole  of  the  Hebrew  and  Chaldee  text,  with  the  exception  of  j)art  of  the  Pentateuch, 
pronounces  it  to  be  one  of  the  most  correct  extant.  Unhappily  it  is  not  often  seen  in 
commerce. 

6.  Biblia  Sacra  Polyglotta,  Textus  Archetypes  Versionesque  praeci- 
puas  ab  Ecclesia  antiquitus  receptas  complectentia.  4to.  et  8vo. 
Londini,  1821. 

The  great  rarity  and  consequent  high  price  of  all  former  Polyglotts,  which  render 
them  for  the  most  part  inaccessible  to  biblical  students,  induced  Mr.  Bagster,  the  pub- 
lisher, to  undertake  this  beautiful  and  (what  to  biblical  students  is  cf  the  utmost  im- 
portance) cheap  eaition,  which  forms  one  volume  in  quarto,  or  four  volumes  in  small 
octavo.  It  comprijes  tKe  original  Hebrew  text  of  the  Old  Testament,  the  Samaritan 
Pentateuch,  the  Sepiuagint  Greek  version  of  the  Old  Testament,  the  Vulgate  Latin, 
and  the  authorised  English  versions  of  the  entire  Bible,  the  original  Greek  text  of  the 
New  Testament,  and  the  venerable  Pochito  or  Old  Syriac  version  of  it.  The  types, 
from  which  this  Polyglott  is  printed,  are  entirely  new,  and,  together  with  the  paper,  of 
singular  beauty.  The  Hebrew  text  is  printed  from  the  celebrated  edition  of  Vandcr 
Hooght  (noticed  in  p.  1 27) ;  the  Samaritan  Pentateuch  is  given  from  Dr.  Kennicolt's  edi- 
tion of  the  Hebrew  Bible,  and  is  added  by  way  of  Appendix.  The  Septuagint  is  printed 
from  Bos's  edition  of  the  Vatican  text ;  and  at  the  end  of  the  Old  Testament  there  are 
given  the  various  readings  of  the  Hebrew  and  Saniaritan  Pentatenchs,  together  with  the 
Masoretic  notes,  termed  Keri  and  Ketib,  the  various  lections  of  the  Akxandiian  ma- 
nuscript as  edited  by  Dr.  Grabe,  and  the  Apocryphal  ch;ipters  of  the  book  of  Esther. 
(See  a  notice  of  them  in/ra,V ol  IV.  p.  242.1  The  New  Testament  is  printed  from  Mill's 
edition  of  the  Textus  Receptus,  with  the  whole  of  the  important  readings  given  by  Grie!^- 
bach  in  his  edition  of  1805  (noticed  in  the  following  section.)  The  Peschitoor  Old  Syriac 
version  is  printed  from  Widmanstadi's  edition,  published  at  Vienna  in  1555,  collated 
with  the  very  accurate  edition  lately  executed  under  the  auspices  of  the  British  and 
Foreign  Bible  Society.  The  Apocalypse,  and  such  of  the  Epistles  as  are  not  found  in 
the  Peschito,  are  given  from  the  Philoxenian  or  New  Syriac  version.  The  Apocalypse 
is  printed  from  Louis  De  Dieu's  edition  from  the  Elzevir  press  (Lug.  Bat.  1627,)  and 
the  Epistles  from  the  edition  of  the  celebrateil  orientalist.  Dr.  Pocock.  (Lug.  Bat.  1680) 
The  text  of  the  Latin  Vulgate  version  is  taken  from  the  edition  of  Pope  Clement  VII. 
The  authorised  English  version  is  accompanied  with  marginal  renderings  and  a  new  and 
v&ry  valuable  selection  of  parallel  texts.     Peculiar  attention  has  been  paid  to  ensure  the 


III.  Sect.  1.]  Of  the  Hebrew  Bible.  125 

general  accuracy  of  every  branch  of  this  Polyglott  edition  of  the  Bible,  which  is  con- 
fided to  gentlemen  of  acknowledged  learning  and  industry ;  and  prolegomena  are  preparing 
by  the  Rev.  Samuel  Lee,  M.  A.  Professor  of  Arabic    in  the  university  of  Cambridge. 

This  work  is  neatly  and  correctly  printed  in  the  following  forms: — First,  in 
one  Dolume  quarto,  presenting  the  original  with  the  above-mentioned  versions  at  one 
view,  except  the  Samaritan  text  of  the  Pentateuch,  which  forms  an  Appendix. 
Secondly,  in  octavo  volumes  ;  each  being  a  complete  work,  which  may  be  separately 
purchased  in  succession,  as  occasion  may  require ;  and  which,  together,  forms  a  com- 
plete Polyglott  Bible  infour  small  volumes.  Thirdly,  a  number  of  copies  is  printed, 
combining  the  original  texts  with  one  or  other  of  the  respective  versions  :  and  others 
containing  similar  combinations  of  the  versions  only.  This  arrangement  is  adopted  for 
the  convenience  of  biblical  students,  to  whom  it  thus  offers  the  Holy  Scriptures  in  a 
portable  form,  and  containing  such  versions  only  as  the  nature  of  their  studies  may  require. 
AScrlpture  Hatmony,oT  concordance  of  500,000  parallel  passages,  is  printed  in  various 
sizes,  agreeing  page  for  page  with  the  Polyglott.  We  have  been  thus  particular  in 
giving  the  above  description  of  this  publication,  on  account  of  its  intrinsic  value  and  utility. 
The  Hebrew  of  the  quarto  copies  is  pointed.  The  octavo  copies  may  be  procured,  with 
the  Hebrew,  pointed  or  not,  at  thp  option  of  the  purchasers.  ' 

Several  editions  of  the  Bible  are  extant,  in  two  or  three  languages* 
called  Diglotts,  and  Triglotts,  as  well  as  Polyglott  editions  of  par- 
ticular parts  of  the  Scriptures.  For  an  account  of  these,  we  are  com- 
pelled to  refer  the  reader  to  the  Bibliotheca  Sacra  of  Le  Long  and 
Masch,  and  the  Bibliographical  Dictionary  of  Dr.  Clarke,  already  cited. 
A  complete  account  of  all  these  Polyglott  editions  is  a  desideratum 
in  English  literature.  . 

Of  the  Diglotts  or  editions  in  two  languages,  the  following  are 
chiefly  worthy  of  notice,  viz. 

1 .  Biblia  Sacra  Hebraica,  cum  interlineari  interpretatione  Latina 
Xantis  Pagnini :  accessit  Bibliorum  pars,  quse  Hebraic^  non  reperitur, 

'  The  publisher  of  the  valuable  Polyglott  Bible  above  noticed,  has  just  issued  from 
the  press  an  octoglott  edition  of  the  I.iturgy  of  the  Anglican  church,  in  one  qujirto 
volume,  which  may  justly  be  pronounced  one  of  the  finest  specimens  of  typography 
that  ever  issued  from  the  British  press  The  eight  language.";,  printed  in  this  edition, 
are  the  English,  French,  Italian,  German,  Spanish,  Antient  Greek,  Modern  Greek,  and 
Latin.  The  English  text  is  given  from  a  copy  of  the  Oxford  Edition  of  the  Common 
Prayer  Book.  The  French  version  is  modern,  and  is  well  known  to  most  readers  of  that 
language,  having  frequently  been  printed,  and  received  with  general  approbation.  The 
Psalms  are  printed  from  tlie  Basle  Edition  of  Ostervald's  Bible.  The  Italian  is  taken 
from  the  edition  of  A.  Montucci  and  L.  Valletti,  published  in  1796,  but  revised 
throughout,  and  its  orthography  corrected.  The  Psalms  are  copied  from  the  Bible  of 
Diodati.  The  German  translation,  by  the  Rev.  Dr.  Kiiper  (Chaplain  of  his  Majesty's 
German  Chapel.  St.  James's),  is  entirely  new,  except  the  Psalms,  which  are  taken  from 
Luther's  German  Version  of  the  Scriptures.  The  Spanish,  by  the  Rev.  Blanco  White, 
is  for  the  most  part  new.  The  Psalms  are  printed  from  Padre  Scio's  great  Spanish 
Bible,  published  at  Madrid,  in  1807,  in  sixteen  volumes.  The  translation  into  the  An- 
tient Greek  language  is  that  executed  by  Dr.  Duport  (a.d.  1665),  who  W3s  Regius  Pro- 
fessor of  Greek  in  the  University  of  Cambridge.  The  Psalms  are  from  the  Septuagint. 
The  .Modern  Greek  is  an  entirely  new  translation  by  Mr.  A.  Calbc,  a  learned  native 
Greek,  of  the  island  of  Zante.  And  the  Latin  version  is  nearly  a  reprint  of  the  edition 
which  \Vas  first  printed  by  W.  B^wyer  in  1720,  with  some  alierations  and  additions  by 
the  present  editor  (John  Carey,  L.  L.  D.),  sometimes  taken  from  the  translation  of  Mr. 
Thomas  Parsel,  the  fourth  edition  of  which  was  published  in  1727.  The  Psalms  are 
from  the  Vulgate. 

The  utility  of  this  work  is  considerably  increased  by  its  being  capable  of  being  procured 
(like  the  Polyglott  Bible  above  described)  either  in  single  or  in  combined  portions,  con- 
taining any  one  or  more  langu.iges,  at  the  option  of  the  purchasers. 


126  Notice  of  the  j^rincipal  Editio7is         [Part  I.  Gh. 

item  Novum  Testamentum,  Graec^,  cum  Vulgata  Interpretatione  La- 
tina  Studio  Benedict!  Arias  Montani.  Antwerpiae,  1572, 1584.  Genevae, 
1609,  1619,  (with  a  new  title  only.)     Lipsiae,   1657,  folio. 

The  edition  of  1572  forms  the  sixth  volume  of  the  Antwerp  Polyglott  (p.  121  supra,) 
as  it  is  the  first,  so  it  is  the  best  edition.  The  octavo  editions,  ex  officina  Plantiniana 
Haphelengii  (Lugduni  Batavorum),  1599  or  1610 — 1613,  in  nine  volumes,  are  of 
very  little  value.  In  the  folio  editions  above  noticed,  the  Latin  word  is  placed  above  the 
Hebrew  and  Greek  words  to  which  they  belong.  The  Latin  version  of  Xantes  or  SantCj 
Pagninuc  is  corrected  by  Montanus,  and  his  learned  coadjutors,  Raphelenge,  and  others. 

2.  Biblia  Hebraica,  i.  e.  Vetus  Testamentum,  seu  Hagiographi 
Canonici  Veteris  nempe  Testament!  Libri,  qui  originario  nobis  eti- 
amnum  ore  leguntur,  ex  Hebraico  in  Latinum  ad  litteram  versi,  ad- 
iect^  editione  Vulgata  Hebraic^  et  Latin^,  cura  et  studio  Ludovici  de 
IJiel,  e  Societate  Jesu.     Viennae,  1 743.  4  vols.  8vo. 

This  is  an  elegant  edition,  little  known  in  this  country,  but  in  many  respects  highly 
valuable.  It  contains  the  Hebrew,  and  two  Latin  versions, — that  of  the  Vulgate  edition 
in  1592,  and  that  of  Arias  Montanus.  It  is  ornamented  with  vignettes,  and  the  ini- 
tial letters,  which  are  well  engraved  on  copper,  represent  some  fact  of  sacred  history,  to 
which  the  immediate  subject  is  applicable. 

3.  The  Old  Testament,  English  and  Hebrew,  with  remarks,  critical 
and  grammatical,  on  the  Hebrew,  and  corrections  of  the  English.  By 
Anselm  Bayley,  LLD,    London,   1774.    4  vols.  8vo. 

The  Hebrew  text  is  printed  in  long  lines  on  the  left  hand  paaie  ;  and  the  authorised 
English  version,  on  the  right  hand  page,  divided  into  two  columns.  The  critical  notes, 
which  are  very  few,  are  placed  under  the  English  text.  The  Hebrew  text  is  accompa- 
nied, throughout,  with  the  Keri  and  Ketib  ;  but  all  the  accents,  &c.  are  omitted,  ex- 
cept the  athnach,  which  answers  to  our  colon,  and  the  soph  pashuk,  which  is  placed  at 
the  end  of  each  verse  in  the  Bible.  At  the  end  of  each  book  is  given  an  epilogue,  con- 
taining a  summary  view  of  the  history,  transactions,  &c.  recorded  therein.  The  work 
is  ornamented  with  a  frontispiece,  representing  Moses  receiving  the  tables  of  the  law  on 
Mount  Sinai,  and  two  useful  maps  ; — one  of  the  journeying  of  the  Israelites,  in  which 
each  station  is  numbered  ;  and  another  of  their  settlement  in  the  promised  land.  The 
letter  press  of  the  Hebrevir  is  very  unequally  distributed  over  the  pages ;  some  are  long  and 
others  short ;  some  are  wide,  and  others  narrow.  On  some  pages  not  fewer  than  thirty- 
seven  lines  are  crowded  together,  while  others  contain  only  twenty-three.  In  other 
respects,  Dr.  A.  Clarke  pronounces  it  to  be  a  pretty  correct  work ;  but,  besides  the 
errata  noticed  by  the  editor,  he  adds,  that  the  reader  will  find  the  sentence — thou 
shall  visit  thy  habitationy  left  out  of  the  English  text,  in  Job  v.  24. — Bibliogr.  Die. 
vol.  i.  p.  274. 

V.  Editions  mth  critical  notes  and  apparatus. 

1 .  The  first  edition  of  the  Hebrew  Bible,  printed  by  Bomberg,  and 
edited  by  Felix  Pratensis  (Venice,  1518),  contains  the  various  lections 
of  the  Eastern  and  Western  recensions  ;  which  are  also  to  be  found  in 
Buxtorf 's  Biblia  Rabbinica. 

2.  Biblia  Hebraica,  cum  Latina  Versione  Sebastiani  Munsteri. 
Basilese,  folio,  1534,  1535. 

The  Hebrew  type  of  this  edition  resembles  the  characters  of  the  German  Jews ;  the 
Latin  version  of  Munster  is  placed  by  the  side  of  the  Hebrew  text.  Though  the  editor 
has  not  indicated  what  manuscripts  he  used,  he  is  supposed  to  have  formed  his  text  upon 
the  edition  printed  at  Brescia  in  1494,  or  the  still  more  early  one  of  1488.  His  prole- 
gomena contain  much  useful  critical  matter  ;  and  his  notes  are  subjoined  to  each  chapter. 

3.  Biblia  Sacra  Hebrsea  correcta,  et  coUata  cum  antiquissimis  ex- 
emplaribus  manuscriptis  et  hactenus  impressis.  Amstelodami.  Typis 
et  sumptibus  Josephi  Athi^ee.   1661.  8 vo. 


III.  Sect.  L]  Of  the  Hebrew  Bible.  127 

An  extremely  rare  edition  of  a  most  beautifully  executed  Hebrew  Bible.  The  im- 
pression of  1667,  edited  by  Leusden,  is  said  to  be  the  most  correct.  So  highly  were  the 
labours  of  the  printer,  Athias,  appreciated,  that  the  States  General  of  Holland  conferred 
on  him  a  gold  chain  with  a  gold  medal  appendant,    as  a  mark  of  their  approbation. 

4.  Biblia  Hebraica,  cum  notis  Hebraicis  et  Lemmatibus  Latinis,  ex 
recensione  Dati.  Ern.  Jablonski,  cum  ejus  Pr8efatione  Latina.  Berolini, 
1 699.  large  8vo. 

Dr.  Rossi  considers  this  to  be  one  of  the  most  correct  and  important  editions  of  the 
Hebrew  Bible  ever  printed.  It  is  extremely  scarce.  Jablonski  published  another  edi- 
tion of  the  Hebrew  Bible  in  1712  at  Berlin,  without  points,  in  large  ]2mo;  and  sub- 
joined to  it  Leusden's  Catalogue  of  2294  select  verses,  containing  all  the  words  occur- 
ring in  the  Old  Testament.  There  is  also  a  Berlin  edition  of  the  Hebrew  Bible  with- 
out poipts,  in  1711,  24mo,  from  the  press  of  Jablonski,  who  has  prefixed  a  short  pre- 
face. It  was  begun  under  the  editorial  care  of  S.  G.  Starcke,  and  finished,  on  his 
death,  by  Jablonski.     Masch  pronounces  it  to  be  both  useless  and  worthless. 

5.  Biblia  Hebraica,  edente  Everardo  Vander  Hooght.  Amstel.  et 
Ultraject.  8vo,  2  vols.  1705. 

A  work  of  singular  beauty  and  rarity.  The  Hebrew  text  is  printed,  after  Athias's 
second  edition,  with  marginal  notes  pointing  out  the  contents  of  each  section.  The  cha- 
racters, especially  the  vowel  points,  are  uncommonly  clear  and  distinct.  At  the  end, 
Vander  Hooght  has  given  the  various  lections  between  the  editions  of  Bomberg,  Plantin, 
Aihias,  and  others.  Vander  Hooght's  edition  was  reprinted  at  London  in  2  vols.  8vo, 
1811,  1812,  under  the  editorship  of  Mr.  Frey,  and  is  executed  with  great  beauty. 

6.  Biblia  Hebraica  ex  aliquot  Manuscriptis  et  compluribus  impressis 
codicibus  ;  item  Masora  tarn  edita  quam  manuscripta,  aliisque  He- 
braeorum  criticis  diligenter  recensita.  Cura  ac  studio  D.  Jo.  Henr. 
Michaelis.  1 720,  2  vols,  large  8vo.     There  are  also  copies  in  4to. 

This  edition  has  always  been  held  in  the  highest  estimation.  The  text  is  printed  from 
Jablonski's  Hebrew  Bible  (4to,  Berlin,  1699)  ;  and  there  were  collated  for  this  edition 
five  manuscripts  in  the  library  of  Erfurt,  and  nineteen  of  the  best  printed  editions..  A 
selection  of  various  readings,  and  parallel  passages  both  real  and  verbal,  is  subjoined, 
together  with  brief  notes  on  the  most  diflScult  texts  of  the  Old  Testament.  Michaelis 
has  prefixed  learned  prolegomena  to  this  edition. 

7.  Biblia  Hebraica  cum  notis  criticis,  et  Versione  Latina  ad  notas 
criticas  facta.  Accedunt  Libri  Grseci,  qui  Deutero-canonici  vocantur, 
in  tres  Classes  distributi.  Autore  Carolo  Francisco  Houbigant.  Lu- 
tetias  Parisiorum,   1753,  4  vols,  folio. 

The  text  of  this  edition  is  that  of  Vander  Hooght,  without  points ;  and  in  the  margin 
of  the  Pentateuch  Houbigant  has  added  various  lections  from  the  Samaritan  Pentateuch. 
He  collated  twelve  manuscripts,  of  which  however  he  is  said  not  to  have  made  all  the 
use  he  might  have  done.  Houbigant  has  also  printed  a  new  Latin  version  of  his  own, 
expressive  of  such  a  text  as  his  critical  emendations  appeared  to  justify  and  recommend. 
The  book  is  most  beautifully  printed,  but  has  not  answered  the  high  expectations  that 
were  entertained  of  it.  See  Bishop  Marsh's  criticism  on  it,  in  his  Divinity  Lectures, 
part  ii.  pp.  101 — 104. 

8.  Vetus  Testamentum  Hebraicum  cum  variis  Lectionibus.  Edidit 
Benjaminus  Kennicott,  S.  T.  P.  Oxonii,  1776,  1780.  2  vols,  folio. 

This  splendid  work  was  preceded  by  two  dissertations  on  the  state  of  the  Hebrew 
text,  published  in  1753  and  1759  ;  the  object  of  which  was  to  show  the  necessity  of  the 
same  extensive  collation  of  Hebrew  manuscripts  as  had  already  been  undertaken  for  the 
Greek  manuscripts.  The  utility  of  the  proposed  collation  being  generally  admitted, 
a  very  liberal  subscription  was  made  to  defray  the  expense  of  the  collation, 
amounting  on  the  whole  to  nearly  ten  thousand  pounds,  and  the  name  of  his  late 
majesty  headed  the  list  of  subscribers.  Various  persons  were  employed,  both  at 
home  and  abroad  :  but  of  the  foreign  literati  the  principal  was  Professor  Bruns  of  the 
University  of  Helmstadt,  who  not  only  collated  Hebrew  manuscripts  in  Germany,  but 
went  for  that  purpose  into  Italy  and  Switzerland.  The  business  of  collation  continued 
from  1760  to  1769  inclusive,  during  which   period  Dr.  Kennicott  published  annually 


128  Notice  of  the  principal  Editions  [Parti.  Ch* 

an  account  of  the  progress  which  was  made.  More  than  six  hundred  Hebrew  manu- 
scripts, and  sixteen  manuscripts  of  the  Samaritan  Pentateuch,  were  discovered  in  diffe- 
rent libraries  in  England  and  on  the  Continent :  many  of  which  were  wholly  collated, 
and  others  consulted  in  important  passages.  Several  years  of  course  elapsed,  after  the 
collations  were  finished,  before  the  materials  could  be  arranged  and  digested  for  publi- 
cation. The  variations  contained  in  nearly  seven  hundred  bundles  of  papers,  being  at 
length  digested  (including  the  collations  made  by  professor  Bruns)  ;  and  the  whole  when 
put  together,  being  corrected  by  the  original  collations,  and  then  fairly  transcribed  into 
thirty  folio  volumes,  the  work  was  put  to  press  in  1773.  In  1776,  the  first  volume  of 
Dr.  Kennicott's  Hebrew  Bible  was  delivered  to  the  public,  and  in  1780  the  second 
volume.  It  was  printed  at  the  Clarendon  Press:  and  the  University  of  Oxford  has 
the  honour  of  having  produced  the  first  critical  edition  upon  a  large  scale,  both  of  the 
Greek  Testament  and  of  the  Hebrew  Bible — an  honour  which  it  is  still  maintaining  by 
a  similar  edition,  hitherto  indeed  unfinished,  of  the  Greek  version,  commenced  by  the  late 
Rev.  Dr.  Holmes,  and  now  continuing  under  the  editorial  care  of  the  Rev.  Dr.  Parsons. 

"  The  text  of  Kennicott's  edition  was  printed  from  that  of  Van  der  Hooght,  with 
which  the  Hebrew  manuscripts,  by  Kennicott's  direction,  were  all  collated.  But,  as 
variations  in  the  points  were  disregarded  in  the  collation,  the  points  were  not  added  in 
the  text.  The  various  readings,  as  in  the  critical  editions  of  the  Greek  Testament,  were 
printed  at  the  bottom  of  the  page,  with  references  to  the  correspondent  readings  of  the 
text.  In  the  Pentateuch  the  deviations  of  the  Samaritan  text  were  printed  in  a  column 
parallel  to  the  Hebrew ;  and  the  variations  observable  in  the  Samaritan  manuscripts, 
which  differ  from  each  other  as  well  as  the  Hebrew,  are  hkewise  noted  with  references 
to  the  Samaritan  printed  text.  To  this  collation  of  manuscripts  was  added  a  collation  of 
the  most  distinguished  editions  of  the  Hebrew  Bible,  in  the  same  manner  as  Wetstein 
has  noted  the  variations  observable  in  the  principal  editions  of  the  Greek  Testament. 
Nor  did  Kennicott  confine  his  collation  to  manuscripts  and  editions.  He  further  con- 
sidered, that,  as  the  quotations  from  the  Greek  Testament  in  the  works  of  ecclesiastical 
writers  afford  another  source  of  various  readings,  so  the  quotations  from  the  Hebrew 
Bible  in  the  works  of  Jewish  writers  are  likewise  subjects  of  critical  inquiry.  For  this 
purpose  he  had  recourse  to  the  most  distinguished  among  the  rabbinical  writings,  but 
particularly  to  the  Talmud,  the  text  of  which  is  as  antient  as  the  third  century.  In  the 
quotation  of  his  authorities  he  designates  them  by  numbers  from  1  to  692,  including  ma- 
nuscripts,  editions,  and  rabbinical  writings,  which  numbers  are  explained  in  the  Disser- 
tatio  generalis  annexed  to  the  second  volume. 

"  This  Dissertatio  generalis,  wliich  corresponds  to  what  are  called  Prolegomena  in 
other  critical  editions,  contains,  not  only  an  account  of  the  manuscripts  and  other  autho- 
rities collated  for  this  edition,  but  also  a  review  of  the  Hebrew  text  divided  into  periods, 
and  beginning  with  the  formation  of  the  Hebrew  canon  after  the  return  of  the  Jews  from 
the  Babylonish  captivity."  Though  inquiries  of  this  description  unavoidably  contain  mat- 
ters of  doubtful  disputation,  though  the  opinions  of  Kennicott  have  been  frequently 
questioned,  and  sometimes  jwsi/y  questioned,  his  Dissertatio  generalis  is  a  work  of  great 
interest  to  every  biblical  scholar.  Kennicott  was  a  disciple  of  Cappellus,  both  in  respect 
to  the  integrity  of  the  Hebrew  text,  and  in  respect  to  the  preference  of  the  Samaritan 
Pentateuch  :  but  he  avoided  the  extreme,  into  which  Morinus  and  Houbii^ant  had  fallen. 
And  though  he  possessed  not  the  rabbinical  learning  of  the  two  Buxtorfs,  his  merits  were 
greater,  than  some  of  his  contemporaries,  as  well  in  England  as  on  the  continent,  were 
willing  to  allow."  Bishop  Marsh's  Divinity  Lectures,  part  ii.  pp.  l05 — 108.  For  a 
very  copious  account  of  Dr.  Kennicott's  edition  of  the  Hebrew  Bible,  see  the  Monthly 
Review  (O.S.),  vol.lv.  pp.92 — 100.  vol.  Ixiv.  pp.  173— 182.  321—328.  vol.  Ixv. 
pp.  121—131. 

To  Dr.  Kennicott's  Hebrew  Bible,  M.  De  Rossi  published  an  important  supplement 
at  Parma  (1784 — 1787,)  in  four  volumes  4to.  entitled  Fariee  Lectiones  l^eteris  Testa- 
menti,  ex  immensa  MSS.  editorumque  codicum  conger ie  exhausla,  et  ad  Samaritanum 
Teitum,ad  vetustissimas  f^ersiones,  ad  acciiratiores  Sacree  Criticee  fontes  ac  leges 
examinatcB.  This  work  and  Dr.  Kennicott's  edition  form  one  complete  set  of  collations. 
Four  hundred  and  seventy  nine  manuscripts  were  collated  for  M.  De  Rossi's  elaborate 
work,  besides  two  hundred  and  eighty-eight  printed  editions,  some  of  which  were  totally 
unknown  before,  and  others  very  imperfectly  known.  He  also  consulted  several  Clialdee, 
Syriac,  Arabic,  and  Latin  manuscripts,  together  with  a  considerable  number  of  rabbinical 
commentaries.  Vol.  i.  contains  the  Prolegomena  of  De  Rossi,  and  the  various  readings 
of  the  books  of  Genesis,  Exodus,  and  Leviticus.  Vol.  ii.  contains  those  of  the  books  of 
Numbers,  Deuteronomy,  Joshua,  Judges,  Samuel,  .nnd  Kings.     Vol.  iii.  comprehends 


Illi  Sect.  I.]  Of  the  Hebrew  Bible,  129 

Isaiah,  Jeremiah,  Ezekiel,  the  twelve  minor  Prophets,  with  the  Song  of  Solomon, 
Ruth,  Lamentations,  Ecclesiastes,  and  Esther :  and  in  vol.  iv.  are  the  various  readings 
of  the  books  of  Psalms,  Proverbs,  Job,  Daniel,  Ezra,  Nehemiah,  and  Chronicles.  A 
supplemental  volume  was  published  at  Parma,  in  1799,  intitled  Scholia  Critica  in 
Fetus  Testavientum,  seu  supplementum  ad  Farias  Sacri  Textus  Lectiones,  4to,  This 
volume  contains  the  results  of  M.  De  Rossi's  further  collations.  His  Prolegomena 
are  a  treasure  of  biblical  criticism.  The  critical  labours  of  this  eminent  philologer 
ascertain  (as  Dr.  Kennicott's  valuable  and  judicious  labours  had  before  done),  instead  of 
invalidating,  the  integrity  of  the  sacred  text,  in  matters  of  the  greatest  importance;  as 
all  the  manuscripts,  notwithstanding  the  diversity  of  their  dates,  and  of  the  places  where 
they  were  transcribed,  agree  with  respect  to  that  which  constitutes  the  proper  essence 
and  substance  of  divine  revelation,  viz.  its  doctrines,  moral  precepts,  and  historical  rela- 
tions. M.  De  Rossi  charges  the  variations  not  merely  on  the  copyists,  but  on  the  igno- 
rance and  temerity  of  the  critics,  who  have  in  all  ages  been  too  ambitious  of  dictating  to 
their  authors  j  and  who,  instead  of  correcting  the  pretended  errors  of  others,  frequently 
substitute  in  their  place  real  errors  of  their  own. 

Of  the  immense  mass  of  various  readings  which  the  collations  of  Dr.  Kennicott  and 
M.  De  Rossi  exhibit,  multitudes  are  insignijicant :  consisting  frequently  of  the  omission 
or  addition  of  a  single  letter  in  a  word,  as  a  vau,  &c.  "  But  they  are  not  therefore  use- 
less. All  of  this  class  contribute  powerfully  to  establish  the  rtW/iewizczfy  of  the  sacred 
text  in  general  by  their  concurrence ;  while  they  occasionally  afford  valuable  emendations 
of  the  sacred  text  in  several  important  passages,  supporting  by  their  evidence  the  various 
readings  suggested  by  the  antient  versions  derived  from  manuscripts  of  an  earlier  date." 
(Dr.  Hales's  Analysis  of  Chronology,  vol.  ii.  book  i.  p.  xiv.)  In  the  first  volume  of  Dr. 
Masch's  edition  ofLe  Long's  Bibliotheca  Sacra,  there  is  a  valuable  collection  of  various 
readings,  made  from  the  Masoretic  and  Non-Masoretic  printed  copies  of  the  Hebrew 
Bible.  See  pp.  xl. — cxviii. 

9.  Blblia  Hebraica,  olim  a  Christiano  Reineccio  edita,  nunc  denuo 
cum  variis  lectionibus,  ex  ingenti  codicum  copia  a.  B.  Kennicotto  et 
J.  B.  De  Rossi  coUatorum,  ediderunt  J.  C.  Doederlein  et  J.H.Meissner. 
Lipsies,  1793,  8vo. 

This  edition  was  undertaken  by  the  celebrated  Dr.  Doederlein  and  Professor  Meiss- 
ner,  in  order  to  supply  those  lovers  of  Hebrew  literature  who  may  not  be  able  to  consult 
the  expensive  volumes  of  Kennicott  and  De  Rossi.  They  have  selected  the  principal 
various  readings  of  those  eminent  collators,  and  have  given  a  very  correctly  printed  text. 
The  fine  paper  copies  are  beautiful  and  convenient  books  ;  but  those  on  common  paper  are 
scarcely  legible.  They  are  usually  bound  in  two  volumes.  In  1819  a  second  edition  of 
this  valuable  Hebrew  Bible  was  pubUshed  at  Halle,  with  anew  preface  by  Dr.  Knappe,  in- 
titled  :  Biblica  Hebraica  olim  a  Christ.  Reineccio  evulgata,  post  adfidem  recensionis 
MasoreticcE,  cum  variis  lectionibus  ex  ingenti  codd.  mss.  copia  a  Benj. Kennicotto  et  J.B. 
De  Rossi  collatorum  edita,  cur.  J.  C.  Doederleinio  et  I.  H.  Mdsnero.  Quorum  editiont\ 
ante  has  XXV.  annos  e  bibliopolio  Lipsiensi  emissie,  nunc  emtionisjure  in  libr.  Orpha- 
notrophei  Halensis  translatce  ;  accessit  G.  Chr.  Knappii proefalio  de  editionibus  Bibli- 
orum  Halensibus,8vo.  HalcB,  Libraria  Or]ihanotropkei.  According  to  the  Journal  Gene- 
ral de  la  Litterature  Etrang  re  (Jan.  1819),  the  above  noticed  edition  of  1793  consisted  of 
ten  thousand  copies  ;  the  unsold  stock  of  which  were  disposed  of  to  the  trustees  or  gover- 
nors of  the  Orphan  House  at  Halle,  by  whom  the  title  page  was  altered  to  the  date  of 
1818,  and  a  new  preface  was  added  by  Professor  Knappe  relative  to  the  editions  of  the 
Bible  published  at  Halle. 

10.  Biblia  Hebraica.  Digessit  et  graviores  Lectionum  varietates 
adjecit  Johannes  Jahn.  Viennae,  1806,  4  vols.  8vo. 

Professor  Jahn  has  long  been  distinguished  for  his  successful  cultivation  of  Oriental 
literature.  In  this  edition  the  text  is  pointed,  and  very  distinctly  printed ;  and  he  has 
given  a  copious  selection  of  the  most  important  various  readings.  There  are  copies  on 
flne  paper  which  are  very  beautiful ;  and  also  a  few  copies  in  4to. 

11.  Biblia  Hebraica,  or  the  Hebrew  Scriptures  of  the- Old  Testa- 
ment, without  points,  after  the  text  of  Kennicott,  with  the  chief 
various  readings,  selected  from  his  collation  of  Hebrew  manuscripts, 
from  that  of  De  Rossi,  and  from  the  antient  versions ;  accompanied 
with  English  notes,  critical,  philological,  and    explanatory,  selected 

VOL.    II.  K 


130  Notice  of  the  principal  Editions  [Parti.  Ch. 

from  the  most  approved  antient  and  modern  English  and  foreign  biblical 
critics.    By  B.  Boothroyd.    Pontefract  and  London,  1816,  2  vols.  4to. 

This  is  perhaps  the  cheapest  Hebrew  Bible,  with  critical  apparatus,  that  is  extant; 
it  was  published  originally  in  parts,  the  first  of  which  appeared  in  1810.  It  is  pecu- 
liarly interesting  to  the  Hebrew  scholar  and  critic,  as  it  contains,  in  a  condensed  form, 
the  substance  of  the  most  valuable  and  expensive  works.  An  eminent  critic  has  ob- 
served, "  Mr.  Boothroyd  has  evidently  spared  neither  expense  nor  labour  to  furnish 
the  student  with  interesting  extracts,  which  are  calculated  to  assist  him  as  well  in  inter- 
preting as  in  obtaining  a  critical  acquaintance  with  the  original  text.  A  good  philolo- 
gical note  is  frequently  of  more  importance  towards  the  elucidation  of  a  difficult  passage 
than  a  long  theological  comment,  which  is  often  little  i better  than  a  detail  of  contrary 
opinions.  There  is  evidently  some  hazard  of  adopting  fanciful  and  conjectural  cor- 
rections in  so  extensive  an  undertaking  as  this,  which  is  principally  compiled  from  pre- 
ceding authors  of  almost  every  description.  Against  this  danger  the  sobriety  of  the 
editor's  judgment  has  been  a  powerful  protection ;  and  as  his  avowed  object  was  the 
solid  instruction  of  the  purchasers  of  his  book,  he  has,  in  a  commendable  manner,  ac- 
complished his  purpose."  (Eclectic  Review,  vol.  vii.  p.  54.  New  Series).  The  type 
is  very  clear  ;  and  the  poetical  parts  of  the  Hebrew  Scriptures  are  printed  in  hemistichs, 
according  to  the  arrangement  proposed  by  Bishop  Lowth,  and  adopted  by  Archbishop 
Newcome.     There  are  copies  in  royal  4tc. 


Of  the  minor  editions,  containing  the  Hebrew  text  only,  without 
any  critical  apparatus,  the  following  have  been  recommended  to  bib- 
lical students,  viz. 

1 .  The  most  useful  Hebrew  Bible,  for  any  person  who  is  mode- 
rately acquainted  with  Latin,  is  that  of  Benedictus  Arius  Montanus, 
with  an  interlineary  Latin  translation,  printed  by  Christopher  Plantin 
at  Antwerp.  1572,  1584,  folio.     See  it  noticed  p.  \2\,  supra. 

2.  Biblia  Hebraica,  accurante  M.  Christiano  Reineccio.  Lipsiae 
1725,  1729,  1756. 

These  are  neat  and  accurate  editions.  Masch  mentions  another  edition  dated  1729, 
in  quarto,  in  which  the  books  are  arranged  according  to  the  order  adopted  in  the  editions 
of  the  German  translation  of  the  Bible. 

3.  Biblia  Hebraica  manualia  ad  optimas  quasque  editiones  recen- 
sita,  atque  cum  brevi  lectionum  Masoretbicarum  Kettriban  et  Krijan 
resolutione  ac  explicatione.  Edita  a  Johanne  Simonis.  Halse,  1752, 
1767,  8vo. 

The  second  edition  of  1767  is  the  best.  The  text  of  both  is  that  of  Vander  Hooght. 
There  is  a  short  yet  full  Hebrew  and  Latin  Lexicon  at  the  end  of  both  editions,  which 
have  the  additional  merit  of  being  portable,  cheap,  and  useful. 

4.  Biblia  Hebraica  sine  punctis.     Amstelodami,  1701,  small  8 vo. 

This  is  usually  though  incorrectly  called  Leusden's  Hebrew  Bible.  The  real  editor 
was  Maresius:  Leusden  wrote  a  preface  to  the  Hebrew  Bible  printed  at  Amsterdam, 
1694,  8vo.  which  abounds  with  errors.  With  the  edition  of  1701  is  frequently  bound 
up  a  neat  and  accurate  edition  of  the  Greek  Testament,  printed  by  Wetstein  at  Am- 
sterdam, 1740,  in  small  8vo. 


SECTION  II. 


A    CRITICAL    NOTICE    OF    THE    PRINCIPAL    EDITIONS    OF    THE    GREEK 

TESTAMENT. 

XjESIDES  the  works  of  Le  Long  and  Masch,  the  history  of 
the  various  editions  of  the  Greek  Testament  is  treated  at  consider- 


III.  Sect.  II.]  Of  the  GreeTc  Testament.  131 

able  length  by  Pritius',  by  Dr.  Mill  and  Wetstein  in  the  prolego- 
mena to  their  critical  editions  of  it,  by  Michaelis  and  his  learned 
annotator  Bishop  Marsh  2^  Dr.  Griesbach^,  Professors  Beck  *, 
and  Harles  %  by  Mr.  Butler",  and  by  Dr.  Clarke ^  To  their 
labours,  which  have  been  consulted  for  this  section,  the  reader 
is  once  for  all  referred,  who  is  desirous  of  studying  this  import- 
ant branch  of  the  literary  history  of  the  sacred  writings. 

The  following  table  exhibits  the  four  principal  Standard- 
Text-Editions  of  the  Greek  Testament,  together  with  the 
principal  editions  which  are  founded  upon  them.  ^ 

1.  Erasmus.  1516-19-22-27-35. 


r S 

Aldus.  Fol.  Gr.  1518. — Gerbelii.  Qto.  Gr.  152l.—Cej>halceus.  Get.  Gr.  1524.— Bebe- 

lius.  Oct.  1524.  Gr.  \53l-35.  —  ColincEus.  Oct.  Gr.  1534.—Platteri.  Oct.  Gr.l538- 

40-43. 

2.    COMPLUTENSIAN.    1514. 


/ —^ 

Plantin.  Oct.  Gr.  1564-73-74-90-91-1601-12.  Fol.  Gr.  et  Lat.  1572.  Oct.  1574  83. 
Fol.  1584. — Geneva.  Gr.  1609.  24mo.,  1619,  1620.  Oto. — Goldhasen.  (Mentz.), 
1753.  Oct. 

3.  Rob.  Stephens.  1546-49-50. 


f— _ — ^ 

Oporinus,     Duod.    Gr.    1552. — Wechel,    Fol.  Gr.    1597.    Duod.  1600.    Fol.  1601. 

Duod.  1629. — Imp.  Nicolai  Dalcis.  Fol.  Gr.  1687.— Edit.  Regia.  Fol.  Gr.  1642. 

Cmfm.  Duod.  Gr.  1553  63-1604.  Duod.  Gr.  et  Lat.  1612-22. — Frnschoveri.  Oct. 
Gr.  1559-66.— Bri/linger.  Oct.  Gr.  1565. — Voegelii.  Oct.  Gr.  1564. — Vignonii 
Duod.  Gr.  1584-87-1613  15.— ^ects.  Fol.  Gr.  etLat.  1565-82-89-98-1642. — Mil- 
Hi.  Fol.  Gr.  1707.— JCusteri.  Fol.  Gr.  1710-25.- Bircliii.  Gr.  1788.  Fol.  et  Qto. 
■^Hardy.  Oct.  Gr.  1768,  1776.  1819.— .Fiz/?)?/.  Oct.  Gr.  1816. 

4.  Elzevir.   1624-33,  &c. 


r~  N 

Boecleri.     Oct.  Gr.  1645. — Curcelleei.  Oct.  Gr.  1658-75-85-99.— /IVZ^.  Oct.  Gr.  1675. 

— Konigii.  Oct.  Gr.  1697-1702. — Gregorii.  Fol.  Gr.  1703.— G.D.T.M.D.  Oct! 

Gr.  1711-55.— ^cfsfeftzY,  Fol.  Gr.  1751. 

The  editions  of  Bengel,  Bowyer,  Griesbach,  Alter,  and  Harwood,  are  not  formed  on 
the  text  of  either  of  the  above  editions. 


1  Introd.  ad  Lect.  Nov.  Test.  pp.  405 — 423. 

2  Introduction  to  the  New  Test.  vol.  ii.  part  i.  pp.  429 — 494 ;  part  ii.  pp.  844 885. 

Bishop  Marsh's  Divinity  Lectures,  part  i.  pp.  98 — llOj  part  ii.  pp.  1 46. 

'  Nov.  Test.  vol.  i.  prolegom.  pp.  iii. — xxxix. 

4  Monogrammata  Hermeneutices  Novi  Te.stamenti,  pp.  110 — 115, 

5  Brevior  Notitia  Litteraturse    Grsecas,  pp.  656 — 664 ;  and  also  vol.  iv.  of  his  im- 
proved edition  of  Fabricius's  Bibliotheca  Grsca,  pp.  839 — 856. 

6  Horffi  Biblicz,  vol.  i.  pp.  150 — 169. 

7  Bibliographical  Dictionary,  vol.  vi.  pp.  168 — 203. 

8  The  above  table  is  taken  from  Masch  and  Boerner's  edition  of  I-e  Long's  Bibliotheca 
Sacra,  and  from  Mr,  Dibdin's  Introduction  to  the  Knowledge  of  the  Classics,  vol.  i  p.  S^ 

k2 


|S2  Notice  of  the  principal  Ediiions         [Part  I.  Gh. 

Of  the  various  editions  of  the  Greek  Testament,  which  have 
issued  from  the  press,  the  following  more  particularly  claim  the 
notice  of  the  biblical  student. 

] .  Novum  Instrumentu  omne  diligenter  ab  Erasmo  Roterodamo 
recognitum  et  emendatum.  Basilese,  1516,  folio.  Gr.  Lat.  edit, 
princeps. 

Erasmus  had  the  distinguished  honour  of  giving  to  the  world  the  first  edition  of  the 
entire  New  Testament  i.     It  was  reprinted  in  1519, 1522,  1527,  and  1535. 

The  first  edition  is  of  extreme  rarity,  and  was  executed  with  great  haste,  in  the  short 
space  of  five  months.  Some  of  the  manuscripts  which  he  consulted  are  preserved  in  the 
public  library  at  Basle,  but  none  of  them  are  of  very  great  antiquity.  For  the  first 
edition  he  had  only  one  mutilated  manuscript  of  the  Apocalypse,  (since  totally  lost) ;  he 
therefore  filled  up  the  chasms  with  his  own  Greek  translations  from  the  Latin  Vulgate. 
The  publication  of  this  edition,  in  which  he  omitted  the  controverted  clause  in  1  John 
V.  7.  because  it  was  not  in  any  of  his  manuscripts,  involved  him  in  a  literary  contest 
with  the  divines  of  Louvain,  and  with  Stunica,  the  most  learned  of  the  Complutensian 
editors  3.  The  editions  of  1516,  1519,  and  1522,  were  published  before  he  saw  the 
Complutensian  Polyglott,  from  which  he  corrected  the  edition  of  1527,  particularly  in  the 
Apocalypse.  Erasmus's  editions  were  repeatedly  printed  after  his  death,  particularly  at 
Basle,  Frankfort,  and  Leipsic.  All  bis  editions  are  much  esteemed,  notwithstanding 
their  faults,  and  in  some  respects  they  are  considered  as  equal  to  manuscripts.  In  the 
first  edition  Dr.  Mill  discovered  about  500  vitiated  passages,  and  about  one  hundred 
genuine  onesj  a  copy,  on  vellum^  is  in  the  Cathedral  Library  at  York.  Mr.  Nolan 
has  satisfactorily  vindicated  the  charaaer  of  Erasmus,  as  a  sound  critic  and  editor  of 
the  New  Testament,  from  the  charges  of  Dr.  Griesbach.  Inquiry  into  the  Integrity  of 
the  Greek  Vulgate,  pp.  410— 4l9. 

2.  Novum  Testamentum,  Greece  et  Latine.     Compluti,  1514. 

This  forms  the  fifth  volume  of  the  Complutensian  Polyglott  already  noticed,  (pp.  120, 
121  .supra) ;  though  it  bears  the  date  of  1514,  yet  as  it  was  not  allowed  to  be  sold  gene- 
rally until  1522,  before  which  time  Erasmus  had  printed  three  editions  of  the  New  Testa- 
ment, it  is  in  fact  entitled  only  to  the  second  place  in  our  list.  The  Greek  text  of  this 
edition  is  printed  without  spirits,  but  the  vowels  are  frequently  accented.  The  characters 
seem  to  have  been  cut  in  imitation  of  those  found  in  manuscripts  of  the  twelfth  century ; 
and  were  probably  taken  from  some  manuscripts  of  that  age,  which  were  consulted  by 
the  Complutensian  editors.  The  Complutensian  edition  contains  the  celebrated  text 
relative  to  the  heavenly  witnesses  in  1  John  v.  7,  8.  of  which  we  have  given  an  en- 
graved fac-simile,  infra.  Vol.  IV.  p.  501.  Wetstein,  Semler,  and  other  Protestant 
critics  charged  the  editors  with  having  altered  the  text,  in  order  to  make  it  conformable 
to  the  Latin  Vulgate;  but  this  charge  has  been  refuted  by  Goeze  and  Griesbach. 
Their  vindication  is  pronounced  satisfactory  by  Michaelis  (who  considers  the  Apocalypse 
to  be  the  best  edited  part  of  the  Complutensian  Greek  Testament)  ;  and  also  by  his 
annotator.  Bishop  Marsh,  who  states  that  this  charge,  in  general,  is  not  true.  For 
though  he  is  of  opinion,  that  in  some  few  single  passages, — as  in  Matt.  x.  25.  and  I  John 
V.  7. — they  follow  the  Vulgate  in  opposition  to  all  the  Greek  manuscripts,  he  has 
ascertained,  from  actual  collation,  that  there  are  more  than  two  hundred  passages  in  the 
Catholic  Epistles,  in  which  the  Complutensian  Greek  text  differs  from  the  text  of  the 
Vulgate,  as  printed  in  the  Complutensian  edition. 

The  manuscripts  used  for  this  edition   are  characterised  as  being  very  antient  and 
very  correct,  but  this  assertion  is  contradicted  by  internal  evidence.     The  manuscripts 


'  "The  first  portion  ever  printed  was  executed  by  Aldus  Manutius  at  Venice,  in 
1504.  A  copy  is  in  the  Royal  Library  of  Wirtemburg  at  Stutgard.  The  whole  of 
St.  John's  Gospel  was  published  at  Tubingen,  in  1514. 

s  In  his  disputes  with  Stunica,  Erasmus  professed  his  readiness  to  insert  this  verse 
if  it  were  found  in  a  single  manuscript.  Though  Stunica  could  not  produce  one,  yet  as  it 
was  afterwards  discovered  in  the  Codex  Britannicus  (i.e.  Montfortianus,  see  pp.  Ill — 
1 13  supra),  a  manuscript  of  no  great  antiquity,  Erasmus  felt  himself  bound  to  insert  it, 
and  accordingly  admitted  it  into  his  third  edition  of  1 522. 


III.  Sect.  II.]  Of  the  Greek  Testament.  1S5 

themselves,  which  were  deposited  in  the  library  at  Alcala,  are  no  longer  in  existence  '; 
and  it  is  a  most  remarkable  fact,  that"  wherever  modern  Greek  manuscripts,  manuscripts 
written  in  the  thirteenth,  fourteenth,  or  fifteenth  centuries,  differ  from  the  most  antient 
Greek  manuscripts,  and  from  the  quotations  of  the  early  Greek  fathers,  in  such  charac- 
teristeric  readings  the  Complutensian  Greek  Testament  almost  invariably  agrees  with  the 
modem,  in  opposition  tothe  antient  manuscripts.  There  cannot  be  a  doubt,  therefore, 
that  the  Complutensian  text  was  formed  from  modern  manuscripts  alone."  (Bishop 
Marsh's  Divinity  Lectures,  part  i.  p.  95.)  The  researches  of  the  Danish  professor  Birch 
have  shewn  that  the  Complutensian  editors  have  made  no  use  whatever  of  the  Codex 
Vaticanus,  though  they  boasted  of  valuable  manuscripts  being  sent  to  them  from  the 
Vatican  Library. 

3.  Simonis  Colinsei. — 'H  Katv»i  Atx^JDcn.  'Ev  Xeuxet**  twv  Trajrio-iwv,  7r«j« 
Tw    Stju.wy»    KoXtvatw,  JsJCEjUiS^tou  jurjvoj  qvjti^ov  (JiSivovTOij   ete*  wko  t«j   CEoyonaj 

a.  (p.  X.  5.  (Paris,  1534,  8vo.) 

An  edition  of  singular  rarity,  beauty,  and  correctness.  Colinasus  was  a  very  careful 
printer.  He  has  been  unjustly  charged  with  partiality  in  following  some  unknown  ma- 
nuscripts; but  from  this  accusation  he  has  been  fully  exonerated  by  Dr.  Mill  and 
Wetstein . 

4.  Novum  Testamentum,  Grsece.  Lutetise,  ex  officina  Roberti 
Stephani  Typographi,  Typis  Regiis.  1546,  12mo,  1549,  12mo,  1550, 
folio. 

The _/ir«<  of  these  editions  is  usually  called  the  0  mirificain  £dition,  from  the  intro- 
ductory sentence  of  the  preface,  0  niirijicam  regis  nostri  optimi  et  prtsstantissimi 
principis  liberalitatem.  It  has  always  been  admired  for  the  neatness  of  its  typography, 
as  well  as  for  its  correctness,  only  twelve  errata  (it  is  said)  having  been  discovered  in  it. 
Robert  Stephens  compiled  this  edition  chiefly  from  the  Complutensian,  and  the  fifth  edi- 
tion of  Erasmus,  and  from  fifteen  antient  manuscripts  in  the  Royal  Library  at  Paris, 
which  were  collated  for  him  by  his  son  Henry,  then  a  young  man  of  only  18  years  of  age. 
Griesbach  (torn.  i.  proleg.  pp.  xiv. — xxxi.j  has  given  a  long  and  critical  examination  of  this 
edition,  and  of  the  manuscripts  consulted  by  Stephens  for  his  three  editions.  Stephens's 
first  edition  differs  from  the  Complutensian  text  in  581  instances,  exclusive  of  the  Apo- 
calypse, in  which  he  closely  follows  Erasmus. 

The  second  edition  closely  resembles  the  first  in  its  exterior  appearance,  but  differs 
from  it  in  67  places;  of  which  four  are  doubtful  readings,  57  not  genuine,  and  26 
genuine,  so  that  this  latter  edition  has  eleven  readings  of  less  authority  than  the  former,  to 
which  however  it  is  preferred  on  account  of  its  greater  rarity  and  correctness.  It  is  this 
second  edition  which  has  the  remarkable  erratum  pulres  for  plures  in  the  last  line  but 
one  of  the  first  page  of  the  preface,  occasioned  by  the  transposition  of  a  single  letter. 

1'hQ  third  edition  of  1550,  in  folio,  is  a  chef  d'oeuvre  of  splendid  typography.  It  was 
once  supposed  to  have  been  formed  entirely  on  the  authority  of  Greek  manuscripts, 
which  Stephens  professes,  in  his  preface,  to  have  collated  for  that  purpose,  a  second  and 
even  .i  third  time.     So  far,  however,  was  this  from  being  the  case,  that  the  researches  of 

'  Great  anxiety  prevailed  in  the  literary  world,  in  the  course  of  the  last  century, 
to  examine  the  manuscripts  from  which  the  Complutensian  Polyglott  was  composed. 
Professor  Moldenhawer,  who  was  in  Spain  in  1784,  went  to  Alcala  for  the  express  pur- 
pose of  discovering  those  manuscripts,  and  there  learnt,  to  his  inexpressible  chagrin, 
that  about  35  years  before,  they  had  been  sold  by  a  very  illiterate  librarian,  who 
wanted  room  for  some  new  books,  como  membranas  inutiles  (as  useless  parchments), 
to  one  Toryo,  a  dealer  in  fire-works,  as  materials  for  making  rockets  !  Martinez,  a 
man  of  learning,  and  particularly  skilled  in  the  Greek  language,  hearing  of  the  cir- 
cumstance soon  after  they  were  sold,  hastened  to  rescue  these  treasures  from  destruc- 
tion. He  arrived  time  enough  to  save  a  few  scattered  leaves,  which  are  stated  to  be 
now  preserved  in  the  library  at  Alcala.  It  does  not,  however,  appear  that  Molden- 
hawer saw  these  fragments.  "  Oh,"  says  Michaelis,  with  becoming  indignation, 
*'  that  I  had  it  in  my  power  to  immortalise  both  librarian  and  rocket-maker  !  The^ 
author  of  this  inexcusable  act— this  prodigy  of  barbarism —  was  the  greatest  barbarian 
of  the  present  (18th)  century,  and  happy  only  in  being  unknown."  Michaelis,  vol.  ii. 
pp.  440,  441. 

K    3 


i34?  Notice  of  the  principal  Editions         [Part  I.  Ch. 

critics  have  shown  that,  except  in  the  Apocalypse,  it  is  scarcely  any  thing  more  than  a 
reprint  of  Erasmus's  fifth  edition.  Though  its  value  as  a  critical  edition  is  thus  consi- 
derably reduced,  the  singular  beauty  of  its  typography  (which  has  rarely  been  exceeded 
in  modern  times),  has  caused  it  to  be  considered  as  a  distinguished  ornament  to  any  li- 
brary. Robert  Stephens  reprinted  the  Greek  New  Testament  at  Geneva  in  1551,  in  8vo. 
with  the  Vulgate  and  Erasmus's  Latin  versions,  and  parallel  passages  in  the  margin.  This 
is  the  scarcest  of  all  his  editions,  and  is  remarkable  for  being  the  first  ediuonof  the  New 
Testament  divided  into  verses. 

5.  Novum  Testamentum,  cum  versione  Latina  veteri  et  nova  Theo- 
doriBezse.     Genevae,  folio,  1565,  1576,  1582,  1589,  1598. 

The  New  Testament  of  1565  is  the  first  of  the  editions  conducted  by  Theodore 
6eza,  who  was  a  native  of  France  and  a  protestant,  and  fled  to  Switzerland  on  account  of 
his  religion.  "  The  critical  materials  which  he  employed  were  for  the  most  part  the  same 
as  those  which  had  been  used  by  Robert  Stephens.  But  he  had  likewise  the  advantage 
of  that  veryantient  manuscript  of  the  Gospels  and  the  Acts,  which  he  afterwards  sent  to 
the  University  of  Cambridge,  and  which  is  known  by  the  name  of  the  Codex  Bezae.  He 
had  also  a  very  antient  manuscript  of  Saint  Paul's  Epistles,  which  he  procured  from 
Clermont  in  France,  and  which  is  known  by  the  name  of  the  Codex  Claromontanus» 
Lastly,  he  had  the  advantage  of  the  Syriac  version,  which  had  been  lately  published  by 
Tremellius,  with  a  close  Latin  translation.  But  the  use  which  he  made  of  his  materials 
were  not  such  as  might  have  been  expected  from  a  man  of  Beza's  learning.  Instead  of 
applying  his  various  readings  to  the  emendation  of  the  text,  he  us^d  them  chiefly  for 
polemical  purposes  in  Ris  notes.  In  short,  he  amended  Stephens's  text  in  not  more  than 
fifty  places;  and  even  these  emendations  were  not  always  founded  on  proper  authority." 
(Bishop  Marsh's  Lectures,  part  i.  p.  109.)  Beza's  third  edition  of  1582  is  considered  as 
the  most  complete  of  those  printed  under  his  own  eye  ;  but  all  his  editions  have  the  Vul- 
gate Latin  version,  and  a  new  one  of  his  own,  together  with  philological,  doctrinal,  and 
practical  notts.  The  edition  of  1598,  being  esteemed  the  most  accurate  of  any  that 
had  before  been  published,  was  adopted  as  the  basis  of  the  English  version  of  the  New 
Testament,  published  by  authority  in  1611.  This  testimony  of  the  Anglican  church 
is  highly  honourable  to  its  merit.  Thereprint  of  Beza's  Testament,  at  Cambridge  (1642, 
folio),  with  the  addition  of  Joachim  Camerarius's  notes,  is  considered  as  the  editia 
optima. 

6.  Noviun  Testamentum  Grssce.  Lugd.  Bat.  Ex  Officina  Elzevi- 
riana,  12mo.  1624. 

This  is  the  first  of  the  celebrated  Elzevir  editions,  and  deserves  (says  Bishop  Marsh) 
to  be  particularly  noticed,  because  the  text  of  the  Greek  Testament,  which  had  fluctuated 
in  the  preceding  editions,  acquired  in  this  a  consistency,  and  seemed,  during  upwards  of  a 
century,  to  be  exposed  to  no  future  alterations.  The  text  of  this  edition  has  been  the 
basis  of  almost  every  subsequent  impression.  Wetstein  adapted  his  various  readings  to  it  ; 
and  it  has  acquired  the  appellation  of  "  Textus  Receptus."  "  The  person  who  conducted 
this  edition  (for  Elzevir  was  only  the  printer)  is  at  present  unknown :  but,  whoever  he 
was,  his  critical  exertions  were  confined  within  a  narrow  compass.  The  text  of  this 
edition  was  copied  from  Beza's  text,  except  in  about  fifty  places;  and  in  these  places 
the  readings  were  borrowed  partly  from  the  various  readings  in  Stephens's  margin,  partly 
from  other  editions,  but  certainly  not  from  Greek  manuscripts.  The  textus  receptus 
therefore,  or  the  text  in  common  use,  was  copied,  with  a  few  exceptions,  from  the  text 
of  Beza.  Beza  himself  closely  followed  Stephens  :  and  Stephens  (namely  in  his  third  and 
chief  edition)  copied  solely  from  the  fifth  edition  of  Erasmus,  except  in  the  Revelation, 
where  he  followed  sometimes  Erasmus,  sometimes  the  Complutensian  edition.  The 
text  therefore  in  daily  use  resolves  itself  at  last  into  the  Complutensian  and  the  Erasmian 
editions."     (Bishop  Marsh's  Lectures,  part  i.  p.  110) 

The  Elzevir  edition  of  1624  was  reprinted  at  Leyden  in  1633,  and  a  third  time  in 
1641,  and  at  Amsterdam  in  1656,  1662,  1670,  and  1678,  Gr.— Of  these  various 
editions,  that  of  1653  is  the  best  and  in  most  request.  The  edition  of  1678  is  the  first 
that  has  the  text  divided  into  separate  verses. 

7.  Novum  Testamentum,  studio  et  labore  Stephani  Cvircellsei. 
Amstel^dami,   1658.  12mo.     1675,  1685.  12mo.     1699.  8vo.  Gr. 

All  the  editions  of  Curcellxus  or  Courcelles  are  in  great  repute  for  their  beauty  and 
accuracy;  the  text  is  formed  on  that  of  the  Elzevirs.     He  has  collected   the  greatest 


III.  Sect.  II.]  0/ the  Greek  Testament.  ISS 

number  of  various  readings  to  be  found  in  any  edition  of  the  New  Testament  prior  to 
that  in  the  sixth  volume  of  Bishop  Watson's  Polyglott.  These  various  lections  are  given 
from  a  collation  of  manuscripts  and  printed  editions,  and  are  partly  at  the  foot  of  the  page, 
and  partly  at  the  end  of  the  Acts  and  St.  Paul's  Epistles.  Curceliaeus  has  also  given 
a  valuable  collection  of  parallel  passages.  The  edition  of  1675  contains  a  prologue  or 
preface  to  St.  Paul's  Epistles,  which  Boeder  had  printed  a  few  years  before  from  a  ma- 
nuscript brought  from  the  E)ast  by  Stephen  Gerlachius,  and  differs  from  the  first  edition 
only  in  having  all  the  various  readings  placed  at  the  foot  of  the  page.  The  third  and 
fourth  editions  were  printed  after  the  death  of  Curcellasus,  and  differ  from  the  second 
only  in  having  the  text  printed  in  columns.  In  1695,  John  Gottlieb  Moller,  a  divine 
of  Rostock,  published  a  Dissertation  against  the  Curcellaean  editions,  entitled  Curcel- 
leBUS  in  editione  originalis  iV.  T.  textus,  variantium  lectionum  et  parallelorum  Scrip- 
turce  Locotum  additamentis  vestila,  socinizans.  Rumpfeus  (Com.  Crit.  ad  Nov.  Test, 
p.  280.)  has  charged  Courcelles  with  unnecessarily  multiplying  various  readings,  and 
making  them  from  conjecture,  in  order  to  subserve  the  Socinian  scheme.  Michaelis 
admits  that  these  charges  are  not  wholly  unfounded.  The  passages  noticed  by  Rumpaeus 
are  1  John  v.  7.;  John  x.  30.  and  xvii.  22.,  concerning  the  doctrine  of  the  Trinity  ; 
Rom.ix.  5.  1  John  v.  20.,  and  John  xvii.  5.  concerning  the  Son  of  God;  and  Rom.  iii. 
25.  and  Matt.xxvi.  39.  42.  concerning  the  satisfaction  made  by  Jesus  Christ.  All  the 
editions  of  Curceliseus  are  scarce  and  dear. 

8.  Novum  Testamentum.  Gr.  Lat.  in  the  fifth  volume  of  the  Lon- 
don Polyglott,  described  in  pp.  121 — 123  supra. 

This  edition  is  deserving  of  particular  notice,  as  being  the  first  edition  of  the  New 
Testament  that  is  furnished  with  a  complete  critical  apparatus.  The  text  is  that  of 
Robert  Stephens's  folio  edition  of  1550,  whose  various  readings  Bishop  Walton  has  in- 
corporated in  his  sixth  volume ;  and  in  addition  to  them  he  has  given  a  collection  of 
extracts  from  sixteen  Greek  manuscripts,  which  were  collated  under  the  direction  of 
Archbishop  Usher.  "  They  are  described  at  the  head  of  the  collation  in  the  sixth 
volume  by  Walton  himself:  and  a  further  account  of  them  is  given  in  the  Prolegomena 
to  Mill's  Greek  Testament  (§  1572 — 1396),  and  in  Michaelis's  Introduction  to  the 
New  Testament,  (vol.  ii.  chap,  viii.)  But  the  extracts  from  Greek  manuscripts  were 
neither  the  sole  nor  the  chief  materials  which  the  Polyglott  afforded  for  the  emendation 
of  the  Greek  text.  In  addition  to  the  Latin  Vulgate,  it  contains  the  Syriac,  the  Arabic, 
and  the  Ethiopic  versions  of  the  New  Testament,  with  the  Persian  in  the  Gospels.  And 
these  oriental  versions  are  not  only  arranged  in  the  most  convenient  manner,  for  the 
purpose  of  comparing  them  with  the  Greek,  but  they  are  accompanied  with  literal  Latin 
translations,  that  even  they,  who  are  unacquainted  with  the  oriental  languages,  might  still 
have  recourse  to  them  for  various  readings,  though  indeed  with  less  security,  as  every 
translator  is  liable  to  make  mistakes." — (Bishop  Marsh's  Lectures,  part  ii.  p.  5.) 

9.  Tm  Kxivng  Atx9»wc>ii  Avavrci.  Novi  Testamenti  Libri  Omnes. 
Accesserunt  Parallela  Scripturss  Loca,  nee  non  variantes  Lectiones  ex 
plus  100  MSS.  Codicibus  et  antiquis  versionibus  coUectse.  Oxonii, 
e  Theatro  Sheldoniano.     1  675,  8vo. 

This  edition  was  superintended  by  the  learned  Dr.  John  Fell,  Bishop  of  Oxford,  whose 
design  in  giving  it  to  the  pubhc  was,  to  remove  the  apprehensions  which  had  been  raised 
in  the  minds  of  many  persons  ignorant  of  criticism,  relative  to  the  supposed  uncertainty 
of  the  Greek  text  of  the  New  Testament,  by  the  great  number  of  various  lections  con- 
tained in  Bishop  Walton's  Polyglott.  To  show  how  little  the  integrity  of  the  text  was 
affected  by  them.  Bishop  Fell  printed  them  under  the  text,  that  the  reader  might  the 
more  easily  compare  them.  To  the  readings  copied  from  the  London  Polyglott,  he 
added  those  quoted  by  Curcellasus,  and  the  Barberini  readings,  also  Marshall's  extracts 
from  the  Coptic  and  Gothic  versions,  and  the  readings  of  twelve  Bodleian,  four  Dublin 
and  two  Paris  manuscripts.  As  Bishop  Fell's  edition  sells  at  a  low  price,  it  may  be 
substituted  for  the  more  expensive  critical  editions  of  the  New  Testament,  by  those 
who  cannot  purchase  them.  The  text  is  formed  according  to  that  of  Robert  Stephens 
und  the  Elzevirs  j  though  Wetstein  has  accused  it  of  retaining  the  errors  of  the  former, 
as  well  as  some  of  Walton's  Polyglott.  Bishop  Fell's  edition  was  reprinted  at  Leipsic  in 
1697  and  1702,  and  at  Oxford  in  1703,  in  folio.  This  magnificent  edition,  which  takes 
its  name  from  the  editor  Dr.  Gregory,  contains  no  accession  of  critical  materials,  and 
sells  at  a  low  price. 

K  Ii 


136  Notice  of  the  principal  Editions  [Parti.  Ch. 

10.  H  Kaivn  AtaSw*).  Novum  Testamentum  Graecum,  cum  lectio- 
nibus  variantibus  MSS.  exemplarium  versionum,  editionum,  SS. 
Patrum  et  Scriptorum  ecclesiasticorum,  et  in  easdem  notis.  Studio  et 
labore  Joannis  Millii,  S.  T.  P.  Oxonii,  e  Theatro  Sheldoniano.  1 707, 
folio. 

The  labour  of  thirty  years  was  devoted  to  this  edition  by  Dr.  Mill,  who  finished  't 
only  fourteen  days  before  his  death.  The  text,  which  is  that  of  Robert  Stephens's 
edition  of  1550,  is  beautifully  printed;  and  the  various  readings  and  parallel  passages 
are  placed  below.  Dr.  Mill  has  inserted  all  the  previously  existing  collections  of  various 
readings;  he  collated  several  original  editions;  procured  extracts  from  hitherto  uncoUated 
Greek  MSS.  and  revised  and  augmented  the  extracts  from  the  Gothic  and  Coptic  verr 
sions  which  had  appeared  in  Bishop  Fell's  edition  ;  and  added  numerous  readings  from 
other  antient  versions,  and  from  the  quotations  of  the  New  Testament  in  the  writings  of 
the  fathers.  The  prolegomena  contain  a  treasure  of  sacred  criticism.  Michaelis  ob- 
serves that,  "  notwithstanding  those  of  Wetstein,  they  still  retain  their  original  value, 
for  they  contain  a  great  deal  of  matter  which  is  not  in  Wetstein ;  and  of  the  matter 
vyhich  is  common  to  both,  some  things  are  more  clearly  explained  by  Mill."  This  edition 
was  reprinted  by  Kuster  at  Rotterdam,  in  1710,  in  folio,  with  the  readings  of  twelve 
additional  MSS.,  some  of  which  had  been  previously  but  imperfectly  collated.  What- 
ever readings  were  given  in  Mill's  appendix,  as  coming  too  late  for  insertion  under  the 
text,  were  in  this  second  edition  transferred  to  their  proper  places.  In  point  of  accuracy, 
however,  Kuster's  edition  is  considered  inferior  to  that  of  Dr.  Mill.  There  are  copies 
of  Kuster's  edition  with  the  date  of  Amsterdam  1725  in  the  title  page,  but  Masch  says 
that  it  probably  is  nothing  more  than  the  edition  of  1710  with  a  new  title  page.  Some 
copies  are  also  dated  1746. 

The  various  readings  of  Dr.  Mill,  amounting  to  30,000,  were  attacked  by  Dr.  Whitby, 
in  1710,  in  an  elaborate  work  entitled  Examen  Fariantium  Lectionum  Johannis  Miliiiy 
with  more  zeal  than  knowledge  of  sacred  criticism.  It  was  afterwards  annexed  to 
Whitby's  Commentary  on  the  New  Testament.  See  an  account  of  this  treatise  in 
Michaelis,  vol.  ii.  pp.  460 — 462.  Dr.  W.'s  arguments  were  applied  by  Anthony 
Collins  against  Divine  Revelation,  in  his  Discourse  on  Free-thinking ;  which  was  refuted 
by  Dr.  Bentley  under  the  assumed  title  ot  f^iileleutherus  Lipsiensis,  "  whose  reply," 
says  Bishop  Marsh,  "  has  been  translated  into  several  foreign  languages,  and  should  be 
studied  by  every  man  who  is  desirous  of  forming  just  notions  of  biblical  criticism." 
(Lectures,  partii.  p.  13.) 

1 1 .  Dr.  Edward  Wells  published  an  edition  of  the  Greek  Testament, 
at  Oxford,  in  4to,  in  detached  portions,  between  the  years  1709  and 
1719.  It  is  noticed  among  the  commentaries  iufra,  in  the  Appendix, 
No.  VII.  Section  VI. :  but  "  as  it  exhibits  a  corrected  text  of  the  Greek 
Testament,  it  claims  also  a  place  in  the  present  list  of  editions,  though 
subsequent  improvements  in  sacred  criticism  have  in  a  great  measure 
superseded  the  emendations  of  Dr.  Wells."  (Bishop Marsh).  Dr.  Nares, 
in  his  Strictures  on  the  Unitarian  Version  of  the  New  Testament,  has' 
made  frequent  and  honourable  mention  of  the  critical  labours  of 
Wells. 

12.  H  Ka»v«  A»a9«;t>i.  Novum  Testamentum,  post  priores  Steph.  Cur- 
cellaei  et  D.  D.  Oxoniensium  labores.  Cum  prolegomenis  G.  D.  T.  M, 
et  notis  in  fine  adjectis.  Amstelodami,  ex  Officina  Wetsteniana.  1711, 
1735,  small  8vo. 

These  are  most  beautiful  editions,  but  the  second  is  said  to  be  the  most  accurate.  The 
editor  of  ihc first  was  Gerard  von  Maestricht  (Gerardus  De  Trajecto  Moscb  Doctore) 
a  syndic  of  tlie  republic  of  Bremen  ;  the  second  was  revised  by  the  celebrated  critic  J.  J. 
Wetstein.  Having  been  publislied  by  his  relative  Henry  Wetstein,  a  bookseller  of 
Amsterdam,  these  editions  of  the  New  Testament  are  sometimes  improperly  called 
Wetstein's ;  and  from  the  name  of  Curcellaeus  being  printed  in  the  title,  they  are  in 
most  catalogues  erroneously  styled  Nov.  Test.  Grose,  CurcellcBi. 

The  text  is  formed  on  the  second  Elzevir  edition  of  1653,  and  Curcellaeus's  editions. 
It  has  the  most  judicious  selection  of  parallel  texts  ever  appended  to  any  edition  of  the 


III.  Sect.  II.]  Of  the  Greek  Testament.  I37 

New  Testament.  These  are  placed  immediately  under  the  Greek  text,  and  below  them 
is  a  selection  of  various  readings,  taken  from  upwards  of  100  manuscripts  and  versions. 
Prefixed  are  very  useful  prolegomena,  containing  an  account  of  manuscripts  and  collectors 
of  various  readings,  with  43  critical  canons  to  enable  the  reader  to  determine  concerning 
the  various  lections  exhibited  in  the  work;  an  abstract  of  Dr.  Whitby's  Examen  above 
noticed;  and  the  prefaces  of  Henry  Wetstein,  Curcellasus,  and  Bishop  Fell.  Tliese 
editions  are  ornamented  with  an  engraved  frontispiece,  copied  from  that  of  the  splendid 
foUo  Paris  edition  of  1642,  a  plan  of  Jerusalem,  an  ichnograph  of  the  temple,  and  two 
maps.  At  the  end  there  are  58  pages  of  critical  notes,  containing  an  examination  of  the 
most  important  various  readings  which  occur  in  the  course  of  the  work.  Michaelis  does 
not  speak  very  highly  of  the  editions  of  1 7 1 1 ;  but  Mr.  Dibdin  says  that,  upon  the  whole, 
the  edition  of  1755  "  maybe  considered  as  the  very  best  critical  duodecimo  (rather  small 
octavo)  editions  of  the  Greek  Testament,  and  the  biblical  student  will  do  well  to  procure 
so  valuable  and  commodious  a  publication."     (On  the  Classics,  vol.  i.  p.  97.)  • 

13.  The  New  Testament  in  Greek  and  English.  London,  printed  for 
J.  Roberts,  1729.  2  vols.  8vo. 

This  is  a  beautifully  printed  book  ;  whose  editor,  Dr.  Macey,  has  altered  various  pas- 
sages in  conformity  with  the  Arian  hypothesis.  His  arbitrary  alterations  and  bold  criti- 
cisms were  exposed  by  Dr.  Leonard  Twells  in  A  Critical  Examination  of  the  late  Nem 
Text  and  Fersion  of  the  Greek  Testament,    London,  1752,  8vo. 

14.  HKatvj)  Ata^rjKM.  Novum  Testamentum  Graecum.  Edente  Jo.  Al- 
berto Bengelio.  4to.  Tubingee,  1734,  4to.  1 763,  4to. 

This  is  an  excellent  edition,  formed  with  an  extraordinary  degree  of  conscientiousness 
sound  judgment,  and  good  taste.  John  Albert  Bengel,  or  Bengelius,  as  he  is  generally 
called  in  this  country,  abbot  of  Alpirspach  in  the  duchy  (present  kingdom)  of  Wirtem- 
burg,  was  led  to  direct  his  attention  to  sacred  criticism,  in  consequence  of  serious  and 
anxious  doubts  arising  from  the  deviations  exhibited  in  preceding  editions ;  and  the  result 
of  his  laborious  researches  was,  the  edition  now  under  consideration.  The  text  is  pre- 
ceded by  an  Introductio  in  Crisin  Novi  Testamenti,  and  is  followed  by  an  Ejnlogus 
and  Appendix, 

The  text  is  not  formed  on  any  particular  edition, but  is  corrected  and  improved  accord- 
ing to  the  editor's  judgment ;  and  so  scrupulous  was  Bengel,  that  he  studiously  avoided 
inserting  any  reading  which  did  not  exist  in  some  printed  edition,  except  in  the  Apoca- 
lypse ;  in  which  book  alone  he  inserted  readings  that  had  never  been  printed,  because  it 
had  been  printed  from  so  few  manuscripts,  and  in  one  passage  had  been  printed  by  Erasmus 
from  no  manuscript  whatever.  Beneath  the  text  he  placed  some  select  readings,  reserv- 
ing the  evidence  in  their  favour  for  his  Apparatus  Criticus.  His  opinion  of  these  margi- 
nal readings  he  expressed  by  the  Greek  letters  a,  jS,  y,  S,  and  s,  and  some  few  other 
marks.  Thus  a  denotes  that  he  held  a  reading  to  be  genuine  ;  /3,  that  its  genuineness  was 
not  absolutely  certain,  but  that  the  reading  was  still  preferable  to  that  in  the  text ;  y,  that 
the  reading  in  the  margin  was  of  equal  value  with  that  in  the  text,  so  that  he  conld  not 
determine  which  was  preferable  ;  S,  that  the  reading  in  the  margin  was  of  less  value ;  and 
{,  that  it  was  absolutely  spurious,  though  defended  by  some  critics.  Bengel's  edition  was 
printed,  after  his  death,  by  Burke,  at  Tubingen  in  1765,  4to.  with  important  corrections 
and  additions.  Several  small  impressions  of  Bengel's  Greek  Testament  have  been 
printed  in  Germany,  without  the  Critical  Apparatus  ;  viz.  at  Stutgard,  1754,  1759 
1755,  8vo. ;  at  Tubingen,  1762,  1776,  1790,  8vo.;  and  at  Leipsic,  1757,  8vo. 

15.  H  Kecivn  Aia^JiHu.  Novum  Testamentum  Graecum  editionis  re- 
ceptee, cum  lectionibus  variantibus  Codicum  MSS.  editionum  aliarum, 
versionum  et  patrum,  necnon  commentario  pleniore  ex  scrip toribus 
veteribus,  Hebrseis,  Grsecis,   et  Latinis,    historiam    et  vim  verborum 

I  In  1720,  the  celebrated  critic,  Dr.  Richard  Bentley,  circulated  proposals  for  a  new 
edition  of  the  Greek  Testament,  with  various  lections,  which  was  never  executed. 
The  proposals  themselves  are  printed  in  the  Biographia  Britannica,  (article  Bentley, 
note  K) ;  and  the  illustrative  specimen,  Rev.  xxii.  is  given  in  Pritius's  Introd.  ad  Lect. 
Nov.  Test,  pp.  415—419. 


l38  Notice  of  the  principal  Editions         [Parti.  Ch. 

illustrante.     Opera  et  studio  Joannis  Jacobi  Wetstenii.    Amstelsedami, 
1751,  1752,  2  vols,  folio. 

Of  all  the  editions  of  the  New  Testament,  this  is  pronounced  by  Michaelis  to  be  the 
most  important,  and. the  most  necessary  to  those  who  are  engaged  in  sacred  criticism. 
Wetstein's  Prolegomena,  which  contain  a  treasure  of  sacred  criticism,  were  first  published 
in  1730.  The  text  is  copied  from  the  Elzevir  editions,  and  the  verses  are  numbered  in 
the  margin ;  and  the  various  readings,  with  their  authorities  (containing  a  million  of 
quotations),  are  placed  beneath  the  text. 

Wetstein's  edition  is  divided  into  four  parts,  each  of  which  is  accompanied  with  Prole- 
gomena, describing  the  Greek  manuscripts  quoted  in  it.  The  first  part  contains  the  four 
Gospels;  the  second,  the  Epistles  of  Saint  Paul;  the  third,  the  Acts  of  the  Apostles, 
and  the  Catholic  Epistles ;  and  the  fourth,  the  Apocalypse.  To  the  last  part  are  an- 
nexed two  Epistles  in  Syriac,  with  a  Latin  version  ;  which,  according  to  Wetstein,  were 
written  by  Clement  of  Rome.  But  Dr.  Lardner  has  shown  that  they  are  not  genuine. 
(Works,  8vo.  vol.xi.  pp.  197 — 226.  4to.  vol.  v.  pp.  432 — 446.)  The  critical  observa- 
tions on  various  readings,  and  on  the  interpretation  of  the  New  Testament,  •'  must  be 
studied,"  says  Bishop  Marsh,  "  by  every  man  who  would  fully  appreciate  the  work  in 
question."  Michaelis  has  criticised  the  labours  of  Wetstein  with  great  severity,  but  the 
latter  has  been  vindicated'by  Bishop  Marsh,  both  in  his  notes  on  Michaelis  (pp.  865 — 
877),  and  in  his  Divinity  Lectures,  (part  ii.  pp.  21 — 23.) 

16.  Novum  Testamentum  Graecum  ad  fidem  Grsecorum  solum  MSS. 
nunc  primum  expressum,  adstipulante  Jo.  Jac.  Wetstenio,  juxta 
Sectiones  Albert!  Bengelii  divisum  ;  et  nova  interpunctione  ssepius 
illustratum.  Accessere  in  altero  volumine  emendationes  conjecturales 
virorum  doctorum  undecunque  collectae.  Londini,  cura,  typis  et 
simiptibus  G.  [ulielmi.]  B.  [owyer.]   1763.   12mo.  2  vols. 

A  very  valuable  edition,  and  now  scarce  ;  it  was  reprinted  in  1772,  but  not  with  the 
same  accuracy  as  the  first  edition.  I'he  conjectures  were  published  in  a  separate  form  in 
1772,  and  again  in  4to.  in  1782,  to  accompany  a  handsome  quarto  edition  of  the  Greek 
Testament,  which  was  published  by  Mr.  Nichols  in  1783,  with  the  assistance  of  the 
Rev.  Dr.  Owen.  It  is  now  extremely  rare  and  dear.  The  conjectures  were  reprinted 
in  1812  with  numerous  corrections  and  additions.  In  his  editions  of  the  New  Testament, 
Mr.  Bowyer  adopted  the  emendations  proposed  by  Wetstein. ' 

17.  H  Kcuivn  A»a9w)9.  The  New^  Testament  collated  with  the  most 
approved  manuscripts  ;  vi^ith  select  notes  in  English,  critical  and  ex- 
planatory, and  references  to  those  authors  who  have  best  illustrated 
the  sacred  writings.  By  Edward  Harvvood,  D.  D.  London,  1776, 
2  vols.  12mo.  1784,  2  vols.  12mo. 

"  This  edition,"  says  the  learned  annotator  of  Michaelis,  "  is  certainly  entitled  to  a 
place  among  the  critical  editions  of  the  Greek  Testament,  though  it  is  not  accompanied 
with  various  readings ;  for,  though  Dr.  Harwood  has  adopted  the  common  text  as  the 
basis  of  his  own,  he  has  made  critical  corrections  wherever  the  received  reading  appeared 
to  him  to  be  erroneous.  The  manuscripts,  which  he  has  generally  followed  when  he 
departs  from  the  common  text,  are  the  Cantabrigiensis  in  the  Gosjjels  and  Acts,  and  the 
Claromontanus  in  the  Epistles  of  Saint  Paul."  These  Dr.  Harvvood  considered  as  ap- 
proaching the  nearest  of  any  manuscripts  now  known  in  the  world  to  the  original  text 
of  the  sacred  records.  "  It  is  not  improbable  that  this  edition  contains  more  of  the  an  - 
tient  and  genuine  text  of  the  Greek  Testament  than  those  which  are  in  common  use  : 
but  as  no  single  manuscript,  however  antient  and  venerable,  is  entitled  to  such  a  pre- 
ference as  to  exclude  the  rest,  and  no  critic  of  the  present  age  can  adopt  a  new  reading, 
unless  the  general  evidence  be  produced  and  the  preponderancy  in  its  favour  distinctly 

1  Dr.  Griesbach's  first  edition  of  the  New  Testament  should,  in  strictness,  be  noticed 
here;  but  as  it  is  superseded  by  his  second  and  greatly  improved  edition,  described  in 
pp.  140,  141  infra,  it  is  designedly  omitted.  The  edition  of  Koppe,  being  accompanied 
with  a  commentary,  is  noticed  infra,  in  the  Appendix,  No.  VII.  among  the  commentators 
on  the  New  Testament. 


in.  Sect.  Il.J  Of  the  Greek  Testament.  I39 

shown,  the  learned  and  ingenious  editor  has  in  some  measure  defeated  his  own  object 
and  rendered  his  labours  less  applicable  to  the  purposes  of  sacred  criticism."  (Bishop 
Marsh's  Michaelis,  vol.  ii.  part  ii.  pp.  884,  885.)  At  the  end  of  the  second  volume 
there  is  a  catalogue  of  the  principal  editions  of  the  Greek  Testament,  and  a  list  of  the 
most  esteemed  commentators  and  critics.  The  work  is  very  neatly  printed ;  and  under 
the  Greek  text  are  short  critical  notes  in  English,  chiefly  relating  to  classical  iilustra- 
tions  of  Scripture.  In  the  list  of  commentators  and  critics,  those  are  most  commended 
by  Dr.  Harwood  who  favour  the  Socinian  scheme,  to  which  he  was  strongly  attached 
and  he  therefore  admitted  or  rejected  a  variety  of  readings  according  as  they  favour  or 
oppose  the  Socinian  doctrine. 

18.  Novum  Testamentum,  Graece  et   Latine,    Textum  denuo  re- 
censuit,  varias  Lectiones  numquam  antea  Vulgatas  coUegit — Scholia 
Grseca — addidit — 'animadversiones  criticas  adjecit,  et  edidit   Christ 
Frid.  Matthsei.  Rigse,  1782—1788,  12  vols.  8vo. 

Of  Matthaii's  recension  of  manuscripts  some  account  has  already  been  given  in  p.  61. 
of  this  volume.  The  edition  under  consideration  was  published  at  different  times: 
Bishop  Middleton  considers  it  as  by  far  the  best  edition  of  the  Greek  Testament  now- 
extant  ;  and  though  Michaelis  has  criticised  it  with  considerable  severity,  he  neverthe- 
less pronounces  it  to  be  absolutely  necessary  for  every  man  who  is  engaged  in  the  criti- 
cism of  the  Greek  Testament.  As,  however,  Matthasi  undertook  a  revision  of  the 
Greek  text  on  the  authority  of  orte  set  of  manuscripts  of  the  Byzantine  family.  Bishop 
Marsh  regrets  that  he  made  so  partial  an  application  of  his  critical  materials,  "  And 
since  no  impartial  judge  can  admit  that  the  genuine  text  of  the  Greek  Testament  may- 
be established,  as  well  by  applying  only  zjiart  of  our  materials,  as  by  a  judicious  em- 
ployment of  the  whole,  the  edition  of  Matthzi  is  only  so  far  of  importance  as  it  fur- 
nishes new  materials  for  future  uses;  materials,  indeed,  which  are  accompanied  with 
much  useful  information  and  many  learned  remarks.  (Bishop  Marsh's  Lectures 
part  ii.  p.  51.)  Mr.  Dibdin  mentions  a  second  edition  of  Matth^ei's  Greek  Testament 
which  we  have  never  seen. 

19.  Novum  Testamentum  Grsecum,  ad  Codicem  Vindobonensem 
Graece  expressum  :  Varietatem  Lectionis  addidit  Franciscus  Carolus 
Alter.  1786,  1787,  2  vols.  8vo. 

This  edition  differs  entirely  from  those  of  Mill,  Wetstein,  and  Griesbach.  "  The 
text  of  this  edition  is  neither  the  common  text  nor  a  revision  of  it,  but  a  mere  copy 
from  a  single  manuscript,  and  that  not  a  very  antient  one,  (the  Codex  Lambecii  I.)  in 
the  imperial  library  at  Vienna.  The  various  readings,  which  are  not  arranged  as  in 
other  editions,  but  printed  in  separate  parcels  as  made  by  the  collator,  are  likewise  de- 
scribed from  Greek  manuscripts  in  the  imperial  Ubrary  :  and  the  whole  collection  was 
augmented  by  extracts  from  the  Coptic,  Sclavonian,  and  Latin  versions,  which  are  also 
printed  in  the  same  indigested  manner  as  the  Greek  readings.  Alter's  edition  therefore 
contains  mere  materials  for  future  uses."  (Bp.  Marsh's  Lectures,  part  ii.  p.  52. ) 
Where  the  editor  has  discovered  manifest  errata  in  the  Vienna  manuscript,  he  has  re- 
course to  the  text  of  Stephens's  edition  of  1546. — See  a  more  copious  account  of  this 
edition  in  Michaelis,  vol.  ii.  pp.  880 — 882.  where  it  is  said  that  Alter's  edition  is  a  work 
with  which  no  one  engaged  in  sacred  criticism  can  dispense. 

20.  Quatuor  Evangelia,  Grasc^,  cum  Variantibus  a  textu  Lectioni- 
bus  Codd.  manuscriptorum  Bibliothecse  Vaticanse,  Barberinee,  Lauren- 
tianse,  Vindobonensis,  Escurialensis,  Havniensis  Regise  ;■  quibus  ac- 
cedunt  Lectiones  Versionum  Syrarum  Veteris,  Philoxenianae,  et  Hiero- 
solymitanise,  jussu  et  sumptibus  regiis  edidit  Andreas  Birch.  Havnige 
1788,  folio  et  4to. 

This  splendid  and  valuable  work,  containing  only  the  four  Gospels,  is  the  result  of 
the  united  labours  of  Professors  Birch,  Adler,  and  Moldenhawer,  who  for  several  years 
travelled  into  Germany,  Italy,  France,  and  Spain,  at  the  expense  of  the  king  of  Den- 
mark,  in  order  to  examine  and  collate  the  precious  remains  of  sacred  antiquity.  Birch 
collated  all  the  Greek  manuscripts  quoted,  except  those  in  the  library  of  the  Escurial 
which  were  collated  by  Moldenhawer.     Tlie  Syriac  collations  were  made  by  Adler.     A 


140  Notice  of  the  priyicipal  Editions         [Part  I.  Ch. 

detailed  account  of  these  manuscripts  is  given  in  the  Prolegomena ;  from  which  we 
learn  that  the  manuscripts  whicli  passed  under  his  inspection  were  very  numerous.  In 
the  Vatican,  forty  were  collated ;  in  the  Barberini  library  ten  ;  in  other  Roman  libra- 
ries, seventeen ;  in  the  libraries  at  Florence,  and  in  other  parts  of  Italy,  thirty-eight ;  in 
the  imperial  library  at  Vienna,  twelve  ;  and  in  the  royal  library  at  Copenhagen,  three. 
The  text  is  from  Robert  Stephens's  edition  of  1550 ;  but  the  great  value  of  this  splendid 
work,  and  in  which  it  surpasses  all  former  editions,  consists,  first,  in  the  very  complete 
extracts  which  are  given  from  the  celebrated  Codex  Vaticanus  above  described,  (see 
pp.79 — 81  supra)  ;  and  secondly,  in  the  extracts  from  the  ^ersio  Syra  Hierosolymitana, 
which  is  remarkable  for  its  agreement  with  the  Codex  Bezas,  where  it  is  wholly  unsup- 
ported by  any  other  authority ;  a  circumstance  which  shows  the  value  and  antiquity,  not 
so  much  of  the  manuscripts  themselves,  as  of  the  text  which  they  contain. 

In  1798,  Professor  Birch  published  at  Copenhagen  in  8vo.  a  collection  of  various 
readings  to  the  Acts  and  Epistles,  drawn  from  the  same  sources  ;  intitled  Varice  Lec- 
tiones  ad  textum  yictorum  Apostolorum,  Epistolarum  Catholicarum  et  Fault,  e  Codd, 
Greeds  AISS.  BihliolheccB  Vaticanee ,  BarherincB,  Augustiniarorum  Eremitarum 
Momee,  Borgiance  F'elitris,  NeapolitancE  Regice,  Laurentiniance,  S.  Marci  Vene- 
torum,  Vindobonensis  CcBsarece,  et  Hafniensis  RegieB,  collectee  et  editee  ah  Andrea 
Birch,  Theol:  D.  et  Prof. ;  in  1800,  he  published  a  similar  collection  of  various  readings 
to  the  Apocalypse  ;  and  in  1801,  various  readings  to  the  four  Gospels.  The  completion 
of  the  magnificent  edition  of  the  Greek  Testament,  begun  in  1788,  was  prevented  by 
a  calamitous  fire  at  Copenhagen,  which  consumed  the  royal  printing  office,  together 
with  the  beautiful  types  and  paper,  which  had  been  procured  from  Italy,  for  that  purpose. 

21.  Novum  Testamentum  Graec^,  Textum  ad  fidem  Codicum  Ver- 
sionum  et  Patrum  recensuit  et  Lectionis  Varietatem  adjecit  D.  Jo.  Jac. 
Griesbach.  Londini  et  Halse  Saxonum,  1796,  1806,  2  vols,  large  8vo. 
Editio  secunda. 

Of  all  modern  critical  editions  of  the  Greek  Testament,  this  of  Griesbach  is  univer- 
sally allowed  to  be  the  most  valuable  and  complete,  notwithstanding  the  different  opinions 
entertained  by  some  learned  men  relative  to  the  correctness  of  his  system  of  recensions 
or  editions  of  manuscripts,  which  has  been  already  considered  in  pp.  54 — 57  supra,  of 
this  volume. 

Dr.  Griesbach  commenced  his  critical  labours,  first,  by  publishing  at  Halle,  in  1774, 
the  historical  books  of  the  New  Testament,  under  the  following  title :  Libri  Historici 
Novi  Testamenti  Gresce,  pars  i,  sistens  Synopsin  Evangeliorum  Alattheei,  J\darci, 
et  LuccE.  Textum  ad  fidem  Codd.  Kersionum  et  Patrum  emendavit  et  lectionis  varic' 
totem  adjecit  Jo.  Jac.  Griesbach.  (2d  edit.  Hala,  1797,  3d  edit.  Halae,  1809.)  8vo. 
jKirs  ii.  sistens  Evangelium  Johannes  et  Acta  Aposlolorum,  Halje,  1775,  8vo.  This 
edition  was  published  as  a  manual  or  text  book  for  a  course  of  lectures  which  Professor 
Griesbach  was  at  that  time  delivering  at  Jena,  and  in  which  he  explained  the  first  three 
evangelists  synoptically ,  that  is  to  say,  by  uniting  together  the  three  narrations  of  the 
same  event.  The  received  text,  which  is  adopted,  is  divided  into  one  hundred  and 
thirty-four  sections,  and  is  printed  in  three  columns ;  and  Griesbach  indicated  by  va- 
rious marks  the  alterations  which  he  judged  necessary  to  be  made.  The  various  read- 
ings, taken  from  the  editions  of  Mill,  Bengel,  and  Wetstein,  were  not  chosen  until  they 
had  undergone  a  very  severe  revision;  but  this  edition  also  contained  other  lections, 
which  the  learned  editor  found  in  manuscripts  preserved  in  the  British  Museum  at 
London,  and  also  in  the  Royal  Library  at  Paris. 

In  1775,  Dr.  Griesbach  published  the  Apostohcal  Epistles  and  the  A  pocalypse,  in  a 
similar  manner ;  but  as  many  persons  had  expressed  themselves  dissatisfied  with  his 
synoptical  arrangement  of  the  historical  books,  he  printed  another  edition  of  them  in 
1777,  in  the  usual  order.  This  volume  forms  the  first  part  of  h\s  first  edition,  of  which 
the  Epistles  and  Revelation,  printed  in  1775,  are  considered  as  the  second  part.  A  few 
copies  were  struck  off  in  4to,  which  are  both  scarce  and  dear.  This  edition  is  of  a  very 
convenient  and  portable  size,  and  was  that  principally  used  in  the  Universities  of  Germany. 
Dr.  Hales  prefers  it  to  the  second  edition,  because  he  thinks  that  Griesbach  was  at  that 
time  more  scrupulous  of  innovating  upon  the  text  than  he  afterwards  was. 

The  first  volume  of  the  second  edition  appeared  in  1796,  in  large  octavo,  with  the 
imprint  of  Londini  et  Halce  Saxonum  in  the  title  page  ;  and  the  second  with  that  of 
Hales  Saxonum  et  Londini,  on  account  of  the  expense  of  the  paper  of  the  fine  copies 


III.  Sect.  II.]  Of  the  Greek  Testame7it.  141 

having  been  munificently  defrayed  by  his  Grace  the  late  Duke  of  Grafton,  at  that  time 
Chancellor  of  the  University  of  Cambridge.  These  are  most  beautiful  books  and  are 
now  only  procurable  at  a  very  high  price,  though,  through  his  Grace's  liberality,  they 
were  originally  sold,  we  believe,  at  twelve  or  fourteen  shillings  per  volume.  Fifty  copies 
are  said  to  have  been  struck  off  on  large  paper  in  quarto.  But  the  whole  of  these  two 
volumes  was  printed  at  Jena,  under  Griesbach's  own  eye. 

In  addition  to  the  various  readings  exhibited  in  Griesbach's  first  edition,  he  has 
collated  all  the  Latin  versions  published  by  Sabatier  and  Elancbini ;  and  has  corrected 
the  mistakes  made  by  Mill,  Bengel,  and  Wetsteiii,  in  their  quotations  from  the  oriental 
versions.  He  has  also  inserted  the  principal  readings  collected  by  Matthasi,  Birch,  and 
Alter,  together  with  extracts  fromthe  two  Wolfenbiittel  manuscripts  collated  by  Knittel  - 
and  has  given  the  readings  of  the  Sahidic  version,  furnished  by  "Woide,  Georgi,  and 
Miinter.  Of  the  Armenian  version  a  collation  was  made  for  him  by  M.  Bredenkampf 
of  Bremen ;  and  the  Sclavonic  version  was  collated  for  him  by  M.  Dobrowsky  at  Prague. 
The  first  volume  contains  the  four  Gospels.  To  these  are  prefixed  copious  prolego- 
mena, exhibiting  a  critical  history  of  the  printed  text,  a  catalogue  of  all  the  manuscripts 
from  which  various  readings  are  quoted,  and  an  account  of  the  method  pursued  by 
Griesbach  in  executing  this  second  edition,  together  with  the  principal  rules  forjudging 
of  various  readings.  The  text  is  printed  in  two  columns,  the  numbers  of  the  verses 
being  placed  in  the  margin,  below  which  are  the  various  lections. 

The  second  volume  contains  the  remaining  books  of  the  New  Testament,  which  is 
preceded  by  an  introduction  or  preface,  accounting  for  the  delay  of  its  appearance  j  and  an 
account  of  the  manuscripts  consulted  for  that  volume.  At  the  end  are  forty  pages,  sepa- 
rately numbered,  consisting  of  a  Diatribe  on  the  disputed  clause  relative  to  the  three 
witnesses  in  1  John  v.  7,  8.  and  of  additional  various  readings  to  the  Acts  of  the  Apostles, 
and  Saint  Paul's  Epistles,  with  two  pages  of  corrections.  Griesbach's  second  edition 
was  reprinted  at  London  in  1809,  in  two  elegant  8vo.  volumes;  one  by  Mr.  Colling- 
wood  of  Oxford,  and  the  other  by  Mr.  R.  Taylor  ;  the  text  is  printed  in  long  lines,  and 
the  notes  in  columns,  and  Griesbach's  addenda  of  various  readings  are  inserted  in  their 
proper  places.  A  very  few  inaccuracies  have  been  discovered  in  these  insertions,  which 
perhaps  could  hardly  be  avoided  in  a  work  of  such  minuteness.  This  edition,  which 
consisted  of  one  thousand  copies,  having  been  exhausted,  a  second  London  edition  issued 
from  the  press  of  Messrs.  R.  &  A.  Taylor,  in  two  volumes  Svo,  1818.  It  is  executed 
in  the  same  handsome  form  as  before,  and  possesses  some  advantages  even  over  Gries- 
bach's own  second  edition.  In  the  first  place,  the  addenda  of  various  lections  above 
noticed  have  been  newly  collated,  and  inserted  in  their  various  places  with  great  accu- 
racy. Secondly,  the  reading  of  Acts  XX.  28.  in  the  Vatican  manuscript  (which  Gries- 
bach could  not  give  in  consequence  of  Professor  Birch,  who  collated  it,  having  lost  or 
mislaid  his  memorandum  of  that  particular  text)  is  here  printed  from  a  transcript  obtained 
by  Mr.  R.  Taylor  from  the  present  keeper  of  the  Vatican  library.  The  reading  of  the 
clause  in  question,  in  the  Codex  Vaticanus,  is  thus  determined  to  be  conformable  to  the 
lection  of  the  Textus  Jieceptus,  viz.  T>jv  'ExxXno'iav  rou  ©sen,  the  Church  of  God.  And 
lastly,  as  Griesbach  in  his  Leipsic  edition  of  1805  preferred  some  readings  different 
from  those  adopted  in  that  of  Halle,  1796 — 1806,  a  Synoptical  Table  is  given  indicating 
such  differences.  Bishop  Marsh  has  given  a  high  character  of  the  labours  of  Dr.  Gries- 
bach in  his  Divinity  Lectures,  part  ii.  pp.  44,  45.  See  some  strictures  on  them  in  Dr. 
Hales's  Treatise  on  Faith  in  the  Holy  Trinity,  vol  ii.  pp.  61 — 64. 

To  complete  Griesbach's  edition  of  the  New  Testament,  there 
should  be  added  the  following  publications  : 

1.  Cura?  in  Historiam  Textus  Gr^eci  Epistolarum  Paulinarum.     Jena;,  1777,  4to. 

2-  Symbolae  Criticat- ,  ad  supplendas  et  corrigendas  variarum  N.  T.  Lectionum  Col- 
lectiones.  Accedit  multorum  N.  T.  Codicum  Grxcorum  Descriptio  et  Examen.  Hals, 
1785,  1795,  2  vols,  small  Svo. 

3.  Commentarius  Criticus  in  Textum  Graecum  Novi  Testament].  Particula  prima, 
Jenae,  1798.     Particula  secunda,  Jena;,  1811. 

22.  Novum  Testamentum,  Greece.  Ex  Recensione  Jo.  Jac.  Gries* 
bachii,  cum  selecta  Lectionis  Varietate.  Lipsiaj,  1803 — 1807,  4  vols, 
imperial  4to  or  folio. 

This  is  a  most  sumptuous  edition ;  the  text  is  formed  chiefly  on  that  of  Griesbach's 
second  edition,  and  on  that  of  Knappe,  noticed  below.     The  type  is  large  and  clear  j  the 


I4f2  Notice  of  the  principal  Editions         [Part  I.  Ch. 

paper  beautiful  and  glossy ;  at  the  foot  of  the  page  are  some  select  various  readings ; 
and  each  volume  is  decorated  with  an  exquisitely  engraved  frontispiece. 

23.  Novum  Testamentuni  Graec^.  Ex  Recensione  Jo.  Jac.  Gries- 
bachii,  cum  selecta  Lectionum  Varietate.     Lipsise,  1805,  2  vols.  8vo. 

This  edition  contains  the  text,  together  with  a  selection  of  the  principal  various 
readings,  and  an  extract  from  the  Prolegomena  of  the  second  edition.  It  is  very 
neatly  printed,  and  forms  a  valuable  manual  for  constant  reference.  This  is  the  edi- 
tion now  chiefly  used  in  the  universities  of  Germany.  Griesbach's  text  has  been  re- 
printed at  Cambridge  in  New  England  (North  America),  at  the  press  of  Messrs.  Wells 
and  Hilliard,  in  two  handsome  volumes,  1809,  8vo.  The  typography  of  the  large  paper 
copies  is  most  beautiful.  Griesbach's  text  has  also  been  reprinted  at  the  Glasgow 
University  Press  in  1817,  18mo.     It  is  a  most  beautiful  little  book. 

24.  Novum  Testamentum  Grsec^.  Recognovit  atque  insignioris 
lectionum  varietatis  et  argumentorum  notationis  subjecit  Geo.  Chris- 
tian. Knappius.  Halae,  1797,  8vo.  2d  edit.  Halae,  1813,  2  vols.  8vo.    " 

In  this  edition  of  the  New  Testament,  which  received  the  warm  approbation  of 
Griesbach  in  his  preface  to  the  splendid  edition  above  noticed,  Dr.  Knappe  has  availed 
himself  of  Griesbach's  labours;  and  has  admitted  into  the  text  not  only  those  readings 
which  the  latter  considered  to  be  of  undoubted  authority,  but  likewise  some  others  which 
Dr.  K.  himself  regarded  as  such,  but  without  distinguishing  either  of  them.  Such 
words  also,  as  it  might  on  the  same  grounds  be  thought  right  to  exclude  from  the  text, 
as  not  originally  belonging  to  it,  are  here  enclosed  in  brackets,  partly  of  the  common 
kind,  and  partly  formed  on  purpose  for  this  edition.  The  most  probable  readings  are 
marked  with  an  asterisk:  to  all  of  them  the  word  edit  is  prefixed,  in  order  to  distin- 
guish them  from  the  rest  of  these  lections,  which  in  reality  are  those  in  which  the  exe- 
getical  student  is  chiefly  interested.  Great  attention  is  paid  to  typographical  and  gram- 
matical accuracy,  to  the  accents,  and  to  the  punctuation,  which  differ  in  this  edition,  from 
those  of  Leusden  or  Gerard  von  Maestricht  in  more  than  three  hundred  places.  Very 
useful  summaries  are  likewise  added  under  the  text.  This  valuable  editiim  is  not  com- 
mon'in  England.  The  second  impression,  published  in  two  vols,  in  1815,  is  very  neatly 
printed,  and  is  corrected  throughout.  In  editing  it  Dr.  K.  has  availed  himself  of  Gries- 
bach's second  volume,  which  was  not  published  when  his  first  edition  appeared. 

25.  Novum  Testamentum  Grsece,  ex  recensione  Griesbachii,  nova 
Latina  versione  illustratum,  indice  brevi  praecipuse  lectionum  et  in- 
terpretationum  diversitatis  instructum,  edidit  Henricus  Augustus 
Schott.     Lipsise,  1805,  8vo. 

This  is  a  useful  edition  of  the  Greek  Testament,  and,  we  understand,  is  in  much  re- 
quest in  Germany.  A  second  and  much  enlarged  edition  was  published  at  Leipsic  in 
1811,  8vo.  The  text  is  that  of  Griesbach;  under  it  are  printed  the  most  important 
various  readings ;  the  critical  remarks  are  brief  and  clear ;  and  the  young  student  will 
find  in  the  Latin  version  no  small  help  to  the  interpretation  of  the  New  Testament. 

26.  Novum  Testamentum  Graecfe,  Lectiones  variantes,  Griesbachii 
iudicio,  iis  quas  textus  receptus  exhibet,  anteponendas  vel  sequiparan- 
das,  adjecit  Jospehus  White,  S.  T.  P.  Linguarum  Heb.  et  Arab,  in 
Academia  Oxoniensi  Professor.  Oxonii,  e  Typographeo  Clarendo- 
niano,   1808,  2  vols,  crown  8vo. 

This  is  a  very  neat  and  accurate  edition.  The  Textus  Receptus  is  adopted  ;  and 
Professor  White  has  contrived  to  exhibit  in  a  very  intelligible  form; — 1.  Those  texts 
which  in  Griesbach's  opinion  ought,  either  certainly  or  probably,  to  be  removed  from 
the  received  text ;  2.  Those  various  readings  which  the  same  editor  judged  either  pre- 
ferable or  equal  to  those  of  the  received  text;  and,  3.  Those  additions,  which,  on  the 
authority  of  manuscripts,  Griesbach  considers  as  fit  to  be  admitted  into  the  text. 
"  An  intermediate  advantage  to  be  derived  from  an  edition  thus  marked  is  pointed  out 
by  the  learned  editor  at  the  conclusion  of  his  short  preface  ;  viz.  that  it  may  thus  be  seen 
at  once  by  every  one,  how  very  little,  after  all  the  labours  of  learned  men,  and  the 
collation  of  so  many  manuscripts  and  versions,  is  liable  to  just  objection  in  the  received 
text."  (British  Critic,  vol.  xxxiv.  (0.  S.)  p.  386.) 


III.  Sect.  H.]  Of  the  Greek  Testament.  143 

In  1811,  Professor  White  published  an  elegant  little  work,  vvhicli  may  be  advantage- 
ously substituted  for  Dr.  Griesbach's  (now  rare  and  expensive)  edition  of  the  Greek 
Testament,  entitled  Criseos  GiiesbachiancB  in  Novum  Testamentum  Sj/uopsis.  "  This 
small  volume  is  exactly  conformable  in  its  design  to  the  beautiful  edition  of  the  New 
Testament,  published  by  Dr.  White  in  1808 ;  and  contains  all  the  variations  of  any 
consequence,  which  can  be  considered  as  established,  or  even  rendered  probable,  by  the 
investigation  of  Griesbach.  The  chief  part  of  these  readings  was  given  in  the  margin  of 
that  edition,  distinguished  by  the  Origenian  marks.  Here  the  value  of  each  reading  or 
proposed  alteration  is  stated  in  words  at  length, and  therefore  cannot  be  misapprehended. 
This  book  may  therefore  be  considered  as  a  kind  of  supplement  to  that  edition,  or  illus- 
tration of  it."  (British  Critic,  (O.  S.)  vol.  xxxviii.  p.  395.) 

27.  Novum  Testamentum  Grsece.  Lectiones  Variantes  Griesbachii 
prsecipuas,  necnon  quamplurimas  voces  ellipticas,  adjecit  Adamus  Dick- 
inson. Edinburgi,  typis  academicis,  12mo.  1811,  edit,  secunda,  1817. 

This  edition  is  avowedly  designed  for  t/owng  students  of  the  Greek  Testament.  The 
principal  elliptical  words  are  printed  at  the  foot  of  the  page  ;  they  are  selected  from 
Bos,  Schoettgenius,  and  Leisner.  The  chief  various  readings  of  Griesbach  are  prefixed 
in  four  pages.     The  text  is  that  of  Dr.  Mill,  and  is  very  neatly  stereotyped. 

28.  W,  M.  L.  de  Wette  et  Fr.  Lucke,  Synopsis  Evangeliorum  Mat- 
thaei,  Marci,  et  Lucse,  cum  parallelis  Joannis  Pericopis  Grsec^.  Ex 
recensione  Griesbachii,  cum  selecta  Lectionum  Varietate  et  brevibus 
Argumenti  Notationibus.  Berolini.   1818,  4to. 

29.  Testamentum  Novum  Grasc^,  ad  fidem  Recensionis  Schoettgeni- 
anae ;  addita  ex  Griesbachi)  apparatu  Lectionis  varietate  prsecipuae. 
Upsalae ;  8vo.  1820. 

Schoettgenius  published  his  very  useful  editions  of  the  Greek  Testament  at  Leipsic  in 
1744  and  1749,  8vo,  intitled  H  Ka/vjj  A/aSjixx.  Novum  Teslamentum  Grtrcum.  In 
sectiones  dipisit,inter2>unctiones  accurate posuit,  et  dispositionem  logtcam  adjecit  Chris- 
tianus  Schoettgenius.  His  divisions  into  sections  and  his  punctuation  are  very  judiciously 
executed  ;  the  common  divisions  of  chapters  and  verses  are  retained  in  the  margin.  He 
has  followed  the  Textus  Receplus.  Schoettgen's  edition  is  the  basis  of  the  Upsal  one 
above  noticed. 

30.  Novum  Testamentum  Grsec^.  Ad  fidem  optimorum  librorum 
recensuit  A.  H.  Titmannus,  Prof.  Lips.  18mo.  Lipsiae,  1820. 

Of  all  the  critical  editions  of  the  New  Testament,  that  have  fallen  under  the  au- 
thor's observation,  this  of  Professor  Titmann  is  one  of  the  most  useful,  as  it  unquestion-. 
ably  is  the  clieapest.  The  text  is  a  corrected  one  ;  that  is,  Prof.  T.  has  inserted  in  it 
such  various  readings,  as  are  in  his  judgment  preferable  to  those  commonly  received,  and 
which  have  been  approved  by  the  most  eminent  critics  ;  and  he  has  printed  an  index  of 
the  altered  passages  at  the  end  of  the  volume.  Its  portability,  in  addition  to  its  intrinsic 
excellence,  is  no  mean  recommendation  of  it  to  students  of  the  New  Testament ;  the 
Greek  characters,  though  small,  being  very  distinctly  and  neatly  stereotyped.  There  are 
copies  on  fine  paper. 


14-4;  Divisions  and  Marks  of  Distinction        [Part  I.  Ch. 


CHAPTER  IV. 

ON  THE  DIVISIONS  AND  MARKS  OF  DISTINCTION  OCCURRING 
IN  THE  SCRIPTURES. 

SECTION  I. 

ON   THE    DIVISIONS   AND    MARKS     OF    DISTINCTION    OCCURRING 
IN    THE    OLD    TESTAMENT. 

I.  Different  Appellations  given  to  the  Scriptures.  —  II.  General  Divi- 
sions of  the  Canonical  Books.  —  III.  Particularly  of  the  Old  Tes- 
tament.— 1.  The  Law. — 2.  The  Prophets.-^S.  The  Cetubim  or 
Hagiographa.  —  IV.  Account  of  the  Masora. — V.  Modern  Divi- 
sions of  the  Books  of  the  Old  Testament. — Chapters  and  Verses. 

I.  1  HE  collection  of  writings,  which  is  regarded  by  Chris- 
tians as  the  sole  standard  of  their  faith  and  practice,  has  been 
distinguished,  at  various  periods,  by  different  appellations. 
Thus,  it  is  frequently  termed  the  Scriptures,  the  Sacred  or 
Holy  Scriptures,  and  sometimes  the  Canonical  Scriptures. 
This  collection  is  called  T/ie  Scriptures,  as  being  the  most  im- 
portant of  all  writings; — the  HoIt/  or  Sacred  Scriptures,  because 
they  were  composed  by  persons  divinely  inspired;  and  the 
Canonical  Scriptures,  either  because  they  are  a  rule  of  faith  and 
practice  to  those  who  receive  them  •,  or  because,  when  the 
number  and  authenticity  of  these  books  were  ascertained,  lists 
of  them  were  inserted  in  the  ecclesiastical  canons  or  catalogues, 
in  order  to  distinguish  them  from  such  books  as  were  apocry- 
phal or  of  uncertain  authority,  and  unquestionably  not  of  divine 
origin.  But  the  most  usual  appellation  is  that  of  the  Bible — 
a  word  which  in  its  primary  import  simply  denotes  a  book,  but 
which  is  given  to  the  writings  of  the  prophets  and  apostles,  by 
way  of  eminence,  as  being  ithe  Book  of  Books,  infinitely  supe- 
rior in  excellence  to  every  unassisted  production  of  the  human 
mind.  ' 

II.  The  most  common  and  general  division  of  the  canonical 
book^  is  that  of  the  Old  and  New  Testament ;  the  former  con- 
taining those  revelations  of  the  divine  will  which  were  commu- 
nicated to  the  Hebrews,  Israelites,  or  Jews,  before  the  birth  of 
Christ,  and  the  latter  comprising  the  inspired  writings  of  the 
evangelists  and  apostles.  The  appellation  of  Testament  is  de- 
rived from  2  Cor.  iii.  6.  14. ;  in  which  place  the  words  >)  TraXaia 

1  Lardner's  Works,  8vo.  vol.  vi.  pp.1 — 8.  4to,  vol.  iii.  pp.137 — 140.  Jahn, 
Introd.  ad  Vet.  Foed.  p.  7. 


V.  Sect.  I.]  Occurring  in  ike  Old  Testament.  l^H 

S<«^>)xr)  and  r)  xajvTj  8»adr}jc>j  are  by  the  old  Latin  translators  ren- 
dered antiquum  testamentum  and  novum  testamenticm,  old  and 
new  testaments,  instead  oF  antiquum  foedus  and  novum  fcedust 
the  old  and  new  covenants  :  for,  although  the  Greek  word  "^la^YiKri 
signifies  both  testament  and  covenant,  j'et  it  uniformly  cor- 
responds with  the  Hebrew  word  Berith,  which  constantly  signi- 
fies a  covenant '.  The  term  "  old  covenant,"  used  by  Saint 
Paul  in  2  Cor.  iii.  14.  does  not  denote  the  entire  collection  of 
writings  which  we  term  the  Bible,  but  those  antient  institutions, 
promises,  threatenings,  and  in  short  the  whole  of  the  Mosaic 
dispensation,  related  in  the  Pentateuch,  and  in  the  writings  of 
the  prophets ;  and  which  in  process  of  time  were,  by  a  meto- 
nymy, transferred  to  the  books  themselves.  Thusj  we  find 
mention  made  of  the  book  of  the  covenant  in  Exodus  (xxiv.  7-) 
and  in  the  apocryphal  book  of  Maccabees  (Mace.  i.  57.) :  and, 
after  the  example  of  the  apostle,  the  same  mode  of  designating 
the  sacred  writings  obtained  among  the  first  Christians,  from 
w^hom  it  has  been  transmitted  to  modern  times.  ^ 

III.  The  arrangement  of  the  books  comprising  the  Old  Tes- 
tament, which  is  adopted  in  our  Bibles,  is  not  always  regulated 
by  the  exact  time  when  the  books  were  respectively  written ; 
although  the  book  of  Genesis  is  universally  admitted  to  be  the 
first,  and  the  prophecy  of  Malachi  to  be  the  latest  of  the  in- 
spired writings.  Previously  to  the  building  of  Solomon's  temple, 
the  Pentateuch  was  deposited  ^'  in  the  side  of  the  ark  of  the 
covenant"  (Dent.  xxxi.  24? — 26.),  to  be  consulted  by  the  Israel- 
ites ;  and,  after  the  erection  of  that  sacred  edifice,  it  was  depo- 
sited in  the  treasury,  together  with  all  the  succeeding  produc- 
tions of  the  inspired  writers.  On  the  subsequent  destruction 
of  the  temple  by  Nebuchadnezzar,  the  autographs  of  the  sacred 
books  are  supposed  to  have  perished :  although  some  learned 
men  have  conjectured  that  they  were  preserved,  because  it  does 
not  appear  that  Nebuchadnezzar  evinced  any  particular  enmity 
against  the  Jewish  religion,  and  in  the  account  of  the  sacred 
things  carried  to  Babylon,  (2  Kings  xxv.  2  Chron.xxxvi.  Jer. 
liii.)  no  mention  is  made  of  the  sacred  books.  However  this 
may  be,  it  is  a  fact,  that  copies  of  these  autographs  were  car- 
ried to  Babylon  :  for  we  find  the  prophet  Daniel  quoting  the 
law  (Dan.  ix.  11.  13.),  and  also  expressly  mentioning  the  pro- 
phecies of  Jeremiah  (ix.  2.),  which  he  could  not  have  done,  if 
he  had  never  seen  them.  We  are  further  informed  that  on  the 
rebuilding,  or  rather  on  the  finishing,  of  the  temple  in  the  sixth 


'  Jerome,  Comment,  in  Malachi,  cap.  ii.  op.  torn.  iii.  p.  181G. 
'-^  Dr.  Lanlner  has  collected  several  passages  from  early  Christian  writers,  who  thus 
tnetonymycally  use  the  word  Testament.   Works,  8vo.  vol.  vi.  p.  9.  4to.  vol,  iii.  p.  140. 
VOL.  II.  L 


146  Divisions  and  Marks  of  Distinction       [Part  I.  Ch. 

year  of  Darius,  the  Jewish  worship  was  fully  re-established  ac- 
cording "  as  it  is  written  in  the  book  of  Moses"  (Ezra  vi.  18.) : 
which  would  have  been  impracticable,  if  the  Jews  had  not  had 
copies  of  the  law  then  among  them.  But  what  still  more  clearly 
proves  that  they  must  have  had  transcripts  of  their  sacred  writ- 
ings during,  as  well  as  subsequent  to,  the  Babylonish  captivity, 
is  the  fact,  that  when  the  people  requested  Ezra  to  produce 
the  law  of  Moses  (Nehem.  viii.  1.),  they  did  not  entreat  him  to 
get  it  dictated  anew  to  them ;  but  that  he  should  bring  forth 
**  the  book  of  the  law  of  Moses,  which  the  Lord  had  com- 
manded to  Israel." 

About  fifty  years  after  the  rebuilding  of  the  temple,  and  the 
consequent  re-establishment  of  the  Jewish  religion,  it  is  gene- 
rally admitted  that  the  canon  of  the  Old  Testament  was  settled ; 
but  by  whom  this  great  work  was  accomplished,  is  a  question  on 
which  there  is  a  considerable  difference  of  opinion.  On  the 
one  hand  it  is  contended  that  it  could  not  have  been  done  by 
Ezra  himself;  because,  though  he  has  related  his  zealous  efforts 
in  restoring  the  law  and  worship  of  Jehovah,  yet  on  the  settle- 
ment of  the  canon  he  is  totally  silent ;  and  the  silence  of  Nehe- 
miah,  who  has  recorded  the  pious  labours  of  Ezra,  as  well  as  the 
silence  of  Josephus,  who  is  diffuse  in  his  encomiums  on  him, 
has  further  been  urged  as  a  presumptive  argument  why  he  could 
not  have  collected  the  Jewish  writings.  But  to  these  hypothetical 
reasonings  we  may  oppose  the  constant  tradition  of  the  Jewish 
church,  uncontradicted  both  by  their  enemies  and  by  Chris- 
tians, that  Ezra,  with  the  assistance  of  the  members  of  the  great 
synagogue  (among  whom  were  the  prophets  Haggai,  Zechariah, 
and  Malachi,)  did  collect  as  many  copies  of  the  sacred  writings 
as  he  could,  and  from  them  set  forth  a  correct  edition  of  the 
canon  of  the  Old  Testament,  with  the  exception  of  his  own  writ- 
ings, the  book  of  Nehemiah,  and  the  prophecy  of  Malachi ; 
which  were  subsequently  annexed  to  the  canon  by  Simeon  the 
Just,  who  is  said  to  have  been  the  last  of  the  great  synagogue. 
In  this  Esdrine  text,  the  errors  of  former  copyists  were  cor- 
rected :  and  Ezra  (being  himself  an  inspired  writer)  added  in 
several  places,  throughout  the  books  of  this  editicm,  what  ap- 
peared necessary  to  illustrate,  connect,  or  complete  them  '. 
Whether  Ezra's  own  copy  of  the  Jewish  Scriptures  perished  in 
the  pillage  of  the  temple  by  Antiochus  Epiphanes,  is  a  question 
that  cannot  now  be  ascertained :  nor  is  it  material,  since  we 
know  that  Judas  Maccabaeus  repaired  the  temple,  and  replaced 


\  Prideaux's  Connexion,  parti,  book  v.  sub  anno  446.  vol.  i.  pp.  329 — 544,  and 
the  autliorities  there  cited.  Carpzov.  Imrod.  ad  Libros  Biblicos  Vet.  Test.  pp.  24. 
508,  509. 


iV.  Sect.  I.]  Occurring  in  the  Old  Testament.  J  4- 7 

every  thing  requisite  for  the  performance  of  divine  worship 
(1  Mace.  iv.  36 — 59.),  which  included  a  correct,  if  not  Ezra's 
own,  copy  of  the  Scriptures  '.  It  has  been  conjectured,  and  it 
is  not  improbable,  that  in  this  latter  temple  an  ark  was  con- 
structed, in  which  the  sacred  books  of  the  Jews  were  preserved 
until  the  destruction  of  Jerusalem  and  the  subversion  of  the  Jewish 
polity  by  the  Romans  under  Titus,  before  whom  the  volume 
of  the  law  was  carried  in  triumph,  among  the  other  spoils  which 
had  been  taken  at  Jerusalem  -.  Since  that  time,  although  there 
has  been  no  certain  standard  edition  of  the  Old  Testament,  yet 
we  have  seen  ^  that  both  Jews  and  Christians  have  constantly 
had  the  same  Hebrew  Scriptures  to  which  they  have  always 
appealed,  so  that  we  have  every  possible  evidence  to  prove  that 
the  Old  Testament  has  been  transmitted  to  us  entire,  and  free 
from  any  material  or  designed  corruption. 

The  various  books  contained  in  the  Old  Testament,  were 
divided  by  the  Jews  into  three  parts  or  classes — the  Law — the 
Prophets — and  the  Cetubim,  or  Hagiograjpha,  that  is,  the  Holy 
Writings :  which  division  obtained  in  the  time  of  our  Saviour  *, 
and  is  noticed  by  Josephus  5,  though  he  does  not  enumerate  the 
several  books. 

1.  The  Law  (so  called,  because  it  contains  precepts  for  the 
regulation  of  life  and  manners)  comprised  the  Pentateuch,  or 
five  books  of  Moses,  which  were  originally  written  in  one 
volume,  as  all  the  manuscripts  are  to  this  day,  which  are  read 
in  the  synagogues.  It  is  not  known  when  the  writings  of  the 
Jewish  legislator  were  divided  intOj*?!;^  books  :  but,  as  the  titles 
of  Genesis,  Exodus,  Leviticus,  Numbers,  and  Deuteronomy, 
are  evidently  of  Greek  origin,  (for  the  tradition  related  by  Philo, 
and  adopted  by  some  writers  of  the  Romish  church,  that  they 
were  given  by  Moses  himself,  is  too  idle  to  deserve  refutation,) 
it  is  not  improbable  that  these  titles  were  prefixed  to  the  several 
books  by  the  authors  of  the  Alexandrian  or  Septuagint  Greek 
version. 

2.  The  Prophets,  which  were  thus  designated,  because 
these   books  were  written  by  inspired  prophetical  men,  were 

>  Bishop  Tomline's  Elements  of  Christian  Theology,  vol.  i.  p.  11, 

2  Josephus  de  Bell.  Jud.  lib.  vii.  c.  5.  §  5. 

3  See  Vol.  I.  pp.  43—76,  120—125,  supra. 

*  "  These  are  the  words  which  I  spake  unto  you,  while  I  was  yet  with  you,  that  all 
things  might  be  fulfilled  which  are  written  in  the  Law,  and  in  the  Prophets,  and  in  the 
Psalms,  concerning  me."  (Lukexxiv.  44.)  In  which  passage  by  the  Psalms  is  intended 
the  Hagiographa;  which  division  beginning  with  the  Psalms,  the  whole  of  it  (agreeably 
to  the  Jewish  manner  of  quoting)  is  there  called  by  the  name  of  the  book  with  which  it 
commences  Saint  Peter  also,  when  appealing  to  prophecies  in  proof  of  the  Gospel, 
says — "  All  the  prophets  from  Samuel,  and  those  that  follow  after,  as  many  as  have 
spoken,  have  likewise  foretold  of  these  days."  (Acts  iii.  24.)  In  which  passage  the 
apostle  plainly  includes  the  books  of  Samuel  in  the  class  of  prophets. 

*  Contr.  Apion.  lib.  i.  §  8. 

L  2 


l4fS  Divisions  and  Marks  of  Disthiction       [Part  I.  CIi. 

divided  into  the  former  and  latter  ',  with  regard  to  the  time 
when  they  respectively  flourished  :  the  former  prophets  con- 
tained the  books  of  Joshua,  Judges,  1  and  2  Samuel,  and 
1  and  2  Kings,  the  two  last  being  each  reckoned  as  one  book  ; 
the  latter  prophets  comprised  the  writings  of  Isaiah,  Jeremiah, 
Ezekiel,  and  of  the  twelve  minor  prophets,  whose  books  were 
reckoned  as  one.  The  reason  why  Moses  is  not  included  among 
the  prophets  is,  because  he  so  far  surpassed  all  those  who  came 
after  him,  in  eminence  and  dignity,  that  they  were  not  accovmted 
worthy  to  be  placed  on  a  level  with  him  :  and  the  books  of 
Joshua  and  Judges  are  reckoned  among  the  prophetical  books, 
because  they  are  generally  supposed  to  have  been  written  by  the 
prophet  Samuel. 

3.  The  Cetubim  or  Hagiographa,  that  is,  the  Holy  Writ- 
ings, comprehended  the  Psalms,  Proverbs,  Job,  Song  of  So- 
lomon, Ruth,  Lamentations  of  Jeremiah,  Ecclesiastes,  Esther, 
Daniel,  Ezra,  and  Nehemiah  (reckoned  as  one,)  and  the  two 
books  of  Chronicles,  also  reckoned  as  one  book  ^.  This  third 
class  or  division  of  the  Sacred  Books  has  received  its  appella- 
tion of  Cetubim,  or  Holy  Writings^  because  they  were  not  orally 
delivered,  as  the  law  of  Moses  was ;  but  the  Jews  affirm  that 
they  were  composed  by  men  divinely  inspired,  who,  howevei', 
had  no  public  mission  as  prophets :  and  the  Jews  conceived 
that  they  were  dictated  not  by  dreams,  visions,  or  voice,  or  in 
other  ways,  as  the  oracles  of  the  prophets  were,  but  that  they 
were  more  immediately  revealed  to  the  minds  of  their  authors. 
It  is  remarkable  that  Daniel  is  excluded  from  the  number  of 
prophets,  and  that  his  writings,  with  the  re^t  of  the  Hagio- 
grapha, were  rrot  publicly  read  in  the  synagogues  as  the  Law  and 
the  Prophets  were :  this  is  ascribed  to  the  singular  minuteness 
with  which  he  foretold  the  coming  of  the  Messiah  before  the 
destruction  of  the  city  and  sanctuary  (Dan.ix.),  and  the  appre- 
hension of  the  Jews,  lest  the  public  reading  of  his  predictions 
should  lead  any  to  embrace  the  doctrines  of  Jesus  Christ.  ^ 

The  Pentateuch  is  divided  into  fifty  or  fifty-four  Parasches, 
or  larger  sections,  according  as  the  Jewish  lunar  year  is  simple 
or  intercalary  ;  one  of  which  sections  was  read  in  the  synagogue 
every   Sabbath-day:  this  division   many  of  the   Jews  suppose 

1  This  distinction,  Carpzov  thinks,  was  borrowed  from  Zech.  i.  4. — "  Be  ye  not  as 
your  fathers,  unto  whom  the  former  prophets  have  cried." — Introd.  ad  Lib.  Bibl.  Vet. 
Test.   p.  146. 

2  The  Song  of  Solomon,  Ruth,  Lamentations,  Ecclesiastes,  and  Esther,  are,  in  the 
mo:lern  copies  of  the  Jewish  Scriptures,  placed  immediately  after  the  Pentateuch ;  under 
the  name  of  the  Kve  Megilloth  or  volumes.  The  book  of  Ruth  holds  sometimes  the 
first  or  second,  and  sometimes  the  fifth  place. 

3  Hottinger'sThesaurus,  p.  510.  Leiisden'sPhilologus  Hebrseus,  Diss.  ii.  pp.  13 — 22. 
Bishop  Cosins's  Scholastical  Hist,  of  the  Canon,  c.  ii.  pp.  10,  et  seq. 


IV.  Sect.  I.]         Occurring  in  the  Old  Testament.  149 

to  have  been  appointed  by  Moses,  but  it  is  by  others  attributed, 
and  with  greater  probability,  to  Ezra.  These  parasches  were 
further  subdivided  into  smaller  sections  termed  Siderim,  or 
orders.  Until  the  persecution  of  Antiochus  Epiphanes,  the 
Jews  read  only  the  Law ;  but  the  reading  of  it  being  then  pro- 
hibited, they  substituted  for  it  fifty-four  Haphtoras,  or  sections 
from  the  prophets.  Subsequently,  however,  when  the  reading 
of  the  Law  was  restored  by  the  Maccabees,  the  section  which 
had  been  read  from  the  Law  was  used  for  the  first,  and  that 
from  the  Prophets,  for  the  second  lesson  '.  These  sections  were 
also  divided  into  Pesukimj  or  verses,  which  have  likewise  been 
ascribed  to  Ezra ;  but  if  not  contrived  by  him,  it  is  certain  that 
this  subdivision  was  introduced  shortly  after  his  death :  it  was 
probably  intended  for  the  use  of  the  Targumists  or  Chaldee 
interpreters.  After  the  return  ofthe  Jews  from  the  Babylonish 
captivity,  when  the  Hebrew  language  had  ceased  to  be  spoken, 
and  the  Chaldee  became  the  vernacular  tongue,  it  was  (as  we 
have  already  remarked  -)  usual  to  I'ead  the  law,  first  in  the 
original  Hebrew,  and  afterwards  to  interpret  it  to  the  people  in 
the  Chaldee  dialect.  "  For  the  purpose  of  exposition,  therefore, 
these  shorter  periods  were  very  convenient.  3 

IV.  Originally,  the  text  of  the  Sacred  Books  was  written 
without  any  breaks  or  divisions  into  chapters  or  verses,  or  even 
into  words ;  so  that  a  whole  book,  as  written  in  the  antient 
manner,  was  in  fact  but  one  continued  word.  Many  antient 
Greek  and  Latin  manuscripts  thus  written  are  still  extant.  The 
sacred  writings  having  undergone  an  infinite  number  of  altera- 

•  •         •  •  1  1  n 

tions  by  successive  transcriptions,  during  the  lapse  of  ages, 
whence  various  readings  had  arisen,  the  Jews  had  recourse  to  a 
canon,  which  they  judged  to  be  infallible,  in  order  to  fix  and 
ascertain  the  reading  of  the  Hebrew  text,  and  this  rule  they 
called  masora  or  tradition,  as  if  this  critique  were  nothing  but 
a  tradition  which  they  had  received  from  their  ancestors.  Ac- 
cordingly, they  pretend,  that,  when  God  gave  the  law  to  Moses 
on  Mount  Sinai,  he  taught  him,  first,  its  true  reading,  and, 

'  Of  these  divisions  we  have  evident  traces  in  the  New  Testament ;  thus,  the 
section  {ti^toxvi)  of  the  prophet  Isaiah,  which  the  Ethiopian  eunuch  was  reading,  was 
in  all  probabiHty,  that  which  related  to  the  sufferings  of  the  Messiah.  (Acts  viii.  52.) 
When  Saint  Paul  entered  into  the  synagogue  at  Antioch  in  Pisidia,  he  stood  up  to 
preach  o/fer  the  reading  of  the  Law  and  the  Prophets  {Acts,  \i\\.  15),  that  is,  after 
reading  the  first  lesson  out  of  the  Law,  and  the  second  lesson  out  of  the  Prophets.  And 
in  the  very  discourse  which  he  then  delivered,  he  tells  the  Jews  tHat  the  Prophets  wers 
read  at  Jerusalem  on  every  Sabbath-da>/,  that  is,  in  those  lessons  which  were  taken  out 
of  the  Prophets,   (Acts  \iii.  27.) 

2  See  p.  4.  supra  of  this  volume. 

3  Buxtorf,  Tiberias,  c.  ]I.  Leusden  (Philoi.  Heb.  p.  .37.)  has  given  a  table  of  the 
t\ity -{our  parasches  or  sections  of  the  Law,  with  their  Hebrew  appellations,  showing 
tli'j  portions  corresponding  with  our  modern  division  of  chapters  and  verses.  A  similar 
table  is  given  by  Mr.  Alkn  in  his  Modern  Judaism,  pp.  10 — 12. 

L    3 


150  Divisions  and  MarJcs  of  Distinction       [PartLCh, 

secondly,  its  true  interpretation ;  and  that  both  these  were 
handed  down  by  oral  tradition,  from  generation  to  generation, 
until  at  length  they  were  committed  to  writing.  The  former  of 
these,  viz.  the  true  reading,  is  the  subject  of  the  Masora ;  the 
latter  or  true  interpretation  is  that  of  the  Mishna  and  Gemara, 
of  which  an  account  is  given  in  a  subsequent  chapter  of  the 
present  volume. 

The  Masoretic  notes  and  criticisms  relate  to  the  books,  verses, 
words,  letters,  vowel  points  and  accents.     The  Masorites  or 
Massorets,  as  the  inventors  of  this  system  were  called,  were  the 
first  who  distinguished  the  books  and   sections  of  books  into 
verses.     They  numbered  all  the  verses  of  each  book  and  section, 
and  placed  the  amount  at  the  end  of  each  in  numeral  letters,  or 
in  some  symbolical  word  formed  out  of  them  ;  and  they  also 
marked  the  middle  verse  of  each  book.     Further,  they  noted 
the  verses  where  something  was  supposed  to  be  forgotten  ;  the 
words  which  they  believed  to  be  changed ;  the   letters  which 
they  deemed  to  be  superfluous ;  the  repetitions  of  the  same 
verses ;  the  different  reading  of  the  words  which  are  redundant 
or  defective ;  the  number  of  times  that  the  same  word  is  found 
at  the  beginning,  middle,  or  end  of  a  verse  ;  the  different  sig- 
nifications of  the  same  word  ;  the  agreement  or  conjunction  of 
one  word  with  another;  what  letters  are  pronounced,  and  what 
are  inverted,  together  with  such  as  hang  perpendicular,  and 
they  took  the  number  of  each,  for  the  Jews  cherish  the  sacred 
books  with  such  reverence,  that  they  make  a  scruple  of  changing 
the  situation  of  a  letter  which  is  evidently  misplaced ;  suppos- 
ing that  some  mystery  has  occasioned  the  alteration.  They  have 
likewise  reckoned  which  is  the  middle  letter  of  the  Pentateuch, 
which  is  the  middle  clause  of  each  book,  and  how  many  times 
each  letter  of  the  alphabet  occurs  in  all  the  Hebrew  Scriptures. 
The  following  table  from  Bishop  Walton  will  give  an  idea  of 
their  laborious  minuteness  in  these  researches. 


Times. 

» 

Times. 

:    t^   Alepb     occurs  in  the      42377 

^      Lamed     occurs  in  the 

^^   41517    - 

;    2  Beth  /|le 

brew  . 

^•''le     38218 

23,   Mem       Hebrew 

2  ^  Nun 
p     Samech 

Bible 

77778    - 

Jl    Gimel 

- 

•   29537 

>41696 

1  Daleth 

- 

'  32530 

13580 

,     n  He  •, 

- 

.  47554 

j;     Ain 

20175 

T    Vau  ■). 

- 

^  76922;^ 

£3    Pe 

'22725 

f     Zain     X;r 

- 

.22867 

-^    Tsaddi  '^     - 

21882 

n  Cheth-;V 

- 

23447 

p    Koph    rf    - 

i'22972 

0  Teth  7  I 

- 

11052 

S    Resh 

22147 

••    Yod'?^ 

- 

.%  66420 

l^  Shin    ^ 

•32148 

:3  Caph  ' 

- 

<   48253 

n  Tau 

4:59343* 

*  Biahop  Walton's  I'rolegom.  c.  viii.  §  8.  p.  275,  edit.  Dathii.     In  the  last  century, 
an  anonymous  writer  published  the  following  calculation  similar  to  that  of  the  Masorites, 


IV.  Sect.  I.]  Occurring  in  the  Old  Testament.  151 

Such  is  the  celebrated  Masora  of  the  Jews.  At  first,  it  did 
not  accompany  the  text ;  afterwards  the  greatest  part  of  it  was 
written  in  the  margin.  In  order  to  bring  it  within  the  margin, 
it  became  necessary  to  abridge  the  work  itself.  This  abridg- 
ment was  called  the  little  Masora,  Masora  parva ;  but,  being 
found  too  short,  a  more  copious  abridgment  was  inserted,  which 
was  distinguished  by  the  appellation  of  the  great  Masora,  Ma- 
sora magna.  The  omitted  parts  were  added  at  the  end  of  the 
text,  and  called  the^waZ  Masora,  Masora Jlnalis.  ^ 

Lastly,  in  Jewish  manuscripts  and  printed  editions  of  the 
Old  Testament,  a  word  is  often  found  with  a  small  circle  an- 
nexed to  it,  or  with  an  asterisk  over  it,  and  a  word  written  in 
the  margin  of  the  same  line.  The  former  is  called  the  Ketib, 
that  is,  'written^  and  the  latter,  Keri^  that  is,  read  or  reading, 
as  if  to  intimate,  write  in  this  manner,  but  read  in  that  manner. 


for  the  English  version  of  the  Bible,  under  the  litle  of  the  Old  and  New  Testament 
Dissected.  It  is  said  to  have  occupied  three  years  of  the  compiler's  life,  and  is  a 
singular  instance  of  the  trifling  employments  to  which  superstition  has  led  mankind. 

THE    OLD    AND    NEW    TESTAMENT    DISSECTED. 

Total  -  -      66 


Books  in  the  Old       -         39 
Chapters         -          -       929 
Verses                -         25,214 
Words             -          592,459 
Letters         -         2,728,800 

In  the  New         ^-         27 
260 
-      7959 

-  181,255 

-  858,380 

Apocrypha. 

Chapters 

Verses 

Words 

185. 
6081. 

252,185. 

-     1189 

51,173 

773,692 

3,566,480 


The  middle  Chapter,  and  the  least  in  the  Bible,  is  Psalm  117. 
The  middle  Verse  is  the  8th  of  the  118th  Psalm. 
The  middle  Time  2d  of  Chronicles,  4th  Chapter,  16th  Verse. 
The  word  And  occurs  in  the  Old  Testament  55,543  times. 
The  same  word  occurs  in  the  New  Testament  10,684  times. 
The  word  Jehovah  occurs  6855  times. 

Old  Testament. 

The  middle  Book  is  Proverbs. 

The  middle  Chapter  is  Job  29th. 

The  middle  verse  is  2d  Chronicles,  20th   Chapter,  between  the  1 7th    and 

18th  Verses. 
The  least  verse  is  1st  Chronicles,  1st  Chapter  and  1st  Verse. 

New  Testament. 

The  middle  Book  is  Thessalonians  2d.  J 

The  middle  Chapter  is  between  the  15th  and  14th  Romans. 
The  middle  verse  is  Chapter  17th  of  Acts,  17th  Verse. 
The  least  Verse  is  11th  Chapter  of  John,  Verse  55. 
The  21st  Verse  of  the  7th  Chapter  of  Ezra  has  all  the  Letters  in  the  Alphabet,  ex- 
cept j. 
The  19th  Chapter  of  the  2d  of  Kings  and  the  37th  of  Isaiah  are  alike. 
»  Butler's  Hors  Biblicas,  vol.  i.  p.  61. 

L  4 


152  Divisions  and  Marks  of  Distinction       [Parti.  Cfe. 

For  instance,  when  they  meet  with  certain  words,  they  sub- 
stitute others:  thus,  instead  of  the  sacred  name  Jehovah, 
they  substitute  Adonai  or  Elohim ;  and  in  lieu  of  terms  not 
strictly  consistent  with  decency,  they  pronounce  others  less 
indelicate  or  more  agreeable  to  our  ideas  of  propriety  '.  The 
invention  of  these  marginal  corrections  has  been  ascribed  to 
the  Masorites. 

The  age  when  the  Masorites  lived  has  been  much  contro- 
verted. Some  ascribe  the  Masoretic  notes  to  Moses;  others 
attribute  them  to  Ezra  and  the  members  of  the  great  syna- 
gogue, and  their  successors  after  the  restoration  of  the  temple 
worship,  on  the  death  of  Antiochus  Epiphanes.  Archbishop 
Usher  places  the  Masorites  before  the  time  of  Jerome;  Cap- 
pel,  at  the  end  of  the  fifth  century ;  Bishop  Walton,  Basnage, 
Jahn,  and  others,  refer  them  to  the  rabbins  of  Tiberias  in  the 
sixth  century,  and  suppose  that  they  commenced  the  Masora, 
which  was  augmented  and  continued  at  different  times  by  various 
authors ;  so  that  it  was  not  the  work  of  one  man,  or  of  one  age. 
In  proof  of  this  opinion,  which  we  think  the  most  probable, 
we  may  remark,  that  the  notes  which  relate  to  the  variations  in 
the  pointing  of  particular  words,  must  have  been  made  after  the 
introduction  of  the  points,  and  consequently  after  the  Talmud ; 
other  notes  must  have  been  made  before  the  Talmud  was 
finished,  because  it  is  from  these  notes  that  it  speaks  of  the 
points  over  the  letters,  and  of  the  variations  in  their  size  and 
position.  Hence  it  is  evident,  that  the  'is:hole  was  not  the  work 
of  the  Masorites  of  Tiberias:  further,  no  good  reason  can  be 
assigned  to  prove  the  Masora  the  work  of  Ezra,  or  his  contem- 
poraries ;  much  appears  to  shew  it  was  not :  for,  in  the  first 
place^  most  of  the  notes  relate  to  the  vowel  points,  which,  we 
have  seen  *,  were  not  introduced  until  upwards  of  fifteen  hun- 
dred years  after  his  time,  and  the  remarks  made  about  the 
shape  and  position  of  the  letters  are  unworthy  of  an  inspired 
writer,  being  more  adapted  to  the  superstition  of  the  Rabbins, 
than  to  the  gravity  of  a  divine  teacher.  Secondly^  No  one 
can  suppose  that  the  prophets  collected  various  readings  of 
their  own  prophecies,  though  we  find  this  has  been  done, 
and  makes  part  of  what  is  called  the  Masora.  Thirdly,  The 
Rabbins  have  never  scrupled  to  abridge,  alter,  or  reject  any 
part  of  these  notes,  and  to  intermix  their  own  observations,  or 
those  of  others,  which  is  a  proof  that  they  did  not  believe  them 
to  be  the  work  of  the  prophets  5    ior  in  that  case  they  ^^ould 

'  The  reader  will  find  a  learned  and  elaborate  elucidation  of  the  Keri  in  the  Rev. 
John  "WhJttaker's  Histcricrl  and  Critic:.!  Inquiry  into  the  Tnterpretaticn  of  the  Hthrew 
Scriptures,  pp.  114 — 178. 

«  See  pp.  7 — 9-  of  the  present  volume. 


IV.  Sect.  I.]         Occurrhig  in  the  Old  Testament.  153 

possess  equal  authority  with  the  text,  and  should  be  treated 
with  the  same  regard.  Lastly,  Since  all  that  is  useful  in  the 
Masora  appears  to  have  been  written  since  Ezra's  time,  it  is 
impossible  to  ascribe  to  him  what  is  useless  and  trifling;  and 
from  these  different  reasons  it  may  be  concluded,  that  no  part 
of  the  Masora  was  written  by  Ezra.  And  even  though  we 
M'ere  to  admit  that  he  began  it,  that  would  not  lead  us  to  re- 
ceive the  present  system  in  the  manner  the  Jews  do,  because, 
since  we  cannot  now  distinguish  what  he  wrote,  and  since  we 
find  many  things  in  it  plainly  unworthy  of  an  inspired  writer, 
we  may  justly  refuse  it  the  credit  due  to  inspiration,  unless  his 
part  were  actually  separated  from  what  is  the  work  of  others. 
Bishop  Walton  therefore  concludes,  that  it  is  not  improbable, 
that  the  Masoretic  system  of  notation  was  commenced  about 
the  time  of  the  Maccabees;  when  the  Pharisees,  who  were 
called  the  masters  of  tradition,  first  began  to  make  their  obser- 
vations on  the  letter  of  the  law,  though  they  were  regardless  of 
its  spirit.  They  might  have  commenced  by  numbering  first 
the  verses,  next  the  words  and  letters,  and  then,  when  the 
vowel  points  were  added,  others  continued  the  system  by  mak- 
ing observations  on  them.  On  the  whole  then  it  appears,  that 
what  is  called  the  Masora  is  entitled  to  no  greater  reverence , 
or  attention  than  may  be  claimed  by  any  other  human  com- 
pilation. ' 

Concerning  the  value  of  the  Masoretic  system  of  notation, 
the  learned  are  greatly  divided  in  opinion.  Some  have  highly 
commended  the  undertaking,  and  have  considered  the  work 
of  the  Masorites  as  a  monument  of  stupendous  labour  and  un- 
wearied assiduity,  and  as  an  admirable  invention  for  delivering 
the  sacred  text  from  a  multitude  of  equivocations  and  per- 
plexities to  which  it  was  liable,  and  for  putting  a  stop  to  the 
unbounded  licentiousness  and  rashness  of  transcribers  and 
critics,  who  often  made  alterations  in  the  text  on  their  own  pri- 
vate authority.  Others  however,  have  altogether  censured  the 
design,  suspecting  that  the  Masorites  corrupted  the  purity  of 
the  text  by  substituting,  for  the  antient  and  true  reading  of 
their  forefathers,  another  reading  more  favourable  to  their 
prejudices,  and  more  opposite  to  Christianity,  whose  testi- 
monies and  proofs  they  were  desirous  of  weakening  as  much  as 
possible. 

Without  adopting  either  of  these  extremes,  Bishop  Marsh 
observes,  that  "  the  text  itself,  as  regulated  by  the  learned  Jews 
of  Tiberias,  was  probably  the  result  of  a  collation  of  manu- 
scripts.'   But  as  those  Hebrew  critics  were  cautious  of  intro- 


1  Wac-luuji's  /siiviiiuitiites  Hcbra-oium,  vol.  i.  pp.  93— IS'? 


154  Divisions  and  Marks  of  Distinction        [Parti.  Ch. 

ducing  too  many  corrections  into  the  text,  they  noted  in  the 
margins  of  their  manuscripts,  or  in  their  critical  collections, 
such  various  readings,  derived  from  other  manuscripts,  either  by 
themselves  or  by  their  predecessors,  as  appeared  to  be  worthy 
of  attention.  This  is  the  real  origin  of  those  marginal  or 
Masoretic  readings  which  we  find  in  many  editions  of  the  He- 
brew Bible.  But  the  propensity  of  the  later  Jews  to  seek 
mystical  meanings  in  the  plainest  facts  gradually  induced  the 
the  belief,  that  both  textual  and  marginal  readings  proceeded 
from  the  sacred  writers  themselves;  and  that  the  latter  were 
transmitted  to  posterity  by  oral  tradition,  as  conveying  some 
mysterious  application  of  the  ^written  words.  They  were  re- 
garded therefore  as  materials,  not  of  criticism,  but  of  inter- 
pretation '."  The  same  eminent  critic  elsewhere  remarks, 
that  notwithstanding  all  the  care  of  the  Masorites  to  pre- 
serve the  sacred  text  without  variations,  "  if  their  success 
has  not  been  complete,  either  in  establishing  or  preserving  the 
Hebrew  text,  they  have  been  guilty  of  the  only  fault  which  is 
common  to  every  human  effort."  ^ 

V.  The  divisions  of  the  Old  Testament,  which  now  generally 
obtain,  are  four  in  number :  namely,  1  •  The  Pentateuch,  or  five 
books  of  Moses ; — 2.  The  Historical  Books,  comprising  Joshua 
to  Esther  inclusive; — 3.  The  Doctrinal  or  Poetical  Books  of 
Job,  Psalmsj  the  Proverbs,  Ecclesiastes,  and  the  Song  of  Solo- 
mon;— and  4.  The  Prophetic  Books  of  Isaiah,  Jeremiah,  with 
his  Lamentations,  Ezekiel,  Daniel,  and  the  Twelve  Minor  Pro- 
phets. These  are  severally  divided  into  chapters  and  verses, 
to  facilitate  reference,  and  not  primarily  with  a  view  to  any 
natural  division  of  the  multifarious  subjects  which  they  em- 
brace :  but  by  whom  these  divisions  were  originally  made,  is  a 
question,  concerning  which  there  exists  a  considerable  differ- 
ence of  opinion. 

That  it  is  comparatively  a  modern  invention  is  evident  from 
its  being  utterly  unknown  to  the  antient  Christians,  whose  Greek 
Bibles,  indeed,  had  then  TjtXoj  and  Ksipahuia{titles  and  heads); 
but  the  intent  of  these  was,  rather  to  point  out  the  sum  or  con- 
tents of  the  text,  than  to  divide  the  various  books.  They  also 
differed  greatly  from  the  present  chapters,  many  of  them  con- 
taining only  a  few  verses,  and  some  of  them  not  more  than  one. 
The  invention  of  chapters  has  by  some  been  ascribed  to  Lan- 
franc,  who  was  archbishop  of  Canterbury  in  the  reigns  of  Wil- 
liam the  Conqueror  and  William  II. ;  while  others  attribute  it 
to  Stephen  Langton,  who  was  Archbishop  of  the  same  see  in 
the  reigns  of  John  and  Henry  III.     But  the  real  author  of  this 

1  Lectures  on  Divinity,  pan  ii.  p.  84.  2  ibid.  p.  08. 


IV.  Sect.  I.]  Occurring  m  the  Old  Testament.  155 

very  useful  division  was  Cardinal  Hugo  de  Sancto  Caro,  who 
flourished  about  the  middle  of  the  13th  century,  and  wrote  a 
celebrated  commentary  on  the  Scriptures.  Having  projected 
a  concordance  to  the  Latin  Vulgate  version,  by  which  any  pas- 
sage might  be  found,  he  divided  both  the  Old  and  New  Tes- 
taments into  chapters,  which  are  the  same  we  now  have  :  these 
chapters  he  subdivided  into  smaller  portions,  which  he  distin- 
guished by  the  letters  A,  B,  C,  D,  E,  F,  and  G,  which  are 
placed  in  the  margin  at  equal  distances  from  each  other,  accord- 
ing to  the  length  of  the  chapters  '.  The  facility  of  reference 
thus  afforded  by  Hugo's  divisions,  having  become  known  to 
Rabbi  Mordecai  Nathan  (or  Isaac  Nathan,  as  he  is  sometimes 
called),  a  celebrated  Jewish  teacher  in  the  fifteenth  century,  he 
undertook  a  similar  concordance  for  the  Hebrew  Scriptures ; 
but,  instead  of  adopting  the  marginal  letters  of  Hugo,  he 
marked  every  fifth  verse  with  a  Hebrew  numeral,  thus,  |j{  1. 
n  5.,  &c.,  retaining,  however,  the  cardinal's  divisions  into 
chapters.  This  concordance  of  Rabbi  Nathan  was  commenced 
A.  D.  1438,  and  finished  in  1445.  The  introduction  of  verses 
into  the  Hebrew  Bible  was  made  by  Athias,  a  Jew  of  Amster- 
dam, in  his  celebrated  edition  of  the  Hebrew  Bible,  printed  in 
1661,  and  reprinted  in  1667.  He  marked  every  verse  with  the 
figures  in  common  use,  except  those  which  had  been  previously 
marked  by  Nathan  with  Hebrew  letters,  in  the  manner  in  which 
they  at  present  appear  in  Hebrew  Bibles.  By  rejecting  these 
Hebrew  numerals,  and  substituting  for  them  the  corresponding 
figures,  all  the  copies  of  the  Bible  in  other  languages  have  since 
been  marked".  As,  however,  these  modern  divisions  and  sub- 
divisions are  not  always  made  with  the  strictest  regard  to  the 
connexion  of  parts,  it  is  greatly  to  be  wished  that  all  future 
editions  of  the  Scriptures  might  be  printed  after  the  judicious 
manner  adopted  by  Mr.  Reeves  in  his  equally  beautiful  and 
correct  editions  of  the  entire  Bible ;  in  which  the  numbers  of 
the  verses  and  chapters  are  thrown  into  the  margin,  and  the 
metrical  parts  of  Scripture  are  distinguished  from  the  rest  by 
being  printed  in  verses  in  the  usual  manner. 

•  These  divisions  of  Cardinal  Hugo  may  be  seen  in  any  of  the  older  editions  of  the 
"Vulgate,  and  in  the  earlier  English  translations  of  the  Bible,  which  were  made  from 
that  version,  particularly  in  that  usually  called  Taverner's  Bible,  folio,  London,  1539. 

2  Buxtorf,  Praef.  ad  Concordant.  Bihliorum  Hebrxorum.  Prideaux's  Connexion, 
vol.  i.  pp.  552 — 542.  Carpzov.  Introd.  ad  Libros  Biblicos  Vet.  Test.  pp.  27,28. 
Leusden,  Philol.  Hebr.  Diss.  iii.  pp.  23 — 3l. 


156  Divisions  and  Marks  of  Distinction       [Part  I.  Ch. 


SECTION  II. 

ON    THE    DIVISIONS    AND   MARKS    OF    DISTINCTION     OCCURRING 
IN    THE    NEW    TESTAMENT. 

I.  Jntient  Divisions  ofTnXoi  and  KE(|)«X«i«. — Ammonian,  Eusebian, 
and  Euthalian  Sections. — Modern  Division  of  Chapters.  —  II.  Au- 
tient  Y.7ix''-i  and  Modern  Verses. — III.  Account  of  the  Antient  and 
Modern  Punctuation  of  the  New  Testament.  —  IV.  Of  the  Titles  to 
each  Book,  —  V.  Subscriptions  to  the  different  Books. 

It  is  evident,  on  inspecting  the  most  antient  manuscripts  of 
the  New  Testament,  that  the  several  books  were  originally 
written  in  one  continued  series ;  but  in  progress  of  time,  when 
Christianity  was  established,  and  frequent  appeals  were  made  to 
the  sacred  writers,  in  consequence  of  the  heresies  that  disturbed 
the  peace  of  the  church,  it  became  necessary  to  contrive  some 
mode  by  which  to  facilitate  references  to  their  productions. 

I.  The  Jews,  we  have  already  seen  ',  divided  their  laW'  into 
parasches  and  siderim,  or  larger  and  smaller  sections,  and  the 
prophets  into  haphtoras  or  sections;  and  it  has  been  con- 
jectured that  this  division  suggested  to  the  early  Christians  the 
idea  of  dividing  the  Books  of  the  New  Testament  into  similar 
sections ;  but  by  whom  such  division  was  first  made,  is  a  ques- 
tion that  is  by  no  means  easy  to  determine.  Some  vestiges  of 
it  are  supposed  to  be  found  in  Justin  Martyr's  second  apology 
for  the  Christians -,  and  in  the  writings  of  TertuUian  3.  But 
Dr.  Lardner  is  of  opinion,  that  these  passages  scarcely  amount 
to  a  full  proof  that  any  sections  or  chapters  were  marked  in  the 
copies  of  the  New  Testament  so  early  as  the  second  century. 
It  is  however  certain  that  the  antients  divided  the  New  Testa- 
ment into  two  kinds  of  chapters,  some  longer  and  others  shorter, 
the  former  were  called  in  Greek  tjtXoj  and  in  Latin  breves ;  and 
the  table  of  contents  of  each  brevis,  which  was  prefixed  to  the 
copies  of  the  New  Testament  was  called  breviarium.  The 
shorter  chapters  were  called  itsi^aKaia.^  capitula,  and  the  list  of 
them  capitzilatio. 

This  method  of  dividing  is  of  very  great  antiquity,  certainly 
prior  to  the  fourth  century  :  for  Jerome,  who  flourished  towards 
the  close  of  that  century,  expunged  a  passage  from  Saint  Mat- 
thew's gospel  which  forms  an  entire  chapter,  as  being  an  inter- 


1  See  pp.  148,  149,  sujira. 

-  §87.     Ernesti  seems   to   countenance  this  hypothesis.      Inst.  Intern.  Nov.  Test., 
p.  156.  ' 

3  Ad  Ux.  lib.  ii.  c.  2.  p.  187.  D.  De  Pudicltia,  cap.  16.  sub  f  mm.  De  Monc.^nin. 
c.  II.  p.  68.5,     The  passages  are  given  at  length  by  Dr,  Lardner,  Work:,,  8vo,  vol.  ii- 
p.  283  ;  4to,  vol.  i.  p.  453. 


IV.  Sect.  II.]       Occurrmg  iii  the  New  Testament.  157 

polation  '.  These  divisions  were  formerly  very  numerous ;  but, 
not  being  established  by  any  ecclesiastical  authority,  none  of  them 
were  ever  received  by  the  whole  church.  Saint  Matthew's 
<TOspel,  for  instance,  according  to  the  old  breviaria,  contained 
twenty-eight  breves  ;  but,  according  to  Jerome,  sixty-eight. 
The  same  author  divides  his  gospel  into  355  capitula;  others, 
into  74;  others,  into  88;  others,  into  117;  the  Syriac  version, 
into  76 ;  and  Erpenius's  edition  of  the  Arabic,  intolOl.  The  most 
antient,  and  it  appears  the  most  approved  of  these  divisions,  was 
thatofTatian  (a.d.  172.)  in  his  Harmony  of  the  Four  Gospels, 
for  the  TirKoi  or  breves :  and  that  of  Ammonius,  a  learned 
Christian  of  Alexandria  in  the  third  century,  in  his  Harmony 
of  the  Gospels,  for  the  xefaXoiiot.  or  capitula.  From  him  they 
were  termed  the  Animonia7i  Sections.  As  these  divisions  were 
subsequently  adopted,  and  the  use  of  them  was  recommended, 
by  Eusebius  the  celebrated  ecclesiastical  historian,  they  are  fre- 
quently called  by  his  name.  According  to  this  division,  Saint 
Matthew  contains  68  breves,  and  355  capitula;  Saint  Mark, 
48  breves,  and  234  capitula;  Saint  Luke,  83  breves,  and  342 
capitula  ;  and  Saint  John,  18  breves,  and  231  capitula.  All  the 
evangelists  together  form  216  breves,  and  1126  capitula.  In 
antient  Greek  manuscripts  the  titAoi  or  larger  portions  are 
written  on  the  upper  or  lower  margin,  and  the  xs(paKona  or 
smaller  portions  are  numbered  on  the  side  of  the  margin.  They 
are  clearly  represented  in  Erasmus's  editions  of  the  Greek  Tes- 
tament, and  in  Robert  Stephens's  edition  of  1550. 

The  division  of  the  Acts  of  the  Apostles,  and  of  the  Catholic 
Epistles,  into  chapters,  was  made  by  Euthalius  Bishop  of  Sulca 
in  Egypt,  in  the  fifth  century ;  who  published  an  edition  of 
Saint  Paul's  Epistles,  that  had  been  divided  into  chapters,  in 
one  continued  series,  by  some  unknown  pei'son  in  the  fourth 
century,  who  had  considered  them  as  otie  book.  This  arrange- 
ment of  the  Pauline  Epistles  is  to  be  found  in  the  Vatican 
manuscript,  and  in  some  others;  but  it  by  no  means  prevails 
uniformly,  for  there  are  many  manuscripts  extant,  in  which  a 
fresh  enumeration  commences  with  each  epistle.  ^ 

Besides  the  divisions  into  chapters  and  sections  above  men- 
tioned, the  Codex  Bezae,  and  other  manuscripts,  are  further 
divided  into  lessons,  called  A vay vajo-jaara  or  Avuyvcu<Tsi;.  Eutha- 
lius is  said  to  have  divided  Saint  Paul's  Epistles  in  this  manner, 
as  Andrew  Bishop  of  Caesarea  in  Cappadocia  divided  the  Apo- 

•  The  paragraph  in  question  is  to  be  found  in  the  Codex  Beza-,  immediately  nfter 
the  twenty-eighth  verse  of  the  twenty-eighth  chapter  of  Saint  Matthew's  Gospel. 
Michaelis  has  printed  it,  together  with  two  I,atin  translations  of  it,  in  his  Introduction 
to  the  New  Test.  vol.  i.  pp.  293—295. 

2  Millii  Prolegomena,  §§  554—360,  662—664,  759,  et  seq. 


158  Divisions  and  Marks  of  Distinction        [Part  I.  Ch. 

calypse,  at  the  beginning  of  the  sixth  century,  into  twenty-four 
lessons,  which  he  termed  Xoyoi  (according  to  the  number  of 
elders  befoi*e  the  throne  of  God,  Rev.  iv.  4.),  and  seventy-two 
titles,  according  to  the  number  of  parts,  viz.  body,  soul,  and 
spirit,  of  which  the  elders  were  composed  ! 

The  division  of  t»tAo»  and  x£(paXaj«  continued  to  be  general 
both  in  the  eastern  and  western  churches,  until  Cardinal  Hugo 
de  Sancto  Caro  in  the  thirteenth  century  introduced  the  chapters 
now  in  use,  throughout  the  western  church,  for  the  New  Tes- 
tament as  well  as  the  Old:  of  which  an  account  has  already 
been  given  '.  The  Greek  or  Eastern  church,  however,  con- 
tinued to  follow  the  antient  divisions  ;  nor  are  any  Greek  manu- 
scripts known  to  be  extant,  in  which  chapters  are  found,  prior 
to  the  fifteenth  century,  when  the  Greek  fugitives,  after  the  tak- 
ing of  Constantinople,  fled  into  the  West  of  Europe,  became 
transcribei's  for  members  of  the  Latin  church,  and  of  course 
adopted  the  Latin  divisions. 

II.  The  antients  had  two  kinds  of  verses,  one  of  which  they 
called  r'%o<  and  the  other  ^rj/xara.  The  stichoi  were  lines  that 
contained  a  certain  number  of  letters,  and  therefore  often  broke 
off  in  the  middle  of  a  word.  They  served  to  measure  the  size 
of  books  ;  thus,  Josephus's  twenty  books  of  Jewish  Antiquities 
contained  60,000  stichoi,  though  in  Ittigius's  edition  there  are 
only  40,000  broken  lines.  The  remata  were  lines  measured  by 
the  sense ;  and,  according  to  an  antient  written  list  preserved  by 
Simon,  and  transcribed  by  Michaelis,  the  New  Testament  con- 
tained 18,612  stichoi.^ 

The  verses,  into  which  the  New  Testament  is  now  divided, 
are  much  more  modern,  and  are  an  imitation  of  those  invented 
for  the  Old  Testament  by  Rabbi  Nathan  in  the  fifteenth  century  3. 
Robert  Stephens  was  their  first  inventor  4,  and  introduced  them 
in  his  edition  of  the  New  Testament,  published  in  the  year 
1551.  This  invention  of  the  learned  printer  was  soon  intro- 
duced into  all  the  editions  of  the  New  Testament ;  and  the  very 
great  advantage  it  affords,  for  facilitating  references  to  particular 
passages,  have  caused  it  to  be  retained  in  the  majority  of 
editions  and  versions  of  the  New  Testament,  though  much  to 


'  Adversus  Marcionem,  lib.  iv.  c.  2. 

8  Introd.  to  the  New  Test.  vol.  ii.  pp.  526,  527.  Michaelis,  after  Simon,  uses  the 
word  remata ;  but  this  is  evidently  a  mistake. 

9  See  p.  155,  supra,  of  this  volume, 

*  He  made  this  division  when  on  a  journey  from  Lyons  to  Paris,  and,  as  his  son 
Henry  tells  us  (in  his  preface  to  the  Concordance  of  the  New  Testament),  he  made 
it  inter  cgMJ^anrfwrn,  literally,  while  riding  on  horseback;  but  Michaelis  rather  thinks 
that  the  phrase  means  only,  that  when  he  was  weary  of  riding,  he  amused  himself  with 
this  work  at  his  inn.     Michaelis,  vol.  ii.  p.  527. 


IV.  Sect.  II.]         Occurring  in  the  New  Testament.  159 

the  injury  of  its  interpretation,  as  many  passages  are  now  severed 
that  ought  to  be  united,  and  vice  versa  '.  From  this  arrange- 
ment, however,  Wetstein,  Bengel,  Bowyer,  Griesbach,  and 
other  editors  of  the  Greek  Testament,  have  wisely  departed, 
and  have  printed  the  text  in  continued  paragraphs,  throwing 
the  number  of  Stephens's  verses  into  the  margin.  Mr.  Reeves 
also  has  pursued  the  same  method  in  his  beautiful  and  correct 
editions  of  the  authorised  English  version,  and  of  the  Greek 
Testament  in  12mo.,  1803.  ^ 

III.  Whether  any  points  for  marking  the  sense  were  used  by 
the  apostles,  is  a  question  that  has  been  greatly  agitated ;  Pri- 
tius,  PfafF,  Leusden,  and  many  other  eminent  critics,  maintain- 
ing that  they  were  in  use  before  the  time  of  the  apostles,  while 
Dr.  Grabe,  Fabricius,  Montfaucon,  Hoffmann,  John  Henry 
Michaelis,  Rogall,  John  David  Michaelis,  Moldenhawer, 
Ernesti,  and  a  host  of  other  critics,  maintain  that  the  use  of 
points  is  posterior  to  the  time  of  the  apostles  ^.  The  majority  of 
the  points  or  stops  now  in  use  are  unquestionably  of  modern 
date :  for,  although  full  points  are  to  be  found  in  the  Codex 
Alexandrinus,  the  Codex  Vaticanus,  and  the  Codex  Bezse,  (as 
they  also  are  in  inscriptions  four  hundred  years  before  the 
Christian  aera)  yet  it  cannot  be  shown  that  our  present  system 
of  punctuation  was  generally  adopted  earlier  than  the  ninth 
century.  In  fact,  it  seems  to  have  been  a  gradual  improvement, 
commenced  by  Jerome,  and  continued  by  succeeding  biblical 
critics.  The  punctuation  of  the  manuscripts  of  the  Septuagint, 
Ernesti  observes  from  Cyril  of  Jerusalem  "*,  was  unknown  in  the 
early  part  of  the  fourth  century,  and  consequently  (he  infers)  the 
punctuation  of  the  New  Testament  was  also  unknown.  About 
fifty  years  afterwards,  Jerome  began  to  add  the  comma  and 
colon ;  and  they  were  then  inserted  in  many  more  antient 
manuscripts.  About  the  middle  of  the  fifth  century,  Eutha- 
lius  published  an  edition  of  the  Acts  of  the  Apostles  and  of  all 
the  apostolical  Epistles,  dividing  the  New  Testament  into  g-'xo* 
[stichoi)  or  lines.  This  division,  as  we  have  already  remarked, 
was  regulated  by  the  sense,  so  that  each  line  terminated  where 
some  pause  was  to  be  made  in  speaking.  When  a  copyist  was 
disposed  to  contract  his  space,  and  therefore  crowded  the  lines 
into  each  other,  he  placed  a  point  where  Euthalius  had  termi- 

»  Thus  Col.  iv.  1.  ought  to  have  been  united  to  the  third  chapter. 

2  The  title  of  the  last-mentioned  work  is—"  H  KAINH  AIA0HKH  The  New  Testa- 
ment in  Greek,  according  to  the  Text  of  Mill  and  Stephens,  and  the  Arrangement  of 
Mr.  Reeves's  Bible."  The  book  is  printed  with  singular  neatness  and  accuracy,  and  the 
fine  paper  copies  are  truly  beautiful. 

'  Rumpaus  has  given  twelve  closely  printed  quarto  pages  to  the  enumeration  of  these 
opinions.     Comm.  Crit.  in  Nov.  Test.  pp.  165 — 176. 

■»  Cyrilli  Catechesisxiii.  p.  301.     Ernesti,  Inst.  Interp.  Nov.  Test.  p.  159. 


160  Divisions  and  Marks  of  Distinction       [Part  I.  Ch* 

nated  the  line.  In  the  eighth  century  the  stroke  which  we  call 
a  comma  was  invented.  In  the  Latin  manuscript,  Jerome's 
points  were  introduced  by  Paul  Warnefrid,  and  Alcuin,  at  the 
command  of  the  emperor  Charlemagne;  and  in  the  ninth  cen- 
tury the  Greek  note  of  interrogation  (;)  was  first  used.  At  the 
invention  of  printing,  the  editors  placed  the  points  arbitrarily, 
probably  (Michaelis  thinks)  without  bestowing  the  necessary 
attention ;  and  Stephens  in  particular,  it  is  well  known,  varied 
his  points  in  every  edition.  The  fac-similes  given  in  pp.  78, 
83,  89,  98,  100,  and  106  of  this  volume  will  give  the  reader 
an  accurate  idea  of  the  marks  of  distinction  found  in  the 
more  antient  manuscripts. 

Besides  the  text  in  the  different  books  of  the  New  Testament, 
we  meet  with  titles  or  inscriptions  to  each  of  them,  and  also  with 
subscriptions  at  the  end,  specifying  the  writer  of  each  book, 
the  time  and  place,  when  and  where  it  was  written,  and  the 
person  to  whom  it  was  written. 

,  IV.  It  is  not  known  by  whom  the  Inscriptions  or  titles  of 
the  various  books  of  the  New  Testament  were  prefixed.  In 
consequence  of  the  very  great  diversity  of  titles  occurring  in 
manuscripts,  it  is  generally  admitted  that  they  were  not  origi- 
nally written  by  the  Apostles,  but  were  subsequently  added,  in 
order  to  distinguish  one  book  from  another,  when  the  canon 
of  the  New  Testament  was  formed.  It  is  however  certain,  that 
these  titles  are  of  very  great  antiquity ;  for  we  find  them  men- 
tioned by  Tei'tullian  in  the  latter  part  of  the  second  century  ', 
and  Justin  Martyr,  in  the  early  part  of  the  same  century,  ex- 
pressly states,  that  the  writings  of  the  four  evangelists  were  in 
his  day  termed  Gospels. " 

V.  But  the  Subscriptions  annexed  to  the  Epistles  are  mani- 
festly spurious :  for,  in  theirs/  place,  some  of  them  are  beyond 
all  doubt  false,  as  those  of  the  two  Epistles  to  the  Thessalonians, 
which  purport  to  be  written  at  Athens,  whereas  they  were  writ- 
ten from  Corinth.  In  like  manner,  the  subscription  to  the  first 
epistle  to  the  Corinthians  states,  that  it  was  written  from  Phi- 
lippi,  notwithstanding  St.  Paul  informs  them  (xvi.  8.)  that  he 
will  tarry  at  ILphesus  until  Pentecost ;  and  notwithstanding  he 
begins  his  salutations  in  that  Epistle,  by  telling  the  Corinthian 
Christians  (xvi.  19.)  the  Churches  of  Asia  salute  you;  a  pretty 
evident  indication  that  he  himself  was  in  Asia  at  that  very  time. 
Again,  according  to  the  subscription,  the  Epistle  to  the  Gala- 
tians  was  written  from  Rome ;  yet,  in  the  Epistle  itself,  the 
Apostle  expresses  his  surprise  (i.  6.)  that  they  were  so  soon 

1  Adversus  Marcionem,  lib.  iv.   c.  2. 

2  Apol.  i.  p.  98.     Lardner's  Works,  8vo,  vol.  ii,  p.  121  ;  4to,  vol.  i,  p.  344. 


IV.  Sect.  I.]         Occurring  in  the  i^e^ia  Testament.  161 

removed  from  him  that  called  them  ;  whereas  his  journey  to 
Rome  was  ten  years  posterior  to  the  conversion  of  the  Galatians. 
And  what  still  more  conclusively  proves  the  falsehood  of  this 
subscription,  is,  the  total  absence  in  this  epistle  of  all  allusions 
to  his  bonds  or  to  his  being  a  prisoner ;  which  Saint  Paul  has 
not  failed  to  notice  in  every  one  of  the  four  epistles,  written 
from  that  city  and  during  his  imprisonment '.  Secondly,  the 
subscriptions  are  altogether  wanting  in  some  antient  manuscripts 
of  the  best  note,  while  in  others  they  are  greatly  varied.  And, 
thirdly,  the  subscription  annexed  to  the  first  Epistle  to  Timothy 
is  evidently  the  production  of  a  writer  of  the  age  of  Constantine 
the  Great,  and  could  not  have  been  written  by  the  apostle  Paul : 
for  it  states  that  Epistle  to  have  been  written  to  Timothy  from 
Laodicea,  the  chief  city  of  Phrygia  Pacatiana ;  whereas  the 
country  of  Phrygia  was  not  divided  into  the  two  provinces  of 
Phrygia  Prima,  or  Pacatiana,  and  Phrygia  Secunda,  until  the 
fourth  century.  According  to  Dr.  Mill,  the  subscriptions  were 
added  by  Euthalius  Bishop  of  Sulca  in  Egypt,  who  published 
an  edition  of  the  Acts,  Epistles  of  Saint  Paul,  and  of  the  Catholic 
Epistles,  about  the  middle  of  the  fifth  century.  But,  whoever 
was  the  author  of  the  subscriptions,  it  is  evident  that  he  was 
either  grossly  ignorant,  or  grossly  inattentive. 

The  various  subscriptions  and  titles  to  the  different  books  are 
exhibited  in  Griesbach's  Critical  Edition  of  the  New  Testa- 
ment. 


'  palay's  Horae  Paulina,  pp.  378,  379. 


VOL.11.  M 


(     162     )  [Part  1.  Ch. 


CHAPTER  V. 
ON    THE   ANTIENT    VERSIONS    OF   THE    SCRIPTURES. 

J\  EXT  to  the  kindred  languages,  versions  afford  the  greatest 
assistance  to  the  interpretation  of  the  Scriptures,  "  It  is  only 
by  means  of  versions,  that  they,  who  are  ignorant  of  the  ori- 
ginal languages,  can  at  all  learn  what  the  Scripture  contains  : 
and  every  version,  so  far  as  it  is  just,  conveys  the  sense  of 
Scripture  to  those  who  understand  the  language  in  which  it  is 
written." 

Versions  may  be  divided  into  two  classes,  antient  and  modern, : 
the  former  were  made  immediately  from  the  original  languages 
by  persons  to  whom  they,  were  familiar  ;  and  who,  it  may  be 
reasonably  supposed,  had  better  opportunities  for  ascertaining 
the  force  and  meaning  of  words,  than  more  recent  translators 
can  possibly  have.  Modern  versions  are  those  made  in  later 
times,  and  chiefly  since  the  reformation :  they  are  useful  for 
explaining  the  sense  of  the  inspired  writers,  while  antient  ver- 
sions are  of  the  utmost  importance  both  for  the  criticism  and 
interpretation  of  the  Scriptures.  The  present  chapter  will 
therefore  be  appropriated  to  giving  an  account  of  those  which 
are  most  esteemed  for  their  antiquity  and  excellence. 


V.  Sect.  I.]  {     168     ) 


SECTION  I. 

ANTIENT   VERSIONS    OF   THE    OLD    TESTAMENT. 

I.  Of  the  Targvms  or  Chaldee  paraphrases  .• — 1.  Targum  of  On- 
kelos ; — 2.  Of  Ihe  Pseudo-Jonathan  ; — 3.  The  Jerusalem  Targum  ; 
— 4.  The  Targum  of  Jonathan  Ben  Uzziel ; — 5.  The  Targum  an  the 
Hagiographa ; — 6.  The  Targum  on  the  Megilloth  ; — 7,  8,  9.  Three 
Targums  on  the'' Book  of  Esther — real  value  of  the  different  Targums. 

—  II.  Of  the  Greek  versions  of  the  Scriptures — history  of  the  Sep- 
TUAGiNT — Critical  account  of  its  execution — what  MSS.  were  used  by 
its  authors — account  of  the  biblical  labours  ofOrigen — editions  of  the 
Septuagint  text  by  the  fathers — peculiar  importance  of  the  Septuagint 
version  in  the  criticism  and  interpretation  of  the  New  Testament. — 

—  III.  Account  of  OTHER  Greek  versions  of  the  Old  Testament ; 
— 1.  Version  of  Aquila  ^-^2.  Of  Theodotion  ; — 3.  Of  Symmachus  ; 
— 4,  5,  6.  Anonymous  versions — references  in  antient  MSS.  to  other 
versions.  —  IV.  Syriac  versions  ; — Syriac  MSS.  brought  from 
India  by  Dr.  Buchanan  ; — editions  of  the  Syriac  version. — V.  Arabic 
VERSIONS,  and  editions  ; — VI.  Notice  of  the  Persian,  Egyptian, 
Ethiopic,  Armenian,  and  other  versions  of  the  Old  Testament. — 
VII.  Latin  Versions  of  the  Scriptures — the  old  Italic  or  Ante- 
Hieronymian  version — Latinversion  of  Jerome — Vulgate  version  and 
its  editions. 

1  HE  principal  antient  versions,  which  illustrate  the  Scrip- 
tures, are  the  Chaldee  paraphrases,  generally  called  Targums, 
the  Septuagint,  or  Alexandrian  Greek  Version,  the  translations 
of  Aquila,  Symmachus,  and  Theodotion,  and  what  are  called 
the  fifth,  sixth,  and  seventh  versions,  (of  which  latter  trans- 
lations fragments  only  are  extant, )  together  with  the  Syriac, 
and  Latin  or  Vulgate  versions.  Although  the  authors  of  these 
versions  did  not  flourish  at  the  time  when  the  Hebrew  language 
was  spoken,  yet  they  enjoyed  many  advantages  for  understand- 
ing the  Bible,  especially  the  Old  Testament,  which  are  not 
possessed  by  the  moderns :  for,  living  near  the  time  when  that 
language  was  vernacular,  they  could  learn  by  tradition  the  true 
significations  of  some  Hebrew  words,  which  are  now  forgotten. 
Many  of  them  also  being  Jews,  and  from  their  childhood  ac- 
customed to  hear  the  Rabbins  explain  the  Scriptures,  the  study 
of  which  they  diligently  cultivated,  and  likewise  speaking  a 
dialect  allied  to  the  Hebrew, — they  could  not  but  become  well 
acquainted  with  the  latter.  Hence  it  may  be  safely  inferred 
that  the  antient  versions  generally  give  the  true  sense  of  Scrip- 
ture, and  not  unfrequently  in  passages  where  it  could  scarcely 
be  discovered  by  any  other  means.     All  the  antient  versions, 

M  2 


164'  On  the  Antient  Versions.  [Parti.  Ch. 

indeed,  are  of  great  importance  both  in  the  criticism,  as  well 
as  in  the  interpretation,  of  the  sacred  writings,  but  they  are  not 
all  witnesses  of  equal  value ;  for  the  authority  of  the  different 
versions  depends  partly  on  the  age  and  country  of  their  re- 
spective authors,  partly  on  the  text  whence  their  translations 
were  made,  and  partly  on  the  ability  and  fidelity  with  which 
they  were  executed.  It  will  therefore  be  not  irrelevant  to  offer 
a  short  historical  notice  of  the  principal  versions  above  men- 
tioned, as  well  as  of  some  other  antient  versions  of  less  celebrity 
perhaps  but  which  have  been  beneficially  consulted  by  biblical 
critics. 

I.  The  Chaldee  word  Dl^'in  T^rgum  signifies,  in  general, 
any  version  or  explanation  ;  but  this  appellation  is  more  parti- 
cularly restricted  to  the  versions  or  paraphrases  of  the  Old 
Testament,  executed  in  the  East- Aramaean  or  Chaldee  dialect, 
as  it  is  usually  called.  These  Targums  are  termed  paraphrases 
or  expositions,  because  they  are  rather  comments  and  explica- 
tions, than  literal  translations  of  the  text :  they  are  written  in 
the  Chaldee  tongue,  which  became  familiar  to  the  Jews  after  the 
time  of  their  captivity  in  Babylon,  and  was  more  known  to 
them  than  the  Hebrew  itself:  so  that,  when  the  law  was  "  read 
in  the  synagogue  every  Sabbath  day,"  in  pure  biblical  Hebrew, 
an  explanation  was  subjoined  to  it  in  Chaldee;  in  order  to 
render  it  intelligible  to  the  people,  who  had  but  an  imperfect 
knowledge  of  the  Hebrew  language.  This  practice,  as  already 
observed,  originated  with  Ezra  '  :  as  there  are  no  traces  of  any 
written  Targums  prior  to  those  of  Onkelos  and  Jonathan,  who 
are  supposed  to  have  lived  about  the  time  of  our  Saviour,  it  is 
highly  probable  that  these  paraphrases  were  at  first  merely  oral ; 
that,  subsequently,  the  ordinary  glosses  on  the  more  difficult 
passages  were  committed  to  writing ;  and  that,  as  the  Jews  were 
bound  by  an  ordinance  of  their  elders  to  possess  a  copy  of  the 
law,  these  glosses  were  either  afterwards  collected  together  and 
deficiencies  in  them  supplied,  or  new  and  connected  paraphrases 
were  formed. 


1  See  p.  4.  5Jt;)ra.  Our  account  of  the  Chaldee  pa;aphrase5  is  drawn  up  fiom  a 
careful  consideration  of  what  has  been  written  on  them,  by  Carpzov,  in  his  Critica 
Sacra,  part  ii.  cap.  i.  pp.  430—481.;  Bishop  Walton,  Prol.  c.  12.  sect.  ii.  pp.  568 — 
592.;  Leusden,  in  Philolog.  Hebrao-Mixt.  Diss.  v.  vi.  and  vii.  pp.  36— 58.; 
Dr.  Prideaux,  Connection,  part  ii.  book  viii.  sub  anno  57.  b.  c.  vol.  iii.  pp.531 — 555. 
(edit.  1718.)  Kortholt,  De  variis  Scripturas  Editionibus,  c.  iii.  pp.54 — 51.;  PfeifFer, 
Critica  Sacra,  cap.  viii.  sect.  ii.  (Op.  torn.  ii.  pp.  750 — 771. j,  and  in  his  Treatise  De 
Theologia  Judaica,  &c.  Exercit.ii.  (Ibid,  tom.ii.  pp.  862 — 889-) ;  Bauer,  Critica  Sacra, 
tract,  iii.  pp.  288—508.;  Rambach.  Inst.  Herm.  Sacras,  pp.  606—611.  :  Pictet,Theo- 
logie  Chretienne,  torn  i.  pp.  145-  et  seq.;  Jahn,  Introductioad  Libros  Veteris  Fadeiis, 
pp.  69 — 75  ;  and  Waehner's  Antiquitates  Ebraorum,  tom.i.  pp.  156 — 170. 


V.  Sect.  I.]  The  Targtms.  165 

There  are  at  present  extant  ten  paraphrases  on  different  parts 
of  the  Old  Testament,  three  of  which  comprise  the  Pentateuch, 
or  five  books  of  Moses: — 1.  The  Targum  of  Onkelos;  2.  That 
falsely  ascribed  to  Jonathan,  and  usually  cited  as  the  Targulm 
of  the  Pseudo- Jonathan ;  and  3.  The  Jerusalem  Targum ; 
4.  The  Targum  of  Jonathan  Ben  Uzziel,  (i.  e.  the  son  of  Uzziel) 
on  the  Prophets  ;  5.  The  Targum  of  Rabbi  Joseph  the  blind, 
or  one-eyed,  on  the  Hagiographa ;  6.  An  anonymous  Targum 
on  the  five  Megilloth,  or  books  of  Ruth,  Esther,  Ecclesiastes, 
Song  of  Solomon,  and  the  Lamentations  of  Jeremiah  ;  7,  8,  9. 
Three  Targums  on  the  book  of  Esther  ;  and,  10.  A  Targum  or 
paraphrase  on  the  two  books  of  Chronicles.  These  Targums, 
taken  together,  form  a  continued  paraphrase  on  the  Old  Testa- 
ment, with  the  exception  of  the  books  of  Daniel,  Ezra,  and 
Nehemiah  (antiently  reputed  to  be  part  of  Ezra ;)  which  being 
for  the  most  part  written  in  Chaldee,  it  has  been  conjectured 
that  no  paraphrases  were  written  on  them,  as  being  unneces- 
sary; though  Dr.  Prideaux  is  of  opinion  that  Targums  were 
composed  on  these  books  also,  which  have  perished  in  the  lapse 
of  ages. 

The  language,  in  which  these  paraphrases  are  composed, 
varies  in  purity  according  to  the  time  when  they  were  respect- 
ively written.  Thus,  the  Targums  of  Onkelos  and  the  Pseudo- 
Jonathan  are  much  purer  than  the  others,  approximating  very 
nearly  to  the  Aramaean  dialect  in  which  some  parts  of  Daniel 
and  Ezra  are  written,  except  indeed  that  the  orthography  does 
not  always  correspond;  while  the  language  of  the  later  Targums, 
whence  the  rabbinical  dialect  derives  its  source,  is  far  more  im- 
pure, and  is  intermixed  with  bai'barous  and  foreign  words.  OriT 
ginally,  all  the  Chaldee  paraphrases  were  written  without  vowel- 
points,  like  all  other  oriental  manuscripts :  but  at  length  some 
persons  ventured  to  add  points  to  them,  though  very  erroneously, 
and  this  irregular  punctuation  was  retained  in  the  Venice  and 
other  early  editions  of  the  Hebrew  Bible.  Some  further  im- 
perfect attempts  towards  regular  pointing  were  made  both  in  the 
Complutensian  and  in  the  Antwerp  Polyglotts,  until  at  length 
the  elder  Buxtorf,  in  his  edition  of  the  Hebrew  Bible  published 
at  Basil,  undertook  the  thankless  task  '  of  improving  the  punc- 
tuation of  the  Targums,  according  to  such  rules  as  he  had  formed 
from  the  pointing  which  he  had  found  in  the  Chaldee  parts  of 
the  books  of  Daniel  and  Ezra ;  and  his  method  of  punctuation 
is  followed  in  Bishop  Walton's  Polyglott. 

1  Peie  Simon,  Hist.  Crit.  du  Vieux  Test.  liv.  ii.  c.  viii.  lias  censured  Buxtorf's  wode 
of  pointing  the  Chaldee  paraphrases  with  great  severity;  observing,  that  he  would  have 
done  much  better  if  he  had  more  diligently  examined  manuscripts  that  were  more  cor- 
rectly pointed. 

M  .3 


166  On  the  Antient  Versions.  [Parti.  Ch. 

1 .  The  Targum  of  Onkelos. — It  is  not  known  with  certainty, 
at  what  time  Onkelos  flourished,  nor  of  what  nation  he  was: 
Professor  Eichhorn  conjectures  that  he  was  a  native  of  Babylon, 
first  because  he  is  mentioned  in  the  Babylonish  Tamud ;  se- 
condly, because  his  dialect  is  not  the  Chaldee  spoken  in  Pales- 
tine, but  much  purer,  and  more  closely  resembling  the  style 
of  Daniel  and  Ezra ;  and  lastly,  because  he  has  not  interwoven 
any  of  those  fabulous  narratives  to  which  the  Jews  of  Palestine 
were  so  much  attached,  and  from  which  they  could  with  diffi- 
culty refrain.  The  generally  received  opinion  is,  that  he  was 
a  proselyte  to  Judaism,  and  a  disciple  of  the  celebrated  Rabbi 
Hillel,  who  flourished  about  fifty  years  before  the  Christian 
agra ;  and  consequently  that  Onkelos  was  contemporary  with 
our  Saviour  :  Bauer  and  Jahn,  however,  place  him  in  the  se- 
cond century.  The  Targum  of  Onkelos  comprises  the  Penta- 
teuch or  five  books  of  Moses,  and  is  justly  preferred  to  all  the 
others  both  by  Jews  and  Christians,  on  account  of  the  purity 
of  its  style,  and  its  general  freedom  from  idle  legends.  It  is 
rather  a  version  than  a  paraphrase,  and  renders  the  Hebrew 
text  word  for  word,  with  so  much  accuracy  and  exactness,  that, 
being  set  to  the  same  musical  notes,  with  the  original  Hebrew, 
it  could  be  read  in  the  same  tone  as  the  latter  in  the  public 
assemblies  of  the  Jews.  And  this  we  find  was  the  practice  of 
the  Jews  up  to  the  time  of  Rabbi  Elias  Levita;  who  flourished 
in  the  early  part  of  the  sixteenth  century,  and  expressly  states 
that  the  Jews  read  the  law  in  their  synagogues,  first  in  Hebrew 
and  then  in  the  Targum  of  Onkelos.  This  Targum  has  been 
translated  into  Latin  by  Alfonso  de  Zamora,  Paulus  Fagius, 
Bernardinus  Baldus,  and  Andrea  de  Leon,  of  Zamora.  ' 

2.  The  second  Targum,  which  is  a  more  liberal  paraphrase 
of  the  Pentateuch  than  the  preceding,  is  usually  called  the 
Targum  of  the  Pseudo-Jonathan,  being  ascribed  by  many  to 
Jonathan  Ben  Uzziel  who  wrote  the  much  esteemed  Paraphrase 
on  the  Prophets.  But  the  difference  in  the  style  and  diction  of 
this  Targum,  which  is  very  impure,  as  well  as  in  the  method 
of  paraphrasing  adopted  in  it,  clearly  proves  that  it  could  not  - 
have  been  written  by  Jonathan  Ben  Uzziel,  who  indeed 
sometimes  indulges  in  allegories  and  has  introduced  a  few  bar- 
barisms ;  but  this  Targum  on  the  law  abounds  with  the  most 
idle  Jewish  legends  that  can  well  be  conceived ;  which,  toge- 
ther with  the  barbarous  and  foreign  words  it  contains,  render 
it  of  very  little  utility.  From  its  mentioning  the  six  parts  of  the 

>  The  fullest  information,  concerning  the  Targum  of  Onkelos,  is  to  he  found  in  the 
dibquisition  of  G.  B.  Winer,  entitled,  De  Onkeloso  ejusque  Paraphrasi  ChaldaicaDisser- 
titio.  4to.  Li^isix,  1820. 


V.  Sect.  1.2       TheTargums  of  Jerusalem  and  Jonathan.       167 

Talmud,  (on  Exod.  xxvi.  9.)  which  compilation  was  not  written 
till  two  centuries  after  the  birth  of  Christ; — Constantinople 
(on  Numb.  xxiv.  19.)  which  city  was  always  called  Byzantium 
until  it  received  its  name  from  Constantine  the  Great,  in  the 
beginning  of  the  fourth  century;  the  Lombards  (on  Numb, 
xxiv.  24.)  whose  first  irruption  into  Italy  did  v^ot  take  place 
until  the  year  570;  and  the  Turks  (on  Gan.  x.  2.)  who  did 
not  become  conspicuous  till  the  middie  of  the  sixth  century, — 
learned  men  are  unanimously  of  opinion  that  this  Targum  of 
the  Pseudo-Jonathan  could  not  have  been  written  before  the 
seventh,  or  even  the  eighth  century.  It  has  been  translated 
into  Latin  by  Anthony  Ralph  de  Chevalier,  an  eminent  French 
Protestant  divine,  in  the  sixteenth  century. 

3.  The  Jerusalem  Targum^  which  also  paraphrases  the  five 
books  of  Moses,  derives  its  name  from  the  dialect  in  which  it 
is  composed.  It  is  by  no  means  a  connected  paraphrase,  some- 
times omitting  whole  verses,  or  even  chapters;  at  other  times 
explaining  only  a  single  word  of  a  verse,  of  which  it  some- 
times gives  a  two-fold  interpretation ;  and  at  others,  Hebrew 
words  are  inserted  without  any  explanation  whatever.  In  many 
respects  it  corresponds  with  the  paraphrase  of  the  Pseudo-Jona- 
than, whose  legendary  tales  are  here  frequently  repeated, 
abridged,  or  expanded.  From  the  impurity  of  its  style,  and 
the  number  of  Greek,  Latin,  and  Persian  words  which  it  con- 
tains. Bishop  Walton,  Carpzov,  Wolfius,  and  many  other  emi- 
nent pilologers,  are  of  opinion  that  it  is  a  compilation  by 
several  authors,  and  consists  of  extracts  and  collections.  From 
these  internal  evidences,  the  commencement  of  the  seventh  cen- 
tury has  been  assigned  as  its  probable  date ;  but  it  is  more 
likely  not  to  have  been  written  before  the  eighth  or  perhaps  the 
ninth  century.  This  Targum  was  also  translated  into  Latin 
by  Chevalier,  and  by  Francis  Taylor. 

4?.  The  Targum  of  Jonathan  Ben  Uzziel. — According  to  the 
talmudical  traditions,  the  author  of  this  paraphrase  was  chief 
of  the  eighty  distinguished  scholars  of  Rabbi  Hillel  the  elder, 
and  a  fellow  disciple  of  Simeon  the  Just,  who  bore  the  infant 
Messiah  in  his  arms :  consequently  he  would  be  nearly  contem- 
porary with  Onkelos.  Wolfius  ',  however,  is  of  opinion  that 
he  flourished  a  short  time  before  the  birth  of  Christ,  and  com- 
piled the  work  which  bears  his  name,  from  more  antient 
Targuras  that  had  been  preserved  to  his  time  by  oral  tradition. 
From  the  silence  of  Origen  and  Jerome  concerning  this  Targum, 
of  which  they  could  not  but  have  availed  themselves  if  it  had 

'  Bibliotheca  Hebraica,  torn.  ii.  p.  1160. 
iM    4 


168  On  the  Antient  Versions.  [Part  I.  Ch, 

really  existed  in  their  time,  and  also  from  its  being  cited  in  the 
Talmud,  both  Bauer  and  Jahn  date  it  much  later  than  is  gene- 
rally admitted :  the  former  indeed  is  of  opinion  that  its  true  date 
cannot  be  ascertained ;  and  the  latter,  from  the  inequalities  of 
style  and  method  observable  in  it,  considers  it  as  a  compilation 
from  the  interpretations  of  several  learned  men,  made  about  the 
close  of  the  third  or  fourth  century.  This  paraphrase  treats  on 
the  Prophets,  that  is  (according  to  the  Jewish  classification  of 
the  sacred  writings),  on  the  books  of  Joshua,  Judges,  1  &  2  Sam. 
1  &  2  Kings,  who  are  termed  the  former  prophets ;  and  on 
Isaiah,  Jeremiah,  Ezekiel,  and  the  twelve  minor  prophets^  who 
are  designated  as  the  latter  prophets.  Though  the  style  of  this 
Targum  is  not  so  pure  and  elegant  as  that  of  Onkelos,  yet  it  is 
not  disfigured  by  those  legendary  tales  and  numerous  foreign 
and  barbarous  words  which  abound  in  the  later  Targums.  Both 
the  language  and  method  of  interpretation,  however,  are  irre- 
gular :  in  the  exposition  of  the  former  prophets,  the  text  is 
more  closely  rendered  than  in  that  on  the  latter,  which  is  less 
accurate,  as  well  as  more  paraphrastical,  and  interspersed  with 
some  traditions  and  fabulous  legends.  In  order  to  attach  the 
greater  authority  to  the  Targum  of  Jonathan  Ben  Uzziel,  the 
Jews,  not  satisfied  with  making  him  contemporary  with  the  pro- 
phets Malachi,  Zechariah,  and  Haggai,  and  asserting  that  he 
received  it  from  their  lips,  have  related,  that  while  Jonathan 
was  composing  his  paraphrase,  there  was  an  earthquake  for 
forty  leagues  around  him ;  and  that  if  any  bird  happened  to 
pass  over  him,  or  a  fly  alighted  on  his  paper  while  writing, 
they  were  immediately  consumed  by  fire  from  heaven,  without 
any  injury  being  sustained  either  by  his  person  or  his  paper  !  ! 
The  whole  of  this  Targum  was  translated  into  Latin  by  Al- 
fonso de  Zamcra,  Andrea  de  Leon,  and  Conrad  Pellican  ; 
and  the  paraphrase  on  the  twelve  minor  prophets,  by  Im- 
manuel  Tremellius. 

5.  The  Targum  on  the  Cctuhim,  Hagiographa ,  or  Holy 
Writings,  is  ascribed  by  some  Jewish  writers  to  Rqfjose,  or 
Rabbi  Joseph,  surnamed  the  one-eyed  or  blind,  who  is  said  to 
have  been  at  the  head  of  the  Academy  at  Sora,  in  the  third 
century;  though  others  affirm  that  its  authoi*  is  unknown. 
The  style  is  barbarous,  impure,  and  very  unequal,  interspersed 
with  numerous  digressions  and  legendary  narratives ;  on  which 
account  the  younger  Buxtorf,  and  after  him  Bauer  and  Jahn, 
are  of  opinion  that  the  whole  is  a  compilation  of  later  times  : 
and  this  sentiment  appears  to  be  the  most  correct.  Dr.  Pri- 
deaux  characterises  its  language  as  the  most  corrupt  Chaldee  of 


V.  Sect.  I.]       The  Targumon  Esther  and  Chronicles.         169 

the  Jerusalem  dialect.  The  translators  of  the  preceding  Tar- 
gum,  together  with  Arias  Montanus,  have  given  a  Latin  version 
of  this  Targum. 

6.  The  Targum  on  the  Megilloth,  or  five  books  of  Ecclesi- 
astes,  Song  of  Songs,  Lamentations  of  Jeremiah,  Ruth,  and 
Esther,  is  evidently  a  compilation  by  several  persons  :  the  bar- 
barism of  its  style,  numerous  digressions,  and  idle  legends 
w^hich  are  inserted,  all  concur  to  prove  it  to  be  of  late  date, 
and  certainly  not  earlier  than  the  sixth  century.  The  para- 
phrase on  the  book  of  Ruth  and  the  Lamentations  of  Jeremiah 
is  the  best  executed  portion :  Ecclesiastes  is  more  freely  para- 
phrased ;  but  the  text  of  the  Song  of  Solomon  is  absolutely  lost 
amidst  the  diffuse  ciratmscription  of  its  author,  and  his  dull 
glosses  and  fabulous  additions. 

7,  8,  9.  The  three  Targnms  on  the  book  of  Esther. — This  book 
has  always  been  held  in  the  highest  estimation  by  the  Jews ; 
which  circumstance  induced  them  to  ti'anslate  it  repeatedly  into 
the  Chaldee  dialect.  Three  paraphrases  on  it  have  been 
printed :  one  in  the  Antwerp  Polyglott,  which  is  much  shorter 
and  contains  fewer  digressions  than  the  others;  another,  in 
Bishop  Walton's  Polyglott,  which  is  more  diffuse,  and  com- 
prises more  numerous  Jewish  fables  and  traditions ;  and  a  third, 
of  which  a  Latin  version  was  published  by  Francis  Taylor ; 
and  which,  according  to  Carpzov,  is  more  stupid  and  diffuse 
than  either  of  the  preceding.  They  are  all  three  of  very  late 
date. 

10.  A  Targum  on  the  books  of  Chronicles,  which  for  a  long 
time  was  unknown  both  to  Jews  and  Christians,  was  discovered 
in  the  library  at  Erfurt,  belonging  to  the  ministers  of  the  Augs- 
burgh  confession,  by  Matthias  Frederick  Beck ;  who  published 
it  in  1680,  3,  4,  in  two  quarto  volumes.  Another  edition  was 
published  at  Amsterdam  by  the  learned  David  Wilkins  (1715, 
4to.)from  a  manuscript  in  the  university  library  at  Cambridge. 
It  is  more  complete  than  Beck's  edition,  and  supplies  many  of 
its  deficiencies.  This  Targum,  however,  is  of  very  little  value : 
like  all  the  other  Chaldee  paraphrases,  it  blends  legendary  tales 
with  the  narrative,  and  introduces  numerous  Greek  words,  such 
as  o^Kogy  (TOtpifat,  ag^oov,  &C. 

Of  all  the  Chaldee  paraphrases  above  noticed,  the  Targums 
of  Onkelos  and  Jonathan  Ben  Uzziel  are  most  highly  valued  by 
the  Jews,  who  implicitly  receive  their  expositions  of  doubtful 
passages.  Schickhard,  Mayer,  Helvicus,  Leusden,  Hottinger, 
and  Dr.  Prideaux,  have  conjectured  that  some  Chaldee  Targum 
was  in  use  in  the  synagogue  where  our  Lord  read  Isa.  Ixi.  1,  2, 


170  On  the  Antient  Versions.         [Part  I.  Ch. 

(Luke  iv.  17 — 19.) ;  and  that  he  quoted  Psal.  xxii.  1 .  when  on 
the  cross  (Matt,  xxvii.  46.)  not  out  of  the  Hebrew  text^  but  out 
of  a  Chaldee  paraphrase.  But  there  does  not  appear  to  be  suffi- 
cient ground  for  this  hypothesis :  for,  as  the  Chaldee  or  East 
Aramaean  dialect  was  spoken  at  Jerusalem,  it  is  at  least  as  pro- 
bable that  Jesus  Christ  interpreted  the  Hebrew  into  the  verna- 
cular dialect  in  the  first  instance,  as  that  he  should  have  read 
from  a  Targum ;  and,  when  on  the  cross,  it  was  perfectly  natu- 
ral that  he  should  speak  in  the  same  language,  rather  than  in 
the  biblical  Hebrew ;  which,  we  have  already  seen,  was  culti- 
vated and  studied  by  the  priests  and  Levites  as  a  learned  lan- 
guage. The  Targum  of  Rabbi  Joseph  the  Blind,  in  which  the 
words  cited  by  our  Lord  are  to  be  found,  is  so  long  posterior  to 
the  time  of  his  crucifixion,  that  it  cannot  be  received  as  evidence. 
So  nurierous  indeed  are  the  variations,  and  so  arbitrary  are 
the  alterations  occurring  in  the  manuscripts  of  the  Chaldee  para- 
phrases, that  Dr..  Kennicott  has  clearly  proved  them  to  have 
been  designedly  alte  ad  in  compliment  to  the  previously  cor- 
rupted copies  of  the  Hebrew  text ;  or,  in  other  words,  "  that 
alterations  have  been  made  wilfully  in  ^he  fChaldee  paraphrase 
to  render  that  paraphrase,  in  some  pl&jes,  .  ^ore  conformable  to 
the  words  of  the  Hebrew  text,  where  those  Hebrew  words  are 
supposed  to  be  right,  but  had  themselves  been  corrupted  '."  But 
notwithstanding  all  their  deficiencies  and  interpolations,  the 
Targums,  especially  those  of  Onkelos  and  Jonathan,  are  of  con- 
siderable importance  in  the  interpretation  of  the  Scriptures,  not 
only  as  they  supply  the  meanings  of  words  or  phrases  occurring 
but  once  in  the  Old  Testament,  but  also  because  they  reflect 
considerable  light  on  the  Jewish  rites,  ceremonies,  laws,  cus- 
toms, usages,  &c.  mentioned  or  alluded  to  in  both  Testaments. 
But  it  is  in  establishing  the  genuine  meaning  of  particular  pro- 
phecies relative  to  the  Messiah,  in  opposition  to  the  false  expli- 
cations of  the  Jews  and  Anti-trinitarians,  that  these  Targums 
are  pre-eminently  useful.  Bishop  Walton,  Dr.  Prideaux, 
PieifFer,  Carpzov,  and  Rambach,  have  illustrated  this  remark 
by  numerous  examples.  Bishop  Patrick,  and  Drs.  Gill  and 
Clarke,  in  their  respective  commentaries  on  the  Bible,  have 
inserted  many  valuable  elucidations  from  the  Chaldee  para- 
phrasts.  Leusden  recommends  that  no  one  should  attempt  to 
read  their  writings,  nor  indeed  to  learn  the  Chaldee  dialect,  who 
is  not  previously  well  grounded  in  Hebrew :  he  advises  the  Chal- 
dee text  of  Daniel  and  Ezra  to  be  first  read  either  with  his  own 

•  Dr.  Kennicott's  Second  Dissertation,  pp.  167 — 195. 


V.  Sect.  1.]  The  Septuagint  Greek  Versioti.  171 

Chaldce  Manual  or  with  Buxtorf 's  Hebrew  and  Chaldee  Lexi- 
con ;  after  which  the  Targums  of  Onkelos  and  Jonathan  may  be 
perused,  with  the  help  of  Buxtorf 's  Chaldee  and  Syriac  Lexicon, 
and  of  De  Lara's  work,  De  convenicntia  vocabulorum  Habhini' 
torum  cum  Grcecis  et  quibusdam  aliis  Unguis  Europceis.  (4to. 
Amsterdam,  1648.) 

II.  Among  the  Greek  versions  of  the  Old  Testament,  the 
Alexandrian  or  Septuagint,  as  it  is  generally  termed,  is  the 
most  antient  and  valuable ;  and  was  held  in  so  much  esteem 
both  by  the  Jews  as  well  as  by  the  first  Christians,  as  to  be  con- 
stantly read  in  the  synagogues  and  churches.  Hence  it  is  uni- 
formly cited  by  the  early  fathers,  whether  Greek  or  Latin,  and 
from  this  version  all  the  translations  into  other  languages  which 
were  antiently  approved  by  the  Christian  Church,  were  exe- 
cuted, (with  the  exception  of  the  Syriac),  as  the  Arabic, 
Armenian,  Ethiopic,  Gothic,  and  Old  Italic  or  the  Latin 
version  in  use  before  the  time  of  Jerome :  and  to  this  day  the 
Septuagint  is  exclusively  read  in  the  Greek  and  most  other 
Oriental  churches  \  This  version  has  derived  its  name  either 
from  the  Jewish  account  of  seventy-two  persons  having  been 
employed  to  make  it,  or  from  its  having  received  the  approba- 
tion of  the  Sanhedrin  or  great  council  of  the  Jews,  which  con- 
sisted of  seventy,  or  more  correctly,  of  seventy-two  persons. — 
Much  uncertainty,  however,  has  prevailed  concerning  the  real 
history  of  this  antient  version :  and  while  some  have  strenuously 
advocated  its  miraculous  and  divine  origin,  other  eminent  phi- 
lologists have  laboured  to  prove  that  it  must  have  been  executed 
by  several  persons  and  at  different  times. 

According  to  one  account,  Ptolemy  Philadelphus,  king  of 
Egypt,  caused  this  translation  to  be  made  for  the  use  of  the 
library  which  he  had  founded  at  Alexandria,  at  the  request 
and  with  the  advice  of  the  celebrated  Demetrius  Phalereus,  his 
principal  librarian.     For  this  purpose,  it  is  reported,  that  he 

1  Walton,  Prol.  c.  ix.  (pp.  335 — 469.)  ;  from  which,  and  from  the  following  autho- 
rities,  our  account  of  the  Septuagint  is  derived,  viz,  Bauer,  Critica  Sacra,  pp.  243 — 275. 
who  has  chiefly  followed  Hody's  book,  hereafter  noticed,  in  the  history  of  the  Septua- 
gint version  :  Dr.  Prideaux,  Connection,  part  ii.  book  i.  sub  anno  277.  (vol.  ii.  pp.  27 — 
49.);  Masch's  Preface  to  part  ii.  of  his  edition  of  Le  Long's  Bibliotheca  Sacra,  in 
which  the  history  of  the  Septuagint  version  is  minutely  examined ;  Morus,  in  Ernesti, 
vol.  ii.  pp.  50 — 81.,  101 — 119  ;  Carpzov,  Critica  Sacra,  pp.  481 — 551.;  IVIasch  and 
Boerner's  edition  of  Le  Long's  Bibliotheca  Sacra,  part  ii.  vol.  ii.  pp.  216 — 220.,  256 — 
504.;  Harles,  BreviorNotitiaLitteraturseGraccas,  pp.  638 — 643,:  andRenouard,  An- 
nales  de  I'lmprimerie  des  Aides,  torn.  i.  p.  140.  See  also  Origenis  Hexapla,  a  Mont- 
faucon,  tom.  i.  Praelim .  Diss.  pp.  17 — 55.  A/a^Zaccount  of  the  manuscripts  and  editions 
of  the  Greek  Scriptures  is  given  in  the  preface  to  vol.  i.  of  the  edition  of  the  Septuagint 
commenced  by  the  late  Rev.  Dr.  Holmes,  of  which  an  account  is  given  in  a  subsequent 
page. 


172  On  the  Antient  Versions.  [Part  I.  Ch* 

sent  Aristeas  and  Andreas,  two  distinguished  officers  of  his 
court,  to  Jerusalem,  on  an  embassy  to  Eleazar  then  high  priest 
of  the  Jews,  to  request  of  the  latter  a  copy  of  the  Hebrew 
Scriptures,  and  that  there  might  also  be  sent  to  him  seventy-two 
persons  (six  chosen  out  of  each  of  the  twelve  tribes,)  who  were 
equally  well  skilled  in  the  Hebrew  and  Greek  languages.  These 
learned  men  were  accordingly  shut  up  in  the  island  of  Pharos  ; 
where,  having  agreed  in  the  translation  of  each  period  after  a 
mutual  conference,  Demetrius  wrote  down  their  version  as  they 
dictated  it  to  him ;  and  thus,  in  the  space  of  seventy-two  days, 
the  whole  was  accomplished.     This  relation  is  derived   from  a 
letter  ascribed  to  Aristeas  himself,  the  authenticity  of  which  has 
been  greatly  disputed.     If,  as  there  is  every  reason  to  believe 
is  the  case,  this  piece  is  a  forgery,  it  was  made  at  a  very  early 
period :  for  it  was  in  existence  in   the  time  of  Josephus,  who 
has  made  use  of  it  in  his  Jewish  antiquities.     The  veracity  of 
Aristeas's  narrative  was  not  questioned  until  the  seventeenth  or 
^ichteenth  century ;  at  which   time,  indeed,  biblical  criticism 
was,    comparatively,    in  its  infancy.     Vives  ',   Scaliger  %  Van 
Dale  ^    Dr.  Prideaux,  and   above  all   Dr.  Hody  S  were  the 
principal  writers  in  the  seventeenth  and  eighteenth  centuries 
who  attacked  the  genuineness  of  the  pretended  narrative  of  Aris- 
teas ;  and  though  it  was  ably  vindicated  by  Bishop  Walton  &, 
Isaac  Vossius  %  Whiston  7,   Brett  ^,  and  other  modern  writers, 
the  majority  of  the  learned  of  our  own  time  are  firtly  agreed  in 
considering  it  as  fictitious. 

Philo  the  Jew,  who  also  notices  the  Septuagint  version,  was 
ignorant  of  most  of  the  circumstances  narrated  by  Aristeas ;  but 
he  relates  others  which  appear  not  less  extraordinary.  Accord- 
ing to  him,  Ptolemy  Philadelphus  sent  to  Palestine  for  some 
learned  Jews,  whose  number  he  does  not  specify :  and  these 
going  over  to  the  island  of  Pharos,  there  executed  so  many  dis- 
tinct versions,  all  of  which  so  exactly  and  uniformly  agreed  in 
sense,  phrases,  and  words,  as  proved  them  to  have  been  not 
common  interpreters;  but  men  prophetically  inspired  and  di- 
vinely directed,  who  had  every  word  dictated  to  them  by  the 

*  In  a  note  on  Augustine  de  Civitate  Dei,  lib,  viii.  c.  42. 
-  In  a  note  on  Eusebius's  Chronicle,  no.  mdccxxxiv. 

3  Dissertatio  super  Aristea,  de  Lxx  interpretibus,  &<:.  Amst.  1705,  4to. 

4  De  Bibliorum  Grascorum  textibus  Versionibus  Gracis  et  Latini  Vulgnta,  libri  iv. 
cui  prjemitlitur  Aristese  Historia,  folio,  Oxon.  1705. 

^'Prol.  c.ix.  §3  —  10.  pp.  3.38— 359. 

6  De  LXX  jnterpretibus,  Hag.  Com.  1661.,  4to. 

7  lu    the     Appendix  to   his  work  on  "  The  Literal  Accomplishment   of  Scripture 
Propheci  ij-""  London,  1724,  8vo. 

8  Diss  „  J'tation  on  the  Septuagint,   in    Bishop  Watson's   Collection    of  Theological 
Tracts,  vol.  iii,  p.  20.  et  seq. 


V.  Sect.  I.]  The  Septuagint  Greek  Version.  17s 

Spirit  of  God  throughout  the  entire  translation.  He  adds  that 
an  annual  festival  was  celebrated  by  the  Alexandrian  Jews  in 
the  isle  of  Pharos,  where  the  version  was  made,  until  his  time, 
to  preserve  the  memory  of  it,  and  to  thank  God  for  so  great  a 
benefit.  ' 

Justin  Martyr,  who  flourished  in  the  middle  of  the  second 
century  about  one  hundred  years  after  Philo,  relates  "  a  simi- 
lar story,  with  the  addition  of  the  seventy  interpreters  being 
shut  up  each  in  his  own  separate  cell  (which  had  been  erected 
for  that  purpose  by  order  of  Ptolemy  Philadelphus);  and  that 
here  they  composed  so  many  distinct  versions,  word  for  word, 
in  the  very  same  expressions,  to  the  great  admiration  of  the 
king ;  who,  not  doubting  that  this  version  was  divinely  inspired, 
loaded  the  interpreters  with  honours,  and  dismissed  them  to 
their  own  country,  with  magnificent  presents.  The  good  father 
adds,  that  the  ruins  of  these  cells  were  visible  in  his  time.  But 
this  narrative  of  Justin's  is  directly  at  variance  with  several  cir- 
cumstances recorded  by  Aristeas ;  such,  for  instance,  as  the 
previous  conference  or  deliberation  of  the  translators,  and  above 
all  the  very  important  point  of  the  version  being  dictated  to 
Demetrius  Phalereus.  Epiphanius,  a  writer  of  the  fourth 
century,  attempts  to  harmonise  all  these  accounts  by  shutting 
up  the  translators  two  and  two,  in  thirty-six  cells,  where  they 
might  consider  or  deliberate,  and  by  stationing  a  copyist  in  each 
cell,  to  whom  the  translators  dictated  their  labours  :  the  result 
of  all  which  was,  the  production  of  thirty-six  inspired  versions, 
agreeing  most  uniformly  together. 

It  is  not  a  little  remarkable  that  the  Samaritans  have  tradi- 
tions in  favour  of  their  version  of  the  Pentateuch,  equally  ex- 
travagant with  those  preserved  by  the  Jews.  In  the  Samaritan 
Chronicle  of  Abul  Phatach,  which  was  compiled  in  the  four- 
teenth century  from  antient  and  modern  authors  both  Hebrew 
and  Arabic,  there  is  a  story  to  the  following  effect: — That 
Ptolemy  Philadelphus,  in  the  tenth  year  of  his  reign,  directed 
his  attention  to  the  difference  subsisting  between  the  Samaritans 
and  Jews,  concerning  the  law;  the  former  receiving  only  the 
Pentateuch,  and  rejecting  every  other  work  ascribed  to  the 
prophets  by  the  Jews.  In  order  to  determine  this  difference, 
he  commanded  the  two  nations  to  send  deputies  to  Alexandria. 
The  Jews  entrusted  this  mission  to  Osar,  the  Samaritans  to 
Aaron,  to  whom  several  other  associates  were  added.  Sepa- 
rate apartments  in  a  particular  quarter  of  Alexandria,  were 
assigned  to  each  of  these  strangers  j  who  were  prohibited  from 

'  De  Vita  Mosis,  lib.  ii.  '^  Cohort,  ad  Gent:". 


1 74  On  the  Antient  Versions.  [Part  1.  Ch. 

having  any  personal  intercourse,  and  each  of  them  had  a  Greek 
scribe  to  write  his  version.  Thus  were  the  law  and  other  Scrip- 
tures translated  by  the  Samaritans ;  whose  version  being  most 
carefully  examined,  the  king  was  convinced  that  their  text  was 
more  complete  than  that  of  the  Jews.  Such  is  the  narrative  of 
Abul  Phatach,  divested  however  of  numerous  marvellous  cir- 
cumstances, with  which  it  has  been  decorated  by  the  Samari- 
tans ;  who  are  not  surpassed  even  by  the  Jews  in  their  partiality 
for  idle  legends. 

A  fact,  buried  under  such  a  mass  of  fables  as  the  translation 
of  the  Septuagint  has  been  by  the  historians,  who  have  pre- 
tended to  record  it,  necessarily  loses  all  its  historical  character, 
which  indeed  we  are  fully  justified  in  disregarding  altogether. 
Although  there  is  no  doubt  but  that  some  truth  is  concealed 
under  this  load  of  fables,  yet  it  is  by  no  means  an  easy  task  to 
discern  the  truth  from  what  is  false  :  the  following  however  is 
the  result  of  our  researches  concerning  this  celebrated  version. 

It  is  probable  that  the  seventy  interpreters,  as  they  are  called, 
executed  their  version  of  the  Pentateuch  during  the  joint  reigns 
of  Ptolemy  Lagus,  and  his  son  Philadelphus.  The  Pseudo- 
Aristeas,  Josephus,  Philo,  and  many  other  writers,  whom  it 
were  tedious  to  enumerate,  relate  that  this  version  was  made 
during  the  reign  of  Ptolemy  II.  or  Philadelphus  :  Joseph  Ben 
Gorion,  however,  among  the  Rabbins,  Theodoret,  and  many 
other  Christian  writers,  refer  its  date  to  the  time  of  Ptolemy 
Lagus.  Now  these  two  traditions  can  be  reconciled  only  by 
supposing  the  version  to  have  been  performed  during  the  two 
years  when  Ptolemy  Philadelphus  shared  the  throne  with  his 
father ;  which  date  coincides  with  the  third  and  fourth  years  of 
the  hundred  and  twenty-third  olympiad,  that  is  about  the  years 
286  and  285,  before  the  vulgar  Christian  aera.  Further,  this 
version  was  made  neither  by  the  command  of  Ptolemy,  nor 
at  the  request  nor  under  the  superintendence  of  Demetrius 
Phalereus ;  but  was  voluntarily  undertaken  by  the  Jews  for  the 
use  of  their  countrymen.  It  is  well  known,  that,  at  the  period 
above  noticed,  there  was  a  great  multitude  of  Jews  settled  in 
Egypt,  particularly  at  Alexandria:  these,  being  most  strictly 
observant  of  the  religious  institutions  and  usages  of  their  fore- 
fathers, had  their  Sanhedrin,  or  grand  council  composed  of 
seventy  or  seventy-two  members,  and  very  numerous  syna- 
gogues, in  which  the  law  was  read  to  them  on  every  Sabbath  ; 
and  as  the  bulk  of  the  common  people  were  no  longer  acquainted 
with  biblical  Hebrew,  (the  Greek  language  alone  being  used 
in  their  ordinary  intercourse,)  it  became  necessary  to  translate 


V.  Sect.  I.]  The  Septuagint  Greek  Version.  175 

the  Pentateuch  into  Greek  for  their  use.  This  is  a  far  more 
probable  account  of  the  origin  of  the  Alexandrian  version  than 
the  traditions  above  stated.  If  this  translation  had  been  made 
by  public  authority,  it  would  unquestionably  have  been  per- 
formed under  the  direction  of  the  Sanhedrin  ;  who  would  have 
examined  and  perhaps  corrected  it,  if  it  had  been  the  work  of  a 
single  individual,  previously  to  giving  it  the  stamp  of  their  ap- 
probation, and  introducing  it  into  the  synagogues.  In  either 
case  the  translation  would,  probably,  be  denominated  the  Sep- 
tuagint, because  the  Sanhedrin  was  composed  of  seventy  or 
seventy-two  members.  It  is  even  possible  that  the  Sanhedrin, 
in  order  to  ascertain  the  fidelity  of  the  work,  might  have  sent 
to  Palestine  for  some  learned  men,  of  whose  assistance  and  ad- 
vice they  would  have  availed  themselves  in  examining  the  ver- 
sion. This  fact,  if  it  could  be  proved,  (for  it  is  offered  as  a 
mere  conjecture,)  would  account  for  the  story  of  the  king  of 
Egypt's  sending  an  embassy  to  Jerusalem :  there  is,  however, 
one  circumstance  which  proves  that,  in  executing  this  transla- 
tion, the  synagogues  were  originally  in  contemplation,  viz.  that 
all  the  antient  writers  unanimously  concur  in  saying  that  the 
Pentateuch  was  first  translated.  The  five  books  of  Moses, 
indeed,  were  the  only  books  read  in  the  synagogues  until  the 
time  of  Antiochus  Epiphanes  king  of  Syria  :  who  having  for- 
bidden that  practice  in  Palestine,  the  Jews  evaded  his  commands 
by  substituting  for  the  Pentateuch  the  readmg  of  the  prophetic 
books.  When,  afterwards,  the  Jews  were  delivered  from  the 
tyranny  of  the  kings  of  Syria,  they  read  the  law  and  the  pro- 
phets alternately  in  the  synagogues :  and  the  same  custom  was 
adopted  by  the  Hellenistic  or  Grsecising  Jews. 

But,  whatever  was  the  real  number  of  the  authors  of  the 
version,  their  introduction  of  Coptic  words  (such  as  oii^i,  a^ty 
ge[x.(^ciVf  &c.)  as  well  as  their  rendering  of  ideas  purely  Hebrew 
altogether  in  the  Egyptian  manner,  clearly  prove  that  they 
were  natives  of  Egypt.  Thus  they  express  the  creation  of  the 
world,  not  by  the  proper  Greek  word  KTI^IS,  but  by  FENESlS, 
a  term  employed  by  the  philosophers  of  Alexandria  to  express 
the  origin  of  the  universe.  The  Hebrew  word  Thummim, 
(Exod.  xxviii.  30.)  which  signifies  perfections,  they  render 
AAH0EIA,  truth*.     The  difference  of  style  also  indicates  the 

'  The  reason  of  this  appears  from  Diodorus  Siculus,  who  informs  us  that  the  pre- 
sident of  the  Egyptian  courts  of  justice  wore  round  his  neck  a  golden  chain,  at  which 
was  suspended  an  image  set  round  with  precious  stones,  which  was  called  Truth, 
0  ^^ofnyoQiuav  A>.fihtccv,  lib.  i.  c.  75.  torn.  i.  p.  225.  (edit.  Bipont.)  Bauer,  (Crit. 
Sacr.  pp.  244,  245,)  and  Moms,  (Acroases  in  Ernesti,  torn.  ii.  pp.67 — 81)  have 
given  several  examples,  proving  from  internal  evidence  that  the  authors  of  the  Sep- 
tuagint version  were  Egyptians. 


176  On  the  Aritient  Versions.  [Part  I.  Ch. 

version  to  have  been  the  work  not  of  one  but  of  several  trans- 
lators, and  to  have  been  executed  at  different  times.  The  best 
qualified  and  most  able  among  them  was  the  translator  of  the 
Pentateuch,  who  was  evidently  master  of  both  Greek  and 
Hebrew:  he  has  religiously  followed  the  Hebrew  text,  and 
has  in  various  instances  introduced  the  most  suitable  and  best 
chosen  expressions.  From  the  very  close  resemblance  subsist- 
ing between  the  text  of  the  Greek  version  and  the  text  of  the 
Samaritan  Pentateuch,  Louis  De  Dieu,  Selden,  Whiston,  Has- 
sencamp,  and  Bauer,  are  of  opinion  that  the  author  of  the 
Alexandrian  version  made  it  from  the  Samaritan  Pentateuch. 
And  in  proportion  as  these  two  correspond,  the  Greek  differs 
from  the  Hebrew.  This  opinion  is  further  supported  by  the 
declarations  of  Origen  and  Jerome,  that  the  translator  found 
the  venerable  name  of  Jehovah  not  in  the  letters  in  common 
use,  but  in  very  antient  characters;  and  also  by  the  fact  that 
those  consonants  in  the  Septuagint  are  frequently  confounded 
together,  the  shapes  of  which  are  similar  in  the  Samaritan,  but 
not  in  the  Hebrew  alphabet.  This  hypothesis,  however  inge- 
nious and  plausible,  is  by  no  means  determinate :  and  what 
militates  most  against  it  is,  the  inveterate  enmity  subsisting  be- 
tween the  Jews  and  Samaritans,  added  to  the  constant  and  un- 
varying testimony  of  antiquit}'  that  the  Greek  version  of  the 
Pentateuch  was  executed  by  Jews.  There  is  no  other  way  by 
which  to  reconcile  these  conflicting  opinions,  than  by  suppos- 
ing either  that  the  manuscript  used  by  the  Egyptian  Jews  ap- 
proximated towards  the  letters  and  text  of  the  Samaritan  Pen- 
tateuch, or  that  the  translators  of  the  Septuagint  made  use  of 
manuscripts  written  in  antient  characters. 

Next  to  the  Pentateuch,  for  ability  and  fidelity  of  execution, 
ranks  the  translation  of  the  book  of  Proverbs,  the  author  of 
which  was  well  skilled  in  the  two  languages :  Michaelis  is  of 
opinion  that,  of  all  the  books  of  the  Septuagint,  the  style  of  the 
Proverbs  is  the  best,  the  translator  having  clothed  the  most  in- 
genious thoughts  in  as  neat  and  elegant  language  as  was  ever 
used  by  a  Pythagorean  sage,  to  express  his  philosophic 
maxims  '.  The  translator  of  the  book  of  Job  being  acquainted 
with  the  Greek  poets,  his  style  is  more  elegant  and  studied : 
but  he  was  not  sufficiently  master  of  the  Hebrew  language  and 
literature,  and  consequently  his  version  is  very  often  erroneous. 
Many  of  the  historical  passages  are  interpolated;  and  in  the 
poetical  parts  there  are  several  passages  wanting :  Jerome,  in 
his  preface  to  the  book  of  Job,  specifies  as  many  as  seventy  or 
eighty  verses.     Thesa  omissions  were  supplied  by  Origen  from 

, k . . 

'  Michnelis,  Introd.  to  New  Tesi.  vol,  i.  p.  113. 


V.  Sect.  I.]  The  Septuagint  Greek  Version.  177 

Theodotiori's  translation.  The  book  of  Joshua  could  not  have 
been  translated  till  upwards  of  twenty  years  after  the  death  of 
Ptolemy  Lagus :  for,  in  chapter  viii.  verse  18.  the  translator 
has  introduced  the  word  yon<ro;,  a  word  of  Gallic  orio-in,  de- 
noting a  short  dart  or  javelin  peculiar  to  the  Gauls,  who  made 
an  irruption  into  Greece  in  the  third  year  of  the  125th  olym- 
piad, or  B.  c  278 ;  and  it  was  not  till  some  time  after  that  event 
that  the  Egyptian  kings  took  Gallic  mercenaries  into  their  pay 
and  service. 

During  the  reign  of  Ptolemy  Philometor,  the  book  of  Esther, 
together  with  the  Psalms  and  Prophets,  was  translated.  The 
subscription  annexed  to  the  version  of  Esther  expressly  states 
it  to  have  been  finished  on  the  fourth  year  of  that  sovereign's 
reign,  or  about  the  year  177  before  the  Christian  aera :  the 
Psalms  and  Prophets,  in  all  probability,  were  translated  still 
later,  because,  as  we  have  already  seen  ^ ,  the  Jews  did  not 
begin  to  read  them  in  their  synagogues  till  about  the  year  170 
before  Christ.  The  Psalms  and  Prophets  were  translated  by 
men  every  way  unequal  to  the  task :  Jeremiah  is  the  best  exe- 
cuted among  the  prophets ;  and  next  to  this  book  Amos  and 
Ezekiel  are  placed :  the  important  prophecies  of  Isaiah  were 
translated,  according  to  bishop  Lowth,  upwards  of  one  hun- 
dred years  after  the  Pentateuch,  and  by  a  person  by  no  means 
adequate  to  the  undertaking;  there  being  hardly  any  book  of 
the  Old  Testament  so  ill  rendered  in  the  Septuagint  as  this  of 
Isaiah,  which  (together  with  other  parts  of  the  Greek  version)  has 
come  down  to  us  in  a  bad  condition,  incorrect,  and  with  frequent 
omissions  and  interpolations:  and  so  very  erroneous  was  the  ver- 
sion of  Daniel,  that  it  was  totally  rejected  by  the  antient  church, 
and  Theodotion's  translation  was  substituted  for  it.  Some 
fragments  of  the  Septuagint  version  of  Daniel,  which  for  a  long 
time  was  supposed  to  have  been  lost,  were  discovered  and 
published  nearly  fifty  years  since,  from  which  it  appears  that 
its  author  had  but  an  imperfect  knowledge  of  the  Hebrew  lan- 
guage. * 

No  date  has  been  assigned  for  the  translation  of  the  books  of 
Judges,  Ruth,  Samuel,  and  Kings,  which  appear  to  have  been 
executed  by  one  and  the  same  author ;  who,  though  he  does  not 
make  use  of  so  many  Hebraisms  as  the  translators  of  the  other 
books,  is  yet  not  without  his  peculiarities. 


1  See  pp.  148,  149,  supra. 

2  The  title  of  this  publication  is,  Daniel  secundum  Septuaginta  ex  Tetraplis  Origenis 
nunc primum  editus  e  singulari  codice  Ckisiano  annorum  supra  iDCCC,  folio,  Roma, 
1772.  For  an  account  of  this  publication,  and  its'several  reprints,  see  Le  Long's 
Bibliotheca  Sacra,  by  Masch  and  Boerner,  part  ii.  vol.  ii.  pp.  320—322. 

VOL.  II.  N 


178  On  the  Antient  Versions.  [Part  I.  Ch. 

Before  we  conclude  the  history  of  the  Septuagint  version,  it 
may  not  be  irrelevant  briefly  to  notice  a  question  which  has 
greatly  exercised  the  ingenuity  of  biblical  philologers,  viz.  from 
what  manuscripts  did  the  seventy  interpreters  execute  their 
translation.  Professor  Tychsen  '  has  offered  an  hypothesis 
that  they  did  not  translate  the  Hebrew  Old  Testament  into 
Greek,  but  that  it  had  been  transcribed  in  Hebraeo-Greek  cha- 
racters, and  that  from  this  transcript  their  version  was  made  : 
this  hypothesis  has  been  examined  by  several  German  critics, 
and  by  none  with  more  acumen  than  by  Dathe,  in  the  preface 
to  his  Latin  version  of  the  minor  prophets  ^ :  but  as  the  argu- 
ments are  not  of  a  nature  to  admit  of  abridgement,  this  notice 
may  perhaps  suffice.  The  late  eminently  learned  Bishop 
Horsley  doubts  whether  the  manuscripts  from  which  the  Sep- 
tuagint version  was  made,  would  (if  now  extant)  be  entitled  to 
the  same  degree  of  credit  as  our  modern  Hebrew  text,  not- 
withstanding their  comparatively  high  antiquity.  "  There  is," 
he  observes,  "  certainly  much  reason  to  believe,  that  after  the 
destruction  of  the  temple  by  Nebuchadnezzar,  perhaps  from  a 
somewhat  earlier  period,  the  Hebrew  text  was  in  a  much  worse 
state  of  corruption  in  the  copies  which  were  in  private  hands, 
than  it  has  ever  been  since  the  revision  of  the  sacred  books  by 
Ezra.  These  inaccurate  copies  would  be  multiplied  during  the 
whole  period  of  the  captivity,  and  widely  scattered  in  Assyria, 
Persia,  and  Egypt ;  in  short,  through  all  the  regions  of  the  dis- 
persion. The  text,  as  revised  by  Ezra,  was  certainly  of  much 
higher  credit  than  any  of  these  copies,  notwithstanding  their 
greater  antiquity.  His  edition  succeeded,  as  it  were,  to  the  pri- 
vileges of  an  autograph,  (the  autographs  of  the  inspired  writers 
themselves  being  totally  lost),  and  was  henceforth  to  be  consi- 
dered as  the  only  source  of  authentic  text :  insomuch  that  the 
comparative  merit  of  any  text  now  extant  will  depend  upon  the 
probable  degree  of  its  approximation  to,  or  distance  from,  the 
Esdrine  edition.  Nay,  if  the  translation  of  the  lxx.  was  made 
from  some  of  those  old  manuscripts  which  the  dispersed  Jews 
had  carried  into  Egypt,  or  from  any  other  of  those  unauthenti- 
cated  copies,  (which  is  the  prevailing  tradition  among  the  Jews 
and  is  very  probable,  at  least  it  cannot  be  confuted) ;  it  will  be 
likely  that  the  faultiest  manuscript  now  extant  differs  less  from 
the  genuine  Esdrine  text,  than  those  more  antient,  which  the 
version  of  the  lxx.  represents.  But,  much  as  this  consideration 
lowers  the  credit  of  the  lxx.  separately,  for  any  various  reading, 

'  Tentamen  de  variis  Codicum  Hebraicorum  Vet.  Test.  MSS.  Generibiis.  Rostock, 
1772,  8vo.  pp.  48—64,  81-^124. 

«  Published  at  Halle,  in  1790,  in  8vo. 


V.  Sect.  I.]  The  Septuagint  Greek  Version.  179 

it  adds  great  weight  to  the  consent  of  the  lxx.  with  later  versions, 
and  greater  still  to  the  consent  of  the  old  versions  with  manu- 
scripts of  the  Hebrew,  which  still  survive.  And,  as  it  is  cer- 
tainly possible  that  a  true  reading  may  be  preserved  in  one 
solitary  manuscript,  it  will  follow,  that  a  true  reading  may  be 
preserved  in  one  version :  for  the  manuscript  which  contained 
the  true  reading  at  the  time  when  the  version  was  made,  may 
have  perished  since;  so  that  no  evidence  of  the  reading  shall 
now  remain,  but  the  version."  » 

The  Septuagint  version,  though  originally  made  for  the  use 
of  the  Egyptian  Jews,  gradually  acquired  the  highest  authority 
among  the  Jews  of  Palestine,  who  were  acquainted  with  the 
Greek  language,  and  subsequently  also  among  Christians :  it 
appears  indeed,  that  the  legend  above  confuted  of  the  trans- 
lators having  been  divinely  inspired,  was  invented  in  order  that 
the  LXX.  might  be  held  in  the  greater  estimation.  Philo  the 
Jew,  a  native  of  Egypt,  has  evidently  followed  it  in  his  allego- 
rical expositions  of  the  Mosaic  Law :  and,  though  Dr.  Hody 
was  of  opinion  that  Josephus,  who  was  a  native  of  Palestine, 
corroborated  his  work  on  Jewish  Antiquities  from  the  Hebrew 
text,  yet  Salmasius,  Bochart,  Bauer,  and  others,  have  shewn 
that  he  has  adhered  to  the  Septuagint  throughout  that  work. 
How  extensively  this  version  was  in  use  among  the  Jews, 
appears  from  the  solemn  sanction  given  to  it  by  the  inspired 
writers  of  the  New  Testament,  who  have  in  very  many  passages 
quoted  the  Greek  version  of  the  Old  Testament  ^.  Their  ex- 
ample was  followed  by  the  earlier  fathers  and  doctors  of  the 
church,  who,  with  the  exception  of  Origen  and  Jerome,  were 
unacquainted  with  Hebrew  :  notwithstanding  their  zeal  for  the 
word  of  God,  they  did  not  exert  themselves  to  learn  the  original 
language  of  the  sacred  writings,  but  acquiesced  in  the  Greek 
representation  of  them;  judging  it,  no  doubt,  to  be  fully  suffi- 
cient for  all  the  purposes  of  their  pious  labours.  "  The  Greek 
scriptures  were  the  only  scriptures  known  to  or  valued  by  the 
Greeks.  This  was  the  text,  commented  by  Chrysostom  and 
Theodoret;  it  was  this  which  furnished  topics  to  Athanasius, 
Nazianzen,  and  Basil.  From  this  fountain  the  stream  was 
derived  to  the  Latin  church,  first  by  the  Italic  or  Vulgate  trans- 
lation of  the  scriptures,  which  was  made  from  the  Septuagint, 
and  not  from  the  Hebrew ;  and  secondly,  by  the  study  of  the 
Greek  fathers.  It  was  by  this  borrowed  light,  that  the  Latin 
fathers  illuminated  the  western  hemisphere :  and,  when  the  age 
of  Cyprian,    Ambrose,  Augustine,  and  Gregory,  successively 

1  Bishop  Horsley's  Translation  of  Hosea,  Pref.  p.  xxxvi.  xxxvii.  2d.  edit. 
9  On  the  quotations  from  the  Old  Testament  in  the  New,  see  Chapter  IX.  infra, 

N2 


180  On  the  Antient  Versions.  [Parti.  Ch» 

passed  away,  this  was  the  light  put  into  the  hands  of  the  next 
dynasty  oftheologists,  the  schoolmen,  who  carried  on  the  work 
of  theological  disquisition  by  the  aid  of  this  luminary  and  none 
other.  So  that,  either  in  Greek  or  in  Latin,  it  was  still  the 
Septuagint  scriptures  that  were  read,  explained,  and  quoted  as 
authority,  for  a  period  of  fifteen  hundred  years."  ' 

The  Septuagint  version  retained  its  authority,  even  with  the 
rulers  of  the  Jewish  synagogue,  until  the  commencement  of  the 
first  century  after  Christ :  when  the  Jews,  being  unable  to 
resist  the  arguments  from  prophecy  which  were  urged  against 
them  by  the  Christians,  in  order  to  deprive  them  of  the  benefit 
of  that  authority,  began  to  deny  that  it  agreed  with  the  He- 
brew text.  Further  to  discredit  the  character  of  the  Septuagint, 
the  Jews  instituted  a  solemn  fast,  on  the  8th  day  of  the  month 
Thebet — (December),  to  execrate  the  memory  of  its  having 
been  made.  Not  satisfied  with  this  measure,  we  are  assured  by 
Justin  Martyr  who  lived  in  the  former  part  of  the  second  cen- 
tury that  they  proceeded  to  expunge  several  passages  out  of  the 
Septuagint ;  and  abandoning  this,  adopted  the  version  of  Aquila, 
a  proseljte  Jew  of  Sinope,  a  city  of  Pontus^  ;  this  is  the  trans- 
lation mentioned  in  the  Talmud,  and  not  the  Septuagint,  with 
which  it  has  been  confounded.  ^ 

The  great  use,  however,  which  had  been  made  by  the  Jews 
previously  to  their  rejection  of  the  Septuagint,  and  the  constant 
use  of  it  by  the  Christians,  would  naturally  cause  a  multiplica- 
tion of  copies ;  in  which,  besides  the  alterations  designedly  made 
by  the  Jews,  numerous  errors  became  introduced,  in  the  course 
of  time,  from  the  negligence  or  inaccuracy  of  transcribers,  and 
from  glosses  or  marginal  notes,  which  had  been  added  for  the 
explanation  of  difficult  words,  being  suffered  to  creep  into  the 
text.  In  order  to  remedy  this  growing  evil,  Origen,  in  the  early 
part  of  the  third  century,  undertook  the  laborious  task  of  col- 
latins  the  Greek  text  then  in  use  with  the  oriijinal  Hebrew  and 
with  the  other  translations  then  in  existence,  and  from  the  whole 
to  produce  a  new  recension  or  revisal.  Twenty-eight  years  were 
devoted  to  the  preparation  of  this  arduous  work,  in  the  course 
of  which  he  collected  manuscripts  from  every  possible  quarter, 
aided  (it  is  said)  by  the  pecuniary  liberality  of  Ambrose,  an 
opulent  man,  whom  he  had  converted  from  the  Valentinian 
heresy,  and  with  the  assistance  of  seven  copyists  and  as  many 
persons  skilled  in  caligraphy  or  the  art  of  beautiful  writing. 
Origen  commenced  his  labour  at  Caesarea,  a.  d.  231;  and,  it 

•  Reeves's  Collation  of  the  Hebrew  and  Greek  texts  of  the  Psalms,  pp.  22,  23. 

2  On  this  subject  the  reader  is  referred  to  Dr.  Owen's  Inquiry  into  the  present 
state  of  the  Septuagint  Version,  pp.  29 — 87.  (8vo.  London,  1769.)  In  pp.  126 — 13R 
he  hns  proved  the  falsification  of  the  Septuagint,  from  the  versions  of  Aquila  and 
Symmachus. 

3  PrideauK,  Connection,  vol  ii,  p,  50.     I.ightfoot's  Wotks,  vol.  ii.  p.  806,807. 


V.  Sect.  1.]  The  Septuagint  Greek  Version.  181 

appears,  finished  his  Polyglott  at  Tyre,  but  in  what  year  is  not 
precisely  known. 

This    noble   critical  work    is    designated  by  various  names 
among  antient  writers ;  as  Tetrapla,    Hexapla,    Octajjla,  and 
E7ineapla.     The  Tetrapla,  contained  the  four  Greek  versions 
of  Aquila,  Symmachus,  the  Septuagint,  and  Theodotion,  dis- 
posed in  four  columns  ' :  to  these  he  added  two  columns  more, 
containing  the  Hebrew  text  in  its  original  characters,  and  also 
in  Greek  letters  ;  these  six  columns,  according  to  Epiphanius, 
formed   the   Hexapla.     Having  subsequently  discovered  two 
other  Greek   versions  of  some  parts  of  the  Scriptures,  usually 
called  the  fifth  and  sixth,  he  added  them  to  the  preceding,  in- 
serting them  in  their  respective  places,  and  thus  composed  the 
Octapla :  and    a  separate    translation  of  the  Psalms,  usually 
called  the  seventh  version,  being  afterwards  added,  the  entire 
work  has   by  some  been   termed  the  Enneapla.     This  appella- 
tion, however,  was  never  generally  adopted.      But,  as  the  two 
editions  made  by  Origen  generally  bore  the  name  of  the  Te- 
trapla and  Hexapla,  Dr.  Grabe  (editor  of  a  splendid  edition  of 
the  Septuagint,  noticed  in  a  subsequent  page)  thinks  that  they 
were  thus  called,  not  from  the  number  of  the  columns,  but  of 
the  versions,  which  were  six,  the  seventh  containing  the  Psalms 
only  *.     Bauer,    after  Montfaucon,   is  of  opinion,  that  Origen 
edited  only  the  Tetrapla  and  Hexapla ;  and  this  appears  to  be 
the  real  fact.     The  following  specimens  from   Montfaucon  will 
convey  an  idea  of  the  construction  of  these  two  laborious  works. ' 

TETRAPLA. 

Gen.i.  1. 


AKTAA2. 

2TMMAXOS. 

O/O. 

©EOAOTIUN. 

Ev  Ki<pa,\aiof  ixriiftv 

E»    cc^p(^ip    ixriffiv  a 

E»   oc^^Yi  iwoiniriv  0 

Ev   a.i^x,'^    iXTiifiv  a 

0  ^saf  (fvv  Tav  s^avav 

9-sos  rov  Hpavov  xai 

^tos  Tov    vpavav  kcci 

^los  roi  u^ecvBV  xai 

icai  cwv  r»v  y/iv. 

T'/iv  ynv. 

T'/iv  yrit. 

Tjjv  y/iv. 

In  this  specimen  the  version  of  Aquila  holds  the  first 
place  ;  the  second  is  occupied  by  that  of  Symmachus ;  the 
third  by  the  Septuagint,  and  the  fourth  by  Theodotion's 
translation. 

1  The  late  Rev.  Dr.  Holmes,  who  commenced  the  splendid  edition  oF  the  Septua- 
gint noticed  infra,  in  the  Appendix  to  this  volume,  No.  IV.,  was  of  opinion  that  the 
first  column  of  the  Tetrapla  contained  the  Kmvri,  or  Septuaghit  text  commonly  in  use, 
collated  with  Hebrew  manuscripts  by  Origen,  and  that  the  other  three  columns  were 
occupied  by  the  versions  of  Aquila,  Symmachus,  and  Theodotion. 

2  Dr.  Holmes  thinks  that  the  text  of  the  Septuagint  in  the  Hexapla  was  not  the 
Koivn  as  then  in  »ise,  but  as  corrected  in  the  Tetrapla,  and  perhaps  improved  by  fur* 
ther  collations. 

'  Orijenis  Hexapla,  Prxl.  Diss.  lorn.  i.  p.  16. 

N  3 


182 


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V.  Sect.  I.]  The  Septuagint  Greek  Version.  183 

The  original  Hebrew  being  considered  as  the  basis  of  the 
whole  work,  the  proximity  of  each  translation  to  the  text,  in 
point  of  closeness  and  fidelity,  determined  its  rank  in  the  order 
of  the  columns  :  thus  Aquila's  version,  being  the  most  faithful, 
is  placed  next  to  the  sacred  text ;  that  of  Symmachus  occupies 
the  fourth  column ;  the  Septuagint,  the  fifth ;  and  Theodotion's, 
the  sixth.  The  other  three  anonymous  translations,  not  con- 
taining the  entire  books  of  the  Old  Testament,  were  placed 
in  the  three  last  columns  of  the  Enneapla,  according  to  the 
order  of  time  in  which  they  were  discovered  by  Origen.  Where 
the  same  words  occurred  in  all  the  other  Greek  versions,  with- 
out being  particularly  specified,  Origen  designated  them  by  A 
or  AO,  AojTTOj,  the  rest; — Oj  r,  or  the  three,  denoted  Aquila, 
Symmachus,  and  Theodotion ; — 0<  A,  or  the  four,  signified 
Aquila,  Symmachus,  the  Septuagint,  and  Theodotion ;  and  IT, 
FTavTef,  all  the  interpreters. 

The  object  of  Origen  being  to  correct  the  differences  found 
in  the  then  existing  copies  of  the  Old  Testament,  he  carefully 
noted  the  alterations  made  by  him ;  and  for  the  information  of 
those  who  might  consult  his  work,  he  made  use  of  the  follow- 
ing marks. 

1.  Where  any  passages  appeared  in  the  Septuagint,  that 
were  not  found  in  the  Hebrew,  he  designated  them  by  an 
obelus  -7-  with  two  bold  points  *  annexed.  This  mark  was  also 
used  to  denote  words  not  extant  in  the  Hebrew,  but  added  by 
the  Septuagint  translators,  either  for  the  sake  of  elegance,  or 
for  the  purpose  of  illustrating  the  sense. 

2.  To  passages^  wanting  in  the  copies  of  the  Septuagint,  and 
hupplied  by  himself  from  the  other  Greek  version,  he  prefixed 
an  asterisk  'X-  with  two  bold  points  *  also  annexed,  in  order 
that  his  additions  might  be  immediately  perceived.  These 
supplementary  passages,  we  are  informed  by  Jerome,  were  for 
the  most  part  taken  from  Theodotion's  translation ;  not  un- 
frequently  from  that  of  Aquila;  sometimes,  though  rarely, 
from  the  version  of  Symmachus ;  and  sometimes  from  two  or 
three  together.  But,  in  every  case,  the  initial  letter  of  each 
translator's  name  was  placed  immediately  after  the  asterisk,  to 
indicate  the  source  whence  such  supplementary  passage  was 
taken.  And  in  lieu  of  the  very  erroneous  Septuagint  version  of 
Daniel,  Theodotion's  translation  of  that  book  was  inserted  entire. 

3.  Further,  not  only  the  passages  wanting  in  the  Septuagint 
were  supplied  by  Origen  with  the  asterisks,  as  above  noticed^ 
but  also  where  that  version  does  not  appear  accurately  to  ex- 
press the  Hebrew  original,  having  noted  the  former  reading 
with  an  obelus  ^,  he  added  the  correct  rendering  from  one  of 
the  other  translators,  with  an  asterisk  subjoined.     Concerning 

N  4 


184  Oti  the  Antient  Versions.  [Parti.  Ch. 

the  shape  and  uses  of  the  lemniscus  and  hi/poiem?iiscus,  two 
other  marks  used  by  Origen,  there  is  so  great  a  difference  of 
opinion  among  learned  men,  that  it  is  difficult  to  determine 
what  they  were. '  Dr.  Owen,  after  Montfaucon,  supposes  them 
to  have  been  marks  of  better  and  more  accurate  renderings. 

In  the  Pentateuch,  Origen  compared  the  Samaritan  text 
with  the  Hebrew  as  received  by  the  Jews,  and  noted  their 
differences.  To  each  of  the  translations  inserted  in  his  Hexa- 
pla  was  prefixed  an  account  of  the  author;  each  had  its 
separate  prolegomena ;  and  the  ample  margins  were  filled  with 
notes.  A  few  fragments  of  these  prolegomena  and  marginal 
annotations  have  been  preserved ;  but  nothing  remains  of  Ins- 
history  of  the  Greek  versions.  ^ 

Since  Origen's  time,  biblical  critics  have  distinguished  two 
editions  or  exemplars  of  the  Septuagint — the  Koivyj  or  common 
text,  with  all  its  errors  and  imperfections,  as  it  existed  previ- 
ously to  his  collation ;  and  the  Hexaplar  text,  or  that  corrected 
by  Origen  himself.  For  nearly  fifty  years  was  this  great 
man's  stupendous  work  buried  in  a  corner  of  the  city  of  Tyre, 
probably  on  account  of  the  very  great  expense  of  transcribing 
forty  or  fifty  volumes,  which  far  exceeded  the  means  of  pri- 
vate individuals:  and  here,  perhaps,  it  might  have  perished 
in  oblivion,  if  Eusebius  and  Pamphilus  had  not  discovered  it, 
and  deposited  it  in  the  library  of  Pamphilus  the  martyr  at 
Caesarea,  where  Jerome  saw  it  about  the  middle  of  the  fourth 
century.  As  we  have  no  account  whatever  of  Origen's  auto- 
graph, after  this  time,  it  is  most  probable  that  it  perished  in 
the  year  653,  on  the  capture  of  that  city  by  the  Arabs  :  and  a 
few  imperfect  fragments,  collected  from  manuscripts  of  the  Sep- 
tuagint and  the  Catenae  of  the  Greek  fathers,  are  all  that  now 
remain  of  a  work,  which,  in  the  present  improved  state  of 
sacred  literature,  would  most  eminently  have  assisted  in  the 
interpretation  and  criticism  of  the  Old  Testament. 

As  the  Septuagint  version  had  been  read  in  the  church  from 
the  commencement  of  Christianity,  so  it  continued  to  be  used 

I  Montfducon,  Praslim,  ad  Hexapla,  torn.  i.  pp.56' — 42.  Holmes,  Vetus  Testa- 
mentutn  Grjecum,  torn.  i.  Prafat.  cap.  i.  sect,  i — vii. 

-  The  best  edition,  unhappily  very  rare,  of  the  remains  of  Origen's  Hexapla,  is  that 
of  Montfaucon,  in  two  volumes  folio,  Paris,  1715.  The  first  volume  contains  a  veiy 
valuable  preliminary  disquisition  on  the  Hebrew  text  and  different  antient  Greek  ver- 
sions, of  which  we  have  liberally  availed  ourselves  in  the  preceding  and  following  pages, 
together  with  a  minute  account  of  (Drigen's  biblical  labours,  and  some  inedited  frag- 
ments of  Origen,  &c.  To  these  succeed  the  remains  of  the  Hexapla,  from  Genesis  to 
the  Book  of  Psalms  inclusive.  TI1&  second  volume  comprises  the  rest  of  the  Hexapla 
to  the  end  of  the  twelve  minor  prophets,  together  with  Greek  and  Hebrew  Lexicons  to 
the  Hexapla.  These  fragments  of  Origen's  great  work  were  reprinted  in  two  vols.  8vo. 
(Lipsiae  1769),  by  C.  F.  Bahrdt ;  vvl^yse  edition  has  been  most  severely  criticised  by 
Fischer  in  his  Prolusiones  de  Versionibus  Graecis  Librorum  V.T.  Litterarum  Hebr. 
Magistris,  p.  S4,  note   (Lipsia?,  1772,  8vo}  ;  it  is  now  but  little  valued. 


V.  Sect.  I.]  The  Septuagint  Greek  Version.  185 

in  most  of  the  Greek  churches :  and  the  text,  as  corrected  by 
Origen,  was  transcribed  for  their  use,  together  with  his  critical 
marks.  Hence,  in  the  progress  of  time,  from  the  negHgence 
or  inaccuracy  of  copyists,  numerous  errors  were  introduced 
into  this  version,  which  rendered  a  new  revisal  necessary  :  and, 
as  all  the  Greek  churches  did  not  receive  Origen's  biblical 
labours  with  equal  deference,  three  piincipal  recensions  were 
undertaken  nearly  at  the  same  time,  of  which  we  are  now  to 
offer  a  brief  notice. 

The  first  was  the  edition,  undertaken  by  Eusebius  and  Pam- 
philus  about  the  year  300,  from  the  Hexaplar  text,  with  the 
whole  of  Origen's  critical  marks  :  it  was  not  only  adopted  by 
the  churches  of  Palestine,  but  was  also  deposited  in  almost  every 
library.  By  frequent  transcriptions,  however,  Origen's  marks 
or  notes  became,  in  the  course  of  a  few  years,  so  much  changed 
as  to  be  of  little  use,  and  were  finally  omitted :  this  omission  only 
augmented  the  evil,  since  even  in  the  time  of  Jerome  it  was 
no  longer  possible  to  know  what  belonged  to  the  translators, 
or  what  were  Origen's  own  corrections;  and  now  it  may  almost 
be  considered  as  a  hopeless  task  to  distinguish  between  them. 
Contemporary  with  the  edition  of  Eusebius  and  Pamphilus 
was  the  recension  of  the  Kojvrj,  or  vulgate  text  of  the  Septuagint, 
conducted  by  Lucian,  a  presbyter  of  the  church  at  Antioch, 
who  suffered  martyrdom  a.  d.  311.  He  took  the  Hebrew 
text  for  the  basis  of  his  edition,  which  was  received  in  all  the 
eastern  churches  from  Constantinople  to  Antioch.  While 
Lucian  was  prosecuting  his  biblical  labours,  Hesychius,  an 
Egyptian  bishop,  undertook  a  similar  work,  which  was  gene- 
rally received  in  the  churches  of  Egypt.  He  is  supposed  to 
have  introduced  fewer  alterations  than  Lucian  ;  and  his  edition 
is  cited  by  Jerome  as  the  Exemplar  Alexandrinum.  Syncel- 
lus  '  mentions  another  revisal  of  the  Septuagint  text  by  Basil 
bishop  of  Caesarea :  but  this,  we  have  every  reason  to  believe, 
has  long  since  perished.  All  the  manuscripts  of  the  Septuagint 
now  extant,  as  well  as  the  printed  editions,  are  derived  from 
the  three  recensions  above  mentioned ;  although  biblical  critics 
are  by  no  means  agreed  what  particular  recension  each  manu- 
script has  followed.  '^ 

The  importance  of  the  Septuagint  version  for  the  right  under- 
standing of  the  sacred  text  has  been  variously  estimated  by  dif- 
ferent learned  men :  while  some  have  elevated  it  to  an  equality 


1  Chronographia  ab  Adamo  usque  ad  Dioclesianum,  p.  203. 

2  Dr.  Holmes  has  given  a  copious  and  interesting  account  of  tlie  editions  of  Lucian 
and  Hesychius,  and  of  the  sources  of  the  Septuagint  text  in  the  manuscripts  of  tlia 
Pentateuch,  which  are   now  extant.     Tom.  i.  Pra:f.  cap.  i.  sect.  viii.  cl  scq. 


186  On  the  Antient  Versions.  [Parti.  Ch. 

with  the  original  Hebrew,  others  have  rated  it  far  below  its  real 
value.  The  great  authority  which  it  formerly  enjoyed,  cer- 
tainly gives  it  a  claim  to  a  high  degree  of  consideration.  It 
was  executed  long  before  the  Jews  were  prejudiced  against 
Jesus  Christ  as  the  Messiah ;  and  it  was  the  means  of  preparing 
the  world  at  large  for  his  appearance,  by  making  known  the 
types  and  prophecies  concerning  him.  With  all  its  faults  and 
imperfections,  therefore,  this  version  is  of  more  use  in  correct- 
ing the  Hebrew  text  than  any  other  that  is  extant ;  because 
its  authors  had  better  opportunities  of  knowing  the  propriety 
and  extent  of  the  Hebrew  language,  than  we  can  possibly  have 
at  this  distance  of  time.  The  Septuagint,  likewise,  being 
writterl  in  the  same  dialect  as  the  New  Testament  (the  forma- 
tion of  whose  style  was  influenced  by  it),  it  becomes  a  very 
important  source  of  interpretation :  for  not  only  does  it  fre- 
quently serve  to  determine  the  genuine  reading,  but  also  to 
ascertain  the  meaning  of  particular  idiomatic  expressions  and 
passages  in  the  New  Testament,  the  true  import  of  which  could 
not  be  known  but  from  their  use  in  the  Septuagint '.  Grotius, 
Keuchenius,  Biel,  and  Schleusner  are  the  critics  who  have 
most  successfully  applied  this  version  to  the  interpretation  of 
the  New  Testament.  For  an  account  of  the  principal  editions 
of  the  Septuagint  Version,  see  the  Appendix  to  this  volume, 
No.  IV. 

III.  The  importance  of  the  Septuagint,  in  the  criticism  and 
interpretation  of  the  Scriptures,  especially  of  the  New  Testa- 
ment ^  will  justify  the  length  of  the  preceding  account  of  that 
celebrated  version :  it  now  remains  that  we  briefly  notice  the 
other  antient  Greek  translations,  which  have  already  been 
incidentally  mentioned;  viz.  inose  of  Aquila,  Theodotion, 
Symmachus,  and  the  three  anonymous  versions,  usually  cited 
as  the  fifth,  sixth,  and  seventh  versions,  from  which  Origen 
compiled  his  Tetrapla  and  Hexapla. 

I  In  the  Eclectic  Review  for  1806  (vol.  ii.  parti,  pp.537 — 547.)  the  reader  will 
find  many  examples  adduced,  confirming  the  remarks  above  offered,  concerning  the 
value  and  importance  of  the  Septuagint  version. 

a  "  The  Book,"  says  the  profound  critic  Michaelis,  "  most  necessary  to  be  read 
and  understood  by  every  man  who  studies  the  New  Testament,  is,  without  doubt,  the 
Septuagint ;  which  alone  has  been  of  more  service  than  all  the  passages  from  the  pro- 
fane authors  collected  together.  It  should  be  read  in  the  public  schools  by  those  who 
are  destined  for  the  church;  should  form  the  subject  of  a  course  of  lectures  at  the 
university,  and  be  the  constant  companion  of  an  expositor  of  the  New  Testament." 
Introduction  to  the  New  Test.  vol.  i.  p.  177. — "  About  the  year  1785,"  says  Dr.  A. 
Clarke  (speaking  of  his  biblical  labours),  "  I  began  to  read  the  Septuagint  regularly,  in 
order  to  acquaint  myself  more  fully  with  the  phraseology  of  the  New  Testament. 
The  study  of  this  version  served  more  to  expand  and  illuminate  my  mind  than  all 
the  theological  works  I  had  ever  consulted.  I  had  proceeded  but  a  short  way  in  it, 
before  I  was  convinced  that  the  prejudices  against  it  were  utterly  unfounded  ;  and  that 
it  was  of  incalculable  advatitage  ioivards  a  proper  understanding  of  the  literal  sense  of 
Scriplure."     Dr.  Clarke's  Commentary,  vol.  i.  General  Preface,  p.  xv. 


V.  Sect.  I.]  The  Antient  Greek  Versions.  J87 

1.  The  version  of  Aquila. — The  author  of  this  translation, 
was  a  native  of  Sinope  in  Pontus,  who  flourished  in  the  second 
century  of  the  Christian  aera :  he  was  of  Jewish  descent ;  and 
having  renounced  Christianity,  he  undertook  his  version  to 
oblige  the  Jews,  who  then  began  to  be  disgusted  with  the 
Septuagint  as  being  too  paraphrastic.  It  is  certain  that  he 
lived  during  the  reign  of  the  Emperor  Adrian,  and  that  his 
translation  was  executed  before  the  year  160 ;  as  it  is  cited 
both  by  Justin  Martyr,  who  wrote  about  that  time,  and  by 
Irenaeus  between  the  years  170  and  176.  The  version  of 
Aquila  is  extremely  literal,  and  is  made  without  any  regard  to 
the  genius  of  the  Greek  language :  it  is  however  of  considerable 
importance  in  the  criticism  of  the  Old  Testament,  as  it  serves 
to  show  the  readings  contained  in  the  Hebrew  MSS.  of  his 
time.  Professor  Dathe  has  collated  several  passages  from  this 
translation,  and  has  applied  them  to  the  illustration  of  the 
prophet  Hosea'.  The  fragments  of  Aquila  and  of  the  other 
Greek  versions  were  collected  and  published,  first  by  Flaminio 
Nobili  in  his  notes  to  the  Roman  edition  of  the  Septuagint,  and 
after  him  by  Drusius,  in  his  Veterum  Interpretum  Grcscorum 
Fragmenta  (Arnheim,  1622,  4to.)  ^',  and  also  by  Montfauconin 
his  edition  of  Origen's  Hexapla  above  noticed.  According  to 
Jerome,  Aquila  published  two  editions  of  his  version,  the 
second  of  which  was  the  most  literal :  it  was  allowed  to  be  read 
publicly  in  the  Jews'  synagogues,  by  the  hundred  and  twenty- 
fifth. Novel  of  the  Emperor  Justinian. 

2.  Theodotion  was  a  native  of  Ephesus,  and  is  termed  by 
Jerome  and  Eusebius  an  Ebionite  or  semi-Christian.  He  was 
nearly  contemporary  with  Aquila,  and  his  translation  is  cited 
by  Justin  Martyr,  in  his  Dialogue  with  Tryphon  the  Jew, 
which  was  composed  about  the  year  160.  The  version  of 
Theodotion  holds  a  middle  rank  between  the  servile  closeness 
of  Aquila  and  the  freedom  of  Symmachus :  it  is  a  kind  of  revi- 
sion of  the  Septuagint  made  after  the  original  Hebrew,  and 
supplies  some  deficiencies  in  the  Septuagint;  but  where  he 
translates  without  help,  he  evidently  shows  himself  to  have  been 
but  indifferently  skilled  in  Hebrew.  Theodotion's  translation 
of  the  Book  of  Daniel  was  introduced  into  the  Christian  churches, 
as  being  deemed  more  accurate  than  that  of  the  Septuagint,  of 
which  a  few  fragments  only  remain. 


•  Dissertatio  Philologico-Critica  in  Aquila  Reliqiiias  Interpretationis  Hoseae,  (Lipsiae, 
1757,  4to..) ;  which  is  reprinted  in  p.  1.  et  seq.  of  Rosenmuller's  Collection  of  his 
"  Opuscula  ad  Crisin  et  Interpretationetn  Veteris  Testamenti,"  Lipsias,  1796,  8vo. 

2  This  work  of  Drusius's  is  also  to  be  found  in  the  sixth  volume  of  Bishop  Walton's 
Polyglott. 


188  On  the  Antient  Versions >  [Part  I.  Ch. 

3.  SymmachuSi  we  are  informed  by  Eusebius  and  Jerome, 
was  a  semi- Christian  or  Ebionite  :  for  the  account  given  of  him 
by  Epiphanius  (that  he  was  first  a  Samaritan,  then  a  Jew,  next 
a  Christian,  and  last  of  all  an  Ebionite)  is  generally  disre- 
garded as  unworthy  of  credit.  Concerning  the  precise  time 
when  he  flourished,  learned  men  are  of  different  opinions. 
Epiphanius  places  him  under  the  reign  of  Commodus  II.  an 
imaginary  emperor:  Jerome,  however,  expressly  states  that 
his  translation  appeared  after  that  of  Theodotion ;  and  as  Sy m- 
machus  was  evidently  unknown  to  Irenaeus,  who  cites  the  ver- 
sions of  Aquila  and  Theodotion,  it  is  probable  that  the  date 
assigned  by  Jerome  is  the  true  one.  Montfaucon  accordingly 
places  Symmachus  a  short  time  after  Theodotion,  that  is,  about 
the  year  200.  The  version  of  Symmachus,  who  appears  to 
have  published  a  second  edition  of  it  revised,  is  by  no  means 
so  literal  as  that  of  Aquila ;  he  was  certainly  much  better  ac- 
quainted with  the  laws  of  interpretation  than  the  latter,  and 
has  endeavoured,  not  unsuccessfully,  to  render  the  Hebrew 
idioms  with  Greek  precision.  Bauer  '  and  Morus^  have  given 
specimens  of  the  utility  of  this  version  for  illustrating  both  the 
Old  and  New  Testaments.  Dr.  Owen  has  printed  the  whole 
of  the  first  chapter  of  the  book  of  Genesis,  according  to  the 
Septuagint  version,  together  with  the  Greek  translations  of 
Aquila,  Theodotion,  and  Symmachus,  in  columns,  in  order 
to  show  their  respective  agreement  or  discrepancy.  This  we 
are  obliged  to  omit,  on  account  of  its  length;  but  the  following 
observations  of  that  eminent  critic  on  their  relative  merits 
(founded  on  an  accurate  comparison  of  them  with  each  other, 
and  with  the  original  Hebrew,  whence  they  were  made,)  are 
too  valuable  to  be  disregarded.     He  remarks, 

1.  With  respect  to  Aquila,  (1.)  That  his  translation  is  close 
and  servile — abounding  in  Hebraisms — and  scrupulously  con- 
formable to  the  letter  of  the  text.  (2).  That  the  author,  not- 
withstanding he  meant  to  disgrace  and  overturn  the  version  of 
the  Seventy,  yet  did  not  scruple  to  make  use  of  it,  and  fre- 
quently to  borrow  his  expressions  from  it. 

2.  With  respect  to  Theodotion,  (1).  That  he  made  great 
use  of  the  two  former  versions — following  sometimes  the  dic- 
tion of  the  one,  and  sometimes  that  of  the  other — nay,  often 
commixing  them  both  together  in  the  compass  of  one  and  the 
same  verse;  and  (2).  That  he  did  not  keep  so  strictly  and  closely 
to  the  Version  of  the  Seventy,  as  some  have  unwarily  repre- 


'  Critica  Sacra,  pp.  277,  278. 

2  Acroases  Hermeneutica,  torn.  ii.  pp.127,  l28. 


V.  Sect.  I .]  The  Antient  Greek  Versions.  189 

sented  '.  He  borrowed  largely  from  that  of  Aquila ;  but 
adapted  it  to  his  own  style.  And  as  his  style  was  similar  to  that 
of  the  Lxx,  Origen,  perhaps  for  the  sake  of  uniformity,  sup- 
plied the  additions  inserted  in  the  Hexapla  chiefly  from  this 
Version. 

3.  With  respect  to  Symmachus,  (1.)  That  his  Version, 
though  concise,  is  free  and  paraphrastic— regarding  the  sense, 
rather  than  the  words,  of  the  original;  (2.)  That  he  often 
borrowed  from  the  three  other  versions —  but  much  oftener 
from  those  of  his  immediate  predecessors  than  from  the  Sep- 
tuagint:  and,  (3.)  It  is  observed  by  Montfaucon  2,  that  he  kept 
close  to  the  Hebrew  original ;  and  never  introduced  any  thino 
from  the  Septuagint,  that  was  not  to  be  found  in  his  Hebrew 
copy  :  But  it  evidently  appears  from  ver.  20. —  where  we  read, 
xa<  eyevvsTo  outwj — that  either  the  observation  is  false,  or  that 
the  copy  he  used  was  different  from  the  present  Hebrew  copies. 
The  30th  verse  has  also  a  reading — it  may  perhaps  be  an  in- 
terpolation— to  which  there  is  nothing  answerable  in  the  He- 
brew, or  in  any  other  of  the  Greek  versions.  ^ 

4,  5,  6. — The  three  anonymous  translations,  usually  called 
the^/t/i,  sixths  and  seventh  versions,  derive  their  names  from 
the  order  in  which  Origen  disposed  them  in  his  columns.  The 
author  of  the  sixth  version  was  evidently  a  Christian :  for  he 
renders  Habakkuk  iii.  13.  {Thou  wentest  forth  for  the  deliver- 
ance of  thy  'people^  even  for  the  deliverance  of  thine  anointed 
ones  *)  in  the  following  manner  :  E^rjA^s?  tov  (xoixrai  rov  Xaov  (tov 
8»a  I>](7ou  Tou  '^qiiTTOv  (TOV.  i.  6.  Thou  wentcsf  forth  to  save  thy 
people  through  Jesus  thy  Christ.  The  dates  of  these  three  ver- 
sions are  evidently  subsequent  to  those  of  Aquila,  Theodotion 
and  Symmachus  :  from  the  fragments  collected  by  Montfaucon, 
it  appears  that  they  all  contained  the  Psalms  and  minor  prophets; 
theffth  and  sixth  further  comprised  the  Pentateuch  and  Sono- 
of  Solomon  ;  and  from  some  fragments  of  \he  fifth  and  seventh 
versions  found  by  Bruns  in  a  Syriac  Hexaplar  manuscript  at 
Paris,  it  appears  that  they  also  contained  the  two  books  of 
Kings.  Bauer  is  of  opinion  that  the  author  of  the  seventh  ver- 
sion was  a  Jew. 


1  Theodotion,  qui  in  ceteris  cum  Ixx  translatoribus  facit.  Hieron.  Ep.  ad  Marcell, 
I/u-et  autem  Theodotio  Ixx  Interpretum  vestigio  fere  semper  hcereat,  &c.  Montf. 
Prffil.  in  Hexapl.  p.  57. 

2  Ea  tamen  cautela  ut  Hebraicum  exemplar  unicum  sequendum  sibi  pioponeret; 
r.ec  quidpiam  ex  editione  ruv  O.  ubi  cum  Hebraico  non  quadrabat,  in  interpretationem 
suam  refunderet.      Praelim.   in  Hexapl.  p.  54. 

3  Owen  on  the  Septuagint,  pp.  124 — 126. 

4  Archbishop  Newcome's  version.     The  authorised  English  translation  runs  thus ; 

*'  Thou  wentest  forth  for  the   salvation  of  thy  people,  even  for  salvation  with  thine 
anointed." 


190  0?i  the  Antient  Versions.  [Parti.  Ch. 

Besides  the  fragments  of  the  preceding  antient  versions* 
taken  from  Origen's  Hexapla,  there  are  found  in  the  margins 
of  the  manuscripts  of  the  Septuagint  some  additional  marks  or 
notes,  containing  various  renderings  in  Greek  of  some  passages 
in  the  Old  Testament :  these  are  cited  as  the  Hebrew,  Syrian, 
Samaritan,  and  Hellenistic  versions,  and  as  the  version  of  some 
anonymous  author.  The  probable  meaning  of  these  references 
it  may  not  be  improper  briefly  to  notice. 

1.  The  Hebre-i!)  (o  E/3ga<of)  is  supposed  by  some  to  denote 
the  translation  of  Aquila,  who  closely  and  literally  followed 
the  Hebrew  text:  but  this  idea  is  refuted  by  Montfaucon  and 
Bauer,  who  remark  that,  after  the  reference  to  the  Hebrew,  a 
reading  follows,  most  widely  differing  from  Aquila's  rendering. 
Bauer  more  probably  conjectures  that  the  reference  6  E/3ga»of 
denotes  the  Hebrew  text  from  which  the  Septuagint  version 
differs. 

2.  Under  the  name  of  the  Syrian  (9  '%vqo^)  are  intended  the 
fragments  of  the  Greek  version  made  by  Sophronius,  patriarch 
of  Constantinople,  from  the  very  popular  Latin  translation  of 
Jerome,  who  is  supposed  to  have  acquired  the  appellation  of 
the  Syrian,  from  his  long  residence  on  the  confines  of  Syria. 
He  is  thus  expressly  fetyied  by  Theodore  of  Mopsuestia  in  a 
passage  cited  by  Photius  in  his  Bibliotheca. ' 

3.  The  Samaritan  {to  %a[},aqsniv.ov)  is  supposed  to  refer  to 
the  fragments  of  a  Greek  version  of  the  Hebraeo- Samaritan 
text,  which  is  attributed  to  the  antient  Greek  scholiast  so  often 
cited  by  Flaminio  Nobili,  and  in  the  Greek  Scholia  appended 
to  the  Roman  edition  of  the  Septuagint.  Considerable  doubts, 
however,  exist  concerning  the  identity  of  this  supposed  Greek 
version  of  the  Samaritan  text ;  which,  if  it  ever  existed.  Bishop 
Walton  thinks,  must  be  long  posterior  in  date  to  the  Sep- 
tuagint. - 

4.  It  is  not  known  to  which  version  or  author  the  citation 
6  EaXtjvjxoj,  or  the  Hellenistic,  refers : — The  mark  0  AXKos,  or 
6  AvsTTjypatpoj,  denotes  some  unknown  anonymous  author. 

Before  we  conclude  the  present  account  of  the  antient  Greek 
versions  of  the  Old  Testament,  it  remains  that  we  briefly  notice 
the  translation  preserved  in  Saint  Mark's  Library  at  Venice, 
containing  the  Pentateuch,  Proverbs,  Ruth,  Song  of  Solomon, 
Ecclesiastes,  Lamentations  of  Jeremiah,  and  Prophecy  of 
Daniel.  The  existence  of  this  version,  which  was  for  a  long 
time  buried  among  other  literary  treasures  deposited  in  the 
above-mentioned  library,  was  first  announced  by  Zanetti  and 
Bongiovanni  in  their  catalogue  of  its  manuscripts.     The  Pen- 

»  Page  205,  edit.  Hoeschelii.  2  Prol.  c.  xi.  §  22.  pp.  553,  554. 


V.  Sect.  I.]  The  Antient  Greek  Versions.  191 

tateuch  was  published  in  three  parts,  by  M.  Ammon,  at 
Erlang,  1790,  1791,  8vo. :  and  the  remaining  books  by  M. 
Villoison  at  Strasburgh,  1784,  Svo.  The  original  manuscript, 
Morelli  is  of  opinion,  was  executed  in  the  14th  century;  and, 
the  numerous  errors  discoverable  in  it,  prove  that  it  cannot  be 
the  autograph  of  the  translator.  By  whom  this  version  was 
made,  is  a  question  yet  undetermined.  Morelli  thinks  its 
author  was  a  Jew ;  Ammon  supposes  him  to  have  been  a 
Christian  monk,  and  perhaps  a  native  of  Syria;  and  Bauer, 
after  Zeigler,  conjectures  him  to  have  been  a  Christian  gram- 
marian of  Constantinople,  who  had  been  taught  Hebrew  hj  a 
Western  Jew.  Whoever  the  translator  was,  his  style  evidently 
shows  him  to  have  been  deeply  skilled  in  the  different  dialects 
of  the  Greek  language,  and  to  have  been  conversant  with  the 
Greek  poets.  Equally  uncertain  is  the  date  when  this  version 
was  composed:  Eichhorn,  Bauer,  and  several  other  eminent 
biblical  writers,  place  it  between  the  sixth  and  tenth  centuries  : 
the  late  Dr.  Holmes  supposed  the  author  of  it  to  have  been 
some  Hellenistic  Jew,  between  the  ninth  and  twelfth  centuries. 
"  Nothing  can  be  more  completely  happy,  or  more  judicious, 
than  the  idea  adopted  by  this  author,  of  rendering  the  Hebrew 
text  in  the  pure  Attic  dialect,  and  the  Chaldee  in  its  corre- 
sponding Doric  '."  Dr.  Holmes  has  inserted  extracts  from 
this  version  in  his  edition  of  the  Septuagint. 

IV.  Syria  being  visited  at  a  very  early  period  by  the  preach- 
ers of  the  Christian  faith,  several  translations  of  the  sacred 
volume  were  made  into  the  language  of  that  country.     The 


1  British  Critic,  O.  S.  vol.  viii.  p.  259. 

2  The  preceding  account  of  antient  Greek  versions  is  drawn  from  Carpzov,  Critica 
Sacra,  pp.  552 — 574  ;  Bauer,  Critica  Sacra,  pp.  27.'5 — 288  ;  Morus,  Acroases  Her- 
meneutica;,  torn.  ii.  pp.  120 — 147;  Bishop  Walton,  Prolegom.  c.  ix.  §  19.  pp.  385 — 
387;  Jahn,  Introductio  in  Libros  Sacros  Veteris  Foederis,  pp.  66 — 70;  and  Masch's 
edition  of  Leiong's  Bibliotheca  Sacra,  part  ii.  vol.  ii.  sect.  1.  pp.220 — 229.  Mont- 
faucon,  Prasl.  Diss,  ad  Origenis  Hexapla,  torn.  i.  pp.  46 — 75.  In  the  fourth  volume 
of  the  'Commentationes  Theologies,  (pp.  195 — 263),  edited  by  MM.  Velthusen, 
Kuinoel,  and  Ruperti,  there  is  a  specimen  of  a  Clavis  Seliquiarum  Versionum 
Grtpcariim  V.  T.  by  John  Frederick  Fischer  :  it  contains  only  the  letter  A.  A 
specimen  of  a  new  Lexicon  to  the  antient  Greek  interpreters,  and  also  to  the  apocryphal 
books  of  the  Old  Testament  so  constructed  as  to  serve  as  aLexicon  to  the  New  Testament, 
was  .ilso  lately  published  by  M.  E.  G.  A  Bockel,  at  Leipsic,  intitled  N'ovcb  Clavis  in 
GrcECos  Interpretes  Ceteris  Testamenti,  Scriptoresqiie  Apocryphos^  ita  adornatce  ut  etiam 
Lexici  in  Novi  Foederis  Libros  ttsum  prabere  possit,  atque  editionis  Ixx.  interpretum 
hexaplaris,  specimina,  4to.  1820.  Such  a  work,  when  completed,  must  prove  highly 
valuable  to  biblical  students.  Cappel,  in  his  Critica  Sacra,  has  given  a  copious  account 
with  very  numerous  examples  of  the  variou.s  lections  that  may  be  obtained  by  collating 
the  Septuagint  with  the  Hebrew,  (lib.  4.  pp.  491 — 766.)  and  by  collating  the  Hebrew 
text  with  the  Chaldee  paraphrases  and  the  antient  Greek  versions,  (lib.  v.  cc.  1 — 6. 
pp.  767 — 844.)  tom.  ii.  ed.  Scharfenberg. 


192  On  the  Antient  Versions.  [Part  I.  Cli. 

most  celebrated  of  these  is  the  Peschito  or  Literal  {Versio 
Simplex,)  as  it  is  usually  called,  on  account  of  its  very  close 
adherence  to  the  Hebrew  text,  from  which  it  was  immediately 
made.  The  most  extravagant  assertions  have  been  advanced 
concerning  its  antiquity ;  some  referring  it  to  the  time  of  Solo- 
mon and  Hiram,  while  others  ascribe  it  to  Asa  the  priest  of 
the  Samaritans,  and  a  third  class  to  the  apostle  Thaddeus. 
This  last  tradition  is  received  by  the  Syrian  churches ;  but  a 
more  recent  date  is  ascribed  to  it  by  modern  biblical  philologers. 
Bishop  Walton,  Carpzov,  Leusden,  Bishop  Lowth,  and  Dr. 
Kennicott,  fix  its  date  to  the  first  century ;  Bauer  and  some 
other  German  critics,  to  the  second  or  third  century ;  Jahn 
fixes  it,  at  the  latest,  to  the  second  century ;  De  Rossi  pro- 
nounces it  to  be  very  antient,  but  does  not  specify  any  precise 
date.  The  most  probable  opinion  is  that  of  Michaelis,  who 
ascribes  it  to  the  close  of  the  first,  or  to  the  earlier  part  of  the 
second  century,  at  which  time  the  Syrian  churches  flourished 
most,  and  the  Christians  at  Edessa  had  a  temple  for  divine 
worship  erected  after  the  model  of  that  at  Jerusalem:  and  it  is 
not  to  be  supposed  that  they  would  be  without  a  version  of  the 
Old  Testament,  the  reading  of  which  had  been  introduced  by 
the  apostles.  The  arguments  prefixed  to  the  Psalms  were  mani- 
festly written  by  a  Christian  author.  This  version  was  evi- 
dently made  from  the  original  Hebrew,  to  which  it  most 
closely  and  literally  adheres,  with  the  exception  of  a  few  passages 
which  appear  to  bear  some  affinity  to  the  Septuagint :  Jahn 
accounts  for  this  by  supposing,  either  that  this  version  was 
consulted  by  the  Syriac  translator  or  translators,  or  that  the 
Syrians  afterwards  corrected  their  translation  by  the  Septua- 
gint. Leusden  conjectures,  that  the  translator  did  not  make 
use  of  tke  most  correct  Hebrew  manuscripts,  and  has  given 
some  examples  which  appear  to  support  his  opinion.  Dathe 
liowever  speaks  most  positively  in  favour  of  its  antiquity  and 
fidelity,  and  refers  to  the  Syriac  version  as  a  certain  standard 
by  which  we  may  judge  of  the  state  of  the  Hebrew  text  in  the 
second  century  :  and  both  Kennicott  and  De  Rossi  have  derived 
many  valuable  readings  from  this  version.  To  its  general 
fidelity  almost  every  critic  of  note  bears  unqualified  approba- 
tion, although  it  is  not  every  where  equal :  and  it  is  I'einark- 
ably  clear  and  strong  in  those  passages  which  attribute  charac- 
ters of  Deity  to  the  Messiah.  Jahn  observes,  that  a  different 
method  of  interpretation  is  adopted  in  the  Pentateuch  from  that 
which  is  to  be  found  in  the  Book  of  Chronicles ;  and  that  there 
are  some  Chaldee  words  in  the  first  chapter  of  Genesis,  and 
also  in  the  Book  of  Ecclesiastes  and  the  Song  of  Solomon : 


V.  Sect.  I.j  Syriac  l^'ersio7is.  193 

whence  he  infers  that  this  version  was  the  work  not  of  one,  but 
of  several  authors.  ' 

An  important  accession  to  biblical  literature  was  made,  a  few 
years  since,  by  the  late  learned  and  excellent  Dr.  Buchanan,  to 
whose  assiduous  labours  the  British  church  in  India  is  most 
deeply  indebted  ;  and  who,  in  his  progress  among  the  Syrian 
churches  and  Jews  of  India,  discovered  and  obtained  numerous 
antient  manuscripts  of  the  Scriptures,  which  are  now  deposited 
in  the  public  library  at  Cambridge.  One  of  these,  which  was 
discovered  in  a  remote  Syrian  church  near  the  mountains,  is 
particularly  valuable :  it  contains  the  Old  and  New  Testaments, 
engrossed  with  beautiful  accuracy  in  the  Estrangelo  (or  old 
Syriac)  character,  on  strong  vellum,  in  large  folio,  and  having 
three  columns  in  a  page.  The  words  of  every  book  are  num- 
bered :  and  the  volume  is  illuminated,  but  not  after  the  Euro- 
pean mannej*,  the  initial  letters  having  no  ornament.  Though 
somewhat  injured  by  time  or  neglect,  the  ink  being  in  certain 
places  obliterated,  still  the  letters  can  in  general  he  distinctly 
traced  from  the  impress  of  the  pen,  or  from  the  partial  corrosion 
of  the  ink.  The  Syrian  church  assigns  a  high  date  to  this 
manuscript,  which,  in  the  opinion  of  Mr.  Yeates,  who  has  pub- 
lished a  collation  of  the  Pentateuch  -,  was  written  about  the 
seventh  century.  In  looking  over  this  manuscript,  Dr.  Buchanan 
found  the  very  first  emendation  of  the  Hebrew  text  proposed  by 
Dr.  Kennicott  3,  which  doubtless  is  the  true  reading. 

The  first  edition  of  this  version  of  the  Syriac  Scriptures 
appeared  in  the  Paris  Polyglott ;  but,  being  taken  from  an  im- 
perfect MS.,  its  deficiencies  were  supplied  by  Gabriel  Sionita, 
who  translated  the  passages  wanting  from  the  Latin  Vulgate, 
and  has  been  unjustly  charged  with  having  translated  fi'om  the 
Vulgate.  This  text  was  reprinted  in  Bishop  Walton's  Poly- 
glott, with  the  addition  of  some  apocryphal  books.  There 
have  been  numerous  editions-of  particular  parts  of  the  Syriac 

'  Carpzov,  Critica  Sacrn,  pp.  625 — 626;  Leusden,  Philologus  Hebraso-Mixtus, 
pp.67 — 71;  Bishop  Lovvth's  Isaiah,  vol.  i.  p.  xci.  ;  Dr.  Kennicott,  Di.^s.  ii.  p.  555; 
Bauer,  Critica  Sacra,  pp.508 — 520;  Jahn,  Introd.  ad  Vet.  Fosd.  pp.  75,  76  ;  De 
Rossi,  Variae  Leciiones  ad  Vet.  Test.  torn.  i.  pro),  p.  xxxii;  Dathe,  Opuscuia  ad 
Crisiii  et  Interpretationem  Vet.  Test.  p.  171.;  Kortholt,  de  Versionil)us  Scripturas,  . 
pp.  40 — 45  ;  Walton,  Proleg.  c.  15.  pp.  595,  et  seq.  Dr.  Smith's  Scripture  Testimony 
of  the  Messiah,  vol.  i.   pp.  596,  597. 

2  In  the  Christian  Observer,  vol.  xii.  pp.  171 — 174,  there  is  an  account  of  Mr.  Yeates's 
Collation  ;  and  in  vol.  ix.  of  the  same  Journal,  pp.  275 — 275,  348 — 550,  there  is 
given  a  very  interesting  description  of  the  Syriac  manuscript  above  noticed.  A  short 
account  of  it  also  occurs  in  Dr.  Buchanan's  "  Christian  Researches"  respecting  the 
Syrians,  pp.  229 — 251.  (edit.  1811.) 

3  Gen.  iv.  8.  "  And  Cain  said  unto  Abel  his  brother,  Let  us  go  down  into  the  plain." 
It  may  be  satisfactory  to  the  reader  to  know  that  this  disputed  addition  is  to  be  found 
in  the  Samaritan,  Syriac,  Septuagint,  and  Vulgate  Versions,  printed  in  Bishop  Walton's 
Polyglott. 

VOL.  II.  O 


194  On  the  Antient  Versions.  [Part  I.|  Ch. 

Old  Testament,  which  are  minutely  described  by  Masch.  '  A 
new  edition  of  the  Syriac  Version  of  the  Old  Testament  is  at 
this  time  printing  under  the  editorial  care  of  the  Rev.  Professor 
Lee,  of  Cambridge,  under  the  patronage  of  the  Church  Mis- 
sionary Society,  and  at  tlie  expense  of  the  British  and  Foreign 
Bible  Society.  To  his  collation  of  the  Travancore  Manuscript 
has  been  added  that  of  another  manuscript  belonging  to  the 
Rev.  Dr.  Adam  Clarke,  and  one  of  the  Pentateuch  found  by 
Mr.  Lee  in  the  Library  of  New  College,  Oxford.  ^ 

The  other  Syriac  versions  being  made  from  the  Septuagint, 
it  may  suflBce  to  offer  a  brief  notice  of  those  which  are  the  most 
celebrated  and  valuable  :  they  are  two  in  number. 

1.  The  Syriac  translation  of  Origen's  Hexaplar  edition  of  the 
LXX.  was  executed  in  the  former  part  of  .the  seventh  century  ; 
the  author  of  this  version  is  unknown.  The  late  Professor,  De 
Rossi,  who  published  the  first  specimen  of  it^,  does  not  decide 
whether  it  is  to  be  attributed  to  Mar-Abba,  James  of  Edessa, 
Paul  Bishop  of  Tela,  or  to  Thomas  of  Heraclea.  Assemanni 
ascribes  it  to  Thomas,  though  other  learned  men  affirm  that  he 
did  no  more  than  collate  the  Books  of  Scripture.  This  version, 
however,  corresponds  exactly  with  the  text  of  the  Septuagint, 
especially  in  those  passages  in  which  the  latter  differs  from  the 
Hebrew.  A  MS.  of  this  version  is  in  the  Ambrosian  Library 
at  Milan,  comprising  the  Books  of  Psalms,  Job,  Proverbs,  Ec- 
clesiastes^  Song  of  Solomon,  Wisdom,  Ecclesiasticus,  Hosea, 
Amos,  Habakkuk,  Zephaniah,  Haggai,  Zechariah,  Malachi, 
Jeremiah,  Daniel,  and  Isaiah  :  it  also  contains  the  obelus  and 
other  marks  of  Origen's  Hexapla  ;  and  a  subscription  at  the 
end  states  it  to  have  been  literally  translated  from  the  Greek 
copy,  corrected  by  Eusebius  himself,  with  the  assistance  of 
Pamphilus,  from  the  books  of  Origen,  which  were  deposited  in 
the  library  at  Caesarea.  The  conformity  of  this  MS.  with  the 
account  given  by  Masius  in  the  preface  to  his  learned  Annota- 
tions on  the  Book  of  Joshua,  afford  strong  grounds  for  believing 
that  this  is  the  second  part  of  the  MS.  described  by  him  as  then 
being  in  his  possession,  and  which,  there  is  reason  to  fear,  is 
irrecoverably  lost.  From  this  version  M.  Norberg  edited  the 
prophecies  of  Jeremiah   and   Ezekiel  in  1787,  (4<to,  Londini 

1  Part  ii.  vol.  i.  sect.  iv.  pp.  64 — 71. 

2  Report  of  the  Church  Missionary  Society  for  1817-18,  p.  154. 

3  M.  De  Rossi's  publication  is  entitled,  Specimen  ineditff  et  Hexaplaris  Bil>liorum 
Versionis  Syro-Estranghela?,  cum  simplici  atque  utriusque  fontibus,  Graco  et  Hebraeo, 
coUatsE  cum  duplici  Latina  versione  et  notis.  Edidit,  ac  diatribam  de  rarissimo  codice 
Ambrosiano,  unde  illud  haustum  est,  prasmisit  Johannes  Bern.  Rossi.  8vo.  Parm^, 
1778.  The  specimen  consists  of  the  first  psalm  printed  in  six  columns.  The  first 
contains  the  Greek  text  of  the  Septuagint ;  the  second,  the  Syro-Estrangelo  text ;  the 
third,  the  Latin  text  translated  from  the  Septuagint ;  the  fourth,  the  Hebrew  Text ; 
the  Pesckito  or  old  Syriac  text  above  noticed  ;  and  the  sixth,  the  Latin  text  translated 
from  this  latter  version. 


V.  Sect.  I.j  Arabic  Persians.  195 

Gothorum;)  and  M.  Bugati,  the  Book  of  Daniel,  at  Milan, 

1788,  4.to. ' 

V.  Although  the  Christian  religion  was  preached  in  Ara- 
bia, as  well  as  in  other  countries  of  the  East,  at  an  early  period, 
yet  it  never  was  the  established  religion  of  the  country,  as  in 
Syria  and  Egypt ;  for  even  the  temple  at  Mecca  was  a  heathen 
temple  till  the  time  of  Mohammed.  Historical  evidence,  there- 
fore, concerning  the  Arabic  Versions,  does  not  extend  beyond 
the  tenth  century,  when 

1.  Rabbi  Saadias  Gaon,  a  celebrated  Jewish  teacher  at  Ba- 
bylon, translated,  or  rather  paraphrased,  the  Old  Testament 
into  Arabic :  of  this  Version,  the  Pentateuch  was  printed  at 
Constantinople,  in  folio,  in  the  year  1546, in  Hebrew  characters; 
and  in  the  Paris  and  London  Polyglotts,  in  Arabic  letters. — 
The  prophecy  of  Isaiah  was  published  by  Paulus  in  8vo.  at 
Jena,  in  1790,  1791  ".  The  remaining  books  of  this  translation 
have  not  hitherto  been  discovered.  Besides  this,  there  are 
several  other  Arabic  Versions  extant,  made  immediately  from 
the  Hebrew,  either  by  Jews,  Samaritans  or  Christians,  of  which 
the  following  are  the  principal,  viz. 

2.  The  Arabic  version  of  the  Pentateuch,  published  by  Er- 
peniusat  Leyden  in  1622,  -Ito.,  appears  to  have  been  executed 
in  the  thirteenth  century  by  some  Afiican  Jew,  who  has  very 
closely  adhered  to  the  Hebrew. 

3.  The  Arabic  version  of  the  book  of  Joshua,  printed  in  the 
Paris  and  London  Polyglotts,  is,  in  the  opinion  of  Bauer,  made 
directly  from  the  Hebrew.     Its  author  and  date  are  not  known. 

4.  The  Pentateuch,  Psalms,  and  Prophecy  of  Daniel,  were 
translated  by  Saadia  Ben  Levi  Asnekot,  who  lived  in  the  early 
part  of  the  seventeenth  century  :  they  are  extant  only  in  MS. 
in  the  British  Museum  ^,  and  are  of  very  little  value. 

Besides  these  versions,  the  Arab  Christians  have  a  transla- 
tion of  the  Book  of  Job  (printed  in  the  Paris  and  London  Poly- 
glotts), and  two  versions  of  the  Psalms  still  in  MS.  which  were 
respectively  made  from  the  Peschito  or  Old  Syriac  version.  All 
the  Arabic  books  of  the  Old  Testament,  (with  the  exception  of 
the  Pentateuch  and  Job),  which  are  printed  in  those  Polyglotts, 
were  executed  from  Hesychius's  recension  of  the  Septuagint. 
The  Psalms,  inserted  in  Justiniani's  Polyglott  Psalter,  and  in 
Gabriel  Sionita's  Arabic  Psalter,  were  made  from  Lucian*s 
recension  of  that  version  :  and  the  Arabic  Psalter,  printed  at 

1  Masch,  part  ii.  vol.  i.  pp.  58 — 60.  Jahii,  Introd.  ad  Vet.  Feed.  pp.  76—78. 
MoinhlY  Review,  O.  S.  vol.  lix.  pp.  452 — 454.  Some  other  Syriac  versions  of  less 
note  are  described  by  IVIasch  ut  S"pra,  pp.  60 — 62. 

2  Oa  this  book,  some  remarks  have  been  published  by  Dr.  C.  D,  Breithaupt  at 
-Rostock,  entitled  Commentationis  in  Saadianam  versionem  Jesaice  Arabicnm  fasciculus 
jirimus,  Svo.  1819. 

3  Cat.  Harl.  MSS.  vol.  iii.  num.  5505. 

o   2 


196  On  the  Antient  Versio7is.  [Fartl.  Ch. 

Aleppo  in  1706,  4to,  follows  the  Melchitic'  recension  of  the 

LXX.2 

Besides  the  preceding  Oriental  versions,  there  are  several 
others ;  which,  though  not  of  equal  importance  in  the  criti- 
cism and  interpretation  of  the  Sacred  Writings,  may  still  be 
occasionally  consulted  with  advantage.  Among  these  we  ma\ 
enumerate  the  Persic,  Egyptian,  Ethiopic,  Armenian,  and 
Sclavonic  translations. 

1.  T^he  Peisic  version. — Although  we  have  no  authentic  ac- 
count of  the  conversion  of  the  whole  Persian  nation  to  Chris- 
tianity, yet  we  are  informed  by  Chrysostora  and  Theodoret,  that 
the  Scriptures  were  very  antiently  translated  into  the  Persian 
language.  It  does  not  appear,  however,  that  any  fragments  of 
this  antient  version  are  extant.  The  translation  of  the  Penta- 
teuch, printed  in  the  4th  volume  of  Bishop  Walton's  Polyglott, 
was  executed  by  a  Jew,  and  for  the  benefit  of  the  Jews,  in  the 
eleventh  or  twelfth  century.  The  Hebrew  text  is,  for  the  most 
part,  faithfully  rendered.  Bishop  Walton  mentions  two  Per- 
sic versions  of  the  Psalms —  one  by  a  Portuguese  monk  at  Ispa- 
han in  the  year  1618,  and  another  by  some  Jesuits  from  the 
vulgate  Latin  version  3.     These  are  yet  in  MS. 

2.  Egyptian  versions. — From  the  proximity  of  Egypt  to  Judea> 
it  appears  that  the  knowledge  of  the  Gospel  was  very  early  com- 
municated to  the  inhabitants  of  thai  country,  whose  language 
was  divided  into  two  dialects — the  Sahidic  or  dialect  of  Upper 
Egypt,  and  the  Coptic  or  dialect  of  Lower  Egypt.  In  the 
former  of  these  dialects  the  ninth  chapter  of  Daniel  was  pub- 
lished by  Miinter  at  Rome  in  1786  ;  and  Jeremiah,  ch.  ix.  17. 
to  ch.  xiii.  by  Mingarelli,  in  Reliqiuce  jjEgyptioriim  Codicum  m 
Bibliotheca  Naniana  asservatce,  at  Bologna,  in  1785. 

The  Coptic  language  is  a  compound  of  the  old  Egyptian  and 
Greek  ;  into  which  the  Old  Testament  was  translated  from  the 
Septuagint,  perhaps  in  the  second  or  third  century,  and  cer- 
tainly before  the  seventh  century.  Of  this  version,  the  Penta- 
teuch was  published  by  Wilkins  in  1731 ;  and  a  Psalter,  by  the 
Congregation  de  Propaganda  Fide,  at  Rome,  in  1744  and 
1749*.     And  in  the  course  of  the   year  1816  M.  Engelbreth 

1  The  Melchites  were  those  Christians  in  Syria,  Egypt,  and  the  Levant,  who,  though 
not  Greeks,  followed  the  doctrines  and  ceremonies  of  the  Greek  church.  They  were 
called  Melchites,  that  is,  Royalists,  by  their  adversaries,  by  v;ay  of  reproach,  on  account 
cf  their  implicit  submission  to  the  edict  of  the  emperor  Alarcian,  in  favour  of  the  council 
of  Chalcedon.     Mosheim's  Eccl.  Hist.  vol.  ii.  p.  188.  note  {m). 

2  Carpzov,  Grit.  Sacr.  pp.  640—644.  Bauer,  Grit.  Sacr.  pp.  321 — 324.  Jahn, 
Introd.  ad  Vet.  Feed.  pp.  78—80.  Masch,  part  ii.  vol.  i.  pp.  103 — 110.  In  pp.  110 
— 12S  he  has  given  an  account  of  Arabic  editions  of  the  Old  Testament,  and  detached 
parts  of  it.  On  Arabic  editions,  Schnurrer's  Bibliotheca  Arabica,  pp.  339 — 397,  may 
also  be  advantageously  consulted. 

3  Walton,  Prol.  xvi.  §  6 — 8.  pp.  692 — 695.  Kortholt,  c.  xix.  pp.  301 — 303.  Jahn, 
p.  80.     For  an  account  of  editions  consult  Masch,  part  ii.  vol.  i.  pp.  158 — 164. 

*     Masch,  part  ii.  vol.  i.  pp.  182 — 190.     Jahn,  p.  81. 


V.  Sect.  I.J        The  Elhiopic  or  Abyssinian  Version.  I97 

published  at  Copenhagen,  in  quarto,  some  fragments  of  a  Bas- 
murico- Coptic  version  of  the  Old  and  New  Testament  (pre- 
served in  the  Borgian  Museum  at  Velitri),  collated  with  other 
Egyptian  versions.  The  editor  has  given  a  Latin  version,  and 
illustrated  the  work  with  critical  and  philological  notes  '.  No 
part  of  the  Sahidic  version  of  the  Old  Testament  appears  to 
have  been  published.  The  late  Dr.  Woide  was  of  opinion  that 
both  the  Coptic  and  Sahidic  Versions  were  made  from  the 
Greek.  They  express  the  phrases  of  the  Septuagint  Version  ; 
and  most  of  the  additions,  omissions,  and  transpositions,  which 
distinguish  the  latter  from  the  Hebrew,  are  discoverable  in  the 
Coptic  and  Sahidic  Versions. 

3.  The  Ethiopia  or  Abyssinian  version^  which  is  still  extant, 
was  made  from  the  Alexandrian  version :  although  its  author 
and  date  are  unknown;  yet,  from  the  marks  of  unquestionable 
antiquity  which  it  bears,  there  is  every  reason  to  believe  that 
it  was  executed  in  the  second  century.  Some  peculiar  readings 
occur  in  this  translation :  but,  where  it  seems  to  be  exact,  it 
derives  considerable  authority  from  its  antiquity.  Only  a  few 
books  and  fragments  of  this  version  have  been  printed.  The 
first  portions  of  the  Ethiopic  Scriptures  that  appeared  in  print, 
were  the  Psalms,  and  the  Song  ot  Solomon ;  edited  at  Rome, 
by  John  Potken,  a.i>.  1513.  In  1548,  the  New  Testament 
was  also  printed  at  Rome,  by  some  Abyssinian  priests,  and 
was  afterward  reprinted  in  the  London  Polyglott :  but,  as  the 
manuscripts  used  in  the  Roman  edition  were  old  and  mutilated, 
the  editors  restored  such  chasms  as  appeared  in  the  text,  by 
translations  from  the  Latin  Vulgate.  These  editions,  therefore, 
are  not  of  much  value,  as  they  do  not  present  faithful  copies  of 
the  antient  Ethiopic  text.  About  the  middle  of  the  seventeenth 
century  appeared  in  print,  the  Book  of  Ruth ;  the  Prophecies 
of  Joel,  Jonah,  Zephaniah,  and  Malachi ;  the  Song  of  Moses ; 
that  of  Hannah  (1  Sam.  ii.);  the  Prayers  of  Hezekiah,  Ma- 
nasseh,  Jonah,  Azariah,  and  the  three  Children ;  Isaiah ;  Ha- 
bakkuk;  the  Hymns  of  the  Virgin  Mary,  Zachariah,  and 
Simeon;  and  the  first  four  chapters  of  Genesis.  In  1815,  the 
British  and  Foreign  Bible  Society  published  a  reprint  of  Lu- 
dolt's  edition  of  the  Ethiopic  Psalter.  This  is  the  whole  of  the 
Ethiopic  Scriptures  hitherto  printed.  It  is  not  necessary  here  to 


1  The  following  is  the  title  of  the  work  above  noticed,  of  which  the  autlior  haa 
not  been  able  to  ])rocure  a  sight ; — Fragmenta  Basmurico  Coptica  Veteris  et  Novi 
'I'estamenti,  quae  in  Museo  Borgiano  Veliiris  aaservantur,  cum  reliquis  versionibus 
iEgyptiacis contulit,  Latine  vertit,  necuon  criticis  et  philologiiis  adnotiuionibus  illustravit 
W.  F.  Engelbreth,  4to.  Hafnia,  1816.  The  only  perfect  copy  ot  the  Coptic  Bible  now 
in  Europe,  is  said  to  be  in  the  possession  of  Monsieur  Marcel.  Sue  M.  Quatrcmcre's 
Keclierches  sur  la  Langue  et  la  Littcrature  d'Egypte,  p.  1 18. 

o   3 


19S  On  the  Antient  Versions,  [Part  I.  Ch. 

enumerate  all  the  reprints  of  the  above  portions  of  the  Ethiopic 
Bible. ' 

There  is,  however,  reason  to  expect  that,  in  no  long  time, 
the  gift  of  the  entire  Ethiopic  Scriptures  will  be  imparted  to 
Abyssinia.  A  manuscript  copy  of  this  version,  in  fine  preser- 
vation, has  been  purchased  by  the  committee  of  the  Church 
Missionary  Society.  From  a  memoir  on  this  manuscript  by 
Professor  Lee,  we  learn,  that  it  contains  the  first  eight  books 
of  the  Old  Testament,  written  on  vellum,  in  a  bold  and  mas- 
terly hand,  in  two  columns  on  each  page.  The  length  of  the 
page  is  that  of  a  large  quarto  :  the  width  is  not  quite  so  great. 
The  volume  contains  285  folios,  of  which  the  text  covers  282, 
very  accurately  written,  and  in  high  preservation.  On  the  first 
page  is  written,  in  Ethiopic,  the  invocation  usually  found  in  the 
books  of  the  eastern  Christians :  "  In  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  Then  follows  an 
account  of  the  contents  of  the  book,  written  in  Latin  by  some 
former  possessor,  and  a  date  a.  d.  1696,  20th  September.  On 
the  reverse  of  the  first  folio  is  found  a  table,  not  .unlike  the  tables 
of  genealogy  in  some  of  our  old  English  Bibles,  which  seems  to 
be  intended  to  shew  the  hours  appointed  for  certain  prayers. 
Then  follows  the  Book  of  Genesis,  as  translated  from  the  Greek 
of  the  Septuagint.  On  the  reverse  of  the  third  folio  is  the  fol- 
lowing inscription  in  Arabic :  "  The  poor  Ribea,  the  Son  of 
Elias,  wrote  it :  O  wine  !  to  which  nothing  can  be  assimilated, 
either  in  reality  or  appearance :  O  excellent  drink  !  of  which 
our  Lord  said,  having  the  cup  in  his  hand,  and  giving  thanks, 
*  This  is  my  blood  for  the  salvation  of  men.' "  Folios  7  and  8 
have  been  supplied,  in  paper,  by  a  more  modern  hand.  On  the 
reverse  of  folio  8  is  a  very  humble  attempt  at  drawing,  in  the 
figure  of  a  person  apparently  in  prayer,  accompanied  by  an  in- 
scription in  Ethiopic,  at  the  side  of  the  figure  :  "  In  the  prayers 
of  Moses  and  Aaron,  to  ^  Abraham,  Isaac,  and  Jacob,  am  I, 
thy  servant,  O  Lord,  presented  in  the  power  of  the  Trinity,  a 
weak,  infirm,  and  defiled  sinner.  Let  them  implore  Christ." 
Under  the  drawing,  in  Ethiopic  :  "  In  the  same  manner,  every 
slayer  that  slays  Cain,  will  I  repay  in  this;  and,  as  he  slew,  so 
shall  he  be  slain."  On  the  reverse  of  folio  S8,  at  the  end  of  the 

1  Jahii,  p  81.  Masch,  part  ii.  vol.  i.  pp.  140 — 143.  In  pp.  145 — 157  is  a  biblio- 
graphical notice  of  all  the  Ethiopic  editions  of  the  Scriptures,  whether  entire  or  in  parts, 
that  have  been  published.  M'^alton,  Prol.  xv.  §  10— 12.  pp.  679 — 685.  Kortholt, 
pp.  298 — 501.  In  Mr.  Bruce's  Travels,  vol.  ii.  pp.  416 — 420.  (8vo.  edit.)  there  is 
an  interesting  account  of  the  Ethiopic  Biblical  books.  It  is  not  known  in  whose  posses- 
sion the  manuscript  copy  of  the  Ethiopic  Version  now  is,  which  was  brought  by  Mr.  B. 
from  Abyssinia. 

*  As  this  inscription,  which  occurs  on  the  supplied  leaves,  savours  of  the  errors  of  the 
Romish  Church,  it  was  probably  written  by  some  Abyssinian  Catholic .  The  inscriptions  of 
Isaac,  the  writer  of  the  MS.,  though  mutilated,  and  sometimes  obscure,  seem  free  from  - 
these  errors.     The  figure  of  St.  Peter,  mentioned  below,  was  probably  traced  by  the  same 
hand. 


V.  Sect.  I.]        The  Ethiopic  or  Abyssinian  Version.  199 

book  of  Exodus,  are  two  figures,  somewhat  similar,  but  rather 
better  drawn,  and  seemingly  by  the  writer  of  the  manuscript ; 
and,  in  another  place  or  two,  there  are  marginal  ornaments. 
At  the  end  of  Deuteronomy  is  this   inscription,  in   Ethiopic : 
*'  The  repetition  of  the  law,  which  God  spake  to  Moses.  Num- 
bered 5070  '  (words.)     Intercede  for  your  slave  Isaac." — At  the 
end  of  the  volume :  "  Pray  for  those  who  laboured  in  this  book ; 
and  for  your  slave  Isaac,  who  gave  this  to  Jerusalem,  the  Holy." 
Then  follows  an  inscription,  in  Arabic:  "  In  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  one  God.     O 
Lord,  save   thy  people  from   every  evil  !   O  our  God,  Jesus 
Christ,  the  speaker  to  men  !   O  holy  people,  remember  your 
slave  Isaac,  the  poor :  God  shall  remember  you  in  the  mercies 
of  this  book.     Pray,  if  God  be  willing,  that  I  may  be  permitted 
to  see  your  face.     And  pray  for  me,  the  sinner.     Pardon  my 
sins,  O  Lord  1  and  let  my  body  be  buried  in  Mount  Sion." 
Then  follows,  in  Ethiopic :  "  That  our  enemies  may  not  say 
of  us,  *  We  have  conquered  them :'  be  ye  prudent.     We  have 
given  you  a  lamp.     Be  ye  the  culture. — Sow  ye  the  flock  :  reap 

and  rejoice." A  few  lines  have  been  erased.    Then  follows 

. . .  .  "  me,  Isaac,  the  poor,  in  your  prayers.  It  was  completed 
in  Beth  Gabbaza,  of  Axuma.  In  thy  name,  O  Lord,  have  I 
planted,  that  thou  place  me  not  in  any  other  place  except  Mount 
Sion  ;  the  mount  of  Christ ;  the  house  of  Christians.  Let  them 
not  be  forgotten  in  your  prayers,  who  have  read  and  testified 
to  you.  Preserve,  O  Lord,  this  my  offering  for  me  thy  ser- 
vant, the  poor ;  and  preserve  all  these  books  which  I  offer, 
that  the  brethren,  dwelling  at  Jerusalem,  may  be  comforted. 
And  pray  for  rae^,  forget  me  not  in  the  holy  offices,  and  in  prayer, 
that  we  may  all  stand  before  God  in  the  terrible  day  and  hours. 
That  it  might  not  be  written  that  we  were  wanting,  I  have  pre- 
viously sent  and  given  you  this  for  the  warfare  of  the  testimony. 
Intercede,  and  bless.  And  also  for  the  refreshing  of  the  record 
of  the  Fathers  :  and  also  for  Cueskam  %  the  queen  of  the  sons 
of  Abyssinia;  that  they  may  be  comforted,  and  thence  convert 
our  region — may,  moreover,  migrate  into  other  regions,  and 
restore  Jerusalem  : — and  for  the  Calvary  of  Mary.     Let  them 

1  It  is  customary  among  the  Jews,  Syrians,  and  Ethiopians,  to  number  the  words  in  the 
Books  of  Scripture. 

2  In  most  of  the  Eastern  churclies,  it  is  the  practice  to  enumerate  their  Saints  in  a 
certain  part  of  the  Liturgy. 

3  The  name  of  a  region,  a  sea,  and  a  mountain,  in  Ethiopia  ;  so  celebrated,  as  to  be 
esteemed  by  the  Ethiopians  as  preferable  to  even  Sinai  or  Mount  Olivet ;  and,  as  tradi- 
tion says,  whither  Joseph  and  Mary,  with  the  child  Jesus,  betook  themselves,  making 
it  their  residence  for  some  time,  after  the  flight  into  Egypt,  Castell,  sub  voce. — Ludolfy 
sub  voce,  says  it  is  the  name  of  a  monastery  in  Upper  Egypt,  which  was  always  had  in 
great  veneration  by  the  Copts  and  Ethiopians  ;  and  where  Christ  is  taid  to  have  resided 
with  his  mother,  when  he  fled  from  Herod. 

O  4 


200  On  the Antient  Versiojts.  [Parti.  Ch, 

pray  for  me.  Let  it  be  preserved  as  the  widow's  mite,  for  ever 
and  ever.  Let  them  not  sell  or  exchange ;  nor  let  them  carry 
it  away  \  nor  let  them  cause  it  to  be  placed  elsewhere.  And 
,  .  . ."  the  rest  is  wanting.  Hence  it  appears,  that  the  book 
was  written  at  Axuma,  the  antient  capital  of  Ethiopia ;  and  that 
it  was  sent  by  Isaac  to  the  Abyssinians  residing  in  Jerusalem. 
No  date  appears  in  the  manuscript  itself.  It  is,  probably,  aboiit 
300  years  old.  On  the  reverse  of  fol.  285,  is  a  drawing,  in- 
tended to  represent  Andrew  the  Apostle,  with  the  book  of  the 
Gospels  in  one  hand,  and  the  keys  in  the  other.  Some  less  in- 
genious draftsman,  however,  has,  by  means  of  the  transparency 
of  the  vellum,  traced  out  this  figure  on  the  first  page  of  this 
folio,  and  given  the  name  of  Peter  to  his  humble  representation. 
He  has  thus  succeeded  in  assigning  to  St.  Peter  the  first  place, 
and  also  in  bestowing  on  him  the  keys.  Against  this  picture  of 
Peter  is  placed  his  age,  120  years. 

The  following  fac-simile  represents  part  of  the  remarkable 
prophecy  of  Balaam.  ' 

.         ^      Num.  XXIV.  17. 

/  shall  see  him,  hut  not  now  :  I  shall  call  him  blessed,  but  he 
is  not  near  :  there  shall  arise  a  star  out  of  Jacob,  andjrom  Israel 
shall  it  arise :  and  he  shall  destroy  the  ambassadors  qfMoab, 
and  shall  take  captive  all  the  children  of  Seth. 

>  Eighteenth  Report  of  the  Church  Missionnry  Society,  pp.  188,  189.  In  p.  190 
there  is  an  interestinj  notice  of  the  Eihiopic  MSS.  of  the  Scriptures,  in  the  Royal  Li- 
brary at  Paris. 


V.  Sect.  I.]         The  Sclavionic  or  old  Russian  Version.  201 

This  precious  manuscript  has  been  carefully  transcribed,  and 
is  now  printing  with  a  fount  of  types,  cast  at  the  expense  of  the 
British  and  Foreign  Bible  Society,  from  the  matrices  (preserved 
at  Frankfort)  of  the  celebrated  Ethiopic  scholar  John  Ludolph ; 
whose  types,  as  used  in  his  printed  works,  have  been  highly 
approved  by  the  Abyssinians. 

4.  The  Armenian  version  was  also  made  from  the  Alexan- 
drian Septuagint :  its  author  was  Miesrob,  who  invented  letters 
fully  expressive  of  the  Armenian  tongue,  towards  the  close  of 
the  fourth  or  early  in  the  fifth  century.  It  is  said  to  have  been 
subsequently  altered  according  to  the  Peschito  or  old  Syriac 
version,  and  according  to  the  Latin  vulgate,  by  Uscan,  an 
Armenian  bishop,  who  was  specially  sent  to  Amsterdam  to 
superintend  the  edition  there  printed  in  1666.  The  edition 
printed  at  Constantinople  in  1705,  4lo,  was  collated  by  Bre- 
dencamp,  for  the  late  Rev.  Dr.  Holmes's  edition  of  the  Sep- 
tuagint. The  Armenian  version  of  the  Scriptures  has  been 
attributed  to  Chrysostom,  but,  it  does  not  appear,  on  satis- 
factory authority. ' 

5.  The  Sclavonic  or  old  Russian  Versio?i  is  derived  from  the 
Septuagint:  it  was  executed  in  the  ninth  century  by  Cyril  of 
Thessalonica,  the  inventor  of  Sclavonic  letters,  in  conjunc- 
tion with  Methodius,  by  both  of  whom  the  Gospel  was 
preached  to  the  Bulgarians.  The  Pentateuch  was  first  printed 
at  Prague  in  1519;  and  the  entire  Bible,  in  1570:  the  edi- 
tion of  the  Sclavonic  scriptures,  executed  at  Ostrog  in  1581 
is  the  exemplar  whence  all  the  modern  Russian  editions  are 
printed  ^.  It  is  said  to  have  undergone  several  revisions,  par- 
ticularly in  the  time  of  the  patriarch  Nicon;  and  the  New 
Testament  is  rendered  with  more  perspicuity  than  the  Old. 

VII.  At  the  commencement  of  the  Christian  asra,  the  Latin 
was  gradually  supplanting  the  Greek  as  a  general  languao-e, 
and  it  soon  might  be  called  the  language  of  the  Western 
church.  From  the  testimony  of  Augustine,  it  appears  that 
the  Latin  church  possessed  a  very  great  number  of  versions 
of  the  Scriptures,  made  at  the  first  introduction  of  Chris- 
tianity, and  whose  authors  were  unknown ;  and  that,  in  the 
primitive  times,  as  soon  as  any  one  found  a  Greek  copy,  and 
thought  himself  sufficiently  versed  in  both  languages,  he  at- 
tempted a  translation  of  it  3.     In  the  course  of  time,  this  diver 

•  Jahn,  p.  82.  Masch,  pp.  169 — 175;  in  pp.  175 — 181  the  Armenian  editions 
are  described  ;  Kortholt,  pp.  504,  305.  On  the  present  state  of  the  Armenian  church 
in  India,  see  Dr.  Buchanan's  "  Chrisrian  Researches,"  pp.  541^—546. 

*  A  copy  of  this  singularly  rare  book  is  in  the  Library  of  Earl  Spencer :  it  is  described 
by  Mr.  Dibdin,  who  has  given  a  fac  simile  of  it,  in  his  Bibliotheca  Spcnceriana,  vol.  i. 
pp.  90-95. 

3  Augustine,  de  Doct.  Christ.  L  ii.  c.  11. 


202  On  the  Antient  Versions.  [Part  I.  Ch. 

sity  of  translation  produced  much  confusion,  parts  of  separate 
versions  being  put  together  to  form  an  entire  composition,  and 
marginal  notes  being  inserted  into  the  text :  but  one  of  these 
Latin  translations  appears  to  have  acquired  a  more  extensive 
circulation  than  the  others,  and  for  several  ages  was  preferably 
used,  under  the  name  of  the  Itala  or  old  Italic,  on  account  of 
its  clearness  and  fidelity  '.  This  version,  which  in  the  time 
of  Jerome  was  received  as  canonical,  is  by  him  termed  some- 
times the  vulgate  and  sometimes  the  old,  in  opposition  to  the 
new  translation  undertaken  by  him.  He  mentions  no  other 
version.  The  old  Italic  was  translated  from  the  Greek  in 
the  Old  Testament  as  well  as  in  the  New,  there  being  compa- 
ratively few  members  of  the  Western  church  who  were  skilled 
in  Hebrew.  ^ 

From  the  above  cited  expressions  of  Augustine,  it  has  been 
inferred  that  the  old  Italic  version  was  made  in  ihe^rst  cen- 
tury of  the  Christian  aera ;  but  the  New  Testament  could  not 
have  been  translated  into  Latin  before  the  canon  had  been 
formed,  which  was  certainly  not  made  in  the  first  century :  and 
the  o-reat  number  of  Hebraisms  and  Syriasms  observable  in 
it,  particularly  in  the  Gospels  of  Matthew  and  Mark,  have 
induced  some  eminent  critics  to  conjecture  that  the  authors  of 
this  translation  were  Jews  converted  to  Christianity  3.  There 
is,  however,  every  reason  to  believe,  that  it  was  executed  in 
fhe  early  part  of  the  second  century  :  "  at  least  it  was  quoted 
by  Tertullian  before  the  close  of  that  century.  But,  be- 
fore the  end  of  the  fourth  century,  the  alterations,  either 
designed  or  accidental,  which  were  made  by  transcribers  of  the 
Latin  Bible,  were  become  as  numerous  as  the  alterations  in 
the  Greek  Bible,  before  it  was  corrected  by  Origen*."     To 


I  Ibid.  c.  15.  This  passage  of  Augustine  is  suspected  to  be  incorrect,  and  Bishop 
Marsh  after  many  other  critics,  thinks  that  we  ought  to  read  ilia  for  Itala.  Michaelis, 
vol.  ii.  part  ii.  p-  625.     See  also  Dr.  Lardner's  Works,  vol.  v.  pp.  1 1 5,  1 16. 

s  A  Codex  Rescriptus  or  Palimpsestus  of  an  Antehieronymian  Version  has  been  dis- 
covered by  Dr.  Federal  Wurtzburg,  who  has  transcribed  nearly  all  that  is  legible,  comprising 
the  prophecies  of  Jeremiah,  Ezekiel,  and  Daniel.  These  portions  supply  the  chasms  oc- 
curringin  Sabatier's  Edition,  and  differ  materially  from  the  fragments  of  antient  versions 
printed  in  his  Collection.  The  latter  are  not  fragments  of  the  Itala,  for  they  want  that 
perspicuitassementiae,  which  characterises  it.  Dr.  Munter,  Bp.  of  Seeland,  supposes 
them  to  be  of  African  origin:  and,  as  M.  Feder  has  allowed  him  to  make  use  of  his  la- 
bours Bp.  M.  has  copied  them,  and  announced  an  edition  of  them,  which  will  appear  in 
a  few  months.  Letter  of  Bp.  Munter  to  M.  Gregoire,  dated  Copenhagen,  Feb.  7, 
1819,  in  Revue  Encyclopedique,  for  March  1819,  p.  545. 

3  "  The  learned  and  ingenious  Eichhorn,  in  his  Introduction  to  the  Old  Testament, 
supposes  that  the  first  Latin  Version  of  the  Bible  was  made  in  Africa  ;  where  Latin 
alone  being  understood,  a  translation  was  more  necessary ;  where  the  Latin  version  was 
held  in  the  highest  veneration  ;  and  where,  the  language  being  spoken  with  less  purity, 
barbarisms  might  have  been  more  easily  introduced  than  in  a  provincial  town  in  Italy." 
Bishop  Marsh's  Michaelis,  vol.  ii.part  ii.  p.  623. 

4  Bishop  Marsh's  Divinity  Lectures,  part  i.  p.  66. 


V.  Sect.  I.]  The  Vulgate  Versiok.  203 

remedy  this  growing  evil,  Jerome,  at  the  request  and  under 
the  patronage  of  Pope  Daniasus,  towards  the  close  of  the  fourth 
century,  undertook  to  revise  this  translation,  and  make  it  more 
conformable  to  the  original  Greek.  He  executed  the  revision 
of  the  Old  Testament  according  to  the  Hexaplar  text  of  Origen, 
which  he  went  to  Csesarea  to  consult,  and  the  New  Testament 
after  the  original  Greek;  and  completed  his  task  a.  d.  384. 
Of  this  revision,  the  Book  of  Job  and  the  Psalms  (which  alone 
have  been  preserved  to  our  times),  together  with  the  Chro- 
nicles, Proverbs,  Ecclesiastes,  and  Song  of  Solomon,  are  all 
that  were  ever  published;  Jerome's  manuscripts,  comprising  the 
remaining  books  of  Scripture,  being  lost  or  destroyed  through 
the  wilful  negligence  or  fraud  of  some  individual  whom  he  has 
not  named. ' 

But  before  Jerome  had  finished  his  revisal,  he  had  com- 
menced a  translation  of  the  Old  Testament  from  the  Hebrew 
into  Latin,  in  order  that  the  Western  Christians,  who  used  this 
last  language  only,  might  know  the  real  meaning  of  the 
Hebrew  text,  and  thus  be  the  better  qualified  to  engage  in 
controversial  discussions  with  the  Jews.  This  version,  which 
surpasses  all  former  ones,  was  executed  at  different  times, 
Jerome  having  translated  particular  books  in  the  order  re- 
quested by  his  friends.  We  learn  from  Augustine  that  it  was 
introduced  into  the  churches  by  degrees,  for  fear  of  offending 
weak  persons :  at  length  it  acquired  so  great  an  authority  from 
the  approbation  it  received  from  Pope  Gregory  I.,  that  ever 
since  the  seventh  century  it  has  been  exclusively  adopted  ^  by 
the  Roman  Catholic  church,  under  the  name  of  the  Vulgate 
version  :  and  a  decree  of  the  Council  of  Trent,  in  the  sixteenth 
century,  pronounced  it  to  be  authentic,  and  commanded  that 
the  Vulgate  alone  should  be  used  whenever  the  Bible  is  pub- 
licly read,  and  in  all  sermons,  expositions,  and  disputations. 

The  universal  adoption  of  Jerome's  new  version  throughout 
the  Western  church  rendenid  a  multiplication  of  copies  neces- 
sary ;  and  with  them  new  errors  were  introduced  in  the  course 
of  time,  by  the  intermixture  of  the  two  versions  (the  old  Italic, 
and  Jerome's  or  the  Vulgate)  with  each  other.  Of  this  con- 
fusion, Cassiodorus  was  the  principal  cause,  who  ordered  them 
to  be  written  in  parallel  columns,  that  the  old  version  might 
be   corrected    by    the  Vulgate:    and   though    Alcuin  in  the 

'  Jerome,  Ep.  64.  ad  Augustin. 

2  With  the  exception  of  the  Psalms  ;  which  being  daily  chaunted  to  music  in  the 
church  service,  made  it  difficult  to  introduce  alterations.  The  old  Italic  Psalter,  as 
corrected  by  Jerome,  has  therefore  been  used  ever  since  the  time  of  Gregory  T.  The 
apocryphal  books  of  Baruch,  Ecclesiasticus,  Wisdom,  and  the  two  books  of  Maccabees, 
are  also  retained  from  the  old  Latin  version. 


so*  On  the  Antient  Versions.  [Part  I.  Ch. 

eighth  century,  by  the  command  of  Charlemagne,  provided 
more  accurate  copies,  the  text  again  fell  into  such  confusion, 
and  was  so  disfigured  by  innumerable  mistakes  of  copyists — 
(notwithstanding  the  efforts  made  to  correct  it  by  Lanfranc 
archbishop  of  Canterbury  in  the  eleventh  centuiy,  and  by 
Cardinal  Nicholas,  and  some  other  divines,  about  the  middle 
of  the  twelfth  and  in  the  thirteenth  centuries) — that  the  manu- 
scripts of  the  middle  ages  materially  differ  from  the  first  printed 
editions. 

Robert  Stephens  was  the  first  who  attempted  to  remedy  this 
confusion,  by  publishing  his  critical  editions  of  the  Vulgate  in 
1528,  1532,  1534,  1540,  and  particularly  in  1545  and  1546. 
These,  particularly  the  last,  having  incurred  the  censures  of  the 
doctors  of  the  Sorbonne,  John  Hentenius,  a  divine  of  Louvain, 
was  employed  to  prepare  a  new  edition  of  the  Vulgate :  this 
he  accomplished  in  1547  in  folio,  having  availed  himself  of 
Stephens's  previous  labours  with  great  advantage.  A  third 
corrected  edition  was  published  by  Lucas  Brugensis,  with 
the  assistance  of  several  other  divines  of  Louvain,  in  1573,  in 
three  volumes  8vo,  which  was  also  reprinted  in  1586  in  4to 
and  8vo,  with  the  critical  notes  of  Lucas  Brugensis.  The 
labours  of  the  Louvain  divines  not  being  in  every  respect 
approved  by  Sixtus  V.,  he  commanded  a  new  revision  of 
the  text  to  be  made  with  the  utmost  care :  to  this  work  he  de- 
voted much  time  and  attention,  and  corrected  the  proofs  him- 
self of  the  edition  which  was  published  at  Rome  in  1590,  in 
folio.  The  text  thus  revised,  Sixtus  pronounced  to  be  the 
authentic  Vulgate,  which  had  been  the  object  of  inquiry  in  the 
Council  of  Trent;  and  ordained  that  it  should  be  adopted 
throughout  the  Roniish  church.  But,  notwithstanding  the 
labours  of  the  Pope,  this  edition  was  discovered  to  be  so  ex- 
ceedingly incorrect,  that  his  successor  Clement  VIIL  caused 
it  to  be  suppressed,  and  published  another  authentic  Vulgate  in 
1592,  in  folio:  this  however  differs  more  than  any  other  edi- 
tion, from  that  of  Sixtus  V.,  and  mostly  resembles  that  of 
Louvain.  These  fatal  variances  between  editions,  alike  promul- 
gated by  pontiffs  claiming  infallibility,  have  not  passed  unno- 
ticed by  Protestant  divines,  who  have  taken  advantage  of  them 
in  a  manner  that  sensibly  affects  the  church  of  Rome ;  espe- 
cially Kortholt,  who  has  at  great  length  refuted  the  pretensions 
of  Bellarmine  in  favour  of  the  Vulgate  in  a  masterly  manner  ', 
and  our  learned  countryman  Thomas  James,  in  his  Bellum 
Papale,  sive  Concordia  Discors  Sixti  V.  (London,  1600,)  who 
has  pointed  out  very  numerous  additions,  omissions,  contradic- 

•  Kortholt,  de  variis  Scripturas  Editionibiis,  pp.  110 — 251. 


V.  Sect.  I.]  The  Vulgate  Version,  205 

tions,  and  other  differences  between  the  Sixtine  and  Clementine 
editions.  From  this  very  curious  and  now  rare  volume,  the 
following  specimens  of  the  differences  between  these  two  edi- 
tions are  transcribed. 

1 .  Clauses   omitted  in  the  Sixtine,  but  inserted  in  the  Clementine 

Bible. 

Num.  XXX.  11.     Uxor  in  domo  viri,  ^c.  to  the  end  of  the  verse. 
Prov.  XXV.  24.     Melius  est  sedere  in  angulo  dotnatis,  <^c. 
I^ev.   XX.     9.     Patri  matrique  maledixit. 
^Jud.  xvii.  2, 3.     Reddidit  ergo  eos  matri  suee,  <^c. 
1  Kings,  iv.  21.     Quia  capta  est  area  Dei. 
3  Kings,  (same  as  our  first)  xii.  10.    Sic  loqueris  adeos. 
2Chron.  ii.  10.     £t  vini  vigenti  millia  metrelas. 

Mat.  xxvii.  55.     Ut  impleretur  quod  dictum  est  per  prophetam  dicentem,  diviserent 
sibi  vestimenta  mea,  et  super  vestem  meam  miserunt  sortem. 

2.  Clauses  or  Words  introduced  into  the  Sixtine,  but  omitted  in  the 

Clementine  Bible. 

1  Sam.  xxiv.  8.  Fivit  dominus,  quia  nisi  dominus percusserit  eum,  aut  dies  ejus 
venerit  ut  moriatur,  aut  descendens  in prcelium  periret ;  propi- 
tius  mihi  sit  dominus  ut  non  mittam  manum  meam  in  Christum 
Domini. 

1  Sam.  XXV.  6.     Ex  multis  annis  salvosfaciens  tuos  et  omnia  tua. 

2  Sam.  vi.   12.     Dixitque  Dauid,  ibo  et  reducam  arcam. 

2  Sam.  viii.  8.     De  quo  fecit  Salomo  omnia  vasa  area  in  templo  et  mare  ceneum  et 
columnas  et  altare. 
$  Sam.  xix.  10.     Et  concilium  totius  Israel venit  ad  regem . 
Prov.  xxiv.  ult.     Usque  quo  piger  dormis  ?  usque  quo  de  somno  consurges. 

Hab.  i.  5.     Quare  respicis  contemptores  et  laces  conculcante  impio  Justiorem 
se  ?  Et  facies  homines  quasi  pisces  maris ,  et  quasi  reptilia  non 
habenlia  ducem. 
Mat.  xxiv.  41.     Duo  in  lecto,  uiius  assumetur,  et  unus  relinquetur. 
Acts,  xiv.    6.     Et  commota    est  omnis   multitude   in   doctrina   eorum,  Paulus 

autem,^c. 
xxiv.  18,  19.     Et  apprehenderunt  me  clamantes  et  dicentes,toUe  innimicum  nos' 
trum. 

3.  Manifest  contradictions,  or  differences  between  the  editions. 


Ex.  xxiii.  18. 

Num.  xxxiv.    4. 

D^ut.  xvii.    8. 

Jos.  ii.  18. 

iv.  23. 

xi.  19. 

xiv.    3. 

1  Sam.  iv.    9. 

XX.    9. 

1  Kings  vii.    9. 

Hab.  i.  15. 

Heb.  v.  11. 

2  Pet.  i.  16. 


Ex.  xxiv.  5. 
Ex.  xxxii.  28. 
2  Sam.  XV.  7. 
1  Kings  iv.  42. 


Sixtine  Tuee,  Clementine  me«e. 

S.  Ad  meridiem,  C.  A  meridie, 

S.  Inter  lepram  et  non  lepram. 

C .  Inter  lepram  el  lepram . 

S.  Signum  nonfuerit,  C.  Signumfuerit, 

S.  Deo  nostro,  C.  Vestro^ 

S.  QucB  se  non  traderet,  C.  Qua:  sc  traderet. 

S.  Tuo,  C.  Meo. 

S.  Nobis,  C.  Fobis. 

S.  ^  me,CA  te. 

S.  Intrinsecus,  C.  Extrinsecus. 

S.  Quare  non  respicis,  C.  Respicis. 

S.  Interpretabilis,  ininterpretabilis. 

S.  Indoctas,  C.  Doctas. 

4.  Differences  in  numbers. 

S.  Vitulos  duodecem,  C.  Fitulos. 

S.  Trigentatria  millia,  C.  Figenti  millia. 

S.  Quatuor,  C.  Quadrigenta. 

S.  Quinque  mUlia,  C.  Quinque  et  mille. 


206  On  the  Antient  Versions.  [Part  I.  'Cli*. 

2  Kings  xiv.  17.     S.  Vigenti  quingue,  C.  Quindecem, 

XXV.  19.     S.  Sex,  C.  Sexugenta. 

2  Chron.  xiii.  17.     S.  Quinquagenla,  C.  Quingenla. 

5.  Other  remarkable  differences. 

1  Sam.  iii.  2,  3.     S.  N'ec    poterat  videre  lucernam  Dei    antequam    exlingueretur^ 

C.  Nee  poterat  videre  ;  lucerna  Dei  antequam  extingueretur, 
1  Kings  ii-  28.     S.  Ad  Salomonem,  C.  Ad  Jaob. 

2  Kings  XV.  19.     S.  In  thersam,  C.  In  terrain. 

Judith  i.    2.     S.  Fecit,  ejus  murosin  alliludineni  70  cubitus  :  this  is  one  of  those 
places   where  paper  had  been  pasted  on  the  text,  the  word  first 
printed  was  ^afz^adinem,  and  altitudinem  was  prirted  on  a  slip 
of  paper  and  put  over  it,  5.  Latidiidinem. 
Ibidem.      S.  Latitudinem,  30  cu.  C.  Altitudinem,  50  cubitus. 
Job.  xxxi.  75.      S.  Si  secutus  est  oculus  mens  cor  meum,  C.  Si  seculum  est  oculos 
meos  cor  meum. 
Ps.  xli.    3.     S.  ^d  Deumfontem  vivum,  C.  Ad  Deum  fortem,  vivum. 
Pro.  XX.  25.      S.  Devorare sanctos,  C.  Devotare  sanctos. 

xix.  23.     S.  qui  qffligitpatrem  etfugit  matrem,  C.  Qui  qffiigat,  tj-c.  etfugat, 

Ezek.  xiv.  22.  S.  Egredientur,C.  Ingredientur. 

Sirachxxxviii.  25.  S.  Sapientiam  scribe,  C  Sapientia  scribce . 

xlii.    9.  S.  Adultera,C.  Adulta. 

Isaiah  xlvi.  12.  S.  Justum,  C.  Avem. 

Jer.  xvii.    9.  S.  Corhominis,C.hominum. 

The  Vulgate  is  regarded  by  Papists  and  Protestants  in  very 
different  points  of  view :  by  the  former  it  has  been  extolled 
beyond  measure,  while  by  most  of  the  latter  it  has  been  depre- 
ciated as  much  below  its  intrinsic  merit.  Our  learned  country- 
man, John  Bois  (canon  of  Ely),  was  the  first  who  pointed  out 
the  real  value  of  this  version  in  his  Collatio  Veteris  Inierpretis 
cum  Beza  aliisque  recentioribus  (8vo.  1655).  In  this  work, 
which  is  now  of  extreme  rarity,  the  author  has  successfully 
shewn  that,  in  many  places,  the  modern  translators  had  unduly 
depreciated  the  Vulgate,  and  unnecessarily  departed  from  it. 
Bois  was  followed  by  Father  Simon,  in  his  Histoire 'Critique  du 
tcxte  et  des  versio?is  du  Nouveau  Testament^  who  has  proved 
that  the  more  antient  the  Greek  manuscripts  and  other  ver« 
sions  are,  the  more  closely  do  they  agree  with  the  Vulgate :  and 
in  consequence  of  the  arguments  adduced  by  Simon,  the 
Vulgate  has  been  more  justly  appreciated  by  biblical  critics  of 
later  times. 

Although  the  Latin  Vulgate  is  neither  inspired  nor  infallible, 
as  Morinus,  Suarez,  and  other  advocates  of  the  Romish  church 
have  attempted  to  maintain,  yet  it  is  allowed  to  be  in  general  a 
faithful  translation,  and  sometimes  exhibits  the  sense  of  Scripture 
with  greater  accuracy  than  the  more  modern  versions :  for  all 
those  which  have  been  made  in  modern  times,  by  divines  in  com- 
munion with  the  church  of  Rome,  are  derived  from  the  Latin  Vul- 
gate, which,  in  consequence  of  the  decree  of  the  council  of  Trent 
above  noticed,  has  been  substituted  for  the  original  Hebrew 
and   Greek   texts.      The  Latin  Vulgate   therefore  is   by   no 


V.  Sect.  11.]  The  Oriental  Versions.  207 

means  to  be  neglected  by  the  biblical  critic:  and  since  the 
Ante-Hieronymian  Latin  translations  are  unquestionably  of 
great  antiquity,  both  lead  us  to  a  discovery  of  the  readings  in 
very  antient  Greek  manuscripts,  which  existed  prior  to  the  date 
of  any  now  extant.  Even  in  its  present  state,  notwithstanding 
the  variations  between  the  Sixtine  and  Clementine  editions, 
and  that  several  passages  are  mistranslated,  in  order  to  support 
the  peculiar  dogmas  of  the  church  of  Rome,  the  Latin  Vulgate 
preserves  many  true  readings,  where  the  modernHebrew  copies 
are  corrupted. ' 

The  old  Latin  version  of  the  Four  Gospels  was  published  at 
Rome,  by  Blanchini,  in  two  volumes  folio,  under  the  title  of 
Evangeliarium  quadruplex  Latince  Versionis  antiques  sen  veteris 
ItaliccE  :  and  the  remains  of  the  different  antient  versions  were 
collected  and  published  by  Sabatier  at  Rheims,  in  three  volumes 
folio,  n-l-Q.  The  printed  editions  of  the  Vulgate  are  so  nu- 
merous, that  any  account  of  them  would  occupy  too  large  a 
portion  of  the  present  work  ^ :  the  Paris  edition  of  Didot  in 
1785,  in  two  volumes  quarto,  may  however  be  noticed  for  its 
singular  beauty  and  accuracy.  ^ 


SECTION  IL 

ON    THE    ANTIENT   VEHSIONS    OF    THE    NEW    TESTAMENT. 

I.  ORIENTAL  VERSIONS. — 1.  PescMto  OT  antient  Syriac  Version. — 
2.  The  Philoxenian  Syriac  Version. — 3.  The  Syriac  Translation  of 
Jerusale)n. — 4.  Egyptian  Versions. — 5.  Arabic  Versions. — 6.  Ethio- 
pic  Version. — 7.  Armenia?!  Version. — 8.  Persian  Version, — II,  west- 
ern TRANSLATIONS. —  1.  The  Gothic  Version. — 2.  The  Sclavonic 
Version. —  3.   The  Anglo-Saxon  Version. 

1  HE  antient  versions  of  the  New  Testament  may  be  divided 
into  three  classes — the  Oriental,  the  Latin,  and  the  Western : 
and  as  the  Latin  versions  have  been  noticed  in  the  preceding 
paragraphs,  we  shall  at  present  confine  our  attention  to  the 
Oriental  and  Western  translations. 

1.   The    principal    oriental    versions    are    the    Syriac, 
Egyptian,  Arabic,  Ethiopic,  Armenian,  and  Persian. 

1  Cappel  has  given  numerous  examples  in  liis  Critica  Sacra,  lib.  ii.  cc.  vii — ix.  torn.  ii. 
pp.  858—898.  (edit.  Scharfenberg.) 

2  A  particular  description  of  all  the  editions  is  given  by  Masch,  part  ii.  vol.  iii. 
pp.  1 — 352 ;  and  of  the  principal  editions  by  Brunet,  in  his  Manuel  du  Libraire,  torn.  j. 
art.  Biblia. 

3  The  preceding  account  of  the  Latin  versions  has  been  compiled  from  Michaelis, 
vol.  ii.  pp.  107 — 129.  Semler,  Apparatus  ad  Liberalem  Vet.  Test.  Interpretatioiiem, 
pp.  308—514.  Carpzov,  Critica  Sacra,  pp.  671 — 706.  Leusden,  Philologus  Hebraeo- 
mixtus,  pp.  1 — 10.  Bishop  Walton,  Prol.  c.  xi.  pp.470 — 507  :  and  Viser,  Herme- 
neutica  Sacra  Novi  Testament!,  vol.  ii.  part  iii.  pp.  75—96. 


208  On  the  Anlient  Versions.  [Part  I.  Ch. 

1.  The  Old  Syriac  Version,  usually  called  the  Peschito, 
that  is,  right,  or  exact.  This  translation  comprises  only  the 
Four  Gospels,  the  Acts  of  the  Apostles,  the  Epistles  of  Saint 
Paul  (including  the  Epistle  to  the  Hebrews),  the  first  Epistle 
of  Saint  John,  Saint  Peter's  first  Epistle,  and  the  Epistle  of 
Saint  James.  The  celebrated  passage  in  1  John  v.  7-,  and  the 
history  of  the  woman  taken  in  adultery  (John  viii.  2 — 1 1 ),  are 
both  wanting.  All  the  Christian  sects  in  Syria  and  the  East 
make  use  of  this  version  exclusively,  which  they  hold  in  the 
highest  estimation.  Michaelis  pronounces  it  to  be  the  very 
best  translation  of  the  Greek  Testament  which  he  ever  read, 
for  the  general  ease,  elegance,  and  fidelity  with  which  it  has 
been  executed.  It  is  confessedly  of  the  highest  antiquity,  and 
there  is  every  reason  to  believe  that  it  was  made,  if  not  in  the 
first  century,  at  least  in  the  beginning  of  the  second  century  ' . 
This  version  was  first  made  known  in  Europe  by  Moses  of  Mar- 
din,  who  had  been  sent  by  Ignatius,  patriarch  of  the  Maronite 
Christians,  in  1552,  to  Pope  Julius  III.,  to  acknowledge  the 
papal  supremacy  in  the  name  of  the  Syrian  church,  and  wa,s  at 
the  same  time  commissioned  to  procure  the  Syriac  Ijfew  Tes- 
tament. This  was  accomplished  at  Vienna  in  1555,  under  the 
editorial  care  of  Moses  and  Albert  Widmanstad,  with  the  as- 
sistance of  William  Postell,  and  at  the  expense  of  the  emperor 
Ferdinand  I.  This  editio  princeps  is  in  quarto.  The  Syriac 
New  Testament  has  since  been  printed  several  times  ^ :  but  the 
best  edition  is  that  of  Leusden  and  Schaaf  (with  an  excellent 
Syriac  Lexicon)  in  two  volumes  4to,  Leyden,  1708,  1709,  which 
was  reprinted  in  1717.  A  beautiful  and  correct  edition  of  the 
antient  Syriac  version  of  the  New  Testament  was  executed  at 
the  press  of  Mr.  Watts  (London,  1816,  4to.),  for  the  use  of 
the  Syrian  Christians  in  India,  by  whom  it  has  been  received 
with  the  utmost  gratitude.  This  edition  was  corrected  for  the 
press,  as  far  as  the  Acts  of  the  Apostles,  by  the  late  Rev.  Dr. 
Buchanan  ;  and  was  completed  by  the  Rev.  Samuel  Lee,  A.  M. 
Professor  of  Arabic  in  the  University  of  Cambridge,  one  of  the 
most  accomplished  Oriental  scholars  in  this  country.  The  ex- 
pense of  the  edition  was  defrayed  by  the  British  and  Foreign 
Bible  Society. 

There  is  also  extant  a  Syriac  version  of  the  second  Epistle 
of  Saint  Peter,  the  second  and  third  Epistles  of  John,  the 

•  Such  is  the  opinion  of  Michaelis,  in  unison  with  those  of  the  most  eminent  philolo- 
gists, (see  p.  286  supra.)  Introd.  to  New  Test.  vol.  ii.  part.  i.  pp.  29 — .38.  Bishop 
Marsh,  however,  in  his  notes,  has  controverted  the  argumenis  of  Michaelis,  (ibid,  part  ii, 
pp.  551 — 554),  which  have  been  rendered  highly  probable  by  the  Rev.  Dr.  Laurence, 
(Dissertation  upon  the  Logos,  pp.  67 — 75),  who  has  examined  and  refuted  the  Bishop  of 
Peterborough's  objections. 

2  Michaelis,  vol.  ii.  part.  i.  pp.  4 — 18, has  given  an  account  of  the  principal  editions  of 
the  Syriac  New  Testament,  to  which  his  translator  has  furnished  some  valuable  additions, 
(part  ii.  pp.536 — 546.)     See  also  Mascli,  part  ii.  vol.  1.  pp.  71 — 102. 


V.  Sect.  II.]  The  Syriac  P^ersions.  209 

Epistle  of  Jiide,  and  the  Apocalypse,  which  are  wanting  in 
the  Peschito :  these  are  by  yome  writers  ascribed  to  Mar  Aba, 
primate  of  the  East,  between  the  years  535  and  552.  The 
translation  of  these  books  is  made  from  the  original  Greek ; 
but  the  author,  whoever  he  was,  possessed  but  an  indifferent 
knowledge  of  the  two  languages. 

The  Philoxenian  or  ST/ro-P/izloxenian  Version,  derives  its  name 
from  Philoxenus,  or  Xenayas,  bishop  of  Hierapolis  or  Mabug 
in    Syria,    a  d.  488 — 518,   who    employed    his    rural    bishop 
(Chorepiscopus)   Poly  carp  to  translate  the  Greek  New  Testa- 
ment into  Syriac.     This  version  was  finished  in  the  year  508, 
and  was  afterwards  revised  by  Thomas  of  Harkel  or  JHeraclea, 
A.  D.  616.     Michaelis    is  of  opinion    that   there  was  a  third 
edition,  and  a  fourth  is  attributed  to  Dionysius  Barsalibaeus, 
who  was  bishop  of  Amida,  from  1166  to  1177.     It  appears, 
however,  that  there  were  only  two  editions — the  original  one 
by  Polycarp,  and  that  revised    by  Thomas   of  Harkel;    the 
single    copy    of  the    Four  Gospels,  with    the    alterations    of 
Barsalibaeus,  in  the  twelfth  century,  being  hardly  entitled  to 
the  name  of  a  new  edition.     This  version  was  not  known  in 
Europe  until  the  middle  of  the  eighteenth  century;  when  the 
Rev.  Dr.  Gloucester   Ridley  published  a  Dissertation  on  the 
Syriac  versions  of  the  New  Testament ',  three  manuscripts  of 
which  he  had   received    thirty  years    before    from  Amida  in 
Mesopotamia.     Though  age  and  growing  infirmities,  the  great 
expense   of  printing,  and    the    want    of  a  patron,  prevented 
Dr.  Ridley  from  availing  himself  of  these  manuscripts;    yet 
having,  under  circumstances  of  peculiar  difficulty,  succeeded  in 
acquiring  a  knowledge  of  the  Syriac  language,   he  employed 
himself  at  intervals  in  making  a  transcript  of  the  Four  Gos- 
pels.    These,  being  put  into  the  hands  of  the  late  Professor 
White,  were  published  by  him,  with  a  literal  Latin  translation,  in 
1778,  in  two  volumes  4to,  at  the  expence  of  the  delegates  of 
the   Clarendon  press,   at  Oxford.     In  1799  Professor  White 
published  from  the  same  press  the  Acts  of  the  Apostles  and 
the  Catholic  Epistles,  and  in  1804,  the  Epistles  of  Saint  Paul, 
also  in  4to,  and  accompanied  with  a  Latin  translation. 


>  De  Syriacarum  Novi  Foederis  Versionum  Indole  atque  Usu  Dissertatio  ;  Philo- 
xenianam  cum  simplici  e  duobus  pervetustis  Codicibus,  ab  Amida  tran^niissis,  conferente; 
1761,  4to.  This  very  scarce  tract  is  reprinted  at  the  end  of  Semler's  edition  of  Wet- 
stein's  Libelli  ad  Crisin  atque  Interpretationem  Novi  Testamenti,  (8vo.  Hala,  1766), 
pp.  247 — 339.  from  a  copy  then  in  the  library  of  the  celebrated  Michaelis  ;  to  whose 
elaborate  account  of  the  Syriac  versions,  editions,  and  critical  tracts  concerning  them, 
we  are  indebted  for  the  present  notice  of  the  Syriac  translations.  See  his  Introduction  to 
the  New  Testament,  vol.  ii.  part  i.  pp.  1  — 75  ;  and  Bishop  Marsh's  Notes,  ibid,  part  ii. 
pp.  533—585. 

VOL.  11.  P 


210  On  the  Antient  Fiirsions.  [Fartl.  Ch. 

The  Philoxenian  version,  though  made  immediately  from 
the  Greek,  is  greatly  inferior  to  the  Peschito,  both  in  the 
accuracy  with  which  it  is  executed,  and  also  in  its  style.  It 
is,  however,  not  devoid  of  value,  "  and  is  of  real  importance 
to  a  critic,  whose  object  is  to  select  a  variety  of  readings,  with 
the  view  of  restoring  the  genuine  text  of  the  Greek  original: 
for  he  may  be  fully  assured  that  every  phrase  and  expression 
is  a  precise  copy  of  the  Greek  text  as  it  stood  in  the  manu- 
script from  which  the  version  was  made.  But,  as  it  is  not  prior 
to  the  sixth  century,  and  the  Peschito  was  written  either  at  the 
end  of  the  first,  or  at  the  beginning  of  the  second  century,  it  i» 
of  less  importance  to  know  the  readings  of  the  Greek  manu- 
script that  was  used  in  the  former,  than  those  of  the  original 
employed  in  the  latter."  ' 

3.  The  Si/riac  translation  of  Jerusalem  was  discovered  in  the 
Vatican  Library  at  Rome  by  M.  Adler,  in  a  manuscript  of  the 
eleventh  century.  It  is  not  an  entire  translation  of  the  New 
Testament,  but  only  a  lectionar-iurrii  or  collection  of  detached 
portions,  appointed  to  be  read  in  the  services  of  the  church.  It 
is  written  in  the  Syriac  or  Chaldee  dialect  of  Jerusalem,  whence 
Adler  denominates  it  the  Jerusalem  Syriac  version,  though 
Father  Georgi  has  proposed  to  call  it  the  Syriaco- Assyrian 
translation  :  no  part  of  it  has  yet  been  published. 

4.  Egyptiafi  Versions. — There  are  two  translations  of  the 
New  Testament  extant  in  the  Egyptian  language — one  in  the 
Coptic  or  antient  dialect  of  Lower  Egypt,  the  other  in  the 
Sahidic  or  dialect  of  Upper  Egypt. 

The  Coptic  version  was  published  at  Oxford  in  1716,  in  4to, 
by  Daniel  Wilkins,  a  learned  Prussian,  who  has  endeavoured 
to  prove  that  it  must  have  been  executed  prior  to  the  third 
century;  but  his  opinion  has  been  controverted  by  many 
learned  men,  and  particularly  by  Louis  Picques,  who  refers  it 
to  the  fifth  century.  The  celebrated  passage  (1  John  v.  7.)  is 
wanting  in  this  version,  as  well  as  in  the  Syriac,  Peschito,  and 
Philoxenian  translations.  A  fragment  of  a  Greek-Coptic 
version  of  the  New  Testament,  comprising  part  of  Saint  John's 
Gospel,  was  published  by  Father  Georgi,  at  Rome,  in  1789, 
intitled  Fragmentiim  Evangelii  Sancti  Jofiannis  Grceco-Coptico- 
Thehaiciim,  4to  '^ ;  and  another,  comprising  parts  of  the  Old  and 
New  Testaments,  was  edited  at  Copenhagen,  by  M.  Engelbreth, 
in  4to  ^.     From  the  observations  of  Dr.  Woide,  it  appears,  that 

'   Michaelis,  vol.  ii.  parti,  p.  68. 

2  Tliere  is  ail  interesting  account  of  i his  work  in  the  An.il^tical  Review,  vol.  xvi. 
pp    418—421. 

3  The  title  of  this  publication  is  given  supra,  p.  197,  no/f. 


V.  Sect.  II.]  The  Egyptian  Versions.  211 

the  Coptic  inclines  more  to  the  Alexandrian  than  the  Sahidic, 
— that  no  remarkable  coincidence  is  to  be  found  between  the 
Coptic  or  Sahidic  and  the  Vulgate, — and  that  we  have  no 
reason  to  suspect  that  the  former  has  been  altered  or  made  to 
conform  to  the  latter. 

Concerning  the  age  of  the  Sahidic  version,  critics  are  not  yet 
agreed.  Dr.  Woide,  however,  has  shewn  that  it  was  most 
probably  executed  in  the  second  century ;  and,  consequently, 
it  is  of  the  utmost  importance  to  the  criticism  of  the  Greek 
Testament.  In  a  dissertation  on  this  version,  written  in  the 
German  language,  and  abridged  by  Bishop  Marsh ',  Dr.  W. 
observes,  that  there  are  now  in  existence  two  Sahidic  manu- 
scripts,— one  formerly  in  the  possession  of  the  late  Dr.  Askew, 
the  other  brought  from  Egypt  by  the  celebrated  traveller,  Mr. 
Bruce.  The  former  contains  a  work,  intitled  Sophia,  and 
written  by  Valentinus,  in  the  second  century.  This  manuscript 
contains  various  passages  both  from  the  Old  and  New  Testa- 
ment, which  coincide  with  the  fragments  of  the  Sahidic  version 
now  extant ;  whence  it  is  concluded,  that  a  Sahidic  version  of 
the  whole  Bible  not  only  existed  so  early  as  the  beginning  of 
the  second  century,  but  that  it  was  the  same  as  that  of  which 
we  have  various  fragments,  and  which,  if  put  together,  would 
form  perhaps  a  complete  Sahidic  version  of  the  Bible.  The 
other  manuscript,  to  which  Dr.  Woide  appeals,  contains  two 
books,  the  one  intitled  Bi/3Aof  tjjs  yvwo-eoj,  the  other,  B</3Xoj 
Koya  x-ara.  fjiVfYigiov. 

Now  that  this  was  written  by  a  Gnostic,  as  well  as  the  other 
manuscript,  appears  both  from  the  title  and  the  contents,  and 
therefore  it  is  concluded  that  the  author  lived  in  the  second 
century.  And  as  various  passages  are  quoted  in  it  both  from 
the  Old  and  New  Testament,  Dr.  Woide  deduces  the  same 
inference  as  from  the  foregoing. 

Besides  the  versions  in  the  Coptic  and  Sahidic  dialects.  Fa- 
ther Georgi  discovered,  in  a  manuscript  belonging  to  Cardinal 
Borgia,  a  fragment  of  a  version  written  in  a  still  different 
Egyptian  dialect,  which  he  calls  Dialectus  Ammoniaca.  It 
contains  only  1  Cor.  vii.  36. — ix.  16.  and  xiv.  33. — xv.  33. 
Dr.  Frederic  Miinter  has  printed  the  Sahidic  and  Ammoniac 
texts  of  1  Cor.  ix.  10 — 16.  in  his  Commentatio  de  Indole  Ver- 
sio7iisNoviTestamentiSahidic(B  (4<to,  Hafnise,  1789),  in  parallel 
columns,  in  order  to  present  the  reader  with  a  distinct  view  of 
the  similarity  or  difference  between  the  two  versions.  On  ac-: 
count,  however,  of  the  chief  difference  consisting  in  the  ortho- 
graphy of  single  words,   he  is  not  disposed  to  assign  to  the 

1   Marsh's  Michaeli<;,  vol.  ii.  partii.  pp.  ,595,  596- 

p  2 


212  On  the  Antient  Versions.  [Partl.Gh. 

Ammoniac  the  name  of  a  separate  dialect.  In  the  treatise  just 
noticed,  Dr.  Miinter  has  given  an  account  of  the  Sahidic  ver- 
sion; of  which  some  fragments  of  the  Gospels  of  Matthew  and 
John  have  likewise  been  published  by  Mingarelli  in  a  work  in- 
titled  ^gyptiorum  Codicum  Reliquice,  Venetiis  in  Bibliothecd 
Naniand  asservatcB  (Bononiae,  1785?  4to).  But  the  completest 
collection  of  fragments  of  this  version  is  that  prepared  for  the 
press  by  the  late  Dr.  Woide,  who  did  not  live  to  publish  them. 
The  work  was  completed  and  edited  by  the  Rev.  Dr.  Ford, 
from  the  Clarendon  Press,  at  Oxford,  in  folio,  1799,  as  an 
appendix  to  Dr.  W.'s  fac  simile  of  the  Codex  Alexan- 
drinus.  * 

From  the  difference  of  their  readings,  and  from  the  cir- 
cumstance that  additions  in  the  one  are  omitted  in  the  other, 
Bishop  Marsh  infers  that  the  Coptic  and  Sahidic  are  indepen- 
dent vei'sions,  both  made  from  the  original  Greek.  Both, 
therefore,  may  be  quoted  as  separate  evidence  for  a  reading  in 
the  Greek  Testament.  * 

5.  Arabic  versions. — There  are  many  Arabic  translations  of 
the  New  Testament  besides  those  which  have  appeared  in 
print:  for,  since  the  Arabic  language  supplanted  the  Syriac 
and  Egyptian,  the  inhabitants  of  the  countries  where  these 
had  been  spoken,  have  been  obliged  to  annex  Arabic  transla- 
tions to  the  antient  versions,  which  are  no  longer  understood. 
These  Arabic  translations  are  supposed  to  have  been  made  at 
different  times  between  the  seventh  and  the  eleventh  centuries  : 
in  general,  they  were  not  all  executed  from  the  original  text, 
but  from  the  versions  which  they  were  intended  to  accompany. 
Thus  some  which  are  placed  together  with  the  Greek  text, 
have  been  made  from  the  Greek,  while  others  have  been  made 
from  the  Syriac,  the  Coptic,  and  even  from  the  Latin  Vulgate. 
The  chief  Arabic  translations  which  have  been  printed,  are 
the  following. 

i.  The  Four  Gospels,  printed  at  Rome,  1590-91,  folio:  there  are 
some  copies  with  a  new  title-page,  and  dated  1619.  An  interlineary 
Latin  translation  ( taken  from  the  Vulgate,  but  slightly  altered  to  piake 
it  correspond  to  the  Arabic)  was  published  at  the  same  time.  This 
Arabic  version  appears  to  have  been  made  from  the  Greek  text :  this 
edition  of  the  Four  Gospels  was  reprinted  with  some  corrections  in 
the  Paris  Polyglott,  and  again  with  very  numerous  corrections  from 
maimscripts  by  Bishop  Walton  in  the  London  Polyglott. 

ii.  Erpenius  published  an  Arabic  translation  at  Leyden,  in  1  6 1 6,  in 
4to,  from  a  manuscript  said  to  be  written  a.  d.  1342,  in  the  monas- 
tery of  Saint  John,  in  the  desert  of  Thebais :  he  has  copied  his  manu- 

'   Seethe  title  of  this  publication  !.t  length,  «??/;?•«,  p.  77,  not*. 
«  Michaelis,vol.  ii.  pp.76 — 81,586—597. 


V.  Sect.  II.]  The  Arabic  Versions.  213 

script  with  singular  accuracy,  even  where  there  appeared  to  ber  gram- 
matical errors.  This  is  the  most  elegant,  faithful,  and  genuine 
edition  of  the  Arabic  version,  but  is  untortunately  very  difficult  to  be 
procured  :  it  corresponds  exactly  with  the  Roman  edition. 

iii.  The  Arabic  and  Latin  Bible,  printed  at  Rome  by  the  Congre- 
gation De  Propaganda  Fide  in  1671,  in  three  volumes  folio,  under  the 
care  of  Sergius  Risius,  bishop  of  Damascus,  is  altered  from  the  Vulgate, 
and  consequently  is  of  no  use,  either  in  the  criticism  or  interpretation 
of  the  Scriptures. 

iv.  The  same  remark  is  applicable  to  the  Arabic  New  Testament 
published  at  London  by  the  Society  for  promoting  Christian 
Knowledge,  a.  d.  1727,  in  4to,  for  the  use  of  the  Christians  in 
Asia.  Its  basis  is  the  text  of  the  Paris  and  London  Polyglotts  :  but 
the  editor,  Solomon  Negri,  has  altered  it  in  those  passages  which  vary 
from  the  reading  of  our  present  Greek  text. ' 

6.  Of  the  author  of  the  Ethiopic  version  we  have  no  histo- 
rical account :  he  is  supposed  to  have  been  Frumentius,  who 
about  the  year  330  first  preached  Christianity  in  Ethiopia. 
This  version  is  in  the  Gheez,  or  dialect  appropriated  to  reli- 
gion in  Abyssinia,  and  was  first  published  at  Rome,  a.  d. 
1548-4<9  :  it  is  divided  into  four  separate  parts:  1.  The 
Gospels,  the  translation  of  which  is  much  superior  to  that  of 
the.  Epistles,  where  the  translator  appears  to  have  been  unequal 
to  the  task.  2.  The  Acts  of  the  Apostles.  3.  The  fourteen 
Epistles  of  Saint  Paul.  4.  The  seven  Catholic  Episdes.  The 
Apocalypse  is  added  as  an  appendix.  The  MS.  of  the  Acts 
beino-  very  imperfect^  its  chasms  were  supplied  from  the  Vul- 
gate. The  Roman  edition  was  reprinted  in  the  London  Poly- 
glott :  and  a  Latin  translation  of  the  Ethiopic  version  was  pub- 
lished by  Professor  Bode  at  Brunswick,  in  1752—1755,  in  2 
vols.  4to.  There  is  also  a  translation  of  the  New  Testament  in 
the  Amharicy  or  common  dialect  of  Ethiopia.^ 

7,  The  Armenian  version  of  the  New  Testament  is  unani- 
mously ascribed  to  Miesrob,  the  inventor  of  the  Armenian 
alphabet,  and  to  tiie  patriarch  Isaac,  at  the  end  of  the  fourth . 
or  early  in  the  fifth  century.  It  was  twice  translated  from  the 
Syriac,  and  then  from  the  Greek;  and  that  the  copies  now 
extant  were  made  from  the  latter  language,  is  evident  from  their 
containing  those  books  of  the  New  Testament  which  were  never 
admitted  into  the  Peschito  or  antient  literal  Syriac  version. 
The  only  two  detached  editions  of  the  Armenian  New  Testa- 
ment, that  have  been  printed,  are  those  of  Amsterdam,  1668, 
in  Svo,  and  1698  in  12mo.  This  version,  in  the  opinion  of 
Semler,  is  of  great  importance,  as  faithfully  representing  the 

»  Michaelis,  vol.  ii.  pp.  81 — 95,  597—610.       Mill's  Prolegomena,  §  l'2'J5,  I29(J. 
2  Michaelis,  pp.  05—93,  610—614. 

p3 


214  On  the  Antient  Versions.  [Part  I.  Cli. 

Greek  MSS.  whence  it  was  made :  but  Miehaelis  observes, 
that  it  would  be  an  inestimable  treasure,  had  it  descended  to 
us  unaltered  by  time  and  superstition.  It  has  in  several  in- 
stances been  made  conformable  to  the  Vulgate  by  Haitho  or 
Plethom,  sovereign  of  the  Lesser  Armenia  from  a.  d.  1224  to 
1270,  who  was  attached  to  the  church  of  Rome,  and  skilled  in 
the  Latin  language.  ^ 

8.  There  are  extant  two  Persian  versions  of  the  four  Gos- 
pels, the  most  antient  and  valuable  of  which  was  first  printed 
in  the  London  Polyglott  by  Bishop  Walton,  from  a  manu- 
script in  the  possession  of  Dr.  Pococke,  dated  ad.  1314:  it 
was  made  from  the  Syriac,  having  sometimes  retained  Syriac 
words,  and  subjoined  a  Persian  translation.  The  other  Per- 
sian translation  was  edited  by  Wheloc,  and  after  his  decease  by 
Pierson,  at  London,  in  1652-57,  after  a  collation  of  three 
manuscripts.  It  is  supposed  to  have  been  made  from  the 
Greek.  - 

II.  The  principal  antient  western  translations  of  the 
New  Testament,  which  claim  our  notice,  are  the  Gothic,  the 
Sclavonic,  and  the  Anglo-Saxon  versions. 

1.  The  Gothic  version  of  the  New  Testament  was  made  from 
the  original  Greek  by  Ulphilas,  a  celebrated  bishop  of  the 
Maeso-Goths,  who  assisted  at  the  council  of  Constantinople  in 
359,  and  was  sent  on  an  embassy  to  the  emperor  Valens  about 
the  year  378.  He  is  said  to  have  embraced  Arianism,  and  to 
have  propagated  Arian  tenets  among  his  countrymen.  Besides 
translating  the  entire  Bible  into  the  Gothic  language,  Ulphilas 
is  said  to  have  conferred  on  the  Maeso-Goths  the  invention  of 
the  Gothic  characters.  The  chai'acter,  however,  in  which 
this  version  of  the  New  Testament  is  written,  is  in  fact  the 
Latin  character  of  that  age;  and  the  degree  of  perfection, 
which  the  Gothic  language  had  obtained  during  the  time  of 
Ulphilas,  is  a  proof  that  it  had  then  been  written  for  some 
time. 

The  translation  of  Ulphilas  (who  had  been  educated  among 
the  Greeks)  was  executed  from  the  Greek :  but,  from  its  coin- 
cidence in  many  instances  with  the  Latin,  there  is  reason  to 
suspect  that  it  has  been  interpolated,  though  at  a  remote 
period,  from  the  Vulgate.  Its  unquestionable  antiquity,  how- 
ever, and  its  general  fidelity,  have  concurred  to  give  this 
version  a  high  place  in  the  estimation  of  biblical  critics :  but, 
unfortunately,  it  has  not  come  down  to  us  entire.     The  only 

•-> 

'  Semler,  Apparatus  ad  Liberalem  Novi  Testamenti  Interpretationem,  p.  69. 
Miehaelis,  vol.  ii.  pp.  9»— 105,  614—617. 

4  Miehaelis,  vol.  ii.  pp.  105,  106,  617—619.  Semler,  p.  69.  Walton,  Prol. 
e.  xvi.  §  9.  pp.  695,  696. 


V.  Sect.  II.]  The  Gothic  Version.  215 

parts  extant  in  print  are  a  considerable  portion  of  the  Four 
Gospels,  and  some  fragments  of  Saint  Paul's  Epistle  to  the 
Romans. 

The  Four  Gospels   are  contained  in  the  celebrated  Codex 
Arge7iteuSi  which  has  been  described  in  a  former  page.  ' 

Of  this  precious  relic  of  antiquity,  which  is  at  present  deposited  in 
the  university  library  at  Upsal,  four  editions  have  been  printed,  viz. 
1.  At  Dordrecht  or  Dort,  1665,  in  two  vols.  4to,  in  Gothic  characters, 
with  the  Anglo-Saxon  version ;  this  is  very  correct,  and  was  published 
by  Francis  Junius  : — 2.  At  Stockholm,   16/1,  4to,   edited  by  George 
Steirnhelm,  in  Latin  characters,  and  accompanied  with  the  Icelandic, 
Swedish,  and  Vulgate  translations : — 3.  The  edition  prepared  by  the 
learned  Eric  Benzel,  archbishop  of  Upsal  (who  made  a  new  copy  from 
the   original    manuscript),  and  published  after   his  decease  by  Mr. 
Lye,  at  Oxford,  in  1760,  in  small  foho,  is  executed  in  Gothic  letters: 
the  errors  of  the  preceding  editions  are  corrected,  and  many  of  the 
various  lections,  with  which  the  Gothic  version  furnishes  the  Greek 
Testament,    are    remarked   in    the   notes.      But   the  last   and  best 
edition  is,  4.  That  published  at  Weissenfels,  in  1805,  by  M.  Zahn,  in 
one  volume,  quarto :  it  unites  every  thing  that  can  be  desired,  either 
for  the  purposes  of  criticism  or  interpretation.     The  text  is  given 
from  a  very  beavitiful  and  exact  copy,  which  the   celebrated  scholar 
Ihre  had  procured  to  be  made  under  his  own  inspection,  and  with  the 
design  of  printing  it.     The  editor  has  placed  Ihre's  Latin  translation 
by  the  side  of  the  text ;    and  has  also   added  an  interlineary  Latin 
version,  critical  notes  placed  at  the  foot  of  each  page,  and  an  historical 
introduction,   together  with  a  complete  glossary.     The  fragments  of 
the  Gothic  version  of  St.  Paul's  Epistle  to  the  Romans,  edited  by 
Knittel  from  a  Codex  Rescriptus  ^  are  reprinted  with  a  Latin  transla- 
tion in   the  appendix  to  the  second  volume  of  Mr.  Lye's  Saxon  and 
Gothico-Latin  dictionary.     And  in  1807,   the  Rev.  Samuel  Henshall 
published  in  8vo.  the  Gothic  Gospel  of  Saint  Matthew,  from  the  Codex 
Argenteus  of  the  fourth  century,  with  the  corresponding  English  or 
Saxon,  from  the  Durham  Book  of  the  eighth  century,  in  Roman  cha- 
racters ;  a  literal  English  lesson  of  each,  and  notes,  illustrations,  and 
etymological  disquisitions. 

2.  The  Sclavonic  or  old  Russian  translation  was  executed 
from  the  original  Greek  in  the  ninth  century  by  the  two  bro- 
thers, Cyril  and  Methodius,  the  translators  of  the  Old  Testa- 
ment. It  was  first  printed  in  the  edition  of  the  eiitire  Scla- 
vonic Bible  at  Prague  in  1570,  and  at  Ostrog  in  1581,  and  has 
since  been  several  times  reprinted  at  Moscow,  Kiow,  and  else- 
where. In  all  the  editions  prior  to  the  year  1653,  the  me- 
morable verse,  1  John  v.  7-  is  omitted.  In  the  editions  of  1653 
and  1663  it  is  inserted  in  the  margin,  but  is  incorporated  in  the 
text  in  all  subsequent  impressions.  This  version  is  pronounced 
by  M.  Dobrovvsky,   who  is   profoundly  skilled   in    Sclavonic 

'  See  p.  95,  sujna.  2  See  a  notice  rf  it  in  p.  96,  mina, 

V  4< 


216  On  the  Antient  Versions.  [PartL  CIr. 

literature,  to  be  a  very  literal  translation  from  the  Greek,  the 
Greek  construction  being  very  frequently  retained,  even  where 
it  is  contrary  to  the  genius  of  the  Sclavonian  language ;  and  in 
general  it  resembles  the  most  antient  manuscripts,  with  which 
it  agrees,  even  where  their  united  evidence  is  against  the  com- 
mon printed  reading.  The  Sclavonian  version,  he  adds,  has 
not  been  altered  from  the  Vulgate,  as  some  have  supposed, 
though  the  fact  is  in  itself  almost  incredible ;  and  it  possesses 
few  or  no  lectiojies,  singulares,  or  readings  peculiar  to  itself. 
From  an  edition  of  this  version,  printed  at  Moscow  in  1614-, 
M.  Alter  selected  the  readings  on  the  Four  Gospels,  and  from  a 
manuscript  in  the  imperial  library,  the  readings  on  the  Acts  and 
Epistles,  which  are  printed  in  his  edition  of  the  Greek  New 
Testament  (Vienna,  1787,  2  vols.  8vo).  M-  Dobrowsky  states 
that  these  various  lections  are  given  with  great  accuracy,  but 
that  those  which  Matthai  has  selected  from  the  Revelation  are 
erroneous  and  useless.  Griesbach  has  given  a  catalogue  of  the 
Sclavonic  manuscripts  collated  for  his  edition  of  the  New  I'es- 
tament,  communicated  to  him  by  Dobrowsky,  at  the  end  of 
which  is  a  brief  classed  account  of  the  editions  of  the  Sclavonic 
New  Testament. » 

3.  Anglo- Saxon  versions. — Although  Christianity  was  planted 
in  Britain  in  the  first  century,  it  does  not  appear  that  the 
Britons  had  any  translation  of  the  Scriptures  in  their  lan- 
guage earlier  than  the  eighth  century.  About  the  year  706 
Adhelm,  the  first  bishop  of  Sherborn,  translated  the  Psalter 
into  Saxon :  and  at  his  earnest  persuasion,  Egbert  or  Ead- 
frid,  bishop  of  Lindisfarne,  or  Holy  Island,  soon  after  exe- 
cuted a  Saxon  version  of  the  Four  Gospels '^  Not  many  years 
after  this,  the  learned  and  venerable  Bede  (who  died  a.  d. 
735)  translated  the  entire  Bible  into  that  language.  There 
were  other  Saxon  versions,  either  of  the  whole  or  of  detached 
portions  of  the  Scriptures,  of  a  later  date.  A  translation  of 
the  book  of  Psalms  was  undertaken  by  the  illustrious  King 
Alfred,  who  died  a.  d.  900,  when  it  was  about  half  finished : 
and  Elfric,  who  was  archbishop  of  Canterbury  in  995,  trans- 
lated the  Pentateuch,  Joshua,  Judith,  part  of  the  book  of 
Kings,  Esther,  and  Maccabees.  The  entire  Anglo-Saxon 
version  of  the  Bible  has  never  been  printed :  King  Alfred's 
translation  of  the  Psalms,  with  the  interlineary  Latin  text,  was 

1  Michaelis,  vol.  ii,  pp.  155 — 158,  636,  637.  Griesbach,  Prolegomena,  vol.  i. 
pp.  cx.xvii-^xxxii.  Beck,  Monogranimatica  Hermeneiuices  Novi  Testament!,  pp.  108, 
109. 

2  The  manuscript  of  this  translation  is  now  deposited  in  the  Cottonian  Library  in 
the  British  Museum,  (Nero,D.  iv.)  :  Mr.  Astle  has  given  a  specimen  of  it  in  plate 
xiv.  of  his  "  Origin  and  Progress  of  Writing,"  and  has  described  it  in  pp.  100,  lOl. 


V.  Sect.  III.]  The  Anglo-Saxon  Versions.  217 

edited  by  John  Spelman,  4-10,  London,  164-0;  and  there  is  an- 
other Saxon  interlineary  translation  of  the  Psalter,  deposited  in 
the  Archiepiscopal  Library  at  Lambeth.  Of  the  Four  Gospels, 
there  have  been  three  editions  printed  :  1.  By  Matthew  Parker, 
4to,  London,  1571 ;  2.  By  William  Lisle,  4to,  London,  1638; 
3.  By  Thomas  Marshall,  4to,  Dordrecht,  1665,  with  the  Mseso- 
Gothic  version,  and  reprinted  at  Amsterdam  in  1684.  The 
Anglo-Saxon  version  being  evidently  translated  from  the  Old 
Latin,  Michaelis  is  of  opinion  that  it  may  be  of  use  in  de- 
termining the  readings  of  that  version;  and  Semler  has  re- 
marked that  it  contains  many  readings  which  vary  both  from 
the  Greek  and  Latin  texts,  of  which  he  has  given  some  ex- 
amples. Dr.  Mill  selected  various  lections  from  this  version ; 
which,  from  the  difference  of  style  and  inequalities  observable 
in  its  execution,  he  ascribes  to  several  authors  :  it  is  supposed 
to  have  been  executed  in  the  eighth  century.  ' 


SECTION  III. 


ON   THE    USE    AND    APPLICATION    OF    ANTIENT    VERSIONS. 

Observations  on  the  respective  merits  of  the  several  antient  versions: 

Rules  for  consulting  them  to  the  best  advantage. 

/iLTHOUGH  some  hints  have  been  incidentally  offered,  in 
the  preceding  sections,  relative  to  the  use  of  particular  transla- 
tions of  the  Bible ;  yet,  as  the  antient  versions  are  equally  useful 
in  sacred  criticism  in  order  to  ascertain  the  genuine  reading  of 
passages,  as  well  as  in  assisting  us  to  determine  the  true  mean- 
ing of  the  Scriptures,  it  may  not  be  improper  to  subjoin  a  few 
general  observations  on  the  most  beneficial  mode  of  applying 
them  to  these  important  objects. 

As  no  version  can  be  absolutely  free  from  error,  we  ought 
not  to  rely  implicitly  on  any  one  translation :  but,  if  it  be  prac- 
ticable, the  aid  of  the  cognate  dialects  should  be  united  with 
reference  to  a  version,  in  order  that,  by  a  comparison  of  both 
these  helps,  we  may  arrive  at  the  knowledge  of  the  genuine 
readings  and  meanings.  From  inattention  to  this  obvious 
caution,  many  eminent  men  have  at  different  times  ascribed 

1  Johnson's  Hist.  Account  of  English  Translations  of  the  Bible,  in  Bishop  Watson's 
Collection  of  Theological  Tracts,  vol.  iii.  pp.  61 — 65.  Bp.  Marsh's  Michaelis,  vol.  ii. 
pp.  158,  657.  Kortholt,  pp.  551—555.  Semler,  Apparatus  ad  Lib.  Novi  Test. 
Interp.  pp.  72.  75. 


218  On  the  Antient  Fersions.  [Part  I.  Ch. 

to  particular  versions  a  degree  of  authority  to  which  they  were 
by  no  means  entitled.  Thus,  by  many  of  the  fathers,  the 
Alexandrian  interpreters  were  accounted  to  be  divinely  in- 
spired, and  consequently  free  from  the  possibility  of  mistake  : 
a  similar  opinion  was  held  by  various  eminent  modern  critics, 
particularly  by  Isaac  Vossius,  who  asserted  the  Septuagint  to 
be  preferable  to  the  Hebrew  text,  and  to  be  absolutely  free 
from  error  !  The  church  of  Rome  has  fallen  into  a  like  mis- 
take with  respect  to  the  Vulgate  or  Latin  Version,  which  the 
council  of  Trent  declared  to  be  the  071I7/  authentic  translation. 
Further,  versio7is  of  versions,  that  is,  those  translations 
which  were  not  made  immediately  from  the  Hebrew  Old  Tes- 
tament, or  from  the  Greek  New  Testament,  are  of  no  authority 
in  determining  either  the  genuine  text  or  meaning  of  the  origi- 
nal, but  only  of  that  version  from  which  they  were  taken.  This 
remark  applies  particularly  to  the  Anglo-Saxon,  Old  English, 
Spanish,  French,  and  German  translations,  whether  ot  the 
Old  or  New  Testament ;  which,  being  made  before  the  six- 
teenth century,  were  executed  immediately  from  the  Latin  : 
and  subsequently,  even  in  those  examples  where  they  are  una- 
nimous in  a  reading,  their  united  voices  are  of  no  more  autho- 
rity than  that  of  the  Latin  Version  alone  '.  In  all  cases,  there- 
fore, which  require  the  aid  of  a  version,  either  for  the  purpose 
of  criticism  or  of  interpretation,  recourse  must  be  had  to  those 
translations,  which,  being  more  antient,  or  better  executed,  are 
preferable  to  every  other.  And  in  this  view  the  following  will 
be  found  most  deserving  of  attention,  not  only  as  uniting  the 
two  qualifications  of  antiquity  and  excellence,  but  also  as  being 
more  generally  accessible  to  students,  being  for  the  most  part 
comprised  in  the  Polyglott  Bibles,  which  are  to  be  found  in 
almost  every  public  library. 

I.  The  Alexandrian  Version  is  confessedly  the  most  antient, 
and,  with  all  its  errors  and  imperfections,  contains  very  much 
that  is  highly  valuable,  and  on  this  account  it  has  been  used  by 
nearly  all  the  more  antient  interpreters.  With  the  Septuagint 
should  be  consulted  the  fragments  of  the  translations  executed 
by  Aquila,  Theodotion,  and  Symmachus,  as  well  as  the  fifth, 
sixth,  and  seventh  versions ;  the  diligent  use  of  all  these  is,  per- 
haps, the  best  possible  preparation  to  the  critical  interpretation 
of  the  New  Testament. 

II.  The  Syriac  Peschito,  whose  fidelity  as  a  version,  indepen- 
dently of  the  excellence  of  its  style,  has  received  the  highest 
commendations  from  Michaelis,  is  particularly  serviceable  for 
the  interpretation  of  the  New  Testament. 

'  Michaelis,  vol.  ii.  p.  3. 


V.  Sect.  III.]  Their  Use  and  Application.  219 

III.  The  Latin  Vulgate^  with  the  exception  of  the  Psalms, 
deservedly  claims  the  third  place. 

IV.  The  Targums  or  Chaldee  Paraphrases,  though  unequally 
executed,  contain  many  things  that  are  exceedingly  useful,  and 
necessary  to  be  known,  especially  the  paraphrases  of  Jonathan 
Ben  Uzziel :  they  not  only  contribute  essentially  to  the  under- 
standing of  many  different  passages  in  the  Old  Testament,  but 
also  thi-ow  much  light  on  the  interpretation  of  the  New  Testa- 
ment. Extracts  from  them  are  to  be  found  in  all  the  larger 
commentaries,  and  also  in  the  works  of  Dr.|Lightfoot. 

V.  The  other  versions  made  immediately  from  the  Hebrew 
and  Greek  originals  follow  next  in  order,  particularly  the  Arabic 
translations  of  the  Old  Testament  :  but  no  certain  dependence 
can  be  placed,  as  an  authority  in  support  of  a  reading,  on  the 
Latin  translations  of  the  Oriental  versions,  which  are  printed 
in  the  Polyglott  Bibles.  On  the  peculiar  application  of  antient 
versions  to  the  ascertaining  of  various  readings,  see  Chapter  VIII, 
infra. 

It  will  not  however  be  necessary  to  consult  antient  versions, 
except  in  passages  that  are  really  difficultj  or  unless  a  par- 
ticular examination  of  them  be  instituted  for  some  special  object 
of  inquiry.  In  this  case  not  one  or  two  versions  merely  should 
be  consulted,  but  every  version  that  is  accessible  should  be 
referred  to  ;  and  all  such  places  should  be  compared  together 
as  are  parallel,  that  is,  those  passages  in  which  the  same  word 
or  the  same  form  of  speaking  respectively  occurs  ;  and,  where 
any  thing  worthy  of  preservation  offers  itself,  it  will  materially 
facilitate  future  studies  to  note  it  either  in  an  interleaved  Bible, 
or,  which  perhaps  is  preferable,  in  an  interleaved  Lexicon.  This 
practice  will  not  only  enable  the  biblical  student  to  discover  and 
correctly  to  appreciate  the  genius  of  a  version,  and  the  ability, 
or  the  reverse,  with  which  it  may  be  executed  ;  but  it  will  also 
supply  many  important  helps  for  the  interpretation  of  Scripture. 
As,  however,  some  of  the  antient  versions  have  been  altered  or 
interpolated  in  many  places,  great  care  must  be  taken  to  dis- 
tinguish the  modern  amendments  from  the  genuine  text  of  the 
original  antient  translator.  The  various  excellent  concordances 
that  are  extant,  will  aflfbrd  great  assistance  in  finding  out  such 
parallel  words  or  phrases. 

In  order  to  ascertain  how  far  the  antient  versions  represent 
correctly  the  meaning  of  Hebrew  or  Greek  words,  the  follow- 
ing rules  will  be  found  useful. 

1 .  That  meaning  is  to  he  taken  and  received  as  the  true  one, 
'which  all  the  versions  give  to  a  word,  and  "which  is  also  coiifirmed 
hy  the  kind,red  dialects  : 

Because,  the  number  of  testimonies  worthy  of  credit  being  as  great 
as  possible,  there  can  be  no  room  left  for  doubt. 


220  On  the  Antient  Versions.  [Parti.  Ch» 

2.  All  those  significations^  formerly  given  to  Hebre'w  ivords, 
are  to  be  cofisidei-ed  as  correctly  given,  which  the  Septuagint  or 
other  Greek  translators  express  by  the  same  or  similar  Greek 
"ioords,  although  no  trace  of  such  meaning  appear  in  any  Orien- 
tal language. 

For,  as  no  doubt  can  be  entertained  of  the  diligence  and  scrupulous 
learning  of  those  translators,  who  can  presume  to  measure  the  vast  co- 
piousness of  the  Arabic,  Syriac,  and  other  Oriental  languages,  by 
the  few  books  which  in  our  time  are  extant  in  those  languages  Y  since 
no  one  is  so  ignorant  as  to  suppose  that  all  the  riches  of  the  Greek  and 
Latin  languages  are  comprised  in  the  verj-  numerous  remains  of  classi- 
cal literature  with  which  our  age  happily  abounds.  With  regard  to  the 
New  Testament,  "  in  cases  where  the  sense  is  not  affected  by  different 
I'eadings,  or  the  translator  might  have  taken  them  for  synonymous,  the 
evidence  of  Greek  manuscripts  is  to  be  preferred  to  that  of  an  antient 
version.  The  same  preference  is  due  to  the  maimscripts  wherein  the 
translator  has  omitted  words  that  appeared  of  little  importance,  or  a 
passage  in  the  Greek  original  is  attended  w  ith  a  difficulty  which  the 
translator  was  unable  to  solve,  and  therefore  either  omitted  or  altered 
according  to  the  arbitrary  dictates  of  his  own  judgment."  ' 

3.  Where  the  versions  differ  in  Jixing  the  sense  of  a  xvord, 
the  more  antient  onesj  being  executed  "with  the  greater  care  and 
skill,  are  in  thefrst  place  to  be  consulted,  and  preferred  to  all 
others. 

For,  the  nearer  a  translator  approaches  to  the  time  when  the  original 
language  was  vernacular,  we  may  readily  infer  that  he  has  expressed 
wath  so  much  the  greater  fidelity  the  true  signification  of  words,  both 
primary  and  proper,  as  well  as  those  which  are  derivative  and  trans- 
lated. There  are,  however,  some  cases  in  which  antient  versions  are 
of  more  authority  than  the  original  itself.  Most  of  the  translations  of 
the  New  Testament,  noticed  in  the  preceding  pages,  surpass  in  anti- 
quity the  oldest  Greek  manuscripts  now  extant :  "  and  they  lead  to  a 
discovery  of  the  readings  in  the  very  antient  manuscript  that  was  used 
by  the  translator.  By  their  means  rather  than  from  the  aid  of  our 
Greek  manuscripts,  none  of  which  is  prior  to  the  fourth  or  fifth 
century,  we  arrive  at  the  certain  knowledge,  that  the  antient  writings 
have  been  transmitted  from  the  earliest  to  the  present  age  without 
material  alteration  ;  and  that  our  present  text,  if  we  except  the  pas- 
sages that  are  rendered  doubtful  by  an  opposition  in  the  readings, 
is  the  same  which  proceeded  from  the  hands  of  the  apostles.  Whenever 
the  reading  can  be  precisely  detennined,  which  the  translator  found  in 
his  Greek  manuscript,  the  version  is  of  equal  authority  with  a  manu- 
script of  that  period  :  but  as  it  is  sometimes  difficult  to  acquire  this 
absolute  certainty,  great  caution  is  necessary  in  collecting  readings 
from  the  antient  versions."  ^ 

4.  A  meaning  given  to  a  word  by  o?dy  one  version,  provided 
this  be  a  good  one,  is  by  no  means  to  be  rejected  ,-  especially  if  it 
agree  with  the  axdhm's  design  and  the  order  of  his  discourse. 
For  it  is  possible  that  the  force  and  meaning  of  a  word  should  be  un- 

'  Michaelis,  vol.  ii.  p.  3.  2  Michaelis,  vol.  ii.  p.  2. 


V.  Sect.  III.]  I'heir  Use  and  Application.  221 

known  to  all  other  translators,  and  no  trace  of  it  be  discoverable  in 
the  kindred  dialects,  and  yet  that  it  should  be  preserved  and  transmitted 
to  posterity  by  one  version.  This  remark  applies  chiefly  to  things  which 
a  translator  has  the  best  opportunity  of  understanding  from  local  and 
other  circumstances.  Thus,  the  Alexandrian  interpreters  are  the  most 
ample  testimony  for  every  thing  related  in  the  Old  Testament  con- 
cerning Egypt,  while  others,  who  were  natives  of  Palestine,  and  per- 
haps deeply  skilled  in  Jewish  literature,  are  the  best  guides  we  can 
follow  in  whatever  belongs  to  that  country. ' 

5.  Lastly,  ^'  Those  versions"  of  the  New  Testament,  "  in  which 
the  Greek  is  rendered  word  for  word,  and  the  idioms  of  the 
original,  though  harsh  and  often  immeaning  in  another  language, 
are  still  retained  in  a  translation,  are  of  more  value  in  "point  of 
criticism  than  those  which  express  the  sense  of  the  original  in  a 
manner  more  suitable  to  the  language  of  the  translator" 

The  value  of  the  latter,  as  far  as  regards  their  critical  application, 
decreases  in  proportion  as  the  translator  attends  to  purity  and  elegance, 
and  of  course  deviates  from  his  original :  but  their  worth  is  greater  in 
all  other  respects,  as  they  are  not  only  read  with  more  pleasure,  but  un- 
derstood in  general  with  greater  ease.  By  means  of  the  former  we 
discover  the  words  of  the  original,  and  even  their  arrangement: — but 
the  latter  are  of  no  use  in  deciding  on  the  authenticity  of  a  reading,  if 
the  various  readings  of  the  passage  in  question  make  no  alteration  in 
the  sense.  No  translation  is  more  literal  than  the  New  Syriac,  and 
none  therefore  leads  to  a  more  accurate  discovery  of  the  text  in  the 
antient  manuscript  from  which  the  version  was  taken  ;  but,  setting 
this  advantage  aside,  the  Old  Syriac  is  of  much  greater  value  than  the 
New.  2 

1  Jahn,  Introduct.  ad  Vet.  Feed.  pp.  116 — 122.  Picter,  Theologie  Chretieniie, 
torn.  i.  pp.  131  —  152.  Bauer,  Herm.  Sacr.  pp.  147 — 162,  301—309.  J.  B.  Carp- 
zov.  Prim.  Lin.  Herm.  pp.62 — So.  Ernesri,  Inst.  Interp.  N.Test.  p.  57.  Morus  in 
Ernesti,  torn.  i.  pp.  130,  131.  Gerard's  Institutes,  pp.  107 — 111.  Bishoj,- Lowth's 
Isaiah,  vol.  i.  pp.  Ixxxvii — xc.  8vo.  edit.  PfeifFer,  Herm.  Sac.  c.  14,  (Op.  torn.  ii. 
pp.  QQZ~QQA.) 

5  Michaelis,  vol,  ii.  p.  3. 


222  Moderji  Veisions  of  the  Scriptures.     [Part  I.  Ch. 


CHAPTER  VI. 
ON    THE    MODERN    VERSIONS    OF    THE    SCRIPTtJRES. 

SECTION  I. 

GENERAL  OBSERVATIONS  ON  THE    CIRCULATION  OF   THE  SCRIP- 
TURES. 

I.  Scarcity  and  high  prices  of  the  Scriptures.  —  II.  Rude  attempts  to 
convey  an  idea  of  their  contents  to  the  poor  and  illiterate. — Account 
of  the  BiBLiA  Pauperum. — III.  Number  and  classification  of  the 
translations  of  the  Bible  into  Modern  Languages. 

I.  1  HE  versions  noticed  in  the  preceding  chapter  are  all 
that  are  of  importance  for  the  purposes  of  biblical  criticism : 
but  copies  of  them  do  not  appear  to  have  been  very  numerous 
in  any  country.  In  the  early  ages  of  Christianity,  however 
anxious  its  professors  must  have  been  to  become  possessed  of  the 
sacred  volume, — and  however  widely  it  was  read  in  their  as- 
semblies for  divine  worship, — still  the  publication  of  a  version 
was  not  what  it  now  is, — the  emission  of  thousands  of  copies 
into  the  world.  It  consisted,  in  a  great  measure,  in  translators 
permitting  their  manuscripts  to  be  transcribed  by  others :  and 
so  long  as  the  tedious  process  of  copying  was  the  only  one 
which  could  be  resorted  to,  exemplars  of  the  sacred  writings 
must  have  been  multiplied  very  slowly.  Before  the  inventions 
of  paper  and  printing,  manuscripts  were  the  only  books  in  use, 
and  bore  such  excessively  high  prices,  especially  those  which 
were  voluminous,  that  few  besides  the  most  opulent  could  afford 
to  purchase  them  ' :  even  monasteries  of  some  consideration 
had  frequently  only  a  missal.  So  long  as  the  Roman  empire 
subsisted  in  Europe,  the  reading  of  the  Scriptures  in  Latin 
universally  prevailed  :  but,  in  consequence  of  the  irruptions  of 
the  barbarous  nations,  and  the  erection  of  new  monarchies 
upon  the  ruins  of  the  Roman  power,  the  Latin  language  be- 
came so  altered  and  corrupted,  as  no  longer  to  be  intelligible 
by  the  multitude,  and  at  length  it  fell  into  disuse,  except  among 
the  ecclesiastics. 

1  Concerning  the  rarity  and  high  prices  of  books,  during  the  dark  ages,  the  reader 
will  find  several  authentic  anecdotes  in  the  first  volume  of  an  *  Introduction  to  the 
Siiicly  of  Bibliography,'  (pp.  345 — 549.),  by  the  .nuthor  of  this  work. 


VI.  Sect.  I.]  General  Observations.  223 

In  the  eighth  and  ninth  centuries,  v/hen  the  Vulgate  Latin 
version  had  ceased  to  be  generally  understood,  there  is  no  rea- 
son to  suspect  any  intention  in  the  church  of  Rome  to  deprive 
the  laity  of  the  Scriptures.  "  Translations  were  freely  made, 
although  the  acts  of  the  Saints  were  generally  deemed  more 
instructive.  Louis  the  Debonair  is  said  to  have  caused  a 
German  version  of  the  New  Testament  to  be  made.  Otfrid,  in 
the  same"  (that  is  the  ninth)  "  century,  rendered  the  Gospels, 
or  rather  abridged  them,  into  German  Verse :  this  work  is  still 
extant,  and  is,  in  several  respects,  an  object  of  curiosity.  In  the 
eleventh  or  twelfth  century,  we  find  translations  of  the  Psalms, 
Job,  Kings,  and  the  Maccabees,  into  French.  But,  after  the 
diffusion  of  heretical  principles,  it  became  expedient  to  secure 
the  orthodox  faith  from  lawless  interpretation.  Accordingly 
the  council  of  Thoulouse,  in  1229,  prohibited  the  laity  from 
possessing  the  Scriptures ;  and  this  prohibition  was  frequently 
repeated  upon  subsequent  occasions."  ' 

II.  Although  the  invention  of  paper,  in  the  close  of  the  thir- 
teenth or  early  in  the  fourteenth  century,  rendered  the  tran- 
scription of  books  less  expensive,  yet  their  cost  necessarily 
placed  them  out  of  the  reach  of  the  middling  and  lower  classes, 
who  (it  is  well  known)  were  immersed  in  the  deepest  ignorance. 
Means,  however,  were  subsequently  devised,  in  order  to  convey 
a  rude  idea  of  the  leading  facts  of  Scripture,  by  means  of  the 
Block  Books  or  Books  of  Images,  as  they  are  termed  by  Biblio- 
graphers, of  which  the  following  notice  may  be  not  unaccept- 
able to  the  reader. 

The  manufacturers  of  playing  cards,  which  were  first  in- 
vented 2  and  painted  in  the  fourteenth  century,  had  in  the  fol- 
lowing century  begun  to  engrave  on  wood  the  images  of  the 
Saints,  to  which  they  afterwards  added  some  verses  or  sentences 
analogous  to  the  subject.  As  the  art  of  engraving  on  wood  pro- 
ceeded, its  professors  at  length  composed  historical  subjects, 
chiefly  (if  not  entirely)  taken  from  the  Scriptures,  with  a  text  or 
explanation  engraved  on  the  same  blocks.  These  form  the 
Books  of  Images  or  Block  books  just  mentioned  :  they  were 
printed  from  wooden  blocks;  one  side  of  the  leaf  only  is 
impressed,  and  the  corresponding  text  is  placed  below,  beside, 
ov  proceeding  out  oJ\  the  mouth  of  the  figures  introduced. 

Of  all  the  Xylographic  works,  that  is,  such  as  are  printed  frora 
wooden  blocks,  the  Biblia  Pauperum  is  perhaps  the  rarest,  as 
well  as  the  most  antient ;  it  is  a  manual,  or  kind  of  catechism  of 

1  Hallam's  View  of  Europe  during  the  Middle  Ages,  vol.  ii.  p.  556.  4to  edition. 

2  They  appear  to  have  been  first  invented  in  1390  by  Jacquemin  Gringonneur,  a 
painter  at  Paris,  for  the  amusement  of  Charles  VI.  king  of  France,  who  had  fallen 
into  a  confirmed  melancholy,  bordering  on  insanity.  Rees's  Cyclopcedio,  vol.  vi.  article 
€ar(h. 


224-  Modem  Ver.noiis  of'  the  Scriptures.     [Part  I.  Ch. 

the  Bible,  for  the  use  of  young  persons  and  of  the  common 
people,  whence  it  derives  its  name, — Biblia  Pauperwn — the 
Bible  of  the  Poor ;  who  were  thus  enabled  to  acquire,  at  a  com- 
paratively low  price,  an  imperfect  knowledge  of  some  of  the 
events  recorded  in  the  Scriptures.  Being  much  in  use,  the 
few  copies  of  it  which  are  at  present  to  be  found  in  the  libraries 
of  the  curious,  are  for  the  most  part  either  mutilated  or  in  bad 
condition.  The  extreme  rarity  of  this  book,  and  the  circum- 
stances under  which  it  was  produced,  concur  to  impart  a  high 
degree  of  interest  to  it. 

The  Biblia  Pauperum  consists  of  forty  plates,  with  extracts 
and  sentences  analogous  to  the  figures  and  images  represented 
therein ;  the  whole  are  engraven  on  wood,  on  one  side  of 
the  leaves  of  paper ;  so  that,  when  folded,  they  are  placed 
opposite  to  each  other.  Thus,  as  the  white  sides  of  the  leaves 
may  be  cemented  together,  the  total  number  is  reduced  to 
twenty,  because  the  first  and  last  page  remain  blank.  Copies 
however  are  sometimes  found,  the  leaves  of  which  not  having 
been  cemented  on  their  blank  side,  are  forty  in  number,  like  the 
plates.  Each  plate  or  page  contains  four  busts,  two  at  the 
top,  and  two  at  the  bottom,  together  with  three  historical  sub- 
jects :  the  two  upper  busts  represent  the  prophets  or  other  per- 
sons whose  names  are  always  written  beneath  them ;  the  two 
lower  busts  are  anonymous.  The  middle  of  the  plates,  which 
are  all  marked  by  letters  of  the  alphabet  in  the  centre  of  the 
upper  compartment ',  is  occupied  by  three  historical  pictures, 
one  of  which  is  taken  from  the  New  Testament ;  this  is  the 
type  or  principal  subject,  and  occupies  the  centre  of  the  page 
between  the  two  anti-types  or  other  subjects,  which  allude  to 
it.  The  inscriptions  which  occur  at  the  top  and  bottom  of  the 
page,  consist  of  texts  of  Scripture  and  Leonine  verses. 

Thus  in  the  fortieth  plate,  of  which  our  engraving  is  a  copy  % 
the  two  busts  of  David  and  Isaiah  are  placed  in  the  middle  of 
the  upper  part  of  the  page,  between  two  passages  of  the  Bible. 
Thejirst  of  these,  on  the  left  of  those  prophets,  is  partly  taken 
from  the  Song  of  Solomon  (chap.  v.  7,  8.)  and  runs  thus: 
Legitur  in  Cantico  Canticorum  quarto  capite,  quod,  (or  quo) 
sponsus  alloquitur  sponsam,  ct  earn  sumendo  dixit  ,•  "  Totapidchra 
es,  arnica  mea,  et  macula  no7i  est  in  te.  Veni,  arnica  mea ;  veni, 
coronabere."  Sponsus  verus  iste  est  Christus ;  qui,  in  assumendo 
earn  sponsam,  quce  est  anime  sine  macula  omnis  peccati,  et  intro- 
ducit  earn  in  requiem  eternam,  et  coronat  cum  corona  immortali' 
tatis. 


'  These  letters  Mr.  Dibdin  thinks  are  the  origin  of  the  signatures  which  are  used 
to  denote  the  order  of  the  sheets  in  printed  books.     Bib.  Spenc.  vol.  i.  p.  xxvi. 

2  Made  from  the  last  pkte  or  page  of  the  exemplar,  which  was  the  late  Mr.  WiUett's. 
See  the  engraving  facing  the  title-page. 


VJ.  Sect.  I.j  General  Observations.  225 

The  second  passage,  which  is  on  the  right  of  David  and 
Isaiah,  is  taken  from  the  Book  of  Revelations,  and  runs  thus : 
Legitur  in  Apocalypsi  xxi^.  capite^  quod  angelus  Dei  apprehendit 
Jhoannem  Evangelistam,  cum  esset  in  spiritu,  et  volens  sibi  osten- 
dere  archana  Dei  dixit  ad  eum ;  *'  Veni,  et  ostendam  tibi  spon- 
sam,  uxor  em  agni."  Angelus  loquitur  ad  omnes  ****',  ut 
veniant  ad  auscultandum  in  sponsum,  agnum  innocentem  Christum, 
animas  innocentes  coronantem.  2 

Beneath  the  bust  of  David  which  is  indicated  by  his  name,  is 
a  scroll  proceeding  from  his  hand  inscribed  :  *  *  *»  sponsus  do- 
minus  procedens  de  thalamo  suo. 

Beneath  Isaiah  is  ysaye  vi,  with  a  label  proceeding  from  his 
hand,  inscribed  *  *  *  *  1  sponsus  decoravit  me  corona. 

The  letter .  t? .  between  these  two  labels  denotes  the  order  of 
the  plate  or  page,  as  the  cuts  in  this  work  follow  each  other 
according  to  two  sets  of  alphabets,  each  of  which  extends  from 
a  to  b  only :  when  the  first  series  is  completed,  a  second  is 
begun,  the  letters  of  which  are  distinguished  by  two  points 
♦  a  ♦  ♦  6  .   .  c  ♦  &c. 

In  the  central  compartment,  between  the  busts  above  de- 
scribed, is  the  type  or  principal  subject;  it  represents  the 
rewards  of  the  righteous  in  the  eternal  world,  and  the  Redeemer 
is  introduced  as  bestowing  the  crown  of  life  on  one  of  the  elect 
spirits.  The  antitype  on  the  left  is  the  daughter  of  Sion,  crowned 
by  her  spouse  with  the  following  Leonine  verse, 

Laus  ale  vere  :  sposU  bn  sest  here  ; 

that  is, 

Laus  anime  vere  sponsum  bene  sensit  habere. 

The  antitype  on  the  right  is  an  angel,  speaking  to  St.  John, 
with  this  verse  beneath  : 

Spos^amat  sposam  X*  nimis  et  speciosam  ; 

that  is, 

Sponsus  amat  sponsam  Christus  fdmis  et  speciosam. 

From  the  left  hand  figure  of  the  bust  at  the  bottom  of  the  plate, 
proceeds  this  label :  corona  tua  c'ctdigata  [circumligata]  siet 
[sit]  et  calciame  [calciamenta]  I  peb"^  [in  pedibus],  with  a 
reference  to  Ezekiel,  ch.  xxiv.  which  however  throws  no  light 
whatever  on  the  subject. 


1  Two  words  are  here  omitted  :  they  are  so  abbreviated  in  the  original,  as  to  defy 
interpretation. 

2  The  above  sentences  are  printed  without  the  contractions,  which  are  so  numerous 
and  so  complex,  as  to  be  with  difficulty  understood  by  any  who  are  not  conversant  in 
antient  records  and  early  .piinted  books. 

VOL.  II.  Q 


226  Modern  Versions  of  the  Scri'ptures.       [Part  1.  Ch. 

From  the  figure  on  the  right  proceeds  the  label,  sponsaho  te. 
in  sempiternum,  &c.  with  a  reference  to  the  prophecy  of  Ho- 
sea,  ch.  V.  ^ 

Bibliographers  are  by  no  means  agreed  concerning  the  age, 
which  they  assign  to  the  curious  volume  above  described. 
Mr.  Dibdin  ^,  it  is  apprehended,  dates  it  too  low,  in  fixing  it 
to  the  year  1450  :  and  though  the  cuts  are  not  designed  in  so 
heavy  and  Gothic  a  style  as  Baron  Heinecken  ascribes  to  them, 
yet  the  execution  of  them  on  the  wood-blocks  is  confessedly 
very  coarse,  as  our  specimen  (which  is  an  exact  fac-simile)  will 
abundantly  prove.  The  form  of  the  letters  also  is  too  Gothic, 
and  too  void  of  proportion  to  bear  so  late  a  date  :  indeed,  if  they 
be  compared  with  the  letters  exhibited  in  some  of  thefac-similes 
in  the  Bibliotheca  Spenceriana  (which  are  supposed  to  have 
been  executed  betv/een  1420  and  1430),  the  similarity  of  coarse- 
ness in  the  shape  of  the  letters,  will  render  it  probable  that  the 
Biblia  Pauperum  is  nearly  of  equal  antiquity.  In  fact,  it  is  this 
very  coarseness  of  the  letters  (as  Heinecken  has  remarked)  which 
has  caused  the  edition  above  described  to  be  preferred  to  every 
other  of  the  Biblia  Pauperum.  ^ 

I  Baron  Heinecken,  who  has  examined  several  copies  of  this  work  with  minute  atten- 
tion,has  discovered  five  different  editions  of  the  BibliaPauperum  ;  the  fifth  is  easily  known, 
as  it  has  fifty  plates.  In  executing  the  other  four  editions,  the  engravers,  he  observes, 
have  worked  with  such  exactness,  that  there  is  very  little  difl^erence  between  any  of 
them,  so  that  it  is  impossible  to  determine  which  is  the  first.  The  attentive  bibliographer 
however  will  discover  several  variations.  These  are  pointed  out  by  Heinecken,  who 
has  described  the  subjects  of  the  different  plates  or  leaves  with  much  minuteness;  as 
his  interesting  work  is  in  the  hands  of  every  bibhographer  and  amateur,  it  will  be  suf- 
ficient to  refer  to  his  Id^e  d'une  Collection  d'Estampes,  pp.  295 — 333  ;  from  which 
Santander  has  abridged  his  neat  account.  Diet.  duxv.  Siecle,  vol.  ii.  pp.207 — 210. 
Lambinet  (Recherches  sur  rimprimerie,  pp.  61 — 72;)  and  Daunou  (Analyse  des 
Opinions  sur  I'Origine  de  I'lmprimeire,  pp.  7 — 15.)  have  short  but  interesting  notices, 
relative  to  this  and  the  other  Books  of  Images,  which  will  repay  the  trouble  of  perusal 
to  those  who  have  not  the  dear  volume  of  Heinecken,  or  the  elaborate  work  of 
Santander. 

*  Bibliotheca  Spenceriana,  vol.  i.  p.  xxvi. 

3  The  rarity  of  the  Biblia  Pauperum  has  caused  the  few  copies  of  it,  which  are 
known  to  be  extant,  to  be  sold  for  the  most  exorbitant  prices.  These  indeed  have 
varied  according  to  the  condition  and  difference  of  the  several  editions.  The  copy 
which  Heinecken  describes  as  the  first  (and  which  is  noticed  above),  cost  at  the  sale  of 
M.  de  Boze,  in  1753,  1000  livres,  (431.  15s.);  at  the  sale  of  M.  Gaignat  in  1769, 
830  livres  (361.  6s.)  ;  at  the  sale  of  M.  Paris  in  1791,  511. ;  and  at  that  of  Mr.  Willett, 
in  1813,  two  hundred  and  forty-five  guineas  !  The  edition,  described  by  Heinecken 
as  the  second,  produced  at  M.  Verdussen's  sale,  in  1776,  250  florins  of  exchange, 
(about  241.)  ;  at  that  of  M.  la  Valliere,  in  1783,  780  livres,  (341.  2s.  6d.)  ;  and  at  that 
of  M.  Crevenna,  in  1789,  946  livres,  (411.  7s.  9d.)  Copies  of  the  Biblia  Pauperum 
are  in  his  Majesty's  library  (formerly  Gaignat's  copy);  in  that  of  Earl  Spencer ;  the 
Bodleian  and  Corpus  Christi  Libraries,  at  Oxford  ;  in  Bennet  College  Library,  Cam- 
bridge ;  in  the  Hunterian  Museum,  Glasgow,  (it  is  very  imperfect)  ;  in  the  Royal 
Library  at  Paris  (formerly  Valliere's  copy,  it  is  imperfect)  ;  and  in  the  Public  Library 
at  Basle.  For  an  account  of  the  Speculum  Humaner  Salvationis  and  other  curious 
Books  of  Images,  see  the  author's  Introduction  to  Bibliography,  vol.  ii.  Appendix, 
pp.  V. — xiv. ;  and  Baron  Heinecken's  Idee  Generale  d'une  Collection  complete  des 
Etampes.      8vo.  Leipsic,  1771. 


VI.  Sect.  I.]  General  Observaiiotis.  227 

III.  The  discovery  of  the  art  of  printing  in  the  fifteenth 
century,  and  the  establishment  of  the  glorious  Reformation 
throughout  Europe,  in  the  following  centurj^,  facilitated  the 
circulation  of  the  Scriptures.  Wherever  its  pure  doctrines 
penetrated,  the  nations  that  embraced  it,  adopting  its  grand 
principle — that  the  Bible  contains  the  Religion  of  Protestants, 
were  naturally  desirous  of  obtaining  the  sacred  volume  in  their 
respective  languages.  And  even  in  those  countries,  into  which 
the  Reformed  Doctrines  were  but  partially  introduced,  it  was 
found  necessary  to  yield  so  far  to  the  spirit  of  the  times,  as  to 
admit,  in  a  limited  degree,  vernacular  translations  among  the 
people  '.  Since  the  Reformation,  wherever  learned  and  pious 
missionaries  have  carried  the  Christian  Faith,  the  Scriptures 
have  been  translated  into  the  languages  of  its  professors. 

The  total  number  of  dialects,  spoken  in  any  part  of  the 
world,  is  computed  to  be  about  five  hundred  ;  and  of  these  some- 
what more  than  one  hundred  appear  to  constitute  languages 
generically  distinct,  or  exhibiting  more  diversity  than  resem- 
blance to  each  other.  Into  upwards  of  one  hundred  and  fifty 
of  these  various  dialects,  the  sacred  Scriptures  have  been  trans- 
lated, either  wholly  or  in  part;  and  not  less  than  sixty  of  them  are 
versions  in  the  languages  and  dialects  of  Asia.  It  is  obvious  that 
very  few  modern  versions  can  be  of  service  in  the  criticism  or 
interpretation  of  the  Bible ;  but  as  the  author  has  been  censured 
for  omitting  them  in  the  former  edition  of  this  work,  he  has 
endeavoured  to  supply  that  deficiency,  and  to  procure  the  best 
information  possible,  on  a  topic  so  interesting  to  every  sincere 
professor  of  Christianity. 

The  modern  versions  of  the  Scriptures  are  twofold,  viz.  in 
the  Latin  language,  and  in  the  vernacular  languages  of  all  the 
countries  in  which  Christianity  has  been  propagated :  and  both 
are  made  either  by  persons  in  communion  with  the  church  of 
Rome  or  by  Protestants. 

1  Historical  Sketch  of  the  Translation  and  Circulation  of  the  Scriptures,  by  the 
Rev.  Messrs.  Thomson  and  Orme,  (8vo.  Perth,  1815.)   p.  44. 


22 


228  Modern  Versions  of  the  Scriptures.         [Parti.  Ch. 


SECTION  U. 

ON    THE    MODERN    LATIN    VERSIONS    OF    THE    OLD    AND    NEW 
TESTAMENTS. 

I.  Modern  Latin  Versions  of  the  entire  Bible  executed  by  persons  in 
communionwiththe  church  of  Rome. — 1.  OfPagninus. — 2.  Of  Mon- 
tanus.—S.  Of  Malvenda  and  Cardinal  Cajetan. — 4.  Of  Houbigant. 
^11,  Modern  Latin  Versions  of  the  whole  Bible  executed  by  Pro- 
testants.— 1.  OfMunster. — 2.  Of  Leo  Juda. — 3.  Of  Castalio. — 4.0/ 
Junius  and  Tremellius. — 5.  Of  Schmidt. — 6.  Of  Dathe. —  7.  Of 
Schott  and  Winzer. — III.  Modern  Revisions  and  Corrections  of  the 
Vulgate  Latin  Version,  by  Catholics  and  Protestants. — IV,  Modern 
Latin  Versions  of  the  JNew  Testament — 1.  Of  Erasmus. — 2.  Of 
Beza. 3.  Of  Sebastiani. — Other  modern  Latin  Versions  of  less  note. 

I.  Of  the  modern  Latin  versions  of  the  Old  Testament, 
made  by  individuals  in  communion  with  the  church  of  Rome, 
those  of  Pagninus,  Montanus,  Malvenda,  Cajetan,  and  Houbi- 
gant, are  particularly  worthy  of  notice. ' 

1.  Sanctes  Pagninus,  a  Dominican  monk,  was  the  first 
modern  oriental  scholar  who  attempted  to  make  a  new  trans- 
lation of  the  Scriptures  from  the  original  languages.  Having, 
in  the  course  of  his  studies,  been  led  to  conceive  that  the  Vul- 
gate Latin  Version  of  Jerome  (of  which  an  account  has  been 
given  in  the  preceding  chapter),  was  greatly  corrupted,  he  un- 
dertook to  form  a  new  translation  of  the  Old  Testament  from 
the  Hebrew,  following  Jerome  only  where  he  thought  that  his 
version  corresponded  to  the  original.  Under  the  patronage  of 
the  Popes  Leo  X.  Hadrian  VI.  and  Clement  VI.,  he  devoted 
twenty-five  years  to  this  great  work ;  which  was  first  printed  at 
Lyons  in  1528.  The  Jews,  who  read  it,  attested  its  fidelity. 
The  great  fault  of  Pagninus  is,  that  he  has  adhered  too  closely 
and  servilely  to  the  original  text ;  and  this  scrupulous  attach- 
ment has  made  his  translation  obscure,  barbarous,  and  full  of 
solecisms.  He  has  also  altered  the  commonly  received  names 
of  men  and  cities,  and  has  substituted  others  in  their  place, 
which  are  pronounced  according  to  the  pronunciation  of  the 
Masorites.  Though  this  translator's  labours  were  very  se- 
verely criticised  by  Father  Simon,  yet  he  acknowledges  his 
great  abilities  and  learning :  and  all  the  later  commentators 
and  critics  concur  in  justly  commending  his  work,  as  being 

>  The  materials  of  this  section  are  derived  from  Masch's  and  Boerner's  Edition  of 
Le  Long's  Bibllotheca  Sacra,  vol.  if.  Walchii  Bibliotheca  Theologica  Selecta  vol.  iv. 
pp.  64—76.  Carpzovii  Critica  Sacra  Veteris  Testament!,  pp.  707—757.  'simon's 
Hist,  Critique  du  Vieux  Testament,  livre  ii.  ch.xxii. 


VI.  Sect.  II.]  Modern  Latin  Versions.  229 

remarkably  exact  and  faithful,  and  admirably  adapted  to  ex- 
plain the  literal  sense  of  the  Hebrew  text.  Pagninus  after- 
wards translated  the  New  Testament  from  the  Greek,  which 
he  dedicated  to  his  patron.  Pope  Clement  VII.  It  was  printed 
with  the  former  at  Lyons,  in  1 528. 

2.  The  translation  of  Pagninus  was  revised  by  Benedict 
Arias  MoNTANUS,who  has  erroneously  been  considered  as  a  new 
translator  of  the  Bible  in  the  Latin  language.  His  chief  aim 
was,  to  translate  the  Hebrew  words  by  the  same  number  of 
Latin  ones;  so  that  he  has  accommodated  his  whole  translation 
to  the  most  scrupulous  rules  of  grammar,  without  any  regard  to 
the  elegance  of  his  Latinity.  Montanus's  edition,  therefore,  may 
be  considered  rather  as  a  grammatical  commentary,  than  a  true 
version,  and  as  being  adapted  to  instruct  young  beginners  in 
the  Hebrew  than  to  be  read  separately :  being  printed  inter- 
linearily,  with  the  Latin  word  placed  exactly  over  the  Hebrew, 
it  saves  the  student  the  trouble  of  frequently  referring  to  his 
Lexicon.  In  the  New  Testament,  Montanus  changed  only  a 
few  words  in  the  Vulgate  version,  where  he  found  it  to  differ 
from  the  Greek.  This  translation  has  been  very  frequently 
printed  in  various  sizes ;  but  the  best  edition  is  the  first,  which 
is  in  folio,  and  printed  at  Antwerp  in  1571. 

3.  The  translation  of  Thomas  Malvenda,  a  Spanish  Domi- 
nican, being  more  grammatical  and  barbarous  than  that  of 
Montanus,  is  but  little  esteemed,  and  has  fallen  into  oblivion. 
The  version,  which  bears  the  name  of  Cardinal  Cajetan, 
strictly  speaking,  is  not  his  production ;  having  been  made  by 
two  persons  (one  a  Jew,  the  other  a  Christian),  both  of  whom 
were  well  skilled  in  the  original  language  of  the  sacred  volume. 
The  whole  of  the  New  Testament  was  likewise  translated,  ex- 
cept the  Revelation.  Cajetan  carefully  avoided  those  barba- 
rous expressions  which  he  must  have  used,  if  his  version  had 
been  grammatically  literal. 

4.  The  Latin  version  of  the  Old  Testament,  printed  by 
Father  Houbigant  in  his  critical  edition  of  the  Hebrew  Bible 
(noticed  in  p.  127,  supra)  is  not  framed  according  to  the 
present  Hebrew  text,  but  according  to  the  text,  as  he  thought  it 
should  be  corrected  by  manuscripts,  antient  versions,  and  critical 
conjectures.  His  Latin  version  and  Prolegomena  ^ave  been 
printed  separately  in  two  volumes,  4to. 

II.  Since  the  Reformation,  several  Latin  versions  of  the  Old 
Testament  have  been  made  from  the  original  Hebrew  by 
learned  Protestants.  The  most  esteemed  are  those  of  Munster, 
Leo  Juda,  Castalio,  Junius  and  Tremellius,  Schmidt,  Dathe, 
Schott  and  Winzer. 

23 


230  Modern  Versmis  of  the  Scriptures.         [Part  I.  Cb. 

1.  In  the  year  ISS*,  Sebastian  Munster  printed  at  Basle 
a  new  translation  of  the  Old  Testament  from  the  original  He- 
brew: and  in  1546  he  published  a  second  edition,  with  the 
Hebrew  text,  and  with  the  addition  of  some  notes,  which  Fa- 
ther Simon  thinks  useful  for  understanding  the  style  of  the 
sacred  writings.  Without  rigidly  adhering  to  the  gramma- 
tical signification  of  the  words,  like  Pagninusand  Montanus,  he 
has  given  a  more  free  and  intelligible  version :  but  by  not  de- 
viating from  the  sense  of  the  Hebrew  text,  he  has  retained 
some  of  its  peculiar  idioms.  He  has  also  availed  himself  of 
the  commentaries  of  the  best  of  the  rabbinical  writers.  Though 
Simon  freely  censures  particular  parts  of  Munster's  version,  he 
decidedly  prefers  it  to  those  of  Pagninus  and  Montanus :  and 
Huet  gives  him  the  character  of  a  translator  well  versed  in  the 
Hebrew  language,  whose  style  is  very  exact  and  conformable 
to  the  original. 

2.  The  translation  which  bears  the  name  of  Leo  Juda  was 
commenced  by  him,  but  being  prevented  by  death  from  finish- 
ing the  work,  he  left  it  to  be  completed  by  Theodore  Bibli- 
ander,  professor  of  divinity  at  Zurich.  With  the  assistance 
of  Conrad  Pellican,  who  was  professor  of  Hebrew  in  the  same 
place,  Bibliander  translated  the  rest  of  the  Old  Testament 
from  the  Hebrew :  the  New  Testament  was  undertaken  by 
Peter  Cholin  and  Rodolph  Gualter,  two  learned  Protestants,  at 
that  time  resident  at  Zurich.  This  version  was  first  printed  in 
1543,  and  was  reprinted  by  Robert  Stephens  at  Paris,  in  1545, 
with  the  addition  of  the  Vulgate  version,  in  two  columns,  and 
with  short  notes  or  scholia,  but  without  specifying  the  trans- 
lator's name.  Though  it  was  condemned  by  the  divines  at 
Paris,  it  was  favourably  received  by  those  of  Salamanca,  who 
reprinted  it  with  some  trifling  alterations.  Its  style  is  more 
elegant  than  that  of  Munster ;  but  the  translator  sometimes 
recedes  too  far  from  the  literal  sense. 

3.  The  Latin  version  of  Sebastian  Chatillon  or  Castalio 
(as  he  is  generally  called)  was  begun  at  Geneva,  in  1 542,  and 
finished  at  Basle  in  1550,  where  it  was  printed  in  the  following 
year,  with  a  dedication  to  Edward  VI.  king  of  England.  His 
design  was,  to  render  the  Old  and  New  Testaments  in  ele- 
gant Latin  -,  but  his  style  has  been  severely  censured  by  some 
critics,  as  being  too  much  affected,  and  destitute  of  that  noble 
simplicity,  grandeur,  and  energy,  which  characterise  the  sacred 
originals.  Professor  Dathe,  however,  has  vindicated  this 
learned  Protestant  from  these  charges.  Castalio's  version  has 
been  frequently  reprinted  :  the  best  edition  of  it,  is  that  printed 
at  Leipsic,  in  1738,  8vo. 


VI.  Sect.  II.]  Modern  Latin  Versions.  231 

4.  The  version  of  Francis  Junius  and  Immanuel  Tremel- 
Lius  was  first  published  in  1575 ;  it  was  subsequently  corrected 
by  Junius,  and  has  been  repeatedly  printed.  By  the  Protestant 
churches  it  was  received  with  great  approbation,  and  to  this 
day  it  is  held  in  great  esteem  for  its  simplicity,  perspicuity,  and 
fidelity.  Father  Simon  criticised  it  with  great  severity  ;  but  our 
learned  countryman,  Matthew  Poole,  in  the  preface  to  his 
Synopsis  Criticorum  Sacrorum,  reckons  it  among  the  best  ver- 
sions:  and  the  ecclesiastical  historian,  Dupin,  commends  it 
for  its  close  adherence  to  the  Hebrew.  Junius  and  Tremel- 
lius  have  been  very  particular  in  expressing  the  article  by  de- 
monstrative pronouns. 

5.  In  1696,  was  published  (after  the  author's  decease)  a  new 
Latin  translation  of  the  Bible,  by  Sebastian  Schmidt,  who 
was  professor  of  oriental  languages  at  Strasburgh.  Of  this 
version  there  have  been  several  editions.  It  is  strictly  lite- 
ral ;  and  is  chiefly  useful  to  young  students  in  the  Hebrew 
language. 

6.  The  version  of  John  Augustus  Dathe,  who  was  professor 
of  oriental  literature  at  Leipsic,  is  deservedly  in  high  repute 
for  its  general  fidelity  and  elegance,  both  in  this  country  and  on 
the  continent.  It  was  originally  published  in  detached  octavo 
volumes:  the  Pentateuch,  in  1781;  the  Historical  Books,  in 
1784  ;  the  Greater  Prophets,  in  1779,  and  again  in  1785  ;  the 
Minor  Prophets  in  1773  (the  third  edition  in  1790);  the 
Psalms,  in  1787;  and  the  Books  of  Job,  Proverbs,  Eccle- 
siastes,  and  the  Song  of  Solomon,  in  1789.  Professor  Dathe 
*'  never  published  any  part,  until  he  had  repeatedly  explained  it 
in  his  public  lectures,  and  convinced  himself  that  no  difficulties 
remained,  but  such  as  could  not  be  removed.  In  this  manner 
was  his  translation  produced,  which  may  be  considered  as  a 
perpetual  commentary."  ' 

7.  In  the  year  1816,  another  new  translation  of  the  Old 
Testament,  from  the  Hebrew,  was  commenced  by  M.  M. 
Henry  Augustus  Schott  and  Julius  Frederick  Winzer. 
One  volume  only  has  appeared,  comprising  the  Pentateuch. 
This  version  professes  to  be  very  close. 

III.  Besides  the  preceding  new  modern  Latin  versions,  there 
have  been  several  editions  of  the  Latin  Vulgate,  so  much  corrected 
from  the  original  Hebrew  and  Greek  as  in  some  degree  to  be 
considered  new  translations.  Of  this  number  are  the  Latin 
Bibles  published  by  Clarius,  Eber,  and  the  Osianders. 

Isidore  Clarius's  edition  of  the  Vulgate  first  appeared  at 
Venice,  in  1542,  and  is  of  extreme  rarity:  it  was  reprinted  at 

1  Aikiii'sBiographical  Dictionary,  vol.  X.  Supplement,  p.  506. 

2  * 


232  Modern  Versions  of  the  Scriptures.  [Parti.  Ch. 

the  same  place  in  1557  and  1564.  He  has  not  only  restored 
the  antient  Latin  text,  but  has  also  corrected  it  in  a  great 
number  of  places  which  he  conceived  to  be  erroneously  trans- 
lated, so  as  to  make  them  conformable  to  the  Hebrew  original. 
Although  he  corrected  more  than  eight  thousand  places,  as  he 
states  in  his  preface,  yet  he  omitted  some,  lest  he  should  offend 
the  Roman  Catholics  by  making  too  many  alterations  in  the 
Vulgate  version. 

The  method  of  Clarius  was  followed  by  Paul  Eber,  who  cor- 
rected the  Vulgate  from  Luther's  German  version.  His  edi- 
tion was  published  at  Wittemberg,  in  1565,  with  the  addition 
of  Luther's  translation,  under  the  authority  of  Augustus, 
Elector  of  Saxony;  and  was  reprinted  in  1574,  in  ten  volumes, 
quarto. 

The  edition  of  Luke  Osiander  appeared  in  1578,  and  has 
since  been  very  often  reprinted ;  as  also  has  a  German  trans- 
lation of  it,  which  was  first  published  at  Stutgard,  in  1600. 
Andrew  Osiander's  edition  was  also  printed  in  1600,  and  fre- 
quently since.  They  have  both  corrected  the  Vulgate,  accord- 
ing to  the  Hebrew  originals ;  and  have  occasioned  some  con* 
fusion  to  their  readers,  by  inserting  their  emendations  in  a 
character  different  from  that  in  which  the  Vulgate  text  is 
printed. 

IV.  There  are  likewise  several  Latin  versions  of  the  New 
Testament,  made  both  by  Catholics  and  Protestants,  of  which 
those  of  Erasmus,  Beza,  and  Sebastiani  are  particularly  worthy 
of  notice. 

1.  The  celebrated  Erasmus  has  the  honour  of  being  the  first 
translator  of  the  New  Testament  into  the  Latin  language  from 
the  original  Greek.  In  this  version  he  followed  not  only  the 
printed  copies,  but  also  four  Greek  manuscripts  j  according  to 
the  example  of  Jerome,  he  varied  but  little  from  the  Vulgate^ 
The  first  edition  of  his  translation  appeared  in  1516,  and  was 
dedicated  to  Pope  Leo  X.,  by  whom  it  was  highly  commended 
in  a  letter  of  thanks  which  he  wrote  to  Erasmus.  The  pontiflF'& 
praises,  however,  did  not  prevent  his>  labours  from  being  cen- 
sured with  great  severity  by  certain  Roman  Catholic  writers, 
against  whom  Erasmus  defended  himself  with  great  spirit.. 
His  version  has  been  frequently  printed,  and  corrected,  both 
by  himself  and  by  his  editors. 

2.  The  Latin  version  of  Theodore  Beza  was  first  published 
in  1556,  and  has  since  been  repeatedly  printed.  On  account 
of  its  fidelity,  it  has  always  been  highly  esteemed  by  Protest- 
ants of  every  denomination.  Bishop  Walton,  indeed,  was  of 
opinion  that  he  was  justly  charged  with  departing  unnecessarily 
from   the  common  readings,  without  the  authority  of  manu- 


VI.  Sect.  II.]  Modern  Latin  Versions.  2S3 

scripts ;  but  a  careful  examination  of  Beza's  translation  will 
show  that  that  distinguished  prelate  was  in  this  instance  mis- 
taken. 

S.  In  the  year  1817,  a  new  Latin  version  of  the  New  Testa- 
ment was  published  by  Leopoldo  Sebastiani,  the  very  learned 
editor  of  Lycophron  (Romae,  1803,  royal  4to),  justly  celebrated 
throughout  the  East,  and  not  altogether  unknown  in  England, 
for  the  losses  he  sustained,  and  misfortunes  he  suffered,  in  con- 
sequence of  important  services  which  he  gratuitously  rendered 
to  the  British  government,  while  resident  in  Persia  as  president 
of  the  missionaries  sent  out  by  the  church  of  Rome,  at  the 
time  that  Buonaparte  attempted  to  establish  relations  with  the 
court  of  Ispahan.  The  version  is  made  from  the  Alexandrian 
manuscript,  with  which  the  translator  states  that  he  collated 
several  manuscripts  and  collections  of  various  readings,  availing 
himself  also  of  every  critical  aid  he  could  procure,  and  parti- 
cularly of  the  writings  of  the  Greek  fathers,  and  the  assistance 
of  the  most  learned  of  the  modern  Greek  clergy.  To  obtain 
the  latter,  M.  Sebastiani  expressly  travelled  through  the  whole 
of  Greece.  In  all  doctrinal  points,  this  version  is  made  con- 
formable to  the  tenets  inculcated  bi/  the  church  of  Home. ' 

The  Latin  version  of  M.  Schott,  which  is  printed  with  his 
critical  edition  of  the  Greek  Testament,  has  already  been  no- 
ticed in  page  142  supra :  to  this  professor  Keil  ^  has  added  the 
two  following,  neither  of  which  has  fallen  under  the  writer's 
observation. 

(1.)  Chr.  Guil.  Thalemanni  Versio  Latina  Evangeliorum  Matthsei, 
Lucse,  et  Johannis,  itemque  Actuum  Apostolorure,  edita  a  C.  C.  Titt- 
manno.  Berolini,  1781,  8vo.  The  remaining  books  of  the  New  Tes- 
tament were  translated  by  M.  laspis,  and  intitled, 

Versio  Latina  Epistolarum  Novi  Testamenti,  perpetua  annotatione 
illustrata  a  Godofredo  Sigismundo  laspis.  Lipsiae,  Vol.  I.  1 793,  Vol. 
XL  1797,  8vo. 

(2.)  Sacri  Novi  Testamenti  Libri  omnes,  veteri  Latinitate  donati 
ab  Henrico  Godofredo  Reichardo.     Lipsiae,  1799,  8vo. 

'  M.  Sebastiani's  translation  is  entitled  "  Novum  Testamentum,  ob  frequentes 
omnium  Interpretationum  Hallucinationes,  nunc  demum  ex  Codice  Alexandrine,  adhibitis 
etiam  comphiribus  manuscriptis  variantibusque  Lectionibus  editis,  summa  fide  ac  cura 
Latine  redditum.  Omnibus  Sacris  Auctoribus  Gra?cis,  Sacris  Criticis,  Glossariis,  eE 
Instructioribus  per  totam  Graeciam  Ecclesiasticis  Viris  diligentissime  consultis.  Interprete 
Leopoldo  Sebastiani  Romano.     Londini,  1817."  Royal  8vo. 

5  Keilii  Elementa  Hermeneutices  Novi  Testamenti,  p.  158.     Lipsix,  1811 ,  I2mc>. 


234. 


Modern  Versions  of  the  Scriptures.     [Part  I.  Ch. 


SECTION  III. 

VERSIONS    IN    THE    MODERN    LANGUAGES   OF    EUROPE. 

I.  German  Version  of  Luther. — Notice  of  Ten  Versions  derived  from 
it. — Notice  of  other  German  Versions  by  Protestants,  and  by  Roman 
Catholics. — Jewish- German  Versions. — II.  Versions  in  the  lan- 
guages SPOKEN  IN  THE  British  Isles. — 1.  English  Versions,  par- 
ticularly Wicklife's  Bible.  —  TindaVs  Bible,  —  Coverdale's  Bible. — 
Matthew es.-.^Cranmer's  or  the  Great  Bible. —  Geneva  Bible. — English 
Versions  by  Roman  Catholics  at  Rheims  and  Douay. — King  James's 
Bible,  or  the  authorized  Version  now  in  use. — History  of  it. — Notice 
of  its  best  editions. — Its  excellency  vindicated  against  recent  Objec- 
tors.— Testimonies  of  eminent  critics  to  its  fidelity  and  excellency. ~— 
2.  Welsh  Version.  —  3.  Irish  Version.  —  4.  Gaelic  Version. — 
5.  Manks  Version. — III.  French  Versions. — IV.  Dutch  Ver- 
sion.—  V.  Italian  Version.  —  VI.  Spanish  Versions. — 
VII.  Russian  Version. — VIII.  Croat  Version. — IX.  Bassue 
Version. — X.  Hungarian  Version. — XI.  Polish  Versions. — 
XII.  Bohemian  Version. — XIII.  Romaic  or  Modern  Greek 
Versions. — XIV.  XV.  Bulgarian  and  Wallachian  Versions. — 
XVI.  Romanese  Versions. — XVII.  Turkish  Versions. — 
XVIII.  Portuguese  Version. — XIX.  Albanian  Version. — 
XX.  Maltese  Version. 

1  HE  translations  of  the  Scriptures  into  the  different  modern 
languages  of  Europe  are  so  numerous,  that  it  is  difficult  to  ob- 
tain correct  accounts  of  all  of  them.  The  following  table 
exhibits  at  one  view  the  chief  translations  which  have  been 
made,  together  with  the  years  of  their  appearance,  the  names 
of  their  authors  where  these  could  be  ascertained,  and  the 
places  where  they  were  severally  printed. ' 


Translation. 

N.T. 

Bible. 

Author. 

Place  of  Printing. 

German 

. 

1522 

1534 

Martin  Luther 

Wittemberg 

English 
French 

_ 

1526 

1535 

Tindal  &  Coverdale   - 

Uncertain 

_ 

_ 

1535 

Robert  Olivetan 

Geneva 

Swedish 

_ 

1534 

1541 

Olaus  Petri 

Upsal,  Sweden 

Danish 

.. 

1524 

1550 

Palladius  and  others    - 

Copenhagen 

Dutch 

.. 

- 

1560 

Italian 

- 

-     - 

1562 

f  Antonio    Brucioli's  ") 
i_  revised?           -          J 

Geneva 

Spanish 

_         _ 

1556 

1569 

Cassiodorus  de  Reyna 

Frankfort  or  Basil 

Russian 

- 

1519 

1581 

Cyril  and  Methodius  - 

Ostrog 

Helvetian  dialect - 

1525 

1529 

- 

Zurich 

1  This  table  is  copied  from  Messrs.  Thomson  and  Orme's  Historical  Sketch  of  the 
Translation  and  Circulation  of  the  Scriptures,  p.  45,  with  some  corrections. 


VI.  Sect.  III.] 


The  German  Versions. 


235 


Translation. 


Lower  Saxon  dialect 

Finnish 

Croatian 

Basque 

Welsh 

Hungarian 

Wendish 

Icelandic 

Pomeranian  dialect 

Polish 

Bohemian 

Hebrew 

Modern  Greek 

Wallachian 

Romanese 

Lithuanian 

Turkish 

Irish 

Livonian 

Esthonian 

Esthonian,  dialect  of 

Dorpatian  dialect  - 

Grisons 

Upper  Lusatian 

Lapponic 

Manks 


N.T. 


Bible. 


Author. 


Gaelic 

Portuguese 

Spanish 
Maltese 


I 


1548 
1553 
1571 
1567 
1574 


1585 

1599 
1638 
1648 


1666 
1602 
1685 
1685 
1686 
1727 

1706 
1755 


1767 
1712 

1781 

1820 


1533 
1642 


1588 
1589 
1584 
1584 
1588 
1596 
1593 


1657 
1660 

1685 
1689 
1689 


1719 

1728 

1763 

1802 

1748-53 

1783 
1793,4 


Thorlack 

Several 
Several 
Elias  Hutter 
Maximus  Calliergi 


Chylinsky 
Lazarus   Seaman 
Dr.  Daniel,  Bp.  Bedell 


Place  of  Printing. 


Several 


and 


{Bishop   Wilson 
Hildesley 
{James  Stewart  andl 
others  -  J 

{Ferreira  d'  Almeida, "» 
Cath.  -  J 

{Antonio   Pereira,      "J 
Cath.         -  -/ 

Padre  Scio  -, 

(  Rev.W.Jowett,M.A.  \ 
\  and  Signor  Cannolo  J 


Lubeck 

Stockholm 

Tubingen 

Rochelle 

London 

Vienna 

Wittemberg 

Holum,  Iceland 

Barth 

Cralitz,  Moravia 

Nuremberg 

Geneva 

Belgrade 

Schuol 

London 

Oxford 

London 

Riga 

Riga 

Riga 

Coire 
Bautzen 


Edinburgh 

Amsterdam  and 
Batavia 

Lisbon 

Madrid 

Malta 


Of  the  various  translations  above  enumerated,  the  following 
are  more  particularly  worthy  of  notice. 

1.  German  Versions. — As  Germany  has  the  honour  of 
being  the  country  where  the  art  of  printing  was  first  discovered, 
so  it  was  distinguished  in  the  annals  of  sacred  literature,  by 
being  the  first  in  which  the  Holy  Scriptures  were  issued  from 
the  press  in  the  vernacular  language  of  its  inhabitants.  So  early 
indeed  as  the  year  1466,  a  German  translation  from  the  Latin 
Vulgate  was  printed,  the  author  of  which  is  unknown  '.  Scarcely, 


1  A  copy  of  this  very  rare  work  is   in  the  splendid  collection  of  Earl  Spencer.     See 
a  description  of  it,  in  Mr.  Dibdin's  Bibliotheca  Spenceriann,  vol.  i.  pp.  42 — 47. 


2S6  Modem  Versions  of  the  Scriptures.      [Part  I.  Ch. 

however,  had  the  Reformation  commenced,  when  Luther  medi- 
tated a  new  version  of  the  Scriptures  for  the  general  use  of  his 
countrymen.  His  first  publication  comprised  the  seven  peniten- 
tial Psalms,  from  the  Latin  of  John  Reuchlin.  These  appeared 
in  1517,  and  were  followed  by  the  New  Testament,  in  1522; 
by  the  Pentateuch,  in  1523;  by  the  Book  of  Joshua,  and  the 
remaining  historical  Books,  in  1524;  in  which  year  also  appeared 
the  books  of  Job,  Psalms,  Proverbs,  Ecclesiastes,  and  the  Song 
of  Songs.  In  1526  was  published  the  prophecies  of  Jonah  and 
Habakkuk;  in  1528,  those  of  Zechariah  and  Isaiah;  in  1529, 
the  apocryphal  book  of  Wisdom;  in  1530,  the  book  of  Daniel 
together  with  the  remaining  apocryphal  books;  in  1531,  the 
entire  book  of  Psalms ;  and  in  1531  and  1532,  the  rest  of  the 
prophetical  books.  All  these  portions  of  Luther's  translation 
are  of  extreme  rarity.  The  first  complete  and  revised  edition  of 
the  whole  Bible  was  printed  at  Wittemberg  in  1533-35,  in 
folio :  and  in  the  revision  of  it,  he  is  said  to  have  had  the  assist- 
ance of  Philip  Melancthon.  Luther  made  his  version  directly 
-  from  the  original  Hebrew  and  Greek,  and  not  one  of  his  nume- 
rous enemies  ever  durst  charge  him  with  ignorance  of  those 
languages.  His  translation  is  represented  as  being  uncommonly 
clear  and  accurate,  and  its  style  in  a  high  degree  pure  and 
elegant.  Having  originally  been  published  in  detached  portions, 
as  these  were  gradually  and  successively  circulated  among  the 
people,  Luther's  version  produced  sudden  and  almost  incredible 
effects,  and  contributed  more  than  any  other  cause,  to  extirpate 
the  erroneous  principles  and  superstitious  practices  of  the  church 
of  Rome,  from  the  minds  of  a  prodigious  number  of  persons  '. 
Since  that  time  it  has  been  printed  times  without  number ;  and 
as  the  reformation  spread,  it  served  as  the  basis  of  several  other 
translations,  viz. 

1.  The  Lower  Saxon  Translation  was  printed  at  Lubeck,  in  1533-4. 
Its  authors  are  not  known  ^.  This  version  was  undertaken  at  the  sug- 
"■estion  of  Luther  himself,  and  under  the  direction  of  John  Bugenha- 
gius,  who  wrote  a  preface,  and  supplied  short  notes,  and  also  arguments 
to  the  different  books. 

2.  "The  Pomeranian  Version  was  printed  in  1588,  in  quarto,  by  the 
command  of  Bogislaus  XIII.,  duke  of  Pomerania  :  it  was  made  from 
the  Wittemberg  edition  of  Luther's  Bible,  printed  in  1545. 

3.  The  Danish  Version  was  undertaken  by  command  of  Christian  III. 
king  of  Denmark,  and  at  the  suggestion  of  Bugenhagius  :  it  was  printed 
ut  Copenhagen  in  1550,  and  is  of  extreme  rarity.  Previously  to  the 
publication  of  this  version,  the  New  Testament  had  been  translated 
from  the  Vulgate,  as  well  as  the  Psalms,  and  the  five  books  of  Moses. 

1  Mosheim's  Ecclesiastical  History,  vol.  iv.  p.  60. 

'^  Another  Lower  Sa.ton  Version  from  the  Vulgate  was  printed  at  Lubec  in  1494,  in 
two  folio  volumes.  The  reader  will  find  a  bibliographical  notice  of  it  in  the  Bibliotheca 
Spenceriana,  vol,  i-  p[>.  55 — 58. 


VI.  Sect.  III.]  The  German  Versions.  2S7 

The  Danish  version  was  subsequently  revised  and  corrected,  in  the 
reigns  of  Frederick  II.  and  Christian  IV.  kings  of  Denmark ;  the  revi- 
sion, made  by  command  of  the  last-mentioned  monarch,  is,  we  believe, 
the  standard  of  the  succeeding  editions  of  the  Danish  Scriptures,  which, 
however,  are  said  to  vary  considerably  from  Luther's  German  version. 

4.  The  Icelandic  Translation  of  the  entire  Bible  was  printed  at 
Holum,  in  Iceland,  in  1584,  under  the  patronage  of  Frederick  II.  The 
New  Testament  had  been  translated  by  Oddur  Gottshalkson  (whose 
father  filled  the  episcopal  see  of  Holum),  and  printed  in  Denmark,  in 
1539,  at  the  expense  of  Christian  III.  This  was  followed  by  an  Ice- 
landic Version  of  the  Epistles  and  Gospels,  for  all  the  Sundays  in  the 
year,  published  in  1562,  by  Olaf  Hialteson,  the  first  Lutheran  Bishop 
of  Holum  ;  which  may  be  considered  as  a  second  edition  of  certain 
portions  of  Oddur's  New  Testament,  the  compiler  having  availed  him- 
self chiefly  of  that  version,  in  writing  out  the  lessons  of  which  the 
work  consists.  In  1580,  the  Proverbs  of  Solomon  were  translated  by 
Gissur  Eincerson,  the  first  Lutheran  Bishop  of  Skalholt,  who  also  trans- 
lated the  book  of  Sirach,  printed  in  the  same  year  at  Holum.  At  length, 
in  1584,  as  above  noticed,  the  whole  of  the  Old  and  New  Testaments 
was  printed  in  Icelandic,  through  the  unremitting  zeal  and  pious  libe- 
rality of  Gudbrand  Thorlakson,  Bishop  of  Holum,  who  not  only  con- 
tributed largely  to  the  undertaking  himself,  but  also  obtained  a  muni- 
ficent donation  from  Frederick  II.,  with  authority  to  raise  a  rix-doUar 
in  aid  of  the  work  from  every  church  in  Iceland.  It  is  not  known  what 
share  this  eminent  prelate  had  in  the  translation,  which  is  considered  as 
the  production  of  different  hands.  Gottshalkson's  version  of  the  New 
Testament,  as  well  of  some  parts  of  the  Old  Testament,  was  adopted, 
after  having  been  revised  by  Gudbrand.  This  edition  has  always  been 
very  highly  esteemed,  on  account  of  the  purity  of  its  diction  ;  and,  even 
at  this  day,  it  is  preferred  before  more  modern  translations.  A  second 
edition  of  the  Icelandic  Bible  appeared  at  Holum  in  1644,  under  the 
editorial  care  of  Thorlak  Skuleson,  bishop  of  that  see  ;  by  whom  it  was 
carefully  revised  and  corrected.  This  is  the  standard  text  from  which 
the  two  most  recent  impressions  of  the  Icelandic  Version  have  been 
printed.  ' 

5.  The  Swedish  Version  was  made  from  the  first  edition  of  Luther's 
German  translation :  it  was  begun  by  Laurence  Andreas,  and  finished  by 
Laurence  Petri,  and  was  printed  atUpsal,  in  1541,  by  the  command  of 
Gustavus  I.,  king  of  Sweden. 

6.  The  Dwfc/i  Translation  appeared  in  1560,  and  after  being  re- 
peatedly printed,  was  superseded  by  a  new  Protestant  translation,  of 
which  an  account  is  given  in  page  272,  infra. 

7 — 10.  The  Finnish  Version  was  printed  at  Stockholm,  in  1642  %  and 

1  The  above  particulars  are  abridged  from  the  Rev.  Dr.  Henderson's  *  Historical  View 
of  the  Translation  and  different  Editions  of  the  Tcelandic  Scriptures,'  in  the  second 
volume  (pp.  249 — HOG.)  of  his  very  interesting  Journal  of  a  Residence  in  Iceland, 
during  the  years  1814  and  1815,  8vo.  Edinburgh,  1818. 

2  This  edition  was  accompanied  with  a  translation  in  the  Esthonian  language,  spoken 
in  the  province  of  Esthland  or  Esthonia.  It  is  a  totally  distinct  language,  being  closely 
allied  to  the  Finnish.  Bp.  Marsh's  History  of  Translations,  p.  4.  note.  There  is  also  a 
dialect  of  the  Esthonian,  called  the  Dorpatian  EsLhonian,  into  which  the  New  Testa- 
ment was  translated  and  published  in  the  year  1727. 


S38  Modern  Versions  of  the  Scriptures.         [Part  I.  Ch* 

again  in  1644',  the  Lettish  (or  Livonian)  at  Riga  1689'';  the  Sora- 
hie  or  fVendish  (a  dialect  spoken  in  Upper  Lusatia),  at  Bautzen  (Budis- 
sae),  in  1728,  and  again  in  1/42  ;  and  the  Lithuanian,  at  Kbnigsberg 
(Regiomonti),  in  1735. 

Valuable  as  Luther's  German  translation  ol"  the  Scriptures 
confessedly  is,  it  was  severely  attacked,  on  its  publication,  by 
the  enemies  of  the  reformation,  whose  productions  are  enume- 
rated by  Walchius  ^.  Luther's  translation,  reformed  by  the 
Zuinglians  and  Calvinists,  was  printed,  in  various  editions  at 
Neustadt,  between  the  years  1679  and  1695  j  at  Herborn  in 
1695,  1698,  1701-5-8,  and  21 ;  at  Heidelberg  in  1617  and 
1618,  and  many  times  since;  at  Cassel  in  1602;  and  at  Basle 
in  1651,  1659,  and  in  the  last  century  very  frequently. 

Between  the  years  1525  and  1529,  Leo  Juda  published  at 
Zurich  a  German-Swiss  translation  of  the  Scriptures.  As  far 
as  he  could,  he  availed  himself  of  such  parts  of  Luther's  version 
as  were  then  printed.  In  1667  a  new  and  revised  edition  of 
Leo  Juda's  translation  was  published  at  Zurich  :  the  altera- 
tions and  corrections  in  it  are  so  numerous,  that  it  is  consi- 
dered as  a  new  translation,  and  is  commonly  called  the  Neiv 
Zurich  Bible,  in  order  to  distinguish  it  from  the  Old  Zurich 
version  of  Leo  Juda.  "  It  was  undertaken  by  Hottinger,  Miiller, 
Zeller,  HoflPmeister,  and  others,  and  conducted  with  great  care 
and  precision.  As  their  plan  seems  to  have  had  some  resem- 
blance to  that  pursued  by  our  own  admirable  translators,  and 
may,  perhaps,  have  been  copied  from  it,  this  version  is  more 
particularly  deserving  of  notice.  When  these  learned  men  met 
together,  Hottinger  and  Miiller  had  each  of  them  the  Hebrew- 
text  put  into  their  hands ;  Zeller  had  the  old  Zurich  version, 
Wasser  took  the  Italian  of  Giovanni  Diodati  and  Parens'  edi- 
tion of  Luther's  Bible,  Hoff  meister  had  the  Septuagint  and  the 
Junio-Tremellian  version  before  him,  and  Freitz  the  Belgian 
Bible.  When  any  difference  arose,  the  point  was  argued  by 
them  all ;  each  was  called  upon  to  give  his  opinion  of  the  trans- 
lation which  was  in  his  hands ;  and  that  reading  was  adopted, 
which,  after  mature  consideration,  seemed  most  agreeable  to 
the  Hebrew."  * 

As  the  Zurich  version  differs  very  materially  fi'om  that  of 

'  A  translation  of  the  Scriptures  into  the  Karelian  language  (spoken  in  Karelia,  a 
province  of  East  Finland)  is  at  this  time  printing  under  the  direction  of  the  St.  Peters- 
burg Bible  Society  ;  but  it  is  not  known  whether  this  version  is  made  from  the  Finnish, 
or  not. 

*  An  edition  of  the  New  Testament,  both  in  Livonian  and  Esthonian,  had  been  al- 
ready printed  at  Riga,  in  1685  and  1686.  The  Lettish  or  Livonian  is  a  Sclavonian 
dialect. 

3  WalchiiBibliotheca  TheologicaSelecta,  vol.  iv.  pp.79 — 81. 

*  Whittaker's  Inquiry  into  the  Interpretation  of  the  Hebrew  Scriptures  in  Europe, 
p.  53.— Cambridge,  1819,  Svo. 


VI.  Sect.  III.]  The  German  Versions.  239 

Luther,  John  Piscator  undertook  another,  from  the  Latin  ver- 
sion of  Junius  and  Tremellius,  which  he  has  followed  very 
closely.  It  appeared  in  detached  portions  between  the  year 
1602  and  1604,  and  was  repeatedly  printed  during  the  seven- 
teenth century.  Piscator's  version,  having  become  very  scarce, 
has  lately  been  revised  by  the  Biblical  and  Divinity  Professors, 
and  three  Pastors  of  the  Helvetic  church,  who  have  corrected 
its  orthography,  and  such  words  as  have  become  obsolete,  pre- 
viously to  an  edition  of  8000  copies  of  the  entire  Bible,  and  4000 
copies  of  the  New  Testament,  which  has  been  executed  by  the 
Bern  Bible  Society,  aided  by  a  pecuniary  grant  from  the  British 
and  Foreign  Bible  Society  of  London. 

Besides  the  preceding  German  Versions  made  by  Protes- 
tants, there  are  also  translations  made  by  Roman  Catholic 
divines ;  some  of  them  appeared  almost  as  early  as  that  of 
Luther,  to  which,  however,  they  are  greatly  inferior  in  point  of 
perspicuity.  Three  of  these  are  particularly  mentioned  by 
Walchius,  viz. 

1.  That  of  John  Detemberger,  whose  translation  clearly 
evinces  that  he  was  utterly  unfit  for  the  task  he  undertook,  and 
who  hesitated  not  to  acknowledge  that  he  was  totally  ignorant 
of  Hebrew.  He  took  much  from  Luther,  against  whom  he 
vehemently  inveighs.  His  translation  was  first  published  at 
Mayence  in  1534,  and  has  been  several  times  printed  since  that 
time. 

2.  The  Version,  which  bears  the  name  of  John  Eckius.  He 
translated  only  the  Old  Testament,  the  New  being  executed  by 
Jerome  Emser.  It  was  first  published  in  1537,  and  has  also 
been  repeatedly  printed. 

3.  The  Version  of  Caspar  Ulenberg,  which  was  undertaken 
under  the  patronage  of  Ferdinand,  archbishop  and  elector  of 
Cologne,  is  preferred  by  those  of  his  own  communion  to  all  the 
other  German  Versions.  He  follows  the  Sixtine  edition  of 
the  Latin  Vulgate.  This  translation  first  appeared  in  1630 
and  has  undergone  very  numerous  impressions. 

The  three  translations  just  noticed,  include  the  Old  and  New 
Testaments.  In  addition  to  them,  three  new  versions  of  the 
New  Testament  have,  within  a  few  years,  been  circulated  very 
largely  among  the  Roman  Catholics  of  Germany,  who  have 
evinced  an  ardent  desire  for  the  Scriptures,  notwithstandino-  the 
fulminations  of  the  papal  see  against  them.  Of  two  of  these 
versions,  the  Ratisbon  edition,  and  that  executed  by  M.  Gossner 
a  learned  Catholic  priest,  formerly  of  Munich,  the  author  has  not 
been  able  to  obtain  any  authentic  particulars ;  the  third  was  exe- 
cuted about  the  year  1 8 1 2,  by  the  Rev.  LeanderVan  Ess,  professor 
of  divinity  in  the  university  of  Marburg,  in  conjunction  with  his 
brother.     It  is  made  directly  from  the  Greek,  and  has  been 


24-0  Modern  Versions  qf  the  Scriptures.     [Part  1.  Cli. 

recommended  by  the  first  Protestant  clergymen  at  Dresden  and 
Zurich ',  as  well  as  by  several  authorities  among  the  Roman 
Catholic  literati,  as  exhibiting  a  pure  and  correct  version  of 
the  Sacred  Original.  * 

There  are  also  two  translations  of  the  Old  Testament  in  the 
dialect  spoken  by  the  Jews  in  Germany,  called  the  Jewish- Ger- 
man. One  was  made  by  Joseph  Josel  Ben  Alexander,  and  was 
printed  by  Joseph  Athias  at  Amsterdam,  in  1679 :  previously  to 
publication  it  was  revised  by  Rabbi  Meir  Stern,  chief  rabbi  of 
the  synagogue  at  Amsterdam.  The  other  Jewish- German 
translation  was  executed  by  Rabbi  Jekuthiel  Ben  Isaac  Blitz, 
and  was  printed  by  Uri  Veibsch  Ben  Aaron,  also  at  Amsterdam, 
in  1679.  Kortholt  terms  this  translator  a  blasphemous  impostor, 
and  charges  him  with  having  disguised  certain  prophecies  rela- 
tive to  the  Messiah,  in  consequence  of  his  Jewish  predilections. 
Of  these  two  semi-barbarous,  unfaithful,  and  now  almost  uni- 
versally neglected  translations,  which  can  be  of  no  use  whatever 
in  scripture  criticism,  Carpzov  has  given  an  account,  with  speci- 
mens ^.  And  as  the  German  Jews  are  at  this  time  animated  by  a 
spirit  of  candid  inquiry,  a  Jewish- German  translation  of  the^(e'MJ 
Testament  has  lately  been  printed  for  their  benefit,  at  the  ex- 
pense of  the  London  Society  for  the  conversion  of  the  Jews. 

II.    OF    THE    VERSIONS    IN    THE    LANGUAGES  SPOKEN    IN    THE 
BRITISH    ISLES. 

1.  English  Versions  *. — Although  it  is  impossible,  at  this 
distance  of  time,  to  ascertain  when  or  by  whom  Christianity  was 
first  planted  in  this  island,  as  well  as  the  earliest  time  when  the 
Scriptures  were  translated  into  the  language  of  its  inhabitants, 
yet  we  know  that,  for  many  hundred  years,  they  were  favoured 
with  the  possession  of  part,  at  least,  of  the  sacred  volume  in  their 
vernacular  tongue.     The  earliest  version  of  which  we  have  any 

1  The  late  Rev.  Dr.  Reinhart,  first  chaplain  to  the  court  of  Saxony,  and  the  pre- 
sent venerable  superior  of  the  Zurich  clergy,  Antistes  Hess. 

9  Owen's  History  of  the  British  and  Foreign  Bible  Society,  vol.  ii.  p.  229.  From 
the  Seventeenth  Report  of  that  Society,  it  appears,  from  the  month  of  September  1812 
to  December  51st  1820,that  the  learned  and  pious  Professor  Van  Ess  has  distributed  not 
fewer  than  three  hundred  and  ninety  four  thousand  and  sixty 'Seven  copies  to  persons  of 
his  own  communion,* who  have  received  them  with  the  liveliest  gratitude;  besides  which, 
he  has  distributed  5,394  New  Testaments  of  other  Roman  Catholic  and  Protestant  Ver- 
sions, in  various  languages,  and  8,749  Roman-Catholic  and  Protestant  Bibles.  In  all, 
408,210  copies  of  the  Holy  Scriptures  have  been  put  into  circulation  through  the  pro- 
fessor and  his  friends. 

3  Carpzovii  Critica  Sacra  Veteris  Testament!,  pp.  757 — 786. 

4  Our  account  of  Enghsh  Translations  is  drawn  from  I^ewis's  History  of  the  Trans- 
lations of  the  Bible,  prefixed  to  his  edition  of  WicklifFe's  New  Testament,  folio  17.51 ; 
Johnson's  Historical  Account  of  the  several  English  Translations  of  the  Bible,  originally 
published  in  17.50,  in  8vo.  and  reprinted  in  the  third  volume  of  Bishop  Watson's  Col- 
lection of  Theological  Tracts ;  and  Archbishop  Newcome's  View  of  the  English  Biblical 
Translations,  Dublin,  1792,  8vo.;  .ind  Mr.  Wiiittakcr's  learned  and  elaborate  Inquiry 
into  the  Interpretation  of  the  Hebrew  !5criptures,  pp.53 — 114. 


VI.  Sect.  III.]  The  English  Versions.  241 

account,  is  a  translation  of  the  Psalms  into  the  Saxon  tongue 
by  Adhelm  or  Adelme,  the  first  bishop  'of  Sherborne,  about  the 
year  706.  A  Saxon  version  of  the  four  Gospels  was  made  by 
Egbert,  bishop  of  Lindisfern,  who  died  a.d.  721 ;  and,  a  few 
years  after,  the  venerable  Bede  translated  the  entire  Bible  into 
that  language.  Nearly  two  hundred  years  after  Bede,  King 
Alfred  executed  another  translation  of  the  Psalms,  either  to 
supply  the  loss  of  Adhelm's  (which  is  supposed  to  have  perished 
in  the  Danish  wars),  or  to  improve  the  plainness  of  Bede's 
version.  A  Saxon  translation  of  the  Pentateuch,  Joshua,  part 
of  the  Books  of  Kings,  Esther,  and  the  apocryphal  books  of 
Judith,  and  the  Maccabees,  is  also  attributed  to  Elfric  or  Elfred, 
who  was  archbishop  of  Canterbury,  a.d.  995. 

A  chasm  of  several  centuries  ensued,  during  which  the  Scrip- 
tures appear  to  have  been  buried  in  oblivion,  the  general 
reading  of  them  being  prohibited  by  the  papal  see.  The^rs^ 
English  translation  of  the  Bible,  known  to  be  extant,  was  exe- 
cuted by  an  unknown  individual,  and  is  placed  by  Archbishop 
Usher  to  the  year  1290:  of  this  there  are  three  manuscript 
copies  preserved,  in  the  Bodleian  library,  and  in  the  libraries 
of  Christ  Church  and  Queen's  Colleges  at  Oxford.  Towards 
the  close  of  the  following  century,  John  de  Trevisa,  vicar  of 
Berkeley  in  Cornwall,  at  the  desire  of  his  patron.  Lord  Berke- 
ley, is  said  to  have  translated  the  Old  and  New  Testaments  into 
the  English  tongue.  But  as  no  part  of  this  work  appears  ever 
to  have  been  printed,  the  translation  ascribed  to  him  is  sup- 
posed to  have  been  confined  to  a  few  texts,  which  were  painted 
on  the  walls  of  his  patron's  chapel  at  Berkeley  Castle,  or  which 
are  scattered  in  some  parts  of  his  works,  several  copies  of 
which  are  known  to  exist  in  manuscript.  Nearly  contempo- 
rary with  him  was  the  celebrated  John  WicklifFe,  who,  about 
the  year  1380,  translated  the  entire  Bible  from  the  Latin  Vul- 
gate into  the  English  language  as  then  spoken,  not  being 
sufficiently  acquainted  with  the  Hebrew  and  Greek  languages 
to  translate  from  the  originals '.  Before  the  invention  of  print- 
ing, transcripts  were  obtained  with  difficulty,  and  copies  were 
so  rare,  that,  according  to  the  registry  of  William  Alnewick, 
bishop  of  Norwich,  in  1429,  the  price  of  one  of  Wickliffe's 
Testaments  was  not  less  than  four  marks  and  forty  pence, 
or  two  pounds  sixteen  shillings  and  eight-pence.  This 
translation  of  the  Bible,  we  are  informed,  was  so  offensive 
to  those  who  were  for  taking  away  the  key  of  knowledge 
and  means  of  better  information,  that  a  bill  was  brought  into 

'  The  New  Testament  of  WicklifFe  was  published  in  folio  by  Mr.  Lewis  in  1731  ; 
and  was  handsomely  re-edited  in  quarto,  in  1810,  by  the  Rev.  Henry  Hervey  Baber, 
one  of  the  librarians  of  the  British  Museum,  who  i)refixed  a  valuable  memoir  of  this 
♦'  Apostle  of  England,"  as  WicklifFe  has  sometimes  been  called. 

VOL.  II.  R 


242  Modern  Versions  of  the  Scriptures.       [Parti.  Ch. 

the  House  of  Lords,  13  Rich.  II.  a.  d.  1390,  for  the  purf>osc' 
of  suppressing  it.  On  which  the  Duke  of  Lancaster,  the 
king's  uncle,  is  reported  to  have  spoken  to  this  effect :  *'  We 
will  not  be  the  dregs  of  all :  seeing  other  nations  have  the  law 
of  God,  which  is  the  law  of  our  faith,  written  in  their  own  lan- 
guage." At  the  same  time  he  declared  in  a  very  solemn  manner, 
"  That  he  would  maintain  our  having  this  law  in  our  own 
tongue  against  those,  whoever  they  should  be,  who  first  brought 
in  the  bill."  The  duke  was  seconded  by  others,  who  said, 
'*  That  if  the  Gospel,  by  its  being  translated  into  English,  was 
the  occasion  of  running  into  error,  they  might  know  that  there 
were  more  heretics  to  be  found  among  the  Latins  than  among 
the  people  of  any  other  language.  For  that  the  Decretals 
reckoned  no  fewer  than  sixty-six  Latin  heretics ;  and  so  the 
Gospel  must  not  be  read  in  Latin,  which  yet  the  opposers  of 
its  English  translation  allowed."  Through  the  Duke  of  Lan- 
caster's influence  the  bill  was  rejected;  and  this  success  gave 
encouragement  to  some  of  Wickliffe's  followers  to  publish  an- 
other and  more  correct  translation  of  the  Bible.  But  in  the  year 
1408,  in  a  convocation  held  at  Oxford  by  Archbishop  Arundel, 
it  was  decreed  by  a  constitution,  '  That  no  one  should  there- 
after translate  any  text  of  Holy  Scripture  into  English,  by  way 
of  a  book,  or  little  book,  or  tract;  and  that  no  book  of  this 
kind  should  be  read,  that  was  composed  lately  in  the  time  of 
John  WicklifFe,  or  since  his  death.'  This  constitution  led  the 
way  to  great  persecution,  and  many  persons  were  punished  se- 
verely, and  some  even  with  death,  for  reading  the  Scriptures 
in  English. ' 

In  England,  as  in  other  parts  of  Europe,  the  spread  of  the 
pure  doctrines  of  the  Reformation  was  accompanied  with  new 
translations  into  the  vernacular  language.  For  the  first  printed 
English  translation  of  the  Scriptures  we  are  indebted  to  William 
Tindal,  who,  having  formed  a  design  of  translating  the  New  Tes- 
tament from  the  original  Greek  into  English,  removed  to  Antwerp 
in  Flanders,  for  this  purpose  Here",  with  the  assistance  of  the 
learned  John  Fry,  or  Fryth,  who  was  burnt  on  a  charge  of 
heresy  in  Smithfield,  in  1552,  and  a  friar,  called  William 
Roye,  who  suffered  death  on  the  same  account  in  Portugal, 
he  finished  it,  and  in  the  year  1526  it  was  printed  either  at 
Antwerp  or  Hamburgh,  without  a  name,  in  a  middle  sized 
8vo  volume,  and  without  either  calendar,  concordances  in 
the  margin,  or  table  at  the  end.  Tindal  annexed  a  pistil 
at  the  close  of  it,  in  which  he  "  desyred  them  that  were 
learned  to  amende  if  ought  were  found  amysse."  Le  Long 
calls  this  "  the  New  Testament  translated  into  English,  from 
the  German  version  of  Luther ;"  but  for  this  degrading  appella- 

J  Lewis's  Histoj^,  pp.  7. — 15. 


VI.  Sect.  III.]  The  English  Versions.  24-3 

tion  he  seems  to  have  no  other  authority  besides  a  story  related  by 
one  Cochlaeus ',  an  enemy  ofthe  Reformation,  with  a  view  of  depre- 
ciating Tindal's  translation.  Many  copies  of  this  translation  found 
their  way  into  England ;  and  to  prevent  their  dispersion  among 
the  people,  and  the  more  effectually  to  enforce  the  prohibition 
published  in  all  the  dioceses  against  reading  them,  Tonstal,  bishop 
of  London,  purchased  all  the  remaining  copies  of  this  edition, 
and  all  which  he  could  collect  from  private  hands,  and  committed 
them  to  the  flames  at  St.  Paul's  cross.  The  first  impression  of 
Tindal's  translation  being  thus  disposed  of,  several  other  numer- 
ous editions  were  published  in  Holland,  before  the  year  1530,  in 
which  Tindal  seems  to  have  had  no  interest,  but  which  found  a 
ready  sale,  and  those  which  were  imported  into  England  were 
ordered  to  be  burned.  On  one  of  these  occasions,  Sir  Thomas 
More,  who  was  then  chancellor,  and  who  concurred  with  the 
bishop  in  the  execution  of  this  measure,  enquired  of  a  person, 
who  stood  accused  of  heresy,  and  to  whom  he  promised  indem- 
nity, on  consideration  of  an  explicit  and  satisfactory  answer, 
howTindal  subsisted  abroad,  and  who  were  the  persons  in  Lon- 
don that  abetted  and  supported  him ;  to  which  inquiry  the  he- 
retical convert  replied,  "  It  was  the  Bishop  of  London  who 
maintained  him,  by  sending  a  sum  of  money  to  buy  up  the 
impression  of  his  Testament."  The  chancellor  smiled,  admitted 
the  truth  ofthe  declaration,  and  suffered  the  accused  person  to 
escape.  The  people  formed  a  very  unfavourable  opinion  of 
those  who  ordered  the  word  of  God  to  be  burned,  and  con- 
cluded, that  there  must  be  an  obvious  repugnance  between  the 
New  Testament  and  the  doctrines  of  those  who  treated  it  with 
this  indignity.  Those  who  were  suspected  of  importing  and 
concealing  any  of  these  books,  were  adjudged  by  Sir  T.  More  to 
ride  with  their  faces  to  the  tails  of  their  horses^  with  papers  on 
their  heads,  and  the  New  Testaments,  and  other  books  which 
they  had  dispersed,  hung  about  their  cloaks,  and  at  the  stand- 
ard in  Cheapside  to  throw  them  into  a  fire  prepared  for  that 
purpose,  and  to  be  fined  at  the  king's  pleasure. 

When  Tonstal's  purchase  served  only  to  benefit  Tindal,  and 
those  who  were  employed  in  printing  and  selling  successive 
editions  of  his  Testament,  and  other  measures  for  restraining 
their  dispersion  seemed  to  have  little  or  no  effect,  the  pen  ofthe 
witty,  eloquent,  and  learned  Sir  Thomas  More,  was  employed 
against  the  translator  ;  and  the  bishop  granted  him  a  licence,  or 
faculty,  dated  March  7,  1527,  to  have  and  to  read  the  several 
books  which  Tindal  and  others  published ;  and  at  his  desire  Sir 
Thomas  composed  a  dialogue,  written  with  much  humour,  and 
designed  to  expose  Tindal's  translation,  which  was  published  in 
1529.     In  this  dialogue  he  alleges,  among  other  charges,  that 

*  111  Actis  Martini  Lutheri  ad  an.  1526,  p.  \32. 
R  2 


^4i4i  Modern  Versions  of  the  Scriptures.         [Part  I.  Cb- 

Tindal  had  mistranslated  three  words  of  great  importance,  viz. 
the  words  priests,  church,  and  chai'ity ;  calling  the  first  seniors, 
the  second  congregation,  and  the  third  love.  He  also  charges 
him  with  changing  commonly  the  term  grace  into  favour,  con- 
fession into  knowledging,  penance  into  repentance,  and  a  contrite 
heart  into  a  troubled  heart.  The  Bishop  of  London  had,  in- 
deed, in  a  sermon,  declared,  that  he  had  found  in  it  no  less 
than  2000  errors,  or  mistranslations ;  and  Sir  Thomas  More 
discovered  above  1000  texts  by  tale,  falsely  translated.  In  1530, 
a  royal  proclamation  was  issued,  by  the  advice  of  the  prelates 
and  clerks,  and  of  the  universities,  for  totally  suppressing  the 
translation  of  the  scripture,  corrupted  by  William  Tindal. 
The  proclamation  set  forth,  that  it  was  not  necessary  to  have 
the  Scriptures  in  the  English  tongue,  and  in  the  hands  of  the 
common  people ;  that  the  distribution  of  them,  as  to  allowing 
or  denying  it,  depended  on  the  discretion  of  their  superiors ; 
and  that,  considering  the  malignity  of  the  time,  an  English 
translation  of  the  Bible  would  rather  occasion  the  continuance, 
or  increase  of  errors,  than  any  benefit  to  their  souls.  How- 
ever, the  proclamation  announced  the  king's  intention,  if  the 
present  translation  were  abandoned,  at  a  proper  season,  to  pro- 
vide that  the  Holy  Scriptures  should  be  by  great,  learned,  and 
catholic  persons,  translated  into  the  English  tongue,  if  it  should 
then  seem  convenient.  In  the  meantime,  Tindal  was  busily 
employed  in  translating  from  the  Hebrew  into  the  English  the 
five  books  of  Moses,  in  which  he  was  assisted  by  Miles  Cover- 
dale.  But  his  papers  being  lost  by  shipwreck  in  his  voyage  to 
Hamburgh,  where  he  designed  to  print  it,  a  delay  occurred, 
and  it  was  not  put  to  press  till  the  year  1530.  It  is  a  small  8vo. 
printed  at  different  presses,  and  with  different  types.  In  the 
preface  he  complained,  that  there  was  not  so  much  as  one  i  in 
his  New  Testament,  if  it  lacked  a  tittle  over  its  head,  but  it  had 
been  noted,  and  numbered  to  the  ignorant  people  for  an  heresy, 
who  were  made  to  believe,  that  there  were  many  thousand 
heresies  in  it,  and  that  it  was  so  faulty  as  to  be  incapable  of 
amendment  or  correction.  In  this  year  he  published  an  answer 
to  Sir  Thomas  More's  dialogue,  containing  his  reasons  for  the 
changes  which  he  had  introduced  into  his  translation.  The 
three  former  editions  of  Tindal's  English  New  Testament  being 
all  sold  off,  the  Dutch  booksellers  printed  a  fourth  in  this  year, 
in  a  smaller  volume  and  letter.  In  1531,  Tindal  published  an 
English  version  of  the  prophet  Jonah,  with  a  prologue,  full  of 
invective  against  the  church  of  Rome.  Strype  supposes  that 
before  his  death  he  finished  all  the  Bible  but  the  Apocrypha, 
which  was  translated  by  Rogers ;  but  it  seems  more  probable 
that  he  translated  only  the  historical  parts.  In  1534,  was 
published  a  fourth  Dutch  edition,  or  the  fifth  in  all,  of  Tindal's 


VI.  Sect.  III.]  The  English  Fersiom.  245 

New  Testament,  in  12mo.  In  this  same  year,  Tindal  printed 
his  own  edition  of  the  New  Testament  in  English,  which  he 
had  dihgently  revised  and  corrected  j  to  which  is  prefixed  a 
prologue ;  and  at  the  end  are  the  pistils  of  the  Old  Testament, 
closing  with  the  following  advertisement,  "  Imprinted  at  Ant- 
werp, by  Marten  Emperour,  anno  M.  d.  xxxiv."  Another  edi- 
tion was  published  this  year,  in  1 6to.  and  printed  in  a  German 
letter.  Hall  says,  in  his  Chronicle,  printed  during  the  reign 
of  Henry  VIII.  by  Richard  Grafton,  the  benefactor  and  friend 
of  Tindal;  "  William  Tindal  translated  the  New  Testa- 
ment, and  first  put  it  into  print;  and  he  likewise  translated  the 
five  books  of  Moses,  Joshua,  Judicum,  Ruth,  the  books  of 
Kings,  and  books  of  Paralipomenon,  Nehemiah,  and  the  first 
of  Esdras,  and  the  prophet  Jonas ;  and  no  more  of  the  Holy 
Scriptures."  Upon  his  return  to  Antwerp,  in  1531,  King 
Henry  VIII.  and  his  council,  contrived  means  to  have  him 
seized  and  imprisoned.  After  long  confinement  he  was  con- 
demned to  death  by  the  emperor's  decree  in  an  assembly  at 
Augsburgh;  and  in  1536,  he  was  strangled  at  Villefort,  near 
Brussels,  the  place  of  his  imprisonment,  after  which  his  body 
was  reduced  to  ashes.  He  expired,  praying  repeatedly  and 
earnestly,  "  Lord,  open  the  King  of  England's  eyes."  Several 
editions  of  his  Testament  were  printed  in  the  year  of  his  death. 
Tindal  had  little  or  no  skill  in  the  Hebrew,  and  therefore  he 
probably  translated  the  Old  Testament  from  the  Latin.  The 
knowledge  of  languages  was  in  its  infancy ;  nor  was  our  English 
tongue  arrived  at  that  degree  of  improvement,  which  it  has 
since  attained  ;  it  is  not,  therefore,  surprising,  that  there  should 
be  many  faults  in  this  translation  which  need  amendment.  This, 
indeed,  was  a  task,  not  for  a  single  person,  but  requiring  the 
concurrence  of  many,  in  circumstances  much  more  favourable  for 
the  execution  of  it  than  those  of  an  exile.  Nevertheless,  although 
this  translation  is  far  from  being  perfect,  few  first  translations,  says 
Dr.  Geddes ',  will  be  found  preferable  to  it.  It  is  astonishing,  says 
this  writer,  how  little  obsolete  the  language  of  it  is,  even  at  this 
day;  and  in  point  of  perspicuity,  and  noble  simplicity,  propriety  of 
idiom,  and  purity  of  style,  no  English  version  has  yet  surpassed  it. 
In  1535  the  whole  Bible,  translated  into  English,  was  printed 
in  folio,  and  dedicated  to  the  king  by  Miles  Coverdale,  a  man 
greatly  esteemed  for  piety,  knowledge  of  the  scriptures^  and 
diligent  preaching;  on  account  of  which  qualities  King  Ed- 
ward VI.  advanced  him  to  the  see  of  Exeter.  In  his  dedication 
and  preface,  he  observes  to  this  purpose,  that,  as  to  the  present 
translation,  it  was  neither  his  labour  nor  his  desire  to  have  this 
work  put  into  his  hand ;  but  **  when  others  were  moved  by  the 

'  Prospectus  for  a  New  Translation  of  the  Bible,  p.  88, 


24-6  Modern  Versions  of  the  Scriptures.       [Part  I.  Ch. 

Holy  Ghost  to  undertake  the  cost  of  it,"  he  was  the  more  bold 
to  engage  in  the  execution  of  it.  Agreeably,  therefore,  to  de- 
sire, he  set  forth  this  "  special "  translation,  not  in  contempt 
of  other  men's  translations,  or  by  way  of  reproving  them,  but 
humbly  and  faithfully  following  his  interpreters,  and  that  under 
correction.  Of  these,  he  said,  he  used  five  different  ones,  who 
had  translated  the  Scriptures  not  only  into  Latin,  but  also  into 
Dutch.  He  further  declared,  that  he  had  neither  wrested  nor 
altered  so  much  as  one  word  for  the  maintenance  of  any  manner 
of  sect,  but  had  with  a  clear  conscience  purely  and  faithfully 
translated  out  of  the  foregoing  interpreters,  having  only  before 
his  eyes  the  manifest  truth  of  the  Scripture.  But  because 
such  different  translations,  he  saw,  were  apt  to  offend  weak 
minds,  he  added,  that  there  came  more  understanding  and 
knowledge  of  the  Scripture  by  these  sundry  translations,  than 
by  all  the  glosses  of  sophistical  doctors ;  and  he  therefore  de- 
sires, that  offence  might  not  be  taken,  because  one  translated 
**  scribe,"  and  another  "lawyer,"  one  "  repentance,"  and  an- 
other "  penance,"  or  "  amendment."  This  is  the  first  English 
Bible  allowed  by  royal  authority ;  and  also  the  first  trans- 
lation of  the  whole  Bible  printed  in  our  language.  It  was 
called  a  *'  special"  translation,  because  it  was  different  from  the 
former  English  translations  ;  as  Lewis  has  shewn  '  by  comparing 
it  with  Tindal's.  It  is  divided  into  six  tomes  or  parts,  adorned 
with  wooden  cuts,  and  furnished  with  scripture  references  in 
the  margin.  The  last  page  has  these  words  :  ^^  Prynted  in  the 
yeare  of  our  Lorde  m.  d.  xxxv.  and  fynished  the  fourth  day  of 
October."  Of  this  Bible  there  was  another  edition  in  a  large 
4to,  1550,  which  was  re-published,  with  a  new  title,  1553; 
and  these,  according  to  Lewis,  were  all  the  editions  of  it. 
Coverdale,  in  this  edition  of  the  English  Bible,  prefixed  to 
every  book  the  contents  of  the  several  chapters,  and  not  to  the 
particular  chapters,  which  was  afterwards  the  case ;  and  he 
likewise  omitted  all  Tindal's  prologues  and  notes.  Soon  after 
this  Bible  was  finished,  in  1536,  Lord  Cromwell,  keeper  of 
the  privy  seal,  and  the  king's  vicar-general  and  vicegerent  in 
ecclesiastical  matters,  published  injunctions  to  the  clergy  by  the 
king's  authority,  the  seventh  of  v/hich  was,  that  every  parson,  or 
proprietary  of  any  parish  church  within  this  realm,  should,  be- 
fore the  1st  of  August,  provide  a  book  of  the  whole  Bible,  both 
in  Latin  and  in  English,  and  lay  it  in  the  choir,  for  every  man 
that  would,  to  look  and  read  therein ;  and  should  discourage 
no  man  from  reading  any  part  of  the  Bible  either  in  Latin  or 
English,  but  rather  comfort,  exhort,  and  admonish  every  man 
to  read  it,  as  the  very  word  of  God,  and  the  spiritual  food  of  a 
inan's  soul,  &c. 

I   Hist.  Engl.  Transl.  p.  98. 


VI.  Sect.  III.]  The  English  Fenions.  24-7 

In  1537,  another  edition  of  the  English  Bible  was  printed  by 
Grafton  and  Whitchurch,  at  Hamburgh,  as  some  think,  or,  as 
others  suppose,  at  Malborow,  or  Marpurg  in  Hesse^  or  Mar- 
beck  in  the  duchy  of  Wittemberg,  where  Rogers  was  superin- 
tendant.  It  bore  the  name  of  Thomas  Matthewe,  and  it  was 
set  forth  with  the  king's  most  gracious  licence.  Mr.  Wanley 
is  of  opinion,  that,  to  the  end  of  the  book  of  Chronicles,  this 
edition  is  Tindal's  translation;  and  from  thence  to  the  end  of 
the  Apocrypha,  Coverdale's :  but  Lewis  '  thinks  it  probable 
that  the  prophecy  of  Jonah  should  be  excepted,  which  Tindal 
finished  in  his  life-time,  and  which  is  the  same  in  this  edition, 
and  in  Coverdale's  Bible  of  1535.  Mr.  Wanley  also  observed, 
that  the  whole  New  Testament  was  Tindal's.  Bale  says,  Ro- 
gers translated  the  Bible  into  English,  from  Genesis  to  the  end 
of  Revelation,  making  use  of  the  Hebrew,  Greek,  Latin,  Ger- 
man, and  English  (i.  e.  Tindal's)  copies.  This  book  contained 
Tindal's  prologue  and  notes ;  and,  as  Heylin  says  ^,  it  was  no 
other  than  the  translation  of  Tindal  and  Coverdale  somewhat 
altered.  The  name  of  Matthewe  is  allowed  to  have  been  ficti- 
tious, for  reasons  of  prudence ;  one  of  which  was,  that  the  me- 
mory of  Tindal  had  become  odious  to  many.  It  may  well  be 
admitted,  that  John  Rogers,  a  learned  academic,  and  the  first 
who  was  condemned  to  the  flames  in  the  reign  of  Queen  Mary, 
was  employed  by  Cranmer  to  superintend  this  edition,  and  to 
furnish  the  few  emendations  and  additions  that  were  thought  ne- 
cessary. This  must  have  been  the  general  persuasion  in  1555, 
as  the  condemning  sentence  preserved  by  Fox  ^j  is  "  against 
Rogers,  priest,  alias  called  Matthew."  Cranmer  presented  a 
copy  of  this  book  to  Lord  Cromwell,  desiring  his  intercession 
with  the  king  for  the  royal  licence,  that  it  might  be  purchased 
and  used  by  all.  There  are  extant  two  letters  *  from  the  arch- 
bishop, on  the  subject  of  Lord  Cromwell's  intercession,  ex- 
pressing warm  approbation  and  acknowledgment.  *'  I  doubt 
not,"  says  he,  *'  but  that  hereby  such  fruit  of  good  knowledge 
shall  ensue,  that  it  shall  well  appear  hereafter  what  high  and 
excellent  service  you  have  done  unto  God  and  the  king ;  which 
shall  so  much  redound  to  your  honour,  that,  besides  God's  re- 
ward, you  shall  obtain  perpetual  memory  for  the  same  within 
this  realm." — "  This  deed  you  shall  hear  of  at  the  great  day, 
when  all  things  shall  be  opened  and  made  manifest."  In  the 
year  1538,  an  injunction  was  published  by  the  vicar-general 
of  the  kingdom,  ordaining  the  clergy  to  provide,  before  a  cer- 
tain festival,  one  book  of  the  w^holeBible,  of  the  largest  volume 

I  p.  107.  2  Hist.  Ref.  fol.  20. 

3  Acts,  &c.  vol.  iii.  125.  *  Strype's  Lite  of  Cranmer,  p.  5S. 

R   4 


248  Modern  Versions  of  the  Scriptures.       [Part  I.  CIi. 

in  English,  and  to  set  it  up  in  some  convenient  place  within 
their  churches,  where  their  parishioners  might  most  commodi- 
ously  resort  to  read  it.     A  royal  declaration  was  also  published, 
which  the  curates  were  to  read  in  their  several  churches,  in- 
forming the  people,  that  it  had  pleased  the  king's  majesty  to 
permit  and  command  the  Bible,  being  translated  into  their 
mother  tongue,  to  be  sincerely  taught  by  them,  and   to  be 
openly  laid  forth  in  every  parish  church.     But  the  curates  were 
very  cold  in  this  affair  ',  and  read  the  king's  injunctions  and 
declarations  in  such  a  manner,  that  scarcely  any  body  could 
know  or  understand  what  they  read.     Johnson  ^  adds,  that  they 
also  read  the   word  of  God  confusedly ;  and  that  they  bade 
their  parishioners,  notwithstanding  what  they  read,  which  they 
were  compelled  to  read,  "  to  do  as  they  did  in  times  past,  and 
to  live  as  their  fathers,  the  old  fashion  being  the  best."     Fox 
observes ',  that  the  setting  forth  of  this  book  much  offended 
Gardiner  and  his  fellow  bishops,  both  for  the  prologues,  and 
especially  because  there  was  a  table  in  the  book  chiefly  about 
the  Lord's  supper,  the  marriage  of  priests,  and  the  mass,  which 
was  there  said  not  to  be  found  in  Scripture.     Strype,  however, 
says  ♦,  it  was  wonderful  to  see  with  what  joy  this  book  was  re- 
ceived, not  only  among  the  more  learned,  and  those  who  were 
noted  lovers  of  the  reformation,  but  generally  all  over  England, 
among  all  the  common  people ;  and  with  what  avidity  God's 
word  was  read,  and  what  resort  there  was  to  the  places  ap- 
pointed for  reading  it.     Every  one  that  could,  bought  the  book, 
and  busily  read  it,  or  heard  it  read ;  and  many  elderly  persons 
learned  to  read  on  purpose.     During  a  vacancy  in  the  see  of 
Hereford,  it  was  visited  by  Cranmer,  who  enjoined  the  clei'gy 
to  procure,  by  the  1st  of  August,  a  whole  Bible  in  Latin  and 
English,  or  at  least,  a  New  Testament  in  these  languages;  to 
study  every   day  one  chapter  of  these  books,  conferring  the 
Latin  and  English  together,  from  the  beginning  to  the  end ; 
and  not  to  discourage  any  layman  from  reading  them,  but  en- 
courage them  to  it,  and  to  read  them  for  the  reformation  of 
their  lives  and  knowledge  of  their  duty.     In  the  course  of  the 
year  1538,  a  quarto   edition   of  the   New  Testament,  in  the 
Vulgate  Latin,  and  Coverdale's  English,  bearing  the  name  of 
Hollybushe,  was  printed,  with  the  king's  licence,  by  James 
Nicolson.     Of  this  another  more  correct  edition  was  published 
in  1539,  in  8vo,  and  dedicated  to  Lord  Cromwell.     In  1538, 
an   edition   in  4to.  of  the  New  Testament,  in  English,  with 
Erasmus's  Latin  translation,  was  printed,  with  the  king's  licence, 

1  Lewis,  p.  108.    2  Hist.  Account, &c.  in  Bishop  Watson's  Collcetion,  vol.  iii.  p.  94. 
3  Acts,  Sec.  vol.  ii.  .516.  •*  Life  of  Cranmer,  p.  64. 


VI.  Sect.  III.]  The  English  Versions.  249 

by  Redman.  In  this  year  it  was  resolved  to  revise  Matthewe's 
Bible,  and  to  print  a  correct  edition  of  it.  With  this  view 
Grafton  went  to  France,  where  the  workmen  were  more  skilful, 
and  the  paper  was  both  better  and  cheaper  than  in  England, 
and  obtained  permission  from  Francis  I.  at  the  request  of  kino- 
Henry  VIII.  to  print  his  Bible  at  Paris.  But,  notwithstanding 
the  royal  licence,  the  inquisition  interposed,  and  issued  an  order 
dated  December  17,  1538,  summoning  the  French  printers 
their  English  employers,  and  Coverdale  the  corrector  of  the 
work,  and  prohibiting  them  to  proceed ;  and  the  impression^ 
consisting  of  2500  copies,  was  seized,  confiscated,  and  condemned 
to  the  flames.  Some  chests,  however,  of  these  books,  escaped 
the  fire,  by  the  avarice  of  the  person  who  was  appointed  to 
superintend  the  burning  of  them ;  and  the  English  pro- 
prietors, who  had  fled  on  the  first  alarm,  returned  to  Paris  as 
soon  as  it  subsided,  and  not  only  recovered  some  of  these 
copies,  but  brought  with  them  to  London  the  presses,  types, 
and  printers,  and  resuming  the  work,  finished  it  in  the  following 
year. 

As  soon  as  the  papal  power  was  abolished  in  England,  and  the 
king's  supremacy  settled  by  parliament  in  1534,  Cranmer  was 
very  assiduous  in  promoting  the  translation  of  the  Holy  Scrip- 
tures into  the  vulgar  tongue;  well  knowing  how  much  the  progress 
of  the  reformation  depended  upon  this  measure.  Accordino-ly 
he  moved  in  convocation,  that  a  petition  should  be  presented  to 
the  king  for  leave  to  procure  a  new  translation  of  the  Bible. 
This  motion  was  vigorously  opposed  by  Gardiner,  bishop  of 
Winchester,  and  his  party:  but  Cranmer  prevailed.  The 
arguments  for  a  new  translation,  urged  by  Cranmer,  and  en- 
forced by  Queen  Anne  Bullen,  who  had  then  great  interest  in  the 
king's  affections,  were  so  much  considered  by  him,  that,  notwith- 
standing the  opposition,  public  and  private,  on  the  part  of  Gar- 
diner and  his  adherents,  Henry  gave  orders  for  settino-  about  it 
immediately.  Toprevent  any  revocation  of  the  order,  Cranmer 
whose  mind  was  intent  on  introducing  a  free  use  of  the  English 
Scriptures  by  faithful  and  able  translators,  proceeded  without 
delay  to  divide  an  old  English  translation  of  the  New  Testa- 
ment into  nine  or  ten  parts,  which  he  caused  to  be  transcribed 
into  paper-books,  and  to  be  distributed  among  the  most  learned 
bishops  and  others ;  requiring  that  they  would  perfectly  correct 
their  respective  portions,  and  return  them  to  him  at  a  limited 
time.  When  the  assigned  day  came,  every  man  sent  his  appro- 
priate portion  to  Lambeth,  except  Stokesly,  bishop  of  London. 
This  laudable  design  of  the  archbishop  failed ;  but  the  business 
was  executed  by  other  persons,  whom  he  countenanced  and  en- 
couraged. In  April  1539,  Grafton  and  Whitchurch  printed  the 


250  Modern  Versions  of  the  Scriptures.       [Parti.  Ch. 

Bible  (called  the  "  Great  Bible")  in  large  folio,  "  cum  privi- 
legio  ad  imprimendum  solum."  A  beautiful  frontispiece,  de- 
signed by  Holbein,  and  particularly  described  and  exhi- 
bited in  an  engraving  by  Lewis,  was  prefixed  to  it :  and  in 
the  text,  those  parts  of  the  Latin  version,  which  are  not  found 
in  the  Hebrew  or  Greek,  are  inserted  in  a  smaller  letter ;  such, 
for  instance,  as  the  three  verses  of  the  14th  Psalm,  which  are 
the  5th,  6th,  and  7th,  in  the  translation  of  the  English  liturgy, 
and  the  controverted  clause  in  1  John  v.  7,  8  ;  and  a  mark  is 
used  to  denote  a  difference  of  reading  between  the  Hebrew  and 
Chaldee,  afterwards  explained  in  a  separate  treatise.  In  this 
edition  Matthewe's  Bible  was  revised,  and  several  alterations 
and  corrections  were  made  in  the  translation^  especially  in  the 
book  of  Psalms.  Tindal's  prologues  and  notes,  and  the  notes 
added  by  others,  in  the  edition  of  1537,  were  wholly  omitted. 
Pointing  hands,  placed  in  the  margin  and  in  the  text,  show  the 
passages  on  which  these  notes  were  to  have  been  written.  John^ 
son  '  calls  this  third  edition  of  the  Scriptures  the  Bible  in  the 
large  or  great  volume,  ascribes  it  to  the  year  1539,  and  sup- 
poses it  to  have  been  the  same  which  Grafton  obtained  leave  to 
print  at  Paris.  He  says,  that  Miles  Coverdale  compared  the 
translation  with  the  Hebrew,  mended  it  in  many  places,  and 
was  the  chief  director  of  the  work.  Agreeably  to  this.  Cover- 
dale,  in  a  sermon  at  Paul's  cross,  defended  his  translation  from 
some  slanderous  reports  which  were  then  raised  against  it,  con- 
fessing "  that  he  himself  now  saw  some  faults,  which,  if  he  might 
review  the  book  once  again,  as  he  had  twice  before,  he  doubted 
not  he  should  amend ;  but  for  any  heresy,  he  was  sure  that  there 
was  none  maintained  in  his  translation."  This  is  related  by 
Dr.  Fulke,  who  was  one  of  Coverdale's  auditors.  A  second 
edition  of  this  Bible  seems  to  have  been  printed  either  in  this  or 
the  next  year,  by  Edward  Whitchurch ;  but  the  copy  is  im- 
perfect, and  has  no  date. 

In  the  course  of  the  year  1539,  another  Bible  was  printed 
by  John  Byddell,  called  "  Taverner's  Bible,"  from  the  name 
of  its  conductor,  Richard  Taverner;  who  was  educated  at  Christ- 
church,  Oxford,  patronised  by  Lord  Cromwell,  and  probably 
encouraged  by  him  to  undertake  the  work,  on  account  of  his 
skill  in  the  Greek  tongue.  This  is  neither  a  bare  revisal  of  the 
English  Bible  just  described,  nor  a  new  version;  but  a  kind  of 
intermediate  work,  being  a  correction  of  what  is  called  "  Mat- 
thewe's Bible,"  many  of  whose  mai'ginal  notes  are  adopted,  and 
many  omitted,  and  others  inserted  by  the  editors.  It  is  dedi- 
cated to  the  king.     After  his  patron's  death,  Taverner  was  im- 

1  In  Bp.  Watson's  Tracts,  vol.  iii.  p.  76. 


VI.  Sect.  III.]  The  English  Versions.  251 

prisoned  in  the  Tower  for  this  work  ;  but  he  had  the  address 
to  reinstate  himself  in  the  king's  favour.  Wood  '  gives  a  par- 
ticular account  of  Taverner ;  attributes  his  imprisonment  to  the 
influence  of  those  bishops  who  were  addicted  to  the  Romish  re- 
ligion ;  and  informs  us,  that  his  version  was  read  in  churches 
by  royal  authority.  In  November  1539,  the  king,  at  the  in- 
tercession of  Cranmer^  appointed  Lord  Cromwell  to  take  special 
care  that  no  person,  within  the  realm,  should  attempt  to  print 
any  EngKsh  Bible  for  five  years,  but  such  as  should  be  admitted 
by  Lord  Cromwell ;  and  assigns  this  reason  for  the  prohibition, 
that  the  Bible  should  be  considered  and  perused  in  one  trans- 
lation, in  order  to  avoid  the  manifold  inconveniences  to  which 
human  frailty  might  be  subject  from  a  diversity  of  translations, 
and  the  ill  use  that  might  he  made  of  it.  In  the  year  1540, 
two  privileged  editions  of  the  Bible,  which  had  been  printed 
in  the  preceding  year,  issued  from  the  pi-ess  of  Edward  Whit- 
church. Lewis  mentions  three  other  impressions  of  the  "  Great 
Bible,"  which  appeared  in  the  course  of  this  year;  two  printed 
by  Whitchurch,  and  one  by  Petyt  and  Redman.  Cranmer 
wrote  a  preface  for  the  editions  of  the  year  1540,  from  which 
we  learn  the  opinions  and  practice  of  those  times.  In  May  of 
this  year,  the  curates  and  parishioners  of  every  parish  were  re- 
quired, by  royal  proclamation,  to  provide  themselves  with  the 
Bible  of  the  largest  volume  before  the  feast  of  All  Saints,  under 
the  penalty  of  40s.  for  every  month  during  which  they  should 
be  without  it.  The  king  charged  all  ordinaries  to  enforce  the 
observance  of  this  proclamation  ;  and  he  apprised  the  people, 
that  his  allowing  them  the  Scriptures  in  their  mother-tongue 
was  not  his  duty,  but  an  evidence  of  his  goodness  and  liberality 
to  them,  of  which  he  exhorted  them  not  to  make  any  ill  use. 
In  May  1541,  one  edition  of  Cranmer's  Bible  was  finished  by 
Richard  Grafton  ;  who,  in  the  November  following,  completed 
also  another  Bible  of  the  largest  volume,  which  was  superin- 
tended, at  the  king's  command,  by  Tonstal,  bishop  of  Durham, 
and  Heath,  bishop  of  Rochester. 

In  consequence  of  the  king's  settled  judgment  "  that  his  sub- 
jects should  be  nursed  in  Christ  by  reading  the  Scriptures,"  he 
again,  on  the  7th  of  May,  published  a  brief  or  decree,  for  set- 
ting up  the  Bible  of  the  great  volume  in  every  parish  church 
throughout  England.  However,  this  decree  appears  to  have 
been  very  partially  and  reluctantly  observed  ;  and  the  bishops 
were  charged,  by  a  writer  in  1546,  with  attempting  to  suppress 
the  Bible,  under  pretence  of  preparing  a  version  of  it  for  pub- 
lication within  seven  years.     After  the  death  of  Cromwell  in 

1  Hist,  et  Ant.  Univ.  Oxon.  fol.  1674,  l.ii.  p.  264. 


252  Modern  Versions  of  the  Scriptures.       [Part  I.  Ch. 

1 54-0,  the  bishops  inclined  to  popery  gained  strength ;  and  the 
English  translation  was  represented  to  the  king  as  very  erro- 
neous and  heretical,  and  destructive  of  the  harmony  and  peace 
of  the  kingdom.     In  the  convocation  assembled  in  Feb.  1542, 
the  archbishop,  in  the  king's  name,  required  the  bishops  and 
clergy  to  revise  the  translation  of  the  New  Testament,  which, 
for  that  purpose,  was  divided  into  fourteen  parts,  and  portioned 
out  to  fifteen  bishops ;  the  Apocalypse,  on  account  of  its  diffi- 
culty, being  assigned  to  two.  Gardiner  clogged  this  business  with 
embarrassing  instructions  ;  and  Cranmer  clearly  perceiving  the 
resolution  of  the  bishops  to  defeat  the  proposed  translation,  pro- 
cured the  king's  consent  to  refer  the  matter  to  the  two  univer- 
sities, against  which  the  bishops  protested ;  but  the  archbishop 
declared  his  purpose  to  adhere  to  the  will  of  the  king  his  master. 
With  this  contest  the  business  terminated  ;  and  the  convocation 
was  soon  after  dissolved.     The  Romish  party  prevailed  also  in 
parliament,  which  enacted  a  law  that  condemned  and  abolished 
Tindal's  translation,  and  allowed  other  translations  to  remain 
in  force,  under  certain  restrictions.     After  the  passing  of  this 
act,  Grafton,  the  king's  printer,  was  imprisoned;  nor  was  he 
released  without  giving   a   bond  of  3001.  neither  to  print  nor 
sell  any  more  English  Bibles,  till  the  king  and  the  clergy  should 
agree  on  a  translation.     In  1544,  the  Pentateuch  was  printed 
by  John  Day  and  William  Seres  ;  and  in  1546,  the  king  pro- 
hibited by  proclamation  the  having  and  reading  of  Wickliffe's, 
Tindal's,  and  Coverdale's  translations,  and  forbad  the  use  of  any 
other  than  what  was  allowed  by  parliament.     From  the  history 
of  English  translations  during  the  reign  of  Henry  VIII.  we 
learn,  that  the  friends  to  the  reformation  conducted  themselves 
with  zeal  and  prudence  in  the  great  work  of  introducing  and 
improving  English    translations   of  the    Bible  -,  that  they  en- 
countered many  difficulties  from  the  dangerous  inconstancy  of 
a  despotic  prince,  and  from  the  inveterate  prejudices  of  a  strong 
Romish  party ;  and  that  the  English  scriptures  were  sought 
after  and  read  with  avidity  by  the  bulk  of  the  people. 

Upon  the  accession  of  Edward  VI.  the  severe  stat.  34  and 
35  Henry  VIII.  c.  1.  was  repealed,  and  a  royal  injunction  was 
published,  that  not  only  the  whole  English  Bible  should  be 
placed  in  churches,  but  also  the  paraphrase  of  Erasmus  in 
English  to  the  end  of  the  four  Evangelists.  It  was  likewise 
ordered  by  this  injunction,  that  every  parson,  vicar,  curate,  &c. 
under  the  degree  of  a  bachelor  of  divinity,  should  possess  the 
New  Testament,  both  in  Latin  and  English,  with  the  para- 
phrase of  Erasmus  upon  it;  and  that  the  bishops,  &c.  in  their 
visitations  and  synods  should  examine  them,  how  they  had  pro- 
fited in  the  study  of  the  Holy  Scriptures.    It  was  also  appointed. 


VI.  Sect.  III.]  The  English  Versions.  253 

that  the  epistle  and  gospel  of  the  mass  should  be  read  in 
English  ;  and  that  on  every  Sunday  and  holiday,  one  chapter 
of  the  New  Testament  in  English  should  be  plainly  and  dis- 
tinctly read  at  matins,  and  one  chapter  of  the  Old  Testament 
at  even-song.  But  in  the  year  1549,  when  the  book  of 
common  prayer,  &c.  was  finished,  what  nearly  resembles  our 
present  custom  was  enjoined,  viz.  that  after  reading  the  Psalms  in 
order  at  morning  and  evening  prayer,  two  lessons,  the  first  from 
the  Old  Testament,  and  the  second  from  the  New  Testament, 
should  be  read  distinctly  with  a  loud  voice.  During  the  course 
of  this  reign,  that  is,  in  less  than  seven  years  and  six  months, 
eleven  impressions  of  the  whole  English  Bible  were  published, 
and  six  of  the  English  New  Testament;  besides  an  English  trans- 
lation of  the  whole  New  Testament,  paraphrased  by  Erasmus. 
The  Bibles  were  reprinted,  according  to  the  preceding  editions, 
whether  Tindal's,  Coverdale's,  Matthewe's,  Cranmer's,  or 
Taverner's ;  that  is,  with  a  different  text,  and  different  notes. 
But  it  is  doubted  by  the  writer  of  the  preface  to  King  James's 
translation,  whether  there  were  any  translation,  or  correction 
of  a  translation,  in  the  course  of  this  reign. 

In  1562,  the  "  Great  Bible,"  viz.  that  of  Coverdale's  trans- 
lation, which  had  been  printed  in  the  time  of  Henry  VIII.  and 
also  in  the  time  of  King  Edward,  was  revised  by  Archbishop 
Parker,  and  reprinted  for  the  use  of  the  church ;  and  this  was 
to  serve  till  that  projected  by  his  grace  was  ready  for  publica- 
tion. 

Many  of  the  principal  reformers  having  been  driven  to  Geneva 
during  the  persecutions  of  Queen  Mary's  reign,  they  published, 
in  1557,  an  English  New  Testament,  printed  by  Conrad  Ba- 
dius ;  the  first  in  our  language  which  contained  the  distinctions 
of  Verses  by  numerical  figures,  after  the  manner  of  the  Greek 
Tes'tament,  which  had  been  published  by  Robert  Stephens  in 
1551.  R.  Stephens,  indeed,  published  his  figures  in  the 
margin ;  whereas  the  Geneva  editors  prefixed  theirs  to  the  be- 
ginning of  minute  subdivisions  with  breaks,  after  our  present 
manner.  When  Queen  Elizabeth  passed  through  London  from 
the  Tower  to  her  coronation,  a  pageant  was  erected  in  Cheap- 
side,  representing  Time  coming  out  of  a  cave,  and  leading  a 
person  clothed  in  white  silk,  who  represented  Truth,  his 
daughter.  Truth  had  the  English  Bible  in  her  hand,  on  which 
was  written  ''  Verbum  veritatis."  Truth  addi'essed  the  queen, 
and  presented  her  with  the  book.  She  kissed  it,  held  it  in  her 
hand,  laid  it  on  her  breast,  greatly  thanked  the  city  for  their 
present,  and  added,  that  she  would  often  and  diligently  read  it. 
Upon  a  royal  visitation  in  1559,  the  Bible,  and  Erasmus's 
paraphrase,  were  restored  tothechurches;  and  articles  of  enquiry 


254  Modern  Fersiofis  of  the  Scriptures.  [Pai't  I.  Ch. 

were  exhibited  whether  the  clergy  discouraged  any  from  read- 
ing any  part  of  the  Scriptures.  "  Ministers  were  also  enjoined 
to  read  every  day  one  chapter  of  the  Bible  at  least ;  and  ail 
who  were  admitted  readers  in  the  church  were  daily  to  read 
one  chapter  at  least  of  the  Old  Testament,  and  another  of  the 
New,  with  good  advisement,  to  the  encrease  of  their  know- 
ledge." 

During  the  year,  the  exiles  at  Geneva  published  the  book  of 
Psalms  in  English,  with  marginal  notes,  and  with  a  dedication 
to  the  queen,  dated  February  10.  In  1560,  the  whole  Bible 
in  -ito.  was  printed  at  Geneva  by  Rowland  Harle;  some  of  the 
refugees  from  England  continuing  in  that  city  for  this  purpose. 
The  translators  were  Bishop  Coverdale,  Anthony  Gilby,  Wil- 
liam Whittingham,  Christopher  Woodman,  Thomas  Sampson, 
and  Thomas  Cole;  to  whom  some  add  John  Knox,  John 
Bodleigh,  and  John  Pullain ;  all  zealous  Calvinists,  both  in 
doctrine  and  discipline :  but  the  chief  and  the  most  learned  of 
them  were  the  three  first.  Professing  to  observe  the  sense,  and 
to  adhere  as  much  as  possible  to  the  words  of  the  original,  and 
in  many  places  to  preserve  the  Hebrew  phraseology,  after  the ' 
unremitting  labour  and  study  of  more  than  two  years,  they 
finished  their  translation,  and  published  it;  with  an  epistle  de- 
dicatory to  the  queen,  and  another,  by  way  of  preface,  to  their 
brethren  of  England,  Scotland,  and  Ireland.  Besides  the  trans- 
lation, the  editors  of  the  Geneva  Bible  noted  in  the  margin 
the  diversities  of  speech  and  reading,  especially  according  to  the 
Hebrew ;  they  inserted  in  the  text,  with  another  kind  of  letter, 
every  word  that  seemed  to  be  necessary  for  explaining  any  par- 
ticular sentence ;  in  the  division  of  the  verses,  they  followed 
the  Hebrew  examples,  and  added  the  number  to  each  verse ; 
they  also  noted  the  principal  matters,  and  the  arguments,  both 
for  each  book  and  each  chapter ;  they  set  over  the  head  of  every 
page  some  remarkable  word  or  sentence,  for  helping  the  me- 
mory ;  they  introduced  brief  annotations  for  ascertaining  the 
text,  and  explaining  obscure  words ;  they  set  forth  with  figures 
certain  places  in  the  books  of  Moses,  of  the  Kings,  and  Eze- 
kiel,  which  could  not  be  made  intelligible  by  any  other  descrip- 
tion ;  they  added  maps  of  divers  places  and  countries,  men- 
tioned in  the  Old  and  New  Testament ;  and  they  annexed  two 
tables,  one  for  the  interpretation  of  Hebrew  names,  and  the 
other  containing  all  the  chief  matters  of  the  whole  Bible.  Of 
this  translation,  thei'e  were  above  30  editions  in  folio,  4to,  or 
8vo,  mostly  printed  by  the  queen's  and  king's  printer,  between 
the  years  1560  and  1616.  Editions  of  it  were  likewise  printed  at 
Geneva,  Edinburgh,  and  Amsterdam.  To  some  editions  of 
the  Geneva  Bible,  (as  to  those  of  1 599  and  of  1 6 1 3 ),  is  subjoined 


VI.  Sect.  III.]  The  English  Versions.  255 

Beza's  translation   of  the   New  Testament,  englished   by    L. 
Tompson. 

In  the  year  1568,  the  Bible,  proposed  by  Archbishop  Parker 
three  years  before,  was  completed.     This   edition,  according 
to  Le  Long,  was  undertaken  by  royal   command ;  and   it  is 
mentioned  by  Strype,  to  the  honou}*  of  the  archbishop,  that  he 
had  resolution  to  perform  what  Cranmer,  as  opposed  by  the 
bishops  of  his  days,  had  in  vain  endeavoured  to  accomplish.  In 
this  performance,  distinct  portions  of  the  Bible,  at  least  15  in 
number,  were  allotted  to  select  men  of  learning  and  abilities, 
appointed,  as  Fuller  says,  by  the  queen's  commission  ;  and,  ac- 
cordingly, at  the  conclusion  of  each  part,  the  edition  of  1568 
has  the  initial  letters  of  each  man's  name  to  the  end  of  the  first 
epistle  to  the  Corinthians ;  e.  g.  at  the  end  of  the  Pentateuch, 
W.  E.  for  William,  bishop  of  Exeter,  whose  allotment  ended 
there ;  at  the  end  of  Ruth,  R.  M.  for  Richard  Menevensis,  or 
bishop  of  St.  David's,  to  whom  pertained  the  second  allotment; 
and  so  of  the  rest.  But  it  still  remainsuncertain,  who,  and  whether 
one  or  more,  revised  the  rest  of  the  New  Testament.  Eight  of  the 
persons  employed  were  bishops ;  whence  the  book  was  called  the 
"  Bishops'  Bible,"  and  the  "  Great  English  Bible."     The  arch- 
bishop employed  other  critics  to  compare  this  Bible  with  the 
original  languages,  and  with  the  former  translations ;  one  of 
whom  was  Laurence,  a  man  famous  in  those   times  for  his 
knowledge  of  Greek,  whose  castigations  the  bishop's  Bible  fol- 
lowed exactly.     His  grace  also  sent  instructions  concerning  the 
method  which  his  translators  were  to  observe ;  and  recommended 
the  addition  of  someshoit  marginal  notes,  for  the  illustration  or 
correction  of  the  text.     But  the  particulars  of  these  instructions 
are  not  known.  The  archbishop,  however,   directed,  reviewed, 
and    finished    the   whole ;  which   was  printed    and  published 
in  1568,  in  a  large  folio  size,  and  with  a  beautiful  English  letter, 
on  royal  paper;  and  embellished  with  several  cuts  of  the  most 
remarkable  things  in  the  Old  and  New  Testaments,  and  in  the 
Apocrypha,  with  maps  cut  in  wood,  and  other  engravings  on  cop- 
per. It  has  numerous  marginal  references  and  notes,  and  many 
useful  tables.  It  also  has  luimerous  insertions  between  brackets, 
and  in  a  smaller  character ;  which  are  equivalent  to  the  italics 
afterwards  used  by  James's  translators.  Dr.  Geddes  is  of  opinion  >, 
that  italic  supplements  were  first  used  by  Arias  Montanus,  who 
died  in  1598.  The  several  additions  from  the  vulgar  Latin,  inserted 
in  the  "  Great  Bible,"  are  omitted ;  and  verse  7  of  1  John  v.  which 
was  before  distinguished  by  its  being  printed  in  a  different  letter, 

'  Letter  to  the  Bishop  of  London,  p.  o3. 


256  Modern  Versions  of  the  Scriptures.      [Part  I.  Ch. 

is  here  printed  without  any  distinction ;  and  the  chapters  are 
divided  into  verses.  In  the  following  year,  1569,  it  was  again 
published  in  large  8vo,  for  the  use  of  private  families.  This 
Bible  was  reprinted  in  1572,  in  large  folio,  with  several  cor- 
rections and  amendments,  and  several  prolegomena;  this  is 
called  'f  Matthew  Parker's  Bible."  With  regard  to  this  Bible, 
Lewis  '  observes,  that  the  editions  of  it  are  mostly  in  folio  and 
4to,  and  that  he  never  heard  but  of  one  in  8vo;  for  which  he 
supposes  this  to  be  the  reason,  that  it  was  principally  designed 
for  the  use  of  churches.  In  the  convocation  of  the  province  of 
Canterbury,  which  met  in  April,  1571,  a  canon  was  made,  en- 
joining the  churchwardens  to  see  that  the  Holy  Bible  be  in 
every  church  in  the  largest  volumes,  if  convenient;  and  it  was 
likewise  ordered,  that  every  archbishop  and  bishop,  every  dean 
and  chief  residentiary,  and  every  archdeacon,  should  have  one 
of  these  Bibles  in  their  cathedrals  and  families.  This  trans- 
lation was  used  in  the  churches  for  forty  years ;  though  the 
Geneva  Bible  was  more  read  in  private  houses. 

In  the  year  1582,  the  Romanists  finding  it  impossible  to 
withhold  the  Scriptures  any  longer  from  the  common  people, 
printed  an  English  New  Testament  at  Rheims :  it  was  trans- 
lated, not  from  the  original  Greek,  but  from  the  Latin  Vul- 
gate. The  editors  (whose  names  are  not  known)  retained  the 
words  azymeSf  tunike,  holocaust^  paschej  and  a  multitude  of 
other  Greek  words  untranslated,  under  the  pretext  of  wanting 
proper  and  adequate  English  terms,  by  which  to  render  them  ; 
and  thus  contrived  to  render  it  unintelligible  to  common  readers. 
Hence  the  historian  Fuller  took  occasion  to  remark  that  it 
was  *  a  translation  which  needed  to  be  translated;'  and  that  its 
editors,  *  by  all  means  laboured  to  suppress  the  light  of  truth 
under  one  pretence  or  other.'  Our  learned  countryman,  Thomas 
Cartwright,  was  solicited  by  Sir  Francis  Walsingham,  to  refute 
this  translation  :  but,  after  he  had  made  considerable  progress 
in  the  work,  he  was  prohibited  from  proceeding  further  by 
Archbishop  Whitgift ;  who,  judging  it  improper  that  the  de- 
fence of  the  doctrine  of  the  Church  of  England  should  be  com- 
mitted to  a  puritan,  appointed  Dr.  William  Fulke  in  his  place. 
By  him  the  divines  of  Rheims  were  refuted  with  great  spirit  and 
ability.  Fulke's  work  appeared  in  1617,  and  in  the  following 
year,  Cartwright's  confutation  was  published  under  the  auspices 
of  Archbishop  Abbot ;  both  of  them  were  accompanied  with 
the  Rhemish  ti'anslation  of  the  New  Testament.  The  Old  Tes- 
tament was  translated  from  the  Vulgate  at  Douay  (whence  it  is 

J  Hist.  En;;.  Traiisl.  p.  61. 


VI.  Sect.  III.]  The  English  Versions,  257 

called  the  Douay  Bible)  in  two  volumes  4to,  the  first  of  which 
appeared  in  1609,  and  the  second  in  1610.  Annotations  are 
subjoined,  which  are  ascribed  to  one  Thomas  Worthington : 
the  translators  were  William  (afterwards  Cardinal)  Ailen, 
Gregory  Martin,  and  Richard  Bristow.  This  translation,  with 
the  Rhemish  version  of  the  New  Testament  above  noticed, 
forms  the  English  Bible,  which  alone  is  used  by  the  Romanists 
of  this  country. ' 

The  last  English  version  that  remains  to  be  noticed,  is  the 
authorised  translation  now  in  use,  which  is  commonly  called 
King  James's  Bible.     He  succeeded   to  the  throne  of  Eng- 
land in    1602;  and,  several  objections  having  been  made  to 
the  Bishops'  Bible  at  the  conference  held  at  Hampton  Court 
in  1603,  the  king  in   the  following  year  gave  orders  for  the 
undertaking    of  a   new  version,    and    fifty-rfour  learned    men 
were  appointed  to   this  important  labour :  but,  before  it  was 
commenced,  seven  of  the  persons  nominated  were  either  dead 
or  had  declined  the  task;  for  the  list,  as  given  us  by  Fuller  % 
comprises   only  forty-seven   names.       All  of  them,  however, 
Mrere   pre-eminently    distinguished    for     their    piety   and    for 
their    profound    learning   in    the    original    languages  of  the 
sacred  writings :  and  such   of  them   as  survived  till  the  com- 
mencement of  the  work   were  divided  into  six  classes.     Ten 
were  to  meet  at  Westminster,  and  to  translate  from  the  Penta- 
teuch to  the  end  of  the  second  book  of  Kings.     Eight,  assem- 
bled at  Cambridge,  were  to  finish  the  rest  of  the  Historical 
Books,  and  the   Hagiographa.     At   Oxford,    seven  were   to 
undertake  the  four  greater  Prophets,  with  the  Lamentations  of 
Jeremiah,  and  the  twelve  minor  Prophets.     The  four  Gospels, 
Acts  of  the  Apostles,  and   the  Apocalypse,  were  assigned    to 
another  company  of  eight,  also  at  Oxford  :  and  the  Epistles 
of  Saint  Paul,  together  with  the  remaining  canonical  epistles, 
were  allotted  to   another  company  of  seven,  at  Westminster. 
Lastly,  another  company,  at  Cambridge,  were  to  translate  the 
apocryphal   books,    including  the  prayer  of  Manasseh.     To 
these  six  companies  of  venerable  translators,  the  King  gave 
the  following  instructions  : 

"  1 .  The  ordinary  Bible  read  in  the  church,  commonly  called  the 
Bishops'  Bible,  to  be  followed,  and  as  little  altered  as  the  original  will 
permit. 

•  In  1805  a  new  edition  of  the  Douay  English  Bible,  with  notes  by  Bishop  Chaloner, 
was  printed  at  Edinburgh  in  five  volumes,  8vo.  Editions  have  also  been  lately  published 
at  Manchester,  Liverpool,  Dublin,  and  Cork.  For  a  review  of  the  dangerous  tenets 
of  the  Rhemish  Testament,  "  corrected,  and  revised,  and  approved  of  by  the  most 
reverend  Dr.  Troy,  R.  C.  Archbishop  of  DubUn,  "  (Dublin,  1816),  see  the  British 
Critic  (N.  S.)  vol.  viii.  pp.  296—508. 

s  Church  History,  bookx.  pp.  44 — 46. 

VOL.  II.  S 


258  Modern  f^ersions  of  the  Scriptures.       [Parti.  Ch. 

"  2.  The  names  of  the  prophets  and  the  holy  writers,  with  the  other 
names  in  the  text,  to  be  retained,  as  near  as  may  be,  accordingly  as 
they  are  vulgarly  used. 

"  3.  The  old  ecclesiastical  words  to  be  kept,  as  the  word  church  not 
to  be  translated  congregation. 

"  4.  When  any  word  hath  divers  significations,  that  to  be  kept, 
which  hath  been  most  commonly  used  by  the  most  eminent  fathers, 
being  agreeable  to  the  propriety  of  the  place  and  the  analogy  of  faith. 

"  5.  The  division  of  the  chapters  to  be  altered  either  not  at  all,  or  as 
little  as  may  be,  if  necessity  so  require. 

"  6.  No  marginal  notes  at  all  to  be  affixed,  but  only  for  the  expla- 
nation of  the  Hebrew  or  Greek  words  which  cannot,  without  some 
circumlocution,  so  briefly  and  fitly  be  expressed  in  the  text. 

"  7.  Such  quotations  of  places  to  be  marginally  set  down,  as  shall 
serve  for  the  fit  references  of  one  scripture  to  another. 

"  8.  Every  particular  man  of  each  company  to  take  the  same  cl-apter 
or  chapters  ;  and  having  translated  or  amended  them  severally  by  him- 
self, where  he  thinks  good,  all  to  meet  together,  to  confer  what  they 
have  done,  and  agree  for  their  part  what  shall  stand. 

"  9.  As  any  one  company  hath  dispatched  any  one  book  in  this 
manner,  they  shall  send  it  to  the  rest,  to  be  considered  of,  seriously  and 
judiciously  :  for  his  majesty  is  very  careful  in  this  point. 

"  10.  If  any  company,  upon  the  review  of  the  book  so  sent,  shall 
doubt  or  differ  upon  any  places,  to  send  them  word  thereof,  to  note  the 
places,  and  therewithal  to  send  their  reasons  ;  to  which  if  they  consent 
not,  the  difference  to  be  compounded  at  the  general  meeting,  which  is 
to  be  of  the  chief  persons  of  each  company,  at  the  end  of  the  work. 

"  11.  When  any  place  of  special  obscurity  is  doubted  of,  letters  to 
be  directed  by  authority,  to  send  to  any  learned  in  the  land  for  his 
judgment  in  such  a  place. 

"  12.  Letters  to  be  sent  from  every  bishop  to  the  rest  of  his  clergy, 
admonishing  them  of  this  translation  in  hand,  and  to  move  and  charge 
as  many  as,  being  skilful  in  the  tongues,  have  taken  pains  in  that  kind, 
to  send  their  particular  observations  to  the  company,  either  at  West- 
minster, Cambridge,  or  Oxford,  according  as  it  was  directed  before  in 
the  king's  letter  to  the  archbishop. 

"  13.  The  directors  in  each  company  to  be  the  Deans  of  Westmin- 
ster and  Chester  for  Westminster,  and  the  King's  Professors  in  Hebrew 
and  Greek  in  the  two  Universities. 

"  14.  These  translations  to  be  used,  when  they  agree  better  with 
the  text  than  the  Bishops'  Bible,  viz.  Tyndal's,  Coverdale's,  Mathewe's, 
Whitchurch's,  Geneva. 

[  "  15.  Besides  the  said  directors  before  mentioned,  three  or  foxir 
of  the  most  antient  and  grave  divines  in  either  of  the  Universities,  not 
employed  in  translating,  to  be  assigned  by  the  Vice-Chancellor,  upon 
conference  with  the  rest  of  the  heads,  to  be  overseers  of  the  translation, 
as  well  Hebrew  as  Greek,  for  the  better  observation  of  the  4  th  rule 
above  specified."]  ' 

According  to  these  regulations^  each  book  passed  the  scru- 

1  The  preceding  rules  are  given  from  a  corrected  copy  in  the  Rev.  H.  J.  Todd's 
Vindication  of  our  authorised  translation  and  translators  of  the  Bible,  pp.  9 — 12. 
London,  1819,  8vo. 


VI.  Sect.  111.]  The  English  Versions.  25d 

tiny  of  all  the  ti'anslators   successively.     In  the  first  instance, 
each  individual  translated  every  book,  which  was  allotted  to  his 
division.     Secondlj^,  the  readings  to  be  adopted  were  agreed 
upon  by  the  whole  of  that  company  assemlDled  together,   at 
which  meeting  each  translator  must  have  been  solely  occupied 
by  his  own  version.     The  book,  thus  finished,  was  sent  to  each 
of  the  other  companies  to  be  again   examined  ;  and  at  these 
meetings  it  probably  was,  as  Selden  informs  us,  that  "  one  read 
the  translation,  the  rest  holding  in   their  hands  some  Bible, 
either  of  the  learned  tongues,  or  French,  Spanish,  Italian,  &c. 
If  they  found  any  fault,  they  spoke ;  if  not,  he  read  on  '."     Fur- 
ther, the  translators  were  empowered  to  call  to  their  assistance 
any  learned  men,  whose  studies  enabled  them  to  be  serviceable, 
when  an  urgent  occasion   of  difficulty  presented  itself.     The 
translation  was  commenced  in  the  spring  of  1607,  and  the  com- 
pletion of  it  occupied  almost  three  years.     At  the  expiration 
of  that  time,  three  copies  of  the  whole  Bible,  thus  translated 
and  revised,  were  sent  to  London, — one  from  Oxford,    one 
from  Cambridge,  and  a  third  from  Westminster.     Here  a  com- 
mittee of  six,  two  being  deputed  by  the  companies  at  Oxford, 
two  by  those  at  Cambridge,  and  two  by  those  at  Westminster, 
reviewed  and  polished  the  whole  work :  which  was  finally  re- 
vised by  Dr.  Smith   (afterwards  bishop  of  Gloucester),    who 
wrote  the  preface,  and  by  Dr.  Bilson,  bishop  of  Winchester, 
This  translation  of  the  Bible  was  first  published  in   folio  in 
161 1,  with  the  following  title: 

"  The  Holy  Bible,  conteyning  the  Old  Testament  and  the  New, 
newly  translated  out  of  the  Original}  Tongues,  and  with  the  former 
Translations  diligently  compared  and  revised  by  his  Majesties  speciall 
Comandement.  Imprinted  at  London,  by  Robert  Barker,  Printer  to 
the  King's  most  excellent  Majestic.    1611." 

There  are  copies  of  it  which  have  the  dates  of  1612  and 
1613.  In  some  of  the  very  numerous  editions  printed  between 
the  years  16S8  and  1685,  an  alteration  is  introduced  in  Acts 
vi.  3. ;  where,  instead  of  we  mmj  appoint,  we  read  ye  mai/  ap- 
point. This  alteration  has  been  charged  upon  the  Inde- 
pendents during  the  time  of  Cromwell's  usurpation ;  but,  as 
the  first  Bible,  in  which  it  was  observed,  is  that  printed  at 
Cambridge  by  Buck  and  Daniel,  in  1638,  it  is  in  all  proba- 
bility an  error  of  the  press,  without  any  design  to  favour  any 
particular  party  2.     In  1653,  an  edition  was  printed  by  John 

1  Selden'sTableTalk,article^/W^.— Works,  vol.  iii.  col.  2009. 

2  Another  material  error  has  crept  into  many  modern  editions  of  the  English  Bible, 
in  1  Tim.  iv.  16.,  where  we  read  Take  heed  unto  thyself  and  thv  doctrine,  instead  of 
THE  doctrine.  The  origin  of  this  mistake  (which  the  author  of  this  work  has  found  in 
various  editions  printed  between  the  year  1690  and  the  commencement  of  the  present 
century)  it  is  now  impossible  to  ascertain.  It  was  first  pointed  out  by  the  eminently 
learned  Bishop  Horsley.  t 


260  Modern  Versions  of  the  Scriptures.     [Part  I.  Cli. 

Field,  at  Cambridge,  in  24mo,  which  is  of  extreme  rarity  and 
beauty:  an  imitation  of  it  was  made  in  Holland,  in  1658  ;  but 
the  genuine  edition  is  known  by  having  the  four  first  psalms  on 
a  page,  without  turning  over.  In  1 660,  the  same  printer  executed 
a  spendid  folio  edition  of  the  Bible,  which  was  illustrated  with 
chorographical  plates,  engraved  by  Ogilby,  an  eminent  artist  of 
that  time:  he  also  printed  several  other  editions  in  8vo  and  12mo, 
but  they  are  not  considered  as  typographical  curiosities.  From 
the  time  of  Field  to  the  end  of  the  seventeenth  century,  several 
curious  flat  Bibles  were  printed,  which  are  denominated 
preaching  Bibles,  from  the  use  made  of  them  in  the  pulpit  dur- 
ing that  period.  The  typographical  execution  of  them  is  very 
clear,  the  type  being  a  broad-faced  letter,  upon  thin  paper,  with  a 
few  marginal  notes,  which  gives  them  a  superiority  over  many 
of  the  thick  and  heavy  volumes  that  have  since  been  printed. 

In  1683,  this  translation  was  corrected,  and  many  references 
to  parallel  texts  were  added  by  Dr.  Scattergood  ;  and  in  J  701, 
a  very  fine  edition  was  published  in  large  folio  under  the  direc- 
tion of  Dr.  Tenison,  archbishop  of  Canterbury,  with  chronolo- 
gical dates,  and  an  index  by  Bishop  Lloyd,  and  accurate  tables  of 
Scripture  weights  and  measures  by  Bishop  Cumberland :  but 
this  edition  is  said  to  abound  with  typographical  errors.  The 
latest  and  most  complete  revision  is  that  made  by  the  late  Rev. 
Dr.  Blayney,  under  the  direction  of  the  Vice-chancellor  and 
delegates  of  the  Clarendon  Press,  at  Oxford.  In  this  edition, 
which  was  printed  both  in  quarto  and  folio,  in  1769,  thepimc- 
tuatioji  was  thoroughly  revised  ;  the  words  printed  in  Italics 
were  examined  and  corrected  by  the  Hebrew  and  Greek  ori- 
ginals ;  x\\c  proper  names,  to  the  etymology  of  which  allusions 
are  made  in  the  text,  were  translated  and  entered  in  the  margin, 
the  summaries  of  chapters  and  running  titl^  at  the  top  of  each 
page  corrected  ;  some  material  errors  in  the  chronology  recti- 
fied ;  and  the  marginal  references  were  re-examined  and  cor- 
rected, and  thirty  thousand  four  hundred  and  ninety  five  new 
references  were  inserted  in  the  margin  '.  From  the  singular 
pains  bestowed,  in  order  to  render  this  edition  as  accurate  as 
possible,  it  has  hitherto  been  considered  the  standard  edition, 
from  which  all  subsequent  impressions  have  been  executed. 
Notwithstanding,  however,  the  great  labour  and  attention 
bestowed  by  Dr.  Blayney,  his  edition  must  now  yield  the  palm 
of  accuracy  to  the  very  beautiful  and  correct  edition  published 
by  Messrs.  Eyre  and  Strahan,  his  Majesty's  Printers,  but 
printed  by  Mr.  Woodfall  in  1806,  and  again  in  18 12,  in  quarto ; 


1  A  full  account  of  Dr.  Blayney's  Collation  and  Revision  was  communicated  by  him 
to  the  Gentleman's  Magazine  for,November  1769,  vol.  xxxix.  pp.  517 — 519. 


VI.  Sect.  III.]  The  English  Versions.  261 

as  not  fewer  than  one  hundred  and  sixteen  errors  were  disco- 
vered in  collating  the  edition  of  1806  with  Dr.  B.'s,  and  one  of 
these  errors  was  an  omission  of  considerable  importance'. 
Messrs.  Eyre  and  Strahan's  editions  may  therefore  be  regarded 
as  approaching  as  near  as  possible  to  what  bibliographers  term 
an  immaculate  text.  ^ 

After  the  publication  of  the  present  authorised  translation,  all 
the  other  versions  gradually  fell  into  disuse,  with  the  exception 
of  the  Psalms,  and  the  Epistles  and  Gospels  in  the  Book  of 
Common  Prayer,  which  were  still  continued,  the  former  accord- 
ing to  the  translation  of  Cranmer's  Bible,  and  the  latter  accord- 
ing to  that  of  the  Bishops'  Bible,  until  the  final  revision  of  the 
Liturgy,  in  1661 ;  at  which  time  the  Epistles  and  Gospels  were 
taken  from  the  present  version,  but  the  Psalms  are  still  retained 
according  to  the  translation  of  Cranmer's  Bible.  ^ 

Upwards  of  two  centuries  have  elapsed,  since  the  authorised 
English  Version  of  the  Holy  Scriptures,  now  in  use,  was  given 
to  the  British  nation.  During  that  long  interval,  though  many 
passages  in  particular  books  have  been  elucidated  by  learned 

•  In  Dr.  Blayney's  edition  of  1769,  the  following  words  are  omitted  in  Rev.  xviii. 
22  after  the  words  "  no  more,"  viz.  "  at  all  in  thee  ;  and  no  craftsmnn,  of  whatsoever 
craft  he  be,  shall  be  found  any  more." 

2  Only  one  erratum,  we  believe,  has  been  discovered  in  the  edition  of  1806.  The 
following  particulars  relative  to  the  above-mentioned  London  editions  of  the  Bible  may 
not  be  unacceptable  to  the  bibliographical  reader,  at  the  same  time  they  will  show  that 
their  claims  to  l)e  considered  as  standard  editions  are  not  altogether  unfounded. — The 
booksellers  of  the  metropolis,  having  applied  to  His  Majesty's  Printers  to  undertake  a 
handsome  edition  of  the  Bible,  confided  the  execution  of  it  to  Mr.  George  Woodfall  in 
1804.  The  copy  printed  from  was  the  current  Cambridge  edition,  with  which  Mr. 
W.'s  edition  agrees  page  for  page.  It  was  afterwards  read  twice  by  the  Oxford  im- 
pression then  in  use,  and  the  proofs  were  transmitted  to  the  Rev.  Lancelot  Sharpe,  by 
whom  they  were  read  with  Dr.  Blayney's  4to.  edition  of  1769.  After  the  proofs  re- 
turned by  Mr. S.  for  press  had  been  corrected,  the  forms  were  (laced  upon  the  press 
at  which  they  were  to  be  worked,  and  another  proof  was  taken.  This  was  read  by  Mr. 
Woodfall's  superiiitendant,  and  afterwards  by  Mr.  W.  himself,  with  Dr.  Blayney's 
edition,  and  any  errors  that  had  previously  escaped  were  corrected  ;  the  forms  not  hav- 
ing been  removed  from  the  press  after  the  last  proofs  had  been  taken  off.  By  this  pre- 
caution, they  avoided  the  danger  of  errors  (a  danger  of  very  frequent  occurrence,  and 
of  no  small  magnitude),  arising  from  the  removal  of  the  forms  from  the  proof  press 
to  the  presses  on  which  the  sheets  were  finally  worked  off.  Of  this  edition,  which  was 
ready  for  publication  in  1 806,  five  hundred  copies  were  printed  on  imperial  4to.,  two  thou  - 
sand  on  royal,  and  three  thousand  on  medium  quarto  size.  In  the  course  of  printing  this 
edition  from  the  Cambridge  copy,  a  great  number  of  very  gross  errors  was  discovered  in 
the  latter,  and  the  errors  in  the  common  Oxford  editions  above  noticed  were  not  so  few 
as  1200 !  The  London  edition  of  1806  being  exhausted,  a  new  impression  was  put  to 
press  in  1810,  and  was  completed,  with  equal  beauty  and  accuracy,  in  1812. 

3  About  the  time  when  King  James  resolved  on  a  new  translation  of  the  Scriptures, 
another  translation  was  finished  by  Mr.  Ambrose  Usher,  elder  brother  of  the  eminently 
learned  primate  of  Armagh,  of  the  same  name.  It  is  still  in  manuscript,  and  is 
preserved  in  the  library  of  Trinity  College,  Dublin.  There  are  likewise  extant  in 
print  several  English  translations  of  the  Old  and  New  Testament,  and  of  detached  parts 
thereof:  but  as  these  are  more  or  less  accompanied  with  commentaries,  the  account 
of  them  is  necessaiily  referred  to  the  Appendix  to  this  volume,  No.  VII. 

s  3 


262  Modern  Versions  of  the  Scriptures.     [Part  L  Ch. 

men,  with  equal  felicity  and  ability  ;  yet  its  general  fidelity,  per- 
spicuity, and  excellence,  have  deservedly  given  our  present 
translation  a  high  and  distinguished  place  in  the  judgment  of 
the  Christian  world,  wherever  the  English  language  is  known 
or  read.  Of  late  years,  however,  this  admirable  version — the 
guide  and  solace  of  the  sincere  Christian — has  been  attacked 
with  no  common  virulence,  and  arraigned  as  being  deficient 
in  fidelity,  perspicuity,  and  elegance ;  ambiguous  and  incor- 
rect, even  in  matters  of  the  highest  importance;  and,  in 
short,  totally  insufficient  for  teaching  "  all  things  necessary 
to  salvation."  The  principal  antagonists  of  this  version, 
in  the  present  day,  (to  omit  the  bold  and  unmeasured  asser- 
tions of  the  late  Dr.  Geddes  and  others),  are  Mr.  John  Bel- 
lamy ',  in  the  prospectus,  preface,  and  notes  of  his  new  trans- 
lation of  the  Bible,  and  Sir  James  Bland  Burges,  in  his 
*  Reasons  in  favour  of  a  New  Translation  of  the  Scriptures,* 
(8vo.  London,  1819) ;  both  of  whom,  among  other  things,  have 
affirmed,  that  our  authorised  translation  is  insufficient  for 
teaching  all  things  necessary  to  salvation  :  and  they  declare 
that  it  is  not  made  from  the  original  Hebrew,  but  from  the 
Septuagint  or  Greek  translation,  and  from  the  Vulgate  or 
Latin  Version.  The  assertions  of  these  writers  have  been 
answered  in  detail,  particularly  by  the  Reverend  Messrs. 
Whittaker  and  Todd,  in  their  works  cited  below ",  to  which 
the  reader  is  referred.  In  refutation  of  the  assertion  that 
our  version  was  not  made  from  the  original  Hebrew  and 
Greek,  it  is  sufficient  to  refer  to  the  account  given  of  it  in  the 
preceding  pages  ^ :  we  shall  therefore  conclude  our  notice  of  this 
admirable  translation,  with  a  few  of  the  very  numerous  testi- 
monies to  its  value,  which  have  been  collected  by  Archbishop 
Newcome  and  Mr.  Todd,  and  shall  subjoin  two  or  three  others 
that  appear  to  have  eluded  their  researches. 

1.  John  Selden  4.  "  The  English  translation   of  the  Bible  is  the 

1  A  notice  of  Mr.  Bellamy's  work  will  be  found  infra,  in  the  Appendix  to  this 
volume.  No.  VII. 

2  A  Vindication  of  our  authorised  Translation  and  Translators  of  the  Bible,  and  of 
preceding  English  Versions  authoritatively  commended  to  the  notice  of  those  Translators, 
&c.  &c.  By  the  Rev.  H.  J.  Todd,  M.  A.  London,  1819,  8vo. — An  Historical  and 
Critical  Enquiry  into  the  Interpretation  of  the  Hebrew  Scriptures,  with  Remarks  on 
Mr.  Bellamy's  New  Translation.     By  J.  W.  Whittaker,  M.A.  London,  1819,  8vo. 

3  See  pp.  257 — 259.  supra.  The  seventh  section  of  Mr.  Todd's  Vindication  of  the 
authorised  translation  of  the  Bible  contains  an  account  of  the  forty-seven  translators 
who  were  employed  on  it,  and  of  the  state  of  learning  in  their  time.  This  does  not 
admit  of  abridgement :  but  the  result  is  highly  satisfactory,  and  proves  that  those  ve- 
nerable men  were  eminently  skilled  in  the  oriental  and  Greek  languages,  and  conse- 
quently were,  in  every  respect,  fitted  for  the  high  and  honourable  task  assigned  to  them 
by  their  sovereign. 

4  Setden,  Works,  iii.  2009.  This  is  cited  by  Abp.  Nev/come,  without  additioB. 
Selden  was  the  contemporary  of  the  translators.    He  died  in  1654,  at  the  age  of  70. 


VI.  Sect.  III.]  The  English  Versions.  2gS 

best  translation  in  the  world,  and  renders  the  sense  of  the  original  best, 
taking  in  for  the  English  translation  the  Bishops'  Bible  as  well  as  King 
James's.  The  translators  in  King  James's  time  took  an  excellent  way. 
That  part  of  the  Bible  was  given  to  him,  who  was  most  excellent  in 
such  a  tongue  :  as  the  apocrypha  to  Andrew  Downs  :  and  then  they 
met  together,  and  one  read  the  translation,  the  rest  holding  in 
their  hands  some  Bible,  either  of  the  learned  tongues,  or  French, 
Spanish,  Italian,  &c.  If  they  found  any  fault,  they  spoke  ;  if  not,  he 
read  on.  There  is  no  book  so  translated  as  the  Bible  for  the  purpose. 
If  I  translate  a  French  book  into  English,  I  turn  it  into  English  phrase, 
not  into  French-English.  Ilfaitfroidj  I  say,  'tis  cold,  not,  makes 
cold.  But  the  Bible  is  rather  translated  into  English  words  than 
into  English  phrase.  The  Hebraisms  are  kept,  and  the  phrase  of  that 
language  is  kept." 

2.  Bishop  Walton'.  "The  last  English  translation,  made  by 
divers  learned  men  at  the  command  of  King  James,  though  it  may 
justly  contend  with  any  now  extant  in  any  other  language  in  Europe, 
was  yet  carped  and  cavilled  at  by  diverse  among  ourselves ;  especially 
by  2  one,  who  being  passed  by,  and  not  employed  in  the  work,  as  one, 
though  skilled  in  the  Hebrew,  yet  of  little  or  no  judgment  in  that  or 
any  other  kinde  of  learning,  was  so  highly  offended  that  he  would 
needs   undertake  to   show  how  viamj  thousand  places  they  had  falsely 

I  Dr.  Bryan  Walton's  Coiisiderator  Considered,  or  a  Defence  of  his  Polyglott  Bible, 
&c.  1659,  p.  5.  This  is  not  noticed  by  Abp.  Newcome.  But  a  most  important  tes- 
timony it  is.  He  was  one  of  those  most  learned  divines,  who,  in  1656,  were  publicly 
requested  to  consider  of  the  translations  and  impressions  of  the  Bible,  and  to  offer  their 
opinion  therein  to  the  committee  for  religion ;  Bulstrode  Whitlock  having  the  care  of 
this  affair,  at  whose  house  they  met.  They  pretended  to  discover  some  mistakes  in  the 
last  English  translation  ;  but  the  business  came  to  nothing.  See  Lewis,  &c.  p.  355. 
Johnson,  &c.  p.  99.  In  the  above  citation  we  have  the  opinion  of  Walton,  (than  whom 
a  more  competent  judge  neither  friends  nor  foes  of  our  translation  can  produce,)  three 
years  subsequent  to  this  meeting,  upon  the  excellence  of  this  version,  together  with  his 
notice  of  an  impotent  attack  made  upon  it.  He  has  also,  in  the  Prolegomena  to  his  Biblia 
Polyglotta,  1657,  placed  our  own  in  the  highest  rank  of  European  translations. 

3  This  person  was  undoubtedly  Hugh  Broughton,  fellow  of  Christ  College,  Cam- 
bridge ;  who  had  certainly  attained  great  knowledge  in  the  Hebrew  and  Greek  tongues. 
But  a  more  conceited  or  arrogant  man  hardly  existed.  With  the  Bishops'  Bible  he 
had  found  great  fault ;  insisted  upon  the  necessity  of  a  new  translation ;  pronounced  his 
own  sufficiency  to  make  one  exactly  agreeable  to  the  original  text  of  the  Hebrew ; 
boasted  of  encouragement  to  this  purpose  from  men  of  all  ranks  ;  and  at  length  excited 
a  very  warrantable  suspicion,  that,  in  so  important  a  task,  he  was  unfit  to  be  trusted. 
Thus  discountenanced,  he  went  abroad;  leaving  behind  him  this  quaint  character, 
expressive  at  once  of  his  vanity  and  learning,  "  that  he  was  gone  to  teach  the  Jews 
Hebrew!"  See  Sir  J.  Harrington's  Brief  View  of  the  State  of  the  Church,  1655, 
p.  75.  He  returned  to  England,  however,  in  1611,  and  commenced  the  defamation 
against  the  new  translation  to  which  Walton  adverts.  By  the  contents  of  a  little  tract, 
which  he  published  in  1608,  intitled  "  A  Petition  to  the  Lords  to  examine  the  religion 
and  carriage  of  Archbishop  Bancroft,"  he  gives  us  no  cause  to  lament  that  he  had  no 
share  in  the  new  translation.  I  question  if  his  countrymen  would  have  understood  his 
language  ;  as  the  case  has  been  with  another  partial  translator,  who  was  not  of  the  au- 
thorised selection.  Broughton  thus  rails  at  Bancroft ;  "  Bancroft,  seeing  himself  in 
Judaisrne,  and  as  I  heard  in  his  allowed  libel  equal  scoffer,  as  of  a  mist  soon  scattered, 
raved  against  me  for  peailes  to  such,  and  holy  things  to  such  !"  p.  2.  "  Bancroft  is  a 
deadly  enemy  to  both  Testaments,  and  unallowable  in  this  course  to  be  a  teacher,  or  to 
rule  in  learning !"  p.  8.  After  this  foolery  and  slander,  the  reader  will  not  be  surprised 
to  hear  that  he  abuses  Lively  and  Barlow  also,  two  of  our  authorised  translators. 

S   4? 


Se*  Modern  Versions  of  live  ScrijJtures.     [Part  I.  Cli. 

rendered,  when  as  he  could  hardly  make  good   his  undertaking  in  any 
one  .'" 

3.  Bishop  Lowth  '.  "  The  vulgar  translation  of  the  Bible — is  the 
best  standard  of  our  language. " 

4.  Bishop  HoRSLEY '"^.  "  When  the  translators  in  James  the  First's 
time  began  their  work,  they  prescribed  to  themselves  some  rules,  which 
it  may  not  be  amiss  for  all  translators  to  follow.  Their  reverence  for 
the  sacred  scriptures  induced  them  to  be  as  literal  as  they  could,  to 
avoid  obscurity ;  and  it  must  be  acknowledged,  that  they  were  "ex- 
tremely happy  in  the  simplicity  and  dignity  of  their  expressions.  Their 
adherence  to  the  Hebrew  idiom  is  supposed  at  once  to  have  enriched  and 
adorned  our  language  ;  and  as  they  laboured  for  the  general  benefit  of 
the  learned  and  the  unlearned,  they  avoided  all  words  of  Latin  original, 
when  they  coidd  find  words  in  their  own  language,  even  \vith  the  aid 
of  adverbs  and  prepositions,  which  would  express  their  meaning.'' 

5.  Bishop  MiDDLETON^.  "The  style  of  our  present  version  is  in- 
comparably superior  to  any  thing  which  might  be  expected  from  the 
finical  and  perverted  taste  of  our  own  age.  It  is  simple,  it  is  harmo- 
nious, it  is  energetic ;  and,  which  is  of  no  small  importance,  use  has 
made  it  familiar,  and  time  has  rendered  it  sacred." 

6.  Dr.  Geddes  *.  "  The  highest  eulogiums  have  been  made  on  the 
translation  of  James  the  First,  both  by  our  own  writers  and  by  foreigners. 
And  indeed,  if  accuracy,  fidelity,  and  the  strictest  attention  to  the 
letter  of  the  text,  be  supposed  to  constitute  the  qualities  of  an  excel- 
lent version,  this  of  all  versions  must,  in  general,  he  accounted  the 
most  excellent.  Every  sentence,  every  word,  every  syllable,  every 
letter  and  point,  seem  to  have  been  weighed  with  the  nicest  exactitude, 
and  expressed  either  in  the  text,  or  margin,  with  the  greatest  preci- 
sion. Pagninus  himself  is  hardly  more  literal ;  and  it  was  well  re- 
marked by  Robertson,  above  a  hundred  years  ago,  that  it  may  serve 
for  a  Lexicon  of  the  Hebrew  languaije,  as  well  as  for  a  translation." 

7.  Rev.  J.  W.  Whittaker  *.  "  The  highest  value  has  always  been 
attached  to  our  translation  of  the  Bible.  Sciolists,  it  istnie,  have  often 
attempted  to  raise  their  own  reputation  on  the  ruin  of  that  of  others  ; 
and  the  authors  of  the  English  Bible  have  frequently  been  calumniated 
by  charlatans  of  every  description  :  but  it  may  safely  be  asserted,  with- 
out fear  of  contradiction,  that  the  nation  at  large  has  always  paid  our 
translators  the  tribute  of  veneration  and  gratitude  which  they  so  justly 
merit.  Like  the  mighty  of  former  times,  they  have  departed  and 
shared  the  common  fate  of  mortality  ,  but  they  have  not,  like  those 
heroes  of  antiquity,  gone  without  their  fame,  though  but  little  is 
known  of  their  individual  worth.  Their  reputation  for  learning  and 
piety  has  not  descended  with  them  to  the  grave,  though  they  are  there 

I  Lowth,  Introd.  to  Eng.  Grammar,  2d  ed.  p.  93,  cited  by  Archbishop  Newcome. 

*  Review  of  Dr.  Geddes's  Translation  of  the  Holy  Bible,  Brit.  Crit.  July  1794, 
p.  7.     The  reviewer  is  now  known  to  have  been  the  late  Bishop  Horsley. 

3  Dr.  Middleton  (now  Bishop  of  Calcutta)  on  the  Greek  Article,  p.  328. 

■*  Dr.  Geddes's  Prospectus  of  a  New  Translation  of  the  Holy  Bible,  p.  92.  Cited  by 
Abp.  Newcome,  with  a  longer  extract  from  the  author. — Todd's  Vindication,  pp.  68, 
70, 75,  80. 

*  Whittaker,  Hist,  and  Crit.  Enq.  p  92. 


Vi.  Sect.  III.]  The  English  Versions.  265 

alike  heedless  of  the  voice  of  calumny,  and  deaf  to  the  praise  which 
admiring  posterity  awards  to  the  great  and  good.  Let  us  not  therefore 
too  hastily  conclude  that  they  have  fallen  on  evil  days  and  evil  tongues, 
because  it  has  occasionally  happened  that  an  individual,  as  inferior  to 
them  in  erudition  as  in  talents  and  integrity,  is  found  questioning  their 
motives,  or  denying  their  qualifications  for  the  task  which  they  so  well 
performed.  Their  version  has  been  used,  ever  since  its  first  appear- 
ance, not  only  by  the  church,  but  by  all  the  sects  which  have  forsaken 
her  ;  and  has  justly  been  esteemed  by  all  for  its  general  faithfulness, 
and  the  severe  beauty  of  its  language.  It  has  survived  the  convulsion 
both  of  church  and  state,  being  universally  respected  by  the  enemies 
of  both,  when  the  established  religion  was  persecuted  with  the  most 
rancorous  malignity  ;  as  if  its  merits  were  independent  of  circum- 
stances, and  left  at  a  distance  all  the  petty  rivalships  of  sectarianism, 
and  the  effervescence  of  national  frenzy.  It  may  be  compared  with 
any  translation  in  the  world,  without  fear  of  inferiority  ;  it  hasnot  shrunk 
from  the  most  rigorous  examination  ;  it  challenges  investigation  ;  and,  in 
spite  of  numerous  attempts  to  supersede  it,  has  hitherto  remained  un- 
Hvalled  in  the  affections  of  the  country." 

8.  Dr.  Doddridge. — "  On  a  diligent  comparison  of  our  transla- 
tion with  the  original,  we  find  that  of  the  New  Testament,  and  I  might 
also  add  that  of  the  Old,  in  the  main,  faithfid  and  judicious.  You 
know,  indeed,  that  we  do  not  scruple,  on  some  occasions,  to  animad- 
vert upon  it ;  but  you  also  know,  that  these  remarks  affect  not  the 
fundamentals  of  religion,  and  seldom  reach  any  further  than  the  beauty 
of  a  figure,  or  at  most  the  connection  of  an  argument.  ' 

9.  The  testimony  of  Dr.  John  Taylor,  of  Norwich,  author  of  the 
excellent  Hebrew  and  English  Concordance  (whose  theological  creed 
we  regret  to  say  was  Arlan),  is  yet  more  striking. 

"  In  above  the  space  of  one  (now  two)  hundred  years,"  says  he, 
"  learning  may  have  received  considerable  improvements  ;  and  by  that 
means  some  inaccuracies  may  be  found  in  a  translation  more  than  a 
(two)  hundred  years  old.  But  you  may  rest  fully  satisfied,  that  as  our 
English  translation  is,  in  itself,  hy  far  the  most  excellent  book  in  our 
language,  so  it  is  a  pure  and  plentiful  fountain  of  divine  knowledge, 
giving  a  true,  clear,  and  full  account  of  the  divine  dispensations, 
and  of  the  gospel  of  our  salvation  :  insomuch  that  whoever  studies  the 
Bible,  THE  English  Bible,  is  sure  of  gaining  that  knowledge  and  faith, 
which,  if  duly  applied  to  the  heart  and  conversation^  will  infallibly 

GUIDE  him  to  eternal  LIFE."^ 

10.  The  last  testimony  we  shall  adduce,  is  that  of  the  eminent  orien- 
talist and  commentator.  Dr.  Adam  Clarke. — "Those,"  (says he),  "who 
have  compared  most  of  the  European  translations  with  the  original, 
have  not  scrupled  to  say  that  the  English  translation  of  the  Bible, 
made  under  the  direction  of  king  James  the  First,  is  the  most  accu- 
rate and  faithful  of  the  Avhole.  Nor,"  adds  Dr.  C,  "  is  this  its  only 
praise :    the   translators    have  seized  the  very  spirit   and  soul  of  the 

1  Dr.  Doddridge's  Works,  vol.  ii.  p.  329,  Leeds  edit. 

9  Scheme  of  Scripture  Divinity,  ch.  xl.  in  Bishop  Watson's  Collection  of  Theolo- 
gical Tracts,  vol.  j,  p.  188. 


266  Modern  y^ersions  of  the  Scriptures.       [Parti.  Ch. 

original,  and  expressed  this  almost  every  where,  with  pathos  and 
energy.  Besides,  our  translators  have  not  only  made  a  standard  trans- 
lation ;  but  they  have  made  their  translation  the  standard  of  our  lan- 
guage :  the  English  tongue  in  their  day  was  not  equal  to  such  a  work 
— but  God  enabled  them  to  stand  as  upon  Mount  Sinai,  and  crane  up 
their  country's  language  to  the  dignity  of  the  originals,  so  that,  after 
the  lapse  of  two  hundred  years,  the  English  Bible  is,  with  very  few 
exceptions,  the  standard  of  the  purity  and  excellence  of  the  English 
tongue.  The  original,  from  which  it  was  taken,  is,  alone,  superior  to 
the  Bible  translated  by  the  authority  of  king  James."  ' 

Notwithstanding  these  decisive  testimonies  to  the  superior 
excellency  of  our  authorised  version,  it  is  readily  admitted 
that  it  is  not  immaculate,  and  that  a  complete  correction  of  it 
is  an  object  of  desire  to  the  friends  of  religion,  were  it  only  to 
silence  the  perpetually  repeated  cavils  of  the  opposers  of  divine 
revelation ;  who,  studiously  disregarding  the  various  satisfac- 
tory answers  which  have  been  given  to  their  unfounded  objec- 
tions, persevere  in  repeating  them,  so  long  as  they  find  a  very 
few  mis-translated  passages  in  the  authorised  version.  But  that 
such  a  correction  is  a  work  of  immediate  or  jjressing  necessity — or 
that  the  existing  translation  is  faulty  in  innumerable  instances, 
and  ambiguous  and  incorrect  even  in  matters  of  the  highest 
importance, — or  that  sacred  criticism  is  yet  so  far  advanced 
as  to  furnish  all  the  means  that  may  be  expected,  we  hesitate 
not  to  deny.  So  pernicious  must  it  be  (especially  in  these  times) 
frequently  to  agitate  and  unsettle  the  minds  of  men  on  these 
subjects,  that  we  should  hope  this  task,  whenever  it  shall  be 
again  performed,  may  be  completed  for  ever.  In  the  mean 
time,  when  we  consider  the  r;^n/j^w  real  faults,  which  the 
most  minute  and  scrupulous  inquirer  has  been  able  to  find  in 
our  present  translation  ;  when  we  perceive  such  distinguished 
critics  as  Archbishop  Newcome  and  Bishop  llorsley  (to 
mention  no  more),  producing  verjj  discordant  interpretations  of 
the  same  text  or  word,  we  cannot  but  call  to  mind,  with  grati- 
tude and  admiration,  the  integrity,  wisdom,  fidelity,  and 
learning  of  the  venerable  translators,  of  whose  pious  labours 
we  are  now  reaping  the  benefit;  who,  while  their  reverence 
for  the  Sacred  Scriptures  induced  them  to  be  as  literal  as  they 
could,  to  avoid  obscurity,  have  been  extremely  happy  in  the 
simplicity  and  dignity  of  their  expressions,  and  who,  by  their 
adherence  to  the  Hebrew  idiom,  have  at  once  enriched  and 
adorned  our  language.  And  instead  of  being  impatient  for  a 
revision  of  the  present  text,  we  shall  (to  adopt  the  energetic 
expression  of  Mr.  Todd)  '  take  up  the  book,  which  from  our 
infancy  we  have  known  and  loved,  with  increased  delight ;  and 

'  Dr.  A.  Clarke's  General  Preface  to  his  Commentary  on  the  Bible,  vol.  i.  p.  xxi. 


VI.  Sect.  III.]  The  Welsh  Versions.  267 

resolve  not  hastily  to  violate,    in    regard  to  itself,    the  rule 
which  it  records, — "  forsake  not  an  old  friend,  for  the 

NEW  IS  not  comparable  TO  HIM."  ' 

*'  Happy,  thrice  happy,  hath  our  English  nation  been,  since 
God  hath  given  it  learned  translators,  to  express  in  our  mother 
tongue  the  heavenly  mysteries  of  his  holy  word,  delivered  to 
his  church  in  the  Hebrew  and  Greek  languages ;  who,  although 
they  may  have  in  some  matters  of  no  importance  unto  salva- 
tion, as  men,  been  deceived  and  mistaken,  yet  have  they 
faithfully  delivered  the  whole  substance  of  the  heavenly  doc- 
trine contained  in  the  holy  Scriptures,  without  any  heretical 
translations  or  wilful  corruptions.  With  what  reverence,  joy, 
and  gladness,  then  ought  we  to  receive  this  blessing  !  Let  us 
read  the  Scriptures  with  an  humble,  modest,  and  teachable 
disposition  :  with  a  willingness  to  embrace  all  truths  which  are 
plainly  delivered  there,  how  contrary  soever  to  our  own 
opinions  and  prejudices ;  and  in  matters  of  difficulty,  readily 
hearken  to  the  judgment  of  our  teachers,  and  those  that  are 
set  over  us  in  the  Lord ;  check  every  presumptuous  thought  or 
reasoning  which  exalts  itself  against  any  of  those  mysterious 
truths  therein  revealed ;  and  if  we  thus  search  after  the  truth 
in  the  love  of  it,  we  shall  not  miss  of  that  knowledge,  which 
will  make  us  wise  unto  salvation."  ' 

2.  Welsh  Versions.  —  From  an  epistle  of  Dr.  Richard 
Davis,  Bishop  of  Saint  David's,  prefixed  to  the  Welsh  New 
Testament,  printed  in  1567,  we  learn  that  there  was  a  British 
or  Welsh  version  of  the  Pentateuch  extant  about  (if  not  before 
the  year)  1527,  though  the  translator's  name  is  not  known. 
Some  other  small  and  detached  passages  of  Scripture  appear  also 
to  have  been  translated  into  this  language  in  the  reign  of  King 
Edward  VI.,  which  were  printed,  in  all  probability,  for  the  use 
of  his  Liturgy.  But  it  was  not  until  the  reign  of  Elizabeth 
that  efficient  steps  were  taken  to  supply  the  inhabitants  of  the 
principality  of  Wales  with  the  Holy  Scriptures  in  their  verna- 
cular dialect.  In  1 563  an  act  of  parliament  was  passed  (5  Eliz. 
c.  28.)  enacting,  that  the  Old  and  New  Testaments,  together 
with  the  Book  of  Common  Prayer,  should  be  translated  into  the 
British  or  Welsh  tongue  ;  and  committing  the  direction  of  the 
work  to  the  Bishops  of  Saint  Asaph,  Bangor,  Saint  David's, 
Llandaff,  and  Hereford.  They  were  to  view,  peruse,  and 
allow  the  translation,  and  to  take  care  (under  a  penalty  of  .^40 
on  each  of  them),  that  such  a  number  should  be  printed  and  dis- 
tributed by  March  1,   1566,  as  would  furnish  copies  to  every 

I  Johnson's  Historical  Account  of  the  several  English  Translations  of  the  Bible, 
in  the  concluding  paragraph.     Bishop  Watson's  Collection  ofTr.icts,  vol.  iii.  p.  100. 


268  Modern  Fersions  of  the  Scriptures.     [Part  L  Cli. 

cathedral,  collegiate  and  parish  church  and  chapel  of  ease, 
within  their  respective  dioceses,  where  Welsh  was  commonly 
spoken.  In  1567,  was  printed  at  London,  the  first  translation 
of  the  New  Testament.  The  translators  wei*e  Thomas  Huet, 
Chantor  of  Saint  David's,  Dr.  Richard  Davis,  Bishop  of  Saint 
David's,  and  William  Salesbury,  a  man  of  great  industry, 
learning,  and  piety.  But  there  was  no  edition  or  version  of 
the  Old  Testament  in  the  British  tongue,  till  more  than  twenty 
years  after  the  publication  of  the  New  Testament.  The  person 
chiefly  concerned  in  rendering  this  important  service  to  the 
antient  Britons,  was  William  Morgan,  D.D.  who  was  bishop 
of  Llandaff  in  1595,  from  which  see  he  was,  in  1604,  translated^ 
to  that  of  Saint  Asaph.  He  Jirst  translated  the  entire  0\dl 
Testament,  together  with  the  Apocrypha,  into  Welsh,  and 
also  revised  and  corrected  \he  former  version  of  the  New  Tes- 
tament, both  of  which  were  printed,  in  one  volume  folio,  in  1588. 
During  the  reign  of  James  I.  the  Welsh  Version  underwent  a 
further  examination  and  correction  from  Dr.  Parry,  Morgan's 
successor  in  the  see  of  Saint  Asaph.  This  corrected  version, 
which  is  usually  called  Parry's  Bible,  is  the  basis  of  all  subse- 
quent editions.  It  was  printed  at  London  in  1620.  Seventy, 
years  afterwards,  another  folio  edition  was  printed  at  Oxford, 
under  the  inspection  of  Bishop  Lloyd,  in  1690.  These  folio 
impressions  were  intended  principally,  if  not  wholly,  for  the 
use  of  churches  :  so  that,  for  upwards  of  seventy  years,  from 
the  settlement  of  the  reformation  by  Queen  Elizabeth,  there 
was  no  provision  made  ibr  furnishing  the  country  or  people  in 
general  with  copies  of  the  Scriptures.  The  honour  of  the  first 
supply  of  this  kind  is  due  to  one  or  more  citizens  of  London,  at 
whose  private  expence  an  octavo  edition  was  printed  in  1630. 
In  1654  and  1678  two  other  octavo  editions  appeared  ;  the  latter 
of  these  consisted  of  8,000  copies,  to  the  publication  of  which  the 
Rev.  Thomas  Gouge,  a  learned  non-conformist  minister',  not 
only  contributed  very  largely  out  of  his  private  fortune,  but 
procured  ample  subscriptions  from  numerous  opulent  and  be- 
nevolent individuals.  The  next  octavo  edition  of  the  Welsh 
Bible  was  published  in  1690,  under  the  patronage  of  Thomas 
Lord  Wharton,  by  Mr.  David  Jones;  who  was  assisted  in  the 
undertaking  by  some  ministers  and  citizens  of  London.  This 
was  the  last  edition  that  appeared  in  the  seventeenth  century, 
and  also  the  niost  numerous ;  the  editor,  it  is  said,  having  dis- 
tributed not  fewer   than   ten  thousand  copies  ^.     During  the 

1  The  reader  will  find  a  pleasing  account  of  Mr.  Gouge's  various  benevolent  and 
pious  undertakings  in  Archbishop  Tillotson's  Sermon  on  his  Death,  Works,  vol.  ii. 
pp.  540 — 349,  8vo.  London,  1820. 

*  The  jireccding  account  of  Welsh  Bibles  is  abridged  from  an  Historical  Account  of 


VI.  Sect.  111.]  The  Irish  Vernon.  *^69 

eighteenth  century,  six  editions  of  the  Welsh  Bible  were 
printed  chiefly,  if  not  wholly,  at  the  expense  of  the  venerable 

SoCIEXy    FOR     PROMOTING    CHRISTIAN     KNOWLEDGE,     viz.     in 

1718,  1727,  1746,  1752,  1769  or  1770,  and  1799.  This 
last  edition  consisted  of  ten  thousand  copies  of  the  Welsh  Bible, 
Common  Prayer,  and  singing  Psalms,  besides  two  thousand 
extra  copies  of  the  New  Testament.  Ample  as  this  edition  was, 
in  a  few  years,  co|3ies  of  the  Scriptures  became  extremely 
scarce  and  dear  in  the  Principality:  and  in  1802,  some  pious 
and  benevolent  individuals  projected  a  new  impression,  the 
circumstances  connected  with  which  ultimately  led  to  the  form- 
ation of  the  British  AND  Foreign  Bible  Society '.  Their 
attention  was  immediately  directed  to  the  wants  of  the  Princi- 
pality :  in  1806,  a  large  and  very  correct  stereotype  impression 
of  the  New  Testament  was  issued,  which  obtained  a  rapid  sale, 
and  subsequent  editions  have  been  printed.  In  1821,  the 
Society  for  promoting  Christian  Knowledge  defrayed  the  ex- 
pense of  a  large  edition,  in  crown  octavo,  of  the  Welsh  Bible, 
with  the  Liturgy  and  Psalms.  It  was  executed  at  the  press  of 
the  University  of  Oxford,  and  is  one  of  the  most  beautiful  spe- 
cimens of  typography  ever  printed ;  so  that  the  inhabitants  of 
Wales  are  now  abundantly  supplied  with  the  Scriptures  in  their 
native  tongue. 

3.  Irish  Bibles — The  New  Testament  having  been  trans- 
lated into  Irish  by  Dr.  William  Daniel,  archbishop  of  Tuam,  Dr. 
Bedell  (who  was  advanced  to  the  see  of  Kilmore  and  Ardagh  in 
1629),  procured  the  Old  Testament  to  be  translated  by  a  Mr. 
King ;  who,  being  ignorant  of  the  original  languages,  executed 
it  from  the  English  Version.  Bedell,  therefore,  revised  and 
compared  it  with  the  Hebrew,  the  Septuagint,  and  the  Italian 
version  of  Diodati.  He  supported  Mr.  King,  during  his  un- 
dertaking, to  the  utmost  of  his  ability;  and  when  the  transla- 
tion was  finished,  he  would  have  printed  it  in  his  own  house, 
and  at  his  own  charge,  if  he  had  not  been  prevented  by  the 
troubles  in  Ireland.  The  translation  however  escaped  the  hands 
of  the  rebels,  and  was  subsequently  printed  in  1685,  at  the 
expense  of  the  Hon.  Robert  Boyle  ^.  What  editions  were 
printed  during  the  eighteenth  century,  the  author  of  the  present 
work  has  not  been  able  to  ascertain.  The  British  and  Foreign 
Bible  Society  early  exerted  itself  to  supply  the  want  of  the  British 

the  Britiih  or  Welsh  Versions  and  Editions  of  the  Bible.  By  Thomas  Llevvellyiij 
L.L.D.  (8vo,  London,  1768)  pp.  1 — 50.  In  an  .ippendix  (pp.  91 — 112)  this  author 
has  printed  the  dedications,  which  were  prefixed  by  the  translators  to  the  first  im- 
pressions. 

1  See  the  Rev.  John  Owen's  History  of  the  British  and  Foreign  Bible  Society,  vol.  i. 
pp.  1—12,138—150,  262.  391. 

9  Biographia  Brirannica,  article  Bedell,  vol.  ii.  p.  136,  2d  edition. 


270  Modern  f^ersions  of  the  Scriptures.       [Part  I.  Ch. 

and  Foreign  Bible  in  the  Irish  language.  In  1811,  an  edition 
of  the  New  Testament  was  completed;  and  in  1813,  the  Bible 
was  stereotyped.  Another  edition  is  at  this  time  in  progress  at 
the  expense  of  the  Society  for  promoting  Christian  Knowledge. 

4.  Manks  Bible. — Towardsthecloseofhislife,tbetruly vene- 
rable bishop  of  Sodor  and  Mann,  Dr.  Thomas  Wilson,  formed 
a  plan  for  translating  the  New  Testament  into  the  Manks  lan- 
guage ;  but  he  did  not  live  to  make  a  further  progress  than  to 
translate  the  four  Gospels  and  Acts  of  the  Apostles,  and  to  print 
at  his  own  expense  the  Gospel  of  Saint  Matthew.  His  exem- 
plary successor,  Bishop  Hildesley,  revised  the  manuscript,  and 
completed  the  version  of  the  New  Testament,  which,  by  the 
munificent  aid  of  the  Society  for  promoting  Christian  Know- 
ledge, and  of  other  benevolent  individuals,  he  was  enabled  to 
print  between  the  years  1756  and  1760.  In  1766,  he  was  en- 
couraged, by  the  influx  of  benefactions,  to  undertake  a  Manks 
Version  of  the  Old  Testament,  which  was  completed  only  two 
days  before  his  decease,  on  the  30th  November,  1772.  ' 

5.  Gaelic  Bibles. — The  Society  in  Scotland  for  propa- 
gating Christian  Knowledge,  has  the  honour  of  giving  to  the 
inhabitants  of  the  Highlands  the  Holy  Scriptures,  in  their  ver- 
nacular dialect.  The  New  Testament  was  translated  by  the 
late  Rev.  James  Stewart?  minister  of  Killin,  and  printed  at  their 
expense  in  1765:  it  bears  a  high  character  for  fidelity  and 
accuracy.  The  several  books  of  the  Old  Testament  were  trans- 
lated and  published,  in  four  detached  portions  or  volumes,  at 
different  times,  as  the  Society's  funds  would  permit.  In  1796, 
the  first  edition  of  the  New  Testament  being  exhausted,  the 
Society  published  another,  consisting  of  twenty  thousand  copies. 
And  as  some  of  the  first  printed  volumes  of  the  Old  Testament 
were  so  much  reduced  in  number,  in  1802,  as  to  be  insufficient 
to  supply  the  urgent  demands  of  the  Highlands  in  general, 
and  of  the  Society's  own  schools  in  particular,  a  new  edition  of 
twenty  thousand  copies  was  printed.  Three  parts  out  of  four, 
into  which  this  portion  of  the  Bible  had  been  divided,  were  ren- 
dered from  the  Hebrew  with  great  simplicity,  and  with  as  literal 
an  adherence  to  the  original  text  as  the  idiom  of  the  respective 
languages  would  admit.  As  the  style  of  the  fourth  part,  which 
was  executed  by  another  person,  had  receded  from  this  simpli- 
city, it  was  revised  and  corrected  with  the  utmost  care.  From 
this  corrected  text  (a  copy  of  which  was  furnished  by  the  Society 
in  Scotland  as  soon  as  it  was  finished),  the  British  and  Foreign 
Bible  Society  executed  their  stereotype  editions  in  1807,  which 
(as  the  Scottish  Society  was  unable  to  supply  the  urgent  and 

>  Chalmers's  Biographical  Dictionary,  vol.  xvii,  pp.  480 — 482,  from  Mr.  Butler's 
Memoirs  of  Bp.  Hildesley. 


VI.  Sect.  III.]  The  French  Versions.  271 

very  numerous  demands  for  the  sacred  writings)  were  purchased 
at  reduced  prices  by  the  poor  Highlanders,  with  the  livehest 
expressions  of  gratitude.  ' 

III.  French  Versions.—  The  earliest  French  translation 
of  the  Scriptures  is  that  of  Guiars  de  Moulins,  a  canon  of  St. 
Pierre  d'Aire,  in  the  diocese  of  Touraine,  who  was  employed 
in  this  work  from  the  Vulgate,  from  1291  to  1294.  Several 
copies  of  this  translation  are  in  the  Roj'al  Library  at  Paris  ;  and 
an  edition  of  it  was  printed  by  order  of  Charles  VIII.  to 
whom  it  was  dedicated,  at  Paris  in  1487.  In  1512,  James 
Le  Fevre,  of  Estaples  (better  known  by  the  name  of  Jacobus 
Faber,  Stapulensis,)  published  a  translation  of  Saint  Paul's 
Epistles,  with  critical  notes  and  a  commentary,  in  which  he  freely 
censures  the  Vulgate  ;  and  in  1523  he  published  at  Paris,  in  a 
similar  manner,  the  whole  of  the  New  Testament.  This  was 
followed  by  detached  books  of  the  Old  Testament,  and  by  an 
edition  of  the  entire  French  Bible  translated  by  himself.  It  was 
printed  at  Antwerp  by  Martin  L'Empereur,  in  1530,  (again  in 
1534,  and  1541,)  and  was  revised  by  the  divines  of  Louvain, 
whose  edition  appeared  in  1 550,  and  has  since  been  repeatedly 
printed.  The  translation  of  Le  Fevre  is  said  to  be  the  basis  of 
all  the  subsequent  French  Bibles,  whether  executed  by  Roman 
Catholics  or  Protestants.  The  first  Protestant  French  Bible 
was  published  by  Robert  Peter  Olivetan,  with  the  assistance  of 
his  relative,  the  illustrious  reformer,  John  Calvin,  who  corrected 
the  Antwerp  edition,  wherever  it  differed  from  the  Hebrew.  It 
was  printed  at  Neufchatel,  in  1535,  in  folio ;  and  at  Geneva  in 
1540,  in  large  quarto,  with  additional  corrections  by  Calvin.  Both 
these  editions  are  of  extreme  rarity.  Another  edition  appeared 
at  the  same  place  in  1588,  revised  by  the  College  of  pastors 
and  professors  of  the  Reformed  Church  at  Geneva,  (Beza,  Gen- 
lart,  Jaquemot,  Bertram,  and  others,)  who  so  greatly  improved 
Olivetan's  Bible,  both  in  correctness  and  diction,  that  it  thence- 
forth obtained  the  name  of  the  Geneva  Bible,  by  which  it  is  now 
generally  known.  It  has  gone  through  very  numerous  editions, 
the  latest  of  which  is  that  of  Geneva,  1805,  in  folio,  and  also  in 
three  volumes  8vo.  Another  French  Protestant  version  (made 
from  the  Italian  translation  of  Diodati)  was  published  in  1562, 
which  for  a  short  time  was  held  in  estimation  by  the  Calvinists. 
The  French  translation  of  Sebastian  Castalio,  who  was  but  in- 
differently skilled  in  that  language,  appeared  at  Basil  in  1555; 
being  accommodated  to  his  Latin  version  above  noticed,  it  was 
liable  to  the  same  objections,  and  was  never  held  in  any  esteem. 


'  Address  of  the  Society  in  Scotland  for  propagating  Christian  Knowledge,  1  SOS- 
Owen's  History  of  the  Bible  Society,  vol.  i.  pp.  205,  206,  314—316.  In  1820,  a 
Gaelic  translation  of  the  Book  of  Common  Prayer  was  completed  and  printed,  at  the 
expense  of  the  incorporated  London  Society  for  promoting  Christian  Knowledge. 


272  Modern  Versions  of  the  Scripha-es.         [Pare  I.  Ch. 

A  reformation  of  the  Geneva  Bible  was  undertaken  by  Renat 
Benoist  (Renatus  Benedictus),  professor  of  divinity  in  the  col- 
lege of  Navarre.  It  was  published,  with  notes^  in  1566  ;  but 
being  condemned  by  a  brief  of  Pope  Gregory  XIII,  in  1575, 
a  new  edition  was  undertaken  by  the  divines  of  Louvain,  who 
freed  it  from  the  corrections  of  the  reformed,  and  made  it  altoge- 
ther conformable  to  the  Latin.  This  edition  was  printed  at 
Antwerp  in  1575,  and  at  various  places  since.  In  1820,  a  ver- 
sion of  St.  John's  Gospel,  in  the  dialect  spoken  at  Thoulouse, 
and  in  its  vicinity,  was  printed  at  Thoulouse  '.  There  are 
several  other  French  translations,  by  private  individuals,  which 
are  made  from  the  Vulgate ;  as  that  of  Isaac  Louis  Le  Maitre  de 
Sacy,  both  with  and  without  notes,  and  the  version  of  the  New 
Testament  by  Quesnel,  whose  moral  reflections  are  justly  ad- 
mired for  their  piety.  Father  Amelot's  translation  of  the 
New  Testament  was  published  in  1666;  Godeau's  para- 
phrase, in  1668;  and  Father  Bouhours's  translation,  in  1697- 
1703.  All  these  are  now  nearly  forgotten.  The  French  ver- 
sion of  the  ingenious  critic.  Father  Simon,  published  with 
notes  in  1702,  was  translated  into  English  by  Mr.  Webster,  in 
two  volumes  4to.,  1730.  The  Protestant  French  Version  of 
the  New  Testament,  executed  by  M.  M.  Beausobre  and  L'En- 
fant  (4to.  Amsterdam,  1718),  is  much  esteemed  for  its  closeness. 
Various  portions  of  the  Bible  have  been  translated  into  French 
by  other  writers,  who  are  not  of  sufiicient  note  to  require  a 
distinct  mention. 

IV.  Belgian  Versions. — A  Flemish  translation  of  the 
Scriptures  was  made  from  the  Vulgate  in  the  sixteenth  century, 
and  printed,  at  Cologne  in  1475,  at  Delft  in  1477,  and  at  other 
places.  For  a  long  time  the  Protestants  in  the  Low  Countries 
had  only  the  Dutch  translation,  made  from  Luther's  German 
version  in  1560,  which  has  already  been  noticed  in  page  237.  But 
in  16^18,  in  consequence  of  an  order  issued  by  the  Synod  of  Dort, 
anew  translation  was  undertaken  from  the  Hebrew  and  Greek. 
The  translators  of  the  Old  Testament  were  John  Bogermann, 
William  Baudart,  and  Gerson  Bucer ;  the  New  Testament  and 
apocryphal  books  were  assigned  to  James  Roland,  Antony 
Walaeus,  and  Festus  Hommius.  Their  portions,  when  finished, 
were  submitted  to  the  careful  revision  of  others.  "This  Dutch 
version  was  first  printed  in  1637,  and  is  highly  valued  for  its 
fidelity ;  the  Remonstrants,  however,  being  dissatisfied  with  the 
New  Testament,  translated  it  anew  from  the  Greek ;  and  their 
version  was  printed  at  Amsterdam  in  1680. 

V.  Italian  Versions. — Four  versions  of  the  Bible  are  extant 
in  the  Italian  language.      The  earliest  is  that  of  Nicolao  Ma- 

1  Le  Sent  Ebangely  de  Nostre  Seignour  Jesus  Christ  sela'm  Sent  Jan,  traduit  en 
Lengo  Toulouzenzo.     a  Toulouso,  1820,  12mo. 


VL  Sect.  111-2  Spajiish  Versions.  373 

lermi,  who  translated  it  from  the  Latin  Vulgate :  it  was  first 
published  at  Venice,  in  1471,  in  folio.  The  second  is  that  of 
Antonio  Bruccioli,  also  printed  at  Venice  in  1532:  he  pro- 
fesses to  have  made  his  version  from  the  Hebrew  and  Greek, 
but  Walchius  says,  that  he  chiefly  followed  the  Latin  trans- 
lation of  Sanctes  Pagninus.  A  revised  edition  of  Bruccioli's 
Italian  Bible,  rendered  conformable  to  the  Vulgate  by  Sanctes 
Marmochinus,  was  printed  at  Venice  in  1538.  An  Italian 
versioQ  has  moreover  been  said  to  have  been  published  under 
the  auspices  of  Pope  SixtusV. ;  but  its  existence  is  very  doubtful. 
A  Protestant  Italian  version  of  the  New  Testament  was  pub- 
lished at  Geneva  in  1561,  and  of  the  entire  Bible  in  1562, 
which  is  usually  considered  as  a  revision  of  Bruccioli's :  but 
Walchius  asserts  that  it  is  altogether  a  new  translation.  It 
has,  however,  long  been  superseded  by  the  elegant  and  faith- 
ful version  of  Giovanni  Diodati,  published  in  1607.  The  latest 
Italian  version  is  that  executed,  in  conformity  with  the  Vulgate, 
by  Martini,  archbishop  of  Florence,  towards  the  close  of  the 
eighteenth  century :  it  received  the  sanction  of  the  late  pope 
Pius  VI. 

VI.  Spanish  Versions. — The  earliest  edition  of  the  Scrip- 
tures in  the  Spanish  language,  was  executed  from  the  Vulgate, 
and  printed  at  Valencia,  in  1478  ';  it  is  now  of  very  rare 
occurrence.  In  1553,  a  Spanish  version  of  the  Old  Testament 
was  made  for  the  Jews  by  Edward  Pinel ;  it  was  printed  at 
Ferrara.  In  1630,  a  revised  edition  of  it  was  published  at 
Amsterdam,  by  Manasseh  Ben  Israel.  A  much  earlier  trans- 
lation than  this  is  said  to  have  been  made  by  some  learned 
Jews,  which  has  been  too  hastily  attributed  to  rabbi  David 
Kimchi.  An  edition  of  the  Old  Testament  in  Hebrew,  and  in 
Jewish- Spanish,  was  printed  at  Vienna,  in  the  years  1813,  14, 
15,  and  16,  in  four  volumes,  quarto,  for  the  use  of  the  Jews  of 
Constantinople  and  of  most  of  the  cities  of  Turkey,  who  are 
Spanish  Jews.  The  Hebrew  text  is  printed  with  vowel  points, 
on  one  half  of  the  page,  and  the  Jewish-Spanish,  with  rabbi- 
nical characters  on  the  other  ^.  Among  the  Christians,  Cassio- 
dore  de  Reyna  translated  the  Scriptures  into  Spanish,  from 
the  original  languages,  but  availed  himself  of  the  assistance  af- 
forded by  the  Latin  versions  of  Pagninus  and  Leo  Juda :  it  was 
published  at  Basil,  in  1569.  A  revised  edition  of  it  by  Cyprian 
de  Valera,  a  Protestant,  who  consulted  later  versions  and  notes, 
especially  the  Geneva  French  Bible,  was  published  at  Amster- 
dam, in  1702.  A  new  Spanish  version  of  the  entire  Bible, 
from  the  Latin  Vulgate,  was  published  at  Madrid  in  1793-4, 

'  Thomson's  and  Orme's  Historical   Sketch   of  the  Translation  of  the  Scriptures, 
p.  40,  note. 

*  Sixteenth  Report  of  the  British  and  Foreign  Bible  Society,  Appendix,  p.  24. 
VOL.  II.  T 


274;  Modern  Versions  qf  the  Scriptures.     [Part  I.  Ch. 

by  Don  Philipe  Scio  de  San  Miguel,  (subsequently  appointed 
Bishop  of  Segovia,)  in  ten  folio  volumes ;  it  is  adorned  with 
three  hundred  engravings  copied  from  those  of  Marillier 
and  Monsiau,  which  were  executed  for  the  edition  of  Sacy's 
French  version  of  the  Bible,  printed  at  Paris  in  1789 
and  the  following  years.  This  edition  is  very  rare  and 
dear  even  in  Spain.  Padre  Scio's  Spanish  version  was  re- 
printed at  Madrid  between  the  years  1794  and  1797,  in  nine- 
teen large  8vo  volumes,  with  plates.  There  are  copies  of  this 
edition  both  with  and  without  the  Latin  text.  The  third 
edition  of  this  version  was  published  at  Madrid  in  1808,  in 
Latin  and  Spanish,  in  sixteen  volumes,  which  have  the  ap- 
pearance of  small  quartos :  they  are  very  neatly  executed.  The 
Vulgate  text  and  Spanish  translation  are  printed  in  parallel 
columns.  To  each  book  is  prefixed  a  critical  preface,  and  at 
the  foot  of  the  page  is  a  copious  commentary,  drawn  principally 
from  the  writings  of  the  fathers. ' 

VII.  Russian  Version. — The  Sclavonic  or  Old  Russian  ver- 
sion has  been  already  noticed  in  pages  201  and  215  :  but  as  this, 
though  the  established  version  of  the  Greek  church,  is  no 
longer  intelligible  to  the  common  people,  a  translation  of  the 
Bible  into  the  modern  Russ  was  made  by  M.  GlUck,  a  Li- 
vonian  clergyman,  and  printed  at  Amsterdam  in  1698  ^.  As  the 
Russian  language  has  undergone  considerable  changes  since 
that  time,  the  Emperor  Alexander,  by  an  edict  in  February 
1816,  directed  the  Holy  Synod  of  Moscow  to  prepare  a  new 
translation:  and  in  March  1819,  the  four  Gospels  were  pub- 
lished in  that  language.  ^ 

VIII.  Croat  Bible. — The  Kew  Testament  in  the  language 
of  Croatia,  was  first  published  at  Tubingen,  in  1551.  It  was 
translated  by  the  pastor  Truber,  and  was  reprinted  with  some 
corrections  by  the  translator,  at  the  same  place,  in  two  octavo 
volumes,  in  1581-2.  These  editions  are  of  extreme  rarity. 
The  first  edition  of  the  entire  Croat  Bible  appeared  at  Wit- 
temberg,  in  1584.  The  New  Testament  is  the  version  of 
Truber.  The  Pentateuch,  Proverbs,  and  Book  of  Ecclesi- 
asticus  were  translated  by  the  editor,  George  Dalmatinus,  who 
also  wrote  the  Preface.  ■* 

•  A  modern  Polyglott  Bible,  designed  as  a  companion  to  that  in  the  Hebrew,  Greek, 
Latin,  Syriac,  and  English  languages  (noticed  in  p.  1 24,  supra) ,  is  now  in  course  of  pub- 
lication by  Mr.  Bagster.  It  comprises  Luther's  German  version,  carefully  printed ;  the 
French  version,  from  a  reprint  of  Ostervald's  edition,  printed  at  Basle,  in  1819-20; 
Diodati's  Italian  version ;  and  the  Spanish  version,  from  the  edition  of  Padre  Scio, 
above  noticed. 

2  Bishop  Marsh's  History  of  Translations,  p.  6. 

3  Sixteenth  Report  of  the  British  and  Foreign  Bible  Society,  for  1820,  Appendix, 
pp.  29,  50.  The  modern  Russian  version  was  received  with  the  liveliest  gratitude,  both 
by  clergy  and  laity,  of  which  some  pleasing  testimonies  are  given  in  p.  31. 

■*  Adler's  Bibliotheea  Biblica,  Part  IV,  pp.  151,  152. 


VI.  Sect.  III.]  The  Polhh  Ftrxtons.  275 

IX.  The  New  Testament,  in  the  Basque  dialect,  was  first 
printed  at  Rochelie,  in  1571,  with  a  dedication  in  French  to 
Joan  d' Albret,  Queen  of  Navarre,  by  John  de  Licarrague  de 
Briscous.  It  is  furnished  with  parallel  passages  in  the  maroin, 
and  at  the  end  are  summaries  of  contents,  indexes,  &c.  ' 

X.  Hungarian  Bible. — The  Hungarian  Protestant  ver- 
sion was  executed  by  Caspar  Caroli,  who  availed  himself  of  the 
previous  labours  of  Vatablus,  Pagninus,  Munster,  Tremellius, 
and  of  the  Vulgate.  It  was  first  published  in  1589,  at  Wy- 
solyin;  and  subsequently  at  Hanau,  in  1608;  at  Oppenheim, 
in  1612;  at  Amsterdam,  in  1645,  1684,  and  1685,  and  at  other 
places.  Of  the  edition  printed  in  Holland,  in  1 7 1 7,  three  thou- 
sand copies  are  said  to  have  been  intercepted  by  the  Jesuits, 
into  whose  custod}^  they  were  committed,  to  prevent  any  use 
from  being  made  of  them.  There  is  also  a  popish  version, 
made  from  the  Latin  Vulgate,  by  George  Kaldi,  and  printed 
at  Cologne  and  Vienna. 

XI.  Polish  Bibles. — Three  versions  of  the  Scriptures  have 
been  published  in  the  Polish  language.  The  first  was  undertaken 
for  the  use  of  the  Roman  Catholics,  and  was  published  at 
Cracow  in  1561  ;  reprinted  at  the  same  place  in  1577,  1599 
and  1619,  and  at  other  places.  The  second  was  made  by  the 
Socinians  under  the  patronage  and  at  the  expense  of  Prince 
Nicholas  Radzivil;  it  was  published  at  Pinczow,  in  Lithuania,  in 
1563,  and  is  one  of  the  rarest  books  ever  printed  2.  This 
translation  was  reprmted  at  Zaslau,  in  Lithuania,  in  1572.  The 
third  Pohsh  version  was  made  by  the  Reformed,  or  Calvinists, 
in  1596.  A  translation  of  the  New  Testament  into  the  Judseo- 
Polish  dialect  (which  is  spoken  by  the  Jews,  who  are  very 
numerous  in  Poland)  has  been  made  by  the  Rev.  N.  Solomon,  at 
the  expense  and  under  the  patronage  of  the  London  society  for 
promoting  Christianity  among  the  Jews ;  it  was  printed  in  1821 '. 
A  translation  of  the  New  Testament  into  the  language  of  Samo- 
gitia^  a  province  of  PolamI,  was  printed  in  1820,  at  the  ex- 
pense of  the  Russian  Bible  society. 

XII.  Bohemian  Bibles. — The  first  Bohemian  translation 
was  made  from  the  Latin  Vulgate,  and  was  published  at  Prague 
in  1488.  The  other,  for  the  use  of  the  Protestants  in  Bohe- 
mia, was  made  from  the  sacred  originals  by  Albert  Nicolai 
John  Capito,  Isaiah  Coepolla,  and  other  learned  reformers, 
at  the  expense  of  the  baron,  John'Zerotimus.  It  was  pub- 
lished between  the  years  1579  and  1593,  in  six  quarto  volumes, 

'   Adier's  Bibliotheca  Biblica,  Part  IV,  p.  151. 

0  A  copy  of  this  translation  is  in  the  library  of  Earl  Spencer,  and  is   described    by 
Mr.  Dibdin,  Bib.  Spenc.  vol.  i.  pp.  85—89. 

'  Thirteenth  Report  of  the  London  Society  for  the  Conversion  of  the  Jews,  p  a 

T    2 


276  Modem  Versions  of  the  Scriptures.     [Part  I.  Cb. 

without  any  indication  of  the  place  where  they  were  printed, 
which  is  supposed  to  have  been  KraUtz. 

XIII.  Modern-Greek,  or  Romaic  Versions. — The  Ro-. 
mai'c  is  a  corruption  of  the  antient  Greek,  so  great  indeed,  that, 
compared  with  the  latter,  it  may  be  pronounced  a  new  Ian-, 
guage :  It  is  at  present  in  general  use,  both  for  writing  and 
conversation,  the  antient  Greek  being  used  solely  for  ecclesias- 
tical affairs.  Into  this  language  the  New  Testament  was  trans- 
lated by  Maximus  Calliergi,  and  was  printed  at  Geneva  in 
1638,  in  one  large  quarto  volume,  in  two  columns,  one  con- 
taining the  antient,  the  other  the  modern  Greek.  It  was  pub- 
lished at  the  expense  of  the  then  United  Provinces,  upon  the 
solicitation  of  Cornelius  Haga,  their  ambassador  at  Constan- 
tinople. The  Greeks,  however,  did  not  receive  it  with  much 
favour.  This  translation  was  reprinted  at  London  in  1 703,  in 
one  volume  12mo,  by  Seraphin,  a  monk  of  Mitylene ;  who 
prefixed  to  it  a  preface,  which  gave  offence  to  the  Greek 
bishops,  particularly  to  the  patriarch  of  Constantinople. 
By  his  order  it  was  committed  to  the  flames.  The  edition 
of  1703  (which,  in  consequence  of  this  suppression,  has: 
become  extremely  rare)  was  reprinted  in  1705;  and  in  that 
edition  the  objectionable  passages  in  Seraphin's  preface  were 
omitted.  A  more  correct  edition  of  it  was  printed  at  Halle, 
in  Saxony,  in  1710,  in  one  volume,  12mo,  under  the  patronage 
and  at  the  expense  of  Sophia  Louisa,  Queen  of  Prussia '. 
From  this  last  edition  was  printed  the  impression  executed 
at  the  expense  of  the  British  and  Foreign  Bible  Society,  in  one 
thick  volume,  12mo.  (Chelsea,  1810),  the  antient  and  modern 
Greek  being  in  parallel  columns.  To  this  edition  the  patriarch 
of  Constantinople  gave  his  unqualified  approbation  2.  With 
regard  to  the  Old  Testament,  though  the  book  of  Psalms  was 
translated  into  Romaic,  and  printed  at  Venice,  in  1543,  and  the 
Pentateuch  (by  the  Jews  at  Constantinople)  in  1547,  yet  no 
entire  version  of  the  Scriptures  was  extant  in  modern  Greek, 
until  the  archimandrite  Hilarion  (whom  the  general  suffrage  of 
the  learned  Greeks  concurs  in  representing  as  best  quali- 
fied for  the  task)  undertook  first  a  new  translation  of  the  New 
Testament,  which  is  undergoing  a  scrupulous  revision,  pre- 
viously to  being  printed.  The  same  person,  with  the  assistance 
of  two  learned  ecclesiastics,  is  at  this  time  occupied  in  trans-, 
lating  the  Old  Testament  from  the  antient  into  the  modern 
Greek.  ^ 

»  Butler's  Horae  Biblics,  vol.  i.  pp.  177 — 179. 

2  Owen's  History  of  the  British  and  Foreign  Bible  Society,  vol.  ii.  p.  358,  note. 

3  Sixteenth  Report  of  the  British  and  Foreign  Bible  Society,  Appendix,  pp.  19, 20. 
Seventeenth  Report,  p.  liv. 


VI.  Sect.  III.]  The  Turkish  Versions.  277 

XIV.  XV.  Wallachian  and  Bulgarian  Versions. — A 
translation  of  the  New  Testament  in  the  Wallachian  language 
was  published  at  Belgrade,  in  1648  ;  and  a  version  of  the  same 
has  been  undertaken  in  the  Bulgarian  language,  under  the 
direction  of  the  Petersburg  Bible  Society. 

XVI.  RoMANESE  Versions. — The  Romanese  language  is 
divided  into  two  dialects,  the  Churwelsche  and  the  Ladiniche. 
The  former  is  spoken  by  the  inhabitants  of  the  Engadine  (one 
of  the  loftiest  vallies  in  Switzerland,  bordering  on  the  Tyrol) ; 
the  latter,  by  the  Ladins,  who  reside  on  the  confines  of  Italy. 
The  Scriptures  were  translated  into  the  Churwelsche  dialect, 
and  published  in  1657,  at  Schuol,  a  town  of  the  Lower  En- 
gadine, and  into  the  Ladiniche  at  Coire,  in  1719.  Editions  of 
both  these  versions  have  lately  been  printed  by  the  Bible 
Society  at  Basle,  aided  by  the  British  and  Foreign  Bible  So- 
ciety in  London. 

XVII.  Turkish  Versions. — In  1666,  the  New  Testament 

was  printed  in  Turkish,  at  Oxford :  it  was  translated  by  Dr. 

Lazarus  Seaman,  and  was  published  at  the  joint  expense  of  the 

Hon.  Robert  Boyle  and  of  the  Levant  or  Turkey  Company  of 

London,  for  the  benefit  of  the  Christians  in  Turkey,  by  whom 

St  was  very  gratefully  received.     In  the  same  year  a  translation 

of  the  whole  Bible  into  the  Turkish  language  was  completed 

by  Albert  us  Boboosky  ',  first  dragoman  or  interpreter  to  the 

Porte.     He  undertook  this  arduous  work  at  the  request  of 

the  celebrated  Levin  Warner,  at  that  time  ambassador   from 

Holland;    and  his  translation  was  sent  to  Leyden,   corrected 

and  ready  for  the  press.     Here  it  lay  until  1814,  when  the 

Rev.  Dr.  Pinkerton  having  ascertained  its  value,  recommended 

it  to  the  British  and  Foreign  Bible  Society.     The  curators  of 

the  university  of  Leyden  having  confided  the  manuscript  to  his 

excellency  Baron  Von  Diez,  at  that  time  counsellor  of  legation 

to  the  court  of  Berlin,  this  distinguished   scholar  devoted  the 

last  two  years  of  his  life  to  its  revision,  and  to  superintending  the 

•  Owen's  History  of  the  Bible  Society,  vol.  iii.  pp.  l3,  14.  257.  500.  Sixteenth 
Report  of  the  Society,  Appendix,  p,  17.  Albertus  Boboosky  was  born  in  Poland,  in 
the  beginning  of  the  seventeenth  century.  While  a  youth,  he  was  stolen  by  the 
Tartars,  and  sold  to  the  Turks  in  Constantinople.  By  them  he  was  educated  in  the 
Mohammedan  faith,  and  when  he  grew  up  became  first  dragoman  or  translator  to 
Mahomet  or  Mohammed  IV.  His  Turkish  name  was  Hali  Bey.  He  understood 
seventeen  languages,  and  is  said  to  have  spoken  French,  German,  and  English  with  the 
fluency  of  a  native.  To  the  English  language  he  was  greatly  attached  ;  and  at  the  re- 
quest of  Mr.  Boyle  translated  the  catechism  of  the  Church  of  England  into  Turkish. 
He  also  composed  several  works  himself,  several  of  which  have  been  published :  but 
his  great  work  was  the  Translation  of  the  Scriptures  above  noticed.  Boboosky  also 
wrote  a  grammar  and  dictionary  of  the  Turkish  language.  But  it  is  not  known 
what  has  become  of  them,  and  of  the  church  catechism.  This  wonderful  man  intend- 
ed to  liave  returned  into  the  bosom  of  the  Christian  church  ;  but  died,  before  he  ac« 
complished  iiis  design.     Owen's  Hist.  vol.  iii.  p.  14,  no<e. 

T    3 


278  Modern  Versions  of  Asia.  [Part  1.  Ch. 

printing  of  it.  On  his  decease,  in  1817,  the  editing  of  this 
version  was  cheerfully  undertaken  by  M.  KiefFer,  professor  of 
the  oriental  languages  at  Paris;  and  in  1819,  the  New  Tes- 
tament was  completed.  The  Old  Testament  is  passing  through 
the  press,  with  as  much  rapidity  as  the  nature  of  the  work  will 
permit.  The  style  of  Boboosky's  translation  is  said  to  be  pure 
and  elegant,  such  as  will  be  read  with  pleasure  by  the  man  of 
letters,  and  at  the  same  time  be  understood  by  the  lowest  in 
society. 

XVIII.  Portuguese  Version. — In  1681,  the  New  Testn- 
ment  was  printed  in  the  Portuguese  language  at  Amsterdam ; 
and  some  portions  were  printed  in  the  former  part  of  the  last 
century  by  the  Missionaries  at  Tranquebar.  A  Portuguese 
version  of  the  Old  Testament,  executed  by  Joao  Ferreira 
d* Almeida  and  Jacob  op  den  Akker,  was  published  at  Batavia, 
in  1748-53,  in  two  volumes  8vo.  These  were  Protestant 
versions.  In  1781,  Antonio  Pereira  published  a  Portuguese 
version  of  the  New  Testament,  at  Lisbon;  and  in  1783,  the 
entire  Bible.  This  translation  is  made  from  the  Vulgate 
Latin  version,  and  in  all  doctrinal  points  is  in  union  with  the 
church  of  Rome. 

XIX.  Albanian  Version. — The  Albanians  are  a  hardy 
people,  inhabiting  the  countries  antiently  known  by  the  names 
of  Illyricum  and  Epirus:  numerous  tribes  of  them  are  also 
spread  over  Macedonia  and  the  Morea  or  Peloponnesus.  A 
translation  of  the  New  Testament  into  their  language  was 
finished  in  the  year  1820  by  Dr.  Evangelos  Mexicos,  under 
the  patronage  and  at  the  expense  of  the  British  and  Foreign 
Bible  Society ;  which  it  is  intended  to  print  in  parallel  co- 
lumns, one  containing  the  Greek  text,  the  other  the  Albanian 
version. 

XX.  Maltese  Version. — The  Maltese  may  almost  be 
considered  as  a  dialect  of  the  Arabic  language.  Into  this  dialect 
the  New  Testament  has  been  translated  by  Signor  Cannolo,  a 
native  of  the  island  of  Malta,  under  the  direction  and  v/ith  the 
assistance  of  the  Rev.  William  Jowett,  M.  A.,  one  of  the  Re- 
presentatives of  the  Church  Missionary  Society  in  the 
Mediterranean.  The  Old  Testament  is  in  progress.  As  very 
few  books  have  appeared  in  Maltese,  it  is  proposed  to  print  and 
circulate  one  of  the  Gospels,  for  the  judgment  of  the  learned, 
before  the  NeW  Testament  shall  be  put  to  press. 


VI.  Sect.  IV.]  The  Hebrew  Fersiotis.  279 


SECTION  IV. 

MODERN    VERSIONS    IN    THE    LANGUAGES    OF    ASIA. 

I,  Hebrew. — II.  Chaldee. — III.  Versions  in  the  oriental  languageSi 
either  translated  by  the  Baptist  Missionaries  at  Serampore,  or 
printed  at  the  Mission  Press. — 1.  Arabic,  and  the  languages  derived 
from  or  bearing  affinity  to  it. — 2.  Sanscrit,  and  the  languages 
derived  from  or  bearing  affinity  to  it. — 3.  Chinese,  and  the  lan- 
guages derived  from  or  bearing  affinity  to  it. — IV.  Other  Asiatic 
Versions. — 1.  Formosan. — 2.  Tartar. — 3.  Georgian. — 4.  Taheitan. 

I.  Hebrew.  The  New  Testament  was  first  translated 
into  Hebrew  by  the  learned  Elias  Hutter,  who  published  it  in 
his  polyglott  edition  of  the  New  Testament  in  twelve  lan- 
guages, viz.  Greek,  Syriac,  Hebrew,  Latin,  German,  Bohe- 
mian, Italian,  Spanish,  French,  English,  Danish  and  Polish, 
at  Nuremberg,  in  1599,  1600,  in  two  volumes,  4to.  In  his 
preface  he  states,  that  when  meditating  that  work,  he  sought 
in  vain  for  a  Hebrew  version  of  the  New  Testament.  No 
alternative  therefore  was  left  to  him,  but  to  attempt  it  himself. 
Accordingly,  laying  aside  every  other  undertaking,  he  trans- 
lated, corrected,  and  finished  it  in  the  space  of  one  year.  For 
a  first  translation,  especially  when  we  consider  the  shortness 
of  the  time  in  which  it  was  accomplished,  it  is  truly  a  wonder- 
ful performance.  From  Hutter's  Polyglott  the  Hebrew  text 
was  detached,  and  printed  sepai'ately,  with  some  corrections, 
under  the  superintendance  of  William  Robertson,  8vo.  London, 
1661.  It  is  a  volume  of  extremely  rare  occurrence,  as  the 
greater  part  of  the  impression  was  consumed  in  the  great  fire 
of  London,  in  1666.  Robertson's  edition  was  beautifully 
reprinted  in  12mo,  at  London,  in  1798,  by  the  Rev.  Richard 
Caddick,  with  the  pious  and  benevolent  design  of  enlightening 
the  minds  of  the  Jews.  This  translation  not  being  executed  in 
pure  biblical  Hebrew,  and  consequently  not  adapted  to  the 
Jews,  the  London  Society  for  promoting  Christianity  among 
them,  in  1817,  completed  and  published  a  new  translation  in 
biblical  Hebrew,  the  purity  of  which  has  been  acknowledged 
by  learned  Jews.  The  Gospel  of  Saint  Matthew  had  been 
published  in  1814,  and  the  succeeding  books  at  different  times, 
as  they  could  be  completed  '.     The  late   Rev.  Dr.  Buchanan, 


1  There  are  extnnt  various  other  Hebrew  translations  of  detached  books  of  the  New 
Testament,  by  different   individuals,  which  we   have   not  room    to  enumerate.     The 

T  4- 


280  Modem  Versions  of  Asia.  [Parti.  Ch. 

during  his  researches  in  the  interior  of  India,  obtained  a 
Hebrew  manuscript  of  the  New  Testament  in  the  country  of 
Travancore,  which  is  now  deposited  in  the  University  Library 
at  Cambridge.  It  is  written  in  the  small  Rabbinical  or  Jerusa- 
lem character.  The  translator  was  a  learned  Rabbi,  and  the 
translation  is  in  general  faithful :  his  design  wasj  to  make  an 
accurate  version  of  the  New  Testament,  for  the  express  pur- 
pose of  confuting  it,  and  of  repelling  the  arguments  of  his 
neighbours,  the  Syrian  or  St.  Thom6  Christians.  His  own 
woi-k  Was  the  providential  instrument  of  subduing  his  unbelief; 
and  he  lived  and  died  in  the  faith  of  Christ.  A  transcript 
of  this  Travancore  Hebrew  New  Testament  is  in  the  Library 
of  the  London  Society  for  promoting  Christianity  among  the 
Jews. ' 

II.  Chaldee. — The  New  Testament  has  not  hitherto  been 
published  in  this  language :  but  a  copy  in  manuscript  exists  in 
the  Vatican  Library.  The  manuscript  contains  both  the  Old 
and  New  Testaments,  written  in  Syriac  characters,  but  the 
language  is  Chaldee.  ^ 

III.  Versions   in   the  Oriental   Languages,   either 

TRANSLATED  BY  THE  BaPTIST  MISSIONARIES    AT    SeRAMPORE, 

OR  PRINTED  AT  THE  MissiON  Press. — The  Baptist  Missionaries 
entered  India  in  1793,  and  ultimately  fixed  themselves  at 
the  Danish  settlement  of  Serampore,  near  Calcutta.  To  this 
mission  chiefly  belongs  the  honour  of  reviving  the  spirit  for ' 
promoting  Christian  knowledge,  by  translations  of  the  Bible. 
Soon  after  theu'  establishment  at  Serampore,  they  were  con- 
vinced that,  if  ever  Christianity  took  deep  root  in  India,  it 
must  be  through  the  Holy  Scriptures  being  translated  and  put 
into  the  hands  of  the  various  tribes  who  inhabit  that  vast  coun- 
try. Aided  by  a  noble  fund  for  translations  raised  by  subscrip- 
tions among  the  societies  of  the  Baptist  denomination  in  Great 
Britain,  almost  from  the  commencement  of  their  pious  labours, 
and  also  by  various  annual  grants  of  money  from  the  British  and 
Foreign  Bible  Society,  from  the  year  1806  to  the  present  time, 
the  missionaries  applied  themselves  to  the  great  work  of  trans- 
lating the  Scriptures.  In  this  undertaking,  which  has  been 
honoured  with  the  sanction  of  the  Marquess  Wellesley,  and  sub- 
sequent governors  general  of  India,  the  Rev.  Doctors  Carey  and 
Marshman,  and  the  Rev.  William  Ward,-  have  pre-eminently 


reader  will  find  an  account  of  them  in  Dr.  Clarke's  Bibliographital  Dictionary,  vol.  vi. 
pp.  218—222. 

•  Fourth  Report  of  the  London  Society  for  promoting  Christianity  among  the  Jews, 
Appendix,  p.  45. 

9  Clarke's  Bibliographical  Dictionary,  vol.  vi.  p.  213. 


VI.  Sect.  IV.]  The  Arabic  Versions.  281 

distinguished  themselves ;  and,  with  their  coadjutors,  have  con- 
tinued with  unwearied  assiduity  to  prosecute  their  arduous  work. 
Having  formed  a  typographical  establishment  at  Serampore,  they 
have  also  been  enabled  to  print  translations  of  the  Scriptures 
entire  or  in  part,  which  had  been  made  by  other  learned  and 
pious  individuals.  And  when  the  Mission  College,  recently 
founded  at  Calcutta  by  the  Right  Rev.  Dr.  F.  Middleton 
Bishop  of  Calcutta,  (one  of  whose  special  objects,  for  the  spiritual 
welfare  of  India,  is  the  translation  of  the  Bible  into  the  hitherto 
untranslated  dialects  of  India),  shall  commence  its  active  ope- 
rations, we  may  with  just  confidence  anticipate  the  ultimate 
triumphs  of  our  holy  religion  among  the  numerous  tribes  who 
inhabit  that  immense  continent.  ' 

The  languages  spoken  in  India  form  three  classes,  viz. 

1 .  The  Arabic,  and  the  languages  derived  from  or  bearing 
an  affinity  to  it;  2.  The  Sa?iscrit  or  Sungscrit  ;  and  3.  The 
Chifiese,  with  the  languages  respectively  derived  from  or 
bearing  an  affinity  to  them.  ® 

1 .  Modern  Versions  in  the  Arabic  language,  and  its  cognate 
dialects. 

(1)  Arabic. — A  version  of  the  entire  Bible  in  Arabic  has 
come  down  to  us,  of  which  an  account  has  been  given  in 
pp.  195  and  212,  supra.  Though  highly  valued  by  some  orien- 
tal scholars  for  its  general  accuracy  and  fidelity,  it  has  become 
antiquated  in  its  dialect,  and  consequently  unacceptable  to  the 
learned  Arabians.  On  this  account  a  new  translation,  in  elegant 
modern  Arabic,  was  commenced  by  Sabat,  an  eminent  Arabian 
scholar,  under  the  superintendance  of  the  late  Rev.  Henry 
Martyn,  B.D.  one  of  the  Hon.  East  India  Company's  Chaplains. 
The  New  Testament  was  completed  and  published  at  Calcutta, 


1  As  soon  as  it  was  known  in  England  that  Bp.  Middleton  was  forming  the  Mission 
College  at  Calcutta,  the  sum  of  ^5000  sterling  was  voted  to  him  by  each  of  the 
venerable  Societies,  for  promoting  Christian  Knowledge,  and  for  the  propagation  of  the 
Gospel  in  foreign  parts,  in  aid  of  that  Institution.  The  same  sum  was  voted  to  his 
Lordship  by  the  Church  Missionary  Society,  without  condition  or  restriction,  in  further- 
ance of  his  plan.  And  the  like  sum  of  ^^5000  was  voted  by  the  British  and  Foreign 
Bible  Society ,  in  aid  of  the  translations  of  the  Holy  Scriptures. 

2  Where  no  other  authority  is  cited,  our  notices  of  oriental  translations  are  abridged  from 
the  "  Brief  View  of  Baptist  Missions  and  Translations,"  8vo.  London,  1815;  from  the 
"  Periodical  Accounts  of  the  Baptist  Missionary  Society,"  No.  XXX. ;  from  the  Sup- 
plement to  No,  XXXI.,  containing  a  further  memoir  of  the  translations  of  the  sacred 
Scriptures,  dated  March  21,  1816,  8vo,  London,  1817;  from  Specimens  of  Editions 
of  the  Sacred  Scriptures  in  the  Eastern  languages,  translated  by  the  Brethren  of  the 
Serampore  Mission,  and  of  several  others,  printed  at  the  Mission  press,  Serampore, 
1818,  4to  ;  and  from  the  "  Seventh  Memoir  respecting  the  Translations  of  the  Sacred 
Scriptures  into  the  languages  of  India,  conducted  by  the  Brethren  at  Serampore,"  8vo, 
Serampore,  1820.  The  plate  representing  the  Lord's  Prayer  in  Javanese,  and  the 
speciinens  of  Versions  in  pp.  294—299,  have  been  kindly  communicated  for  the  ute 
of  this  work,  by  the  Rev.  J.Dyer,  one  of  the  Secretaries  of  that  Society. 


282  Modern  Ferstons  of  Asia.  [Part  I.  Ch. 

in  1812,  at  the  expense  of  the  British  and  Foreign  Bible  So- 
ciety '.  The  Old  Testament  was  continued  by  the  Rev.  T. 
Thomason  and  Sabat.  An  edition  of  the  Arabic  New  Tes- 
tament, in  Syriac  characters,  is  now  printing  at  Paris,  at  the 
expense  of  the  Bible  Society :  it  is  expected  to  be  finished  in 
the  course  of  the  present  year,  1821.  See  a  specimen  of  the 
Arabic  version  in  p.  299,  infra. 

(2)  Persian. — The  Persian  Version,  alieady  noticed  in 
pp.  196  and  214,  having  also  become  antiquated  and  obsolete,  a 
new  one  was  undertaken  by  Lieut.  Colonel  Colebrooke,  who 
completed  the  Four  Gospels.  They  were  published  at  Calcutta 
in  1804.  An  entire  version  of  the  New  Testament,  in  pure  and 
elegant  Persian,  was  executed  by  the  late  Rev.  H.  Martyn,  who 
travelled  from  India  to  Shiraz,  the  Athens  of  Persia,  for  that 
purpose.  He  arrived  there  in  June  1811,  and  by  the  middle  of 
the  following  year  he  had  completed  his  work,  with  the  assist- 
ance of  Meer  Seyd  Ali,  a  learned  native.  He  next  proceeded 
to  translate  the  book  of  Psalms  into  the  same  language ;  and 
thus  rendered  those  important  parts  of  the  Sacred  Scriptures 
into  the  vernacular  language  of  two  hundred  thousand  who 
bear  the  Christian  name,  and  which  is  known  over  one-fourth 
of  the  habitable  globe.  A  beautifully  written  copy  of  Martyn's 
translation  was  presented  by  Sir  Gore  Ouseley,  bart.,  his  Ma- 
jesty's ambassador  extraordinary,  to  the  Sovereign  of  Persia, 
who  publicly  expressed  his  approbation  of  the  work ".  He  sub- 
sequently carried  another  copy  of  the  manuscript  to  Petersburg, 
where  it  was  printed  at  the  expense  of  the  Petersburg  Bible 
Society,  under  the  superintendance  of  Sir  G.  Ouseley.  A  spe- 
cimen of  this  version  is  given  in  page  298. 

(3)  Pushtoo  or  Affglian. — This  language  is  spoken  beyond 
the  river  Indus,  by  a  people,  who,  there  is  every  reason  to  con- 
clude, are  descended  from  the  ten  tribes  of  Israel.  The  eminent 
linguist,  the  late  John  Leyden,  M.D.,  commenced  a  translation 
of  the  New  Testament  •,  and  on  his  death  in  1812,  the  Baptist 
missionaries  at  Serampore  procured  men  skilled  in  the  language 
to  complete  his  undertaking.  The  whole  of  the  New  Testa- 
ment has  been  printed  at  the  mission-press ;  and  the  Pentateuch 
is  advanced  at  the  press  as  far  as  the  Book  of  Leviticus.  A 
specimen  of  this  version  is  given  in  page  295. 

(4)  Bulocha  or  Buloshee. — This  language  is  spoken  on  the 
western  banks  of  the  Indus,  the  country  of  Bulochistan  ex- 

>  Buchanan's  Christian  Researches  in  Asia,  pp.285 — 290.  (London,  181  l.j 
-  Owen's  Hist,  of  the  Bible  Society ,  vol.  iii.  p.  41..  vol.  ii.  p  261.     In  pp.  265 — 267 
an  English  tMnslation  of  the  letter  of  tlie  King  of  Persia  is  printed  at  length.      See 
also  the  very  interesting  Memoir  of  the  Rev.  Henry  Maityn,  B.D,  8vo,  Londo-i,  ISI9, 
particularly  pp. -341  —  45-7. 


VI.  Sect.  IV.]         The  IVestern-Indiatt  Versions.  283 

tending  westward  to  Persia.  Considerable  progress  has  been 
made  by  the  missionaries  in  translating  the  New  Testament  into 
this  dialect,  in  which  they  have  printed  the  Four  Gospels.  See 
a  specimen  of  it  in  page  296. 

'2-  Versions  in  the  Sanscrit  or  Sungskrit  language,  and 
its  cognate  dialects  : 

(1)  Sanscrit. — This,  though  the  parent  of  all  the  languages 
spoken  in  western  and  southern  India,  is,  at  present,  the  cur- 
rent language  of  no  country,  though  it  is  spoken  by  the  learned 
nearly  throughout  India.  The  New  Testament  was  published 
in  Sanscrit  at  Serampore,  in  1811  ;  the  Pentateuch  in  1812; 
the  remaining  historical  books  in  1815;  the  Hagiographa  in 
1816  ;  and  the  translation  of  the  prophetic  books  was  finished 
in  1818,  when  the  last  information  was  received.  The  Baptist 
missionaries  are  preparing  a  new  edition  of  this  version,  which 
is  read  with  great  interest  by  the  Bramins.  A  specimen  of  it  is 
given  in  page  294<. 

(2)  In  Western  India,  not  fewer  than  twenty-nine  languages 
are  derived  from  the  Sanscrit,  and  into  seventeen  of  these  the 
sacred  volume  has  been  wholly  or  in  part  translated,  viz. 

i.  The  Sikh,  Sheek,  or  Punjabee,  which  is  spoken  in  the 
province  of  Punjab,  or  the  country  of  the  five  rivers  {ivom.  pu7ij 
five,  and  ab  water) :  into  this  language  the  entire  Bible  has  been 
translated  and  printed  at  the  Serampore  press.  See  a  specimen 
of  it  in  page  296. 

ii.  The  Assamese,  or  language  of  the  kingdom  of  Assam,  in 
which  the  Neiio  Testament  is  completed  and  printed.  See  a 
specimen  in  p.  296. 

The  New  Testament  has  also  been  translated  and  printed  in 

iii.  The  Kashmiree  or  Kashmeen-,  which  is  spoken  in  the  ex- 
tensive province  of  Kashmire,  in  the  North  of  Hindostan : — See 
a  specimen  of  it  in  page  295  ; 

iv.  The  Wucha  or  Multanee^  or  dialect  of  Wuch,  a  country 
on  the  eastern  bank  of  the  Indus,  which  reaches  from  the  Punjab 
to-  Auch ; 

V.  The  Gujurat  or  Guzurattee,  which  is  spoken  in  the  penin- 
sula of  Guzurat ; 

vi.  The  Bi/caneer,  which  is  spoken  to  the  south  of  the 
Punjab,  and  extends  westward  to  the  country  where  the  Wucha 
begins;  and  in 

vii.  The  Kunkuna,  which  language  begins  where  the  Guzu- 
rattee ceases  to  be  vernacular,  and  is  spoken  at  Bombay,  and 
thence  up  the  coast  as  far  as  Goa.  In  this  language  also  the 
Pentateuch  is  considerably  advanced  :  when  that  portion  is 
finished,  the  Serampore  brethren  intend  to  transfer  the  com- 
pletion of  the  Old  Testament  to  the  Bombay  Auxiliary  Bible 
Society. 


284-  Modern  Versions  of  Asia.  [Part  I.  Ch* 

The  New  Testament  is  more  than  half  printed  j  and  is  expected 
to  hejinished  in  the  course  of  the  present  year ^  in 

viii.  The  Manmar,  or  Marwar,  which  is  spoken  to  the 
south-west  of  the  Bikaneer  country ; 

ix.  The  Oojuvinee,  or  language  of  the  province  of  Oujein; 

X.  The  Bundelkhundee,  spoken  in  the  province  of  Bundelk- 
hund :  and 

xi.  The  Nepdlese,  or  language  of  the  kingdom  of  Nepal. 

The  Four  Gospels  have  been  'printed  in 

xii.  xiii.  The  Kanouj  or  Kanhiikoobja,  and  Jumboo  lan- 
guages. 

The  Gospels  of  Mattheiic  and  Mark  have  been  printed  in 

xiv.  XV.  xvi.  The  Palpa,  Kausulee  or  Koshtd,  and  Bhtda- 
neer  languages,  and  also  in 

xvii.  The  Magudha  or  Pali  language,  which  is  spoken  in  south 
Bahar.  It  begins  where  the  Mahratta  language  ends,  and  ex- 
tends nearly  to  the  banks  cf  the  Ganges,  and  is  the  learned 
language  of  Ceylon,  and  of  the  Burman  Empire.  This  version 
was  commenced  by  the  late  Mr.  W.  Tolfrey  at  Colombo,  in 
1813:  and  on  his  death  in  1817,  the  task  of  finishing  and 
editing  it  was  confided  by  the  Colombo  Auxiliaiy  Bible  Society 
to  the  Rev.  Messrs.  Chater  and  Clough. 

(3)  In  Southern  India,  twelve  tiialects  are  spoken,  that 
are  either  derived  from  the  Sanscrit,  or  bearing  an  affinity  to 
it,  and  into  which  the  Scriptures  have  been  wholly  or  in  part 
translated,  viz, 

i.  In  the  Mahratta,  of  which  language  Dr.  Carey  is  pro- 
fessor at  Calcutta,  the  Pentateuch  and  New  Testament, 
translated  by  the  Baptist  missionaries,  have  long  been  in 
circulation,  and  the  Historical  Books  were  printed  in  1820. 
See  a  specimen  of  it  in  page  294. 

ii.  The  Hindee  or  Hindoostan/iee,  being  spoken  over  an  im- 
mense tract  of  country  in  India,  varies  much  in  its  dialects  ; 
and  not  fewer  than  three  different  translations  of  the  sacred 
volume  have  been  printed.  The  earliest  was  that  of  the  four 
Gospels,  by  William  Hunter,  Esq. ;  which  was  executed  at  the 
press  of  the  college  of  Fort  William.  Another  translation 
was  completed  by  the  late  Rev.  Henry  Martyn  ',  in  1808,  and 
printed  at  the  expense  of  the  Calcutta  Auxiliary  Bible  Society. 
A  revised  edition  of  this  version,  by  the  Rev.  Mr.  Bowley, 

1  To  this  eminently  learned  and  exemplary  divine,  the  native  Christians  and  others 
who  speak  the  Hindostanhee  language,  are  indebted  for  a  Compendium  of  the  Liturgy 
of  the  Anglican  Church,  which  was  translated  by  him,  and  printed  in  1818,  at  the  ex- 
pense of  the  Prayer  Book,  and  Homily  Society  of  London.  Mr.  Martyn  was  the  Jirst 
clergyman  of  that  church  in  India  who  introduced  her  service  to  our  native  subjects  in 
Bengal.  His  work,  having  received  repeated  revision  and  amendment,  is  esteemed  by 
competent  judges  to  be  a  perspicuous  and  faitliful  version  of  the  sublime  original. 


VI.  Sect.  IV.]  The  Southern-Indian  f^ersions.  285 

(one  of  the  missionaries  of  the  Church  Missionary  Society,  who 
is  stationed  at  Chunar)  was  finished  at  Calcutta  in  1820,  at 
the  expense  of  the  same  Society  :  and  measures  are  takino-  to 
add  to  it  the  Old  Testament  in  the  same  language '.  In  1820 
the  Calcutta  Society  printed  a  large  edition  of  Mr.  Martyn's 
version  of  St.  Matthew's  Gospel,  in  Hindoostanhee,  with  the 
English  on  the  opposite  page  :  and  of  Mr.  Bowley's  revision, 
which,  by  the  disuse  of  Arabic  and  Persian  words,  is  pecu- 
liarly adapted  to  the  inhabitants  of  Benares  and  the  Upper 
Provinces,  the  three  first  Gospels  were  printed  in  the  same 
year.  A  specimen  of  the  Hindoostanhee  version  in  the  Persian 
character  is  given  in  page  298. 

The  third  Hindee  version  of  the  New  Testament  was  com- 
pleted many  years  since  by  the  missionaries  at  Serampore,  who 
published  the  Old  Testament  in  1818.  A  new  edition  of  the 
New  Testament  was  printed  in  1820,  at  their  press,  from  a 
neia  version,  executed  by  the  Rev.  John  Chamberlain,  whose 
long  residence  in  the  western  provinces  of  India,  together 
with  his  intimate  knowledge  of  the  popular  dialects  of  the  Hin- 
doos, has  eminently  qualified  him  for  the  undertakino-.  A 
specimen  of  this  version  is  given  in  page  296. 

iii.  In  the  Bengalee^  or  language  of  the  province  of 
Bengal,  the  whole  of  the  Scriptures  is  published.  Five 
editions  of  the  New  Testament  (which  was  completed  twenty- 
five  years  since)  and  two  of  the  Psalms,  and  some  other 
parts  of  the  Old  Testament,  have  been  printed;  and  a 
new  edition  of  the  entire  Bible  is  preparing,  in  one  large 
royal  8vo  volume,  together  with  two  thousand  extra  copies  of 
the  New  Testament  in  12mo.  For  this  edition  the  mission- 
aries are  preparing  paper,  made  of  the  sun  plant  ( Crotolaria 
junced)^  which,  though  inferior  to  English  paper  in  point  of 
colour,  is  equally  impervious  to  the  worm,  and  far  more  dura- 
ble. A  large  edition  of  the  Gospels  of  St.  Matthew  and  St. 
John,  in  English  and  Bengalee,  on  opposite  pages,  was  printed 
at  Calcutta  in  1820,  chiefly  for  the  benefit  of  the  natives  who 
are  attached  to  public  offices  and  houses  of  agency.  See  a 
specimen  of  the  Bengalee  version  in  page  294. 

A  new  Bengalee  version  of  the  New  Testament,  completed 
by  the  late  Mr.  Elierton,  was  printed  at  Calcutta,  in  1820  ^ 

iv.  The  Ooriya  or  Orissa  language  is  spoken  in  the  province  of 
that  name  :  it  has  a  very  close  affinity  to  the  Bengalee,  but  with 
different  terminations,  and  a  different  character.     In  this  Ian- 


»  Memoirs  of  Martyn,  p.  292.     Sixteenth  Report  of  the  Bible  Society,   pp.lxxi. 
182,103.     Nearly  the  whole  of  the  Old  lestameiu  had  been  translated. 
2  Sevententh  Report  of  the  Bible  Society,  p.lvii. 


286  Modern  Versions  of  Asia.  [Parti.  Ch. 

o-uage,  the  entire  Bible  was  translated  by  the  Baptist  mission- 
aries several  years  since  :  a  second  edition  of  the  New  Testa- 
ment is  nearly  completed  at  Serampore.  A  specimen  of  this 
version  is  given  in  page  295. 

V.  The  Brij'Bhassa  language,  which  is  spoken  in  the  upper 
provinces  of  Hindoostan,  and  contains  a  greater  mixture  of  the 
Sanscrit  than  most  of  the  other  dialects  of  the  Hindee.  The 
four  Gospels  have  been  translated ;  and  the  Gospel  of  St.  Mat- 
thew was  printed  in  1816.  See  a  specimen  of  it  in  page  295. 
The  Brij-Bhassa  version  is  likely  to  be  more  acceptable  to  the 
inhabitants  of  the  province  of  Dooab  than  the  Hindoostanhee. 

vi.  The  Kurnata  or  Canarese  language  is  spoken  in  the 
country  extending  northward  from  Tellicherry  to  Goa,  and 
eastward  from  the  coast  of  Malabar  to  the  country  where  the 
Tamul  is  spoken,  including  the  whole  of  the  Mysore.  In  this 
language  the  New  Testament  was  printed  in  1 820,  from  the 
translation  of  the  Rev.  Mr.  Hand*.  A  specimen  of  it  is  given 
in  page  297. 

vii.  The  Tamul  language  is  spoken  in  the  south-eastern  part 
of  India,  from  Madras  to  Cape  Comorin.  Two  different  trans- 
lations have  been  made  in  this  language.  The  first  was  executed 
by  the  learned  German  missionaries,  who  were  educated  at 
Halle,  and  were  employed  in  the  last  century  by  the  Danish 
government.  The  New  Testament  was  commenced  by  Bar- 
tholomew Ziegenbalg  in  1708,  and  finished  in  1711.  A  print- 
ing press  and  paper  having  been  provided  at  Tranquebar  by  the 
assistance  of  the  venerable  Society  for  promoting  Christ- 
ian Knowledge,  this  translation  after  having  been  revised  by 
Griindler,  another  missionary  who  arrived  after  Ziegenbalg,  was 
put  to  press  in  1714,  and  finished  in  the  following  year.  This 
Tamul  New  Testament  was  reprinted  at  Tranquebar  in  1722, 
and  again  in  1758,  and  also  at  Columbo  in  1743.  In  the  year 
1717,  Ziegenbalg  commenced  a  Tamul  version  of  the  Old  Tes- 
tament; but  he  died  in  1 719,  having  finished  only  the  Pentateuch 
with  the  books  of  Joshua  and  Judges.  The  translation  was  conti- 
nued and  completed  by  the  distinguished  missionary  Benjamin 
Schultze,  who  arrived  at  Tranquebar  in  1719  :  it  was  printed 
at  Tranquebar,  in  four  volumes,  in  the  years  1723-26-27,  and 
28.  The  second  translation  of  the  New  Testament  into  Tamul 
was  made  by  Fabricius,  another  German  missionary,  at  Madras, 
where  it  was  printed  in  1777'.  In  1814  an  edition  of  the 
Tamul  New  Testament  was  completed  at  the  Serampore  press, 
at  the  expense  of  the  Calcutta  Auxiliary  Bible  Society  ;  and  as 
the  lapse  of  years  rendered   further  correction  of  it   neces- 

1  Bishop  Marsh's  History  of  the  TranslatioJis  of  the  Scriptures,  p.  37. 


VI.  Sect.  IV.]  The  Southern-Indian  Versions.  287 

sary,  the  Rev.  C.  T.  E.  Rhenius  and  the  Rev.  Dr.  Rottler  ', 
at  Madras,  are  actively  occupied  in  revising  Fabricius's  version. 
This  revision  having  been  highly  approved  by  competent  judges, 
the  Madras  Bible  Society  have  ordered  the  book  of  Genesis  to 
be  printed  for  general  circulation,  with  the  ultimate  intention  of 
printing  a  revised  edition  of  the  entire  Tamul  Bible  ®.  See  a 
specimen  of  the  Tamul  version  in  p.  299  ^. 

viii.  The  Telinga  language,  sometimes  called  the  Teloogoo,  is 
spoken  in  the  Northern  Circars.  In  this  language,  which  ap- 
pears to  be  a  dialect  of  the  Tamul,  the  missionary  Schultze,  above 
noticed,  translated  the  Bible :  but  it  was  never  printed  *.  A 
Telinga  version  of  the  New  Testament  was  executed  by  the 
Missionaries  at  Serampore,  in  1818  ;  and  the  Pentateuch  is 
printed  as  far  as  the  book  of  Leviticus.  On  the  completion  of 
the  Pentateuch,  the  honour  of  finishing  this  version  was  resigned 
to  the  Madras  Auxiliary  Bible  Society :  and  some  progress  had 
been  made  by  the  Rev.  Mr.  Pritchett,  whose  labours  were  ter- 
minated by  death  in  1820.  A  specimen  of  the  Telinga  Version 
is  given  in  page  295. 

ix.  While  the  Dutch  had  settlements  in  the  Island  of  Cey- 
lon, they  were  not  inattentive  to  imparting  the  Scriptures  to 
such  of  the  natives  as  embraced  the  Christian  faith.  The  four 
Gospels  were  translated  into  Ci7igalese,  or  the  language  of  that 
island,  and  were  printed  at  Colombo  in  1739,  and  again  in 
1780  ;  the  Acts  of  the  Apostles,  in  1771 ;  the  Psalms  in  1755, 
and  again  in  1768;  and  the  entire  New  Testament,  together 
with  the  books  of  Genesis,  Exodus,  and  Leviticus  were  printed 
at  the  same  place  in  1783.  After  Ceylon  had  become  part  of 
the  British  Empire,  a  new  Cingalese  version  of  the  New  Testa- 
ment was  undertaken  by  Mr.  W.  Tolfrey,  aided  by  native  as- 
sistants, under  the  patronage  and  at  the  expense  of  the  Co- 
lombo Auxiliary  Society.  That  nothing  might  be  omitted, 
which  could  insure  the  excellence  of  this  translation,  two  hun- 
dred copies  of  the  Gospels  of  Matthew  and  Mark  were  printed 
off,  and  circulated  among  the  Modeliars  (native  magistrates) 
proponents,  and  catechists  at  Colombo,  who  were  the  best 
skilled  in  Cingalese;  several  were  also  sent  to  the  settlements 
of  Point  de  Galle  and  Matura,  where  that  language  is  spoken 
in  the  greatest  purity.  Pains  were  taken  to  obtain  a  fair  and 
candid  opinion  of  the  new  work,  and  it  is  satisfactory  to  know, 

>  The  Rev.  Dr.  Rottler  has  also  translated  the  book  of  Common  Prayer  into  the 
Tamul  language:  it  was  printed,  at  Madras  in  1819,  in  quarto. 

2  Sixteenth  Report  of  the  Bible  Society,  p.  1 83. 

3  Bishop  Marsh's  History  of  Translations,  p'.  37,  note. 

4  In  1820,  the  Prayer  Book  and  Homily  Society  of  London  made  a  grant  of  books, 
to  be  sold  at  Madras,  the  proceeds  of  which  are  to  be  applied  in  aid  of  printing  the 
book  of  Common  Prayer  in  the  Tamul  and  Malayalim  languages. 


28 g  Modern  Versions  of  Asia.  [Part  I.  Ch. 

from  the  decision  of  numerous  and  competent  judges,  that  the 
language  and  style  of  this  extensive  specimen  of  the  New  Version, 
were  not  only  pure  and  suitable  to  the  dignity  of  the  subject, 
but  also  plain  and  intelligible.  Mr.  Tolfrey  had  gone  through 
repeated  revisions  of  the  whole  New  Testament,  and  had  finally 
corrected  to  the  end  of  the  second  chapter  of  the  second  epistle 
to  Timothy,  when  his  labours  were  interrupted  by  a  sudden 
death,  in  1817.  The  Cingalese  New  Testament  was  finished 
and  printed  under  the  united  exertions  of  the  Rev.  Messrs. 
Chater  and  Clough  (the  former  a  Baptist  and  the  latter  a  Wes- 
leian-Methodist  Missionary),  and  of  Mr.  Armour,  an  intelligent 
schoolmaster  of  the  latter  connexion ;  and  measures  were  taken 
for  adding  to  it  the  Old  Testament,  of  which  only  the  three 
first  books  of  Moses  had  been  hitherto  translated.  A  second 
edition  of  the  Cingalese  translation  of  the  New  Testament  was 
completed  in  1820;  and  of  the  Old  Testament,  the  Book  of 
Genesis  has  been  printed.  See  a  specimen  of  the  Cingalese 
Testament,  in  p.  299. ' 

X.  A  translation  of  the  New  Testament  into  the  Maldivian 
language,  (which  is  spoken  in  the  small  but  very  numerous 
Maldivian  islands,  that  lie  to  the  south-west  of  Ceylon),  has 
been  commenced  by  the  missionaries  at  Serampore.  The 
Gospel  of  Matthew  has  been  completed. 

xi.  In  1612  (a  few  years  after  the  establishment  of  the  Dutch 
East  India  Company),  Albert  Cornelius  Ruyl  began  a  trans- 
lation of  the  New  Testament  into  the  Mala?/  language,  which 
is  spoken  not  only  in  Malacca,  but  in  Java  and  many  other 
islands  of  the  Indian  archipelago.  He  lived  only  to  finish  the 
Gospels  of  Matthew  and  Mark,  which  were  sent  to  Holland, 
where  they  were  printed  at  Enkhuysen  in  1629,  and  again, 
at  Amsterdam,  in  1638.  In  1646  the  Gospels  of  Luke  and 
John,  translated  by  M.  Van  Hassel,  one  of  the  East  India 
directors,  was  printed  at  Amsterdam,  where  the  four  Gospels 
were  again  printed  in  1651,  accompanied  with  the  Acts  of  the 
Apostles;  and  in  1668,  the  whole  New  Testament  in  the 
Malay  language,  was  printed  at  Amsterdam.  From  this  edi- 
tion the  Gospels  and  Acts  were  printed  at  Oxford  in  1677,  and 
again  in  1704.  Of  the  Old  Testament  in  the  Malay  language, 
some  portions  were  printed  in  the  seventeenth  century :  but 
the  first  edition  of  the  entire  Malay  Bible  was  printed  in  1731 
and  1733,  in  Roman  characters.  Another  edition  of  the  whole 
Malay  Bible  was  printed  in  the  Arabic  character  at  Batavia,  in 

1  Owen's  History  of  the  Bible  Society,  vol.  iii.  pp.  120,  325,  469.  Sixteenth  Re- 
port of  that  Society,  p.  189.  In  1820,  the  book  of  Common  Prayer  was  translated  into 
Cingalese,  under  the  direction  of  the  Hon.  and  Rev.  T.  J.  Twisleton,  D.D.  Arch- 
deacon of  Columbo. 


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Vr.  Sect.  IV.]  Chinese  Versions.  289 

1758  '.  This  version  having  become  extremely  scarce,  an 
edition  of  the  Malay  Bible  in  Roman  characters,  was  printed 
at  Calcutta,  in  1815-17,  under  the  direction  of  the  auxiliary 
Bible  Society  there,  aided  by  a  munificent  grant  of  10,000 
sicca  rupees  from  the  governor-general  in  council,  on  the  part 
of  the  honourable  East  India  company.  Another  edition  in 
Arabic  characters,  revised  by  the  Rev.  R.  S.  Hutchings,  was 
completed  at  Calcutta  in  1821,  under  the  direction  of  the 
same  society.  Specimens  of  the  Malay  version,  both  in  Roman 
and  in  Arabic  characters,  are  given  in  page  299. — As  a  dialect 
of  the  Malay  is  spoken  at  Batavia,  the  Java  Bible  Society,  in 
1814,  engaged  the  Rev.  Mr.  Robinson  (a  Baptist  missionary), 
and  Mr.  Kool,  a  native  translator  to  the  government  of  that 
island,  to  undertake  a  version  of  the  New  Testament  in  that 
dialect.  The  Gospel  of  Matthew  has  been  completed  by  the 
latter ;  but  what  further  progress  has  been  made,  we  have  not 
been  able  to  ascertain.  The  annexed  plate  exhibits  the  Lord's 
Prayer  in  Javanese,  translated  by  the  Rev.  Mr.  Trowt,  another 
missionary  from  the  Baptist  society. 

xii.  The  Malayalim  or  Malabar  language  is  spoken  on  the 
coast  of  Malabar,  in  the  country  of  Travancore.  In  this  lan- 
guage the  Catanars,  or  clergy  of  the  Syrian  church  at  Cotym, 
are  translating  the  Scriptures  under  the  direction  of  the  Rev. 
Benjamin  Bailey,  one  of  the  missionaries  sent  to  India  by  the 
Church  Missionary  Society.  The  Malayalim  spoken  by  the 
Syrian  Christians  of  Travancore,  differs  greatly  both  in  words 
and  idioms  from  that  spoken  in  the  northern  part  of  Malabar.  - 
In  order  to  render  the  Malayalim  version  of  the  Bible  as  cor- 
rect as  possible  (which  is  now  in  progress),  the  Calcutta  Bible 
Society  in  1820  sent  a  printing  press,  types,  and  paper,  to 
Cotym,  where  a  new  college  has  been  founded  for  the  Syrian 
Christians,  by  the  Rajah  of  Travancore  and  Colonel  Munro, 
the  British  resident  at  his  court. 

3.  Versions  in  the  Chinese,  and  the  languages  derived  from 
or  hearing  affinity  to  it. 

Chinese  Versions. — The  Chinese  language,  in  the  cha- 
racters peculiar  to  it,  is  read  not  only  throughout  China,  but 
also  in  China,  Cochinchina,  and  Japan,  by  a  population  of  more 
than  three  hundred  millions  of  persons.  Two  versions  of  the 
entire  Bible  are  extant  in  this  language,  the  translators  of  which 
have  been  aided  in  their  arduous  and  expensive  undertakings 
by  the  British  and  Foreign  Bible  society.     The  earliest  of  these 

1  Bishop  Marsh's  History  of  Translations,  p.  35. 

2  Missionary  Register,  for  1820,  p.  48, 
VOL.  II.  U 


290  Modern  Versions  of  Asia,  [Part  I.  Ch. 

was  commenced  by  the  Rev.  Dr.  Marshman,  at  Serampore,  by 
whom  the  New  Testament  was  printed  in  1814.  The  transla- 
tion of  the  Old  Testament,  which  was  executed  many  years 
since,  has  been  printed  in  detached  portions,  and  at  different 
times.  The  historical  books,  which  will  finish  the  Bible,  are  now 
in  the  press,  and  will  be  completed  in  the  course  of  the  present 
year,  1821.  The  missionaries  at  Serampore  are  possessed  of  se- 
veral sets  of  Chinese  characters,  both  in  wooden  blocks  and  also 
in  metal  types  ;  a  specimen  of  the  latter  is  given  in  page  297. 
The  other  version  was  commenced  in  1812  by  the  Rev.  Dr. 
Morrison  of  Canton  ^  aided  by  the  Rev.  Mr.  Milne  at  Malacca, 
(both  in  the  employ  of  the  London  Missionary  Society),  and 
was  finished  in  1820^.  The  New  Testament  of  this  version 
has  been  circulated  to  a  considerable  extent  among  the  Chinese 
inhabitants  of  Java,  and  of  the  islands  in  the  Indian  seas,  and 
with  the  happiest  effects.  ^ 

From  the  Chinese  language  are  derived  seven  others,  which 
are  spoken  in  Eastern  India.  Into  three  of  these  the  New  Testa- 
ment is  now  in  course  of  translation,  viz.  the  Khasee  or  Kassai, 
the  Munipoora,  and  the  Burman. 

i.  The  Khasee  or  Kassai  language  is  spoken  by  an  indepen- 
dent nation  of  mountaineers,  lying  between  the  eastern  border 
of  Bengal,  and  the  northern  border  of  the  Burman  empire.  In 
this  language,  the  Baptist  missionaries  have  translated  and 
printed  the  four  first  Gospels. 

ii.  Tlie  Munipoora  is  spoken  in  the  small  kingdom  of  that 
name,  which  lies  between  Assam  and  the  Burman  empire. 
The  Gospel  of  Matthew  has  been  printed  in  this  language. 

iii.  The  Burman  language,  which  is  spoken  in  the  empire  of 
that  name,  has  borrowed  the  Sanscrit  alphabet.  Into  this  lan- 
guage, the  New  Testament  has  been  translated  by  Mr.  Felix 
Carey,  son  of  the  Rev.  Dr.  Carey,  of  Serampore.  The  Gospel 
of  Matthew  was  printed  by  him  at  Rangoon,  in  the  Burman 
empire,  in  royal  octavo,  in  1817.  A  specimen  of  it  is  given  in 
page  296. 


1  To  Dr.  Morrison  the  Christians  in  China  are  indebted  for  a  version  of  the  Liturgy 
and  Psalter  of  tiie  Anglican  church.  Having  presented  the  Chinese  with  the  Scriptures 
in  their  native  language,  this  distinguished  oriental  scholar,  (who,  to  his  honour  be  it 
recorded,  is  a  conscientious  dissenter  from  that  church),  was  desirous  of  giving  them  a 
formulary  in  which  they  might  offer  acceptable  devotions  to  the  throne  of  grace  ;  and  as 
he  could  find  no  form,  which  so  completely  met  his  views,  as  the  Liturgy  of  the  church 
of  England,  he  translated  it  into  the  Chinese  language.  This  version  was  printed  in 
1820,  at  the  expense  of  the  Prayer  Book  and  Homily  Society. 

2  Owen's  Hist.  vol.  ii.  p.  467.     Sixteenth  Report,  p.  Ixxvi. 

3  Many  authentic  particulars  were  communicated  to  the  Java  Bible  Society  by  their 
late  Secretary,  the  Rev.  Mr.  Supper :  some  of  these  are  recorded  by  Mr.  Owen, 
vol.  iii.  pp.  224,  225. 


VI.  Sect.  IV.]  Tartar  f^ersions.  291 

In  concluding  the  preceding  notice  of  the  versions,  executed 
principally  by  the  learned  Baptist  missionaries,  and  at  their 
press,  it  is  impossible  not  to  recognise  the  hand  of  God,  who 
has  raised  up  and  qualified  them  tor  the  arduous  task  to  which 
they  have  devoted  their  time,  money,  and  labour :  for  though 
they  have  been  nobly  assisted  by  subscriptions  and  grants  froni 
Europe,  yet  it  ought  not  to  be  forgotten  that  they  have  largely 
contributed  to  defray  the  expenses  of  translating  and  printing 
out  of  those  profits,  which  their  extraordinary  acquirements 
have  enabled  them  to  realise.  They  have  translated  and  printed 
the  whole  of  the  Sacred  Scriptures  in  five  of  the  languages  of 
India;  the  whole  of  the  New  Testament  injifteen  others;  in 
six  other  languages  it  is  more  than  half  printed,  and  \n  ten 
others  considerable  progress  has  been  made  in  the  work  of 
translation.  And  these  vast  undertakings  have  been  accom- 
plished within  the  short  space  of  twenty-six  years,  since  the 
commencement  of  their  first  version  (the  New  Testament  iri 
Bengalee).  W^hen  we  consider  the  experience  which  they  have 
gained, — the  number  ol'learned  natives  whom  they  have  trained 
up  and  accustomed  to  the  work  of  translation, — the  assistance 
which  is  to  be  derived  from  our  countrymen  in  various  parts  of 
India,  who  are  acquainted  with  any  of  its  dialects, — and  the 
advantages  now  enjoyed  for  printing  at  a  moderate  expense, — 
we  may  reasonably  indulge  the  hope  that,  in  the  course  of  a  few 
years  more,  the  word  of  life  will  be  extant  in  all  the  different 
languages  and  dialects  of  India. 

IV.  Other  Asiatic  Versions  of  the  Holy  Scriptures. 
1.  FoRMosAN  Version. — The  island  of  Formosa  fell  into 
the  hands  of  the  Dutch,  who  expelled  die  Portuguese  thence,  in 
1651.  During  their  eleven  years'  possession  of  it,  Robert 
Junius,  a  native  of  Delft,  preached  the  Gospel  to  the  inhabi- 
tants, and  it  is  said,  with  great  success.  For  their  use,  the 
Gospels  of  Matthew  and  John  were  translated  into  the  Formosan 
language,  and  printed  at  Amsterdam,  with  the  Dutch  transla- 
tion, in  1661,  in  quarto.  But  the  Dutch  being  expelled  from 
that  island  by  the  Chinese  in  1662,  the  Formosan  version  was 
discontinued :  and  in  all  probability  the  Formosans  never  re- 
ceived any  benefit  from  the  work  just  noticed.  ' 

2.  Tartar  Versions. — The  Tartars  compose  a  distinct  na- 
tion, of  Turkish  origin,  though  now  totally  distinct  from  the 
Turks,  and  are  subdivided  into  various  tribes,  each  of  which 
has  its  peculiar  language.  Into  fifteen  of  these  languages, 
translations  of  the  sacred  volume  are  either  printed  or  preparing, 

'  Dr.  Clarke's  Bibliographical  Dictionary,  vol  i.  p.  288. 

"  ,      u  2 


292  Modern  Fersions  of  Asia.  [Part.  I.  Chr 

under  the  direction  and  at  the  expense  of  the  Russian  Bible 
society,  viz.  the  Nogai-Tartar,  Mongolian,  Calmuck,  Orenberg 
Tartar,  Tschuwaschian,Tscheremissian,  Tartar-Hebrew  (spoken 
in  the  interior  of  Asia),  Mordvinian  or  Mordwaschian,  Ostiakian, 
Wogulian,  Samoiedian,  Tschapoginian,  Zirianian,  and  a  dialect 
of  the  Tartar  spoken  in  Siberia.  Of  these  various  translations, 
the  Calmuck  was  commenced  by  the  Moravian  missionaries, 
at  Sarepta,  on  the  banks  of  the  Wolga,  in  Asiatic  Russia.  The 
remainder  of  the  New  Testament  is  translating  by  Mr.  Schmidt, 
who  is  also  superintending  the  Mongolian  version,  which  is 
preparing  by  two  converted  Mongolian  chieftains.  The  Edin- 
burgh Missionary  ^Society's  missionaries  at  Karass  have  made 
considerable  progress  in  a  Tartar-Turkish  version  of  the  New 
Testament.  In  1816,  the  Rev.  Dr.  Pinkerton,  while  travelling 
in  the  Crimea,  discovered  a  pure  Tartar  translation  of  the  Old 
Testament  from  the  Hebrew,  at  Dschoufait  Kale.  This  has 
been  revised,  and  is  now  printing  at  St.  Petersburg. ' 

3.  The  Georgian  Version. — At  the  beginning  of  the 
eighteenth  century,  the  whole  of  the  New  Testament,  together 
with  the  Psalms  and  the  Prophets,  was  printed  in  the 
Georgian  language,  at  Teflis,  in  Georgia,  by  order  of  the 
prince  Vaktangh.  The  entire  Bible  was  printed  at  Moscow 
in  1743,  in  folio,  at  the  expense  of  Elizabeth  empress 
of  Russia,  under  the  inspection  of  the  princes  Arcil  and 
Bacchar  ^.  From  this  edition  the  Moscow  Bible  Society  printed 
an  impression  of  the  New  Testament  in  1816,  and  another  in 
1818.  According  to  the  tradition  of  the  Greek  church, 
the  Georgian  version  was  originally  made  in  the  eighth  cen- 
tury, by  Euphemius  the  Georgian,  the  founder  of  the  Ibirian 
or  Georgian  monastery  at  Mount  Athos,  where  his  actual  au- 
tograph was  discovered  in  the  year  1817,  and  is  preserved  to 
this  day.  As  the  greater  part  of  the  books  of  the  Old  Testament 
of  this  antient  version  was  lost  in  the  wars  in  which  the  Georgi- 
ans were  so  frequently  involved  with  the  Persians  and  Turks,  the 
editors  of  the  Moscow  edition  were  obliged  to  translate  most 
of  the  books  of  the  Old  Testament  from  the  Sclavonian  ver- 
sion. The  Moscow  Bible  Society  are  taking  measures  to 
obtain  a  correct  transcript  of  Euphemius's  manuscript,  from 
"which  to  print  a  faithful  edition  of  the  Georgian  Bible  ^.  Two 
MSS.  of  the  Georgian  Version  of  the  Gospels,  are  said  to  be 
preserved  in  the  Vatican  Library  at  Rome. 

>  Ovven*s  History,  vol.  iii.  pp.  211-^215.  Sixteenth  Report  of  the  Bible  Society, 
jip.  45,  44,  55,  67. 

2  Bishop  Marsh's  History  of  Translations,  p.  52. 

3  Sixteenth  Report  of  the  Bible  Society,  pp.  55 — 55. 


VI.  Sect  IV.]  The  Taheitan  Fersioti.  293 

4.  Taheitan  Version. — The  blessed  effects,  with  which 
the  labours  of  the  Missionaries  (sent  out  by  the  London 
Missionary  Society  in  1796)  have  been  crowned,  have  already 
been  noticed  '.  In  consequence  of  the  extraordinary  success 
which  has  recently  attended  the  preaching  of  the  Gospel  in 
Otaheite  (or  Taheite,  as  the  natives  term  that  island)  and 
the  neighbouring  islands  of  Huaheine  and  Eimeo,  openings 
have  been  made  of  the  most  promising  nature  for  the  disse- 
mination of  the  Holy  Scriptures.  Aided  by  grants  of  paper 
from  the  British  and  Foreign  Bible  Society,  the  Missionaries 
in  1818  printed  3000  copies  of  the  Gospel  in  the  Taheitan 
language,  and  in  1820,  having  received  further  supplies,  they 
completed  the  four  Gospels,  and  the  Acts  of  the  Apostles. 

»  See  vol.  i.  p.  518. 


U  3 


(     294     )  [Part  I.  Ch. 

FAC-SIMILES  OF  SPECIMENS 

of    THE 

VERSIONS  OF  THE  SACRED  SCRIPTURES, 


C!l;a52item  Ilangua0e0, 

CHIEFLY 

Translated  by  the  Brethren  of  the  Serampore  Mission. 


Text.  "  The  people  that  sat  in  darkness  saw  great  light :  and  to 
them  which  sa>t  in  the  region  and  shadow  of  death,  light  is  sprung 
up."  Matt.  iv.  1 6. 

SANSCRIT,  or  SUNGSKRIT, 

In  the  Deva  Nagree  character,  which  is  used  throughout  India. 


BENGALEE. 

C^  Cite  33gf ^fc^  ^(jqiltfe^  \51^W  2^'  ^^CJTf 

(K^j\m  ^itriic^  ^\'^ii  ^^^^  <^^  Ktiife 

MAHRATTA. 

^^  5?qo5  ^^  3r7qi5-?T55i5?  ^sr  I — ' 


VI.  Sect.lV.]  (     295     ) 

KASHMIREE,  or  KASHMEEU. 

•3JT  fe^=!\^Tf%H\  ^-^TtT  •UTH\  mm  ^M^  I 

OORIYA,  orORISSA. 


TELINGA,  or  TELOOGOO. 
BRIJ-BHASSA. 

t^T  ^?:  ^^t  ^9H  tiT  mm^  I^T^^^  %  ^ 

PUSHTOO,  or  AFFGHAN. 

u  4 


(     296     )  [Part  I.  Ch. 


SIKH,  SHEER,  or  PUNJABEE. 

^T7j3c:5  f%5T  'H^s^  ear  '»af3'STI^Tf^  ^^  ^fz 

HINDOOSTANHEE. 


UHUMIYA,  or  ASSAMESE. 

BURMAN. 

OCOCflF     • 

BULOCHA,  orBULOSHEE. 


VI.  Sect.  IV.]  {     297     ) 

CHINESE  VERSION. 

MOVEABLE    METAL    TYPES. 

Text.  "  In  the  beginning  God  created  the  heavens  and  the  earth. 
And  the  earth  was  without  form  and  void,  and  darkness  was  upon 
the  face  of  the  deep  :  and  the  Spirit  of  God  moved  upon  the  face  of 
the  waters.    And  God  said,  Let  there  be  light :  and  there  was  light. 

Gen.  i.  1—3. 

"  it  If  ©  M  «^  ^  # 

KURNATA  OR  CANARESE. 
T^O^ODo    (&^«0oa     ^g^CCSS)      fGb8g'6^ 


(     298     )  [Parti.  Cb. 

FAC-SIMILES  OF  SPECIMENS 

OF 

VERSIONS  OF  THE  SACRED  SCRIPTURES, 

IN  THE 

eastern  i^anguagesJ, 

PRINTED  AT  THE    EXPENSE 

OF 
AND    OF 

THE  CALCUTTA  AUXILIARY  SOCIETY. 


Text. — "  The  people  that  sat  in  darkness  saw  great  light :  and  to  them 
which  sat  in  the  region  and  shadow  of  death,  light  is  sprung  up." 

Matt.  iv.  16. 

HINDOOSTANHEE  VERSION, 
IN    THE     PERSIAN     CHARACTER. 

PERSIAN. 


VI.  Sect.  IV.]  (     299     ) 

TAMUL. 

CINGALESE. 

ARABIC. 
UvJbLjAUc  *Ia*5  5^^  piUaJ^^  ur^JLsJT  LrUJJ 

MALAY  IN  ROMAN  CHARACTERS, 
Hlawm'  Itu  jarg  diidoHi  pada  kalam^  fudaL  meli- 
hat  fawatu  tararg  jaiig  besar:  dan  bagi  fegala 
'awracg    jajcg    dudolii    pada  tanah   dan  bajajog 
mawt  'itu,  tararg  pawn  sudah  terbit  bagiuja. 

MALAY  IN  ARABIC  CHARACTERS. 

Text. — ^And  Cain  went  out  from  the  presence  of  the  Lord,  and  dwelt 
in  the  land  of  Nod,  oh  the  east  of  Eden.  Gen.  iv.  16, 


300  Modern  Versio7is  of  Africa.  [Parti.  Cli. 

SECTION  V. 

MODERN  VERSIONS  IN  THE  LANGUAGES  OF  AFRICA  AND  AMERICA. 

I.  African  Versions. — 1.  Amharic  and  Tigr^. — 2.  Bullom. — 3.  Susoo. 
—  II.  American  Versions. — 1.  Virginian. —  2.  Delaware.— 
3.  Mohawk.  —  4.  Esquimeaux. — 5.  Gr'eenlandish. — 6.  Creolese. 

I.  African  Versions.  —  1.  Amharic  and  Tigre,  or  ver- 
nacular tongues  of  Abyssinia.  —  The  version  in  the  ecclesias- 
tical or  antient  language  of  Ethiopia,  noticed  in  pp.  197 — 201, 
being  confined  to  the  churches,  and  understood  by  few 
comparatively  besides  the  clergy,  M.  Asselin  de  Cherville, 
French  consul  at  Cairo,  was  induced  to  undertake  a  version 
of  the  entire  Bible  in  the  Amharic  \  the  dialect  spoken 
at  the  court  of  Gondar,  which  is  the  dialect  prevalent  in 
the  eastern  parts  of  Africa  bordering  on  the  equator,  and 
through  which  a  considerable  intercourse  is  maintained  be- 
tween the  natives  of  Abyssinia  and  the  Arabians  and  Ne- 
groes of  the  interior.  For  ten  years  M.  Asselin  employed 
an  intelligent  Ethiopian,  named  Abraham,  on  this  important 
work,  to  which  he  devoted  two  entire  days  in  every  week.  In 
order  to  ensure  correctness,  he  read  with  this  person  slowly 
and  with  the  utmost  attention,  every  verse  of  the  sacred  volume 
in  the  Arabic  version,  which  they  were  about  to  translate.  M. 
Asselin  then  explained  to  him  all  those  words,  which  were 
either  abstruse,  difficult,  or  foreign  to  the  Arabic,  by  the  help  of 
the  Hebrew  original,  the  Syriac  version,  or  the  Septuagint, 
and  also  of  some  commentaries.  After  they  finished  the  transla- 
tion of  one  book,  they  collated  it  once  more  before  they  proceeded 
further.  This  version  has  been  bought  for  the  British  and 
Foreign  Bible  Society  by  the  Rev.  Mr.  Jowett ;  who  undertook 
a  voyage  into  Egypt  from  Malta,  for  the  express  purpose  of 
completing  the  purchase.  The  manuscript  is  arrived  in  this 
country,  and  will  be  printed  as  soon  as  circumstances  will  per- 
mit, under  the  editorial  care  of  the  Rev.  Samuel  Lee,  professor 
of  Arabic  in  the  University  of  Cambridge.  During  Mr.  Jowett's 
residence  in  Egypt,  in  1819,  in  conjunction  with  the  late  Mr. 
Nathaniel  Pearce,  who  had  lived  many  years  in  Ethiopia,  he 
commenced  a  translation  ofthe  Gospels  into  the  Ti^r^,  the  verna- 
cular dialect  of  the  extensive  province  of  Tigre.  The  Gospel 
of  Mark  has  been  completed.  - 

'  In  Ludolph's  Grammatica  Lingua  Amharic*  (pp.  54,  55."),  there  is  an  Amharic 
translation,  by  Abba  Gregorius,  of  thirteen  verses  of  the  eleventh  chapter  of  Saint 
Luke's  Gospel. 

3  Sixteenth  Report  ofthe  Bible  Society,  p.  169. 


VI.  Sect,  v.]  Modern  Versions  of  America.  301 

,  2.  Bullom  version. — The  Bulloms  are  a  numei'ous  people  on 
thewestern  coast  of  Africa,  among  whom  the  missionaries  sent 
out  by  the  Church  Missionary  Society,  laboured  for  several  years. 
Into  the  language  of  this  people,  the  four  Gospels  and  the  Acts 
of  the  Apostlesj  have  been  translated  by  the  Rev.  G.  R.  Ny- 
lander  ',  a  distinguished  labourer  in  the  service  of  that  society. 
The  Gospel  of  Saint  Matthew  was  printed  at  the  expense  of 
the  British  and  Foreign  Bible  Society  in  1 8 1 6.  ^ 

3.  Susoo  Version. — The  Susoos  are  also  a  numerous  tribe  on 
the  western  coast  of  Africa,  in  the  vicinity  of  Sierra  Leone ; 
among  whom  the  same  Society's  missionaries  laboured  for  se- 
veral years.  By  these  missionaries  the  four  Gospels  and  other 
parts  of  the  New  Testament,  together  with  several  books  of 
the  Old  Testament,  have  been  translated  into  the  Susoo  lan- 
guage. But  their  further  benevolent  and  pious  labours  are  at 
present  suspended  among  the  Susoos  and  the  Bulloms,  by  the 
revival  of  the  nefarious  slave-trade  on  those  coasts. 

II.  American  Versions. — Although  the  multiplicity  of  dia- 
lects spoken  by  the  Indian  tribes  of  North  America  seemed  to  in- 
terpose an  insuperable  bar  to  the  labours  of  those  benevolent  in- 
dividuals who  were  desirous  of  communicating  the  Scriptures  to 
them ;  yet  this  obstacle  has  been  diminished  by  the  discovery, 
that  so  close  an  affinity  subsists  among  them,  that  a  young  un- 
lettered Indian  of  good  capacity  can  (it  is  said)  make  himself 
master  of  them  all.  The  following  are  the  dialects  into  which 
the  whole  or  part  of  the  Bible  has  been  translated. 

1.  The  Virginian  Bible  was  translated  by  the  Rev.  John 
Eliot,  who  has  justly  been  denominated  the  apostle  to  the 
Indians,  from  his  unwearied  labours  to  diffuse  the  blessings  of 
Christianity  among  them.  The  New  Testament  was  published 
at  Cambridge  in  New  England,  in  1661,  and  the  Old  Testa- 
ment in  1663.  The  entire  Bible  was  reprinted  at  the  same 
place  in  1685. 

2.  The  Delaware  language  is  spoken  through  a  very  consider- 
able portion  of  North  America.  Into  this  language,  part  of  the 
Scriptures  was  translated  by  the  Rev.  Mr.  Fabricius,  one  of  the 
Moravian  missionaries  to  the  Delaware  Indians,  but  it  does  not 
appear  to  have  been  printed  ^     In  1818,  the  three  Epistles  of 

1  The  Rev.  Mr.  Nylander  has  also  rendered  an  additional  service  to  such  of  the 
Bulloms  as  have  embraced  the  Christian  faith,  by  translating  select  portions  of  the 
Liturgy  of  the  Anglican  church  into  their  vernacular  language.  These  were  printed  in 
Bullom,  and  in  Roman  characters  (that  people  having  no  characters  of  their  own),  in 
1816,  at  the  expense  of  the  Prayer  Book  and  Homily  Society. 

2  Owen's  Hist.  vol.  iii.  p.  126. 

3  Bp.  Marsh's  History  of  Translations,  p.  99,  where  it  is  stated  that  another  mis- 
eionary,  Schmick,  translated  a  portion  of  the  Gospels  into  the  Mahican  language. 


302  Modern  Versiofts  of  America.  [Part  I.  Ch. 

John  were  translated  into  the  Delaware  language  by  the  Rev. 
C.  F.  Dencke,  a  missionary  from  the  United  Brethren  or  Mo- 
ravians. It  was  printed  at  the  expense  of  the  American  Bible 
Society,  and  is  intitled,  lli^ek  Nechenenawachgissitschik  Bambilak 
naga  Geschiechauchsit  jpanna  Johannessa  Elekhangup.  Gis- 
chitak  Elleniechsink  untschi  C.  F.  Denke.  That  is,  77?^  Three 
Epistles  of  the  Apostle  John,  translated  into  Delaware  Indian, 
by  C,  F.  Dencke;  New  York,    1818,  18mo. 

The  translation  is  printed  on  the  left-hand  page,  and  the 
English  authorised  version  on  the  right.  As  copies  of  this  De- 
laware Indian  translation  are  not  common,  the  following  speci- 
men of  it,  from  1  John  iii.  1 — 4.  may  not  be  unacceptable  to 
the  reader. 

Necheleneyachgichink  aptonagan. 

Pennamook!  elgiquipenundelukquonkWetochwink  wdaoaltowoagan, 
wentschi  luwilchgussiank  Gettanittowit  wdamemensemall.  Gunt- 
schi  matta  woachgussiwuneen  untschi  pemhakamixitink,  eli  pemha- 
kamixit  taku  wohaq'  Patamawossall. 

2.  Ehoalachgik!  juque  metschi  ktelli  wundamemensineen  Gettanit- 
towitink,  schuk  nesquo  majawii  elsijanktsch.  Schuk  ktelli  majawelen- 
damenneen  nguttentsch  woachquake,  ktellitsch  linaxineen,  elinaxit, 
ktellitsch  newoaneen  elinaxit. 

3.  Woakwemi  auwen  nechpauchsit  jun  nhakeuchsowoagan,  kschie- 
chichgussitetsch,  necama  Patamawos  elgiqui  kschiechsid. 

4.  Auwen  metauchsit,  necama  ne  endchi  mikindank  matta  weltoq', 
woak  eli  machtauchsit  wuntschi  mikindamen  matta  weltoq'. 

3.  The  Mohawk  language,  besides  the  tribe  from  whom  it  takes 
its  name,  is  intelligible  to  the  Five  Nations,  to  the  Tuscaroras,  and 
to  the  Wyandots  or  Hurons.  In  the  early  part  of  the  eighteenth 
century,  a  translation  was  made  of  the  Gospel  of  Matthew,  and 
also  of  several  chapters  both  of  the  Old  and  New  Testament,  into 
this  language,  by  the  Rev.  Mr.  Freeman.  Some  portions  of 
the  latter  were  })rinted  at  New  York,  and  reprinted  at  London 
with  the  English  Liturgy,  and  the  Gospel  of  Mark  (translated 
by  Captain  Brant)  in  1787,  for  the  use  of  the  Mohawks,  who 
have  a  chapel  at  Kingston  in  Upper  Canada,  where  divine 
service  is  performed  in  their  native  tongue,  by  a  missionary 
supported  by  the  venerable  Society  for  })romoting  Christian 
Knowledge.  This  edition  was  printed  at  the  expense  of  the 
Entrlish  government.  To  these  portions  of  the  Scriptures  was 
added  the  Gospel  of  John,  translated  in  1804  by  Captain  John 
Norton  S  a  chief  of  the  Six  Nation  Indians  in  Upper  Canada. 
This   version  was  printed  at  the  expense  of  the  British  and 

1  Capt.  Norton  was  ado])ted  by  the  Confederacy  of  the  Six  Nations,  hi  1791,  and  in 
1800  appointed  a  chief,  under  the  title  of  Teyoninhokaraw^n.  His  father  was  a 
Cherokee,  and  served  in  the  British  array. 


VI,  Sect,  v.]  Modern  Versions  of  America.  303 

Foreign  Bible  Society,  and  its  accuracy  was,  shortly  after,  at- 
tested in  the  most  favourable  manner  by  the  interpreters  in  the 
Indian  villages.' 

4.  In  theEsquimeaux  language,  a  harmony  of  the  Four  Gospels 
was  made  by  the  missionaries  of  the  Moravian  Brethren,  many 
years  since.  From  this  version  the  Gospel  of  John  was  selected 
by  the  Rev.  Mr.  Kohlmeister,  and  printed  by  the  Bible  So- 
ciety in  1809.  To  this  was  added,  in  1813,  a  translation  of  the 
other  three  Gospels,  which  had  been  made  by  the  venerable 
superintendent  of  the  Labrador  mission,  the  Rev.  C.  F.  Burg- 
hardt,  who  possessed  an  intimate  knowledge  of  the  Esqui- 
meaux  dialect,  and  finished  his  revision  only  a  short  time  before 
his  death,  in  1812:  and  in  the  year  1819  the  Acts  of  the 
Apostles  and  the  Epistles  were  printed  in  the  same  dialect,  by  the 
Bible  Society,  and  received  (as  the  other  portions  of  the  New 
Testament  had  been)  with  the  deepest  sentiments  of  gratitude.  - 

5.  In  1759,  the  Greenlanders  received  from  the  Moravian 
Brethren,  a  translation  of  their  harmony  of  the  four  Gospels^, 
and  in  1799,  the  whole  of  the  New  Testament  was  printed  in 
their  vernacular  tongue;  but,  whether  it  was  executed  by  the 
missionaries,  or  by  the  direction  of  the  Danish  government,  we 
have  not  been  able  to  ascertain. 

6.  Lastly,  the  New  Testament  was  translated  into  Creolese, 
for  the  use  of  the  Christian  negroes  in  the  Danish  West  India 
islands,  and  was  published  at  Copenhagen,  in  1781,  at  the  ex- 
pense of  the  king  of  Denmark.  In  1819,  the  Danish  Bible 
Society  printed  an  edition  of  1500  copies,  which  have  been 
transmitted  to  the  Danish  West  Indies.  •* 

1  Owen's  History,  vol.  i.  pp.  126 — 155. 

2  Ihid.  vol.  i.  p.  460.  vol.  ii.  pp.  289,  359.  vol.  iii.  p.  483.  Sixteenth  Report 
of  the  Bible  Society,  pp.  Ixxxiii.  Ixxxiv.     Seventeenth  Report,  p.  Ixxix. 

3  Cnintz's  History  of  Greenland,  vol.ii.  p.  299. 

4  Adler's  Bibliotheca  Biblica,  Part  IV.  p.  116.  Sixteenth  Report  of  the  Bible 
Society,  p.  127.  Beside  the  particulars  recorded  in  the  preceding  sections,  there  are 
many  interesting  circumstances  relative  to  the  history  of  translations  and  translators, 
which  the  limits  of  this  work  do  not  allow  to  be  detailed.  For  these,  and  indeed  for 
«very  thing  relative  to  the  literary  history  of  the  Holy  Scriptures,  we  refer  the 
reader  to  the  Rev.  James  Townley's  "Illustrations  of  Biblical  Literature,  exhibiting 
the  His  ory  and  Fate  of  the  Sacred  Writings  from  the  earliest  period  to  the  present 
century ;  including  Biographical  Notices  of  Translators  and  other  eminent  Biblical 
Scholars.''     London,  1821,  in  3  volumes,  8vo. 


304  On  the  Critical  Use  of  the  [Parti. 


CHAPTER  VII. 

ON    THE  CRITICAL    USE  OF    THE  JEWISH  AND  RABBINICAL 
WRITINGS,  AND  THE  WORKS  OF  PROFANE  AUTHORS. 

I.  The  Apocryphal  Books  of  the  Old  Testament. — 11.  The  Talmud  ; — 
1.  The  Misna. — 2.  The  Gemara. — Jerusalem  and  Babylonish  Tal- 
muds. — III.  The  Writings  of  Philo-Judaus  and  Josephus. — Account 
of  them. — The  genuineness  of  Josephus' s  testimony  to  the  character 
of  Jesus  Christ  proved. — IV.  On  the  Use  of  the  Writings  of  Pro- 
fane Authors  for  the  Elucidation  of  the  Scriptures. 

JjESIDES  the  various  aids  mentioned  in  the  preceding  chap" 
ters,  much  important  assistance  is  to  be  obtained,  in  the  criticism 
and  interpretation  of  the  Holy  Scriptures,  from  consulting  the 
Apocryphal  writings,  and  also  the  works  of  the  Rabbins,  and 
of  profane  authors  who  have  written  in  the  Greek  language, 
especially  those  of  Josephus  and  Philo  ;  which  serve  not  only 
to  explain  the  grammatical  force  and  meaning  of  words,  but 
also  to  confirm  the  facts,  and  to  elucidate  the  customs,  manners, 
and  opinions  of  the  Jews,  which  are  either  mentioned  or  inci- 
dentally referred  to  in  the  Old  and  New  Testaments. 

Of  the  writings  of  the  Jews,  the  Targums  or  Chaldee  Para- 
phrases, which  have  been  noticed  in  a  former  page ',  are  perhaps 
the  most  important  ;  and  next  to  them  are  the  Apocryphal 
books  of  the  Old  Testament,  and  the  Talmud. 

I.  The  Apocryphal  Books,  as  we  have  already  had  occasion 
to  remark",  are  the  productions  of  the  Alexandrian  Jews  and 
their  descendants.  They  are  all  curious,  and  some  of  them 
extremely  valuable.  It  is  to  be  regretted  that  the  just  rejection 
of  these  books  from  the  scriptural  canon  by  the  reformed 
churches  has  occasioned  the  opposite  extreme  of  an  entire  dis- 
regard to  them  in  the  minds  of  many  serious  and  studious 
Christians.  As  a  collection  of  very  antient  Jewish  works,  an- 
terior to  Christianity,  as  documents  of  history,  and  as  lessons 
of  prudence  and  often  of  piety,  the  Greek  Apocryphal  writings 
are  highly  deserving  of  notice  :  but,  as  elucidating  the  phrase- 

>  See  pp.  164—170,  siijira.  «  See  Vol.  I.  Appendix,  No.  V.  Sect.  I. 


Ch.  VII.]  Jewish  and  Rabbinical  WritingSi  S^c.  305 

ology  of  the  New  Testament,  they  claim  the  frequent  perusal 
of  scholars,  and  especially  of  theological  students.  Kuinbel 
has  applied  these  books  to  the  illustration  of  the  New  Testa- 
ment, with  great  success,  in  his  Observationes  ad  Novum 
Testamentum  ex  Libri  Apoayphis  V.  T.,  Lipsiae,  1794, 
8vo. 

II.  The  Talmud  (a  term  which  literally  signifies  doctrine) 
is  a  body  of  Jewish  Laws,  containing  a  digest  of  doctrines  and 
precepts  relative  to  religion  and  morality.  The  Talmud  con- 
sists of  two  general  parts,  viz.  The  Mistia  or  text,  and  the 
Gemara  or  commentary. 

1.  The  Misna  (or  repetition  a.^  it  literally  signifies)  is  a  col- 
lection of  various  traditions  of  the  Jews,  and  of  expositions  of 
scripture  texts  ;  which,  they  pretend,  were  delivered  to  Moses 
during  his  abode  on  the  Mount,  and  transmitted  from  him, 
through  Aaron,  Eleazar,  and  Joshua,  to  the  prophets,  and  by 
those  to  the  men  of  the  Great  Sanhedrin,  from  whom  they 
passed  in  succession  to  Simeon  (who  took  our  Saviour  in  his 
arms),  Gamaliel,  and  ultimately  to  Rabbi  Jehudah,  surnamed 
Halckadosh  or  the  Holy.  By  him  this  digest  of  oral  law  and 
traditions  was  completed,  towards  the  close  of  the  second  cen- 
tury, after  the  labour  of  forty  years.  From  this  time  it  has 
been  carefully  handed  down  among  the  Jews,  from  generation 
to  generation ;  and  in  many  cases  has  been  esteemed  beyond 
the  written  law  itself.  The  Misna  consists  of  six  books,  each 
of  which  is  intitled  order,  and  is  further  divided  into  many 
treatises,  amounting  in  all  to  sixty-three ;  these  again  are  divided 
into  chapters,  and  the  chapters  are  further  subdivided  into  sec- 
tions or  aphorisms.  The  best  edition  of  the  Misna,  unaccom- 
panied by  the  Gemara,  is  that  of  Surenhusius,  in  6  vols,  folio, 
published  at  Amsterdam,  1698 — 1703,  with  a  Latin  version 
and  the  Commentaries  of  Rabbi  Moses  de  Bartenora,  of  Mai- 
monides,  and  of  various  Christian  writers.  Several  treatises, 
relative  .to  the  traditions  of  the  Jews,  have  been  published  at 
different  times,  by  learned  men,  among  which  we  may  par- 
ticularly notice  the  following  publications,  viz. 

(1.)  The  Traditions  of  the  Jews,  or  the  Doctrines  and  Expositions 
contained  in  the  Talmud  and  other  Rabbinical  Writings  :  with  a  pre- 
liminary Preface,  or  an  Enquiry  into  the  Origin,  Progress,  Authority, 
and  Usefulness  of  those  Traditions  ;  wherein  the  mystical  Sense  of  the 
Allegories  in  the  Talmud,  8iC.  is  explained.  [By  the  Rev.  Peter  Stehelin, 
F.  R.  S.]  London,  1742.   In  two  volumes  8vo. 

This  is  a  work  of  extreme  rarity  and  curiosity ;  it  bears  a  very  high  price,  which 
necessarily  places  it  beyond  the  reach  of  Biblical  students.  But  most  of  the  informa- 
tion which  it  contains  will  be  found  in 

(2.)  Modern  .Tudaism  ;   or  a  Brief  Account  of  the  Opinions,  Tradi- 

VOLt  II.  X 


306  On  the  Critical  Use  of  the  [Part  I. 

tions,  Rites,  and  Ceremonies  of  the  Jews  in  modern  Times.     By  John 
Allen.     London,   1817,  8vo. 

The  various  traditions,  &c.  received  and  adopted  by  the  modern  Jews,  (that  is,  by 
those  who  lived  during  and  subsequently  to  the  time  of  Jesus  Christ),  are  fully  and 
perspicuously  treated  in  this  well-execuied  volume,  which  illustrates  various  passages  in 
the  New  Testament  with  great  felicity. 

(3.)  Miscellaneous  Discourses  relating  to  the  Traditions  and  Usages 
of  the  Scribes  and  Pharisees  in  our  Saviour  Jesus  Christ's  Time.  By 
W.  Wotton,  D.D.     London,  1718.  In  two  volumes  8vo. 

This  is  a  very  curious  work.  Volume  I.  contains  a  discourse  concerning  the  nature, 
authority,  and  usefulness  of  the  Misna  ;  a  table  of  all  its  titles,  with  .summaries  of  their 
contents;  a  discourse  on  the  recital  of  the  Sliema  (that  is,  of  Deut.  vi.  4 — 9.,  so  called 
from  the  first  word,  i.  e. /zt'ar),  on  the  phylacteries,  and  on  the  Mezuzotk  ox  sche- 
dules fixed  on  gates  and  door-posts;  together  with  a  collection  cf  texts  relative  to  the 
observance  of  the  Sabbath,  taken  out  of  the  Old  and  New  Testaments  and  Apocryphal 
Books,  with  annotations  thereon.  Volume  II.  contains  two  treatises  from  the  Misna, 
in  Hebrew  and  English,  one  on  the  Sabbath,  intitled  Shabhath  ;  and  another,  intitled 
Eruvin,  concerning  the  mixtures  practised  by  the  Jews  in  the  time  of  Jesus  Christ,  to 
strengthen  the  observation  of  the  Sabbath.  JDr.  Wotton  has  given  copious  notes  to  both 
these  treatises,  which  illustrate  many  passages  of  Holy  Writ. 

2.  The  Gemaras  or  commentaries  are  two- fold  : — (L)  The 
Gernara  of  Jerusalem^  which,  in  the  opinion  of  Prideaux,  Bux- 
torf,  Carpzov,  and  other  eminent  critics,  was  compiled  in  the 
third  century  of  the  Christian  sera;  though  from  its  containing 
several  barbarous  words  of  Gothic  or  Vandalic  extraction, 
father  Morin  refers  it  to  the  fifth  century.  This  commentary 
is  but  little  esteemed  by  the  Jews.  (2.)  The  Ge?nara  of  Baby- 
lon was  compiled  in  the  sixth  century,  and  is  filled  with  the 
most  absurd  fables.  It  is  held  in  the  highest  estimation  by  the 
Jews,  by  whom  it  is  usually  read  and  constantly  consulted  as  a 
sure  guide  in  all  questions  of  difficulty.  The  best  edition  of 
this  work  is  that  of  Berlin  and  Francfort,  in  Hebrew,  in  12 
volumes,  folio,  1715.  The  Jews  designate  these  commentaries 
by  the  term  Gemara,  or  j)erfection,  because  they  consider  them 
as  an  explanation  of  the  whole  law,  to  which  no  further  additions 
can  be  made,  and  after  which  nothing  more  can  be  desired. 
When  the  Misna  or  text  and  the  commentary  compiled  at 
Jerusalem  accompany  each  other,  the  whole  is  called  the  Jeru- 
salem Talmud ;  and  when  the  commentary  which  was  made 
at  Babylon  is  subjoined,  it  is  denominated  the  Babylonish  Tal- 
mud. The  Talmud  was  collated  for  Dr.  Kennicott's  edition  of 
the  Hebrew  Bibl*e  :  and  as  the  passages  of  Scripture  were  taken 
from  manuscripts  in  existence  from  the  second  to  the  sixth  cen- 
tury, they  are  so  far  authorities,  as  they  show  what  were  the 
readings  of  their  day.  These  various  readings,  howevei",  are 
neither  very  numerous  nor  of  very  great  moment.  Bauer  states 
that  Fromman  did  not  discover  more  thsLU  fourteen  in  the  Misna: 
and  although  Dr.  Gill,  who  collated  the  Talmud  for  Dr.  Kenni- 
cott,  collected  about  a  thousand  instances,  yet  all  these  were 
not  in  strictness  various  lections.     The  Talmud,  therefore,  is 


Ch.  VII.]          Jewisli  and  Rabbinical  Writings,  S)C.  307 

more  useful  for  illustrating  manners  and  customs  noticed  in  the 
Scriptures,  than  for  the  assistance  it  can  afford  in  the  criticism 
of  the  sacred  volume. ' 

The  Rabbinical  writings  of  the  Jews  are  to  be  found  chiefly 
in  their  commentaries  on  the  Old  Testament :  which  being  more 
properly  noticed  in  a  subsequent  page  ®,  it  is  not  necessary  here 
to  describe  them  more  particulai'ly. 

As  all  these  Jewish  writings  ai'e  both  voluminous  and  scarce, 
many  learned  men  have  diligently  collected  from  them  the  most 
material  passages  that  tend  to  illustrate  the  Scriptures ;  whose 
labours  in  this  important  department  we  are  now  briefly  to 
enumerate. 

1 .  Mellificium  Hebraicum,  sive  Observationes  ex  Hebrseorum  An- 
tiquiorum  monumentis  desumptse,  unde  plurima  cum  Veteris,  tuni 
Novi  Testamenti,  loca  explicantur  vel  illustrantur.  Autore  Chris- 
tophoro  Cartwrighto.  In  the  eighth  volume  of  the  Critici  Saeri,  pp. 
1271— 142G. 

To  our  learned  countryman  Cartvvright  belongs  the  honour  of  being  the  first  who 
applied  the  more  antient  writings  of  the  Jews  to  the  illustration  of  the  Bible.  He  was 
followed  in  the  same  path  of  literature  by  Drusius,  whose  PrcBterita  sive  Annotationes 
in  Totum  Jesu  Christi  Teslamentuvi  (4to.  Franequerae,  1612)  contain  many  valuable 
illustrations  of  the  New  Testament.  Some  additions  were  subsequently  made  to  his 
work  by  Balthasar  Scheidius,  wliose  Prtslei-ita  PrcBteritorum  are  included  in  the  publica- 
tion of  Meuschen,  noticed  in  No.  4.  infra. 

2.  Horse  HebraiccB  :  or  Hebrew  and  Talmudical  Exercitations  on  the 
New  Testament,  by  John  Lightfoot,  D.  D.  in  the  second  volume  of  his 
works,  folio,  Lond.  1684. 

These  invaluable  remarks  of  Dr.  Lightfoot  (which  were  published  at  different  times, 
in  quarto)  have  long  been  held  in  the  highest  esteem,  for  the  great  light  which  they 
throw  on  different  passages  of  the  New  Testament :  unfortunately  they  proceed  no 
farther  than  the  first  Epistle  to  the  Corinthians.  To  complete  the  work  of  I.,ightfoot, 
Christian  Schoetgenius  published 

3.  Horae  Hebraicse  et  Talmudicae  in  Universum  Novum  Testa- 
mentum,  quibus  Horse  Jo.  Lightfooti  in  libris  historicis  supplentur, 
epistolse  et  apocalypsis  eodem  modo  illustrantur.  Dresdae,  1 733.  In 
two  volumes  4to. 

In  this  elaborate  work  Schoetgenius  passes  over  the  same  books  on  which  Dr.  Light- 
foot had  treated,  as  a  supplement,  without  touching  the  topics  already  produced  in  the 
English  work;  and  then  continues  the  latter  to  the  end  of  the  New  Testament.  Copies, 
in  good  condition,  generally  sell  from  two  to  three  guineas. 

4.  Novum  Testamentum  ex  Talmude  et  Antiquitatibus  Hebreeorum 
illustratum,  a  Johanne  Gerhardo  Meuschenio.     Lipsiae,  1 736,  4to. 

1  Bauer,  Crit.  Sacr.  pp.  .340 — .545.  Jahn,  Introd.  ad  Vet.  Feed.  p.  174.  Kennicott, 
Dissertatio  Generalis,  §  32 — 55.  Leusden,  Philologus  Hebraso-mixtus,  pp.  90  et  seq. 
In  pp.  95 — 98,  he  has  enumerated  the  principal  contents  of  the  Misna,  but  the  best 
account  of  the  Misna  and  its  contents  is  given  by  Dr.  Wotton,  Discourses,  vol.  i.  Disc, 
i.  and  ii.  pp.  10 — 120. — See  also  V.''aehner's  Amiquitates  Ebraeorum,  vol.  i.  pp.  256 — 
340. — Pfeiffer,  op.  tom.  ii.  pp.  852 — 855.  De  Rossi,  Variae  Lectiones,  tom.  i.  Proleg. 
canons  78 — 81  ;  and  Allen's  Modern  Judaism,  pp.  21 — 64.  Buddasus,  in  his  Intro- 
duclio  ad  Historiam  PhilosophicB  Ebraorum,  pp.  116  et  seq.  has  entered  most  fully 
into  the  merits  of  the  Jewish  Talmudical  and  Rabbinical  writings. 

9  See  the  Appendix  to  this  volume,  No.  VII.  Sect. II.  on  Jewish  Commentators. 

X  2 


308  '  On  Hie  Critical  Use  oj  the  [Part  I, 

In  this  work  are  inserted  vurious  treatises  by  Danziiis,  Rheiiferd,  Scheidius,  and  others, 
who  have  applied  themselves  to  the  illustration  of  the  New  Testament  from  the  Jewish 
writings. 

Different  commentators  have  drawn  largely  from  these 
som'ces  in  their  illustrations  of  the  Bible,  particularly  Ains- 
worth  on  the  Pentateuch,  Drs.  Gill  and  Clarke  in  their  entire 
comments  on  the  Scriptures,  Wetstein  in  his  critical  edition  of 
the  New  Testament,  and  Koppe  in  his  edition  of  the  Greek 
Testament,  who  in  his  Notes  has  abridged  the  works  of  all 
former  writers  on  this  topic. 

In  availing  ourselves  of  the  assistance  to  be  derived  from  the 
Jewish  writings,  we  must  take  care  not  to  compare  the  ex- 
pressions occurring  in  the  New  Testament  too  strictly  with  the 
Talmudical  and  Cabbalistical  modes  of  speaking;  as  such 
comparisons,  when  carried  too  far,  tend  to  obscure  rather  than 
to  ilkistrate  the  sacred  writings.  Even  our  illustrious  Light- 
foot  is  said  not  to  be  free  from  error  in  this  respect :  and  Dr. 
Gill  has  frequently  incumbered  his  commentary  with  Rabbinical 
quotations.  The  best  and  safest  rule,  perhaps,  by  which  to 
regulate  our  references  to  the  Jewish  writers  themselves,  as  well 
as  those  who  have  made  collections  from  their  works,  is  the 
following  precept  delivered  by  Ernesti : — We  are  to  seek  for 
help,  says  he,  only  i7i  those  cases  isohere  it  is  absolutely  necessary; 
that  is,  where  our  Jaiowledge  of  the  Greek  and  Hebrew  tongues 
affords  no  means  of  ascertaining  ati  easy  sense,  and  one  that  cor- 
responds with  the  context.  The  same  distinguished  scholar  has 
further  laid  it  down  as  a  rule  of  universal  application,  that  our 
principal  information  is  to  be  sought  from  the  Jewish  writings, 
in  every  thing  that  relates  to  their  sacred  rites,  forms  of  teach- 
ing and  speaking ;  especially  in  the  epistle  to  the  Romans, 
which  evidently  shews  its  author  to  have  been  educated  under 
Gamaliel. ' 

Some  very  important  hints,  on  the  utility  of  Jewish  and 
Rabbinical  literature  in  the  interpretation  of  the  New  Testa- 
ment, occur  in  the  Rev.  Dr.  Blomfield's  discourse,  intitled 
A  Reference  to  Jewish  Tradition  necessary  to  an  Interpretation 
of  the  New  Testament.     London,  1817,  8vo. 

in.  More  valuable  in  every  respect  than  the  Talmudical 
and  Rabbinical  Writings,  are  the  works  of  the  two  learned 
Jews,  Philo  and  Josephus,  which  reflect  so  much  light  on  the 
manners,  customs,  and  opinions  of  their  countrymen,  as  to  de- 
mand a  distinct  notice. 


t  Ernesti,  Instit.  Interp.  Novi  Testament!,  p.  274.  In  the  5th  vol.  of  Velthusen's, 
Kuinoel's,  and  Ruperti's  Commentationes  Theologies  (pp.  117 — 197)  there  is  a  useful 
dissertation  by  M.  Weise,  De  more  domini  acceptos  a  magistris  Judaicis  loquendi  ac 
disserendi  modos  sapienter  emendandi. 


Ch.  VII.]       Jewish  and  Bahbitiical  Writings^  S^c.  309 

1.  Philo,  surnamed  Judaeus  in  order  to  distinguish  him 
from  several  other  persons  of  the  same  name  ',  was  a  Jew  of 
Alexandria,  descended  from  a  noble  and  sacerdotal  family,  and 
pre-eminent  among  his  contemporaries  for  his  talents,  elo- 
quence, and  wisdom.  He  was  certainly  born  before  the 
time  of  Jesus  Christ,  though  the  precise  date  has  not 
been  determined ;  some  writers  placing  his  birth  twenty,  and 
others  thirty  years  before  that  event.  The  latter  opinion  ap- 
pears to  be  the  best  supported :  consequently  Philo  was  about 
sixty  years  old  at  the  time  of  the  death  of  our  Redeemer,  and  he 
lived  for  some  years  afterwards.  He  was  of  the  sect  of  the  Pha- 
risees, and  was  deeply  versed  in  the  Scriptures  of  the  Old  Tes- 
tament, which  he  read  probably  in  the  Septuagint  version, 
being  an  Hellenistic  Jew,  unacquainted  (it  is  supposed)  with 
the  Hebrew,  and  writing  in  the  Greek  language.  Some  emi- 
nent critics  have  imagined  that  he  was  a  Christian,  but  this 
opinion  is  destitute  of  foundation  :  for  we  have  no  reason  to 
think  that  Philo  ever  visited  Judaea,  or  that  he  was  acquainted 
with  the  important  events  which  were  there  taking  place.  In- 
deed, as  the  Gospel  was  not  extensively  and  openly  promul- 
gated out  of  Judaea,  until  ten  years  after  the  resurrection  of 
Jesus  Christ,  and  as  there  is  not  the  most  distant  allusion  to 
him, — much  less  mention  of  him, — made  in  the  New  Testa- 
ment, it  cannot  be  supposed  that  this  distinguished  person  was 
a  convert  to  Christianity.  The  striking  coincidences  of  senti- 
ment, and  more  frequently  of  phraseology,  which  occur  in  the 
writings  of  Philo,  with  the  language  of  Saint  Paul  and  Saint 
John  in  the  New  Testament,  are  satisfactorily  accounted  for, 
by  his  being  deeply  versed  in  the  Septuagint  (or  Alexandrian 
Greek)  version  of  the  Old  Testament,  with  which  those  Apostles 
were  also  intimately  acquainted.  The  writings  of  Philo  exhibit 
many  quotations  from  the  Old  Testament,  which  serve  to  show 
how  the  text  then  stood  in  the  original  Hebrew,  or,  at  least,  in 
the  Septuagint  version  :  and  although  they  contain  many  fan- 
ciful and  mystical  comments  on  the  Old  Testament,  yet  they 
abound  with  just  sentiments  eloquently  expressed,  and  were 
highly  esteemed  by  the  primitive  Christian  church ;  and  his 
sentiments  concerning  the  logos,  or  word,  bear  so  close  a 
resemblance  to  those  of  the  apostle  John,  as  to  have  given 
rise  to  the  opinion  of  some  eminent  men  that  he  was  a  Chris- 
tian. ^ 

1  Fabricius  and  his  editor,  Professor  Harles,  have  given  notices  of /orty-sew/j  per- 
sons of  the  name  of  Philo.     Bibliotheca  Grasca,  vol.  iv.  pp.  750 — 754. 

2  The  late  Mr.  Bryant  has  collected  the  passages  of  Philo  concerning  the  Logos  in 
his  work  entitled  '  The  Sentiments  of  Philo  Judaeus  concerning  the   Aaya;  or  Word 

X  3 


310  On  the  Critical  Use  of  the  [Part  1. 

In  the  writings  of  Philo^  we  meet  with  accounts  of  many  cus- 
toms of  the  Jews  ;  of  their  opinions,  especially  such  as  were 
derived  from  the  oriental  philosophy  ;  and  of  facts  particularly 
I'elating  to  their  state  under  the  Roman  emperors,  which  are 
calculated  to  throw  great  light  on  many  passages  of  the  sacred 
writings  '.  The  following  are  the  two  best  and  indeed  only  eli- 
gible editions  of  Philo's  works,  exclusive  of  various  detached 
pieces  which  have  been  printed  at  different  times  and  places. 

1.  Philonis  Judsei,  quae  reperiri  potuerunt,  omnia.  Textum  cumMSS. 
contulit,  quamplurinia  e  codcl.  Vaticano,  Mediceo,  et  Bodleiano,  scrip- 
toribus  item  vetustis,  necnon  catenis  Grsecis  ineditis,  adjecit,  interpre- 
tationemque  emendavit,  universa  notis  et  observationibus  illustravit 
Thomas  Mangey,  S.  T.  P.  Canonicus  Dunelmensis.  Folio,  2  vols.  Lon- 
dini,  1742, 

This  is  a  noble  edition,  equally  creditable  to  the  editor,  the  Rev.  Dr.  Mangey,  and  to 
the  primer,  the  late  celebrated  William  Bowyer.  Dr.  M.  revised  the  works  of  Philo, 
which  he  collated  with  thirteen  manuscripts,  and  corrected  the  I^atin  Version  of  them, 
which  had  been  made  by  Sigismund  Gesenius,  Morelli,  and  others.  The  different  trea- 
tises are  arranged  in  a  much  better  order  than  that  which  appears  in  preceding  editions, 
and  many  obscure  and  difficult  passages  are  excellently  corrected  and  illustrated. 

2.  Philonis  Judaei  Opera  omnia,  Grsec^  et  Latin^,  ad  editionem 
Th.  Mangey,  coUatis  aliquot  MSS.  Edenda  curavit  Aug.  Frider. 
Pfeiffer.  8vo.  vols.  I— V.  Erlangee,  1785—1792. 

The  text  of  Dr.  Mangey  is  adopted  in  this  valuable  edition,  which  has,  unfortunately, 
never  been  completed.  Pfeiffer  collated  three  Bavarian  manuscripts,  and  retained  only 
such  of  Mangey 's  notes  as  contain  either  some  new  information,  or  some  emendation  of 
the  text ;  to  which  he  added  observations  of  his  own,  chiefly  settling  the  various  lections. 

As  the  preceding  editions  of  Philo's  works  are  extremely 
scarce  and  dear,  the  chief  passages  of  his  writings  which  mate- 
rially illustrate  the  New  Testament,  have  been  selected  and 
applied  in  the  following  very  valuable  publications. 

1.  Job.  Benedicti  Carpzovii  Exercitationes  in  S.  Paulli  Epistolam  ad 
Hebrssos  ex  Philone  Alexandrino.  Praefixa  sunt  Philoniana  Prolego- 
mena, in  qviibus  de  non  adeo  contemnenda  Philonis  eruditione  Hebra- 
ica,  de  convenientia  stili  Philonis  cum  illo  D.  Paulli  in  Epistola  ad 
Hebreeos,  et  de  aliis  nonnuUis  varii  argumenti  exponitur.  Helmstadii, 
1750,  8vo. 

2.  J.  B.  Carpzovii  Stricturae  Theologicse  in  Epistolam  Pauli  ad  Ro- 
manos.  Adspersi  subinde  sunt  floras  Philoniani.  Helmstadii,  1758, 
Svo. 

This  is  the  second  and  best  edition  of  Carpzov's  Observations  on  St.  Paul's  Epistle  to 

of  God  ;  together  v.'ith  large  extracts  from  his  writings,  compared  with  the  Scriptures 
on  many  other  particular  and  essential  Doctrines  of  the  Christian  religion.'  (8vo.  Lon- 
don, 1797.)  As  this  volume  is  now  rarely  to  be  met  with,  the  reader  will  find  the 
most  material  passages  of  Philo's  writings,  selected  and  faithfully  translated  in  the  Rev. 
Dr.  J.  P.  Smith's  Scripture  Testimony  to  the  Messiah,  vol.  i.  pp.  420 — 445. — Dr.  A. 
Clarke  has  given  thirty-jive  instances  of  the  particular  terms  and  doctrines  found  in 
Philo's  works,  with  parallel  passages  from  the  New  Testament,  in  his  Commentary, 
at  the  end  of  the  first  chapter  of  Saint  John's  Gospel . 

1  Fabricii  Bibliotheca  Grapca,  a  Harles,  vol.  iv.  pp.  720 — 750.  Dr.  Gray's  Connex- 
ion between  Sacred  and  Profane  Literature,  vol. i.  pp.288 — 502.  Dr.  Smith's  Scrip- 
ture Testimony  to  the  Messiah,  vol.  i.  pp.  41 T,  418. 


Ch.  VII.]         Jewish  and  Rabbinical  Writings,  Sfc.  311 

the  Romans ;  they  orighially  appeared  in  detaclied  portions,    at  Hehnstadt,  in  quarto, 
between  the  years  1752  and  1756. 

3.  Christopheri  Frederici  Loesneri  Observationes  ad  Novum  Testa- 
nientum  e  Philone  Alexandrino.  8vo.  Lipsse,  1777. 

This  woric  was  preceded  by  a  quarto  tract  of  I^oesner's,  intitled  Lectionum  Pkiloni- 
anarum  Specimen,  published  at  Leipsic,  in  1758.  The  force  and  meaning  of  words  are 
particularly  illustrated,  together  with  points  of  antiquity  and  the  readings  of  Philo's  text. 
The  light  thrown  upon  the  New  Testament,  by  the  writings  of  Philo,  is  admirably  elu- 
cidated by  Loesner ;  to  complete  whose  work  there  should  be  added  Adami  Frid.  Kuhnii 
Spicilegium  Loesneri  Observationum  ad  N.  T.  e.  Philone  Alexandrino.  Sorau,  1783, 
4to.;  2d.  edit.  Pfortae,  1785,  8vo.     The  second  is  the  best  edition. 

2.  Flavius  Josephus  was  of  sacerdotal  extraction  and  of 
royal  descent,  and  was  born  a.  d.  37  :  he  was  alive  in  a.  d. 
96,  but  it  is  not  known  when  he  died.  He  received  a  liberal 
education  among  the  Pharisees,  after  which  he  went  to  Rome, 
where  he  cultivated  his  talents  to  great  advantage  '.  On  his 
return  to  Judaea,  he  commanded  the  garrison  appointed  to  de- 
fend Jotapata  against  the  forces  of  Vespasian,  which  he  bravely 
maintained  during  forty- seven  days.  Josephus  being  subsequently 
taken  prisoner  by  Vespasian,  was  received  into  his  favour;  and 
was  also  greatly  esteemed  by  Titus,  whom  he  accompanied  to 
the  siege  of  Jerusalem,  on  the  capture  of  which  he  obtained  the 
sacred  books  and  many  favours  for  his  countrymen.  When  Ves- 
pasian ascended  the  imperial  throne,  he  gave  Josephus  a  palace, 
together  with  the  freedom  of  the  city  of  Rome,  and  a  grant  of 
lands  in  Judaea.  Titus  conferred  additional  favours  upon  him, 
and  Josephus  out  of  gratitude  assumed  the  name  of  Flavius. 
The  writings  of  Josephus  consist  of,  1.  Seven  books,  relating  the 
War  of  the  Jews  against  the  Romans,  which  terminated  in  their 
total  defeat,  and  the  destruction  of  Jerusalem.  This  history 
was  undertaken  at  the  command  of  Vespasian,  and  was  written 
first  in  Hebrew  and  afterwards  in  Greek :  and  ,so  highly  was 
the  emperor  pleased  with  it,  that  he  authenticated  it  by  putting 
his  signature  to  it,  and  ordering  it  to  be  preserved  in  one  of  the 
public  libraries;  2.  Of  the  Jewish  Antiquities,  in  twenty  books, 
comprising  the  period  from  the  origin  of  the  world  to  the  twelfth 
year  of  the  reign  of  Nero  (a.  d.  66.),  when  the  Jews  began  to 
rebel  against  the  Romans ;  3.  An  account  of  his  own  Life  ; 
and  4.  Two  Books  vindicating  the  Antiquity  of  the  Jewish  Na^ 
Hon  against  Ajjion  and  others. 

The  writings  of  Josephus  contain  accounts  of  many  Jewish 
customs  and  opinions,  and  of  the  different  sects  that  obtained 
among  his  countrymen  ;  which  very  materially  contribute  to  the 
illustration  of  the  Scriptures.     Particularly,  they  contain  many 

•  It  is  highly  probable  that  Josephus  was  the  companion  of  Saint  Paul  in  his  voyage 
to  Rome,  related  in  Acts  xxvii.  See  Dr.  Gray's  Connexion  of  Sacred  and  Profane 
Literature,  vol.  i.  pp.  357 — 368. 

X4 


312  On  the  Critical  Use  of  the  [Part  I. 

facts  relative  to  the  civil  and  religious  state  of  the  Jews  about 
the  time  of  Christ :  w^hich  being  supposed,  alluded  to,  or  men- 
tioned, in  various  passages  of  the  New  Testament,  enable  us 
fully  to  enter  into  the  meaning  of  those  passages  '.  His  accurate 
and  minute  detail  of  many  of  the  events  of  his  own  time,  and, 
above  all,  of  the  Jewish  war,  and  the  siege  and  destruction  of 
Jerusalem,  affords  us  the  means  of  perceiving  the  accomplish- 
ment of  many  of  our  Saviour's  predictions,  especially  of  his  cir- 
cumstantial prophecy  respecting  the  utter  subversion  of  the 
Jewish  polity,  nation,  and  religion.  The  testimony  of  Josephus 
is  the  more  valuable,  as  it  is  an  undesigned  testimony,  which 
cannot  be  suspected  of  fraud  or  partiality.  The  modern  Jews 
have  discovered  this,  and  therefore  a  writer,  who  is  the  princi- 
pal ornament  of  their  nation  since  the  cessation  of  prophecy,  is 
now  not  only  neglected,  but  despised ;  and  is  superseded  among 
the  Jews  by  a  forged  history,  composed  by  an  author  who  lived 
more  than  eight  centuries  oftcj-  the  time  of  Josephus,  and  who 
has  assumed  the  name  of  Josippon,  or  Joseph  Ben  Gorion. 
The  plagiarisms  and  falsehoods  of  this  pseudo- Joseph  us  have 
been  detected  and  exposed  by  Gagnier,  Basnage,  and  especially 
by  Dr.  Lardner.  ^ 

Michaelis  particularly  recommends  a  diligent  study  of  the 
works  of  Josephus,  from  the  beginning  of  Herod's  reign  to  the 
end  of  the  Jewish  antiquities,  as  affording  the  very  best  com- 
mentary on  the  Gospels  and  Acts  ^ :  and  Morus  *  observes  that 
the  Jewish  historian  is  more  valuable  in  illustrating  the  histories 
related  in  the  New  Testament  than  for  elucidating  its  style. 
Our  numerous  references  to  his  works  in  the  third,  as  well  as 
in  the  preceding  volume  of  this  work,  sufficiently  attest  the  ad- 

1  In  all  matters  relating  to  the  temple  at  Jerusalem,  and  to  the  religion  of  the 
Jews,  there  is  a  remarkable  agreement  between  the  authors  of  the  Npw  Testament 
and  Josephus ;  who  had  in  person  beheld  that  sacred  edifice,  and  was  himself  an 
eye-witness  of  the  solemn  rites  performed  there.  Hence  it  is  obvious,  that  his 
statements  are  unquestionably  more  worthy  of  credit  than  the  imsupported  asser- 
tions of  the  Talmudists,  who  did  not  flourish  until  long  after  the  subversion  of  the 
city  and  temple,  and  of  the  whole  Jewish  polity,  both  sacred  and  civil.  A  single  in- 
stance, out  of  many  that  might  be  adduced,  will  suffice  to  illustrate  the  irnportance 
of  this  remark.  The  Talmudical  writers  affirm  that  the  priests  only  killed  the  paschal 
lambs ;  but  Josephus  (whose  testimony  is  confirmed  by  Philp)  relates  that  it  was  lawful 
for  the  master  of  every  family  to  do  it,  without  the  intervention  of  any  priest ;  and 
they  further  relate  that  at  the  time  of  the  passover,  there  were  so  many  families 
at  Jerusalem,  that  it  was  utterly  impossible  for  the  priests  to  kill  the  paschal  lamb  for 
every  family.  In  the  New  Testament  we  read  that  Jesus  Christ  sent  his  disciples  to 
a  private  house,  that  the  passover  might  be  prepared  by  its  possessor  and  by  them,  with- 
out the  presence  of  any  priest,  or  previously  taking  the  lamb  to  the  temple.  As  the 
statements  of  Philo  and  Josephus  are  corroborated  by  the  relation  in  the  New  Tes- 
tament, they  are  undoubtedly  correct. 

2  Jewish  Testimonies,  chap.vi.  Lardner's  Works,  8vo.  vol.  vii.  pp.  162  — 187; 
4to.  vol.  iii.  pp.  560 — 574. 

9  luHoduction  to  the  New  Testament,  vol.  iii.  part  i.  pp.  339 — 341. 

4  Mori  super  Hermeneutica  Novi  Testament!  Acroases  Academics,  torn.  ii.  p.  195. 


Ch.  VII.]      Jewish  and  Rabbinical  Writings,  Sfc.  -   313 

vantages  resulting  from  a  diligent  examination  of  them '. 
Josephus  is  justly  admired  for  his  lively  and  animated  style,  the 
bold  propriety  of  his  expressions,  the  exactness  of  his  descrip»- 
tions,  and  the  persuasive  eloquence  of  his  orations,  on  which 
accounts  he  has  been  termed  the  Livy  of  the  Greek  authors. 
Though  a  strict  Pharisee,  he  has  borne  such  a  noble  testimony  to 
the  spotless  character  of  Jesus  Christ,  that  Jerome  considered 
and  called  him  a  Christian  writer.  Mr.  Whiston  and  some  mo- 
dern writers  are  of  opinion  that  he  was  a  Nazarene  or  Ebionite 
Jewish  Christian,  while  others  have  affirmed  that  the  passao-e  in 
his  Jewish  antiquities,  concerning  Jesus  Christ,  is  an  interpola- 
tion .     The  passage  in  question  is  as  follows : 

"  Noiio  there  was  about  this  time  Jesus,  a  wise  man,  if  it  be 
lawful  to  call  him  a  man  :  for  he  performed  many  wonderful 
works.  He  was  a  teacher  of  such  men  as  received  the  truth  with 
pleasure  i  He  drew  over  to  him  many  of  the  Jews,  and  also  many 
of  the  Gentiles.  This  man  was  the  Christ.  And  when  Pilate 
at  the  instigation  of  the  principal  men  among  us,  had  condemned 
him  to  the  cross,  those  who  had  loved  him  from  the  first,  did  not 
cease  to  adhere  to  him.  For  he  appeared  to  them  alive  again  on 
the  third  day ;  the  divine  prophets  having  foretold  these  and  ten 
thousand  other  wonderfid  things  concerning  him.  And  the  tribe 
of  the  Christians,  so  named  from  him,  subsists  to  this  time."  2 

This  passage  has  already  been  given  in  Vol.  I.  p.  215,  as  a 
proof  of  the  credibility  of  the  New  Testament  history :  it  is 
repeated  in  this  place,  i>n  order  that  it  may  be  more  conveniently 
subjected  to  the  test  of  critical  examination.  The  genuineness 
and  credibility  of  this  testimony  have  been  questioned,  on  the 
ground  that  it  is  too  favourable,  to  be  given  by  a  Jew  to  Christ  • 
and  that,  if  Josephus  did  consider  Jesus  to  be  the  Christ  or  ex- 
pected Messiah  of  the  Jews,  he  must  have  been  a  believer  in 
him,  in  which  case  he  would  not  have  despatched  the  miraculous 
history  of  the  Saviour  of  the  World  in  one  short  paragraph. 
When,  however,  the  evidence  on  both  sides  is  fairly  weighed, 
we  apprehend  that  it  will  be  found  to  preponderate  most 
decidedly  in  favour  of  the  genuineness  of  this  testimony  of  Jo- 
sephus :  for 

1 .  It  is  found  in  all  the  copies  of  Josephus's  works,  which  are 
now  extant,  whether  printed  or  manuscript ;  in  a  Hebi'ew 
translation  preserved  in  the  Vatican  Library  ^,  and  in  an  Arabic 
Version  preserved  by  the  Maronites  of  Mount  Libanus. 

1  Dr.  Gray  has  illustrated,  at  length,  the  benefit  to  be  derived  from  the  writings 
of  Josephus,  in  the  illustration  of  the  Scriptures.  See  his  Connexion  between  Sacred 
and  Profane  Literature,  vol.  i.  pp.  503 — 550. 

2  Ant.  Jud.  lib.  xviii.  c.  iii.  §  5. 

3  Baronius  (Annales  Ecclesiastici,  ad  annum  134)  relates  that  the  passage  in  this 
Hebrew  Translation  of  Josephus  was  marked  with  an  obelus,  which  could  only  have  been 
.done  by  a  Jew. 


314  On  the  Critical  Use  of  the  [Part  I. 

2.  It  is  cited  by  Eusebius,  Jerome,  Rufinus,  Isidore  of  Pe- 
lusium,  Sozomen,  Cassiodorus,  Nicephonis,  and  by  many  others, 
all  of  whom  had  indisputably  seen  various  manuscripts^  and  of 
considerable  antiquity. 

3.  Josephus  not  only  mentions  with  respect  John  the  Bap- 
tist ',  but  also  James  the  first  bishop  of  Jerusalem. — *'  Ana- 
nus"  (he  says)  "  assembled  the  Jewish  Sanhedrin,  and  brought 
before  it  James  the  Brother  of  Jesus  who  is  called  Christ,  with 
some  others,  whom  he  delivered  over  to  be  stoned  as  infractors  of 
the  law  ^"  This  passage,  the  authenticity  of  which  has  never 
been  disputed  or  suspected,  contains  an  evident  reference  to 
what  had  already  been  related  concerning  Christ :  for  why  else 
should  he  describe  James, — a  man,  of  himself  but  little  known, 
— as  the  brother  of  Jesus,  if  he  had  made  no  mention  of  Jesus 
before  ? 

4'.  It  is  highly  improbable  that  Josephus,  who  has  discussed 
with  such  minuteness  the  history  of  this  period, — mentioned 
Judas  of  Galilee,  Theudas,  and  the  other  obscure  pretenders  to  the 
character  of  the  Messiah,  as  well  as  John  the  Baptist  and  James 
the  brother  of  Christ, — should  have  preserved  the  profoundest 
silence  concerning  Christ,  whose  name  was  at  that  time  so  cele- 
brated among  the  Jews,  and  also  among  the  Romans,  two  of 
whose  historians  (Suetonius  and  Tacitus)  have  distinctly  taken 
notice  of  hira.  But,  in  all  the  writings  of  Josephus,  not  a  hint 
occurs  on  the  subject  except  the  testimony  in  question. 

5.  It  is  morally  impossible  that  this  passage  either  was  or 
could  be  forged  by  Eusebius  who  first  cited  it,  or  by  any  other 
earlier  writer.  Had  such  a  forgery  been  attempted,  it  would 
unquestionably  have  been  detected  by  some  of  the  acute  and 
inveterate  enemies  of  Christianity  :  for  both  Josephus  and  his 
works  were  so  well  received  among  the  Romans,  that  he  was 
enrolled  a  citizen  of  Rome,  and  had  a  statue  erected  to  his 
memory.  His  writings  were  also  admitted  into  the  imperial 
library :  the  Romans  may  further  be  considered  as  the  guar- 
dians of  the  integrity  of  his  text ;  and  the  Jews,  we  may  be 
assured,  would  use  all  diligence,  to  prevent  any  interpolation 
in  favour  of  the  Christian  cause.  Yet  it  cannot  be  discovered 
that  any  objection  was  ever  made  to  this  passage,  by  any  of  the 
opposers  of  the  Christian  faith  in  the  early  ages :  their  silence 
therefore  concerning  such  a  charge  is  a  decisive  proof  that  the 
passage  is  not  a  forgery.  Indeed,  the  Christian  cause  is  so  far 
from  needing  any  fraud  to  support  it,  that  nothing  could  be 
more  destructive  to  its  interest,  than  a  fraud  so  palpable  and 
obtrusive. 

1  Ant.Jud.  lib.  xviii.  c.  v.  §2. 

9  Ant.  Jud.  lib.  xx.  c.  viii.  (al.  ix.)  §  1. 


Ch.  VII.]  Jetsoish  and  Rabbinical  Writings,  Sfc,  315 

To  this  strong  chain  of  evidence  for  the  genuineness  of  Jo- 
sephus's  testimony,  various  objections  have  been  made,  of  which 
the  following  are  the  principal : 

Objection  1 .  This  passage  'was  not  cited  by  any  early  Chris- 
tians  before  Eusebius,  such  as  Justin  Martyr,  Clement  of  Alex- 
andria, Tertullian,  or  Origen :  nor  is  it  cited  by  Chrysostom 
or  Photius,  'who  lived  after  his  time. 

Answer, — There  is  no  strength  in  this  negative  argument  against 
Eusebius,  drawn  from  the  silence  of  the  antient  fathers.  The  fathers 
did  not  cite  the  testimony  of  Josephus,  1 .  either  because  they  had  no 
copies  of  his  works  ;  or  2.  because  his  testimony  was  foreign  to  the 
design  which  they  had  in  writing  ;  which  was,  to  convince  the  Jews 
that  Jesus  was  the  Messiah,  out  of  the  Old  Testament,  and  conse- 
quently they  had  no  need  of  other  evidence  ;  or  3.  because,  on  account 
of  this  very  testimony,  the  evidence  of  Josephus  was  disregarded  by 
the  Jews  themselves. ' 

Objection  2.  The  passage  in  question  interrupts  the  order 
of  the  narration,  and  is  unlike  the  style  of  Josephus. 

Answer. — It  is  introduced  naturally  in  the  course  of  the  historian's 
narrative,  the  order  of  which  it  does  nof  disturb.  It  is  introduced  under 
the  article  of  Pilate,  and  connected  with  two  circumstances,  which  oc- 
casioned disturbances  ;  and  was  not  the  putting  of  Jesus  to  death,  and 
the  continuance  of  the  apostles  and  disciples  after  him,  declaring  his 
resurrection,  another  very  considerable  circumstance,  which  created  very 
great  disturbances  ?  And  though  Josephus  does  not  say  this  in  express 
terms,  yet  he  intimates  it,  by  connecting  it  with  the  two  causes  of 
commotion,  by  giving  so  honourable  a  testimony  to  Jesus,  and  telling 
us  that  he  was  crucified  at  the  instigation  of  the  chief  persons  of  the 
Jewish  nation.  It  would  scarcely  have  been  decent  in  him  to  have  said 
more  on  this  head.  The  following  view  of  the  connexion  of  the  pas- 
sage now  under  consideration,  will  confirm  and  illustrate  the  preceding 
remarks. 

In  his  Jewish  Antiquities  (Book  xviii,  c,  i.)  he  relates,  in  the  first 
section,  that  Pilate  introduced  Caesar's  images  into  Jerusalem,  and 
that  in  consequence  of  this  measure  producing  a  tumult,  he  commanded 
them  to  be  carried  thence  to  Csesarea,  In  the  second  section,  he  gives 
an  account  of  Pilate's  attempt  to  bring  a  current  of  water  to  Jerusalem, 
the  expense  of  which  he  defrayed  out  of  the  sacred  money  :  this  also 
caused  a  tumult,  in  which  a  great  number  of  Jews  was  slain.  In  the 
third  section  he  relates  that,  about  the  same  time  Pilate  crucified  Jesus, 
who  was  called  Christ,  a  wise  and  holy  man  :  and  (§  4. )  about  the 
same  time  also,  he  adds,  another  sad  calamity  put  the  Jews  into  dis- 
order, which  he  promises  to  narrate  after  he  had  given  an  account  of 
a  most  flagitious  crime  which  was  perpetrated  at  Rome  in  the  temple 
of  Isis :  and  after  detailing  all  its  circumstances  he  proceeds  (§5.) 
agreeable  to  his  promise,  to  describe  the  expulsion  of  the  Jews  from 
Rome,  by  the  emperor  Tiberius,  in  consequence  of  the  villanous  con- 

1  The  above  refuted  objection  is  examined  in  detail  by  Professor  Vernet,  in  his 
Traite  de  la  Verite   de  la  Religion  Chretienne.  tome  ix.  pp.  165—221. 


316  On  the  Critical  Use  of  the  [Part  I. 

duct  of  four  of  their  countrymen.  Such  is  the  connexion  of  the  whole 
chapter :  and  when  it  is  fairly  considered,  we  may  safely  challenge  any 
one  to  say,  whether  the  passage  under  consideration  interrupts  the 
order  of  the  narration  :  on  the  contrary,  if  it  be  taken  out,  that  con- 
nexion is  irrecoverably  broken.  It  is  manifest,  that  Josephus  relates 
events  in  the  order  in  which  they  happened,  and  that  they  are  con- 
nected together  only  by  the  time  when  they  took  place. 

With  regard  to  the  objection  that  the  passage  in  question  is  unlike 
the  style  of  Josephus,  it  is  sufficient  to  reply  in  the  quaint  but  expres- 
Mve  language  ofHuet,  that  one  egg  is  not  more  like  another  than  is  the 
style  of  this  passage  to  the  general  style  of  his  writings.  Objections  from 
style  are  often  fanciful :  and  Daubuz  has  proved^  by  actual  collation, 
the  perfect  coincidence  between  its  style  and  that  of  Josephus  in 
other  parts  of  his  works  '.  This  objection,  therefore,  falls  to  the 
ground. 

Objection  3. — The  testimony  of  Josephus  concerning  Jesus 
could  not  possibly  have  been  recorded  by  him  :for  he  'was  not  only 
a  Jew,  but  also  rigidly  attached  to  the  Jewish  religion.  The 
expressions  are  not  those  of  a  Jew,  but  of  a  Christian. 

Answ^er. — Josephus  was  not  so  addicted  to  his  own  religion,  as  to 
approve  the  conduct  and  opinion  of  the  Jews  concerning  Christ  and 
his  doctrine.  From  the  moderation  which  pervades  his  whole  narrative 
of  the  Jewish  war,  it  may  justly  be  inferred,  that  the  fanatic  fury 
which  the  chief  men  of  his  nation  exercised  against  Christ,  could  not 
but  have  been  displeasing  to  him.  He  has  rendered  that  attestation 
to  the  innocence,  sanctity,  and  miracles  of  Christ,  which  the  fidelity 
of  history  required  :  nor  does  it  follow  that  he  was  necessitated  to  re- 
nounce on  this  account  the  religion  of  his  fathers.  Either  the  common 
prejudices  of  the  Jews,  that  their  Messiah  would  be  a  victorious  and 
temporal  sovereign,  or  the  indifference  so  prevalent  in  many  towards 
controverted  questions,  might  have  been  sufficient  to  prevent  him  from 
renouncing  the  religion  in  which  he  had  been  educated,  and  embracing 
a  new  one,  the  profession  of  which  was  attended  with  danger :  or  else, 
he  might  think  himself  at  liberty  to  be  either  a  Jew  or  a  Christian,  as 
the  same  God  was  worshipped  in  both  systems  of  religion.  On  either 
of  these  suppositions,  Josephus  might  have  written  every  thing  which 
this  testimony  contains  ;  as  will  be  evident  from  the  following  critical 
examination  of  the  passage. 

The  expression, — "  if  it  be  lawful  to  call  him  a  man," — does  not 
imply  that  Josephus  believed  Christ  to  be  God,  but  only  an  extraor- 
dinary man,  one  whose  wisdom  and  works  had  raised  him  above  the 
common  condition  of  humanity.  He  represents  him  as  having  "  ■per- 
formed many  wonderful  works."  In  this  there  is  nothing  singular,  for 
the  Jews  themselves,  his  contemporaries,  acknowledge  that  he  wrought 
many  mighty  works.      Compare  Matt.  xiii.  54.  xiv.  2.,  &c.    and  the 

1  See  Daubuz,  Pro  Testimonio  Joseph!  de  Jesu  Christo,  contra  Tan.  Fabrum  et  alios, 
(8vo.  Lond.  1706)  pp.  128 — 205.  The  whole  of  this  Dissertation  is  reprinted  at  the 
end  of  the  second  volume  of  Havercamp's  edition  of  Josephus's  works.  Mr.  Whiston 
has  abridged  the  collation  of  Daubuz  in  Dissertation  I.  pp.  v. — vii.  prefixed  to  his 
translation  of  the  Jewish  historiau,  folio,  London,  1737. 


Ch.  VII.]  Jewish  and  Rabbhiical  Writings,  8^c.  317 

parallel  passages  in  the  other  Gospels.  Josephus  further  says,  that  "  he 
was  a  teacher  of  such  men  as  gladly  received  the  truth  with  pleasure," — 
both  because  the  moral  precepts  of  Christ  were  such  as  Josephus  ap- 
proved, and  also  because  the  disciples  of  Christ  were  influenced  by  no 
other  motive  than  the  desire  of  discerning  it.     "  He  drew  over  to  him 
many,  both  Jews  and  Gentiles."     How  true  this  was,  at  the  time  when 
Josephus  wrote,  it  is  unnecessary  to  show.     The  phrase,  "  This  man 
was  the  Christ," — or  rather,  "  Christ  teas  this  man"{o  X^ito:  ovioim), — 
by  no  means  intimates  that  Jesus  was  the  Messiah,  but  only  that  he 
was   the   person   called  Christ  both  by  the  Christians  and  Romans ; 
just  as  if  we  should  say,   "  this  was  the   same  man   as  he  named 
Christ."     X^iTo^  is  not  a  doctrinal  name,  but  a  proper  name.     Jesus 
was  a  common  name,  and  would  not  have  sufficiently  pointed  out  the 
person  intended  to  the  Greeks  and  Romans.     The  name,  by  which  he 
was  known  to  them,  was  Chrestus,  or  Christus,  as  we  read  in  Suetonius 
and  Tacitus  ;  and  if  (as  there  is  every  reason  to  believe)  Tacitus  had 
read  Josephus,  he  most  probably  took  this  very  name  from  the  Jewish 
historian.     With  regard  to  the  resurrection  of  Christ,  and  the  pro- 
phecies referring  to  him,  Josephus  rather  speaks  the  language  used  by 
the  Christians,  than  his  own  private  opinion  :  or  else  he  thought  that 
Christ  had  appeared  after  his  revival,  and  that  the  prophets  had  fore- 
told this  event, — a  point  which,  if  admitted,  and  if  he  had  been  con- 
sistent,  ought  to  have  induced  him  to  embrace  Christianity.     But  it 
will  readily  be  imagined,  that  there  might  be  many  circumstances  to 
prevent  his  becoming  a  proselyte  ;  nor  is  it  either  new  or  wonderful' 
that  men,   especially  in  their   religious  concerns,   shoidd  contradict 
themselves  and  withstand   the  conviction  of  their  own  minds.     It  is 
certain  that,  in   our  own   times,  no  one  has  spoken  in  higher  terms 
concerning  Christ,  than  M.  Rousseau ;  who  nevertheless,  not  only  in 
his  other  writings,  but  also  in  the  very  work  that  contains  the  very 
eloquent  eulogium  alluded  to,  inveighs  against  Christianity  with  acri- 
mony and  rancour.  * 

The  whole  of  the  evidence  concerning  the  much  litigated 
passage  of  Josephus  is  now  before  the  reader ;  who,  on  consi- 
dering it  in  all  its  bearings,  will  doubtless  agree  with  the  writer 
of  these  pages,  that  it  is  genuine,  and  consequently  afFprds  a 
noble  testimony  to  the  credibility  of  the  facts  related  in  the 
New  Testament. 

The  following  are  the  best  editions  of  the  works  of  this  illus- 
trious Jewish  historian. 

1  Appendix  to  the  Life  of  Dr.Lardner,  Nos.  IX.  and  X.  4to,  vol.  v.  pp.  xlv. — xlviii. 
Works,  8vo.  vol.  i.  pp.  civ. — clxviii.Vernet,Traite  de  la  V^rite  de  la  Religion  Chretienne, 
torn.  ix.  pp.  1 — 236.  Huet,  Demonstratio  Evangelica,  Proposiiio  III.  vol.  i.  pp.  46 — 56. 
Bretschneider's  Capita  Theologia"  Judasorum  Dogmaticae,  e  Flavii  Joseph!  Scriptis  collecta 
(Svo.LipsiselS.)  pp.59 — 64.  See  also  /^mdzc<«i^/awan(e,  or  aVindication  of  the  Testimony 
given  by  .losephus  concerning  our  Saviour  Jesus  Christ.  By  JacobBryant,  Esq.  8vo.  Lon- 
don, 1780.  Dr.  John  Jones  has  shown  that  Josephus  has  alluded  to  the  spread  of  Chris- 
tianity in  other  parts  of  his  works;  see  his  "  Series  of  important  Facts,  demonstrating 
the  Truth  of  the  Christian  Religion,  drawn  from  the  writings  of  its  friends  and 
enemies  in  the  first  and  second  centuries,"  (8  vo,  London,  1820.)  pp.9 — 22.  He 
considers  the  Jewish  historian  as  a  Christian, 


318  On  the  Critical  Use  of  the  [Part  I. 

1.  Flavii  Josephi  Opera,  quae  reperiri  potuerunt,  omnia.  Ad 
codices  fere  omnes,  cum  impresses  turn  manuscriptos,  diligenter  re- 
censuit,  nova  versione  donavit,  et  notis  illustravit  Johannes  Hudsonus. 
Oxonii,  e  Theatro  Sheldoniano,  1720,  2  vols,  folio. 

Those  distinguished  bibliographers,  Fabricius,  Harwood,  Harles,  and  Oberthiir,  are 
unanimous  in  their  commendations  of  this  elegant  and  most  valuable  edition.  The 
learned  editor  Dr.  Hudson  died  the  year  before  its  publication,  but,  fortunately,  not  till 
he  had  acquired  almost  every  thingrequisite  for  a  perfect  edition  of  liis  author.  "  He 
seems  to  have  consulted  every  known  manuscript  and  edition.  The  correctness  of  the 
Greek  text,  the  judgment  displayed  in  the  annotations,  the  utility  of  the  indexes,  and  the 
consummate  knowledge  which  is  evinced  of  the  history  and  antiquities  of  the  time,  ren- 
der this  work  deserving  of  every  thing  said  in  commendation  of  it.  Copies  on  large  paper 
are  very  rare  and  dear,  as  well  as  magnificent."    Dibdin  on  the  Classics,  vol.  ii.  p.  11. 

2.  Flavii  Josephi,  quae  reperiri  potuerunt,  Opera  omnia,  Greece  et 
Latine,  ex  nova  versione,  et  cum  notis  Joannis  Hudsoni.  Accedunt 
Notse  Edwardi  Bernardi,  Jacobi  Gronovii,  Fr.  Combefisii,  Ezechielis 
Spanhemii,  Adriani  Relandi,  et  aliorum,  tam  editse  quam  ineditse.  Post 
recensionem  Joannis  Hudsoni  denuo  recognita,  et  notis  ac  indicibus 
illustrata,  studio  et  labore  Sigeberti  Havercampi.  Arastelodami,  1726, 
2  vols,  folio. 

This  is  usually  considered  the  editio  optima,  because  it  contains  much  more  than  Dr. 
Hudson's  edition.  The  Greek  text  is  very  carelessly  printed,  especially  that  of  Josephus's 
seven  books  on  the  war  of  the  Jews  with  the  Romans.  Havercamp  collated  two  manu- 
scripts in  the  library  of  the  university  at  Ley  den ;  and,  besides  the  annotations  mentioned 
in  the  title,  he  added  some  observations  by  Vossius  and  Cocceius,  which  he  found  in  the 
margin  of  the  editio princeps,  printed  at  Basil,  in  J  644,  folio.  The  typographical  execu- 
tion of  Havercamp's  edition  is  very  beautiful. 

3.  Flavii  Josephi  Opera,  Grsec^  et  Latine,  excusarad  editionem Lug- 
duno-Batavam  Sigeberti  Havercampi  cum  Oxoniensi  Joannis  Hud- 
son! coUatam.  Curavit  Franciscus  Oberthiir.  Lipsiss,  1782 — 1785. 
Vols.  I.— III.  8vo. 

This  very  valuable  edition,  which  has  never  been  completed,  comprises  only  the  Greek 
text  of  Josephus.  The  succeeding  volumes  %vere  to  contain  the  critical  and  philological 
observations  of  the  editor,  who  has  prefixed  to  the  first  volume  an  excellent  critical  no- 
tice of  all  the  preceding  editions  of  Josephus.  "  The  venerable  Oberthiir  is  allowed  to 
have  taken  more  pains  in  ascertaining  the  correct  text  of  his  author,  in  collating  every 
known  MS.,  in  examining  every  previous  edition,  and  in  availing  himself  of  the  labours 
of  his  predecessors,  than  have  yet  been  shown  by  any  editor  of  Josephus."  It  is  therefore 
deeply  to  be  regretted  that  such  a  valuable  edition  as  the  present  should  have  been  dis- 
continued by  an  editor  so  fully  competent  to  fini.sh  the  arduous  task  which  he  has  begun. 
Dibdin  on  the  Classics,  vol.  ii.  p.  13. 

Several  English  translations  of  Josephus  have  been  published 
by  Court,  L'Estrange,  and  others;  but  the  best  is  that  of  Mr. 
Whiston,  folio,  London,  1737,  after  Havercamp's  edition;  to 
which  are  prefixed,  a  good  map  of  Palestine,  and  seven  disser- 
tations by  the  translator,  who  has  also  added  many  valuable 
notes,  correcting  and  illustiating  the  Jewish  historian.  Whis- 
ton's  translation  has  been  repeatedly  printed  in  various  sizes. 

IV.  Although  the  works  of  Philo  and  Josephus,  among  pro- 
fane writers,  are  the  most  valuable  for  elucidating  the  Holy 
Scriptures ;  yet  there  are  others,  whom  by  way  of  distinction 
we  terra  Pagan  'writers^  whose  productions  are  in  various  ways 
highly  deserving  the  attention  of  the  biblical  student,  for  the 


Ch.  VII.]        Jewish  andMabbinical  Writings,  Sj-c.  319 

confirmation  the}'  jifford  of  the  leading  facts  recorded  in  the 
sacred  volume,  and  especially  of  the  doctrines,  institutions,  and 
facts,  upon  which  Christianity  is  founded,  or  to  which  its 
records  indirectly  relate.  ^'  Indeed,  it  may  not  be  unreasonably 
presumed,  that  the  writings  of  Pagan  antiquity  have  been  pro- 
videntially preserved  with  peculiar  regard  to  this  great  object, 
since,  notwithstanding  numerous  productions  of  past  ages  have 
perished,  sufficient  remains  are  still  possessed,  to  unite  the  cause 
of  heathen  literature  with  that  of  religion,  and  to  render  the 
one  subservient  to  the  interests  of  the  other."  ' 

Of  the  value  of  the  heathen  writings  in  thus  confirmino:  the 
credibility  of  the  Scriptures,  we  have  given  very  numerous  in- 
stances in  the  preceding  volume'^.  We  have  there  seen  that 
the  heathen  writings  substantiate,  by  an  independent  and  col- 
lateral report,  many  of  the  events  and  the  accomplishment  of 
many  of  the  prophecies  recorded  by  the  inspired  writers ;  and 
that  they  establish  the  accuracy  of  many  incidental  circum- 
stances which  are  interspersed  throughout  the  Scriptures. 
*^  Above  all,  by  the  gradually  perverted  representations  which 
they  give  of  revealed  doctrines  and  institutions,  they  attest  the 
actual  communication  of  such  truths  from  time  to  time  ;  and 
pay  the  tribute  of  experience  to  the  wisdom  and  necessity  of  a 
written  revelation."  ^  Valuable  as  these  testimonies  from  the 
works  of  heathen  authors  confessedly  are,  their  uses  are  not 
confined  to  the  confirmation  of  scripture-facts :  they  also  fre- 
quently contribute  to  elucidate  the  phraseology  of  the  sacred 
writers.     Two  or  three  instances  will  illustrate  this  remark. 

1.  Pagan  writers  use  words  and  phrases  coincident  with,  or 
analogous  to  those  of  the  sacred  writers,  whose  meaning  they 
enable  us  to  ascertain,  or  show  us  the  force  and  proprietjf  of 
their  expressions. 

Thus,  the  sentiment  and  image  of  the  prophet  Isaiah, 
On  what  part  will  ye  smite  again,  will  ye  add  correction  ? 
The  whole  head  is  sick,  and  the  whole  heart  faint  : 

Isa.  i.  5.  Bp.  Lowth's  translation. 

Are  exactly  the  same  with  those  of  Ovid,  who,  deploring  his  exile  to 
Atticus,  says  that  he  is  wounded  by  the  continual  strokes  of  fortune, 
so  that  there  is  no  space  left  in  him  for  another  wound  : 

Ego  continuo  fortunae  vulneror  ictu  : 

Vixque  habet  in  nobis  jam  nova  plaga  locum. 

Ovid.  Epist.  ex  Ponto.  lib.  ii.  ep.  vii.  41,  42. 

But  the  prophet's  sentiment  and  image  are  still  more  strikingly  il- 
lustrated by  the  following  expressive  line  of  Euripides,  the  great  force 


1  Dr.  Gray's  Connexion  of  Sacred  and  Profane  Literature,  vol.  i-  p.  5. 
«  See  Vol.1,  pp.  172—238.  »  See  vol.  I.  pp.  174—180. 


320  On  the  Critical  Use  of  the  [Part  I. 

and  eftect   of  which  Longhius   ascribes  to   its  close   and  compressed 
structure,  analogous  to  the  sense  which  it  expresses. 

Ti/iu  Kaxuv  Sw  K   bukit'  iffB-'  ovrt  ri^n. 

I  am  full  of  miseries:  there  is  no  room  for  more. 

Eurip.  Here.  Furens,  v.  1245. ' 

2.  Pagan  writers  often  employ  the  same  images  moith  the  sacred^ 
so  as  to  throw  light  on  their  import,  and  generally,  to  set  off" 
their  superior  excellence. 

Thus,  the  same  evangelical  prophet,  when  predicting  the  blessed 
effects  that  should  flow  from  the  establishtnent  of  the  Messiah's  king- 
dom, says, 

They  shall  beat  their  swords  into  plough-shares, 
And  their  spears  into  pruning  hooks  : 
Nation  shall  not  lift  up  sword  against  nation, 
Neither  shall  they  learn  war  any  more. 

Isa.  ii.  4. 

The  same  prediction  occurs,  in  the  same  words,  in  Micah,  iv.  2. 
The  description  of  well-established  peace  (Bp.  Lowth  remarks)  by  the 
image  of  beating  their  swords  into  plough-shares,  and  their  spears  into 
pruning  hooks,  is  very  poetical.  The  Roman  poets  have  employed  the 
same  image.  Thus  Martial  has  an  epigram  (Hb.  xiv.  ep.  xiv.)  intitled 
Falx  ex  ense — the  sword  converted  into  a  pruning  hook. 

The  prophet  Joel  has  reversed  this  image,  and  applied  it  to  war 
prevailing  over  peace. 

Beat  your  plough-shares  into  swords. 
And  your  pruning  hooks  into  spears. 

Joel,  ill.  10. 

And  SO  has  the  prince  of  the  Roman  poets  : 

Non  ullus  aratro 
Dignus  honos  :  squalent  abductis  arva  colonis, 
Et  curvjE  rigidum  fakes  conflantur  in  ensem. 

Virgil,  Georg.  lib.  i.  506 — 508. 
Dishonour'd  lies  the  plough  :  the  banished  swains 
Are  hurried  from  the  uncultivated  plains  ; 
The  sickles  into  barbarous  swords  are  beat.  * 

Additional  examples,  finely  illustrative  of  the  above  remark,  may 
be  seen  in  bishop  Lowth's  notes  on  Isa.  viii.  6 — 8.  xi.  6 — -8.  xxix.  7. 
xxxi.  4,  5.  xxxii.  2.  xiv.  2.  and  xlix.  2. 

The  great  benefit  which  is  to  be  derived  from  Jewish  and 
Heathen  profane  authors  in  illustrating  the  Scriptui'es,  is  ex- 
cellently illustrated  by  the  Rev.  Dr.  Robert  Gray,  in  his  work 
intitled : 

The  Connexion  between  the  Sacred  Writings  and  the  Literature  of 
Jewish  and  Heathen  authors,  particularly  that  of  the  Classical  Ages, 
illustrated  ;  principally  with  a  view  to  evidence  in  confirmation  of  the 
truth  of  Revealed  Religion.     London,  1819,  in  two  volumes,  8vo. 

The  first  edition  of  this  valuable  work,  which  is  indispensably  necessary  to  the  biblical 
student  who  cannot  command  access  to  all  the  classic  authors,  appeared  in  one  volume, 
8vo.  in  1817.     A  multitude  of  passages  of  Scripture  is  illustrated,  and  their  truth  con- 

1  Longinus,  de  Sublim.  c.  40.     Bp.  Lowth's  Isaiah,  vol.iL  p.  9. 

2  Lowth's  Isaiah,  vol.  ii.  p.  29. 


Ch.  VII.]  Jewish  and  B.abbinical  IfritingSi  ^-c.  321 

firmed.  Classical  literatui'e  is  here  sliovvn  to  be  the  handmaid  of  sacred  literature, 
in  a  style  and  manner  which  cannot  fail  to  instruct  and  gratify  the  reader.  Inde-^ 
pendently  of  the  main  object  of  Dr.  Gray's  volumes,  the  illustration  of  the  scrip- 
tures,— his  general  criticisms  on  the  classic  writers  are  such  as  must  commend  them 
to  the  student.  "  The  remarks"  (it  is  truly  said  by  an  eminent  critic  of  the  present 
day,)  "  are  every  where  just,  always  impressed  with  a  candid  and  sincere  conviction  of 
the  blessing  for  which  our  gratitude  to  God  is  so  eminently  due,  for  His  revealed  word, 
whose  various  excellencies  rise  in  value  upon  every  view,  which  the  scholar  or  divine  can 
take  of  what  have  been  the  best  efforts  of  the  human  mind  in  the  best  days  which  pre- 
ceded the  publication  of  the  Gospel.  There  is  no  one  portion  of  these  volumes  that  is 
not  highly  valuable  on  this  account.  The  praise  is  given  which  is  due  to  the  happiest 
fruits  of  human  genius,  but  a  strict  eye  is  evermore  preserved  for  the  balance  of  prepon- 
deration,  where  the  Word  of  Truth,  enhanced  by  divine  authority,  bears  the  scale  down, 
and  furnishes  the  great  thing  wanting  to  the  sage  and  the  teacher  of  the  heathen  world. 
Their  noblest  sentiments,  and  their  obliquities  and  deviations  into  error,  are  alike 
brought  to  this  test,  and  referred  to  this  sure  standard.  The  concurrent  lines  of  pre- 
cept or  instruction,  on  this  comparative  survey,  are  such  as  establish  a  sufficient  ground 
of  evidence,  that  all  moral  goodness,  and  all  sound  wisdom,  are  derived  from  one  source 
and  origin,  and  find  their  sanction  in  the  will  of  Him,  of  whose  perfections  they  are  the 
transcripts,  and  of  whose  glory  they  are  the  manifest  transcripts."  British  Critic  (New 
Series)  vol.  xiii.  p.  316.  in  which  Journal  the  reader  will  find  a  copious  and  just  analy- 
sis of  Dr.  Gray's  volumes. 

Grotius  and  other  commentators  have  incidentally  applied 
the  productions  of  the  classical  writers  to  the  elucidation  of  the 
Bible :  but  no  one  has  done  so  much  in  this  department  of 
sacred  criticism,  as  Eisner,  Raphelius,  Kypke,  and  Bulkley, 
the  titles  of  whose  works  are  subjoined. 

1.  Jacobi  Eisner  Observationes  Sacrse  in  Novi  Foederis  Libros, 
quibus  plura  illorum  Librorum  ex  auctoribus  potissimum  Grsecis,  et 
Antiquitate,  exponimtur  et  illustrantur.  Trajecti  ad  Rhenum,  1720. 
1728.     In  two  volumes  8vo. 

2.  Georgii  Raphelii,  Ecclesiarum  Liinenburgensium  Superintenden- 
tis,  Annotationes  in  Sacram  Scripturam ;  Historiese  in  Vetus,  Philo- 
logicse  in  Novum  Testamentum,  ex  Xenophonte,  Polybio,  Arriano,  et 
Herodoto  collectBe.     Lugduni  Batavorum,  1747.    In  two  volumes  Bvo. 

3.  Georgii  Davidis  Kypke  Observationes  Sacrae  in  Novi  Foederis 
Libros,  ex  auctoribus  potissimum  Grsecis  et  Antiquitatibus.  Wratis- 
laviae,  1755.     In  two  volumes  Bvo. 

4.  Notes  on  the  Bible,  by  the  late  Rev.  Charles  Bulkley,  published 
from  the  Author's  Manuscript.    London,  1802.   In  three  volumes  8vo. 

This  is  a  work  of  very  considerable  research  :  the  plan  upon  which  it  is  executed  is 
calculated  to  throw  much  light  on  the  Scriptures,  by  assisting  the  scholar  in  appre - 
hending  the  precise  meaning  of  the  words  and  phrases  employed  in  them.  For  a  full 
account,  with  copious  specimens,  of  these  volumes,  see  the  Monthly  Review  (New 
Series)  vol.  xlvii.  pp.  401 — 411. 


VOL.  II. 


322  On  the  Various  Readings  [Part  I. 


CHAFfER  VIII. 

ON  THE  VARIOUS  READINGS  OCCURRING  IN  THE  OLD  AND 
NEW    TESTAMENTS. 

I.  The  Christian  Faith  not  affected  by  Various  Readings. — II.  Nature 
of  Various  Readings. — Difference  between  them  and  mere  errata. — 
III.  Causes  of  Various  Readings; — 1.  The  negligence  or  mistakes 
of  transcribers ; — 2.  Errors  or  imperfections  in  the  manuscript 
copied; — 3.  Critical  conjecture  ; — 4.  Wilful  corruptions  of  a  manu- 
script from  party  motives. — IV.  Soitrces  whence  a  true  reading  is 
to  be  determined  ; — 1.  Manuscripts  ; — 2.  Antient  Editions  ; — 3.  An- 
tient  Versions  ; — 4.  Parallel  Passages  ; — 5.  Quotations  in  the  Writ- 
ings of  the  Fathers  ; — 6.  Critical  Conjecture. — V.  General  Rules 
for  judging  of  Various  Readings. — VI.  Notice  of  Writers  v^ho  have 
treated  on  Various  Readings. 

I.  1  HE  Old  and  New  Testaments,  in  common  with  all  other 
antient  writings,  being  preserved  and  diffused  by  transcription, 
the  admission  of  mistakes  was  unavoidable;  which,  increasing 
with  the  multitude  of  copies,  necessarily  produced  a  great  va- 
riety of  different  readings.  Hence  the  labours  of  learned  men 
have  been  directed  to  the  collation  of  manuscripts,  with  a  view 
to  ascertain  the  genuine  reading :  and  the  result  of  their  re- 
searches has  shown,  that  these  variations  are  not  such  as  to 
affect  our  faith  or  practice  in  any  thing  material :  they  are 
mostly  of  a  minute,  and  sometimes  of  a  trifling  nature.  *'  The 
real  text  of  the  sacred  writers  does  not  now  (since  the  originals 
have  been  so  long  lost)  he  in  any  single  manuscript  or  edition, 
but  is  dispersed  in  them  all.  It  is  competently  exact  indeed, 
even  in  the  worst  manuscript  now  extant;  nor  is  one  article  of 
faith  or  moral  precept  either  perverted  or  lost  in  them  '."  It 
is  therefore  a  very  ungrounded  fear  that  the  number  of  various 
readings,  particularly  of  the  New  Testament,  may  diminish 
the  certainty  of  the  Christian  religion.  The  probability, 
Michaelis  remarks,  of  restoring  the  genuine  text  o^any  author, 
increases  with  the  increase  of  the  copies ;  and  the  most  inaccu- 
rate and  mutilated  editions  of  antient  writers  are  precisely  those, 
of  whose  works  the  fewest  manuscripts  remain  -.     Above  all,  in 

1  Dr.  Bentley's  Remarks  on  Free-thmking,  rem.  xxxii.  (Bp  Randolph's  En- 
chiridion Theologicum,  vol.  v.  p.  163.)  The  various  readings  that  affect  doctrines,  and 
require  caution,  are  extremely  few,  and  easily  distinguished  by  critical  rules;  and 
where  they  do  affect  a  doctrine,  other  passages  confirm  and  establish  it.  See  examples 
of  this  observation  in  Michaelis,  vol.  i.  p.  266,  and  Dr.  Nares's  Strictures  on  the 
Unitarian  Version  of  the  New  Testament,  pp.  219 — 221. 

2  Michaelis's  Introduction  to  the  New  Testament,  vol.  i.  pp.  263 — 268.  "  In 
profane  authors,"  says  Dr.  Bentley,  "  (as  they  are  called)  whereof  one  manuscript 


Ch.  VIII.]  In  the  Old  and  Nav  Testaments.  32-i 

the  New  Testament,  the  various  readings  show  tliat  there  could 
have  been  no  collusion ;  but  that  the  manuscripts  were  written 
independently  of  each  other,  by  persons  separated  by  distance 
of  time,  remoteness  of  place,  and  diversity  of  opinions.  This 
extensive  independency  of  manuscripts  on  each  other,  is  the 
effectual  check  of  wilful  alteration  ;  which  must  have  ever  been 
immediately  corrected  by  the  agreement  of  copies  from  various 
and  distant  regions  out  of  the  reach  of  the  interpolator.  By 
far  the  greatest  number  of  various  readings  relate  to  trifles,  and 
make  no  alteration  whatever  in  the  sense,  such  as  Aa^id  for  Aau<S  ; 
%oKoii.wvTa.  for  I,qXo{x,u>vix.  ;  x«<  for  8= ;  xayu  for  xai  syon  (SiJ 
for  a7ld  I)  ;  sharrMv  for  sKaa-a-cov ;  Kvgiog  for  Osog ;  \aXoo(riv  for 
\uXif^croo(Tiv ;  M.co(rv^g  for  Mwycrijj;  and  yjvscr^cy  for  ysvsa-^aj ;  all 
which  in  most  cases  may  be  used  indifferently. 

In  order  to  illustrate  the  preceding  remarks,  and  to  convey 
an  idea  of  their  full  force  to  the  reader,  the  various  readings  of 
the  first  ten  verses  of  Saint  John's  Gospel  are  annexed,  in 
Greek  and  English ; — and  they  are  particularly  chosen  because 
they  contain  one  of  the  most  decisive  proofs  of  the  divinity  of 
our  Lord  and  Saviour  Jesus  Christ. 


Common  Heading. 


Ver.  1 .  'O  Xoyoi  riv 
nPOS  Tov  e»av 

The  Word  was  with 
God. 

•   2.  Ourof    n"     fx    «gAJ'' 
■VpOf  rov  Qiov 

The  same  was  in  the 
beginning  with  God. 

4.   Ev  awru  ^a>)  HN 
In  him  was  life. 

4.   Keci  ii  ^Mti  ^1  ro  (fu; 

And  the  life  was  the 
light  of  men. 

—  the  light  or  men. 


Various  Reading. 


•  EN  rca'Qtai — in  God 

^omitted. 

■ESTIN— TS  life. 

\omitted. 

The  liaht  was  the  life. 


Authorities. 


Clemens  Alexandriniis. 


The  MSS.  47  and  64  of 
Griesbach's  notation  ;  Mat- 
thjei's  19. 


The  Codex  Bezae,  Origen, 
Augustin,  Hilary,  and  other 
Fathers. 

The  fragment  of  St.  John's 
Gospel  edited  \>y  Aldus,  Cle- 
mens Alexandrinvis,  and 
Origen. 

B.  The  Codex  Vaticaniis. 


only  had  the  luck  to  be  preserved, — as  Velleius  Paterculiis  among  the  Latins,  and  He- 
sychius  among  the  Greeks — the  faults  of  the  scribes  are  found  so  numerous,  and  the  de- 
fects so  beyond  all  redress,  that,  notwithstanding  the  pains  of  the  learnedest  and  acutest 
critics  for  two  whole  centuries,  those  books  still  are,  and  are  likely  to  continue,  a  mere 
heap  of  errors.  On  the  contrary,  where  the  copies  of  any  author  are  numerous, 
though  the  various  readings  always  increase  in  proportion,  there  the  text,  by  an  accurate 
collation  of  them  made  by  skilful  and  judicious  hands,  is  ever  the  more  correct,  and 
comes  nearer  to  the  true  words  of  the  author."  Remarks  cm  Free-thinking,  in  En- 
chirid.  Theol.  vol.  v.  p.  158. 

Y  2 


324 


Ow  the  Various  Headings 


Pan.  1. 


Common  Reading. 


Various  Reading. 


5.  H'  (rKorictATTO  to 

The  darkness  compre- 
hended IT  not. 

7.   iKa  rravns  7n;svireii(ri 
S/    avrov 

That     all    men    might  i  ( 
believe  through  him.  <y 


>AuroN — HIM  not. 


omitted. 


9.  Eo^ofiivat   ;/f    TON 

That  Cometh  into  the 
world. 


10.    Ek    Til     KOtTftil    '.)» 

He  was  in  the  world. 


In    HUNC    mundum — 
into  THIS  world. 


ir° 


mundo — in  this  I 
world.  "K 


L 


Authorities. 


B.  The  Codex  Vaticanus, 
the  MSS.  13  and  114*  of 
Griesbach,  three  other  MSS. 
of  less  note,  and  Theodotus. 

The  MS.  235  of  Gries- 
bach, the  Aldine  Fragment  of 
St.  John's  Gospel,  Irenseus, 
and  Hilary. 

The  Vulgate  and  Italic  (or 
old  Ante-Hieronymian)  Ver- 
sions, Tertullian,  Cyprian, 
Hilary,  Ambrose,  Augustine, 
and  other  fathers. 

The  MSS.  of  the  old  Latin 
Version,  denominated  the  Co- 
dices Veronensis,Vercellensis, 
Brixiensis,  and  Corbeiensis, 
edited  by  Blanchini  and  Saba- 
tier,Irenaus,Cyprian,Anibrose 
once,  Augustine  repeatedly. 


On  the  whole,  these  various  readhigs, — though  not  selected 
from  any  single  manuscript,  but  from  all  that  have  been  collated, 
together  w^ith  the  antient  versions  and  the  quotations  from  the 
fathers, — no  where  contradict  the  sense  of  the  evangelist ;  nor 
do  they  produce  any  material  alteration  in  the  text.  ^ 

The  principal  collators  and  collectors  of  various  readings  for 
the  Old  Testament,  are  Dr.  Kennicott  and  M.  De  Rossi,  of 
whose  labours  an ,  account  has  already  been  given  '^.  As  the 
price  of  their  publications  necessarily  places  them  out  of  the 
reach  of  very  many  biblical  students,  the  reader,  who  is  desir- 
ous of  availing  himself  of  the  results  of  their  laborious  and 
learned  researches,  will  find  a  compendious  abstract  of  them  in 
Mr,  Hamilton's  Codex  Criticus  '^.  For  the  New  Testament,  the 
principal  collations  are  those  of  Erasmus,  the  editors  of  the 
Complutensian  and  London  Polyglotts,  Bishop  Fell,  Dr.  Mill, 
Kuster,  Bengel,  Wetstein,  Dr.  Griesbach,  and  Matthsei,  de- 
scribed in  the  preceding  pages  of  this  volume  * ;  and  for  the 


221. 


>  Christian  Observer  for  1807,  vol. 

2  See  pp.  127—129.  supra. 

3  Codex  Criticus  of  the  Hebrew  Bible,  wherein  Vander  Hooght's  text  is  corrected 
from  the  Hebrew  manuscripts  collated  by  Kennicott  and  De  Rossi,  and  from  the  antient 
versions ;  being  an  attempt  to  form  a  standard  text  of  the  Old  Testament.  To  which  is 
prefixed  an  Essay ,on  the  nature  and  necessity  of  such  an  undertaking.  By  the  Rev. 
George  Hamilton,  A.  M.    London,   1821,  8vo. 

4  See  pp.  135—141.  mpra.     A4ichaelis  has  given  a  list  of  authors  who  have  collected 

various  readings,  with  remarks  on  their  labours.     Introd.  vol.  ii.  part  i.  pp.  419 429, 

See  also  Pfaff's  Dissertatio  de  Genuinis  Novi  Testamcnvi  Leetionibus,  pp.  101 — 122. 


Ch.  VIII.]  In  the  Old  and  New  Testaments.  325 

Septuagint,  the  collations  of  the  late  Rev.  Dr.  Holmes,  and  his 
continuatoi",  the  Rev.  J.  Parsons.  ' 

II.  However  plain  the  meaning  of  the  term  '  Various  Read- 
ing^ may  be,  considerable  diiFerence  has  existed  among  learned 
men  concei'ning  its  nature.  Some  have  allowed  the  name  only 
to  such  readings  as  may  possibly  have  proceeded  from  the 
author;  but  this  restriction  is  improper.  Michaelis's  distinc- 
tion between  mere  errata  and  various  readings  appears  to  be  the 
true  one.  "  Among  two  or  more  different  readings,  one  only 
can  be  the  true  reading ;  and  the  rest  must  be  either  wilful  cor- 
ruptions or  mistakes  of  the  copyist."  It  is  often  difficult  to  dis- 
tinguish the  genuine  from  the  spurious;  and  whenever  the 
smallest  doubt  can  be  entertamed,  they  ail  receive  the  name  ot 
VARIOUS  readings;  but,  in  cases  where  the  transcriber  has 
evidently  written  falsely,  they  receive  the  name  ol  errata. 

III.  As  all  manuscripts  were  either  dictated  to  copyists  or 
transcribed  by  them,  and  as  these  persons  were  not  superna- 
turally  guarded  against  the  possibility  of  error,  different  read- 
ings would  naturally  be  produced: — 1 .  By  the  negligence  or  mis- 
takes of  the  transcribers;  to  which  we  may  add,  2.  The  exis- 
tence of  errors  or  imperfections  in  the  manuscripts  copied ; 
3.  Critical  emendations  of  the  text;  and  4.  Wilful  corruptions 
made  to  serve  the  purposes  of  a  party.  Mistakes  thus  pro- 
duced in  one  copy  would  of  course  be  propagated  through  all 
succeeding  copies  made  from  it,  each  of  which  might  likewise 
have  peculiar  faults  of  its  own  ;  so  that  various  readings  would 
thus  be  increased,  in  proportion  to  the  number  of  transcripts 
that  were  made. 

!•  Various  readings  have  been  occasioned  by  the  negligence  or 
mistakes  oj" the  transcribers. 

(1.)  When  a  manuscript  was  dictated,  whether  to  one  or  to  several 
copyists,  the  party  dictating  might  not  speak  with  sufficient  clearness  ; 
he  might  read  carelessly,  and  even  utter  words  that  were  not  in  his 
manuscript ;  he  might  pronoimce  different  words  in  the  same  manner. 
The  copyist  therefore,  who  should  Follow  such  dictation,  wo\dd  ne- 
cessarily produce  different  readings.  One  or  two  examples  will  illus- 
trate this  remark. 

In  Eph.  iv.  19.  Saint  Paul,  speaking  of  the  Gentiles,  while  without  the  Gospel,  says, 
thiitbeing past  feeling,the^ gave  Ikemselvcs  over  to  (asciviousircss.  V or  a-jr/iy^ynKiTH, past 
feeling  (which  the  context  shews  to  be  the  genuine  reading),  several  manuscripts,  ver- 
sions, and  fathers  read  a-^'/iX-^iy.oris,  being  without  hope.  Ylir.  Mill  is  of  opinion,  that  this 
lection  proceeded  from  some  ignorant  copyist  who  had  in  his  mind  Saint  Paul's  account 
of  the  Gentiles  in  Eph.  ii.  12.  where  he  says  that  they  had  no  hope,  iX'nla.  y-vi 
i^ovn;.  But  for  this  opinion  there  is  no  foundation  whatever.  The  antient  copyists 
were  not  in  general  men  of  such  subtile  genius.  It  is  therefore  most  probable  that  the 
word  ctTTyiX-riKort?  crept  in,  from  a  mis-pronunciation  on  the  part  of  the  person  dictating. 


'  See  an  account    of  their  edition  of  the  Septuagint,  infra,  m  the  Appendix  to  thi 
volume,  No.  IV. 

Y  3 


3^6  Oil  the  Various  Beadings  [Pan  I. 

The  same  remark  will  account  for  the  reading  of  yni^ioi,  young  children,  instead  of  «««/, 
gentle,  in  1  Thes.  ii.  7.,  which  occurs  in  many  manuscripts,  and  also  in  several  versions 
and  fathers.  But  the  scope  and  context  of  this  passage  prove  that  vn^ioi  cannot  be  the 
original  reading.  It  is  the  Thessalonians,  whom  the  apostle  considers  as  J/oung  children, 
and  himself  and  fellow  labourers  as  the  nurse.  He  could  not  therefore  with  any  pro- 
priety say  that  he  was  among  them  as  a  little  child,  while  he  himself  professed  to  be 
their  nurse. 

(2.)  Further,  as  many  Hebrew  and  Gfeek  letters  are  similar  both 
in  sound  and  in  form,  a  negligent  or  illiterate  copyist  might,  and  the  col- 
lation of  manuscripts  has  shown  that  such  transcribers  did,  occasion 
various  readings  by  substituting  one  word  or  letter  for  another.  Of 
these  permutations  or  interchanging  of  words  and  letters,  the  Codex 
Cottonianus  of  the  Book  of  Genesis  affords  the  most  striking  examples. 

Thus,  B  and  M  are  interchanged  in  Gen.  xliii.  11.  <ri^ifiiy6ov  is  written  for  -ri^tSinfoy. 
— r  and  K,  as  yuvtiyos  for  xwvjjyaj,  x.  9.;  and  S  contra  (paXtx  for  (paXty,  xi.  16. — r 
and  N,  as  <rvyxoy)/ov<ny  for  ffuvxo^ovffn,  xxxiv.  SO. — T  and  X,  as  S^aj^jieara  for  Jjay- 
IA,ocTa,,  xxxvii.  6. — A  and  A,  as  KEX^ttova/atij  for  Kih/Jt,aiawus,  xv.  19.  ;  and  ^  contra  AHu/h 
for  Ai\ufi,  xxxvi.  2. — A  and  N,  as  Ne6f«i/»  for  NsSgwS,  x.  9. — A  and  T,  as  Arar  for 
AraJ,  X.  10.,  &c. — Z  and  C,  as  XairaS  for  'K(tZ,a.%,  xxii.  22;  and  ^axag;^«<r<»  for 
f4.ecKa^iffov<riv,  xxx.  15. —  0  and  X,  O^o^ax  foi  O;^;o^a^,  xxvi.  26. — 0  and  T,  a7i-of^a(ptiTi 
for  wrec-^afn^i,  xvi.  9. — K  and  X,  as  KaXa^  for  XaXa;^;,  x.  11.;  and  eu^  for  ov», 
xiii.  9. — n  and  *,  as  txpi^ti^vrai  for  vrs^ti^tirat,  xxxix.  9.  Sometimes  consonants  are 
added  to  the  end  of  words  apparently  for  the  sake  of  euphony ;  as  XaifaX  for  XuSa, 
xiv.  15. — yvvuiKav  for  yumixa,  xi.  13. — Eu'/Xccr  for  EwXa,,x.  7. — M  is  generally 
retained  in  the  different  flexions  of  the  verb  XafiSavu,  in  the  future  Xn/^-if/o/iai,  Xt)/^ 
■4'ovTou,  xiv.  25,  24,  &.C.  and  in  the  aorist,  \n//.(fdnTo,  xviii.  4.  And  also  in  the  word 
auff.'pra^tii'Knf/.^Stis,  xix.  17.  This  also  is  common  in  the  Codex  p^aticanus.  Some- 
times a  double  consonant  is  expressed  by  a  single  one,  and  vice  versa ;  for  instance, 
invtiKotfa  for  imvnxavra,  v.  9.,  and  'SwaaQ  for  Itvaa^,  x.  10.;  ^piXia  for  ■>^i\Kuc,  xxiv. 
47.,  &c. 

The  Vowels  are  often  interchanged,  for  instance,  A  and  E,  as  riirfft^axovra  for 
TiffffOfiaKovrcc,  vii.  4.,  ayar*)  for  avss"?),  xxi.  14. — A  and  H,  as  anaii,iv  for  >3vta;|fy,  viii.  6., 
fca-^ai^ri  for  /^a^ai^a,  xxvii.  40. — E  and  H,  as  i-^pifta  for  iipti/ia,  XXV.  29.,  Tivvtrwao'd^ 
for  £vi/5rv(a<r9->j,  xxviii.  12. — H  and  I,  as  Kirtci  for  Kirioi,  x.  4.,  tXixti  for  (Xixt,xlix.  11. — 
H  and  T,  as  -^nx^*  for  ■^vx'"'y  *'■•  ^7. — Vtr/^a,  for  Pivfita,  xxii.  24. — O  and  T,  as 
"hiu^vipx,  for  2io^o(px,  vi.  17. — O  and  Jl,  as  PotkiSo^  for  Vou^a^,  x.  11. 

The  Vowels  are  often  interchanged  with  the  Dipthongs,  for  instance,  AI  and  E,  as 
a-jriXivffKrSoci  fox  aTiXiuffiffh,  'x\x.2..,  avmyKni  for  aviviyxi,  xxii.  2.,  vaiiioufot  iftStov, 
XXXV.  27.,  xaTu^irai  for  xara^in,  xlii.  38. — EI  and  A,  as  yn^n  for  yn^a,  xv.  15.— 
EI  and  E,  as  uvixiv  for  sysxsv,  xviii.  5. — EI  and  H,  as  ittiv  for  riiuv,  xviii.  19. — EI  and 
1,  as  ■Ko.gi^nxii  for  <jra(%i<;nxitt  xviii,  8.,  yuvaix^ot,  for  yvtaixint.,  xviii.  11.,  ovhti  for 
auhm^  xxxi.  41.,  x^%tot  for  xf/ov,  xv.  9.,  &c. — OI  and  H,  as  XaSois  for  XaSns.  xxxi.  50. 
— OT  and  H,  as  ^Xti^ns  for  -rXti^ous,  xxvii.  27 ;  and,  lastly,  OT  and  Xi,  as  xara^oa- 
[iivous  for  xara^M/^oivous ,  xii.  15.  • 

The  manuscripts  of  the  New  Testament  abound  with  similar  instances  of  permuta- 
tions. Thus  we  meet  with  AfuvitSafe,  for  Afnya^xli,  in  Matt.  i.  4. ;  Axiift.  for  Axt'f^, 
in  Mntt.i.  14.;  S^a  t»v  f/.tuS^nraiv  for  Su/i  ruv  /^aS-tiTo/v,  in  Matt.  xi.  2.;  MarSav  for 
MarB^ar,  in  Ijuke  iii.  24. ;  fca.fa.tBrt  for  fueo^atiBn,  in  Luke  xiv.  54  ;  tovov  for  tuttov, 
in  John  xx.  25.;  xkiqu  for  xu^m,  in  Rom.  xii.  11.;  AauiB  for  Aafii^,  in  Matt.  i.  1., 
and  ill  many  other  passages.  The  reader  will  find  numerous  other  examples  in  the 
elder  Michaelis's  Dissertation  on  various  readings'^.  Permutations  of  this  kind  are  very 
frequent  in  antient  manuscripts,  and  also  in  inscriptions  on  coins,  medals,  stones,  pillars, 
and  other  monuments  of  antiquity. 

(3.)  In  like  manner  the  transcribers  might  have  mistaken  the  line  on 
which  the  copy  before  them  was  written,  for  part  of  a  letter  ;  or  they 
might  have  mistaken  the  lower  stroke  of  a  letter  for  the  line  ;  or  they 

'  Dr.  Holmes's  Edition  of  the  Septuagiiit,  Vol.  I.  Pra;f.   cap.  II.  §  I. 
^  D.  Christiani   Benedict!  Michaelis  Tractntio  Critica  de  Vaiiis  Lcctionibus  Novi 
Testament!,  pp.  8 — 10.  Hala:  Masdiburgicie,  1749,  4lo. 


Ch.  VI II. J         /«  the  Old  mid  New  Testaments.  3^7 

■might  have  mistaken  the  true  sense  of  the  original,  and  thus  have 
altered  the  reading  ;  at  the  same  time  they  were  unwilling  to  correct 
yuch  mistakes  as  they  detected,  lest  their  pages  should  appear  blotted 
or  defaced,  and  thus  they  sacrificed  the  correctness  of  their  copy  to  the 
beauty  of  its  appearance.  This  is  particularly  observable  in  Hebrew 
manuscripts. 

(4.)  A  person  having  written  one  or  more  words  from  a  wrong  place, 
and  not  observing  it,  or  not  choosing  to  erase  it,  might  return  to  the 
right  line,  and  thus  produce  an  improper  insertion  of  a  word  or  a 
clause. 

Of  this  we  have  a  striking  instance  in  John  vii.  26. — Do  the  rulers  know  indeed 
{aXTi^us).,  that  this  is  the  very  Christ  {^uXn^ut  o  K^tros,  truly  the  Christ)  ?  The 
second  ttXti^us  is  Wanting  in  the  Codices  Vaticanus,  Cantabrigiensis  (or  Codex  Bezse), 
Cyprius,  Stephani  n,  or  Regius  62,  Nanianus,  and  Ingolstadiensis,  in  numbers  1,  IS, 
28,  40,  65,  69,  116,  118,  and  124  of  Griesbach's  notation,  and  nine  other  manuscripts 
of  less  note,  which  are  not  speciKed  by  him ;  it  is  also  wanting  in  the  manuscripts  noted  by 
Matthasi  with  the  letters  a,  1,  s,  and  10,  in  all  the  editions  of  the  Arabic  version,  in 
Wheeloc's  edition  of  the  Persian  version,  in  the  Coptic,  Armenian,  Sclavonic,  and  Vul- 
gate versions;  and  in  all  the  copies  of  the  Old  Italic  version,except  that  of  Brescia.  Origen, 
Epiphanius,  Cyril,  Isidore  of  Pelusium,  Chrysostom,  and  Nonnus,  among  the  antient 
fathers  ;  and  Grotius,  Mill,  Bengel,  Bishop  Pearce,  and  Griesbach,  among  the  modern 
writers,  are  all  unanimous  in  rejecting  the  word  aXnS-as.  The  sentence  in  1  Cor.  x.  28. 
Taw  y«g  Kjjgtou  n  yn  kou  to  «Xi^a>jJi,tx.  avrtjs.  The  earth  is  the  Lord's  and  the  fulness 
thereof,  is  wanting  in  the  Codices  Alexandrinus,  Vaticanus,  Cantabrigiensis,  Basi- 
Jeensis,  Boreeli,HarleianusNo.  5864,  and  Seidelii,  and  inNos.  10, 17,  28,46,  71*,  73, 
and  80,  of  Griesbach's  notation  :  it  is  also  wanting  in  the  Syriac  version,  in  Erpenius's 
edition  of  the  Arabic  version,  in  the  Coptic,  Sahidic,  Ethiopia,  Armenian,Vulgate,  and  Old 
Italic  versions,  and  in  the  quotations  of  the  fathers  Johannes  Damascenus,  Ambrosiaster, 
Augustine,  Isidore  of  Pelusium,  and  Bede.  Griesbach  has  left  it  out  of  the  text,  as  a 
clause  that  ought  most  undoubtedly  to  be  erased.  There  is,  in  fact,  scarcely  any  authority 
to  support  it ;  and  the  clause  is  superfluous ;  in  all  probability  it  was  insened  from  the 
iwenty-sixth  verse,  which  b  word  for  word  the  same. 

(5.)  When  a  transcriber  had  made  an  omission,  and  afterwards  ob- 
served it,  he  then  subjoined  what  he  had  omitted,  and  thus  produced 
:i  transposition.  » 

Thus,  Matt.  V.  4.  is  sulyoined  to  5.  in  the  Codex  Beza,  in  the  Vulgate  version,  and 
in  the  quotation  of  Jerome.  Luke  xxiii.  17.  13  omitted  in  the  Codices  Alexandrinus, 
Vaticanus,  Cyprius,  and  Stephani  «,  in  the  Coptic  and  Sahidic  versions,  and  in  the 
Codex  Vercellensis  of  the  Old  Italic  version  :  and  it  is  subjoined  to  the  nineteenth 
verse  in  the  Codex  Bezx. 

In  like  manner,  Rom.  i.  29.  is  very  different  in  different  copies. 

In  the  Textus  Receptus  or  common  editions,  we  read,  ahxix,  tro^vtia,  ■ifovngicth 
^Xtoviltct,  xaxia, — unrighteousness,  fornication,  tvickedness,  covetousness,  malici- 
ousness. 

In  the  Codex  Alexandrinus  and  Ethiopic  version,  we  read,  aSixici,  "rovwia,  xuxicc 
■rXion^ia, — unrighteousness,  iviekedness,  maliciousness,  covetousness. 

In  the  Codex  Claromontanus,  we  read.  ahiKicc,  kocxiu,  ^o^vua,  (rXiovi^icc, — unrighle- 
ousness,  maliciousness,  covetousness. 

In  the  Vulgate  version,  we  read,  iniquitate,  malitid,fornicatione,  avaritid,  nequitia, 
whence  it  is  evident  that  the  authors  of  that  translation  read,  a^i»i»,  vovtigtu,  woaniu, 
■^Xiovl^ia,  Kaxici.      And 

The  order  of  the  words  in  the  Syriac  Version  shows  that  its  authors  read,  ciSiKiet, 
tro^viia,  •rovti^ia,  xaxia,  frXion^ia, — unrighteousness,  fornication,  wickedness,  malt' 
ciovsncss,  covetousness. 

(6.)  Another  cause  of  various  lections  in  Hebrew  manuscripts,  refer- 
able to  this  head,  is  the  addition  of  letters  to  the  last  word  in  the  lines 

^  Dr.  Gerard's  Institutes  of  Biblical  Criticism,  p.  238. 
Y  4 


328  On  the  Various  Readings  [Part  I. 

in  order  to  preserve  their  symmetry  ;  and  in  Greek  manuscripts  omis- 
sions are  frequently  occasioned  by  what  is  called  o/xoioteXeutov,  (homoeo- 
ieleuton)  or  when  a  word  after  a  short  interval  occurs  a  second  time  in 
a  passage.  Here,  the  transcriber  having  written  the  word  at  the  begin- 
ning of  the  passage,  on  looking  again  at  the  book  from  which  he  copies, 
his  eye  catches  the  same  word  at  the  end  of  the  passage,  and  continuing 
to  write  what  immediately  follows,  he  of  course  omits  intermediate 
words. 

This  fact  will  account  for  the  omission  of  the  concluding  sentence  of  Matt,  v,  19., 
and  the  whole  of  verse  .50,  in  the  Codex  Bezae.  Again,  in  Matt,  xxviii.  9.,  the  words 
uvxyyitXa.1  tois  fz,a^y,ritis  aurau  {lo  tell  his  disciples^,  are  omitted  from  the  same  cause, 
ill  the  Codices  Vaticanus  and  Bezw,  in  the  MSS.  by  Griesbach  numbered  10,  53,  49, 
59,  60,  69,  119,  142*,  225,  227,  the  Evangelisteria  numbered  ],  15,  15, 17,52,  in  the 
second  of  the  Barberini  AISS.,  and  in  those  noted  d.  and  q.  by  Matthsei  j  as  well  as  in  the 
Syriac,  Arabic  (as  printed  in  the  London  Polyglott),  Persic,  Coptic,  Armenian,  Vulgate 
Latin,  Saxon,  and  Old  Italic  Versions  (except  the  manuscript  of  Brescia),  and  by  the 
fathers  Origeii,  Chrysostom,  Jerome  and  Augustine.  And  Mark  jx.  26.  is  omzWed  in 
the  Codices  Vaticanus  1209,  Stephani  «,  Vaticanus  354,  and  the  MSS.  by  Griesbach 
numbered  2,  27,  63,  64,  121,  157,  in  Matthasi's  17,  in  the  Coptic  Version,  the 
Codex  San-germanensis  2  of  the  Italic  Version,  iu  the  printed  editions  of  Aldus  andFro- 
benius,  and  by  Theophylact. 

(7.)  As  all  antient  manuscripts  were  written  in  capital  letters,  and 
without  any  spaces  between  words,  or  even  sentences,  syllables  are 
frequently  omitted  or  repeated.  So,  careless  or  ignorant  transcribers 
have  very  often  mistaken  the  notes  of  abbreviation,  which  are  of  fre- 
quent occurrence  in  antient  manuscripts.  A  few  specimens  of  such 
abbreviations  are  given  in  pp.  52,  78,  105,  and  106,  of  this  Volume. 

From  this  source  probably  originated  the  reading,  in  1  Pet.  ii.  3.  of  Xj/s-«;  (Christ) 
instead  of  Xgoros  (gracious),  which  occurs  in  the  MSS.  by  Griesbach  numbered  40,  68, 
and  others  of  less  note,  in  Matthasi's  g,  in  some  printed  editions,  and  also  in  the  verse  as 
cited  by  Clemens  Alexandrinus,  Gregory  Nazianzen,  and  Procopius,  and  by  Theophylact 
in  his  commentary  on  this  text.     The  reading  in  the  manuscript  whence  the  transcriber 

made  his  copy,  must  have  been  Xf ;  which,  not  being  understood  by  him,  he  altered 
into  X^ice;. 

(8.)  Lastly,  the  ignorance  or  negligence  of  transcribers  has  been  a 
most  fruitful  source  of  various  readings,  by  their  mistaking  marginal 
notes  or  scholia  for  a  part  of  the  text.  "  It  was  not  unusual  in  antient 
manuscripts  to  write  in  the  margin  an  explanation  of  difficult  passages, 
or  a  word  synonymous  to  that  in  the  text,  but  more  usual  and  more 
easily  understood,  orwith  the  intent  of  supplying  a  seeming  deficiency; 
any  or  all  of  which  might,  in  the  copies  taken  from  the  manuscript  in 
which  these  notes  were  written,  be  easily  obtruded  on  the  text  itself. 

Thus,  to  Matt.  vi.  33.  some  copies,  as  well  as  the  fathers  Clemens  Alexandrinus, 
Origen,  and  Eusebius,  add  the  following  clause,  as  having  been  utterel  by  Jesus  Christ. 
Airii-ri  ra,  (/.lyaXa,  xai  tol  (/.iK^ct  vfj^iv  rrQCiaTi^i'/iffi'rar  Koct  airiTri  ru  ivcvpavia,  xai  to. 
imyiia  v^oB-ri^miTcu  u^/v  : — Seek  ye  great  thing'^,  and  little  things  shall  be  added 
unto  you  ;  and  seek  ye  heavenly  things,  and  earthly  things  shall  be  added  unto  you. 
But  this  addition  is  manifestly  a  gloss. 

So,  in  Mark  vii.  55.,  nfter  he  spake  plain,  the  following  sentence  is  added  in  MS.  90 
of  Griesbach's  notation  ; — Kai  sXaku  iu>.oyZv  rov  ©tav, — and  he  spaJce,  praising  God. 
That  the  man  did  this,  we  may  readily  conclude ;  but  this  sentence  was  not  added 
by  the  evangelist.     It  is  evidently  a  gloss. 

Again,  in  Luke  vii.  16,  after  the  sentence  Gof/  hath  visited  his  people,  the  words 
t/f  aya^o-j,  for  good,  are  added  in  the  manuscripts  by  Griesbach  noted  M.  15,  50,  69, 
71,  106,  114,  and  ciglit  otiiers,  in  Matth2?i's  x,  in  the  Syriac  (as  printed  in  the  London 
Polyglott) ,  in  ihe  Armenian,  and  in  ail  the  Arabic  versions,  and  in  the  t;odicesVeronensis., 


Ch.  VIll.]  I?i  the  Old  and  Ne-w  TestauetUs.  32.9 

Vercellencis,  Corbeiensis,  Colbertinus  4051,  San-germanensisl,  and  Forojuliensis,  of  the 
Old  Italic  Version.  But  it  is  manifestly  a  gloss,  and  is  rejected  as  such  by  Dr.  Mill,  and 
Griesbach. 

It  is  worthy  of  remark,  that  the  difference  caused  by  these  or  similar  additions 
does  in  no  respect  whatever  affect  any  point  of  faith  or  morality.  Several  eminent 
critics,  for  instance,  are  of  opinion  that  the  controverted  clause  in  J  John  v.  7,  8,  crept 
into  the  text  in  this  manner;  because  it  is  not  found  in  any  antient  manuscripts,  nor  in 
the  writings  of  the  fathers  who  disputed  against  the  Arians.  The  evidence  for  the  passage 
in  question  is  fully  considered  in  Vol.  IV.  pp.  499 — 529  infra.  But,  for  the  sake  of  ar- 
gument, let  us  suppose  it  to  be  an  omission  in  the  manuscripts  where  it  is  wanting,  or  avi 
addition  to  those  where  it  occurs:  it  cannot  in  any  way  be  prejudicial  to  the  Christian 
faith  ;  because,  whatever  sense  we  may  put  upon  that  passage,  the  same  truth  being  most 
clearly  and  indisputably  taught  in  other  places  of  the  New  Testament,  there  is  no  mors 
occasion  for  adding  it,  than  there  is  inconvenience  in  omitting  it. 

2-  Errors  or  imperfections  in  the  manuscript,  from  tvhicha  transcriber 
copied,  are  a  further  source  of  various  readings. 

Besides  the  mistakes  arising  from  the  strokes  of  certain  letters  being 
faded  or  erased,  others  of  a  contrary  nature  may  arise  from  the  trans- 
parency of  the  paper  or  vellum,  whence  the  stroke  of  a  letter  on  one  side 
of  the  leaf  may  seem  to  be  a  part  of  a  letter  on  the  other  side  of  the 
leaf,  and  in  this  manner  O  may  be  taken  for  e. 

According  to  Wetstein,  this  very  accident  happened  to  Mill,  in  examining  the  cele- 
brated passage  (1  Tim.  iii.  l6.)  in  the  Codex  Alexandrinus.  Mill  had  asserted,  in  regard 
to  the  OC  in  this  manuscript,  that  some  remains  of  a  stroke  were  still  visible  in  the  middle 
of  theomicron,  and  concluded  therefore  that  the  word  was  properly  0C.  But  Wetstein, 
who  examined  this  manuscript  more  accurately,  could  discover  no  trace  of  any  stroke  in 
the  omicron,  but  took  notice  of  a  circumstance  which  he  .supposes  led  Mill  into  error.  On 
the  other  side  of  the  leaf,  directly  opposite  toO  is  the  letter  6,  in  the  wordeT2SBSlA, 
the  middle  stroke  of  which  is  visible  on  the  former  side,  and  occupies  the  hollow  of  O. 
Wetstein  having  made  the  discovery,  called  several  persons  to  witness,  who  confirmed 
the  truth  of  it.  But  this  hypothesis  of  Wetstein's  has  been  questioned  by  Dr.  Woide  ', 
and  has  been  most  clearly  diq)roved  by  Dr.  Berriman  2,  In  order  to  discover  the 
genuine  reading  of  a  manuscript  where  the  letters  are  faded,  Michaelis  recommends  the 
critic  to  have  recourse  to  such  as  are  related  to  it,  either  in  time,  place,  or  character,  and 
if  possible  to  those  which  were  immediately  copied  from  it  while  the  letters  were  still 
legible.  Velthusenand  Griesbach  are  unanimous  in  regard  to  the  propriety  of  this  rule, 
but  in  their  application  of  it  to  1  Tim.  iii.  16.  they  have  drawn  directly  opposite  conclu- 
sions. Those  who  endeavour  to  supply  what  time  has  destroyed,  and  venture  to  write 
anew  the  remnant  or  seeming  remnant  of  a  faded  stroke,  are  guilty  of  an  act  that  deserves 
the  highest  censure  :  the  Codex  Alexandrinus,  Codex  Ephrem,  and  Codex  Claromon- 
tanus,  have  all  suffered  in  this  manner,  but  the  authors  of  these  amendments  have  de- 
prived their  successors  of  the  means  of  judging  for  themselves,  and  have  defeated  the  end 
which  they  intended  to  answer. 

Again,  the  omission  of  a  passage  in  an  antient  manuscript,  which  the  writer  added  af- 
terwards in  the  margin,  might  lead  a  copyist  into  error,  unless  it  was  particularly  marked 
in  what  part  of  the  text  the  passage  ought  to  be  inserted.  Many  manuscripts  are  still 
extant,  in  which  omissions  are  in  this  manner  supplied,  especially  in  those  preserved  at 
Moscow,  which  Matthsi  has  extracted  and  accurately  described  in  his  critical  edition  of 
the  New  Testament. 

3.  A  third  source  of  various  readmgs  is  critical  conjecture,  or 
an  intended  imjn-ovement  of  the  original  text. 

"  In  reading  the  works  of  an  author  of  known  literary  repu- 
tation, wc  ascribe  grammatical  or  orthographical  errors,  if  any 
are  to  be  found,  rather  to  a  mistake  of  the  printer  than  to  a 


i  Novum   Testamentum    Grsecurp,  e  Codice    MS.  Alexandrino  ;    Prsfat.    §  87. 
p.  xxxi. 

~  Critical  Dissertation  upon  1  Tim.  iii.  16.  pp.  1.53 — 160. 


330  On  the  Various  Readings  [Part  f . 

want  of  knowledge  in  the  writer.  In  the  «ame  manner  the 
transcriber  of  a  manuscript  attributes  the  faults  of  his  original 
to  the  error  of  a  former  copyist,  and  alters  them,  as  he  supposes 
they  were  written  by  the  author.  But  if  he  carries  his  critical 
conjectures  too  far,  he  falls  himself  into  the  error  which  he  in- 
tended to  avoid."     This  may  be  done  in  various  ways : 

(1.)  Thus  the  transcriber  may  take  an  expression  to  be  faulty,  which 
in  reality  is  not  so ;  or  he  may  mistake  the  sense  of  the  author,  and 
suppose  that  he  has  discovered  a  grammatical  error,  when  in  fact  he 
himself  construes  falsely  :  — or  the  grammatical  error  intended  to  be 
corrected  actually  proceeded  from  the  author  himself.  ' 

(2.)  Further,  some  critical  copyists  have  not  only  corrected  ungram- 
niatical  or  inaccurate  expressions,  but  have  even  converted  inelegant 
into  elegant  phrases :  and  they  have  likewise  omitted  words  that  ap- 
peared to  them  superfluous,  or  the  difference  of  which  they  did  not 
understand. 

Thus,  in  Mark  vii.  37.  reot  aXaXaut,  the  dumb,  is  omitted  as  superfluous  in  Grieshach's 
1V1S.28,  (Colbertinus  4705,  or  Colberiinus  2.  of  Dr.Mill's  notation.)  So,  in  Mark  x.  19» 
M«  a.-rcfnonfftit,  defraud  not,  b  omitted  in  the  Codices  Vaticanus  and  Cyprius,  and 
in  eighteen  other  manuscripts,  as  well  as  in  the  Armenian  version,  and  also  in 
Theophylact.  It  seems  included  in  /nn  xXn^^ni,  do  not  steal,  and  does  not  occur  in  the 
other  Gospels.  Once  more,  Xiyotrot,  saying  (Matt.  i.  22.)  is  omitted,  because  the 
transcriber  deemed  it  an  unnecessary  addition  after  the  words,  that  which  was  sjwken  qf 
the  Lord  by  the  propfiet. 

(3.)  But  of  all  the  sources  of  various  lections  which  are  referable  to 
this  head,  the  most  ample,  according  to  Michaelis,  and  the  most  pro- 
ductive of  spurious  passages  in  the  New  Testament,  is  the  practice  of 
altering  parallel  passages  so  as  to  render  more  perfect  their  conformity 
to  each  other.  The  Gospels  in  particular  have  suffered  in  this  way  ; 
and  Saint  Paul's  Epistles  have  very  frequently  been  interpolated  in 
order  to  make  his  quotations  from  the  Old  Testament  harmonise  with 
the  Septuagint  version,  where  they  differed  from  the  exact  words  of 
the  latter.  Two  or  three  instances  of  alterations  from  parallel  passages 
will  confirm  this  remark. 

Thus,  in  Matt.  xii.  8.  For  the  son  of  man  is  lord  even  of  the  Sabbath-day,  xai  even 
is  omitted  in  eighty-seven  manuscripts,  and  in  several  printed  editions,  as  well  as  in  the 
Syriac,  Arabic,  the  Persic  in  Bp.  Walton's  Polyglott,  the  Coptic,  Armenian,  Sclavonic, 

1  With  regard  to  these  corrections  of  grammatical  errors,  Michaelis  has  laid  down  the 
four  following  rules,  viz. 

"  1.  In  those  passages  where  we  find  only  an  apparent  grammatical  error,  the  seemingly 
erroneous  reading  may  be  generally  considered  as  the  genuine,  and  the  other  readings  as 
corrections,  and  therefore  spurious. 

"  2.  Real  grammatical  errors,  in  the  works  of  a  correct  and  classical  writer,  are  justly 
ascribed  to  a  mistake  of  the  copyist,  and  the  same  sentiments  may  be  entertained  of 
an  author  of  less  eminence,  when  among  several  copies  one  or  two  only  have  the  false 
reading. 

"  3.  But  when  expressions  that  deviate  from  the  strictness  of  grammar  are  found  in 
the  writings  of  an  author  who  had  not  the  advantage  of  a  learned  education,  and  was  to- 
tally regardless  of  the  accuracy  of  his  style,  not  in  single  but  repeated  instances,  and  re- 
tained in  a  very  great  number  of  manuscripts,  they  must  be  attributed,  not  to  the  tran- 
scriber, but  the  author. 

"  4.  When  one  grammatical  error  in  particular  is  frequently  found  in  one  and  the  same 
writing,  as  the  improper  use  of  the  nominative  in  the  book  of  Revelation,  no  doubt  can 
be  made  that  it  proceeded  from  the  author  himself."     Michaelis,  vol,  i.  p,  306. 


Ch.  VIII.]  In  the  Old  and  New  Testaments.  331 

and  Italic  versions,  and  also  in  the  passage  as  quoted  by  Tertuliian,  Cyprian,  Origenj 
Chrysostom,  Euthymius,  and  Theophylact.  It  has  been  added  from  the  parallel  passage  in 
Markii.  28.  or  in  Luke  vi.  5.;  and  is  justly  rejected  by  Griesbach  as  an  interpolation. 
In  Matt.  xii.  3.5.  vne  Ka^iias,  of  the  heart,  is  wanting  in  one  hundred  and  seven  manu« 
scripts  as  well  as  in  several  printed  editions,  and  in  the  Arabic,  Persic,  Sclavonic,  Anglo- 
Saxon,  Old  Italic,  and  Vulgate  versions ;  it  is  also  wanting  in  the  passage  as  cited  by 
Origen,  the  author  of  the  Dialogue  against  the  Marcionites,  Gregory  Nazianzen,  Gre- 
gory of  Nyssa,  Chrysostom,  Theophylact,  Cyprian,  Lucifer,  Hilary,  and  Ambrosi- 
aster.     It  has  been  inserted  from  the  parallel  place  in  Luke  vi.  45. 

The  clause  in  Matt,  xxvii.  35.  ha  frXupuBn  to  pn^tD  (that  it  might  be  fulfilled  which 
was  spoken),  &c.  to  the  end  of  that  verse  is  omitted  in  one  hundred  and  sixty-one  ma- 
nuscripts, in  the  Syriac  MSS.  and  also  in  some  Syriac  editions,  in  the  Arabic  version 
both  MSS.  and  also  as  printed  in  Bp.  Walton's  Polyglott,  in  the  Persic  version  of  the 
Polyglott,  in  all  the  manuscripts  and  in  most  printed  editions  of  the  Coptic,  Sahidic 
Ethiopic,  and  Sclavonic  versions,  in  most  MSS.  and  editions  of  the  Vulgate  Latin  ver- 
sion, in  several  MSS.  of  the  Old  Italic  version  ;  and  likewise  in  the  verse  as  cited  by 
Chrysostom,  Titus  of  Bostra,  Euthymius,  Theophylact,  Origen,  the  Old  Latin  trans- 
lator of  Irenaus,  Augustine,  and  Juvencus.  This  clause  has  been  interjiolated  from 
John  xix.  24.  Griesbach  justly  omits  it  as  decidedly  spurious. 

Numerous  similar  interpolations  have  been  made  in  the  Acts  of  the  Apostles,  by  these 
supposed  amendments ;  and  where  the  same  story  is  related  more  than  once,  tran- 
scribers, and  more  frequently  translators,  have  supplied  from  the  one  what  seemed  to 
be  deficient  in  the  other.  Not  to  multiply  examples  unnecessarily  in  illustration  of  this 
last  remark,  it  will  be  sufficient  to  compare  the  narrative  of  Saint  Paul's  conversion  as 
related  by  Saint  Luke  (Acts  ix.),  with  that  Apostle's  own  account  of  it  in  Acts  xxii.  and 
xxvi. ;  and  also  the  two  narratives  of  the  conversion  of  Cornelius,  described  in  Acts  x. 
and  xi. 

(4.)  Lastly,  some  critics  have  altered  the  text  of  the  New  Testa- 
ment in  conformity  to  the  Vulgate  version  ;  but  various  readings,  which 
are  evidently  derived  from  this  source,  are  utterly  undeserving  of  at- 
tention. 

4 .  Wilful  corruptions^  in  order  to  serve  the  purposes  of  a  party ^ 
xiohether  orthodox  or  heterodox,  are  another  source  of  various 
readings. 

Among  the  antient  heretics,  no  one  has  been  more  severely 
charged  with  falsifying  the  sacred  text,  in  order  to  support  his 
tenets,  nor  has  any  one  more  justly  deserved  the  censure,  which 
lias  been  bestowed  upon  such  imwarrantable  conduct,  than 
Marcion.  Yet  Michaelis  has  shown  that  all  his  deviations  from 
the  text  in  common  use  are  not  wilful  corruptions,  but  that  many 
of  them  are  really  various  readings ;  and  he  has  exculpated  the 
Arians  from  the  same  charge. 

It  is  however  well  known  that  Marcion  caused  the  two  first  chapters 
of  Saint  Luke's  Gospel  to  disappear  from  his  copy,  as  also  Luke  iv. 
37,  38,  39.  In  Luke  viii.  19.  he  also  expunged  the  words  rj  ^ww 
xa»  ot  a.^s.y^Qk  auToi/,  his  mother  and  brethren.  In  Mark  xv.  28.  instead 
of  p.ETa  dvofAm  sAoytaSn,  he  was  numbered  with  the  transgressors,  the  Eiity- 
chians  read  nx^uiv,  dead,  in  order  to  support  their  hypothesis,  that  Christ's 
body  was  an  aerial  form  and  not  human. 

On  the  other  hand,  it  is  a  fact  that  some  corruptions  have 
been  designedly  made  by  those  who  are  termed  orthodox,  and 
have  subsequently  been  preferred  when  so  made,  in  order  to 
favour  some  received  opinion,  or  to  preclude  an  objection 
against  it.     As  tliis  is  a  source  of  various  readings  (we  believe) 


332  On  the  Various  Readings  [Part  1. 

but  little  known,  and  less  considered,  we  shall  adduce  two  or 
three  examples  from  PfafF's  dissertation  on  various  readings, 
who  has  considered  the  subject  at  length. 

1.  Mark  xiii.  32.  Ov^sbvtoc.  These  words  are  omitted  in  some  ma- 
nuscripts, and  rejected  by  some  of  the  fathers,  because  they  thought  it 
favoured  the  Arians.  Ambrose,  who  flourished  in  the  fourth  century, 
states  that  many  manuscripts  in  his  time  omitted  them. 

2.  Luke  i.  35.  After  yEvvwjuEvov ,  the  words  ik  a-ov  have  been  added  in 
several  manuscripts  in  the  Syriac,  Persic,  Arabic,  Ethiopic,  and  other 
translations,  as  well  as  in  numerous  quotations  of  the  fathers,  in  oppo- 
sition to  the  Eutychians,  who  denied  the  two  natures  of  Jesus  Christ. 

3.  Luke  xxii.  43.  The  whole  verse  is  omitted  in  the  Alexandrian 
and  some  other  manuscripts,  because  some  orthodox  Christians  ima- 
gined that  the  mention  of  an  angel's  strengthening  our  Saviour  during 
his  agony  in  the  garden  detracted  fi-om  his  Deity. 

4.  1  Cor.  XV.  5.  Saint  Paid  asserts  that  Christ  appeared  after  his 
resurrection  to  the  twelve,  roi;  liuh.zi,  though  at  that  time  two  of  the 
number  were  wanting,  Thomas  being  absent,  and  Judas  Iscariot  being 
dead.  Some  manuscripts  therefore  read  iv^bku,  eleven,  lest  the  sacred 
historian  should  be  charged  with  falsehood,  though  every  attentive 
reader  of  the  New  Testament  knows  that  the  Apostle,  in  writing  this, 
used  the  figure  called  synecdoche,  in  which  a  part  is  put  for  the  whole. 

5.  Matt.  i.  18.  n^iv  v)  avnx^itv  a.vTour,  (before  they  came  together),  and 
25,  awmq  rov  it^utotohov  {her  first-horn),  are  in  some  copies  designedly 
omitted,  lest  any  should  doubt  the  perpetual  virginity  of  Mary  the 
mother  of  Christ. 

III.  The  causes  of  various  readings  being  thus  ascertained, 
the  next  step  is  to  consider  the  sources  whence  the  true  reading 
is  to  be  determined.  The  legitimate  sources  of  emendation  are, 
1.  Manuscripts;  2.  The  most  antient  and  best  editions; 
3.  Antient  versions,  (and,  for  the  Old  Testament  in  particular, 
the  Samaritan  text  of  the  Pentateuch,  together  with  the  Masora, 
and  the  Talmud);  4.  Parallel  passages;  5.  Quotations 
from  the  fathers;  and  6.  Conjectural  criticisms.  But  these 
various  sources  are  all  to  be  used  with  great  judgment 
and  caution,  as  being  fallible  criteria;  nor  is  the  common 
reading  ever  to  be  rejected  but  upon  the  most  rational  grounds. 

1.  Marmscripts. — Having  already  given  some  observations 
on  the  age  of  manuscripts,  together  with  an  account  of  some  of 
the  most  antient ',  it  will  only  be  necessary  that  we  should  in  this 
place  offer  a  few  hints  concerning  their  relative  value,  and  the 
application  of  them  to  the  determination  of  various  readings. 

(1.)  In  general,  then,  we  may  affirm  that  the  present  copies  of  the 
Scriptures  of  the  Old  and  New  Testament,  under  the  guardianship  of 
the  Jewish,  Samaritan,  and  Christian  churches,  agreeing  in  every 
thing  essential,  are  of  the  same  authenticity  and  authority   with  the 

'  See  ail  account  of  the  principal  Hebrew  and  Greek  MSS.  in  pp.  56 — :!  17  of  the 
present  volume. 


Ch.  VIII.]  In  the  Old  and  New  Testaments.  333 

original  autographs  ;  notwithstanding  the  errors  that  have  crept  into 
them,  from  whatever  cause. 

(2.)  The  number  of  manuscripts,  however,  is  not  so  much  to  be 
considered  as  their  quality,  antiquity,  and  agreement  with  the  most 
antient  interpreters  ;  for  the  true  reading  may  be  preserved  in  a  single 
manuscript. 

(3.)  Those  manuscripts  are  to  be  accounted  the  best,  which  are 
most  consonant  with  those  used  by  the  antient  interpreters  ;  and,  with 
regard  to  the  Old  Testament,  in  particular,  M.  De  Rossi  states  that 
those  manuscripts  are  in  every  case  preferable  which  have  not  been 
tampered  with  by  the  Masoretes,  and  which  have  the  Chaldee  para- 
phrase interjected,  in  alternate  verses. 

(4.)  Although,  other  things  being  equal,  the  more  antient  and  ac- 
curately written  manuscripts  are  to  be  preferred,  yet  a  recent  and  in- 
correct copy  may  often  have  the  better  reading,  because  it  mav  have 
been  transcribed  from  an  excellent  and  antient  copy. 

(5.)  An  accurate  manuscript  is  preferable  to  one  that  is  negligently 
written.  Various  readings,  therefore,  particularly  in  the  Hebrew  Scrip- 
tures, which  are  found  in  manuscripts  transcribed  by  a  learned  person, 
or  for  a  learned  person,  from  some  celebrated  or  corrected  copy,  are 
to  be  preferred  to  those  written  for  private  use  ;  and  the  readings  found 
in  antient  and  unpointed  manuscripts,  written  for  the  use  of  the  syna- 
gogue, are  better  than  those  found  in  Masoretic  exemplars. 

(6.)  The  first  erased  reading  of  a  manuscript  is  not  always  an  error 
of  the  copyist,  nor  is  the  second  substituted  one  always  the  better 
reading.  Both  are  to  be  tried  by  the  touchstone  of  the  antient  versions, 
and  in  the  Pentateuch  by  the  Samaritan  text  also. 

(7.)  Other  things  being  equal,  Michaelis  states  that  a  Lectionarium 
is  not  of  equal  value  with  a  manuscript  of  the  savie  antiquity  that  con- 
tains the  books  of  the  New  Testament  complete,  because  in  the  former 
the  text  was  frequently  altered,  according  to  the  readings  which  were 
most  approved  at  the  time  when  it  was  written  ;  though  Lectionaria 
sometimes  have  readings  of  great  importance.  ^ 

(8.)  In  reckoning  up  the  number  of  manuscripts  for  or  against  any 
particular  reading,  it  will  be  necessary, 

First,  to  distinguish  properly  betiveen  one  vianuscript  and  another, 
that  the  same  MS.  be  not  counted  twice  over,  and  consequently  one  pass 
for  TWO.  This  (it  is  now  ascertained)  was  the  case  with  the  Codex 
Bezse,  which  has  been  proved  to  be  the  same  which  was  the  second 
of  Stephens's  MSS.  marked  /S,  and  not  two  distinct  manuscripts. 
Wherever,  therefore,  a  number  of  manuscripts  bears  evident  marks  of 
having  been  transcribed  in  succession,  that  is,  each  of  them  being 
first  a  copy  taken  from  another,  and  then  an  original,  having  a  copy 
taken  from  it,  or  where  all  are  taken  from  one  common  original,  they 
are  not  to  be  considered  as  furnishing  so  many  different  instances  of 
a  various  reading,  but  should  be  estimated  only  as  one,  whose  autho- 
rity resolves  itself  into  that  of  the  first  manuscript.  Inattention  to 
this  circumstance  has  contributed  to  increase  the  number  of  various 
readings  beyond  what  they  really  are.  But  though  two  manuscripts, 
one  of  which  is  copied  from  the  other,  can  be  admitted  only  as  a 
single  evidence,  yet,  if  a  word  is  faded  in  the  more  antient  one,  it 


1  Introduction,  Vol.ii.  p.  161. 


SSi  On  the  Various  Headings  [Part  I. 

may  be  supplied  from  that  which  is  more  modern.  Manuscripts 
which,  though  not  immediately  copied  from  each  other,  exhibit  a 
great  uniformity  in  their  readings,  seem  to  be  the  produce  of  the 
same  country,  and  to  have  as  it  were  the  usual  readings  of  that 
country.  A  set  of  manuscripts  of  this  kind  is  to  be  considered  as  the 
same  edition,  in  which  it  is  of  no  importance  to  the  authenticity  of  a 
reading  whether  five  hundred  or  five  thousand  copies  be  taken. 
Numbers  alone,  therefore,  decide  nothing  in  the  present  instance. 

Secondly,  We  must  carefully  observe  what  part  of  the  Scriptures  the 
several  manuscripts  actually  contain,  and  in  what  respects  they  are  de- 
fective. There  are  few  MSS.  extant,  which  contain  either  the  Old  or 
the  New  Testament  entire,  and  have  been  transmitted  to  us  without 
loss  and  damage.  Of  the  MSS.  of  the  Old  Testament,  which  have 
been  described  in  pp.  44 — 50,  supra,  not  one  is  complete ;  and  with 
regard  to  the  New  Testament,  we  have  already  seen  that  the  Codices 
Alexandrinus  »,  Vaticanus  ^,  and  Leicestrensis  ^,  are  mutilated.  Other 
MSS.  contain  the  Gospels,  or  the  Gospels  and  Acts  of  the  Apostles  ; 
others,  the  Acts,  and  Pauline  Epistles,  or  the  Catholic  Epistles,  or 
both  ;  others  have  the  Epistles  by  themselves  ;  and  there  are  several 
manuscripts  which  contain  the  whole  of  the  New  Testament  except 
the  Apocalypse  ;  to  which  are  to  be  added  the  Lectionaries,  or  select 
portions  of  the  New  Testament,  which  were  read  as  lessons,  or 
Epistles  and  Gospels  in  the  service  of  the  Church.  Now  it  is  abso- 
lutely necessary  that  we  observe  the  state  and  condition  of  MSS.,  in 
order  that  we  may  avoid  false  conclusions  and  inferences  from  the  non- 
production  of  a  manuscript  for  a  various  reading  by  any  editor  of  the 
New  Testament,  who  professedly  gives  an  account  of  the  various  read- 
ings of  MSS.,  as  if  it  therefore  did  not  vary,  when  in  reality  the  text 
itself  was  wanting  therein  ;  and  also  in  order  that  we  may  not  cite  a 
MS.  in  favour  of  any  reading,  where  in  truth  such  MS .  has  no  reading 
at  all.  From  inattention  to  this  obvious  rule,  Amelotte  *  cited  the  first 
Codex  of  Stephens,  the  Complutensian,  Cardinal  Ximenes's,  Cisneros's, 
and  that  of  Alcala,  as  so  many  different  manuscripts,  when,  in  fact, 
there  was  but  one  and  the  same  printed  edition. 

Thirdly,  IVe  must  also  observe  whether  the  MSS.  have  been  entirely 
and  exactly  collated.  Sometimes  perhaps  only  the  more  noted  and 
important  texts  have  been  consulted.  This  was  the  case  with  the 
Codex  Claromontanus,  as  collated  by  Beza,  and  also  with  the  MSS.  of 
the  Apostolic  Epistles  in  the  Archiepiscopal  Library  at  Lambeth,  which 
have  only  been  collated  for  the  controverted  clause  in  1  Johnv.  7- 
Sometimes  also  it  happens  that  MSS.  have  come  late  into  the  hands  of 
editors  of  the  New  Testament,  after  the  printing  was  begun,  and  con- 
sequently only  part  of  the  various  lections  have  been  exhibited.  This 
was  the  case  both  with  Dr.  Mill  and  with  Griesbach  in  their  critical 
editions.  Again,  it  sometimes  happens  that  a  manuscript  has  been 
collated  in  the  beginning,  but,  from  some  accident  or  other,  the  col- 
lation of  it  has  not  been  completed.     This  was  the  case  with  the  Codex 

»  See  p.  71.  supra.  '  See  p.  80.  supra.  3  See  p.  115.  supra. 

4  Amelotte,  the  bitter  enemy  of  the  learned  and  pious  Port-Ro)'a\ists,  published  a 
French  Translation  of  the  New  Testament  in  four  volumes,  8vo.,  in  the  j-ears  1666 — 
1668.  In  his  notes  he  boasted  of  having  consulted  all  the  manuscripts  in  Europe, 
which  he  afterwards  confessed  he  had  not  seen.  Chalmers's  Biographical  Dictionary, 
vol.  ii.  pp.  95 — 97. 


Ch.VIII.]  In  the  Old  and  New  Testaments.  335 

Cyprius,  of  which  we  had  no  entire  collation  until  Dr.  Scholz  printed 
one  at  the  end  of  his  Dissertation  on  that  manuscript  i,  and  also  with 
the  Codex  Montfortianus,  which  was  collated  in  the  Gospels  and  most 
parts  of  the  Acts  of  the  Apostles,  and  in  part  of  the  Epistle  to  the 
Romans.  Nor  had  we  any  complete  collation  of  it,  until  the  Rev.  Dr. 
Barrett  printed  one  at  the  end  of  his  fac-simile  of  the  Codex  Rescrip- 
tu3  of  Matthew's  Gospel,  now  preserved  in  the  library  of  Trinity  Col- 
lege, Dublin  2.  It  is  therefore  absolutely  necessary  that  we  should  in- 
quire into  these  particulars,  that  we  may  not  be  deceived  ourselves,  or 
deceive  others,  by  alleging  an  authority  that  has  never  been  examined. 

2.  The  best  arid  most  antient  Pi'inted  Editions  have  already 
been  described^.  But  they  are  so  far  only  to  be  admitted  in 
evidence,  as  they  are  immediately  taken  from  manuscripts.  The 
various  readings,  however,  which  they  contain,  are  not  to  be 
neglected,  particulai'ly  those  of  the  Hebrew  Bibles  printed  in 
Rabbi  Ben  Chaim's  or  Hajim's  Masoretical  edition.  In  the 
New  Testament,  as  the  readings  found  in  all  the  printed  editions 
rest  on  the  authority  of  a  few  manuscripts  which  are  not  always 
the  most  antient,  the  concurrence  of  all  these  editions  cannot 
confer  great  authority  on  the  readings  adopted  by  them,  in  op- 
position to  others  which  appear  to  be  well  supported. 

3.  The  Antient  Versions  (of  which  an  account  has  already 
been  given  4),  though  not  free  from  error,  nevertheless  afiPord  im- 
portant assistance  towards  determining  the  true  readings  of  pas- 
sages, as  they  show  what  readings  their  authors  considered  to  be 
genuine. 

(1.)  Antient  Versions  are  a  legitimate  source  of  emendation,  unless 
upon  collation  we  have  reason  to  conclude  that  the  translators  of  them 
were  clearly  mistaken. 

One  or  two  examples  will  illustrate  this  remark.  In  James  v.  1 2.  many  MSS.,  the 
Arabic  of  the  London  Polyglott,  the  Armenian  and  the  Sclavonic  Versions,  as  also  the 
monk  Antiochus,  Oecumenius,  and  Theophylact,  read  Imfin  tir  tnroK^iirn  5rs<r»T»,  lest 
ye  fall  into  hypocrisy.  But  the  Codices  Alexandrinus  and  Vaticanus,  and  several 
other  manuscripts,  besides  the  printed  editions,  and  the  Syriac,  Arabic  (as  edited  by 
Erpenius),  Coptic,  Ethiopic,  Vulgate,  and  other  versions,  all  read  the  clause  as  it 
appears  in  our  authorised  English  version,  which  is  unquestionably  the  true  reading,  viz. 
lYst  fin  uft  x^iifiv  xt^rin,  lest  ye  fall  into  condemnation.  Again,  in  1  Pet.  v.  13.  we 
read,  Aa-wa^tra/  vfiZs  fi  l*  Ba/3</A.4;w  truvexXtxTn.  Here  some  word  is  evidently  to  be 
supplied,  in  order  to  complete  the  sense.  Dr.  Mill  conjectured  that  Peter's  wife  was 
intended.  But  the  word  ExxXtKria,  church,  is  found  in  the  margin  of  two  manu- 
scripts (4  and  53  of  Griesbach's  notation),  and  in  the  Syriac,  Arabic,  Armenian,  and 
Vulgate  versions.  It  ought  therefore  to  be  received  into  the  text.  It  is  very  properly 
supplied  in  Italic  characters  by  the  learned  and  venerable  translators  of  our  authorised 
English  version,  who  render  the  verse  thus : — The  church  that  is  at  Babylon,  elected 
together  with  you,  saluteth  you.  Once  more,  in  2  Pet.  ii.  2.  the  apostle,  predicting 
the  false  teachers  who  would  corrupt  the  church  by  their  destructive  doctrines,  says, 
that  many  shall  follow,  avrav  raii  avaXtian,  their  destructions,  that  is,  their  perni- 
cious ways  (as  our  translators  have  rendered  it),  their  heresies  of  destruction  or  destruc- 

1  Scholz,  Curae  Critics  in  Historiam  Textus  Evangeliorum,  pp.  80 — 90. 

'  Barrett,  Evangelium  secundum  Matthaeum  ex  Codice  Rescripto  in  Bibliotheca 
Collegii  SS.  Trinitatis  juxta  Dublin.  Appendix,  pp.  5 — 35. 

3  See  pp.  118 — 143.  of  the  present  volume,  for  an  account  of  the  printed  editions 
of  the  Scriptures. 

*  See  an  account  of  the  Antient  Versions,  p.  165  of  this  volume. 


336  On  the  Various  Readings  [Part  I. 

tive  ojiinions,  mentioned  in  the  preceding  verse.  This  reading,  however,  is  only  found  in 
the  MSS.  43  and  65  of  Griesbach's  notation  (both  of  the  twelfth  century),  and  in  a  few 
others  of  no  note.  But  instead  of  it,  we  read,  icaiXyuaii,  that  is,  lasciviousnesses  or  un~ 
cleannesses,  in  the  Codices  A.  B.  C.  (Alexandrinus,  Vaticanus,  and  Ephremi),  and  in 
more  than  fifty  other  manuscripts,  most  of  which  are  among  the  most  antient,  correct, 
and  authentic.  This  is  also  the  reading  of  both  the  Syriac,  all  the  Arabic,  the  Coptic, 
Ethiopic,  Armenian,  Sclavonic,  and  Vulgate  versions,  and  of  the  fathers  Chrysostom, 
Theophilus,  Oecumenius,  and  Jerome.  The  word  atriXytmcii,  lasciviousnesses,  is  there- 
fore, beyond  all  doubt,  the  true  reading,  and  is  very  properly  printed  as  such  by  Gries- 
bach :  and  it  points  out  the  nature  of  the  heresy  intended  by  the  apostle.  It  was  a  sort 
of  antinomianism.  The  heretics  alluded  to  pampered  and  indulged  the  lusts  of  the 
flesh ;  and  if  the  Nicolaitans  are  meant,  it  is  very  applicable  to  them,  for  they  taught 
the  community  of  wives,  &c. 

(2.)  Antient  manuscripts,  supported  by  some  of  the  antient  versions 
and  by  the  sense,  render  a  reading  certainly  right,  though  it  be  not 
found  in  the  more  modern. 

In  Isa.  Iviii.  10.  we  read,  If  thou  draw  out  thy  soul  lo  the  hungry.  This,  Bishop 
Lowth  remarks,  is  a  correct  rendering  of  the  present  Hebrew  text,  but  it  is  an  obscure 
phrase  and  without  example  in  any  other  place.  Instead,  however,  of  *[tt)p3  (capesHCK) 
thy  so«i,  eight  manuscripts  (three  of  which  are  antient)  read  'JDn'j  (LOHeMCK)  thy  bread; 
and  so  it  is  rendered  in  the  Syriac  version.  The  proper  reading  therefore  is,  draw  out 
(or  bring  forth)  thy  bread.  The  Septuagint  version  expresses  both  words,  rev  a^-rcv  fx 
rm  •4'1'vti;  gov,  thy  breadfrom  thy  soul.  * 

(3.)  The  concurrence  of  the  antient  versions  is  sufficient  to  establish 
a  reading  as  certainly  right,  when  the  sense  or  parallel  place  shows 
both  the  propriety  of  that  reading,  and  the  corruption  of  what  is  found 
in  the  copies  of  the  original. 

Thus,  in  Prov.  xviii.  21.  (22  of  English  version)  we  read,  Whoso  findeth  a  wife, 
Jindelh  a  good  thing.  This  is  not  true  in  e«er_y  instance  :  it  contradicts  other  maxims  of  the 
inspired  writer,  as  Dr.  Kennicott  has  shown,  who  is  sufficiently  eloquent  on  this  occasion. 
He  therefore  conjectured  that  Solomon  originally  expressed  himself  thus  :  he  that  jindelh 
a  GOOD  wife,findeth  a  good  thing,  and  obtaineth  favour  from  the  Lord.  This  reading 
derives  a  strong  confirmation  from  the  fact,  that  the  epithet  for  good  is  uniformly  found  in 
the  Septuagint  Greek,  the  Syriac,  Arabic,  and  Vulgate  versions.  It  is  lilcewise  found  in 
two  antient  manuscript  Chaldee  paraphrases  of  the  Book  of  Proverbs  (one  of  which  is 
at  Cambridge,  and  the  other  in  the  King  of  Prussia's  library  at  Berlin).  All  these  con- 
curring testimonies,  together  with  the  necessary  sense  of  the  text  itself,  prove  that  the 
Hebrew  originally  read,  and  ought  to  be  so  restored,  He  thatjindeth  a  good  wife,  jindelh 
a  good  thing.  2 

(4.)  The  Samaritan  Pentateuch,  which  is  only  a  diflferent  copy  of  the 
same  original  text,  being  more  antient  than  the  Babylonish  captivity, 
and  religiously  preserved  in  the  antient  Hebrew  characters,  is  a  legi- 
timate source  of  emendation.  Although  it  differs  in  many  places  from 
the  present  Hebrew  text,  and  these  differences  have  been  made  objec- 
tions against  its  authority,  because  it  has  been  taken  for  granted  that  it 
must  be  wrong  wherever  it  is  not  conformable  to  the  Hebrew ;  yet  as 
this  assumption  proceeds  on  the  erroneous  supposition  of  the  absolute 
integrity  of  the  Masoretic  copies,  it  ought  not  to  be  regarded. 

Bauer  has  given  a  considerable  number  of  rules  for  the  application  of 
the  Samaritan  Pentateuch  to  the  determination  of  various  readings, 
which  he  has  illustrated,  by  examples,  for  the  whole  of  which  we  have 
not  room.  The  following  are  such  of  his  remarks  as  are  of  most  general 
application. 

1.  Where  the  Samaritan  text  has  the  larger  sections  repeated  from  the  other  chap- 

^  Gerard's  Institutes,  p.  271.     Lowth 's  Isaiah,  \6\.  ii.  p.  343. 

■*  Kennicott's  Second  Dissertation  on  the  Hebrew  Text,  pp.  1S9 — 192.  Dr.  Gcr.nrd 
hns  given  four  additional  instances  of  the  above  rule.     Institutes,  pp.  272,  27.5. 


Ch.  VIII.]  In  the  Old  and  New  Tesiameiits.  337 

ters  of  the   Pentateucli,  it    is  interpolated,   and   the  Hebrew  text  is  on  no  account  to 
be  corrected  from  it. 

2.  Where  the  Samaritan  text  contains  readings  in  support  of  the  peculiar  dogmas 
entertained  by  the  Samaritans,  there  it  is  to  be  considered  as  altered  by  the  fraud  of  that 
sect. 

3.  Wliere  the  Samaritan  text  more  strictly  follows  the  rules  of  Grammar,  avoiding 
enallages  of  number  and  gender ;  and,  on  the  other  hand,  where  the  Hebrew  Text 
departs  from  those  rules,  not  unfrequently  expressing  the  enallage  both  of  number  and 
gender ; — in  such  cases  the  reading  of  the  Hebrew  text  is  preferable  to  that  of  the  Sama- 
ritan. 

4.  Where  the  Samaritan  text  contains  a  clearer  reading,  which  removes  any  difficulty 
or  obscurity,  by  the  addition  of  a  single  word  or  phrase,  there  it  has  evidently  been  cor- 
rected by  the  Samaritan  doctors,  and  the  reading  of  the  Hebrew  copies  is  to  be  preferred. 
The  application  of  this  and  the  preceding  canon  to  most  of  the  corrections  which 
Houbigant  conceived  might  be  drawn  from  the  Samaritan  Pentateuch,  will  show  that 
those  corrections  are  of  no  value  whatever. 

5.  MHiere  a  reading  in  the  Samaritan  text  departs  from  that  of  the  Hebrew  text, 
in  the  guttural  letters,  the  true  reading  is  to  be  found  in  the  latter. 

6.  A  various  reading  in  the  Samaritan  text,  which  appears  to  be  derived  from  the  re- 
semblance of  the  sliape  of  the  letters,  is  to  be  rejected. 

7.  A  reading  in  the  Samaritan  text  which  is  entirely  unsupported  by  the  authority  of 
the  Masoretic  copies,  and  of  the  antient  versions,  is  not  to  be  regarded  as  the  true  one, 
and  is  not  preferable  to  the  Masoretic  reading. 

8.  If  the  Samaritan  text  agrees  with  tiie  Septuagint  version  (as  frequently  is  the  case), 
their  testimony  is  to  be  considered  but  as  one,  from  the  very  close  affinity  subsisting  be- 
tween them. 

9.  A  various  reading  of  the  Samaritan  Pentateuch  is  of  the  greatest  value  Vifhen  it  is 
confirmed  by  the  antient  versions  of  Aquila,and  Symmachiis,  by  the  Syriac  version,  the 
Chaldee  paraphrase,  and  the  best  and  most  antient  Hebrew  MSS.  Thus,  in  Gen.  xxii.  1.5. 
instead  of, bekokl,  behind  him  -inx  (achcr),  the  Samaritan  reads  ^^N  (achod)  one, 
and  with  this  reading  agree  the  Septuagint  and  Syriac  versions,  the  Targum  or  Chaldee 
paraphrase  of  Onkclos,  and  twenty -nine  oi  the  manuscripts  collated  by  Dr.  Kennicott, 
together  with  thirteen  of  those  collated  by  De  Rossi.  The  proper  rendering  therefore  of 
this  verse  is.  And  Abraham  lifted  up  his  eyes  and  looked  ;  and  behold  a  ram  caught 
in  a  thicket  by  his  horns. 

The  two  following  canons  are  selected  from  Dr.  Gerard's  Institutes  of  Biblical  Criti- 
cism 1,  with  a  few  corrections. 

10.  Readings  in  the  Pentateuch  supported  by  the  Samaritan  copy,  a  few  Hebrew 
MSS.,  the  antient  versions,  parallel  places,  and  the  sense,  are  certainly  righi, though  they 
are  not  found  in  the  generality  of  Hebrew  Manuscripts  nor  in  editions. 

Thus  in  Gen.  1.  25.  after  ye  shall  carry  up  my  bones  from  hence,  the  parallel  text  in 
Exod.  xiii.  ]  9.  twelve  manuscripts,  the  Samaritan  text,  the  Septuagint,  Syriac,  Arabic  and 
Vulgate  versions,  all  add  ivith  yoii.  These  words  therefore  are  part  of  the  text,  and  are 
very  properly  incorporated  in  it  by  Mr.  Boothroyd,  in  his  new  translation  of  the  Scrip- 
tures. 

In  Lev.  k.  21.  the  common  reading  is,  as  Mcses  commanded  :  but  in  thirty  manu- 
scripts, the  Samaritan  text,  the  Septuagint  and  Arabic  versions,  and  the  Targum  of 
Onkelos,  we  read,  As  Jehovah  commanded  Moses ;  which  unquestionably  is  the  true  read- 
ing, and  is  supported  not  only  by  tliese  authorities,  but  also  by  the  whole  chapter  itself. 

11.  Readings  in  the  Pentateuch,  supported  by  the  Samaritan  text,  antient  versions, 
parallel  places,  and  the  sense,  are  certainly  right,  though  they  are  not  found  in  any, 
(or  in  only  one)  Hebrew  manuscript  now  extant.  Thus  in  Gen.  ii.  24.  we  read,  And 
they  shall  be  one  flesh  :  but  it  is  they  two  in  the  Samaritan  text,  and  in  the  Septuagint, 
Syriac,  Old  Italic,  Vulgate,  and  Arabic  versions,  compared  with  Matt.xix.  5.,  Mark, 
X.  8.  1  Cor.  vi.  16.  Eph.  v.  31,  Philo  Judaeus,'  Tertullian,  Epiphanius,  Jerome,  and 
Augustine. 

In  Exod.  vi.  20.  after  she  bare  him  Aaron  and  Moses,  '  and  Miriam  their  sister,'  is 
added  in  the  Samaritan  text,  the  Septuagint  and  Syriac  versions,  and  in  one  manuscript. 
There  is  no  doubt  but  that  it  forms  part  of  the  sacred  text.  Again,  in  Exod.  xii.  40. 
we  read.  The  sojourning  of  the  Children  of  Israel,  which  they  dwelt  in  Egypt,  was 
four  hundred  and  thirty  years.     But  this  is  not  true,  for  it  was  only  two  hundred  and 

t  pp.  270,  271. 
VOL.  II.  Z 


838  On  the  Various  Readings  [Parti. 

fjieen  years  ;  and  it  contradicts  Gal.  iii.  17.,  which  says,  that  it  was  only  four  hundred 
and  thirty  years  from  the  calling  of  Abraham,  two  hundred  and  filteen  of  which  elapsed 
before  the  going  into  Egypt.  (Compare  Gen.  xii.  4.  xvii.  1,  21.  xxv.  26,  and  xl.  9.) 
The  following  is  the  verse  as  it  appears  in  all  the  MSS.  and  editions  of  the  Samaritan 
Pentateuch,  confirmed  by  the  Alexandrian  Manuscript  of  the  Septuagint.  Now  the 
sojourning  of  the  children  of  Israel  mud  of  their  fathevs,  which  they  sojourned  in  the 
land  of  Canaan  and  in  the  land  of  Egypt,  was  four  hundred  and  thirty  years.  This  is 
the  true  reading,  and  removes  all  doubt  and  obscurity.  It  is  proper  to  remark,  that  the 
last  three  examples  of  additional  passages  from  the  Samaritan  text  are  introduced  by 
Mr.  Booihroyd  into  the  text  of  his  translation  of  the  Bible. 

(5.)  Such  antient  versions  as  were  immediately  made  from  the  origi- 
nal are  proper  sources  of  emendation,  when  our  present  Hebrew  and 
Greek  manuscripts  disagree  ;  and  their  respective  value  is  in  proportion 
to  their  priority  of  date,  their  being  made  from  accurate  exemplars, 
their  being  literal  translations,  and  their  being  confirmed  by  one  another, 
and,  as  far  as  respects  the  Pentateuch,  by  the  Samaritan  text ;  for  the 
sole  dissent  of  versions,  unsupported  by  other  authorities,  constitutes 
only  a  dubious  lection.  Before,  however,  we  admit  any  various  read- 
ing into  the  text  on  the  authority  of  an  antient  version,  we  must  be 
certain  that  the  text  of  such  version  has  not  been  corrupted.  And  no 
various  reading  can  be  derived  from  the  modern  Latin  versions  of  the 
Greek  or  Oriental  versions,  which  are  given  in  the  Polyglotts,  because 
the  Latin  translators  have  in  some  instances  mistaken  the  sense  of  such 
oriental  versions. 

(6).  The  Greek  version  of  the  Old  Testament,  called  the  Septuagint, 
being  the  most  antient  and  illustrious,  is  preferable  to  the  Old  Syriac 
version  of  the  same  portion  of  Scripture  ;  but  the  Old  Syriac  version  of 
the  New  Testament,  being  executed  at  the  close  of  the  apostolic  age, 
and  consequently  the  most  antient  of  all  the  translations  of  the  New 
Testament,  is  preferable  to  every  other  version  of  it. 

The  readings  pointed  out  by  the  Greek  version  are  sometimes  the  genuine  lections, 
even  when  they  are  not  found  in  any  Hebrew  manuscripts  now  extant.  For  instance, 
in  Gen.  iv.  8.  we  read,  Aiid  Cain  said  to  Abel  his  brother  :  And  it  came  to  pass,  when 
they  were  in  thejield,  ^c.  Here  there  is  a  manifest  deficiency  in  all  the  Hebrew  MSS. 
and  printed  editions.  The  translators  of  the  authorised  English  version,  not  being  able 
to  find  that  any  thing  was  said  on  this  occasion,  ventured  to  intimate  that  there  was  a  con- 
versation, indefinitely,  and  therefore  rendered  the  first  clause  of  the  verse,  and  Cain 
talked  with  Abel  his  brother.  The  deficiency,  which  exists  in  all  the  MSS.  and  editions, 
is  supplied  in  the  Septuagint  version,  which  is  supported  by  the  Samaritan  text,  the  Syriac 
and  Vulgate  Latin  versions,  the  two  Chaldee  Targums,  the  Greek  translation  of  Aquiia, 
and  by  the  passage  as  cited  by  Philo  :  all  of  which  supply  the  deficient  words.  Let  us  go 
out  into  the  field.  There  is  no  doubt  therefore,  that  they  form  part  of  the  original 
.  text,  and  that  the  verse  ought  to  be  translated  thus,  ^nd  Cain  said  unto  Abel  his 
brother,  let  us  go  out  into  the  field.  And  it  came  to  pass,  when  they  were  in  the  field, 
that  Cain  rose  up  against  Abel  his  brother,  and  slew  him.  Again,  in  Acts  xiii.  IS. 
we  read,a6oM(  the  time  of  forty  years  sufferedhe  {tT^o-rixpo^ntnv)  their  manners  in  the 
wilderness  ;  that  is,  he  dealt  indulgently  with  them.  However  the  Israelites  provoked 
Jehovah,  he  mercifully  bore  with  and  endured  them.  On  which  clause  we  find  in  the 
margin  of  our  authorised  version  the  following  conjecture."  Gr.  ir^afro^o/JXirev, perhaps 
for  irfio(po^e^>itriii,  bore  or  fed  them  as  a  nurse  beareth  or  feedeth  her  child."  This  con- 
iecture  is  confirmed  by  the  Codices  Alexandrinus,  Ephremi,  and  Basiliensis,  and  four 
others  ot  less  note,  as  well  as  by  the  Syriac,  Arabic,  Coptic,  and  Ethiopic  versions,  and 
the  quotations  in  some  of  the  fathers ;  all  of  which  read  irgo(pe(pp^vriv,  he  nourished 
and  fed  them,  at  bore  them  about  in  his  arms  as  a  tender  nurse  does  her  child.  This 
reading  agrees  excellently  with  the  scope  of  the  place,  and  is  at  least  of  equal  value  with 
that  in  the  commonly  received  text.  Griesbach  has  therefore  admitted  it,  and  excluded 
the  other.  Both  readings  indeed,  when  rightly  understood,  speak  nearly  the  same  sense; 
but  the   latter  is  the  most  expressive,  and  agrees  best  with  St.  Paul  s  discourse,  and 


Ch.  VIII.]  In  the  Old  and  Ncjo  Testaments.  339 

with  the  history  to  which   he  alludes.     The  same  form  of  expression  occurs  in  Exod. 
xix.  4.     Numb.  xi.  12.     Isa.  xlvi.  .5,  4.  and  Ixiii.  9. 

(7.)  The  oldest  Latin  versions  of  the  New  Testament  being  of  very 
high  antiquity,  notwithstanding  they  contain  some  false  readings,  are 
nevertheless  of  great  value,  because  they  lead  to  a  discovery  of  the 
readings  in  very  antient  Greek  manuscripts,  that  existed  prior  to  the 
date  of  any  that  are  now  extant.  The  Vulgate,  for  instance,  in  its 
present  state,  being  (as  we  have  already  seen)  a  mixture  of  the  Old 
Italic  version,  and  that  of  Jerome,  points  out  the  state  of  the  original 
text,  partly  in  the  first  and  partly  in  the  fourth  century,  and  it  gives 
great  authority  to  those  readings  which  it  clearly  indicates  :  it  also  con- 
tains several  which  are  preferable  to  the  present  readings,  and  are 
supported  by  some  of  the  best  and  oldest  manuscripts. 

Thus  the  hteral  rendering  of  Jer.  li.  19.  is — tie  is  the  former  of  all  things,  and  the 
rod  of  his  inheritance,  which  is  unintelligible.  The  venerable  translators  of  our  autho- 
rised version  have  supplied  Israel  is  the  rod,  &c.  most  probably  from  the  parallel  sentence 
in  Jer. X.  16.;  and  that  this  is  the  true  reading  is  evident  from  the  Vulgate  version, 
which  reads  et  Israel  sceptrum  hareditatis  ejus,  and  also  from  the  Chaldee  paraphrase, 
which  is  further  supported  by  twenty-three  manuscripts  collated  by  Dr.  Kennicott.  ' 

(8.)  The  Syriac  version  being  very  literal,  ascertains  clearly  the 
readings  which  it  followed,  to  which,  on  account  of  its  antiquity,  it 
gives  great  authority ;  and  it  has  preserved  some,  that  appear  to  be 
genuine. 

Thus  in  2Sam.  xv.  7.  we  read,  It  came  to  j'ass  after  forty  years,  which  is  manifestly 
erroneous,  though  supported  by  the  commonly  printed  Vulgate,  the  Septuagint,  and 
the  Chaldee.  David  reigned  only  forty  years,  and,  if  we  follow  the  text,  the  rebellion 
of  Absalom  would  follow  long  after  the  death  of  David.  In  order  to  obviate  this  diffi- 
culty, some  commentators  have  proposed  to  date  from  the  time  when  David  was  first 
anointed  by  the  prophet  Samuel.  But  the  Syriac  version  (which  is  confirmed  by  the 
Arabic  version,  by  Josephus,  by  the  Sixtine  edition  of  the  Vulgate,  by  several  manu- 
scripts of  the  same  version,  and  by  Theodoret,)  reads  four.  Most  learned  men  are 
of  opinion  that  Cy^lM  (AnBaYiM)_/yr/t/,  is  an  error  for  y3"i«  (ARBi)/oj<r.  Accordingly, 
Mr.  Boolhroyd  has  adopted  the  reading  of  the  Syriac  version,  and  translates,  at  the  end 
of  FOVR  years,  in  his  new  version  of  the  Old  Testament. 

(9.)  Every  deviation  in  the  antient  versions,  both  of  the  Old  and 
New  Testaments,  is  not  to  be  considered  as  a  proof  of  a  various  reading 
in  the  original  manuscript  whence  it  was  taken  ;  for  the  translator  may 
have  mistaken  the  original  word,  or  he  may  have  given  it  a  signification 
different  from  what  it  bears  at  present,  and  this  is  the  case  particularly 
with  the  Septuagint. 

(10.)  One  or  a  few  antient  versions  may  render  a  reading  probable, 
when  it  is  strongly  supported  by  the  sense,  connexion,  or  parallel 
places,  in  opposition  to  one  that  does  not  agree  with  these,  though 
found  in  other  versions  and  in  manuscripts. 

Thus,  in  Gen.  xiv.  20.  we  read.  And  he  gave  tithes  of  all.  This  leaves  it  uncertain 
whether  Melchizedek  or  Abram  gave  tithe-i.  It  rather  seems  to  be  the  former,  but  it 
was  the  latter.  In  Heb.  vii.  4.  the  Samaritan  text,  and  the  Septuagint  version,  we  have, 
Abram  gave  to  him  a  tithe  of  all,  i^ukiv  ciuru  "  Ali^a//,  ^ntxruv  eicro  'tsxvtuh;  whicli  is 
probably  the  genuine  reading. 

Again,  in  Isa.xl.  5.  we  read.  All  flesh  shall  see  together,  which  is  an  imperfect  sen- 
tence.  The  translators  of  our  authorised  version  have  supplied  it,  referring  to  the  glory 

I  Gerard's  Institutes,  p.  87.  Kennicott's  Second  Dissertation,  pp.  439,  440,  and 
his  Dissertatio  Generalis,  §  47,  at  the  end  of  the  second  volume  of  his  Critical  Edition  of 
the  Hebrew  Bible. 

z  2 


340  On  the  Various  Readings  [Part  I. 

of  God  mentioned  in  the  preceding  part  of  the  verse.  This  omission  is  antieut,  being 
prior  to  the  Chaldee,  Syriac,  and  Vulgate  versions  :  but  all  the  copies  of  the  Septuagint 
version  and  the  parallel  passage  in  Isa.lii.  \0.  le^A,  shall  see  the  salvation  of  our  God, 
v.hich  lection  is  acknowledged  by  Luke  (iii.  6.).  Bishop  Lowth  therefore  considers  it  as 
genuine,  and  has  admitted  it  into  the  text  of  his  translation  of  Isaiah. 

(11.)  The  concurrence  of  all  or  most  of  the  antient  versions,  in  a 
reading  not  found  in  manuscripts  now  extant,  renders  such  reading 
probable,  if  it  be  agreeable  to  the  sense,  though  not  absolutely  con- 
trary to  it.  ' 

Thus,  in  1  Sam.  Ix.  7.  we  read,  PVhal  shalhue  bring  the  man,  to^n)  (l«-ish)  ?  In 
owe  of  the  manuscripts  coll.ited  by  Dr  Kennicotr,  (No.  182,  a  manuscript  of  the  four- 
teenth century)  we  read  cn^Nn  M)'nV  (la-ish  h-elohim),  lo  the  man  of  God  ?  which 
is  confirmed  by  the  Chaldee  paraphrase,  and  by  the  Septuagint,  Syriac,  Vulgate,  and 
Arabic  versions,  and  is  probably  the  genuine  reading. 

(12.)  Of  the  Chaldee  paraphrases '-i,  when  manuscripts  vary,  those 
are  to  be  preferred  which  are  the  more  antient,  and  M'hich  have  not 
been  corrected  according  to  the  present  Masoretic  text. 

(13.)  The  Masora^,  Talmud,  and  Talmudical  writers,  are  also 
sources  of  emendation,  but  of  no  great  authority  in  readings  of  any 
moment. 

With  regard  to  the  Masora,  that  reading  only  is  to  be  admitted  from 
it,  which  is  supported  by  antient  versions,  and  is  in  perfect  harmony 
with  the  context,  the  analogy  of  language,  and  parallel  passages. 

In  Isa.  ix.  2.  (Heb.  ;  .5  of  English  version)  we  read.  Thou  liast  multiplied  the  nation, 
and  not  the  joy.  The  Ketib  has  x'j  (la)  not,  with  which  the  Vulgate  version,  and  that 
of  Symmachus  agree  :  but  the  Keri  reads  'b  (li)  to  him  or  it,  that  is,  tlie  nation  ; 
and  with  this  agree  the  Chaldee  paraphrase,  the  Septuagint,  the  Vulgate  version,  the 
readings  in  the  te.xt  of  fifteen  manuscripts  collated  by  Dr.  Kennicott,  and  six  oftho.se 
coll.ited  by  M.  De  Rossi.  The  latter  reading  is  not  only  best  supported  but  is  also  ex- 
cellently in  unison  with  the  preceding  verse.  Bishop  Lowth  has  therefore  adopted  it, 
and  translates  thus :  Thou  hast  multiplied  the  nation,  thou  hast  increased  their  joy. 

Readings  derived  from  the  Talmud  and  Talmudical  writers  are  only  to 
be  admitted,  when  they  expressly  cite  the  Hebrew  text,  and  when 
their  readings  are  confirmed  by  manuscripts.  In  judging  of  the  various 
lections  obtained  from  the  JeAvish  writers,  those  which  are  collected 
from  tlie  Talmud,  (though  few  in  number)  are  of  great  value  and 
equal  to  those  furnished  by  Aquila,  Symmachus,  the  Syriac  version, 
and  the  Chaldee  paraphrase.  But  such  as  are  derived  from  the  com- 
mentaries and  lexicons  of  the  Rabbins,  who  lived  between  the  tenth 
and  thirteenth  centuries,  are  (according  to  Prof.  Bauer)  to  be  ac- 
counted equal  with  the  readings  of  manuscripts.  ^ 

4.  Parallel  passages  afford  a  very  material  help  in  determin- 
ing various  readings,  where  all  other  assistance  fails.  Cappel  * 
and  Dr.  Kennicott  e  have  shown  at  great  length  what  use  may 

1  Gerard's  Institutes,  pp.  280,  281,  where  .several  additional  examples  are  given,  fof 
which  we  have  not  room. 

2  See  an  account  of  the  Chaldee  Paraphrases,  pp.  164 — 170.  of  this  volume. 

3  See  an  account  of  the  Masora  in  pp.  149 — 154.  and  of  the  Talmud  in  pp.  305, 
306  of  this  volume. 

<  Bauer,  Critica  Sacra,  pp.  444,  445. 

*  See  his  Critica  Sacra,  (lib.  i.  cc.  iii. — xlv.)  vol.  1.  pp.  14 — 155.  8vo  edition,  with 
Professor  Vogel's  notes. 

«  In  his  first  Dissertation  on  the  Hebrew  Text,  pp.  13,  79.  198.  444.  457.  461. 
481.  484.  502.  510. 


Ch.  VIIL]  In  the  Old  and  New  Testaments.  34-1 

be  made  of  parallel  passages,  in  order  to  ascertain  the  genuine 
reading  where  it  may  be  dubious,  or  to  restore  it  where  it  may 
be  lost.  Professor  Bauer  has  given  an  abstract  of  Cappel's 
collection  of  parallel  passages  in  pp.  235 — 238  of  his  Critica 
Sac}-a :  and  two  or  three  instances  will  show  their  importance 
in  ascertaininor  a  true  reading:  in  the  New  Testament. 

In  Matt.  i.  4.  not  fewer  than  fourteen  manuscripts  and  two  of  the 
fathers  read  AjutvaJctju,,  AminadaM  ;  but  the  parallel  passage  in  1  Chron. 
ii.  10.  has  Am'madaB,  which  therefore  rs  the  genuine  reading  of  the 
Evangelist.  Again,  in  Matt,  xxvii.  46.  instead  of  Xa^wa  (lama),  many 
MSS,  read  Xsijua  (leima),  Mjxoi,  (lima),  or  Xsjua  (lema) ;  but  a  reference  to 
Psal.  xxii.  2.  (Heb. ;  or  1  of  English  version)  shows  that  Xa/^a  is  the  pro- 
per reading.  Once  more,  in  Matt.  ii.  23.  the  common  reading  is 
Nai^a^ET  (NazareT) ;  but  in  the  Codices  C.  E.  K.  (Ephremi,  Basileensis 
B.  VI.  21,  and  Cyprius,)  and  many  other  MSS.  of  less  note,  besides 
several  printed  editions,  and  the  Coptic,  Armenian,  Italic,  Vulgate, 
and  Anglo-saxon  ve;"sions,  and  also  in  the  quotations  of  Eusebrus  and 
Cyril,  we  read  Nu'^x^S  (NazareTH.)  And  that  this  is  the  true  reading 
is  evident  from  comparing  the  numerous  other  passages  of  the  four 
Gospels  in  which  this  place  is  called  Nazareth  and  not  Nazaret. 

( 1 )  Where  parallel  passages,  together  with  the  sense,  support  the 
reading  of  antient  manuscripts,  they  show  that  such  reading  is  perfectly 
right. 

Thus  in  Isa,  hi.  4.  we  read  They  shall  hidld  the  old  wastes  :  but  the  sentence  is  in- 
complete, as  we  know  not  who  are  the  builders.  After  they  shall  build,  four  MSS.  (two 
of  which  are  antient)  add  ioq  (matAan)  they  that  spring  frovi  thee  :  and  this  reading 
is  confirmed  by  Iviii.  12.  where  the  sentence  is  the  very  same,  this  word  being  added. 
Bishop  Lowth  therefore  receives  it  into  the  text,  and  translates  the  sentence  thus  ; 

And  tliey  that  spring  from  thee  shall  build  up  the  ruins  of  old  times. 
(2.)  In    a  text  evidently  corrupted,  a  parallel  place  may  suggest  a 
reading  perfectly  genuine.  ' 

Thus,  in  the  common  printed  editions,  we  read.  Say,  of  the  Lord  and  of  Gideon.  This 
is  defective.  The  venerable  English  translators  have,  with  great  propriety,  supplied  the 
sword  2irT  (HCReB)  from  the  successful  exploit  of  Gideon,  related  in  v.  20.  The  word, 
which  those  learned  but  much  traduced  men  thus  supplied  from  a  parallel  place,  proves  to 
be  right :  for  it  is  found  in  ten  manuscripts,  besides  the  Chaldee  Paraphrase,  and  the 
Syriac  and  Arabic  Versions.  In  like  manner,  they  have  supplied  the  woriifourlh  in 
2  Kings  XXV.  5.  from  Jer.  lii.  6.  to  complete  the  sense  ;  and  this  supply  is  also  confirmed 
by  the  different  versions. 

5.  Quotations  from  the  Old  and  New  Testametits  in  the  Writ- 
ings of  the  Fathers  show  what  were  the  readings  of  their  day, 
and  are  so  far  emendatory  sources.  But  only  correct  editions  of 
their  works  should  be  consulted.  Among  the  antient  fathers  of 
the  church,  those  are  particularly  worthy  of  attention  and  col- 
lation, who  wrote  in  the  Greek  language  ;  because  they  spoke, 
and  read,  and  wrote  that  very  language  in  which  the  sacred 
writings  of  the  New  Testament  were  originally  composed.  The 

•  Gerard's  Institutes,  p.  273.  Where  the  reader  will  find  several  additional  illustra- 
tions  of  this  cunon, 

z   3 


342  On  the  Various  Readings  [Part  I. 

phrase  and  diction  of  those  writings  was,  therefore,  familiar  to 
them;  they  naturally  expressed  themselves  in  the  scripture  style 
and  language.  When  they  referred  to  any  texts  of  scripture,  or 
discoursed  more  at  large  upon  them,  they  would  of  course  be 
guided  by  the  original  Greek  of  the  New  Testament ',  and  not 
by  any  version  that  had  been  made,  and  might  possibly  vary 
from  it :  whereas  the  Latin  fathers  being  only  accustomed  to 
the  Latin  version,  it  is  as  much  to  be  expected  that  they  should 
conform  their  language,  and  quotations,  and  comments  to  it ; 
though,  perhaps,  upon  some  occasions,  and  according  to  their 
ability,  taking  notice  also  of  the  Greek  original.  A  Latin  fa- 
ther will  be  an  evidence  for  the  Latin  version,  where  he  takes 
no  express  notice  of  the  Greek  :  and  according  to  the  clearness 
and  fulness  of  that  evidence,  we  may  argue,  that  the  Latin  ver- 
sion, or  some  copy  or  copies  of  it,  had  that  reading  in  his  time, 
which  is  cited  by  him.  And  this  may  deserve  to  be  attended  to 
with  regard  to  any  omissions  in  the  Greek  MSS.  which  the 
Latin  may  be  thought  to  have  supplied :  but  still  the  testimony 
of  the  Latin  father  in  this  case  will  prove  nothing  more  than 
the  reading  of  a  Latin  version :  by  what  authority  that  version  is 
supported,  is  a  matter  of  further  enquiry.  Indeed  where  it  can 
be  shown  that  a  Latin  father  followed  no  particular  version, 
but  translated  directly  for  himself  (as  Tertullian  and  Cyprian 
have  frequently  done) ;  this  brings  us  somewhat  nearer  to  some 
manuscript  in  the  original  language,  and  may  be  considered, 
according  as  it  shall  happen  to  be  circumstantiated,  as  a  distinct 
testimony  for  the  reading  of  some  Greek  MS.  in  particular.  ^ 

In  order  to  judge  of  the  true  reading  of  any  text  of  Scripture, 
from  any  quotation  of  it,  with  which  we  meet  in  the  writings 
of  the  fathers,  the  following  criteria  have  been  laid  down,  prin- 
cipally by  J.  D.  Michaelis. 

(1.)  In  considering  the  testimony  of  a  single  father,  we  are  in  the 
first  place  to  enquire  in  what  age  he  lived,  and  what  were  his  abilities  ? 
^Vhether  he  was  a  person  of  learning  and  judgement,  of  accuracy  and 
exactness,  or  otherwise  ?  And  also,  whether  the  treatise  or  work,  in 
which  the  Scriptures  are  so  quoted,  be  the  genuine  production  of  the 
writer,  whose  name  it  bears. 

(2.)  Wherever  it  is  certain  that  the  quotations  were  actually  taken 
from  manuscripts,  they  are  of  very  great  importance  in  deciding  on  the 
authenticity  of  a  true  reading,  and  are  in  general  to  be  preferred  to  any 
manuscripts  of  the  Greek  Testament  now  extant,  the  oldest  of  which 
cannot  be  placed  earlier  than  the  end  of  the  fourth  or  the  commence- 
ment of  the  fifth  century.  If  therefore  a  father,  who  flourished  in  the 
fifth  and  subsequent  ages,  has  a  particular  reading,  it  is  the  same  as  if 
we  found  it  in  a  manuscript  of  that  time. 

•  It  is  to  be  observed  that  the  Greek  Fathers  generally  quote  the  Old  Testament 
from  the  Septuagint  version. 

2  Dr.Berrimaii'sDisserutionon  1  Tim.iii.  l6.  pp.  28,  29. 

4 


Ch.  VIII.]  In  the  Old  and  Ne'w  Testaments.  343 

(3.)  As  the  fathers  have  frequently,  though  not  always,  quoted  froia 
memory,  it  is  necessary  to  make  a  distinction  between  those  passages 
which  they  expressly  declare  that  they  have  taken  literally  from  manu- 
scripts, and  those  which  they  quote  without  any  such  assurance. 

(4.)  We  are  not  therefore  to  reject  the  quotation  of  a  father,  be- 
cause it  differs  from  the  common  text,  but  must  first  examine  whether 
it  cannot  be  discovered  in  manuscripts  of  the  New  Testament ;  and  to 
enable  those  who  have  access  to  manuscripts  to  make  this  comparison 
with  as  much  ease  as  possible,  we  should  endeavour  to  procure  the 
most  accurate  and  copious  extracts  from  the  writings  of  the  fathers. 
If  a  reading,  then,  which  had  the  appearance  of  being  an  error  of  me- 
mory, is  actually  discovered  in  manuscripts,  we  may  without  hesita- 
tion put  it  down  in  the  list  of  various  readings  :  its  antiquity  will  be 
determined  by  the  age  in  which  the  father  who  quoted  it  lived :  and 
the  manuscripts  which  contain  it  will  afford  a  secondary  evidence  of 
its  age  and  authenticity.     But  we  must  not  judge  of  the  writings  of  all 
the  fathers,  nor  of  oil  the  writings  of  the  same  father,  in  the  same 
manner.     They  may  be  divided  into  three  different  classes.     1 .  Com* 
mentaries,  to  which  may  be  referred  also  those  discourses  which  were 
written  as  expositions  of  parts  of  the  Bible.     2.  Works  of  edification. 
3.  Polemical  writings.     In  the  first  it  is  evident  that  the  book  which  is 
expounded  is  not  quoted  from  memory,  but  the  author,  in  writing  his 
commentary,  had  lying  before  him  a  manuscript  of  the  Greek  Testa- 
ment.    But  with  respect  to  the  polemical  writings  of  the  fathers,  those 
who  are  acquainted  with  their  mode  of  disputation,  and  know  that  their 
principal  object  is  sometimes  to  confound  their  adversaries  rather  than 
to  support  the  truth,  will  refer  the  quotations  which  appear  in  these 
productions  to  the  lowest  class.     If  a  father  was  acquainted  with  more 
than  one  reading  to  a  passage,  he  would  certainly  quote  that  which 
best  suited  his  purpose,  and  with  which  he  could  most  easily  confute 
his  opponents.     It  is  therefore  not  sufficient  to  know  what  reading  he 
quotes,  but  we  must  likewise  consider  where  he  quotes  it :  and  those 
therefore  who  collect  various  readings  from  the  writings  of  the  antient 
fathers,  would  do  well  to  point  out  the  book,  chapter,  edition,  and  page, 
in  order  to  enable  the  reader  to  form  a  proper  judgment.) 

(5.)  It  is  necessary  to  make  an  accurate  distinction  between  a 
quotation  properly  so  called,  and  a  passage  of  scripture  introduced  and 
applied  as  part  of  a  discourse.  For  if  a  writer,  in  treating  any  known 
doctrine  of  the  Bible,  uses  the  words  of  Scripture,  he  is  at  liberty  to 
add  or  subtract,  to  contract  or  dilate  them  in  a  manner  that  is  best 
adapted  to  the  tenor  of  his  discourse.  But  even  such  passages  are  not 
unworthy  of  notice,  for  if  they  are  different  in  different  manuscripts, 
and  any  one  of  these  latter  coincides  with  the  former,  the  coincidence 
is  not  to  be  considered  as  a  matter  of  chance.  But  when  no  manu- 
script corroborates  the  reading  in  such  a  passage,  it  is  entitled  to  no 
voice  in  deciding  on  the  text  of  the  Greek  Testament. 

(6.)  In  collecting  readings  from  the  works  of  the  fathers,  an  accu- 
rate distinction  must  be  made  between  those  who  wrote  in  Greek,  and 
those  who  wrote  in  another  language.  Properly  speaking,  the  former 
only  are  to  be  considered  when  we  select  readings  for  the  Greek  Testa- 
ment, and  the  latter  immediately  relate  to  the  text  of  the  version  from 
which  they  are  quoted,  unless  particular  mention   be   made  of  the 

z  4- 


Sii  Oti  the  Various  Readings  [Parti 

Greek,  or  the  writer,  like  Jerome,  .made  a  practice  of  correcting  the 
translation  of  his  country  from  the  original. 

(7.)  It  must  also  be  observed,  whether  a  father  takes  notice  of  a 
text  only  once,  or  but  seldom,  or  very  often :  for  &,  frequent  repetition 
will  make  the  slighter  kinds  of  reference  deserving  of  more  attention  ; 
Avhereas  a  single  instance  or  two  of  that  sort  will  be  the  more  easily 
imputed  to  a  slip  of  the  memory,  or  a  casual  mistake. 

(8.)  It  is  necessary  to  observe  whether  an  author  be  uniform  and 
consistent  with  himself,  or  different  and  various  :  If  a  text  be  found 
differently  expressed  by  the  same  author,  we  shall  often  be  at  a  loss 
to  know  which  he  esteemed  the  right :  and  sometimes  perhaps  he  may 
be  wrong  in  each  ;  and  yet  sometimes  too  it  may  be  easily  discovered, 
that  one  passage  was  designed  to  express  the  text  more  exactly,  and 
another  was  only  a  reference  by  memory,  and  from  thence  proceeded 
the  variation.  An  example  of  this  we  have  in  Chrysostom.  In  his 
comment  upon  Acts  xx.  28.  he  reads  it  lx.x.Xmi(y-v  tov  Gtov,  Church  of 
God,  three  times  (though  Dr.  Mill  cites  him  there  for  the  reading  of 
Ki/f.'oti,  Lord)  :  but  in  his  comment  on  Eph.  iv.  12.  he  casually  refers 
to  this  text,  and  quotes  it  probably  by  memory,  and  there  he  puts 
it  down  UkXyktIxv  tov  Kv^Uv,  that  is.  Church  of  the  Lord. 

(9.)  The  writings  of  the  fathers  are  to  be  compared,  one  with  another; 
and  an  inquiry  must  be  instituted,  what  testimony  arises  from  them 
upon  the  whole.  If  it  be  a  point,  of  which  they  generally  take  notice, 
or  in  which  they  are  agreed  ;  if  we  meet  with  no  contrary  voice,  or 
none  worthy  of  being  regarded,  or  with  some  who  argue  for  it,  while 
others  criticise  or  comment  upon  it,  this  will  afford  the  clearest  and 
strongest  testimony  that  can  be  either  desired  or  obtained. 

(10.)  We  must  compare  the  evidence  arising  from  an  examination  of 
the  writings  of  the  fathers,  with  that  which  appears  to  be  the  reading 
of  the  Greek  manuscripts  in  general,  and  see  how  well  they  agree  to- 
gether.    Where  the  MSS.  in  general  and  the  fathers  do  agree,  it  must 
be  something  very  extraordinary  that  will  make  it  reasonable  to  believe 
that  they  are  altogether  in  a  mistake :    Nay,  that  evidence  from  the 
fathers  must  be  very  strong,  which  will  make   it  reasonable   to  think 
the  Greek  INISS.,  agreeing  in  general  among  themselves,  are  mistaken  : 
A  casual  citation  of  a  text  will  not  be  sufficient  to  prove  them  so  mis- 
taken, nor  a  bare  comment  upon  a  version,  where  it  varies  from  the 
original ;  much  less  will  this   do,  where  opposite  testimonies  can  be 
produced   from  Greek  writers  ;  and  especially  where  those  opposite 
testimonies  are  so  full  upon  the  point,  as  supposes  and  implies  that 
they  found   the   reading    \\hich   they  mention    in  the  Greek   copies 
which  were  in  use  in  their  days.    If  any  instance  ca,n  be  found  in  which 
it  can  be  clearly  proved  from  the  writings  of  the  fathers,  that  the  gene- 
ral and  allowed  reading  of  the  Greek  copies,  in   the  early  ages  of  the 
church,  was  different  from  the  general  reading  of  the  Greek  MSS.  in 
our  days ;  we  should  without  hesitation  give  up  such  general  reading 
of  our  present  MSS.     But  it  is  very  questionable  whether  one  single 
instance   of  this  sort  can  any  where   be  found :    and  those  persons 
■who  raise  general  clamours  about  the  corruption  of  the  manuscripts  of 
the  sacred  writings,  unsup'ported  by  cnnj  solid  proofs,  are  no  more  to 
be  heard,  but  still  more  to  be  condemned,  than  those  who  speak  in  this 
manner  of  the  writings  of  the  fathers.  .  But  in  u  matter  of  doubt  and 


Ch.  VIII.]  In  the  Old  andNetv  Testaments.  S45 

uncertainty,  where  the  MSS.  of  the  sacred  writings  in  the  original 
language  are  divided,  the  united  testimony  of  the  fathers  will  turn 
the  scale  in  favour  of  the  side  for  which  they  appear,  and  will  more 
powerfully  establish  and  confirm  the  general  reading  of  the  Scripture 
MSS.  where  they  are  agreed.  * 

(li.)  The  Fathers  having  in  general  quoted  the  Scriptures  very  ex- 
actly, as  they  had  it  in  their  copies,  whenever  a  reading  followed  by 
them  agrees  with  any  antient  manuscript,  it  is  in  all  probability  the 
genuine  reading. 

Thus,  in  most  copies  of  Matt.  vi.  1.  we  read  TaSce  heed  that  ye  do  not  your  alms 
{%\in[i.o(ru\in'')  ;  but  in  the  Codices  Vaticanus  and  Cantabrigieiisis,  and  three  or  four 
other  MSS.  of  leas  antiquity,  as  also  in  the  old  Italic  and  Vulgate  versions  and  most  of 
the  Fathers,  we  read  1ixtx,ioffvvnv,  righteousness,  that  is,  acts  of  righteousness.  This 
reading  is  most  agreeable  to  the  mode  of  speech  which  obtained  among  the  Jews  *  and 
consequently  is  the  genuine  one.     Griesbach  has  therefore  inserted  it  in  the  text. 

Again,  in  Luke  x.  i.  we  read  that  the  Lord  appointed  other  seventy  disciples.  The 
Codices  Vaticanus,  Cantabrigiensis,  and  Medicasus  (No.  42  of  Griesbach 's  notation,) 
together  with  the  Persian,  Armenian,  Vulgate,  and  four  copies  of  the  Old  Italic  Ter- 
sions,  read  tfilofc^Kovrei  ^t/o,  seventy-two  ;  and  in  this  reading  they  are  supported  by 
eleven  Fathers  principally  of  the  Latin  or  Western  Church.  On  the  contrary,  all  the 
other  MSS.  have  simply  s/3§«^»jxov.ra,  seventy,  in  which  reading  they  are  supported  by 
the  learned  Greek  Fathers,  Eustbius,  Gregory  bishop  of  Nyssa,  Cyril,  Euthymius, 
Theophylact,  and  Theophanes,  and  by  Irenaeus,  Tertullian,  Ambrose,  Jerome,  Da- 
masus,  and  others  among  the  Latin  writers.  The  common  reading  therefore  is  esta- 
blished as  the  genuine  one  by  the  concurrence  of  the  Fathers  with  MSS. 

Once  more,  in  John  i.  28.  we  read  that  These  things  were  done  in  £elhabara.  This 
lection  is  found  in  thirty-one  manuscripts,  in  the  printed  editions,  in  the  Armenian 
version,  and  a  late  exemplar  of  the  Sclavonic  version,  and  is  preferred  by  Origen,  and 
after  him  by  Eusebius,  Suidas,  Jerome,  and  others.  But  it  is  certain  that,  instead  of 
BiBafici^^,  we  ought  to  read  B'/i^ccvia,  Bethany,  which  word  is  found  in  the  Codices 
Alexandriiius,  Vaticanus,  Ephremi,  Basileensis,  Harleianus  No.  5684,  SeideUi,  Ste- 
phani  »,  Stephani  5r,  Regius  No.  2245  ^  (now  48)  and  Vaticanus  354,  in  B.  and  V.  of 
Matthai's  notation,  in  upwards  cf  one  hundred  other  MSS.  of  less  antiquity,  and  in  the 
Syriac,  Armenian,  Persic,  Coptic,  and  Vulgate  versions,  and  in  three  MSS.  of  the  Sclavonic 
version  (one  of  the  twelfth,  the  other  two  of  the  fourteenth  century).  The  reading 
of  BriBavia.,  Bethany,  is  also  confirmed  by  the  most  eminent  of  the  primitive  Fathers 
prior  to  the  time  of  Origen  (who  is  supposed  to  have  first  changed  the  reading)  ;  and  is 
unquestionably  the  genuine  one.    Griesbach  has  therefore  inserted  it  in  the  text. 

(12.)  The  total  silence  oftheFathersconcerning  a  reading, which  would 
have  confirmed  their  opinion  in  a  controverted  point,  justly  renders  that 
reading  suspicious,  unless  such  total  silence  can  be  satisfactorily  ac- 
counted for.  This  negative  argument  against  a  reading  will  he  of  little 
weight  where  it  respects  the  writings  of  one  single  author  only  :  and 
where  it  is  founded  only  upon  some  particular  part  of  his  works,  and  such 
author  has  himself  taken  notice  of  the  text  in  other  places,  it  will  be  of  no 
weight  at  all.  Nay,  if  but  one  or  two  only  have  made  mention  of  a 
text,  this  will  be  a  better  proof  that  it  was  read  in  their  days,  than 
any  omission  of  their  contemporaries,  or  of  those  that  lived  after  them, 
will  be  a  proof  that  it  was  not.  But  let  us  take  this  argument  in  the 
strongest  light,  and  let  the  utmost  possible  be  made  of  it ;  it  can  only 
furnish  matter  of  doubt  and  enquiry  ;  it  can  at  most  amount  to   no 

1  Berriman's  Dissertation,  p.  58. 

2  That  the  Jews  in  the  time  of  Christ  understood  the  word  rtpTS  TsioeKau,  hxat- 
oirvifti,  righteoitsness,  in  the  sense  of  alms,  is  abundantly  proved  by  Mr.  John  Gregory, 
Works,  pp.59,  60.  (London,  1684,  4to.)  and  especially  by  Dr.  Lightfoot,  Works, 
vol.  ii.  pp,  155,  154. 


346  On  the  Farious  Readings  [Part  I. 

more  than  probable  and  presumptive  evidence,  and  nothing  can  be 
positively  and  certainly  concluded  from  it.  One  plain  positive  proof 
from  the  original  MSS.  or  the  antient  versions,  will  be  able  to  weigh 
it  down,  unless  it  can  be  shown  that  they  have  been  altered  and  cor- 
rupted. 

6-  Critical  Conjechire  is  not  alone  a  legitimate  source  of 
emendation,  nor  is  it  at  all  to  be  applied,  unless  the  text  is  ma- 
nifestly corrupted,  and  in  the  most  urgent  necessity :  for  the 
conjectural  criticism  of  an  interested  party,  in  his  own  cause, 
and  in  defiance  of  positive  evidence,  is  little  better  than  sub- 
ornation of  testimony  in  a  court  of  law. 

Conject\iral  readings,  strongly  supported  by  the  sense,  connexion, 
the  nature  of  the  language,  or  similar  texts,  may  sometimes  be  "pro- 
bable,  especially  when  it  can  be  shown  that  they  would  easily  have 
given  occasion  to  the  present  reading :  and  readings  first  suggested 
by  conjecture  have  sometimes  been  afterwards  found  to  be  actually  in 
manuscripts,  or  in  some  version. 

Thus,  in  Gen.  i.  8.  the  clause,  And  God  saw  that  it  was  good,  is  wanting  to  com- 
plete the  account  of  the  second  day's  work  of  creation,  but  it  is  found  in  the  tenth  verse 
in'  the  middle  of  the  narrative  of  the  third  day's  work.  Hence,  many  learned  men  have 
conjectured,  either  1.  That  the  sentence,  And  the  evening  and  the  morning  were  the 
second  day,  has  been  transposed  from  verse  10  to  verse  8  ;  or  2.  That  the  clause 
And  God  saio  that  it  was  good,  has  been  transposed  from  verse  8  to  verse  10.  The 
latter  conjecture  affords  the  most  ;jro6a6/e  reading,  and  is  to  be  preferred,  being  con- 
firmed by  the  Septuagint  version ;  the  translators  of  which  most  evidently  found  this 
clause  in  the  copies  which  they  used. 

No  one,  however,  should  attempt  this  kind  of  emendation  who 
is  not  most  deeply  skilled  in  the  sacred  languages  ;  nor  should 
critical  conjectures  ever  be  admitted  into  the  text,  for  we  never 
can  be  certain  of  the  truth  of  merely  conjectural  readings. 
Were  these  indeed  to  be  admitted  into  the  text,  the  utmost 
confusion  and  uncertainty  would  necessarily  be  created.  The 
diligence  and  modesty  of  the  Masorites  are  in  this  respect 
worthy  of  our  imitation :  they  invariably  inserted  their  con- 
jectures in  the  margin  of  their  manuscripts,  but  most  religi- 
ously abstained  from  altering  the  text  according  to  their  hypo- 
theses :  and  it  is  to  be  regretted  that  their  example  has  not 
been  followed  by  some  modern  translators  of  the  Old  and  New 
Testament  (and  especially  of  the  latter) ;  who,  in  order  to  sup- 
port doctrines  which  have  no  foundation  whatever  in  the  sacred 
writings,  have  not  hesitated  to  obtrude  their  conjectures  into 
the  text.  This  is  particularly  the  case  with  the  Greek  and 
English  New  Testament,  edited  by  Dr.  Macey ',  whose  bold 
and  unhallowed  emendations  were  exposed  by  Dr.  Twells,  and 
with  the  editors  of  the  (Socinian)  improved  version  of  the  New 
Testament,  whose  conjectures  and  erroneous  criticisms  and 
interpretations  have  been  most  ably  exposed  by  the  Rev.  Drs. 

•  See  a  notice  of  this  edition  in  page  157,  siipa. 


Ch.  VIII.]         In  the  Old  and  New  Testaments.  34-7 

Nares  and  Laurence,  the  Quarterly  and  Eclectic  lieviewers, 
and  other  eminent  critics. 

IV.  Having  thus  stated  the  causes  of  various  readings,  and 
offered  a  few  cautions  with  regard  to  the  sources  whence  the 
true  lection  is  to  be  determined,  it  only  remains  that  we  submit 
to  the  reader's  attention  a  few  general  rules,  by  which  an  accu- 
rate judgment  may  be  formed  concerning  various  readings. 

1 .  That  reading  which  is  supported  by  the  authority  of  the  most 
antient  manuscripts,  and  by  all  the  antient  versions,  is  to  be  accounted 
genuine.  The  earlier  manuscript,  cceteris  paribus,  is  more  likely  to 
be  right  than  the  later,  because  every  subsequent  copy  is  liable  to  new 
errors. 

2.  Readings  are  certainly  right,  and  that  in  the  very  highest  sense, 
at  all  consistent  with  the  existence  of  any  various  reading,  which  are 
supported  by  several  of  the  most  antient  manuscripts,  or  by  the  ma- 
jority of  them, — by  all  or  most  of  the  antient  versions, — by  quota- 
tions,— by  parallel  places  (if  there  be  any), — and  by  the  sense  ;  even 
though  such  readings  should  not  be  foimd  in  the  common  printed 
editions,  nor  perhaps  in  any  printed  edition.  ' 

Thus,  in  the  common  printed  editions  of  1  Kings  i.  20.  we  read,  ylnd  thou, 
ynt/  Lord,  0  King,  the  eyes  of  all  Israel  are  upon  thee,  which  is  not  sense.  Instead  of 
nnn''  And  THOU,  we  have  rinyx''  And  mow,  in  ninety-one  of  the  manuscripts  collated 
by  Dr.  Kennicott,  in  the  Chaldee  paraphrase,  and  in  the  Arabic  and  Vulgate  versions. 
This  is  the  genuine  reading,  and  is  required  by  the  sense. 

Again,  in  Matt.  xxv.  29.  we  read.  From  him  thai  halh  not  shall  be  taken  away  even 
that  which  he  HATH,  Kcti'O 'EX^l  a^SritriTai.  This  is  found  in  all  the  antient  copies, 
and  in  the  majority  of  manuscripts,  and  in  all  the  versions  but  one.  But  in  twenty- two 
other  manuscripts  and  in  the  Vulgate,  as  well  as  in  some  copies  of  the  Syriac,  Scla- 
vonic, and  Old  Italic  versions,  and  six  Fathers,  we  read  'o  AOKEI  EXEIN,  that  tvhich 
he  3EEMETH  TO  HAVE.     But  it  is  wrong,  and  has  been  corrected  from  l.uke  viii.  18. 

3.  Greater  is  the  authority  of  a  reading  found  in  only  a  few  manu- 
scripts of  different  characters,  dates,  and  countries,  than  in  many  ma- 
nuscripts of  a  similar  complexion.  But,  of  manuscripts  of  the  same 
family  or  recension,  the  reading  of  the  greater  number  is  of  most 
weight.  The  evidence  of  manuscripts  is  to  be  weighed,  not  enume- 
rated :  for  the  agreement  of  several  manuscripts  is  of  no  authority, 
imless  their  genealogy  (if  we  may  be  allowed  the  term)  is  known,  be- 
cause it  is  possible  that  a  hundred  manuscripts  that  now  agree  toge- 
ther may  have  descended  from  one  and  the  same  source. 

4.  Readings  are  certainly  right,  which  are  supported  by  a  few  an- 
tient manuscripts,  in  conjunction  with  the  antient  versions,  quotations, 
parallel  places  (if  any),  and  the  sense ;  though  they  should  not  be 
found  in  most  manuscripts  or  printed  editions,  especially  when  the 
rejection  of  them  in  the  latter  can  be  easily  accounted  for. 

The  common  reading  of  Psalm  xxviii.  8.  is,  The  Lord  is  their  strength,  W^  (Lawev)  ; 
but  there  is  no  antecedent.  In  six  manuscripts  and  all  the  versions,  however,  we 
read,  IDJ?^  (LOMevj  of  his  2>sople,  which  completes  the  sense.  This  emendation  is 
pronounced  by  Bp.  Horsley,  to  be  '  unquestionable:'  he  has  therefore  incorporated  it 
in  the  text  of  his  New  Version  of  the  Psalms,  and  has  translated  the  sentence  thus : 
Jehovah  is  the  strength  of  his  people. 

>  Gerard's  Institutes,  pp.  206  —  268. 


348  0?i  the  Various  Headings  [Part  I. 

In  most  manuscripts  and  printed  editions  of  Eph.  v.  9.  we  read,  The  fruit  of  the 
Spirit  {rou  vuvfuarof)  is  in  all  goodness,  and  righteousness,  and  truth.  But  it  is 
the  fruit  of  the  light  (tow  (pares)  in  the  Codices  Alexandrinus,  Vaticanus,  and  Claro- 
montanus,  Augienbis,  San-germanensis,  and  Boernerianus,  and  six  others  of  less  note, 
as  well  as  in  the  Syriac  version,  the  Arabic  version  edited  by  Erpenius,  the  Coptic, 
Sahidic,  Ethiopic,  Armenian,  Old  Italic,  and  Vulgate  versions;  and  it  is  so  quoted  by  seven 
of  the  fathers,  ^uro;,  light yjis  therefore  considered  by  most  critics  as  the  true  reading, 
because  the  Spirit  is  not  mentioned  in  any  part  of  the  context ;  and  this  reading  is  in- 
serted hi  the  text  as  genuine  by  Griesbach.  The  connexion,  indeed,  shows  that  this 
last  is  the  true  reading,  which  was  altered  by  some  unknown  copyist  or  critic,  because 
it  was  uncommon,  from  Gal.  v.  22.  As  light  (Eph.  v.  8.)  not  only  means  the  divine 
influence  upon  the  soul, but  also  the  Gosi)el,  the  apostle  Paul  might  with  admirable  pro- 
priety say  that  the  fruit  of  the  light  (that  is,  of  the  Gospel)  is  in  all  goodness,  and 
righteousness,  and  truth  : — goodness,  uya^mavm,  in  the  principle  and  disposition  ; — 
righteousness,  hxaiotfuvri,  the  exercise  of  that  goodness  in  the  whole  conduct  of  life; — 
and  truth,  iiX>iBiia,  the  director  of  that  principle  and  of  its  exercise  to  the  glory  of  God 
and  the  good  of  mankind. 

5.  Of  two  readings,  both  of  which  are  supported  by  manuscripts* 
the  best  is  to  be  preferred  ;  but  if  both  of  them  exhibit  good  senses* 
then  that  reading  which  gives  the  best  sense  is  to  be  adopted. 

In  Psal.  ii.  6.  there  are  two  readings,  one  of  which  is  found  in  the  Masoretic  copies, 
and  the  other  in  the  Septuagint  version.  The  former  may  be  literally  translated  thus: 
Tet  will  I  anoint  my  King  upon  mi/  holy  hill  of  S ion.  This  reading  is  supported  by 
weighty  evidence,  viz.  the  Mnsora,  the  quotation  of  it  in  Acts  iv.  27,  the  Greek  versions 
of  Aquila  and  Symmachus,  the  Chaldee  paraphrase,  and  Jerome.  The  other  reading, 
which  is  found  in  the  Septuagint,  maybe  thus  rendered:  But  as  for  me,  by  him  I  am 
appointed  king  on  Sion,  his  holy  mountain.  Now  here  the  authority  for  the  two 
readings  is  nearly  equal  ;  but  if  we  examine  their  goodness,  we  shall  see  that  the  Maso- 
retic lection  is  to  be  preferred,  as  being  more  grammatically  correct,  and  more  suited  to 
the  context. 

6.  A  good  various  reading,  though  supported  only  by  one  or  two 
witnesses  of  approved  character,  is  to  be  preferred. 

7.  In  the  prophetical  and  poetical  books  of  the  Old  Testament,  as 
well  as  in  the  New  Testament,  that  reading  is  best  which  accords  with 
the  poetical  parallelism. 

The  subject  of  poetical  parallelism  is  fully  considered  in  Chapter  X.  §§II.  III.  infra. 
The  application  of  this  canon  to  the  various  readings  of  the  Old  Testament  has  long 
been  recognised;  but,  as  its  applicability  to  the  New  Testament  is  not  so  obvious,  wc 
shall  illustrate  it  by  an  example  drawn  from  the  latter. 

Thus,  in  Matt.  vii.  2.  we  read. 

Ell  oj  ya,^  x^ivtn,  x.^t^rtpiffB-f 

For,  with  what  judgment  ye  judge,  ye  shall  be  judged  ; 

And,  with  what  measure  ye  mete,  it  shall  be  measured  to  you  again. 

For  ufrif/.iT^tiS-niriTa.i,  shall  be  measured  again,  (which  is  the  reading  of  the  common 
printed  editions,  of  the  manuscript  by  Maithiei  noted  with  the  letter  H,  of  the  manu- 
script 13  of  Griesbach's  notation,  of  the  Vulgate  version,  of  some  manuscripts  of  the 
Old  Italic  version,  of  Polycarp,  of  Clement  of  Alexandria,  of  Origen  sometimes,  and  of 
the  Latin  Fathers)  we  read  /xir^nS^rnrtrai,  shall  be  measured,  in  the  Codices  Vaticanus, 
Harleianus  No.  5684,  Cyprius,  Stephani  «,  Regius  22452  (now  48),  and  Vaticanus 
354,  all  of  which  are  manuscripts  in  uncial  characters  of  great  antiquity,  in  twelve 
manuscripts  in  smaller  characters,  by  Griesbach  numbered  1,  17,  S3,  77,  108,  114, 
117,  13],  218,  256  of  Professor  Birch's  Collation,  the  Evangelisteria,  numbered  52 
and  56,  and  seventy  other  manuscripts  of  inferior  note,  and  by  the  manuscripts  dis- 
tinguished by  Matthasi  with  the  Letters  B  and  V  (both  of  the  eighth  century),  a.  c. 
and  d.  (all  of  the  tenth  or  eleventh  century,)  and  by  eight  others  of  Matthsei's  manuscripts 
of  less  note,  by  the  Armenian  and  Ethiopic  versions,  by  the  copies  of  the  Old  Italic 
version  preserved  at  Verona,  Vercelli,  Forli,  and  Toledo,  by  Clement  of  Rome,  by 

1  * 


Ch.  VIII.]  In  the  Old  and  Ne'w  Testaments.  349 

Origen  once,  by  the  author  of  the  dialogue  against  Marcion,  by  Theodoret,  Theo- 
phylact,  Euthymius,  Chrysocephalus,  and  other  Greek  writers.  The  reading  of 
^tT^»9-;jir£7-a<,  therefore,  being  supported  by  such  an  overvvhehning  body  of  evidence, 
is  very  properly  introduced  into  the  text  by  Griesbach,  as  preferable  to  the  common 
reading  of  ctirifar^n^riffiTiics ;  and  it  is  further  demanded  by  the  parallelism.  For 
x^i/iKTi  {judgment),  x^ivtrt  {ye  judge),  and  x^i^w^i  {ye  shall  he  judged),  in  the  first 
line,  require,  in  order  to  preserve  the  balance  of  the  periods,  (nr^u  {measure),  //.itphts 
(ye measure) ,  and  fiiT^vi^rKrirai  {it  shall  be  measured)  in  the  second  line,  i 

S.  Of  two  readings  of  equal  or  nearly  equal  authority,  that  is  to  be 
preferred,  which  is  most  agreeable  to  the  style  of  the  sacred  writer. 

If  therefore  one  of  two  readings  in  the  New  Testament  exhibits  the  Hebrew  idiom, 
it  is  preferable  to  one  that  is  good  Greek,  because  the  latter  has  the  appearance  of  being 
a  gloss  of  some  Greek  writer,  which  the  former  does  not  present.  Thus,  in  Jude  1, 
nyici.irf^t.iMot;,  sanctified,  is  a  better  lection  than  nya.'Trnf/.ivois,  beloved  ;  because  the  former 
is  more  in  unison  with  the  usage  of  the  apostles  in  thfeir  salutations,  and  in  the  com- 
mencement of  their  Epistles.  In  Acts  xvii.  26.  the  reading,  i^  ivos  aiijiaro;,  of  one  blood, 
is  preferable  to  £|  sKOf,  of  one  {which  occurs  in  Rom.  ix.  lo),  because  it  is  in  unison 
with  the  Hebrew  style  of  writing.  In  John  vi.  69.  the  common  reading,  Thou  art  the 
Christ,  the  Son  of  the  living  God,  Xg/s-a;  o  vies  rov  Qieu  rou  ^avres,  is  preferable  to  that 
of  the  holy  one  of  God,  oS.yioi  rov  ©sou,  which  Griesbach  has  admitted  into  the  text,  omit- 
ting mu  Z,mros,  on  the  authority  of  the  Codices  Vaticanus,  Ephremi,  Cantabrigiensis, 
Stephani  5j,  the  Coptic  version,  and  some  other  authorities  of  less  note.  That  eminent 
critic,  indeed,  allows  that  the  received  lection  is  not  to  be  despised  ;  but  we  may  observe 
that  its  genuineness  is  not  only  confirmed  by  the  consentient  testimonies  of  many  MSS. 
versions,  and  fathers,  but  also  from  the  fact  and  from  the  style  of  writing  adopted  by 
the  Evangelists.  For  the  appellation  of  holy  one  of  God  is  nowhere  applied  to  our  Sa- 
viour, except  in  the  confession  of  the  demoniac  (Mark  i.  24.  Luke  iv.  54.)  In  Acts  iv. 
27,  30,  Jesus  is  termed  ayios  -Ttais,  holy  child,  but  not  holy  one  of  God.  On  the  con- 
trary, the  appellation  of  Christ,  the  Son  of  God,  occurs  rejieatedly  in  the  New  Testa- 
ment, and  especially  in  this  Gospel  of  John  (i.  50. ;  49  of  English  version,  and  xi.  27.), 
and  is  elsewhere  expressly  applied  to  him  by  Peter.  See  Matt.  xvi.  16.  The  common 
reading  therefore  of  John  vi.  69.  is  to  be  preferred,  in  opposition  to  that  adopted  by 
Griesbach,  as  being  most  agreeable  to  the  style  of  the  sacred  writer. 

9.  That  reading  is  to  be  preferred  which  is  most  agreeable  to  the 
context,  and  to  the  author's  design  in  writing. 

Every  writer,  and  much  more  a  divinely  inspired  writer,  is  presumed  to  write  in 
such  a  manner,  as  not  to  contradict  himself  either  knowingly  or  willingly,  and  to  write 
throughout  with  a  due  regard  to  the  order  and  connexion  of  things.  Now  in  Mark  i.  2, 
for  £v  roi;  Vf/xptirat;,  in  the  prophets,  several  manuscripts  read  it  Hiraia  rco  ■jr^t(pnTti,  in 
the  prophet  Isaiah.  Both  Mill  and  Griesbach  reject  the  common  reading.  But  as  the 
context  shows  that  the  evangelist  cited  not  one  but  tiuo  prophets,  viz.  Mai.  iii.  1.  and  Isa. 
xl.  5.,  the  common  reading  ought  to  be  retained,  especially  as  it  is  supported  by  the 
Codex  Aiexandrinus,  the  Ethiopic  and  Coptic  versions,  and  the  quotations  of  many 
fathers. 

1 0.  A  reading,  whose  source  is  clearly  proved  to  be  erroneous,  must 
be  rejected. 

11 .  Of  two  readings,  neither  of  which  is  unsuitable  to  the  sense, 
either  of  which  may  have  naturally  arisen  from  the  other,  and  both  of 
which  are  supported  by  manuscripts,  versions,  and  quotations  in  the 
writings  of  the  fathers  ;  the  one  will  be  more  probable  than  the  other, 
in  proportion  to  the  preponderance  of  the  evidence  that  supports  it : 
and  that  preponderance  admits  a  great  variety  of  degrees.  ® 

In  Acts  XX.  28.  we  read,  Feed  the  church  of  God,  which  he  hath  pur- 
chased with  his  own  blood.     Of  this  sentence  there  are  not  fewer  than 

'  Jebb's  Sacred  Literature,  p.  144.     In  pp.  206.  529 — 331  of  the  same  work  the 
reader  will  find  other  instructive  examples  of  the  canon  above  given. 
*  Gerard's  Institutes,  p.  275. 


350  On  the  Various  Readings  [Part  I. 

six  various  readings,  viz.  1.  Tm  UK^ncnav  tou  X^»roy,  the  church  of  Christ', 
2.  Tou  0EOK,  of  God,  which  lection  is  expunged  by  Griesbach,  who  pre- 
fers, 3.  Tou  Kuftou,  of  the  Lord.  This  reading  is  also  preferred  by 
Wetstein  ;  4.  Toy  Kvgiou  xat  ©£ot/,  of  the  Lord  and  God,  which  Griesbach 
has  inserted  in  his  inner  margin ;  5.  Tov@sov  kou  Kv^iov,  of  the  God 
and  Lord;  and  6.  Tou  Kujwy  ®kv,  of  the  Lord  God :  in  order  to  de- 
termine which  of  these  readings  is  to  be  adopted,  it  is  necessary 
briefly  to  review  the  various  authorities  which  have  been  adduced  for 
each. 

1.  T«»  Xf/r»u — Of  Christ.  This  reading  is  supported  by  no  Greek  MSS. ;  but  it  is 
found  in  the  Peschito  or  old  Syriac  version,  even  in  the  Vatican  copies  of  the  Nestorians. 
Adler,  however,  affirms  that  one  Syriac  manuscript  has  God :  but,  as  he  has  not 
said  what  or  where  this  manuscript  is,  Dr.  J.  P.  Smith  observes,  that  possibly  his  mind 
may  have  been  misled  by  the  Philoxeniau  (or  new  Syriac)  version ;  or  he  may  refer 
to  a  lectionary,  books  of  which  kind  are  more  liable  than  others  to  alterations  by 
officiating  ministers  and  transcribers.  This  reading  is  also  found  in  the  Arabic  version 
edited  by  Erpenius  (which  was  made  from  the  Syriac,)  and  it  seems  to  be  supported  by 
Origen  ("probably,  for  the  passage  is  ambiguous),  by  Athanasius,  the  anonymous  author 
of  the  first  dialogue  against  the  Macedonians,  Theodofet,  the  interpolated  Epistles  of 
Ignatius,  Basil,  and  Fulgentius.  The  popish  synod  of  the  Malabar  Christians,  held  in 
1599,  under  the  direction  of  Mendoza,  the  Portuguese  archbishop  of  Goa,  states  that  the 
Nestorians  inserted  this  reading  at  the  instigation  of  the  devil,  instigante  diabolo  ! 

2.  Tou  Qmu — Of  God.  This  is  the  common  reading.  It  is  supported  by  that  most 
antient  and  venerable  MS.,  B.  or  the  Codex  Vaticanus  ',  and  by  seventeen  others, none 
of  which  indeed  are  older  than  the  eleventh  century,  and  many  of  them  are  more 
modern.  This  reading  is  found  in  the  Latin  Vulgate,  the  Ethiopic,  according  to  Dr. 
Mill,  though  Griesbach  thinks  it  doubtful ;  and  it  is  quoted  or  referred  to  by  Ignatius, 
Tertullian,  Athanasius,  Basil,  Epiphanius,  Ambrose,  Chrysostom,  Celestine  bishop  of 
Rome,  Oecumenius,  Thcophylact,  and  eleven  other  fathers  of  the  Greek  and  Latin 
church,  besides  the  sixth  Synod  in  TruUo  (held  a.  d.  680,)  and  the  second  Nicene 
Synod  (held  A.  D.  787.) 

S.  Taw  Kv^ieu — Of  the  Lord.  This  reading  is  supported  by  thirteen  manuscripts,  viz. 
the  Codices  Alexandrinus,  Cantabrigiensis,  Ephremi,  and  Laudianus,  (all  of  which  are 
written  in  uncial  letters,  of  great  and  undi.sputed  antiquity,  and  derived  from  different 
and  independent  sources),  the  Moscow  MS.  which  formerly  belonged  to  Chrysostom, 
according  to  Mattha:i  (on  Eph.  iv.  9.)  who  has  noted  it  with  the  letter  B.and  eight  others 
of  less  note.  This  reading  is  also  found  in  the  Coptic,  Saliidic,  in  the  margin  of  the 
Philoxenian  or  later  Syriac,  in  the  Old  Italic  as  contained  in  the  Codex  Cantabrigiensis, 
and  as  edited  by  Sabatier,  and  in  the  Armenian  versions.  The  Ethiopic  version  has 
likewise  been  cited,  as  exhibiting  the  reading  of  Kv^iov,  Lord,  but  its  evidence  is  indecisive, 
the  same  word  being  used  therein  for  both  Lord  and  God.  Griesbach  thinks  it 
probable  that  this  version  reads  Kv^mu,  from  the  consentient  testimony  of  the  Coptic  and 
Armenian  versions.  Among  the  fathers,  this  reading  is  supported  by  Irenasus,  Eusebius, 
Athanasius,  Chrysostom,  Ammonius,  Maximus,  Antonius,  Ibas,  Lucifer,  Jerome,  Au- 
gustine, Sedulius,  Alcinius,  the  author  of  the  pretended  Apostohcal  Constitutions,  and  the 
second  Council  of  Carthage  (which,  however,  in  the  Greek,  reads  Qtou,  of  God). 

1  From  Professor  Birch  (of  Copenhagen)  finding  nothing  noted  in  his  collation  of 
the  Vatican  MS.  respecting  the  reading  of  Qiou  (though  he  expressly  says,  that  if  any 
variety  of  reading  had  taken  place  in  that  MS.  it  could  not  have  escaped  him,  as  he  in-- 
tended  to  examine  this  remarkable  place  above  all  others  in  all  the  MSS.  that  came  in 
his  way,)  Griesbach  endeavours  to  set  aside  the  testimony  furnished  by  the  Vatican 
MS.  But  it  is  a  fact  that  ©saw  is  the  reading  of  that  manuscript :  for  it  was  there  in 
17.58,  when  it  was  collated  by  the  very  learned  Thomas  Wagstaffe,  then  at  Rome,  for 
Dr.  Berriman,  who  was  at  that  time  engaged  in  preparing  for  publication  his  work  on  the 
genuinenessof  1  Tim.  iii.  16. ;  and  2.  ©saw  is  the  reading  of  the  Vatican  MS.,  of 
which  a  transcript  was  obtained  by  Mr.  R.  Taylor  from  the  keeper  of  the  Vatican 
library  for  the  second  London  edition  of  Griesbach's  Greek  Testament,  printed  by  him 
in  1818,  with  equal  beauty  and  accuracy. 


Ch.  VIII.]  In  the  Old  and  New  Testaments.  351 

4.  Tflw  Kv^itu  Kttt  @i0u — Of  the  Lord  and  Cod.  This  reading  is  supported  only  by  the 
Codex  G.  (Passionei,  assigned  by  Blanchini  to  the  eighth,  but  by  Montfaucon  to  the  ninth 
century),  diiid  sixtj/-t/iree  other  MSS.  ;  none  of  which,  though  they  form  the  majority  in 
point  of  number,  are  among  the  most  correct  and  authoritative.  It  is  also  found  in  the 
Sclavonic  version,  but  is  not  cited  by  one  of  the  fathers  ;  and  is  printed  in  the  Complu- 
tensian  and  Plantin  editions.  ^ 

5.  Too  ®iiu  Kai  Kv^iou — Of  the  God  and  Lord.  This  reading  occurs  only  in  the 
MS.  by  Griesbach  numbered  47:  it  is  an  apograph  transcribed  in  the  sixteenth  cen- 
tury by  John  Faber  of  Deventer  from  one  written  in  1295. 

6.  Tflw  Ki/j/ai/  0£«u — Of  the  Lord  God.  This  reading  is  found  only  in  one  MS.  (95 
of  Griesbach's  notation)  of  the  fifteenth  century,  and  the  incorrect  Arabic  version 
printed  in  the  Paris  and  London  Polyglotts ;  and  it  i^  cited  by  Theophylact  alone,  among 
the  fathers. 

Of  these  six  readings,  No.  2.  Tai/  Qsati,  Of  God,  No.  5.  Taw  Kv^ioo,  Of  the  Lord, 
and  No.  4.  Tau  Kv^nv  x,ai  Qtov,  Of  the  Lord  and  God,  are  best  supported  by  external  tes- 
timony, and  it  is  the  preponderance  of  the  evidence  adduced  for  each,  that  must  deter- 
mine which  of  them  is  the  genuine  reading. 

1.  The  testimony  of  manuscripts  is  pretty  equally  divided  between  these  three  read- 
ings. 

Though  Ki/fiac  is  supported  by  the  greater  number  of  uncial  MSS.  (viz.  the  Codices 
Alexandtinus,  Cantabrigiensis,  Ephremi,  and  Laudianus),  yet  Giou  is  supported  by  the 
Codex  Vaticanus,  which  is  of  the  highest  authority;  and  Ku^iou  xai  &sou,  though  defi- 
cient in  this  respect  (for  G.  or  the  Codex  Passionei,  as  we  have  noticed,  is  not  earlier 
than  the  eighth  or  ninth  century),  yet  is  most  numerously  supported  by  manu- 
scripts of  different  families,  and  especially  by  the  Moscow  manuscripts,  and  by  the  Com- 
plutensian  edition. 

2.  The  antient  versions,  supporting  ©sau  and  Kv^iov,  are  equal  to  each  other  in  num- 
ber indeed,  but  the  former  are  superior  in  weight.  For  the  Latin  Vulgate,  the  Philoxe- 
nian-Syriac,  and  the  Ethiopic,  in  favour  of  ©saw,  are  of  higher  authority  than  their 
competitors, the  Coptic,  Sahidic,  and  Armenian.  The  compound  reading  Ku^iov  xai  Gieu,. 
is  unsupported  by  any  but  the  Sclavonic  ;  which  is  closely  connected  with  the  Moscow 
manuscripts. 

3.  The  testimony  of  the  fathers  is  greatly  in  favour  of  ©sat/.  For  though  a  consider- 
able number  of  counter-testimonies  in  favour  of  Kv^iou  are  named  by  Wetstein,  and 
copied  by  Griesbach  ;  yet  no  citations  from  thence  are  adduced  by  either, which  leads 
us  to  suspect,  that  their  testimony  is  either  spurious,  slight,  or  else  refuted  by  the  ex- 
press citations  on  the  other  side.  Thus,  the  objection  of  Athanasiusto  the  phrase,  "■  the 
blood  of  God,''  as  "  being  no  where  used  in  Scripture ;  and  to  be  reckoned  among  the 
daring  fabrications  of  the  Arians,"  recorded  by  Wetstein  •,  is  abundantly  refuted  by 
his  own  counter-testimony,  citing  the  received  reading  of  Acts  xx.  28.  and  by  the  fre- 
quent use  of  the  phrase  by  the  orthodox  fathers,  Ignatius,  TertuUian,  Leontius,  Fulgen- 
tius,  Bede,  Theophylact,  and  others  above  enumerated.  The  objection,  therefore, 
was  urged  inconsiderately,  and  probably  in  the  warmth  of  controversy ;  in  which  Atha- 
nasius  was  perpetually  engaged  with  the  Arians,  his  incessant  persecutors. 

Ku^iou  ttai  &10U,  is  unsupported  by  the  fathers  before  Theophylact ;  and  is  con- 
tradicted by  his  testimony  in  favour  of  ©sau. 

From  this  abstract,  it  appears  to  the  writer  of  these  pages,  that  the  external  evidence 
preponderates,  upon  the  whole,  in  favour  of  Qau  ;  and  this  is  further  confirmed 
by  the  internal  evidence.  For,  in  the  first  place,  the  expression  'txKXnffia  raw  ©sat/, 
Church  of  God,  is  in  unison  with  the  style  of  St.  Paul  ^ ;  and  it  occurs  in  not  fewer 
than  eleven  passages  of  his'epistles^,  while  the  phrase  'txxXrifia  rouKv^iou,  church  of  the 
Lord,  occurs  no  where  in  the  New  Testament.  And,  secondly,  ©saw  might  easily 
give  occasion  to  the  other  readings,  though  none  of  these  could  so  easily  give 
occasion  to    Quu.      If,    (as   Michaelis  remarks)  the  evangelist  Luke  wrote  ©sau,  the 

1  Nov.  Test.  vol.  i.  p.  597.  ^  See  canon  8.  p.  S48,  supra. 

3  Compare  1  Cor.  i.  2.  x.S2.  xi.  16,  22.  xv.  9.  2  Cor.  i.  1.  Gal.  i.  15.  1  Thess.  ii. 
14.  2  Thess.  i.  4.  and  1  Tim.  iii.  5,  15.  The  phrase' ixxXtifia,  rou  Kv^iov,  congregation 
of  the  Lord,  is  of  frequent  occurrence  in  the  Septuagint  version,  whence  it  might  have 
crept  into  the  text  of  the  MSS.  that  support  it,  particularly  of  the  Codex  Alexandri- 
nus,  which  was  written  in  Egypt,  where  the  Septuagint  version  was  made. 


352  On  the  Various  Readings  [Part  I. 

origin  of  Kvpiov  and  Xg<?flu  may  be  explained  either  as  corrections  of  the  text,  or  as 
marginal  notes ;  because  ♦  the  blood  of  God'  is  a  very  extraordinar)' expression  ;  but 
if  he  had  written  Kv^iou,  it  is  inconceivable  how  any  one  should  alter  it  into  Qtou.  And 
on  this  latter  supposition,  the  t;reat  number  of  various  readings  is  inexplicable.  It 
seems  as  if  dilFerent  transcribers  had  found  a  difficulty  in  the  passage,  and  that  each 
corrected  according  to  his  own  judgment. 

Upon  the  whole,  then,  the  received  reading,  'tKxXnria  rou  ©sat/,  church  of  God,  is 
BETTER  supported  than  any  of  the  other  readings,  and  consequently  we  may  conclude 
that  it  was  the  identical  expression  uttered  by  Paul,  and  recorded  by  Luke.  I 

12.  Wlienever  two  different  readings  occur,  one  of  which  seems 
difficult  and  obscure,  but  which  may  be  explained  by  the  help  of  an- 
tiquity, and  a  more  accurate  knowledge  of  the  language,  whereas  tlie 
other  is  so  easy  as  to  be  obvious  to  the  meanest  capacity,  the  latter 
reading  is  to  be  suspected ;  because  the  former  is  more  in  unison  with 
the  style  of  the  sacred  writers,  which,  abounding  with  Hebraisms,  is 
repugnant  to  the  genius  of  the  pure  or  strictly  classical  Greek  lan- 
guage. No  transcriber  would  designedly  change  a  clear  into  an  ob- 
scure reading,  nor  is  it  possible  that  an  inadvertency  should  make  so 
happy  a  mistake  as  to  produce  a  reading  that  perplexes  indeed  the 
ignorant,  but  is  understood  and  approved  by  the  learned.  This 
canon  is  the  touchstone  which  distinguishes  the  true  critics  from  the 
false.  Bengel,  Wetstein,  and  Griesbach,  critics  of  the  first  rank, 
have  admitted  its  authority;  but  those  of  inferior  order  generally 
prefer  the  easy  reading,  for  no  other  reason  than  because  its  mean- 
ing is  most  obvious. 

13.  If  for  a  passage,  that  is  not  absolutely  necessary  to  the  con- 
struction, various  readings  are  found,  that  differ  materially  from  each 
other,  we  have  reason  to  suspect  its  authenticity  ;  and  likewise  that 
all  the  readings  are  interpolations  of  transcribers  who  have  attempted 
by  different  methods  to  supply  the  seeming  deficiency  of  the  original. 
This  rule,  however,  must  not  be  carried  to  the  extreme,  nor  is  a  single 
variation  sufficient  to  justify  our  suspicion  of  a  word  or  phrase,  though 
its  omission  affects  not  the  sense,  or  even  though  the  construction 
would  be  improved  by  its  absence  :  for,  in  a  book  that  has  been  so 
frequently  transcribed  as  the  New  Testament,  mistakes  were  un- 
avoidable*, and  therefore  a  single  deviation  alone  can  lead  us  to  no  im- 
mediate conclusion. 

14.  Readings,  which  are  evidiQnXbj  glosses  or  interpolations,  are.  inva- 
riably to  be  rejected. 

(1.)  Glosses  are  betrayed,  1.  When  the  words  do  not  agree  with  the  scope  and  con- 
text of  the  passage;  2.  When  they  are  evidently  foreign  to  the  style  of  the  sacred 
writer;  5.  When  there  is  evident  tautology;  4.  When  words,  which  are  best  absent, 
are  most  unaccountably  introduced;  5.  Wlien  certain  words  are  more  correctly  disposed 
in  a  different  place  ;  and  lastly,  when  phrases  are  joined  together,  the  latter  of  which  is 
much  clearer  than  the  former. 

(2.)  *'  An  interpolation  is  sometimes  betrayed  by  the  circumstance  of  its  being 
delivered  in  the  language  of  a  later  church.  In  the  time  of  the  apostles  the  word  Christ 
was  never  used  as  the  proper  name  of  a  person,  but  as  an  epithet  expressive  of  the 
ministry  of  Jesus,  and  was  frequently  applied  as  synonymous  to  '  Son  of  God.'     The 

1  Nov.  Test,  a  Griesbach,  tom.  ii.  pp.  112—117.  and  Appendix,  p.  (34).  2d  edit. 
(Halae  Saxonum,  1806.)  Dr.  Hales,  on  Faith  in  the  Trinity,  vol.  ii.  pp.  105— 131. 
Michaelis's  Introduction  to  the  New  Testament,  vol.  i.  p.  335.  Nolan's  Inquiry 
into  the  Integrity  of  the  Greek  Vulgate,  pp.  286— 2S9.  516 — 518.  Mr.  N.  has 
given  at  length  the  quotations  from  the  writings  of  the  fathers  in  which  ©sot/  is  found. 


Ch.  VIII.]         In  the  Old  and  New  Testaments.  353 

expression  therefore  •  Christ  is  the  Son  of  God,'  Actsviii.  57.  is  a  kind  of  tautology,  is 
almost  as  absurd  as  to  say  Christ  is  the  Messiah,  that  is,  the  anointed  is  the  anointed. 
But  the  word  being  used  in  later  ages  as  a  proper  name,  this  impropriety  was  not  per- 
ceived by  the  person  who  obtruded  the  passage  on  the  text." 

(3.)  "  If  one  or  more  words  that  may  be  considered  as  an  addition  to  a  passage,  are 
found  only  in  manuscripts,  but  in  none  of  the  most  antient  versions,  nor  in  the  quota- 
tions of  the  early  fathers,  we  have  reason  to  suspect  an  interpolation."  In  Acts  viii.  39. 
the  Alexandrian  manuscript  reads  thus:  nNA[AriONEnE2EN£niTONETNOTXON 
ANrEAOSAE]KrHPnASE>rrON*IAinnON — The  SpT [holy  fell  upon  the  eunuch, 
but  the  Angel]  of  the  Lord  caught  away  Philip.  The  words  between  brackets, 
Michaelis  thinks,  are  spurious ;  and  Griesbach  decidedly  pronounces  them  to  be  an 
emendation  of  the  copyist.  They  are  found  in  six  manuscripts  cited  by  him,  but  these 
are  not  antient ;  and  they  are  also  in  the  Armenian  version  executed  in  the  end  of  the 
fourth,  or  early  in  the  fifth  century,  and  in  the  Sclavonic  version  executed  in  the  ninth 
century.  We  are  justified  therefore  in  stating  that  they  are  not  to  be  received  into 
the  sacred  text. 

15.  Expressions  that  are  less  emphatic,  unless  the  scope  and  con- 
text of  the  sacred  writer  require  emphasis,  are  more  likely  to  be  the 
genuine  reading,  than  readings  differing  from  them,  but  which  have, 
or  seem  to  have,  greater  force  or  emphasis.  For  copyists,  like  com- 
mentators, who  have  but  a  smattering  of  learning,  are  mightily  pleased 
with  emphases. 

16.  That  reading  is  to  be  preferred,  which  gives  a  sense  apparently 
false,  but  which,  on  thorough  investigation,  proves  to  be  the  true 
one. 

17.  Various  readings,  which  have  most  clearly  been  occasioned  by 
the  errors  or  negligence  of  transcribers,  are  to  be  rejected.  How 
such  readings  may  be  caused,  has  already  been  shown  in  pp.  325 — 
332,  supra. 

18.  Lectionaries,  or  Lesson  Books  used  in  the  early  Christian 
church,  are  not  admissible  as  evidence  for  various  readings.  Whenever, 
therefore,  Ina-ov;,  Jesus,  a^sxcpot,  brethren,  or  similar  words  (which  were 
antiently  prefixed  to  the  lessons  accordingly  as  the  latter  were  taken 
from  the  Gospels  or  Epistles,  and  which  are  found  only  in  lectionaries), 
are  found  at  the  beginning  of  a  lesson,  they  are  to  be  considered  as 
suspicious ;  and  fifty  manuscripts  that  contain  them  have  no  weight 
against  the  same  number  which  omit  them. 

1 9.  Readings  introduced  into  the  Greek  text  from  Latin  versions 
are  to  be  rejected. 

20.  A  reading  that  is  contradictory  to  history  and  geography  is  to 
be  rejected,  especially  when  it  is  not  confirmed  by  manuscripts. 

In  Acts  xii.  25.  we  read  that  Barnabas  and  Saul  relumed  from  (s?)  Jerusalem, 
where  seven  manuscripts,  two  manuscripts  (5  and  7)  of  the  Sclavonic  version,  and  the 
Arabic  version  in  bishop  Walton's  Polyglott,  have  s/f ,  to  Jerusalem.  This  last  reading 
has  been  added  by  some  ignorant  copyist,  for  Barnabas  and  Saul  were  returning  from 
Jerusalem  to  Antioch  with  the  money  which  they  had  collected  for  the  poor  brethren. 

21.  That  reading  which  makes  a  passage  more  connected  is  prefer- 
able, all  due  allowance  being  made  for  abruptness  in  the  particular 
case.  Saint  Paul  is  remarkable  for  the  abruptness  of  many  of  his 
digressions. 

22.  Readings,  certainly  genuine,  ought  to  be  restored  to  the  text  of 
the  printed  editions,  though  hitherto  admitted  into  none  of  them  ;  that 
they  may  henceforth  be  rendered  as  correct  as  possible    they  ought 

VOL.  II.  A  A 


354  On  the  Various  Readings  [Part  I. 

likewise  to  be  adopted  in  all  versions  of  Scripture :  and  till  this  be 
done,  they  ought  to  be  followed  in  explaining  it. 

23.  Probable  readings  may  have  so  high  a  degree  of  evidence,  as 
justly  entitles  them  to  be  inserted  into  the  text,  in  place  of  the  re- 
ceived readings  which  are  much  less  probable.  Such  as  have  not  consi- 
derably higher  probability  than  the  common  readings,  should  only  be 
put  into  the  margin  :  but  they,  and  all  others,  ought  to  be  weighed 
with  impartiality. 

24.  Readings  certainl)',  or  very  probably  false,  ought  to  be  expunged 
from  the  editions  of  the  Scriptures,  and  ought  not  to  be  followed  in 
versions  of  them,  however  long  and  generally  they  have  usurped  a 
place  there,  as  being  manifest  corruptions,  which  impair  the  purity  of 
the  sacred  books. 


The  preceding  are  the  ?nost  material  canons  for  determining 
various  readings,  which  are  recommended  by  the  united  wis- 
dom of  the  most  eminent  biblical  critics.  They  have  been 
drawn  up  chiefly  from  Dr.  Kennicott's  Dissertations  on  the 
Hebrew  Text,  the  canons  of  De  Rossi  in  his  Prolegomena  so 
often  cited  in  the  preceding  pages,  and  from  the  canons  of 
Bauer  in  his  Critica  Sacra,  of  Ernesti,  of  PfafF,  Wetstein, 
Griesbach,  and  above  all,  of  Michaelis,  with  Bishop  Marsh's 
annotations,  often  more  valuable  than  the  elaborate  work  of  his 
author.  As  the  subject  of  various  readings  is  of  great  import- 
ance, and  has  been  treated  at  considerable  length  by  different 
learned  men,  we  shall  conclude  this  article  with  a  list  of  the 
principal  separate  treatises  in  which  it  has  been  discussed. 

1.  Adami  Rechenbergii  Dissertatio  Critica  de  Variantibus  Novi 
Testamenti  Lectionibus  Grsecis.     Lipsiae,  1690,  4to. 

2.  Joannis  Clerici  Ars  Critica.  8vo,  London,  1 698. 

The  two  first  sections  of  the  third  part  of  this  very  valuable  critical  work  treat  on  the 
origin  and  correction  of  false  readings,  both  in  profane  and  particularly  in  the  sacred 
writera. 

3.  Christoph.  Matt.  Pfaffii  Dissertatio  Critica  de  Genuinis  Librorum 
Novi  Testamenti  Lectionibus.     Amstelodami,  1709,  Svo. 

4.  J.  H.  ab  Elswich  Dissertatio  de  Recentiorum  in  Novum  Foedus 
Critice.     Vitebergae,  1711. 

5.  J.W.Baieri  Dissertatio  de  Variarum  Lectionum  Novi  Testamenti 
usu  et  abusu.     Altdorf,  1712. 

6.  J.  L.  Frey  Commentarius  deVariis  Lectionibus  Novi  Testamenti, 
Basil.  1713. 

7.  Chr.  Luderi  Dissertatio  de  Causis  Variantium  Lectionum  Scrip- 
turae.     Lipsiee,  1730. 

8.  J.  A.  Osiandri  Oratio  de  Originibus  Variantium  Lectionum  Novi 
Testamenti.     Tubingen,  1739,  4to. 

9.  J.  A.  Osiandri  Disputatio  de  Prsecipuis  Lectionibus  Variis  Novi 
Testamenti.     Tubingen,  1747,  4to. 

10.  J.  C.  Klemm  Principia  Criticee  Sacrae  Novi  Testamenti.  Tu- 
bingen, 1746,  4to. 


Ch.  VIII.]         In  the  Old  and  Neiu  Testaments.  355 

11.  Jo.  Geo.  Richter  Exercitatio  de  Arte  Critica  Scripturas  Inter- 
prete.     Lugd.  1750,  4to. 

12.  C.  B.  Michaelis  Tractatio  Critica  de  Variis  Lectionibus  Novi 
Testamenti  caute  colligendls  et  dijudicandis,  in  qua  cum  de  illarum 
causis  turn  de  cautelis  agi,tur,  simulque  de  codicibus,  versionibus 
antiquis,  et  Patribus,  partim  curiosa,  partim  utilia,  asseruntur.  Halae, 
1749,  4to. 

This  treatise  was  the  foundation  on  which  J.  D.  Michaelis  built  his  "  admirable  chap- 
ter "  on  the  various  readings  of  the  New  Testament,  as  Bishop  Marsh  most  truly  terms 
it.  This  chapter  forms  by  far  the  largest  portion  of  the  first  volume  of  his  introduction 
to  the  New  Testament.     The  Latin  treatise  of  his  father  is  of  extreme  rarity. 

13.  Jo.  Jac.  Wetstenii  Libelli  ad  Crisin  atque  Interpretationem 
Novi  Testamenti.  Adjecta  est  Recensio  Introductionis  Bengelii  ad 
Crisin  Novi  Testamenti,  atque  Glocestrii  Ridley  Dissertatio  de  Syria- 
carum  Novi  Foederis  Indole  atque  Usu.  Illustravit  Job.  Salomo  Semler. 
Halse  MagdeburgicEB,  1766,  8vo. 

The  first  109  pages  of  this  volume  contain  Wetstein's  Animaduersiones  ct  Caiitiones 
ad  Examen  Variarum  Lectionum  Novi  Testamenti  Necessaries,  which  were  first 
printed  in  the  second  volume  of  his  edition  of  the  Greek  Testament,  pp.859 — 874. 
They  have  been  consulted  for  the  preceding  observations  on  various  readings.  Wetstein's 
rules  for  judging  of  various  readings  are  given  with  great  clearness  and  precision  ;  and 
the  whole  volume  "  is  a  publication  which  should  be  in  the  hands  of  every  critic." 
(Bishop  Marsh.) 


■%*  In  Vol.  I.  pp.  128,  129,  and  also  in  p.  320  of  the  present 
volume,  it  has  been  stated,  that  the  hundred  and  fifty  thousand  various 
readings,  which  Griesbach's  critical  edition  of  the  New  Testament  is 
said  to  contain,  in  no  degree  whatever  affect  the  credit  and  integrity  of 
the  sacred  text ;  and  also  that  the  very  worst  manuscript  extant  would 
not  pervert  one  article  of  the  Christian  faith,  or  destroy  one  moral 
precept ;  these  variations  being  mostly  of  a  minute  and  sometimes  of 
a  trifling  nature.  It  was  the  author's  wish  to  have  arranged  the  prin- 
cipal various  readings,  in  Greek  and  English,  under  the  classes  of 
Readings  preferable  to  those  in  the  received  text, — Readings  esual 
to  the  received  lections, — Readings  inferior  to  those  commonly  re- 
ceived,— Readings  probably  spurious, — Readings  certainly  spurious, 
&c. ;  and  to  have  exhibited  at  length  the  critical  evidence  (divested  of 
the  stenographic  marks  of  Griesbach)  for  and  against  such  readings, 
by  way  of  proving  the  statements  made  in  the  pages  above  cited,  and 
at  the  same  time  to  obviate,  by  the  testimony  of  indisputable  facts,  the 
oft  repeated  cavils  and  objections,  which  infidel  writers  have  raised 
against  the  credibility  of  the  New  Testament,  in  consequence  of  the 
existence  of  various  readings.  But  this  design  the  author  has  been 
compelled  to  relinquish,  from  the  very  serious  expense  of  time,  labour, 
and  printing,  which  would  be  incurred  by  such  an  undertaking.  If, 
however,  the  manner  in  which  he  has  analysed  the  evidence  for  par- 
ticular readings  in  the  preceding  chapter  should  be  deemed  satisfactory ; 
and  if  sufficient  encouragement  should  be  given  him  for  undertaking 
so  laborious  a  task,  he  will  cheerfully  attempt  it,  and  will  endeavour 
(by  giving  an  account  of  all  the  manuscripts  hitherto  collated)  to 
render  his  publication  a  critical  companion  to  the  New  Testament. 

A  A  2 


(     3.56     )  [Parti. 


CHAPTER  IX. 

OF  THE  QUOTATIONS  FROM  THE  OLD  TESTAMENT  IN  THE  NEW 
— QUOTATIONS  IN  THE  NEW  TESTAMENT  FROM  THE  APOCRY- 
PHAL WRITERS  AND  FROM  PROFANE  AUTHORS. 

IT  is  obvious,  even  on  the  most  cursory  perusal  of  the  Holy 
Scriptures,  that  some  passages  are  cited  in  other  subsequent 
passages;  and,  in  particular,  that  numerous  quotations  from 
the  Old  Testament  are  made  in  the  New.  In  these  references, 
there  is  frequently  an  apparent  contradiction  or  difference 
between  the  original  and  the  quotation ;  of  which,  as  in  the 
contradictions  alleged  to  exist  in  the  Scriptures,  (which  have 
been  considered  and  solved  in  the  preceding  volume ',)  in- 
fidelity and  scepticism  have  sedulously  availed  themselves. 
These  seeming  discrepancies,  however,  when  brought  to  the 
touchstone  of  criticism,  instantly  disappear :  and  thus  the  entire 
harmony  of  the  Bible  becomes  fully  evident.  The  appearance 
of  contradiction,  in  the  quotations  from  the  Old  Testament 
that  are  found  in  the  New,  is  to  be  considered  in  two  points  of 
view,  namely,  1.  As  to  the  external  form,  or  the  words  in 
which  the  quotation  is  made  ;  and,  2.  As  to  the  internal  form, 
or  the  manner  or  purpose  to  which  it  is  applied  by  the  sacred 
writers. 

A  considerable  difference  of  opinion  exists  among  some 
learned  men,  whether  the  Evangelists  and  other  writers  of  the 
New  Testament  quoted  the  Old  Testament  from  the  Hebrew, 
or  from  the  venerable  Greek  version,  usually  called  the  Sep- 
tuagint.  Others,  however,  are  of  opinion,  that  they  did  not 
confine  themselves  exclusively  to  either;  and  this  appears  most 
probable.  The  only  way  by  which  to  determine  this  important 
question,  is  to  compare  and  arrange  the  texts  actually  quoted. 
Drusius,  Junius,  Glassius,  Cappel,  Hoffmann  %  Eichhorn, 
Michaelis,  and  many  other  eminent  Biblical  critics  on  the 
Continent,  have  ably  illustrated  .this  topic;  in  our  own 
country,  indeed,  it  has  been  but  little   discussed.     The  only 

1  See  Vol.  L  Appendix,  No.  III. 

^  "  Immanuelis  Hoffmanni,  Ling.  Grac.  in  Acad.  Tub.  Prof.  P.  O.  et  111.  Sam. 
Theol.  Ephori,  Demonstratio  Evangelica  per  ipsum  Scripturarum  cotisensum,  in  oraculis 
ex  Vet.  Testamento  in  Novo  AUegatis  Declarata.  Edidit,  observationibus  illustravit, 
Vitam  Auctoris,  et  Comnientationem  Historico-Theologicam  de  recta  ratione  allegata 
ista  interpretandi,  prsemisit  Tob.  Godofrediis  Hegelmaier,  Collegii  Bebenhusani  Pro- 
fessor, et  Verbi  Divini  Minister  Tubingae."  1773-79-81,  in  three  volumes  4to. 
In  tliis  very  elaborate  work,  every  quotation  from  the  Old  Testament  in  the  New,  » 


Ch.  IX.]         Quotations  from  the  Old  TestametU.  357 

writers  on  this  subject,  known  to  the  author,  are  the  Rev. 
Dr.  Randolph ',  formerly  Regius  Professor  of  Divinity  in  the 
University  of  Oxford,  the  Rev.  Dr.  Henry  Owen  %  and  the 
Rev.  Thomas  Scott  ^ :  but  they  have  treated  it  with  so  much 
ability  and  accuracy,  that  he  has  to  acknowledge  himself  in- 
debted to  their  labours  for  great  part  of  his  materials  ^ ;  having 
only  classified  what  they  have  noticed  in  the  order  of  the  sacred 
books :  an  arduous  undertaking,  from  which,  however,  the 
author  has  himself  derived  equal  pleasure  and  benefit.  And, 
in  the  hope  that  it  may  contribute  to  elucidate  some  very  diffi- 
cult passages,  he  offers  the  result  of  his  labours  in  the  following 
tables. 

As  it  respects,  then,  the  external  form  o{  the  c^notSitionSi  or 
the  words  in  which  the  citations  are  actually  made  in  the  New 
Testament,  the  passages  adduced  from  the  Old  Testament  may 
be  arranged  under  the  two  following  classes,  viz.  1.  Quota- 
tions made  fi:om  the  Hebrew  Scriptures;  and,  2.  Quotations 
made  from  the  Septuagint  version  of  them. 

printed  at  full  length,  first  as  cited  by  the  Evangelists  and  Apostles,  then  in  the  original 
Hebrew,  and  thirdly  in  the  words  of  the  Septuagint  Greek  Version.  The  learned 
author  then  examines  it  both  critically  and  hermeneutically,  and  shews  the  perfect 
harmony  subsisting  between  the  Old  and  New  Testaments.  Hoffmann's  Demonstratio 
Evangelica  is  extremely  scarce,  and  very  little  known  in  this  country. 

•  The  Prophecies  and  other  Texts  cited  in  the  New  Testament,  compared  with  the 
Hebrew  original,  and  with  the  Septuagint  version.  To  which  are  added  Notes  by 
Thomas  Randolph,  DD.  Oxford,  1782."  4to.  This  valuable  and  beautifully  printed 
tract,  is  now  rarely  to  be  met  with,  and  only  to  be  procured  at  six  timet  its  original 
price.  The  most  material  of  this  excellent  critic's  observations  are  inserted  in  the 
notes  to  this  chapter. 

2  "  The  Modes  of  Quotation,  used  by  the  Evangelical  Writers,  explained  and  vindi- 
cated. By  the  Rev.  Dr.  Henry  Owen,  London,  1789."  4to.  The  design  of  this 
elaborate  work  is,  1 .  To  compare  the  quotations  of  the  evangelists  with  each  other,  and 
with  the  passages  referred  to  in  the  Old  'lestament,  in  order  to  ascertain  the  real  dif- 
ferences : — 2.  To  account  for  such  differences ;  and  to  reconcile  the  Evaiggelists  with 
the  Prophets,  and  with  each  other : — and,  3.  To  shew  the  just  application  of  such 
qnotations,  and  that  they  fully  prove  the  points  which  they  were  brought  to  establish. 

3  In  a  collation  of  the  quotations  from  the  Old  Testament  in  the  New,  with  the 
Septuagint.  This  valuable  comparison  is  inserted  in  the  9th  and  10th  volumes  of  the 
Christian  Observer  for  the  years  I8l0  and  1 811:  and  is  simply  designated  by  the 
initials  of  the  venerable  and  learned  author's  name. 

*  Besides  the  works  mentioned  in  the  preceding  notes,  the  author  has  constantly 
availed  himself  of  the  researches  of  Drusius,  (Parallela  Sacra),  in  the  8th  volume  of 
the  Critic-  Sacri;  — of  Cappel's  Critica  Sacra,  lib.  ii.  (in  vol.  i.  pp.  136 — 172.  of  Prof. 
Vogel's  edition) ;— of  Glassius's  Philologia  Sacra,  partii.  pp.  1387,  etseq.  (ed.  Dathii.) 
Michaelis's  Introduction  to  the  New  Testament,  translated  by  Bishop  Marsh,  (vol.  i. 
pp.  200—246,  470—493.)  Dr.  Gerard's  Institutes  of  Biblical  Criticism  have  also 
been  occasionally  referred  to,  as  well  a.s  Schlegelius's  Dissertatio  De  Agro  sanguinis 
etProphetia  circa  eum  allegata,  in  the  Thesaurus  Dissertationum  Exegeticarum  ad  Nov. 
Test.  torn.  ii.  pp.  309—340. 


A  A    3 


658  Quotations  from  the  Old  Testament,         [Part  I.  Ch, 


SECTION  I. 

on  the  external  form  of  the  auotations  from  the  old 
testament  in  the  new. 

Quotations  from  the  Hebrew  Scriptures  in  the  New  Testament. 
I.  Quotations  exactly  agreeing  with  the  Hebrew.  —  II.  Quotations 
nearly  agreeing  with  the  Hebrew.  —  III.  Quotations  agreeing  with 
the  Hebrew  in  sense,  but  not  in  words.  —  IV.  Quotations  that  give 
the  general  sense,  but  abridge  or  add  to  it.  —  V.  Quotations  taken 
from  several  passages  of  Scripture.  —  VI.  Quotations  differing  from 
the  Hebrew,  but  agreeing  with  the  Septuagint.  —  VII.  Quotations  in 
which  there  is  reason  to  suspect  a  di^erent  reading  in  the  Hebrew.  — 

VIII,  Passages  in  which    the  Hebrew   seems   to  be  corrupted.  — 

IX.  Passages  which  are  mere  references  or  allusions. 

1  HE  quotations  from  the  Hebrew  Scriptures  may  be  considered 
under  the  nine  following  classes,  viz.  1.  Quotations  exactly  agree- 
ing with  the  Hebrew  ; — 2.  Those  which  agree  nearly  with  the 
Hebrew; — 3.  Quotations,  agreeing  with  the  Hebrew  in  ^^ws^",  but 
not  in  words ; — 4.  Such  as  give  the  general  sense ; — 5.  Quota- 
tions, which  are  taken  from  several  passages  of  Scripture ; — 6. 
Quotations  differing  from  the  Hebrew,  but  agreeing  with  the  Sep- 
tuagint ; — 7.  Quotations,  in  which  there  is  reason  to  suspect 
a  different  reading  in  the  Hebrew,  or  that  the  Apostles  imder- 
stood  the  words  in  a  sense  different  from  that  expressed  in 
our  Lexicons  ; — 8.  Passages,  in  which  the  Hebrew  seems  to 
be  corrupted; — and  9.  Passages,  which  are  not  properly 
citations,  but  mere  references  or  allusions. 

I.  Quotations  exactly  agreeing  'ucith  the  Hebre'w. ' 

1.  Hos.  xi.  1.  agrees  with  Matt.  ii.  15. 

'il'^.^riK^lp  DnS'/DDI  E^    AiyvTTTOV     ?xaXscra     tov 

I  .  . .  .  called  my  son  out  of  Egypt,      uiov  /xoy. 

Out  of  Egypt  have  I  called  my 
son. 

2.  Deut.  viii.  3.  Matt.  iv.  4.  Luke  iv.  4. 

'^^'^y      O     tDltin      n^n*         aV^pOOmiy     UW'     STTl      ■57«VT»     fYl- 

Man  doth  not  live  by  bread  only,  ^S''"* 

Dut  by  every  word  that  proceedeth  Man  shall  not  live  by  bread  alone, 

out  of  the  mouth  of  the  Lord  doth  but  by  every  word  that  proceedeth 

man  live.  out  of  the  mouth  of  God. 


•  In  the  former  edition  of  this  work,  the  author  had  simply  given  the  references  to 
these  quotations.  They  are  now  inserted  at  length,  in  order  to  save  the  student's  time, 
and  also  to  enable  him  more  readily  to  compare  the  Hebrew  and  Greek  together  ;  and 
the  English  version  of  the  passages  is  annexed  for  the  convenience  of  the  mere  English 
reader. 


IX.  Sect.  I.]  Quotations  exactly  agreeing  with  the  Hebreno.   359 
3.  Deut.  vi.  16.  agrees  with  Matt.  iv.  7. 

Thou  Shalt  not  tempt  the  Lokd        .  Thou  shalt  not  tempt  the  Lord 
thy  God. 


thy  God. 


4.  Isa.  liii.  4. 

Our  infirmities  he  hath  borne: 
And  our  sorrows,  he  hath  carried 
them.  {Bp.Lowtk.) 

5.  Hos.  vi.  6. 

n;i? 

I  desired  mercy  and  not  sacrifice. 


Matt.  viii.  1 7. 
AoTOj  T«j  cardevejaj  r|/x.wy  eXa- 
Ssf  xa»  Tag  VQcrowf  eSufacrev. 

Himself  took  our  infirmities,  and 
bare  our  sicknesses. 


Matt.  ix.  13.  xii.  7. 

I  will  have  mercy,  and  not  sacri- 
fice. 


6.  Lev.  xix.  18. 

Thou  shalt  love  thy  neighbour  as 
thyself. 


Matt.  xix.  19.  xxii.  39. 

Aya7n]cre«j   tov  tD-Aijcriov  aov  coj 


7.        Psal,  cxviii.  22,  23. 

niiT  niiJ2  :n:D  tJ^^iS 

The  stone  tvhich  the  builders  re- 
fused, is  become  the  head  stone  of  the 
corner.  This  is  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes. 


8.  Psal,  ex.  1. 

y'?^)^  Din 

The  Lord  said  unto  my  Lord,  Sit 
thou  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool. 


(xeauTov. 


Thou  shalt  love  thy  neighbour,  as 
thyself. 

Matt.  xxi.  42.     Mark  xii.  10. 
Luke  XX.  17.  Actsiv.  11. 

Ai^ov  bv  «7reSox»/x.a(rav  6i  oi- 
xoSo/xoovTej,  6uTog  eysvvri^rj  etg 
xe<pakYiv  yoivias'  Taga  Ku^iow 
sysvsTO  auTJj,  xai  sfi  ^au/iag-jj 
ev  o^daAfco*f  ^ftwv. 

The  stone  which  the  builders  re 
jected,  the  same  is  become  the  head 
of  the  corner:  this  is  the  Lord's 
doing,  and  it  is  marvellous  in  our 
eyes. 

Matt.  xxii.  44.    Mark  xii.  36. 
Luke  XX.  42, 

EiTrev    6    Kogjoj    tw    Kupico 
/ttoo*    Kadou  6x  Be^iav  fjiOVf  eoos 

TWV  'SToicioV  (TOU. 

The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand  until  I  make 
thine  enemies  thy  footstool, 
A   4 


360     Quotations  exactly  agreeing  isoith  theUehrew.  [Part  I.  Ch. 
9.     Psal.  xxii.  19.  (18.  of  agrees  with  Matt,  xxvii.  35. 

eaoTOif,    y.a.1    sttj    tov    <]W>aT<cr/xov 

They  parted  my  garments  among 
them,  and  upon  my  vesture  did  they 
cast  lots. 


English  Version.) 

•bv^  XDrh  nn  ^^bn'> 

They  part   my  garments   among 
them,  and  cast  lots  upon  my  vesture. 

1 0.    Psal.  xxii.  2.  ( 1 .  of  English 
Version.) 

My  God,  my  God,  why  hast  thou 
forsaJcen  me. 


11.  Isa.  liii.  12. 

And  he  was  numbered  with  the 
transgressors. 

32.  Lev.  xii.  8. 

mv 

Two  turtles  or  two  young  pigeons. 

13.    Psal.lxix.  10.  (9.  ofEnglish 
Version.) 

The    zeal   of  thine  house  hath 
eaten  me  up. 

34.  Psal.  Ixxxii.  6. 

I  have  said,  Ye  are  gods. 
15.  Isa.  liii.  1. 


^^^\v12^h 


V^^n 


nnSjii  ''12'bv  mn»  ynn 

Who  hath  believed  our  report? 
And  to  whom  hath  the  arm  of  the 
Lord  been  revealed  ? 


Matt,  xxvii,  46. 

tout'  eg-j,  0ee  [i,0Vf  ©eg  |«.oy,  iv«t» 
JM.S  syx.ureXi'Trss.  ' 

Eli,  Eli,  lama  sabacthani?  That  is 
to  say.  My  God,  my  God,  why  hast 
thou  forsdien  me. 

Mark  xv.  28.  Luke  xxii.  37. 

Kai  (USTU  avo[Jia)V  eAoy»(r^jj. 

And  he  was  numbered  with  the 
transgressors. 

Luke  ii.  24. 

Zsvyog  rpvyovcov  vj  Bvo  veoccrowf 
iffsgig-spouv. 

A  pair  of  turtle  doves,  or  two 
young  pigeons. 

John  ii.  17. 

O  l^rjXos  Tou  oixou  (you  Kureea- 
ys/xs. 

The  zeal  of  thine  house  hath 
eaten  me  up. 

John  X.  34. 
Eyo)  sjw«,  ^60j  eg-e. 
I  said.  Ye  are  gods. 

John  xii.  38.  see  Rom.  x.  16. 

Ku^jg,   T»5     gwij-gycg  Tj"  oxop 

Kai  6  /Sgop^jwv  Ky^iow  tjvi 
aTTgxaXy^'&yj. 

Lord,  Who  hath  believed  our 
report  ? 

And  to  whom  hath  the  arm  of  the 
Lord  been  revealed  ? 


•  This  is  taken  from  the  Hebrew,  but  the  words  are  Syriac  or  Chaldee.     Sabach- 
thani  is  the  word  now  in  the  Chaldee  paraphrase.     (Dr.  Randolph.) 


IX.  Sect.  I.]  Quotations  exactly  agreeing  nssith  the  Hebre'w.     361 
16.     Jfsal.  xxii.  19.  (18.  of        agreeswlth  John  xix.  24. 


'^m 


English  Version.) 

XDvh  nn  ip'^n* 

They  part  my  garments  among 
them,  and  cast  lots  upon  my  vesture. 


\7. 


Psal.  cix.  8. 


Let  another  take  his  office. 


18.  Gen.xxii.  18. 

♦nil  Vd  lynn  iDnanm 

And  in  thy  seed  shall  all  the  na- 
tions of  the  earth  be  blessed. 


AiSllSpKTUVTO    T«    ljW,aT»a    ftOW 

eaWTOij,   xai    sttj   tov   t[ji,aTt<ri/,ov 

They  parted  my  raiment  among 
them,  and  for  my  vesture  they  did 
cast  lots. 

Acts  i.  20. 
Tuv  efficrxoin)v  mjIov  Aafoj  ere- 
poS' 
His  bishoprick  let  another  take. 

Acts  iii.  25. 
Kai  Tw  o-vspfiUTi   (TOW  evswAo- 

And  in  thy  seed  shall  all  the  kin- 
dreds (i.  e.  nations,  as  being  derived 
from  one  common  ancestor)  of  the 
earth  be  blessed. 


19.  Psal.  ii.  1,  2. 

tDnj   itJ^jn    r]t2b 

Why  do  the  heathen  rage,  and  the 
people  imagine  a  vain  thing  ? 

The  kings  of  the  earth  set  them- 
selves, and  the  rulers  take  counsel  to- 
gether, against  the  Lord,  and  against 
his  Anointed. 


20.  Psal.  ii.  7. 

Thou  art  my  Son,  this  day  have  I 
begotten  thee. 

21.  Exod.  xxii.  27.  (28.  of  English 

Version.) 

Thou  shalt  not . . .  curse  the  ruler 
of  thy  people. 


Acts  iv.  25,  26. 

Ivan  efgva^otv  eS^vjj,  xcn  Aao» 
SjW-sAsTJjo'av  xev« ; 

nagej-jja'av  6*  ^«(r»Xe»j  t^j  yijf, 
x«i  6«  ap^ovTss  (7wv>)p^"&)j0"av  ett*  to 
auTO  xara  tow  Kogjou,  x«*  xtXTa 

ToD  KpifOV  aVTOV. 

Why  did  the  heathen  rage,  and  the 
people  imagine  vain  things  ? 

The  kings  of  the  earth  stood  up, 
and  the  rulers  were  gathered  toge- 
ther, against  theLord,  and  against  his 
Christ,  (i.  e.  Messiah,  or  Anointeu 
one.) 

Acts  xiii.  33. 
'Tios  ju.00   it   (Til,  gyeo  a-Yii/,6pov 
ysysvvijxa  <re. 

Thou  art  my  Son,  this  day  have  I 
begotten  thee. 

Acts  xxiii.  5. 

Ap^ovlcc  TOO  Xaov  <yov  owx  egug 

XCtXWf. 

Thou  shalt  not  speak  evil  of  the 
ruler  of  thy  people. 


362     Quotations  exactly  agreeing  mth  the Hebre*w.  [Part  I.  Ch. 
22.       Psal.  V.  10.  (9.  of         agrees  with  Rom.  iii.  13. 

Ta(po5    aveayyiJievoi    6    hot^uy^ 


English  Version.) 

Their  throat  is  an  open  sepulchre, 
they  flatter  with  their  tongue. 

23.  Ps^.  cxl.  4.  (3.  of  English 

Version.) 

nnn  mi:^Dy  n^n 

Adders*  poison  is  under  their  lips. 

24.  Psal.  xxxvi.  2.  ( 1 .  of  English 

Version.) 

TTiere  is  no  fear  of  God  before  his 
eyes. 

25.  Psal.  xxxii.  1,  2. 

Blessed  is  he  whose  transgression 
is  forgiven,  whose  sin  is  covered. 

Blessed  is  the  man  unto  whom  the 
Lord  imputeth  not  iniquity. 


26. 


Gen.  xvii.  5. 


A  father  of  many  nations  have  I 
made  thee. 


27. 


Gen.  XV.  5. 


So  shall  thy  seed  be. 
28.  PsaLxliv.  22. 

For  thy  sake  we  are  killed  all  the 
day  long;  we  are  counted  as  sheep 
for  the  slaughter. 


avTwV  roils  y\u)(r(rMi  uvraov  edo- 
\iov(rav. 

Their  throat  is  an  open  sepulchre. 
With    their   tongues    they    have 
used  deceit. 

Rom.  iii.  13. 
log     acTTTiScov    uiro    ra.    X^'^'' 
axtrm. 

The  poison  of  asps  (a  venomous 
species  of  serpent)  is  under  their  lips. 

Rom  iii.  18. 

Oox  gf  I  t^o^og  06oy   owrevaVTi 

Tctfv  oipdaAjxwv  aoreov. 

There  is  no  fear  of  God  before 
their  eyes. 

Rom.  iv.  7.  8. 
Maxapiot  cov  a^sd)j<r«»  ut 
avoii.ia.1,  xat  cov  e7rexaXy(p3ijo-av 
a<  aiJ,agTiat.  Maxagjoj  av)jg 
CO  oy  fiii  KoyidryTai  Kupiog  otfiap^ 
Tiav, 

Blessed  are  they,  whose  sins  are 
forgiven,  and  whose  iniquities  are 
covered. 

Blessed  is  the  man,  to  whom  the 
Lord  will  not  impiite  sin. 

Rom.  iv.  17. 
UuTspa  isoXXoiv  eSvcSv  re^ej- 
xa  (xe. 

A  father  of  many  nations  have  I 
made  thee. 

Rom.  iv.  18. 

OoTwj  gfa*  TO  <77r6p/xa  <tov. 

So  shall  thy  seed  be. 

Rom.  viii.  36. 
'Ot*    evexa    cov    ^avarovix.s^a 
oX»)v  TJjv  Yjuspav  eXoyi<r^YiiJ,ev  cog 
tspobUTct  <r<pay^f. 

For  thy  sake  we  are  killed  all  the 
day  long. 

We  are  accounted  as  sheep  for  the 
slaughter. 


IX.  Sect.  I.]   Quotations  exactli/ agreeing  mth  the Hebreiv.    363 
29.  Gen.  xxi.  ]  2.  agrees  with  Rom  ix.  7« 

For,  in  Isaac  shall  thy  seed  be      <j"o»  (nrepjxa,. 

But,  in   Isaac  shall  thy  seed  be 
called. 


called. 


30. 


Gen.  XXV.  23. 


The  elder  shall  serve  the  younger. 


31.  Mal.i.  2,  3. 

I  loved  Jacob,  and  I  hated  Esau. 

32.  Exod.  xxxiii.  19. 

^HK  nJ^'}<-n^?  ♦rum 

I  will  be  gracious  to  whom  I  will 
be  gracious,  and  I  will  show  mercy 
on  whom  I  will  show  mercy. 


Rom.  ix.  12. 

'0  ju,,ei^a;v  hovXsuasi  tco  eXaa- 

(TOVl. 

The  elder  shall  serve  the  younger. 

Rom.  ix.  13. 

Tov    laxcaS    Yj^airrja-cc,  rov  8e 

H(rao  B/AJcrijo-a. 

Jacob  have  I  loved,  but  Esau  have 
I  hated. 

Rom.  ix.  15. 

EA.6>](rco  6v  av  sAeco,  xai  o»x- 
reiprjaoo  6v  av  otxTsipoo. 

I  will  have  mercy  on  whom  I  will 
have  mercy,  and  1  will  have  com- 
passion on  whom  I  will  have  compas- 


33.  Exod.  ix.  16. 

For  this  cause  have  I  raised  thee 
up,  for  to  show  in  thee  my  power, 
and  that  my  name  may  be  declared 
throughout  all  the  earth. 

34.  Lev.  xviii.  5. 

cnn  ♦m  D"^^?^ 

Judgments  ....  which  if  a  man 
do,  he  shall  live  in  them. 

35.  Psal.  Ixix.  10.  (9.  of  English 

Version.) 

The  reproaches  of  them,  that  re- 
proached thee,  are  fallen  on  me. 


Rom  ix.  1 7. 

E»j  avTO  TouTo  e^riyeipa  ae, 
oVwf  evdsi^w[Ji,at  sv  coi  ttjv  Sova- 
/xiv  /xoy,  KUi  OTTOJj  SiayysA^  to 
ovoi^a.  jU,oy  ev  •arao'rj  tji  yr,' 

For  this  same  purpose  have  I 
raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name 
might  be  declared  throughout  all 
the  earth. 

Rom.  X.  5. 
'O    ■nTO»)j(raj     aura    av^panTos 
^Yl<reTai  ev  aoTolg, 

The  man,  which  doeth  those  things, 
shall  live  by  them. 

Rom.  XV.  3. 

'Oi  ovej^jcr/xo<  tcov  ovejSj^oi/rwv 
<re  evevea-ov  stt'  sfjLs. 

The  reproaches  of  them,  that  re- 
proached thee,  fell  on  me. 


364     Quotatio7is  exactly  agreeing  isoitk  the  Hebrew.   [Parti.  Ch. 
36.    Psal.  xviii.  50.  (49.  of        agrees  with  Rora.  xv.  9. 

sv    £^V£(7»,    x«»    Tw    QVoit.ct.ri    cru 

For  this  cause  will  I  confess  to 
thee  among  the  Gentiles,  and  sing 
unto  thy  name. 


English  Version.) 

Therefore  will  I  give  thanks  unto 
thee,  O  Lord,  among  the  heathen, 
and  sing  praises  unto  thy  name. 


37.  Psal.  cxvii.  1. 

Praise  the  Lord  all  ye  nations: 
praise  him  all  ye  people. 


38.  Isa.  lii.  15. 

That,  which  had  not  been  told 
them,  shall  they  see,  and  that  which 
they  had  not  heard  shall  they  con- 
sider. 

39.  Jobv.  13. 

He  taketh  the  wise  in  their  own 
craftiness. 


40.  Deut.  XXV.  4. 

wn^  m:!^  DDnn"«b 

Thou  shalt  not  muzzle    the  ox 
when  he  treadeth  out  the  corn. 

41.  Exod.  xxxii.  6. 

^nti^^  b:ii6  avn  n^'n 

The  people  sat  down  to  eat  and 
to  drink,  and  rose  up  to  play. 

42.  Psal.  xxiv.  1. 

The  earth  is  the  Lord's,  and  the 
fulness  thereof. 


Rom.  XV.  11. 

AivsjTs  rov  Kvpiov  ttuvtu  t« 
edv)},  Kui  eiruiVs<r(XTe  aorov  vroiv- 
re;  01  Aixof. 

Praise  the  Lord  all  ye  Gentiles; 
and  laud  him  all  ye  people. 

Rom.  XV.  21. 
'Ojj  oox  avYiyyeXvi  ■sregi  aurouf 
o^ovTuif  xa<  6i  ovx  axr]xoa<ri,  au^ 
vri<rQV(ri, 

To  whom  he  was  not  spoken  of, 
they  shall  see ;  and  they  that  have 
not  heard  shall  understand. 


1  Cor.  iii.  1 9. 
'O  Spacrcro/Asi/oj  tou$  cofous  ev 
T^  'STUVOVgyict  avToov. 

He  taketh  the  wise  in  their  own 
craftiness. 

1  Cor.  ix.  9. 

Oo  ^j/XMcretf  /Souv  aXouivTU, 

Thou  shalt  not  muzzle  the  mouth 
of  the  ox  that  treadeth  out  the  corn* 

ICor.  X.  7. 
Ex«^»(rgv   6  Xuos  (puyelv   xai 

The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play. 

1  Cor.  X.  26. 
Tow  yag  Kupjoy  i)  y^,   xa<  to 
7rAt)pwju,a  aur^j. 

For  the  earth  is  the  Lord's,  and 
the  fulness  thereof. 


IX.  Sect.  I.]     Quotations  exctctli/ agreeing  mtk  the  Hebrew:   365 
43.  Psal.  viii.  6.  agrees  with  1  Cor.  xv.  27. 

Thou  hast  put  all  things  under  his      ■aro^otg  avTOV. 

For  he  hath  put  all  things    under 
his  feet 


feet 


44.  Isa.  xxii.  J  3. 

Let  us  eat  and  drink,  for  to-mor- 
row we  die. 


1  Cor.  XV.  32. 

Let  us  eat  and  drink,  for  to-morrow 
we  die. 


45.  Isa.  XXV.  8. 

n)i^b  man  y^i 

He  will  swallow  up  death  in  vic- 
tory. 

46.  Psal.  cxvi.  10. 

I  believed,  therefore  have  I  spoken. 


1  Cor.  XV.  54. 

KuT£Trob*i  6  ^avuTog   etg  vlxog. 
Death  is  swallowed  up  in  victory. 

2  Cor.  iv.  13. 

ETTJs-soo-a,  8<o  e\aXv}(ra. 

I  have  believed,  therefore  have  I 
spoken. 


47.  Isa.  xlLx.  8. 

l^nnry  r^v^^'  Dvm 

In  an  acceptable  time  have  I  heard 
thee,  and  in  a  day  of  salvation  have 
I  helped  thee. 


2  Cor.  vi.  2. 

ev  ijix,epa.  crcoTrjgtctg  sSofj^yja-ot.  <rot. 

I  have  heard  thee  in  a  time  ac- 
cepted, and  in  the  day  of  salvation 
have  I  succoured  thee. 


48.  Exod.  xvi.  18. 

He  that  gathered  much,  had  no- 
thing over;  and  he  that  gathered 
little,  had  no  lack. 


2  Cor.  viii.  15. 
O  TO  TToXu,  ovx  STrXsovaas'  xai 
6  TO  oXiyoVf  ovx  YjXaTlovrj<rs. 

He  that  had  gathered  much,  had 
nothing  over ;  and  he  that  had  ga- 
thered little,  had  no  lack. 


49.  Psal.  cxii.  9. 

He  hath  dispersed,  he  hath  given 
to  the  poor:  his  righteousness  en» 
dureth  for  ever. 


2  Cor.  ix.  9. 

E(rxop7r<(r£V,  e^coxs  roig  tts- 
fyja-jv*  ^  &<x«joo-yv>}  aurow  j«,gve«  sig 
Tov  amva. 

He  hath  dispersed  abroad,  he  hath 
given  to  the  poor :  his  righteousness 
endureth  for  ever. 


366 
50. 

'i6   ^b^{)^^  n^-i    'n^fs 

Sing,  O  barren,  thou  that  didst  not 
bear;  break  forth  into  singing  and 
cry  aloud,  thou  that  didst  not  travail 
with  child ;  for  more  are  the  children 
of  the  desolate,  than  of  the  married 
wife. 

51.  2  Sam.  vii.  14. 

I  will  be  his  father,  and  he  shall 
be  my  son. 

52.  Psal.  civ.  4. 

ton*?  t^^e  vr\"\^D 

Who  maketh  his  angels  spirits,  his 
ramisters  a  flaming  fire. 


53. 


Quotations  exactly  agreeing  isoith  the  Hebrew.  [Parti.  Ch* 

l8a.liv.  1.  agrees  with  Gal.  iv.  27. 

Ew(pgav.&)jT»  g-sTga  y)  oo  tjxtoo- 
o"«*  p^^oy  xa»  /3o>]crov,  ^  owx  coSivoo- 
<j"a*  o't*  isoKXct  TO.  rexva  t^j  sgij- 
jaoo  fLaXXov  jj  rrjj  s^ouo"y]f  tov  av- 

Rejoice,  ^^w^  barren  that  bearest 
not :  break  forth  and  cry,  thou  that 
travailest  not :  for  the  desolate  hath 
many  more  children  than  she  which 
hath  an  husband. 

Heb.  i.  5. 

Eyco  etrojxa*   avT^    .ejj  vare- 

pa,  x«i  avTog  £$■«»  j!x.o»  ejj  viov. 

I  will  be  to  him  a  father,  and  he 
shall  be  to  me  a  son. 

Heb.  i.  7. 

'O  'STOioov  Totjg  ayysXovg  aoTOu 
OTVeu/xara,  xa«  Toug  hurcvgyovg 
auTOV  tsjvgog  <pXoya. 

Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire. 

Heb.  i.  8,  9. 
'O  bpovog  crou  6  0eof,  etg  tov 
ajwva  TOV  aicavog'  paS'^og  su^o- 
TrjTOg  Yi  f>cc§dog  Trjg  ^a(TiKsnx.g  aov 
*Hya7n]0"«j  Sjxajotrwyijv,  xaj  eju,«- 
(TTjcraf  avoixiuV  Sia  touto  e^pjcre  cs 
6  0eof,  0  ©soj  cou,  sKonov  ayak- 
\ioc(rsctig  'srapa  TO'jg  fxeTO^oug  aov. 

Thy  throne,  O  God,  is  for  ever 
and  ever :  a  sceptre  of  righteousness 
is  the  sceptre  of  thy  kingdom.  Thou 
hast  loved  righteousness  and  hated 
iniquity;  therefore  God,  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness 
above  thy  fellows. 

Heb.  ii.  6—8. 

Ti  sfiv  av^pcoTTog,  oTt  jiju/jt- 
vrjtrxi]  auTOU ;  rj  viog  av^pcjoTrov,  or* 
s7r»(rxs7rTr)  auTOv;  ii\aTla}(rag 
auTOv  ^payy  t«  'cjap*  ayysXovg' 
8o^»)  y.cn  TJju.^  ss's'^uvoiiyag  aixroVf 
xai  xuTsg'Yja'ag  avTOV  svt  Tct  spyx 
Touv  ^stpoav  (TOV  TtavTct  uTTSTu^ag 
OTTOxaTcu  Twv   TToSwv  aUTOO" 

What  is  man,  that  thou  art  mind- 
ful of  him  ?  or  the  son  of  man,  that 


7.  of 


Psal.  xlv.  7,  8.  (6, 
English  Version.) 

tDbw    D'rfTK     IJ^DO 

^y^    n•^*^'::    Dnti^    nyi 

Thy  throne,  O  God,  is  for  ever  and 
ever :  the  sceptre  of  thy  kingdom  k  a 
right  sceptre.  Thou  lovest  righteous- 
ness and hatest  wickedness;  therefore 
Godjthy  God,hath  anointed  thee  with 
the  oil  of  gladness  above  thy  fellows. 

54.  Psal.  viii.  4 — 6. 

nnpsn    'd    D"i.^-ni 
D'n7K;j  mD  rnonm 

*7D  jn^  ♦^5;»:i  '\nb'Wf:r\ 
vbni^-nnn  nnts^ 

What  is  man  that  thou  art  mindful 
of  him  ?  And  the  son  of  man  that 
thou  visitest  him?  For  thou  hast  made 


IX.  Sect.  I.]  Quotations  exactly  agreeing  xmth  the  Hebrew.     367 

thou  visitest  him?  Thou  madest 
hitn  a  little  lower  than  the  angels ; 
thou  crownedst  him  with  glory  and 
honour,  and  didst  set  him  over  the 
works  of  thy  hands  :  thou  hast  put 
all  things  in  subjection  under  his 
feet. 


him  a  little  lower  than  the  angels, 
and  hast  crowned  him  with  glory  and 
honour.  Thou  madest  him  to  have 
dominion  over  the  works  of  thy 
hands;  thou  hast  put  all  things  under 
his  feet. 


55.  Psal.  xxii.  23.  (22.  of 

English  Version) 

^"jbr^^  Sr\p  linn 

I  will  declare  thy  name  unto  my 
brethren :  in  the  midst  of  the  congre- 
gation will  I  praise  thee. 

56.  Isa.  viii.  17,  18. 

I  will  look  for  him. — Behold,  I 
and  the  children  which  the  Lord 
hath  given  me. 

57.  Gen.  ii.  3. 

And  God  blessed  the  seventh  day, 
and  sanctified  it ;  because  that  in  it 
he  had  rested  from  all  his  work  which 
God  had  created  and  made. 

58.  Gen.  xxii.  16,  17. 

^:3'^n^?  -l^n-^D  •  •  •  mn^ 

By  myself  have  I  sworn,  saith  the 
Lord,  ....  that  in  blessing  I  will 
bless  thee,  and  in  multiplying  I  will 
multiply  thy  seed. 

59.  Deut.  xxxii.  35.  (36.  of 
English  Version.) 

The  Lord  shall  judge  his  people. 


agrees  with  Heb.  ii.  12. 

A'jrayysKw  to  ovo[xa   arou  TOig 

vj/^VYjaco  crs. 

I  will  declare  thy  name  unto  my 
brethren :  in  the  midst  of  the  church 
will  I  sing  praise  unto  thee. 


Heb.ii.  13. 
Eyo;     etrojaaj     TrsTroi^oog       sn 
auTco — Idou  eyca   xctt  ra  craiSia 
a  [1,01  eScoxev  o  0eoc. 

I  will  put  my  trust  in  him. — Be- 
hold, I  and  the  children  which  God 
hath  given  me. 

Heb.  iv.  4. 
Ka<  xareTraucrev   o  0eoj  ev  t^ 
rjjxspoe.    T^     e§SojU.i]     otTTO    iruvTcov 
Toov  spya6v  ocvtou,  * 

And  God  did  rest  the  seventh  day 
from  all  his  works. 


Heb.  vi.  13,  14. 

Ssog co[/,oars  ko.^^    sau- 

T0t5,  Xsycuv  'H  [j.Yjv  eoKoyaiv 
svKoyY\(Tai  ere,  xa<  ■orAijSuvaJv 
'5jX>;^uvw  crs. 

God  ....  sware  by  himself,  say- 
ing. Surely,  blessing, I  will  bless  thee; 
and  multiplying,  I  will  multiply  thee. 

Heb.  X.  30. 

Kupios  ^§ivsi  rov  \a.ov  amov. 
The  Lord  shall  judge  his  people. 


I  This  citation  is  an  abridgement  of  the  Hebrew. 


368     Quotations  nearly  agreeing  mth  the  Hebrexsc.    [Parti.  Ch. 
GO.  Gen.  xlvU.  3 1 .  agrees  with  Heb.-  i,  21 . 


And  Israel  bowed  himself  upon  the 
bed's  head. 

61.  Prov.  iii.  U. 

-W  ^3n  mil'  noiD 


Ka<  7rpo(rs)cof>j(r8v  sttj  to  eixpov 

And  worshipped,  leaning  upon  the 
top  of  his  staff. 

Heb.  xii.  5. 


My  son,  despise  not  the  chastening      eAsy^o/^svoj 


of  the  Lord ;  neither  be  weary  of  his 
correction. 

62.  Josh.  i.  5. 

(and  see  Deut.  xxxi.  8.) 

I  will  not  fail  thee,  nor  forsake 
thee. 


My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint 
when  thou  art  rebuked  of  him. 

Heb.  xiii.  5. 

Ou  fnYj  <rs  avoO)  ouS'  ow  ](*>)  as 
syKOiTocKnrco. 

I  will  never  leave  thee,  nor  forsake 
thee. 


63.  Lev.  xi.  44.  1  Pet.  i.  16.  ^ 

O     CD'tt^lp    tDD^^m  'Ayioi  yevsa-^s,  or*  syco  hyioi 

Ye  shall  be  holy,  for  I  am  holy.  Be  ye  holy,  for  1  am  holy. 


Matl.  i.  23. 


II.  Quotations  nearly  agreeing  with  the  Hebrew. 

These  correspond  nearly  with  the  Hebrew^,  though  not  so 
literally  as  those  in  the  preceding  class,  to  which  they  are 
nearly  equal  in  number  :  Thus, 

1.  Isa.  vii.  14. 

mn     mbvn     r\:n 

Behold,  a  virgin  shall  conceive, 
and  bear  a  son,  and  shall  call  his 
name  Immanuel. 


nearly  agrees  with 

18ou  i)  Tragdsvoj  sv  yafgi  s^s«, 
xa»  rs^sTai  yjov,  kui  xaXeo-oocrf 
TO  ovof/^a  avlou  EjU.jW.avou»)A. 

Behold,  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son  j 
and  they  shall  call  his  name  Emma- 
nuel. 


'  Heb,  xi.  21.     This  quotation  is  taken  from  the  Septuagint  version  of  Gen.xlvii.  31. 
omitting  only  the  word  Israel.     The  variation  from  the  Hebrew  is  merely  in  the  vowel 

points  :  for  niSQn  ,  a  bed,  the  Septuagint  read  nf  ^17,  a  staff.  And  that  this  is  the  true 
reading  seems  probable,  because  it  does  not  appear  that  Jacob  was  then  confined  to  his 
bed,  and  because  it  is  not  easy  to  understand  what  can  be  meant  by  worshipping  or 
bowing  himself  on  the  head  of  his  bed.  In  the  other  reading  the  sense  is  plain :  Jacob 
■worshipped  God,  and,  being  old  and  feeble,  supported  himself  by  leaning  on  the  top  of 
his  staff.    Dr.  Randolph  on  the  Quotations,  p.  45. 


IX.  Sect.  I.]     Qsiotations  nearly  agreeing  taith  the  Hebrew. 

2.  Jer.  xxxi.  15.  nearly  agrees  with  Matt.  ii.  18. 


369 


A  voice  was  heard  in  Ramah,  la- 
mentation, and  bitter  weeping ; 
Rachel  weeping  for  her  children,  re- 
fused to  be  comforted  for  her  chil- 
dren, because  they  were  not. 

3.  Psal.  xci.     1,  12. 

For  he  shall  give  his  angels  charge 
over  thee,  to  keep  thee  in  all  thy 
ways.  They  shall  bear  thee  up  in 
their  hands,  lest  thou  dash  thy  foot 
agaiiist  a  stone. 

4.  Deut.  vi.  13. 

inyn  insn 

Thou  shalt  fear  the  Lord  thy  God, 
and  serve  him. 


KUi  xXau^jaoj,  xa<  odvgixog  TroXwf, 
'Pa;^r]X  xA«»ou(r«Ta  xsxva  aurrij, 
xaj  ovx.  Yi^sXs  7rag«xX>jdrjva<,  ot» 

In  Rama  was  there  a  voice  heard, 
lamentation,  and  weeping,  and  great 
mourning,  Rachel  weeping  for  her 
children,  and  would  not  be  com- 
forted, because  they  are  not. 

Matt.  iv.  6. 

'Otj Tolg    ayyeXoig 

auTOV  evTsXsiTOLi    "TTspi    <roVf    xai 

'TTpOiTKO'^Ylg    "jrpOS     Xl'&OV     TOV   VohoC 

<rou. 

For  ....  he  shall  give  bis  angels 
charge  concerning  thee  :  and  in  their 
hands  they  shall  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot  against 
a  stone. 

Matt.  iv.  10. 

Kvgtov  TOV  &SOV  (Tou  ^po<ncvvi^- 
(TSJjj  x«»  awrw  jxovo)  AaTgsucrejj* 

Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve. 


5.  Isa.  ix.  1,  2. 

tD^n  "im  Tarn  nnnKm 
cn'b:/  nj2  m>e  mob":; 

At  the  first  he  lightly  afflicted  the 
land  of  Zebulun,  and  the  land  of 
Naphtali,  and  afterward    did  more 


Matt.  iv.  15,  16. 
r^  Za^ouXwv,  xa»  y^  Nsf^a- 
As«/x,  oiov  ba.Xa(T(Tr\ij  irsqctv  tou 
lopSavou,  FaAiXaja  toJv  eSvwv. 
'O  Kuog  6  xad>j/xsvoj  ev  crxorej 
siSe  (^Mj  f'Syct,  Kui  Tolg  xa^ij- 
fiBVOig  sv  yoipoi  xa<  cxja  ^avar&y 

The  land  of  Zabulon,  and  the 
land  of  Nephtalim,  by  the  way  of  the 
sea,  beyond  Jordan,  Galilee  of  the 
Gentiles;    the  people  which  sat  in 


•  These  words  are  not  an  exact  translation  from  the  Hebrew ;  and  Dr.  Randolph 
obsep'es  that  it  is  difficult  to  make  sense  of  the  Hebrew  or  of  the  English  in  the  order 
in  which  the  words  at  present  stand.  But  the  difficulty,  he  thinks,  may  easily  be 
obviated,  by  removing  the  first  six  words  of  Isa.  ix.  and  joining  them  to  the  former 
ciiapter,  as  they  are  in  all  the  old  versions  :  And  then  the  words  may  be  thus  rendered  : 
j4>s   the  former  time  made  vile,  or  debased,  the  land  of  Zebulon,  mid   the   land  of 

VOL.  II.  B  B 


S70      Quotatians  nearlt^ agyeeing'-joUh  f/ic Hebreiv.      [Part  I.  Gh. 


grieviously  afflict  her  by  the  way  of 
the  sea,  beyond  Jordan,  in  Galilee  of 
the  nations.  The  people  that  walked 
in  darkness  have  seen  a  great  light ; 
they  that  dwell  in  the  land  of  the 
shadow  of  death,  upon  them  hath 
the  light  shined. 

"6.  Isa.  vi.  9,10.  nearly  agrees  with 

n.^en^ns  vt^r\  vyy^  nnDn 

Hear  ye  indeed,  but  understand 
not:  And  see  ye  indeed,  but  perceive 
not.  Make  the  heart  of  this  people 
fat,  and  make  their  eyes  heavy,  and 
shut  their  eyes ;  lest  they  see  with 
their  eyes,  and  hear  with  their  ears, 
and  understand  with  their  heart,  and 
convert,  and  be  healed. 


darkness  saw  great  light:  and  to 
them  which  sat  in  the  region  and 
shadow  of  death,  light  is  sprung  up. 


14,  15.  Actsxxviii. 
12.  Luke  viii.  10. 


Matt.  xiii. 
26.  Mark  iv. 

Axori  uxovarBTSf  xai  ov  [x,yj  cruv- 
yJTs'  xai   /SAsttovtsj  j8As">|/£Te,    xai 

xapditx.  rou  AaoD  tovtou,  xa*  Tolg 
co(rt    ^(xgsco§    Yjxova-aj/^   x«»    rovg 

(x.Yi'Kors  j^oJCTj  rolg  0(p^a\ixo~ig,  km 
Tolg  cocrjv  axoufjcao'ii  xai  t^  xap~ 
dia.  (ruvc'j(rif  x«»  STris-pevl/wtr*,  xai 
ia,(TM[j.ai   aVTOvg. 

By  hearing  ye  shall  hear,  and  shall 
not  understand  :  and  seeing  ye  shall 
see,  and  shall  not  perceive :  for  this 
people's  heart  is  waxed  gross,  and 
f/ieir  ears  are  dull  of  hearing,  and 
their  eyes  they  have  closed ;  lest  at 
any  time  they  should  see  with  their 
eyes,  and  hear  with  their  ears,  and 
should  understand  with  their  heart, 
and  should  be  converted,  and  I 
tdiould  heal  them. 

Mat't.  xix.  5. 
Evexsv  ro'JTOU  xutuKsi^si  «<v* 
^gcjoTTog  Tov  'oruTspa.  xon  tjjv  /lmj- 
Ts^a,  xai  'STpocrxokAYj^YjO'eTai  ty) 
•yuvaixi  avTov  xai  z<70VTai  6i 
5uo  s<;   (rapxa  fj^iocv, ' 

For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  cleave 
to  liis  wife ;  and  they  twain  shall  be 
'  one  flesh. 

Neplheli,  so  the  latter  lime  shall  vmke  H  glorious.  The  umj  of  the  sea,  4;c.  A 
prophecy  most  signally  fulfilled,  by  our  Saviour's  .appearance  and  residence  in  these 
parts.  The  Evangelist  from  the  first  part  of  the  sentence,  takes  only  the  land  of 
Zabulon,  and  the  land  of  Nephlhalim ;  V/hat  follows  is  an  exact,  and  almost  literat 
translation  of  the  Hebrew  :  only  for  DObnrr,  walked,  is  put  xaS-j,^^^.,  sat.  Hew 
properly  this  prophecy  is  cued,  and  applied  to  our  Saviour,  see  Mr.  Mede's  Disc  on 
Mark  1.14,  15.  Mr.  Lowth's  Comment  on  fsa.  9.  and  Bp.  Lowth's  translation. 
Kandolph  on  the  Quotations,  p.  28. 

1  This  quotation  agrees  with  the  Hebrew,  excepting  that  the  word  for  two  is  there 
omitted.  But  it  ought  to  be  inserted  in  the  Hebievv  text,  as  we  have  already  seen  in 
p.  ooi  s'iina. 


7.  Gen.  ii.  24. 

Therefore  shall  a  man  leave  his 
fathei-  and  his  mother,  and  shall 
cleave  unto  his  wife,  and  they  shall 
be  one  flesh. 


IX.  Sect. I.]     Q]iotatio7is  nearly 

8.  Exod.  XX.  J2— IG.  nearly 

"^\\^^  y:i^  "  n«  "t:id 

Honour  thy  father  and  thy  mother. 
Thou  shalt  not  kill.  Thou  shalt  not 
commit  adultery.  Thou  shalt  not 
steal.  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbour. 

9.  Exod.  iii.  6. 

'^b^?  ION*  'rh^  o^k* 

I  am  the  God  of  thy  father,  the 
God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob. 

10.  Deut.  vi.  5. 

Thou  shalt  love  the  Lord  thy  God 
with  all  thine  heart,  and  with  all  thy 
soul,  and  with  all  thy  might. 


11.  Zech.  xiii.  7. 

Smite  the  shepherd,  and  the  sheep 
shall  be  scattered. 


12. 


Psal.  Ixxviii.  24. 


And  had  given  them  of  the  corn  of 
heaven. 


agreeing  uiith  the  Hebreis),     371 

agrees  with  Matt.  xix.  18,   19. 

Tij«,a    rov   -sTUTspoc    crov   xa»  t))V 

Thou  shalt  do  no  murder:  thou 
shalt  not  commit  adultery :  thou 
shalt  not  steal :  thou  shalt  not  bear 
false  witness :  honour  thy  father  and 
thy  mother. 

Matt.  xxii.  32.     Mark  xii.  26. 
Luke  XX.  37. 
Eyco    sjjai    0  05oj     A^^aajw,, 
x«j   6   0;oj     l<raax    xai   o   ©sof 
laxco^. 

I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob. 

Matt.  xxii.  37.     Mark  xii.  30. 
Luke  X.  27. 

AyaTTYjO'si;  Kupiov  rov  Qsov 
<Tou  oXrj  rrj  xa^Sia  (rov,  xa*  sv 
oKrj  TJj  "^v^ri  crou,  xcn  ev  6A>j  t^ 
dtavoid  (TOO.  ^ 

Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind. 

Matt.  xxvi.  31. 

YIUTU^O)  TOV  1S70l[JI,£VCX.,   XXi   dlOC- 

(TKOpTrKr^YjaeTai  rx  tt^o^xto.  Trig 

I  will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scattered 
abroad. 

John  vi.  31. 

Aprov  £x  Tou  oupuvou  sdooxsv 
avTolg  faysiv. 

He  gave  them  bread  from  heaven 
to  eat. 


'  The  Vatican  edition  of  the  Septuagint  here  translates  "l^^'  by  rns  ^lavoi;  <rou,  thy 
■mind.  But  the  Alexandrian  edition  renders  it  tSs  xapVia?  <fo''i  ^hy  heart.  St.  Matthew 
takes  in  both  :  but  puts  ■^'V^.n,  soul,  between  :  He  also  puts  f"  oA.«)  for  1^  oX»)s  agree.nbly 
to  the  Hebrew  :  And  he  leaves  out  the  latter  clause,  with  allthy  strength.  St.  Mark 
and  St.  Luke  agi-ce  entirely  with  St.  Matthew,  only  they  add  the  latter  clause.  Dr. 
Randolph  on  Quotations,  p,  29. 

B  B    2 


372     Quotations  nearly  agreeing 

13.  Isa.  liv.  13.  nearly  a 

And  all  thy  children  shall  be  taught 
of  the  Lord. 

14.  Psal.  xli.  9. 

Mine  own  familiar  friend,  •  •  •  • 
which  did  eat  of  my  bread,  hath  lift 
up  his  heel  against  me. 

15.  Psal.  cix.  3. 

(See  Psal.  xxxv.  19.  and  Ixix.  4.) 

They  .  •  •  fought  against  me  with- 
out a  cause. 

IG.  Exod.  xii.  46. 

(See  Psal.  xxxiv.  21.) 

'■    Neither    shall    ye    break    a  bone 
thereof. 

n,  Zech.  xii.  10. 

np"T 

They  shall  look  on  him  2  whom 
they  pierced.  {Arclih'p.  Newcome's 
version.) 

18.   Joel  iii.  1—5.  (ii.  28—32.  of 
English  version.) 

\^'dlr^''  mD'7n  ^.y^jp^ 


with  theHebrex'o.      [Part  I.  Ch, 

greeswith  John  vi.  45. 

Ka»  ecovraj  TTUVTsg  8<S«xto<  too 

0EOU. 

And  they  shall  all  be  taught  of 
God. 

John  xiii.  18. 
'O  Tpcoyoov  fxsT    sfLOV  Tov  ap- 

70V,     STTYipSV  STt'     SfX^S    T>]V     ZTTSgVOC. 
CiVTOV. 

He  that  eateth  bread  with   me, 
hath  lifted  up  his  heel  against  me. 

John  XV.  25. 
Ejaic7>5trav  [xs  dcopsciv. ' 
They  hated  me  without  a  cause. 

John  xix.  36. 
Og-oDv  ou  (TUVTpi^yjcrsTai  avTOV 
A  bone  of  him  shall  not  be  broken. 

John  xix.  37. 

'O^ovTUi  eif  6v  s^sKSVTr,(Tav.  2 

They  shall  look  on  him  whom  they 
pierced. 


Actsii.  17 — 21.  (See  Rom.  x.  11.) 
K«t  sg-ai  sv  raij  sa-^oiTuig 
Yjjj^spaig  (Xfysj  6  0soj),  sk^sm 
arro  tov  OTvewjU-aToj  jaou  sttj  Tracav 
cragjia*  x«»  ■aTpofpyjTHOcroyo'JV  61  ujoi 

6*  vsat/jcrxoj  ujU-ouv  6ga(Tsig  o^'OVTai, 
xoci   6t  'urpsa-^UTspoi  u^uiv  svvttviu 


'  This  agrees  both  with  the  Septuagint  (as  will  be  seen  in  a  subsequent  page) 
and  also  with  the  Hebrew,  only  what  the  Septuagint  renders  I'^oXif^na-ccv,  fought y 
is  here  reiidered  l^iVjxrav,  hated,  or  possibly  this  may  refer  to  Psal.  xxxv.  19. 
or  Ixix.  4.  where  the  Psalmist  speaks  of  those  who  were  his  enemies  wrongfully. 
Randolph  on  Quotations,  p.  30. 

2  It  is  evident  that  the  Evangelist  here  plainly  read  V^!<  [him)  instead  of  •v^j^  (me) 
in  the  Hebrew  :  But  so  also  read  thirty-six  Hebrew  MSS.  and  two  antient  editions. 
And  that  this  is  the  true  reading  appears  by  what  follows — ond  Uicy  s.haU  mourn  for  him. 
On  the  authority  of  these  manuscripts,  Archbishop  Ncwcome  reads  and  translates  Vbi* 
him.     Minor  Prophets,  n,  550,  8vo  edit. 


IX.  Sect.  I.] 


Quotations  nearly  agreeing  "with  the Hebreii.     3*73 


p.sai  ^z3^'D2^n  cnsvj 
C2V    r>:in    »^D^    c^i"? 

And  it  shall  come  to  pass  after- 
ward, that  I  will  pour  out  my  spirit 
upon  all  flesh ;  and  your  sons  and 
your  daughters  shall  prophesy,  your 
old  men  shall  dream  dreams,  and  your 
young  men  shall  see  visions.  And 
also  upon  the  servants  and  the  hand- 
maids in  those  days  will  I  pour  out 
my  spirit.  And  1  will  show  wonders 
in  the  heavens  and  in  the  earth,  blood 
and  fire,  and  pillars  of  smoke.  The 
sun  shall  be  turned  into  darkness  and 
the  moon  into  blood,  before  the 
great  and  the  terrible  day  of  the 
Lord  come.  And  it  shall  come  to 
pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  delivered. 


1. 


19.  Gen,  xii 

Get  thee  out  from  thy  country,  and 
from  thy  kindred,  and  from  thy 
father's  house,  unto  a  land  that  I  will 
show  thee. 

20.  Isa.  Ixvi.  1,  2. 

»bjn  mn  pLvm  \\d:3 

Thus  saith  the  Lord,  the  heaven 
is  my  throne,  and  the  earth  in  my 
footstool :  where  is  the  house  that 


syvsrvtoKT^Yia-ovrai.  Kai  ys  stu 
Tovg  dovXovg  ju.oy,  kui  stt*  rag  Sow- 
\ag  [x,bv,  sv  rccig  Yjix,sgaig  sKsivaig 
ex^soo  UTTO  Tov  7rv£V[/,aT0g  fjiOVf 
xca  7rgo<pr}Tsv(rov<ri.  Kai  dcticrcti 
repara  sv  Ton  ougavao  otvco,  xai 
arji/,sia  stti  rr^g  yxig  kutoo,  ai^a. 
x.ai  'STug  X.OH  arixida  xuttvov.  'O 
ijXiog  [xeTag-poi<^rj(rsTa.i  sig  (TtiOTog^ 
Kai  rj  (TsAvjVJj  s'lg  aly^u,  Trpiv  )j 
ekdeiv  Tvjv  ^jO-spav  Kvpiou  t*]v 
fj^syaKr^y  xai  e7ri<$iavjj.  Ka<  era*, 
'urag  6g  av  s7rjJcaAecrrjT«»  to  ovojxoc 
Kvgiov,  aoii^Yi<rsTai. 

And  it  shall  come  to  pass  in  the 
last  days  (saith  God),  I  will  pour  out 
of  my  spirit  upon  all  flesh  :  and  your 
sons  and  your  daughters  shall  pro- 
phesy, and  your  young  men  shall  see 
visions,  and  your  old  men  shall  dream 
dreams :  And  on  my  servants  and  on 
my  handmaidens,  I  will  pour  out  in 
those  days  of  my  spirit ;  and  they 
shall  prophesy.  And  I  will  show 
wonders  in  heaven  above,  and  signs 
in  the  earth  beneath,  blood  and  fire, 
and  vapour  of  smoke.  The  sun 
shall  be  turned  into  darkness,  and 
the  moon  into  blood,  before  that 
great  and  notable  day  of  the  Lord 
come.  And  it  shall  come  to  pass  that 
whosoever  shall  call  on  the  name  of 
the  Lord  shall  be  saved. 

iie;irly  agrees  with  Acts  vii.  3. 

E^sK^s  ex.  TYig  yr^g  (tqu,  xai  sx 
TJ55  crvyysvsiag  (tov,  xa.i  SeDgo  Big 
yy\v^  ijv  ocv  croj  dei^ou. 

Get  thee  out  of  thy  country,  and 
from  thy  kindred,  and  come  into  the 


land  which  I  shall  show  thee. 

Acts  vii.  49,  50. 
'O  ovpavog  [/.oi  ^govog^  ^  Se  y^ 

U-OTOTToStOV    TMV    TToScOV    [/,0V      TToloV 

Oixov  oiJcoSojW<y)(r£T£  jU-o* ;  Aeys*  Ku- 
giog'  rj  ng  roitog  ir^g  xuTWTrava-swg 
y.ov  ;  Ov^t  vj  X^'P  l^'^^  sTTOjrjffe 
TdUTo.  tsuvloi, ; 

Heaven  is  my  throne,  and  earth  is 
my  footstool :   what  house  will  ye 


BBS 


374<      Qiwtaiions  tiearli/  agreeing  with  the  Hebrew.     [Part  I.  Ch. 


ye  build  unto  me  ?  And  where  is  the 
place  of  my  rest?  For  all  those  things 
hath  mine  hand  made. 


build  me  ?  saith  the  Lord  :  or  what 
is  the  place  of  my  rest  ?  Hath  not 
my  hand  made  all  these  things  ? 


21. 


Isa.  xlix.  6. 


nearly  agrees  with 


Acts  xiil.  47. 


ni;p-iy  '^\v^^^  nvnb 

I  will  also  give  thee  for  a  light  to 
the  Gentiles,  that  thou  mayestbemy 
salvation  unto  the  ends  of  the  earth. 

22.  Hab.  ii.  4. 

The  just  shall  live  by  his  faith. 

23.  Isa.  lii.  5. 

My  name  continually  every  day  is 
blasphemed. 


of  English 


24.  Psal.  li.  (i.    (4. 

version.) 

That  thou  mightest  be  justified 
when  thou  speakest,  (md  be  clear 
when  thou  judgest. 

25.  Gen.  XV.  G. 

npi'i  V-7 

And  he  believed  in  the  Lord,  and 
he  counted  it  to  him  for  righteous- 
ness. 


Tz^stKcx.  (TS  6IJ  (^cus  s^voov,  Toy 
sivui  <TS  eij(r«JTrjp««v  Iwj  scp^aroy 

I  have  set  thee  to  be  a  light  of  the 
Gentiles,  that  thou  shouldest  be  for 
salvation  to  the  ends  of  the  earth. 

Rom.  i.  17. 

'O  Zs  tixcuoz  ex  isris-ewj  ^>)- 
(Tsron. 

The  just  shall  live  by  faith. 
Rom.  ii.  24. 

To  yaq  ovofn^ct  tou  &eov  8»* 
bjw,af  /3Aao"<^>]/xe*T«»  ev  To7f 
edve<ri. 

For  the  name  of  God  is  blas- 
phemed among  the  Gentiles  through 
you. 

Rom.  iii.  4. 
'Owwf     ttv  SixaJcu-S/yf    ev    toTj 
Xoyoig    (ToVf    x«»    vjx^crrjj   ev   tco 
xf/ivscr^ai  crs. 

That  thou  mightest  be  justified  in 
thy  sa3ings,  and  mightest  overcome 
when  thou  art  judged. 

Rom.  iv.  3. 

E^rifsyce  Ss  K^quaii.  too  0eco, 
xa»  eAoyia".&>)  «utco  e»f  Sjxajoao- 
vy^v. 

And  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteous- 


26.     Hos.  ii.  1.  (i.  10.  of  English 
version,) 

anK  -m'^b  r^r\b  '•\^^' 

And  it  shall  come  to  pass,  that  in 
the  place  where  it  was  said  unto  then?, 
ye  are  not  my  people,  i/ure  it  shall 
be  said  unto  them,  _yc  arc  the  sons  of 
the  living  God. 


Rom.  ix.  2G. 

Kai  Hf  «i,  sv  Tcu  ro-TTw  6v   sppri- 

exfi  xAyj'&r^o'OVTa*  uioi  SsoO  ^wvtoj. 

And  it  shall  come  to  pass,  that  in 
the  place  where  it  was  said  unto 
them,  Ye  a/e  not  my  people  :  there 
iiiall  thej  be  called  the  children  of 
the  living  God. 


IX.  Sect.  I.]     Qiioiaiions  nearly  agreeing  linth  the  Hebrew.     .'?75 

nearly  agrees  with  Roni.  ix.  29. 

^^17  El    jo-jj    Kwgjof    l^a^aw-^    sy- 

8oju,a  av  eyev>jd»;jW,=v,   x«»  wj  Fo- 

Except  the  Lord  of  Sabaoth  had 
left  us  a  seed,  we  had  beea  as  So- 
doma,  and  been  made  like  unto 
Gomorrha. 


27.  Isa.  i.  9. 


Except  the  Lord  of  Hosts  had  left 
us  a  very  small  remnant,  we  should 
have  been  as  Sodom,  and  we  should 
have  been  like  unto  Gomorrah. 

28.  Isa.  viii.  14. 

He  shall  be  ....  for  a  stone  of 
stumbling,  and  a  rock  of  offence  to 
both  the  houses  of  Israel. 

Isa.  xxviii.  16. 

Behold  I  lay  in  Zion  for  a  founda- 
tion a  stone,  a  tried  stone,  a  precious 
corner-stone,  a  sure  foundation  :  he 
that  believeth  shall  not  make  haste. 
(Be  confounded,  Bj).  Loivth  ) 

29.  Isa.  lii.  7. 

•  Howlaeautiful  upon  the  mountains 
are  the  feet  of  him  that  bringeth  good 
tidings,  that  publisheth  peace  j  that 
bringeth  good  tidings  of  good. 


Rom.  ix.  33. 

ISou,  Ti^)]fjn  ev  2»a)V  Ki^ov 
7rpo(rxoja|U,aTOf,  xai  vsTpav  crxav- 
^oiKov  xa.1  TTix;   6  Trij-euwy  stt'  av- 

Behold  I  lay  in  Sion  a  stumbling 
stone,  and  rock  of  offence:  and  who- 
soever believeth  on  him  shall  not  be 
ashamed. 

See  also  Rom.  x  13.  and  1  Pet. 
ii.  6.'  .; 


Roiti.  X.  15*, 

'i2$  i/jgulot  01  TToSsj  TuV  sDwy 
yaX»^OjU,evwv  sipYjVYiv,  toov  euayyg- 

How  beautiful  are  the  feet  of  them 
that  preach  the  Gospel  of  Peace, 
and  bring  glad  tidings  of  good  things ! 


'  The  quotation  inRotn.ix.  55.  is  taken  from  two  places  in  the  prophecy  of  Isaiah. 
St.  Paul,  in  order  to  prove  that  the  Jews  in  general  should  be  cast  off,  and  only  those 
among  them  who  believed  should  be  saved,  refers  to  two  passages  in  the  prophet  Isaiah, 
of  which  he  quotes  such  parts  as  were  sufficient  to  prove  his  point.  TJie  first  cita- 
tion agrees  with  the  Hebrew.  The  Septuagint  (as  will  be  seen  in  a  subsequent  page) 
differs  widely.  The  other  citation  agrees  nearly  with  the  Septuagint  :  it  difiers  from 
the  Hebrew  only  in  reading  with  the  Septuagint  x«rai<r;^KvS-<5VsTa(,  shall  be  ashamed, 
which  is  also  the  reading  of  the  Arabic  version.  They  seem  to  have  read  in  the  original 
iCa'  instead  of  «J'n\  (Dr.  Randolph  on  Quotations,  p.  36.)  The  quotation  in 
Rom.x.  J3.  agrees  with  the  latter  clause  of  Isa.  xxviii.  16.  witli  the  whole  of  which 
s'.SO  dgrt£i  tht  quotation  in  1  Pel.  ill.  6, 


376     Qiiolations  nearly  agreeing  tsoith  the  Hebrew. 

30.     PsaL   xix.  5.   (4.   of  nearly  agrees  with  Rom. 

English  version.) 

Their  line  (more  correctly,  sound) 
is  gone  out  through  all  the  earth,  and 
their  words  to  the  end  of  the  world. 


[Part  I.  Ch. 
X.  18. 


31.  Deut.  xxxii.  21. 

I  will  move  them  to  jealousy  with 
those  which  are  not  a  people;  I  will 
provoke  them  to  anger  by  a  foolish 
nation. 

32.  Isa.  Ixv.  1 ,  2. 

ibKtJ^  x^bb  '>r\'^'r\^ 

-i-nD  ay 

I  am  sought  of  them  that  asked  not 
for   vie;  I   am   found   of  thevi  that 

sought  me  not. 1  have  spread  out 

my  hands  all  the  day  long  unto  a  re- 
bellious people. 


33.  1  Kings  xix.  14. 

iK^pnn  nab  »jn  nm^i 
nnnp*7  »tJ^Drn}< 

The  children  of  Israel  have 

thrown  down  thine  altars,  and  slain 
thy  prophets  with  the  sword  :  and  I 
even  I  only  am  left ;  and  they  seek 
my  life  to  take  it  away. 


para  t^^^   omov[Ji,svris  to.  pr\fji,uTcc 

Their  sound  went  into  all  the 
earth,  and  their  words  unto  the  ends 
of  the  world. 

Rom.  X.  19. 

Eyco  ■sTaga^jjAaxro)  vftaj  sir* 
ovx.  e^vejj  sttj  e^vei  ao-uverca 
TrapopyKti  Itixag. 

1  will  provoke  you  to  jealousy  by 
them  that  are  no  people,  and  by  a 
foolish  nation  will  I  anger  you. 

Rom.  x.  20,21. 

EugS'SrjV    ToTj    £]*£  ]X»]  ^»JTOtI(r»V, 

eja^avT)j    eyevOjU-ijv    toTj    e/xs    ju,>j 

sTTspctiTiocri 'OAtjv  t>}v   i}[ji,epuv 

e^s'TTSTua'a  rag  yjnqct^  ^ov  Trpog 
Xa-ov  uTTSi^ovvTci  xa»  uvTi\e- 
yovTu. 

I  was  found  of  them  that  sought 
me  not;  I  was  made  manifest  unto 

them  that  asked  not  after  me. All 

day  long  I  have  stretched  forth  my 
hands  unto  a  disobedient  and  gain- 
saying people. 

Rom.  xi.  3. 

Kypje,  Tovg  'urpof-tirui  <rov  «• 

TrsxTEJvav,     x««     ra    •&u(rias-)jgia 

aov     x«Tecrxar|/av*     xayco      vits- 

AskP'Stjv  [Jiovogy    x«»   ^rjTOUcr*    T))y 

Lord,  they  have  killed  thy  pro- 
phets, and  digged  down  thine  altars; 
and  I  am  left  alone,  and  they  seek 
my  life. 


1  This  quotation  agrees  verbatim  with  the  Septuagint,  as  will  be  seen  in  a  following 
page  ;  and  it  agrees  with  the  Hebrew,  excepting  that  instead  of  Dip  (qum),  a  line  or 
direction,  both  the  Apostle  and  the  Septuagint  translators  seem  to  have  read  0'}^p 
(qulcm),  (p^oyyo;,a  sound  :  Which  last  is  doubtless  the  true  reading,  as  it  agrees  best 
with  the  context,  and  is  supported  by  the  Chaldee  Paraphrase,  the  Syriac,  Arabic,  and 
Vukate  Latin  Versions,  and  by  Jerome.  Symmachus,  in  his  Greek  translation  ren- 
ders'the  Hebrew  by  rixoi,  sound.  Dr.  Randolph,  on  Quotations,  p.  57.  Prof.  N.  M. 
Berlin,  Psalmi,  ex  recensj^one  textus  Hebraei  et  Versionum  Antiquarum,  Latine  Versi. 
p.  51.  (Upsalia-,  1805.) 

2  This  quotation  agrees  in  sense  botli  with  the  Septuagint  and  the  Hebrew,  but 
seems  to  be  taken  from  a  different  translation ;  The  words  of  the  original  are  trans- 
jiosed,  and  somewhat  abridged. 


IX.  Sect.  I.]    Qiiotations  7iearly  agreeing  with  the  Hebrew. 

34.  1  Kings  xix  18.  nearly  agrees  with  Rom.  xi.  4. 

I  have  left  me  seven  thousand  in 
Israel,  all  the  knees  which  have  not 
bowed  unto  Baal,  and  every  mouth 
which  hath  not  kissed  hira. 


377 


<y^iXiovg  ctvdpag,  oiTiveg  ovx  exuia- 
\I/av  yow  Tig  BaaA. 

I  have  reserved  to  myself  seven 
thousand  men  who  have  not  bowed 
the  knee  to  the  image  of  Baal. 


35.  Deut.  xxxii.  35. 

tzhm  Dpi  ♦^ 

To  me  belongeth  vengeance  and  re- 
compence. 


36 


of 


Deut.  xxxii.   42.    (43. 
English  version.) 

Rejoice,  O  ye  nations,  with  his 
people. 

37.  Prov.  XXV.  21,  22. 

inptrn  KDi'-nzjKT  cz:n7 
i^^Kvby  nnn 

If  thine  enemy  be  hungry,  give  him 
bread  to  eat ;  and  if  he  be  thirsty,  give 
him  water  to  drink :  For  thou  shalt 
heap  coals  of  fire  upon  his  head. 

38.  Isa.  xxix.  14. 

TJDDH  r\'!2'2r\  mn^^i 
"innori  vn:  n:»m 

The  wisdom  of  their  wise  men  shall 
perish,  and  the  understanding  of  their 
prudent  men  shall  be  hid. 

39.  Isa.  xl.  13. 

Who  hath  directed  the  spirit  of  the 
Lord,  or,  being  his  counsellor,  hath 
taught  him? 


Rom.  xii.  19.  and  Heb.  x.  30. 

EjM,o<    6xS/xy)(7<f'  syui    avraTro- 

Vengeance  is  mine  (literally,  to  me 
belongeth  vengeance);  I  will  repay, 
saith  the  Lord. 

Rom.  xv»  10. 

Eu$p«v^>]T£  edvrj  i>.STX  rou 
Kaov  uuTOv. 

Rejoice,  ye  Gentiles,  with  his 
people. 

Rom.  xii,  20. 
E«v  ouv  •orejva  o    ep^^pog  troy, 

aVTOV  TOVTO  yag  vtoimv,  av- 
dpaxug  'BTvpog  (ro»pev(rstg  stti  tijv 
xe^aAjjv  auTOV. 

Therefore,  if  thine  enemy  hunger, 
feed  him;  if  he  thirst,  give  him 
drink:  for  in  so  doing,  thou  shalt 
heap  coals  of  fire  on  his  head. 

1  Cor.  i.  19. 

AtTOAcS   TYjV  (TOfiaV  TcioV  (TOtpMV) 

xcci  Tr\v  <ruvg(r<v  twv  <7vvstoov  u^e- 

I  will  destroy  the  wisdom  of  the 
wise,  and  will  bring  to  nothing  the 
understanding  of  the  prudent. 

1  Cor.  ii.  1 6.     (See  also  Rom.  xi. 
34.) 

Tig  yap  syvco  vow  K.vgi0Vf  6$ 
<rviL^i^a.(Tsi  ocvTOV ; 

For  who  hath  known  the  mind 
of  the  Lord,  that  he  may  instruct 
hira? 


378     Quotatiom  nearly  agreeing 

40.  Psal.xciv.il.  nearly  aj 

The  Lord  knoweth  the  thoughts 
of  men,  that  they  are  vanity. 

41.  Isa.  xxviii.  11,  12. 

i<\:i^  >:h^ :nrn 

For  with  stammering  lips  and  ano- 
ther tongue  will  he  speak  to  his  peo- 
ple : Yet  they  would  not  hear. 

42.  Gen.  ii.  7. 
Man  became  a  living  soul. 


43.         Lev.  xxvi.  11,  12. 


I  will  set   my  tabernacle  among 

you : And  I  will  walk  among  you, 

and  will  be  your  God,  and  ye  shall 
be  my  people. 

44.  Gen.  xxi.  10. 

Cast  out  this  bondwoman  and  her 
son  ;  for  the  son  of  this  bondwoman 
shall  not  be  heir  with  my  son,  even 
with  Isaac. 


^ith  the  Hebrew,     [  Part  1 .  Ch . 

grees  with  1  Cor,  iii.  20. 

IJ.OVS  Tiov  <j-oi>aiv,  OTi   6»(r»  jxara*- 

0(. 

The  Lord  knoweth  the  thoughts 
of  the  wise,  that  they  are  vain 

1  Cor.  xiv.  21- 
Ot»  ev  lT6poyAa)(70"oij,   ^rat  ev 
p^ejXscTJV  srepoiSf  XaXrjcrw  too  Xuw 

TOVTOOf   Xai  OUS'  OWTWf  eKTUXOVO'OV'- 

T«i  JU.OU,  Xeyei  Ku|5i9j. 

With  men  of  other  tongues  and 
other  lips  will  I  speak  unto  this  peo- 
ple; and  yet  for  all  that  will  they 
not  hear  me,  saith  the  Lord. 

1  Cor.  XV.  45 . 

EyevsTO    6    Trgoorog   av^puivos 

The  first  man,  Adam,  was  made  a 

living  soul. 

2  Cor.  vi.  1 6. 

'Ot»  svoncYj<yca  ev  avrois,  xat 
£f/,7rgg«7raTi](rw  xai  s<TO[j:,ai  aVTcov 
0eof,     xxi    avTOi     saovrat     [xoi 

I  will  dwell  in  them  and  walk  in 
ihem ;  and  I  will  be  their  God,  and 
they  shall  be  my  people. 

Gal.  iv.  30. 
Ex^«Ae    TJjv    •57ai8j(rx>5V,     xaj 
Tov  viov  dvTVji'  ov  yug  /x>]  xA»]povo- 
jw.»]cr»)   0  ujof   TTJs  'oxaidKniYii  (/.stcc 
Tou  ujou  T^j  eAeU'&e^af. 

Cast  out  the  bondwoman  and  her 
son :  for  the  son  of  the  bondwoman 
shall  not  be  heir  with  the  son  of  the 
free  woman. 


1  In  this  and  the  following  verses,  the  Apostle  applies  to  the  Christian  church  what 
was  spoken  of  the  Israelites,  in  different  places,  but  with  some  little  variation.  This 
citation  is  taken  from  Lev. xxvi.  11,  12,  only  altering  the  persons:  D3Din2  "JScn  Tin: 
7  will  set  my  tabernacle  among  i/ou,  is  very  properly  translated  ivoix^^fu  iv  atireTf, 
J. will  dwell  in  them. — The  clause  fojlowing  is  left  out,  and  the  rest  is  translated 
according  to  the  Septuagint,  only  with  chanpe  of  the  person,  and  the  Septuagint  is  an 
exact  translation  of  the  tlebrtw.   Dr.  Ruiidclph  on  t lie  Quotations,  p.  41. 

IS 


IX.  Sect.  I.]    Qiiotatiojis  nearli)  agreeing  mth  the  Hebre^w.     379 

45.  Ps.  Ixviii.    19.  nearly  agrees  with  Eph.  iv.  8. 

(18.  of  English  version.) 

n^^L^'  tDTsdi  rs'by 
r=n^i  ni:in,!D  n'n^b  o^ 

Thou  hast  ascended  up  on  high,  thou 


hast  led  captivity  captive  :  thou  hast 
received  gifts  for  men. 

46.  Excel.  XX.  12. 
(and  see  Deut.  v.  16.) 

yr2'  \yT\^'  \v^b  ids* 

Honour  thy  father  and  thy  mother, 
that  thy  days  may  be  long  upon  the 
land. 

47.  Psal.  xcvii.  7.  (8.  of  English 

version.) 

Worship  him,  all  ye  gods. 


25—27. 


48.  Psal.  cii. 

qVdi  nD^n  nn.Ki  nniS^ 

Of  old  hast  thou  laid  the  founda- 
tion of  the  earth  ;  and  the  heavens 
are  the  work  of  thy  hands.  They 
shall  perish,  but  thou  shalt  enchu'e  ; 
yea,  all  of  them  shall  wax  old  like  a 
garment.  As  a  vesture  shalt  thou 
change  them,  and  they  shall  be 
changed :  but  thou  art  the  same  and 
thy  years  shall  not  fail. 


49.  Psal.  xcv.  7—1 1 . 

nnn/tDD  DDnn^  wr^n-"-. 


Ava^ug  Big  y\I/Of, 
TBV(rsv  at^fJ-aXoocriaVf 
doi/,aTot,  TOig  av^pooTTOig. 

When  he  ascended  up  on  high,  he 
led  captivity  captive,  and  gave  gifts 
unto  men. 

Eph.  vi.  2,  3. 

T<J«.«  TOV  ZTCiTSpot  (TOO    KUl    TT^V 

fXYiTspa — 'Iva  eu  (rot  yevjjraj,  xa» 

scjj  [xocKpo^qoviog  siri  rijj  yijj. ' 

Honour  thy  father  and  thy  mother 
— that  it  may  be  well  with  thee,  and 
that  thou  mayest  live  long  upon  the 
earth. 

Heb.  i.  6. 

Kaj  B7po(rxuv>](raTc«;(rav  auroi 
zTocvTs;  ayysXoi  Qsov. 

And  let  all  the  angels  of  God  wor- 
ship him. 

Heb.  i.  10—12. 

•yrjv   eSejuteAicocraf,   xa<  sgya 

^SlpMV  (TOD  SKTIV  OJ  OVgXVOl.     AvTOl 

airoXovvTut,  au  Se  ^tafxsvstg'  xai 
TTUVTsg  wg  if/,a.TiOV  T^aKcaui^r^troy- 
Ta<5  xa<  oicrsj  tffipi^oKcuov  k\t- 
^eis  avTOvg,  kui  aX\uyYi<rovTcn' 
%v  ds  6  avTog  ei,  xut  rcc  err)  (you 

Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth,  and 
the  heavens  are  the  works  of  thine 
hands.  They  shall  perish,  but  thou 
remainest:  and  they  all  shall  wax 
old  as  doth  a  garment;  and  as  a 
vesture  shalt  thou  fold  them  up,  and 
they  shall  be  changed :  but  thou  art 
the  same,  and  thy  years  shall  not  fail. 

Heb.iii.  7—11. 

2>3j«.e^ov  eav  rijj  fuiVYjg  uutou 
axou(r»)T£,  /x.>)  (rxX»j§yv>]Te  rug  nap" 


TYlV 

TUiV 


I  This  quotation  may  be  taken  either  from  Exod.  xx.  12.  above  given,  or  from 
Deut.  V.  I6.  wliich  runs  tiius  : — Honour  tfti/ father  and  thy  niolkcr,  thai  thy  dayx 
may  be  prolonged,  and  that  it  may  go  well  with  thee  in  the  land  which  the  I^oro 
iky  Cod  givcth  l/iQC.  •         .  .        . 


3S0      Qttotations  nearly  agreeing  *iSoith  the  Hebrew.     [Part  I.  Ch. 


li.(JO^    XUTOt.   T»)V  YJiXSpUV  TOV  TTS/paO"- 

ju-ou  ev  ryj  e^vjuw*  6y  e7rsip«cr«v 
//.?  6<  tSTCiiTspsg  V[ji,cav,  edoxifxa- 
cr«v  jas,  x«»  gjSov  ra  spya  ju,ou 
TS(r<rapci}i0VTa.    styj'     Ajo  -srgocra)- 

^^KTC.  TYl   yBVsd   SKSlVYj,    XUl     ejTTOV 

Asi  ztKuvoovtch  TYj  xugdio.'  au- 
TOt  Ss  oiix  syvooaav  t«j  oSouj  ]W,ou* 
'vQff  wixocra.  sv  rij  ogyrj  jxov,  ei 
£KrsXsu(rovTai  e»j  rrjv  KaTUTtuu- 
0"iv  jW-ou. 

To-day,  if  j'e  will  hear  his  voice? 
harden  not  your  hearts,  as  in  the 
provocation,  in  the  day  of  tempta- 
tion in  the  wilderness ;  when  your 
fathers  tempted  me,  proved  me,  and 
saw  my  works  forty  years.  Where- 
fore I  was  grieved  with  that  genera- 
tion, and  said.  They  do  alway  err  in 
their  heart ;  and  they  have  not  known 
my  ways.  So  I  swear  in  my  wrath. 
They  shall  not  enter  into  my  rest. 

50.  Exod.  XXV.  40.  nearly  agrees  with  Heb.  viii.  5. 

Dn^JDnD    nti^yi  T\^'°\^  'Oqa  yaq,  (pYjo-i,  7ro<>3<r)jf  vav 


'^.t2^^    '^iTin  DpN*  ni'^' 
am  on  :12b  'vn  dj; 

To-day,  if  ye  will  hear  his  voice, 
harden  not  your  heart,  as  in  theproyo- 
cation,a72c?  as  in  the  day  of  temptation 
in  the  wilderness  :  When  your  fathers 
tempted  me,  proved  me,  and  saw  my 
-work.  Forty  years  long  was  I  grieved 
with  this  generation,  and  said.  It  is  a 
people  that  do  err  in  their  heart,  and 
they  have  not  known  my  ways: 
unto  whom  I  sware  in  my  wrath,  that 
they  should  not  enter  into  my  rest. 


And  look,  that  thou  make  them 
after  their  pattern,  which  was  showed 
thee  in  the  mount. 

51.         Jer.  xxxi.  31 — 34. 

-cdn:  rD'^2  tzi'D'  n^n 

nn22  i^b  :  nti-nn  nnn 
omm^'Dj^  'DID  -lt:>^^ 

:^^m■I=3^^3  on  '>r\bV2 
ntrx  nn2r\    n^r    o 

-cz3{^j  CDnn  o^o^n  nn^ 


T«  KUTU  TOV    TVTTOV   TOV    dsi^^svlu 
(TQl   SV  TCO   Opsi. 

For,  See,  saith  he,  that  thou  make 
all  things  according  to  the  pattern 
showed  to  thee  in  the  mount. 

Heb.  viii.  8—12. 

iSoy,  ^jW-epai  eg^ovraij  Xsysi 
Kopjoj,  xai  <rvvl£Ks<ra>  siri  tov 
oiKOV  la-pocYiK  xut  ett*  tov  oixov 
'louSa  Sjadrjx^v  xchvyjV  ov  xuto. 
TYjv  8ja^>jx>jv  i^v  £7ro»>j(r«  toTj  ttoi- 
TgacTJV  avToHv,  sv  rjfji^spa  sttiXocSo- 
ff^svou  iJ,o>J  Trig  ^sipog  uiiTwv,  s^u- 
yaysw  auTOvg  sx  y-fjg  AiyvizTOv* 
OTi  avTOi  ovx  sysiusivctv  sv  rrj  S<a- 
^Y^xyi  [J1.0U,  xotycti  j^jw-eArjcra  auTouVy 
ksysi  Kupio;'  'Ot«  pcuTV]  yj  dia^Yj- 
XYjf  r}V  dioi^Yjo-oixai  tw  oixco  lapu- 
Yjk  ju-sxa  Tocg  rjjj^spas  sxsivaSf  Xs~ 
ysi  Kugiog*  SjSouj  vo^oug  [ji,oo  si; 
T>jv  dioivoiav  aoToov,  xui  ettj  xap- 
has    UDToov     STuyqw^iM     avToug' 


IX.  Sect.  I .]     Qiiotations  nearly  agreeing  with  theHehretsj.     58 1 


k'^i  \C2Vi  'Vvn*  n!:m 
tyi  IDS*?  v^^?"^^^  t"'£sn 

Behold  the  days  come,  saith  the 
Lord,  that  I  will  make  a  new  cove- 
nant with  the  house  of  Israel  and 
with  the  house  of  Judah ;  not  ac- 
cording to  the  covenant  that  I  made 
with  their  fathers,  in  the  day  that  I 
took  them  by  the  hand  to  bring  them 
out  of  the  land  of  Egypt ;  (which  my 
covenant  they  brake  although  I  was 
an  husband  to  them,  saith  the  Lord.) 
But  this  shall  be  the  covenant  that  I 
will  make  with  the  house  of  Israel ; 
after  those  days,  saith  the  Lord,  I 
will  put  my  law  in  their  inward  parts, 
and  will  write  it  in  their  hearts  ;  and 
will  be  their  God,  and  they  shall  be 
my  people.  And  they  shall  teach  no 
more  every  man  his  neighbour,  and 
every  man  his  brother,  saying,  Know 
the  Lord  :  for  they  shall  all  know 
me  from  the  least  unto  the  greatest, 
saith  the  Lord  :  for  I  will  forgive 
their  iniquity,  and  I  will  remember 
their  sin  no  more. 

52.  Exod.  xxiv.  8.  nearly 

Behold  the  blood  of  the  covenant, 
which  the  Lord  hath  made  with  you. 

53.  Psal.  cxviii.  6. 

The  Lord  is  on  my  side,  I  will  not 
fear ;  what  can  man  do  unto  mc  ? 

f)4.  Isa.  xl.  6,  7,  8, 


avroi  scrovTui  [x,oi  ejj  Xctov  Kaj  ou 
p,r)  SjSa^ojcTJV  sKafog  tov  ta-Arjcrjov 
ccuTov,  x««  sKag-og  tov  a^cXpov  au- 
Tov,  Xsycav,  Tvw^i  tov  KvqioV 
6t»  'uTavreg  sidrjcoixri  ju-e,  ctto 
JW.1XPOU  auTwv  kcjog  [xsyaXov  avTooV 
OTi  IXscug  sfrofJioii  talg  adixiaig 
ciVTuiv,  Kai  TMV  oifj^apTiMV  avTcoVf 
■X.0LI  rcav  avo^Jji'MV  aurcioy  o\>  ju-rj 
javr](r^«i  bti. 

Behold,  the  days  come,  saith  the 
Lord,  when  I  will  make  a  new  cove- 
nant with  the  hpuse  of  Israel  and 
the  house  of  Judah  :  not  according  to 
the  covenant  that  I  made  with  their 
fathers,  in  the  day  v/hen  I  took  them 
by  the  hand  to  lead  them  out  of  the 
land  of  Egypt;  because  they  con- 
tinued not  in  my  covenant,  and  I  re- 
garded them  not,  saith  the  Lord. 
For  this  is  the  covenant  that  I  will 
make  with  the  house  of  Israel  after 
those  days,  saith  the  Lord.  I  will 
put  my  laws  in  their  mind,  and  write 
them  in  their  hearts ;  and  I  will  be 
to  them  a  God,  and  they  shall  be  to 
me  a  people :  And  they  shall  not 
teach  every  man  his  neighbour  and 
every  man  his  brother,  saying.  Know 
the  Lord:  for  all  shall  know  me 
from  the  least  to  the  greatest.  For 
I  will  be  merciful  to  their  unrigh- 
teousness, and  their  sins  and  their 
iniquities  will  I  remember  no  more. 

agrees  with  Heb.  ix.  20. 

TovTO  TO   alju.«  Trjj    8»a3»]xv]j, 
rjj  sVETStXaTO  Trpoj  UjW-aj  o  0eof. 

This  is  the  blood  of  the  testament, 
which  God  hath  enjoined  unto  you. 

Heb.  xiii.  6. 
Kup»05    ejxoj    |3o»).&oj,    xaj     ov 
(po§>]^>](ro|xaj  Tt   7ro<>]o-s<    jttoi    «v- 

^fKOvog. 

The  Lord  is  my  helper,  and  I  will 
not  fear  what  man  can  do  unto  me. 

IPet.i.  24,  25. 

Ajotj   Traera   cap^   (hg  ^opTog^ 
Hui  vacra  ^o^a    av^pooTTOV  wg  «v- 


382     Quotations  nearly  agreeing  idth  the  Hebrew.     [Part  I.  Ch .' 


All  flesh  is  grass,  and  all  the  good- 
llness  thereof  is  as  the  flower  of  the 
field.  Thegrasswithereth,  the  flower 
fadeth :  . . .  .  But  the  word  of  our 
God  shall  stand  fast  for  ever. 


5oj  ')(^oprov.  E^Yipav^Yj  6  ^oqroc, 
KOLi  TO  av^og  cuirou  s^eireos.  To 
ge     p^/xa     Kvpiou  [x,svsi     e»j    Tov 

For  all  flesh  is  as  grass,  and  all  the 
glory  of  man,  as  the  flower  of  grass. 
The  grass  withereth,  and  the  flower 
thereof  falleth  away :  but  the  word 
of  theLord  endurethfor  ever. 


55. 


Exod.  xix.  6. 


nearly  agrees  with 


1  Pet.  ii.  9. 


nD*7^D  '"y-vr^n  odkt  ^ 

Ye  shall  be  unto  me  a  kingdom  of 
priests,  and  an  holy  nation. 

56.  Isa.  liii.  9. 

Because  he  had  done  no  violence, 
neither  was  any  deceit  in  his  mouth. 

57.  Isa.  liii.  5. 

With  his  stripes  we  are  healed. 

58.  Psal.  xxxiv.  13— 17. 

(i  2 — 1 6.  of  English  version.) 

■b^^  nin»  'rv  nnsnTi 

What  man  desireth  life,  and  loveth 
many  days,  that  he  may  see  good  ? 
Keep  thy  tongue  from  evil,  and  thy 
lips  from  speaking  guile.  Depart 
from  evil  and  do  good;  seek  peace 
and  pursue  it.  The  eyes  of  the  Lord 
afe  upon  the  righteous,  and  his  ears 
are  open  unto  their  cry.  The  face 
of  the  Lord  i$  against  them  that  do 
evil. 


'T/AsT^  Se  .  .  .  .  ^acriXsiov  Upa- 
T£Ujtx.a,  e^vog  ayiov. 

But  ye  are  ....  a  royal  priesthood, 
a  holy  nation. 

1  Pet.  ii.  22. 

'Of  ctfj^upriav  ODK  sttoivjctsv, 
oy?s  svps^Yj  toKog  sv  Tea  s-oju-ari 
avTov, 

Who  did  no  sin,  neither  was  guile 
found  in  his  mouth. 

1  Pet.  ii.  24. 

Ou  Tco  jU-wAcwTri   avTOV  la^jjrs. 

By  whose  stripes  ye  were  healed. 

IPet.  iii.  10—12. 

'O  yap  BeXcov  ^ooyjv  ayavaVf 
xaj  iSsjv  r)/x.spaf  uyoi^uc,  Trauca- 
Tca  Trjv  yKoi<7<7a.v  auTOu   avo  xu- 

KOVy   KOH  %£<A}J    OiVTOV  TOV    [X,Yj   Kx- 

>\ri(Tai  loMV  exxKivuTco  octzo  x«- 
xou,  xai  7roiYi<yaTM  aya^ov  ^JjTr;- 
crarw  sj^tjvjjv,  xai  dtcu^uTco  auxjjv. 
'On  oj  of^akjxoi'Kuptov  sttj  dixai- 
oug,  x.at  cola  avTOU  eig  dsyj(nv  au- 
TcaV    -TTpoo-coTTOV    ^s     Kypjoo     e?r» 

For  he  that  will  love  life  and  see 
good  days,  let  him  refrain  his  tongue 
from  evil,  and  his  lips  that  they 
speak  no  guile.  Let  him  eschew  evil 
and  do  good  ;  Let  him  seek  peace 
and  ensue  it.  For  the  eyes  of  the 
Lord  are  over  the  righteous,  and  his 
ears  are  open  unto  their  prayers : 
but  the  face  of  the  Lord  ix  against 
them  that  do  evil. 


IX.,'SqGt.:I,]  ,Q]WtattQnsagrt;eing  in  sense,  but  not  in  iwrds.  383 

59.         Isa.  Viii.  12,  13.  nearly  agrees  with  1  Pet.  iii.  14,  15. 


Neither  fear  ye  their  fear :  nor  be 
afraid. 

Sanctify  the  Lord  of  Hosts  him- 
self. 


60.  Prov.  X.  12. 


■ar^? 


Love  covereth  all  sins. 


=61.  Psal.  ii.  9. 

Thou  shalt  break  them  with  a  rod 
tif  iron ;  thou  shalt  dash  them  in 
pieces,  like  a  potter's  vessel. 


Tow  ds   <poSov  avTcjov  /xvj  (poStj- 

ds  Tov  0£ov  uyia.<roiTs. 

And  be  not  afraid  of  their  terror, 
neither  be  troubled. 


1  Pet.  Iv.  8. 

UflOCpTlOOV. 

For  charity  shall  cover  the  mul- 
titude of  sins. 

Rev.  ii.  27. 

Ka<  TTOJjOtaveT  aurovc  ev  paSdco 
o-j^vjpa*  wj  Tix  (TKevri  ra  xepajai- 
xa  (TUVTpi^sTai. 

And  he  shall  rule  with  a  rod  of 
iron  :  as  a  potter's  vessel,  shall  they 
be  broken  to  shivers. 


III.  Quotations  agreeing  with  the  Hebrew  in  sense,  but  not  in 


Isa.  xl.  3.  5. 


words. 

ngrees  in  sense,  but 
not  in  words,  with 


Matt.  iii.  3.  Mark  i.  3- 
and  Luke  iii.  4 — 6. 


^ 


V 


^K^^    r\v'    TOD  nb:iii 
•inn 

The  voice  of  him  that  crieth  in  the 
wilderness,  Prepare  ye  the  way  of  the 


'ErojjxacraTe  tyjv  odov  Kupjou,  eu- 
■&e<aj  TTOJSJTe  raj  Tpi§ovg  auTov» 
UScca  <papuy^  "TtXripco^YitrsToct,  xai 
•arav  opoj  x«j  ^ouvog  Ta7rsiVco^Yj(rB- 
Tou'  xcu  £$■«<  ra  axoKia.  eig  eu^&ij- 
av,  xaj  ai  rqay^siai  elg  odovg  kslotg' 
Kat  or{/£Ta»  Trao-a  (r«p0  to  cw- 
T>;p(OV  TOO  Qsov.  • 

The  voice  of  one  crying  in  the 
wilderness.  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 
Every  valley  shall  be  filled,  and  every 


1  This  quotation  .ngrees  in  sense,  though  not  exactly,  with  the  Hebrew,  and  .nlso 
with  the  Septuagint.  The  whole  of  it  occurs  in  Luke  iii.  4 — 6.  and  the  first  part  in 
Matt.  iii.  3.  and  Marki.  5. 


384-     Quotations  agreeing  in  sense,  hut  not  in  "words.   [Part  I.  Ch. 


Lord  ;  make  straight  in  the  desert 
a  highway  for  our  God.  Every  valley 
shall  be  exalted,  and  every  moun- 
tain and  hill  shall  be  made  low :  and 
the  crooked  shall  be  made  straight ; 
and  the  rough  places  plain.  And  the 
glory  of  the  LoRn  shall  be  revealed  ; 
and  all  flesh  shall  see  it  together. 


mountain  and  hill  shall  be  brought 
low ;  and  the  crooked  shall  be  made 
straight,  and  the  rough  ways  shall  be 
made  smooth ;  and  all  flesh  shall  see 
the  salvation  of  God. 


Is.  xlii.  1—4. 


agrees  in  sense,  but 
not  in  words,  with 


Matt.  xii.  18—21. 


^nnj   'ji^Qj  nnv^i  n^nn 

"T^yv^    >^    \yr\  n:p 
:  DDTO    i^'iiv    nD^^S 

Behold  my  servant  whom  I  uphold, 
mine  elect  in  whom  my  soul  de- 
lighteth  :  I  have  put  my  spirit  upon 
him,  he  shall  bring  forth  judgment  to 
the  Gentiles.  He  shall  not  cry,  nor 
lift  up,  nor  cause  his  voice  to  be 
heard  in  the  street.  A  bruised  reed 
shall  he  not  break  :  and  the  smoking 
flax  shall  he  not  quench  :  he  shall 
bring  forth  judgment  unto  truth. 
He  shall  not  fail  nor  be  discouraged, 
till  he  have  set  judgment  in  the  earth : 
and  the  isles  shall  wait  for  his  law. 


ISoy,  0  7r«7j  jtioy,  6v  yjpsTKra.  o 
ayaTTYiTO;  fx,0Vf  els  o"  euSoxijcev  r} 
rf/op^)}  jU,oy.  ^jjO'ct)  to  •KvzviJ.a.  [/.ou 
stt'  avTOVf  KUi  xpKTiv  Tolg  e^ve<riv 
aTTuyysXsi.  Ovx.  egKrej,  oySe  Kgatj- 
ya.(TSi,  oySs  axoocrgj  rif  ev  raig 
TrXarsjaif  tyjv  fcovriv  ocvtov.  Ka- 
\a.[/,ov  <T'JvreTgi[ji<y.svov  ov  xarsa^e*, 
xat  Ajvov  Tyipojttstvov  ou  <rSs(rsi. 
seas  av  ex§aX>j  e»j  vjxoj  t)JV  xpKTiv. 
Ka<  ev  Tco  ovoju.«T»  auTou  edvjj 
s\7riov(n. 

Behold  my  servant  whom  I  have 
chosen,  my  beloved  in  whom  my  soul 
is  well  pleased.  I  will  put  my  spirit 
upon  him,  and  he  shall  show  judg- 
ment to  the  Gentiles.  He  shall  not 
strive  nor  cry ;  neither  shall  any  man 
hear  his  voice  in  the  streets.  A 
bruised  reed  shall  he  not  break,  and 
smoking  flax  shall  he  not  quench,  till 
he  send  forth  judgment  unto  victory. 
And  in  his  name  shall  the  Gentiles 
trust. 


3.  Psal.  Ixxviii.  2. 

I  will  open  my  mouth  in  a  parable; 
I  will  utter  dark  sayings  of  old. 


Matt.  xiii.  35. 

Avoi^a)  ev  irxpoL^oXciis  to  ro* 
jtta  |xoy,  epev^ofi.ui  xexgyjxjxeva 
airo  xuTctSoKris  xoa'[j,ou. 

I  will  open  my  mouth  in  parables ; 
I  will  utter  things  which  have  been 
kept  secret  from  the  foundation  of 
the  world. 


Zech.  ix.  9.   (and  see  Isa. 
Ixii.  11.) 


r>2n  tiiyz>r\^T\2 


Matt.  xxi.  5. 
Ej7raT£  TYj  ^vyuTgi  "^ioov'  Idov, 
0  B«(riXsu5  (Toy  sp^srai  <roi  ■wpaOc, 
13 


IX.  Sect.  I.]   Quotations  agreeing  in  sense,  but  not  in  tsoards.    385 

%an     kTribsSyjxca;     sttj     svov,     xai 
vrdiXov  viov  OTTTro^vyiov.  ' 


Rejoice  greatly,  O  daughter  of 
Zion ;  shout,  O  daughter  ot"  Jerusa- 
lem; behold,  thy  king  cometh  unto 
thee.  He  is  just  and  having  salva- 
tion, lowly,  and  riding  upon  an  ass, 
even  upon  a  colt  the  foal  of  an  ass. 


Tell  ye  the  daughter  of  Sion,  Be- 
hold thy  king  cometh  unto  thee, 
meek  and  sitting  upon  an  ass,  and 
(more  correctly,  even)  a  colt  the  foal 
of  an  ass. 


5.      .     Psal.  viii.  3.    (2.  of  agrees  in  sense,  but 

English  version.)  "ot  in  words,  with 

ry  DID* 

Out  of  the  mouths  of  babes  and 
sucklings  thou  hast  ordained  strength. 


Matt.  xxi.  16. 


Kat^ovTcav  xenTYjpTKTco  uivov. 

Out  of  the  mouth  of  babes  and 
sucklings,  thou  hast  perfected  praise. 


6.  Zeck  xi.  13. 

mn*    n'2  ins*  i^^jj^ni 

Cast  it  unto  the  potter ;  a  goodly 
price  that  I  was  prized  at  of  them. 
And  I  took  the  thirty  piec^-i  of  silver, 
and  cast  them  to  the  potter  in  the 
house  of  the  Lord 


Matt,  xxvii.  9,  10. 
Ka«  sXaSov  to.  rgiocxovToi  do-' 

6v  iTifi-Yi<ra.VTO  aizo  vicov  'icreajjX. 
Ka»  sdcjoxoiv  avra.  s\g  rov  dypov  tou 
xsgay^scag,  xu^oc  crvvsTOi^s  }j.oi 
ILnqiog.  ^ 

And  they  took  the  thirty  pieces  of 
silver,  the  price  ofhim  that  was  valued, 
whom  they  of  the  children  of  Israel 
did  value :  and  gave  them  for  the 
potter's  field,  as  the  Lord  appointed 
me. 


1  This  quotation  seems  to  be  taken  from  two  prophecies,  viz.  Isa.  Ixii.  11.  where  we 
read,  Say  ye  to  the  daughter  of  Zion,  behold  thy  salvation  cometh  —  and  from 
Zech.  ix.  9.  'I'he  latter  part  agrees  more  exactly  with  the  Hebrew,  than  with  the 
Septuagint;  only  both  Saint  Matthew  and  the  Septuagint  seem  to  have  readlJJ^,  meek, 
instead  of  :3>,  ajjiicted.     Dr.  Randolph  on  the  Quotations,  p.  29. 

^  This  citation  is  attended  with  no  small  difficulty.  The  prophecy  is  cited  from 
Jeremiah  :  but  in  that  prophet  no  such  prophecy  is  to  be  found.  In  Zech.  xi.  13.  such 
a  prophecy  is  to  be  found,  but  neither  do  the  words  there  perfectly  agree  with  Saint 
Matthew's  citation.  Some  critics  are  of  opinion  that  an  error  has  crept  into  Saint 
Matthew's  copy ;  and  that  hj.  has  been  written  by  the  transcribers  instead  of 
Ztx-  or  that  the  word  has  been  interpolated.  And  it  is  to  be  observed,  that  the  word  is 
omitted  in  the  MSS.  by  Griesbach  numbered  35  (of  the  eleventh  or  twelfth  century), 
and  157  (of  the  twelfth  century),  in  the  later  Syriac  and  in  the  modern  Greek  versions, 
one  or  two  MSS.  of  the  Old  Italic  version,  some  MSS.  cited  by  Augustine,  and  one 
Latin  MS.  cited  by  Lucas  Brugensis.  Griesbach's  MS.  22  (of  the  eleventh  century) 
reads  Zxp^^a^iou,  which  word  is  also  found  in  the  margin  of  the  later  Syriac  version,  and 
in  an  Arabic  exemplar  cited  by  Bengel  in  his  Critical  Edition  of  the  New  Testament. 
Origen,  and  after  him  Eusebius,  conjectured  that  this  was  the  true  reading.  Other 
eminent   critics  have  thought  that  the  ninth,  tenth,  and  eleventh  chapters  of  what  is 


VOL.  II. 


C  C 


3S6    Quotations  agreeing  in  semcy  but  not  in  loords.    [Part  L  Ch. ' 

7.  Exod.  xiii.  2.  agrees  in  sense,  but  Luke  ii.  23. 

not  in  words,  with 

"iDfl    "tlD^* /3    *7"tJ^*1p  riav    ap<rev    ^lavoiyov   /xvjTgiav 

Qpj"^-*^^       ayiov  TO)  Kvgioo  xA»)^>](reT«i 

Whatsoever  openeth  the  womb —  Every  male  that  openeth  the  womb 

both  of  man  and  of  beast,  it  is  mine.      shall  be  called  holy  to  the  Lord. 

j8.  Zech.  ix.  9.  John  xii.  15.      (See  Matt.  xxi.  5. 

(See  the  passage,   supra.    No.  4.  P-  384,  supra.) 

P-384.)  M>j  foSou  ^vyareg  2»a;v,  iSow, 

oBua-iXsvg <rorj sg^sraiy  xaS'ij/xsvo? 

S7r<   TTCOAOV  ovoo.  ' 

Fear  not,  daughter  of  Sion ;  behold 
thy  king  cometh,  sitting  on  an  ass's 
colt. 


called  Zechariah's  Prophecy  were  really  written  by  Jeremiah,  and  they  have  certainly 

assigned  very  probable  reasons  for  such  opinion  both  from  the  matter  and  style.     (See 

Dr.  Hammond  on  Heb.  viii.  9.  Mede's  Works,  pp.  786 — 835.     Bp.  Kidder's  Demonst. 

of    Messiah,    part   ii.    p.   l96,    ftc.     Lowth  Prselect.    Poet.    Lect.  xxi.,      See  also 

Vol.  IV.  p.  236,  where  reasons  are  assigned  to  shew  that  these  chapters  were  actually 

written  by  Zechariah.)       It  is,  however,  most  likely^    that  the  original  reading   rf 

Matthew  xxvii.  9.  was  simply,  that  which  was  spoken  by   the  prophet,   S/«  tov 

*to^n'ro»,  without  naming  any  prophet:    And   this    conjecture  is    confirmed   by  the 

fact    that   Saint  Matthew  often  omits  the  name  of  the  prophet  in  his   quotations. 

(See  Matt.  i.    22.    ii.  5.  xiii.  55.    and    xxi.  4.)      Bengel  approves  of  the  omission. 

It  was,  as  we  have  already  shewn    (see  pp.  147,  148,  of  this  volume),  the  custom 

of  the  Jews,  to  divide  the  Old  Testament  into  three  parts  :    the  first  beginning  with 

the  Law,    was  called    the  Law  ;    the  second,   commencing   with    the  Psalms,    was 

called  THE  Psalms;  and  the  third,  beginning  with  the  prophet  in  question, was  called 

Jeremiah:    consequently,  the    writings  of  Zechariah,  and  of   the  other  Prophets, 

being  included  in  that  division  which   began  with  Jeremiah,  all  quotations  from  it 

weuld  go  under  this  prophet's  name.     Tiiis  solution  completely  removes  the  difficulty. 

Dr.  Lightfoot  (who  cites   the  Baba  Bathra  and  Rabbi  David  Kinichi's  Preface  to  the 

prophet  Jeremiah  as  his  authorities)  insists  that  the  word  Jeremiah  is  perfectly  correct,  as 

standing  at  the  head  of  that  division  from  which  the  evangelist  quoted,  and  which  gave 

its  denomination  to  all  the  rest. — With  regard  to  the  prophecy  itself,  if  in  Saint  Matthew's 

Gospel,  for  (Sa>xav,  they  gave,  we  read  tiuxa,,  J  gave,  which  is  the  reading  of  the  Evan- 

gelisteria,  24  and  31  of  Griesbach's  notation  (both  of  the  eleventh  century)  and  of  both 

the  Syriac  versions,  the  evangelist's  quotation  will  very  nearly  agree  with  the  original. 

That  we  should  read  tiuxtt,  I  gave,  appears  further  to  be  probable  from  what  follows, — 

xaBcc   (ruHra%t  (t.n  Kv^ies,  as  the  Lord  commanded  me. —  Ka)  iXaStv  roc    rfidxivrec 

i^yu^ia,    Koi  'i^Mxa   dura,    lis   rev   diypiv  rev  xifdfita;'  and  I  took  the   thirty  pieces 

of  stiver,  and  I  gave  them  for  the  potter's  field.     The  translation  is  literal,  excepting 

only  that  "VUVTl  is  rendered  aygov  -tov  Kspdfuus  and  nw  n'3  is  omitted ;  and  the  same 

is  also  omited  in  some  antient  MSS.     (See  Kennicott's  Dissertatio  Generalis,  §  49. 

p.  21.)     The  words  rnv  rifiii*  rou  ririfinftiveu  ov  iri/ji»iffdvro  oc-xe  viuv  'l<rfa.nX  and  xaS-As 

cvvira^i  /m  Ku^tos  are  added  to  supply  the  sense,  being  taken  in  sense,  and  very  nearly 

in  words,  from  the  former  part  of  the  verse  ;  this  latter  clause  is  in  the  Arabic  version. 

Dr.  Randolph    on    the    Quotations,   p.  SO.      Novum   Testainentum,    a  Griesbach, 

tom.i.  p.  134.      Dr.  Lightfoot 's  Horae  Hebraicas  on  Matt,  xxvii.  9.    (Works, vol.  ii. 

p.  265.) 

I  This  quotation  differs  both  from  the  Hebrew  (and  Septuagint)  and  from  the  cita- 
tion ill  the  Gospel  of  Matthew  ;  hence  it  is  evident  that  the  Evangelist  John  either 
followed  some  other  translation,  or  chose  to  express  in  short  the  sense,  but  not  the 
words  of  the  prophet. 


IX.  Sect.  L]   Quotations  agreeing  in  se?isei  but  not  in  "words.    387 
9. 


T      vi    Q    10      agrees  in  sense,  but     John.  xH.  40.   (See  Matt.  xiii. 
'  "ot  in  words,  with  14,  15.  p.  370,  sujwa.) 


(See  the  passage,    supra,    No.  6.  TsTutpAwpcsv    aurwv    touj    o(p- 

TYjv  xccpdiav  Iva  ju,>j  iScotr*  to/j 
0(pdaAjW.o<j,  x«<  vovjo-coir*  t^  xoip^iu, 
xat  s7ri^px(pco(n,  xott  iot.(rw[x,a.i  oiu- 

He  hath  blinded  their  eyes  and 
hardened  their  heart;  that  they 
should  not  see  with  their  eyes,  nor 
understand  with  fheir  heart,  and  be 
converted,  and  I  should  heal  them. 


JO.   Psal.  Ixix.  26.  (25.  of  English 

version.) 

(And  see  Psal.  cix.  8.) 

Let  their  habitation  be  desolate, 
and  let  none  dwell  in  their  tents. 


Actsi.  20. 
revYj^YjTM  y)  evavXig  avrov  egrj- 
^05,    xai    f/,Yj    sfco  6  xuroiXMV  ev 
auTrj. 

Let  his  habitation  be  desolate,  and 
let  no  man  dwell  therein. 


il. 


Deut.  xviii.  15.  19. 


vt2\i^^'^h  ^'c;ti  ^^j^n  n^m 
''D^z  nm»  "^ti^^  nnn-^K 

The  Lord  thy  God  will  raise  up 
unto  thee  a  prophet  from  the  midst  of 
thee,  of  thy  brethren,  like  unto  me  : 

unto   him   shall  ye  hearken. 

And  it  shall  come  to  pass,  that  who- 
soever will  not  hearken  unto  my 
words,  which  he  shall  speak  in  my 
name,  I  will  require  it  of  him. 


Acts  iii.  22,  23. 
npo(p»]Ti3V  Ujajv  avar>j(rs»  Ku- 
piog  6  0eof  WjU-cuv  sx  twv  aSsA^cov 
vjxcov,  wg  s[/,s'  auTov  axovascr^s 
xaTu  TavTu  6<yoc.  av  AaArjcrjj  Trgog 
vii^ag.  Ej-aj  8e,  Tratra  ■^v^yi, 
ijTig  av  ju-rj  uxoua-ri  tou  'ijjpo(pr}TOU 
exejvov  e^oAo-S^su^ija-era*  ix  tou 
KoLoii. 

A  prophet  shall  the  Lord  your 
God  raise  up  unto  you,  of  your  bi'e- 
thren,  like  unto  me:  him  shall  ye 
hear  in  all  things  whatsoever  he  shall 
say  unto  you.  And  it  shall  come  to 
pass,  that  every  soul  which  will  not 
hear  that  prophet,  shall  be  destroyed 
from  among  the  people. 


>  Here  again  the  Evangelist  has  given  us  the  sense  of  the  Prophet  in  short :  If 
we  suppose  that  Xaaj  ovra;  (as  it  is  in  the  Hebrew  r^^7^  D^n)  is  to  be  understood  as 
the  nominative  case  before  riru<p\uxiv,  (it  being  not  unusual  for  words  that  signify  a 
multitude  to  be  joined  with  plural  pronouns,  or  adjectives)  and  read  avrav  with  an 
aspirate,  the  citation  will  be  a  good  translation  of  the  original,  only  somewhat  abridged. 
Dr.  Randolph  on  Quotations,  p.  51. 

cc  2 


388     Qjiotations  agreeing  in  sense t  but  not  in  words.  L  Part  I.  Ch. 


12.     See  Josh.  xxiv.  32. 


agrees 
not  in 


Acts  vii.  16. 


13.  Psal.  xiv.  1—3. 

'T\m  ri<  ^^b^?^  nn»  "id 

There  is  none  that  doeth  good. 
The  LoHD  looked  down  from  heaven 
upon  the  children  of  men;  to  see  if 
there  were  any  that  did  understand 
and  seek  God.  They  are  all  gone 
aside;  they  are  all  together  become 
filthy :  there  is  none  that  doeth  good, 
no  not  one. 

14.  Isa.  lix.  7,  8. 

Their  feet  run  to  evil,  and  they 
make  haste  to  shedinnocent  blood — 
Wasting  and  destruction  are  in  their 
paths.  The  way  of  peace  they  know 
not. 

15.  Gen.  xviii.  10. 

ny:)  ^h^  yw^  dis^* 

I  will  certainly  return  to  thee  ac- 
cording to  the  time  of  life;  and  lo, 
Sarah  thy  wife  shall  have  a  son. 


in  sense,  but 
words,  with 

O  o^vti(xa.T(i  A^paa/x  rtjJiT^g  ag- 
yupiov  zTupcx.  Twv   uicov  FifjifLog  tou 

That  Abraham  bought  for  a  sum 
of  money,  of  the  sons  of  Emmor,  the 
father  of  Sychem. 

Rom.  iii.  10—12. 

Tov  Ssov.    JJavTsg  s^skXivuv,  oc[ji,a. 

rj^psicjo^Yi<roi.v'  ovx  sf »  'sroiaiv  %p>)- 
S'OTYjTa,  OVK  efjv  ecuj  evoj. 

There  is  not  one  righteous  ;  no, 
not  one:  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh 
after  God.  They  are  all  gone  out  of 
the  way ;  they  are  altogether  become 
unprofitable ;  there  is  none  that  doeth 
good  ;  no,  not  one. 


Rom.  iii.  15 — 17. 
O^ejj  6«   wode$   uoTMV    ex^eui 
aifLU,       2wvTgjju,/xa    xa<    ruXai- 
TTUiqiu  sv  Tajj  oZoii  uUToov     Kai 
oSov  ejgrjvjjj  oux  £yvui<rciv. 

Their  feet  are  swift  to  shed  blood. 
Destruction  and  misery  are  in  their 
ways;  and  the  way  of  peace  they 
have  not  known. 

Rom.  ix.  9. 

Kara  tov  xatpov  tovtov  sXev- 
(TOfxat,  x.a.1  sfut  Tr\  "^appa  viog.'^ 

At  this  time  will  I  come,  and  Sara 
shall  have  a  son. 


1  In  this  quotation  there  is  a  very  considerable  error  in  the  copies  of  the  New  Tes- 
tament ;  and  some  commentators  have  supposed  that  Abraham's  purchase  of  a  piece  of 
land  ofthe  children  of  Heth,  for  a  sepulchre,  was  alluded  to.  But  this  is  clearly  a  mistake. 
It  is  most  probable,  as  Bishop  Pearce  and  Dr.  Randolph  have  remarked,  that  AjSg«a^  is 
an  interpolation,  which  has  crept  into  the  text  from  the  margin.  If  therefore  we  omit 
this  name,  the  sense  will  run  very  clearly  thus.  So  Jacob  went  down  into  Egypt  and 
died,  he  and  our  fathers.  And  they  (our  fathers)  were  carried  over  into  Sychem,  and 
laid  in  the  sepulchre,  which  he  (Jacob)  bought  for  a  sum  of  money  of  the  sons  of  Emmor 
the  father  of  Sychem. 

S  The  apostle  seems  here  to  have  made  use  of  some  other  translation  different  from 


IX.  Sect.  I.]   Quotations  agreeing  in  sense,  but  not  in  isoords.    389 

,-  ^-.        .,    ^  agrees  in  sense,  but  -d  •      c- 

16.  HOS.  11.  23.  not  in  words,  with  Rom.  IX.  2o. 

HDnn  Kb-nj^  ^r\'Cirr\^ 


I  will  have  mercy  upon  her  that 
had  not  obtained  mercy,  and  I  will 
say  to  them  which  were  not  my  people. 
Thou  art  my  people. 

17.  Isa.  x.22,23. 

^^  mjt^»  '^^m  Q'n  Sin^ 
npn^  f)Dit:^  Xr\n  poD 

For  though  thy  people  Israel  be  as 
the  sand  of  the  sea,  yet  a  remnant  of 
them  shall  return  :  the  consumption 
decreed  shall  overflow  with  righte- 
ousness. For  the  Lord  God  of  Hosts 
shall  make  a  consumption,  even  de- 
termined in  the  midst  of  all  the  land. 

18.  Psal.  Ixix.  23,  24.  (22,  23.  of 

English  version.) 

m^^iD  Dn»:»j;  n^^tj^nn 

Let  their]  table  become  a  snare  be- 
fore them :  and  that  which  should 
have  been  for  their  welfare,  let  it  be- 
come a  trap.  Let  their  eyes  be 
darkened  that  they  see  not ;  and 
make  their  loins  continually  to  shake. 


KaXecco  tov  ou  \oiov  jtx,ou,  A«- 
ov  i^ov  xa»  T>)V  ovx  ^^yaTDjjO-evijv, 

I  will  call  them  my  people,  which 
were  not  my  people;  and  her  beloved 
which  was  not  beloved. 


Rom.  ix.  27,  28. 
Eav  rj  6  api^[ji,og  twv  wicov,  Icr- 
p«r)X  cos  h  oi[ji,[ji,os  T^f  daAacro-)]^, 
TO  >iaTa\£iy.[ji,a.  crwdijo-sxa*'  Ao- 
yov  yag  cruvreAwv  xa*  o-yvre/xvajy 
sv   8jxajO(ruv>j*   otj  Koyov  cruvTST- 

y,T^[X,£VOV    ZTOHriOSl     KvpiOg    gTTJ     T^f 

Though  thenumber  of  the  children 
of  Israel  be  as  the  sand  of  the  sea,  a 
remnant  shall  be  saved  :  for  he  will 
finish  the  work,  and  cut  it  short  in 
righteousness  j  because  a  short  work 
will  the  Lord  make  upon  the  earth. 

Rom.  xi.  9,  10. 

rsVfl^TOi  Yj  TgUTTS^U  uVTciov  elf 
vayiduj  xaj  eJf  ^»)gav,  xoci  slg 
<rxctvdaXovy  xai  eig  avTctiroBoixa 
auTOis.  SxoT»a"'&rjTaj(rav  oi  of- 
^aA/xoj  oiVTMV  TOW  j«.>j  /SAsTreiv, 
xaj  TOV  vwTOV  avTwv  8»a  vavTOg 
o'oyxa/x4'ov. 

Let  their  table  be  made  a  snare 
and  a  trap,  and  a  stumbling  block, 
and  a  recompense  unto  them.  Let 
their  eyes  be  darkened  that  they  may 
not  see,  and  bow  down  their  back 
alway. 


any  we  now  have  :  it  agrees  in  sense  both  with  the  Septuagint  and  the  Hebrew.  The 
most  remarkable  difference  from  the  Hebrew  is  that  iTTT  n3>3  is  renderi'd  xara  tov  xcttpiv 
TovTov  They  seem  to  liave  read  it  ntn  as  the  same  thing  is  expressed  Gen.  xvii.  21.  The 
Samaritan  reads  as  the  Hebrew.  The  Vulgate,  Syriac,  and  Arabic  versions  agree  with 
the  Septuagint.  However  the  sense  of  the  prophecy  both  ways  is  much  the  same,  that 
Sarah  should  have  a  son  at  the  time  of  life,  or  at  the  return  of  time  next  year.  Dr.  Ran- 
dolph on  the  Quotations,  p.  32. 

1  Tiiis  quotation  agrees  nearly  with  the  Septuagint,  and  still  more  nearly  with  the 
Arabic.  I'hey  differ  in  several  particulars  from  the  Hebrew,  but  the  general  sense  is 
the  same.  The  prophet  foretells  a  great  destruction  of  the  children  of  Israel,  but  not  a 
total  one ;  a  remnant  should  return  and  be  saved  ;  the  apostle  very  aptly  applies  this  to 

c  c  3 


390 
19. 


Quotations  agreeing  in  sense,  but  not  in  words.  [Part  I.  Ch 
Isa.  xlv.  23 .  "F'A'  i"  ^^"^^'jl'^  Rom.  xiv.  1 1 . 

Ku 


agrees  in  sense,  but 
not  in  words,  with 


I  have  sworn  by  myself;  the  word 
is  gone  out  of  my  mouth  in  righteous- 
ness, and  shall  not  return,  that  unto 
me  every  knee  shall  bow,  every 
tongue  shall  swear. 

20.  Isa.  xi.  10. 

ti^it^  ^)r\r}  CDvn  n^m 

CD^DV  Djb  lOr  It^^i  ^^'> 

wii^  onji  vbii 

And  in  that  day  there  shall  be  a 
root  of  Jesse,  which  shall  be  for  an 
ensign  of  the  people  ;  to  it  shall  the 
Gentiles  seek. 

21.  Isa.  Hi.  11,  12. 

Depart  ye,  depart  ye,  go  ye  out 
from  thence,  touch  no  unclean  thwgs, 
go  ye  out  of  the  midst  of  her.  And 
the  God  of  Israel  will  gather  you  up. 
(See  the  marginal  rendering.) 

22.  Gen.  xii.  3. 
(And  see  xviii.  18.) 

In  thee  shall  all  families  of  the 
earth  be  blessed. 

23.  Deut.  xxvii.  26. 

Cursed  be  he  that  confirmeth  not 
dl  the  words  of  this  law  to  do  them. 


Zoi    syW) 


Aeygj    J^ugioj,     or* 

(7a   yXtinyaa   i^oixoXoyria- stui   tco 
0ew. 

As  I  live,  saith  the  Lord,  every 
knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God. 


Rom.  XV.  12. 
Eg-at  f)  pj^a   rou  lsa-(ra.i,   xui 

avTU)  s^vr^  eA7r»ouo"iv. 

There  shall  be  a  root  of  Jesse,  and 
shall  rise  to  reign  over  the 
;  in  him  shall  the  Gentiles 


he  that 
Gentiles 
trust. 

2Cor.  vi.  17. 
A»o  s^sX^ETs  sx  jsiscroy  auTcSvj 
Kui  ai^opKT^rjTs,  Asyei  Kypjof*  x«» 
axa^ocgTOii    [jlyj    u7:ts<t^s'     v.a.yoi 

Wherefore,  come  out  from  among 
them,  and  be  ye  separate,  saith  the 
Lord  :  and  touch  not  the  unclean 
thing,  and  I  will  receive  you. 

Gal.  iii.  8. 
'Ot»     evguAoy*)5)j(rovT«i  ev  (roi 
TTavra  to.  s^vyj. 

In  thee  shall  all  nations  be  blessed. 

Gal.  iii.  10. 

EiTTiKUTapciTog  Ttas  bg  ovx  ejj,- 
ju,evej  ev  'srao'i  T015  ysygau-ixsvois 

SV  TOO   (Sl§XtCti  TOO  V01J,0V,    TOO  TTOJ^- 

cra<  «!>T«. 

Cursed  is  every  one,  that  conti- 
nueth  not  in  all  things,  which  are 
written  in  the  book  of  the  law,  to  do 
them. 


the  times  of  the  Gospel,  when  some  few  of  the  Jews  believed,  and  were  saved,  and  a 
signal  destruction  came  upon  the  rest.  It  is  worthy  of  observation,  that  the  expressions 
here  in  Isaiah  are  the  same  as  we  find  Dan.  ix.  where  the  destruction  of  Jerusalem  is 
foretold.  See  this  prophecy  and  the  application  of  it  well  explained  by  Bishop  Newton, 
Dissertations  on  the  Prophecies,  vol.  ii.  p,  56.  Dr.  Randolph  on  the  Quotations,  p.  36. 


ii.  6 


IX.  Sect.  I.] 
24.  Hagg. 

Yet  once,  it  is  a  little  while,  and  I 
will  shake  the  heavens  and  the  earth. 


Quotations  that  give  the  general  sense. 

Heb.  xii.  2G. 


391 


agrees  in  sense,  but 
not  in  words,  with 


Eti  uva^   eyu)  (reico  ou  [/.oiiov 
T)jv  y^v,  aAAa  x«»  tov  owgavov. 

Yet  once  more  I  shake,  not  the 
earth  only,  but  also  heaven. 


IV.  Quotations  that  give  the  general  sense,  but  which  abridge  or 

add  to  it. 


1.  (Psal.  xxii.  6.  Ixix.  9,  10.  Isa. ")  .    . , 

Hi.  liii.  Zeeh.  xi.  12,  13.)       1--?-^-^^ 


Matt.  ii.  23. 


2.  Zech.  ix.  9. 

(See  the  passage.  No. 4,  p.  384, 5?<pra.) 

3.  Isa.  vi.  9,  10. 
(Seethepassage,No.lO,p.370,«Mpra.) 

4.  Gen.  xv.  13,  14. 

:  mti^  mNo  vy^^  CDn^c 


'Ottcoj  TrAijgW'&yj  to  gjjdev  8<« 
TOJV  7rgocf»)T«v,OT«Na^copa<oj  xA>|- 
■9>]0"eTa».  * 

That  it  might  be  fulfilled  which 
was  spoken  by  the  prophets.  He  shall 
be  called  a  Nazarene. 

John  xii.  15. 
(See  the  passage,  No.  8,  ^.38G,supra.) 

John  xii.  40.  (And  see  Matt.  xiii. 
14,  15.  Mark.  iv.  12.  Lukeviii, 
10.  Acts  xxviii.  26.) 

Acts  vii.  6,  7. 
'Ot»  ss-«j  to  (TTtspfia.  aVTOu  irot~ 
poixov  ev  y^  aXAorgja,  >caj  SouAw- 
arou(riv  «uto,  x«i  xaxcocoucriv  er>j, 
T£Tgaxoff-<«.  Ka»  TO  e-^voj,  a>  sav 
dovXsu<rca<Ti,    Kpivco  syta,    ejTrev   o 


I  As  the  evangelist  cites  the  Prophets  in  the  plural  number,  it  is  highly  probable 
that  this  passage  is  not  a  quotation  from  any  particular  prophet,  but  a  citation  denoting 
the  humble  and  despised  condition  of  the  Messiah,  as  described  by  the  prophets  in 
general,  and  especially  by  the  prophet  Isaiah.  See  Dr.  Hunt's  Sermon  on  Matt.  ii.  25. 
at  the  end  of  his  "  Observations  on  several  Passages  in  the  Book  of  Proverbs," 
pp.  170 — 195.  Though  the  words,  he  shall  be  called  a  Nazarene,  itrt  not  to  be  found  in 
the  writings  of  the  prophets,  yet,  as  the  thing  intended  by  them  is  of  frequent  oc- 
currence, the  application  is  made  with  sufficient  propriety.  The  Israelites  despised  the 
Galileans  in  general,  but  especially  the  Nazarenes  ;  who  were  so  contemptible  as  to  be 
subjects  of  ridicule  even  to  the  Galileans  themselves.  Hence,  Nazarene  was  a  term 
of  reproach  proverbially  given  to  any  despicable  worthless  person  whatever.  Wherefore 
since  the  prophets  (particularly  those  above  referred  to)  have,  in  many  parts  of  their 
writings,  foretold  that  the  Messiah  should  be  rejected,  despised,  and  traduced,  they  have 
in  reality  predicted  that  he  should  be  called  a  Nazarene.  And  the  evangelist  justly 
reckons  Christ's  dwelling  in  Nazareth,  among  other  things,  a  completion  of  these  pre- 
dictions ;  because,  in  the  course  of  his  public  life,  the  circumstance  of  his  having  been 
educated  in  that  town  was  frequently  objected  to  him  as  a  matter  of  scorn,  and  was  one 
principal  reason  why  his  countrymen  would  not  receive  him  (John  i.  46.  and  vii.  41. 
52.)  Dr.  Macknight's  Harmony,  vol.  i.  p.  53,  8vo  edit.  See  also  RosenmUllor, 
KuinOel,  and  other  Commentators  on  this  text. 

c  c  4 


S92  Quotations  that  give  the  general  sense.       [Part  I.  Cb. 

That  thy  seed  shall  be  a  stranger 
in  a  land  that  is  not  theirs,  and  shall 
serve  them,  and  they  shall  afHict 
them  four  hundred  years.  And  also 
that  nation  whom  they  shall  serve 
will  I  judge :  and  afterward  shall 
they  come  out  with  great  substance. 


0so$*  xai  f/,£Tu  raura  e0gXsw<rov- 
raij   xaj  \arg£V(TOV(Ti   /xoj    ev  tco 

TOTTOJ  TOUTW.  ' 

That  his  seed  should  sojourn  in  a 
strange  land,  and  that  they  should 
bring  them  into  bondage,  and  en- 
treat them  evil  four  hundred  years. 
And  the  nation,  to  whom  they  shaM 
be  in  bondage,  will  I  judge,  says 
God  :  and  after  that  shall  they  come 
forth,  and  serve  me  in  this  place. 


5. 


Gen.  xlvi.  27. 


compared  with 


Acts  vii.  14. 


2pr "  nuV  i^'Q^n'b^ 

All  the  souls  of  the  house  of  Jacob, 
which  came  into  Egypt,  tvere  three- 
score and  ten  souls. 


6.         Amos  ix.  II,  12. 

cpi"^   h^inn   tzsvn 


CDHN  nn^?:i?■n^.* 


In  that  day  will  I  raise  up  the  ta- 
bernacle of  David,  that  is  fallen;  and 
I  will  close  up  the  breaches  thereof, 
and  I  will  raise  up  his  ruins,  and  I 
will  build  it  as  in  the  days  of  old  : 
That  they  may  possess  the  remnant 
of  Edom  and  of  all  the  heathen, 
which  are  called  by  my  name,  saith 
the  Lord,  that  doeth  this. 


Xscraro  tov  OTaTsga  avrov  laxw^, 
xa«  vSia'uv  rrjv  cruyyevejav  auTOO 

Then  sent  Joseph  and  called  his 
father  Jacob  to  him,  and  all  his 
kindred,  threescore  and  fifteen  souls. 

Acts  XV.  16,  17. 
MsTcc  TuvTct  avufps^co^  xai 
«vo»xoSo]w,j](rco  TYjv  <rxr]v*]v  Aa^iS 
rrjv  -cTSTTTCoxwiav,  xa»  tu  xctre- 
(Txaju-jW-eva  avT^g  avojxoSojxijcrcw, 
xaj  avop^ai<y(ti  auT>]V  'Ottcoj  av 
ex^rjTJjccocTjv  ol  xara^oliTOi  toov 
av^pcuTToov  TOV  KugioVj  xai  iruvra. 
Tct  s^vYj  e<p*  oug  STTJxexXrjTai  ro  ove- 
[x,cc  [/,0V  £7r'  avroug,  Aeye*  Kvpio;  o 

'STOICUV  TUVTU  ■uTO.VTa. 

After  this  1  will  return  and  build 
again  the  tabernacle  of  David,  which 
is  fallen  down  ;  and  I  will  build  up 
again  the  ruins  thereof,  and  I  will  set 
it  up:  that  the  residue  of  men  might 
seek  after  the  Lord,  and  all  the  Gen- 
tiles upon  whom  my  name  is  called, 
saith  the  Lord,  who  doeth  all  these 
things. 


1  It  seems  to  have  been  Stephen's  design  to  give  a  short  account  of  God's  dealing  with 
the  children  of  Israel.  In  this  he  does  not  confine  himself  to  the  words  of  Moses,  but 
abridges  his  liistory,  and  sometimes  adds  a  clause  by  way  of  explication.  The  present 
citation  agrees  very  near'y  with  the  Hebrew.  It  only  adds,  iT-priv  o  Bios  ;  and  again,  xai 
XaT^iuTBUcri  fioi  Iv  rci  To^ai  Tovrta;  which  seems  to  refer  to  v.  16.  where  it  is  said,  tAe^ 
shall  come  hither  again.  Dr.  Randolph  on  the  Quotations,  p.  55. 
.  2  On  the  difference  in  number  in  this  quotation,  between  the  statement  of  the  proto- 
martyr  Stephen,  see  die  note  on  Sect.  II.  §  I.  No.  18  infra. 


IX.  Sect.  I.]  Quotations  from  several  passages  of  Scripture.  S93 

7.  Isa.  xxix   10.  (and  see  Isa.  I  ^^  ^.^^     ^^^  ^j_  g^ 

VI.  9.  Ezek.  xn.  2.)  J       *^ 

•^  God  hath  given  them  the  spirit  of 

The  Lord  hath  poured  out  upon  slumber,  eyes  that  they  should  not 

you  the  spiritofdeep  sleep,  and  hath  see,  and  ears   that  they  should  not 

closed  your  eyes.  hear. 

8.  (Gen.  vi,  3.  5.  ?)  James  iv.  5. 

Ilpof  (^^ovov  £7r<7ro^£<  to  wvsvi/.sc 

The  spirit,  that    dwelleth   in  us, 
lusteth  to  envy. 


V.  Quotations  that  are  taken  from  several  passages  of  Scripture. 
Sometimes  there  is  such  a  change  made  in  the  quotation, 
that  it  is  not  easy  to  ascertain  from  what  particular  passage  of 
the  Old  Testament  it  is  taken.  The  instances  of  this  descrip- 
tion, however,  in  which  the  citation  is  made  from  several  pas- 
sages of  Scripture,  are  very  few.  Dr.  Randolph  has  mentioned 
only  three,  to  which  we  have  added  two  others. 

1.  (See  Psal.  Ixxxix  20.  and  |  ^  ^.^^      Acts  xiii.  22. 

1  Sam.  xm.  14.)  J       ^ 

Et5gov  AaSiS  Tov  TOW  \s(r<you, 
avBpa.  xara.  tyiv  xotpdiav  ij.ov,  bg 
'n70iYi<rsi  vravra  to.  bsKynLara  [/,ou. 

I  have  found  David  the  son  of 
Jesse,  a  man  after  my  own  heart, 
which  shall  fulfil  all  my  will. 

2.  Isa.  xxviii.  1 6.  and  viii.  1 4.  Rom.  ix.  33.  (and  see  Rom.  x.  11 . 
See  the  passage  No.  28,  p.  375,  supra.  ^"*^  ^  ^^^-  "'  ^O 

3.  Isa.  xxix.  10.  (and  see  Isa.  vi.  Rom  xi.  8. 

9.  and  Ezek.  xii.  2.) 
See  No.  7,  at  the  top  of  this  page. 

1  The  first  part  of  this  quotation  agrees  with  the  Hebrew,  only  alteriisg  the  person, 
them  {or  i/ou.  The  latter  part  seems  to  refer  to  some  other  Scripture,  either  Isa.  vi.  9. 
or  Ezek.  xii.  2.,  where  the  same  thing  is  said.  Dr. Randolph  on  the  Quotations, 
p.  37. 

2  This,  Dr.  Randolph  has  observed,  is  a  difficult  passage.  The  apostle  is  generally 
thought  to  refer  to  Gen.  vi.  3.  5.,  where  we  have  the  like  in  sense  ;  but^  in  expression, 
the  apostle  differs  widely  both  from  the  Hebrew  and  the  Septuagint.  Dr.  Randolph  and 
Mr.  Scott,  after  some  expositors,  think  it  a  general  reference  to  the  doctrine  of  Scrip- 
ture, and  not  a  direct  quotation;  as  much  as  to  say,  it  is  the  constant  doctrine  of  Scrip- 
ture, that  the  spirit  which  divelleth  in  us  lusteth  to  envy,  mid  is  prone  to  all  evil.  It 
ought  however  to  be  observed  tliat  many  eminent  critics,  as  M''hiiby,  Griesbach,  Mac- 
knight,  &c.  divide  this  verse  into  two  members,  which  they  readand  point  interrogatively, 
thus,  Do  ye  think  that  the  Scripture  speaketh  in  vain  ?  Doth  the  spirit,  ivhich  dwelleth 
in  us,  lust  unto  envy  ?     Which  mode  of  pointing  removes  the  dithculty  at  once. 


394    Quotations  from  several  passages  of  Scripture.  [Part  I.  Ch. 

4.  Isa.  Ixii.  11.  Zech.  ix.  9.    compared  with       Matt.  xxi.  5. 

See  the  passage,  No  4,  p.  384,  supra. 

5.  Psal.  Ixix.  26.  and  cix.  8.  Acts  i.  20. 
See  the  passage,  No.  10,  p.  587, supra. 

To  this  head  also  we  may  perhaps  refer  to  this  class  the 
Quotation  IV.  No.  1.  p.  391,  relative  to  the  Messiah  being  called 
a  Nazarene. 


VI.  Qiwtations  differing  from  the  Hebreiso,  hut  agreeing  with 
the  Septuagint. 

1.  Isa.  xxix.  13.  compared  with  Matt.  XV.  8,  9. 


This  people  draw  near  me  with 
their  mouth,  and  with  their  lips  do 
honour  me,  but  have  removed  their 
heart  far  from  me ;  and  their  fear 
towards  rae  is  taught  by  the  precept 
of  men. 


2.  Psal.  xvi.  8— 11. 

I'pn  n:\:h  nin»  ^n'^^ 
\y7  :  DiDhJ'bn  »i;o»D  o 

o    :nDnb   p£2^»  nt:^a 

I  have  set  the  Lord  always  before 
me  :  because  he  is  at  my  right  hand 
I  shall  not  be  moved.  Therefore  my 
heart  is  glad,  and  my  glory  rejoiceth  ; 
my  flesh  also  shall  rest  in  hope.  For 
thou  wilt  not  leave  my  soul  in  hell, 
nor  suffer  thy  Holy  One  to  see  cor- 
ruption.    Thou   wilt   show  me   the 


(TsSovToti  jw-e,  SiSacrxovrej  8«Sa- 
(TxaXKicgf  evTa\[j,aTix  av^pco'Trcov. 

This  people  draweth  nigh  unto  me 
with  their  mouth  and  honoureth  me 
with  their  lips :  but  their  heart  is  far 
from  me.  But  in  vain  do  they  worship 
me  teaching  for  doctrines  the  com- 
mandments of  men. 

Acts  ii.  25—28. 
YlpocopcaiJiYiv  Tov  Kupiov  zvmiciov 

TOVTO  evtppav^Yi  i}  Kagdiot.  [j,ov,  xat 
YjyaXXiaa'aTO  yj  yXaxro'ct  [jloW 
STi  de  xo-i  i)  irag^  jjlou  xccta.- 
<rxYivu}(rei  stt'  eX-Tridi'  Ort  ouk 
syxotTccXsi^sig  Trjv  ^o^yjv  jj^ov  e^s 
oBoUf  ouds  Swcrejf  tov  otrjov  <roy 
<8i<v  hioi.(p^opxv.  Eyvwgjcraff  ju-oj 
odovg  ^oorjg'  tsXripcao'sig  jtts  evfpo- 
(TVVYjg  ju-era  too  'SfpotTUiiiov  <rov, 

I  foresaw  the  Lord  always  before 
my  face  ;  for  he  is  on  my  right  hand 
that  I  should  not  be  moved. — 
Therefore  did  my  heart  rejoice  and 
my  tongue  was  glad ;  moreover  also 


1  The  Septuagint  version  of  tliis  passage  is  given  infra.  Sect.  II.  §  ii.  No.  5. 

2  The  Septuagint  version  of  this  passage  is  given  'infra.  Sect.  II.  §  i.    No.  16.     See 
the  note  on  that  passage. 


IX.  Sect.  I.]       Quotations  differing  from  the  Hebrew.         395 


path  of  life;  in  thy  presence  is  fulness 
ofjoy. 


3.  Amos  V.  25—27. 

Have  ye  offered  unto  me  sacrifices 
and  offerings,  in  the  wilderness,  forty 
years,  O  house  of  Israel  ?  But  ye 
have  borne  the  tabernacle  of  your 
Moloch  and  Chiun,  your  images,  the 
star  of  your  god  which  ye  made  to 
yourselves.  Therefore  I  will  cause 
you  to  go  into  captivity  beyond  Da- 
mascus. 

4.  Isa.  Iv.  3. 

I  will  make  an  everlasting  cove- 
nant with  you,  even  the  sure  mercies 
of  David. 

5.  Psal.  xix.  5. 

See  the  passage,  No.  50.  p.  376, 
tupra. 

6.  Frov,  iii.  34. 

Surely  he  scorneth  the  scorners, 
but  giveth  grace  unto  the  lowly. 


my  flesh  shall  rest  in  hope,  because 
thou  wilt  not  leave  my  soul  in  hell 
nor  leave  thy  Holy  One  to  see  cor- 
ruption. Thou  hast  shown  to  me  the 
ways  of  life ;  thou  shalt  make  me  full 
ofjoy  with  thy  countenance. 

Acts  vii.  42,  43. 

My)  a-focyiot.  xa»  ^vanag  'crpoa-Yj- 
vsyKdTS  ju-oi  errj  T£a-(ra.pa.xovlix  sv 
Tri  sgYJiJ(,co,  Oixog  IcrgaijA ;  Ka< 
aveXa^sTs  tj]V  (rxy]vriv  tov  MoAop^, 
KUi  TO  ag-pov  TOO  ^sov  u[/,cuv  Pe/A- 

<P«V,     TOVg     TUTTOOJ     OUJ      eTTOlYjlTCCTe 

'U7go<TKi)vsiV  avTOig'  xai  /xstoj^cjw 

O  ye  house  of  Israel,  have  ye  of- 
fered to  me  slain  beasts  and  sacrifices, 
forty  years  in  the  wilderness  ?  Yea, 
ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan, 
figures  which  ye  made  to  worship 
them,  and  I  will  carry  you  away  be- 
yond Babylon. 


Acts  xiii.  34. 
Awccu  o/AJV  Tu  6(Tia  Aa^jS  ra 

I  will  give  you  the  sure  mercies 
of  David. 

Rom.  X.  18. 


James  iv.  6. 
'O  Qsog  V7repr]fa.voig  aVTiTct(rae~ 

God  resisteih  the  proud,  but  giveth 
grace  unto  the  humble. 


VII.  Quotations  in  w?iich  there  is  reason  to  suspect  a  different 
reading  in  the  Hebrew,  or  that  the  apostles  under'stood  the 
'W07'ds  in  a  sense  different  from  that  expressed  in  our  Lexicons. 

I.  Micah  V.  2.  Matt.  ii.  6. 


mm*  ^D^^a  nvn*?  Ty v 


ouS«/x«5j  eAap^Jf))  g<  sv  TOig  i)ye- 


396     Quotations  tn  *which  there  is  reason  to  suspect    [Part  I.  Ch. 

btr"^o  nvn'7  ^'^'>  p  1DD 


But  thou,  Bethlehem  Ephratah, 
though  thou  be  little  among  the 
thousands  of  Judah,  i/et  out  of  thee 
shall  he  come  forth  unto  me,  that  is  to 
be  ruler  in  Israel. 


2.  Mai.  ill.  1. 

♦iD7  inn 

Behold  I  will  send  my  messenger^ 
and  he  shall  prepare  the  way  before 
me. 


3.  Isa.  Ixi.  1,  2. 

'n?j  mn»  nti^D  \v^ 
onSt:^  tDnjy  -ut^a*? 
Kips  n*7-nntri7  ti^anS 

pwnjty  Nip*?  J  mp-npf) 

The  Spirit  of  the  Lord  God  is 
upon  me,  because  the  Lord  hath 
anointed  me  to  preach  good  tidings 
unto  the  meek,  he  hath  sent  me  to 
bind  up  the  broken  hearted,  to  pro- 
claim liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that 
are  bound :  to  proclaim  the  accept- 
able year  of  the  Lord. 


fiO(nv  lovda'  ex  <rov  yag  eJsXew- 
(rerai  rjyovjxevog,  65-1$  7ro»jW,av6i  tov 
Aaov  jw-ou  TOV  icrpariX,  ' 

And  thou,  Bethlem  in  the  land 
of  Juda,  art  not  the  least  among  the 
princes  of  Judah :  for  out  of  thee 
shall  come  a  governor  that  shall  rule 
my  people  Israel. 

Matt.   xi.    10.      Mark   i.   2. 
Luke  vii.  27. 

I80U,  syco  aTroj-eAAco  tov  ayye- 
Xov  [/,ou  irpo  TrpocrcoTTOy  aov  6$  Kct- 
Tacrxevaarei  t»]V  o^ov  <tov  ejXTrpo- 
<r^sv  arou.  * 

Behold,  I  send  my  messenger  be- 
fore thy  face,  which  shall  prepare  thy 
way  before  thee. 

Lukeiv.  18,  19. 
Tlvev[j,a  Kopjoy  stt'  e/xe,  ow  eve- 
Ksv     e%g<o"e    /xe    sva.yyeXi^s<T^at 

TODS  (ruvTelpj/A/xevooj  tijv  xagS»av, 
XYjgv^at  ai^jxaXooTOis  a<peffiv,  xai 
TU(pXois  avuSXs^'tVf  UTTOfsiXat 
Ts^gauciJLSVOus  ev  atpscrer  Kripv^ai 
eviavTov  Kupiou  Sexrov. 

The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me 
to  preach  the  Gospel  to  the  poor, 
he  hath  sent  me  to  heal  the  broken 
hearted,  to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that 
are  bruised,  to  preach  the  acceptable 
year  of  the  Lord, 


1  This  quotation  agrees  exactly  neither  with  the  Hebrew  nor  with  the  Septuagint. 
The  only  material  difference  is  that  the  evangelist  adds  the  negative  ev}a//,us,  which  is 
in  neither  of  them.  But  the  Syriac  translation  reads  it  with  an  interrogation,  I^um 
j)arva  es  ?  Art  thou  little  ?     And  so  Archbishop  Newcome  has  rendered  it : 

And  thou,  Bethlehem  Ephrata, 

Art  thou  too  little  to  be  among  the  leaders  of  Judah  ? 

Out  of  thee  shall  come  forth  unto  me 

One  who  is  to  be  a  ruler  in  Israel. 
The  question,  he  observes,  implies  the  negative,  which  is  inserted  in  Matt,  ii.  6. 
and  also  in  the  Arabic  version.  Both  the  Hebrew  and  the  Greek,  as  they  now 
stand,  are  capable  of  being  pointed  interrogatively.  And  it  is  worthy  of  remark, 
that  the  Codex  Cantabrigiensis  reads  fit),  not,  interrogatively,  instead  of  ev^afius,  in 
which  it  is  followed  by  the  Old  Italic  version,  and  by  Tertullian,  Cyprian^  and  other 
Latin  fathers. 

2  This  quotation  differs  from  the  Hebrew  and  all  the  old  versions  in  these  two  par- 
ticulars :  the  words  wja  wfoffuTrtv  sou  are  added,  and  what  is  in  Hebrew  >:s^,  before 


IX.  iSect.  I.]      A  different  Beading  in  the  Hebrew,  Sfc. 

4.  Isa.  liii.  7,  8. 

Sdv    nacoS    rn^o 

He  is  brought  as  a  lamb  to  the 
slaughter;  and,  as  a  sheep  before 
her  shearers  is  dumb,  so  he  openeth 
not  his  mouth.  He  was  taken  from 
prison  and  from  judgment ;  and  who 
shall  declare  his  generation  :  for  he 
was  cut  off  out  of  the  land  of  the 
living. 

5.  Hab.  i.  5. 

Behold  ye,  among  the  heathen,  and 
regard,  and  wonder  marvellously ; 
for  I  will  work  a  work  in  your  days, 
which  ye  will  not  believe,  though  it 
be  told  1/ou. 

6.  Amos  ix.  1 1,  12. 
See  the  passage  at  length  in  No.  6, 

p.  392,  supra. 

7.  Psal.  X.  7. 

^\^fT\D^  k*??:  in»Q  nbi^ 

His  mouth  is  full  of  cursing  and 
deceit. 

8.  Psal.  xix.  5. 

See  the  passage  at  length,  No.  30, 
p.  3  76,  supra. 

9.  Isa.  lix.  20,  21. 
(And  see  Isa.  xxvii.  9.) 

^2lvb^  *7.^ij  \v)ib  s^m 


397 
Acts  viii.  32,  33. 

'£Ls  TrpoouTOV  sTTi  (r(p«y)jv  fjy- 
•&J3,  Jtai  oij  ajotvof  svavTiov  row 
KsigovTo;  avrov  a(pcovog,  ovroog  ovx. 
avoiysi  TO  f  OjCta  avrov.  Ev  t^  ra- 
7re<va)(rs<  avrov  r}  xgung  avroxi 
tjp^ri'  T>]v  8e  ysveav  aorow  tij 
diYiyi^a-srai ;  on  oupsrai  airo  Trjg 
yijg  Yj  ^corj  avrov. 

He  was  led  as  a  sheep  to  the 
slaughter,  and  like  a  lamb  dumb  be- 
fore his  shearer,  so  opened  he  not 
his  mouth.  In  his  humiliation  his 
judgment  was  taken  away,  and  who 
shall  declare  his  generation  ?  for  his 
life  is  taken  from  the  earth. 

Acts  xiii.  41. 
Idsrs  ol  xarafpovi^rat,  x.ai 
^avfi,a(raTS,  xai  afavKT^YjJs'  on 
spyov  syo)  spya^Ofxai  ev  raig  ^j«.e- 
paig  vfjicoVf  sgyov  c6  ov  /x,tj  Trjj-eo- 
crrjre,  eav  tjj  exSiyjy^raj  w/juv. 

Behold  ye  despisers,  and  wonder 
and  perish ;  for  I  work  a  work  in 
your  days,  a  work  which  you  shall  in 
no  wise  believe,  though  a  man  de- 
clare it  unto  you. 

Acts  XV.  16,  17. 


Rom.  iii.  14. 

'Hv  to  g-0[/,a  agag  xai  'srixpiag 
ye/x.s». 

Whose  mouth  is  full   of  cursing 
and  bitterness. 

Rom.  X.  18. 


Rom.  xi.  26,  27. 
'H^?<  sx.  %icov  6  pvop^svog,  xat 
aTTog-ps^si  aasSsiag  airo  laxM§. 
Kaj  avrv)  avroig  ^  -srap*  si^ov 
lia^r^xY^,  orav  afs\ooiJi,ai  Ta; 
afj^apnag  auTcwv. 


me,  is  rendered  if^^p/nrB-iv  troti,  before  thee.  For  the  reason  of  this  difference  it  is 
not  easy  to  account,  but  by  supposing  some  corruptions  crept  into  the  antient  copies ; 
the  sense  is  much  the  same.     Dr.  Randolph  on  the  Quotations,  p.  28. 


398      Quotations  in  which  there  is  reason  to  suspect     [Part  I.  Ch. 

And  the  Redeemer  shall  come  to 
Sion,  and  unto  them  that  turn  from 
transgression,  saith  the  Lord.  As  for 
me,  this  is  my  covenant  with  them, 
saith  the  Lord. 


10.  Deut.  xxxii.  35. 

See  the  passage  at  length  in  No. 
33,  p.  377,  supra. 

11.  Deut.  xxxii.  42. 

See  the  passage  at  length  in  No.  36, 
p.  377,  supra. 

12.  Isa.  Ixiv.  3.  (4.  of  English 

version.) 

For,  since  the  beginning  of  the 
world,  men  have  not  heard  nor  per- 
ceived by  the  ear,  neither  hath  the 
eye  seen,  O  God,  besides  thee,  ivhat 
he  hath  prepared  for  him  that  wait- 
eth  for  him. 

13.  Hab.  ii.  3,  4. 

For  the  vision  is  yet  for  an  ap- 
pointed time ;  but,  at  the  end,  it  shall 
speak  and  not  lie  :  though  it  tarry, 
wait  for  it,  because  it  will  surely 
come,  it  will  not  tarry.  Behold,  his 
soul  which  w  lifted  up,  is  not  upright 
in  him  :  but  the  just  shall  live  by  his 
faith. 


There  shall  come  out  of  Sion  the 
deliverer,  and  shall  turn  away  un- 
godliness from  Jacob.  For  this  is 
my  covenant  unto  them,  when  I  shall 
take  away  their  sins. 

Rom.  xii.  19.  (and  see  Heb.  x.  30.) 


Rom.  XV.  10. 


1  Cor.  ii.  9. 

'A  o<p-&aXjttaf  oox  ejSe,  xa<  ooj 
ovK  rjx.ov<rs,  xa»  svi  }iapdnx.v  av- 
^pCtiTTOV  OVX  UVS^Yj,  o.  y^ToHfj^ao'sv  6 
0£Of  TOtg  aya7r«)0"»v  otVTOV.  ^ 

Eye  hath  not  seen,  nor  ear  heard, 
nor  have  entered  into  the  heart  of 
man,  the  things  which  God  hath  pre- 
pared for  them  that  love  him. 


Heb.  X.  37,  38.  (and  see  Rom.  i. 
17.  Gal.  iii.  11.) 
'O  sg^ofJi.£Vog  rj^ejj  xa»  ov  p^go- 
visi.  'O  de  SixaJOf  ex  'srifscog 
^Yicrela.1'  xui  suv  utn-OfejXrjTai,  ovk 
eu&oxsi  r)  ^v^T^  i/,ou  sv  avra. 

He  that  shall  come  will  come,  and 
will  not  tarry.  Now  the  just  shall 
live  by  faith :  but  if  a7ii/  man  draw 
back,  my  soul  shall  have  no  pleasure 
in  him. 


1  This  is  a  most  difficult  passage;  it  does  not  agree  cither  with  the  Hebrew  or  the 
Septuagint,  or  any  other  translation  now  extant;  nor  is  it  possible  either  to  make 
sense  of  the  Hebrew,  or  to  reconcile  the  old  versions,  either  with  the  Hebrew  or  with 
one  another  :  All  that  can  be  said  is,  that  in  the  apostle's  citation  the  sense  is  easy,  and 
consistent,  and  agreeable  to  the  context  in  the  prophet.  No  sense  can  be  made  of  the 
Hebrew,  but  by  a  very  forced  constructicn :  Some  have  imagined  the  citation  to  have 
been  taken  from  some  apocryphal  book:  But  it  is  so  near  to  the  Hebrew  here,  both  in 
sense  and  words,  that  we  cannot  suppose  it  to  be  taken  from  any  other  source  :  Nor  in 
this  case  would  the  Apostle  have  introduced  it  with  the  formula  of  quotation — as  it  is 
written  : — It  is  more  reasonable  to  suppose  that  the  Hebrew  text  has  been  here  greatly 
corrupted,  and  that  the  Apostle  took  his  citation  from  some  more  correct  copy.  See 
Bp.  Lowth's  Note  on  Isa.  Ixiv.  4. — Dr.  Kennicott's  Dissertatio  Generalis,  §  84,  87. — 
Dr,  Randolph  on  the  Quotations,  p.  39. 


IX.  Sect.  L]       A  different  'Reading  in  the  Hebre*w^  ^x.         399 
14.  Isa.  xxviii.  16. 

ins*  ]v^fn  no*  ^j:n 
noiD  nnp^  n^f)  inn  pje 

Behold  I  lay  in  ZioH  for  a  foun- 
dation, a  stene,  a  tried  stone,  a 
precious  corner  stone,  a  sure  foun- 
dation; he  that  believeth  shall  not 
make  haste. 


1  Pet.  ii.  6.  (and  see  Rom.  ix.  33.) 

xa<  6  7r< g-socov  stt'   uvtm  ou  [ji,y)  xoc- 

Behold  I  lay  in  Sion  a  chief  corner 
stone,  elect,  precious  ;  and  he  that 
believeth  on  him  shall  not  be  con- 
founded. 


VIII.  Passages  in  'which  the 


1. 
2. 
3. 


Mai.  iit.  1. 
Micah  V.  2. 
Psal.  xvi.  8—11. 
Amos  ix.  11,  12. 


cited  in 


4.  Psal.  ex.  4. 

Thou  art  a  priest  for  ever,  after 
the  order  of  Melchizedec. 

5.  Psal.  xl.  7  —  9.    (6  —  8.    of 

English  version.) 

n^Dn  Kb  nmai  rar 

Burnt  offering  and  sin  offering 
hast  thou  not  required.  Then  said 
I,  Lo  I  come:  in  the  volume  of 
the  Book  it  is  written  of  me  :  I 
delight  to  do  thy  will,  O  my  God, 
yea  thy  law  is  within  my  heart. 


Hebrew  seems  to  be  corrupted. 
Matt.xi.  10.  Marki.2.  Lukevii.27. 
See  No.  2.  p.  396,  supra. 

Matt.  ii.  6. 
See  No.  1.  p.  595,  supra. 

Acts  ii.  25—28. 
See  No.  2.  p.  394,  supra. 

Acts  XV.  16,  17. 
See  No.  6.  p.  392,  supra. 

Heb.  v.  6. 

^0   Upevg  sig  tov  aiaiva.  xara 

Thou  art  a  priest  for  ever,  after 
the  order  of  Melchisedec. 

Heb.  X.  5—7. 
©ociav  x.ot.1  -sTgoa-fopctv  ovxfi^s- 
/.y](r«j,  crui^u  Se  y.a,rripTi<Tca  /xo»* 
'OXoKavrcuixocIa  xcn  'srspi  a.y.apTia.5 
ovH.  B'j^o)cy}<rcig.  Tots  sittov  ISou, 
yjxo;  (ev  xsfoi.?^idi  /3<§A<ou  ys- 
ypuTrrcii  tcsoi  SjU-ou)  tov  'sroirja'ai,  6 
0SOJ,  TO  ^eXrjfx,a  <TOV. ' 

Sacrifice  and  offering  thou  wouldest 
not,  but  a  body  hast  thou  prepared 
me.  In  burnt  offerings  and  sacrifices 
for  sin  thou  hast  had  no  pleasure. 
Then  said  I,  Lo  1  come  (in  the  vo- 
lume of  the  book  it  is  written  of  me) 
to  do  thy  will,  O  God. 


1  This  quotation  is  taken  from  the  Septuagint  with  a  little  variation ;  but  although 
the  general  meaning  is  the  same,  they  are  widely  different  in  verbal  expression  in  the 
Hebrew.  David's  words  are,  '^  n'13  CJIN  aznayim  carita  ti,  which  we  translate,  >n«/ 
ears  hasl  thou  opened  ;  but  they  might  be  more  properly  rendered,  my  ears  hast  thou 
bored  ;  that  is,  Thou  hast  made  Me  thy  servant  for  ever,  to  dwell  in  thine  own  house : 


400  «    Passages  'which  are  mere  allusions.       [Part  I.  Ch. 

IX.  Passages  which   are  not  properly  citations,  but  mere  re- 
ferences or  allusions. 

I.  Isa.  xii.  3.  alluded  to  in  John  vii.  38. 

siTrev  jj  ypa<p>j,    zroTajJi^oi    ex.  t^j 
KoiXiag    uvTOv    peucroyo'jv    tiSaroj 

He  that  believeth  on  me,  as  the 
Scripture  hath  said,  out  of  his  belly 
shall  flow  rivers  of  living  water. 


for  the  allusion  is  evidently  to  the  custom  mentioned  Exod.  xxi.  2,  &c.  "  If  thou  buy  a 
Hebrew  servant,  six  years  he  shall  serve,  and  in  the  seventh  he  shall  go  out  free  ;  but 
if  the  servant  shall  positively  say,  I  love  my  master,  &c.  I  will  not  go  out  free,  then  his 
master  shall  bring  him  to  the  door-post,  and  shall  bore  his  ear  through  with  an  awl,  and 
he  shall  serve  him  for  ever." 

But  how  is  it  possible  that  the  Septuagint  and  the  apostle  should  take  a  meaning  so 
totally  different  from  the  sense  of  the  Hebrew  ?  Dr.  Kennicott  has  a  very  ingenious 
conjecture  here  :  he  supposes  that  the  Septuagint  and  apostle  express  the  meaning  of  the 
words  as  they  stood  in  the  co)iy  from  which  the  Greek  translation  was  made  ;  and  that 
the  present  Hebrew  text  is  corrupted  in  the  word  D'31><  aznayim,  ears,  which  has  been 
written  through  carelessness  for  HIJ  TM  az  gevah,  then,  a  body.  The  first  syllable 
W  az,  THEN,  is  the  same  in  both;  and  the  latter  D'3  nim,  which,  joined  to  W  ax, 
makes  D'JIN  aznayim,  might  have  been  easily  mistaken  for  ma  gevah,  body  ;  3  nun, 
being  very  like  3  gimel ;  >  yod,  like  1  vau ;  and  n  he,  like  final  □  mem ;  especially  if 
the  line  on  which  the  letters  were  written  in  the  MS.  happened  to  be  blacker  than 
ordinary  (which  has  often  been  a  cause  of  mistake),  it  might  have  been  easily  taken  for 
the  under  stroke  of  the  mem,  and  thus  give  rise  to  a  corrupt  reading  ;  add  to  this  the 
root  n"l3  carah,  signifies  as  well  to  prepare  as  to  open,  bote,  &c.  On  this  supposition 
the  antient  copy  tr;mslated  by  the  Septuagint,  and  followed  by  the  apostle,  must  have 
read  the  text  thus,  '^  IT'IS  mj  IN  az  gevah  carita  li;  eufiit  Js  Karnfrwu  ft-oi,  then  a 
body  thou  hast  prepared  me :  thus  the  Hebrew  text,  the  Version  of  the  Septuagint, 
and  the  apostle,  will  agree  in  what  is  known  to  be  an  indisputable  fact  in  Christianity  ; 
namely,  that  Christ  was  incarnated  for  the  sin  of  the  world. 

The  Mthiopic  has  nearly  the  same  reading  :  the  Arabic,  has  both,  A  body  hast  thou 
prepared  me,  and  mine  ears  thou  hast  opened.  But  the  Syriac,  the  Chaldee,  and 
the  ynlgate,  agree  with  the  present  Hebrew  text ;  and  none  of  the  MSS.  collated  by 
Kennicott  and  De  Rossi  have  any  various  reading  on  the  disputed  words.  Dr.  A.  Clarke's 
Commentary  on  the  New  Testament,  note  on  Heb.  x.  5. 

'  There  are  no  words  answering  to  these  either  in  the  Septuagint,  or  in  the  Hebrew, 
It  is  indeed  no  citation,  but  only  a  reference  or  allusion.  The  Jewish  writers  inform  us 
that  on  the  last  day  of  the  Feast  of  Tabernacles,  it  was  usual  to  pour  water  on  the 
altar,  to  denote  their  praying  then  for  the  blessing  of  rain,  the  latter  rain,  which  was 
then  wanted  against  their  approaching  seed-time  :  This  water  they  drew  out  of  Siloah, 
and  brought  it  with  great  pomp  and  ceremony  to  the  temple,  playing  with  their  instru- 
ments, and  singing,  and  repeating  the  words  of  the  prophet;  With  joy  shall  ye  draw 
water  out  of  the  wells  of  salvation.  (Isa.  xii.  3.)  Our  Lord,  according  to  his  usual 
custom,  takes  occasion  from  hence  to  instruct  the  people  ;  and  applies  this  ceremony 
and  this  scripture  to  himself :  He  signifies  to  them  that  the  water  here  spoken  of  was 
to  be  had  from  him  alone — If  any  man  thirst,  let  him  come  unto  me,  and  drink  .•  Jfe 
that  believeth  in  me,  as  the  Scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of 
living  water. — The  vi'ord  xsiXia,  here  translated  belly,  signifies  any  hollow  receptacle, 
and  may  properly  be  used  for  such  cisterns,  or  reservoirs,  as  were  usually  built  to  re- 
ceive the  waters  issuing  from  their  fountains  :  The  meaning  then  is,  that  every  true 
believer  shall,  according  to  this  scripture,  repeated  by  the  people  on  this  occasion,  abound 
with  living  water,  have,  within  him  such  a  cistern,  as  will  supply  living  water,  both 
for  his  own  and  others'  use  ;  What   is  signified  by  water   we  are    informed  in  the  next 


IX.  Sect.  I.J 

2.         Deut.  XXX.  12—14. 

rim  iJj^Qtyp  ^:b  r\r^p^ 

1:7  nnpn  on  "iny"S« 
"iNo  imn  V7^!  mnp-o 


Passages  wJiich  are  mere  allusions. 

alluded  to  in  Rom.  X.  6 — 8. 


4.01 


Tig  avuSriasTut  stg  rov  ovpavov ; 
(tovt'  Fj-i,  Xpjfov  xarayayeiv') 
H,  TJj  xaTa^jjtrsTai  e»f  rrjv  a- 
§V(ra-ov ;   (towt'  ??•»>  Xg«f ov  sx  vs- 

Kgoov  avayocystv) Eyyoj 

crou  TO  p^ju-a  efjv,   sv  tcu  fOju-aTj 
(Tou,  xaj  £v  T>]  xapdiu  <rov.  ' 
._  ..  .     j   ,.^  —.  .,^     -  Say  not  in  thine  heart,  "Who  shall 

inti^J??  13117^1  T32      ascend  into  heaven?  (that  is  to  bring 


It  is  not  in  heaven,  that  thou 
shouldest  say,  Who  shall  go  up  for 
us  to  heaven,  and  bring  it  unto  us, 
that  we  may  hear  it  and  do  it? 
Neither  is  it  beyond  the  sea,  that 
thou  shouldest  saj',  Who  shall  go  over 
the  sea  for  us,  that  we  may  hear  it 
and  do  it?  But  the  word  is  very 
nigh  unto  thee,  in  thy  mouth  and 
in  thy  heart. 

3.  Deut.  xxxii.  17. 

They  sacrificed  to  devils,  not  to 
God. 


4.  Hos.  xiii.  14. 

O  death,  I  will  be  thy  plagues ;  O 
grave,  I  will  be  thy  destruction. 


down  Christ  from  above.)  Or,  who 
shall  descend  into  the  deep?  (that 
is,  to  bring  up  Christ  again  from  the 
dead.)  ....  The  word  is  nigh  thee, 
cveii  in  thy  mouth,  and  in  thy  heart. 


1  Cor.  X.  20. 
AXV  6t»  a  ^u=»   TO.   s^vjj,  Sas- 

But  the  things  which  the  Gentiles 
sacrifice,  they  sacrifice  to  devils  and 
not  to  God. 

1  Cor.  XV.  55. 

UoV  <r0V,    ^UVIXTS,    TO    XSVTQOV  ; 

riow  crou,  aS»),  to  vixoj  j  ^ 

O  death,  where  is  thy  sting  ? 
O  grave,  where  is  thy  victory  ? 


verse,  viz.  the  gifts  of  the  Spirit ;  The  like  metaphor   our  Lord  makes  use  of,  John  iv. 

10.      And  in   the   Prophetic  Writings   (see  Isa.  xliv.  5.  iv.  1.  Ezek.  xxxvi.  25 27. 

Zech.  xiv.  8.)  it  is  often  peculiarly  used  to  signify  the  gifts  and  graces  of  the  Spirit  to 
be  conferred  under  the  gospel  dispensation. 

•  The  apostle  here,  with  some  little  alteration,  accommodates  whnt  Moses  says  in  the 
book  of  Deuteronomy  to  his  present  purpose:  Moses  there,  speaking  of  the  covenant 
made  with  the  children  of  Israel,  expresses  the  easiness  of  that  covenant  by  proverbial 
phrases  taken  from  the  transactions  of  God  with  the  children  of  Israel  :  JVho  (says  he) 

shall  go  up  for  us  into  Heaven,  ^c.  alluding  to  the  delivery  of  the  law  from  Heaven 

fVho  shall  go  over  the  sea  for  ms,  ^c.  alluding  to  the  passage  of  the  Israelites  over  the 
Red  Sea:  St.  Paul  makes  use  of  the  like  phrases,  only  altering  the  latter  so  as  to  allude 
to  the  descent  of  Christ  into  the  grave  :  This  is  a  most  beautiful  allusion  ;  and  the  latter 
part,  in  which  the  main  stress  of  the  argument  lies,  agrees  both  with  the  Septuagint  and 
with  the  Hebrew,  omitting  only  a  word  or  two.  Or.  Randolph  on  the  Quotations, 
p.  37. 

•^  This  does  not  appear  to  be  any  quotation  at  all,  though  it  nearly  agrees  both  with 
the  Hebrew  and  with  the  Septuagint  of  Deut.  xxxii.  17.     Ibid.  p.  40. 

3  Dr.  Randolph  is  of  opinion  that  the  apostle  either   had  a  different  reading  of  this 
passage  of  Hosea,  or  that  he  understood  the  words  in  a   different  sense  from  that  ex« 
VOL.  II.  D  D 


402  Passages  ixihich  are  mere  allusions.        [Part  I.  Gh. 

5.  Deut.  xix.  15.  alluded  to  in  2  Cor.  xui.  1. 


In  the  mouth  of  two  or  three  wit- 
nesses shall  every  word  be  established. 


At  the  mouth  of  two  witnesses, 
or  at  the  mouth  of  three  witnesses, 
shall  the  matter  be  established. 

■6.     Hos.  xiv.  3.    (2.  of  English  ^eb.  xiii.  1.5. 

version.)  A»'  avrou   ovv  ava.<pef>(ti[j.ev  du- 

^yr\Qiy  D*13  nD/tJ^JI  '^^^^^  aivsa-scogdKxvctvTog  tco  0ew, 

So  will  we  render  the  calves  of  TOUT'ey*,   xctgirov  ;)^6»X£a;v  ofioXo- 

our  lips.  yovvToov  rui  ovoju-ar*  awTOO.  ^ 

By  him  therefore  let  us  offer  the 
sacrifice  of  praise  to  God  conti- 
nually, that  is,  the  fruit  of  our  lips, 
confessing  {marginal  reiidering)  to 
his  name. 

To  these  passages  may  be  added  2  Cor.  vi.  18.  which  seems 
to  be  a  general  statement  of  the  substance  of  several  Scriptures, 
and  not  a  quotation.  Dr.  Randolph  thinks  that  it  is  most  pro- 
bably a  reference  to  2  Sam.  vii.  14.  where  the  very  words  are 
spoken  of  Solomon,  I  ivill  be  his  father,  and  he  shall  he  my 
son:  and  this  promise  to  David  is  introduced  in  verse  8.  with 
Thus  saith  the  Lord  of  Hosts,  and  is  by  the  apostle  applied  to 
Christians  in  general.  But  Mr.  Scott  is  of  opinion  that  the 
apostle  seems  rather  to  apply  to  Christians  the  general  decla- 
rations made  by  Jehovah  concerning  Israel.  (Exod.  iv.  22,  23. 
Jer.xxxi.  1.  9.  and  Hosea  i.  9,  10.)  ^ 

pressed  in  the  Hebrew  I  exicons.  But  Bishop  Horsley  has  shewn  that  St.  Paul  only 
cited  the  prophet  indirectly.     Translation  of  Hosea,  Notes,  pp.  163 — 1P7. 

'  This  is  only  an  allusion  :  it  is  taken,  with  a  trifling  abridgment,  from  the  Alexandrine 
copy  of  the  Septuagint,  which  is  an  exact  translation  of  the  Hebrew. 

*  This  is  not  properly  a  citation,  but  only  an  allusion  to  an  expression  in  Hos.  xiv.  3. 
The  phrase  xaftrav  ^^xiav,  fruit  of  the  h'ps,  is  taken  from  the  Sepruagint.  In  the 
Hebrew,  it  is  U'DD'C  Q'lD,  which  our  English  translation  and  the  Vulgate  version  render 
the  calves  of  our  lips.  This  expression  may  refer  primarily  to  the  sacrifices,  heifers, 
calves,  &c.  which  the  Israelites  had  vowed  to  Jehovah ;  so  that  the  calves  of  their  lips 
were  the  sacrifices  which  they  had  promised.  From  the  apostle  and  the  Septuagint  ren- 
dering this  word  fruit  (in  which  they  are  followed  by  the  Syriac  and  Arabic  versions) 
it  is  evident  that  their  copies  read  'ID  (paRv)  the  O  being  omitted  ;  and  thus  the  word 
would  be  literally /rwtf,  and  not  calves.  This  reading  however  is  not  found  in  any  of 
the  MSS.  hitherto  collated. 

3  Dr,  Randolph  on  the  Prophecies,  p.  41.  Mr.  Scott's  Collation  of  the  Septuagint 
with  the  New  Testament,  in  the  Christian  Observer,  vol,  x.  p.  235. 


IX.  Sect.  II.J  (     403     ) 


SECTION  II. 

ON   THE    QUOTATIONS    FROM    THE    SEPTUAGINT    VERSION    IN 
THE    GREEK    TESTAMENT. 

T.  Quotations  agreeing  verbatim  with  the  Septuagint,  or  only  changing 
the  person,  number,  8^c. — II.  Quotations  taken  from  the  Septuagint, 
but  with  some  variation. — III.  Quotations  agreeing  with  the  Septua- 
gint in  sense,  but  not  in  words. — IV.  Quotations,  differing  from  the 
Septuagint,    but  agreeing  exactly   or  nearly  with   the   Hebrew. — 

V.  Quotations  that  differ  from  both  the  Septuagint  and  the  Hebrew. — 

VI.  Considerations  on  the  probable  causes  of  the  seeming  discrepan- 
cies in  the  quotations  from  the  Old  Testament  in  the  New. 

Although  the  sacred  authors  of  the  New  Testament  have 
in  many  instances  quoted  from  the  Hebrew  Scriptures,  as  the 
preceding  tables  have  shown  ;  yet  it  is  equally  certain  that  they 
have  very  frequently  made  their  citations  from  the  Greek  ver- 
sion usually  denominated  the  Septuagint,  even  where  this  trans- 
lation from  the  Hebrew  is  inaccurate,  but  where  the  errors 
are  of  such  a  nature  as  not  to  weaken  the  proofs  for  which 
they  were  alleged.  In  fact,  as  the  apostles  wrote  for  the  use 
of  communities  who  were  ignorant  of  Hebrew,  it  was  necessary 
that  they  should  refer  to  the  Greek  version,  which  was  gene-r 
rally  known  and  read.  Had  they  given  a  new  and  more  accu- 
rate translation  according  to  the  Hebrew,  citing  as  they  often 
did  from  memory,  the  reader  would  not  have  known  what  pas- 
sage they  intended  to  quote :  and  jf,  on  the  other  hand,  while 
they  retained  the  words  of  the  Septuagint,  they  had  taken 
notice  of  each  inaccuracy,  they  would  have  diverted  the  reader's 
attention  from  the  main  object  to  the  consideration  of  trifles  \ 
It  must  however  be  remarked,  that  the  writers  of  the  New 
Testament  appear  to  have  been  so  careful  to  give  the  true  sense 
of  the  Old  Testament,  that  they  forsook  the  Septuagint  version, 
whenever  it  did  not  give  that  sense,  so  far  as  they  hpjd  occa- 
sion to  cite  it,  and  these  citations  often  correspond  with  the 
present  Hebrew  text.  The  quotations  from  the  Septuagint  in 
the  New  Testament  may  be  classed  under  the  five  following 
heads: — 1.  Such  as  agree  verbatim  with  the  Septuagint,  or 
only  change  the  person  ; — 2.  Quotations  taken  from  the  Sep- 
tuagint, but  with  some  variation  ; — 3.  Quotations  agreeing  with 
the  Septuagint  in  sense,  but  not  in  words ; — 4.  Quotations  dif-r 
fering  fronj  the  Septuagint,  but  agreeing  exactly  or  nearly  with 

'  Marsh's  Michaelis,  vol.  1.  pp.  215 — 218.     Owen  on  the  Modes  of  Quotation, 
pp.  4— 12. 

DD  2 


404         Quotations  agreeing  with  the  Septuagint.     [Parti.  Chi 

the  Hebrew; — and  5.  Quotations  which  differ  both  from  the 
Septuagint  and  from  the  Hebrew,  and  are  probably  taken 
from  some  other  translation  or  paraphrase.  The  edition  of 
the  Septuagint  here  referred  to,  is  that  termed  the  Vatican  : 
and  where  there  are  any  material  variations  in  the  Alexandrine 
edition,  they  are  briefly  noticed. 


I.   Quotations  agreeing  verbatim  with  the  Septuagint^  or  only 
changing  the  persoti^  7mmberf  Sfc. 

1.  Deut.  nii.  3.  agrees  with        Matt.  iv.  4.  Luke  iv.  4. 


TOO      sxTTopsvofisvao     S(«     s-oju-arof 
0eoo. 

Man  shall  not  live  by  bread  only, 
but  by  every  word  that  proceedeth 
out  of  the  moutii  of  God. ' 


av^pcuTTog,    kAA'    ettj    'utuvti    prj- 

Man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God. 


2.  Deut.  vi.  16. 

Oox     sxTrej gatrejf     Kyptov    rov 

0£OV   (TO\i. 

Thou  shalt  not  tempt  the  Lord 
thy  God. 

3.  Hos.  vi.  6. 

I  desire  mercy  rather  than  sacrifice. 


Matt,  iv.  ". 

Ovx,     eH7r£ipa(rsig   K.ugtov     rov 

0eov  (Tov. 

Thou  shalt  not  tempt  the  Lord 
thy  God. 


Matt.  ix.  13.  xii.  7. 

EXeov  •SsAco,  x«<  ow  •Soo'tav. 

I  will  have  mercy,  and  not  sacri- 
fice. 


4.  Exod.  XX.  12—16. 

Tj]U.a  TOV  ZTuTspcx.  (TOV,  xa«  T>)V 
[x.riTspa.  <rov — Oo  ju-oi^eucrsjf  Oy 
xX£\J/s»5*  Oy  (povsuasts'  Oy  \|/£y- 
So)xagTygij(re<5. 

Honour  thy  father  and  thy  mo- 
ther.— Thou  shalt  not  commit  adul- 
tery.— Thou  shalt  not  steal. — Thou 
shalt  not  commit  murder. — Thou 
shalt  not  bear  false  witness. 


Matt.  xix.  18,  19. 

Oy  (povsvasig'  Oy  }},oi^sv<Tsig' 
Oy  xAs4/£jfOy  ^eu^oix,ixpTupYj(rst$' 
T<j«.a  TOV  sTUTspa  (rou  xa<  t>]v 
jW-rjrepa. 

Thou  shalt  do  no  murder:  thou 
shalt  not  commit  adultery:  thou 
shalt  not  steal :  thou  shalt  not  bear 
false  witness :  honour  thy  fathe^  and 
thy  mother. 


1  The  English  version  of  the  Septuagint  is  given  from  Mr.  Thomson's  Anglo- 
American  translation  (with  the  exception  of  two  or  three  passages  that  have  been 
altered  to  make  them  more  literal),  entitled  '  The  Holy  Bible,  containing  the  Old  and 
New  Covenant,  commonly  called  the  Old  and  New  Testament,  translated  from  the 
Greek.     Philadelphia,  1808.*  In  four  volumes,  8vo. 


IX.  Sect.  II.]     Quotations  agt-eeitig  "with  tAe  Septuagint.      405 
5.  Lev.  xix.  18.  agrees  with        Matt.  xix.  19.  xxii.  39. 

Kaj  ayaTrrjcrsij  tov  'UtXyictiov  <toxj 


Wf  (TBUUTOV. 

And  thou  shalt  love  thy  neighbour? 
as  thyself. 

6.  Psal.  viii.  2. 

Ex  ^oiuoLTOi  vrjTTJcav  KUi  ^>]Aa- 
t^ovTMV  xaTYjgTKTai  aivov. 

Out  of  the  mouths  of  babes  and 
sucklings  thou  hast  perfected  praise. 

7.  Psal.  cxviii.  22,  23. 
Aj^ov   ov    aTTsSojcijU-acav   ol  oi- 

xodojxovvTSSi  ovTog  syevvvj'&vj  £'?  Jts- 
^aA*]v  ywvja^*  -Biraga  Kojsjoy  sys- 
vsTo   aurrj,    xai    es"j    dai/jw-af,)]    ev 

The  stone,  which  the  builders  re- 
jected, the  same  is  become  the  head 
of  the  corner.  This  was  from  the 
Lord  (or,  the  Lord's  doing)  ;  and  it 
is  wonderful  in  our  eyes. 

8.  Exod.  iii.  6. 

Eyw  sj//,j  0  Qsog  tov  'STurgog 
<rov,  @sog  A/S^aa/x.,  xai  ©eoj 
I(r««x,  xat  0£Of  Iaxw/3. 

I  am  the  God  of  thy  father,  the 
God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob. 

9.  Psal.  ex.  1. 

EjTTSV   6  KupiOJ    TM    KypjOJ  jU,OU, 

Ka^&oy  ejc  ^is^icov  [xov,   kaog  av  dcu 

TOOf    S^^pOVg    (TO>J     VTTOITodlOV    TCOV 

■CToSaJv  o"ou. 

The  Lord  said  unto  my  Lord,  Sit 
at  my  right  hand,  until  I  make  thine 
enemies  thy  footstool. 

10.  Zech.  xiii.  7. 

8»«(rxog7r»cr^>]crovTa<   t«    Trqo^ara. 

TJJ5  TTOIJU-VrjJ.  ^ 


AyaTTijcsif   TOV  •crA>jo"»ov  <yov  cbg 

(TSUVTOV. 

Thou  shalt  love  thy  neighbour,  as 
thyself. 

Matt.  21.  16. 
Ex  fojw-arof   vy\VTiuiV    xai    ■&»]- 
Aa^ovTWV  xaTrjpTKToj  a«vov. 

Out  of  the  mouth  of  babes  and 
sucklings  thou  hast  perfected  praise. 

Matt.  xxi.  42.     Mark  xii.  10. 
Luke  XX.  17.  Actsiv.  11. 

Ai^ov  ov  aTTgSoxj/x-acrav  hi  o<- 
xoSojw-oovTej,  oi/TOf  £yevv»]'&v5  ei5 
xei$«^'3''  yojvjaf  Tra^a  Kupjow 
eyev£T0  aurrj,  xaj  er<  ^aw/xafij 
ev  of^aX[d.oi§  rj/jt-wv* 

The  stone  which  the  builders  re- 
jected, -the  same  is  become  the  head 
of  the  corner:  this  is  the  Lord's 
doing,  and  it  is  marvellous  in  our 
eyes. 

Matt.  xxii.  32.     Mark  xii.  26. 
Luke  XX,  37. 

Eycti  sijU.1  6  ©eoj  A^^aaju,, 
xai  6  0505  Icraax  xa»  6  0eoj 
Iaxw§. 

I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob. 

Matt.  xxii.  44.    Mark  xii.  36. 
Luke  XX.  42. 

EjTTSV      6      KuglOJ       Tui      KypJCO 

ju,oy    Ka^oy   ex   Se^jcov  jxoyj   swj 
av  ^00  Tou^  s^^govs  a-QV  vnono^iov 

TCOV  -UTodcSv  (TOV. 

The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand,  until  I  make 
thine  enemies  thy  footstool. 

Matt.  xxvi.  31. 

TlaTU^CO  TOV  "UTOtlXSVUf   KCH   8<«- 

axopTTicrdr^creTai  to.  TrgoSuTa  Trjg 

-CTOJ/X-Vl]?. 


.  '  This  is  the  reading  of  tlie  Alexandrian  MS.  of  the  Septuagint,  excepting  that  the 
evangelist  reads  ?raTa|&i,  /  wi/^  sjn/tc,  instead  of  ^aras|oi'.     The  Arabic  version   as;rees 


406        Quotations  itgreeing  mth  the  Septtiagint.     [Parti.  Ch. 


Smite  the  shepherd,  and  the  sheep 
of  the  flock  shall  be  scattered  abroad 


11. 


I  will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scattered 
abroad. 


Psal.  xxi.  18.  (xxii.  18. 1  3      3,,i^h/ 
of  English  Bible.)      /  I 

Ai8]a.ep«cr«VT0  ra  \p.cexla.  fuov 
eauTOJj,    xa»    sin    tov    IjxoiTKrfiov 

They  have  parted  my  garments 
among  them,  and  for  my  vesture 
have  cast  lots. 


Matt,  xxvii.  3'5. 
John  xix.  24. 

Atsiiegta-civro  to.  ifiartx  p,ov 
sxvTon;^  xcti  sTTi  rov  iiJi,oiTKy^ov 
jxov  sSixXov  xXijgoy. 

They  parted  my  garments  among 
them,  and  upon  my  vesture  did  they 
cast  lots. 


12.  Psal.  Ixviii.   9.    (Ixix.  9.  of 

English  Bible.) 

'O  i^Kog  TOW   omou  (TOV   xare- 
<pctys  [xs. 

Zeal  for  thine  house  hath  con- 
sumed me. 

13.  Psal.  Ixxxii.  6. 

I  said,  Ye  are  gods. 
14«  Isa.  liii.  I. 

Ka«  6  Spa^icov  Kugtou  tjvj   aTre-  rif^wv ; 

xxXvf^rj',  Koii    6  ^gu^nov    Kvpiov    rtv* 

Lord,  who  hath  believed  our  re"  uirsA'aXvf^ri; 

port  ?  Lord,   Who    hath    believed    our 

And  to  whom  hath  the  arm  of  the  report? 

Lord  been  revealed  (or,  made  mani-  And  to  whom  hath  the  arm  of  the 

f'^st)  ?  Lord  been  rev^ealed? 


John  ii.  17. 

O  5^A0J  TOO   OJXOU  (TOW   XUTSfCl- 

78  fee. 

The    zeal  of   thine    house  hatb 
eaten  me  up. 

John  X.  34. 
Eyco  sma,  ^eo»  ef  e* 
I  said,  Ye  are  gods. 

Johnxii.  38.  (and  see  Rom.  x.  1 6 J) 

Kup«£,     T»f       STTlfSUCre    T»J    aXOYf 


15.  Psal.  cix.  8. 

Ka»  Ttjv  ewjo'xoTrjjv  avrov  Xu^oi 
iTsgog. 

And  let  another  take  his  office. 


16. 


Psal  xvi.  8—1 1 . 


Tlpocapoofji.^v  TOV  Kugjov  evco-mov 
[xov  S»a  TravTOf,  on  ex  Ss^icov  /xoy 
eg-iv,  Iva  jarj  <ra\sv^aa,  A»a  tou- 
TO  7]u<pg«V"&jj  ^  xagSia  jtioy,  xa« 
ijyaAA<ao"aTO  ^  yXM(r(rcc  fxov'  en 
8e    xaj  ^  <rafi^  ftou   xctToc(nirjvcti<r£t 


Acts  i.  20. 
Ttjv  6^j<rxo7r)]V  au7ou  KaSoi  krs' 
pof. 

His  bishoprick  let  another  take.- 

Acts  ii.  25. 
TIpooopa}[ji,Yiy  TOV  Kypjov  svwirtov 
fi.ov  8i«  TravTOj,  6t»  ex  8e0ia5v  ftow 
efjv,  iva  ]tA>j  (TaAeu^oJ.  A»a  touto 
sufpccv^i^  Yj  xctqlia.  [xov,  xaj  ijyaX- 
KicKTUTO  ^  yXa}(r<ra.  [Jiov  ex*  Se  xa» 
^    (r«e0    jw-ou    xaTao"x>jva){re»    ew* 


with  Saint  Matthew ;  and  Drs.  Randolph  and  Owen  both  think  it  probable  that  the 
Hebrew  ought  to  be  read  "JM  instead  of  "in  for  it  follows  in  the  first  person,  I  will  turn- 
mine  hand,  &c.  See  H"ubigant  in  loc.  Kennicott's  Dissertatio  Generalis,  §  44, 
Randolph  oh  tlie  Quotations,  p.  50.     Owen  on  the  Modes  of  Quotation,  p.  54. 


IX.  Sect.  II.J    Quotations  agreeing  "sith  the  Septuagint.      407 


T)jv  vpy^Jjv  jotoy  eif  «5>jv,  ouSs  Sw- 
(TSJj  Tov  6<7<ov  (Tou  jSsjv  S<a(pdogav 
Eyvoj^jcraj  ]M.o<  oSouj  ^wrjf  ctX>j- 
pu)(T£ii   j«.e    sv(ppo<rvVYig   ^sra.  rou 

TT^OO'WTrOU  (TOV. 

I  saw  the  Lord  continually  before 
me,  because  he  is  at  my  right  hand 
that  I  may  not  be  moved.  Therefore 
my  heart  was  gladdened,  and  my 
tongue  exulted  with  joy ;  moreover 
my  flesh  also  will  dwell  in  hope.  For 
thou  wilt  not  leave  my  soul  in  Hades, 
(or,  the  mansion  of  dead),  nor  suffer 
thine  Holy  One  to  see  corruption. 
Thou  hast  made  known  to  me  the 
ways  of  life.  Thou  with  thy  presence 
wilt  fill  me  with  joy. 


gX7r»8<.  'Ot<  oujt  syxaT«A8*\I/g<g' 
T>]V  ^^y%»3v  ju,oo  e»f  alov,  ovIb 
Scoa"£if  TOV  bcriov  (Tov  iSeiv  Zux(pbo— 
poLV.  Y^iyvco^KTOtg  [xoi  o^ovg  ^oorjg* 
'STKripM<Tsig  ju-s  eu(ppo(ruv>} J  jtx.sra  tou 
'orpocrui'Trov  <rov. ' 

I  foresaw  the  Lord  always  before 
my  face,  for  he  is  on  my  right  hand, 
that  I  should  not  be  moved :  there- 
fore did  my  heart  rejoice,  and  my 
tongue  was  glad ;  moreover  also  my 
flesh  shall  rest  in  hope:  because 
thou  wilt  not  leave  my  soul  in  hell, 
neither  wilt  thou  suffer  thine  Holy 
One  to  see  corruption. 


17. 


Psal.  ii.  I,  2. 


agrees  with 


Acts  iv.  25,  26. 


'Ivctri  sfpvci^av  edvij,  xa<  Xaoi 
sjw.£A£T>](rav  xeva ;  Tla^ss-yiGrixv  o\ 
jS«<r<Xe<j  T^j  y^j,  xa»  ol  ap^ovreg 
<rvvv}^^Yi(roiv  stci  to  oluto  kolto.  tov 

T^VpiOUy       X«*       XUTU     TOU      "KptS-QV 

auTOV. 

Why  did  the  nations  rage,  and  the 
people  imagine  (or  meditate)  vain 
things  ?  The  kings  of  the  earth  stood 
up  (or  combined),  and  the  rulers 
assembled  together  against  the  Lord 
and  his  Anointed. 

18.  Gen.xlvi.  27. 

JJoKTai    vpop^aj     olxou      la.x.Cio§ 
al  ei<re\^oi)(rai    jXSTa    laxooS    eig 


eixsAsTyjcav  ksvcx.  ; 

nageg-YjO-civ  6*  §a<r<A?if  t^j  yiji, 
x«i  6*  ap^ovTsg  cruvrjp^^^jjcrav  £7r«  to 
auTO  xuTu  TOV  Kvgtov,  xai  xaToc 
TOV  ^pifov  aVTOV. 

Why  did  the  heathen  rage,  and  the 
people  imagine  vain  things?  '    - 

The  kings  of  the  earth  stood  up, 
and  the  rulers  were  gathered  toge- 
ther, against  theLord  and  against  his 
Christ  (i.  e.  Messiah,  or  Anointed 
one.) 

Acts  vii.  14. 

ATTOfSiAaj  ds  Icocr*]^  [xstskoc- 
Ksa-dTQ   TOV  uraTspot.  avTov  lotKcoS 


1  This  quotation  is  taken  from  the  Septuagint,  but  differs  in  several  respects  from 
the  Hebrew.  For  'n^l©  is  put  •rfoufufniv.  The  Vulgate  here  agrees  with  the  Sep- 
tuagint;  the  Syriac  and  Chaldee  versions  with  the  Hebrew,  The  Arabic  differs  from 
them  all :  for  this  difference  it  is  not  easy  to  account.  Again,  for  '1133,  mt/  glory,  is 
put  -A  yXouffffot,  fjiou,  my  tongue.  The  Vulgate  and  Arabic,  as  well  as  the  Septuagint, 
agree  with  the  aj^ostle  ;  the  Chaldee  and  Syriac  with  the  Hebrew,  ior  3?312  is  put  ztXyi- 
^affUi  i^i.  Here  again  the  Vulgate,  Arabic,  and  Septuagint  agree.  The  Syriac  reads 
hatiahor  :  the  true  reading.  Dr.  Randolph  conjectures,  might  perhaps  be  J^aiUN,  which  the 
Septuagint  might  translate  according  to  the  sense  ^kti^affus  fti.  These  are  but  trifling 
differences ;  the  most  important  is  that  "j'TDH,  Holy  Ones,  in  the  plural  number,  is 
translated  by  the  Septua£;int  and  cited  by  the  apostle,  and  applied  to  our  Saviour  in  the 
singular,  ro»  oV/av  ffov,  thine  Holy  One.  This  reading  is  confirmed  by  the  Keri,  or 
marginal  reading,  by  all  tlie  antient  versions,  and  by  one  hundred  and  eighty  of  the 
best  Hebrew  MSS.,  and  it  is  required  by  the  sense.  The  Masorites  have  marked 
their  own  reading  as  doubtful.  Sse  Kennicott's  Dissert.  I.  p.  496,  and  nlijo  his  Dis- 
iertatio  Generalis,  §  1 7.     Randolph,  p.  52.     Owen,  p.  71. 

D  D  4 


408        Quotations  agreeing  mth  the  Septuagint.      [Parti.  Ch. 

All  the  souk  of  Jacob's  house,  that 
went  with  him  into  Egypt,  were 
seventy-five  souls. 

19.  Psal.  ii.  7.  agrees  with 

'Tioj  f/,ov  si  (TV,   eya3  (yYjfx,epov  'Tiog  fj^ou    e»   <7u,   eyoo  er>]j«,epov 


xoti  Tracrav    t»]v  <ryyysve»av  uvroo 

Then  sent  Joseph,  and  called  his 
father  Jacob  to  him,  and  all  his  kin- 
dred, threescore  and  fifteen  souls. 

Acts  xiii.  33. 


yeyevvYjxa  ce. 

Thou  art  my  Son,  this  day  have  I 
begotten  thee. 

20.  Isa.  xlix.  6. 

Ts'&fjxa  as  eig  (pc»g  e^vcoVf  Tov 
£ivai  cs  e»5  (TMTtigiuv  ecu;  sa-^arov 
Tris  yrjs. 

I  have  appointed  thee  for  the  light 
of  the  nations,  that  thou  mayest  be 
for  salvation  to  the  furthest  parts  of 
the  earth. 

21.  Exod.xxii.  28. 

Ap^ovTa  Tou  Xaov  <rov  ov  xa- 
xc2;  egstg. 

Thou  shalt  not  speak  evil  of  the 
ruler  of  thy  people. 

22.  Psal.  li.  4. 

Oircog  av  ^ixaKO^Yig  sv  tok; 
Xoyoig  (ToVf  xcn  viXTierjjj  ev  tw  xg<- 
vecrdaj  ere. 

So  that  thou  mayest  be  justified  in 
thy  sayings,  and  overcome  when  thou 
art  judged. 

23.  Psal.  v.  9. 

T«<poj  avswyiusvog  6  Xapvy^ 
avTcoV  T«»5  yXcoa-craig  uutcov  sSo- 
Aioucrav. 

Their  throat  is  an  open  sepul- 
chre ;  with  their  tongue  they  prac- 
tised deceit. 


ysyevvYixu  <ys. 

Thou  art  my  Son,  this  day  have  I 
begotten  thee. 

Acts  xiii.  47. 
Tt^stxa.  (xs  eig  (^wg  s^voov,  tov 
sivcm  (Ts  sig(XWTYipioLV  soog  sa^arov 

I  have  set  thee  to  be  a  light  of  the 
Gentiles,  that  thou  shouldest  be  for 
salvation  unto  the  ends  of  the  earth 

Acts  xxiii.  5. 

Apyovlu  TOO  A«ow  <yo\}  ovx  egsif 
xaxHog. 

Thou  shalt  not  speak  evil  of  the 
ruler  of  thy  people. 

Rom.  iii.  4. 
'O'TToog    av  ^ixuiOD^rig    sv    Toig 
Koyoig    cov^    xai   v»X)jo">)j   sv   tco 
xpivsa-^ui  OS,  ^ 

That  thou  mightest  be  justified  in 
thy  sayings,  and  mightest  overcome 
when  thou  art  judged. 

Rom.  iii.  13. 
Tafog    uvsctiyjxsvog    6    Xaguy^ 
avTwV  Tong  yXw<T(Taig  avTwv  sdo- 
Xioo<ruv. 

Their  throat  is  an  open  sepulchre; 
With    their   tongues    they    have 
used  deceit. 


'  This  quotation  is  the  readhig  of  the  Alexandrian  copy  of  the  Septuagint,  and  is  a 
literal  rendering  of  the  Hebrew,  merely  omitting  the  pronoun  my ;  salvation,  instead 
of  mi/  salvation.     The  Vatican  MS.  differs  very  much. 

2  This  is  taken  from  the  Septuagint,  which  agrees  with  the  Hebrew.  The  Greek 
translators  render  nsm  (rizKen)  thou  mayest  be  clear  or  pure,  by  viicwns,thou  mayest 
overcome ;  for  *  to  be  clear  in  judgment,*  or  to  be  .acquitted,  is  '  to  overcome.'  Ran- 
dolph, StoU. 

7 


IX.  Sect.  II.]      (Quotations  agreeing  mth  the  Septuagint.         40J> 

24.       Psal.   CXXxix.  3.   (cxl.  3.\  ..  Tfnm     ni"     1^ 

.•-^      !•  1   -r.M  1     X  r        aerees  with  ixoiu.  Ul.  \o. 

of  English  Bible.)  J         ^ 


loj      a.(T7ridcuv    vzo     to.    p^^'M 

The  poison    of  asps  {a  venomous 
species  of  serpent)  is  under  their  lips^ 

Rom.  iii.  14. 
'Hv  TO  fO[jt,a.  aqui;  vcon  'SJixpfctg 

Whose  mouth  is  full  of  cursing  and 

bitterness. 

Rom.  iii.  18. 

Owx   eg-i  foSog  &£0V   aitevavn 

Oux.   eg-i  (poSoc    0sou   wksvuvtv     twv  o<p^ccX[x,a}V  avTwv. 

Tciiv  oi^daAjttaJv  avTOV.  There  is  no   fear  of  God  before 

There  is  no  fear  of  God  before  his     ''^^'*"  ^^^^ 
eyes. 

27.  Gen.  xv.  6.  Rom.  iv.  3. 

Kaj  svi^svcrsv  A^pufx,  too  0f«i,  E7r»s-eyo-e  h  ASgaafx.  tco  ©ew, 

xai     eAoy»(r'&)j    aurco    etj    Stxai-      xat  eAoyKr-^rj  uotm  £t-§  Sixajocro- 


loj    aa-TTiScwv    vzro    to.     p^siArj 
a-JTcuv. 

The  poison  of  asps  is  under  their 
lips. 

25.  Psal.  X.  7. 

Oy  apSig  TO  fO[i.ci  uvtov   yBf^si 
xai  TTtxpjaj* 

His  mouth  is  full  of  cursing  and 
bitterness. 

26.  Psal.  XXXV.   1.    (xxxvi.  1.  of 

English  Bible.) 


0(7UV>]V. 

And  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteous- 
ness. 

28.  Psal.  xxxii.  1,2. 

Maxagjo*    CUV     afs^T^a-av     ul 


Vt\V. 

And  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteous- 
ness. 

Rom.  iv.  7.  8. 
Maxapioj     cov      aipe^ijcrav     at 


avo[ji,nx.i,    xoti    wv  STrsxaXuf^Yicruv  avo[/.iui,   x«i    oov    S7rex«Xy(p3)j<r«v 

aJ  di/.ctpTicx.i.      Maxapios  a.vt\p  co  on     afiagTiur       Maaagiog    avrj& 

oy  jtx.)j  XoyKrrjTui  T^vpiog  ufitx-pTiav.  m  ou  pn]  Aoy»(r>)Taj  Kvpiog  ayi.up-' 

Happy  are  they,  whose  iniquities  '^^^'V' 


are  forgiven,  and  whose  sins  are 
covered.  Happy  is  the  man,  to 
whom,  (to  whose  account)  the  Lord 
will  not  impute  (or  charge)  sin. 


29.  Gen.  xvii.  5. 

TIaTsgoc.    ttoKXmv  edvwv  xe-^e*- 
xa  cs. 

I  have  made  thee  the  father   of 
many  nations. 


Blessed  are  they,  whose  sins  are 
forgiven,  and  whose  iniquities  are 
covered. 

Blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin. 

Rom.  iv.  17. 

UciTepu  'SToKXwv  e^&vcov  Ts^st^ 
xa  <rs, 

A  father  of  many  nations  have  I 
made  thee. 


'  This  quotation  agrees  with  the  Septuagint,  which  also  agrees  with  the  Hebrew ; 
excepting  that  the  Greek  translators  have  rendered  niDin  (mjrmuth),  deceit,  by 
Tiit^ias,  bitterness.    Dr.  Randolph  and  Mr.  Scott  conjecture  tliat  they  read  ni1"\a 

(MfiRaROTu). 


410        Quotations  agreeing  with  the  SeptuagiJit.      [Part  I.  Ch. 
30.  Gen.  XV.  5.  agrees  with  Rom.  iv.  18. 

'OoToog  6r«»  TO  a-TTspiJ.a.  aov.  Ovrctig  es-oci  to  avspiix  <rov. 

So  shall  thy  seed  be. 


So  shall  thy  seed  be. 


31.  Psal.  xliv.  22.  Rom.  viii.  36. 

'Oti  Ivexa    <rov  ' ^oLvaroviue^a.  'Otj    Ivsxa    crou    davarow/As^a 


TTfOboiTX  (r<payrig' 

For,  for  thy  sake  we  are  killed 
all  the  day  long,  and  accounted  as 
sheep  for  the  slaughter. 

32.  Gen.xxi.  12. 

'Oti  ev  ItrctuK  xAjjdijcreTa*  (Toi 
cj-Tre^/Aa, 

For  in  Isaac  shall  thy  seed  be 
called. 

33.  Gen.  xxv.  23. 

The  elder  shall  serve  the  younger. 

34.  Mai.  i.  2,  3. 

Kai  )jya7r>](ra  tov  IukooS,  rov 
xaj  Ho"ay  eixKrvjcra. 

Yet  I  loved  Jacob,  and  hated  Esau. 


XtXt 


35.  Exod.  xxxiii.  19. 

Ka<  eXs>)0'«)   6v    av  eXsca 
oiKTsipvi<j-u)  bv  ay  oixreipoo. 

I  will  have  mercy  on  whom  I 
please  to  have  mercy;  and  I  will 
have  compassion  on  whomsoever  I 
compassionate. 


36. 


Hos.i.  10. 


K«i  efai,  ev  tw  tottw,  6v  £pf>£~ 
•&JJ  «UTO»f,  Ou  Xaof  [j,ov  vfj^si§j 
xX)3d)j<rovTaj  xaj  uvtoi  vloi  Qsov 
t^covTog. 

But  it  shall  come  to  pass  that,  in 
the  place  where  it  was  said,  '  Ye  are 
■not  my  people,'  they  shall  be  called 
children  of  the  living  God. 

8* 


'CTpobuTtx,  <T<^uyrig. 

For  thy  sake  we  are  killed  all  the 
daylong; 

We  are  accounted  as  sheep  for  the 
slaughter. 

Rom.  ix.  7. 
AXX'    ev     Icraax    xXi33>;(reTa» 

<JOi     CTTTS^JW-a. 

But,  in  Isaac  shall  thy  seed  be 
called. 

Rom.ix.  12. 
'O  fi^si^oiv  SouXevcre*  tm  sXaa-" 

COVl. 

The  elder  shall  serve  the  younger. 

Rom.  ix.  13. 

Tov  1ux.cjo§  rjyu'TTYia'ci,  tov  fJg 
Ho"aO   £[j,i(Tri(Ta. 

Jacob  have  I  loved,  but  Esau  have 
I  hated. 

Rom.  ix.  15. 

EXsjjira)  6v  av  eXsco,  x«»  o*x- 
TEiprjcrco  ov  av  oiXTZipM, 

I  will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  com- 
passion on  whomi  M'ill  have  compas- 


Rom.  ix.  26. 


K«i 


H   Sfaij   SV  T(0  TOTTCU   OV    SppYj- 

.&JJ   avTOUf     Ou  \aog  fxov   ujM.e<f, 
ex£*  xXrj^rjcrovraj  y<o«  &sov  ^divTog. 

And  it  shall  come  to  pass,  that  in 
the  place  where  it  was  said  unto 
them.  Ye  are  not  my  people  :  there 
shall  they  be  called  the  children  of 
the  living  God. 


IX.  Sect.  II.]    Quotations  agreeing  with  the  Septuagint.      411 
37.  Isa.  i.  9.  agrees  with  Rom.  ix.  29. 


syxixTsXi'zev     ^jinv    <nrsqi^a,    cog 

fjLoppoi  av  d}iJi,oiai^rifji,sv. 

Had  not  the  Lord  of  Hosts  left  us 
a  seed,  we  should  have  been  as  So- 
dom, and  made  like  Gotnorfah. 


Sojw-a  av   eyevij^rj/x-gy,   »a»  wg  Fo- 
fj^oppu  av  wju.ojwdrjjU.ev. 

Except  the  Lord  of  Sabaoth  had 
left  us  a  seed,  we  had  been  as  So- 
doma,  and  been  made  like  unto 
Gonlorrha. 


38.  Lev.  xviii.  5. 

'A  woirjcraj  avTa  av^gwjrocy 
^rjcrsTat  sv  avTOig. 

Which,  if  a  man  do,  he  shall  live 
thereby. 

39.  Psal.  xix.  4. 

Eig  TtoLcrav  rrjv  yi\v  e^rjA^ev  o 
^^oyyoj  awTcuv,  xa<  e»f  ra  izspaia 
TY^g  oixou^evYig  ra  ^rifj^ara  avTwv. 

To  every  land  their  sound  is  gone 
forth,  and  their  doctrines  to  the 
limits  of  the  world. 


Rom.  X.  5. 

*0  'aTOHfi(rag  aura  av^pcoiro^ 
^YiasTUt  sv  auToig. 

The  man  which  doeth  those  things 
shall  live  by  them. 

Rom.  X.  18. 
E/f  -naffav  t>]v  yr^v  e^^A^sv  6 
<P^oyyog  avTwv,  xai  £»j  ra  -sre- 
para  t)J5   oixoujttsyijf  t«  ^y^t^arx 
avToov. 

Their  sound  went  into  all  the 
earth,  and  their  words  unto  the  endsi 
of  the  world. 


40.  Deut.  xxxii.  21. 

Kdyco  's7aqa^ri'Kui(Tw  aiiTOOg  sv 
6vx  £^ve<,  ETT*  s^vsi  acruvsTco 
■srapopyKo  avroug, 

I  will  provoke  them  by  what  is 
not  a  nation, 

By  a  foolish  nation  will  I  vex 
them. 

41.  Isa.  Ixv.  1,  2. 

Eja(pavrjf  eysvri^rjv  roig  ^jU-e  [ivj 
STSpooTcainv,  svqs^rjv  TOig  sf^s  fx,ri 
^ii]TOU<r»v — E^eTTeracra  rag  ^sipag 
[lou  oXijv  T»jv  rjjxsqav  irqog  Kaov 
UTrsi^ovvra  xai  avTiXeyovra. 

I  became  manifest  to  them  who 
inquired  not  for  me ;  I  was  found  by 

them    who    sought    me    not. ^1 

stretched  out  my  hands  all  the  day 
long  to  a  disobedient  and  gainsaying 
people* 


Rom.  X.  1 9. 
Eyo)    'oraga^YiXctiO'co   uj«.aj    stt' 
oox     edv£j»     £7rj     £^V£<     a<rvvsTai 
Tzapopyiw  vfj.ag. 

I  will  provoke  you  to  jealousy  by 
them  that  are  no  people,  and  by  a 
foolish  nation  will  I  anger  you. 


Rom.  X.  20,  2J. 

EygE'&yjv  toig  s[i,^  ja>j  ^yjToSo-JV, 
£]W,<fiavJ5f    £y£VOju,j]v    Toig    £//.£    ju.>j 

STTSpCJOTUXTl '0A>]V  TYjV     Yj[/,SpaV 

£0£7r£T«(ra  raf  p^stgag  jU-ou  irpog 
Kaov  aTTsi^ovvTa  xai  uvTiXe- 
yovra. 

1  was  found  of  them  that  sought 
me  not ;  I  was  made  manifest  unto 

them  that  asked  not  after  me. All 

day  long  I  have  stretched  forth  my 
hands  unto  a  disobedient  and  gain- 
saying people. 


4.12         Quotations  agreeing  laith  the  Septtiagint.     [Part  I.  Ch. 
42.        Prov.  XXV.  21,  22.  agrees  with  Rom.  xii.  20. 

E«v  TTEJVa  6  sx^'^Of    (5-ou,  \I/c«-  E«v  ouv  OTSJva  o    ex^/50?  (roy. 


dOTOV  TouTO  ya.q  ttojwv  av^gajcaj 

Aijv  auToy. 

If  thine  enemy  hunger,  feed  him ; 
if  he  be  thirsty,  give  him  drink;  for 
by  doing  thus,  thou  wilt  heap  coals 
of  lire  upon  his  head, 

43.  Psal.  Ixix.  9. 

(re  eTTSTTScrov  ett'  SjU-e. 

On  me  have  fallen  the  reproaches 
of -them  that  reproached  thee. 

44.  Psal.  xviii.  49. 

A<«  TOVTO  s^ofLoKoyrjo-ofJiai  (tqi 
ev  s^V£<Ti,  Kypjs,  xa»  tw  ovojotaT* 
coy  \(/aAa;. 

For  this  cause  I  will  praise  thee, 

0  Lord,    among  the   nations ;    and 
sing  melodiously  unto  thy  name. 

45.  Deut.  xxxii.  43. 

FiVippav^YjTS     s-^vi)    jM-era     too 
Kaov  avTou. 
Rejoice^O  nations,  with  his  people 

46.  Psal.  cxvii.  I. 

AtvsiTs  Tov  Kupiov  Travra  ra 
s^VYjf    £7r«»vs(raTe     avTOV     TravTsj 

01  Aaoj. 

Praise  the  Lord,  all  j'e  nations ; 
Praise  him,  all  ye  peoples. 


UUTOV  TOUTO  yaq  -ctojojv  av- 
^pocxag  'UTvpog  (Taipsvcrstg  stti  tijv 
xs(pa.XYiv  avTOv. 

Therefore,  if  thine  enemy  hunger, 
feed  him ;  if  lie  thirst,  give  him 
drink:  for  in  so  doing,  thou  shall 
heap  coals  of  fire  on  his  head. 

Rom.  XV.  3. 

'0<  ove»8»(7ju,oj  Twv  oveidi^ovToov 
as  eTreTTEff-ov  e^r*  ejae.  ^ 

The  reproaches  of  them  that  re- 
proached thee,  fell  on  me. 

Rom.  XV.  9. 
Aia  TOUTO  £^ofjioXoyT^<ro[Jt,at  (rot 
sv    s^V£(Tif    xa<    TM  ovo/xax*  (rot» 

For  this  cause  will  I  confess  to 
thee  among  the  Gentiles,  and  sing 
unto  thy  name. 

Rom.  XV.  10. 

F,U(PpCtV^YlTS       S^Vri       flSTU     TOO 

Xaou  auTOu.  ^ 

Rejoice,  ye  Gentiles,  with  his 
people. 

Rom.  XV.  1 1 . 

AiVbItS     tov    KvpiOV     TTUVTOt     TX 

s^VYj,   xa»    STraivscraTe  auTOV  -ujav- 
Tsg   6»   A«o«. 

Praise  the  Lord,  all  ye  Gentiles; 
and  laud  him,  all  ye  people. 


1  This  is  an  exact  quotation  from  the  Septuagint.  The  clause,  which  we  have  given, 
occurs  in  the  middle  of  the  verse;  which  some  writers  not  having  observed,  they  have 
supposed  that  the  Septuagint  is  not  quoted.  The  preceding  words  of  this  verse  in  the 
Septuagint 

}\.ai  Tr^offKvvnera.Tuva.v  avra  iravTs;  a/yyiXot  Qiov. 

Rejoice,  O  heavens,  with  him. 

And  let  all  the  angels  of  God  worship  him — 
are  not  in  the  Hebrew  ;  and  the  clause,  quoted  from  the  Septuagint,  evidently  gives  the 
genuine  meaning  of  the  Hebrew,  though,  in  the  abrupt  language  of  poetry,  the  prepo- 
sition signifying  ivith  is  omitted (Scott.) 


IX.  Sect.  II.]     Quotations  agreeing  isoith  the Septuagint.        413 

47.  Isa.  lii.  15.  agrees  with  Rom.  XV,  21. 


«o"<,  (rvvrj(rov(yi. 

Because  they,  to  whom  no  publi- 
cation v/as  made  concerning  him, 
shall  see  ,•  and  they,  who  had  not 
heard,  will  understand. 

48.  Deut.  XXV.  4. 

Thou  shalt  not  muzzle  an  ox 
treading  out  corn. 

49.  Exod.  xxxii.  6. 

Kaj    sKoc^KTSv    6    Xaog    faysiv 

And  the  people  sat  down  to  eat 
and  drink,  and  rose  up  to  play. 

50.  Psal.  xxiv.  1 . 

Too  Kugiov  Yj  yyjy  x«<   to  ttAjj- 

The  earth  is  the  Lord's,  and  the 
fulness  thereof. 

51.  Psal.  viii.  6. 

TlciVTa  VTTSTa^ag  vstoxixtco  toov 
irodoov  auTOv. 

Thou  hast  put  all  things  under 
his  feet. 

52.  Isa.  xxii.  13. 
<J>ayaj]X£V   xaj   srioofjiei/'    avgiov 

yug  ix7ro^VYj(rKO[ji,sv. 

Let  us  eat  and  drink,  for  to-mor- 
row we  die. 

53.  Fsal.  cxvi.  10. 

I  believed ;  thei'efore  I  spake. 

54.  Isa.  xlix.  8. 

Kuipui^STiTCU  STTYlKOVCra.  (70U,  x«» 

sv  >;ju,epa  (rooTT^gtag  sboij^Tjira  <roi. 

In  an  acceptable  time  I  have 
hearkened  to  thee  ;  and  in  a  day  of 
salvation  helped  thee. 


O^OVTUtf    Kdl  6<  OVK  UKYlX-Oaa-l,    (TO- 

VYj(rov(ri. 

To  whom  he  was  not  spoken  of, 
they  shall  see ;  and  they  that  have 
not  heard  shall  understand. 

1  Cor.  ix.  9. 

Ov  (pi[/,cti(rstg  jSouv  aXooovru. 

Thou  shalt  not  muzzle  the  moiitJi 
of  the  ox  that  treadeth  out  the  corn. 

1  Cor.  X.  7. 

Exa^j^rev  6  Xaog  c^aysTv  xott 
TTisiv,  xcii  avsg-Yjo-av  -nraj^sjv. 

The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play. 

1  Cor.  X.  26. 

Too  yag  Kopioo  ^  yij,    xa»   to 

TrXrjpcujxa.  aoxrjj. 

For  the  earth  is  the  Lord's,  and 
the  fulness  thereof. 

1  Cor.  XV.  27. 
UlavTct  yag  ottstu^sv  vtto  Toug 

ZToBotg    UUTOV. 

For  he  hath  put  all  things  undci 
his  feet. 

1  Cor.  XV.  32. 

<I>aya)]W.£v  x.ui  tticoi^sv'  avgiov 
yag  avo^VYjcrxofit^sv, 

Let  us  eat  and  drink,for  to-morrow 
we  die. 

2Cor.  iv.  13. 

E7r»s-£Ucrfifc,  Sio  sXaAijcra. 

I  have  beheved,  therefore  have  I 
spoken. 

2  Cor.  vi.  2. 

Kajpco  dsKToo  sTTYiKOvcra  (Tov,  xaf 
ev  rjiJ^epa  (TCOTi^giag   e^orj^&rjcra  <rou 

I  have  heard  thee  in  a  time  ac- 
cepted, and  in  the  day  of  salvation 
have  I  succoured  thee. 


414?        Quotations  agreeing 'witk  the  Septiiagint.       [Parti.  Cli^ 

55.  Psal.  cxii.  9.  agrees  with  2  Cor.  ix.  9, 

E(rxop7r<cr£V>  eSoJXS  rZig  ve- 
V)j(r»v*  ^  8jxa»0(ruv>j  aurou  /^evsj  eif 
Tov  uioova. 


E(rxop7ri<r£V,  s^cuxs  tojj  irsv>j- 
civ  ^  S<xa»0(ruvrj  auTOO  /xsvej  6»j 
TOV  amva  tov  uKovog. 

He  hath  dispersed ;  he  hath  given 
to  the  needy ;  his  righteousness  shall 
endure  for  ever. 

56.  Isa.  liv.l. 

Ew^eav^rjT*  rsipa  ij  ov  tjxtou- 
ora*  p'fl^ov  xa»  )3o>)0"ov  f;  oux  coSi- 
vou(ra*  6t<  -croXXa  ra  rsxva   t^j 

Rejoice  thou  barren,  who  bearest 
not :  break  forth  with  shouts  of  joy, 
thou  who  suflferest  not  the  pangs  of 
child-birth  :  for  many  more  are  the 
children  of  the  desolate  than  of  her 
who  hath  an  husband. 

57.  2  Sam.  vii.  14. 

Eyco  ecrojttaj  uvrda  eig  iraTSfciy 
xat  uvrog  era'  jt'-oj  e»j  i)iov. 

I  will  be  to  him  a  father,  and  he 
shall  be  to  me  a  son. 

58.  Deut,  xxxii.  43. 

Ka«    ■CTgocrxuvrjcraTcua'av    auTco 

■craVTej  ayyeXoj  ©eou. 

And  let  all  the  angels  of  God  wor- 
ship him. 

59.  Psal.  civ.  4. 

'O  "KOim  Tovs  ayysMvs  avrov 
Brvey/xara,  xa«  rovg  Xenovpyoug 
avTOU  wwg  ^Xeyov. 

Who  maketh  winds  his  messengers, 
and  flaming  fire  his  ministers. 

60.  Psal.  xlv.  6,  7, 

'O  ^povog  (Toy,  o  ©eoj,  e<f  aicova 
ciiwvog'  pa^dog  sy^oTjjTOj  ^  |5a^- 
Soj  T>jj /3acriXg»af  (Tou*  Hyawjjtraj 
8/xa«0(rwvr)V,  xa<  sfjiKrYja-ag  avojju- 
av  Sia  TOUTO  e^pKTS  cs  6  Qsoc^  6 


He  hath  dispersed  abroad,  he  hath 
given  to  the  poor :  his  righteousness 
endureth  for  ever. 

Gal.  iv.  27. 
'Eupga.v^YiTi  s-slga  ij  ou  Tixrow- 
cra.'  pYj^ov  xa»  ^oi^o-ov,  yj  ovk  ojSivou- 
(rw  on  rs-oXXa  to.  tsxvoc  Trig  egrj- 
[x,ov  [j,a.X\ov  >]  Tijf  s^QV(Trjg  tov  av- 
dpa. 

Rejoice,  tkmc  barren  that  bearest 
not :  break  forth  and  cry,  thou  that 
travailest  not :  for  the  desolate  hath 
many  more  children  than  she  which 
hath  an  husband. 


Heb.  i.  5. 

Eyo)   ecr 01^.0.1    avTui    eig   itaTs- 
pUf  xa«  etuTog  £$■««  /xo<  sjj  oiov. 

I  will  be  to  him  a  father,  and  he 
shall  be  to  me  a  son. 

Heb.  i.  6. 

Ka<    ■orpoo'xovijo'arajo'av    aurco 
'OjavTeg  ayysXoi  Qsov.  ' 

And  let  all  the  angels  of  God  wor- 
ship him. 

Heb.  i.  7. 
O  ■Bjojccv  Tovg  uyysXoug  avTOu 
-srveujctofTa,  xat    Toug    XetTOvgyoug 

auTOU  'STvgog  <^\oyu. 

Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire. 

Heb.  i.  8,  9. 
'O  ^povog  <roi),  6  ©eoj,  sig  tov 
a-iSiva.  TOV  amvog'  putlog  gwdo- 
TYiTog  y)  putlog  rrjf  fia(n>.sKxg  <rou' 
'Hyix7rr](retg  8<xa<ocruy)jv,  x«j  ?ju,j- 
<TY)(Tag  avo[ji,iav'  ^la  tovto  sypias  as 


>  It  will  be  seen  that  these  words  are  quoted  exactly  from  the  Septuagiiit  of 
Deut.  xxxii.  43.  But  there  is  nothing  answering  to  them  in  the  Hebrew,  Some  other 
additions  are  made  to  the  same  verse  which  are  not  in  the  Hebrew (Scott.) 


IX.  Sect.  II.]    Quotations  agreeing  "joith  the  Septuagint.      4-15 

©S05    <roy,    eXaiov    ayuWiaa-Ecos      6  ©eoj,  0  ©eoj  croy,  eXaiov  ayaA- 

Kicccrscag  tscL^a.  ro^jg  fusTO^ovg  <rou. 
Thy  throne,  O  God,  w  for  ever 
and  ever ;  a  sceptre  of  righteousness 
is  the  sceptre  of  thy  kingdom.  Thou 
hast  loved  righteousness  and  hated 
iniquity;  therefore  God,  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness 
above  thy  fellows. 


irapoc  TOvg  jttsTop^oyj  o"oy. 

Thy  throne,  O  God,  is  for  ever 
and  ever ;  the  sceptre  of  thy  kingdom 
is  a  sceptre  of  rectitude.  Thou 
didst  love  righteousness  and  hate 
iniquity;  therefore  God,  thy  God, 
hath  anointed  thee  with  the  oil  of 
joy  above  thy  associates. 

61.         Psal.  cii.  25— 27. 


agrees 

Kar'  ctg^ag  tyjv  y>]V  <ry,  Kyg<s, 
eSejXgAjcocraj,  x«<  epy«  twv  ^sigoov 
<roy  SKTiv  ol  ovpcx.voi.     Aotoi  wtto- 

Tsg  dig  IjXdTiov  "KctXcuw^r^fTOVTUiy 
xat  co(T£t  veptSoKuiov  kXi^stg  au- 
TOugf  xaj  aAXayijcovraj*  2y  8s 
0  avTog  6J,  xai  tcc  stt]  (TOV  ovx 
exXsi^ov(riv. 

Thou,  Lord,  in  the  beginning, 
didst  lay  the  foundations  of  the  earth; 
and  the  heavens  are  the  work  of  thy 
hands.  They  shall  perish,  but  thou 
wilt  endure :  they  shall  all  wax  old 
like  a  garment ;  and  like  a  mantle 
thou  wilt  fold  them  up,  and  they 
shall  be  changed.  But  thou  art  the 
same,  and  thy  years  shall  have  no 
end. 


th  Heb.  i.  10—12. 

I^y  xuT  ag^agj  Kyg<e,  tyjv 
yjjv  e^efj!,£XKiO(rug,  xai  sgyoc  tmv 
X^^P^^v  o'ou  sKTiv  01  ovgavoi.  Avtoi 
WKoKomTdi,  av  8e  dia.[jt,svstg'  xcn 
-TTUTiTsg  (hg  J/xariOV  OTaAajwdijirov- 
rai,  xaj  were*  'srspiSoXuiov  e\i- 
^etg  avTOUg,  xat  aXAayijcrovTai* 
2y  ds  0  avTog  E(,  x«<  ra  errj  <rov 
ovx  exXeivJ/oytr*. ' 

Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth,  and 
the  heavens  are  the  works  of  thine 
hands.  They  shall  perish,  but  thou 
remainest:  and  they  all  shall  wax 
old  as  doth  a  garment;  and  as  a 
vesture  shalt  thou  fold  them  up,  and 
they  shall  be  changed :  but  thou  art 
the  same,  and  thy  years  shall  not  fail. 


62.  Psal.  vili.  4—7. 

Ti  gfjv  CLV^pcovogj  OTi  ]U.</xvrj- 
cxTj  avTOV  ;  ij  uiog  av^gcoTrov  otj 
eiriarxsTrlri  ocvtov,  aXarlcocrag  av- 
TOV  ^pa.yy  tj  vap'  ayysAoyj,  8o^rj 
xa<  TijU,^  sj'S(pava;(r«j  ayrov,  xui 
xaTSfijcraj  olutov  swj  t«  spyoi.  twv 
ysipiov  crov  tscara.  VTrsra^ag 
vmoxaTCti  rwv  ttoSwv  uutou. 

What  is  man,  that  thou  shouldest 
be  mindful  of  him  ?  or  the  son  of 
man  that  thou  shouldest  visit  him  ? 


Heb.  ii.  6—8. 
er«v    av^pcoTTogf    on 


Ti  sftv  av-^pcoTTogf  on  fji^t^- 
v>)0-x>]  ayroy;  >j  vwg  av^pooTrou,  on 
sTTJo-KSTTTij  UVTOV ;  iiXaTlco(rug 
avTOV  ^pa-X^}  TJ  •cj-ap*  uyysXovg* 
h^ri  xat  Tifj^ri  eg-e<pavou<rag  avrov, 
xai  xuTSfYjo-ag  uvtqv  ettj  rot  spyct 

TMV   %e»p«)V  (TOV    TTOCVTU  VTTSTU^ag 

VTroxuTO}  Toiv  Trodaiv  avrov 

What  is  man,  that  thou  art  mind- 
ful  of  him  ?  or  the  son  of  man,  that 
thou  visitest  him?      Thou  madest 


»  This  quotation  is  taken  from  the  Septuagint,  which  agrees  exactly  with  the  Hebrew 
only  for  DD»"?nn,  {tkou  shall  change)  is  put  ikl^us,  {thou  shall  fold  up).  Some  mal 
nuscripts  of  this  epistle  have  uXXa^us,  {thou  shall  change),  which  is  also  the  reading  of 
the  Vulgate  version.  Dr.  Randolph  therefore  thinks  it  probable  that  the  original 
reading,  both  in  the  psalm  and  this  epistle  was  aA.>.a'|s;j.  It  is  so  in  the  Alexandrian 
edition  of  the  Septuagint,  and  in  the  clause  immediately  following,  all  copies  read 
•AX/»yn«vr«i.     On  the  Quotations,  p.  42, 


4.16       Qjiotations  agreeing  mth  the  Septuagint.     [Part  I.  Cli. 

liim  a  little  lower  than  the  angels; 
thou  crownedst  him  with  glory  and 
honour,  and  didst  set  him  over  the 
works  of  thy  hands  :  thou  hast  put 
all  things  in  subjection  under  his 
feet. 


Thou  madest  him  a  little  lower  than 
angels;  with  glory  and  honour  hast 
thou  crowned  him,  and  set  him  over 
the  works  of  thy  hands.  Thou  hast 
put  all  things  under  his  feet. 


63.  Gen.  ii.  3. 

Kai  £uAoyT)a"£V  6  ©soj  ttjv 
^jtx-Epav  rrjv  s§Soju.yjv,  x«i  ^yiacrev 
a'jTrjV  0T<  ev  aurrj  jcarsTrawcrfv 
UTzo  7r«VT«v  Toov  spyoj'j  auTOu,  chv 
rjp^otTO  6  &SOS  ■sTOiYjO'ai. 

And  God  blessed  the  seventh  day, 
and  hallowed  it ;  because  on  it  he 
rested  from  all  these  works  of  his, 
which  God  had  taken  occasion  to 
make. 

C4.  Psal.  ex.  4. 

2u  jeps'Jj  SIC   rov   aicova  xara 

Thou  art  a  priest  for  ever,  after 
the  order  of  Meschisedek. 

65.  Gen.  xxii.  16,  17. 
Aeycov,  Kar'  eixauTOo  a)iJ^o<ra, 

Xsysi   Jfitjpiog'  —  H    ixyjv    evXoyaov 
ivKoyy\<7M  (Ts,  x«i  TrXrj'&uvwv  TrXrj- 

•SUVCU  TO   (T'WSqii.Ol.  (TOO. 

Saying,  By  myself  have  I  swornj 
saith  the  Lord, — with  blessings,  I 
will  indeed  bless  thee;  and  I  will 
multiply  thy  seed  abundantly. 

66.  Deut.  xxxii.  36. 

Ot<      KpiVSl     KupjOJ     TOV      ?^CCOV 

auTOU. 

Because  the  Lord  will  judge  his 
people. 

g7.  Hab.  ii.  3,  4. 

Otj  zqyoiuBvos  i50ej,  v.a.1  ov  [x.ri 
^govKTYj.  Eav  visofsiXriTCii,  owx 
euSoxei  Yj  ^v^Y]  f/^ov  sv  avTcH'   6  Se 

For  he  will  assuredly  come,  and 
will  not  fail.     If  any  one  draw  back. 


agrees  with  Hcb.  iv.  4. 

K«i   xaTSTrautrav   o  0£Of  e»  t^ 

yjf/.Spx     T^       sSdoiXYj       UTTO      TruvTcnv 

TOOV  spyjov  avTOV,  ^ 

And  God  did  rest  the  seventh  day 
from  all  his  works. 


Heb.  v.  6. 

^'j  ispsvg  si:  rov  ciicovoi.  Kxra 
Trjv  TCi^iv  MsK^KTshx. 

Thou  art  a  priest  for  ever  after 
the  order  of  Melchisedec. 

Heb.  VI.  13,  14. 

Qsoc oofji^ocrs  y.a.^''    suV" 

rov,     KsyaoV       'H    jW-rjv    svXoycav 
suKoyi\(TM      <ys,     x»i      vtXtj^uvwv 

God  ....  sware  by  himself,  say- 
ing. Surely,  blessing, I  will  bless  thee; 
and  multiplying,  I  will  multiply  thee. 

Heb.  x.  30. 

Kvpto$  xgjvej  TOV  Xuov  avrov. 
The  Lord  shall  judge  his  people. 

Heb.  X.  37,  38.  (and  see  Rom.  i. 
17.  Gal.  iii.  11.) 
'O  sg^O{ji,svoc  ij^ej,  xa»  ou  %go- 
viet,  'O  Ss  dmaiog  sx  "srifscag 
^rityslai'  xai  sav  vvtg^siXyjtixi,  ovk 
euSoxfj  ^  4'y^>}  jw-ow  sv  aUTw.  ^ 

For  yet  a  little  while,  and  he  that 
shall  come,  will  come,  and  will  not 


1  This  is  an  abridgment  both  of  the  Septuaginf  and  the  Hebrew. 

2  This  quotation  is  nearly  from  the  Septuagint ;  both  the  Apostle's  citation  and  that 
version  differ  considerably  from  the  Hebrew  text;  yet  the  general  meaning  is  the  same. 
—(Scott.) 


IX.  Sect.  II.]    Qjiotatio7is  agreeing  taith  the  Septiiagint.      417 


my  soul   hath  no  pleasure  in  him. 
But  the  just  shall  live  by  faith  in  me. 


tarry.  Now  the  just  shall  live  by 
faith  :  but  if  awj/  man  draw  back,  my 
soul  shall  have  no  pleasure  in  him. 

68.  Gen.  xlvii.  31.  agrees  with  Heb.  xi.21. 

Ka»  -nrpoo'exuvrjcrev  I(rpa>]X  stu  Kai  7rpocrsxvvYj(Tsy  siri  to  uxpov 

TO  otKgov  Tov  paS^ou  auTOu. 

And   Israel  bowed  down  on  the 
head  of  his  staff. 


69.  Prov.  iii.  11. 

'T»e,  ixYi  oXiycopsi  7ra»S?»aj  Ko- 
pioVf  ja.>j8s  exAuoy  utt'  uvtov  sKsy- 

My  son,  slight  not  the  correction 
of  the  Lord;  nor  faint  when  re- 
proved by  him. 

70.  Deut.  xxxi.  8. 

Oux  av>]cre»  ce,  qij^s  jw-tj  ere  ey- 
KUTaXmri. 

(The  Lord)  ....  will  not  leave 
thee,  nor  forsake  thee. 

71.  Psal.  cxviii.  6. 

5r]0"0jW.a»  T<  7ro<>](7"g<  jiaoj  av^pcoTTOg. 

The  Lord  w  my  helper,  and  I  will 
not  fear  what  man  can  do  unto  me. 

72.  Hos.  xiv.  2. 

Kat     avT«7roSttJtro/x6V     xapvov 
P^sjAsojv  rjjxcov. 

And  we  will  render  to  thee  the 
fruit  of  our  lips. 


73.  Exod.  xix.  6. 

'Tjtteij  8s  6<re{r.&£  ju-oi  ^a<TtXsiov 

UpaTSV[ji,aj  Kcci  edvoj  ayiov. 

And  ye  shall  to  me  a  royal  priest- 
hood, and  an  holy  nation. 


Trig  pubdou  UVTOU. 

And  worshipped,  leaning  upon  the 
top  of  his  staff. 

Heb.  xii.  5. 
'Tie  fj.ov,  [/.Yi   oXiycopsi  -cxaiSe*- 
ag  Kupjou,  ju,>jSe  skXvov  utt'  uutov 
sXsy^O[ji,evog. 

My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint 
when  thou  art  rebuked  of  him. 

Heb.  xiii.  5. 

Oy  [xr}  <rs  «v«5,  ovS*  ou  jw.)j  crs 
eyxixTciXma}, 

I  will  never  leave  thee,  nor  forsake 
thee. 

Heb.  xiii.  6. 
Kypjoj    ej«.o<    ^OYj^og,    xai     ow 
<po§Yl^Yj(TO(J,CH    T»    7roj»]a-sj    ]W.0»    «v- 
^paiTTog. 

The  Lord  is  my  helper,  and  I  will 
not  fear  what  man  can  do  unto  me. 

Heb.  xiii.  15. 
A»'  ayroy  ovv  ava(pspcoix,sv  •&y- 
(Tiav  atvsusoig  8ta  Travroj  tco  Qsco, 
Toyrefjj    xagirov  ^eiXecov  6[jt,o\o- 
yovvTcov  TOO  ovo[x,uTi  ayroy.  ^ 

By  him  therefore  let  us  offer  the 
sacrifice  of  praise  to  God  conti- 
nually, that  is,  the  fruit  of  our  lips, 
confessing  {marginal  rendering)  to 
his  name. 

1  Pet.  ii.  9. 

'T[X.elg  ds  .  .  .  .  j3acr»Xf»8v  Ispa.- 
Tey/xa,  s^vog  ayiov. 

But  ye  are  ....  a  royal  priesthood, 
a  holy  nation. 


*  See  the  note  in  p.  368,  supra. 
VOL.  II. 


*  See  the  note  in  p.  402,  supra. 


E  E 


418  Quotatiojis  taken Ji'dm 

74,  Isa.  liii.  5.  agrees 
Tm  jtAwXcoTT*  auToy  rjfi^sig  »a^>j- 

By  his  bruises  we  are  healed. 

75.  Psal.  xxxiv.  12—16. 

Tjj     sg-jv     ocv^paoTTog    6   ^eXcov 

^aj ;  TIavcrov  rrjv  yKctiacruv  <tou 
aiio  KUKOVf  xai  p^e*Arj  crou  tou  [myj 
AaArjcrai  SoXov  skkXivov  uito 
xaxov,  xai  TroirjO-ov  aryct^ov  ^r\- 
'rr^(TOV  siprjVYiv,  xon  Sjcu^ov  aurvjv. 
Oip-&«A]«.oi  Kugiou  £7ri  Sixa/ouf, 
xa<  wra  avTOv  eig  derjffiv  uvtoov 
'STPOcruiTTOv  8e  Kop»oy  sttj  Troiouvraj 
xaxa. 

What  man  soever  desireth  life,  and 
loveth  to  see  good  days  ?  Keep  thy 
'tongue  from  evil,  and  thy  lips  from 
Speaking  guile.  Depart  from  evil 
and  do  good ;  seek  peace  and  pursue 
it.  The  eyes  of  the  Lord  are  upon 
the  righteous;  and  his  ears  are  open 
to  their  prayer.  But  the  face  of  the 
Lord  is  against  them  that  do  evil. 


the Sepiiiagint,       [Parti.  Oh. 
with  1  Pet.  ii.  24. 

Ou  TM  jU-coXcoTTi    avTOV  »a^)]Te. 
By  whose  stripes  ye  were  healed. 

IPetiii.  10—12. 

'O  yap  ^eXcov  ^corjV  ayaTrav, 
xaj  tdslv  ^jw-epaj  ayadaj,  Traucra- 
Tco  TYjV  yXu>c(Tav  aurow  «7ro  xa- 
xorj^  xai  %e«A»)  aurou  tw  \t.r^  Xa~ 
Xrj(rai  SoAov  sxxXivaToo  wko  xa- 
xov,  xai  TTOjrjcraTco  aya^ov  ^>]t>]- 
(TaTco  elg'^VYjv,  xai  dico^arco  uutyiv. 
'Otj  6»  of ^aXjj^oi'Kvp too  sTTi  Sixa*- 
ouj,  xai  ctila  auTQv  stg  ^SYicriv  aV" 

TU)V'      TTpOO'CtiTTOV      Sg       KupJOO       STTi 

'TTOiovvTag  xaxa. 

For  he  that  will  love  life  and  see 
good  days,  let  him  refrain  his  tongue 
from  evil,  and  his  lips  that  they 
speak  no  guile.  Let  him  eschew  evil 
and  do  good  ;  Let  him  seek  peace 
and  ensue  it.  For  the  eyes  of  the 
Lord  are  over  the  righteous,  and  his 
ears  are  open  unto  their  prayers : 
but  the  face  of  the  Lord  is  against 
them  that  do  evil. 


II.    Qtiotations   taken  from   the  Septuagint,  but  injith  some 

variation. 

These  variations,  however,  are  immaterial,  consisting  occa- 
sionally,— 1.  Of  additions  of  words,  to  render  the  sense  more 
explicit  to  the  Gentiles; — 2.  Of  omissions  of  words,  where  the 
insertion  of  them  was  not  necessary  to  prove  the  point  for 
which  they  were  adduced; — 3.  Of  synonymous  changes,  sub- 
stituting other  words  of  the  same  import  for  the  exact  words 
of  the  Septuagint, — which  might  easily  be  done,  citing,  as  the 
Apostles  sometimes  did,  from  memory; — 4.  Of  transpositions 
of  words; — 5.  Of  changes  of  proper  names  into  appellatives; 
— and,  6.  Of  occasional  alterations  in  the  divisions  of  sen- 
But  in  all   these  sentences  the  sense  is  invariably 


tences. 
given. 
1. 


Isa.  vii.  14. 

ISou  r}  Trap^svog  sv  yag-pt  ArjvJ/s- 
rai,  xai  re^sraj  uiov^  xai  xu- 
Xe<rsic  TO  ovofji,a  avTJV  Ejw,jaavou>jA. 


Matt.  i.  23. 

ISow  ij  Traq^svog  ev  yafgi  e^siy 
xa*  Ts^srat  viov,  xai  xaXecrov<rt 
TO  ovofjia  aulou  E/x.jOtavoy»jA. 


IX.  Sect.  II.] 


But  witJi  some  Variation. 


419 


Behold  the  virgin  shall  conceive 
and  bear  a  son,  and  thou  shalt  call 
his  name  Emmanuel. 


2. 


Psal.  xci.  11,  12. 


Ot»  toij  ayysXoi^   avTOU  svts- 

^ui  ce  £v  TTUTong  ruig  odoig  aov 
Ett*  p^eigccv  a.poO(ri  <re,  ]«.>j  ttots 
•orgocrxo4/))j  ■crpo^  Ai-^ov  tov  TToSa 
<roy. 

For  he  will  give  his  angels  a  charge 
concerning  thee,  to  keep  thee  in  all 
thy  ways.  With  their  hands  they 
shall  bear  thee  up,  lest  thou  shouldest 
at  any  time  strike  thy  foot  against  a 
stooe. 


3. 


Deut,  vi.  13. 


Ku^iov  TOV   0SOV  ov  ipo§r}^r}(TYif 
xai  avTco  [/.ovco  KaTpsva-eis. 

Thou  shalt  fear  the  Lord  thy  God, 
and  serve  him  alone. 


Behold,  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son  ; 
and  they  shall  call  his  name  Emma- 
nuel. 

Matt.  iv.  6. 

'Ot» To7f    ayysXoj^ 

avTOi)  evTeAe»T««  7rgp«  aov,  x.on 
STTj  ^sipaiv  a.qo\j(Ti  are,  ju-rj-TroTS 
TTooo'xo^'r)?   Trpof    Ai^ov   tov  TroSa 

(TOV. 

For  ....  he  shall  give  his  angels 
charge  concerning  thee  :  and  in  theh' 
hands  they  shall  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot  against 
a  stone. 


Matt.  iv.  10. 
Kugjov  TOV  ©gov  <TQU  'urpo(rx.vvr}- 

Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve. 


4. 


Isa.  vi.  9—11. 


Axorj  axoycrsTS,  xai  ov  [itj  (tuv- 
^Ts,  xai  /SAsTTCVTej  SKs'^sts,  xa» 
ov  jiAr]    »Sr)Ts.      ^-TTu^vv^ri  yctq    ^ 

KUphoL    TOV  XOCOV    TOVTOV,    XUt  TOig 

axriv  avTMV  ^apscug  riKOVJOiV,  xai 
tov;  o<P'&aAjU,ouf  sKa[x,iJi.v<rav,  f/.Y^-- 
TTOTS  {Sojcr*  TOig  o<p^ahiJioig,  xai 
TOig  waiv  axov(rco(rtf  xoti  tyi  xap^ioc. 
(Tvvwa-i,  xai  eTrJs-peJ/wtri,  x«»  icc~ 
vofLUi  avTOvg. 

By  hearing,  ye  shall  hear,  though 
ye  may  not  understand ;  and  seeing, 
ye  shall  see,  though  ye  may  not  per- 
ceive. For  the  heart  of  this  people 
is  stupefied,  and  their  ears  are  dull  of 
hearing;  and  they  have  shut  their 
eyes,  that  for  a  while  they  may 
not  see  with  their  eyes,  and  hear 
with  theur  ears,  and  understand  with 
their  hearts,  and  return  that  I  may 
heal  them. 


Matt.  xiii.  14,  15.  Actsxxviii. 
26,  27.  Mark  iv.  12.  Lukeviii.  10. 

Axorj  axouceTe,  x«»  ov  [x,Yi  cruv- 
iJTS'  xa»  /SAeTTOVTEj  /3Ae\f/£TS,  x«i 
ov  ju,yj  iSvjTS.  'Ettu^vv^yj  yocg  yj 
xapdia  TOV  Xaov  tovtov,  xai  Tolg 
u)(n  (Sagsiog  >)xou(rav,  xai  Tovg 
o<p^ccKiJ,ovg  avTcov  exa[j,iJ!,v<rav, 
jtjLjjTroTs  jScoctj  ToTf  o(p^otXiJi,olg,  xca 
Tolg  wcrjv  axoocrcoo"<,  xa<  t^  xap- 
dia.  cruvcoo"!,   xai  e7rif^e\I/w(J"<,  xai 

By  hearing  ye  shall  hear,  and  shall 
not  understand  :  and  seeing  ye  shall 
see,  and  shall  not  perceive  :  for  this 
people's  heart  is  waxed  gross,  and 
their  ears  are  dull  of  hearing,  and 
their  eyes  they  have  closed ;  lest  at 
any  time  they  should  see  with  their 
eyes,  and  hear  with  their  ears,  and 
should  understand  with  their  heart, 
and  should  be  converted,  and  I 
should  heal  them 


E  E  2 


420         Quotations  taken  fi'om  the  Septuagint,        [Parti.  Ch. 
5.  Isa.  xxix.  13.  Matt.  xv.  8,  9. 

Eyyj^sj    jtioj   6   \aog  ovto;  rco 


Eyyj^ei  /xoj  6  Xaoj  outoj  ev 
Tw  fOjj^ah  avTOV,  koli  sv  roig  %='- 
Xsciv  ayraJv  Tiixaxri  jW-e,  v)  8s  x«g- 
8ja    auTcov     iffopbcti    uve^si     a-n 

crxovTSf     svTaXfjiaTa     av^qcairoiv 
xa<  8<5a(rxaX<«j. 

This  people  draw  near  to  me  with 
their  mouth;  and  with  their  lips  they 
honour  me,  but  their  heart  is  far 
from  me  :  And  in  vain  do  they  wor- 
ship me,  teaching  the  commands  and 
doctrines  of  men. 


This  people  draweth  nigh  unto  me 
with  their  mouth  and  honoureth  me 
with  their  lips  .*  but  their  heart  is  far 
from  me.  But  in  vain  do  they  worship 
me,  teaching  for  doctrines  the  com- 
mandments of  men. 


6.  Gen.  ii.  24. 

'Evsxsv  TOW  rov  xaTaXsiv[/e<  av- 

^pUi'TTOi      TOV     'STUTSpa     iXOTOV     KUl 

TYjV  ]tx.>)Tspa,  xa»  -cTpoo"xoXAij'&>j- 
(TETCti  'urgoc  TYjV  yvvaiKO,  avTOu' 
Kcti  sa-ovTa.1  o\  Suo  sjj  cragxa.  jxiav. 

Therefore  a  man  shall  leave  his 
father  and  mother,  and  shall  cleave 
to  his  wife ;  and  they  two  shall  be 
one  flesh. 


Matt.  xlx.  5. 

Evexev  TOVTOU  xaxaXsjrf/fj  «v- 
^gcoTTOs  TOV  isarspci  x«j  ty^v  jw.ij- 
Tsga,  xai  'STpo(rxoKXri^ri(reTcii  tjj 
yuva»xj  avTOV  xtxi  zcrovron  bt 
'tvo  sig   (TctpKa  [jAciv» 

For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  cleave 
to  his  wife ;  and  they  twain  shall  be 
one  flesh. 


7.  Zech.  xl.  13. 

Ka^sg  avTOug  sig  to  ^covsotyj- 
gioVj  xdi  o-xs\I/oju.ai  £1  hoKtixov  gfJV, 
6v  TPOTTOV  sSojtjjU.atrS'rjV  uTrep  auTwV 
x«»  sXaSov  Tovg  TgiuxovTcc  aqyu- 
povg,  xaj  svsSuXov  uvtou;  sig  tov 
otxov  Kvgiov,  sig  to  ^cavsuTYigiov. 

Put  them  into  the  smelting  fur- 
nace, and  I  will  see  whether  it  is 
proof,  in  like  manner  as  I  have  been 
proved  by  them.  So  I  took  the 
thirty  pieces  of  silver,  and  threw 
them  down  in  the  house  of  the  Lord, 
for  the  smelting  furnace. 


Matt,  xxvii.  9,  10. 

Kui  sXaSov  TO.  TgtaxovTO.  ctg- 
yvgia.,  t>]V  t<|x>)V  too  TeTijU.>5jW,£Voy, 

6v  STllXYl<Ta,VT0    UTTO     ViOOV    ItT^aijX. 

Ka<  e'Swxav  aura  stg  tov  aypov  tov 
xsgay^sctig^     xct^a     (TVVSTa^s     ix,oi 


And  they  took  the  thirty  pieces  of 
silver,the  price  of  himthatwas  valued, 
wliom  they  of  the  children  of  Israel 
did  value  :  and  gave  them  for  the 
potter's  field,  as  the  Lord  appointed 


'  The  quotation  in  this  p.issa5e  of  St.  Matthew's  Gospel  approaches  nearer  to  the  Sep- 
tuagint than  to  the  Hebrew  text,  especially  in  the  clause  [xarn^  (nliovrtu  fii — in  vain 
do  they  worship  me  ;  which  is  found  in  the  Septuagint,  but  not  in  the  Hebrew,  and  is 
retained  by  the  Evangelist.  Tiie  verbal  difEerences,  however,  shew,  that  an  exact 
quotation  was  not  intended. —  (Scott.) 

2  See  note  in  p.  385,  supra. 


IX.  Sect.  II.] 

8.  Isa.  Ixi.  1,  2. 

nvsO|«.«  Kvptou  it:  e]xe,  oy  livs- 
xev  sp,^pi(r£   ju-s*    EyayyeXj^£0"'&ai 

TOO5     (TUVTSTgl/XjOtSVOyi?    T>]V    JC«p8j- 

KOLi  TU(pAojf  «va§Xe\I'<V  KaAetrai 
evjayrov  Kygjoy  Ssxtov. 

The  Spirit  of  the  Lord  w  upon  me, 
for  the  business  for  which  he  hath 
anointed  me.  He  hath  sent  me  to 
preach  the  Gospel  to  the  poor,  to 
heal  the  broken-hearted,  to  preach 
deliverance  to  the  captives,  and  re- 
covering of  sight  to  the  blind,  to  pro- 
claim the  acceptable  year  of  the 
Lord. 


9.  Psal.  Ixxviii.  24. 

Kaj  agrov  ovptxvou  s^coksv  av- 

TOIJ. 

And  he  gave  them  the  bread  of 
heaven. 

Exod.  xii.  46. 


Bui  ivith  some  Variatioji. 


421 


(rVVTpi4>i 


10. 

Ka»   ofoyv 
ayroy. 

And  ye  shall  not  break  a  bone 
thereof. 

11.         Joel.  ii.  28— 32. 

UTTQ  Tov   ■zcrvevy.a.TOs  ft^ov    etti  ttu- 


Lukeiv.  18,  19. 
nvey/x.«  Kypjoy  stt  Sjas,  ou  sve- 
asv    s^pKTs    [/.s'    svayyeXi^ecr^at 

Tovg  (ruvTe'lpi^j.i^svoxjg  rrjv  xa^Sjav, 
x>)gu0a«  ai^ix/xXctiTOig  afsaiv,  xai 
TV<pXoig  avu§Xs^iv,  aTrogsiKui 
Ts^gixv(7iJi,svoug  sv  a(ps(rsi'  Kj;py^a» 
evioiVTOV  Kypjoy  Sexrov. ' 

The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me 
to  preach  the  Gospel  to  the  poor, 
he  hath  sent  me  to  heal  the  broken 
hearted,  to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that 
are  bruised,  to  preach  the  acceptable 
year  of  the  Lord. 

John  vi.  31. 

Aprov  ex  TOO    oupavov  eSctfxev 
avTolg  foiyslv. 

He  gave  them  bread  from  heaveu 
to  eat. 

John  xix.  36. 

OfOtiv  ou  <ruvTpi§i^a-sTai  aurov.^ 
A  bone  of  him  shall  not  be  broken. 


Actsii.  17— 21.  (See  Rom.  x.  11.) 

Kaj    sg-oii     sv  raig     sa-^UTdig 

r\f/.spcing   {Xsysi    6    0£Oj),    sx^eu> 


'  This  quotation  is  made  exactly  from  the  Septuagint,  as  far  as  the  words 
ai^^fcaXarois  ^(psir/v,  deliverance  to  the  captives :  and  it  accords  witli  the  Hebrew 
(see  p.  396,  supra,  No.  3.),  except  that  the  \Tord  Jehovah  twice  occurs  there,  which  is 
omitted  in  the  Septuagint  and  by  the  Evangelist.  But,  instead  of  the  Hebrew  clause, 
translated  the  openitig  of  the  prison  to  them  that  are  bound,  we  read  rv(p\ois  avap,Xi\pivf 
recovering  of  siglit  to  the  blind  ;  which  words  are  adopted  by  St.  Luke,  who  adds,  kto;' 
iiXai  Ti^^avtrfiivou;  sv  a(fii(Ti,  setting  at  liberty  them  that  are  bruised,  which  words  do 
not  appear  in  the  Septuagint.  Dr.  Owen  is  of  opinion  that  they  are  either  a  different 
version  of  the  Hebrew,  and  inserted  from  the  margin  of  the  evangelical  text,  or  else 
that  they  are  a  gloss  upon  it,  taken  from  Isa.  Iviii.  6,  where  the  very  words  occur  in  the 
Greek,  though  the  Hebrew  text  is  very  different.  The  Arabic  version  agrees  nearly 
with  the  Evangelist.  The  Hebrew  appears  formerly  to  have  contained  .more  than  we 
now  find  in  the  manuscripts  and  printed  editions.      (Scott,  Randolph.) 

2  This  gives  the  sense  both  of  the  Septuagint  and  the  Hebrew,  except  that  it  ex- 
presses in  the  passive  voice  what  is  there  spoken  in  the  active.  Or  it  may  be  taken 
from  Psal.xxxiv.  20.  where  it  is  expressed  passively,  thus  :  Tat  o;a  avruv :  sv  i'^avruv  00 
ffuvr^ijinffiroct.  He  keepeth  all  </jt'ir  bones;  not  one  of  them  shall  be  broken. — Ran- 
dolph, p.  52. 

EE  3 


422 


Quotations  taken  from  the  Septuagint,      [Part  I.  Ch. 


ol  vioi  Ojxwv,  xai  ai  ^uyuTeps; 
vfjiwVf  Kui  o\  'sygs(T§VTspoi  v^Sov 
evvTtvioi.  evv'7rvia<T^rj<rovTaif   xa»   o» 

VSUVKTKOl  UjOOWV  OpUCTSlS  0\|'OVTa». 
K«J   STTi  TOUJ    ^OUXOUJ   /XOU   X«J   ETTI 

T«j  SoyAaj  ev  TcTtg  >]f/.sg«»f  exsi- 
yaif  sx^sw  «7ro  too  'gtvsv [xctTog 
l^ou.  Kut  doo(rcu  Tepura.  ev  ovpavcu, 
x«<  ETTJ  T^j  y^f  alju-a  x«j  -crup  xa« 

aT[Jt,ldu   KUTTVOV,        'O    ^XiOJ    [JLSTOC- 

§'paipYj<reTai  sig  (rxorog,  %ai  ^ 
(TsAtjvj)  £jj  «(]«.«,  'OTpjv  eX'&sTv  tvjv 
7i[x,spav  KypToy  ti)V  jU-syaAijv,  x«i 
STTKpoivri.  Kui  sg-ai,  %a.g  6;  av 
e7rjxaXf(r>]T«»  to  ovo[ji,x  Kupjow 
ccodrj  (reTa». 

And  it  shall  come  to  pass  after 
those  things,  that  I  will  pour  out  a 
portion  of  my  spirit  upon  all  flesh ; 
and  your  sons  and  your  daughters 
shall  prophesy ;  and  your  old  men 
shall  dream  dreams ;  and  your  young 
men  shall  see  visions.  And  on  my 
servants  and  on  my  handmaids  in 
those  days  I  will  pour  out  a  portion 
of  my  spirit.  And  I  will  exhibit 
■wonders  in  the  heavens  and  on  the 
earth,  blood,  and  fire,  and  smoky 
vapour.  The  sun  shall  be  turned 
into  darkness,  and  the  moon  into 
blood,  before  the  coming  of  the 
great  and  illustrious  day  of  the  Lord. 
And  it  shall  come  to  pass  that  who- 
soever shall  call  on  the  name  of  the 
Lord  shall  be  saved. 


.12.  Gen.  xxii.  18. 

K«»    svBV\oyvi^Yi(yovTai    sv    tm 

cicsp^/.a.n  aou  Travra  Ta  g^v»]  tjjj 

And  in  thy  seed  shall  all  the  na- 
tions of  the  earth  be  blessed. 


aTTO  TOO  -STveoftaTOj  ju-oo  sxi  Ttaa-ocv 
(Tctgxci'  xa»  'srpoipyjTeocroycriv  6»  o*oj 
OficSv,  xa«  «i  ^'jyuTspsg  hiJ:.cav,  xcti 
6j  vsavKyxoi  UjU-cwv  o^acreij  o^ovraiy 
X.UI  bi  'STpsc^VTspoi  0/xwv  evoTrvia 
svvsTvia(r^T^(rovTai.  K«j  ye  S7r» 
TOOf  ^ovXovg  [X.OU  koh  siri  rug  ^ov~ 
Xug  jw-oo,  sv  TUig  rjfji,sgatg  sxstvaig 
ex^sw  «7ro  too  7rvsojW.aTOf  jW.0Oj 
xa<  TTgOf^rjTsocrooo"*.  Kat  Swcro) 
TspaTo,  sv  Tco  ovgavco  avco,  xai 
arj[/,snx.  sTTj  t^j  yYJg  xarco,  ali^ct 
x«j  ■crog  xa»  arjutiSa  xaTrvoo.  'O 
Yjkiog  ix.sroi.g-pu<^-/\<TSTUi  sig  (rxoTogt 
xai  Yj  (TsXrjvri  stg  al[Ji.a,  vpiv  ^ 
eXdejv  T»)v  YJiJispocv  Kvpiov  t)]v 
f/^syctKr^v  x«»  siri^civr^.  Kaj  sfa«, 
-ssoig  bg  uv  eTTJxaAetnjTai  to  ovo[ji,» 
Kogjoo,  <roo^i^<TSTau 

And  it  shall  come  to  pass  in  the 
last  days  (saith  God),  I  will  pour  out 
of  my  spirit  upon  all  flesh :  and  your 
sons  and  your  daughters  shall  pro- 
phesy, and  your  young  men  shall  see 
visions,  and  your  old  men  shall  dream 
dreams  :  And  on  my  servants  and  on 
my  handmaidens,  I  will  pour  out  in 
those  days  of  my  spirit;  and  they 
shall  prophesy.  And  I  will  show 
wonders  in  heaven  above,  and  signs 
in  the  earth  beneath,  blood  and  fire, 
and  vapour  of  smoke.  The  sun 
shall  be  turned  into  darkness,  and 
the  moon  into  blood,  before  that 
great  and  notable  day  of  the  Lord 
come.  And  it  shall  come  to  pass  that 
whosoever  shall  call  on  the  name  of 
the  Lord  shall  be  saved. 

Acts  iii.  25. 

KaJ    TOO    (TTCcpiJ^dTl     (TOV   SVgOXo- 

y>)dv]0"0VTa»  7rao"ai  ui  'srarqiai 
TY^g  y^ig. 

And  in  thy  seed  shall  all  the  kin- 
dreds (i.  e.  nations,  as  being  derived 
from  one  common  ancestor)  of  the 
earth  be  blessed. 


13.  Gen.  xii.  i.  Acts  vii.  3. 

E^gX^e  ex  T)jj  yvig  (Too  x«j   ex  E^eX^e  ex  T^f  yrig  <J-ou,  xai  ex. 


IX.  Sect.  II.]  But  voith  some  Variation. 


423 


T^j  (Tuyysvsias  (roUf  kui  Zsvqo  sig 

Get  thee  out  of  thy  country,  and 
from  thy  kindred,  and  come  into  the 
land  which  I  shall  show  thee. 


T^j  (royysvejaj  cov,   xa»    ex   tou 

OIXOU    TOy    'B5"«Tg0f  (TOU*    KUl  ^SVpO 

SIS  TYjV  yviVf  ^v  av  croj  Ssj^co. 

Depart  from  thy  land,  and  from 
thy  kindred,  and  from  the  house  of 
thy  father,  and  come  to  the  land 
which  I  will  show  thee. 

14.  Amos  V.  25,  26. 

M>j  <r<p«y<«  x«»  ^ytriaj  Trpocnj- 
veyxuTs  |xoi,  oixog  IcrgarjX,  recro-a- 
gaxovra  srr]  sv  t>j  sgYi[ji.M ;  Ka< 
aveAa^STs  rtjv  (tkyjvyiv  too  MoXop^^, 
xa«  TO  a.g'pov  too  ^sov  uiji.u>v  'Pa»- 
^av,  TOUf  TVTTOug  auTcav  ouj  sttoij]- 
cr«T£   eauTols'   y-on  ]x=toix»c«  UjU,aj 

eTTSXeJVK    Aaf/^OKTKOV. 

Did  you,  O  house  of  Israel,  offer 
to  me  burnt  offerings  and  sacrifices 
forty  years  in  the  wilderness  ?  You 
have,  indeed,  taken  up  the  tent  of     ye  took  up  the  tabernacle  of  Moloch, 


Acts  vii.  42,  43. 
M»j  cr<payia  xai  ^vcriag  -arpoo-jj- 
vsyKXTs  ju-oj  STYi  Tsa-<Toifia>iov}oi  sv 
T>)  e^yjjaw,  oix.og  IcrgarjA ;  Kat 
aveAa^ers  rrjv  (rxy)V>]V  tou  MoAo;^, 
xa*  TO  ag-pov  tou  .&eou  Ujawv  'Pejx- 
(pav,  Tooj  TUTTOUf  ouj  £7roi>](raT£ 
-OTPOcrxuveJV  auTOK*  xa»  ju,?to»xi«J 
Ujotaf  STrexsjva  BabuAcZvos.  ^ 

O  ye  house  of  Israel,  have  ye  of- 
fered to  me  slain  beasts  and  sacrifices, 
forty  years  in  the  wilderness  ?     Yea, 


and  the  star  of  your  god  Remphan, 
figures  which  ye  made  to  worship 
them,  and  I  will  carry  you  away  be- 
yond Babylon. 

Acts  viii.  32,  33. 

'i2j  vpoSaTOV  sir  I  (Tfayi/\y   yj^-> 

^r},     xai    cLg     ajxvog   evavTiov  tou 

usigovTog  aurov  a.(pa)Vog,  ovrcog  ovx 

uvoiysi  TO  rOjW-a  auTOU.   Ev  t^  tu- 


Moloch,  and  the  star  of  your  god 
Raiphan — those  types  of  them  which 
you  have  made  for  yourselves.  There- 
fore I  will  remove  you  beyond  Da- 
mascus. 

15.  Isa.  liii.  7. 

*Q,g  irpo^uTOV  sttj  cripayrjv  >)p^- 
^)],  v.a.1  wg  af^vog  svaVTiov  tou 
xstpovTog  afcavoc,  ovToog  ovx  avoi- 
ysi  TO  g-0[j,ci.      Ev   t^  TUirsivaxyn 

VI  xgi(Tig  avTOV  rig^Yj'  t>jv  ysvsotv  7rsivcoo-£i  uvtov  ^  xg^ng  avTOU 
avTOV  T»j  S<>}y>jcr£Ta» ;  oti  aips-  rjpdrj"  t>]V  ds  ysvsav  avTOu  Tig 
TUi  ano  Ty\g  yr^g  r|  ^cov  uvtov.  lir^yY^asTui ;     6t<  aipsTUt  uixo  Trjg 

yrjg  i}  ^cuyj  olutov,  ^ 

'  This  seems  to  be  taken  from  the  Septuagint,  though  with  some  variation.  The 
only  considerable  difference  is  that  we  here  read  BaivXavos,  Bahylon ,'mf,teaA  of  Aaf^arxou. 
Damascus,  in  the  Septuagint.  The  Hebrew,  and  all  the  antient  versions  read  Da- 
mascus, as  also  do  one  or  two  manuscripts  ;  and  this  seems  to  be  the  true  reading.  The 
Septuagint  agrees  in  sense,  though  not  literally,  with  the  Hebrew.  'Pai(pa.v,  or  Piuipav, 
was  the  name  of  the  same  idol  in  Egypt,  which  was  called  "JVa  (chiun)  in  Syria,  and 
represented  the  planet  Saturn.  See  Hammond,  Lud.de  Dieu,  Annot.  Lowthon  Amos, 
V.  25.  Spencer  de  Leg.  Heb.  1.  iii.  c.  3.  Michaelis  Supplem.  ad  I^ex.  Heb.  p.  1225, 
(Randolph,  p.  54.).  The  apparent  variance  between  the  prophet  and  Stephen  is  of  no 
moment;  as  the  prophecy  was  fulfilled  by  Salmaneser,  king  of  Assyria,  carrying  the 
people  of  Israel,  both  beyond  Damascus  and  Babylon,  into  the  cities  of  the  Medes. 
See  2  Kings  xvii.  6. 

2  The  quotation  is  here  made  from  the  Septuagint  with  no  material  variation  ;  the 
pronouns  aurov  and  awrou  [him  and  his)  are  added  by  the  sacred  historian  ;  the  latter 
twice.  The  variation  from  the  present  Hebrew  text  (see  p.  597.  No.  4.)  is  greater, 
but  not  so  great  as  to  affect  the  general  import  of  the  passage.     (Scott,  RaiKlolph). 

EE  4< 


424  Quotations  taken  from  the  Septuagint,       [Part  I.  Ch. 

He  was  led  as  a  sheep  to  the 
slaughter,  and  like  a  lamb  dumb  be- 
fore his  shearer,  so  opened  he  not 
his  mouth.  In  his  humiliation  his 
judgment  was  taken  away,  and  who 
shall  declare  his  generation  ?  for  his 
life  is  taken  from  the  earth. 


He  was  led  as  a  sheep  to  the 
slaughter,  and  as  a  lamb  before  its 
shearer  is  dumb,  so  he  openeth  not 
his  mouth.  In  his  humiliation  his 
legal  trial  was  taken  away.  Who 
will  declare  his  manner  of  Hfe?  Be- 
cause his  life  was  taken  from  the 
earth. 


Acts  xiii.  34. 

I  will  give  you  the  sure  mercies 
of  David. 


16.  Isa.lv.  3. 

x>jv    aiooviov  ru    6<7kx.  A«ujS   tu 

And  I  will  make  with  you  an 
everlasting  covenant,— the  gracious 
promises  to  David,  which  are  faith- 
ful. 

17.  Hab.  ii.  4.' 
'O  Ss  Sjxaioj   ex   'srig-eoog  ju-ou 

f)j(rsTa».  a-srai. 

But  the  just  shall  live  by  faith  in         The  just  shall  live  by  faith 
me. 


Rom.  i.  17. 
'O  8s  dixaiog   ex.  vri^soos    ^>)- 


18.  Isa.  lii.  5. 

Ai*  WjU-aj  8»a  TravTOj  to  ovofjLct 
jxow  /3Aao"<pij]«.s<T«»  sv  toTj  e-Svec*. 

On  your  account  my  name  is  con- 
tinually reviled  among  the  nations. 


19.  Psal.  xiv.  1—3. 

Ovx  es^j  nroicov  ^gtjs'OTi^Tcif  ovx 
ej-iv  soog  €vo§.  Kupioj  sx  tou  oupu- 
vov  8<exu\|/ev  ett*  rovg  vioug  ru>v  av- 
^pcoTTWV,  TOU   i8e«v  e»   ej-j  (TUvjwv, 

IJ  eX^JJTCOV  TOV  0£OV.       Uui/TSS  £^S- 

xXtveiVf    a[/,a    rj^gsKti^rjo-av    ovx 


Rom.  ii.  24. 
To    yaq    ovoiict  rou    &£0V    8»* 
ojo-aj      /3Xao"<^r)jw,g<T«J       sv       Tolg 
S'&yea-*. ' 

For  the  name  of  God  is  blas- 
phemed among  the  Gentiles  through 
you. 

Rom.  iii.  10— 12. 

Ovx  sft  Sixaiof,  ovds  6JJ*  Owx 
efiv  0  (TVVKMVf  ovx  eg-jv  6  ex^>)Tc5v 
TOV  0£ov.  TIuvTs;  s^sxKivaVf  ufLX 
y\'^psKa^r\<rav'  ovx  sg-i  tffoicav  ;^pi- 
roTVjTaj  ovx  ej-JV  Iwj  evoj.  * 

There  is  not  one  righteous  ;  no. 


1  In  this  quotation  from  the  Septuagint,  rov  Qiou  (of  God),  is  substituted  for  fiou  (wiy)  ; 
and  the  words  sv  to*?  s^ysiriv  (among  the  nations)  are  added  to  the  Hebrew  in  the 
Septuagint.     (Scott,  Randolph.) 

■2  The  former  part  of  this  quotation  is  an  abridgment  of  the  Septuagint,  but  agreeing 
in  meaning  with  the  Hebrew.  It  is  rather  an  abridgment.  The  latter  part  is  exactly 
from  the  Septuagint.  The  Hebrew  word  rendered  in  our  version,  they  are  become 
Jilthy  (see  p.  388.  No.  13.  supra),  and  which  signifies  io  be  loathsome  or  putrid,  in  the 
Septuagint  rendered  nxs^iu^tiirav,  they  are  become  improfitable.  This  the  apostle 
retains.  It  is  not  so  forcible  as  the  Hebrew,  but  is  sufficient  for  his  argument ;  and  it 
cannot  be  supposed  that  many  of  the  Christians  at  Rome  had  any  other  Scriptures  ex- 
cept the  Septuagint.  (Scott.) 


IX.  Sect.  II.]         But  with  some  Fariatiofi. 


eg-i  'jroicav^pYis-OTYiTd,  ovx.  ej-iv  scog 

svog. 

There  is  none  who  doeth  good : 
no,  not  one.  The  Lord  looked 
down  from  heaven  on  the  children 
of  men,  to  see  if  any  had  understand- 
ing, or  were  seeking  God.  They  had 
all  gone  aside,  they  were  altogether 
become  vile.  There  is  none  who 
doth  good,  no,  not  one. 

20.  Exod.  ix.  16. 

Kai  svsKsv  TOVTOV  disTYjgyi^Yjg ; 
ivu  svhi^co[x.a.i  sv  <roi  t>]v  jct^uv 
aow,  Jtaj  OTTwj  8<ayysX»]  to  ovo[j^(X 
[jiov  ev  TraiTYi  t>]  yij. 

But  thou  hast  been  preserved  for 
this  purpose,  that  by  thee  I  might 
display  my  power,  and  that  my  name 
may  be  celebrated  throughout  all  the 
earth. 

21.  Isa.  viii.  14. 

ri   a-vvuvTscrsor^s,  ovds  (hg  TrsTpac 

7[\caii,UTl. 

And  ye  shall  not  run  against  a 
stumbling  stone,  nor  as  under  a  fall- 
ing rock. 

Isa.  xxviii.  16. 
ISoy,   eyw  e/A^aXXw  sig  to.  ^e- 
jtteXja  !^»wv  Ai.&ov   -TroXvTsXyj,   ex- 
XsxTov,  axgoyoiiVKxioVf  evrtfuoVf  eig 

TOC.     bsiJ^BhiO,     Ci'JTYjg,     xai     0     TTJCr- 

Teucov  ou  ju-yj  xaraKr^vv^-^. 

Behold,  I  lay  for  the  foundation 
of  Sion  a  stone  of  inestimable  worth, 
— a  chosen  precious  corner-stone  for 
the  foundations  of  it :  and  he  who 
believeth  shall  not  be  ashamed. 


425 

not  one:  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh 
after  God.  They  are  all  gone  out  of 
the  way;  they  are  altogether  become 
unprofitable ;  there  is  none  that  doeth 
good  J  no,  not  one. 


Rom  ix.  1 7. 

E»j  ocvTO  TOVTO  E^rjysipct  ers, 
OTTCog  svSej^a>jU,aj  ev  (ro(  tjjv  Swva- 
ftjv  [J,0Uy  xai  OTTwg  dtayye\yj  to 
ovojxa  fj^ov  ev  ■ara.o'Yj  tyJ  y"* 

For  this  same  purpose  have  I 
raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name 
might  be  declared  throughout  all 
the  earth. 

Rom.  ix.  33. 

ISoy,  T»d>]j!A»  ev  Siwv  Aj-^ov 
TrpocrxojXjotaToc,  xa»  vsTpav  (rxuv- 
da.\ou'  xoti  irag  6  Trigsuoov  zt:  av- 
Tw  ov  xa.Tai<T^vv^Yi(rsTai. ' 

Behold  I  lay  in  Sion  a  stumbling 
stone,  and  rock  of  offence :  and  who- 
soever believeth  on  him  shall  not  be 
ashamed. 

See  also  Rom.  x.  11.  and  1  Pet. 
ii.  6,7. 


'  This  is  taken  from  the  two  passages  of  the  prophet  Isaiah  above  given;  to  which  the 
apostle  refers,  in  order  to  prove  that  the  Jews  in  general  should  be  cast  off,  and 
only  those  among  them  who  believed  should  be  saved.  Of  these  passages  he  quotes 
such  parts  as  were  sufficient  to  prove  his  point.  The  first  citation  agrees  with  the 
Hebrew  (See  No.  28.  p.  375,  supra),  from  which  the  Septuagint  differs  widely.  The 
other  citation  agrees  nearly  with  the  Septuagint.  It  differs  from  tlie  Hebrew,  only  in 
reading  with  the  Septuagint  xxTaiff;^uv^nir£rat,  shall  be  ashavied,  which  is  also  the  read- 
ing of  the  Arabic  version.  They  seem  to  have  read  in  the  original  WU'  (yabish) 
instead  of  uj'n'  (vochish).     Dr.  Randolph,  p.  36. 


426  Quotations  taken  from 

22.  Psal.  Ixix.  22,  23. 

rev>]3r]Ta)  ^  rgoLTrs^a.  avTciov 
SVCOTTtOV  UVTOOV  ffJJ  'STayidu,  xcn 
6JJ  avToiTToha-iv,  xa*  et;  crxuv^a- 
Xov.  %x.OTt(r^YjToo(rciv  o»  ocp^aX- 
fxoi  UVTOOV  TOO  jtt*]  /SXeTrejv,  xa» 
Tov  vwTOV  avTWV  Sja  7rav7oj  cruy- 
xaju,\I/ov. 

Let  their  table  before  them  be- 
come a  snare,  and  a  recompence,  and 
a  stumbling  block.  Let  their  eyes 
be  darkened,  that  they  may  not  see, 
and  bow  down  their  neck  continu- 
ally. 

23.  Isa.  lix.  20,    21.    (and  see 

Isa.  xxvii.  9.) 

Hfet  kvsKsv  ^luiv  6  pvo[ji.svogf 
xon  avofps^si  uare§sias  utto 
IuxmS.     K«»  auTvj   auTOjj  ^  Trap* 

For  the  sake  of  Sion,  the  Deliverer 
will  come,  and  turn  away  ungodli- 
ness from  Jacob.  And  this  shall  be 
my  covenant  with  them. 

24.  Isa.  xi.  10. 

Ej-a<  sv  T>j  YjfJisgot.  sksivh]  tj 
p»^a  Tou  ls<T(rutf  x«i  6  avjfajtisvoj 
apysiv   g'&ywv,   siv   aura;  edvrj    eA- 

TTJOUtrj. 

There  shall  be  in  that  day  the  root 
of  Jesse,  even  he  who  riseth  up  to 
rule  nations;  in  him  nations  will  put 
their  trust. 

25.  Isa.  xxix.  14. 

Ka»  aTToXd)  rr^v  <ro(piotv  Tuiv 
croftHv,  xa»  xvjv  <njvs<Tiv  twv  (tvvs- 

TWV   X§V\l/CO. 


the  Sepiuagifit,       [Parti.  Ct\. 

Rom.  xi.  9,  10. 

TrayiSa,  xaj  eij  ^rigocVf  xaj  gjj 
cxavSaAovj  xa<  e<f  avTa9ro8ojM.a 
awTOJj.  ^xoTKrS-rjTcotrav  ol  o<p- 
daXj«,oj  aoTcwv  tou  j«.)j  j3Ae7reiv, 
xaj  Tov  vcoTov  auTcov  S»a  Travro; 
o"uyxa|x\|)ov. 

Let  their  table  be  made  a  snare 
and  a  trap,  and  a  stumbling  block, 
and  a  recompence  unto  them.  Let 
their  eyes  be  darkened  that  they  may 
not  see,  and  bow  down  their  back 
alway. 

Rom.  xi.  26,  27. 
'H^si  sx  "^icov  b  f>vo[ji.svog,  xai 
wrrofps^si  aa"e§s»«f  wrro  Iolkcoo. 
K«i  uvTYj  auTOis  fi  -orap'  e[^ou 
dia^YjKYif  OTctv  afsXoo[/.ai  rctg 
a[x,apTicx.g  uvtoov.  ^ 

And  the  Redeemer  shall  come  to 
Sion,  and  unto  them  that  turn  from 
transgression,  saith  the  Lord.  As  for 
me,  this  is  my  covenant  with  them, 
saith  the  Lord. 

Rom.  XV.  12. 
E^at  r)  pitl,ci   rou   Iso-cra*,    xat 
6  a.vig-oi.[/,£Vog    ap^siv    e^vcov,    S7r' 
awTco  E'&vrj  eATTJoyeriV. 

There  shall  be  a  root  of  Jesse,  aud 
he  that  shall  rise  to  reign  over  the 
Gentiles;  in  him  shall  the  Gentiles 
trust. 

1  Cor.  i.  19. 

AttoAw  Ty)v  (70<p<«v  Twv  ao(^MVy 

X««  Tr)V  (TDVEO'IV  TWV  CTUVSTCOV  U^S- 
Trj(TCO. 


1  This  quotation  is  taken  from  the  Septuagint,  except  only  that  the  apostle  reads  I* 
instead  of  Iukiv.  Perhaps  tlie  copy  of  the  Septuagint  which  he  used  had  it  so,  or  possibly 
the  text  of  the  apostle  may  have  been  altered  by  transcribers  :  the  word  tnKzv  {for  the 
sake  of),  comes  nearer  to  the  Hebrew,  and  answers  better  the  apostle's  purpose.  And 
again,  at  the  end  the  apostle  adds  orav  atfiy-ufAoti  ra;  afiaprlai  avrZv, — when  I  shall  take 
away  their  sins.  This  may  |)ossibly  be  taken  from  Isa.  xxvii.  9.  where  we  read  in  the 
Septuagint  xai  touto  es'iv  h  ivXoyia,  atirov,  orav  a^iXaiftai  riit  af^a^nav  uvrov — and  this 
is  to  him  a  subject  of  thanksgiving,  when  I  take  away  his  siii.  It  is  not  easy  to  dis- 
cover how  the  Septuagint  translators  read  the  Hebrew. 


IX.  Sect.  II.]         But  with  some  Variation. 


427 


And  I  will  destroy  the  wisdom  of 
the  wise,  and  will  hide  the  under- 
standing of  the  prudent. 

26.  Isa.  xl.  13. 

Tij  syvw  vow  Kypjoy;  aon  rtg 
UVTOV  (TOy^SouXog  sysvero,  6g  (TU^i.- 
§i§a  aUTOV, 

Who  hath  known  the  mind  of  the 
Lord?  and  who  hath  been  of  his 
counsel  to  teach  him  ? 

27.  Psal.xciv.il. 
K.vpiog  yivoocrxsi  rorjg  diochoyKT- 

ti,oi>g  TcSv  av^pooTToiVf  or*  sun  ^x- 

TMOt. 

The  Lord  knoweth  the  thoughts 
of  men,  that  they  are  vain. 

28.  Deut.  xxxii.  17. 
E'&ucrav  doiifjiovioig,  kui  oo  ©sco. 

They  sacrificed  to  demons,  and 
not  to  God. 


29.  Gen.  ii.  7. 

Kai  syevsTO  6  uv^gcavog  3ig  4;y- 

And  man  became  a  living  soul. 

30.  Hos.xiii.  14. 

TO  xeVTfOV  (TOO,  udri ; 

O  death,  where  is  thy  punishment? 
Where  thy  sting,  O  grave  ?. 

31.  Lev.xxvi.  11,12. 

yjttiv — Kat  siXrirspfTroOria-w  ev  y/x*v 


I  will  destroy  the  wisdom  of  the 
wise,  and  will  bring  to  nothing  the 
understanding  of  the  prudent. 

1  Cor.  ii.  16.     (See  also  Rom.  xi 
34.) 

Tig  yap  syvM  vow  Kvgiouy  6g 
(ru[x.§i§a(rsi  aurov ; 

For  who  hath  known  the  mind 
of  the  Lord,  that  he  nay  instruct 
him? 

1  Cor.  iii.  20. 

J^uptog  yivaoa-xsi  roug  ^laXoyKr- 
ftoyj  Toov  (ToixtiVj  OTi   £Kyt  u.arai~ 

01.' 

The  Lord  knoweth  the  thoughts 
of  the  wise,  that  they  are  vain. 

1  Cor.  X.  20. 

AXh'  OTi  a  ^vsi  TO.  sdv)j,  8«j- 
[xovioig  ^y£»,  xoci  ov  ©sw.a 

But  the  things  which  the  Gentiles 
sacrifice,  they  sacrifice  to  devils  and 
not  to  God. 

1  Cor.  XV.  45. 

EysvsTO  6  TrgwTog  uv^pcoTrog 
AS«ft  eig  i'V^Yjv  Icoa-oiV.  ^ 

The  first  man,  Adam,  was  made  a 
living  soul. 

1  Cor.  XV.  55. 

IToy  croy,  ^uvolts,  to  xsvt§ov; 
Uov  (you,  aS>j,  to  vixog  j  "* 

O  death,  where  is  thy  sting  ? 
O  grave,  where  is  thy  victory  ? 

2  Cor.  vi.  16. 

'Otj  evojxrjcrco  ev  avTOig,  xcti 
e/A7rsg<7raTr]craj*   xa*  s(TO[Ma.i  uvToiv 


'  This  quotation  agrees  both  with  the  Septuagint  and  with  the  Hebrew ;  except  that 
it  substitutes  (ro(pm,  of  the  wise,  for  ocvB-^tj'jruv,  of  men,  which  however  does  not  alter  the 
sense.     (Dr.  Randolph.) 

2  This  does  not  appear  to  be  any  citation  at  all,  though  it  agrees  nearly  both  with  the 
Septuagint  and  Hebrew  of  Deut.  xxxii.  17.  (Ibid.) 

3  This  is  taken  from  the  Septuagint,  which  translates  the  Hebrew  literally  ;  but  the 
Apostle,  by  way  of  explanation,  adds  'X'furos— first,  and  A^afA—Adam ,     (Scott.) 

*  See  note  3.  p.  401,  supra. 


428         Quotations  taken  from  the  Septuagint^       [Part  I.  Cb. 


And  I  will  fix  ray  tabernacle  among 
you. — And  I  will  walk  about  among 
you,  and  be  your  God,  and  ye  shall 
be  my  people. 
32.      (See  2  Sam.  vii.  14.) 


xoci    avTOt     ea-ovTOii     [Jloi 


33.  Exod.  xvl.  18. 
OvTC   eTrXsovaiTsVf    6  to    otoXv* 

x«»  6  TO  sXctrhv,  ovx.  riXoiTlovria-sv,  . 

He  who  gathered  much  had  no- 
thing over;  and  he  who  gathered 
little  did  not  fall  short. 

34.  Deut.  xix.  15. 
Ettj    s-0|xaTOf    tuo    f/,ccgTvpaiVf 

Xa»    STTJ   fOfJl^UTOi    TgJWV  jU-agTOgCOV, 

By  the  mouth  of  two  witnesses,  or 
by  the  mouth  of  three  witnesses, 
every  thing  shall  be  established. 

35.  Gen.  xii.  3.  (and  see  Gen. 

xviii.  18.) 

Ka«  evsuXoy>3-&))<rovT«»  sv  aoi 
-nufrcn  ai  (puXui  r^g  yrjg. 

And  in  thee  shall  all  the  tribes  of 
the  earth  be  blessed. 

36.  Gen.  xxi.  10. 
Ex^aXe  T>]v  ■STon^KTX.rjV  Tayrrjv, 

xa»  TOV  Viov  auTJj  s'  ou  yap  jxr;  xXtj- 
povoj*)jcrej  6  ojoj  t%  vaidKrxYjg 
TOLVTVjg  /xera  rou  viov  jjlov  Io-ciock. 


Ssog, 

Kuog' . 

I  will  dwell  in  them  and  walk  in 
them ;  and  I  will  be  their  God,  and 
they  shall  be  my  people. 

2  Cor.  vi.  18. 
K«i  e(3"0ju,a»    UjU-JV  e»f   zrursgUf 
xaj  vfji-sig  scrsa-^s  [loi  stg  uiowj  x.cti 
^vyarsgag,   Xsyei  Kugiog  wavTO- 

xgoLTCtip.  ^ 

And  I  will  be  a  father  unto  you, 
and  ye  shall  be  my  sons  and  daugh- 
ters, saith  the  Lord  Almighty. 
2  Cor.  viii.  15. 
'O  TO  TToAu,  ovx.  £Tr\sovu<Ts'  xai 
■   0  TO  oAiyov,  OVK  YiXarlovrjcrs. 

He  that  had  gathered  much,  had 
nothing  over  ;    and  he  that  had  ga- 
thered little,  had  no  lack. 
2  Cor.  xiii.  1 . 
Ett*     g-o[/,aTog     Ivo     fxapTVpcov 
xa-i  rgtwv  j-«d>jcreT«»  Trav  prJiJ^a.  "^ 

In  the  mouth  of  two  or  three  wit- 
nesses shall  every  word  be  established. 


Gal.  iii.  8. 
'Ot»     £V£uXoyr]-5)]ff'ovT«*  sv  (roi 
IS  aw  a.  Tu  sSvrj. 

In  thee  shall  all  nations  be  blessed. 

Gal.  iv.  30. 
Ex^aXe    T>)v    -cj-ajSjcrxijv,     x«i 
TOV  ujov  avrifig'  ov  yag  ju-rj  xXrjpovo- 
jU-Kjcvj   6  viog   Tijf  'SjaidnTXYjg  ^sra. 
Tou  ojoy  T>jj  sXeu^&epaj.  ^ 


I  "We  cannot  say,  certainly,  whence  this  quotation  is  taken  ;  we  have  the  substance  of 
it  in  several  parts  of  Scripture,  where  God  promises  to  be  a  father  to  Israel,  and  calls 
Israel  his  son  :  But  it  seems  most  probably  to  refer  to  2  Sam.  vii.  14.  where  the  very 
words  are  spoken  of  Solomon — /  will  be  his  father,  and  he  shall  be  my  son  ;  and  this 
promise  to  David  is  introduced  v.  8.  Thus  saith  the  Lord  of  Hosts,  (in  the  Septuagint, 
Kvpia;  ■zsavroKfia.ru^,  the  Lord  Almighty).  The  apostle  applies  this  to  Christians  in 
general.     (Dr.  Randolph  on  the  Quotations,  p.  41.) 

'This  is  a  somewhat  abridged  quotation  from  the  Alexandrian  copy  of  the  Sepuagint, 
which  agrees  with  the  Hebrew. 

9  This  agrees  with  the  Septuagint,  except  that  the  pronouns  ntomv  and  ruvrns  {tfiis) 


IX.  Sect.  II.] 


But  ivith  some  Variation. 


429 


Send  away  this  girl  and  her  son, 
for  the  son  of  this  girl  shall  not  in- 
herit (or,  be  the  heir)  with  my  son 
Isaac. 

37.      Exod.    XX.    12.    (and    see 
Deut.  V.  1 6.) 

xai  Iva  [/.axpo^poviog  ysvrj  sttj  Trig 

Honour  thy  father  and  thy  mo- 
ther, that  it  may  be  well  with  thee, 
and  that  thou  mayest  live  long  in 
the  land. 


Cast  out  the  bondwoman  and  her 
son :  for  the  son  of  the  bondwoman 
shall  not  be  heir  with  the  son  of  the 
free  woman. 

Eph.  vi.  2,  3. 
TijW-a  TOV  'STa.TSfxx.  (tov   xaj  t>]V 
l/,YiTspoi — 'Iva  sv  <roi  ysvriTcci,  xai 

ecrjj  ix,aKpo^goviog  stti  rr^g  y^g. 

Honour  thy  father  and  thy  mother 
— that  it  may  be  well  with  thee,  and 
that  thou  mayest  live  long  upon  the 
earth. 


38. 


Psal.  xxii.  22. 
A»ny>)(rojW.«<  to  ovoy,ci  <rov  rolg 


Heb.ii.  12. 
ATTuyyeXco  to   ovofxa   crov  Tolg 
aSsA^ojf  ju-ou    sv  ju^scro)  sxxA>](r»af      a'$s\(polg  [xov,   sv  [ji,s<too  sx.KXYi(riag 
viJivr)<Tai  tre. 

I  will   declare   thy  name  to  thy 


brethren :  in  the  midst  of  the  con- 
gregation I  will  sing  praise  to  thee. 

39.  Isa.  viii.  17,  18. 

Kai  TTSTTOi^cfig  s(ro[ji,c(t  stt  av- 
Tca.  I^ou  syoo  xui  to.  Ttaidta  a. 
[XOi  sdooxsv  0  Qsog. 

And  I  will  trust  in  him.  Here  am 
I,  and  the  children  whom  God  hath 
given  me. 

40.  Psal.  xcv.  7— 11. 

'^Yjfjispov  sav  TYjg  (pcuvYjg  avTOu 
axov(ry]TS,  jw,y)  (rxXi^pvvYjTS  Tag 
xap^iag  v{j.mv,  cLg  sv  tm  'osapa.- 
7r<xpao"/xc/;,  xcctoi.  rrjv  rj[xsgav  tou 
'aTsiga<r[jiOV  sv  tyj  spr;[j.M'  Ov  sttsj- 
pa.<Tuv  [MS  6«  TCUTSpsg  u[^cuv,  sSo- 
xifx^aa-ciVf  xoli  siZov  to.  egya.  fjiou. 
Ts<T(rxguxovTa.  sty}  zTpoa-w^^tTa 
T^  ysvsa.  exsivrj,  xa<  siva.'  Aej 
zjXocvcovTai  Ttj  Hapdia,  xai  auTOi 
ovx  syvM(rav  Tag  odovg  [j,ov,  '12? 
ai}j,0(Ta  sv  Trj   opyi]   fj.ov,    st   sio-s- 


U[J,VYl(TCO   (TS. 

I  will  declare  thy  name  unto  my 
brethren:  in  the  midst oF the  church 
will  I  sing  praise  unto  thee. 


Heb.ii.  13. 
Eyco     scrQ[j,ai     TrsTroi^cog     si: 
auTco — ISou  syo;    xai   t«  -urai^ix 
a  fi^oi  sdooxsv  6  &sog. 

I  will  put  my  trust  in  him. — Be- 
hold I  and  the  children  which  God 
hath  given  me. 

Heb.iii.  7—10. 

^yjjaepov  sav  TYjg  fcuvrjg  auTOV 
axova-YjTs,  jjly}  (rxXrjgvvYjTs  Tag  xap- 
diag  V[ji,MV,  ajg  sv  too  7rapa7rixpa(r- 
jaoj,  xaTa  TJjv  Yi[ji,spav  too  Trsipao"- 
[jt,otj  sv  TYi  spYjixat'  Ou  eTTStgoKrav 
jU,s  o<  •srarepsj  VfjiooVj  eSoxjjSAa- 
crav  j^s,  xai  ejSov  ra  epya  fji,ou 
TS<T(yapaxovTa  sty^'  Aio  tn-^ocra)- 
^^iora  Tri  ysvsa  sxsivri,  xai  siirov 
Asj  -crAavcovTai  t>j  xaqoia'  av- 
TOi  Se  ovx  syvoiuav  Tag  o^ovg  jU.oy* 
'i2j    co[jio<Ta  sv    Trj  ogyij    jxou,    ei 


are  omitted  in  the  quotation  ;  and  that  r»5  iXst/9-s^aj  (of  the  free  woman)  is  substituted 
for  fiou  IffaaK  (mi/ son  Isaac.)  In  both  these  respects  the  quotation  varies  from  the 
Hebrew :  though  the  sense  is  in  no  respect  affected  or  altered  by  it.  These  alterations  or 
accommodations  were  necessary  to  the  apostle's  argument.     (Randolph,  Scott.) 


430  Quotations  taken  from  the  Septuagint,      [Part  I.  Ch. 


To  day,  since  ye  have  heard  his 
voice,  harden  not  your  hearts  as  at 
the  great  provocation, — as  in  the 
day  of  the  temptation  in  the  desert, 
where  your  fathers  tried  me ;  they 
proved  me,  though  they  had  seen  my 
works.  Forty  years  I  was  incensed 
with  that  generation,  and  said,  They 
do  always  err  in  their  heart,  and 
have  not  known  my  ways.  So  I 
sware  in  my  wrath.  They  shall  not 
enter  into  my  rest. 


41. 


Exod.  XXV.  40. 


'Opa,  -Bjojijo-ejf  xara  rov  tvttov 

See  that  thou  make  them  accord- 
ing to  the  pattern  shown  thee  on  this 
mount. 


42, 


Psal.  xl.  6—9. 


0ycr»avxa»  7rpoo"(pogav  ova  r^^s- 
A>)(r«j,  (rui[/,x  ds   jtaTijgTicra)  jjloi' 

ovK  ijTrjcraf,  Tots  sittov  ISow, 
»)x«)  (ev  xe(paX»Sj  /Si^Xiou  ysyga-' 
Trial  -TTsgi  efji,oO)  rov  iroir^crcn  to 
^sXYjfi,ci  (Tov,   6  &eog  jaow,  jj^ouXtj- 

-&JJV,    Xa»    TOV    VO[J.OV    (TOV    SV    jltSCCtt 

T^f  Kup^tag  fJt,ov. 

Sacrifice  and  offerings  thou  didst 
not  desire,  but  thou  preparedst  a 
body  for  me.  Whole  burnt  offerings, 
and  offerings  for  sin  thou  didst  not 
require.  Then  I  said,  Behold  I  come 
(in  the  volume  of  a  book  it  is  written 
respecting  me)  to  perform,  O  my 
God,  thy  will,  I  was  determined, 
even  that  law  of  thine,  within  my 
heart. 


(TJV  I^OV. 

To-day,  if  ye  will  hear  his  voice, 
harden  not  your  hearts,  as  in  the 
provocation,  in  the  day  of  tempta- 
tion in  the  wilderness ;  when  your 
fathers  tempted  me,  proved  me,  and 
saw  my  works  forty  years.  Where- 
fore I  was  grieved  with  that  genera- 
tion, and  said.  They  do  alway  err  in 
/;^d?-hearts;  and  theyhave  not  known 
my  ways.  So  I  sware  in  my  wrath, 
They  shall  not  enter  into  my  rest. 

Heb.  viii.  5. 

'Og«  ya?)  'PWh  TO"J<''*i?  Trav- 
T«  xaTa  TOV  TOTTOV  TOV  8e«p^3ev7« 
<rot  ev  Tc5  opei. 

For,  See,  saith  he,  that  thou  make 
all  things  according  to  the  pattern 
showed  to  thee  in  the  mount. 

Heb.  X.  5—7. 
©ucnav  xa»  ■uTgo<r(popav  oox  ^Ss- 
XYjo-ag,  crwjxa  Se  KXTYipTKrca  jw.o»* 
'0\oxauTM[x,cila  xoli  •mspi  aj«,«pT<«j 
OVK  ey3bx>jo-af.  Tots  eiTrov*  l8oy, 
Y^KM  (sv  xs(pa^jSi  fii§\iou  ys- 
ypcfman  'srsgi  e[j,Qv)  tov  'sroirja'atf  o 
0eoj,  TO  ^sXrjixx  (rov.  ^ 

Sacrifice  and  offering  thou  wouldest 
not,  but  a  body  hast  thou  prepared 
me.  In  burnt  offerings  and  sacrifices 
for  sin  thou  hast  had  no  pleasure. 
Then  said  I,  Lo,  1  come  (in  the  vo- 
lume of  the  book  it  is  written  of  me) 
to  do  thy  will,  O  God. 


1  This  quotation  is  nearly  from  the  Septuagint ;  but  both  of  them  vary  from  tlie 
Hebrew  in  substituting  Siw^a  Ss  Kmrri^Turu  //.oi. — But  a  body  hast  thou  prepared  forme, 
instead  of  the  clause  rendered  in  our  version,  JUine  ears  hast  thou  opened.  This  va- 
riation has  afforded  abundant  scope  for  the  critical  acumen  of  learned  men.  The 
apostle's  argument,  however,  (Mr.  Scott  justly  remarks),  does  not  at  all  depend  on  the 
Avords  which  differ  from  the  Hebrew.  Yet  it  must  be  allowed,  that  there  is  more 
reason  to  think  that  the  Hebrew  text  is  here  corrupted,  than  in  almost  any  other  place 
c|uoted  in  the  New  Testament.  This  is  also  the  opinion  of  Dr.  Randolph.  On  the 
Quotations,  p.  44. 

15* 


IX.  Sect. II.]  Butmth  some  Variatioti, 


431 


43.  Frov.  iii.  34. 

Kvpiog  UTrsgyjipavojj  avTiraa-as- 

The  Lord  resisteth  the  proud,  but 
he  giveth  grace  unto  the  humble. 

44.  Isa.  xl.  6—8. 

Uacra.  aap^  ^oproc,  xai  zrcta-a 
do^x  uv^pwTrov  cuj  av^og  yoprou' 

E^>;p«vd»J   0  ^OfJTOf,   KUl  TO  uv^og 

s^STrECs'    To    8e    p^fta  tou    0eoy 
^jW,a)V  ju.evs<  e»j  tov  uiu>va.. 

All  flesh  is  grass ;  and  all  the  glory 
of  man  as  a  flower  of  grass.  The 
grass  is  withered,  and  the  flower 
fallen;  but  the  word  of  our  God 
endureth  for  ever. 


45.  Isa.  xxviii.  16. 

Zou,  syoi  e[j,§a\Xco  e»c  rot  ■&?- 
lusKia  Sjojv  Xi^oy  ■btoAutsA^,  ex- 
KexTOVf  axgoycuviaiov,  £Vtiij,ov,  eij 
T«  ^SjU-sAja  (XVTYjg'  xai  6  ts^ifsvcuv 

OV  [XS  XCtTOCKT^llV^rj. 

Behold,  I  lay  for  the  foundation  of 
Sion,  a  stone  of  inestimable  worth, 
a  chosen  precious  corner-stone  for 
the  foundations  of  it :  and  he  who 
believeth  shall  not  be  ashamed. 

46.  Isa.  liii.  9. 

AvojU-jav  oux  67ro*jj(rsv,  ouSe  So- 
Aov  ev  Tw  g-oixuTi  avTov, 

He  committed  no  iniquity,  nor 
practised  guile  with  his  mouth. 


James  iv.  6. 

O  @sog  u7r£p»](pavo»f  uvrtTUTas- 
T««,  TccTTSivoig  8e  didoo(ri  ^aqiv.  ^ 

God  resisteth  the  proud,  but  giveth 
grace  unto  the  humble. 

1  Pet.  i.  24,  25. 

AiOT<  irau'a.  (rap^  cug  yooTog^ 
Koci  'Traa-a  do^a  av^pcuTroi)  wg  av- 
^og  ^opTOV  Fi^Yjpav^Yi  6  yooTog^ 
xcii  TO  av^og  uvtov  s^sTrsas'  To 
de  priiKO.  Kypiou  /xevej  ejj  tov 
onoova. 

For  all  flesh  is  as  grass,  and  all  the 
glory  of  man,  as  the  flower  of  grass. 
The  grass  withereth,  and  the  flower 
thereof  falleth  away :  but  the  word 
of  the  Lord  endureth  for  ever. 

1  Pet.ii.  6.  (and  see  Rom.  ix.  33.) 

iSov,  Ti^Yj[/,i  ev  S/wv  Aj3ov 
axgoyctiviaiov,  sxXsxtov,  evTJjttov* 
xoci  6  TTif sucov  ett'    avTco  OV  jLnj  xa- 

raKT^vv^rj. 

Behold  I  lay  in  Sion  a  chief  corner- 
stone, elect,  precious  ;  and  he  that 
believeth  on  him  shall  not  be  con- 
founded. 


1  Pet.  ii.  22. 

'Oj  a/^apTJav  ovx  STroirjtrsVf 
ovds  evps^ri  doXog  ev  t«3  j-OjU-aTi 
a.VTOV. 

Who  did  no  sin,  neither  was  guile 
found  in  his  mouth. 


47.  Isa.  viii.  12,  13. 

Tov  &e  ^oSov  uuTov  ov  jU^e  <po- 


1  Pet  iii.  14,  15. 
Tov  8e   <po§ov  auTwv  ju,tj  (po^rj- 


*  This  is  taken  from  the  Septuagint,  only  putting  '  O  Qio;  instead  ofKvpios.  They 
difFer  from  the  Hebrew,  with  which  the  Vulgate  agrees,  illudet  illusores — he  will  scorn 
the  scorners.  The  Arabic  version  agrees  with  the  Septuagint — resistet  superbis,  he 
will  resist  the  proud.  The  Syriac  version  renders  it  destruet  irrisores,  he  will  de- 
stroy the  scorners  ;  and  the  Chaldee  paraphrase — illusores  propellet,  he  will  drive  away 
the  scorners.  It  is  not  easy  to  account  for  this  difference ;  nor  is  it  worth  while  to  at- 
tempt it :  the  sense  is  much  the  same,  as  the  proud  and  the  scorners  are  equivalent 
expressions  in  scripture  laugu.ige.     Dr.  Randolph,  p.  46. 


432         Quotations  agreeing  with  the  Septuagint 


[Parti.  Ch. 

Kugjov 


Be  not  ye  terrified  with  the  fear  of 
him,  nor  dismayed.  Hallow  the 
Lord  himself. 


8e  Tov  0SOV  ayiacrare.  ^ 

And  be  not  afraid  of  their  terror, 
neither  be  troubled,  but  sanctify  the 
Lord  God  in  your  hearts. 


III.    Qjuotations  agreei?ig  "joith  the  Septuagint  in  Sensje,  but 
NOT  in  Words. 


1. 


Jer.  xxxi.  15. 


agrees  in  sense,  but 
not  in  words,  with 

Vu^rjA  airox-XaiOfjiEVYi  ovx.  yj^sXs 
vrciv(rcx.<r^ou  stti  roig  u<o»f  aurijj,  otj 
ovx  eiaiv. 


Matt. 


IJ 


xa»  xAau3jxof,  x««  oSug|U,Of  TroXoj, 
'Pap^jjX  xXa»oy(raT«  rsxva  avTYtg, 
xa»   owx  y)-&sA£  TragaxAjjdijva*,  otj 

QVX  SKTl. 


There  was  heard  at  Rama,  a  sound 
of  lamentation,    and  weeping  and- 
wailing :    Rachel,   weeping  for   her 
children,  refused  to   be   comforted, 
because  they  are  not. 

2.  Isa.  xl.  3—5. 

<I>covrj  §ooovTog  sv  rij  sgr}[x,(ti' 
'Eroiju-acraTs  ty,v  o^ov  Kuojou,  su- 
^sictg  •jroilns  rag  rpi^ovg  tov 
0eoO  ^u)V.  Yla,(ya,  (fapuy^  7rA>]- 
pa)d>)(7£Ta«j  xai  •nray  opog  xa< 
fiouvog  TaTTsivcti^YiTSTui'  xcict  eg-ai 
TravToc  T«  (TKoXia  sig  sv^siav,  xai 
i]  rpu^siu  eig  TrsSja.  ^  K«j  0(p^r]- 
crsTon  ^  do^a  Kvpiou,  xa<  o\|/sTaJ 
Tracra  a"ag^  to  aaoTT^piov  tou  ©sou, 
OTJ  KogJOf  eAaA>)(r=. 

A  voice  of  one  crying  in  the  wil- 
derness, Prepare  the  way  of  .the 
Lord ;  make  straight  the  roads  for 
our  God.  Every  valley  shall  be  filled 
up;  and  every  mountain  and  hill 
be  levelled.  And  all  the  crooked 
places  shall  be  made  a  straight  road, 
and  the  rough  way,  smooth  plains. 
And  the  glory  of  the  Lord  will  ap- 
pear; and  all  flesh  shall  see  the  sal- 
vation of  God. 


In  Rama  was  there  a  voice  heard, 
lamentation,  and  weeping,  and  great 
mourning,  Rachel  weeping  for  her 
children,  and  would  not  be  com- 
forted, because  they  are  not. 


Matt.  iii.  3. 


INIark  i.  iii. 
4—6. 


Luke 


4>wvr]  /SocuvTOj  sv  Trj  sgYi[x.ai* 
'ETO»j«,acr«Te  Trjv  odov  Kvptov,  eu- 
^siag  votslrs  ra.g  rpiSovg  auTOU, 
nSca  <papuy^  7rX>)pw^)]creTaj,  xai 
'sra.v  opog  xai  ^ovvog  TaTTSivca^Yjcrs- 
rou'  ■KM  sg-cu  to.  (rxoXta  stg  su^si- 
av,  xca  a.1  rga^slui  sig  odovg  Xsictg, 
K«<  0'\>srM  Tracra  o"«p^  ro  <r«J- 
rripiov  TOV  Qsov. 

The  voice  of  one  crying  in  the 
wilderness.  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 
Every  valley  shall  be  filled,  and  every 
mountain  and  hill  shall  be  brought 
low,  and  the  crooked  shall  be  made 
straight,  and  the  rough  ways  shall  be 
made  smooth ;  and  all  flesh  shall  see 
the  salvation  of  God. 


'  Both  this  quotation  and  the  Septuagint  give  the  meaning  of  the  Hebrew ;  but  the 
word  avrm  («/je/r) ,  which  is  used  by  St.  Peter,  seems  to  give  the  sense  better  than  the 
singular  avrov  (his)  of  the  Septuagint.  The  original  Hebrew  (which  is  Jehovah 
Sabaoth,  Lord  of  Hosts),  will  admit  of  either,     (Scott.) 

2  olovs  Miecft    (Alex.) 


IX.  Sect.  II.]         Ill  sense,  hut  not  in  "words,  43S 

■?  Psal  Ixxviii   2  '2"''' '"  'T^'  Y  Matt.  xiii.  35. 

J.  rsrii.  lAxviii.  *-.  1^^.^^  ji,  words,  with 

Avoi^oo  ev   7r«pa§oA«J5  to   fo- 

aTTO  Jcara^oAijj  xo<tij.ou. 


Avot^co  sv  TTctgaSoXcag  to  fo- 
|xa  fj,ov,  (p^sy^ofx.ai  zypo§XYi[/,iXTCi 

I  will  open  my  mouth  in  parables ; 
I  will  utter  dark  sayings  of  old. 

4.  Deut.  vi.  5. 
Aya9rij(re»f    KogJOV    tov    0sov 

0"ou  s^  oA>jj  T^j  5*avo»«j  (row,  xai 

oXrjf  rv5$  Suvajxswf  crou. 

Thou  shalt  love  the  Lord  thy  God 
with  thy  whole  understanding,  and 
with  thy  whole  soul,  and  with  thy 
whole  might. 

5.  Isa.  liii.  12. 

Kai  evToTf  avoju-ojf  eAoy«7^i3. 

And  he  was  numbered  among  the 
transgressors. 

6.  Exod.  xiii.  2. 
'Ayiacrov  /aoj  Trav  TrpooroTOKOv 

'TTpcaJo'ysvsg  diavolyov    Trdtactv  [xyj- 
rgav. 

Consecrate  to  me  every  first  born, 
that  openeth  every  womb. 

7.  Lev.  xii.  8. 

Auo    rgvyovag  rj  duo   vsocrcrovg 

Tregis'sgwv- 

Two  turtle-doves  or  two  young 
pigeons. 

8.  Isa.  liv.  13. 

Kai  TravTaj  roug   vioug  crov  S<- 

doLKTOUg   0£OO. 


I  will  open  my  mouth  in  parables  ; 
I  will  utter  things  which  have  been 
kept  secret  from  the  foundation  of 
the  world. 

Matt.  xxii.  37.     Mark  xii.  30. 
Luke  X.  27. 

Aya7ry](7£if    Kypjov    tov    0£ov 
(TOV   oAv]   T>j   xag^nx.  (Tqv,   xui     ev 

OXH]    TYj    ^U^Yj   (TOOj     X«J   SV   6A>]    T^ 

dioivoia  (TOV.  ' 

Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind. 

Mark  xv.  28.  Luke  xxii.  37. 
Ka»  |X£T«  avo[/,a)V  sXoyKr^rj. 

And  he  was   numbered   with  the 

transgressors. 

Luke  ii.  23. 

Hav  ap(Tsv  dioivoiyov  fjiYirgav 
ayiov  rca  Kvgico  xAyj-^rjtrETa* 

Every  male  that  openeth  the  womb 
shall  be  called  holy  to  the  Lord. 

Luke  ii.  24. 
Zsvyog  rpvyovoov  yj  duo  vso(r<rovg 
ZTsgiii-epaiv. 

A  pair  of  turtle  doves,  or  two 
young  pigeons. 

John  vi.  45. 

Kaj  £crovTaj  TravTej  S<S«xto<  tov 
0£oy. 


'  The  Vatican  edition  of  the  Septuagint  here  translates  "jai'j  (LeBPBtfR),  by  rsjy 
iiuMoia.;  ffov,  (thij  underslanding,)  But  the  Alexandrian  edition  renders  it  tTis  xapBia; 
<rov,  {till/  heart.)  St.  Matthew  takes  in  both,  but  puts  ■4"'XV  {soul)  between  ;  he  also 
puts  ill  oXfi  for  V|  0?^^;  agreeably  to  the  Hebrew  ;  and  he  leaves  out  the  latter  clause, miz</j 
all  thy  strength.  St.  Mark  and  St.  Luke  agree  entirely  with  St.  Matthew,  only  they 
add  the  latter  clause.  (Dr.  Randolph.)  The  variation  from  the  Septuagint  and  He- 
brew does  not  in  the  least  affect  the  meaning.  Mr.  Scott  thinks,  with  great  proba- 
bility, that  the  Evangelists,  under  the  teaching  of  the  Holy  Spirit,  gave  the  meaning  of 
this  first  and  great  commandment  in  the  most  emphatical  language,  without  intending 
either  implicitly  to  quote  the  Septuagint^  or  literally  to  translate  the  Hebrew. 

VOL.  II.  F  F 


434         Quotations  agreeing  •with  the  Septuagint     [Part  t.  Ch. 


Even  thy  sons,  all  instructed  of 
God. 


And  they  shall  be  all  taught  of 
God. 


Zech.  ix.  9. 


agrees  in  sense,  but 
not  in  words,  with 


10.  Psal.  xli,  9. 

'O  sc^jwv  agrovg  ju-ou  sf^sya- 
Kuvsv  ett'  e/x-s  TtTepvKTfj^ov. 

He,  who  ate  of  my  bread,  hath  lifted 
up  his  heel  against  me. 

1 1.  Psal.  cix.  iii. 

E7roAsja.)}(r«v  ju,£  Scopsav. 

They  fought  against  me  without 
cause. 

12.  Zech.  xii.  10. 

E7rj§As\I/ovTa«    -argo:    jxs,   av^' 

chv  XOiTOOp^YlCaVTO. 

They  will  look  to  me  instead  of 
the  things,  concerning  which  (or 
against  which)  they  have  contemptu- 
ously danced. 

13.  Psal.  Ixix.  25. 

revYj^YjTU)  y)  sTrauAjf  auraiv 
YipYJlJ,MIJiSVYlf  HUl  £V  Toig  <yxi^voo[x,a- 
<r»v  avToov  ju,*)  sg-co  6  )iocTomu>v, 


John  xii.  1 5 .     (See  Matt' 
xxi.  5.  p.  384,  supra.) 

Mij  (poSouy  ^vyuTsg  '^loov  Idou, 
6  BacriKsvg  (TOU  sgp^gra*,  xa^rnxsvog 

STTJ    TTCOXOV  QVOV.  ' 

Fear  not,  daughter  of  Sion ;  behold 
thy  king  cometh,  sitting  on  an  ass's 
colt. 

John  xiii.  18. 
'O  Tpooyctiv  jaer'  6jm.oo  tov  ap- 

TOV,     S'TTYipSV  SW     SjMS    TY^V    tSTZqVaV 

auTOV, 

He  that  eateth  bread  with  me, 
hath  lifted  up  his  heel  against  me. 

John  XV.  25. 
E/xio-ijcrav  jae  doopsav.  ^ 
They  hated  me  without  a  cause. 

John  xix.  37. 

'O^QVTui  Big  ov  £^sxevT>j(rav. » 

They  shall  look  on  him  whom  they 
pierced. 


Acts  i.  20. 
TevY)^YiTM  »|  eiravXig  aurov  egvj- 
[jiog,    X.OH   jw,>j    sfw  6  xuToiXMV  ev 
auTuj.  * 


*  This  differs  both  from  the  Septuagint  and  the  Hebrew,  and  also  from  the  citation 
in  Matt.  xxi.  5.  The  evangeHst  either  followed  some  other  translation,  or  chose  to 
express  briefly  the  sense,   but  not  the  words  of  the  prophet.   (Dr.  Randolph.) 

2  This  quotation  agrees  both  with  the  Septuagint  and  with  the  Hebrew,  except  that 
what  the  former  renders  i^oXificuffciv  (^fought  against),  is  by  the  evangelist  rendered 
ifiifftiffav  (they  hated).  Or  possibly  the  passage  intended  to  be  cited  may  be  Psal.  xxxiv. 
(xxxv.  of  English  Bible)  19.  where  the  psalmist  speaks  of  those  who  were  his  enemies 
wrongfully  : — fnffauvris  /ii  ^u^iav, — who  hate  me  without  cause.  (Randolph,  Scott.) 

3  This  quotation  cannot  be  made  from  the  Septuagint,  which  is  unintelligible.  It  is 
an  exact  translation  of  the  Hebrew,  excepting  that  the  evangelist  substitutes  the  Jirst 
for  the  third  person. 

*  This  agrees  in  sense,  although  not  in  words,  with  the  Septuagint  which  is  a  literal 
translation  of  the  Hebrew.  The  only  difference  is  that  the  apostle  applies  to  a  par- 
ticular person,  what  was  spoken  by  David  of  his  enemies  in  the  plural.  (Dr.  Ran- 
dolph.) 


IX.  Sect.  II.] 


In  scnsCi  but  not  in  "words. 


435 


Let  their  tent  (or  habitation)  be 
desolate,  and  in  their  dwellings  no 
inhabitant. 


Let  his  habitation  be  desolate,  and 
let  no  man  dwell  therein. 


14. 


Deut.  xviii.  15.  19. 


agrees  in  sense,  but 
not  in  words,  with 


Acts  iii.  22,  23. 


ojf  e/Ae,  avar»](re<  croi  Kvptog  6  0sog 

<rov'  auTOV  axoucrer^e Kaj  o 

av^pcoTTOs  Of  £«v  jotrj  uhovctyi  bcra 
av  AaX>](r>j  5  7rgO(p>jTTjf  exsivog 
ew»  Tc5  ovo[ji,aTi  jtAOt/j  eyco  exSjx)]- 

(TOO  S^  aVTOV. 

The  Lord  thy  God  will  raise  up 
for  thee,  from  among  th^f  brethren,  a 
prophet  like  unto  me;  to  him  sliall  ye 
hearken. — And  whosoever  will  not 
hearken  to  what  that  prophet  shall 
speak  in  my  name,  I  will  execute 
vengeance  on  him. 


15.  Gen.  xv.  13,  14. 
VlapOiKov  sg-cn  to  (TTre^/xa  <rou 

ev  yij  ouK  iSia,  xa»  ^ov\w(TOV<riv 
auTOvg,  xai  «axw(roua-<v  avTOvg, 
xai  TaTTSivctiO'Oua'iv  avrovg  rsTqa^ 
xo<TKx.  sTYj.  To  ^3  s^vog  ch  sav 
5oyAsu(rou(ri,  xpivu)  eyco'  [isrct  ds 
rauTctf  s^sAeucrovTaj  ciSs  pt^sra 
UTTOa-xsvYig  ttoAA^j. 

Thy  seed  shall  sojourn  in  a  land 
not  their  own.  And  they  shall  be 
enslaved  and  afflicted,  and  humbled, 
four  hundred  years.  But  the  nation 
which  they  shall  serve  I  will  judge ; 
and  after  that  they  shall  come  out 
hither  with  much  wealth. 

16.  Isa.  Ixvi.  1,  2. 

OoTwj  Xeyei  Kvgiog,  'O  ovga- 
vog  fAOv  ^povog,  kch  ^  yjj  icsroTToSi- 


YIpofi^TYiv  o/x,»v  avufYicrsi  Ky- 
piog  6  &sog  Vfjioov  ex  tcov  a^sXipcov 
iifioav,  (hg  epis'  auTOV  axovcear^s 
xuTU  Travra  ocra  av  KuXrj(7Yj  irqog 
vp.a.g.  Eg-aj  &e,  Tracra  ^'^X'Jj 
r^Tig  av  jxij  axoucrj  tow  '5jpo(pyjTOO 
sxejvouj  s^oXo^gsv^riasraL  ex  tou 
Aaou.  ' 

A  prophet  shall  the  Lord  your 
God  raise  up  unto  you,  of  your  bre- 
thren, like  unto  me:  him  shall  ye 
hear  in  all  things  whatsoever  he  shall 
say  unto  you.  And  it  shall  come  to 
pass,  that  every  soul  which  will  not 
hear  that  prophet,  shall  be  destroyed 
from  among  the  people. 

Acts  vii.  6,  7. 

'OtI  £$■«»  TO  (T'TTSpp^a  aUTOl)  wa- 

pQixov  ev  yr^  aXAoTg»«,  xai  douXui- 
(Tovcriv  aoTOj  xat  xaxca(rov<riv  styj 
TETgaxoaria.  Ka<  to  e^vog,  (h  eav 
doiiXsv(roQ(rti  xpivui  eyw,  sittsv  6 
0eog'  xai  p^sra  Tavra  e^sAeucov- 
rai,  xai  Xargevo'ova't  p.oi   ev  tm 

TOTTCp  TOWTW.  ^ 

That  his  seed  should  sojourn  in  a 
strange  land,  and  that  they  should 
bring  them  into  bondage,  and  en- 
treat them  evil  four  hundred  years. 
And  the  nation,  to  whom  they  shall 
be  in  bondage,  will  I  judge,  said 
God  :  and  after  that  shall  they  come 
forth,  and  serve  me  in  this  place. 

Acts  vii.  49,  50. 
'O  ovpavog  puot  ^govog,  ^  8e  yvi 
wotottoSjov  toov  TToScttV  p,ov    i:o1ov 


'  This  expresses  the  sense  both  of  the  Hebrew  and  the  Septuagint,butnotthe  words; 
it  may  possibly  be  taken  from  some  other  translation  or  paraphrase.  (Dr.  Randolph.) 

5  This  passage  is  not  a  direct  quotation,  either  from  the  Hebrew  or  the  Septuagint. 
Stephen's  design  was,  to  give  a  short  outline  of  God's  dealings  with  the  children  of 
Israel;  and  in  doing  this  he  does  not  confine  himself  to  the  words  of  Moses,  but 
abridges  his  history,  and  sometimes  adds  a  clause  by  way  of  explanation.  (Dr.  Ran- 
dolph, Scott.) 

F  F    2 


436  Quotations  agreeing  with  the  Septuagint     [Parti.  Ch. 


OV  TWV  TTobwV  lUOW  irOlOV  OlXOV  01X0- 

do[ji.i^(rsT£  [ioi ;  xa»  ttoioj  tottoj  t^j 
xctTa-TrauiTscus  jW-ou ;  UciVTot  yap 
ravra  sttojjjctsv  ^%s'§  jW-oW' 

.  Thus  saith  the  Lord,  The  heaven 
is  my  throne,  and  the  earth,  ray  foot- 
stool. What  sort  of  an  house  will 
ye  build  me?  And  of  what  sort 
shall  be  the  place  of  my  rest  ?  For, 
all  these  things  my  hand  hath 
made. 


oixov  OModofjiYjosTs  [jioi ;  Xeye»  Ko- 
giog'  ^  Tig  TOTTOj  T^f  xccTa7rav(TewS 
[x,ov  ;  Ov^t  )j  p^gjp  jaou  e7ro»>)ffe 
xaura  zravloi ; 

Heaven  m  my  throne,  and  earth  is 
my  footstool  :  what  house  will  ye 
build  me  ?  saith  the  Lord :  or  what 
is  the  place  of  my  rest  ?  Hath  not 
my  hand  made  all  these  things  ? 


17. 


Amos  ix.  11,  12. 

Ev  TY)  Yjy^spcc    sxsivYj    avas"i^<Toj 

TtjV    (TKT^VYjV   AaUjS     TYjV    "TTevloOKvl- 

avy  KUi  avojxoSojtAjjcrco  ra  "srsTrlai- 
xora.  auTYig,  xa»  t«  xargirxaju,- 
[isva.  uuTrjg  avag-yia-oo,  xa»  uvoiko- 
doiJLYj(Tu>  avTYiv,  xa^oog  al  Yj^zpai 
ToO  aiaivog'  'Ovoog  ex^rjxyjo'ajcrjv 
01  xalaKoivoi  tcov  av^pcoTrcov,  xa» 
TravTci  T«  sdvy),  £(p'  ovg  sttixskXyi- 
TXi  TO  ovofxa.  [jt.ou  stt'  uvTOug,  Asyei 

Kop«OJ  6  TTOJCOV  TidVTa.  TUVTO.. 

In  that  day  I  will  raise  up  the  ta- 
bernacle of  David,  which  hath  fallen; 
I  will  rebuild  those  parts  of  it  which 
have  fallen  to  decay,  and  repair  what 
have  been  demolished.  I  will  in- 
deed rebuild  it  as  in  the  days  of  old, 
that  the  rest  of  mankind  may  seek 
[the  Lord],  even  all  the  nations  who 
are  called  by  my  name,  saith  the 
Lord,  who  doth  all  these  things. 

18.  Isa.  lix.  7,  8. 

0*  8s  -sroSej  uvtmv  stsi  tto- 
vviqiav  Tgep^owci,  rap^jvoi  exposal 
ajjxa  —  2wvTg»/x.ju.a  xaj  raAajTro;- 
gix  ev  Tccig  oSojj  uutmv,  Kaj 
b^ov  £<e>)vrj5  orjK  oi^a<n. 

Their  feet  run  to  evil,  they  are 


agrees  in  sense,  but  Arts  xv    Ifi    17 

not  in  word.s  with  ^^^^  ^^-   '  "'  ^^• 

MsTa    TdUTa    avafpe^oo,    xoti 

avoixodofj.T^(roo  rr^y   crxijvijv   Aa^jS 

TJjv  t!7e7rTWxuiav,    xa<    ra    xare- 

(rxafifxevoi    aurvjj     avo«xo8o]a,>ja"«;, 

x«i    avop^co(TU)  avTYjV    'Ottoj^  av 

sx^y]T>]a"a)0"iv    o»    xaraXoiTTOJ    twv 

civ^pooTTcuv  Tov  Kugtov,   xa»  7ravT« 

ra  eS'v)^  eip'  ot^j  STTixexAyjraj  to  ovo- 

ju,a  ju-ou  stt'  at^Toyj,  Asysj  Kt^pjoj  6 

'UTOioov  Tat/Ta  wavTa. ' 

After  this  T  will  return  and  build 
again  the  tabernacle  of  David,  which 
is  fallen  down  ;  and  I  will  build  up 
again  the  ruins  thereof,  and  I  will  set 
it  up :  that  the  residue  of  men  might 
seek  after  the  Lord,  and  all  the  Gen- 
tiles upon  whom  my  name  is  called, 
saith  the  Lord,  who  doeth  all  these 
things. 


Rom.  iii.  15 — 17. 
O^gjj  Qt   TToSej    avToov    sxyeai 
cnfji.a.,       SwVTgijajaa    xon    TaAai- 
TTco^ia   ev  TOLig  o^oig  aUTcov      Ka* 
biov  ej^Tjvijj  oux  syva^cav. 

Their  feet  are  swift  to  shed  blood. 
Destruction  and  misery  are  in  their 


•  This  quotation,  in  general,  seems  to  be  taken  from  the  Septuagint,  hut  with  several 
verbal  variations.  The  passage,  however,  varies  more  materially  from  the  Hebrew, 
especially  in  the  clause,  That  the  residue  of  men  may  seek  after  the  Lord ;  which,  in 
the  authorised  English  version  from  the  Hebrew  is  rendered.  That  therj  may  possess  the 
remnant  of  Edom.  The  Septuagint  translators  evidently  read  I^IT"  (yidroshu),  not 
ITDT'  (yiROSHU),  and  Q1i<  (Aoaivi),  not  DT1«  (edom)  ;  and  the  quotation  of  it  by  the 
apostle  or  the  evangelical  historian,  according  to  that  reading,  gives  great  sanction  to 
it.  (Scott). 


IX.  Sect.  II.] 


hi  sense,  but  not  in  'words. 


437 


swift  to  shed    blood. — Destruction      ways;  and   the  way  of  peace  they 
and  misery  are  in   their  ways,  and      have  not  known, 
the  way  of  peace  they  do  not  know. 

]  9.  Gen.  xviii.  10.        '^'^''  "'  =^^"^^'  .^"'        Rom.  ix.  9. 

not  in  words,  with  "^ 

ETravas-^e^pcuv  ^^co  TTpoj  ere  xara  Kara  tov  xaipov  tovtov   sKsu- 

Tov  xaipov  TOVTOV  s»j    dipcts,  xui  o-OjW-aj,  Kcci  £$-«/  T>3  %ap^a  viog.  ' 
l^£j  'MOV  '^appu  Yi  yuvY)  (TQu.  At  this  time  will  I  come,  and  Sara 

I  will  return  to  thee  about  this  shall  have  a  son. 
time  twelvemonth ;  and  Sarah,   thy 
wife,  shall  have  a  son. 


20. 


Hos.  ii.  23. 


Ka*  uyuTTY^tTw  rvjv  odh  Yiyonrr^- 
jW,ev)3V,  xa»  egw  tcw  orj  Xacu  jw-ou, 
Aaog  jj^ov  SI  <tv. 

And  I  will  love  her  who  was  not 
beloved ;  and  to  them  who  were  not 
my  people  I  will  say,  Thou  art  my 
people. 

21.  Isa.  X.  22,  23. 

Ka<  SUV  ysvriTon  6  Xocog  Icrga>]X 
«05"  ^  a.[i,fuog  tvjj  ^aXaao-yjj,  to 
KOLTuKsi^fi^a  auTMV  <T(a^i\<7STan. 
Aoyov  (TVVTsXoov  y.ai  crvvTSjU-vcov  ev 
8«xa»0(7UVij*    OTJ   \oyov  (rvvTslf/^iq- 

fJ,SVOV  Kup«05   7rOlYI<7St   SV  TYJ    OiKOD- 

fUsVYi  b\r\. 

Though  the  people  of  Israel  be  as 
the  sand  of  the  sea,  a  remnant  of 
them  shall  be  saved.  He  is  closing 
an  account,  and  making  a  deduction 
with  saving  goodness.  Because  with 
the  whole  land  the  Lord  will  make  a 
reckoning  from  which  a  deduction 
hath  been  made. 


Rom.  ix.  25. 
KaAecro)  tov  ov  Kaov  fnou,  A«- 
ov  JW.OU*   xai  T>]v  oyjc   rjya7rrii/,svyiVf 

I  will  call  them  my  people,  which 
were  not  my  people;  and  her  belov- 
ed, which  was  not  beloved. 

Rom.  ix.  27,  28.  . 
Eav  rj  6  apibfcog  tcov  uicov,  l(r- 
purjX  coj  Yj  ajU-jaof  TYjg  ^aXotcraYji, 
TO  xaraAsjjtA^a  <roodr,a-sTar  Ao- 
yov yag  crovrsAwv  xa»  (rvvTS[xvcuv 
SV  dixatocvvv]'  oTt  Xoyov  (tvvtst- 
j«.v)jM.evov  'STOnfjorsi  Kvpiog  stti  TYjg 
yrii.- 

Though  the  number  of  the  children 
of  Israel  be  as  the  sand  of  the  sea,  a 
remnant  shall  be  saved:  for  he  will 
finish  the  work,  and  cut  it  short  in 
righteousness :  because  a  short  work 
will  the  Lord  make  upon  the  earth. 


•  St.  Paul  here  seems  to  have  made  use  of  some  other  translation,  different  from  any 
we  now  have  ;  it  agrees  in  sense  both  with  the  Septuagint  and  the  Hebrew.  The  most 
remarkable  difference  from  the  Hebrew  is,  that  HTI  nj>D  is  rendered  xara  rov  kki^ov 
rouTov.  They  seem  to  have  read  it  mil  as  the  same  thing  is  expressed  Gen.  xvii.  21. 
The  Samaritan  agrees  with  the  Hebrew.  The  Vulgate,  Syriac,  and  Arabic  versions  agree 
with  the  Septuagint.  However  the  sense  of  the  prophecy,  both  ways,  is  much  the  same, 
that  Sarah  should  have  a  son  at  the  time  of  life,  or  at  the  return  of  time  next  year. 
(Dr.  Randolph  on  the  Quotations,  p.  56.) 

-  This  agrees  nearly  with  the  Septuagint,  and  still  more  nearly  with  the  Arabic 
version.  They  differ  in  several  particulars  from  the  Hebrew,  but  the  general  sense  is 
the  same:  the  prophet  foretels  a  great  destruction  of  the  children  of  Israel,  but  not  a 
total  one  :  a  remnant  should  return  and  be  saved.  The  Apostle  very  aptly  applies  this 
to  the  times  of  the  Gospel,  when  some  few  of  the  Jews  believed,  and  were  saved,  and  a 
signal  destruction  came  upon  the  rest;  it  is  observable  the  expressions  here  in  Isaiah 
are  the  same  as. we  find  Dan.  ix.  where  the  destruction  of  Jerusalem  is  foretold., 
(Ibid.  p.  36.) 

F  F  3 


438  Quotations  agreeing  mth  the  Septnagint     [Parti.  Ch, 

22.         1  Kings  xix.  14.     "irL'irjr.'.-r  Rom.  xi.  3 


xai  Tovs  'STgo(pYiTag  <rov  (xttsktsivuv 
gyw  iJi,ovcjOTCtTog,   xai  ^tjToOo-i  t)]v 

They  have  demolished  thy  altars, 
and  slain  thy  prophets  with  the 
sword}  and  I  only  am  left,  and  they 
seek  my  life  to  take  it. 


23. 


agrees  in  sense,  but 
not  in  words,  with 

Kupg,  Tovg  'TS-pofYiTug  crou  a- 
TTSXTeJvav,     xa<     tu    ^ua-iag-Yigta 

(TOD       }lCtTS(TXa^CtV'        XOCyCO        IITTS- 
XSKP^YIV    jW-OVOf,       XUi     ^Y]TOV<n     TT]V 

Lord,  they  have  killed  thy  pro- 
phets, and  digged  down  thine  altars; 
and  I  am  left  alone,  and  they  seek 
my  life. 


Isa.  xxix.  10.  (and  see  Isa. 
vi.  9.  Ezek.  xii.  2.) 

TTVSUjxaTi  xuTavv^soog,  xa»  xai/,i/.V' 
<rsi  Tovg  o(P'&«Xjw.oyj  awToov. 

For  the  Lord  hath  drenched  you 
with  the  spirit  of  stupefaction,  and 
will  close  up  the  eyes  of  them. 

24.  Isa.  xlv.  23. 

Kar'  ejU,auTOw  ojtAvyw,  si  jx»j 
s^sXsvasTcci  ex  tov  j-oju-aroj  [x^ov 
S<x«Jocruvr],Oi  Xoyoi  [t^ou  ovx  onro- 
S-gafr^a-oVTai'  on  sfxoi  xa[jt,^ei  7r«v 
■yovy,  xoi$  o[/,siTa.i  "Trucra  yX«3(r(7a 
rov  0SOV. 

By  myself  I  swear  (righteousness 
shall  proceed  from  my  mouth ;  my 
words  shall  not  be  reversed),  that  to 
me  every  knee  shall  bow,  and  every 
tongue  shall  swear  with  respect  to 
God. 

25.  Job  V.  13. 

'O  JC«T«A.«jw.§«vwv  (ro(povg  ev 
TYj  fpovi^crei. 

Who  entangleth  the  wise  in  their 
wisdom. 


Rom.  xi.  8. 

EJcoxsv  avTOig  o  &eog  nveOfia 
xaravu^ewfj  o(p^<xX[ji,ovg  tou  jary 
jSAeTTsiv,  xa»  coxa  too  j«.ij  axoveiv, 

God  hath  given  them  the  spirit  of 
slumber,  eyes  that  they  should  not 
see,  and  cars  that  they  should  not 
hear. 

Rom.  xiv.  11. 
Zco    syw,     Aeyej    Kvqiog^     on 
eju.0*  xaju,\I/e<  -srav  yovu,  xai  ■sru- 
(To,   y\vo(J(Toi.   s^o[ji,oXoyYi<reTai  rm 
0ew.  2 

As  I  live,  saith  the  Lord,  every 
knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God. 


1  Cor.  iii.  19. 

'O  dpo(.(7(ro[ji,evog  Toug  (TO(povg  ev 
T^  'OTotvovpyia  avToiv. 

He  taketh  the  wise  in  their  own 
craftiness. 


'  This  agrees  in  meaning  both  with  the  Septuagint  and  with  the  Hebrew ;  but  it  is 
not  a  quotation  from  the  former,  nor  an  exact  translation  from  the  latter.  (Scott.) 

2  This  does  not  exactly  agree  either  with  the  Septuagint  or  with  the  Hebrew.  Instead 
of  Kar'  Ifiavrou  ofiyiu, — Bj/  myself  I  swear, — the  apostle  gives  us  an  equivalent  ex- 
pression often  used  in  Scripture,  Za>  iya, — As  I  live.  The  rest  of  the  citation  agrees 
exactly  with  the  Alexandrine  copy  of  the  Septuagint,  which  translates  yattJD  by 
i^oi^oXeytttai,  shall  confess.  The  Vatican  translates  it  more  literally, — efturai,  shall 
sivear  ;  but  both  of  them  agree  in  joining  mn'3,  in  the  following  verse,  with  J"I115^  in 
this,  leaving  out  f «  and  '\ — and  to  this  the  Arabic  version  agrees.  (Dr.  Randolph  ou 
the  Quotations,  p.  38) 


IX.  Sect.  II.]  In  sense,  but  not  in  xmrds.  439 

T        !••     1  1     1  >■»  aerees  in  sense,  but  n  r^ ,        '     i »» 

26.         Isa.  hi.  11,12.  s  ,,, . ,  ^,_    ...  2  Cor.  vi.  1 7. 


A/0  e^eA'&STe  ex  fx,s(rO'j   auTcov, 
axa^agTOu    ju,>j    aTrrea-^s*     xayco 

Wherefore,  come  out  from  among 
them,  and  be  ye  separate,  saith  the 
Lord  :  and  touch  not  the  unclean 
thing,  and  I  will  receive  you. 


Attos-ijts,     aTTOfUjTS,     e^eA^are 

dc,  g^eX^STS  ex  /;xe(roy  uvTrjs,  a- 
<poPKr^rir£  —  x«i  o  sTn(Tvva.yaov 
u/x.«j  0eo5  IcgarjA. 

Depart,  depart ;  come  out  thence, 
and  touch  no  polluted  thing.  Come 
out  of  the  midst  of  her,  be  clean. 
And  the  God  of  Israel  will  bring  up 
your  rear. 

27.  Deut.  xxvii.  27.  (26  of  Eng- 

lish version.) 
EviKotTupciTog    -Trag    av^pamog      l^svsi  sv  iiTaa-i  tojj  yeygaa]M,£vo<f 
6;  ovx  sif^if^evsi  ev  Tratrj  to*^  Koyoic 

ToO  VO[X.0V  TOVTOV  OTO/^Cai    CtVTOVg. 

Cursed  be  every  man  who  will  not 
persevere  in  all  the  words  of  this  law 
to  do  them. 

28.  Deut.  xxi.  23. 

'Ksxa.Ttjpa.fJiEVog   vara  Qsou  nag 

Kps[x,a[/.svog  eirl  ^vKou. 

Every  one  that  is  hanged  on  a 
tree  [gibbet],  is  accursed  of  God. 

29.  Jer.  xxxi.  31—34. 

ISou,  y)|U,epa»  sp^ovrai,  ^>j(7«  Ku- 
pjof,  xa»  8»a'&>](roju,aj  too  oiKca  Iff"- 
gariK  x«j  Tco  o»xa)  louSa  Sja.5)3X)]v 


Gal.  ill.  10. 

FiViKo-TapciTog  TTO-g  bg  ovx  ejUt- 


sv  Tw  /3;§Xi«;  tou  vo[x,ov,  too  Tro/rj- 
craj  avTCi,  * 

Cursed  «s  every  one,  that  conti- 
nueth  not  in  all  things,  which  are 
written  in  the  book  of  the  law,  to  do 
them. 

Gal.  iii.  13. 

EffixaTa^aTOf  Tag  6  :ips[j,a~ 
[/.svog  37ri  ^uXou. ' 

Cursed  is  every  one  that  hangeth 
on  a  tree. 


Heb.  viii.  8—12. 

iSou,    rjiJi,epai   egp^ovrai,    Aeyej 

Kvpiog,     xa»    <ruvlsKs<rcu    sttj    tov 

Qixov     ^crpaYiK  x«j   e7r»   tov  OiX.ov 

xajvyjV   ow  xara  t>]v  8ja^i]x>)v  yjv      'louSa  &»aS>jx^v  xa»v»]V  ou    xara 

S<a.&j]xriv  TOig  'oTotTgao'iv  auTwv,  sv      t)jv  8(«^>]X)]v  »;v  e7roj>](7a  tojj  7r«- 


rilji,spa  ETriXa^o/ASfou  jtAOU  Tijj  ;)^ei- 
pog  avTWV,  e^ayaysiv  avTovg  ex 
y>]j  AiyuTrlou'  otj  auroj  oux  eve- 
jxeivav  ev  t^  §<a^»)x>)  [/.ov,  xa« 
syo;  r)]M.eX»jO"«  «uTa)v,  (pvjtri  Kygjoj* 


Tgatriv  aoTcov,  ev  ^jotspa  STuXa^o- 
lJi,svou  [/.O'J  TY^g  ^sipog  avTcJov,  e^«- 
yaysiv  avTOvg  ex  yyjf  AjyuTrrou* 
6t<  auTOi  oux  evefjisivav  ev  rij  8»a- 
■&>]xr)  jw,ou,  xayco  r]|«,eA>j(r«  auTwv, 


1  The  general  sense  of  the  prophet  C'ted  is  given  in  this  passage ;  but  it  is  neither 
made  from  the  Septuagint,  nor  is  it  a  translation  of  the  Hebrew,  which  see  in 
p.  590,  supra.     The  Septuagint  is,  verbally,  much  more  according  to  the  Hebrew. 

2  Both  the  apostle's  quotation  and  the  Septuagint  version  give  the  grand  mean- 
ing of  the  Hebrew  ;  but  neither  of  them  is  a  Uteral  translation  ;  and  it  is  evident  that 
the  apostle  did  not  studiously  quote  the  Septuagint.  (Scott.) 

3  Neither  the  apostle  nor  the  Septuagint  gives  a  literal  translation  of  the  Hebrew. 
The  word  traj,  every  one,  is  inserted,  which  has  no  corresponding  word  in  the  He- 
brew ;  and  the  words  vjro  &iov,  of  God,  of  the  Septuagint,  are  omitted.  (Scott.) 
Dr.  Rando'ph  tliinks  that  they  are  probably  a  corruption  of  the  text. 

F  F  4 


440         Quotations  agreeing  with  the  Septuagint     [Part  I.  Cli  • 
'Ot«   auTYi  r)  SjaSvjjiy]  ^ov^  r)V  8«a-      Aeye<  Kopjoj*  'Otj  auri)  r;  Sjot'&ij- 


raj  r\ii.sqctg  exe»v«5,  <p>](ri  Kwgjoj, 
SjSoyj  Swcroj  vojj,ovg  i^ov  sig  rrjv 
8iavo»«v  «UT«Jv,  jca»  e7r<  xap^ias 
ctVTcJSv  yg«\I/«>  auTOUj"  xa<  scrof/^ai 
auTOi;  e<5  0sov,  xai  auro*  scovra* 
jU.o»  gjj  Aaov.  K«j  oy  ju.r)  ^iSc.^co- 
Civ  ex.as'og  tov  TzoKnr^v  avTOV  kch 
Ixag-Of  TOV  aScAifov  auTOU,  Xsyaov^ 
Tvui^t  TOV  Kupiov  6t»  TravTsj 
6<Sy](rou(r<  ju-s,  aTro  [xixgov  avTcov 
ecug  [xsyaXou  aurcov*  on  jAewj 
e<ro[Ji,ai  ratg  otZimuig  avTuiv,  xaj 
Twv  u[j,apTicov  auTwv  oy  j«,yj  jxvijcr- 

^CO  £T<. 

Behold,  the  daj's  are  coming,  saith 
the  Lord,  when  I  will  make  a  new 
covenant  with  the  house  of  Judah  ; 
not  according  to  the  covenant  which 
I  made  with  their  fathers,  in  the 
day  when  I  took  them  by  the  hand 
to  bring  them  out  of  Egypt.  Because 
they  did  not  abide  by  this  covenant 
of  mine,  therefore  I  took  no  care  of 
them,  saith  the  Lord.  For,  this  is 
my  covenant,  which  I  will  make  with 
the  house  of  Israel  :  after  those 
da3's,  saith  the  Lord,  I  will  adapt  my 
laws  to  their  understandings,  and 
write  them  on  their  hearts,  and  I 
will  be  their  God,  and  they  shall  be 
my  people ;  and  they  shall  no  more 
teach  every  man  his  neighbour,  and 
every  man  his  brother,  saying.  Know 
the  Lord ;  for  all  will  know  me  from 
the  greatest  to  the  least  of  them;  for 
I  will  be  merciful  to  their  iniquities, 
and  no  more  remember  their  sins. 


xrj,  y)v  8ia.&»](rOjaaj  rco  oixa>  Icrpct- 
v)X  jU.£Ta  rag  y\iJ.spa.g  sKsivag^  \e- 
ye»  Kvgiog'   li^ovg  vo^oug  /xow  z\g 

TTJV  dlOCVOlUV  CCOTCJOV,   KXl    STTi     XUp- 

diag  avToSv  STriyga^ca  avTovg' 
xai  s(roiJi,ui  avTO~ic  eig  &sov,  xai 
ayroj  scrovrcn  [j.Oi  sig  XaoV  Ka»  o\> 
[/.Yj  SjSa^coo-iV  hxag-og  tov  t«7X)](r»ov 
ayroy,  x«»  exag-og  tov  aSsXtpov  av- 
Tov,  Xeyojv,  Tvca^i  tov  Ku^iOV* 
6t»  'uravTsg  ejo>jcroucr»  /as,  uiro 
pi^ixgov  ccvT^v  kaag  (j^syaKov  avTooV 
OTi  IXscug  eo"OjU.a»  ToTtg  adixiaig 
avTwVj  xai  twv  ajw-apricov  ayrcov, 
xai    TMV    avOjEtiaJv   ayrcSv    oy  /xv) 

/XVyjO-^cio  ETJ.    ' 

Behold,  the  days  come,  saith  the 
Lord,  when  I  will  make  a  new  cove- 
nant with  the  house  of  Israel  and 
the  house  of  Judah :  not  according  to 
the  covenant  that  I  made  with  their 
fathers,  in  the  day  when  I  took  them 
by  the  hand  to  lead  them  out  of  the 
land  of  Egypt ;  because  they  con- 
tinued not  in  my  covenant,  and  I  re- 
garded them  not,  saith  the  Lord. 
For  this  is  the  covenant  that  I  will 
make  with  the  house  of  Israel  after 
those  days,  saith  the  Lord.  I  will 
put  my  laws  in  their  mind,  and  write 
them  in  their  hearts ;  and  I  will  be 
to  them  a  God,  and  they  shall  be  to 
me  a  people :  And  they  shall  not 
teach  every  man  his  neighbour  and 
every  man  his  brother,  saying.  Know 
the  Lord:  for  all  shall  know  me 
from  the  least  to  the  greatest.  For 
I  will  be  merciful  to  their  unrigh- 
teousness, and  their  sins  and  their 
iniquities  will  I  remember  no  more. 


'  This  long  quotation  is  in  general  made  from  the  Septuagi-.it,  though  with  several 
verbal  differences,  which  will  be  easily  observed  on  collation,  but  which  do  not  -iffect 
the  meaning,  though  they  seem  to  imply,  that  the  apostle  did  not  confine  him- 
self to  the  Septuagint.  It  is,  however,  manifest  that  he  had  that  translation  in  his 
thoughts,  because  he  exactly  quotes  it,  where  it  differs  most  materially  from  the  He- 
brew. The  Septuagint  is,  almost  throughout  this  passage,  a  close  version  of  the  Hebrew  ; 
but,  irjstead  of  the  clause,  which  in  our  authorised  English  translation  is  rendered — 
although  J  was  a  husband  to  them,  the  Septuagint  reads,  xai  lyaj  vifiiXyiira,  avrav, 
therefore  I  took  no  care  of  them;  which  lection  is  followed  by  the  apostle.  Whether 
the  Hebrew  was  then  read  differently,  as  Dr.  Randolph  and  other  learned  men  sup- 
pose, or  whether  the  apostle  did  not  think  the  difference  so  material  as  to  interrupt  his 
argument  on  account  of  it,  ethers  must  determine.     Another  variation  is,   that  the 


IX.  Sect.  II.]  In  sense,  but  not  in  words.  44 1 

30.  Ex„d.xxiv.8.       'ri„tXwi*"      Heb.ix.20. 

ISOU  TO    «»/*«    T>J5    8ja.3'*)X>)f,  ^f  TOUTO    TO    «»]«,«    T^5     8<ad)]X»]f, 

Sjs^sto  Ky^ioj  -Trpog  v[xa.g.  ijf  evsrsjXaTO  Trpoj  y/jtaj  o  ©eoj. 

Behold  the  blood  of  the  covenant  This  is  the  blood  of  the  testament, 

which  the  Lord  hath  made  with  you.  which  God  hath  enjoined   unto  you. 

31.  Hagg.  ii.  6.  Heb.  xii.  26. 

Et<  ctTTO.^  eycjo  ctsktoo  tov  ovga-  Et»   «7ra^    syui   <tshm  ov  [xovov 

vov,  xai  T>jv  yrjv.  r^jv  yvjv,  aWa.  xa<  tov  ougavov,  ' 

Yet  once  more,  I  will  shake  the  Yet  once  more  I  shake,  not  the 

heaven  and  the  earth.  earth  only,  but  also  heaven. 

32.  Psal.  ii.  9.  Rev.  ii.  27. 

Uotfji^avsig  avTovg  sv  potido)  <Ti-  Kai  7ro»]xave»  ayxouj  sv   pa^dca 

Srjpa'     (hg   (TKivog  xepafj^stug   (rvv-  cndrjpu'   chg  ra  crxeyrj  rot  xspafui- 

TDi'^ing  avTOug,  v-a.  (rvvrpiSsTai.  ^ 

Thou  shalt  rule  them  with  a  rod  And  he  shall  rule  with  a  rod  of 

of  iron ;  thou  shalt  break  them  to  iron  :  as  a  potter's  vessel,  shall  they 

pieces  like  a  potter's  vessel.  be  broken  to  shivers. 


IV.  Qfwtatiotis  differing  from  the  Septuagint,  but  agreeing 
exactlyi  or  nearly,  with  the  Hebrew.  ' 

There  are  several  instances  of  an  evidently  intentional  re- 
nouncing of  the  Septuagint  version,  in  order  to  adhere  to  the 
Hebrew  original :  these  instances  occur  w^hen  the  Septuagint 
so  materially  differs  from  the  Hebrew,  as  to  render  the  passage 
unsuitable  to  the  purpose  for  which  the  sacred  writer  produced 
the  quotation,  or  where  it  is  palpably  erroneous.  The  number 
of  these  departures  from  the  Septuagint  is  eleven  ;  viz. 

I.  Hos.  xi.  i.  cited  in  Matt.  ii.  15. 

Ef  KiywKTOxi   jxsTSKa\s(ra.   to.  E^    A/yyTrxoy      sxuKscru     tov 

TSHVct  avTOv.  Oiov  y^ou. 


Hebrew  has  the  preterite  in  one  place,  where  the  Septuagint  has  the  future,  S/Sauj  ^Mff&i, 
I  ivill  put,  &c.  But  the  Hebrew  should  doubtless  be  read  with  what  the  grammarians 
term  the  conversive  vau,  and  be  understood  in  a  future  sense,  as  the  context  requires 
(which  both  before  and  after  speaks  of  a  new  and  future  covenant)  ;  as  it  is  also  rendered 
in  all  the  antient  versions,  and  in  the  Chaldee  paraphrase  ;  and  as  twenty  of  the  He- 
brew manuscripts  collated  by  Dr.  Kennicott  read  it.  See  his  Dissertatio  Generalis, 
§  66.  (Dr.  Randolph,  Scott.) 

1  The  apostle  seems  purposely  to  have  varied  from  the  Septuagint,  in  order  to  ren- 
der the  quotation  more  emphatical  and  suited  to  his  purpose.  The  Septuagint  well 
translates  the  Hebrew,  omitting  the  words  rendered  in  our  version,  It  is  a  little 
while.  (Scott.) 

-  This  is  nearly  a  quotation  of  the  Septuagint  (which  exactly  translates  the  He- 
brew], the  person  only  being  altered  from  the  second  to  the  third. —  (Dr.  Randolph, 
Scott.) 


442  Quotations  differingfrom  the  Sej)tuagi?iti     [Part  I.  Ch. 

I    called     his     children     out    of 
Egypt. 

2.  Jer.  xxxi.  15.  cited  in 

,  supra. 


Out  of  Egypt   have  I  called   my 
son. 


Matt.  ii.  18. 


See  the  passage,  No.  1,  p. 

3.  Isa.  liii.  4. 

OvTOg  rag  a(j,upTH)Lg  ^jawv  (psgsif 
xott  ■srepi  yjjxcuv  odwaroii. 

This  man  beareth  away  our  sins, 
and  for  us  he  is  in  sorrow. 

4.  Zech.  ix.  9. 

Xaipe  (Tfoipa.  ^vyarsp  ^jwv, 
xijpoercre  ^uyiXTsg  'lepou(raXi^[j.' 
iSoy,  6  BaaiXevs  crov  ep^srai  cro* 
dixaiog  xa.1  crcw^ajv,   auroj  ■nrgauj, 

xaj  "sacaXov  vsov. 

Rejoice  exceedingly,  O  daughter 
of  Sion;  make  proclamation,  O 
daughter  of  Jerusalem.  Behold,  thy 
king  is  coming  to  theej  he  is 
righteous,  and  having  salvation.  He 
is  meek,  and  mounted  on  an  ass,  even 
a  young  colt. 

5.  Psal.  xxii.  1. 

'O  &eogf  6  Qeog  jttow,  ngoty^sg 

O  God,  my  God,  attend  to  me  ! 
Why  hast  thou  forsaken  me  ? 


6.  Isa.  111.  7. 

'ilg  cbga.  svi  roov  ogeoaVf  cog  woSej 
evayysKi^ofi^svov  axot^v  eipijv>]j, 
(hg  euayysKi^OfJLSVog  aya^a. 

Like  beauty  on  the  mountains, — 
like  the  feet  of  one  proclaiming  peace, 
like  one  proclaiming  glad  tidings. 

7.  1  Kings  xix.  18. 

Kai     x-ctTaXsi^siS     sv    IcrparjA. 


Matt.  viii.  1 7. 

AuTOg  Tag  cxcr^eveiag  r)ju.cuv  e\a- 
§s,  xa»  T«j  vo(rovg  £§ag-a<r£V. 

Himself  took  our  infirmities,  and 
bare  our  sicknesses. 

Matt.  xxi.  5. 
'EiTTUTs  rrj  ^uyargi  '^imv'  ISou, 
6  Bxa-iXeug  crov  sp^ercit  aoi  OTpaiij, 
xa.1     STZiSsSi^xcog     sttj     ovov,     xat_ 

ztmXov  VIOV  OTTTTO^WyjOy.  ' 

Tell  ye  the  daughter  of  Sion,  Be- 
hold thy  king  cometh  unto  thee, 
meek  and  sitting  upon  an  ass,  and 
(viore  correctly,  even)  a  colt  the  foal 
of  an  ass. 


Matt,  xxvii.  46. 
HAj,  HXj,    Aajota   aa^a^^avt ; 
towt'  efi,  0ee  /*oy,  ©es  jw-oy,  jvar* 
(/.e  eyxareXiTTsg  ; 

Eli,  Eli,  lama  sabachthani  ?  That  is 
to  say.  My  God,  my  God,  why  hast 
thou  forsaken  me  ■■' 

Rom.  x.  15^ 
'I2j  wgaloi  6»  Trodsg  roov  euay- 
yzKi^ofj.svwv  eipYiVYiv,  tmv  evayys- 
A<^0ju,eva)v  ra    ay  aba. 

How  beautiful  are  the  feet  of  them 
that  preach  the  Gospel  of  Peace, 
and  bring  glad  tidings  of  good  things ! 

Rom.  xi.  4. 

KareAiTTOv      ejU-auTw      sTrlaxi- 


'  See  note  '.  in  p.  385.  supra. 

-The  Septuagint  is  here  extremely  corriiptid.  This  quotation  agrees  with  the 
Hebrew,  only  omitting  upon  the  mountains.  (Dr.  Randolph  on  the  Quotations, 
p.  37.) 


IX.  Sect.II.]  But  agreeing  with  the  Hebreiu. 


44.3 


kTTTd  ^iXiu^ag  ocvdpwVf  ttuvtx  yo- 
vaxoL  a.  ovK  aix.\ci<rctv  yovv  tco 
BaaX. 

And  thou  shalt  leave  in  Israel 
seven  thousand  men,  even  all  the 
knees  which  have  not  bowed  to  Baal. 

8.  Job  v.  13.  cited 
See  the  passage  in  p.  438,  No.  25. 

9.  Isa.  XXV.  8. 

Mighty  death  had  swallowed  up. 

10.  Lev.  xi.  44. 

Ka»    dyioi   g(re(rde,    on    dyiog 

si[ii  syco  Kygjoj  6  Qeog  Vf/i^dov, 

And  be  ye  holy,  because  I  the 
Lord  your  God  am  holy. 

11.  Prov.  x.  12. 
TiavTug  2s  Tovg  jw.>j  (pjAovejxouv- 

But  friendship  covereth  all  them 
who  are  not  contentious. 


(r'\^iXiovg  avdpugf  oiTivsg  oux.  exai/.- 
4>ocv  yovv  T^  BaaX. 

I  have  reserved  to  myself  seven 
thousand  men  who  have  not  bowed 
the  knee  to  the  image  o/'Baal. 

in  2Cor.  iii.  19. 


1  Cor.  XV.  54. 

KarsTTodrj  6  ^avarog   etg  vlxog. 
Death  is  swallowed  up  in  victory. 

1  Pet.  i.  16. 

'Ayjoj  yevstr^e,   on  syoo  ayiog 

Be  ye  holy,  for  1  am  holy. 

1  Pet.  iv.  8. 
'Orty)  aywTrYj   x«Ay\{/e«  7rAJ;3oj 
diictpTiwv,  ^ 

For  charity  shall  cover  the  mul- 
titude of  sins. 


V.  Quotations  which  differ  both  from  the  Septuagint  and  from 
the  Hebrew^  and  are  probably  taken  from  some  other  trans- 
lation^ or  paraphrase^  or  were  so  rendered  by  the  sacred 
writers  themselves. 


1.  Micah  V.  2.  cited 

Ka<  au  B>)3Xee]M.  ojxoj  Efgot- 
d«,  oKiyofog  ei  ex  tow  e»v««  ev 
p^»A»«(r»v  lovda'  sx  <rov  (xot  s^s- 
Aeocrsra*,  tow  eivcn  eig  app^ovrct 
Tou  IcrpaijA. 

But,  as  for  thee,  Bethlehem,  thou 
house  of  Ephratha,  art  thou  the 
least  [or,  too  little],  to  become  one 
of  the  thousands  of  Judah.  Out  of 
thee  shall  one  come  forth  to  me,  to 
be  the  ruler  of  Israel. 


Matt.  ii.  6. 
Kai  (j-o  Bs^AsgjU,,  yrj  louSa, 
ouda.[x,oog  sA«;^ig-Tj  ej  ev  rotg  rjys- 
lJi,0(Tiv  Io!>8a*  sx  (Tov  yaq  e^eXsv- 
(TSTCH  riyoviJ(,svog,  ofjj  Troiixotvei  tov 
Kaov  [xov  rov  io-pajjA. 

And  thou,  Bethlehem  in  the  land 
of  Juda,  art  not  the  least  among  the 
princes  of  Judah:  for  out  of  thee 
shall  come  a  governor  that  shall  rule 
my  people  Israel. 


•  This  is  a  translation  from  the  Hebrew,  and  widely  different  from  the  Septuagint; 
only  for  all  siiis,  the  apostle  has  the  multitude  of  sins.  The  Septuagint,  Syriac,  and 
Arabic  versions  differ  strangely  from  each  other.  (Dr.  Randolph,  Scott.) 


ij.**       Qiwtations  differing  from 

2.  Isa.  xl.  3 — 6.  cited  in 

See  the  passage  in  p.  432,  No.  2. 
supra. 

3.  Isa.  ix.  1,  2. 

"Kcapa  Z«|3ouAwv  ^  y^  Nsip-Sa- 
Xs»]x,  xa»  ol  Aoj-sroi  oi  tyjv  Ttuqu- 
X«av,  xa«  Tsspav  too  logSavoo 
FaXjAaja  Toiv  e^vcuv.  'O  Xaog  6 
'BFopeoo[jLevos  sv  (rxore*  jSsxe  <p<»j 
joteya*  oI  xctTOiKOVvTsg  ev  ^w^a 
<rx»a    .'^avaroy,    $wf   Aa]U,\I/e«   eip' 

With  regard  to  the  region  of  Za- 
bulon,  the  land  of  Nephthalim,  and 
the  rest  who  inhabit  the  sea  shore, 
and  beyond  Jordan,  Galilee  of  the 
nations ;  ye  people  who  walk  in 
darkness,  behold  a  great  light !  and 
ye  who  dwell  in  a  region,  the  shade 
of  death,  on  you  a  light  shall  shine. 

4.  Mai.  iii.  1. 

I8oo  e^xTTog-sXha:  tov  ayyeAov 
jxoy,  x«<  STTiShs^STai  oSov  "Trpo 
7rpo<TWTrov  ^ou. 

Behold  I  send  forth  my  messenger, 
and  he  will  examine  the  way  before 
me. 


5.  Isa.  xlii.  1 — 4. 

laxco^  6  'UTOLig  [x^ouy  avT<X)j\j/o- 
|w,«i  avTOV'  l(rpa>]X  6  sxXsKTog 
jjiOUf  tffpoas^e^alo  aurov  rj  ^o^yj 
ju-ow,    eSwxa   to   •crvew/xa   jiaou   sn 

aUTOV,  XpKTtV  TOIf   S^VSCTiV  S^OKTSl. 

Ow  Ksxpa^sTai,  ovds  avYiaei,  ouSs 
«xouo"d»](7eTai  e^co  yj  (pwv>]  avTOv. 
KccKuiuov  Te.&Aa<r/xevov  ou  (Tuv- 
Tpr^stf  xai  Xivov  KiXTrvi^ou.svov  ou 
<r/3ea"eij  ahXa.  e<j  aA»)^£»av  e^OKret 
apKTiv — Kaj  eTTj  tw  ovojxaT*  aoTOW 
e.&v*}  eA7r<oocr»v. 


/^e  Septuagint      [Pai't  I.  Ch. 

Matt.  iii.  3.    Mark  i.  3.    Luke  iii. 
4—6. 

Matt.  iv.  15,  16. 

r^  Za^oyXcov,  xa*  yij  Ng(p-^a- 

Asjju,,    oSov    ^aA«(r(ry]j,  Trsgav  tov 

lopSavoy,    FaAiXaja    twv    e^vcov. 

'O  Xctog    6   x.a.^Yjjj.svog    sv     cxore* 

fj,evoig  sv  %«jpa  xa<  crxja  davaroy 
(pwf  avereiXsv  ayroij. 

The  land  of  Zabulon,  and  the 
land  of  Nephthalira,%  the  way  of  the 
sea,  beyond  Jordan,  Galilee  of  the 
Gentiles;  the  people  which  sat  in 
darkness  saw  great  light:  and  to 
them  which  sat  in  the  region  and 
shadow  of  death,  light  is  sprung  up. 


Matt.   xi.    10.      Mark   i.    2. 
Luke  vii.  27. 

ISoy,  syoj  aTTog-eWu)  tov  ctyys- 
Kov  11.0V  TTpo  7rpo.T«J7roy  (you  6g  xa- 
TCi(rxeuu<Tei  Tf^v  o^ov  <rov  s[x,7rpo- 

(T^eV  (TOV. 

Behold,  I  send  my  messenger  be- 
fore thy  face,  which  shall  prepare  thy 
way  before  thee. 

Matt.xii.  18—21. 

ISoy,  6  iruig  fx,ov,  6v  YjpsTKra^o 
wyaTTYiTog  j«,oy,  elg  6v  eySoxijo-ev  ^ 
4/y;^r)  fx,ov.  djj(ra;  to  7rveDj«,a  jW.oy 
stt'  auTov,  xa»  xpKTiv  Tolg  s^vs(tiv 
a-rruyysKBl.  Oyx  sgKTsi,  ovds  x.qa.v- 
ya(TBi,  oySe  «xoyo"ei  t»j  ev  ruig 
7rA«Teia«j  t)]v  (^wvijv  (xvtov.  Ka- 
Xuixov  (ryVT£Tgjju.]xevov  oy  xaTsa^si, 
xat  Ajvov  TV(po[/.s^vov  ov  eroetrej. 
ecuj  av  sx^aAij  ejj  VJXOf  tv)V  xpicriv. 
Kui  sv  TOO  ovoju-aTJ  ayToy  e^I^v)] 
sATTioytri.' 


'  This  quotation  by  no  means  agrees  with  the  Septuagint  version,  whose  authors 
have  obscured  tliis  prophecy  by  adding  the  words  Jacob  and  Israel,  which  are  not  in 
tlie  original  Hebrew.  It  is  probably  taken  from  some  old  translation  agreeing  very 
tiearly  with  the  Hebrew,     The  onlv  difficulty  is  in  the  words  'ins  av  ixSiiX-/t  et;  vTko;  rnv 


JX.  Sect.  II.] 


And  from  the  Hebrew. 


445 


Jacob  w  my  servant,  I  will  uphold 
him ;  Israel  is  my  chosen  one,  my 
soul  hath  embraced  him.  I  have  put 
my  spirit  upon  him ;  he  will  publish 
judgment  to  the  nations,  he  will  not 
cry  aloud,  nor  urge  with  vehemence, 
nor  will  his  voice  be  heard  abroad. 
A  bruised  reed  he  will  not  break, 
nor  will  he  quench  smoking  flax,  but 
will  bring  forth  judgment  unto 
truth, — and  in  his  name  shall  the  na- 
tions trust  (or  hope). 


Behold  my  servant  whom  I  have 
chosen,  my  beloved  in  whom  my  soul 
is  well  pleased.  I  will  put  my  spirit 
upon  him,  and  he  shall  show  judg- 
ment to  the  Gentiles.  He  shall  not 
strive  nor  cry ;  neither  shall  any  man 
hear  his  voice  in  the  streets.  A 
bruised  reed  shall  he  not  break,  and 
smoking  flax  shall  he  not  quench,  till 
he  send  forth  judgment  unto  victory. 
And  in  his  name  shall  the  Gentiles 
trust. 


6.  Zech.  ix.  9.  cited  in     John.xii.15.  (andseeMatt.  xxi.  5.) 

See  p.  434,  No.  9.  and  the  note 
there. 


7.  Deut.  xviii.  15.  19. 

See  the  passage,  in  p.  455,  No.  14, 
and  the  note  there. 

8.  Hab.  i.  5. 

spyov  syoi  epya^o[ji,cn  ev  ratg  rjjw-s- 
pa<j  vfxoov,  6  ov  [ji,i^  •orjs-euo-rjTff, 
sotv  Tjj  exS<)jy>]Ta». 

Behold,  ye  despisers,  and  view 
intently,  and  be  amazed  at  wonder- 
ful things,  and  vanish  (or  perish). 
For  in  your  days  I  am  doing  a  work, 
which  ye  will  not  believe,  though 
one  tell  you. 

9.  Gen.  xviii.  1 0. 

See  the  passage  in  p.  457,  No.  19. 

10.  Hos.  ii.  23. 

See  the  passage  in  p.  437,  No.  W. 

11.  Isa.  x.  22,  23. 

See  the  passage  in  p.  437,  No.  21. 

12.  1  Kings  xix.  14. 

See  the  passage  in  p.  438,  No.  22. 


Acts  iii.  22,  23. 


Acts  xiii.  41. 
TSers  o»  xarai^povjjTai,  xa< 
^au]W.«(r«Te,  xa»  a.(pa.VKr^y)le'  art 
spyov  eyoo  epy«^0]M.a<  ev  Tcng  rjixe- 
pong  ojxwv,  egyov  u>  ov  f/,ri  7r»s-ey- 
<7r]TS,  eav  tjj  exS*>jy^T«<  Vf/,iv. 

Behold  ye  despisers,  and  wonder 
and  perish ;  for  I  work  a  work  in 
your  days,  a  work  which  you  shall  in 
no  wise  believe,  though  a  man  de- 
clare it  unto  you. 


Rom.  ix.  9. 

Rom.  ix.  25. 

Rom.  ix.  27,  28. 

Rom.  xi.  3. 


»g,V<v.  But  if  by  ^QS'CO  we  understand  the  cause  under  trial,  then  to  send  forth  hts 
cLse  unto  truth  will  be  to  carry  the  cause,  and  vindicate  its  truth  ;  which  agrees  m 
sense  with  l«€«X«  «5  nKos  rh  «?:<r/..   (Dr.  Randolph  on  the  Quotations,  p.  28.) 


Quotations  differing  from  the  Septuagintf      [Parti.  Ch, 
Deut.  xxxii.  35.       cited  in      Rom.  xii.  1 9.  (and  see  Heb.  x.  30.) 

Ejw.01   8x8ix>j(r»5*  eyw    avraTTO- 

Vengeance  j«  mine  (literally, /o  me 
belongeth  vengeance) ;  I  will  repay, 
saith  the  Lord. 


446 
13. 

Ev  ^/xega   exSjXJjcraws  avldvo- 

In  the  day  of  vengeance  I  will  re- 
quite 


14.  Isa.  Ixiv.  4. 

Airo  Tou  UKtivog  ovx  ijxoixra/xev, 
ouSe  oi  of^ci\[x,ot  ijiJidiv  si^ov  @sov 
BjAijv  <roUf  xai  ret  epya  (you,  a, 
9roii]0'£i$  T0J5  vsTO[/,svov<nv  eKeov. 

Never  have  we  heard,  nor  have 
our  eyes  seen  a  God,  besides  thee, 
nor  works  such  as  thine,  which  thou 
wilt  do  for  them  who  wait  for  mercy. 

15.  Isa.  xxviii.  11,  12. 
A«a    (pauAicrjttov    p^SiAewv,    Si« 


1  Cor.  ii.  9. 

'A  0(p^aX]«.0f  oox  ejSs,  )cat  ovg 
ovx  ^xoocre,  xai  etti  xapdiuv  av- 
^puTTOU  ovx  avs§>j,  a  ^To7juta<rgv  6 
0sof  T0<5  aywTrcocriv  aoTov. ' 

Eye  hath  not  seen,  nor  ear  heard, 
nor  have  entered  into  the  heart  of 
man,  the  things  which  God  hath  pre- 
pared for  them  that  love  him. 

1  Cor.  xiv.  21. 
'Ot<  ev  lTS(3oyA«j<rcroij,   w«i  ev 


y\ai(r<rrjs   erepaj,    ori    XuXyi<tov(Ti      ^st\s<nv  krepoig,  XaXijcrco  toJ  Aaco 

TOWTCtf,  xa»  ouS'  ouTwj  eKTaxoucov- 
Tui  fioUf  Aeygi  Kyp»Of.  ^ 

With  jwen  o/"  other  tongues  and 
other  lips  will  I  speak  unto  this  peo- 
ple; and  yet  for  all  that  will  they 
not  hear  me,  saith  the  Lord. 


Tco  Aaeo  toutoo — xat  oox  r]deAyj<rav 

axoueiv. 

On  account  of  the  mockery  of 
their  lips,  because  they  will  speak  to 
this  people  with  a  strange  tongue... 
yet  they  would  not  hear. 

16.  Deut.  xxvii.  27. 

See  the  passage  in  p. 439,  No.  27" 

17.  Psal.  Ixviii.  18. 

Teu<ras     aip^jttaAaw»aV       sAaoej 
dofiora  ev  av^pumoo. 


Gal.iii.  10. 

Eph.  iv.  8. 

Ava§ag  sig  v^og, 
Ttrjaev  ajp^ju-aAwcriav, 
dofxaTa  Toig  uv^puiTioig, 


xai    sdooxe 


1  This  is  a  most  difficult  passage ;  It  does  not  agree  either  with  the  Hebrew,  or  the 
Septuagint,  or  any  other  translation  now  extant :  nor  is  it  possible  either  to  make  sense 
of  the  Hebrew,  or  to  reconcile  the  old  versions,  either  with  the  Hebrew  (which  is  given 
in  No.  3  2.  p.  398.  supra),  or  with  one  another.  In  the  apostle's  citation  the  sense  is  easy 
and  consistent,  and  agreeable  to  the  context  in  the  prophet.  No  sense  can  be  made  of  the 
Hebrew,  but  by  a  very  forced  construction.  Some  critics  have  imagined  that  the  quota- 
tion was  taken  from  some  apocryphal  book  ;  but  it  is  so  near  to  the  Hebrew  here,  both 
in  sense  and  words,  that  we  cannot  suppose  it  to  be  taken  from  any  other  passage.  Nor 
in  this  case  would  the  apostle  (it  is  presumed)  have  introduced  it  with — as  it  is  written. 
It  is  more  reasonable  to  suppose  that  the  Hebrew  text  has  been  here  greatly  corrupted, 
and  that  the  apostle  took  his  citation  from  some  more  correct  copy.  See  Bishop  Lowth's 
Note  on  Isa.  Ixiv.  4.  and  Dr.  Kennicott's  Dissertatio  Generalis,  §  84.  87.  (Dr.  Ran- 
dolph on  the  Quotations,  p.  39.) 

2  This  is  not  quoted  from  the  Septuagint,  but  agrees  in  substance  with  the  Hebrew; 
excepting  that  it  substitutes  ihejirst  person  for  the  third,  and  adds  ^tyti  Kwg/«j, — saith 
the  Lorrd, 


IX.  Sect.  IL] 


And  from  the  H.ehre*w. 


Having  ascended  on  high,  thou 
hast  led  captivity  captive,  and  re- 
ceived gifts  in  the  manner  of  men. 

18.  Exod.  xxiv.  8.  cited  in 
See  the  passage  in  p.  441 ,  No.  30. 

19.  Deut.  XXX.  12—14. 
Oux    6V    Tcu    ovpuvd)   uvui   ef«} 

Xeyttiv,  Ttg  ava^rjcreraj  ^ju-iv  e»c 
Tov  ovpavov,  xat  Xri'^sTai  ^/xjv  ao- 
TYjV,  y.ai  axoutravTeg  axJTYjV  ttoojcto- 
/xey ;  Ovde  Trsqav  T^j  ^aAaacn^j 
6r«>  Aey«JV,  Tig  SjaTTSgatre*  »j/a»v 
e«f  TO  Trepav  t^j  d«A«cr(r>)f,  xai 
Aa^r]  jjju.iv  aurrjv,  xa«  «xous-*)v 
JJJM.JV  OTOivjcryj  ayrvjv,  xai  7ro»)j(70- 
j«.£v;  Eyyuj  cou  ej-j  to  (i>ijw.« 
a"(po8pa  ev  tco  fOjxaTi  crou,  xai  ev 
T^  xagSja  (TOV,  x«»  sv  t««5  Xegc« 

(TOO   TTOJSIV  aWTO. 

It  is  not  in  heaven  above,  that 
thou  shouldest  say,  Who  will  as- 
cend for  us  into  heaven,  and  bring  it 
to  us,  that  we  may  hear  and  do  it  ? 
Nor  is  it  beyond  the  sea,  that  thou 
shouldest  say.  Who  will  cross  the  sea 
for  us,  and  bring  it  to  us,  and  let  us 
hear  it,  and  we  will  do  it?  The 
word  is  very  near  thee,  in  thy  mouth 
and  in  thy  heart,  and  in  thy  hand. 


447 

When  he  ascended  up  on  high,  he 
led  captivity  captive,  and  gave  gifts 
unto  men. 

Heb.  ix.  20. 

Rom.  X.  6 — 8, 

T«j  «va§>jo"eT«<  sig  tov  ovpoLvov ; 
{tout  ?§■«,  Xpjfov  xaToyayejv). 
H,  T(5  xitTa^rjceTaj  ng  t>)v  a- 
§U(r(Tov ;  (tout'  er<,  Xgifov  gx  vs- 

Kgdov  avayaysiv) Eyyuj 

(TOV  TO  p^jtx-a  er'Vj   ev  too  fOju-aTi 

(TOOj   KOLl    ev  T^  KOl.p'^ia.  (TOO.  ' 

Say  not  in  thine  heart.  Who  shall 
ascend  into  heaven  ?  (that  is  to  bring 
down  Christ  from  above.)  Or,  who 
shall  descend  into  the  deep  ?  (that 
is,  to  bring  up  Christ  again  from  the 
dead.)  ....  The  word  is  nigh  thee, 
even  in  thy  mouth,  and  in  thy  heart. 


VI.  On  a  comparison  of  the  quotations  from  the  Old  Testa- 
ment in  the  New,  it  is  obvious  that  in  the  Epistles,  which  were 
addressed  generally  to  churches  consisting  of  converted  Hellen- 
ists, or  Gentiles,  or  of  both,  the  quotations  are  uniformly  made 


1  This  quotation  is  placed  here,  because  it  is  not  referable  to  either  of  the  preceding 
classes.  As  the  passage  extracts  from  the  words  of  Moses  some  thoughts  or  expres- 
sions, which  St.  Paul  applied  in  a  striking  manner  to  those  things  which  were  appro- 
priate to  the  Gospel,  it  would  be  unreasonable  to  expect  either  a  regular  quotation  of 
the  Septuagint,  or  a  translation  of  the  Hebrew.  In  Deut.  xxx.  12 — 14.  Moses,  speak- 
ing of  the  covenant  made  with  the  children  of  Israel,  expresses  its  easiness  by  pro- 
verbial phrases  taken  from  the  transactions  of  God  with  the  children  of  Israel.  fVho 
(says  he)  shall  go  up  for  us  into  heaven,  &c.  alluding  to  the  delivery  of  the  law 
from  heaven — Who  shall  go  over  the  sea  for  us,  &c.  alluding  to  the  passage  of  the 
Israelites  over  the  Red  Sea ;  the  apostle  makes  use  of  the  like  phrases,  only  altering 
the  latter  so  as  to  allude  to  the  descent  of  Christ  into  the  grave;  this  is  a  most  beauti- 
ful allusion  ;  and  the  latter  part,  in  which  the  main  stress  of  the  argument  lies,  agrees 
both  with  the  Septuagint  and  the  Hebrew,  only  omitting  a  word  or  two.  (Scott, 
Dr.  Randolph.) 


^48  Concluding  Observations.  [Parti.  Ch. 

from  the  Septuagint  version,  or  with  express  reference  to  it, 
except  where  some  important  reason  induced  the  sacred  writer 
to  deviate  from  it :  for  the  Septuagint  was  the  only  version 
orenerally  known  in  those  churches,  whose  members  were  mostly 
strangers  to  the  Hebrew.  There  are  however  some  apparent 
contradictions  in  the  quotations  from  the  Old  Testament  in  the 
New,  the  reconciliation  of  which  has  much  engaged  the  atten- 
tion of  learned  men ;  who  have  assigned  various  causes  to  ac- 
count for,  or  explain,  such  discrepancies.  These  it  may  be 
useful  briefly  to  consider,  before  we  discuss  the  mode  in  which 
the  sacred  writers  of  the  New  Testament  apply  their  quotations 
from  the  Old  Testament.  The  causes  of  the  differences  in  these 
quotations  may  be  reduced  to  three,  viz.  1 .  Sophistications  or 
corruptions  of  the  Hebrew  text ; — 2.  Various  readings,  or  dif- 
ferences in  copies: — and  3.  Our  ignorance  of  the  correct  mean- 
ing of  particular  texts. 

■  1.  The  instances  of  Sophistication,  or  corruption  of  the 
Hebrew  text,  are  comparatively  few,  and  are  only  nine  in 
number,  as  we  have  already  seen  ',  the  comparison  of  manu- 
scripts and  versions  alone  can  enable  the  critic  to  determine  the 
true  reading. 

2.  Various  Readings  in  the  manuscript  copies  of  the  Greek 
Bible,  used  by  the  sacred  writers  of  the  New  Testament,  are 
another  cause  of  the  apparent  contradictions  in  the  quotations 
made  in  it  from  the  Old  Testament ;  and  these  manuscripts 
might  differ  from  those  which  we  have  at  present.  Professor 
Michaelis  likewise  thinks  it  possible  that,  in  those  cases  where 
the  quotations  are  materially  different,  another  translation 
might  have  been  added  in  the  Septuagint  as  a  marginal  note,  in 
the  same  manner  as  we  find  in  the  Hexapla  of  Origen  under 
the  name  of  uKXo;.  The  Proverbs  of  Solomon,  he  observes, 
present  instances  where  the  same  Hebrew  words  are  twice 
translated ;  which  can  be  explained  on  no  other  supposition, 
than  that  one  of  them  was  originally  a  marginal  note,  which 
has  insensibly  crept  into  the  text  itself  And  he  adduces  the 
following  instance  in  which  the  Septuagint  version  is  false, 
Prov.  X.  12.  Travraj  tov^  ja>)  (p»AovsijtouvT«5  x«Au\(/s<  cf)iA»«,  a  pas- 
sage which  is  twice  quoted  in  the  New  Testament,  and  both 
times  with  a  more  accurate  translation  :  James  v.  20.  xaAuvJ/sj 
TrArjdoj  ajW,apTiwv,  and  1  Pet.  iv.  8.  on  >j  ayaTnj  xaXu^/sj  -nKr^^og 
ajxagTJwv.  The  question  may  be  asked,  whether  the  Apostles 
found  this  reading  in  their  Greek  Bibles  ? — But,  before  we 
can  speak  with  decision  relative  to  the  quotations  from  the  Old 
Testament,  we  must  wait  for  a  more  perfect  edition  of  the  Sep- 


1  See  Sect.  I.  §  VIII.  p.  599.  siqmi. 


IX.  Sect.  II.]         Concluding  Observations.  448  a 

tuagint,  collated  from  the  best  manuscripts ;  for,  in  the  editions 
which  we  have  at  present,  too  little  attention  has  been  paid  to 
the  accuracy  of  the  text ;  and  the  manuscripts  which  have  been 
used  are  not  only  inconsiderable  in  number,  but,  though  antient, 
precisely  those  which  are  least  correct. ' 

3.  Another  cause  of  the  apparent  discrepancy  occurring  in 
the  quotations  from  the  Old  Testament  in  the  New  may  arise 
from  our  not  understanding  particular  Hebrew  texts  or  words  : 
a  few  such  instances  have  ah'eady  been  noticed  2.  But  this  is 
only  a  temporary  cause — the  researches  of  commentators  and 
critics  (which  the  preceding  tables  have  tended  to  confirm)  have 
shown  that  the  writers  of  the  New  Testament  express  the  true 
sense,  though  not  the  sense  generally  attributed  to  the  Hebrew : 
and  in  proportion  as  such  researches  are  more  diligently  pro- 
secuted, and  our  knowledge  of  the  original  languages  of  the 
Scriptures  is  increased,  these  difficulties  will  gradually  and  cer- 
tainly diminish. 

4.  It  is  further  to  be  observed  that  the  very  same  quotations 
are  often  contracted  by  some  of  the  evangelists  and  as  often  en- 
larged by  others.  This  difference  in  quoting  may  be  accounted 
for  by  the  different  occasions  on  which  they  are  introduced, 
and  the  different  ends  which  they  were  intended  to  serve. 
Thus,  Luke  (who  wrote  his  Gospel  for  the  instruction  of  Gen- 
tile converts,)  quotes  not  less  than  three  verses  from  the  prophet 
Isaiah  3;  while  Matthew  (iii.  3.)  and  Mark  (i.  3.)  quote  only 
the j^rs^  of  them.  But  it  was  necessary  to  Luke's  purpose  that 
he  should  proceed  so  far,  in  order  to  assure  the  Gentiles,  that 
they  were  destined  to  be  partakers  of  the  privileges  of  the  Gos- 
pel, and  to  see  the  salvation  of  God.  On  the  other  hand, 
Matthew  (xiii.  14,  15.)  and  Paul  (Acts  xxviii.  26,  27.)  when 
reproving  the  Jews  for  their  incredulity,  which  Isaiah  had  long 
before  predicted,  introduce  the  prophecy  at  full  length,  whereas 
Mark  (iv,  11,  12.)  and  Luke  (viii.  10.)  only  refer  to  it  briefly"*. 
Mark,  whose  Gospel  was  written  for  a  mixed  society  of  Jewish 
and  Gentile  converts,  has  many  peculiarities  belonging  to  him, 
which  are  not  specified  by  the  other  evangelists.  Of  these  pe- 
culiarities, we  have  an  instance  in  his  manner  of  citing  the  pas- 
sage of  Isaiah  just  noticed.   The  verse  in  his  Gospel  runs  thus  : 

Tojj  Iffu  Iv  Tra^a/SoXaiij  roc  Travra  yn/£T«i*     Iva  /SXettovts?  /SXraa.o'i,   xat    /x»i 

1  Marsh's  Michaelis,  vol.  i.  p.  235.  The  question  above  noticed  will,  most  probably, 
be  fully  solved  when  the  elaborate  edition  of  the  Septuagint,  now  printing  at  Oxford, 
shall  be  completed. 

2  See  §  VII.  pp.  595— 399.  sH;>ra. 

3  See  the  passages  of  Isaiah  and  Luke  at  lengtl),  in  p.  432.  No.  2. 

•*  The  passage  of  Isaiah,  above  noticed,  is  given  at  length,  in  p.  432.  No.  4.  stqva, 

ypL.  II.  [g  g] 


448  h  Concluding  Observations.  [Part  I.  Ch. 

auTo»5  Ta  a/x«{T«juaTa.  Unto  them  that  are  without  all  these  things  are 
done  in  parables :  That,  seeing  they  may  see  and  not  perceive ;  and 
hearing,  they  may  hear  and  not  understand;  lest  at  any  time  they 
should  be  converted  and  their  sins  should  be  forgiven  them. 

In  order  to  engage  the  Jews  the  more  effectually  to  adopt 
and  obey  his  Gospel,  Mark  has  not  only  inserted  in  it  more 
Hebrew  or  rather  Syro-Chaldaic  phrases  than  all  the  other 
evangelists  together ;  but  in  the  verse  here  given,  he  has  for- 
saken both  the  Hebrew  and  Greek  of  Isa.  vi.  11.  (in  our  trans- 
lation truly  rendered  and  I  will  heal  them),  and  has  quoted  the 
Chaldee   Paraphrase,    which   he   translated   for   himself,    xat 
'a<^s$ir^  avTOig  ra  ctjaa§Ty)jU.«Ta,   and   their   sins  should  be  forgiven 
them ;  and  which  thus  probably  became  more  intelligible  to  the 
Gentiles  also.     Now  these  particular  variations  are  so  far  from 
being  disparagements  to  the  Gospels,  that  they  are  in  reality 
the  excellencies  and  ornaments  of  them.     They  are  such  vari- 
ations only,  as  these  different  converts,  of  different  conceptions 
required  to  have  made,  for  their  obtaining  a  true  and  right 
knowledge  of  the  Old  Testament  prophecies  '.     A  similar  mode 
of  citation  is  pursued  by  the  illustrious  apostle,  Paul,  who  does 
not  mention  or  allege  tiie  law  and  the  prophets  in  one  and  the 
same  manner  to  Jews  and  Gentiles.    Thus,  to  Felix  the  Roman 
governor,  he  says  of  himself  (Acts  xxiv.  14.)  Believing  all  things 
which  are  written  in  the  law  and  the  2^7'ophets.     But  to   king 
Agrippa  (xxvi.  22.)  Saying  none  other  things  than  those  which 
the  prophets  and  Moses  did  say  shoidd  come.     And  thus  he  dis- 
tinguishes in  his  Epistles.     In  that  to  the  Hebrews  are  many 
passages  from  the  Old  Testament,  but  not  a  single  instance  in 
which  it  is  quoted   as  written.     But  in  his  other  epistles  he 
rarely  uses  any  other  form  than,  It  is  written,  or,   The  Scrip- 
ture saith.     Thus  he  cites  it  to  the  Romans  ;  the  chief  varia- 
tions from  which  mode  to  that  of  He  saith,  are  in   the  three 
chapters,  ix,  x,  xi.  which  principally  relate  to  the  Jews  :  and 
even  there  he  seldom  fails  to  name  the  prophet  whose  words 
are  adduced.     To  the  Galatians,  and  in  both  Epistles  to  the 
Corinthians,  with  one  or  two  exceptions,  he  urges  the  words  of 
the  Old  Testament  as 'ttJ?7'//e/z.     To  the  Philippians,  Colossians, 
and  Thessalonians,  if  we  mistake  not,  he  makes  no  direct  quo- 
tation from  it.     In  the  Epistle  to  the  Ephesians  he  refers  to  it 
twice,  and  there  indeed  in  both  places  under  the  form  oi  He 
saith.     But  he  himself  had  spent  above  two  years  in  teaching 
them  with  the  utmost  diligence  and  attention  (Acts  xix.  8.  10.) 
and  wrote  hisEpistle  to  them  some  years  after ;  when  he  might 

'  Dr.  Owen,  on   the    Modes    of  Quotation    used    by    the    evengelical    writers, 
pp.  85—87. 


IX.  Sect.  II.]         Concluding  Observations.  448  c 

have  full  assurance  that  he  spoke  to  those  "wJio  kneiso  the  lanso. 
A  passage  in  this  Epistle,  compared  with  one  similar  in  that  to 
the  Colossians,  seems  to  prove,  that  he  made  a  difference  be- 
tween them,  and  judged  the  Ephesians  to  be  better  versed  in 
the  sacred  books.  To  these  he  proposes  the  precept  of  obe- 
dience to  parents  with  a  view  to  the  Mosaic  promise :  (Eph.  vi. 
] — 3.)  Children,  obey  your  'parents  in  the  Lord  ;for  this  is  right. 
Honour  thy  father  and  mother  ;  which  is  the  first 
COMMANDMENT  WITH  PROMISE.  But  he  omits  this  reference 
to  the  words  of  the  Decalogue,  in  giving  the  same  precept  to 
the  Colossians;  with  whose  proficiency  in  the  Scriptures  he 
was  less  acquainted,  as  having  never  been  among  them.  He 
says  only  (Col.  iii.  20.)  Children,  obey  your  parefits  in  all 
thi?igs :  for  this  is  well  pleasing  unto  the  Lord. 

Thus  we  see  that  St.  Paul  has  one  mode  of  citing  the  Old 
Testament  to  the  Hebrews,  and  another  to  the  churches  of 
which  the  Gentiles  were  members ;  that  in  the  former  case  he 
agrees  with  Matthew,  in  the  latter  with  Mark  and  Luke.  And 
in  this  respect  there  is  so  much  uniformity  of  the  Apostle  and 
two  Evangelists,  that  we  may  justly  conclude,  it  was  not  acci- 
dental, but  designed  by  him  and  them,  for  the  same  purpose  of 
suiting  their  style  to  the  small  measure  of  scriptural  knowledge 
which  they  might  well  suppose  many  of  their  readers  to  possess. 
By  which  means  the  unlearned  or  newly-converted  Gentiles 
were  instructed,  that  what  was  offered  to  them  as  the  word  of 
God  which  came  in  old  time,  was  to  be  found  in  the  books  of 
Scriptui'e ;  and,  if  Judaisers  crept  in  and  perplexed  them  with 
doctrines  of  an  oral  or  traditionary  law,  they  were  furnished  with 
this  reply  to  such  teachers :  "  When  the  Apostles  and  Evange- 
lists, who  have  been  our  more  immediate  guides,  propose  to  us 
any  part  of  the  Mosaic  economy,  they  allege  only  what  is 
written^  and  what  they  carefully  inform  us  to  be  so."  ' 

We  have  dwelt  the  longer  on  this  subject,  not  only  on  ac- 
count of  its  importance  in  illustrating  the  external  form  of  the 
quotations  of  the  Old  Testament  by  the  Evangelists  and  Apostles, 
but  also  because  it  furnishes  us  with  an  additional  instance  of 
those  simple  notes  of  authenticity,  with  which  the  New  Testa- 
ment abounds,  and  which  the  genius  of  forgery  could  never  have 
devised. 

Upon  the  whole,  then,  as  it  respects  the  external  form  of 
quotations  from  the  Old  Testament,  it  may  be  observed,  that 
the  writers  of  the  New  Testament  did  not  make  it  a  constant 
rule  to  cite  from  the  Greek   version,  because  there  are  many 

'  Dr.  Townson's  Discourses  on  the  Four  Gospels,  disc.  4.  sect.  ii.  (Works, 
vol.  i.  pp.  101,  102.) 


4i4!8d  Concluding  Observations.  [Parti.  Ch* 

places  in  which  their  quotations  differ  from  that  version,  and 
agree  with  the  Hebrew '.  And  as  their  quotations  now  corres- 
pond with  the  Hebrew,  very  frequently  in  express  words ",  and 
generally  in  the  sense  ^ ;  so  it  is  highly  probable  that  they  uni- 
formly agreed  at  first,  and  that,  where  the  Hebrew  was  pro- 
perly expressed  in  the  Greek  version,  they  used  the  words  of 
that  version.  But  where  it  materially  varied  from  the  meaning 
of  the  Hebrew  Scriptures,  they  either  gave  the  sense  of  the 
passage  cited  in  their  own  words ;  or  took  as  much  of  the  Sep- 
tuagint  as  suited  their  purpose,  introducing  the  requisite  altera- 
tions. Hence  several  passages  are  neither  direct  quotations 
from  the  Hebrew  text,  nor  quotations  from  the  Septuagint  * : 
and  some,  as  we  have  already  seen,  agree  with  the  latter  even 
where  it  varies  from  the  former,  but  only  where  the  deviation 
does  not  so  affect  the  meaning  of  the  passage,  as  to  interfere 
with  the  pertinency  of  the  quotation  for  the  purpose  intended. 
"  All  this  accords  to  what  ordinary  writers,  in  similar  circum- 
stances, would  have  done,  and  in  fact  have  been  authorised  to 
do :  but  the  sacred  penmen,  being  themselves  divinely  inspired, 
might  take  liberties  which  we  must  not ;  because  their  com- 
ments were  equally  the  Word  of  God  with  the  texts  commented 
on."  * 

»  See  §  IV.  pp.  441 — 443.  supra.  3  See  §  I.  and  II.  pp.  358 — 383.  supra. 

3  See  §§  III. — V.  pp.  385—395  .supra.  *  See  §  V.  p.  393.  supra. 

5  The  Rev.  T.  Scott,  on  die  Authority  of  the  Septuagiyt,  in  the  Christian  Observer 
for  18 10,  vol.  ix.  p.  102. 


IX.  Sect.  III.]  (      ^+9     ) 


SECTION  III. 

ON  THE  INTERNAL  FORM  O'F  QUOTATIONS,  OR  THE  MODE  IN 
WHICH  CITATIONS  FROxAI  THE  OLD  TESTAMENT  ARE  AP- 
PLIED   IN    THE    NEW. 

General  observations  on  the  Rabbinical  and  other  modes  of  quoting  the 
Old  Testament — classification  of  the  quotations  in  the  New  Testa- 
ment ;  —  I.  Quotations  from  the  Old  Testament  in  the  New,  in 
which  the  predictions  are  literally  accomplished ; — II.  Quotations, 
in  which  that  is  said  to  have  been  done,  of  which  the  Scriptures 
have  not  spoken  in  a  literal,  but  in  a  spiritual  sense ; — III.  Quo- 
tations that  are  accommodated  by  the  sacred  writers  to  particular 
events  or  facts ;  — IV.  Quotations  and  other  passages  from  the  Old 
Testament  which  are  alluded  to  in  the  New. 

IN  considering  the  passages  of  the  Old  Testament,  which 
have  been  introduced  by  the  apostles  and  evangelists  into  the 
writings  of  the  New,  "  there  is  often  a  difficulty  with  respect 
to  the  application  of  such  quotations ;  when  they  are  applied 
to  a  purpose  to  which  they  seem  to  have  no  relation,  according 
to  their  original  design.  This  difficulty  arises  from  the  writers 
of  the  New  Testament  making  quotations  from  the  Old  with 
very  different  views :  and  it  can  be  removed  only  by  attending 
to  their  real  view  in  a  particular  quotation."  An  accurate 
distinction  therefore  must  be  made  between  such  quotations  as, 
being  merely  borrowed,  are  used  as  the  words  of  the  writer 
himself,  and  such  as  are  quoted  in  proof  of  a  doctrine,  or  the 
completion  of  a  prophecy. 

Michaelis  ^  has  remarked,  that  whenever  a  book  is  the  sub- 
ject of  our  daily  reading,  it  is  natural  that  its  phrases  should 
occur  to  us  in  writing — sometimes  with  a  perfect  recollection 
of  the  places  whence  they  are  taken,  and  at  other  times  when 
the  places  themselves  have  totally  escaped  our  memory.  Thus, 
the  lawyer  quotes  the  maxims  of  the  law;  the  scholar,  his 
favourite  classics;  and  the  divine,  the  precepts  of  the  Gospel. 
It  is  no  wonder,  therefore,  if  the  same  has  happen  ed  to  the 
writers  of  the  New  Testament ;  who  being  daily  occupied  in 
the  study  of  the  Old  Testament,  unavoidably  adopted  its  modes 
of  expression,  and  especially  of  the  Greek  Septuagint,  which 
they  have  borrowed,  and  applied  to  their  own  use  in  various 
ways  and  for  various  purposes. 

The  quotations  from  the  Old  Testament  in  the  New  are 
generally  introduced   by  certain  formulae,    such   as,    That  it 

1  Introducticii  to  the  New  i'estament,  vol.i.  pp.  200 — 203. 
VOL.  II.  G  G 


450  Oti  the  intei-nal  Form  of  Quotations.         [Part  1.  Cb. 

might  he  fulfilled — As  it  is  ^written — Isaiah  prophesied,  &c. ;  and 
various  rules  have  been  framed,  in  order  to  account  for  their 
application.  It  has  been  observed  by  the  same  great  philo- 
logist, that  the  writers  of  the  New  Testament  quote  in  general 
like  the  Rabbins,  without  mentioning  the  place  whence  the 
quotation  is  taken ;  as  they  presuppose  the  reader  to  be  so  well 
acquainted  with  the  Old  Testament,  as  to  be  able  to  find  it 
without  particular  direction.  The  Rabbins  select  some  prin- 
cipal word  out  of  each  section,  and  apply  that  name  to  the 
section  itself,  in  the  same  manner  as  the  Mohammedans  dis- 
tinguish the  suras  or  chapters  of  their  Koran,  saying,  in  Eli, 
in  Solomon,  when  they  intend  to  signify  the  sections  where 
the  names  are  mentioned,  For  instance,  Rashi,  in  his  re- 
marks on  Hosea  ix.  9.  {They  have  deeply  corrupted  them- 
selves, as  in  the  days  of  Gibeah\  says — "  Some  are  of  opinion 
that  this  is  Gibeah  of  Benjamin  in  the  concid)i7ie"  thai  is,  men- 
tioned in  the  chapter  of  the  concubine,  or  Judges  xix.  And  in 
this  manner  quotations  are  sometimes  made  in  the  New  Testa- 
ment. Thus,  in  Mark  xii.  26.  and  Luke  xx.  37.  siri  Tr\g  jSarov 
{i?i  or  at  the  bush),  signifies,  "  in  the  section  relating  to  the 
burning  bush,"  which,  according  to  the  modern  division,  is  the 
third  chapter  of  Exodus.  Again,  in  Rom.  xi.  2.  ev  Hx<a, 
(in  Elias)  signifies  "  in  the  section  in  which  the  actions  of 
Elias  are  recorded ;"  which  at  present  forms  the  seventeenth, 
eighteenth,  and  nineteenth  chapters  of  the  first  book  of 
Kings. ' 

Another  very  frequent  practice  of  the  Rabbins  was,  to  pro- 
duce only  the  initial  words  of  a  quoted  passage,  while  those  are 
omitted  in  'which  the  force  of  the  argument  consists,  or  the 
absence  of  which  destroys  the  connexion.  Of  this  description 
are  the  quotations  in  Rom.  vii.  7.  and  xiii.  9.  (Thou  shalt  not 
covet),  in  which  the  apostle  leaves  us  to  supply  the  following 
words  contained  in  Exod.  xx.  17.  Thoji  shalt  not  covet  thy 
neighbow" s  wife,  &c.  Similar  instances  are  to  be  found  in 
Rom.  xi.  27.  and  Heb.  ii.  13.2 

The  formulae  {as  it  is  written,  that  it  might  be  fulfilled,  it 
hath  been  said,  &c.  &c.)  with  which  the  quotations  in  the  New 
Testament  are  generally  introduced,  have  been  supposed  by 

1  Michaelis,  vol.  i.  pp.  243, 244, 153,  134,  492.  Upon  the  same  rule,  Michaelis  thinks 
the  supposed  contradiction  between  Mark  ii.  26.  and  1  Sam.  xxi.  1.  may  be  explained 
"  in  the  chapter  of  Abiathar,"  or,  in  that  part  of  the  books  of  Samuel  in  which  the  history 
of  Abiathar  is  related.  This  explanation,  Rosenmiiller  very  justly  remarks,  would  be 
preferable  to  any  other,  if  Mark  had  added  the  expression,  it  is  written,  or  the  Scrip- 
ture sailfi.  Scholia  in  N.T.  torn.  i.  p.  573.  edit.  1801.  See  also  Kuinoel  on 
Mark  ii.  26.     Comm.  in  I/ibros  N.  T.  Historicos,  torn.  »i,  p.  32. 

•  Michaelis,  vol.  1.  pp.  244 — 246. 


IX.  Sect.  III.]      On  the  internal  Form  of  Quotations.         451 

Surenhusius  %  (to  whose  learned  researches  biblical  students  arp 
most  deeply  indebted)  to  be  the  indications  of  the  modes  in 
which  they  are  expressed :  so  that,  by  attending  to  these  for- 
mulae, we  may  easily  know  why  the  evangelists  allege  the  sub- 
sequent words  in  one  certain  manner  rather  than  in  another ; 
and  why  they  depart  more  or  less  from  the  Hebrew  text. 
Agreeably  to  this  hypothesis,  Surenhusius  has,  with  infinite 
labour  and  industry,  collected  a  great  variety  of  rules  *  out  of 

'  In  the  preface  to  his  "  B/|3X»5  KarctXXayn;  :  in  quo,  secundum  veterum  Theo- 
logorum  Hebraeorum  Formulas  allegandi  et  modos  interpretandi,  conciliantur  loca  ex 
Veteri  in  Novo  Testamento  allegata  "  4to.  Amst.  1715.  The  words  of  Professor 
Surenhusius  are  as  follow :  "  Etenhn  omni  in  loco  ex  V.  T.  in  N.  allegaio  rede 
conciliando,  videndum  est  prius,  qua  allegandi  formula  utantur  Apostoli;  ex  qua 
Statim  dignoscere  licet,  quare  sequentia  verba  hoc ^et  nonalio  modo,  allegaverint,  atqiie 
nd  veterem  Scripturam  Hebrtsani  plusve  minusve  attenderint.  Sic  alium  sensum 
involvit  ilia  allegandi  formula  Ejg'/j9-»  ;  alium,  Tt^aivrai ;  alium,  Iva  -zXri^iiiSn  ro  ^rihv; 
alium ,  EvXii^a^'/i  n  y^atpti,  ^-c. 

2  The  following  are  the  principal  tkenes  or  rules  laid  down  by  Surenhusius,  whose 
work,  it  may  be  proper  to  remark,  deserves  a  place  in  the  library  of  every  biblical 
student,  on  account  of  its  learned  illustration  of  many  passages  of  Scripture  not  im- 
mediately connected  with  the  quotations  from  the  Old  Testament. 

1.  Sometimes  the  words  are  read,  not  according  to  the  regular  vowel-points,  but 
agreeably  to  others  substituted  for  them.  Instances  of  this  scrt,  Surenhusius  is  of  opi- 
nion, are  to  be  found  in  Acts  iii.  22,  2.3.  and  vii.  42,  &c.  1  Cor.  xv.  54.  and  2  Cor. 
viji.  15. 

2.  Sometimes  letters  are  changed,  as  in  Rom.  ix.  3.5.  1  Cor.ix.  9,  &c.  Heb.  viii.  9. 
andx,  5. 

5.  Sometimes  both  letters  and  vowel-points  are  changed,  as  in  Acts  xiii.  40,  41.  and 
2  Cor.  viii.  15. 

4.  Sometimes  words  are  added  from  a  parallel  passage,  or  are  changed  in  the  quota- 
tion, which  words  appear  as  if  the  whole  occurred  in  the  cited  text,  as  in  Rom.  xi.  5. 
XV.  10.  1  Cor.  XV.  45.  2  Cor.  vi.  16.  Eph.  v.  14.  and  Heb.  xii.  12,  13. 

5.  Sometimes  additional  words  are  inserted  to  complete  the  same,  as  in  Matt.  iv.  10. 
xxi.  5.  John  vi.  49.  xii.  38.  and  Rom.  x.  6. 

6.  Sometimes  several  passages  are  abridged  together,  in  order  to  make  the  subject 
more  clear:  as  in  Matt.  xxi.  5.  Luke  iv.  18,  19.  John  viii.  5,  Sec. 

7.  Sometimes  the  beginnings  of  verses  are  only  added,  for  the  sake  of  brevity,  al- 
though the  sacred  writer  refers  to  the  whole  passage,  which  he  paraphrases.  Instances 
of  this  sort  occur  in  Acts  i.  20.  Rom.  xi.  27.  Heb.  iii.  iv.  and  x. 

8.  Some  passages  are  cited,  either  allegorically,  or  by  way  of  simple  proof,  in  which 
case  the  subject  cannot  be  proved,  unless  the  passage  cited  be  compared  with  others, 
and  illustrated  as  in  Rom.  ix.  12,  15.  x.  8.  and  Heb.  iv.  5,  6. 

9.  Sometimes  one  and  the  same  passage  is  cited  to  prove  many  things,  and  is  applied 
to  many  persons,  as  in  Matt.  xiii.  14.  compared  with  John  xii.  40.  Rom.  ix.  33.  and 
X.  1 1.  compared  with  1  Pet.  ii.  6. 

10.  Sometimes  a  subject  is  intended  to  be  proved  by  several  passages,  though  one  only 
is  adduced,  the  reader  being  left  to  find  them  out,  as  in  Acts  xv.  15,  16. 

11.  The  first  and  last  clauses  of  a  verse  only  are  sometimes  cited,  the  intermediate 
clauses  being  omitted.     See  Eph.  v.  14.  and  1  Pet.i.  24,  25- 

12.  Sometimes  a  passage  is  simply  adduced  without  any  formula  of  quotation,  and 
then  another  intervenes  parenthetically  ;  which  being  cited,  the  sacred  writer  returns 
to  the  first  quoted  passage,  which  is  illustrated  in  a  variety  of  particulars.  Thus  St. 
Paul,  in  Heb.  iii.  7.  first  cites  Psal.  xcv.  7  ;  then  he  interposes  references  to 
Exod.  xvii.  2.  Numb.  XX.  13.  xiv.  23.  and  Deut.  i.  34 ;  and  at  length,  in  the  15ih 
verse,  he  returns  to  Psal.  xcv.  7.  which  he  explains,  as  if  all  the  intermediately  quoted 
passages  vvere  contained  in  one  and  the  same  text.  Similar  instances  occur  in  Keb.  iv. 
15.  and  1  Cor.  iii.   7.     Surenhusii  BifiXos  KixTaXXayrif,i<p,  1 — 56, 

G  G  2 


452  Oil  the  ititernal  Form  of  Quotations .     [Part  I.  Ch. 

the  Talmud  and  the  Rabbinical  writmgs,  and  has  illustrated 
them  with  numerous  extracts,  in  order  to  explain  and  justify 
all  the  quotations  made  from  the  Old  Testament  in  the  New. 
But  what  militates  against  this  hypothesis  is,  that  we  find,  that 
the  very  same  quoiationSf  expressed  in  the  same  words,  and 
brought  to  prove  the  very  same  points,  are  introduced  by  dif- 
ferent  formula  in  different  gospels.  A  further  objection  to 
the  rules  adduced  by  Surenhusius,  is  their  number  and  their 
complexity,  which  render  it  difficult  to  refer  all  the  quotations 
accurately  to  them.  It  is  therefore  not  only  more  convenient, 
but  more  intrinsically  useful,  to  refer  the  citations  from  the  Old 
Testament  in  the  New  to  the  four  following  classes,  which  have 
been  adopted,  with  some  alteration,  from  Rosenmliller ',  after 
Gusset  and  Wolfius.  According  to  these,  the  phrases,  that  it 
might  he  fulfilled,  as  it  is  "written,  &c.  &c.  may  be  properly  ap- 
plied in  the  New  Testament ; — 

I.  When  the  thing  ^predicted  is  literally  accomplished. 

II.  Wlien  that  is  done,  of 'which  the  Scripture  has  spoken,  not 
in  a  literal,  but  in  a  spiritual  sense. 

III.  When  a  thing  is  done,  neither  in  a  literal  nor  in  a 
spiritual  sense,  according  to  the  fact  referred  to  in  the  Scrip- 
tures :  hut  is  similar  to  that  fact.  The  passages  thus  cited  may, 
hriefly,  he  termed  accommodated  quotations. 

IV.  When  the  sacred  writers  have  made  simple  allusions  to 
passages  in  the  Old  Testament,  for  the  sake  of  example  or 
illustration.  2 

In  the  following  tables,  the  quotations  are  arranged  under 
each  class,  to  which  they  appear  respectively  to  belong.  Some 
of  the  references,  perhaps,  may  be  disputable ;  and  in  some,  it 
is  possible  that  the  author  may  be  mistaken :  but  as  they  are 
the  result  of  a  laborious  and  patient  comparison  of  every  pro- 
phecy or  citation,  in  classifying  which  he  could  have  but  little 
assistance,  he  trusts  he  may  be  allowed  to  say,  that  he  has 
exerted  the  best  of  his  judgment,  and  to  indulge  the  hope  that 
he  has  not  misapplied  the  quotations  in  any  essential  point. 

I.  Of  Qiiotations  from  the  Old  Testament  in  the  New,  in  which 
the  things  predicted  are  literally  accomplished. 

Direct  prophecies  are  those  which  relate  to  Christ  and  the  Gospel, 
and  to  them  alone,  and  which  cannot  be  taken  in  any  other  sense : 

'  Scholia  in  Nov.  Test.  torn.  i.  p.  25. 

^  The  fourth  class  mentioned  by  RosenmiiUer,  Gusset,  and  Wolfius,  is  as  follows : 
— When  that  which  has,  in  the  Old  Testament,  been  mentioned  as  formerly  done,  is 
accomplished,  in  a  larger  and  more  extensive  sense,  in  the  New  Testament.  But  as  the 
citations  which  appear  to  belong  to  this  class  may  be  referred  to  the  first  and  third,  we 
have  substituted  the  preceding  in  lieu  of  it. 


IX.  Sect.  III.]       On  the  internal  Form  of  Quotations.         453 

and  the  Scripture  is  said  to  be  fulfilled  in  the  literal  sense,  when 
that  event  which  it  foretells  is  accomplished.  The  quotations  from 
the  Old  Testament  in  the  New,  which  belong  to  this  class,  are  both 
numerous  and  highly  important.  Such  are  those  which  mention  the 
calling  of  the  Gentiles,  and  the  everlasting  kingdom  of  Messiah  : 
such  also  is  the  110th  Psalm,  which,  it  has  been  well  remarked,  is  as 
plain  as  a  prophetic  description  ought  to  be.  It  is  applicable  to 
Christ  alone,  and  it  sets  forth  his  exaltation,  his  royal  dignity,  his 
priestly  office,  the  propagation  of  his  Gospel,  the  obedience  of  his 
subjects,  the  destruction  of  his  enemies,  and  of  the  Roman  emperors 
who  persecuted  his  church,  ^ 

Other  examples  of  this  description  will  be  found  in  the  following 
quotations,  the  references  in  which  are  made  to  the  authorised  English 
version  of  the  Bible.  ^ 


Gen.  xii,  3.  xviii.  is.  xxii.  1 8.  quoted! 

Gen.xvii.  7.  19.  xxii.  16,   17. 

Deut.  xviii,  15.  19. 

Psal.  ii.  1,2. 

Psal.ii.  7.  -  - 

Psal.viii.  2.  -  •  - 

Psal.  viii,  4 — 6.         ... 

Psal,  xvi,  8 — 11.    -  -  - 

Psal.  xvi.  10.     - 

I'sal.  xxii.  1,  -  -  - 

Psal.  xxii.  18.  - 

Psal,  xxii.  22. 

Psal.  xxxi.  5.  -  - 

Psal.  xli.  9,  -  . 

Psal.  xlv.  6,  7. , 

Psal.  Ixviii.  is. 

Psal.  Ixix.  21 . 

Psal.  Ixix.  25.  cix,  8. 
Psal.  xcv.  7 — 11, 
Psal.  cii.  25 — 27.      - 

Psal.  ex.  1.        - 

Psal.  ex.  4.  -  - 

Psal.  cxviii.  22,  23. 

Psal.  cxviii.  25,  26. 

Psal.  cxxxii.  li.  17. 

Isa,  vii,  14,  •     - 

Isa,  ix.  1,2, 

Isa,  ix.  7.  (with  Dan.  vii.  14.  27.) 

Isa.  xi.  10. 

Isa.  XXV.  8.  -  - 

Isa,  xxvii,  9,  and  lix,  20,  21. 

Isa.  xxviii.  16.  (with  Joel  ii.  32.) 


-  { 


Acts  iii.  25.   Gal.  iii.  8. 

Luke  i.  55.  72,  73,  74. 

Acts  ii'.  22,  23. 

Acts  iv.  25,  2  6. 

Acts  xii.  33.  Heb.  i.  5.  v.  5. 

Matt.  xxi.  16. 

Heb.  ii.  6 — 8. 

Acts  ii.  25 — 28.  31. 

Acts  xiii,  35. 

Matt,  xxvii.  4  6.  Mark  xv.  24. 

Matt,  xxvii.  35.  Mark  xv.  34.  Luke  xxiii. 

34.  John  xix.  24. 
Heb.  ii.  12. 
Luke  xxiii.  46, 
John  xiii,  is.  Acts  i.  16. 
Heb,  i,  8,  9. 
Eph.  iv.  7,  8. 

{John  xix.  28,  29-  Matt,  xxvii.  48.  Mark 
XV.  36.  and  Luke  xxiii.  36. 
Acts  i.  20. 

Heb.  iii.  7 — 11.  iv.  3.  5 — 7. 
Heb.  i.  10 — 12. 

{Matt.  xxii.  44.    Mark  xii.  36.    Luke   xx. 
42.  Actsii.  34,  35.  Heb.  i.  13. 
Heb.  V.  6. 

{Matt.  xxi.  42.  Mark  xii.  1 0,  1 1 .  Lukexx. 
17.  Acts  iv.  11. 
Matt.  xxi.  9.  Mark  xi.  9.  John  xii.  la. 
Luke  i.  69.  Actsii.  30. 
Matt,  i,  23. 
Matt.  iv.  15,   16. 
Luke  i.  32.  33. 
Rom.  XV.  12. 
1  Cor.  XV.  54. 
Rom.  xi,  26,  27- 
Rom.  ix.  33.  and  1  Pet.  ii.  6. 


•  Jortin's  Remarks  on  Eccles.  Hist.  vol.  i.  p.  12L  2d  edit.  The  best  critical  illus- 
tration of  the  prophetical  sense  of  Psalm  ex.  is,  perhaps,  that  given  by  Dr.  Gregory 
Sharpe,  in  his  "  Second  Argument  in  defence  of  Christianity,  taken  from  the  Ancient 
Prophecies,"  pp.  275 — 511. 

8*As  the  passages  from  the  prophetic  writings  have  already  been  given  at  full  length, 
they  are  here  designedly  omitted. 

G  G  3 


4)54  Oti  the  internal  Form  of  Qiiotations. 

quoted  in 


[Parti.  Ch. 


Isa.  xl.  3 — 5. 
Isa.  xlii.  1 — 4. 
Isa.  xlix.  6. 
Is3.  liii.  1. 
Isa.  liii.  3 — 6. 
Isa.  liii.  4 — 6,    11. 
Isa.  liii.  4. 
Isa.  liii.  9 
Isa.  liii.  12. 
Isa.  liv.  la. 
Isa.  Iv.  3. 
Jer.  xxxi.  31 — 34. 
Hosea  i.  lo. 
Hosea  ii.  a3. 
Joel  ii,  28 — 32. 
Amos  ix.  11,   12. 
Micah  V.  2. 
Habak.  i.  5. 
Haggai  ii.  6. 
Zech.  ix.  9. 
Zech.  xi.  13. 
Zech.  xii.  lo. 
Zech.  xiii.  7. 
Mai.  Hi.  1 . 

Mai.  iv.  5,  6. 


Matt.  iii.  3.  Mark  i.  3.  Luke  iii.  4 — 6. 
Matt.  xii.  17 — 21. 

Acts  xiii.  47,  48.  and  xxvi. 23.  Lukeii.32. 
John  xii.  38.  Rom.  x.  16. 
Acts  xxvi.  22,  23. 
1  Pet.  ii.  24,  25. 
Matt.  viii.  1 7 . 
1  Pet.  ii.  22. 

Mark  xv.  28.  Luke  xxii.  37. 
John  vi.  45- 
Acts  xiii.  34. 

Heb.  viii.  8 — 12.  x.  16,  17. 
Rom.  ix.  26. 
Rom.  ix.  25.  1  Pet.  ii.  10. 
Acts  ii.  16 — 21. 
Acts  XV.  16,  17. 
Matt.  ii.  5,  6.  John  vii.  42. 
Acts  xiii.  40. 
Heb.  xii.  26. 

Matt.  xxi.  4,  3.  John  xii.  14.  16. 
Matt,  xxvii.  9,  10. 
John  xix.  37. 

Matt.  xxvi.  31.  56.   Mark  xiv.  27.  50. 
Matt.  xi.  10.  Mark  i.  2.  Luke  vii.  27. 

{Matt.  xi.  13,  14.  xvii.  10 — 13.  Mark  ix, 
11  —  13.  Luke  i.  16,  17. 

II.  Of  Quotations  from  the  Old  Testament  in  the  Neia,  in 
nsohich  that  is  said  to  have  been  done,  of  which  the  Scriptures 
have  not  spokeji  in  a  literal,  hut  in  a  spiritual  sense. 

There  are  citations  out  of  the  Old  Testament  in  the  New,  in  a 
mediate  and  typical  or  spiritual  sense,  respecting  Christ,  and  his 
mystical  body  the  church.  The  Scripture  is  therefore  said  to  be  ful- 
filled, when  that  is  accomplished  in  the  antitype  which  is  written  con- 
cerning the  type.  Thus,  in  John  xix.  36.  we  read,  these  things  were 
done  that  the  Scripture  should  be  fulfilled, — "  a  bone  of  him  shall  not 
be  broken."  These  words,  which  were  originally  written  of  the  pas- 
chal lamb  (Exod.  xii.  46.  Numb.  ix.  12.),  are  said  to  be  fulfilled  in 
Christ,  who  is  the  antitype  of  that  lamb.  Additional  examples  of  the 
same  kind  will  be  found  in  the  annexed  passages. 
Gen.  xiv.  19.  20.  cited  and  applied  in  Heb.  vii.  1 — 10. 
Gen.  XV.  5.  ,  -  -         Rom.  iv.  is. 

Gal.  iv.  22. 

Rom.  iv.  17. 

Rom.  ix.  9. 

GaL  iv.  22,  &c. 

Rom.  ix.  7 . 

Rom.  ix.  10. 

John  vi.  31.  49.      1  Cor.  x.  ;{, 

1  Cor.  X.  4. 

1  Pet.  ii.  9. 
Heb.  ix.  20. 

2  Cor.  vi.  16. 
John  iii.  14. 
Gal.  iii.  i3. 
Rom.  X.  19. 
Heb.i.  5. 
Rev.  ii.  27- 


Gen.  XVI.  15. 

Gen.  xvii.  4. 

Gen.  xviii.  10. 

Gen.  xxi.  1 — 3.  - 

Gen.  xxi.  12. 

Gen.  XXV.  23. 

Exod.  .Kvi.  13 — 15. 

Exod.  xvii.  6-  Numb.  xx.  11 

Exod.  xix.  6. 

Exod.  xxiv.  8. 

Levit.  xxvi.  11,12. 

Numb.  xxi.  8,  9- 

Deut.  xxi.  23. 

Deut.  xxxii.  21. 

2  Sam.  vii.   14. 

Psal.  ii,  9,         - 


IX.  Sect.  III.]     On  the  internal  Form  of  Quotations.  4!55 

Psal.  viii.  4 — 6.  cited  and  applied  in  Heb.  ii.  6 — 8. 

Psal.  viii.  6.  -              -  -  iCor.  XV.  27. 

Psal.  xviii.  40.  -  -         -  Roitl.  xv.  9. 

Psal.  XXXV.  19.  Ixix.  4.  and  cix.  5.  John  xv.  25. 

Psal.  xl.  6  —  8.  -             -  -  Heb.  x.  5—7. 

Psal.  Ixix.  9.  -  -  Johnii.  17. 

Psal.  civ.  4.  -             -  -  Heb.  i.  7 . 

Isa.  xl.  6,  7.  -               -  -  1  Pet.  i.  24,  25. 

Isa.  Hi.  7.  and  Nahum  i.  15.  -  Rom.  x.  15. 

Isa.  liv.  1.  -              -  -  Gal,  iv.  27. 

Isa.  Ixiv.  4.  -             -  -  1  Cor.  ii.  9. 

Hoseaxi.  1.  -             -  -  Matt.ii.  15. 

Jonah  i.  17.  ii.  i.  and  iii.  5.  -  Matt.  xii.  40,  41.  Luke  xi.  30.  32. 

Habak.  ii.  3.  -              ,  -  Heb.  x.  37. 

Habak.  ii.  4.  -             -  -  Rom.  i.  17.  Gal.  iii.  11.  Heb.  x.  38- 

III.  Of  Quotations  from  the  Old  Testament  in  the  New,  in 
nsiliich  a  thing  is  done  neither  in  a  literal  nor  in  a  spiritual  se?ise, 
according  to  the  fact  referred  to  in  the  Scriptures,  but  is  similar 
to  that  fact, — in  [other  words,  where  the  citation  is  accommo- 
dated. 

Accommodations  are  passages  of  the  Old  Testament,  which  are 
adapted  by  the  writers  of  the  New  Testament  to  an  occurrence  that 
happened  in  their  time,  on  account  of  some  correspondence  and 
isimilitude.  These  are  not  prophecies,  though  they  are  said  sometimes 
to  be  fulfilled  ;  for  any  thing  may  be  said  to  be  fulfilled  when  it  can 
be  pertinently  applied.  This  method  of  explaining  Scripture  by  ac- 
commodation will  enable  us  to  solve  some  of  the  greatest  difficulties 
relating  to  the  prophecies. 

For  the  better  understanding  of  this  important  subject,  it  should  be 
recollected,  that  the  writings  of  the  Jewish  Prophets,  which  abound 
in  fine  descriptions,  poetical  images,  and  sublime  diction,  were  the 
classics  of  the  later  Jews  :  and,  in  subsequent  ages,  all  their  writers 
affected  allusions  to  them,  borrowed  their  images  and  descriptions, 
and  very  often  cited  their  identical  words,  when  recording  any  event 
or -circumstance  that  happened  in  the  history  of  the  persons  whose 
lives  they  were  relating  ;  provided  it  was  similar  and  parallel  to  one  that 
occurred  in  the  times,  and  was  described  in  the  books  of  the  ancient 
prophets.  It  was  a  familiar  idiom  of  the  Jews  \  when  quoting  the 
writings  of  the  Old  Testament,  to  say — that  it  might  be  fulfilled,  which 
was  spoken  by  such  and  such  a  prophet ;  not  intending  to  be  understood 
that  such  a  particular  passage  in  one  of  the  sacred  books  was  ever  de- 
signed to  be  a  real  prediction  of  what  they  were  then  relating,  but 
signifying  only,  that  the  words  of  the  Old  Testament  might  be  pro- 
perly adapted  to  express  their  meaning,  and  illustrate  their  ideas. 
And  thus  the  Apostles,  who  were  Jews  by  birth,  and  wrote  and  spoke 
in  the  Jewish  idiom,  have  very  frequently  alluded  to  the  sacred  books, 
after  the  customary  style  of  their  nation  ;  intending  no  more  by  this 
mode  of  speaking,  than  that  the  words  of  such  an  ancient  writer  are  hap- 
pily descriptive  of  what  was  transacted  in  their  time,  and  might,  with 
equal  propriety,  be  adapted  to  characterise  such  a  particular  circum- 

'  The  Talmud  and  Rabbinical  writers    abound  with  instances,  great  numbers   of 
which  are  cited  by  Surenhusius,  in  the  work  already  cited,  p.  451.  note  '. 

G  G  4- 


4"56  On  the  internal  Form  of  Qjiotations.  [Part  I.  Ch. 

stance  as  happened  in  their  days ;  that  there  was  a  con-similarity  of 
cases  and  incidents  ;  and  that  the  expressive  style  and  diction  of  the 
old  inspired  prophets  were  as  justly  applicable  to  the  occurrences  re- 
corded by  the  apostles,  as  they  were  suitable  to  denote  those  events 
and  facts  in  their  times  which  they  had  commemorated. 

Thus,  our  Lord,  speaking  of  the  insurmountable  prepossessions  and 
perverseness  of  the  Jews  to  whom  he  preached,  says : — Seeing  they 
see  not,  and  hearing  they  hear  not,  neither  do  they  understand, — that  is, 
their  stupidity  is  so  gross,  and  their  prejudices  are  so  numerous,  that 
though  they  have  capacities  proper  for  understanding  and  receiving  my 
doctrine,  they  will  neither  understand  nor  receive  it ;  so  that  in  them 
is  fulfilled  the  prophecy  of  Isaiah, — his  words  are  perfectly  applicable 
to  the  present  age,  and  descriptive  of  their  moral  character  and  con- 
dition : — Hearing,  ye  shall  hear,  and  shall  not  understand  ;  and  seeing, 
ye  shall  see,  and  shall  not  perceive.  For  this  people's  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hearing,  and  their  eyes  they  have  closed, 
lest  at  any  time  they  should  see  with  their  eyes,  and  hear  with  their 
ears,  and  should  understand  with  their  heart,  and  should  be  converted, 
and  I  should  heal  them.  (Isa.  vi.  9,  10.  cited  in  Matt.  xiii.  14,  15.) 
The  sanie  passage  of  the  evangelical  prophet  is  cited  by  St.  Paul 
(Rom.  xi.  8.),  and  applied  to  the  invincible  obstinacy  of  his  country- 
men,— not,  indeed,  as  though  they  had  then,  and  then  only,  received 
their  precise  accomplishment,  but  as  beautifully  expressive  of  the 
obduracy,  determined  infidelity,  and  impenitence  of  the  Jews. 

Again,  the  prophet  Jeremiah,  describing  the  miseries  of  captivity 
by  a  beautiful  figure,  represents  Rachel  as  deploring  the  loss  of  her 
children,  bathed  in  tears,  piercing  the  air  with  loud  lamentations, 
and  indulging  inconsolable  grief.  When  Herod  imbrued  his  hands  in 
the  blood  of  the  innocents  in  Bethlehem  and  its  vicinity,  how  ap- 
plicable were  the  prophets  words  to  such  a  cruel  scene,  and  how 
happily  are  they  cited  by  the  evangelist,  to  exhibit  to  his  reader  the 
mourning  and  lamentation  caused  by  that  sanguinary  tyrant !  They 
are  a  beautiful  quotation,  and  not  a  prediction  of  what  then  happened  : 
and  yet,  upon  the  murder  of  these  babes,  the  sacred  historian  says, 

according  to  the  Jewish  phraseology,  when   they  cited  Scripture : 

Then  was  fulfilled  that  which  was  spoken  by  the  prophet  Jeremiah  ;  in 
Ramah  there  was  a  voice  heard,  lamentation,  and  weeping,  and  great 
mourning,  Rachel  weeping  for  her  children,  and  would  not  be  comforted 
because  they  are  not.     (Jer.  xxxi.  15.  cited  in  Mat.  ii.  17,  18.) 

Once  more, — our  Lord  having  delivered  several  parables,  the  sacred 
historian,  after  remarking  that  Jesus  Christ  chose  to  convey  his  religi- 
ous and  moral  instruction  to  the  Jews  by  means  of  parables,  with 
which  all  his  public  discourses  abounded,  says  : — That  it  might  be  ful- 
filled which  was  spoken  by  the  prophet,  "  I  will  open  my  mouth  in 
parables,  I  will  utter  things  which  have  been  kept  secret  from  the 
foundation  of  the  world."     (Psal.  Ixxviii.  2.  quoted  in  Matt.  xiii.  35.)  » 

'  This  mode  of  accommodatins;  passages  was  not  confined  to  the  inspired  penmen. 
Pagan  writers  often  cite  passages  from  their  old  poets,  to  describe  things  of  which  these 
poets  never  thought ;  and  this.  Dr.  Jortin  remarks,  is  no  fault,  but  rather  a  beauty  in 
writing :  and  a  passage,  applied  justly  in  a  new  sense,  is  ever  pleasing  to  an  ingenious 
reader,  who  loves  to  see  a  likeness  and  pertinency  where  he  expected  none.  (Rem.  on 


IX.  Sect.  III.]     On  the  internal  Form  of  Quotations.         'iS? 

A  similar  instance  of  accommodation  occurs  in  St.  Paul's  second 
Epistle  to  the  Corinthians  (vi.  2.)  ;  where  he  cites  the  saying  of  the 
Prophet  Isaiah  (xlix.  8.) — I  have  heard  thee  in  a  time  accepted,  and  in 
the  day  of  salvation  I  have  succoured  thee.  In  this  passage  the  apostle 
does  not  mean  to  declare  that  the  prophet  had  the  Corinthians  in  view, 
but  he  cites  it  as  a  parallel  case :  intimating  that  they  might  col- 
lect from  that  saying  that  there  was  a  certain  accepted  time,  in  which 
God  would  hear  them,  and  which,  therefore,  it  concerned  them  not  to 
let  pass  without  carefully  improving  it. 

The  following  table  presents  a  list  of  the  passages  thus  accommo- 
dated from  the  Old  Testament  by  the  writers  of  the  New  : — 

Gen.  XV.  5.                  -  cited  in     Rom.  iv.js. 

Gen.  XV.  6.             -  -              -  Rom.  iv.  3.  Gal.  iii.  6.  and  James  ii.  23. 

Gen.  xviii.  lo.             -  -          -  Rom.  ix.  9. 

Gen.  xix.  15,  "26.  -                  -  Luke  xvii.  Q8,  29.  32. 

Gen.  xxi.  12.             -  -             -  Rom.  ix.  7. 

Gen.  XXV.  33.             -  -         -  Heb.  xii.  16. 

Gen.  xxvii.  28,  &c.  -              -  Heb.  xi.  20.  xii.  17. 

Exod.  ix.  16.           -  -               -  Rom.  ix.  17. 

Exod.  xxxii.  6.  -                 -  i  Cor.  x.  7. 

Exod.  xxxiii.  19.       -  -            -  Rom.  ix.  15. 

Lev.  xi.  45.       -  -                -  1  Pet.  i.  16. 

Lev.  xviii.  5.             -  -             -  Rom.  x.  5.  Gal.  iii.  12. 

Deut.  vi.  13.             -  -              -  Matt.  iv.  10.  Luke  iv.  8. 

Deut.  vi.  16.         -  -               -  Matt.  iv.  7.  Luke  iv.  12, 

Deut.  viil.  3.      -  -                 -  Matt.  iv.  4.  Luke  iv.  4. 

Deut.  XXV.  4.        -  -                -  1  Cor.  ix.  9.  1  Tim.  v.  is. 

Deut.  xxvii.  26.         .  -             -  Gal.  iii.  10. 

Deut.  xxxii.  35.       -  -            -  Rom.  xii.  19.  Heb.  x.  30. 

Deut.  xxxii.  36.  -                 -  Heb.  x.  30. 

Deut.  xxxii.  43.       -  -             -  Rom.  xv.  10. 

Josh.  i.  5.          -  -                 -  Heb.  xiii.  5. 

1  <?am  xxi  6            -  -                   ("Matt.  xii.  3,  4.  Mark  ii.  25,  26.  Luke 

\      vi.  3,  4. 

1  Kings  xix.  14.  18.  -         -         -  Rom.  xi.  3,  4. 

Psal.  v.  9.  and  cxl.  3.  -            -  Rom.  iii.  13. 

Psal.  X.  7.             -  -               _  Rom.  iii.  14. 

Psal.  xiv.  1 — 3-  and  liii.  1 — 3.  -  Rom.  iii.  10 — 12. 

Psal.  xix.  4.      .  -                 -  Rom.  X.  18. 

Psal.  xxiv.  1.     -  -                 -  1  Cor.  x.  26. 

Psal.  xxviii.  16.         -  -             -  Rom.  x.  11. 

Psal.  xxxii.  1,2.  -               -  Rom.  iv.  7,  8. 

Psal.  xxxiv.  12 — 16.  -              -  1  Pet.  iii.  10— 12. 

Psal.  XXX vi.  1 .    -  -                 -  Rom.  iii.  18. 

Psal.  xliv.  32.            ■  -             .  Rom.  viil.  36. 

Psal.  Ii.  4.         -  -               *-  Rom.  iii.  4. 

Psal.  Ixix.  9.             -  -             -  Rom.  xv.  3. 

Psal.  Ixix.  22,  23.  -             -  Rom.xi.  9,  10. 

Psal.  Ixxviii.  2.  -                 -  Matt.  xiii.  35. 

Psal.  Ixxxii.  6.         •  -             -  John  x.  34. 

Eccl.  Hist.  vol.  i.  p.  120.)  In  ^lian,  Diogenes  the  Cynic  philosopher  is  reported  to 
have  said,  that  «'  he  fulfilled  in  himself  all  the  curses  of  tragedy:  and  Olympiodorus, 
in  his  life  of  Plato,  has  this  expression,  "  thai  it  might  be  true  concerning  him,"  and 
then  cites  the  following  verse  from  Homer  : 

Tou  xai  cc'jro  yXutani  ^JXiTflj  yXi/*/«v  ottv  av2n. 

Words  sweet  as  honey  from  his  lips  distilled.         Pope. 
Which  verse,  however  applicable  to  that  great  philosopher,  is  not  to  be  considered  as  an 
oracle  delivered  by  the  poet,  with  a  view  to  the  particular  use  or  accommodation  of  it 
by  this  biographer.     (Sharpe's  Second  Argument  in  Defence  of  Christianity,  p.  349.) 


458 

Psal.  cxK.  9. 

Psal.  cxvi.  JO. 

Psal.  cxvii.  1. 

Psal.  cxviii.  6. 

Prov.  i.  16.  Isa.  lix.  7,  8- 

Prov.  ii).  11,   12. 

Prov.  iii.  34. 

Prov.  X.  12. 

Prov.  XXV.  21,  22. 

Prov.  xxvi.  11. 

Isa.  i.  9. 

Isa.  vi.  9,  10. 


On  the  internal  Form  of  Quotations.         [Part  I.  Ch. 


cited  in  2  Cor.  ix.  9. 

2  Cor.  iv.  13. 
Rom.  XV.  11. 
Heb.  xiii.  6. 
Rom.  iii.  15 — 17 
Heb.  xii.    5,  6. 
James  iv.  6. 

1  Pet.  iv.  8. 
Rom.  xii.  20. 

2  Pet.  ii.  22. 
Rom.  ix.  29. 

f  John  xii.  40. 

\     viii.  10.    Rom.  xi.  8. 

1  Pet.  iii.  14,   15. 

Heb.  ii.  i3. 

Rom.  ix.  27,  2  8. 

Rom.  xi.  8. 

Matt.  XV.  8,  9.  Mark  vii. 

1  Cor.  i.   19. 
Rom.  ix.  20,   21. 
Rom.  xiv.  11.  Phil,  ii.  10 

2  Cor.  vi.  2. 
Rom.  ii.  24. 
Rom.  X.  15. 
2  Cor.  vi.  17. 
Rom.  XV.  21. 
Mstt.  xxi.  13. 
Luke  iv.  18,  19- 
Rom.  X.  20,  21. 
Acts  vii.  49,  50. 
Matt.  ii.  i7,  18. 

•2  Cor.  vi.  18. 


Matt.  xiii.  14,  15.  Luke 


6. 


20. 


Mark  xi.  17.  Luke  xix.  46. 


Isa.  viii.  12,   13. 

Isa.  viii.  17,   I8. 

Isa.  X.  22,  23. 

Isa.  xxix.  10. 

Isa.  xxix,  13. 

Isa.  xxix.  14. 

Isa.  xxix.  16.  and  xlv.  9. 

Isa.  xlv.  23. 

Isa.  xlix.  8. 

Isa.  Iii.  5.  with  Ezek.  xxxvi. 

Isa.  Iii.  7.  and  Nahum  i.  15. 

Isa.  Hi.  11,12. 

Isa.  Iii.  15. 

Isa.  Ivi.  7.  (and  Jer.  vii.  11.) 

Isa.  Ixi.  1,  2.    - 

Isa.  Ixv.  1,  2. 

Isa.  Ixvi.  1,  2. 

Jer.  xxxi.  15. 

Jer.  xxxi.  33.  and  xxxii.  38.  (with  2  Sam.^ 

vii.  14.)         - 
Hab.  ii.  4.  .  .  ■         Rom.  i.  17. 

Joel.  ii.  32.  -  -  -  -         Rom.  x.  i3. 

Mai.  i.  2,  3.     -  -  -         Rom.  ix.  13. 

It  cannot  escape  observation,  that  by  far  the  larger  portion 
of  the  preceding  quotations  is  accommodated  by  the  apostle 
Paul.  Dr.  John  Taylor  '  has  some  useful  remarks  (of  which 
the  following  are  an  abstract),  on  the  various  designs  with 
which  Saint  Paul  cited  them : 

1.  Sometimes  his  intention  goes  no  further  than  using  the  same 
strong  expressions,  as  being  equally  applicable  to  the  point  in  hand. 
Thus,  in  Rom.  x.  6 — 8.  he  uses  the  words  of  Moses  (Deut.  xxx. 
12 — 14.),  not  to  prove  any  thing,  nor  as  if  he  thought  Moses  spoke  of 
the  same  subject ;  but  merely  as  intimating  that  the  strong  and  lively 
expressions,  used  by  Moses  concerning  the  doctrine  he  taught,  were 
equally  applicable  to  the  faith  of  the  Gospel.  So,  in  Rom.  x.  18.  he 
quotes  Psal.  xix.  4.  though  it  is  not  unlikely  that  those  expressions 
were  used  by  the  antient  Jews  in  application  to  the  Messiah,  as  the 
apostle  applies  them. 

2.  Sometimes  the  design  of  the  quotation  is  only  to  show  that  the 
cases  are  parallel :  or  that  what  happened  in  his  times  corresponded 
with  what  happened  in  former  days.  See  Rom.  ii.  24.  viii.  36. 
ix.  27—29.  xi.  2—5.  8—10.  and  xv.  21. 

'  In  his  Paraphrase  and  Notes  on  Saint  Paur^^Epistle  to  the  Romans,  p.  339,  4th 
edit.  1769. 


IX.  Sect.  III.]       On  the  internal  Form  of  Quotations.         459 

3.  Sometimes  the  quotation  is  only  intended  to  explain  a  doctrinal 
point.  See  Rom.  i.  17.  iv.  7,  8.  18—21.  ix.  20,  21.  x.  15.  and 
XV.  3. 

4.  Sometimes  the  quotation  is  designed  to  prove  a  doctrinal  point 
§ee  Rom.  iii.  4.  10— 18.  iv.  3- 17.  v.  12— 14.  ix.  7.9.  12,  13.  15.17. 
X.5.  11.  13.  xii.  20.  andxiv.  11. 

Lastly,  when  a  passage  of  the  Old  Testament  is  quoted  in 
the  New,  in  order  to  prove  a  point  of  doctrine,  the  person  or 
writer  applies  it,  though  not  always  in  the  precise  words  of  the 
original,  yet  constantly  according  to  its  genuine  sense  as  it 
stands  there.  Examples  of  such  application  will  be  found  in 
Deut.  viii.  3.  compared  with  Matt.  iv.  4.;  Deut.  vi.  16.  com- 
pared with  Matt.  iv.  7. ;  Deut.  xxxiii.  35.  and  Prov.  xxv.  21,  22. 
compared  with  Rom.  xii.  19,  20. — The  expression  in  Hos. 
vi.  6.  7nerct/  and  not  sacrifice  is  applied  to  different  purposes  in 
Matt.  ix.  13.,  but  to  both  properly. 

In  applying  the  accommodated  citations  of  the  Old  Testa- 
ment, Turretin  has  suggested  the  three  following  rules,  which 
claim  the  attention  of  the  biblical  student. 

1.  In  applications  of  this  kind,  we  must  not  neglect  the  literal 
sense,  which  is  the  first  and  only  genuine  sense  of  Scripture. 

2.  Such  applications  ought  not  to  be  forced,  or  far-fetched;  for 
those  which  were  made  by  the  apostles,  were  simple,  and  easy  to  be 
apprehended. 

3.  Too  much  stress  ought  not  to  be  laid  on  these  applications ; 
which,  it  should  be  considered,  are  merely  illustrations  adduced  by  the 
sacred  writers  further  to  explain  the  subjects  under  their  discussion. 

4.  Such  being  the  nature  of  these  accommodations,  it  follows  that 
no  doctrines — at  least  such  as  are  necessary  to  salvation — either  can 
or  ought  to  be  deduced  from  them,  i 

IV.  Of  Qiiotations,  and  other  Passages  from  the  Old  Testament 
nsohich  are  alluded  to  in  the  New. 
Besides  the  passages  mentioned  in  the  preceding  class,  as  accom- 
modated by  the  writers  of  the  New  Testament,  there  is  a  fourth  class 
nearly  allied  to  them,  and  comprising  a  few  quotations,  together  with 
a  larger  number  of  other  passages  not  distinctly  cited  from  the  Old 
Testament ;  but  which,  on  comparing  them  with  the  New  Testament, 
appear  most  evidently  to  have  been  present  to  the  minds  of  the  sacred 
writers,  who  have  alluded  to  them  by  way  of  illustration  or  example. 
A  careful  inspection  of  such  passages,  with  reference  to  their  scope 
and  context,  together  with  an  application  of  the  rules  above  suggested 

'  Turreiin,  De  Sacr.  Script.  Interpretatione,  pp.  118, 119.  see  also  pp.  ]07 117. 

The  subject  of  accommodated  passages  of  Scripture  is  more  fully  discussed  by  Dr.Sharpe 
(Second  Argument  from  Prophecy,  pp.  347—365) ;  Dr.  Hey  (Norrisian  Lectures, 
vol.  i.  pp.  260 — 262);  Dr.  Harwood  (Introduction  to  the  New  Test.  vol.  i, 
p.  279 — 290);  Rumpaeus  (Comment  Crit.  adLibros  Nov.  Test.  pp.  443.449,  450); 
Bishop  Kidder  (in  his  Demonstration  of  the  Messias,  chap,  iii,  Boyle's  Lectures 
vol.  i.  pp.  150 — 152)  ;  Dr.  Nicholls  (Conference  with  a  Theist,  part.  iii.  vol.  ii. 
pp.  10—13.  ed.  1698) ;  and  especially  by  Dr.  Sylces  (On  the  Truth  of  the  Christian 
Religion,  chapters  xiii.  xiv.  and  xv.  pp.  206 — 296.  edit.  1725. 


alluded  to  in 


460  On  the  internal  Form  of  Qiwtatiofis.       [Part  I.  Ch. 

by  Turretin,  will  readily  enable  the  student  to  judge  of  the  allusions 
which  he  may  meet  with  in  the  New  Testament :  and  in  addition  to 
those  rules.  Dr.  Gerard  has  remarked,  that  when  the  inspired  writers 
quote  a  passage  from  the  Old  Testament,  merely  in  the  way  of  allusion, 
it  is  enough  that  the  words  which  they  borrow  emphatically  express 
their  own  meaning.  It  is  not  necessary  that  they  be  precisely  the 
same  with  those  of  the  passage  alluded  to,  nor  that  they  be  there 
used,  either  of  the  same  subject  or  of  a  similar  subject  i.  Thus, 
Deut.  XXX.  12 — 14.  which  was  originally  written  concerning  the  law, 
is  by  Saint  Paul  accommodated  to  the  Gospel  (Rom.  x.  6 — 8.),  with 
proper  variations  and  explanations.  The  following  table  presents  a  list 
of  the  principal  passages  thus  alluded  to  in  the  New  Testament. 

2  Pet.  iii.  5. 

{Matt.  xix.  4.     Mark  x.  6.    1  Cor.  xi.  7. 
James  iii.  9. 
Heb.  iv.  4. 
1  Cor.  XV.  45. 
1  Cor.  xi.  8.   1  Tim.  ii.  13. 

{Matt.  xix.  5.    Mark  x.  7.  1  Cor.  vi.  16. 
Eph.  V.  31. 

1  Tim.  ii.  14. 

2  Cor.  xi.  3. 
1  Cor,  xiv.  34. 
Heb.  xi.  4. 

{Matt,  xxiii.  35.  Luke  xi.  51.  1  John  iii. 
12.  Jude verse  11. 
Heb.  xi.  5. 
Matt.  xxiv.  37,  38.    Luke  xvii.   26,  27. 

Heb.  xi.  7.   1  Pet.  iii.  19,20.  2  Pet.  ii. 

5.  iii.  6. 
Acts  vii.  5.  Heb.  xi.  8. 
Rom.  iv.  13. 
Acts  vii.  6,  7. 
Acts  vii.  8. 
Heb.  xiii.  a. 
Heb.  xi.  11. 

1  Pet.  iii.  6. 

2  Pet.  ii.  6.  Jude,  verse  7. 
Heb.  xi.  18. 
Acts  vii.  14. 
Heb.  xi.  21. 
Heb.  xi,  22. 

Heb.  xi.  23 — 27.  Acts  vii.  20 — 29. 
Markxii,26.  Acts  vii.  31, 32.  Heb.  xi.  16. 
Heb.  xi.  28. 

1  Cor.  X.  2.  Heb,  xi.  29. 
Heb.  xii.  18 — 20. 

{Matt.  xix.  18, 19.  Markx.  19.  Luke  xviii. 
20.  Rom,  xiii.  9.  James  ii,  11. 

S^Luke  ii.  23, 

Matt,  viii,  4.  Mark  i,  44.  Luke  v.  14. 

Matt.  V.  33. 

Matt.  V.  43.  Gal.  v.  14. 

1  Cor.  X.  6. 

Heb.  iii.  16,  17.  Jude,  verse  5. 

1  Cor.  X.  9. 


Gen.  i.  6.  9. 

Gen.  i.  27.       -  -  - 

Gen.  ii.  2,  3. 

Gen.  ii.  7.  -  -  - 

Gen.  ii,  21,  22.        - 

Gen.  ii.  24.  -  -  - 

Gen.  iii.  6.  -  - 

Gen.  iii.  4,  13.         - 
Gen.  iii.  16.  -  - 

Gen,  iv.  4.  -  - 

Gen,  iv,  8.  _  _  - 

Gen.  V.  24.  .  .  - 

Gen.  vi.  vii.      -  -  - 

Gen.  xiu  l — 4.        .  -  - 

Gen.  xiii.  15. 

Gen.  XV.  13,  14. 

Gen.  xvii,  10. 

Gen.  xviii.  3.  xix,  2.  -  - 

Gen.  xviii.  lo.  -  -  - 

Gen,  xviii.  12. 

Gen.  xix.  24.  .  -  - 

Gen.  xxi.  12.         -  - 

Gen,  xlvi.  27.    - 

Gen.  xlvij.  31. 

Gen.  L  24.  .  -  - 

Exod.  ii.  2,  1 1 . 

Exod.  iii.  6.  -  ' 

Exod. xii.  12.  18. 

Exod.  xiv.  22.  -  -  - 

Exod.  xix.  12.  16.  18,  19. 

Exod.  XX.  12 — 16.  Deut.  v.  16 — 20. 

Exod.  xiii.  2.   Numb.  viii.  16,  17-  xviii 

15,  17.  -  -        - 

Lev.  xiv.  3,  4.  10.  - 

Lev.  xix.  12. 
Lev.  xix.  18.    - 
Numb,  xi.  4.     - 

Numb.  xiv.  23.  29.  37.  and  xxvi.  64,  65 
Numb,  xxi.  4 — 6.  *    - 


{' 


'  Institutes  of  Biblical  Criticism,  p.  422.  §  1135. 


IX.  Sect.  IV.  j         On  the  internal  Form  of  Quotations.         461 


Numb.  xxii.  23.  39. 

Deut.  xviii.  1. 

Deut.  xxiv.  1 .  -  -         ■ 

Josh.  ii.  1.  vi.  22,  23. 

Josh.  vi.  20. 

Judges,  the  whole  book,  generally 

1  Sam.  viii.  5.  and  x.  i . 

1  Sam.  xiii.  14.  xv.  23.  xvi.  12,  13. 

1  Kings  xvii.  1.  and  xviii.  42 — 45.     • 

1  Chron.  xxiii.  13. 

Psal.  xc.  4.  -  -  - 

Prov.  xxvii.  1.  - 

Isa.  xii.  3.         - 

Isa.  Ixvi.  24,     -  -  - 

Jer.  vi.  16. 

Lam.  iii.  45.     -  .  - 

Dan.  iii.  23 — 25.     -  -  . 

Dan.  ix.  27.  xii.  11. 

Hos.  xiii.  14.  -  -         - 

Hos.  xiv.  2.  -  -  - 

Amos  v,  25,  26,  27. 


alluded  to  in  2  Pet.  ii.  15,  16.  Jude  verse  11. 
-  -         1  Cor.  ix.  13. 

Matt.  v.  31.  Mark  x.  4.  Luke  xvi.  28. 

Heb.  xi.  31.  James  ii.  25. 

Heb.  xi.  30. 

Acts  xiii.  20.  Heb.  xi.  32. 

Acts  xiii.  21. 


Acts  xiii.  22. 

James  v.  17,  18. 

Heb.  V.  4. 

2  Pet.  iii.  8. 

James  iv.  13,  14. 

John  vii.  38. 

Mark  ix.  44. 

Matt.  xi.  29. 

1  Cor.  iv.  13. 

Heb.  xi.  34. 

Matt.  xxiv.  15.  Mark  xiii.  14. 

1  Cor.  XV.  55. 

Heb.  xiii.-  15. 

Acts  vii.  42,  43. 


SECTION  IV. 

OF  APOCRYPHAL    PASSAGES,  SUPPOSED    TO   BE    QUOTED  IN  THE 
KEW  TESTAMENT — QUOTATIONS  FROM  PROFANE  AUTHORS. 

IT  was  a  practice  of  the  antient  Hebrew  divines  to  cite,  not 
only  the  Scriptures,  as  we  have  seen  in  the  preceding  sections, 
but  also  to  quote  histories,  facts,  and  apophthegms  or  sayings 
of  their  early  sages,  which  they  had  received  by  oral  tradition 
from  the  time  of  Moses,  in  order  to  supply  those  passages 
which  are  wanting  in  the  Pentateuch.  Of  this  method  of 
quotation  we  have  three  instances  in  the  New  Testament.  The 
first  is  2  Tim.  iii.  8.  where  we  meet  with  the  names  of  Jannes 
and  Jambres  as  the  two  Egyptian  magicians  who  opposed 
Moses.  Schickard  and  some  other  learned  men  are  of  opinion 
that  Saint  Paul,  being  deeply  conversant  in  Jewish  literature, 
derived  his  knowledge  of  these  names  from  the  Targum  or 
Chaldee  Paraphrase  of  Jonathan  Ben  Uzziel,  on  Exod.  vii.  II. 
But  as  there  is  reason  to  believe  that  this  Targum  is  of  too 
late  a  date  to  have  been  consulted  by  the  apostle,  it  is  most 
probable  that  he  alluded  to  an  antient  and  generally  received 
tradition  relative  to  those  men.  What  corroborates  the  latter 
conjecture  is,  that  their  names  are  mentioned  by  some  antient 
profane  writers,    as  Numenius    the  Pythagorean  i,    by  Arta- 


1   Apud  Origen  contra  Celsum,  pp.  198,  199.  edit.  Spencer,   and  in  Eusebius  de 
Prcrp.  Evang.  1.  8.  c.  8. 


462  On  Apocryphal  Passages.  [Part  I.  Ch. 

panus  1,  and  by  Pliny  9.  The  Jews  affirm  that  they  were 
princes  of  Pharaoh's  magicians,  and  that  they  greatly  resisted 
Moses'.  Origen,  who  flourished  in  the  second  century,  in- 
forms us,  that  there  was  extant,  in  his  time,  an  apocryphal 
book  concerning  these  magicians,  inscribed  Jannes  et  Mambres 
Liber*.  The  other  two  instances  alluded  to  are  the  9th  verse 
of  the  Epistle  of  Jude,  which  cites  the  story  of  Michael  the 
archangel,  contending  with  Satan  about  the  body  of  Moses, 
and  the  14th  verse  of  the  same  epistle,  in  which  he  quotes  an 
apocryphal  prophecy  of  Enoch.  The  first  of  these  is  borrowed 
from  traditional  accounts  then  received  by  the  Jews,  with 
whom  the  apostle  argues  from  their  own  authors  and  conces- 
sions 5.  The  prophecy  of  Enoch  is  now  known  to  have  been 
cited  from  an  apocryphal  book,  bearing  that  patriarch's  name, 
which  was  extant  at  the  time  when  Jude  wrote,  and  of  which  we 
have  already  given  a  short  notice  ^.  The  following  is  the  pas- 
sage, as  translated  by  the  Rev.  Dr.  Laurence  from  an  Ethiopia 
version  of  this  book. 

"  Behold,  he  comes  with  ten  thousands  of  his  saints,  to  execute 
judgment  upon  them,  and  to  reprove  all  the  carnal  for  every  thing 
which  the  sinful  and  ungodly  have  done  and  committed  against 
him."' 

Thus  this  much  litigated  point  is  now  finally  determined : 
but  Jude's  quotation  of  a  single  passage  from  the  apocryphal 
book  in  question,  will  no  more  prove  his  approbation  of  the 
whole  book,  than  Paul's  quotations  from  certain  heathen  poets 
prove  that  apostle's  approbation  of  every  part  of  the  composi- 
tions to  which  he  referred. 


On  a  reference  to  the  passages  of  the  Old  Testament,  which 
are  accommodated  by  the  evangelical  writers  e,  it  will  be  ob- 
served that  by  far  the  greater  number  of  such  accommodations 
has  been  made  by  Saint  Paul.  But  the  same  great  apostle  of 
the  Gentiles,  becoming  all  things  to  all  men,  and  being  deeply 
versed  in  the  works  of  heathen  authors,  as  well  as  in  the  sa- 

'  InEusebius,  1.  9,   c.  27.  2  Pliny,  Hist.  Nat.  1.  30.  c.  1. 

3  Surenhusius,  Bi/3X»f  KaraXXay>;j,  pp.  589,  590. 

4  Tract  35.  in  Matt,  cited  by  Dr.  "Whitby  on  2  Tim.  iii.  8. 

*  Surenhusius  (pp.  699 — 702.)  has  given  a  long  extract  from  the  Jalkut  Rubeni, 
fol.  76.  col.  2.  which  details  the  history  of  Michael's  conflict  with  the  devil.  The 
same  author  (pp.  709—712.)  has  also  referred  to  many  Rabbinical  writers  who  take 
notice  of  Enoch's  prophecy. 

6  See  Vol.  I.  Appendix,  No.  V.  Section  I. 

7  The  Apocryphal  Bcok  of  Enoch  the  Prophet,  (London,  1821,  8vo.)  ch.  ii.  p.  2. 
It  is  proper  to  add  that  this  curious  volume  was  not  published  till  several  months  after 
the  fourth  volume  of  this  work  was  printed  off.  On  the  subject  of  the  apocryphal  quota- 
tions by  Jude,  see  further,  pp.  5^5,  536.  of  that  volume. 

8  See  pp.  457.458.  supra. 


IX.  Sect.  IV.]         On  Apocryphal  Passages.  463 

cred  writings,  did  not  confine  himself  exclusiveli/  to  the  inspired 
books :  and,  accordingly,  we  have  three  instances  in  the  New 
Testament  of  the  fine  taste  and  ability  with  which  he  accom- 
modated passages  fi-om  Pagan  authors,  when  contending  with 
the  Gentiles,  or  writing  to  Gentile  converts.  The  first  is  in 
Acts  xvii.  28.  where  he  cites  part  of  a  verse  from  the  Phceno- 
mena  of  Aratus. 


TOW  yaj  Kcii  ytvoi  tirfuv. 
.  for  we  his  offspring  are. 


The  passage  was  originally  spoken  of  the  heathen  deity  Jupiter, 
and  is  dexterously  applied  to  the  true  God  by  Paul,  who  draws 
a  very  stong  and  conclusive  inference  from  it. 

The  second  instance  alluded  to  is  in  1  Cor.  xv.  33.  in  which 
passage  the  apostle  quotes  a  senary  iambic,  which  is  supposed 
to  have  been  taken  from  Menander's  lost  comedy  of  Thais. 

rendered  in  our  translation,  Evil  communications  corrupt  good 
manners. 

The  last  instance  to  be  noticed  under  this  head  is  Titus 
i.  12.  where  Saint  Paul  quotes  from  Epimenides,  a  Cretan 
poet,  the  verse  which  has  already  been  cited  and  illustrated 
in  Vol.  I.  p.  214 ;  to  which  the  reader  is  referred. 


464.  On  the  Poetry  of  the  Hebrews.  [Part  I. 


CHAPTER  X. 

ON    THE    POETRY    OF   THE    HEBREWS- 

I.  A  large  portion  of  the  Old  Testament  proved  to  be  poetical} — Culti- 
vation of  Poetry  by  the  Hebrews. — 11.  The  Sententious  Parallelism, 
the  Grand  Characteristic  of  Hebrew  Poetry. — Its  origin  and  varie- 
ties.— 1.  Parallel  Lines  gradational ; — 2.  Parallel  Lines  antithetic ; 
— 3.  Parallel  Lines  constructive; — 4.  Parallel  Lines  introverted. 
— III.  The  Poetical  Dialect  not  confined  to  the  Old  Testament. — 
Reasons  for  eocpecting  to  find  it  in  the  New  Testament. — Proofs  of  the 
existence  of  the  poetical  dialect  there  ^ — 1.  From  simple  and  direct 
quotations  of  single  passages  from  the  poetical  parts  of  the  Old  Tes- 
tament ; — 2.  From  quotations  of  different  passages,  combined  into 
one  connected  whole  ; — 3.  And  from  quotations  mingledwith  original 
matter. — IV.  Original  Parallelisms  occurring  in  the  New  Testament, 
—  I.  Parallel  Couplets ; — 2.  Parallel  Triplets ; — 3.  Quatrains; — 
4,  5,  Stanzas  of  fve  and  six  lines  ; — 6.  Stanzas  of  more  than  six 
parallel  lines. — V.  Other  examples  of  the  poetical  parallelism  in 
the  New  Testament; — 1.  Parallel  Lines  gradational; — 2.  The 
Epanodos. — VI.  Different  kinds  of  Hebrew  Poetry. —  1.  Prophetic 
Poetry; — 2.  Elegiac  Poetry; — 3.  Didactic  Poetry; — 4.  Lyric 
Poetry; — 5.  The  Idyl; — 6.  Dramatic  Poetry; — 7.  Acrostic  or 
Alphabetical  Poetry. — VII.  General  Observations  for  better  under- 
standing the  compositions  of  the  sacred  poets. 

I.  IT  is  obvious  to  the  most  cursory  reader  of  the  Holy 
Scriptures,  that  among  the  books  of  the  Old  Testament  there 
is  such  an  apparent  diversity  in  style,  as  sufficiently  discovers 
which  of  them  are  to  be  considered  as  poetical,  and  which  are 
to  be  regarded  as  prose  compositions.  While  the  historical 
books  and  legislative  writings  of  Moses  are  evidently  prosaic  in 
their  composition,  the  book  of  Job,  the  Psalms  of  David,  the 
Song  of  Solomon,  the  Lamentations  of  Jeremiah,  a  great  part 
of  the  prophetic  writings,  and  several  passages  occasionally 
scattered  through  the  historical  books,  bear  the  most  plain  and 
distinguishing  marks  of  poetical  writing ' .  We  can  have  no 
reason  to  doubt  that  these  were  originally  written  in  verse,  or 
in  some  kind  of  measured  numbers;    though,  as  the  antient 

'  In  illustration  of  this  remark,  we  may  mention  the  song  of  Moses  nt  the  Red  Sea, 
(Exod.  XV.);  the  prophecy  of  Balaam,  (Numb,  xxiv.  18 — 24.);  the  song  of  Deborah, 
and  Barak,  (Jud.  v.)  Nor  is  it  improbable  that  the  Book  of  (he  IVan  of  the  Lord, 
(Numb.  xxi.  14.)  and  the  Book  of  Jaslier,  (Josh.  x.  13.  2  Sam.  i.  18.)  were  written 
in  poetic  measures. 


Ch.  X.]  On  the  Poetry  of  the  Hebrews.  465 

pronunciation  of  the  Hebrew  language  is  now  lost,  we  can 
only,  very  imperfectly,  ascertain  the  nature  of  the  Hebrew 
verse. 

From  the  manner,  however,  in  which  Josephus,  Origen,  and 
Jerome  have  spoken  of  the  Hebrew  poetry,  it  should  seem  that 
in  their  time  its  beauty  and  rules  were  well  known.  Josephus 
repeatedly  affirms  "  that  the  songs  composed  by  Moses  are  in 
heroic  Verse,  and  that  David  composed  several  sorts  of  verses  and 
songs,  odes  and  hymns,  in  honour  of  God  ;  some  of  which  were 
in  trimeters  or  verses  of  three  feet,  and  others  in  pentameters 
or  verses  of  five  feet.  Origen  and  Eusebius  are  said  to  have 
espoused  the  same  notion ;  and  Jerome,  probably  influenced  by 
the  manner  in  which  he  found  the  poetical  parts  of  the  Old 
Testament  exhibited  in  the  manuscripts  of  the  Septuagint  ver- 
sion, fancied  that  he  perceived  iambic,  alcaic,  and  sapphic 
verses  in  the  psalms,  similar  to  those  occurring  in  the  works  of 
Pindar  and  Horace ;  hexameters  and  pentameters  in  the  songs 
of  Deuteronomy  and  Isaiah,  the  book  of  Job,  and  those  of 
Solomon ;  and  sapphic  verses  in  the  Lamentations  of  Jeremiah^, 
Among  modern  writers,  the  nature  and  genius  of  Hebrew 
poetry  have  been  warmly  contested  ^ ;  but  by  no  one  have 
these  subjects  been  illustrated  with  more  elegance  and  ability 
than  by  the  late  eminently  learned  Bishop  of  London,  Dr. 
Robert  Lowth.  In  the  third  of  his  justly  admired  Lectures  on 
Hebrew  Poetry*,  he  has  collected  much  and  very  valuable 
information  concerning  the  much  litigated  question,  respecting 
the  nature  of  Hebrew  metre ;  but  many  of  his  arguments  are 
successfully  controverted   by   Mr.    Archdeacon  Jebb,    in   his 


1  Antiq.  Jud.  lib.  ii.  c.  16.  §  4.  lib.  iv.  c.  8.  §  44.  and  lib.  vii.  c.  12.  §  3. 

2  Hieronymi,  Prafat.  in  Chronic.  Epist.  155.  ad  Paul.  Urb.  et  Epist.  ad  Paulin. 
Comment,  in  Ezek.  c.  30. 

.  3  Carpzov  (Iiitrod.  ad  Libros  Canonicos  Vei.  Test,  pars  ii.  pp.  28,  29.)  has  given  a 

list  of  antient  and  modern  writers  who  have  treated  on  Hebrew  poetry;   and  in  pp.  2 

27.  he  has  noticed  the  various  discordant  opinions  on  this  topic.  The  hypothesis  of 
Bsihop  Hare  on  Hebrew  metre  was  refuted  by  Bishop  Lowth  at  the  end  of  his 
lectures,  and  also  in  his  "Larger  Confutation,"  published  in  1766,  in  8vo,  in  answer 
to  Dr.  Edwards's  Latin  Letter  in  defence  of  Hare's  system,  published  in  the  preceding 
year.  The  general  opinion  of  the  learned  world  has  coincided  with  the  arguments  of 
Lowth. 

4  The  first  edition  of  these  lectures  appeared  in  1 7.55,  in  4to,  under  the  title  of 
"  De  Sacra  Poesi  Hebrasorum  Pra:lectiones  Academicx  :"  a  second  edition  was  printed 
by  Bishop  Lowth  in  1765,  in  two  volumes  octavo;  the  second  volume  consisting  of 
additions  made  by  the  celebrated  Professor  Michaelis,  who  had  reprinted  the  Praslec'- 
tiones  at  Gottingen.  Several  subsequent  editions  have  issued  from  the  Clarendon 
press ;  particularly  a  beautiful  one  in  1821,  including  (besides  the  additions  of  Michaelis) 
the  further  observations  of  Rosenmiiller,  (whose  edition  appeared  at  Leipsic  in  1815,) 
Richter  and  Weiss.  In  1 787  the  late  Dr.  George  Gregory  printed  his  excellent  English 
translation  of  Bishop  Lowth's  Lectures,  in  two  octavo  volumes,  with  some  very  im- 
portant additional  notes;  which   vv.-.s  reprinted  in  1816.     In  1787  M.   Herder  pub- 

VOL.  II.  H  H 


466  On  the  Poetry  of  the  Hebre'ms.  [Part  I. 

Sacred  Literature  ' ;  to  which  work,  and  to  the  bishop's  lec- 
tures, the  reader  is  necessarily  referred,  as  the  discussion  of 
this  very  difficult  question  would  extend  this  chapter  to  an 
inordinate  length.  The  construction,  characteristics,  and  diflPer- 
ent  kinds  of  Hebrew  Poetry,  including  also  the  poetical  style 
of  the  New  Testament,  are  the  subjects  now  to  be  considered  : 
and  our  account  of  them  is  chiefly  abridged  from  the  Lectures 
of  Bishop  Lowth,  and  from  his  preliminary  dissertation  pre- 
fixed to  his  version  of  the  prophet  Isaiah,  together  with  Mr. 
Jebb*s  elegant  and  instructive  volume  above  cited. 

The  peculiar  excellence  of  the  Hebrew  poetry  will  appear, 
when  we  consider  that  its  origin  and  earliest  application  have 
been  clearly  traced  to  the  service  of  religion.  To  celebrate  in 
hymns  and  songs  the  praises  of  Jehovah — to  decorate  the  wor- 
ship of  the  Most  High  with  all  the  charms  and  graces  of  har- 
mony— to  give  force  and  energy  to  the  devout  affections — was 
the  sublime  employment  of  the  sacred  muses :  and  it  is  more  than 
probable,  that  the  very  early  use  of  sacred  music  in  the  public 
worship  of  the  Hebrews,  contributed  not  a  little  to  the  peculiar 
character  of  their  poetry,  and  might  impart  to  it  that  ap- 
propriate form,  which,  though  chiefly  adapted  to  this  par- 
ticular purpose,  it  nevertheless  preserves  on  every  other  occa- 
sion. In  the  Old  Testament  we  have  ample  evidence  that 
music  and  poetry  were  cultivated  from  the  earliest  ages  among 
the  Hebrews*  In  the  days  of  the  Judges,  mention  is  made  of 
the  schools  or  colleges  of  the  prophets ;  in  which  the  can- 
didates for  the  prophetic  office,  under  the  direction  of  some 
superior  prophet,  being  altogether  removed  fi'om  intercourse 
with  the  world,  devoted  themselves  entirely  to  the  exercises 
and  study  of  religion  :  and,  though  the  sacred  history  affords 
us  but  little  information  concerning  their  institutes  and  discip- 
line, yet  it  is  manifest  from  1  Sam.  x.  5 — 10,  andxix.  20 — 24, 
that  a  principal  part  of  their  occupation  consisted  in  celebrating 
the  praises  of  Jehovah  in  hymns  and  poetry,  with  choral  chants 
accompanied  with  various  musical  instruments.     But  it  was 

lished  at  Leipsic  two  octavo  volumes  On  the  Spirit  of  Hebrew  Poetry ;  from  which  a 
selection  was  translated  and  published  in  1801,  under  the  title  of  Oriental  Dialogues. 
Both  these  publications  are  distinguished  by  that  bold  criticism,  which  for  the  last  fifty 
or  sixty  years  has  characterised  too  many  of  those  German  divines,  to  whose  researches, 
in  other  respects,  biblical  literature  is  so  largely  indebted.  Sir  William  Jones  has  a  few 
observations  on  Hebrew  metres  in  his  Poeseos  Asiatics  Comment,  cap.  ii.  (Works,  vi. 
pp.  22—59). 

'  pp.  4 — 22.  The  title  at  length  of  this  beautifully  and  correctly  printed  work  k  as 
follows  : — "  Sacred  Literature  :  comprising  a  Review  of  the  Principles  of  Composi- 
tion, laid  down  by  the  late  Robert  Lowth,  D.  D.  Lord  Bishop  of  London,  in  his  Pra- 
lections  and  Isaiah,  and  an  application  of  the  principles  so  reviewed  to  the  Illustration 
of  the  New  Testament.     By  John  Jebb,  A.  M.  London,  1820."  8vo. 


Ch.  X.]  On  the  Poetry  of  the  Hehre>ws.  467 

during  the  reign  of  David,  that  music  and  poetry  were  carried 
to  the  greatest  perfection.  For  the  service  of  the  tabernacle  he 
appointed  four  thousand  Levites,  divided  into  twenty-four 
courses,  and  marshalled  under  several  leaders,  whose  sole 
business  it  was  to  sing  hymns,  and  to  perform  instrumental 
music  in  the  public  worship.  Asaph,  Heman,  and  Jeduthun 
were  the  chief  directors  of  the  music,  and,  from  the  titles  of 
some  of  the  psalms,  we  may  infer  that  they  also  were  excellent 
composers  of  hymns  or  sacred  poems.  In  the  first  book  of 
Chronicles  (ch.  xxv.)  we  have  an  account  of  the  institutions 
of  David ;  which  were  more  costly,  splendid,  and  magnifi- 
cent than  any  that  ever  obtained  in  the  public  service  of  other 
nations. 

II.  According  to  Bishop  Lowth  there  are  four  principal 
characteristics  of  Hebrew  poetry,  viz. — 1.  The  acrostical  or 
alphabetical  commencement  of  lines  or  stanzas ; — 2.  The  ad- 
mission of  foreign  words  and  certain  particles,  which  seldom 
occur  in  prose  composition,  and  which  thus  form  a  distinct 
poetical  dialect; — 3.  Its  sententious,  figurative,  and  sublime 
expressions  ;  and,  4.  Parallelism,  the  nature  of  which  is  fully 
illustrated  in  a  subsequent  page.  But  the  existence  of  the 
three  first  of  these*characteristics  has  been  disproved  by  Mr. 
Jebb,  who  observes  that  the  grand  characteristic  of  Hebrew 
poetry  does  not  appear  to  belong  peculiarly  to  the  original  lan- 
guage of  the  Old  Testament  as  contra-distinguished  from  that 
of  the  New.  *^  It  is  not  the  acrostical,  or  regularly  alphabetical 
commencement  of  lines  or  stanzas ;  for  this  occurs  but  in  twelve 
poems  of  the  Old  Testament;  it  is  not  the  introduction  of 
foreign  words,  and  of  what  grammarians  call  the  paragogic,  or 
redundant  particles ;  for  these  licences,  though  frequent,  are 
by  no  means  universal,  in  the  poetical  books  of  Scripture ; 
and  they  are  occasionally  admitted  in  passages  merely  histo- 
rical and  prosaic:  it  is  not  the  rhyming  termination  of  lines; 
for  no  trace  of  this  artifice  is  discoverable  in  the  alphabetical 
poems,  the  lines  or  stanzas  of  which  are  defined  with  infallible 
precision ;  and  every  attempt  to  force  it  on  the  text,  has  been 
accompanied  by  the  most  licentious  mutilation  of  Scripture : 
and  finally,  this  grand  characteristic  is  not  the  adoption  of 
metre,  properly  so  called,  and  analogous  to  the  metre  of  the 
heathen  classics ;  for  the  efforts  of  the  learned,  to  discover  such 
metre  in  any  one  poem  of  the  Hebrews,  have  universally 
failed ;  and,  while  we  are  morally  certain,  that,  even  though 
it  were  known  and  employed  by  the  Jews,  while  their  lan- 
guage was  a  living  one,  it  is    quite  beyond  recovery  in  the 

H  H  2 


468  On  the  Poetry  of  the  Hebre'ws.  [Part  L 

dead  and  unpronounceable  state  of  that  language,  there  are 
also  strong  reasons  for  believing,  that,  even  in  the  most  flou- 
rishing state  of  their  literature,  the  Hebrew  poets  never  used 
this  decoration. 

Again,  it  is  most  certain,  that  the  proper  characteristic  of 
Hebrew  poetry  is  not  elation,  grandeur,  or  sublimity,  either  of 
thought  or  diction.  In  these  qualities,  indeed,  a  large  portion 
of  the  poetical  Scriptures,  is  not  only  distinguished,  but  un- 
rivalled :  but  there  are  also  many  compositions  in  the  Old 
Testament,  indisputably  poetical,  which,  in  thought  and  expres- 
sion, do  not  rise  above  the  ordinary  tone  of  just  and  clear  con- 
ceptions, calmly,  yet  pointedly  delivered."  ' 

The  grand,  and  indeed  the  sole  characteristic  of  Hebrew 
Poetry,  is  what  Bishop  Lowth  entitles  Parallelism,  that  is,  a 
certain  equality,  resemblance,  or  relationship,  between  the  mem- 
bers of  each  period ;  so  that  in  two  lines,  or  members  of  the 
same  period,  things  shall  answer  to  things,  and  words  to  words, 
as  if  fitted  to  each  other  by  a  kind  of  rule  or  measure.  This  is 
the  general  strain  of  the  Hebrew  poetry ;  instances  of  which 
occur  in  almost  every  part  of  the  Old  Testament,  particularly 
in  the  ninety-sixth  psalm. 

It  is  in  a  great  measure  owing  to  this  form  of  composition 
that  our  admirable  authorised  version,  though  executed  in 
prose,  retains  so  much  of  a  poetical  cast :  for,  that  version  being 
strictly  word  for  word  after  the  original,  the  form  and  order  of 
the  original  sentences  are  preserved;  which,  by  this  artificial 
structure,  this  regular  alternation  and  correspondence  of  parts, 
makes  the  ear  sensible  of  a  departure  from  the  common  style 
and  tone  of  prose. 

The  origin  of  this  form  of  poetical  composition  among  the 
Hebrews,  Bishop  Lowth  has  satisfactorily  deduced  from  the 
manner  in  which  they  were  accustomed  to  sing  or  chant  their 
sacred  hymns.  They  were  accompanied  with  music,  and  were 
alternately  sung  by  opposite  choirs :  sometimes  one  choir  per- 
formed the  hymn  itself,  while  the  other  sang  a  particular  dis- 
tich, which  was  regularly  interposed  at  stated  intervals.  In  this 
manner  we  learn  that  Moses  with  the  Israelites  chanted  the  ode 
at  the  Red  Sea  (Exod.  xv.  20.  21):  and  the  same  order  is 
observable  in  some  of  the  psalms  which  are  composed  in  this 
form.  On  some  occasions,  however,  the  musical  performance 
was  differently  conducted,  one  of  the  choirs  singing  a  single 
verse  to  the  other,  while  the  other  constantly  added  a  verse  in 

'  Jebb's  Sacred  Literature,  pp.  4,  5. 


Ch.  X.]  Oil  the  Poetry  of  the  Hebrews.  469 

some  respect  correspondent.  Of  this  the  following  distich  is 
an  example : — 

Sing  praises  to  Jeiiovah,  for  he  is  good, 

Because  his  mercy  enduretii  forever.      (Psal.  cxxxvi.  1). 

Which  Ezra  informs  us  (iii.  10,  11.)  was  sung  by  the  priests 
and  Levites  in  alternate  choirs,  "  after  the  ordinance  of  David, 
king  of  Israel ;"  as  indeed  may  be  collected  from  the  hundred 
and  thirty-sixth  psalm  itself,  in  which  the  latter  verse  sung  by 
the  latter  choir  forms  a  perpetual  epode.  Of  the  same  nature 
is  the  song  of  the  women  concerning  Saul  and  David  (2  Sam. 
xviii.  7)  :  and  in  the  very  same  manner  does  Isaiah  describe 
the  seraphin  as  chanting  the  praises  of  Jehovah — "  they  cried 
one  to  another,"  that  isj  alternately. 

Holy,  holy,  holy,  Jehovah  God  of  hosts  ! 

The  whole  earth  is  filled  with  his  glory.     (.I^a-  vi.  5). 

But  the  fullest  example  perhaps  of  this  style  of  composition 
is  to  be  found  in  the  twenty-fourth  psalm,  composed  on  occa- 
sion of  the  induction  of  the  ark  to  mount  Sion ;  the  mode  of 
performing  which  is  particularly  illustrated  by  Bishop  Lowth  ', 
and  must  have  had  a  most  noble  and  impressive  effect. 

In  determining  the  length  of  his  lines.  Bishop  Lowth  con- 
siders only  that  relation  and  porportion  of  one  verse  to  another 
which  arises  from  the  correspondence  of  tei'ms,  and  from  the 
form  of  construction,  whence  results  a  rhythmus  of  propo- 
sitions, and  a  harmony  of  sentences.  From  this  correspon- 
dence of  the  verses  one  with  another,  arises  a  certain  relation 
also  between  the  composition  of  the  verses,  and  the  composition  of 
thesentences,  so  that  generally  periods  coincide  with  stanzas,  mem- 
bers with  verses,  and  pauses  of  the  one  with  pauses  of  the  other. 
This  correspondence  is  called  parallelism,  the  corresponding 
lines  are  called  parallel  lines,  and  the  words  or  phrases  answer- 
ing one  to  another  in  the  corresponding  lines,  parallel  terms. 

A  single  example  will  illustrate  the  above  definition  of  pa- 
rallelism : — In  Luke  i.  52,  S3,  we  read.  He  (God)  hath  put 
down  the  mighty  from  their  seats,  and  exalted  them  of  low  degree. 
He  hath  filled  the  hungry  with  good  things,  and  the  rich  he  hath 
sent  empty  away.  In  this  passage  the  same  thing  is  expressed, 
viz.  that  God  changes  the  conditions  of  men  :  and  this  same 
thing  is  also  expressed,  in  corresponding  members  that  repre- 
sent it  in  various  points  of  view.  Thus  the  Almighty  changes 
adversity  into  prosperity,  and  prosperity  into  adversity.     The 

1  Lecture  xxvii.  Bishop  Horsley,  in  his  translation  of  the  Book  of  Psalms,  has 
divided  them  so  as  to  exhibit  the  construction  of  those  divine  compositions  to  the  best 
possible  advantage, 

H  H  3 


470  On  the  Poetry  of  the  Hebrews.  [Part  I. 

voords  ans'wer  to  each  other,  the  mighty — 'those  of  low  degree; 
put  down — exalted  ;  the  hungry  (or  poor) — the  rich  ;  filled 
with  good  things — sent  empty  away.  Lastly,  the  things  or 
subjects  stated  answer  to  each  other  by  a  contrast  sufficiently 
obvious:  the  former  (the  powerful  and  rich)  are  depressed; 
the  latter  (the  humble  and  poor)  are  exalted. 

The  nature  of  parallelism,  thus  defined  and  illustrated,  is 
sometimes  so  evident  as  to  strike  even  a  careless  reader,  and 
sometimes  so  subtle  and  obscure  as  to  require  considerable 
practice,  and  some  familiarity  with  the  system,  in  order  to  dis- 
tribute the  pauses,  and  develope  the  different  members  of  the 
sentences  in  probable  order  and  connection.  Thus,  much  doubt 
has  arisen,  not  only  as  to  what  books,  but  as  to  what  parts  of 
books,  are  to  be  accounted  poetical.  Sometimes,  according  to 
Mr.  Jebb,  it  is  continuous  and  unmixed,  as  in  the  Psalms, 
Proverbs  and  Canticles ;  sometimes  it  characterises  the  main 
body  of  a  work  with  a  prosaic  introduction  and  conclusion,  as 
in  the  book  of  Job, — sometimes  it  predominates  throughout  a 
whole  book  with  an  occasional  mixture  of  prose,  as  in  most  of 
the  prophets ;  sometimes  the  general  texture  is  prose,  with  an 
occasional  mixture  of  verses,  as  in  the  historical  books,  and  the 
book  of  Ecclesiastes.  ^ 

This  parallelism  has  hitherto  been  confined  principally  to 
the  poetical  books  of  the  Old  Testament ;  and  to  them  chiefly 
in  the  former  edition  of  this  work,  the  author  had  restricted  it. 
Mr.  Jebb,  however,  has  demonstrated  that  this  grand  charac- 
teristic of  Hebrew  poetry  pervades  the  New  Testament  as  well 
as  the  Old. 

The  poetical  parallelism  has  much  variety  and  many  grada- 
tions, being  sometimes  more  accurate  and  manifest,  sometimes 
more  vague  and  obscure :  it  may,  however,  on  the  whole,  be 
said  to  consist  of  four  species,  viz.  Parallel  Lines  Gradational  % 

•  On  the  structure  of  the  book  of  Ecclesiastes,  see  Vol.  IV.  p.  ISl,  infra, 

*  Bishop  Lowth  has  ranged  the  different  kinds  of  parallelism  under  three  classes  only, 
viz.  parallels  synonymous,  parallels  antithetic,  and  parallels  synthetic.  The  two  last 
terms,  it  will  be  perceived,  we  have  retained,  and  in  lieu  of  parallels  synonymous  we 
have  adopted  the  term  parallel  lines  gradational.  Mr.  Jebb  has  assigned  satisfactory 
reasons  for  changing  the  bishop's  phraseology.  According  to  Lowth,  parallel  lines 
synonymous  are  those  which  correspond  one  to  another  by  expressing  the  same  senti- 
ment in  different  but  nearly  equivalent  terms.  But  Mr.  Jebb  proves,  from  an  exami- 
nation of  the  bishop's  examples,  that  this  definition  does  not  hold  good :  he  therefore 
proposes  that  of  cognate  parallels,  as  preferably  applicable  to  this  kind  of  parallels. 
(Sacred  Literature,  pp.  34 — 50).  A  learned  critic,  however,  has  suggested  the  term 
gradational  parallelism,  as  being  most  expressive,  and  also  most  applicable  to  the 
examples  adduced  by  Bishop  Lowth  and  Mr.  Jebb.  (British  Critic  for  1820, 
vol.  xiv.  pp.  585,  586.)  We  have  therefore  adopted  this  term  in  the  present  chapter. 
Mr.  J.  had  further  considered  the  introverted  parallel  as  a  variety  of  tiie  Hebrew 
parallelism ;  but  as  the  same  critic  has  assigned  good  reasons  for  constituting  it  a 
distinct  class,  we  have  availed  ourselves  of  his  authority,  and  have  acordingly  adopted  it. 


Ch.  X.]  Ott  the  Poetry  of  the  Hebre'ws.  4i71 

Parallel  Lines  Antithetic,  Parallel  Lines  Synthetic,  and  Parallel 
Lines  Introverted. 

1.  Parallel  Lines  Gradational  are  those,  in  which  the 
second  or  responsive  clause  so  diversifies  the  preceding  clauses, 
as  generally  to  rise  above  it,  sometimes  by  a  descending  scale 
in  the  value  of  the  related  terms  and  periods,  but  in  all  cases 
with  a  marked  distinction  of  meaning.  This  species  of  paral- 
lelism is  the  most  frequent  of  all :  it  prevails  chiefly  in  the 
shorter  poems,  in  many  of  the  psalms,  and  very  frequently  in 
the  prophecies  of  Isaiah.  Three  or  four  instances  will  suffice 
to  shew  the  nature  of  parallel  lines  gradational.  The  first 
example  shall  be  taken  from  the  first  psalm. 

O  the  happiness  of  that  man, 

Who  hath  not  walked  in  the  counsel  of  the  ungodly  ; 

And  hath  not  stood  in  the  way  of  sinners ; 

And  hath  not  sat  in  the  seat  of  the  scornful.  (Psalm  i.  1.) 

**  The  exclamation  with  which  the  psalm  opens,  belongs  equally 
to  each  line  of  the  succeeding  triplet.  In  the  triplet  itself,  each  line 
consists  of  three  members;  and  the  lines  gradually  rise,  one  above 
the  other,  not  merely  in  tlieir  general  sense,  but  specially,  throughout 
their  correspondent  members.  To  walk,  implies  no  more  than  casual 
intercourse ;  to  stand,  closer  intimacy  ;  to  sit,  fixed  and  permanent 
connection  ;  the  counsel,  the  ordinary  place  of  meeting,  or  public  re- 
sort ;  the  way,  the  select  and  chosen  foot-path  ;  the  seat,  the  habitual 
and  final  resting  place ;  the  ungodly,  negatively  wicked ;  sinners,  po- 
sitively wicked ;  the  scornful,  scoffers  at  the  very  name  or  notion  of 
piety  and  goodness."  ' 

The  following  passages  will  supply  additional  examples : —  . 

Who  shall  ascend  the  mountain  of  Jehovah  ? 

And  who  shall  stand  within  his  holy  place  ? 

The  clean  of  hands,  and  the  pure  in  heart.  (Psalm  xxiv.  3,  4.) 

*'  To  ascend  marks  progress  ;  to  stand,  stability  and  confirmation  :  the 
mountain  of  Jehovah,  the  site  of  the  divine  sanctuary;  his  holy  place, 
the  sanctuary  itself:  and  in  correspondence  with  the  advance  of  the 
two  lines  which  form  the  first  couplet,  there  is  an  advance  in  the 
members  of  the  third  line  :  the  clean  of  hands ;  and  the  pure  in  heart  : 
the  clean  of  hands,  shall  ascend  the  mountain  of  Jehovah :  the  pure  in 
heart,  shall  stand  within  his  holy  place."  « 

O  Jehovah,  in  thy  strength  the  king  shall  rejoice ; 

And  in  thy  salvation,  how  greatly  shall  he  exult : 

The  desire  of  his  heart,  thou  hast  granted  him ; 

And  the  request  of  his  lips,  thou  hast  not  denied.  (Psalm  xxi.  1,2.) 

*'  The  gradation  of  member  above  member,  and  line  above  line,  in  each 
couplet  of  this  stanza,  is  undeniable :  "  salvation"  is  an  advance  upon 
"  strength ;"  and  "  how  greatly  shall  he  exult,"  an  advance  upon 
"  he  shall  rejoice :"  again,  "  the  request  of  the  lips, "  is  something 


'  Jebb's  Sacred  Literature,  p.  41.  'Ibid,,  p.  40. 

H  H  4- 


472  On  the  Poetry  of  the  Hebrews.  [Part  I. 

beyond  "  the  desire  of  the  heart," — it  is  desire  brought  into  act.  The 
gradation  in  the  last  members  of  the  last  two  lines  may  not  be 
equally  obvious ;  but  it  is  by  no  means  less  certain :  "  thou  hast 
granted; — thou  hast  not  denied:"  the  negative  form  is  here  much 
stronger  than  the  positive  ;  for  it  is  a  received  canon  of  biblical  philo- 
logy, that  verbs  of  negation,  or,  what  amounts  to  the  same  thing, 
adverbs  of  negation  prefixed  to  verbs,  have,  in  such  cases,  the  force  of 
expressing  the  opposite  affirmative  with  peculiar  emphasis  : — for  ex- 
ample ;  "  the  Lord  ivill  not  hold  him  guiltless,  who  taketh  his  name  in 
vain:"  that  is,  will  assuredly  hold  him  guilty.     Exod.  xx.  7." 

The  prophetic  muse  is  no  less  elegant  and  correct.  Isaiah' 
especially  abounds  in  beautiful  instances  of  this  mode  of 
gradation.     Thus  he  says  : 

Seek  ye  Jehovah,  while  he  may  be  found  ; 

Call  ye  upon  him,  while  he  is  near; 

Let  the  wicked  forsake  his  way  ; 

And  the  imrighteous  man  his  thoughts ; 

And  let  him  return  to  Jehovah,  and  he  will  compassionate  him  ; 

And  unto  our  God,  for  he  aboundeth  in  forgiveness.     Isaiah  Iv.  6,  7. 

In  the  first  line,  men  are  invited  to  seek  Jehovah,  not  knowing 
where  he  is,  and  on  the  bare  intelligence  that  he  may  he  found  ;  in  the 
second  line,  having  found  Jehovah,  they  are  encouraged  to  call  upon 
him,  by  the  assurance  that  he  is  near.  In  the  third  line,  the 
wicked,  the  positive,  and  presumptuous  sinner,  is  warned  to  forsake 
his  way,  his  habitual  course  of  iniquity;  in  the  fourth  line^  the  un- 
righteous, the  negatively  wicked,  is  called  to  renounce  the  very 
thought  of  sinning.  While  in  the  last  line,  the  appropriative  and 
encouraging  title  our  God,  is  substituted  for  the  awful  name  of 
Jehovah  ;  and  simple  compassion  is  heightened  into  overflowing  mercy 
and  forgiveness. ' 

In  Isa.  li.  1.  4.  7.  there  is  another  singularly  fine  example 
of  moral  gradation,  which  is  admirably  illustrated  by  Mr.  Jebb  ^ 
to  whose  sacred  literature  the  reader  is  referred.  But  excellent 
as  Isaiah  confessedly  is,  he  is  not  unrivalled  in  this  kind  of 
composition  :  the  other  prophets  contain  abundant  examples ;  we 
shall  however  only  adduce  two  instances.  The  first,  which  is  from 
Hosea,  is  exquisitely  pathetic,  and  will  speak  for  itself: — 

How  shall  I  give  thee  up,  O  Ephraim  ? 

Abandon  thee,  O  Israel  ? 

How  shall  I  make  thee  as  Admah, 

Place  thee  in  the  condition  of  Zeboim  ? 

My  heart  is  turned  upon  me ; 

My  bowels  yearn  all  together. 

I  will  not  execute  the  fury  of  mine  anger : 

I  will  not  return  to  make  destruction  of  Ephraim. 

For  God  I  am,  and  not  man ; 

The  Holy  One  in  the  midst  of  thee,  although  I  am  no  frequenter  of  cities. 

Hosea  xi.  8,  9.   (Bp.  Horsley's  Translation,) 

'  Jebb's  Sacred  Literature,  pp.  37 — oB.  2  ibid,  pp.  46 — 49. 


Ch.  X.]  On  the  Poetry  of  the  Hebretvs.  473 

The  other  passage  is  from  Joel,  and  Is  highly  animated. 

Like  mighty  men  shall  they  rush  on ; 
Like  warriors  shall  they  mount  upon  the  wall; 
And,  every  one  in  his  way,  shall  they  march ; 
And  they  shall  not  turn  aside  from  their  paths. 

Joel  ii.  7. 

The  prophet  is  denouncing  a  terrible  judgment  on  the  land  of 
Judah,  by  the  devastation  of  locusts  :  and  all  naturalists  and  travellers, 
who  have  witnessed  the  desolatidn  caused  by  those  destructive  insects, 
attest  and  confirm  the  fidelity  of  Joel's  description  of  their  progress 
and  ravages. 

2.  Parallel  Lines  Antithetic  are,  when  two  lines  correspond 
one  with  another,  by  an  opposition  of  terms  and  sentiments ; 
when  the  second  is  contrasted  with  the  first,  sometimes  in  ex- 
pressions, sometimes  in  sense  only.  This  is  not  confined  to 
any  particular  form.  Accordingly  the  degrees  of  antithesis  are 
various,  from  an  exact  contraposition  of  word  to  word,  senti- 
ment to  sentiment,  singulars  to  singulars,  plurals  to  plurals, 
down  to  a  general  disparity,  with  something  of  a  contrariety  in 
the  two  propositions. 

This  species  of  parallelism  is  of  less  frequent  occurrence  in 
the  prophetical  poems  of  the  Old  Testament,  especially  those 
which  are  elevated  in  the  style,  and  more  connected  in  the 
parts ;  but  it  is  admirably  adapted  to  adages,  aphorisms,  pro- 
verbs, and  detached  sentences.  Much,  indeed,  of  the  ele- 
gance, acuteness,  and  force,  of  a  great  number  of  the  Proverbs 
of  Solomon,  arises  from  the  antithetic  form,  the  opposition  of 
diction  and  sentiment,  as  in  the  following  examples : 

A  wise  son  rejoiceth  his  father  : 

But  a  foolish  son  is  the  grief  of  his  mother. 

Prov.  X.  i. 

Here  every  word  has  its  opposite,  the  terms  father  and 
mother  being  relatively  opposite  : 

The  memory  of  the  just  is  a  blessing:  ' 

But  the  name  of  the  wicked  shall  rot. 

Prov.  X.  7. 

In  this  instance  there  are  only  two  antithetic  terms,  for 
memory  and  name  are  synonymous.  See  also  Prov.  xi.  24-. 
xvi.  33.  and  xxix.  26. 

But,  though  the  antithetic  parallel  be  of  comparatively  rare 
occurrence  in  the  superior  kinds  of  Hebrew  poetry,  it  is  not 
inconsistent  with  them.  Thus,  we  have  a  beautiful  instance  of 
it  in  the  thanksgiving  ode  of  Hannah,  1  Sam.  ii.  4 — ?•,  and 
in  some  of  the  Psalms,  as  in  Psal.  xx.  7,  8.  xxx.  5.  and 
xxxvii.  10,  11.     Isaiah,  also,  by  means  of  it,  without  depart- 


47*  On  the  Poetry  of  the  Hebrem.  [Part  I. 

ing  from  his  usual  dignity,  greatly  increa^s  the  beauty  of  his 
composition. 

For  the  mountains  shall  be  removed; 

And  the  hills  shall  be  overthrown ; 

But  my  kindness  from  thee  shall  not  be  removed  ; 

And  the  covenant  of  my  peace  shall  not  be  overthrown. 

Isa.  liv.   10. 

See  likewise  Isa.  liv.  7,  8.  ix.  10.  and  Ixv.  13.  14. 

3.  Parallel  Lines  Constructive  are,  when  the  parallelism 
consists  only  in  the  similar  form  of  construction;  in  which 
word  does  not  answer  to  word,  and  sentence  to  sentence,  as 
equivalent  or  opposite;  but  there  is  a  correspondence,  and 
equality,  between  the  different  propositions,  in  respect  of  the 
shape  and  turn  of  the  whole  sentence,  and  of  the  constructive 
parts ;  such  as  noun  answering  to  noun,  verb  to  verb,  member 
to  member,  negative  to  negative,  interrogative  to  interrogative. 
This  species  of  parallel  includes  all  such  as  do  not  come  within 
the  two  former  classes.  Accordingly,  Bishop  Lowth  remarks, 
that  the  variety  of  this  form  is  very  great:  sometimes  the 
parallelism  is  more,  sometimes  less  exact,  and  sometimes 
hardly  at  all  apparent.  The  ninteenth  psalm  will  furnish  a 
beautiful  instance  of  parallel  lines  constructive : 

The  law  of  Jehovah  is  perfect,  restoring  the  soul; 

The  testimony  of  Jehovah  is  sure,  making  wise  the  simple  : 

The  precepts  of  Jehovah  are  right,  rejoicing  the  heart : 

The  commandment  of  Jehovah  is  clear,  enlightening  the  eyes: 

The  fear  of  Jehovah  is  pure,  enduring  for  ever; 

The  judgments  of  Jehovah  are  truth,  they  are  just  altogether; 

More  desirable  than  gold,  or  than  much  fine  gold. 

And  sweeter  than  honey,  or  the  dropping  of  honey-combs. 

Psal.  xix.  8— 11. 

Additional  instances  of  the  constructive  parallelism  occur  in 
Psalm  cxlviii.  7 — 13.  Job  xii.  13 — 16.  Isa.  xiv.  4 — 9.  and 
Iviii.  5—8. 

Respecting  the  three  preceding  species  of  parallelism,  Mr. 
Jebb  remarks  that,  separately,  "  each  kind  admits  many  subor- 
dinate varieties,  and  that,  in  combinations  of  verses,  the  several 
kinds  are  perpetually  intermingled;  circumstances  which  at 
once  enliven  and  beautify  the  composition,  and  frequently  give 
peculiar  distinctness  and  precision  to  the  train  of  thought." 
He  has  illustrated  this  observation  by  some  instances  of  such 
subordinate  varieties.  The  six  following  are  taken  partly  from 
his  volume,  and  partly  from  the  nineteenth  of  Bishop  Lowth's 
Lectures  on  Hebrew  Poetry.     Thus : 

(1.)  Sometimes  the  lines  are  bi-membral ;  that  is,  they  consist  each  of 


Ch.  X.]  On  the  Poetry  of  the  Hebrenios.  VJ& 

-  > 
double  members,  or  tftro  propositions  (or  sentiments,  as  Lowth  terms 
them)  : — For  example, 

The  nations  raged ;  the  kingdoms  were  moved  j 

He  uttered  a  voice ;  the  earth  was  dissolved  : 

Be  still,  and  know  that  I  am  God  ; 

I  will  be  exalted  in  the  nations  ;  I  will  be  exalted  in  the  earth. 

Psal.  xlvi.  6,  10. 
Bow  thy  heavens,  O  Jehovah,  and  descend; 
Touch  the  mountains  and  they  shall  smoke ; 
Dart  forth  thy  lightning,  and  scatter  them ; 
Shoot  oiit  thine  arrows  and  destroy  them. 

Psal.  cxliv.  5,  6. 

Isaiah  has  two  striking  instances  of  these  bi-membral  lines. 

When  thou  passest  through  waters,  I  am  with  thee ; 
And  through  rivers,  they  shall  not  overwhelm  thee  : 
When  thou  walkest  in  the  fire,  thou  shall  not  be  scorched ; 
And  the  flame  shall  not  cleave  to  thee. 

Isa.  xliii.  2. 

And  they  shall  build  houses,  and  shall  inhabit  them ; 

And  they  shall  plant  vineyards,  and  shall  eat  the  fruit  thereof; 

The  shall  not  build,  and  another  inhabit; 

They  shall  not  plant,  and  another  eat. 

Isa,  Ixv.  21,  22. 

(2.)  "  Parallels  are  sometimes  formed  by  a  repetition  of  part  of  the 
first  sentence : — 

My  voice  is  unto  God,  and  1  cry  aloud  : 

My  voice  unto  God,  and  he  will  hearken  unto  me : 

I  will  remember  the  works  of  Jehovah  ; 

Yea,  I  will  remember  thy  works  of  old  : — 

The  waters  saw  thee,  O  God ; 

The  waters  saw  thee ;  they  were  seized  with  anguish. 

Psal.  Ixxvii.  1,2.  16. 

(3.)  "  Sometimes,  in  the  latter  line,  a  part  is  to  be  supplied  from  the 
former,  to  complete  the  sentence : — 

The  mighty  dead  tremble  from  beneath  : 
The  waters,  and  they  that  dwell  therein. 

Job  xxvi.  5. 

(4.)  "  There  are  parallel  triplets ;  where  three  lines  correspond 
together,  and  form  a  kind  of  stanza ;  of  which,  however,  only  two 
lines  are   commonly  synonymous : — 

The  wicked  shall  see  it,  and  it  shall  grieve  him; 
He  shall  gnash  with  his  teeth,  and  pine  away ; 
The  desire  of  the  wicked  shall  perish. 

Psal.  cxii.  10."' 

Another  instance  of  parallel  triplets  occurs  in  Job  iii.  4.,  and  Micah 
vi.  15. 

(5.)  *'  There  are  parallels  consisting  of  four  lines  ;  two  distiches  beino- 
so  connected  together  by  sound  and  construction,  as  to  make  one 
stanza : 


•  Jebb's  Sacred  Literature,  pp.  27,  28. 


4.76  On  the  Poetry  of  the  Hebre^ws.  [Parti. 

'riie  ox  knoweth  his  owner ; 
And  the  ass  the  crib  of  his  lord  ; 
But  Israel  doth  not  know; 
My  people  doth  not  consider. 

Isa.  i.  3.    See  also  Psal.  xxxvii.  1,  2. 

In  stanzas  of  four  lines,  sometimes  the  parallel  lines  answer  to  one 
another,  alternately  ;  the  first  to  the  third,  and  the  second  to  the 
fourth : — 

As  the  heavens  are  high  above  the  eartli ; 

So  high  is  his  goodness  over  them  that  fear  him  ; 

As  remote  as  the  east  is  from  the  west ; 

So  far  hath  he  removed  from  us  our  transgressions. 

Psal.  ciii.  11,  12."  ' 

Sometimes  however,  in  the  alternate  quatrain,  by  a  peculiar  artifice 
in  the  distribution  of  the  sentences,  the  third  line  forms  a  continuous 
sense  with  the  first,  and  the  fourth  with  the  second  : — 

From  the  heavens  Jehovah  looketh  down; 
He  seeth  all  the  children  of  men  : 
From  the  seat  of  his  rest  he  contemplateth 
All  the  inhabitants  of  the  earth. 

Psal.  xxxiii.  15,  14. 

Isaiah  with  great  elegance  uses  this  form  of  composition  : — 

For  thy  husband  is  thy  Maker ; 

Jehovah  of  host  is  his  name  : 

And  thy  Redeemer  is  the  Holy  One  of  Israel ; 

The  God  of  the  whole  earth  shall  he  be  called. 

Isa,  liv.  5. 

(6.)  Some  periods  also  may  be  considered  as  forming  stanzas  of  five 
lines  ;  in  which  the  odd  line  or  member  usually  either  comes  in  be- 
tween two  distiches  ;  or  the  line  that  is  not  parallel  is  generally  placed 
between  the  two  distiches  ;  or,  after  two  distiches,  makes  a  full  close  : 

Who  is  wise,  and  will  understand  these  things  ? 
Prudent,  and  will  know  them  ? 
For  right  are  the  ways  of  Jehovah: 
And  the  just  shall  walk  in  them  ; 
And  the  disobedient  shall  fall  therein. 

Hos.  xiv.  9. 
Like  as  a  lion  growleth, 
Even  the  young  lion  over  his  prey  ; 

Though  the  whole  company  of  shepherds  be  called  together  against  him  : 
At  their  voice  he  will  not  be  terrified, 
Nor  at  their  tumult  will  he  be  humbled. 

Isa.  xxxi.  4. 
Who  establisheth  the  word  of  his  servant  : 
And  accomplisheth  the  council  of  his  messenger; 
Who  sayeth  to  Jerusalem,  Thou  shalt  be  inhabited, 
And  to  the  cities  of  Judah,  Ye  shall  be  built; 
And  her  desolate  places  I  will  restore, 

Isa.  xliv.  26. 

The  preceding  are  the  chief  varieties  of  the  parallel  lines 
gradational,   antithetic,  and  constructive :  a  few  others  of  less 

'  Jebb's  Sacred  Literature,  p.  29. 


Ch.  X.]  On  the  Poetry  of  the  Hebrews.  477 

note  are  discussed  both  by  Bishop  Lowth  and  Mr.  Jebb, 
for  which  the  reader  is  necessarily  referred  to  their  respective 
works.     We  now  proceed  to  notice, 

4.  Parallel  Lines  Introverted. — These  are  stanzas  so  con- 
structed, that,  whatever  be  the  number  of  lines,  the  first  line 
shall  be  parallel  with  the  last ;  the  second  with  the  penulti- 
mate or  last  but  one;  and  so  throughout,  in  an  order  that 
looks  inward,  or,  to  borrow  a  military  phrase,  from  flanks  to 
centre.     This  may  be  called  the  introverted  parallelism. 

Mr.  Archdeacon  Jebb  has  illustrated  this  definition  with 
several  apposite  examples,  from  which  we  have  selected  the 
three  following. 

"  My  son,  if  thy  heart  be  wise; 
My  heart  also  shall  rejoice ; 
Yea,  my  reins  shall  rejoice; 
When  thy  lips  speak  right  things. 

Prov,  xxiii.  15,  1 6. 

"  And  it  shall  come  to  pass  in  that  day  ; 
The  great  trumpet  shall  be  sounded : 

And  those  shall  come,  who  were  perishing  in  the  land  of  Assyria; 
And  who  were  dispersed  in  the  land  of  Egypt  ; 
And  they  shall  bow  themselves  down  before  Jehovah ; 
In  the  holy  mountain,  in  Jerusalem. 

Isaiah,  xxvii.  12,  15." 

"In  these  two  stanzas  of  Isaiah,  figuratively  in  the  first,  and  lite- 
rally in  the  second,  is  predicted  the  return  of  the  Jews  from  their 
several  dispersions.  The  first  line  of  each  stanza  is  parallel  with  the 
sixth;  the  second  with  the  fifth;  and  the  third  with  the  fourth: 
also,  on  comparing  the  stanzas  one  with  another,  it  is  manifest,  that 
they  are  constructed  with  the  utmost  precision  of  mutual  corres- 
pondence ;  clause  harmonising  with  clause,  and  line  respectively  with 
line  ;  the  first  line  of  the  first  stanza  with  the  first  line  of  the  second, 
and  so  throughout." 

"  The  idols  of  the  heathen  are  silver  and  gold  : 
The  work  of  men's  hand  ; 

They  have  mouths  but  they  speak  not ; 
They  have  eyes  but  they  see  not  ; 
They  have  ears  but  they  hear  not ; 
Neither  is  there  any  breath  in  their  mouths ; 
They  who  made  them  are  like  unto  them  ; 
So  are  all  they  who  put  their  trust  in  them. 

Psal.  cxxxv.  15 — 18." 

The  parallelisms  here  marked  out  are  very  accurate.  In  the  first 
line  of  this  example  we  have  the  idolatrous  heathen  ; — in  the  eighth, 
those  who  put  their  trust  iia  idols  ; — in  the  second  line  the  fabrication  ; 
— in  the  seventh,  the  fabricators  ; — in  the  third  line,  mouths  without 
articulation  ; — in  the  sixth,  mouths  without  breath  ; — in  the  fourth 
line,  eyes  without  vision ;  and,  in  the  fifth  line,  ears  without  the  sense 
of  hearing. 

The  parallelism  of  the  extreme  members,  Mr.  Jebb  proceeds 


478  On  the  Poetnj  of  the  Hebrews.  [Part  I. 

to  state,  may  be  rendered  yet  more  evident,  by  reducing  the 
passage  into  two  quatrains ;  thus  : 

The  idols  of  the  heathen  are  silver  and  gold; 

The  work  of  men's  hand : 

They  who  make  them,  are  like  unto  them  ; 
So  are  all  they  who  put  their  trust  in  them. 
They  have  mouths,  but  they  speak  not ; 

They  have  eyes,  but  they  see  not; 

They  have  ears,  but  they  hear  not ; 
Neither  is  there  any  breath  in  their  mouths. ' 

III.  Such  is  the  nature,  and  such  are  the  species  of  the 
parallelisms,  which  are  variously  distributed  throughout  the 
Old  Testament.  With  the  exception  of  a  few  partial  failures, 
it  is  worthy  of  remark,  that  the  character  and  complexion  of 
Hebrew  poetry  have  been  very  competently  preserved  in  that 
body  of  Greek  translations,  composed  at  different  times,  by 
different  persons,  and  known  under  the  name  of  the  Septuagint 
Version.  Nor  should  it  be  omitted,  that  the  Hebraic  paral- 
lelism occurs  also,  with  much  variety,  in  the  Apocrypha :  the 
book  of  Ecclesiasticus,  for  example,  is  composed  of  pure 
parallelisms :  the  book  of  Wisdom,  too,  affords  fine  specimens 
of  this  manner,  though  it  is  commonly  overlaid  by  the  exube- 
rant and  vicious  rhetoric  of  the  Alexandrine  Platonists ;  while, 
not  to  mention  other  parts  of  the  apocryphal  writings,  in 
Tobit  and  the  books  of  Maccabees  there  are  examples  both  of 
lyric  and  didactic  poetry,  clothed  in  parallelisms  which  will 
hardly  shrink  from  comparison  with  several  in  the  genuine 
Hebrew  Scriptures.  One  other  fact  remains :  namely,  that, 
in  the  sententious  formulcB  of  the  Rabbinical  writers,  the 
manner  of  Hebrew  poetry  is  frequently  observed,  with  much 
accuracy,  though  with  a  manifest  declension  of  spirit.  * 

Such  being  the  fact,  we  are  authorised  by  analogy  to  expect 
a  similar  parallelism  in  the  New  Testament,  particularly  when 
the  nature  of  that  portion  of  the  Holy  Scriptures  is  considered. 
It  is  a  work  supplementary  to  and  perfective  of  the  Old 
Testament ;  composed  under  the  same  guidance  that  super- 
intended the  composition  of  the  latter ;  written  by  native  Jews, 
Hebrews  of  the  Hebrews, — by  men  whose  minds  were 
moulded  in  the  form  of  their  own  sacred  writings,  and  whose 
sole  stock  of  literature  (with  the  exception  of  Paul,  and  pro- 
bably also  of  Luke  and  James)  was  comprised  in  those  very 


'  Jebb's  Sacred  Literature,  pp.  555,  4.  57,  58. 

2  Sacred  Literature,  p.  76.  Mr.  Jebb  has  illustrated  the  remarks  in  the  text  by 
numerous  apposite  examples  from  the  apocryphal  and  rabbinical  writings,  for  which  the 
reader  is  referred  to  his  work,  pp.  84 — 90. 


Ch.  X.]  On  the  Poehy  of  the  Hebrews.  479 

writings.  Now,  it  is  improbable  in  the  extreme,  that  such 
men,  when  they  came  to  write  such  a  work,  should,  without 
any  assignable  motive,  and  in  direct  opposition  to  all  other 
religious  teachers  of  their  nation,  have  estranged  themselves 
from  a  manner,  so  pervading  the  noblest  parts  of  the  Hebrew 
Scriptures,  as  the  sententious  parallelism.  But  we  are  not  left 
to  analogical  reasoning.  The  Greek  style  of  the  New  Testa- 
ment leads  us  to  expect  a  construction  similar  to  that  which 
we  find  in  the  Old.  The  New  Testament,  as  we  have  already 
shewn  ',  is  not  written  in  what  is  termed  strictly  classical 
Greek,  but  in  a  style  of  the  same  degree  of  purity  as  the 
Greek  which  was  spoken  in  Macedonia,  and  that  in  which 
Polybius  wrote  his  Roman  History.  From  the  intermixture 
of  Oriental  idioms  and  expressions  with  those  which  are  pro- 
perly Greek,  the  language  of  the  New  Testament  has  been 
termed  Helletiistic  or  Hebraic-Greek.  The  difference  in 
style  and  manner  which  subsists  between  the  writers  of  the 
New  Testament  and  the  Greek  classic  authors  is  most  strongly 
marked  :  and  this  difference  is  not  confined  to  single  words 
and  combinations  of  words,  but  pervades  the  whole  structure  of 
the  composition  :  and  in  frequent  instances,  a  poetical  manner 
is  observable,  which  not  only  is  not  known,  but  would  not  be 
tolerated  in  any  modern  production,  purporting  to  be  prose. 
This  poetical  style  has  been  noticed  briefly  by  Boeder,  Er- 
nesti,  Michaelis,  Schleusner,  Dr.  Campbell,  and  other  critics, 
and  also  by  the  author  of  this  work,  in  the  preceding  edition : 
but  none  of  these  writers  were  aware,  to  how  great  an  extent 
it  pervades  the  New  Testament.  It  was  reserved  for  Mr.  Jebb, 
to  whose  *  Sacred  Literature '  this  chapter  is  so  deeply  indebted, 
to  develope  the  existence  of  the  poetical  parallelism  in  the 
New  Testament,  and  to  place  its  numerous  beauties  in  a  point 
of  view,  equally  novel  and  delightful  to  the  biblical  student. 

The  proofs  of  the  existence  of  the  poetical  dialect  in  the  New 
Testament,  are  disposed  by  this  critic  under  the  four  following 
divisions,  viz.  1.  Simple  and  direct  quotations,  in  the  New 
Testament,  of  single  passages  from  the  poetical  parts  of  the 
Old  Testament ;  —  2.  Quotations  of  a  more  complex  kind, 
when  fragments  are  combined  from  different  parts  of  the  poeti- 
cal scriptures,  and  wrought  up  into  one  connected  whole  -,  and, 
3.  Quotations  mingled  with  original  matter.  We  shall  give  one 
or  two  examples  of  each  of  these  proofs. 


'  See  pp.  18 — 23  of  this  volume,  for  an  account  of  the  Greek  style  of  the  New 
Testament. 


4.80  On  the  Poetry  of  the  Hebre'ws.  [Part  I. 

1 .  Simple  a?id  direct  quotations  of  single  passages  from  the 
poetical  parts  of  the  Old  Testament,  inisohich  the  parallelism  has 
been  preserved  by  the  'writers  of  the  New  Testament. 

ov^uy^cog  sXa^ig-vi  e»  ev  tojj  r|y£jw,ocr<v  louSa. 

sx  (70U  yug  s^sXeucrsTaj  ^yoo/jtsvof, 

6s"«f  'STOiiLuvn  Tov  Xaov  jw,ou  Tov  Icr^ayjA. 

And  thou,  Bethlehem,  territory  of  Judah, 

Art  by  no  means  least  among  the  captains  of  Judali. 

For  from  thee  shall  come  forth  a  leader. 

Who  will  guide  my  people  Israel. 

Matt.ii.  6.  > 

lije  jtAOU,  ]tjt>j  oAiywgej  'STix.tdsiu§  Kogjoo, 

/xi)8£  exXwow,  ott'  aurou  eXsyp^ojotevoj  : 
ov  y«g  ayavct  'Kvgtog,  OTaiSsusr 

[i,afiyoi  ds  isravTU  yjov,  ov  'sragocds^eTixi. 

My  son,  despise  not  thou  the  chastening  of  the  Lord  ; 

Nor  faint,  when  thou  art  rebuked  by  him : 
For  whom  the  Lord  loveth  he  chasteneth, 

But  scourgeth  every  son  whom  he  receiveth. 

Heb.  xii.  5,  6. 

This  passage  is  taken  from  Proverbs  iii.  11,  12.:  thus  rendered  in 
our  authorised  translation  : 

My  son,  despise  not  the  chastening  of  the  Lord ; 

Neither  be  weary  of  his  correction : 
For  whom  the  Lord  loveth,  he  correcteth ; 

Even  as  a  father  the  son  in  whom  he  delighteth. 

In  this  last  line  the  parallelism  is  completely  spoiled.  But  Mr.  Jebb 
shews,  that  Saint  Paul's  reading  is  afforded  without  altering  a  letter 
in  the  Hebrew  text,  by  a  slight  departure  from  the  Masoretic  punctu- 
ation. The  original  passage  in  Prov.  iii.  11,  12,  therefore,  maybe 
thus  rendered  in  strict  conformity  with  the  apostle. 

The  chastening  of  Jehovah,  my  son  do  not  despise; 

Neither  be  weary  at  his  rebuking  : 
For,  whom  Jehovah  loveth,  he  chasteneth. 

But  scourgeth  the  son  in  whom  he  delighteth. 

In  the  corrected  version  of  this  quatrain,  the  parallelism  is  not  only 
preserved,  but  there  is  also  a  beautiful  climax  in  the  sense,  both  of 
which  are  excellently  illustrated  by  Mr.  Jebb.  2 

2.  Quotatio?is  of  a  more  complex:  kind,  in  which  fragments 
are  combined  from  different  parts  of  the  poetical  Scriptures,  and 
wrought  up  into  one  connected  or  consistent  whole. 


1  On  the  seeming  contradiction  between  this  quotation  and  the  original  passage   of 
the  prophet  Micah,  see  note  ',  p.  596,  supra. 

2  Sacred  Literature,  pp.  98.  109 — 113.  In  pp.  99  — 108,  other  examples  are  given, 
with  suitable  philological  illustrations. 


Ch.  X.]  On  the  Poetry  of  the  Hebrews.  481 

Of  this  class  of  quotations,  the  following  is  a  short  but  a  satisfactory 
specimen : 

6  in>(.nz  jw-oy,  ojxoj  Trgocrsu^))?  xX)35jj(r£Ta*  7r«(r»  toj^  s^ve(r»v* 

My  house  shall  be  called  the  house  of  prayer  for  all  the  nations ; 
But  ye  have  made  it  a  den  of  thieves. 

Mark,  xi.  17. 

This  antithetical  couplet  is  composed  of  two  independent  passages, 
very  remotely  connected  in  their  subject  matter;  of  which  the  first 
stands  in  the  Septuagint  version  of  Isaiah  Ivi.  57.  exactly  as  it  is  given 
above  from  Saint  Mark's  Gospel.  The  substance  of  the  second  line 
occurs  in  the  prophet  Jeremiah  (vii.  1 1 .) 

Is  my  house  a  den  of  thieves  ?  ' 

a)  §ot^og  ttAootow,  xat  cro(piagf  aai  yvwtrewf  0eoo' 

d)S  ave^sgsuvYiTX  tx  xgifx^aTU  avroW 

TK  yag  syvco  vow  Kugiou  ; 

V)  Tig  (ru[jt.SovXog  auTov  eysvsTO , 

>j  T»j  7rgoe^uix.sv  auToiy 

xai  avT«7ro8o3>ja"eTaj  avrco ; 

O  the  depth  of  the  riches,  and  the  wisdom,  and  the  knowledge  of  God ! 
How  inscrutable  are  his  judgments ; 
And  untraceable  his  ways ! 
For  who  hath  known  the  mind  of  the  Lord  ? 
Or  who  hath  been  his  counsellor  ? 
Or  who  hath  first  given  unto  him, 
.  And  it  shall  be  repaid  him  again  ? 

Rom.  xi.  S5 — Z5. 

On  this  passage  Mr.  Jebb  remarks  that,  although  the  quotation  is  not 
always  so  uniformly  direct  as  in  the  preceding  example,  yet  the  marks 
of  imitation  are  unquestionable ;  the  probable  sources  of  imitation 
are  numerous ;  the  continuity  of  the  parallelism  is  maintained  un- 
broken ;  and  the  style,  both  of  thought  and  of  expression,  is  remark- 
able alike  for  elegance,  aninjation,  and  profundity.  He  supposes  the 
apostle  to  have  had  the  following  texts  (which  are  given  at  length) 
present  in  his  recollection,  when  composing  this  noble  epiphonema ; 
Psal.  xxxvi.  6.  Job  xi.  7,  8,  v.  9.  xxxvi.  22,  23.  Jer,  xxiii.  18.  Isa.  xl. 
13.  15.  Job  xxiii.  18.  and  xli.  2. 

"  The  first  line  proposes  the  subject : 

P  the  depth  of  the  riches,  and  the  wisdom,  and  the  knowledge  of  God. 

"  The  notion  of  depth,  as  a  quality  attributed  alike  to  God's  riches, 
and  wisdom,  and  knowledge,  is  first  expanded  in  the  next  couplet : 

How  inscrutable  are  his  judgments ; 
And  untraceable  his  ways ! 

Riches,  wisdom,  and  knowledge  are  then,  in  a  fine  epanodos,  enlarged 
upon  in  the  inverted  order ;  first,  knowledge  : 

1  Sacred  1/iterature,  p.  114. 
VOL.  II.  I  I 


482  On  thei  Poetry  of  the  Hebrews.  [Part  I. 

For  who  hath  known  the  mind  of  the  Lord  ? 
secondly,  wisdom : 

Or  who  hath  been  his  counsellor  ?         ■ 
thirdly,  riches : 

Or  who  hath  first  given  unto  him, 
And  it  shall  be  repaid  him  again  ? 

„  "  Let,  now,  the  most  skilfully  executed  cento  from  the  heathen 
classics,  be  compared  with  this  finished  scriptural  mosaic  of  St.  Paul : 
the  former,  however  imposing  at  the  first  view,  will,  on  closer  inspec- 
tion, infallibly  betray  its  patch- work  jointing,  and  incongruous  mate- 
rials ;  while  the  latter,  like  the  beauties  of  creation,  not  only  bears 
the  microscopic  glance,  but,  the  more  minutely  it  is  examined,  the 
more  fully  its  exquisite  organisation  is  disclosed.  The  Fathers  also, 
often  quote  and  combine  Scripture  :  let  thei  complex  quotations  be 
contrasted  with  those  of  the  apostle ;  the  result  may  be  readily  anti- 
cipated." ' 

3.  Qtiotations,  mingled  with  original  matter,  in  which  one  or 
'  more  passages,  derived  from  the  Hebrew  Scriptures,  are  so  con- 
nected and  blended  with  original  writing,  that  the  compound 
forms  one    homogeneous    whole ;    the    sententious   parallelism 
equally  pervading  all  the  component  members,  whether  original 
or  derived,  ^ 

"srac  yuq  6$  otv  £7rjxaA£0">jT«»  ro  ovo[x.ci  Kv^iou  o-cw-S'ijO'eTOM  : 
■BTWj  owv  STTixaXetrovTaj  e*$  6v  ovx  ettj j-eutrav ; 
■BTWf  8s  mi^evirouartv,  6u  oux  ijxoucrav; 
-sToo;  8e  axov<TOD(Ti  %wg»f  x>jpy(r(rovT05  ; 
XTWj  8e  XT^gv^ov<rn/  6«v  jm,);  afrocra\w<ri ; 
;.,-..•  cog  ysyguTTTai' 

sr '  ;;..«oj  ctt^aioj  6<  taroSsf  tcov  soayysAj^o/xevwv  sig^VYjv; 
■'■:    TCOV  gyayysXj^ojttewi/  ra  otyabu; 

For  whosoever  will  call  on  the  name  of  the  Lord,  shall  be  saved  : 

But  how  shall  they  call  on  him,  in  whom  they  have  not  believed  ? 

And  how  shall  they  believe  in  him,  of  whom  they  have  not  heard  ? 

And  how  shall  they  hear  without  a  pregcher? 

And  how  shall  they  preach,  if  they  be  not  sent  ? 
As  it  is  written  : 
How  beautiful  the  feet  of  those  who  bring  good  tidings  of  peace  ! 
Who  bring  good  tidings,  of  good  things  !     (Rom.  x.  13 — 18.) 

The  first  line  of  this  passage  is  literally  taken  from  the  Septuagint 
version  of  Joel  ii,  32,  which  is  given  in  No.  11 .  p.  422.  supra,  the  next 
quotation  is  original,  and  affords  an  exact,  though  somewhat  peculiar, 
specimen  of  parallelism,  its  composition  nearly  resembling  that  of  the 
logical  sorites,  in  which  the  predicate  of  each  preceding  line  becomes 
the  subject  of  the  line  next  in  order.  Similar  instances  of  this  logical 
construction  occur  in  the  prophetic  writings,  and  abound  in  the  epis- 

,'.  Sacred  Literature,  pp.  114,  117,120.  Other  examples  of  complex  quotations  are 
given  in  pp.  121 — 12-3. 


Ch.  X.]  On  the  Poetry  of  the  Hchrexm.  4.83 

ties  of  Saint  Paul. '  The  last  couplet  is  from  Isa.  lii.  7.,  the  Septuagint 
rendering  of  which  is  both  confuSeid  and  inaccurate.  Saint  Paul,  how- 
ever, has  quoted  so  much  as  it  answered  his  purpose  to  quote,  but 
has  carefully  maintained  the  parallelism  uninjured. 

Aidov  ov  aweSoKijttao-av  6j  ojxoSojxoovTSf, 

-sraga  xu^tou  sysvsTo  awrrj, 

Sia  TOUTO  Asyctt  ujxiv 

OTi  a^3*)(reTa»  a<p'  Wjttwv  t)  /3«{r«As«a  row  ©soo, 

xa»  8odT)(reTa«  sdve»  •srojoyvT*  too?  xagTrouj  awrnj?  : 

x«i  6  cr2(rwv  stt*  tov  Aj^&ov  toutov,  <rwv«dAi3creT««, 

6^*  ov  8*  «v  -Bjecjj,  Aix/*?i<re»  o.mt^'v. 

The  stone  which  the  builders  rejected ; 
The  same  is  become  the  head  of  the  corner : 
From  the  Lord  hath  this  proceeded  ; 
And  it  is  marvellous  in  our  eyes  ; 

Wherefore  I  say  unto  you : 
That  from  you  shall  be  taken  away  the  kingdom  of  God ; 
And  it  shall  be  given  to  a  nation  producing  the  fruits  thereof: 
And  he  who  falleth  upon  this  stone,  shall  be  sorely  bruised  ; 
But  upon  whomsoever  it  shall  fall,  it  will  grind  him  to  powder. 

Matt.  xxi.  13 — 44. 

The  first  four  lines  are  literally  taken  from  the  Septuagint  version  of 
Psalm  cxviii.  22,  23.  The  last  four  are  original ;  and  Mr.  Jebb  asks, 
with  great  reason,  whether  the  parallelism  is  not  more  striking  in  the 
latter  portion,  than  in  the  former.  2 

IV.  The  preceding  examples  will  sufficiently  exemplify  the 
manner  in  which  the  inspired  writers  of  the  New  Testament 
were  accustomed  to  cite,  abridge,  amplify,  and  combine  pas- 
sages from  the  poetical  parts  of  the  Old  Testament;  and  also 
to  annex  to,  or  intermingle  with,  their  citations,  parallelisms 
by  no  means  less  perfect,  of  their  own  original  composition. 
These  examples  further  corroborate  the  argument  from 
analogy  for  the  existence  of  the  grand  characteristic  of  Hebrew 
poesy, — the  sententious  parallelism, — in  the  New  Testament. 
We  shall,  therefore,  now  proceed  to  give  a  few  examples  of  the 
original  parallelisms^  which  pervade  that  portion  of  the  Holy 
Scriptures.  They  are  divided  by  Mr.  Jebb  into  1.  Parallel 
couplets ; — 2.  Parallel  Triplets ;— 3.  Quatrains  of  which  the 
lines  are  either  directly,  alternately,  or  inversely  parallel ; — 
4,  5.  Stanzas  of  five  and  six  lines; — 6.  Stanzas  of  more  than 
six  parallel  lines. 

'  '  Sacred  Literature,  p.  124.  Tn  p.  125,  and  also  in  his  nineteenth  section,  (pp.  388 
— 390.)  Mr.  Jebb  has  given  several  of  the  instances  above  referred  to. 

*  Ibid.  p.  127.  In  pp.  128— 142,  he  has  given  additional  examples  of  this  class  of 
mingled  quotations;  one  of  which  (Acts,  iv.  24 — 30)  is  particularly  worthy  of  the 
reader's  attention,  on  account  of  th?  very  striking  evidence  which  it  affords  (on  the 
principles  of  sententious  parallelism),  of  the  supreme  Deity  of  Jesus  Christ, 

I  i2 


^S*  On  the  Poetry  of  the  Hebreixis.  [Part  I; 

1 .  Of  Parallel  Couplets  the  two  following  examples  will 
give  the  reader  an  adequate  idea : 

TCtt  etnovvTi  tre,  SiSou* 

To  him  that  asketh  thee>  give ; 
And  him  that  would  borrow  from  thee,  turn  not  away. 

Matt.  V.  42. 

jxsyaXuvsi  vj  ^v^y^  jxoo  tov  Kwgiov 

Kaj  jjyaXXiacrs  to  yrvsufjicc  (i,ov  stt*  tco  ©ew  t<o  0"c«T*jgi  /aow* 

My  soul  doth  magnify  the  Lord; 

And  my  spirit  hath  exulted  in  God  my  Saviour. 

Luke  i.  46,  47.  ' 

"  The  second  line  of  the  latter  couplet,  it  is  well  observed,  clearly  rises 
above  the  first  in  all  its  terms  ;  juEyaXuvw  is  simply  to  magnify  to  praise  ; 
ocytxXkMtu  denotes  exultation  or  eitacy  ;  -ir^x^  is  the  animal  saul  ; 
mivjAix.  the  immortal  spirit ;  tov  Kv^tov  is  the  simplest  and  most  general 
expression  of  the  Godhead,  the  Lord  of  all  men  ;  ru  ©ew  tw  o-wrnfj  fxov  is 
a  considerable  ampUfication  in  terms,  and  personally  appropriative  in 
meaning,  the  God  who  is  my  Saviour."  ® 

2.  Parallel  Triplets  consist  of  three  connected  and  corres- 
pondent lines,  which  are  constructively  parallel  with  each  other, 
and  form  within  themselves  a  distinct  sentence  or  significant 
part  of  a  sentence. 

«»  uXcoTTSKsg  (pooXsovg  s^oixri' 

xai  TO.  liTeTeiva.  too  oupavov  x«Tao'X)jvaxr£if 

6  Se  y«oj  tov  av^gcoTrou  ot/x  s^si  ■orou  Ttiv  xsipaXyjv  xXivtj. 

The  foxes  have  dens ; 

And  the  birds  of  the  air  have  nests ; 

But  the  Son  of  man  hath  not  where  to  lay  his  head. 

Matt.  viii.  20. 

6  tytrsyaJV  eig  tov  o<ov,  s^ei  ^w>)v  uiooviov 
6  Se  atrsi^oov  tco  yjw,  oux  o\J/st««  ^wvjv. 
«XX'  ^  ogy)}  TOW  ^gow  j«,sve»  stt'  awrov. 
Ke  who  believeth  in  the  Son,  hath  life  eternal ; 
But  he  who  disobeyeth  the  Son,  shall  not  see  life  : 
But  the  wrath  of  God  abideth  on  him. 

John  iii.  36. 

In  this  passage,  Mr.  Jebb  justly  remarks,  the  translators  of  our 
authorised  version  "  have  not  preserved  the  variation  of  the  terms, 
6  tatTivuv,  0  awEiSaiv :  rendering  the  former,  "  he  that  believeth  ;"  the 
latter,  "  he  that  believeth  not."  The  variation,  however,  is  most 
significant ;  and  should,  on  no  account,  be  overlooked :  as  Dr. 
Doddridge  well  observes,  "  the  latter  phrase  explains  the  former ; 
and  shews,  that  the  faith  to  which  the  promise  of  eternal  life  is  an- 
nexed, is  an  effectual  principle  of  sincere  and  unreserved  obedience." 

1  Sacred  Literature,  p.  i43.    In  pp.  144 — 148.  are  given  numerous  other  instances 
of  parallel  couplets. 
3  Ibid.  p.  510. 


Ch.  X.]  On  the  Poetry  of  the  Hehrensos.  485 

The  descending  series  is  magnificently  awful :  he  who,  with  his  heart, 
believeth  in  the  Son,  is  already  in  possession  of  eternal  life  :  he,  what- 
ever may  be  his  outward  profession,  whatever  his  theoretic  or  historical 
belief,  who  obeyeth  not  the  Son,  not  only  does  not  possess  eternal  life, 
he  does  not  possess  any  thing  worthy  to  be  called  life  at  all;  nor,  so 
persisting,  ever  can  possess,  for  he  shall  not  even  see  it :  but  this  is  not 
the  whole  ;  for,  as  eternal  life  is  the  present  possession  of  the  faithful, 
so  the  wrath  of  God  is  th^present  and  permanent  lot  of  the  disobedient 
it  abideth  on  him." ' 

3.  In  Quatrains,  two  parallel  couplets  are  so  connected  as  to 
form  one  continued  and  distinct  sentence ;  the  pairs  of  lines 
being  either  directly,  alternately,  or  inversely  parallel : 

€«v  rag  evroKag  fiou  TijgijcnjTe, 

xadwj  syo)  rug  evroXag  row  vrciTgos  [x^ou  T£Tijg»)xa, 
xa»  [Asifo)  ccuTOU  ev  t>)  ayaTDj* 

if  ye  keep  my  commandments, 

Ye  shall  abide  in  my  love ; 
Even  as  I  have  kept  my  Father's  commandments. 

And  abide  in  his  love. 

John  XV.  10. 

TJ5  yxg  oiSev  av^gaivcuv,  to,  tov  dv^gajvov, 
SI  jw,rj  TO  •arveojxa  tov  av^gooTrov  to  ev  aUTW  ; 

OUTU)  XOli  TX  TOD  &S01)  OdSsJJ   0»SgV, 

s»  jW.*)  TO  'STWeyjw.a  too  ©sow. 

For  who  of  men,  knovveth  the  depths  of  any  man, 

Save  only  the  spirit  of  that  man  which  is  in  him  ? 
Even  so,  the  depths  of  God  knowetli  no  person  ; 

Save  only  the  spirit  of  God.  ^ 

1  Cor.  ii.  11 . 

In  this  last  cited  passage,  our  authorised  version  reads  the  things  of 
a  man  ;  the  things  of  the  spirit  of  God ;  an  awkward  mode  of  sup- 
plying the  ellipsis,  which  ought  to  be  filled  up  from  the  xa  /S«3)t 
of  the  preceding  verse.  This  ellipsis  is  supplied  by  Mr,  Jebb  from 
Dr.  Macknight. 

4.  Five  lined  s^awzas  admit  of  considerable  varieties  of  struc- 
ture which  it  would  exceed  the  limits  of  this  work  to  specify. 
One  or  two  mstances  must  suffice  to  exemplify  them. 

oy^«  ScuSexa  eicnv  (agon  Tif^g  Yj[ji,sgag ; 

sav  Tig  Ttsgivaxr^  Ti]  ev  ijjxsga,  ou  TrgocrxoTTTSi' 

OTJ  TO  faag  too  M<Tit.ov  toutov  SXsttsi  : 
eav  8e  tij  7regj7r«Tr]  ev  Ttj  vuxtj,  irgotyKOTTTSi' 

OTi  TO  (poog  ovK  ej-iv  ev  «yTCtf. 


'Sacred  Literature,  pp.  149,  150.  In  pp.  151 — 167  are  given  numerous  other 
examples,  in  which  are  interspersed  some  admirable  quotations  from  the  writings  of  the 
fathers . 

2  Ibid.  p.  169.     See  also  pp.   170 — 192.  for  further  examples  of  the  quatrain, 

I  I  3 


4)?6  On  the  Poetry  of  the  Hebrews.  [Part  L 

Are  there  not  twelve  hours  in  the  day  ? 

If  a  man  walk  in  the  day,  he  stumbleth  not ; 

Because  he  seeth  the  light  of  this  world : 
But  if  a  man  walk  in  the  night  he  stumbleth; 
Because  the  light  is  not  in  him. 

John  xi.  9,  10. 

In  this  instance,  the  odd  line  or  member  (which  commences  the 
rstanza)  lays  down  a  truth  which  is  illustrated  in  the  remaining  four 
lines.  A  similar  disposition  is  observable  in  the^rs^  of  the  two  fol- 
lowing stanzas,  in  which  the  odd  line  lays  down  the  proposition  to  be 
illustrated,  viz.  By  their  fruits  ye  shall  thoroughly  know  them.  In 
the  second  stanza,  on  the  contrary,  the  odd  line  makes  a  full  close,  re- 
asserting with  authority  the  same  proposition,  as  undeniably  established 
by  the  intermediate  quatrains. — By  their  fruits,  therefore  ye  shall 
thoroughly  know  them. 

WHO  TUiv  xagTTuiv  avTcov  siriyvui(re(r^e  avTOvg' 
j(A)jTj  (TyAAsyoucnv  avo  anav^cuv  g-ufvXnjv; 
))  a-HO  TgiSoXcuv  cuxa ; 

OVTU)  vciv  devdgov  aya^ov  nctqitous  xuXoug  votst, 
TO  de  ua.irqov  dsv^pov  xagiroug  frovrjgovs  itoisi : 

oy  hwoLTcn  SgvS^ov  uyubov  Hagvovi  wovijgooj  7ro»e»y' 
ouSe  dsvigov  a-ayrgov  xagTrovg  xuXovg  Tioistv  : 
vav  8ev5gov  jw.^  ttoiouv  xagirov  kcXoy, 
sKKOTrrerui  hui  stg  vvg  ^uKXstui  : 
uguys  a.%0  tcov  Kugitwv  auTUiv  str iyvui(re(T^3  etUTOVg, 

By  their  fruits  ye  shall  thoroughly  know  them  : 
Do  men  gather  from  thorns  the  grape  ? 
Or  from  thistles  the  fig  ? 
Thus,  every  sound  tree  beareth  good  fruit ; 
But  every  corrupt  tree  beareth  evil  fruit : 

A  sound  tree  cannot  bear  evil  fruit ; 
Nor  a  corrupt  tree  bear  good  fruit  : 
Every  tree  not  bearing  good  fruit. 
Is  hewn  down  and  cast  into  the  fire : 
By  their  fruits,  therefore,  ye  shall  thoroughly  know  them  .' 

Matt.  vii.  16.  20. 

5.  The  Six  lined  stanzas  likewise  admit  of  a  great  variety  of 
structure.  Sometimes  it  consists  of  a  quatrain,  with  a  distich 
annexed :  sometimes  of  two  parallel  couplets,  with  a  third  pair 
of  parallel  lines  so  distributed,  that  one  occupies  the  centre, 
and  the  other  the  close :  and  occasionally,  of  three  couplets 
alternately  parallel ;  the  first,  third,  and  fifth  lines  corresponding 
with  one  another;  and,  in  like  manner,  the  second,  fom'th, 
and  sixth.  Of  these  six  lined  stanzas,  Mr.  Jebb  has  adduced 
numerous  examples.     We  subjoin  two. 


'  Sacred  Literature,  p.  195. 


Ch.  X*]  OnthePoetnj  oJtheHebre'ws.  487 

c^iUi  ysvoju-svijj)  Xeyere,  sv^kx., 
'zavppctt^si  yaq  6  ovgavos' 

ZTvppa^ei  yug  s'^yvat^aov  o  ovgavos ' 
iiKoxgiTUi'  TO  [x-ev  'CTQoa-coTrov  Tou  ovgavoy  yivcacrxeTS  tlctxgivttv 
TCI  Se  (r»jjw.e<a  tmv  xutgcov  ov  SyvaC'&e. 

When  it  is  evening,  ye  say,  "  A  calm  ! 

*•  For  the  sky  is  red  :" 
And  in  the  morning,  "  To-day  a  tempest : 
"  For  the  sky  is  red  and  lowering  :" 
Hypocrites !  The  face  of  the  sky  ye  knovv  how  to  discern  : 
But  ye  cannot  [discern]  the  signs  of  the,  times ! 

Matt.  xvi.  2,  3. 

This  Stanza  consists  of  a  quatrain  with  a  distich  annexed.  In  the 
following  passage,  the  stanza  begins  and  ends  with  parallel  lines,  a 
parallel  triplet  intervening. 

6KEIV0S  5e  0  dovXog  6  yvot;j  to  ^eX)jjxa  tok  xugtov  lauToy, 
xai  jtt)j  lTO<jw.a<raf  ju.>}8g  taro»»jcraj  •orgoj  to  ^sKi^jxa  auTOV, 

dagYj<reTai  SToKXct^' 
6  8s  jxrj  yvorjg^ 
'srotr}(ras  ds  a^ict  crXijywv, 

duptjtyeTXi  oKiyocg. 

And  that  servant  who  knew  the  will  of  his  Lord, 

And  who  prepared  not,  neither  did  according  to  his  vvill> 

Shall  be  beaten  with  many  stripes  : 
And  he  who  did  not  know. 
And  did  things  worthy  of  stripes,' 

Shall  be' beaten  with  few  stripes.  ' 

Luke  xii.  47,  48. 

6.  Stanzas  of  more  than  six  parallel  lines. — It  frequently 
happens  that  more  than  six  parallel  lines  are  so  connected  by 
unity  of  subject  or  by  mutual  relationship,  so  as  to  form  a  distinct 
stanza.  Of  the  numerous  examples  of  this  kind  of  distribution, 
given  by  Mr.  Jebb,  one  specimen  must  suffice. 


1  Sacred  Literature  pp.  20 1.  204.  We  cannot  withhold  frdm  our  readers  Mr, 
Jebb's  beautiful  remarks  on  the  last  cited  passage.  "  The  antithesis  in  this  passage 
has  prodigious  moral  depth  :  he  who  sins  against  knowledge,  though  his  sins  were  only 
sins  of  omission,  shall  be  beaten  with  many  stri^Jes  :  but  he  who  sins  without  knowledge, 
though  his  sins  were  sins  of  commission,  shall  be  beaten  only  withyew  stripes.  Mere 
negligence,  against  the  light  of  conscience,  shall  be  severely  punished  :  while  an  offence, 
in  itself  comparatively  heinous,  if  committed  ignorantly,  and  without  light,  shall  be 
mildly  dealt  with.  This  merciful  discrimination,  however,  is  full  of  terror  :  for,  what- 
ever may  be  the  case,  respecting  past,  forsaken,  and  repented  sins  of  ignorance,  no  man 
is  entitled  to  take  comfort  to  himself  from  this  passage,  respecting  his  present,  or 
future  course  of  life:  the  very  thought  of  doing  so,  proves  that  the  person  entertaining 
that  thought;  has  sufficient  knowledge  to  place  him  beyond  its  favourable  operation.'' 
Ibid.  p.  205.     Other  examples  of  the  six  lined  stanza  are  given  in  pp.  204  — 21). 

II  4 


488  On  the  Poetry  of  the  Hebre'ws.  [Part  I. 

vets  ouv  65-15  unousi  JU.OU  T0V5  \oyovs  toutouj,  x«*  noiei  avT0U5j 

oj-ij  wxoSoj«,>j(re  tvjv  oikiuv  uutou  tin  t)jv  Trsrgav 
xat  xare^rj  >;  ^gox»)» 

xaj  £7rveuo-aV  oj  avefAotf 

x«»  -BT^ocreTreo-ov  t>j  ojxia  exEivi], 

xai  oux  £«-5o-s*  Te^EjCteXieoTO  y«g  ettj  t»]V  Trergav : 

xai  ■araj  6  axovcov  [lov  tooj  XoyoV5  TOVTOV5,  x«i  jm,»j  otoIwv  auTOWj, 
6f/i.0K«)^i)<reTai  avipi  fji^wgcOf 

05-15  coxodofji,vj<re  tvjv  otxtuv  avTov  snt  t*jv  ajx/xov* 
xai  xuTS^Yj  y)  ^go;^)j, 

xai  JjXdoV  61  ZTOTUflOlf 

xui  67rvso<rav  61  avsjxot, 
xui  'tffqoa-exo'^ay  t»j  oixia  exeivt], 
x«i  evsas'  xctt  tjv  ^  •oTTwcrif  aurijj  jw.eyaX»j. 

Whosoever,  therefore,  heareth  these  my  words,  and  doeth  them^ 
I  will  liken  him  to  a  prudent  man, 
Who  built  his  house  upon  the  rock : 

And  the  rain  descended, 

And  the  floods  came, 

And  the  winds  blew, 

And  fell  upon  that  house  ; 
And  it  fell  not ;  for  it  was  founded  upon  the  rock. 
And  every  one  hearing  these  my  words,  aiid  doing  them  not, 
Shall  be  likened  to  a  foolish  man, 
Who  built  his  house  upon  the  sand  : 

And  the  rain  descended. 

And  the  floods  came, 

And  the  winds  blew. 

And  struck  upon  that  house ; 
And  it  fell ;  and  the  fall  thereof  was  great. ' 

Matt.  vii.  24 — 27. 

V.  Further,  several  stanzas  are  often  so  connected  with  each 
other  as  to  form  a  paragraph  or  section.  Luke  xvi.  9 — 13. 
James  iii.  1 — 12.  iv.  6 — 10.  and  v.  1 — 6.  and  1  John  iv.  15 — 17. 
afford  striking  examples  of  this  sort  of  distribution;  for  the 
detail  and  illustration  of  which  we  must  refer  our  readers  to 
Mr.  Jebb's  elegant  and  instructive  volume,  which  has  been  so 
often  cited.     It  only  remains  that  we  notice  briefly  the  grada- 

'  Sacred  Literature,  p;  2 1 1 .  In  these  two  connected  stanzas,  the  language  may  be  justly 
termed  ^ncfwres^rue.  The  marked  transition  in  each  of  them  from  a  long  and  measured 
movement,  to  short  rapid  lines,  and  the  resumption,  at  the  close,  of  a  lengthened 
cadence,  are  peculiarly  expressive.  The  continual  return,  too,  in  the  shorter  lines, 
of  the  copulative  particle,  (a  return  purely  Hebraic,  and  foreign  from  classical  usage,) 
has  a  fine  effect:  it  gives  an  idea  dtf  danger,  sudden,  accumulated,  and  overwhelming. 
These  are  beauties  which  can  be  retained  only  in  a  literal  translation ;  and  which  a 
literal  translation  may  exhibit  very  competently.  Ibid,  pp.214.  In  pp.  215 — 248  the 
reader  will  find  many  other  examples,  intermingled  with  much  just  criticism  and  some 
fine  quotations  from  the  fathers. 


Ch.  X.]  On  the  Poetry  of  the  Hehreisos.  489 

tional  parallelism,  and  the  epanodosy  in  the  New  Testament, 
which  he  has  discovered  and  elucidated. 

1.  Parallellines  gradational  (or,  as  Mr.  Jebb  terms  them, 
cognate parallelismSi)  we  have  already  remarked,  are  of  most  fre- 
quent occurrence  in  the  poetical  books  of  the  Old  Testament, 
The  poetical  parallelisms  exhibited  in  the  preceding  pages, 
while  they  fully  prove  his  position,  that  the  poetical  dialect  per- 
vades the  New  Testament,  will  prepare  the  reader  to  expect  to 
find  there  similar  instances  of  parallel  lines  gradational.  The 
second  example  of  parallel  couplets,  given  in  page  484-,  supra, 
affords  a  concise  but  beautiful  specimen  of  the  ascent  or  climax 
in  the  terms,  clauses,  or  lines  which  constitute  the  parallehsm. 
One  or  two  additional  instances,  therefore,  will  suffice,  to  shew 
the  existence  of  the  gradational  parallelism  in  the  New  Testa- 
ment. 

xa»  xaT«gy>)(rej,  t»j  ein(f>aveiu  rra  Tragooaiaj  aurov. 

Whom  the  Lord  Jesus  will  waste  away,  with  the  breath  of  his  mouth  ; 
And  will  utterly  destroy,  with  the  bright  appearance  of  his  coming. 

2  Thess.  ii.  8. 

"  The  first  words,  ov  6  Kupo?  Ino-ouj,  are  common  to  both  lines  ; 
avaXwo-Et  implies  no  more,  in  this  place,  than  gradual  decay  ;  xarapyrjo-Et 
denotes  total  extermination:  while,  in  terror  and  magnificence,  no 
less  than  in  the  effects  assigned,  the  breath  of  his  mouth,  must  yield 
to  the  bright  appearance  of  his  coming.  The  first  line  seems  to  an- 
nounce the  ordinary  diffusion,  gradually  to  be  effected,  of  Christian 
truth :  the  second,  to  foretell  the  extraordinary  manifestation  of  the 
victorious  Messiah,  suddenly,  and  overwhelmingly,  to  take  place  in  the 
last  days.  "  > 

SIS  oSov  s^VMV  [JLYi  aTreXdijTS' 

xai  SIS  iroKiv  "^ccfjiugsiToov  j«.)j  e»(reydijT6* 

Trogsvs<7^s   8s  fx,aWov  Trgos  tcc  TrgoSuru  tu   aitoKwKoTa.  oixou 

Icrga)jA,. 

To  the  way  of  the  Gentiles  go  not  off; 

And  to  a  city  of  the  Samaritans,  go  not  in  ; 

But  proceed  rather  to  the  lost  sheep  of  the  house  of  Israel. 

Matt.x.  5,  6. 

"  This  is  a  gradation  in  the  scale  of  national  and  religious  proximity : 
the  Gentiles,  the  Samaritans,  Israel.  In  the  remaining  terms,  there  is 
a  correspondent  progress  :  the  way,  or  road  to  foreign  countries  ;  a 
city  of  the  Samaritans  ;  the  house  of  Israel,  a  phrase  conveying  the 
notion  of  home  :  go  not  off, — go  not  from  Palestine,  towards  other 
nations  ;  go  not  in  to  a  city  of  the  Samaritans  ;  though,  in  your  pro- 
gresses between  Judea  and  Galilee,  you  must  pass  by  the  wails  of 

'  Sacred  Literature,  p.  3i'2. 


<I90  On  the  Poetry  of  the  Hebrews*  [Parti. 

many  Samaritan  cities :  but,  however  great  your  fatigue,  and  want  of 
refreshment,  proceed  rather,  not  merely  to  the  house  of  Israel,  but  to 
the  lost  sheep  of  that  house.  Thus,  by  a  beautiful  gradation,  the  apos- 
tles are  brought  from  the  indefiniteness  of  a  road  leading  to  countries 
remote  from  their  own,  and  people  differing  from  themselves  in  habits, 
in  language,  and  in  faith,  to  the  homefelt,  individual,  and  endearing 
relationship  of  their  own  countrymen  ;  children  of  the  same  covenant 
of  promise,  and  additionally  recommended  to  their  tender  compassion, 
as  morally  lost." 

Mr.  Jebb  has  given  additional  examples  of  the  gradational 
parallelism  from  Matt.  v.  45.,  vii.  1,2.,  xx.  26,27-,  xxiv.  17, 
l8.,  Mark  iv.  24.,  Luke  vi.  38.,  Rom.  v.  7.,  James  i.  17.,  iv. 
8.,  and  v.  5.,  Rev.  ix.  6.  and  xxii.  14. 

2.  The  nature  of  the   introverted  parallelismt  or  parallel 
lines  introverted  has  been  stated  in  page  477,  and  confirmed  by 
suitable  examples.     Closely  allied  to  this  is  a  peculiarity  or 
artifice  of  construction,  which  Mr.  Jebb  terms  an  Epanodos^ 
and  which  he  defines  to  be  literally  "  a  going  bacJc^  speaking 
first  to  the  second  of  two  subjects  proposed ;  or  if  the  subjects 
be  more  than  two,  resuming  them  precisely  in  the  inverted 
order,  speaking  first  to  the  last,  and  last  to  the  first."     The 
rationale  of  this  artifice  of  composition  he  explains  more  par- 
ticularly in  the  following  w^ords : — *'  Two  pair  of  terms  or  pro- 
positions, containing  two  important,  but  not  equally  important 
notions,  are  to  be  so  distributed,  as  to  bring  out  the  sense  in 
the  strongest  and  most  impressive  manner:  now,  this  result 
will  be  best  attained,    by  commencing,  and  concluding,  with 
the  notion  to  which  prominence  is  to  be  given ;  and  by  placing 
in  the  centre  the  less  important  notion,  or  that   which,  from 
the  scope  of  the  argument,  is  to  be  kept  subordinate."  '     Hav- 
ing established  the  justice  of  this  explanation  by  examples  of 
epanodos,  derived  from  the  Scriptures  as  well  as  from  the 
best  classic  authors,  Mr.  Jebb  has  accumulated  many  examples 
proving  its  existence  in  the  New  Testament,  the  doctrines  and 
precepts  of  which  derive  new  force  and  beauty  from  the  appli- 
cation of  this  figure.     The  length  to  which  this  chapter  has 
unavoidably  extended,  forbids  the  introduction  of  more  than 
one  or  two  instances  of  the  epanodos. 

j*>j  Scots  to  oLyiov  roi^  xooT 

/x)]8e  SotKrjTs  tou{  fLot^yagiTotg  ujxaiv  gjXTrgocrdgv  roov  ^oigwv 
/x»j7roT6  xuTU7raTYi<rcu(rtv  avTOvg   tv  roij  ttoct/v  duroov 

H«i  5-ga(pgVT£c  pr}^ui<yiv  vfjiug, 

'  Sacred  Liieraiuie,  pj).  60.  335. 


Ch.  X.]  On  the  Poetty  of  the  Hebrews.  491 

Give  not  that  which  is  holy  to  the  dogs ; 

Neither  c^st  your  pearls  before  the  swine ; 

Lest  they  trample  them  under  their  feet ; 
And  turn  about  and  rend  you. 

Matt.  vii.  6. 

.  "  The  relation  of  the  first  line  to  the  fourth,  and  that  of  the  second 
to  the  third,  have  been  noticed  by  almost  all  the  commentators.  A 
minor  circumstance*  is  not  altogether  undeserving  of  attention :  the 
equal  lengths,  in  the  original,  of  each  related  pair  of  lines  ;  the  first 
and  fourth  lines  being  short,  the  second  and  third  lines  long.  The 
sense  of  the  passage  becomes  perfectly  clear,  on  thus  adjusting  the 
parallelism : — 

Give  not  that  which  is  holy  to  the  dogs ; 

Lest  they  turn  about  and  rend  you  : 

Neither  cast  your  pearls  before  the  swine. 

Lest  they  trample   them  under  their  feet. 

"  The  more  dangerous  act  of  imprudence,  with  its  fatal  result,  is 
placed  first  and  last,  so  as  to  make,  and  to  leave,  the  deepest  practical 
impression."  » 

Xgifou  eowSja  s(yf/.sv  rco  &sco' 
xai  sv  T0J5  ctTToWuixevois' 

OJJ  JMrEV  OCTjU-JJ  daV«TOU,   e»f  ^UVUTOV 

We  are  a  sweet  odour  of  Christ : 
To  those  who  are  saved ; 
And  to  those  who  perish  ; 

To  the  one,  indeed,  an  odour  of  death,  unto  death  ; 
But  to  the  other,  an  odour  of  life,  unto  life  ;  2 

2  Cor.  ii.  IS,  16. 

In  this  specimen  of  the  epanados,  the  painful  part  of  the  subject  is 
kept  subordinate  ;  the  agreeable  is  placed  first  and  last. 

The  preceding  examples  are  sufficient  to  shew  the  existence 
of  the  grand  characteristic  of  Hebrew  poesy, — the  sententious 
parallelism,  with  all  its  varieties,  in  the  New  Testament.  The 
reader,  who  is  desirous  of  further  investigating  this  interesting 
topic  (and  what  student  who  has  accompanied  the  author  of 
the  present  work  thus  far,  will  not  eagerly  prosecute  it?)  is 
necessarily  referred  to  Mr.  Archdeacon  Jebb's  "  Sacred  Litera- 
turcj"  to  which  this  chapter  stands  so  deeply  indebted ;  —  a 
volume,  of  which  it  is  but  an  act  of  bare  justice  in  the  writer  of 
these  pages  to  say,  that,  independently  of  the  spirit  of  piety 
which  pervades  every  part,  it  has  the  highest  claims  to  the 
attention  of  every  biblical  student  for  its  numerous  beautiful 
and  philological  criticisms  and  elucidations  of  the  New  Testa- 
tament ;  for  the  interpretation  of  which  Mr.  Jebb  has  opened 

'  Sacred  Literature,  p.  a39.  -  Ibid.  p.  344. 


'4-92  On  the  Poetry  of  the  Hebreisos.  [Part  I, 

and  developed  a  new  and  most  important  source,  of  which 
future  commentators  will  doubtless  gladly  avail  themselves. 

VI.  The  sacred  writers  have  left  us  several  kinds  of  poet- 
ical composition  :  they  do  not,  however,  appear  to  have  culti- 
vated either  the  epic  or  the  dramatic  species,  unless  we  take 
these  terms  in  a  very  wide  sense,  and  refer  to  these  classes 
those  poems  in  which  several  interlocutors  are  introduced. 
Thus,  M.  Ilgen '  and  (after  him)  Dr.  Good  ^  conceive  the 
book  of  Job  to  be  a  regular  epic  poem  :  while  Messieurs  Vel- 
thusen  and  Ammon  think  that  the  Song  of  Songs  exhibits 
traces  of  a  dramatic  or  melo-dramatic  structure.  Bishop 
Lowth,  however,  reduces  the  various  productions  of  the  He- 
brew poets  to  the  following  classes,  viz. 

1 .  Prophetic  Poetry. — Although  some  parts  of  the  writings 
of  the  prophets  are  clearly  in  prose,  of  which  instances  occur  in 
the  prophecies  of  Isaiah,  Jeremiah,  Ezekiel,  Jonah,  and  Daniel, 
yet  the  other  books,  constituting  by  far  the  larger  portion  of 
the  prophetic  writings,  are  classed  by  Bishop  Lowth  among 
the  poetical  productions  of  the  Jews ;  arid  (with  the  exception 
of  certain  passages  in  Isaiah,  Habakkuk,  and  Ezekiel,  which 
appear  to  constitute  complete  poems  of  different  kinds,  odes  as 
well  as  elegies)  form  a  particular  species  of  poesy,  which  he 
distinguishes  by  the  appellation  of  Prophetic. 

The  predictions  of  the  Hebrew  Prophets  are  pre-eminently 
characterised  by  the  sententious  parallelism  which  has  been 
discussed  and  exemplified  in  the  preceding  pages.  The  pro- 
phetic poesy,  however,  is  more  ornamented,  more  splendid, 
and  more  florid  than  any  other.  It  abounds  more  in  imagery, 
at  least  that  species  of  imagery,  which,  in  the  parabolic  style, 
is  of  common  and  established  acceptation,  and  which,  by 
means  of  a  settled  analogy  always  preserved,  is  transferred 
from  certain  and  definite  objects  to  express  indefinite  and  ge- 
neral ideas.  Of  all  the  images  peculiar  to  the  parabolic 
style,  it  most  frequently  introduces  those  which  are  taken 
from  natural  objects  and  sacred  history:  it  abounds  most  in 
metaphors,  allegories,  comparisons,  and  even  in  copious 
and  diffuse  descriptions.  It  possesses  all  that  genuine  en- 
thusiasm which  is  the  natural  attendant  on  inspiration ; 
it  excels  in  the  brightness  of  imagination,  and  in  clearness 
and  energy  of  diction,  and  consequently  rises  to  an  uncom- 
mon pitch  of  sublimity;    hence    also  it  is  often  very  happy 


'  Jobi,antiquissimi  carminis  Hebraici,  Natura  atque  Virtutes,  cap.  iii.  pp.  40 — 89. 
2  Introductory  Dissertation  to  his  version  of  the  book  of  Job.  p.  xx. 


Ch.  X.]  On  the  Poetry  of  the  Hebrews.  493 

in  the  expression   and    delineation   of  the   passions,  though 
more  commonly  employed  in  exciting  them  J 

The  following  passage  from  one  of  Balaam's  prophecies 
(which  Bishop  Lowth  ranks  among  the  most  exquisite  spe- 
cimens of  Hebrew  poetry),  exhibits  a  prophetic  poem  com- 
plete in  all  its  parts.  It  abounds  in  gay  and  splendid  imagery, 
copied  immediately  from  the  tablet  of  nature ;  and  is  chiefly 
conspicuous  for  the  glowing  elegance  of  the  style,  and  the 
form  and  diversity  of  the  figures.  The  translation  is  that 
of  the  Rev.  Dr.  Hales.  = 

How  goodly  are  thy  tents,  O  Jacob, 
And  thy  tabernacles,  O  Israel ! 

As  streams  do  they  spread  forth. 

As  gardens  by  the  river  side  ; 
As  sandal-trees  which  the  lord  hath  planted. 
As  cedar-trees  beside  the  waters. 
There  shall  come  forth  a  man  of  his  seed 

And  shall  rule  over  many  nations : 
And  his  kingdom  shall  be  higher  than  Gog, 

And  his  kingdom  shall  be  exalted.  3 

(God  brought  him  forth  out  of  Egypt, 
He  is  to  him  as  the  strength  of  a  unicorn.) 
He  shall  devour  the  nations,  his  enemies. 
And  shall  break  their  bones, 
And  pierce  them  through  with  his  arrows. 

He  lieth  down  as  a  lion. 

He  coucheth  as  a  lioness, 

Who  shall  rouse  him  ! 

Blessed  is  he  that  blesseth  thee. 

And  cursed  is  he  that  curseth  thee. 

The  eighteenth  chapter  and  the  three  first  verses  of  the 
nineteenth  chapter  of  the  Apocalypse  present  a  noble  instance 
of  prophetic  poesy,  in  no  respect  inferior  to  the  finest  pro- 
ductions of  any  of  the  Hebrew  bards.  * 


'  Bp.  Lowth's  Lectures  on  Hebrew  Poetry,  Lect.  xviii,  xix,  and  xx. 
9  Analysis  of  Chronology,  vol.  ii.  book  i.  pp.  224 — 226. 

S  In  the  rendering  of  this  quatrain.  Dr.  Hales  has  followed  the   Septuagint   version 
which  he  vindicates  in  a  long  note.     In  our  authorised  translation,  made  from  the  Ma- 
soretic  text,  the  seventh  verse  of  Numb.  xxiv.  stand  thus  :  — 
He  shall  pour  the  water  out  of  his  buckets, 
And  his  seed  shall  be  in  many  waters ; 
And  his  king  shall  be  higher  than  Agag, 
And  his  kingdom  shall  be  exalted. 
This  is  confessedly  obscure. — Mr.  Boothroyd,  in  his  New  Version  of  the  Old  Testa- 
ment, with  a  slight  departure  from  the  common  rendering,  translates  the  verse  in  the. 
following  manner : 

Water  shall  flow  from  the  urn  of  Jacob, 
And  his  seed  shall  become  as  many  waters ; 
Their  king  shall  be  higher  than  Agag, 
And  his  kingdom  more  highly  exalted. 
*  The  passages  above  noticed  are  printed  in  Greek  and  English,  divided  so  as  to  ex- 
hibit their  poetical  structure  to  the  greatest  advantage,  in  Mr.  Jebb's  Sacred  Literature, 
pp.  452 — 459. 


^g*  On  the  Poetry  of  the  Hebrews.  [Part  I. 

2.  Elegiac  Poetry. — Of  this  description  are  several  passages 
in  the  prophetical  books ',  as  well  as  in  the  book  of  Job  *,  and 
many  of  David's  psalms  that  were  composed  on  occasions  of 
distress  and  mourning :  the  forty-second  psfilm  in  particular  is 
in  the  highest  degree  tender  and  plaintive,  and  is  one  of  the 
most  beautiful  specimens  of  the  Hebrew  elegy.  The  lament- 
ation of  David  over  his  friend  Jonathan  (2  Sam.  i.  17 — 270 
is  another  most  beautiful  elegy :  but  the  most  regular  and  per- 
fect elegiac  composition  in  the  Scriptures,  perhaps  in  the  whole 
world,  is  the  book  entitled  The  Lamentations  of  Jeremiah,  of 
which  we  have  given  a  particular  analysis  itifrOi  Vol.  IV. 
pp.  206—209. 

3.  Didactic  Poetry  is  defined  by  Bishop  Lowth  to  be  that 
which  delivers  moral  precepts  in  elegant  and  pointed  verses, 
often  illustrated  by  a  comparison  expressed  or  implied,  similar 
to  the  TvooiLon,  or  moral  sentences,  and  adages,  of  the  an- 
cient sages.  Of  this  species  of  poetry  the  Book  of  Proverbs 
is  the  principal  instance.  To  this  class  may  also  be  referred 
the  book  of  Ecclesiastes. 

4<.  Of' Lyric  Poetry ,  or  that  which  is  intended  to  be  accom- 
panied with  music,  the  Old  Testament  abounds  with  nume- 
rous examples.  Besides  a  great  number  of  hymns  and  songs 
which  are  dispersed  through  the  historical  and  prophetical 
books,  such  as  the  ode  of  Moses  at  the  Red  Sea  (Exod. 
XV.),  his  prophetic  ode  (Deut.  xxxii.),  the  triumphal  ode  of 
Deborah  (Judg.  v.),  the  prayer  of  Habakkuk  (iii.),  and  many 
similar  pieces,  the  entire  book  of  Psalms  is  to  be  considered 
as  a  collection  of  sacred  odes,  possessing  every  variety  of 
form,  and  supported  with  the  highest  spii-it  of  lyric  poetry ; 
— sometimes  sprightly,  cheerful,  and  triumphant;  sometimes 
solemn  and  magnificent;  and  sometimes  tender,  soft,  and 
pathetic. 

5.  Of  the  Idylf  or  short  pastoral  poem  3,  the  historical 
psalms  afford  abundant  instances.  The  seventy-eighth,  hun- 
dred and  fifth,  hundred  and  sixth,  hundred  and  thirty-sixth, 
and  the  hundred  and  thirty-ninth  psalms,  may  be  adduced  as 
singularly  beautiful  specimens  of  the  sacred  idyl :  to  which 
may  be  added  Isa.  ix.  8. — x.  4. 

6.  Of  Dramatic  Poetry  Bishop  Lowth  *  adduces  examples 
in  the  Song  of  Solomon  and  the  book  of  Job,  understanding 
the  term  in  a  more  extended  sense  than  that  in  which  it  is 

1  See  Amos  v.  l,  2.  16 ;  Jer.  ix.  17 — 22 ;  Ezek.  xxii.  xxvii.  12 — 16.  and  xxxii. 

2  See  Job  iii.  vi.  vii.  x.  xiv.  xvii.  xix.  xxix.  xxx. 

3  Bishop  Lowth  defines  an  idj'l  to  be  a  poem  of  moderate  length,  of  a  uniform  middle 
style,  chiefly  distinguished  for  elegance  and  sweetness;  regular  and  clear  as  to  the  plot, 
conduct,  and  arrangement. 

4  Lowth,  Prelect,  xviii. — xxxiv. 


Ch.  X.]  On  the  Poetry  of  the  Hebrews.  495 

usually  received.  Some  critics,  however,  are  of  opinion,  that 
the  Song  of  Solomon  is  a  collection  of  sacred  idyls ;  and 
M.  Bauer  is  disposed  to  consider  the  former  book  as  approx- 
imating nearest  to  the  Mekama^  that  is,  "  the  assemblies," 
moral  discourses,  or  conversations  of  the  celebrated  Arabian 
poet  Hariri.  ^ 

In  another  part  of  this  work,  some  reasons  are  offered  in 
confirmation  of  this  conjecture. 

Many  of  the  psalms,  (and,  according  to  Bishop  Horsley  %  by 
far  the  greater  part,)  are  a  kind  of  dramatic  ode,  consisting  of 
dialogues  between  persons  sustaining  certain  characters.     *'  In 
these  dialogue-psalms,  the  persons  are  frequently  the  psalmist 
himself,  or  the  chorus  of  priests  and  Levites,  or  the  leader  of 
the  Levitical  band,  opening  the  ode  with  a  proem  declarative 
of  the  subject,  and  very  often  closing  the  whole  with  a  solemn 
admonition,     drawn    from   what    the     other   persons   say." » 
The  dramatic  or  dialogue  form,  which  thus  pervades  the  book  of 
Psalms  admits  of  considerable   variety.     Its  leading  charac- 
teristic, however,  is  an  alternate  succession  of  parts,  adapted 
to    the    purpose    of   alternate    recitation  by    two   semi-cho- 
russes  in  the  Jewish  worship.     Mr.  Jebb  considers  the  sublime 
hymn  of  Zacharias  (Luke  i.  67 — 79.)  as  a  dramatic  ode  of  this 
description ;  and,  in  confirmation  of  his  opinion,  he  remarks 
that  Zacharias  must  have  been  familiar  with  this  character  of 
composition,  both  as  a  pious  and  literate  Jew,  much  conversant 
with  the  devotional  and  lyric  poetry  of  his  country,  and  also 
as  an  officiating  priest,  accustomed  to  bear  his  part  in  the  cho- 
ral service  of  the  temple.     Mr.  J.  has  accordingly  printed  that 
hymn  in  Greek  and  English,  in  the  form  of  a  dramatic  ode ; 
and  by  this  mode  of  distribution  has  satisfactorily  elucidated 
its  true  meaning  and  grammatical  construction  in  many  pas- 
sages, which  have  hitherto  in  vain  exercised  the  acumen  of 
critics.  * 

To  the  preceding  species  of  Hebrew  poetry,  we  may  add 
7.  The  Acrostic  or  Alphabetical  Poems.  Bishop  Lowth  con- 
sidered this  form  of  poetry  as  one  of  the  leading  character- 
istics of  the  productions  of  the  Hebrew  muse  :  but  this,  we 
have  seen^  is  not  the  fact.  It  may  rather  be  viewed  as 
a  subordinate  species,  the  form  of  which  the  bishop  thus 
defines  : — The  acrostic  or  alphabetical  poem  consists  of 
twenty  two  lines,  or  of  twenty-two  systems  of  lines,  or  periods, 
or  stanzas,  according  to  the  number  of  the  letters  of  the 
Hebrew   alphabet ;   and   every  line,  or   every  stanza,  begins 

'  Bauer,  Hermeneut.  Sacr.  p.  386. 

^Bishop  Horsley's  Book  of  Psallns  translated  from  the  Hebrew,  Vol.  i.  Pref.p.  xv, 

3  See  Vol.  IV.  p.  i02. 

*  Sacred  Literature,  pp.  404— 4i7.  ^  See  pp.  467,  468.  siqtrrt. 


4)96  On  the  Poetry  of  the  Hehrexm.  [Part  I. 

with  each  letter  in  its  order,   as  it  stands  in   the   alphabet; 
that  is,  the  first  line,  or  first  stanza,  begins  with  ^y  (aleph), 
the  second  with   3,   (beth),  and  so  on.      This  was  certainly 
intended  for  the  assistance  of  the  memory,  and  was  chiefly 
employed   in    subjects   of  common    use,  as  maxims  of  mo- 
rality,  and  forms  of  devotion;     which,   being   expressed    in 
detached  sentences,  or  aphorisms,  (the  form  in  which  the  sages 
of  the  most  antient  times  delivered  their  instructions),  the  incon- 
venience arising  from  the  subject,  the  want  of  connexion  in  the 
parts,  and  of  a  regular  train  of  thought  carried  through  the 
whole,  was  remedied  by  this  artificial  contrivance  in  the  form. 
There  are  still   extant  in  the   books  of  the  Old  Testament 
twelve  ^  of  these  poems ;  three  of  them  perfectly  alphabetical  *, 
in  which  every  line  is  marked  by  its  initial  letter;  the  other 
nine  less  perfectly  alphabetical,  in  which  every  stanza  only  is  so 
distinguished.     Of  the  three  former  it  is  to  be  remarked,  that 
not  only  every  single  line  is  distinguished  by  its  initial  letter, 
but  that  the  whole  poem  is  laid  out  into  stanzas ;  two  3  of  these 
poems  each  into  ten  stanzas,  all  of  two  lines,  except  the  two 
last  stanzas  in  each,  which  are  of  three  lines ;  in  these  the  sense 
and  the  construction  manifestly  point  out  the  division  into 
stanzas,  and  mark  the  limit  of  every  stanza.     The  third  *  of 
these  perfectly  alphabetical  poems  consists  of  twenty-two  stanzas 
of  three  lines :  but  in  this  the  initial  letter  of  every  stanza  is 
also  the  initial  letter  of  every  line  of  that  stanza :  so  that  both 
the  lines  and  the  stanzas  are  infallibly  limited.     And  in  all 
the  three  poems  the  pauses  of  the  sentences  coincide  with  the 
pauses    of   the    lines    and  stanzas.      It  is  also  further  to  be 
observed  of  these  three  poems,  that  the  lines,  so  determined  by 
the  initial  letters  in  the  same  poem,  are  remarkably  equal  to  one 
another  in  length,  in  the  number  of  words  nearly,  and  probably 
in  the  number  of  syllables ;  and  that  the  lines  of  the  same 
stanza  have  a  remarkable  congruity  one  with  another,  in  the 
matter  and  the  form,  in  the  sense  and  the  construction. 

Of  the  other  nine  poems  less  perfectly  alphabetical,  in  which 
the  stanzas  only  are  marked  with  initial  letters,  six  *  consist  of 
stanzas  of  two  lines,  two  ^  of  stanzas  of  three  lines,  and  one ' 
of  stanzas  of  four  lines  :  not  taking  into  the  account  at  present 
some  irregularities,  which  in  all  probability  are  to  be  imputed  to 
the  mistakes  of  transcribers.  And  these  stanzas  likewise  natur- 
ally divide  themselves  into  their  distinct  lines,  the  sense  and 
the  construction  plainly  pointing  out  their  limits ;  and  the  lines 

'  Psal.  XXV.  xxxiv.  xxxvii.  cxi.  cxii.  cxix.  cxlv.  Prov.  xxxi.  10 — 31.  ^a9« 
i.  ii.  Hi.  iv. 

2  Psal.  cxi.  cxii.     Lament,  iii.  3  Psal,  cxi.  cxii, 

■*  Lament,  iii.  *Psal.  xxv.  xxxiv.  cxix.  cxlv.  Prov.  xxxi.     Lam.  iv, 

«,Lam.  i.  ii.  7  Psal.  xxxvii. 


Ch.  X.]  On  the  Poetry  of  the  Hebrexus.  4§t 

have  the  same  congruity  one  with  another  in  matter  and  form, 
as  was  above  observed,  in  regard  to  the  poems  more  perfectly 
alphabetical. 

Another  thing  to  be  observed  of  the  three  poems  perfectly 
alphabetical  is,  that  in  two '  of  them  the  lines  are  shorter  than 
those  of  the  third  ^  by  about  one  third  part,  or  almost  half: 
and  of  the  other  nine  poems,  the  stanzas  only  of  which  are 
alphabetical,  that  three »  consist  of  the  longer  lines,  and  the 
six  others  of  the  shorter. 

VII.  We  have  already  had  occasion  to  remark,  that 
the  poetry  of  the  Hebrews  derives  its  chief  excellence 
from  its  being  dedicated  to  religion.  Nothing  can  be  con- 
ceived more  elevated,  more  beautiful,  or  more  elegant,  than 
the  compositions  of  the  Hebrew  bards ;  in  which  the  sub- 
limity of  the  subject  is  fully  equalled  by  the  energy  of  the 
language  and  the  dignity  of  the  style.  Compared  with  them, 
the  most  brilliant  productions  of  the  Greek  and  Roman  muses, 
who  often  employed  themselves  on  frivolous  or  very  trifling 
themes,  are  infinitely  inferior  in  the  scale  of  excellence.  The 
Hebrew  poet,  who  worshipped  Jehovah  as  the  sovereign  of  his 
people — who  believed  all  the  laws,  whether  sacred  or  civil, 
which  he  was  bound  to  obey,  to  be  of  divine  enactment — and 
who  was  taught  that  man  was  dependent  upon  God  for  every 
thing, — meditated  upon  nothing  but  Jehovah ;  to  Him  he  de- 
voutly referred  all  things,  and  placed  his  supreme  delight  in 
celebrating  the  divine  attributes  and  perfections.  If,  however, 
we  would  enter  fully  into  the  beauties  of  the  sacred  poets,  there 
are  two  general  observations,  which  it  will  be  necessary  to  keep 
in  mind  whenever  we  analyse  or  examine  the  Songs  of  Sion. 

1.  The  first  is,  that  we  carefully  investigate  their  nature  and 
genius.  For,  as  the  Hebrew  poems,  though  various  in  their 
kinds,  are  each  marked  by  a  character  peculiar  to  itself,  and  by 
which  they  are  distinguished  from  each  other,  we  shall  be 
enabled  to  enter  more  fully  into  their  elegance  and  beauty,  if 
we  have  a  correct  view  of  their  form  and  arrangement.  For 
instance,  if  we  wish  critically  to  expound  the  Psalms,  we  ought 
to  investigate  the  nature  and  properties  of  the  Hebrew  ode,  as 
well  as  the  form  and  structure  of  the  Hebrev/  elegies,  Sec,  and 
ascertain  in  what  respects  they  differ  from  the  odes,  elegies, 
&c.  of  the  Greek  poets.  In  like  manner,  when  studying  the 
Proverbs  of  Solomon,  we  should  recollect  that  the  most  antienc 
kind  of  instruction  was  by  means  ol"  moral  sentences,  in  which 
the  first  principles  of  antient  philosophy  were  contained  ;  and. 


'  Psal.  cxj.cxii.  «  Lament,  iii.  s  Lam,  i.  ii,  iv. 

VOL.    II.  K  K 


498  On  the  Poetry  of  the  Hebrews^  [Parti, 

from  a  comparison  of  the  Hebrew,  Greek  and  other  gnomic 
sentences^  we  should  investigate  the  principal  characters  of  a 
proverb.  In  the  book  of  Job  are  to  be  observed  the  unity  of 
action,  delineation  of  manners,  the  external  form  and  construc- 
tion of  the  poem,  &c. ' 

2.  Further,  in  interpreting  the  compositions  of  the  Hebrew 

,  bards,  it  ought  not  to  be  forgotten,  that  the  objects  of  our  atten- 
tion are  the  'productions  of  poets^  and  of  oriental  poets  in  par- 
ticular. It  is  therefore  necessary  that  we  should  be  acquainted 
with  the  country  in  which  the  poet  lived,  its  situation  and 
peculiarities,  and  also  with  the  manners  of  the  inhabitants,  and 
the  idiom  of  the  language.  Oriental  poetry  abounds  with 
strong  expressions,  bold  metaphors,  glowing  sentiments  and 
animated  descriptions,  pourtrayed  in  the  most  lively  coloui's. 
Hence  the  words  of  the  Hebrew  poets  are  neither  to  be  under- 
stood in  too  lax  a  sense,  nor  to  be  interpreted  too  literally. 
In  the  comparisons  introduced  by  them,  the  point  of  resem- 
blance between  the  object  of  comparison,  and  the  thing  with 
which  it  is  compared,  should  be  examined,  but  not  strained  too 
far :  and  the  force  of  the  personifications,  allegories,  or  other 
figures  that  may  be  introduced,  should  be  fully  considered. 
Above  all,  it  should  be  recollected,  that,  as  the  sacred  poet* 
lived  in  the  East,  their  ideas  and  manners  were  totally  different 
from  ours,  and  consequently  are  not  to  be  considered  accord- 
ing to  our  modes  of  thinking.  From  inattention  to  this  cir- 
cumstance the  productions  of  the  Hebrew  muse  have  neither 
been  correctly  understood,  nor  their  beauties  duly  felt  and 
appreciated. 

'  The  reader  will  find  some  hints  for  the  special  study  of  the  Book  of  Psalms,  in 
Vol.  IV.  pp.  124 — li6  ;  and  also  a  copious  analysis  of  the  Book  of  Job,  with  obser- 
vations for  the  better  understanding  of  it,  in  pp.  86 — lOO.  of  the  same  volume. 


CiuXJfl  (     499     ) 


CHAPTER  XL 

ON    HARMONIES    OF    SCRIPTURE, 

I.  Occasion  and  Design  of  Harmonies  of  the  Scriptures. — II.  Works 
reconciling  alleged  or  seeming  Contradictions  in  the  Sacred  Writ- 
ings.— III.  Harmonies  of  the  Old  Testament. — IV.  Harmonies  of  the 
Four  Gospels. — V.  1 .  Harmonies  of  particular  Parts  of  the  Gos- 
pels.— 2.  Harmonies  of  the  Acts  of  the  Apostles  and  of  the  Apostolical 
Epistles. — VI.  Observations  on  the  different  Schemes  of  Harmonisers, 
and  on  the  Duration  of  the  Public  Ministrrj  of  Jesus  Christ. 

I.  1  HE  several  books  of  the  Holy  J^criptures,  having  been 
written  at  different  times  and  on  different  occasions,  necessarily 
treat  on  a  great  variety  of  subjects,  historical,  doctrinal,  moral, 
and  prophetic.  The  sacred  authors  also,  writing  with  different 
designs,  have  not  always  related  the  same  events  in  the  same 
order :  some  are  introduced  by  anticipation ;  and  others  again 
are  related  first  which  should  have  been  placed  last.  Hence 
seeming  contradictions  have  arisen,  which  have  been  eagerly 
seized  by  the  adversaries  of  Christianity,  in  order  to  perplex 
the  minds  and  shake  the  faith  of  those  who  are  not  able  to 
cope  with  their  sophistries :  though,  as  we  have  seen  in  the 
preceding  volume  of  this  work,  there  is  no  foundation  whatever 
for  charging  real  contradictions  on  the  Scriptures. 

The  manifest  importance  and  advantage  of  comparing  the 
sacred  writers  with  each  other,  and  of  reconciling  apparent  con- 
tradictions, have  induced  many  learned  men  to  undertake  the 
compilation  of  works,  which,  being  designed  to  shew  the  per- 
fect agreement  of  all  parts  of  the  sacred  writings,  are  commonly 
termed  Ha7-monies.  A  multitude  of  works,  of  this  description, 
has  at  different  times  been  issued  from  the  press ;  the  execu- 
tion of  which  has  varied  according-  to  the  different  designs  of 
their  respective  authors.  They  may,  however,  be  referred  to 
four  classes :  viz. : — Works  which  have  for  their  object  the  re- 
conciling of  apparent  contradictions  in  the  Sacred  Writings; — ■ 
Harmonies  of  the  Old  Testament,  which  exhibit  a  combined 
account  of  the  various  narratives  therein  contained  ; — similar 
Harmonies  of  the  New  Testament,; — and  Hai'monies  of  parti- 
cular books.  Walchius,  Fabricius,  and  other  bibliographers 
have  given  accounts  of  very  numerous  works  of  this  description  : 
it  is  proposed  in  this  chapter  to  notice  only  a  few  of  those 
which  are  most  deserving  of  attention. 

K  K  2 


500  071  Harmonies  of  Scripture.  [Part  I. 

II.  Among  those  harmonies,  which  have  for  their  object  the 
reconciling  of  apparent  contradictions  in  the  sacred  writings 
generally,  the  following  publications  are  the  best  known. 

1 .  Michaelis  Waltheri  Harmonia  Biblica ;  sive  brevis  et  plana  Concili- 
atio  locorum  Veteris  et  Novi  Testamenti,  adparenter  sibi  contradicen- 
tium.    Noribergae,  1696,  folio. 

This  work  first  appeared  at  Strasburg  (Argentorati)  in  1626,  and  has  been  re- 
peatedly printed  in  Germany  :  the  edition  of"  1696  is  reputed  to  be  the  best  and  most 
correct.  Walther's  Harmonia  Biblica  is  a  work  of  considerable  learning  and  industry, 
which  illustrates  many  difficult  passages  with  great  ability.  He  has,  however,  un- 
necessarily augmented  the  number  of  seemingly  contradictory  passages ;  a  defect  which 
is  common  to  most  of  the  writers  of  this  class. 

2.  Christian!  Matthise  Antilogise  Biblicse  ;  sive  Conciliationes  Dic- 
torum  Scripturae  Sacrae,  in  speciem  inter  se  pugnantium,  secundum  se- 
riem  locorum  theologicorum  inordinem  redactas.  Hamburgi,1500, 4to. 

3.  Symphonia Prophetarum  et  Apostolorum  ;  in  quS,  ordine  chrono- 
logico  Loci  Sacrae  Scripturae  specie  tenus  contradicentes,  conciliantur, 
ut  et  ad  quaestiones  difficiliores  chronologicas  et  alias  Veteris  Testamenti 
respondetur ;  in  duas  partes  divisa.  Auctore  D.  M.  Johanne  Schar- 
pio,  Scoto-Britanno,  Andreapolitano,  pastore.     Genevae,  1525,  4to. 

4.  The  Reconciler  of  the  Bible  enlarged,  wherein  above  three  thou- 
sand seeming  Contradictions  throughout  the  Old  and  New  Testament 
are  fully  and  plainly  reconciled.  By  Thomas  Man,  London,  1662,  folio. 

5.  Johannis  Thaddaei  Conciliatorium  Biblicum.  Amstelodami, 
1648,  12mo.    Londini,  1662,  folio. 

The  last  is  reputed  to  be  the  best  edition,  and  professes  to  be  considerably  en- 
larged. This  work  follows  the  order  of  the  several  books  of  the  Old  and  New  Testa- 
tnenr.  The  remark  above  made,  on  Walther's  Officina  Biblica,  is  equally  applicable 
to  Mr.  Man's  work,  to  the  Conciliatorium  Biblicum  of  Thaddasus,  and  also  to 

6.  The  Dividing  of  the  Hooff :  or  Seeming  Contradictions  through- 
out Sacred  Scriptures,  distinguish'd,  resolv'd,  and  apply'd,  for  the 
strengthening  of  the  faith  of  the  feeble,  doubtfuU,  and  weake,  in  waver- 
ing times.  Also  to  bring  the  soule  (by  prayer  and  spirituall  applica- 
tion) into  more  familiar  acquaintance  with  the  Lord  .Jesus,  the  onely 
David' s-Key,  to  unlock  the  cabinet  of  Jacob's  God,  to  fetch  out  that 
secret,  why  he  should  lay  his  hands  thus  crosse  when  he  gave  his  chil- 
dren this  blessing.  HelpfuU  to  every  houshold  of  faith.  By  William 
Streat,  M.  A.  London,  1 654,  4to. 

This  work  is  occasionally  found  in  booksellers'  catalogues,  where  it  is  marked  as 
both  rare  and  curious.  It  is  noticed  here  merely  to  put  the  student  on  his  guard  nol  to 
purchase  it.  The  critical  information  it  contains  is  very  meagre;  and  the  quaint  title 
page,  which  we  have  copied,  sufficiently  indicates  the  enthusiastic  spirit  of  the 
author. 

7.  Joannis  Pontasii  Sacra  Scriptura  ubique  sibi  constans  ;  seu  Diffi- 
ciliores Sacrae  Scripturae  Loci,  in  speciem  secum  pugnantes,  juxta 
sanctorum  ecclesiae  sanctae  patrum  celeberrimorumque  theologorum 
sententiam  conciliati.     Paris,  1 698,  4to. 

M.  Pontas  was  distinguished  for  his  knowledge  of  casuistical  theology.  His  de- 
sign in  this  publication  was  to  have  reconciled  all  the  seeming  contradictions  of  the 
Scriptures,  but  proceeded  no  further  than  through  the  Pentateuch.  It  is  a  work  of 
considerable  learning  and  research. 

8.  The  Harmony  of  Scripture  ;  or  an  attempt  to  reconcile  various 
passages  apparently  contradictor)'.  By  the  late  Rev.  Andrew  Fuller, 
8vo.  Lontlon,  1^17. 


Ch.  XI.]  '     On  Harmonies  of  Scripture.  501 

This  postbuinous  tract  contains  fifty-five  judicious  observations  on  so  many  ap- 
parently contradictory  texts  of  scripture.  Tiiey  were  originally  written  for  the  satis- 
faction of  a  private  individual. 

III.  The  following  works  are  more  particularly  worthy  of 
notice  among  the  various  Harmonies,  which  have  for  their  object 
the  elucidation  of  the  Old  Testament  by  disposing  the  historical, 
poetical,  and  prophetical  books,  in  chronological  order,  so  that 
they  may  mutually  explain  and  authenticate  one  another.  * 

1 .  A  Chronicle  of  the  Times  and  the  Order  of  the  Texts  of  the  Old 
Testament,  wherein  the  books,  chapters,  psalms,  stories,  prophecies, 
&c.,  are  reduced  into  their  proper  order,  and  taken  up  in  the  proper 
places,  in  which  the  natural  method  and  genuine  series  of  the  chrono- 
logy requireth  them  to  be  taken  in.  AVith  reason  given  of  dislocations, 
where  they  come.  And  many  remarkable  notes  and  observations  given 
all  along  for  the  better  understanding  of  the  text ;  the  difficulties  of  the 
chronicle  declared  ;  the  differences  occurring  in  the  relating  of  stories 
reconciled ;  and  exceeding  many  scruples  and  obscurities  in  the  Old 
Testament  explained. 

This  '  Chronicle'  is  to  be  found  in  the  first  volume  of  Dr.  Lightfoot's  works, 
published  at  London,  in  1684,  in  two  volumes  folio.  Of  all  the  theologians  of  his  time, 
this  celebrated  divine  (whose  opinion  was  consulted  by  every  scholar  of  note,  both  Bri- 
tish and  foreign),  is  supposed  to  have  been  the  most  deeply  versed  in  the  knowledge  of 
the  Scriptures.  *'  It  was  his  custom,  for  many  years,  to  note  down,  as  opportunity 
presented,  in  the  course  of  his  talmudical  and  rabbinical  studies,  the  order  and  time  of 
the  several  passages  of  Scripture,  as  they  came  under  his  consideration."  By  pursuing 
this  method  he  gradually  formed  the  invaluable  chronicle,  the  title  of  which  h^s  just 
been  given.  In  what  year  it  was  first  published,  we  have  not  been  able  to  ascertain, 
but  it  probably  was  not  before  the  year  1646  or  164Y,  as  it  is  not  mentioned  by  Mr. 
Torshel,  in  the  publication  which  is  noticed  below.  In  this  work,  Dr.  Ligbtfoot  has 
briefly  stated  the  summary  or  substance  of  the  historical  parts  of  the  Old  Testa- 
ment, and  has  indicated  the  order  in  which  the  several  historical  chapters,  psalms, 
and  prophecies  are  to  be  placed.  In  the  margin  he  has  given  the  years  of  the  world, 
and  of  the  judges  or  sovereigns  under  whose  administration  the  several  events  took 
place.  Notwithstanding  the  differences  in  opinion  entertained  by  the  learned  con- 
cerning the  chronology  of  particular  events,  the  general  method  of  this  '  Chronicle' 
has  been,  and  still  continues  to  be,  held  in  the  highest  estimation  by  all  who  are  com- 
petent duly  to  appreciate  its  merits. 

About  or  soon  after  the  appearance  of  Dr.  Lightfoot's  Chronicle, 
Mr.  Samuel  Torshel,  another  learned  Englishman,  published  at  Lon- 
don, in  1647,  a  quarto  tract  intitled 

2.  A  Designe  about  disposing  the  Bible  into  an  Harmony.  Or,  an 
Essay  concerning  the  transposing  the  order  of  books  and  chapters  of 
the  Holy  Scriptures,  for  the  reducing  of  all  into  a  continued  history. 

{Benefits. 
Difficultie. 
Helpes. 
It  appears  from  the  preface  that  Mr.  Torshel  was  preceptor  of  the  children  of  King 
Charles  I.  under  the  Earl  of  Northumberland;  and  his  tract  was  addressed  *  To  the 
Right  Honourable  the  Lords  and  Commons  assembled  in  Parliament,'  whom    he   en- 

'  Walchius  has  described  a  great  number  of  works  reconciling  the  seeming  discrepan- 
cies in  the  sacred  writers,  as  well  as  Harmonies  of  the  Old  Testament  by  eminent 
critics  of  former  times.  But  as  our  design  is  to  notice  only  those  which  are  accessible 
to  biblical  students,  the  reader,  who  is  desirous  of  seeing  an  account  of  their  labours,  is 
referred  to  his  Bibliotheca  Theologica  Selecta,  voi.iv.  pp.  854 — 861. 

K  K3 


602  On  Harmonies  qfScHptw^.  [Part  t» 

dedvoured  to  excite  to  ixitroiiise  the  underuking,  by  the  consideration  of  the  glory  which 
had  redounded  to  France  by  the  then  recent  publication  of  the  Parisian  Polyglott,  in 
ten  folio  volumes.  The  state,  however,  paid  no  regard  to  this  address,  and  the  design 
which  Torshel  had  ably  sketched,  was  never  accomplished.  He  proposed  "tokythe 
whole  story  together  in  a  continued  connexion,  the  books  or  parts  of  books,  and  all  the 
severall  parcels  disposed  and  placed  in  their  proper  order,  as  the  continuance  and  chro- 
iiicall  method  of  the  Scripture-history  requires  ;  so  that  no  sentence  nor  word  in  the 
whole  Bible  be  omitted,  nor  any  thing  repeated,  or  any  word  inserted  but  what  is 
necessary  for  transition.  So  as  some  whole  chapters  or  pieces  be  put  into  other  places, 
yea,  great  parts  of  some  books,  and  some  whole  books,  to  be  woven  into  the  body  of 
anotherbook."  (Torshel's  Designe,  p.  ]0.)  In  the  prosecution  of  this  undertaking, 
besides  reducing  all  the  historical  books  of  the  Old  Testament  to  a  continued  series, 
the  book  of  Psalms,  and  the  sermons  of  the  Prophets  were  to  be  inserted  in  their  pro- 
per places,  and  the  writings  of  Solomon,  incorporated  according  to  those  periods  of  his 
reign  when  they  are  supposed  to  have  been  written ;  and  those  parts  of  the  book  of 
Proverbs,  •  which  the  men  of  Hezekiah  copied  out,'  were  to  be  disposed  in  the  body  of 
the  Chronicles,  towards  the  end  of  the  reign  of  Hezekiah,  Kingof  Judah.  In  har- 
monising the  Gospels,  Mr.  Torshel  proposed  to  follow  the  plan  then  recently  adopted 
in  the  I-atin  Harmony,  commenced  by  Chemnitz,  continued  by  Lyser,  and  finished  by 
Gerhard  ;  and  the  apostolic  epistles  were  to  be  distributed  in  the  Acts  of  the  Apostles, 
according  to  the  order  of  time  when  they  were  written.  The  writings  of  Saint  John 
were  to  close  the  proposed  undertaking.  The  perusal  of  this  modest  and  well  written 
tract,  several  years  since,  suggested  to  the  writer  of  these  pages  the  idea  of  attempting 
a  harmony  of  the  entire  Bible,  on  the  completion  of  the  present  work.  This  Uborious 
imdcnaking,  however,  has  happily  been  rendered  unnecessary,  as  it  respects  the  Old 
Testament,  by  the  publication  of 

3.  The  Old  Testament,  arranged  in  historical  and  chronological 
order,  (on  the  basis  of  Lightfoot's  Chronicle),  in  such  manner,  that  the 
books,  chapters,  psalms,  prophecies,  &c.  may  be  read  as  one  con- 
nected history,  in  the  very  words  of  the  authorised  translation.  By  the 
Rev.  George  Townsend,  M.A.  London,  1821.  In  two  very  large 
volumes,  8vo. 

This  beautifully  printed  and  carefully  executed  work  (as  its  title  page  announces),  is 
arranged  on  the  basis  of  ;Dr.  Lightfoot's  Chronicle,  above  noticed  :  from  which,  how- 
ever, Mr.  Townsend  has  deviated  for  the  better  in  one  very  material  respect.  Accord- 
ing to  Lightfoot's  plan,  the  Old  Testament  would  have  been  read  as  one  unbroken 
history,  without  any  division  into  chapters,  or  any  of  those  breaks,  the  omission  of 
which  causes  not  a  little  weariness  to  the  reader.  In  order  to  obviate  this  difficulty, 
and  also  with  the  view  of  making  tlie  Scripture  narrative  more  attractive,  as  well  as 
more  easily  remembered,  Mr.  T.  has  divided  his  Harmony  into  eight  suitable  periods-, 
viz.  1.  From  the  creation  to  the  deluge; — 2.  From  the  confusion  of  tongues,  to  the 
death  of  Jacob  and  the  Patriarchs; — 3.  From  the  birth  to  the  death  of  Moses; — 
4.  From  the  entrance  of  the  Israelites  into  Canaan  under  the  convmand  of  Joshua,  to  the 
death  of  David  ; — 5.  The  reign  of  Solomon  ; — 6.  From  the  elevation  of  Rehoboam  to 
the  Babylonish  Captivity  ; — 7.  The  Babylonish  Captivity,  seventy  years  from  B.C.  606 
to  536' ; — 8.  From  the  termination  of  the  Babylonish  captivity  to  the  Reformation  of 
worship  by  Nehemiah,  and  the  completion  of  the  canon  of  the  Old  Testament,  by 
Simon  the  Just,  from  B.C.  536  to  about  300.  These  eight  periods  are  further  sub- 
divided into  chapters  and  sections,  the  length  of  which  is  necessarily  regulated  by  the 
subjects  therein  discussed  :  and  in  settling  the  chronology  and  order  of  some  particular 
events  and  prophecies,  the  arranger  has  availed  himself  of  the  labours  of  the  most 
eminent  modern  biblical  critics.  A  well  written  introduction  develops  his  plan  and 
design,  and  points  out  its  advantages  to  various  classes  of  readers,  especially  to  clergy- 
men, and  those  who  are  preparing  for  the  sacred  office,  to  whom  this  work  is  indis- 
pensably necessary.  The  work  is  terminated  by  six  Indexes; — the^rs^,  containing  an 
account  of  the  periods,  chapters,  and  sections  into  which  the  work  is  divided,  with  the 
passages  of  Scripture  comprised  in  each  ; — the  second,  in  columns,  enabling  the  reader 
to  discover  in  what  part  of  the  arrangement  any  chapter  or  verse  of  the  Bible  may  be 
found; — the  third  znd  fourth ,  of  the  Psaltns  and  Prophecies,  in  tables,  shewing  in  what 
part  of  the  arrangement,  and  after  what  passage  of  Scripiur-.,  every  Psalm  or  prophecy 


Ch.  XI.]  On  Harmonies  of  Scripture.  503 

is  inserted;  and  likewise  on  what  occasion,  and  at  what  period  they  were  probabijr 
written,  with  the  authority  for  their  place  in  the  arrangement ; — xhe fifth,  containing, 
the  dates  of  the  events  according  to  Dr.  Hales's  elaborate  System  of  Chronology;  and 
the  sixth,  a  general  Index  to  the  notes,  which,  though  not  numerous,  are  very  appro- 
priate, aud  possess  the  rare  merit  of  compressing  a  great  variety  of  valuable  informati«m 
into  a  small  comp.iss. 

IV.  We  now  come  to  those  works  which  profess  to  harmonise 
the  memoirs  or  narratives  concerning  Jesus  Christ,  written  by 
the  four  evangelists;  which  (as  we  have  already  observed) 
having  been  written  with  different  designs,  and  for  the  use  of 
particular  classes  of  Christians,  various  contradictions  have 
been  supposed  to  exist  between  them  :  although,  when  brought 
to  the  test  of  sober  examination,  their  agreement  becomes  as 
clear  as  the  noon-day  sun.  The  importance  and  advantage  of 
collating  these  relations  with  each  other,  and  obtaining  the 
clear  amount  of  their  various  narratives,  has,  from  a  very  early 
period,  suggested  the  plan  of  digesting  the  Gospels  into  Har- 
monies^ exhibiting  completely  their  parallelisms  and  differences, 
or  into  a  connected  history,  termed  respectively  a  Monotessaron^ 
or  Diatessaron  :  in  which  the  Jour  accounts  are  blended  into 
one,  containing  the  substance  of  them  all.  Works  of  this 
description  are  extremely  numerous.  Mr.  Pilkington  has  enu- 
merated one  hundred  and  four,  which  had  come  to  his  know- 
ledge in  11 4)7  ';  and  Walchius  has  given  a  select  list  of  one 
hundred  and  thirty,  which  had  been  published  prior  to  the  year 
1765 '"*.  The  indefatigable  bibliographer  Fabricius,  and  his 
editor,  professor  Harles,  have  given  a  list  of  those  which  were 
known  to  be  extant,  to  the  year  1795,  which  amounts  to  one 
hundred  and  seventy-two,  but  is  by  no  means  complete '.  Our 
notice  must  necessarily  be  confined  to  a  few  of  the  principal 
composers  of  harmonies.  * 

1.  Tatian,  who  wrote  about  the  middle  of  the  second  century 
composed  a  digest  of  the  evangelical  history,  which  was  called  to 
dia  T£o-(rafcov,  that  is,  the  Gospel  of  thefour^  or  MovoTs<r<rapov, 
Monotessaron,  that  is,  one  narrative  composed  out  of  the  Jour. 
Tatian  is  the  most  antientharmonist  on  record:  for,if  Theophilus 
bishop  of  Antioch,  had  before  written  on  that  subject  (as  Jerome 
insinuates),  his  work  is  long  since  lost.  In  the  beginning  of  the 
third  century,  Animonius  an  Alexandrian,  composed  a  harmony 
which  was  also  called  to  ha.  Ts<r<rapcov  or  the  Gospel  of  the  four, 
of  the  execution  of  whichEusebius  speaks  with  approbation.  The 


•  Pilkington's  Evangelical  History  and  Harmony,  Preface,  pp.  xviii. — xx. 
2  Walchii  Blbliotheca  Selecta,  vol.  iv.  pp.  863 — 900. 

s  BibliothecaGrsca,  vol.  iv.  pp.882— 889. 

*  The  notices  of  Harmonies  in  the  following  pages  are  chiefly  derived  from  the  thre? 
}Vprks  just  cited,  and  from  Michaelis's  Introduction  to  the  New  Testament,  vol.  iii, 
part  '•  pp.31 — o6.  and  part  ii.  pp.  ii9 — '19- 

KK  4- 


504  On  Harmonies  of  Scripture.  [Parti. 

works  ot'Tatian  and  Ammoiiius  have  long  ago  perished;  but 
attempts  have  been  made  to  obtrude  spurious  compilations  upon 
the  world  for  them  in  both  instances.  Victor,  who  was  bishop 
of  Capua,  in  the  sixth  century,  gave  a  Latin  version  of  a  har- 
mony, which  was  published  by  Michael  Memler  at  Mayence, 
in  1524,  as  a  translation  of  Ammonius's  Uarmoni/f  in  conse- 
quence of  Victor  being  undetermined  to  which  of  those  writers 
it  was  to  be  ascribed,  though  he  was  disposed  to  refer  it  to 
Tatian.  And  Ottomar  Luscinius  published  one  at  Augsburg 
in  1524,  which  he  called  that  of  Ammonius,  though  others  have 
ascribed  it  to  Tatian.  It  is  not  a  harmony  in  the  strict  sense 
of  the  term,  but  a  mere  summary  of  the  life  of  Christ  delivered 
in  the  author's  own  words. 

2.  The  diligent  ecclesiastical  historian  Eusebius,  who  wrote 
in  the  former  part  of  the  fourth  century,  composed  a  very  cele- 
brated harmony  of  the  Gospels ;  in  which  he  divided  the  evan- 
gelical history  into  ten  canons  or  tables,  which  are  prefixed  to 
many  editions  and  versions  of  the  New  Testament,  particularly 
to  Dr.  Mill's  critical  edition  of  it.  In  the  ^rst  canon  he  has 
arranged,  according  to  the  antient  chapters  (which  are  com- 
monly called  the  Ammonian  Sections,  from  Ammonius,  who 
made  those  divisions),  those  parts  of  the  history  of  Christ,  which 
are  related  by  all  four  evangelists.  In  the  rest  he  has  disposed 
the  portions  of  history  related  by, 

2.  Matthew,  Mark,  and  Luke. 

3.  Matthew,  Luke,  and  John. 

4.  Matthew,  Mark,  and  John. 

5.  Matthew  and  Luke. 

6.  Matthew  and  Mark. 

7.  Matthew  and  John. 

8.  Luke  and  Mark. 

9.  Luke  and  John. 

10.  Only  one  of  the  four  evangelists. 

Though  these  Eusebian  canons  are  usually  considered  as  a 
harmony,  yet  it  is  evident,  from  a  bare  inspection  of  them,  that 
they  are  simply  indexes  to  the  four  Gospels,  and  by  no  means 
form  a  harmony  of  the  nature  of  those  which  have  been  written 
in  modern  times,  and  which  are  designed  to  bring  the  several 
facts  recorded  by  the  evangelists  into  chronological  order,  and 
to  reconcile  contradictions.  On  this  account,  Walchius  does 
not  allow  them  a  place  in  his  bibliographical  catalogue  of 
harmonies. 

3.  About  the  year  330,  Juvencus,  a  Spaniard,  wrote  the 
evangelical  history  in  heroic  verse.  His  method  is  said  to  be 
confused,  and  his  verse  is  not  of  a  description  to  ensure  him 

16 


Ch.  XI.]  On  Harmonies  of  Scripture.  505 

that  immortality  which  he  promised  himself.  His  work  has 
fallen  into  oblivion. 

4.  The  four  books  of  Augustine,  bishop  of  Hippo,  in  Africa, 
de  Consensu  Quatuor  Evangeliorum,  are  too  valuable  to  be 
omitted.  They  were  written  about  the  year  400,  and  are 
honourable  to  his  industry  and  learning.  Augustine  wrote 
this  work,  with  the  express  design  of  vindicating  the  truth  and 
authority  of  the  Gospels  from  the  cavils  of  objectors. 

From  the  middle  ages  until  the  close  of  the  fifteenth  century, 
various  harmonies  were  compiled  by  Peter  Comestor,  Guido  de 
Perpiniano,  Simon  de  Cassia,  Ludolphus  the  Saxon  (a  Ger- 
man Carthusian  monk,  whose  work  was  held  in  such  high 
estimation  that  it  passed  through  not  fewer  than  thirty  editions, 
besides  being  translated  into  French  and  Italian),  Jean  Char- 
lier  de  Gerson,  chancellor  of  the  university  of  Paris,  Peter 
Lombard,  Thomas  Aquinas,  and  many  others.  But,  as  their 
harmonies  are  of  comparatively  little  value,  we  proceed  briefly 
to  notice  those  which  have  appeared  in  modern  times,  that 
is,  since  the  Reformation,  and  the  discovery  of  the  art  of 
printing. 

1 .  Andreae  Osiandri  Harmoniae  Evangelicse  Libri  Quatuor,  Grsece  et 
Latine.  In  quibus  Evangelica  Historia  ex  quatuor  Evangelistis  ita  in 
iinum  est  contexta,  ut  nullius  verbum  uHum  omissum,  nihil  alienum 
immixtum,  nullius  ordo  turbatus,  nihil  non  suo  loco  positum.  Omnia 
vero  litteris  et  notis  ita  distincta  sint,  ut  quid  cujusque  evangelistae 
proprium,  quid  cum  aliis  et  cum  quibus  commune  sit,  primo  statim 
adspectu  deprehendere  queas  :  item  Elenchus  Harmonise  :  Adnota- 
tionum  liber  unus.  Basilese,  1537,  folio  ;  Graece  et  Latine,  Basileae, 
1567,  folio;  Latine,  Lutetiae  Parisiorum ex  Officina Roberti  Stephani, 
1545,  12mo. 

Osiander's  Harmony  is  not  of  very  frequent  occurrence.  It  is  highly  estimated  by 
Walchius,  though  Michaelis  rather  harshly  observes,  that  he  undesignedly  renders  the 
gospel  history  not  only  suspicious,  but  incredible,  by  adopting  the  principle  that  the 
evangelists  constantly  wrote  in  chronological  order,  and  that  the  same  transactions  and 
discourses  took  place  twice  or  thrice  in  the  life  of  Christ.  He  acknowledges,  however, 
that  Osiander  did  not  go  so  far  as  his  successors,  and  that  he  sometimes  deviates 
from  his  general  principle. 

2.  Cornelii  Jansenii,  Gandavensis,  Concordia  Evangelica,  in  qua,  prae- 
terquam  quod  suo  loco  ponitur,  quae  evangelistae  non  servato  recensent 
ordine,  etiam  nullius  verbum  aliquod  omittitur.  Litteris  autem  omnia 
sic  distinguuntur,  ut  quid  cujusque  proprium,  quid  cum  aliis  et  cum 
quibus  commune,  etiam  ad  singulas  dictiones  mox  deprehendatur. 
Lovanii,  1549,  8vo,  Antverpiae,  1558,  12mo. 

Jansenius  ;)artia%  followed  Osiander.  He  subsequently  wrote  a  Commentary  on 
his  Harmony,  which  was  published  together  with  it  at  Louvain,  in  1571.  The  num- 
ber of  editions  through  which  this  work  passed  {thirteen  others  are  enumerated  by  Wal- 
chius, between  the  years  1577  and  1624)  sufficiently  attest  the  favourable  opinion 
entertained  of  its  value.  Walchius  extols  Jansenius's  learning,  ingenuity,  and  mo- 
desty. 

3.  Martini  Chemnitii  Harmonia  Quatuor  Evangelioruni,  quam  ab 


506  On  Harmonies  of  Scripture.  [Parti. 

eodeni  feliciter  inchoatam  Polycarpus  Lyserus  et  Joannes  Gerhardus,  is 
quidem  continuavit,  hie  perfecit.     Hamburg!,   1 704,  folio. 

The  best  edition  of  a  most  valuable  Harmony.  Chemnitz  compiled  only  the  two 
first  books,  and  part  of  a  third,  which  were  published  after  his  deuth  at  Frankfort,  in 
1593,  by  Polycarp  Lyser;  wlio  wrote  the  remainder  of  the  third  book,  and  added  the 
fourth  and  part  of  the  fifth  book.  These  were  published  at  different  times  at  1-eipsic 
and  Frankfort  between  the  years  1604  and  1611:  and  on  Lyser's  death  Gerhard 
completed  the  undertaking,  with  learning  and  industry  not  inferior  to  those  of  his  pre- 
decessors. The  entire  work,  with  the  several  continuations,  was  first  published  at 
Geneva,  in  162S.  This  elaborate  work  is  not  only  a  harmony  but  a  learned  com- 
mentary on  the  four  Gospels. 

4.  The  Harmony,  Chronicle  and  Order  of  the  New  Testament. 
The  text  of  the  four  Evangelists  methodized.  Story  of  the  Acts  of  the 
Apostles  analyzed.  Order  of  the  Epistles  manifested.  Times  of  the 
Revelation  observed,  and  illustrated  with  variety  of  observations  upon 
the  chiefest  difficulties  Textual  and  Talmudical,  for  clearing  of  their 
sense  and  language.  By  John  Lightfoot,  D.D.  London,  1654,  folio. 
Also  in  the  first  volume  of  his  works,  London,   1 682,  folio. 

In  this  valuable  work  Dr.  Lightfoot  has  pursued  the  same  method  which  he  had 
adopted  in  his  Chronicle  of  the  Old  Testament.  He  further  published,  at  London,  in 
1644  and  1650,  three  parts  of  The  Humiony  of  the  Four  Evangeluts,  among  them- 
selves, and  loith  the  Old  Testament.  The  fourth  and  fifth  parts,  which  were  to  have 
completed  his  design,  never  appeared.  This  harmony  is  enriched  with  numerous  phi- 
lological and  explanatory  remarks,  of  which  many  subsequent  critics  and  harmonists 
have  availed  themselves. 

5.  The  Harmony  of  the  Four  Evangelists,  and  their  Text  metho- 
dized, according  to  the  order  and  series  of  times  in  which  the  several 
things  by  them  mentioned  were  transacted.  By  Samuel  Cradock,  B.  D. 
London,   1668,  folio,  and  again  in  1684  and  1685. 

This  work  was  revised  by  the  learned  Dr.  Tillotson  (afterwards  Archbishop  of  Can- 
terbury •),  by  whom  it  was  preserved  from  destruction  during  the  memorable  fire  of 
London,  in  1666.  In  the  seventeenth  century  it  was  deservedly  held  in  the  highest 
estimation ;  though  it  is  now  superseded  by  later  and  more  critical  works.  Mr.  Cra- 
dock has  drawn  up  the  Gospel  history,  in  an  explanatory  |)araphrase,  in  English, 
which  is  followed  by  the  text  of  the  evangelists.  In  the  margin  he  has  given  short  but 
Aiseful  notes  in  Latin,  which  are  very  judiciously  extracted  from  Grotius,  Doctors 
Lightfoot  and  Hammond,  and  other  critics.  The  book  is  by  no  means  dear ;  which, 
to  students  (who  may  not  be  able  to  procure  recent  and  more  expensive  harmonies) 
is  a  great  advantage.     This  harmonist  did  not  adopt  the  principle  of  Osiander. 

6.  Bernardi  Lamy  Historia,  sive  Concordia  Evangelistarum.  Pa- 
risiis,  1689,  12mo, — Commentarius  in  Harmoniam  sive  Concordiam 
Quatuor  Evangelistarum.     Parisiis,    1699,  4to,  in  two  volumes. 

Lamy's  Commentary  is  held  in  much  higher  estimation  than  his  Harmony.  It  is 
justly  characterised  by  Michaelis  as  a  learned  work.  The  chronological  and  geogra- 
phical apparatus  is  peculiarly  valuable. 

7.  Joannis  Clerici  Harmonia  Evangelica,  cui  subjecta  est  historia 
Christ!  ex  quatuor  evangeliis  concinnata.  Accesserunt  tres  Disserta- 
tiones,  de  annis  Christi,  deque  concordia  et  auctoritate  evangeliorum. 
Amstelodami,   1699,  folio. 

All  critics  unite  in  commendation  of  Le  Clerc's  Harmony.  He  has  arranged  the 
history  of  the  four  evangelists,  according  to  chronological  order,  in  columns  parallel  to 
each  other,  in  Greek  and  Latin  ;  and  under  the  text  he  has  given  a  Latin  paraphrase, 
the  design  of  which  is  to  remove  apparent  contradictions.  Le  Clerc  promised  to  publish 
Annotations  on  his  Harmony,  which  have  )iever  appeared.     A  Latin  edition  of  it  was 

I  Chalmers's  Biographical  Diction.iry,  vol.  x.  p.  447. 


Ch .  XL]  'On  Harmonies  of  Scripture.  .507 

printed  at  Altorf,  in  1700,  in  4to. ;  and  an   English  translation   of  it   is  said,  by 
Walchius,  to  have  been  published  at  London  in  the  same  year,  also  in  4to. 

8.  Nicolai  Toinardi  Harmonia  Graeco-Latina,  Parisiis,  1 707,  folio. 

M.  Toinard  drew  up  this  Harmony  for  his  own  private  use,  of  which  only  five  or 
six  copies  were  taken  for  the  use  of  his  friends.  After  his  decease  they  published  it  (as 
he  had  desired  they  would),  at  the  time  and  place  above  mentioned.  It  has  long  been 
held  in  the  highest  estimation,  for  the  care  and  diligence  which  its  author  bestowed,  in 
erder  to  settle  the  several  circumstances  mentioned  by  the  different  evangelists.  Bishop 
Marsh  pronounces  it  to  be  of  particular  use  to  those  who  wish  to  examine  the  verbal 
agreement  of  the  evangelists;  as  M.  Toinard  has  not  only  placed  in  adjacent  columns 
the  parallel  passages,  but  has  also  parallelised  even  single  words. 

9.  In  the  years  1739  and  1740,  Dr.  Doddridge  published  the  two 
first  volumes  of  his  Family  Expositor,  of  which  an  account  will  be 
found  in  the  Appendix  to  this  volume.  They  are  noticed  here,  be- 
cause they  contain  a  harmony  of  the  four  Gospels,  which  is  acknow- 
ledged to  be  executed  with  great  judgment,  independently  of  the 
very  valuable  exposition,  and  notes  that  accompany  it. 

10.  The  Evangelical  History  and  Harmony.  By  Matthew  Pil- 
kington,  LL.B.  London,   1747.  folio. 

This  harmonist  professes  not  to  adhere  to  any  of  the  schemes  laid  down  by  his  pre- 
decessors for  arranging  the  evangelical  history.  It  is  not  disposed  in  columns,  like  the 
works  of  Le  Clerc,  Toinard,  and  others ;  but  the  text  is  exhibited  in  such  a  manner  as  to 
relate  the  various  discourses  and  facts  recorded  by  the  sacred  writers  in  their  identical 
words,  and  in  the  fullest  manner  possible,  yet  so  as  to  avoid  tautology.  The  history  is 
divided  into  chapters,  and  these  are  subdivided  into  sections  of  moderate  length.  Two 
Chronological  Dissertations  are  prefixed:  1.  On  the  time  of  Herod's  death,  of  the  birth 
of  Jesus  Christ,  the  duration  of  his  ministry,  and  the  year  of  his  crucifixion,  &c.  &c. 
2.  On  the  time  and  place  of  the  adoration  of  the  wise  men.  Notes  are  subjoined  for 
the  elucidation  of  particular  passages.  The  work  is  executed  with  great  care,  and  may 
frequently  be  purchased  at  a  low  price. 

1 1 .  The  Harmony  of  the  Four  Gospels  ;  in  which  the  natural  order 
of  each  is  preserved,  with  a  paraphrase  and  notes.  By  J.  Macknight, 
D.D.  4to,  2  vols.  1756;  2d  edit.  1763;  3d  edit.  8vo,  2  vols.  Edin- 
burgh, 1804. 

Dr.  Macknight  closely  adheres  to  the  principle  of  Osiander  j  but  his  paraphrase  and 
commentary  contain  so  much  useful  information,  that  his  Harmony  has  long  been  re- 
garded as  a  standard  book  among  divines  ;  it  is  in  the  lists  of  Bishops  Watson  and  Tom- 
line.  The  preliminary  disquisitions  greatly  enhance  its  value.  Dr.  Macknight's  vvoik 
was  translated  into  Latin  by  Professor  Riickersfelder,  and  published  in  5  vols.  8vo.  at 
Bremen  and  Dcveiiter,  1772.  Bishop  Marsh  says,  that  whoever  makes  use  of  this 
harmony  should  compare  with  it  Dr.  Lardner's  observations  on  it,  which  were  first 
published  in  1764,  and  are  reprinted  in  the  eleventh  volume  of  the  octavo  edition,  and 
in  the  fifth  volume  of  the  quarto  edition  of  his  works. 

12.  An  Harmony  of  the  Gospels,  in  which  the  original  text  is  dis- 
posed after  Le  Clerc's  general  manner,  with  such  various  readings  at 
the  foot  of  the  page  as  have  received  Wetstein's  sanction  in  his  folio 
edition  of  the  Greek  Testament.  Observations  are  subjoined  tending 
•to  settle  the  time  and  place  of  every  transaction,  to  establish  the  series 
of  facts,  and  to  reconcile  seeming  inconsistencies.  By  William  New- 
come,  D.  D.  Bishop  of  Ossory  (afterwards  Archbishop  of  Armagh). 
London,   1778,  folio. 

Archbishop  Newcome's  Harmony  contains  all  that  its  title-page  professes,  and  is  con- 
sequently held  in  the  highest  estimation.  This  circumstance  induced  an  anonymous 
■editor  to  render  to  the  English  reader  the  same  service  which  the  learned  prelate  had 
conferred   on    Biblical   Scholars,  by  publishing  An   En/^luk    Ifurmoiu/   of   tftc  four 


50  S  On  HarmoHies  of  Scripture.  [Parti. 

Evangelists,  generally  disposed  after  the  Manner  of  the  Greek  of  fVilUam  Newcome, 
Archbishop  of  Armagh ;  with  a  map  of  Palestine,  divided  according  to  the  twelve 
tribes;  explanatory  notes,  and  indexes,  London,  1802,  8vo.  "The  form  in  which 
ihis  work  is  printed,  is  extremely  convenient ;  so  much  so,  that  they  who  can  use  the 
Greek,  may  be  glad  occasionally  to  consult  the  English  octavo  rather  than  the  unweildy 
folio  of  the  Archbishop."  (British  Critic,  (old  series),  vol.  xxii.  p.  437).  The  notes, 
though  brief,  are  judiciously  selected ;  and  the  authorised  English  translation  is  used 
throughout. 

13.  A  Harmony  of  the  Evangelists  in  Greek;  to  which  are  prefixed 
Critical  Dissertations  in  English.  By  Joseph  Priestley,  LL.D.  Lon- 
don, 1778,  4to. 

14.  A  Harmony  of  the  Evangelists  in  English  ;  with  Critical  Dis- 
sertations, an  occasional  Paraphrase,  and  notes  for  the  use  of  the 
unlearned.     By  Joseph  Priestley,  LL.D.  London,   1780,  4to. 

The  same  method  of  arrangement  is  followed  in  both  these  Harmonies.  Dr.  Priestley 
adopted  the  opinion  of  some  antient  writers  (which  is  noticed  in  a  subsequent  page),  that 
the  ministry  of  Jesus  Christ  lasted  only  one  year,  or  a  year  and  a  few  months. 
For  an  account  of  these  two  publications  see  the  Monthly  Review  (old  series),  vol.  Iviii. 
pp.  89—94,  and  vol.  Ixiv.  pp.  81  —  90,   161  —  173. 

15.  Diatessaron,  sive  integra  Historia  Domini  nostri  Jesu  Christi, 
Graced.  Ex  quatuor  Evangeliis  inter  se  coUatis,  ipsisque  Evangelista- 
rum  verbis  apte  et  ordinate  dispositis  confecta.  Subjungitur  Evange- 
liorum  brevis  Harmonia.  Edidit  J.  White,  S.T.P.  Ling.  Arab.  Prof. 
Versionis  Syriacae  Philoxenianse  Nov.  Test.  Interpres.  Oxonii,  e  Typo- 
grapheo  Clarendoniano.  1799.  small  8vo. 

A  Diatessaron  is  the  result  and  summary  of  a  Harmony.  Tn  the  latter  the  whole 
text  of  the  four  evangelists  is  given,  only  so  arranged  in  columns  that  their  parallelisms 
and  differences  may  be  exactly  seen  ;  whereas,  in  a  diatessaron  one  continued  narrative 
is  selected  from  the  four,  avoiding  all  repetitions  of  the  same  or  similar  words.  Pro- 
fessor White  founded  his  beautifully  and  correctly  printed  volume  on  the  excellent 
Harmony  of  Archbishop  Newcome,  except  in  the  part  relating  to  the  resurrection  of 
Jesus  Christ,  in  which  he  has  followed  the  arrangement  of  facts  proposed  by  Mr.  "U''est 
andDr.Townsou,  iu  their  works  on  this  subject,  which  are  noticed  in  p.509  infra.  The 
time  and  place  in  which  each  event  happened,  are  judiciously  noticed  in  the  margins  ;  a 
map  of  Palestine  is  prefixed ;  and  a  very  useful,  though  concise,  Evangeliorum  Har« 
monia,  which  is  added  at  the  end,  connects  the  whole  with  peculiar  clearness.  In 
1802,  Dr.  White's  work  was  translated  into  Latin  by  the  Rev.  T.  Thirlwall,  who  re- 
tained the  chief  part  of  the  professor's  title,  and  adopted  principally  the  Latin  version 
of  Castellio ;  although,  where  the  editor  regarded  his  phrases  as  forced  and  affected 
(as  they  sometimes  are) ,  he  has  had  recourse  to  the  versions  of  Beza,  TrenieUius  and 
the  Vulgate.  This  publication  may  be  of  use  to  those,  who,  in  reading  the  Greek, 
are  occasionally  induced  to  consult  a  translation  ;  Mr.  Thirlwall  also  published,  in  1803, 
an  English  Diatessaron,  or  History  of  our  Lord  Jesus  Christ,  compiled  from  the  four 
Gospels,  according  to  the  authorised  Fersion.  8vo.  and  l2mo.  Some  brief  notes,  and 
a  concise  but  useful  introduction  are  annexed,  together  with  a  map  of  Palestine. 

16.  Diatessaron  ;  or  the  Gospel  History,  from  the  Text  of  the  four 
Evangelists,  in  a  connected  Series.  With  Notes  critical  and  explana- 
tory, by  Robert  Thompson.     Edinburgh  and  London,  1 808.  8vo. 

17.  The  United  Gospel ;  or  Ministry  of  our  Lord  and  Saviour  Jesus 
Christ,  combined  from  the  Narrations  of  the  Four  Evangelists.  By 
R.  and  M.  Willan.     London,  1806.  8vo. 

This  is  the  tliird  edition  of  a  very  useful  Diatessaron,  for  such  the  work  in  effect  is. 
The  first  impression  appeared  in  1782,  and  the  second  in  1786,  under  the  name  of  the 
late  eminent  physician  Dr.  Robert  Willan.  It  professes  to  exhibit  the  events  of  the 
Gospel  history  in  a  connected  chain  or  order  of  succession ;  and,  by  combining  the 
accounts  of  each  evangelist,  to  relate  in  their  own  words  every  incident ,  with  all  its  cir- 


Ch.  XL]  On  Harmonies  ofScriptwe.  509 

cumstances,  at  full  length.  The  notes,  which  accompany  the  work,  are  judiciously 
selected;  they  relate  chiefly  to  the  manners,  customs,  opinions,  and  expressions,  pro- 
verbial or  allegorical,  among  the  eastern  nations,  with  which  the  generality  of  readers 
cannot  be  familiarly  acquainted. 

18.  A  Synopsis  of  the  Four  Evangelists  ;  or  a  regular  history  of 
the  conception,  birth,  doctrine,  miracles,  death,  resurrection,  and 
ascension  of  Jesus  Christ,  in  the  words  of  the  Evangelists.  By 
Charles  Thomson,  8vo,  Philadelphia,   1815. 

The  venerable  author  of  this  Harmony,  whose  translation  of  the  Old  Testament  is  no- 
ticed in  a  subsequent  page  of  this  volume,  considering  the  Gospels  as  memoirs  of  remark- 
able things  said  and  done  by  Jesus  Ciirist,  has  here  arranged  them  according  to  the  dates, 
places,  and  circumstances,  which  he  found  expressly  mentioned  in  the  several  Gospels. 
He  has  employed  a  literal  translation  of  the  very  words  of  the  evangelists,  without  any 
omission  or  addition,  excepting  that  he  has  inserted  explanations  of  peculiar  phrases  and 
technical  terms  between  brackets  [  ].  It  is  very  respectably  executed;  and  at  the  end 
there  are  fifty  pages  of  notes,  chiefly  explanatory  of  the  manners  and  customs  of  the 
Jews. 

19.  An  Harmony  of  the  Four  Gospels  ;  or  a  series  of  the  Narratives 
of  the  Evangelists,  so  collected  and  disposed  as  to  bring  the  whole  into 
one  regular  relation  ;  having  the  references  brought  under  the  verses, 
with  many  historical  and  doctrinal  notes,  selected  from  various  authors. 
By  John  Chambers.     London,  1813.  8vo. 

20.  A  Chronological  History  of  our  Lord  and  Saviour  Jesus  Christ, 
from  the  compounded  texts  of  the  Four  Holy  Evangelists ;  or  the 
English  Diatessaron  ;  with  a  map  of  the  Holy  Land,  explanatory 
notes,  and  illustrations  from  late  oriental  travellers  and  rabbinical 
writers,  &c.  &c.  By  the  Rev.  R.  Warner.  Bath  and  London,  1819.  8vo. 

V.  Besides  the  above  harmonies  of  the  four  Gospels,  there 
have  been  published  hdixxaomes,  o^ particular  parts  of  them,  and 
also  harmonies  of  the  Acts  of  the  Apostles  and  of  the  Apostolic 
Epistles,  which  throw  considerable  light  upon  those  portions  of 
the  sacred  writings.  Of  the  former  class  the  works  of  Mr.  West, 
the  Rev.  Dr.  Townson,  and  Mr.  Cranfield  ;  and  of  the  latter, 
those  of  Mr.  Cradock,  Dr.  Benson,  Mr.  Bevan,  and  the  Rev. 
P.  Roberts,  are  particularly  worthy  of  notice. 

(1.)  Harmonies  of  particular  parts  of  the  four  Gospels. 

1 .  Observations  on  the  History  of  the  Evidences  of  the  Resurrec- 
tion of  Jesus  Christ.     By  Gilbert  West,  Esq.  London,   1747.  8vo. 

The  multiplied  editions  of  this  most  valuable  treatise,  which  places  the  history  of  the 
resurrection  on  impregnable  ground,  sufficiently  attest  its  value,  and  the  high  estima- 
tion in  which  it  is  deservedly  held.  Mr.  West  had  for  a  time  listened  to  the  blandish- 
ments of  infidelity  ;  and  the  treatise  in  question  was  written  in  consequence  of  the  in- 
quiries which  he  conscientiously  instituted  into  the  evidences  of  Christianity,  of  which 
he  lived  and  died  a  bright  ornament.  His  work  is  noticed  here,  on  account  of  the 
luminous  and  satisfactory  manner  in  which  he  has  harmonised  the  several  accounts  of 
the  evangelical  history  of  the  resurrection. 

2.  A  Discourse  on  the  Evangelical  History,  from  the  Interment  to 
the  Ascension  of  our  Lord  and  Saviour  Jesus  Christ.  By  the  late  Rev. 
Thomas  Townson,  D.D.  Archdeacon  of  Richmond.  Oxford  and  Lon- 
don, 1793.  8vo. 

In  thb  very  judicious  work  (which  was  edited,  after  the  learned  author's  decease,  by 
Dr.  John  Loveday),  the  harmony  of  the  four  evangelical  accounts  of  the  resiirreotton 


SIO  On  Harmonies  of  Scripture.  [Parti. 

is  exhibited  in  foilr  parallel  columns,  with  a  collateral  paraphrase,  the  order  of  which  is 
Uastrated  and  confirmed  by  various  observations.  Dr.  Townson  professes  to  tread 
nearly  in  the  footsteps  of  Mr.  West,  whose  reasonings  he  enforces  by  new  considera- 
tions ;  and  he  has  illustrated  his  nccounts  by  a  new  arrangement,  and  by  the  introduc- 
tion of  some  explanatory  particulars.  He  "accurately  discriminates  the  respective 
particulars  of  the  three  days  of  our  Saviour's  crucifixion  and  resurrection,  minutely  con- 
siders every  circumstance  in  the  different  relations,  reconciles  apparent  inconsistencies, 
accounts  for  particular  omissions,  and  furnishes  a  clear  and  consistent  history,  confirmed 
by  considerations  and  representations,  in  which  mucli  learning  is  displayed,  without 
any  parade."  (British  Critic,  O.  S.,  vol.  i.  p.  75).  These  '  Observations,*  of  Dr. 
Townson  are  also  extant  in  the  second  volume  of  the  collective  edition  of  his  works, 
published  at  London,  in  1810,  in  two  volumes,  8vo. 

3.  An  Harmony  of  the  Gospels,  from  the  Resurrection  to  the 
Ascension  of  our  Lord  and  Saviour  Jesus  Christ ;  in  which  the  English 
Narrations  of  the  Four  Evangelists  are  orderly  exhibited  in  appropriate 
columns.  Observations  are  subjoined  tending  to  investigate  the  true 
evangelical  sense,  reconcile  seeming  discrepancies,  and  defend  the 
order  of  the  facts  laid  down  in  the  Harmony.  By  Thomas  Cranfield, 
A.  B.  Dublin,   1795.  folio. 

This  publication  was  originally  an  academical  exercise,  undertaken  in  pursuance  of  a 
theological  subject,  given  by  the  Reverend  IVIr.  Graves  (at  present  Dean  of  Ardagh),  to 
the  gentlemen  attending  his  divinity  class.  The  author  professes  to  follow  Dr.  Town- 
son's  scheme,  with  some  few  variations.  His  work  was  published  with  a  recom- 
mendatory character  given  by  the  Drs.  Graves  and  Barrett  (at  that  time  the  Divinity 
Lecturers  in  the  University  of  Dublin)  ;  who  state  that,  in  their  opinion  "  it  contains 
much  accurate  research,  and  much  useful  information ;  and,  therefore,"  that  they 
««  shall  not  hesitate  to  recommend  it  to  the  attention  of  the  students  in  divinity, 
attending  their  lectures." 

(20  Harmonies  of  the  Acts  of  the  Apostles  and  of  the  Apostolic 
Epistles. 

1 .  The  Apostolical  History,  containing  the  Acts,  Labours,  Travels, 
Sermons,  Discourses,  Miracles,  Successes,  and  Sufferings  of  the  Holy 
Apostles  from  Christ's  Ascension  to  the  Destruction  of  Jerusalem. 
Also  a  narration  of  the  particular  times  and  occasions  upon  which  the 
Apostolical  Epistles  were  written,  together  with  a  brief  analytical 
Paraphrase  of  them.  By  Samuel  Cradock,  B.  D.  London,  1672. 
folio. 

This  author,  an  eminent  non-conformist  divine,  also  wrote  "  A  plain  and  brief  Ex- 
position of  the  Revelation,"  now  superseded  by  later  and  better  works  ;  "  The  Old 
Testament  History  methodized,"  folio,  now  also  superseded  by  the  valuable  work  of 
Mr.  Townsend,  noticed  in  page  502,  supra  ,-  and  the  "  Harmony  of  the  Four  Evan- 
gehsts,"  likewise  noticed  in  page  506.  "  Cradock's  three  volumes  are  very  valuable : 
the  two  last  on  the  New  Testament  are  much  better  than  the  first  on  the  Old.  His 
extracts  in  the  margin  from  Hammond,  Lightfoot,  and  Grotius,  zxe  very  judicious ; 
and  I  think,  on  the  whole,  I  never  read  any  one  author,  that  assisted  me  more  in  what 
relates  to  the  New  Testament ."  (Dr.  Doddridge).  The  book  is  by  no  means  dear, 
which  to  students  is  a  great  advantage. 

2.  A  History  of  the  First  Planting  of  Christianity,  taken  from  the 
Acts  of  the  Apostles  and  their  Epistles.  Together  with  the  remarkable 
Facts  of  the  Jewish  and  Roman  History,  within  this  Period.  4to,  Lon- 
don, 1735;  2d  and  best  edition,  1756,  3  vols,  usually  bound  in  one. 

Though  this  work  does  not  profess  to  be  a  harmony  of  the  A.cts  of  the  Apostles  and  of 
their  Epistles,  it  may  justly  be  considered  as  one.  Besides  illustrating  the  history  of  the 
Acts  throughout,  and  most  of  the  Epistles,  by  a  view  of  the  history  of  the  times,  the 
occasion  of  the  several  Epistles,  and  the  state  of  the  churches  to  which  they  were  ad- 
dressed, the  learned  author  has  incorporated  a  paraphrastic  abstract  of  those  epistles  in 
•14. 


Ch.  XL]  OnHarmonieHofScriiHure.  511 

the  order  of  time  when  they  Avere  written  ;  and  has  also  established  the  truth  of  the 
Christian  religion  on  a  number  of  facts,  the  most  public,  important,  and  incontestable. 
It  is  indeed  a  most  valuable  help  to  the  study  of  the  Epistles;  but  it  is  to  be  regretted 
that  its  scarcity  renders  it  accessible  to  few.  A  new  edition,  with  corrections  and 
additions,  such  as  the  present  advanced  state  of  biblical  knowledge  will  supply,  is  a  de- 
sideratum in  sacred  literature. 

3.  The  Life  of  the  Apostle  Paul  as  related  in  Scripture  ;  but  in 
which  his  Epistles  are  inserted  in  that  part  of  the  History,  to  which 
they  are  supposed  respectively  to  belong ;  with  select  Notes,  critical 
and  explanatory,  and  relating  to  persons  and  places,  and  a  Map  of  the 
countries  in  which  the  Apostle  travelled.  By  Joseph  Gurney  Bevan. 
London,  1807.  8vo. 

The  narrative  of  Saint  Paul's  life,  is  studiously  related  in  the  very  words  of  Scrip- 
ture, having  only  such  additional  matter  as  is  necessary  to  introduce  or  connect  the 
several  parts.  Attention,  however,  has  been  paid  to  the  task  of  selecting,  from  dif- 
ferent parts  of  the  New  Testament,  such  passages  as  belong  to  the  regular  chain  of 
the  history.  The  notes  are  principally  selected  from  the  best  critics  and  com- 
mentators, and  those  which  are  geographical  are  the  most  conspicuous,  and  stamp  a 
real  value  on  the  work ;  which  (though  designed  for  young  persons  of  his  own  religious 
communiont),  may  be  studied  with  advantage  by  those  of  every  other  class  of  Christians, 
especially  those  who  have  not  many  commentators  within  their  reach,  *<  without  dan- 
ger of  finding  any  thing  introduced  which  can  give  the  smallest  bias  towards  any  prin- 
ciple that  is  not  really  and  truly  Christian."  (British  Critic,  O.  S.,  vol.  xxxiii. 
p.  477.) 

4.  A  Harmony  of  the  Epistles  of  the  Holy  Apostles,  to  which  is 
added,  a  Summary  of  the  Entire.  By  the  Rev.  Peter  Roberts,  M.  A. 
Cambridge,  1800,  4to. 

This  harmony  of  the  apostolic  Epistles  differs,  in  its  form  and  structure,  from  tha 
three  publications  last  noticed.  It  "  consists  of  two  columns,  in  the  first  of  which  a  kind 
of  continued  Epistle  is  formed,  principally,  but  not  entirely,  from  the  Epistle  to  the 
Romans ;  which  the  author  considers  as  intended  more  particularly  for  a  delineation  of 
the  scheme  of  Christianity,  as  to  the  speculative  part."  This  continued  text  or  clue  is 
printed  in  a  narrow  column  and  a  large  letter,  which  gives  room  for  the  introduction  of 
all  the  parallel  passages  in  the  second  column,  which  is  much  broader,  and  printed  in  a 
closer  form  and  smaller  type.  The  whole  is  digested  under  four  principal  divisions. 
1 .  Introductory  address.  2.  Doctrinal  instruction.  5.  Practical  precepts.  4.  Con- 
clusion. In  this  way  the  whole  substance  of  the  apostolical  Epistles  is  arranged ;  and 
any  particular  passages  are  found  by  means  of  a  table  at  the  end  of  the  book.  Sub- 
joined to  this  Harmony  is  the  "  Summary  of  the  Epistles ;  in  which  the  view  of  the 
contents  is  designed  to  be  completely  conveyed,  according  to  the  author's  system."  Tliis 
part  is  followed  by  a  very  useful  selection  of  notes.  "  Mr.  Roberts  deserves  the 
highest  commendation  for  his  zeal  and  diligence  in  thus  illustrating  the  epistles,  and  for 
the  attention  and  acuteness  manifested  in  digesting  their  very  various  contents.'' 
(British  Critic,  O.  S.  vol,  xx.  pp.  419—421.) 

VI.  The  design  of  an  Evangelical  Harmony,  we  have  already 
remarked,  is  to  bring  together  the  several  evangelical  narratives 
in  a  lucid  order,  and  thus  to  avoid  the  seeming  discrepancies 
between  them.  In  the  accomplishment  of  this  design,  two 
questions  have  presented  themselves  to  the  consideration  of  the 
harmonists,  viz.  first,  what  evangelist  has  preserved  the  true 
order  of  circumstances,  to  which  all  the  others  are  to  be  re 
duced?  And  secondly,  what  was  the  duration  of  the  public 
ministry  of  Jesus  Christ  ? 

— — — — i i^.W-.  . 

'  The  Society  ^f  Friends. 


512^  On  Harmonies  of  Scripture.  [Part  I. 

1.  On  the  first  of  these  topics,  we  may  remark  that  all  the 
modern  harmonies  of  the  Gospels  (of  which  more  than  one  hun- 
dred are  extant  in  various  languages)  may  be  divided  into  two 
classes,  viz.  1 .  Harmonies,  of  which  the  authors  have  taken  for 
granted,  that  all  the  facts  recorded  in  all  the  four  Gospels  are 
arranged  in  chronological  order ;  and  2.  Harmonies,  of  which 
the  authors  have  admitted,  that  in  one  or  more  of  the  four  Gos- 
pels the  chronological  order  has  been  more  or  less  neglected. 
At  the  head  of  the  first  class  is  Andrew  Osiander,  one  of  Lu- 
ther's fellow  labourers,  in  promoting  the  reformation  in  Ger- 
many :  his  method  is  followed  by  Calovius,  Sandhagen,  and 
others,  on  the  continent,  and  in  this  country  by  Dr.  Macknight. 
Chemnitz  stands  at  the  head  of  the  other  class,  and  also  has 
many  followers  of  his  method  of  arrangement.  "  The  harmo- 
nies of  the  former  kind  are  very  similar  to  each  other,  because 
though  the  authors  of  them  had  to  interweave  the  facts  recorded 
in  one  Gospel  with  the  facts  recorded  in  another,  yet,  as  they 
invariably  retained  the  order  which  was  observed  in  each  Gospel, 
and  consequently  repeated  whatever  facts  occurred  in  different 
places  in  different  Gospels,  as  often  as  those  facts  presented 
themselves  to  the  harmonists  in  their  progress  through  the 
Gospels,  there  was  less  room  for  material  deviations  in  their 
plan  and  method.  But  in  the  harmonies  of  the  latter  kind  we 
meet  with  considerable  variations,  because,  though  the  authors 
of  them  are  unanimous  in  their  principle,  they  are  at  variance 
in  the  application  of  it :  and,  though  they  agree  in  making 
transpositions,  by  which  they  distinguish  themselves  from  the 
harmonists  of  the  first  class,  yet  they  do  not  always  make  the 
same  transpositions.  Some,  for  instance,  have  supposed,  as 
Chemnitz,  archbishop  Newcome,  and  other  harmonists  of  this 
class  have  done,  that  St.  Matthew  has  mostly  neglected  chro- 
iK)logical  order,  while  others,  as  Bengel  and  Bertling,  have  sup- 
posed, that  he  has  in  general  retained  it.  Hence,  though  they 
have  all  the  same  object  in  view,  namely,  to  make  a  chronolo- 
gical harmony,  or  to  arrange  the  events,  which  are  recorded  in 
the  Gospels,  as  nearly  as  possible  according  to  the  order  of  the 
time  in  which  the  events  happened,  they  have  adopted  different 
modes  of  producing  this  effect.  For  in  some  harmonies  the 
order  of  St.  Matthew  is  inverted,  and  made  subservient  to  that 
of  St.  Mark,  while  in  other  harmonies  St.  Mark's  order  is  in- 
verted, and  made  subservient  to  that  of  St.  Matthew.  Some 
harmonists  again  suppose,  that  all  the  Evangelists  have  neglected 
chronological  order,  while  others  make  an  exception  in  favour 
of  one  or  more  of  them,  though  the  question,  which  of  the  Evan- 
gelists should  be  excepted,  likewise  affords  matter  of  delate. - 
And  even  those  harmonists,  who  agree  as  to  the  Gospel  or  Gos- 


Ch.  XL]  On  Harmonies  of  Scripture.  513 

pels,  in  which  transpositions  should  be  made,  differ  in  respect  to 
the  particular  parts  where  these  transpositions  ought  to  take 
place."  ' 

Amid  this  diversity  of  opinions,  supported  as  each  Is  by  the 
most  ingenious  arguments  which  its  author  could  produce,  it  is 
extremely  difficult  to  decide.  On  this  account  Bishop  Marsh 
recommends  Griesbach's  Synopsis  of  the  three  first  Gospels  as 
preferable  to  every  other  harmony  extant.  The  title  of  this 
work  is. 

Synopsis  Evangeliorum  Matthsei,  Marci,  et  Lucse,  una  ciun  iis 
.Toannis  pericopis,  quae  historiam  passionis  et  resurrectionis  historiani 
complectuntur.  Textum  recensuit,  et  selectam  lectionis  varietaten» 
adjecit  J.  J.  Griesbach.  Editio  secunda,  emendatior  et  auctior. 
Halae  Saxonum,   1/97.  8vo. 

The  chief  purport  of  this  synopsis,  Bishop  Marsh  remarks,  is,  not  to  give  a  chrono- 
logical series  of  events,  but  to  represent  in  parallel  columns  all  those  sections  which  are 
common  to  the  Gospels  of  Matthew,  Mark,  and  Luke  ;  the  Gospel  of  John  (except 
the  last  part)  heing  omitted,  because  the  rest  of  it  has  so  very  little  matter  in  common 
with  the  other  three.  In  order  to  make  as  few  transpositions  as  possible,  Mark's 
order  is  generally  retained,  because  it  is  the  same  with  that  of  Luke,  as  far  as  relates  to 
the  facts  which  are  common  to  all  three.  Those  parts  which  each  evangehst  has  pecu- 
liar to  himself,  are  inserted  in  intermediate  sections.  The  learned  translator  of  Michaelis 
pronounces  the  disposition  of  the  whole  work  to  be  very  commodious,  and  adds,  that 
he  knows  of  no  harmony,  which  affords  so  much  assistance  in  the  investigation  of  the 
origin  of  the  first  Gospels.  2 

2.  The  several  harmonisers,  of  whose  labours  an  account  has 
been  given  in  the  preceding  pages,  have  entertained  very  diffe- 
rent opinions  with  regard  to  the  duration  of  Christ's  public 
ministry;  whence  a  corresponding  diversity  has  necessarily 
arisen  in  the  disposition  of  their  respective  harmonies.  During 
the  three  first  centuries,  the  common  opinion  was,  that  Christ's 
ministry  lasted  only  one  year,  or  at  furthest  one  year  and  four 
months.  Early  in  tiie  fourth  century,  Eusebius  the  ecclesiastical 
historian,  maintained  that  it  continued  between  three  and  four 
years:  this  opinion  was  generally  received,  though  the  antient 
opinion  was  retained  by  Augustine.  During  the  middle  ages, 
no  further  inquiries  appear  to  have  been  made  on  this  subject : 
and  after  the  reformation  all  the  harmonists  of  the  sixteenth  and 
seventeenth  centuries  assumed  it  for  certain  that  Christ's  minis- 
try lasted  between  three  and  tour  years.  Bengel,  however,  in 
his  German  Harmony  of  the  Gospels,  published  at  Tubingen  in 
1736,  reduced  it  to  two  years;  and  three  years  before,  Mr.  Mann 

'   Michaelis's  Introduction,  vol.  iii.  part.  ii.  p.  45. 

«  Michaelis's  Introduction,  vol.  iii.  part  ii.  p.  47.  Michaelis  has  given  a  harmony 
<^  the  four  Gospels  (Introd.  vol. iii.  parti,  pp.  57 — 85.)  ;  which  Bp.  Marsh  (part  ii. 
p.  67.)  pronounces  to  be  a  very  useful  one,  considered  as  a  general  index  to  the  four 
Gospels.  Dr.  A.  Clarke  has  reprinted  Michaelis's  harmonised  table  at  the  end  of  his 
Commentary  on  the  Gospels;  observing  that  it  is  useful  to  the  reader  of  them  in  point- 
ing out  where  the  same  transaction  is  mentioned  by  the  evangelists,  what  they  have  in 
common  and  what  is  peculiar  to  each.  Michaelis  has  generally  followed  Matthew's 
account,  with  which  the  narratives  of  the  other  evangelists  are  collated. 
VOL.  II.  L  L 


514)  Ofi  Harmonies  of  Scripture.  [Part  I, 

in  his  essay  ^^  Of  the  true  years  of  the  Birth  and  Death  of 
Christ,"  (London,  1733,  8vo.)  revived  the  antient  opinion  that 
it  lasted  only  one  year.  This  was  also  followed  by  Dr.  Priestley 
in  his  Greek  and  English  Harmonies.  The  hypothesis  of 
Eusebius  was  adopted  by  Archbishop  Newcome,  who  main- 
tained that  one  year  was  by  far  too  short  a  period  for  the  several 
progressesof  Jesus  Christ  in  Galilee,  and  the  transactions  con- 
nected with  them  :  and  Bishop  Marsh  observes,  that  the  Gospel 
of  John  presents  almost  insuperable  obstacles  to  the  opinion  of 
those  who  confine  Christ's  ministry  to  one  year.  For,  in  order 
to  effect  this  purpose,  it  is  necessary  to  make  omissions  and 
transpositions  in  St.  John's  Gospel,  which  are  not  warranted 
by  the  laws  of  criticism,  but  are  attempted  merely  to  support  a 
previously  assumed  hypothesis.  On  the  other  hand,  he  thinks 
that  the  opinion,  which  makes  Christ's  ministry  to  have  con- 
tinued three  years  (and  which  receives  no  support  whatever 
from  the  three  first  Gospels)  cannot  be  satisfactorily  proved  even 
from  the  Gospel  of  Saint  John,  who  at  the  utmost  has  noticed 
or  at  least  named,  only  three  distinct  passovers.  ' 

Another  opinion  has  lately  been  announced,  with  equal 
modesty  and  learning,  in  a  dissertation  on  "  The  Chronology  of 
our  Saviour^ s  Lfe ;  or  an  Inquiry  into  the  true  Time  of  the 
Birth^  Baptism,  and  Crucifxion  of  Jesus  Christ"  by  the  Rev. 
C.  Benson,  M.  A.  (Cambridge  and  London,  1819,  Svo.)  The 
results  of  his  investigation  (which  depends  on  minute  chrono- 
logical and  critical  discussions  that  do  not  admit  of  abridgement) 
are,  that  Herod  died  in  the  year  of  the  Julian  period  4-711 ; 
and  consequently  that  the  birth  of  Christ  took  place  a.  j.  p. 
4709,  in  the  spring  (probably  in  the  months  of  April  or  May) ; 
that  his  baptism  was  performed  in  or  about  the  month  of  No- 
vember A.  J.  p.  4-739,  during  the  procuratorship  of  Pontius 
Pilate ;  that,  agreeably  to  the  indications  of  time  contained  in 
Saint  John's  Gospel,  the  ministry  of  Jesus  Christ  lasted  through 
three  passovers,  or  tisoo years  and  a  half ;  and  that  he  was  cru- 
cified on  the  fifteenth  day  of  the  month  Nisan  (April  15th) 
A.  J.  p.  4-742.  The  work,  thus  concisely  noticed,  appears  to 
the  writer  of  these  pages  to  have  laid  down  the  only  just  basis 
for  a  harmony  of  the  four  gospels,  founded  upon  certain  indi- 
cations :  and  he  who  should  execute  one  upon  this  foundation 
would  confer  an  essential  benefit  on  students  of  the  sacred 
writings. 

From  the  difficulty  of  producing  a  harmony,  complete  in  all 
its  parts,  some  eminent  critics  (and  among  them  the  elegant  and 
accomplished  expositor,  Gilpin)  have  maintained  that  we  ought 
to  peruse  the  four  several  memoirs  of  Jesus  Christ  written  by 

I  Michaelis's  Introduction,  vol.  ii.  psrt  ii.  p.  66. 


Ch.  XI.]  Oil  Harmonies  of  Scripture.  51 B 

the  evangelists,  separately  and  distinctly ;  and  that,  by  explain- 
ing them  separately,  the  whole  becomes  more  uniform.  Arch- 
bishop Newcome,  however,  has  ably  vindicated,  and  proved* 
the  utility  and  advantage  of  harmonies  ;  and  with  his  observa- 
tions, the  present  chapter  shall  conclude.  A  harmony,  he 
remarks,  has  the  following  uses. 

By  the  juxta-position  of  parallel  passages,  it  is  often  the  best 
comment;  and  it  cannot  but  greatly  alleviate  the  reader's  trouble, 
in  his  attempts  to  illustrate  the  phraseology  and  manner  of 
the  evangelists.  It  also  shews  that  Mark,  who  inserts  much 
new  matter,  did  not  epitomise  the  Gospel  of  Matthew  ;  and  it 
affords  plain  indications,  from  the  additions  and  omissions  in 
John's  Gospel,  that  his  was  designed  to  be  a  supplemental 
history. 

Further,  a  harmony  in  many  instances  illustrates  the  pro- 
priety of  our  Lord's  conduct  and  works.  Thus,  previously  to 
the  call  of  the  four  apostles  (Mark  i.  16 — 20.)  Andrew  had 
been  the  Baptist's  disciple,  and  had  received  his  testimony  to 
Jesus  (John  i.  35.  40.);  Peter  had  been  brought  to  Jesus  by 
Andrew  his  brother  (John  i.  42.) ;  and  Jesus  had  shewn  more 
than  human  knowledge  and  more  than  human  power  (John  i.  48. 
ii.  11.  23.  iii.  2.  iv.  29.49,  50.)  than  what  had  probably  fallen 
within  the  experience  of  these  disciples,  or  at  least  must  have 
gained  their  belief  on  the  firmest  grounds.  So,  the  words  of 
Christ  (John  v.  21.  25.)  are  prophetically  spoken  before  he  had 
raised  any  from  the  dead;  and  his  reproofs  (Matt.  xii.  34. 
Mark  vii.  6.)  are  uttered  after  he  had  wrought  miracles,  dur- 
ing two  feasts  at  Jerusalem.  Nor  was  the  jealousy  of  the 
Jewish  rulers  early  awakened  by  the  call  of  the  twelve  apostles 
to  a  stated  attendance.  This  event  took  place  after  our  Lord 
had  celebrated  his  second  passover  at  Jerusalem,  and  when  he 
was  about  to  absent  himself  from  that  city  for  so  long  a  period 
as  eighteen  months.  In  like  manner,  the  seventy  were  not  sent 
forth  to  shew,  throughout  a  wide  tract  of  country,  with  what 
wisdom  and  power  their  master  endued  them,  till  within  about 
six  months  of  our  Lord's  crucifixion :  and  the  scene  of  raising 
the  dead,  a  kind  of  miracle  which  would  have  exasperated  his 
enemies  in  proportion  as  it  tended  to  exalt  his  prophetic 
character,  was  remote  from  Jerusalem,  till  the  last  passover 
approached. 

Lastly,  strong  presumptions  of  the  inspiration  of  the  evange- 
lists arise  from  an  accurate  comparison  of  the  gospels,  from 
their  being  so  wonderfully  supplemental  to  each  other,  in  pas- 
sages reconcileable  only  by  the  suggestion  of  a  seemingly  indif- 
ferent circumstance,  and  from  their  real  agreement  in  the  midst 
of  a  seeming  disagreement.     "  Truth,  like  honesty,  often  neg- 

L  L    2 


516  On  Harmonies  of  Scripture.  [Parti. 

lects    appearances :     hypocrisy    and    imposture    are    always 
guarded." ' 

On  the  preference  due  to  any  07ie  of  the  numerous  harmonies 
which  have  already  been  given  to  the  world,  it  would  be  pre- 
sumptuous in  the  author  of  these  pages  to  offer  a  positive-opinion. 
The  student  in  such  cases  must  be  guided  by  the  superior  judg- 
ment of  his  tutor,  or  the  adviser  of  his  studies.  The  harmonies 
of  Drs.  Doddridge  and  Macknight  are  most  generally  read  on 
account  of  their  valuable  expositions  and  commentaries.  But, 
for  exhibiting  the  parallel  passages  of  each  evangelist,  perhaps 
the  columnar  form  of  Archbishop  Newcomeis  preferable,  while 
he,  who  is  desirous  of  perusing  one  connected  and  continuous 
narrative,  in  which  all  the  shades  of  circumstances  are  judi- 
ciously interwoven,  will  probably  find  Mr.  Pilkington's  Evan- 
gelical History  and  Harmony  the  most  useful.  ^ 

1  West  on  the  Resurrection,  p.  278.  (London  edit.  1807.  8vo.) 

2  For  a  notice  of  the  principal  writers  who  have  treated  on  Scripture-Criticism,  see 
the  Appendix  to  this  volume,  No.  V. 


AN 


INTRODUCTION 


TO   THE 


Critical  ^tufip  anD  Bnotoletise 


OF    THE 


HOLY  SCRIPTURES. 


BY  THOMAS    HART  WELL   HORNE,  m.A; 

(of  ST.  John's  college,  Cambridge,) 

CUKATK    OF   THE    UNITED    PARISHES   OF    CHRIST   CHURCH,    NEWGATE    STREET, 
AND    SAINT    LEONARD,    FOSTER    LANE. 


SECOND  EDITION, 

REVISED,  CORRECTED,  AND  ENLARGED'. 
rrXUSTRATF.n   with    numerous   MA^S    and    FAC-SIMILES    of  BIRLICAL  IVfANUSCRtPTS. 


VOLUME  II.— PART  II. 


LONDON: 

rRINTED    FOR   T.  CADELL    IN    THE   STRAND," 

AND  W.  BLACKWOOD,    EDINBURGH. 

182L 


London : 

Printed  by  A.  and  R.  Spottilwoode, 

New-Street.Square. 


CONTENTS 


OF 


VOLUME  II.— PART  11. 


ON    THE    INTERPRETATION    OF    SCRIPTURE. 


Page 

Chapter  I.  On  the  Senses  of  Scripture. 

1.  Of  the  literal  sense. — II.  Allegorical  sense. — III.  Typical  or  spiritual 
sense. — IV.  Parabolic  sense. — V.  Examination  and  vindication  of  the 
spiritual  sense. — VI.  General    rules  for  investigating    the    different 
,      senses  of  Scripture.  -  -  -  -       5 17 

Chapter  II.  Oji  the  Signification  of  Words  and  Phrases. 

I.  General  rules  for  investigating  the  meaning  of  wrords. — If.  On  em- 
phatic words. — III.  Rules  for  the  investigation  of  emphases.  -       532 

Chapter  III.   On  the  subsidiary  Means  for  ascertaining 
the  Senses  of  Scripture. 

Section  I.  On  the  Cognate  Languages.  -  -     547 

Sbction  II.  On   the  Analogy    of  Scripture,     or    Parallel 
Passages. 

I.  Nature  of  Parallel  Passages.— II.  Verbal  Parallelisms. — III.  Real  Pa- 
rallelisms.— IV.  Parallelisms  of  members,  or  poetical  parallelisms. 
— V.  Rules  for  investigating  parallel  passages. — Helps  for  the  investi- 
gation of  parallel  passages.  -  -  -       551 

Section  III.  Scholiasts  and  Glossographers. 

1.  Nature  of  Scholia  — II.  And  of  Glossaries. — III.  Rules  for  consulting  them 

to  advantage  in  the  interpretation  of  the  Scriptures.  -  -       570 

Section  IV.   Of  the  Subject  Matter.         -  -  -     573 

Section  V.  Of  the  Context. 

1. The  Context  defined  and  illustrated. — II.  Rules  for  investigating  the 

Context.  -  -  -  «-  -571 

VOL.  JI. PART  II.  a  2 


1%  CONTENTS. 

Page 
Section  VI.  On  Historical  Circumstances. 

Historical  Circumstances  defined. — I.  Order. — 11.  Title. — 111.  Author.— 
IV.  Date  of  the  several  books  of  Scripture. — V.  The  Place  where 
written. — VI.  Chronology .-r—VIl.  Occasion  on  which  they  were  writ- 
ten.— VIll.  Scope  or  design. — IX.  Analysis  of  each  book. — X.  Bib- 
lical Antiquities,  including  ].  The  political,  ecclesiastical,  and  civil 
state  ; — 2.  Sacred  and  profane  History; — 3.  Geography; — 4.  Gene- 
alogies.— 5.  Natural  History ; — and  6.  Philosophical  sects  and 
learning  of  the  Jews  and  other  nations  mentioned  in  the  Scrip- 
tures. -  -  -  -    .  -        584 

Section  VII.  Of  the  Scope. 

I.  The  scope  defined. — Importance  of  investigating  the  scope  of  a   book  or 

passage  of  Scripture. — II.  Rules  for  investigating  it.  -  -       597 

Section  VIII.  Of  the  Analogy  of  Faith. 

I.  The  analogy  of  faith  defined  and  illustrated.- — IF.  Itsimport.mce  in  stydy- 
ing  the  Sacred  Wiitings. — 111.  Rules  for  investigating  the  analogy  of 
faith.  -  -  -  -  -       603 

Section  IX.  On  Commentaries. 

I.  Different  classes  of  commentaries. — II.  N.ilure  of  Scholia. — III.  Of 
commentaries  strictly  so  c.illed. — IV.  Paraphrases. — V.  Collections 
of  observations  on  Holy  Writ. — VI.  The  utility  and  advantage  of 
commentaries. — VII.  Design  to  be  ktpt  in  view,  when  consulting 
them. — ^VIII.  Rules  for  consulting  cominentariss  to  the  best  ad- 
vantage. -  -  -  -  -       612 

Chapter  IV.   On    the  historical  Interpretation    of   the, 
Scriptures. 

I.  Historical  interpretation  defined. — Rules  for  the  historical  interpreta- 
tion of  the  Scriptures. — 11.  On  the  interpretation  of  Scripture 
miracles.  -  -  -  -       622 


Chapter  V.  On  the  Interpretation    of  the    Figurative 

Language  of  Scripture.  r  -  -635 

Section  I.    General    Observations   on   the    Interpretation   of 

Tropes  and  Figures.  -  -  -     637 

Section  II.    On  the  Interpretation  of  tlie  Metonymies  occur- 
ring in  the  Scriptures. 

Nature  of  a  metonymy. — i.  Metonymy  of  the  cause. — 2.  Metonymy  of 
the  effect. — 3.  Metonymy  of  the  subject. — 4.  Metonymy  of  the  ad- 
junct, in  which  the  aJjunct  is  put  for  the  subject.  -  -       647 

Section  III.  On  the  Interpretation  of  Scripture  Metaphors. 

Nature  of  a  metaphor — Sources  of  Scripture  metaphors, — I.  The  works  of 
nature. — II.  The  occupations,  customs,  and  arts  of  life. — HI.  Sacred 
topics,  or  jreligion  and  things  connected  with  it. — IV.  Sacred  history,         658 


CONTENTS.  ▼ 

Page 

Section  IV.  On  tlie  Interpretation  of  Scripture  Allegories. 

•The  allegory  defined. — Different  species  of  allegory. — Rules  for  the  inter- 
pretation of  Scripture  allegories.  -  -  -       668 

Section  V.   On  the  Interpretation  of  Scripture  Parables. 

I.  Nature  of  a  parable. — II.  Antiquity  of  this  mode  of  instruction.-— 
J II.  Rules  for  the  interpretation  of  parables. — IV.  Parables,  why 
used  by  Jesus  Christ. — V.  Remarks  on  the  distinguishing  excellencies 
of  Christ's  parables,  compared  with  the  most  celebrated  fables  of  an- 
tiquity. -  -  -  -  -       676 

Section  VI.   On  Scripture  Proverbs. 

I.  Nature  of  Proverbs. — Prevalence  of  this  mode  of  instruction. — II.  Dif- 
ferent kinds  of  Proverbs. — III.  The  Proverbs  occurring  in  the  New 
Testament,  how  to  be  interpreted.  ■  _  -       ggo 

Section  VII.     Concluding    Observations    on    the  Figurative 
Language  of  Scripture. 

I.  Synecdoche, — II.  Irony. — III.  Hyperbole.  -  .  _       694 


Chaptee  VI.     On    the  Spiritual   Interpretation  of  tJte 

Scriptures.  -  -  -  -  -699 

Chapter  VII.     0«  t/ie  Interpretation  of  the   Scripture 
Prophecies. 

Section  I.    General  Rules  for  ascertaining  the  Sense  of  the 

Prophetic  Writings.  -  -  -  -     705 

Section  II.  Observations  on  the  Accomplishment  of  Prophecy 

in  general.  -  -  -  -  -     714 

Section  III.  Observations  on  the  Accomplishment  of  Prophecies 

concerning  the  Messiah  in  particular.  -  -     719 

Chapter  VIII.  On  the  Interpretation  of  Types. 

I.  Nature  of  a  type. — II.  Different  species  of  types. — 1.  Legal  types. — 
2.  Prophetical  types. — 3.  Historical  types. — III.  Rules  for  the  inter- 
pretation of  types. — IV.  Remarks  on  the  interpretation  of  symbols,   -       724 

Chapter  IX.    On   the  doctrinal   Interpretation   qf  the 

Scriptures.  -  -  -  -    737 

Chapter  X.  On   the  Interpretation  of  the  Moral  Parts 

of  Scripture.         -  ••  -  '754 


▼l  CONTENTS. 

Page 

Chapter  XI.  On  the  Interpretation  of  the  Promises  and 

Threatenings  of  Scripture.  -  -    763 

Chapter  XII.  On  the  Infei-ential  and  Practical  Read- 
ing of  Scripture, 

Section  I.   On  the  Inferential  Reading  of  the  Bible. 

I.  General  rules  for  the  deduction  of  inferences. — II.  Observations  for  as- 
certaining the  sources  of  internal  inferences. — III.  And  also  of  external 
inferences.  -  -  -  -       769 

Section  II.  On  the  Practical  Reading  of  Scripture.  -     780 


CONTENTS    OF   THE   APPENDIX.  Vli 


APPENDIX. 


No.  I.    Account   of  the  principal  Hebrew  and  Chaldee 
Grammars. 

Section  I.  Hebrew  Grammars,  with  Points.              -  -  1 

Section  II.  Hebrew  Grammars,  without  Points.            -  -  3 

Section  III.  Hebrew  Grammars,  with  and  without  Points.  -  4 

Section  IV.  Chaldee  Grammars.                   -             -  -  5 

No.  II.    Account  of  the  principal  Hebrew  and   GreeJc 
Lexicons. 

Section  I.  Hebrew  Lexicons,  with  Points.  -  -         5 

Section  II.  Hebrew  Lexicons,  without  Points.  -  7 

Section  III.  Lexicons  to  the  Greek  Testament  and  to  the  Sep- 

tuagint  Version.  -  -  -  -         7 

No.  III.  A  Notice  of  the  principal  Lexicons  and  Gram- 
mars of  the  Cognate  or  Kindred  Languages.  -        & 

No.  IV.  A  Notice  of  the  principal  Editions  of  the  Sep- 

tuagint  Greek  Version.  -^  -  -      14 

No.  V.  A  List  of  the  principal  Writers  on  the  Criticism 

and  Interpretation  of  the  Scriptures.  -  -20 

No.  VI.  List  of  the  principal  Writers^  isoho  have  treated  on 
the  Antiquities,  Chronology,  Geography,  and  other 
Historical  Circumstances  of  the  Scriptures.  -      31 

No.  VII.  A  List  of  the  principal  Commentators  and 
Biblical  Critics  of  Eminence;  mth  Bibliographical 
and  Critical  Notices,  extracted  from  authentic  Sources.      41 

Section  I.  Scholia  on  the  entire  Bible,  or  the  greater  Part 

thereof.  -  -  -  -       42 

Section  II.  Jewish  Commentators.  -  -  -      44 


Viil  CONTENTS   OF   THE    APPENDIX. 

Section  III.  Commentaries  by  the  Fathers  and  Doctors  of  the 

Christian  Church  previously  to  the  Reformation.  -       46 

Section  IV.  The  principal  Commentators  on  the  Scriptures, 

generally,  since  the  Reformation.  -  -  -       52 

Section  V.  Principal  Commentators  on  the  Old  Testament, 

and  on  detached  Books  thereof.  -  -  -65 

Section  VI.  Principal  Commentators  on  the  New  Testament, 

and  on  detached  Books  thereof.  -  -  -       87 

Section  VII.    Principal   Collections  of  Observations  on  the 

Scriptures,  grammatical,  philological,  and  miscellaneous.       109 


(     517     ) 

PART  II. 

ON 
THE    INTERPRETATION 

OF 

SCRIPTURE. 


CHAPTER  I. 

ON    THE    SENSES    OF    SCRIPTURE. 

I.  Of  the  Literal  Sense. — II.  Allegorical  Sense. — III.  Typical  or 
Spiritual  Sense. — IV.  Parabolic  Sense. — V.  Examination  and 
vindication  of  the  Spiritual  Sense. — VI.  General  rules  for  investi- 
gating the  different  Senses  of  Scripture. 

JVIaN,  being  formed  for  society,  has  received  from  his 
Creator  the  faculty  of  communicating  to  his  fellow-men,  by 
means  of  certain  signs,  the  ideas  conceived  in  his  mind. 
Hence,  his  organs  of  speech  are  so  constructed,  that  he  is  ca- 
pable of  forming  certain  articulate  sounds  expressive  of  his  con- 
ceptions; and  these,  being  fitly  disposed  together,  constitute 
discourse  ;  which,  whether  it  be  pronounced  or  written,  must 
necessarily  possess  the  power  of  declaring  to  others  what  he 
wishes  they  should  understand. 

The  vehicles,  or  signs,  by  which  men  communicate  their 
thoughts  to  each  other,  are  termed  words :  the  idea,  or  notion, 
attached  to  any  word,  is  its  signification ;  and  the  ideas  which 
are  expressed  by  several  words  connected  together,  —  that  is, 
in  entire  sentences  and  propositions,  and  which  ideas  are  pro- 
duced in  the  minds  of  others,  —  are  called  the  sense  or  proper 
meaning  of  \vords.  Thus,  if  a  person  utter  certain  words,  to 
which  another  individual  attaches  the  same  idea  as  the  speaker, 
he  is  said  to  understand  the  latter,  or  to  comprehend  the  sense 

L  L  3 


518  On  the  Senses  of  Scripture.  [Part.  II. 

of  his  words.  If  we  transfer  this  to  sacred  subjects,  we  may 
define  the  sense  of  Scripture  to  be  that  conception  of  its  mean- 
ing, which  the  Holy  Spirit  presents  to  the  understanding  of 
man,  by  means  of  the  words  of  Scripture,  and  by  means  of  the 
ideas  comprised  in  those  words. 

Although  in  every  language  there  are  very  many  words 
which  admit  of  several  meanings,  yet  in  common  parlance 
there  is  only  one  true  sense  attached  to  any  word  ;  which  sense 
is  indicated  by  the  connexion  and  series  of  the  discourse,  by 
its  subject  matter,  by  the  design  of  the  speaker  or  writer,  or 
by  some  other  adjuncts,  unless  any  ambiguity  be  purposely  in- 
tended. That  the  same  usage  obtains  in  the  sacred  writings 
there  is  no  doubt  whatever.  In  fact,  the  perspicuity  of  the 
Scriptures  requires  this  unity  and  simplicity  of  sense,  in  order 
to  render  intelligible  to  man  the  design  of  their  Great  Author, 
which  could  never  be  comprehended  if  a  multiplicity  of  senses 
were  admitted.  In  all  other  writings,  indeed,  besides  the 
Scriptures,  before  we  sit  down  to  study  them,  we  expect  to 
find  one  single  determinate  sense  and  meaning  attached  to 
the  words ;  from  which  we  may  be  satisfied  that  we  have  at- 
tained their  true  meaning,  and  understand  what  the  authors 
intended  to  say.  Further,  in  common  life,  no  prudent  and 
conscientious  person,  who  either  commits  his  sentiments  to  writ- 
ing or  utters  any  thing,  intends  that  a  diversity  of  meanings: 
should  be  attached  to  what  he  writes  or  says  :  and,  consequently, 
neither  his  readers,  nor  those  who  hear  him,  affix  to  it  any 
other  than  the  true  and  obvious  sense.  Now,  if  such  be  the 
practice  in  all  fair  and  upright  intercourse  between  man  and 
man,  is  it  for  a  moment  to  be  supposed  that  God,  who  has 
graciously  vouchsafed  to  employ  the  ministry  of  men  in  order 
to  make  known  his  will  to  mankind,  should  have  departed  from 
this  way  of  simplicity  and  truth  ?  Few  persons,  we  apprehend, 
will  be  found,  in  this  enlightened  age,  sufficiently  hardy  to  main- 
tain the  affirmative.  ' 

I.  The  Literal  Sense  of  Scripture  is  that  which  the  words 
signify  in  their  natural  and  proper  acceptation,  as  in  John 
X.  30.,  /  a7id  the  Father  are  one  ;  in  which  passage  the  deity 
of  Christ,  and  his  equality  with  God  the  Father,  are  so  dis- 
tinctly and  unequivocally  asserted,  that  it  is  difficult  to  con- 
ceive how  any  other  than  its  proper  and  literal  meaning  could 
ever  be  given  to  it.     The  literal  sense  has  also  been  termed 


'  On  this  subject  the  reader  may  consult  M.  Winterberg's  Prolusio  cle  interpre- 
taiione  unicd,  unicd  et  cerlce  persitasionis  de  doclrina'  religionis  verilcUe  et  arnica: 
consensionis  cmissa,  in  Veltliusen's  and  Kuinoel's  Commcntalioncs  Thcologiccc,  vol.  iv. 
j'p.  '120—438. 


Ch.  I.]  On  the  Senses  of  Scripture.  519 

tbe  grammatical  sense ;  the  term  grammatical  having  the  same 
reference  to  the  Greek  language  as  the  term  literal  to  the 
Latin,  both  referring  to  the  elements  of  a  word.     Words  may 
also  be  taken  properly  and  physically,  as  in  John  i.  6.     There 
was  a  man  whose  name  was  John :    this  is  called  the  proper 
literal  sense.    When,  however,  words  are  taken  metaphorically 
and  figuratively,  that  is,  are  diverted  to  a  meaning  which  they 
do  not  naturally  denote,  but  which  they  nevertheless  intend 
under  some  figure  or  form  of  speech,  —  as  when  the  properties 
of  one  person   or  thing  are  attributed  to  another,  —  this  is 
termed  the  tropical  or  ^figurative  sense  '.     "  Thus,  when  hard- 
ness is  applied  to  stone,  the  expression  is  used  literally,  in  its 
proper  and  natural  signification : — when  it  is  applied  to  the 
heart,  it  is  used  Jguratively,  or  in  an  improper  acceptation. 
Yet  the  sense,  allowing  for  the  change  of  subject,  is  virtually 
the  same,  its  application  being  only  transferred  from  a  plrysical 
to  a  moral   quality  2."     An  example  of  this  kind  occurs   in 
Ezek.  xxxvi.  26.  and  xi.  19-,  where  the  heart  of  stone  denotes 
a  hard,  obdurate  heart,  regardless  of  divine  admonitions,  and 
the  heart  of  flesh  signifies  a  tender  heart,  susceptible  of  the 
best  and  holiest  impressions.    In  like  manner,  in  Zech.  vii.  12., 
the  obdurate  Jews  are  said  to  have  made  their  hearts  as  an 
adamant  stone.      Numerous  similar  expressions  occur  in  the 
New  as  well  as  in  the  Old  Testament,  as  in  Luke  xiii.  32. 
John  i.  29.  and  xv.  5. ;  where  Herod,  for  his  craftiness  and 
cruelty,   is  termed  a  fox .-  the  Saviour  of  the  world  is  called 
the  Lamb  of  God,  because  to  his  great  atoning  sacrifice  for 
the  sins  of  the  whole  world,  the  lamb,  which  was  offered  every 
morning  and  evening,  had  a  typical  reference;  he  is  also  called 
a  vine,  as  all  true  Christians  are  designated  the  branches,  to 
intimate  that  Christ  is  the  support  of  the  whole  church,  and 
of  every  particular  believer, — that,  in  the  language  of  the  New 
Testament,  they  are  all  implanted  and  grafted  into  him,  that 
is,  united  to  him  by  true  faith  and  sincere  love,  and  that  they 
all  derive  spiritual  life  and  vigour  from  him.     It  were  unneces- 
sary to  multiply  examples  of  this  kind,  as  every  diligent  reader 
of  the  Word  of  God  will  doubtless  be  able  to  recollect  them. 
Further,  the  literal  sense  has  been  called  the  historical  sense, 


'  «  The  tropical  sense  is  no  other  than  xhtfigurcUwe  sense.  As  we  say,  in  lan- 
guage derived  from  the  Greek,  that  a  trope  is  used,  when  a  word  is  turned  from  its 
literal  or  grammatical  sense ;  so  we  say,  in  language  derived  from  the  Latin,  that  a 
figure  is  then  used,  because  in  such  cases  the  meaning  of  the  word  assumes  a  new>;i«. 
The  same  opposition,  therefore,  which  is  expressed  by  the  terms  literal  sense  and 
^figurative  sense,  is  expressed  also  by  the  leims  grammatical  sense  and  tropical  sense, 
Bishop  Marsh's  Lect.  part  iii.  p.  67  . 

2  Bishop  Vanmildert's  Bamp.  Led.  p.  222. 

LL  4 


520  On  the  Senses  of  Scripture.  [Part  II. 

as  conveying  the  meaning  of  the  words  and  phrases  used  by  a 
writer  at  a  certain  time.  Thus,  in  the  more  antient  books  of 
the  Old  Testament,  the  word  isles  or  islatids  signifies  every 
inhabited  region,  particularly  all  the  western  coasts  of  the 
Mediterranean  Sea,  and  the  seats  of  Japhet's  posterity,  viz. 
the  northern  part  of  Asia,  Asia  Minor,  and  Europe,  together 
with  some  other  regions.  Of  this  sense  of  the  word  we  have 
examples  in  Gen.  x.  5.  Isa.  xi.  11.  xx.  6.  xxiii.  6.  xxiv.  15. 
xlii.  15.  Ixvi.  19.  Ezekiel  xxvi.  15.  18.  xxvii.  3 — 7-  15.  35. 
But,  in  a  later  age,  it  denotes  islands  properly  so  called,  as  in 
Esther  x.  i.,  and,  perhaps,  Jer.  xlvii.  4.  (marginal  rendering'). 
Again,  the  phrase,  to  jjossess  or  inherit  the  land,  which  is  of 
very  frequent  occurrence  in  the  Old  Testament,  if  we  consider 
it  historically,  that  is,  with  reference  to  the  history  of  the 
Jewish  nation,  means  simply,  to  hold  the  secure  and  undis- 
turbed possession  of  the  promised  land  ;  and,  in  the  New  Tes- 
tament, the  phrase  to  ^^folloxv  Christ*'  must  in  like  manner  be 
understood  historically  in  some  passages  of  the  Gospels  ;  im- 
plying no  more  than  that  the  persons  there  mentioned  followed 
the  Lord  Jesus  Christ  in  his  progresses,  and  were  auditors  of 
his  public  instructions,  precisely  as  the  apostles  followed  him 
from  place  to  place,  and  heard  his  doctrine.  - 

Where,  besides  the  direct  or  immediate  signification  of  a 
passage,  whether  literally  or  figuratively  expressed,  there  is 
attached  to  it  a  more  remote  or  recondite  meaning,  this  is 
termed  the  mediate^  spiritual,  or  mystical  sense  ^ :  and  this 
sense  is  founded,  not  on  a  transfer  of  words  from  one  signifi- 
cation to  another,  but  on  the  entire  application  of  the  matter 
itself  to  a  different  subject.  Thus,  what  is  said  literally  in 
Exod.  XXX.  10.  and  Levit.  xvi.  concerning  the  High  Priest's 
entrance  into  the  most  holy  place  on  the  day  of  expiation,  with 
the  blood  of  the  victim,  we  are  taught  by  St.  Paul  to  understand 
spiritually  of  the  entrance  of  Jesus  Christ  into  the  presence  of 
God  with  his  own  blood.     (Heb.  ix.  7 — 20.) 

'  Jahn,  Enchiridion  Hermeneutics  Generalis,  p.  24.  who  cites  Michaelis's  Spicilegium 
Geographiae  Hebreas  Rxtera,  parti,  pp.  131 — 143.,  and  also  his  Suppieinentum  ad 
Lexica  Hebi-aica,  pp.  68,  69. 

•  Many  additional  instances  might  be  offered,  if  the  hmits  of  this  work  would  permit. 
The  reader,  who  is  desirous  of  fully  investigating  the  hisloric  iotse  of  Scripture,  will 
derive  much  solid  benefit  from  Dr.  Storr's  Disquisition  De  Sensu  Historico,  in  vol.  i. 
(pp.  1 — 88.)  of  his  "  Opuscula  Academica  ad  Interpretationem  Librorum  Sacrorum 
pertinentia,"  8vo.  Tubingen,  1796. 

"  Dicitur  mysticus,"  says  a  learned  and  sensible  Roman  Catholic  writer,  "  a  fiiuy 
claudo;  quia  licet  non  semper  fidei  mysteria  comprehendat,  magis  tamen  occultus,  et 
clausus  est,  quam  literalis,  qui  per  verba  rile  intellecta  facilius  innotescit."  Adami 
Viser,  Hermeneutica  Sacra  Novi  Testament!,  pars  ii.  pp.  .51,  52.  See  also  Jahn's 
Enchiridion  Hermeneutica  Generalis,  pp.  4J,  42. ;  and  Bishop  Van  Mildert's  Bamptoiv 
Lectures,  p.  222. 


Ch.  I.]  On  the  Senses  of  Scripture.  521 

The  spiritual  sense  of  Scripture  has  frequently  been  divided 
into  allegorical^  typical,  sj\d  parabolical.  The  reason  of  this 
mode  of  classification,  as  well  as  of  some  other  minor  distinc- 
tions, does  not  sufficiently  appear.  Since,  however,  it  has 
obtained  a  place  in  almost  every  treatise  on  the  interpretation 
of  the  Scriptures,  it  may  not  be  irrelevant  to  define  and  illus- 
trate these  senses  by  a  few  examples. 

II.  The  Allegorical  Sense  is,  when  the  Holy  Scriptures,  be- 
sides the  literal  sense,  signify  any  thing  belonging  to  faith  or 
spiritual  doctrijie.  Such  is  the  sense  which  is  required  rightly 
to  understand  Gal.  iv.  24.  octivcc  sa-ivaX'KriyoqoDix.svu,  'which  things 
are  allegorically  spoken,  or,  which  things  are  thus  allegorisedy 
by  me ;  that  is,  under  the  veil  of  the  literal  sense  they  further 
contain  a  spiritual  or  mystical  sense. 

III.  The  Typical  Sense  is,  when,  under  external  objects  or 
prophetic  visions,  secret  things,  whether  present  or  future,  are 
represented ;  especially  when  the  transactions  recorded  in  the 
Old  Testament  presignify  or  adumbrate  those  related  in  the 
New  Testament.  Thus,  in  Psal.  xcv.  11.,  the  words  ^'^  they 
should  not  enter  ijito  my  rest^^  literally  understood,  signify  the 
entrance  of  the  Israelites  into  the  promised  land ;  but,  spiri- 
tually and  typically,  the  entering  into  the  rest  and  enjoyment 
of  heaven  through  the  merits  and  mediation  of  Christ,  as  is 
largely  shewn  in  the  epistle  to  the  Hebrews,  chapters  iii. 
and  iv. 

IV.  The  Parabolic  Sense  is,  when,  besides  the  plain  and  ob- 
vious meaning  of  the  thing  related,  an  occult  or  spiritual  sense 
is  intended.  As  this  chiefly  occurs  in  passages  of  a  moral 
tendency,  the  parabolic  has  by  some  writers  been  termed  the 
moral  or  tropological  sense.  Of  this  description  is  the  parable 
of  the  talents :  the  design  of  which  is  to  shew  that  the  duties 
which  men  are  called  to  perform  are  suited  to  their  situations 
and  the  talents  which  they  severally  receive ;  that  whatever 
good  a  man  possesses  he  has  received  from  God,  as  well  as 
the  ability  to  improve  that  good  ;  and  that  the  grace  and  tem- 
poral mercies  of  God  are  suited  to  the  power  which  a  man  has 
of  improving  them.  Thus,  also,  the  injunction  in  Deut. 
XXV.  4.  relative  to  muzzling  the  ox  while  treading  out  the 
corn,  is  explained  by  St.  Paul  with  reference  to  the  right  of 
maintenance  of  ministers  of  the  Gospel.     (1  Cor.  ix.  9 — 11.) 

It  were  easy  to  multiply  examples  of  each  of  the  different 
senses  here  mentioned ;  but  as  they  have  all  one  common 
foundation,  and  as  we  shall  have  occasion  to  adduce  others  in 
the  course  of  the  following  pages,  when  stating  the  rules  for 
interpreting  the  various  senses  of  Scripture  after  they  have 

5 


S22  On  the  Senses  of  Scripture.  [Part  11» 

been  ascertained,  the  instances  above  quoted  may  suffice  to 

illustrate  the  distinctions  subsisting  between  them. 

V.  The  spiritual  interpretation  of  Scripture  has   been  as 

much  depreciated  by  some  commentators  and  biblical  critics, 

as  it  has  been   exaggerated  and  carried  to   the  extreme  by 

others :  but  if  the  argument  against  a  thing  from  the  possibility 

of  its  being  abused  be  inadmissible  in  questions  of  a  secular 

nature,  it  is  equally  inadmissible  in  the  exposition  of  the  sacred 

writings.     All  our  ideas  are  admitted  through  the  medium  of 

the  senses,  and  consequently  refer  in  the  first  place  to  external 

objects :    but  no  sooner  are  we  convinced  that  we  possess  an 

immaterial  soul  or  spirit,  than  we  find  occasion  for  other  termsj 

or,  for  want  of  these,  another  application  of  the  same  terms  to 

a  different  class  of  objects;  and  hence  arises  the  necessity  of 

resorting  to  figurative  and  spiritual  interpretation.     Now,  the 

object  of  revelation  being  to  make  known  things  which  "  eye 

hath  not  seen  nor  ear  heard,  nor  have  entered  into  the  heart 

of  man  to  conceive,"  it  seems  hardly  possible  that  the  human 

mind  should  be  capable  of  apprehending  them,  but  through 

the  medium  of  figurative  language  or  mystical  representations. 

*'  The  foundation  of  religion  and  virtue  being  laid  in  the 

...  • 

mind  and  heart,  the  secret  dispositions  and  genuine  acts  of 

which  are  invisible,  and  known  only  to  a  man's  self;  therefore 
the  powers  and  operations  of  the  mind  can  only  be  expressed  in 
figurative  terms  and  external  symbols.  The  motives  also  and 
inducements  to  practice  are  spiritual,  such  as  affect  men  in  a 
way  of  moral  influence,  and  not  of  natural  efficiency ;  the 
principal  of  which  are  drawn  from  the  consideration  of  a  future 
state;  and  consequently  ^/zes^  likewise  must  be  represented  by 
allegories  and  similitudes,  taken  from  things  most  known  and 
familiar  here.  And  thus  we  find  in  Scripture  the  state  of  re- 
ligion illustrated  by  all  the  beautiful  images  we  can  conceive; 
in  which  natural  unity,  order,  and  harmony  consist,  as  re- 
gulated by  the  strictest  and  most  exact  rules  of  discipline,  taken 
from  those  observed  in  the  best  ordered  temporal  government. 
In  the  interpretation  of  places,  in  which  any  of  these  images 
are  contained,  the  principal  regard  is  to  be  had  to  the  fgurative 
or  spiritual,  and  not  to  the  literal  sense  of  the  words.  From 
not  attending  to  which,  have  arisen  absurd  doctrines  and  in- 
ferences, which  Aveak  men  have  endeavoured  to  establish  as 
Scripture  truths ;  whereas,  in  the  other  method  of  explication, 
the  things  are  plain  and  easy  to  every  one's  capacity,  make  the 
deepest  and  most  lasting  impressions  upon  their  minds,  and 
have  the  greatest  influence  upon  their  practice.  Of  this  nature 
are  all   the  rites  and  ceremonies  prescribed  to  the  Jews,  with 


Ch.  I.]  On  the  Senses  of  Scripture.  523 

relation  to  the  external  form  of  religious  worship ;  every  one 
of  which  was  intended  to  shew  the  obligation  or  recommend 
the  practice  of  some  moral  duty,  and  was  esteemed  of  no  further 
use  than  as  it  produced  that  effect.  And  the  same  may  be  ap- 
plied to  the  rewards  and  punishments  peculiar  to  the  Christian 
dispensation,  which  regard  a  future  state.  The  rewards  are 
set  forth  by  those  things,  in  which  the  generality  of  men  take 
their  greatest  delight,  and  place  their  highest  satisfaction  of  this 
life ;  and  the  punishments  are  such  as  are  inflicted  by  human 
laws  upon  the  worst  of  malefactors :  but  they  can  neither  of 
them  be  understood  in  the  strictly  literal  sense,  but  only  by 
way  of  analogy,  and  corresponding  in  the  general  nature  and 
intention  of  the  thing,  though  very  different  in  kind."  • 

But  independently  of  the  able  argument  a  priori,  here  cited, 
in  favour  of  the  mediate,  mystical,  or  spiritual  interpretation  of 
the  Scriptures,  unless  such  interpretation  be  admitted,  we 
cannot  avoid  one  of  two  great  difficulties  :  for,  either  we  must 
assert  that  the  multitude  of  applications,  made  by  Christ  and 
his  apostles,  are  fanciful  and  unauthorised,  and  wholly  inade- 
quate to  prove  the  points  for  which  they  are  quoted ;  or,  on  the 
other  hand,  we  must  believe  that  the  obvious  and  natural  sense 
of  such  passages  was  never  intended,  and  that  it  was  a  mere 
illusion.  The  Christian  will  not  assent  to  the  former  of  these 
positions ;  the  philosopher  and  the  critic  will  not  readily  assent 
to  the  latter.  ^ 

It  has  been  erroneously  supposed,  that  this  mediate,  or 
mystical  interpretation  of  Scripture  is  confined  to  the  New 
Testament  exclusively ;  we  have,  however,  clear  evidence  of 
its  adoption  by  some  of  the  sacred  writers  of  the  Old  Testament, 
and  a  few  instances  will  suffice  to  prove  its  existence.  In  Exod. 
xxviii.  38.  Moses  says  that  the  diadem  or  plate  of  gold,  worn 
upon  certain  solemn  festivals  upon  the  high  priest's  forehead, 
signified  that  he  bore  in  a  vicarious  and  typical  manner  the 
sin  of  the  holy  things,  and  made  an  atonement  for  the  imper- 
fection of  the  Hebrew  offerings  and  sacrifices.  In  Levit.  xxvi. 
41.  and  Deut.  x.  16.  and  xxx.  6.  he  mentions  the  circumcision 
of  the  heart,  which  was  signified  by  the  circumcision  of  the 
flesh.  (Compare  Jer.  iv.  4.  vi.  10.  and  ix.  25,  26.  with  Exod. 
vi.  12.  30)  Further,  the  great  lawgiver  of  the  Jews  explains' 
the  historical  and  typical  import  of  all  their  great  festivals. 


'  Dr.  John   Clarke's  Enquiry  into    the  Origin   of  Evil,   in  the    folio  collection  of 
Beyle's  Lectures,  vol.  iii.  p.  229. 

2  bee  Bishop  Middleton  on  tlie  Greek  Article,  p.  580. 


524<  On  ike  Senses  of  Scripture.  [Part  II« 

Thus,  in  Exod.  xiii.  13.  and  Numb.  iii.  12,  13.  44 — 51.  and 
xviii.  14 — 16,  he  shews  the  two-fold  meaning  of  the  redemp- 
tion of  their  first-born  sons,  viz.  that  the  first-born  of  the  He- 
brews were  preserved  while  Egypt  groaned  beneath  the  plague 
inflicted  by  divine  vengeance,  and  that  the  first-born  sons  were 
formerly  consecrated  to  the  priesthood ;  which  being  afterwards 
transferred  to  the  tribe  of  Levi,  the  first-born  sons  were  ex- 
changed for  the  Levites,  and  were  thenceforth  to  be  redeemed. 
The  whole  of  the  sacrificial  law  shewed  that  the  bloody  sacri- 
fices morally  signified  the  punishment  of  the  person  for  or  by 
whom  they  were  offered ;  and  that  the  other  sacred  rites  of  the 
Hebrews  should  have  a  symbolical  or  spiritual  import  will  be 
obvious  to  everyone  who  recollects  the  frequent  use  of  symbols 
which  obtained  in  Egypt,  from  which  country  Moses  brought 
out  the  Hebrews.  The  precepts  delivered  in  the  New  Testa- 
ment concerning  the  sacraments  plainly  intimate  that  those  very 
sacred  rites  were  then  about  to  receive  their  real  accomplish- 
ment, and  their  symbolic  or  spiritual  meaning  is  explained  :  as 
in  Rom.  vi.  3—11.  Col.  ii.  12.  1  Cor.  vi.  11.  xi.  23—27.  Eph. 
v.  26.  and  Tit.  iii.  5.  In  which  last  passage  baptism  (by  im- 
mersion in  water  probably)  is  said  to  signify  not  only  the  moral 
ablution  of  sin,  but  also  the  death  and  burial  of  guilty  man, 
and  (by  his  emersion  from  the  water)  his  resurrection  to  a  pious 
and  virtuous  life ;  in  other  words,  our  death  unto  sin,  and  our 
obligation  to  walk  in  newness  of  life.  The  spiritual  import  of 
the  Lord's  supper  is  self-evident. 

Lastly,  Since  we  learn  from  the  New  Testament  that  some 
histories,  which  in  themselves  convey  no  peculiar  meaning, 
must  be  interpreted  allegorically  or  mystically,  (as  Gal.  iv. 
22 — 24.)  and  that  persons  and  things  are  there  evidently  types 
and  emblems  of  the  Christian  dispensation,  and  its  divine 
founder,  as  in  Matt.  xii.  40.  John  iii.  14,  15.  1  Cor.  x.  4.  and 
Heb.  vii.  2,  3.  it  is  plain  that  the  mystical  sense  ought  to  be 
followed  in  the  histories  and  prophecies  ^  of  the  Old  Testa- 
ment, and  especially  in  such  passages  as  are  referred  to  by  the 
inspired  writers  of  the  New  Testament ;  who  having  given  us 
the  key  by  which  to  unlock  the  mystical  sense  of  Scripture,  we 
not  only  may  but  ought  cautiously  and  diligently  to  make  use  of 
it.  Where  the  inspired  writers  themselves  direct  us  to  such 
an  interpretation,  when  otherwise  we  might  not  perceive  its 
necessity,  then  we  have  an  absolute  authority  for  the  exposi- 
tion,  which  supersedes  our  own  conjectures,  and  we  are  not 

"  On  the  Doiilk  Sense  of  Prophecy,  see  Chap,  VII.  Sect.  II.  infra. 


Ch.  I.]  On  the  Senses  of  Scriptmr'.  525 

only  safe  in  abiding  by  that  authorityj  but  should  be  unwar- 
ranted in  rejecting  it. ' 

VI.  Having  thus  defined,  and  illustrated  by  examples,  the 
various  senses,  w^hich  are  to  be  found  in  the  Scriptures,  it  re- 
mains that  we  offer  a  few  general  considerations  and  cautions, 
relative  to  their  investigation;  by  attending  to  which  the  subse- 
quent labour  of  the  student  will  be  essentially  facilitated,  in 
examining  the  signification  of  words  and  phrases. '^ 

1.  The  j?iost  simple  se7ise  is  aViSoays  that  lohich  is  the  genuine 
meaning. 

This  remark  is  so  obvious  as   to  require  no   illustrative  example. 
Where  indeed  two  meanings  or  senses  present  themselves,   without 
doing  any  violence  to  the  words  or  to  their  scope  and  connexion,   and 
to  the  subject  matter,  &c.  in   such  case  the  different  arguments  for 
and  against   each  meaning  must   be   carefully  discussed,    and    that 
meaning  which   is   supported   by  the   most   numerous   and   weighty 
arguments,   and   is  found  to  be  the  most  probable,   must  be  pre- 
ferred,  as  being  the  genuine  sense.      Yet,   simple   and   obvious    as 
this  canon   confessedly  is,   it  is  perpetually  violated  by  the   modern 
school  of  interpreters  in  Germany,   at  the  head  of  which  stand  the 
the  names  of  Professors  Bauer  and  Paulus,  and  M.M.  Gabler,  Schus- 
ter, and  others  ;  and  against  whose  impious  and  pantheistical   tenets 
the  unwary  student  cannot  be  sufficiently  put  upon  his  guard,   on 
account  of  the  great  celebrity  which  some  of  these  writers  have  justly 
acquired  for  their  profound  philological  attainments.     Assuming  to 
themselves  the  appellation  of  Evangelical  Divines,  the  teachers  of  thi& 
school  assert,  that  there  is  no  such  thing  as  a  divine  revelation  in  the 
sense  attached   to  this  word  by  Christians ;    and  that  the  miracles 
recorded  in  the  Scriptures  are  merely  natural  occurrences,  exaggerated 
and    embellished   by  those  who  have   related  them.     According   to 
these  anti-supernaturalists,   tlie  whole  of  the  doctrines   of  Scripture 
consist  either  of  the  precepts  of  nature  clothed  in  obscure  expressions, 
or  of  absolutely  false  doctrines  invented  by  the   sacred  writers,  who 
were  men  subject  to  error  like  ourselves,  and  (what  they  say  is  still 
worse)  who  were  deprived  of  that  mass  of  knowledge  which  consti- 

'  Bauer,  Herm.  Sacr.  pp.  13—44.  Viser,  Hermeneutica  Sacra  Nov.  Test,  pars  iu 
pp.  1 — 150.  J.  E.  PfeifFer,  Instituticnes  Hermeneiitic;t?  Sacrac,  jip.  122 — 132.  Aug. 
PfeifFer,  Herm.  Sacr.  cap.  iii.  (Op.  torn,  ii.pp.  635 — 638.)  Ernesti  Institiitio  Interpretis 
Novi  Test.  pp.  14 — 30..  (4th  edit.)  Mori  Acroases  AcademicEe  super  Hernien.  Nov, 
Test.  torn.  i.  pp.  27 — 73.  J.  B.  Carpzovii,  Primse  Lines  Harm.  Sac.  p.  24.  Bishop 
Middleton  on  the  Greek  Article,  pp.  580 — 590.  Bishop  Marsh's  Lect.  part  iii.  sect.  xv. 
and  xvi.  pp.  42 — 78  ;  and  Bishop  Van  Mildert's  Bampton  Leaures,  Serm.  vii.  pp.  217  • 
—  252.  and  notes,  pp.  385 — 596.  By  both  of  whom  the  senses  of  Scripture  are 
illustrated  by  applying  them  to  the  discussion  of  some  important  controversial  points 
between  Protestants  and  Roman  Catholics,  which  the  limits  of  a  practical  work  will  not 
admit  of  beuig  noticed. 

9  The  following  rules  are  phiefly  drawn  from  Chladenius's  Institutiones  Exegetica, 
pp.  238 — 242 ;  Jahn's  Enchiridion  Hermeneuticse  Sacrz,  pp.  34.  ct  seq.  Langii 
Hermeneutica  Sacra,  pp.  16  et  seij.  Rambachii  Institutiones  Hermeneutica;  Sacra,  p.  53 
etseq.;  and  Semler's  Apparatus  ad  Libcralem  Novi  Testamenti  Interpretationem,  p.  179 
et  seq.    See  also  J.  E.  Pfeiffer's  Inst.  Herm.  Sacr.  p.  349  el  scq. 


5^6  Oti,  the  Sefises  of  Scripture.  [Part  II. 

tutes  the  glory  of  our  age.     The  narrative  of  the  fall  of  man  is  a  mere 
mythos  or  philosophical  fable  ;  and  the  gospel  a  mythology,  i 

2.  Since  it  is  the  design  of  interpretation  to  render  in  our 
own  lanoruaffe  the  same  discourse  which  the  sacred  authors 
originally  wrote  in  Hebrew  or  Greek,  it  is  evident  that  our 
interpretation  or  version,  to  be  correct,  ought  not  to  affirm  or 
deny  more  than  the  inspired  penmen  affirmed  or  denied  at  the 
time  they  wrote,  consequently  we  should  be  more  'willing  to  take 
a  sense  from  Scripture  than  to  drifig  one  to  it. 

This  is  one  of  the  most  antient  laws  of  interpretation  extant,  and 
cannot  be  sufficiently  kept  in  mind,  lest  we  should  "teach  for 
doctrines  the  commandments  of  men,"  and  impose  our  narrow  and 
limited  conceptions  instead  of  the  broad  and  general  declarations  of 
Scripture.  For  want  of  attending  to  this  simple  rule,  how  many 
forced  and  unnatural  interpretations  have  been  put  upon  the  sacred 
writings ! — interpretations  alike  contradictory  to  the  express  meaning 
of  other  passages  of  Scripture^  as  well  as  derogatory  from  every  idea 
we  are  taught  to  conceive  of  the  justice  and  mercy  of  the  Most 
High.  It  will  suffice  to  illustrate  this  remark  by  one  single  instance  : 
In  John  iii.  16,  17.  we  read  that  "God  so  loved  the  world,  that  he 
gave  his  only  begotton  son,  that  whosoever  believeth  in  him  should 
not  perish  but  have  everlasting  life :  for  God  sent  not  his  son  to 
condemn  the  world,  but  that  the  world  through  him  might  be  saved." 
The  plain  obvious  and  literal  sense  of  this  passage,  as  well  as  of  its 
whole  context,  is,  that  the  whole  of  mankind,  including  both  Jews 
and  Gentiles  without  any  exception  in  favour  of  individuals,  were  in 
a  ruined  state,  about  to  perish  everlastingly,  and  utterly  without  the 
power  of  rescuing  themselves  from  destruction ;  that  God  provided 
for  their  rescue  and  salvation  by  giving  his  son  to  die  for  them  ;  and 
that  all  who  believe  in  him,  that  is,  who  believe  what  God  has 
spoken  concerning  Christ,  his  sacrifice,  the  end  for  which  it  was 
offered,  and  the  way  in  which  it  is  to  be  applied  in  order  to  become 
effectual ;  that  all  who  thus  believe  shall  not  only  be  exempted  from 
eternal  perdition,  but  shall  also  ultimately  have  everlasting  life,  in 
other  words,  be  brought  to  eternal  glory.  Yet  how  are  these  "good 
tidings  ot  great  joy  to  all  people,"  narrowed  and  restricted  by  certain 
expositors,  who  adopt  the  hypothesis  that  Jesus  Christ  was  given  for 
the  elect  alone ;  and  what  violence  are  they  compelled  to  do  to  the 
passage  in  question  in  order  to  reconcile  it  to  their  preconceived 
notions!  They  are  obliged  to  interpret  that  comprehensive  word, 
the  world,  by  a  synecdoche  of  a  part  for  the  whole ;  and  thus  say, 

^  On  the  above  subject,  the  reader  will  find  some  painfully  interesting  details  in 
Mr.  Jacob's  Agricultural  and  Political  Tour  in  Germany,  (London,  1820,  4to.)  pp. 
208 — 212:  in  the  Magazin  Evangelique,  (Geneve,  1820,  8vo.)  tome  iii.  pp.  26 — 52; 
and  Dr.  J.  P.  Smith's  Scripture  Testimony  to  the  Messiah,  vol.  ii.  part  ii.  pp.  654,655. 
It  is  proper  to  add,  that  the  system  of  obscurity  and  impiety  above  noticed  has  met  with 
able  refutations :  and  Kuinoel,  whose  commentary  on  the  historical  books  (noticed  in 
another  part  of  this  work)  was  composed  principally  for  Germans,  has  given  judicious 
abstracts  of  these  refutations. 


Ch»  I.]  On  the  Senses  of  Scripture.  527 

that  it  means  the  nobler  portion  of  the  world,  namely  the  electa 
without  calling  to  their  aid  those  other  parallel  passages  of  Scripture, 
in  which  the  above  consolatory  truth  is  explicitly  affirmed  in  other 
words.  A  similar  instance  occurs  in  Matt,  xviii.  1 1 .  where  Jesus 
Christ  is  said  to  have  "  come  to  save  that  which  was  lost,"  to  ccvoXuXo^  ; 
which  word,  as  its  meaning  is  not  restricted  by  the  Holy  Spirit,  is  not 
to  be  interpreted  in  a  restricted  sense,  and  consequently  must  be 
taken  in  its  most  obvious  and  vmiversal  sense.  In  this  way  we  are 
to  understand  Deut.  xxvii.  26.  and  Isa.  Ixiv.  6. 

3.  Before  we  conclude  upon  the  sense  of  a  text^  so  as  to  prove 
any  thing  hy  it,  we  must  be  sure  that  such  setise  is  not  repugnant 
to  natural  reasufi. 

If  such  sense  be  repugnant  to  natural  reason,  it  cannot  be  the  true 
meaning  of  the  Scriptures :  for  God  is  the  original  of  natural  truth, 
as  well  as  of  that  which  comes  by  particular  revelation.  No  pro- 
position, therefore,  which  is  repugnant  to  the  fundamental  principles  of 
reason,  can  be  the  sense  of  any  part  of  the  word  of  God  ;  and  that 
which  is  false  and  contrary  to  reason,  can  no  more  be  true  and 
agreeable  to  the  revelations  contained  in  the  sacred  writings,  than 
God  (who  is  the  author  of  one  as  well  as  the  other)  can  contradict 
himself.  ^VTience  it  is  evident  that  the  words  of  Jesus  Christ, — This  is 
my  body,  and  This  is  my  blood, — (Matt.  xxvi.  26.  28.)  are  not  to  be 
understood  in  that  sense,  which  makes  for  the  doctrine  of  transub- 
stantiation :  because  it  is  impossible  that  contradictions  should  be 
true  ;  and  we  cannot  be  more  certain  that  any  thing  is  true,  than  we 
are  that  that  doctrine  is  false. 

4.  Although  the  plain,  obvious,  atid  literal  sense  of  a  passage 
may  not  always  exhibit  the  mind  of  the  Holy  Spirit,  yet  it  is 
ordinarily  to  be  preferred  to  the  figurative  sense,  and  is  not  to 
be  rashly  abandoned,  unless  absolute  and  evident  ?iecessity  require 
such  literal  sense  to  be  given  up. 

"  I  hold  it,!'  says  the  learned  and  venerable  Hooker,  "  for  a  most 
infallible  rule  in  expositions  of  sacred  Scripture,  that,  where  a  literal 
construction  will  stand,  the  farthest  from  the  letter  is  commonly  the 
worst.  There  is  nothing  more  dangerous  than  this  licentious  and 
deluding  art,  which  changes  the  meaning  of  words,  as  alchemy  doth 
or  would  do  the  substance  of  metals,  making  of  any  thing  what  it 
pleases,  and  bringing  in  the  end  all  truth  to  nothing  ^"  Hooker 
applies  this  rule  to  the  discussion  of  some  points  controverted  in  his 
day,  which  it  would  be  foreign  to  our  plan  to  notice  ;  we  shall  there- 
fore proceed  briefly  to  shew  in  what  cases  we  may  depart  from  the 
strict  sense  of  the  letter  of  Scripture,  without  incurring  the  charge  of 
rashness  or  presumption. 

(1.)  Where  words,  properly  taken,  contain  anything  repug- 
nant to  the  doctrinal  or  moral  precepts  delivered  in  other  parts 
of  the  Scripture,  such  proper  and  literal  sense  may  safely  be 
abandoned. 


'  Ecclesiastical  Polity,  book  v.  c.  58—60.,  or  in  p.  211.  of  Mr.  CoUinson's  Analysis. 


528  On  the  Senses  of  Scripture .  [Part  II. 

For  it  would  be  the  extreme  of  absurdity  to  affirm  that  the  Holy 
Spirit  contradicts  himself.  Thus,  the  command  of  Jesus  Christ,  re- 
lated in  Matt,  xviii.  8,  9.  if  interpreted  literally,  is  directly  at  variance 
with  the  sixth  commandment,  (Exod.  xx.  13.)  and  must  consequently 
be  understood  figuratively.  So,  the  declaration  of  Jesus  Christ  in 
John,  xiv.  28.  {My  Father  is  greater  than  1)  is  to  Tbe  understood  of 
himself,  as  he  is  man.  This  is  evident  from  the  context  and  from  the 
nature  of  his  discourse.  In  John  xiv.  24.  Christ  tells  his  disciples 
that  the  Father  had  sent  him  ;  that  is,  in  his  quality  of  Messiah,  he 
was  sent  by  the  Father  to  instruct  and  to  save  mankind.  Now  as 
the  sender  is  greater  than  he  who  is  sent  (xiii.  IG.)  ;  so,  in  this  sense, 
is  the  Father  greater  than  the  Son.  It  certainly  requires  very  little 
argument  and  no  sophistry,  to  reconcile  this  saying  with  the  most 
orthodox  notion  of  the  deity  of  Christ ;  as  he  is  repeatedly  speaking 
of  his  divine  and  of  his  human  nature.  Of  the /ormer  he  says  (John 
X.  30.)  /  and  the  Father  are  one  ;  and  of  the  latter,  he  states  with  the 
same  truth.  The  Father  is  greater  than  I. 

(2.)  If  the  Holi/  Spirit,  ivho  is  the  best  interpreter  of  his  own 
'words,  elsewhere  deliver  his  mind  concerni7ig  the  same  thiiig,  in 
proper  and  clearer  words,  the  latter  are  preferably  to  be  adopted. 

Jerome  (on  Isa.  xix.)  has  long  since  remarked,  that  in  the  Scrip- 
tures clear  expressions  are  ordinarily  subjoined  to  those  which  are 
obscure,  and  that  what  is  in  one  place  stated  in  enigmatical  terms,  is 
in  another  passage  delivered  clearly  and  explicitly.  In  illustration  of 
this  remark,  it  will  be  sufficient  to  refer  to  and  compare  the  following 
passages,  viz.  Matt.  xiii.  15.  with  Mark  iv.  12.  and  Luke  xi.  20.  with 
Matt.  xii.  28.  See  also  Ezek.  xx.  37,  38.  Isa.  i.  22,  23.  xliii.  20,  21. 
xliv.  3— 5.  and  li.  1,  2. 

(3.)  Where  the  proper  signification  presents  a  meaning  that  is 
either  absurd^  or  manifestly  contrary  to  truth,  it  must  Jiecessarily 
be  given  up.  As,  first,  If  the  -predicate  contain  any  thing  which 
'will  in  no  respect  whatc'uer  suit  the  subject,  taken  in  a  lite?'al 
sense ,-  and,  secondly,  if  the  event  does  not  coi-respond  with  the 
prediction* 

First,  Matt.  viii.  22,  "  Let  the  dead  bury  their  dead"  cannot  possibly 
be  applied  to  those  who  are  really  and  naturally  dead ;  and  conse- 
quently must  be  understood  figuratively,  "  Leave  those  who  are 
spiritually  dead  to  perform  the  rites  of  burial  for  such  as  are  naturally 
dead."  In  Psal.  cxxx,  1 .  David  is  said  to  have  "  cried  unto  the 
Lord  out  of  the  depths,"  by  which  word  we  are  metaphorically  to 
understand  a  state  of  the  deepest  affliction  ;  because  it  nowhere 
appears  from  Scripture,  nor  is  it  probable,  that  the  Jewish  monarch 
was  ever  thrown  into  the  sea,  even  in  his  greatest  adversity,  as  we 
read  that  the  prophet  Jonah  was,  who  cried  to  the  Lord  out  of  the 
depth,  or  midst  of  the  sea.  (Jon.  i  15.  17.  ii.  2,  3.  5.)  Similar  ex- 
pressions occur  in  1  Cor.  iii.  13.  and  Rev.  vi.  13. 

Secondly,  In  Isa.  i.  25.  where  the  prophet  is  foretelling  the  purifi- 
cation of  the  Jewish  church  by  the  calamities  consequent  on  the 
Babylonish  captivity  and  exile,  it  is  said,  "  I  will  purely  purge  away 
thy  dross,  and  take  away  all  thy  tin"     Now,  here,  reason  teaches  us 


Ch.  I.]  On  the  Senses  of  Scripture.  529 

that  this  expression  cannot  possibly  be  taken  in  its  grammatical  sense, 
because  the  event  would  not  correspond  with  the  prediction.  (Compare 
also  Zech.  iv.  10.)  But,  as  silver  may  denote  the  sincere  and  pious 
worshippers  of  Jehovah,  so  tin  is  an  apposite  emblem  of  hypocrites  ; 
whose  glaring  profession  might  cause  them  to  be  taken  for  truly  pious 
characters,  while  they  are  intrinsically  worthless.  It  is  the  removal 
of  such  persons  which  is  foretold  in  the  passage  above  cited,  as  far  as 
human  weakness  and  the  state  of  the  church  at  that  time  permitted. 
Similar  expressions  occur  in  Isa.  i.  10.  and  xiii.  10.  13.  Ezekiel 
xxxii.  7- and  Joel  ii.  3 1 .  and  iii.  15.  Additional  instances  might  be 
cited,  but  as  they  would  in  some  degree  anticipate  a  subsequent 
portion  of  this  work,  they  are  here  omitted.  The  reader  will  find 
some  further  hints  on  this  topic  in  Chapter  V.  Section  IV.  infra. 

In  the  application  of  this  rule,  however,  we  must  be  con* 
vinced,  after  mature  investigation  and  consideration,  that  an 
adherence  to  the  proper  signification  does  suggest  a  meaning 
that  is  really  absurd  or  contrary  to  truth,  before  we  give  up 
the  literal  sense.     It  is  not  exiery  apparent  difficulty  or  absur^ 
dity  which  may  strike  our  minds,   nor  a  mere  comparison  of 
other  passages  where  a  single  word  may  have  a  similar  im- 
proper or  figurative   meaning  (as  Mark  ix.  43,  44.  compared 
with  Jer.  xvii.  27. )» that  will  authorise  a  departure  from  the 
literal  signification;  and  still  less  will  it  be  sanctioned  by  the 
consideration  of  greater  utility,  or  the  larger  measure  of  edifi- 
cation which  we  hope  to  derive  from  taking  words  figuratively 
and  mystically.     Inattention  to  this  last-mentioned  caution  has 
led  the  way  to  allegorical  and  mystical  interpretations,  the 
most  far-fetched  and  contradictory  that  can  well  be  imagined. 
Origen  and  many  of  the  fathers  have  adopted  this  mode  of 
interpretation,   which  was  reduced  into  a  regular  method  by 
the  learned  and  pious  professor  John   Gocceius,  in   the  early 
part  of  the  seventeenth  century.     We  have  already  seen  that 
many  things  related  in  the  Old  Testament  are  to  be  spiritually 
understood :  but   Gocceius  represented  the   entire  history  of 
the  Old  Testament  as  a  mirror,  which  held  forth  an  accdrate 
view  of  the  transactions  and  events  that  were  to  happen  in  the 
church,  under  the  New  Testament  dispensation,  to  the  end  of 
the  world.     He  further  affirmed,  that  by  far  the  greatest  part 
of  the  antient  prophecies  foretold  Christ's  ministry  and  medi- 
ation, together  with  the  rise,  progress,  and  revolutions  of  the 
church,  not  only  under  the  figure  of  persons  and  transactions^ 
but  in  a  literal  manner,  and  by  the  sense  of  the  words  used  in 
these  predictions.     And  he  laid  it  down  as  a  fundamental  rule 
of  interpretation  that  the  isoords  and  phrases  of  Scripture  are  to 
be  understood  in  EVERY  SENSE  of  "which  they  are  susceptible: 
or  in  other  words,  that  they  signify  m  effect  every  thing  isohick 

VOL.  II.-  M  M 


530  On  the  Senses  of  Scripture.  [Part  II. 

thei/  can  signify.^      These   opinions  have   not   been   without 
their  advocates  in  this  country ;  and  if  our  limits  permitted, 
we  could  adduce  numerous  instances  of  evident  misinterpre- 
tations of  the  Scriptures  which  have  been  occasioned  by  the 
adoption  of  them :  one  or  two,  however  must  suffice.     Thus, 
the  Ten  Commandments,  or  Moral  Law  as  they  are  usually 
termed,  which  the  most  pious  and  learned  men  in  every  age 
of  the  Christian  church,  have  considered  to  be  rules  or  precepts 
for  regulating  the  manners  or  conduct  of  men,  both  towards 
God  and  towards  one  another,  have  been  referred  to  Jesus 
Christ,  under  the  mistaken  idea  that  they  mai/  be  read  with  a 
new  interest  by  believers  !  *     In  like  manner  the  first  psalm, 
which,  it  is  generally  admitted,  describes  the  respective  hap- 
piness and  misery  of  the  pious  and  the  wicked,   according  to 
the  Cocceian  hypothesis,  has  been  applied  to  the  Saviour  of  the 
world,  in  whom  alone  all  the  characters  of  goodness  are  made 
to  centre,  without  any  reference  to  its  moral  import !     An 
ordinary  reader,    who    peruses   Isa.  iv.   1,,   would  naturally 
suppose  that  the  prophet  was  predicting  the  calamities  that 
should  befall  the  impenitently  wicked  Jews,  previously  to  the 
Babylonish  captivity;  which  calamities  he  represents  to  be  so 
great,  that  seven  wometi  shall  take  hold  of  one  man,  that  is,  use 
importunity   to   be   married,    and   that   upon   the   hard  and 
unusual  conditions  of  maintaining  themselves.     But  this  simple 
and  literal  meaning  of  the  passage,  agreeably  to  the  rule  that 
the  words  of  Scripture  signify  every  thing  which  they  can 
signify,  has  been  distorted  beyond  measure;  and,  because  in 
the  subsequent  verses  of  this  chapter  the   prophet  makes   a 
transition  to  evangelical  times,  this  first  verse  has  been  made 
to  mean  the  rapid  conversion  of  mankind  to  the  Christian 
faith  ;  the  seven  women  are  the  converted  persons,  and  the  one 
man  is  Jesus  Christ !     A  simple  reference  to  the  context  and 
subject  matter  of  the  prophecy  would  have  shewn  that  this 
verse  properly  belonged  to  the  third  chapter,   and   had   no 
reference  whatever  to  Gospel  times.     On  the  absurdity  of  the 
exposition  just  noticed,  it  is  needless  to  make  any  comment. 
It  is  surpassed  only  by  the  reveries  of  a  modern  writer  ^  on  the 

'  Mosheim's  Ecclesiastical  History,  vol.  v.  p.  360,  et  seq.  edit.  1808. 

3  See  an  exposition  of  the  Ten  Commandments  on  the  above  principle,  (if  such  a 
perversion  of  sense  and  reason  may  be  so  called,)  in  the  Bible  Magazine,  vol.  iv. 
pp.  13,  14. 

3  M.  Kanne,  in  his  Christus  im  Alten  Testament,  that  is,  Christ  in  the  Old 
Testament,  or  Inquiries  concerning  the  Adumbrations  and  Delineations  of  the  Messiah. 
Niirnberg,  1818,  2  vols.  8vo.  Happily  this  tissue  of  absurdity  is  locked  up  in  a 
language  that  is  read  by  few  comparatively  in  this  country.  The  author's  knowledge  of  its 
existence  is  derived  from  the  valuable  periodical  journal,  entitled  Melanges  de  Religion, 
de  Morale,  et  de  Critique  Sacrce,  published  at  Nismes,  tome  i.  pp.  159,  160. 


Ch.  I.]  On  the  Senses  of  Scripture.  531 

Continent,  who  has  pushed  the  Cocceian  hypothesis  to  the  ut- 
most bounds.  According  to  his  scheme,  the  incest  of  Lot  and 
his  daughters  was  permitted,  only  to  be  a  sign  of  the  salvation 
which  the  world  was  afterwards  to  receive  from  Jesus  Christ ; 
and  Joshua  the  son  of  Nun  signifies  the  same  thing  as  Jesus  the 
son  of  Man! ! ! 

As  the  application  of  the  spiritual  sense  of  Scripture  to  the 
interpretation  of  the  sacred  writings,  is  discussed  at  some 
length  in  a  subsequent  part  of  this  work  ',  any  further  obser- 
vations here  would  be  premature :  it  may  therefore  suffice  to 
remark  that  the  Cocceian  hypothesis  has  been  very  fully 
exposed  both  in  our  own  country  and  on  the  continent  by  the 
able  writers  referred  to  below  ^.  And,  although  "  spiritual 
improvements  (as  they  are  sometimes  called)  of  particular  pas- 
sages of  Scripture, — that  is,  deducing  from  them  spiritual 
instructions  for  the  practical  edification  of  the  reader, — whether 
or  not  they  flow  directly  and  naturally  from  the  subject,  may 
at  least  be  harmless :"  yet  "  when  brought  forward  for  the 
purposes  of  interpretation,  properly  so  called,  they  are  to  be 
viewed  with  caution  and  even  with  mistrust.  For  scarcely  is 
there  a  favourite  opinion,  which  a  fertile  imagination  may 
not  thus  extract  from  some  portion  of  Scripture:  and  very 
different,  nay,  contrary,  interpretations  of  this  kind  have  often 
been  made  of  the  very  same  texts,  according  to  men's  various 
fancies  or  inventions."  ^ 

1  See  Chapter  VI.  infra. 

9  See  particularly  Dr.  Whitby's  Dissertatio  tie  Scriiiturarum  Interpretatiane 
secundum  patrum  commentarios,  8vo.  1714,  and  Turretin  De  Sacra  Scriplura 
interpretandoi  methodo,  part  i.  c.  iv.  pp.  91 — 144,  edit.  1728. 

3  Bishop  Vanmildert's  Bampton  Lectures,  p.  247. 


M  M   2 


(     532     )  [Part  11. 


CHAPTER   II. 

ON    THE    SIGNIFICATION    OF    WOKDS    AND    PHRASES. 

I.     General  rules  for  investigating  the  meaning   of  words.  —  II.   Otif 
emphatic  words.  —  III.    Rules  for  the  investigation  of  emphases. 

I.  >^INCE,  as  we  have  already  seen,  words  compose  sen- 
tences, and  these  form  senses,  it  is  necessary  to  ascertain  the 
individual  meaning  of  words,  before  we  proceed  further  to 
investigate  the  senses  of  Scripture.  In  tlie  prosecution  of 
this  important  work,  we  may  observe,  generally,  that,  as  the 
same  method  and  the  same  principles  of  interpretation  are 
common  both  to  the  sacred  volumes  and  to  the  productions  of 
uninspired  man,  consequently  the  signification  of  words  in  the 
Holy  Scriptures  must  be  sought  precisely  in  the  same  way  in 
which  the  meaning  of  words  in  other  works  usually  is  or 
ought  to  be  sought.  Hence  also  it  follows,  that  the  method 
of  investigating  the  signification  of  words  in  the  Bible  is  no 
more  arbitrary  than  it  is  in  other  books,  but  is  in  like  manner 
regulated  by  certain  laws,  drawn  from  the  nature  of  languages. 
And  since  no  text  of  Scripture  has  more  than  one  meaning, 
we  must  endeavour  to  find  out  that  one  true  sense  precisely  in 
the  same  manner  as  we  would  investigate  the  sense  of  Homer 
ox  any  other  antient  writer:  and  in  that  sense,  when  so 
ascertained,  we  ought  to  acquiesce,  unless,  by  applying  the 
just  rules  of  interpretation,  it  can  be  shewn  that  the  meaning 
of  the  passage  has  been  mistaken,  and  that  another  is  the  only 
just,  true,  and  critical  sense  of  the  place.  This  principle,  duly 
considered,  would  alone  be  sufficient  for  investigating  the 
sense  of  Scripture;  but  as  there  are  not  wanting  persons  who 
reject  it  altogether,  and  as  it  may  perhaps  appear  too  generally 
expressed,  we  shall  proceed  to  consider  it  more  minutely  in 
the  following  observations. 

1.  Ascertain  the  notion  affixed  to  a  word  by  the  persons  in 
general,  by  whom  the  language  either  is  now  or  formerly  was 
spoken,  and  especially  in  the  particular  connection  in  which 
such  notion  is  affixed. 

2.  The  meaning  of  a  word  used  by  any  writer,  is  the 
meaning  affixed  to  it  by  those  for  whom  he  immediately 
wrote.  For  there  is  a  kind  of  natural  compact  between  those 
who  write  and  those  who  speak  a  language ;  by  which  they 
are  mutually  boimd  to  use  words  in   a   certain    sense :    he, 


Ch.  II.]     On  the  Signification  of  Words  and  Phrases.  533 

therefore,  who  uses  such  words  in  a  different  signification,  in 
a  manner  violates  that  compact,  and  is  in  danger  of  leading 
men  into  error,  contrary  to  the  design  of  God,  '^who  will 
have  all  men  to  be  saved,  and  to  come  unto  the  knowledge  of 
the  truth."     (1  Tim.  ii.  4.) 

3.  The  words  of  an  author  must  not  be  so  explained  as  to 
make  them  inconsistent  with  his  known  character,  his  known 
sentiments,  his  known  situation,  and  the  known  circumstances 
under  which  he  wrote. 

4.  Although  the  force  of  particular  words  can  only  be 
derived  from  etymology,  yet  too  much  confidence  must  not  be 
placed  in  that  frequently  uncertain  science. 

5.  The  received  signification  of  a  word  is  to  be  retained, 
unless  weighty  and  necessary  reasons  require  that  it  should  be 
abandoned  or  neglected. 

Thus,  we  shall  be  justified  in  rejecting  the  received  meaning  of  a 
word  in  the  following  cases,  viz. 

(1.)  If  such  meaning  clash  with  any  doctrine  revealed  in  the 
Scriptures. 

Thus,  according  to  our  autliorised  English  version,  Eli's  feeble  reproaches  of  his 
profligate  sons  served  only  to  lull  them  into  security,  because  the  Lord  would  slay 
them,  (1  Sam.  ii.  25.),  the  meaning  of  which  rendering  is,  to  make  their  continuance 
in  sin  the  effect  of  Jehovah's  determination  to  destroy  them;  and  thus  ajjparently  sup- 
port ilie  horrid  tenet,  that  God  wills  his  creatures  to  commit  crimes,  because  he  is 
determined  to  display  his  justice  in  their  destruction.  It  is  true  that  the  ordinarily 
received  meaning  of  the  Hebrew  particle  '3  (ki)  is,  because ;  but  in  this  instance  it 
ought  to  be  rendered  therefore,  or  though^,  which  makes  their  wilful  and  impenitent 
disobedience  the  cause  of  their  destruction,  and  is  in  unison  with  the  wiiole  tenor  of 
the  sacred  writings.  The  proper  rendering  therefore  of  this  passage  is,  Notivithstand- 
ing  they  hearkened  not  unto  the  voice  of  their  father.  Therefore  the  Lord  would 
slay  them. 

(2.)  If  a  certain  passage  require  a  different  explanation  from  that 
which  it  appears  to  present:  as  Mai.  iv.  5,  6.  compared  with  Luke  i. 
17.  and  Matt.  xi.  14. 

(3.)  If  the  thing  itself  will  not  admit  of  a  tropical  or  figurative 
meaning  being  affixed  to  the  word. 

6.  The  idea  conveyed  by  a  word,  does  not  always  contain 
the  author's  true  meaning :  for  sometimes  metaphors  require 
another  sense,  as  in  Matt.  xvi.  6,  7.  12.  Mark  ix.  43—48. 
and  John  iii.  3.  The  nature  and  application  of  Metaphors 
are  discussed  infray  Chapter  V.  Section  III. 

7.  Where  a  word  has  several  significations  in  common  use, 
that  must  be  selected  which  best  suits  the  passage  in  question. 


>  Noldius,  in  his  work  on  Hebrew  particles,  has  shewn  that  »3  (ki)  has  the  mean- 
ing of  therefore,  in  a  great  number  of  instances,  among  which  he  quotes  this  very 
■passage.  He  has  also  adduced  others,  where  it  evidently  means  though.  Purver  adopts 
the  latter,  and  thus  translates  the  clause  in  question  -.—Notwithstanding  they  tvoutdnot 
hearken  to  the  voice  of  their  father,  though  the  Lord  should  slay  them. 

M  M    3 


6si  On  the  Signification  of  Words  and  Phrases.  [Part  II. 

The  sense  of  words  and  phrases  ought  to  be  ascertained,  from 
those  texts,  in  which  it  is  clear  and  undoubted  from  the  con- 
nexion, or  from  the  nature  of  the  subject  to  which  they  are 
applied;  and  this  should  determine  their  signification,  in 
places  where  there  are  no  circumstances,  by  which  it  can  be 
ascertained  with  certainty.  The  clear  meaning  of  a  phrase,  ift 
any  part  of  the  Scriptures,  has  great  authority  for  determining 
its  sense  in  any  other  part  where  its  signification  is  doubtful. 

The  word  blood  may  be  adduced  as  an  illustration  of  this  remark. 
The  great  importance  of  this  term,  and  its  frequent  use  in  the  Jewish 
religion,  rendered  it  very  significant  in  the  sacred  writings.  And 
almost  all  things  are,  by  the  law,  purged  with  blood  ;  and  without 
the  shedding  of  blood  is  no  remission.  (Heb.  ix.  22.)  The  reason 
for  consecrating  the  blood  to  God,  rather  than  any  other  part  of  the 
victim,  is  mentioned  (Lev.  xvii.  1 1 .)  For  the  life  of  the  Jlesh  is  in 
the  BLOOD  ;  and  I  have  given  it  to  you  upon  the  altary  to  make  an 
atonement  for  your  souls ;  for  it  is  the  blood,  that  maketh  an  atone- 
ment for  the  soul. 

i.  The  term  is  sometimes  used  to  denote,  our  natural  descent^ 
from  one  conamon  family.  And  hath  made  of  one  blood  all  nations 
of  men,  for  to  dwell  on  all  the  face  of  the  earth.  (Acts  xvii,  26.) 
Flesh  and  blood  is  an  expression,  which  signifies  the  present  natural 
state  of  man,  unaided  by  divine  grace.  When  Paul  was  converted, 
he  did  not  consult  with  ^es/i  and  blood.  (Gal.  i.  16.)  When  Peter 
declared  his  belief,  that  his  master  was  Christ,  the  Son  of  the  living 
God ;  Jesus  answered,  and  said  unto  hitn,  blessed  art  thou,  Simon 
Barjona ;  for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but 
my  father  which  is  in  heaven.  (Matt.  xvi.  1 6.)  We  are  a^ured  that 
flesh  and  blood  cannot  inherit  the  kingdom  of  God. 

ii.  The  term  blood  is  used  figuratively,  for  death.  To  resist  unto 
blood,  is  to  contend  unto  death.  (Heb.  xii.  4.)  When  I  passed  by 
thee,  and  saw  thee  polluted  in  thine  own  blood,  I  said  unto  thee,  when 
thou  wast  in  thy  blood,  live.  (Ezek.  xvi.  6.)  To  shed  blood  is  to 
murder :  hence  a  cruel  murderer  is  called  a  bloody  man.  To  give 
the  wicked  blood  to  drink,  is  to  put  into  their  hand  the  cup  of  death. 
The  metaphorical  term  is  sometimes  employed  in  personification. 
What  hast  thou  done,  said  God  to  Cain,  the  voice  of  thy  brothers 
blood  crieth  unto  me  from  the  ground.  (Gen.  iv.  10.)  Ye  are  come 
to  the  blood  of  sprinkling,  that  speaketh  better  things  than  that  of 
Abel,     (Heb.  xii.  24.) 

iii.  The  term  blood,  in  the  Scriptures,  frequently  means,  the 
sufferings  and  death  of  Christ ;  considered  as  an  atonement  for  the 
soul  of  sinners.  Being  justified,  by  his  blood,  we  shall  he  saved 
from  tvrath,  through  him.  (Rom.  v.  9.)  These  expressions,  in  the 
New  Testament,  are  an  allusion  to  the  typical  blood,  which  was  so 
plentifully  shed,  under  the  Old.  Christians  are  taught  to  reason  ; 
that  if  the  blood  of  bulls,  and  of  goats,  and  the  ashes  of  an  heifer, 
sprinkling  the  unclean,  sanctifieth  to  the  purifying  of  the  Jlesh ;  how 
much  more  shall  the  elood  of  christ,  who,  through  the  eternal  spirit 


Ch.  II.]    On  the  Signification  qf  Words  and  Phrases.  535 

offered  himself  without  spot  to  God,  purge  your  conscience,  from  dead 
works,  to  serve  the  living  God.  (Heb.  ix.  13,  14.)  God  hath  set 
forth  Jesus  Christ  to  be  a  propitiation,  that  we  may  have  faith  in  his 
blood  ;  that  is,  that  we  may  believe  in  the  efficacy  of  his  atonement. 
We  have  redemption  through  his  blood ;  even  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace.  (Eph.  i.  7.)  We  were  not 
redeemed  with  corruptible  things,  as  silver  and  gold,  but  with  the 
precious  blood  of  Christ,  as  of  a  lamb  without  blemish,  and  without 
spot.     (1  Pet.  i.  18,  19.) 

iv.  In  the  Scriptures,  the  blood  of  Christ  is  sometimes  represented 
as  the  procuring  cause  of  our  justification.  Much  more  being  jus- 
tified by  his  blood,  we  shall  be  saved  from  wrath,  through  him, 
(Rom.  V.  9.)  The  term  blood,  when  used  in  this  sense,  means  the 
merits  of  Christ's  atonement.  But  in  other  passages,  our  sanctification 
is  imputed  to  the  blood  of  Christ.  How  much  more  shall  the  blood 
of  Christ,  who  through  the  eternal  spirit  offered  himself  without  spot  to 
God,  purge  your  conscience  from  dead  works,  to  serve  the  living  God. 
(Heb.  ix.  H.)  The  saints  are  represented  as  walking  in  white  ; 
because  they  had  washed  their  robes  in  the  blood  of  the  Lamb.  (Rev. 
vii.  14.)  The  term  blood,  when  used  in  this  figurative  sense,  evidently 
signifies  the  doctrines  of  the  cross ;  which  are  the  great  mean  of 
purifying  the  believer's  heart.  Now  ye  (cre  clean,  said  Christ  to  his 
disciples,  through  the  word,  which  I  have  spoken  unto  you.  (John 
XV.  3.) 

This  distinction  between  the  blood  of  Christ,  as  the  procuring 
cause  of  our  justification,  and  as  the  mean  of  our  sanctification, 
ought  to  be  clearly  understood,  by  those  who  study  the  Scrip- 
tures. In  the  first  sense,  the  term  blood  means  Christ's  atonement, 
as  presented  to  the  father ;  in  the  second,  the  doctrine  of  his 
sufferings,  and  crucifixion,  as  applied  to  the  sinner's  conscience. 
The  Lord  Jesus  Christ  gave  himself  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purify  to  himself  a  peculiar  people,  zealous  of 
good  works.  (Tit.  ii.  14.)  A  belief  of  this  doctrine  is  the  mean, 
which  the  Holy  Spirit  employs,  to  promote  the  sanctification  of  all 
who  believe.' 

8.  The  distinctions  between  words  which  are  apparently 
synonymous,  should  be  carefully  examined  and  considered. 

In  the  Latin  language  many  words  are  accounted  perfectly  syno- 
nymous ;  which,  however,  only  partially  accord  together.  Thus,  a 
person  whose  discourse  is  cut  short,  is  said  to  be  silent  (silere)  ;  and 
one,  who  has  not  begun  to  speak,  is  said  to  hold  his  tongue  {tacere.) 
Cicero  speaking  of  beauty,  observes,  that  there  are  two  kinds  of  it  ; 
the  one  dignified  and  majestic,  (dignitas)  ;  the  other  soft  and  graceful 
(venustas) ;  the  latter  to  be  considered  proper  to  women,  the  former 
to  men.^     The  same  remark  will  apply  to  the  language  of  Scripture. 


'  Smith's  Essays  on  Christianity,  pp.  214 — -21 7- 

2  Cum  autem  pulchritudinis  duo  genera  sint,  quorum  in  altero  venustas  sit,  in  altero 
dignitas ;  venustatem  muliebrem  ducere  debemus ;  dignitatem  virilem.  Cicero  de 
Officiis,  lib.  1.  c.  xxxvi.  (op.  torn.  xii.  p.  57.  ed  Bipont.) 

M  M    4 


536  On  the  Signification  of  Words  and  Phrases.  [Pan  IL 

For  instance,  in  the  119th  Psalm  there  are  not  fewer  than  ten  differ- 
ent words,  pointing  out  the  word  of  God ;  viz.  Law,  Way,  Word, 
Statutes,  Judgments,  Commandments,  Precepts,  Testimonies,  Righ- 
teousness, and  Truth,  or  Faithfulness.  Now  all  these  words,  though 
usually  considered  as  synonymous,  are  not  literally  synonymous,  but 
refer  to  some  latent  and  distinguishing  properties  of  the  Divine  Word, 
whose  manifold  excellencies  and  perfections  are  thus  illustrated  with 
much  elegant  variety  of  diction.  In  the  New  Testament  we  meet 
with  similar  instances,  as  in  Col.  ii.  22.  EvraXjuaTa ,  x«t  ^i5«crx«7v»as 
avSfwTTwy,  the  commandments  and  doctrines  of  men.  Doctrines  in 
this  passage,  include  truths  propounded  to  be  believed  or  known ; 
Commands  imply  laws,  which  direct  what  is  to  be  done  or  avoided  : 
the  latter  depend  upon  and  are  derived  from  the  former.  The  apostle 
is  speaking  of  the  traditions  taught  by  the  elders,  and  the  load,  of  cum- 
brous ceremonies  commanded  by  them,  in  addition  to  the  significant 
rites  prescribed  in  the  law  of  Moses,.  In  Rom.  xiv.  13.  irfoaKO[j.[jt.», 
a  stuinhling  block,  means  a  slighter  cause  of  offence,  viz.  that  which 
wounds  and  disturbs  the  conscience  of  another  ;  o-xavJaXov,  an  occasion 
to  fall,  means  a  more  weighty  cause  of  offence,  that  is,  such  as  may 
cause  any  one  to  apostatise  from  the  Christian  faith.  Similar  examples 
occur  in  Rom.  xvi.  16.     1  Tim.  ii.  1.  and  1  Pet.  iv.  3.i 

9  The  epithets  introduced  by  the  sacred  writers,  are  also  to 
be  carefully  weighed  and  considered,  as  all  of  them  have  either 
a  declarative  or  explanatory  force,  or  serve  to  distinguish  one 
thing  from  another,  or  unite  these  two  characters  together.  The 
epithets  of  Scripture  then  are : 

(1.)  Exegetical  ox  Explanatory,  that  is,  such  as  declare  the 
nature  and  properties  of  a  thing. 

Thus,  in  Tit.  ii.  II.  the  grace  of  God  is  termed  saving,  not  indeed 
as  if  there  were  any  other  divine  grace  bestowed  on  man,  that  was  not 
saving :  but  because  the  grace  of  God  revealed  in  the  Gospel  is  the 
primary  and  true  source  of  eternal  life.  Similar  epithets  occur  in 
2  Tim.  i.  9.  in  which  our  calling  is  styled  holy  ;  in  1.  Pet.  iv.  3.  where 
idolatry  is  termed  abominable  ;  and  in  1  Pet.  ii.  9.  where  the  Gospel 
is  called  the  marvellous  light  of  God,  because  it  displays  so  many 
amazing  scenes  of  divine  wonders. 

(2.)  Diacritical  or  Distinctive,  that  is,  such  as  distinguish 
one  thing  from  another. 

For  instance  in  1  Pet.  v.  4.  the  crown  of  future  glory  is  termed  a 
never-fading  crown,  «/x«p«yTivo<,  to  distinguish  it  from  that  corruptible 
crown  which,  in  the  Grecian  games,  was  awarded  to  the  success- 
ful candidate.  In  like  manner,  genuine  faith,  in  1  Tim.  i.  5.  is  called 
tindissembled,  wvizox^no; ',  God,  in  the  same  chapter  (v.  17.)  is  design 
nated  the  King  incorruptible,  /Sao-jXtu;  a(f»9«fT05 ;  and  in  Rom.  xii.   1. 

^  On  the  subject  of  words  commonly  thought  synonymous,  see  Dr.  Campbell's 
Dissertation  prefixed  to  his  translation  of  the  Gospels,  vol.  i.  pp.  164 — 240.  edit. 
1807. 


Ch.  II.]    On  the  Signification  of  Words  and  Phrases.  537 

Christians  dedicating  of  themselves  to  God,  is  termed  a  reasonable  ser- 
vice, XaTg£»a  ^oyjxn,;  in  contradistinction  to  the  Jewish  worship,  which 
chiefly  consisted  in  the  sacrifice  of  irrational  creatures. 

(3.)  Both  Explanatory  and  Distinctive,  as  in  Rom.  ix,  5  . 

Where  Christ  is  called  God  blessed  for  ever.  By  which  epithet  both 
his  divine  nature  is  declared,  and  he  is  eminently  distinguished  from 
the  Gentile  deities.  Similar  examples  occur  in  John  xvii.  1 1  .(compared 
with  Luke  xi.  11 — 13.)  where  God  is  termed  Holy  Father;  in 
1  John  V.  20.  where  Christ  is  styled  the  true  God,  as  also  the  Great 
God  in  Tit.  ii.  13.  and  Heb.  ix.  14.  where  the  Holy  Spirit  is  deno- 
minated the  Eternal  Spirit. 

10.  General  terms  are  used  sometimes  in  their  whole  extent, 
and  sometimes  in  a  restricted  sense,  and  whether  they  are  to 
be  understood  in  the  one  way  or  in  the  other,  must  depend 
upon  the  scope,  subject  matter,  context,  and  parallel  passages. 

Thus,  in  1  Thess.  iii.  8.  St.  Paul,  speaking  to  the  Thessalonians, 
says  Now  we  live,  if  (more  correctly,  when)  ye  stand  fast  in  the  Lord. 
The  word  live,  in  this  passage,  is  not  to  be  understood  in  its  whole 
extent,  as  implying  that  the  apostle's  physical  life  or  existence  de- 
pended on  their  standing  fast  in  the  Lord  ;  but  must  be  understood 
in  a  limited  sense.  It  is  as  if  he  had  said,  "  Your  stedfastness  in 
the  faith  gives  me  new  life  and  conlfort.  I  now  feel  that  I  live  to 
some  purpose — I  relish  and  enjoy  life — since  my  labour  in  the 
Gospel  is  not  in  vain."  That  this  is  the  true  meaning  of  the  apostle, 
is  evident. both  from  the  subject  matter  and  from  the  context.  For 
Saint  Paul,  filled  with  deep  anxiety  lest  the  Thessalonians  should  have 
been  induced  to  depart  from  the  faith  by  the  afflictions  which  they 
had  to  endure,  had  sent  Timothy  to  raise  and  comfort  them.  Having 
heard  of  their  constancy  in  the  faith,  he  exclaims,  Now  we  live  if  ye 
standfast  iti  the  Lord. 

II.  The  preceding  remarks  are  chiefly  applicable  to  the 
investigation  of  the  ordinary  signification  of  words;  but, 
besides  these,  it  is  well  known  that  the  Scriptures,  especially 
the  New  Testament,  abound  with  emphases,  that  is,  with  phrases, 
which  import  much  more  than  words  in  their  ordinary  accep- 
tation can  possibly  convey. 

Emphases  are  either  verbal,  that  is,  such  as  occur  in  words 
both  separately  and  together,  or  real,  that  is,  such  as  appear  in 
the  magnitude  and  sublimity  of  the  thing  described  by  words. 
The  propriety  of  this  division  has  been  contested  by  Huet, 
Ernesti ',  and  some  others,  who  affirm  that  emphases  subsist 
in  words  only,  and  not  in  things,  and  that  in  things  grandeur 

'  Ernesti  (Inst.  Interp.  Nov.  Test.  p.  41.)  and  after  him  Bauer  (Herm.  Sacra, 
p.  ^31.)  and  Morus  (Hermeneut.  Nov.  Test.  Acroases,  pp.  323 — 326.)  have  dis- 
tinguished emphases  into  temporary/  and  permanent.  The  former  are  found  in  words 
at  a  certain  time  and  place,  and  arise  from  the  feelings  of  the  party  speaking,  or  from 
the  importance  of  the  thing.     The  latter  or  permanent  emphases  are  those,  in  which 


538  Oti  the  Signification  of  Wards  and  Phrases.    [Part  II. 

and  sublimity  alone  are  to  be  found.  On  this  classification, 
however,  there  is  a  difference  of  opinion :  and  Longinus 
himself,  who  has  placed  emphases  among  the  sources  of  the 
sublime,  seems  to  have  admitted  that  they  exist  also  in  things. 
In  the  first  instance,  unquestionably,  they  are  to  be  sought  in 
words,  sometimes  in  particles,  and  also  in  the  Greek  article  ' ; 
and  when  their  force  is  fully  apprehended,  they  enable  us  to 
enter  into  the  peculiar  elegances  and  beauties  of  the  sacred 
style.    A  few  examples  illustrative  of  this  remark  must  suffice. 

Verbal  Emphases. 
(1,)  Emphases  of  the  Greek  article. 

In  Matt.  xxvi.  28.  our  Saviour  having  instituted  the  sacrament  of 
the  Lord's  supper,  after  giving  the  cup  to  his  disciples,  adds  :  "  for 
this  is  my  blood  of  the  New  Testament,  which  is  shed  for  many  for 
the  remission  of  sins."  Almost  every  syllable  of  the  original  Greek, 
especially  the  articles,  is  singuliarly  emphatic.  It  runs  thus — Touto 
yap  Ej-t  TO  atju.«  juoi/>  TO  th;  xa»v)i?  5jaS»)t»i,  TO  WEfi  •ttoXKuv  Eitp^uvojitEVOv 
nj  «(?iE(r*y  ajjMfMv.  The  following  literal  translation  and  paraphrase  do 
not  exceed  its  meaning: — "  For  this  is  that  blood  of  mine,  which  was 
pointed  out  by  all  the  sacrifices  under  the  Jewish  law,  and  particularly 
by  the  shedding  and  sprinkling  of  the  blood  of  the  paschal  lamb  ; 
THAT  BLOOD  of  the  sacrificc  slain  for  the  ratification  of  the  new  cove- 
nant ;  THE  hlood  ready  to  be  poured  out  for  the  multitudes,  the  whole 
Gentile  world  as  well  as  the  Jews,  for  the  taking  away  of  sins  ;  sin, 
whether  original  or  actual,  in  all  its  power  and  guilt,  in  all  its  energy 
and  pollution."  2  In  Matt.  xvi.  16.  the  following  sentence  occurs: — 
2u  E*j  'O  Xptro?  'O  viog  TOT  ©eou  TOY  ^wvtoj,  "  Thou  art  the  Christ,  the 
son  of  the  living  God"  In  this  passage  also,  every  word  is  highly 
emphatic,  agreeably  to  a  rule  of  the  Greek  language,  which  is  observed 
both  by  the  sacred  writers,  as  well  as  by  the  most  elegant  profane 
authors,  viz.  that  when  the  article  is  placed  before  a  noun,  it  denotes 
a  certain  and  definitive  object ;  but  when  it  is  omitted,  it  in  general 
indicates  any  person  or  thing  indefinitively.  The  apostle  did  not  say 
"  Thou  art  Christ,  son  of  God,"  without  the  article  ;  but,  "  Thou 
art  THE  Christ,  the  Messiah,  the  son,"   that  very  son,  thus  positively 

a  word  receives  from  custom  a  greater  signification  than  it  has  of  itself,  and  which  it 
retains  under  certain  forms  of  speech.  The  knowledge  of  both  these  is  to  be  derived 
from  a  consideration  of  the  context  and  subject  matter.  But  the  examples  adduced  in 
defence  of  this  definition  concur  to  make  it  a  distinction  without  a  difference,  when 
compared  with  the  ordinary  classification  of  emphases  into  verbal  and  real,  which  we 
have  accordingly  retained. 

'  The  importance  and  force  of  the  Greek  Article  are  fully  illustrated  in  the  Bishop 
of  Calcutta's  (Dr.  Middleton's)  Doctrine  of  the  Greek  Article,  svo.  1808;  in  the 
late  Mr.  Granville  Sharp's  Remarks  on  the  Uses  of  the  Definitive  Article  of  the 
Greek  Text  of  the  New  Testament,  i2mo,  1803  ;  in  Dr.  Wordsworth's  Six  Letters  to 
Mr.  Sharp ;  and  in  the  Supplementary  Researches  of  Mr,  Hugh  Stuart  Boyd,  inserted 
in  Dr.  A.  Clarke's  Commentary  on  Eph.  vi.  and  at  the  end  of  his  Commentary  on  the 
Epistle  to  Titus.  In  the  latter,  Mr.  Boyd  has  combated  and  refuted  the  philosophical 
objections  of  Unitarians. 

2  Dr  A.  Clarke's  Discourse  on  the  Eucharist,  pp.  6i,  62. 


Ch.  II.]    On  the  Signification  of  Words  and  Phrases.  539 

asserting  his  belief  of  that  fundamental  article  of  the  Christian  religion, 
the  divinity  and  office  of  the  Redeemer  of  the  world — "  Of  the  living 
God,  or  of  God  the  living  one."  Similar  instances  occur  in  John  i.  21. 
"O  v§o<pnTni  E»  a-v  ;  "  art  thou  that  Prophet  whom  the  Jewish  nation 
have  so  long  and  so  anxiously  expected,  and  who  had  been  promised 
by  Moses  (Deut.  xviii.  15 — 18.);  and  also  in  John  x.  11.  EywEjp 
O  TToi/xnv  o  >c«Xo?,  I  am  THAT  good  shepherd,  or  the  shepherd,  that 
good  one,  of  whom  Isaiah  (xl.  11.)  and  Ezekiel  (xxxiv.  23.)  respectively 
prophesied. 

Another  very  important  rule  in  the  construction  of  the  Greek 
article,  is  the  following  which  was  first  completely  illu  strated  by  the 
late  eminently  learned  Granville  Sharp  ;  though  it  appears  not  to  have 
been  unknown  to  former  critics  and  commentators. ' 

"  When  two  or  more  personal  nouns  of  the  same  gender,  mmiber, 
and  case,  are  connected  by  the  copulative  )ca»  (and),  if  the  first  has 
the  definitive  article,  and  the  second,  third,  &c.  have  not,  they  both 
relate  to  the  same  person." 

This  rule  Mr.  S.  has  illustrated  by  the  eight  following  examples  : 

1.  O  ©Eoj  xa*  Trarwp  xuptou  jI/awv.      2  Cor.  i.  3. 

2.  To;  0£w  x.a,i  TTOolifi.      1  Cor.  XV.  24. 

These  examples  are  properly  rendered,  in  the  authorised  translation^ 
and  according  to  the  preceding  rule  ; 

1 .  The  God  and  Father  of  our  Lord. 

2.  To  God  even  the  Father. 

3.  Ev  T»)  |S(Ka-i\£»a  tov  X^tTov  x«»  ©toy.     Eph.  v.  5. 

Common  Version.  I  Corrected  Version. 

In  the  Kingdom  of  Christ  and  of  God.     |    In  the  Kingdom  of  Christ,  ewoi  of  God. 

4.  KaJ«  ;^a()t»  too  ©wi/  rjjuwv  xat  xypou  ly^rov  Xjtrou.      2    Thess.  i.    12. 


Common  Version. 

According  to  the  grace  of  our  God,  and 

the  Lord  Jesus  Christ. 


Corrected  Version. 

According  to  the  grace  of  Jesus  Christ, 

our  God  and  Lord. 


5.  EvwTriov  Tot;  ©Eoy  xa*  Kug»ou  Iriaov  Xgjy-ou.      I  Tim.  v.  21, 


Common  Version. 
Before  God,  and  the  Lord  Jesus  Christ. 


Corrected  Version. 
Before  Jesus  Christ,  the  God  and  Lord ; 

or,  our  God  and  Lord. 

{For  the  definitive  Article  has  sometimes 

the  power  of  a  possessive  Fronoun.) 

6.  Em(()oinixv  rm^  do|»)j   roiJ  fjLiyxXou   Ocov   xai  (TWTwpoj  >ipwy  Ivo-ov  XpjfoO. 

Titus  ii.  13. 


Common  Version. 

The  glorious  appearing  of  the  great  God 

and  our  Saviour  Jesus  Christ. 


Corrected  Version. 

The  glorious  appearing  of  our  great  God 

and  Saviour  Jesus  Christ. 

7.  Ev  Jtxawtruyri  tov  ©eou  >i/xwv  x«»  o-wTwpoj  Jnaov  Xpirov.      2  Pet.  i.  1 . 


Common  Version. 

Through  the  righteousness  of  God,  and  of 

our  Saviour  Jesus  Christ. 


Corrected  Version. 
Through  the  righteousness  of  Jesus  Christ, 
our  Gild  and  Saviour. 


'  Venema,  in  an  admirable  dissertation  on  the  true  reading  of  Acts  xx.  28.  has 
adverted  to  it.  (Seethe  passage  in  the  British  Critic  (N,S.)  vol.  xi.  p.  612) ;  and  also 
Mr.  De  Gols,  in  his  valuable,  though  now  neglected,  Vindication  of  the  Worship  of  Jesus 
Christ.  (London,  1726,  8vo.)  p.  37. 


540  On  the  Signification  of  Words  and  Phrases.  [Part  II. 

8.  Kai  Tov  uovov  Seottothv  ©eov  xat  Kuptov  ji/mwv  Iiktouv  Xp»rov  apvoujUEVo*.   Jude  4. 

Common  Version.  1  Corrected  Fersion. 

And  denying  the  only  Lord  God,  and  our  |  And  denying  our  only  Master,  God,  and 
/;  Lord  Jesus  Christ.  j  Lord  Jesus  Christ.^ 

The  above  rule  and  examples  are  further  confirmed  by  the 
researches  of  Bishop  Middleton ;  and  all  together  furnish  a 
most  striking  body  of  evidence  in  behalf  of  the  divinity  of  our 
Saviour.  That  fundamental  and  most  important  doctrine  of 
the  Christian  faith  does  not  indeed  depend  upon  the  niceties 
of  grammatical  construction ;  but  when  these  are  eagerly 
seized  by  those  who  deny  the  divinity  of  the  Son  of  God,  in 
order  to  support  their  interpretation,  we  are  amply  justified  in 
combating  them  with  the  same  weapons.  On  this  account  the 
reader  will  be  gratified  by  the  addition  of  a  few  examples, 
both  from  classic  authors,  as  well  as  from  two  or  three  of  the 
fathers  of  the  Christian  church,  in  which  Mr.  Sharp's  rule  is 
completely  exemplified.  They  are  selected  from  Mr.  Boyd's . 
supplementary  researches,  cited  in  the  preceding  page. 

Ova,  TX?  Trjf£i«5 

MnT»5o?  otXTja;  «Xo;^oi; 

.ffischyli  Supplices,  v.  62 — 64. 

The  voice  of  the  wretched  wife  of  Tereus,  the  nightingale,  pursued 
by  the  falcon. 

'O  SuruX"?  3at/*wy,  6   o-oj  xan*o?. 

Sophoclis  Electra. 
Mine  and  thine  evil  genius. 

O   ijjLOi  yenrag  koci  aoi. 
Mine  and  thy  father. 

Out  TE  7ca,a^ofi.iv  ex  tvj^  /btuo-ajas, 
Kat  7ra»Jo(Povou  t»i<  8e  XEatvn;. 

Euripidis  Ion,  v,  1389,  1403. 

What  things  we  suffer   from    this    execrable    lioness,    and    slayer 
of  children ! 


Tou  ji*axa§»ou  itat  £j/5o|oii  ITauXov. — Of  the  blessed  and  illustrious 
!Paul.  (Polycarp.  Epist,  ad  Philipp.) 

Aynvm  tot  X|»roi/,  tou  ©eou  rijuwy.— The  love  of  Christ  our  God. 
(Ignatius,  Epist.  ad  Romanos). 

Tov  KTis-*)",  lat  Aujitjoi/fyov. — The  Creator  and  Maker.  Irenaeus  adv, 
Haeres.  hb.  iv.  p.  48.  edit.  Oxon.  1702. 

Tou  xoeVPsnorccTOV  vot^'  iifjLUv  xai  ttjwtou  ruv  womrwy,  'Ofxnpov. — 
Homer  the  most  distinguished  among  you,  and  first  of  the  poets.  (Jus- 
tin Martyr.  Cohortatio  ad  Grsecos.). 


1  Sharp  on  the  Greek  Article,  pp.  xxxix,  xl.  1—56. 


Ch.  II.]    On  the  Signification  of  Words  and  Phrases.  541 

'O  Af;^KfWT*)7o;  xa»  nr)»ju,i)v  ruv  xar'  oufavov, .  w  iravra  ff EiSovTaj.-^The 
great  Ruler,  and  Shepherd  of  them  in  heaven,  whom  all  things  obey. 
(Methodius). 

A/x(p*  Tov  oivocfxoy  t««  uvcokS^ov  BocmXiM. — Around  the  King,  without 
beginning  and  immortal.     (Ibid.) 

Ivct  Tou  BocaiXtec  yifoa^n  vavTuv  xat  HotriTriy. — That  he  may  venerate 
the  King  and  Maker  of  all.     (Ibid.) 

'O  ^-larnyo;  »5/x.w»  xat  7ro*|ui»)»  Indovc,  koh  df^uvi  xat  vujix(p»05. — Jeaous, 
our  leader,  and  shepherd,   and  governor,  and  bridegroom.     (Ibid.) 

Toy  0£oy  juovoy  apyEttrSf,  Toy  JtoTrorriv  xat  oYiixioii^yov  tow  Trayroj. — Ye 
deny  the  only  God,  the  lord  and  creator  of  all.  (Chrysostom.  Orat. 
de  non  anathem.  vivis  aut  defunctis). 

Ey  njAt^x  £7ri(p«yHot5  km  (xiroKoOM^iui;  tou  ^iyaXov  0£ou  xat  Afp^jTroijUEyo; 
Ji'ju-wy,  It)£7ou  Xftrou. — In  the  day  of  the  appearing  and  revelation  of 
Jesus  Christ,  the  Great  God  and  Chief  Shepherd  of  us.  (Gregor, 
Nazianzen.  Orat.  4.  adv.  Julian,  in  fine. 

(2.)  Emphases  of  other  words. 

John  i.  14.  The  word  was  made  Jiesh,  and  dwelt  among  us^ 
Eo-xrjywo-Ey  ey  rj/Atv,  literally,  tabernacled  among  us.  The  verb  <7x»yoiw 
(from  a-ycnrn)  signifies  to  erect  a  booth,  tabernacle,  or  temporarv  resi- 
dence, and  not  a  permanent  habitation  or  dwelling  place :  it  was 
therefore  fitly  applied  to  the  human  nature  of  Christ ;  which,  like  the 
antient  Jewish  tabernacle,  was  to  be  only  for  a  temporary  residence 
of  the  Eternal  Divinity. 

Matt.  ix.  36.  When  Jesus  saw  the  multitudes,  he  had  compassion 
on  them, — Ea-9rXay;^v*o-9>i  (from  I,'rrX<x.yx^°^)  ^  bowel)  ;  the  antients 
generally,  and  the  Jews  in  particular,  accoimting  the  bowels  to  be  the 
seat  of  sympathy  and  the  tender  passions,  applied  the  organ  to  the 
sense.  1  The  proper  meaning  therefore  of  this  phrase  is,  that  our 
Lord  was  moved  with  the  deepest  sympathy  and  commiseration  for 
the  neglected  Jews. 

Heb.  iv.  13.  All  things  are  naked  and  opened,  Tir§(x■x*i>^^(T|J.ivx,  to 
the  eyes  of  him  with  whom  we  have  to  account.  The  emphasis  is 
here  derived  from  the  manner  in  which  sacrifices  were  antiently 
performed. 

(3.)  Emphatic  Adverbs. 

Sometimes  adverbs  of  time  are  emphatic  ;  and  a  careful  nota- 
tion of  the  time  indicated  by  them  will  materially  illustrate  the  force 
and  meaning  of  the  sacred  writings.  Thus,  in  Matt.  iii.  16.  we  read. 
Then  they  that  feared  the  Lord,  spake  often  one  to  another,  &c. 
The  word  then  is  here  peculiarly  emphatic,  and  refers  to  the  time 
when  the  last  of  the  prophets  wrote,  and  when  many  bold  infidels 
and  impious  persons  were  found  among  the  Jews,  who  spake  "  stout 
words"  against  God,  and  vindicated  them.  They  considered  all  the 
time  spent  by  them  in  his  service  as  lost ;  they  attended  his  "  ordi- 

'  Kiiinoel  in  loc.  who  has  given  illustrations  from  classical  writers,  and  also  from  the 
Apocrypha. 


542  0?i  the  Signification  of  Words  and  Phrases,  [Part  11. 

nances"  with  many  expressions  of  self-denial  and  humiliation,  but 
they  derived  no  benefit  from  them ;  and  they  concluded  that  those 
haughty  rebels  who  cast  off  all  religion,  and  tempted  God  by  their 
presumptuous  wickedness,  were  the  most  prosperous  and  happy 
persons,  {v.  13 — 15.)  Then,  viz.  at  this  season  of  open  wickedness, 
there  was  a  remnant  of  pious  Jews,  who  "  spake  often  one  to  another," 
met  together  from  time  to  time  that  they  might  confer  on  religious 
subjects,  animate  each  other  to  their  duty,  and  consult  how  to  check 
the  progress  of  impiety.  Of  these  persons,  and  their  pious  designs 
and  discourses,  we  are  told  that  Jehovah  took  especial  notice ;  and 
that  "  a  book  of  remembrance  was  written  before  him  for  them  that 
feared  the  Lord,  and  that  thought  upon  his  name." 

A  knowledge  of  historical  circumstances,  hower,  is  requisite,  lest 
we  ascribe  the  emphasis  to  a  wrong  source;  as  in  Acts  ix.  31. 
**  Then  had  the  churches  rest"  (Hpwwv,  literally,  peace  or  prosperity).' 
The  cause  of  this  peace  has  by  some  commentators  been  ascribed  to 
the  conversion  of  Saul,  who  had  previously  "made  havoc  of  the 
church  :"  but  this  is  not  likely,  as  he  could  not  be  a  cause  of  universal 
persecution  and  distress,  whatever  activity  and  virulence  he  might 
have  shewn  during  the  time  of  his  enmity  to  the  Christian  church. 
Besides,  his  own  persecution  (as  the  context  shews)  proves  that 
the  opposition  to  the  Gospel  continued  with  considerable  virulence 
three  years  after  his  -conversion.  If  we  advert  to  the  political  cir- 
cumstances of  the  Jewish  nation  at  that  time,  we  shall  find  the 
true  cause  of  this  rest.  The  emperor  Caligula  had  ordered  his  statue 
to  be  erected  in  the  temple  at  Jerusalem  ;  and,  in  pursuance  of  his 
mandate,  Petronius,  the  president  of  Syria,  was  on  his  march  with  an 
army  for  that  purpose.  Filled  with  consternation,  the  Jews  met  him 
in  vast  multitudes  in  the  vicinity  of  Ptolemais  or  Acre,  and  ultimately 
prevailed  on  him  to  abandon  his  design.  It  was  this  persecution  of 
the  Jews  by  the  Romans,  that  the  sacred  writer  had  in  view,  which 
diverted  the  Jews  from  persecuting  the  Christians:  and  "Then /jad! 
the  churches  rest  throughout  all  Judea  and  Galilee  and  Samaria ;" 
the  terror  occasioned  by  the  imperial  decree  having  spread  itself 
throughout  those  regions,  i 

Real   Emphases. 

The  knowledge  of  these  can  only  be  derived  from  an  ac- 
quaintance with  the  manners,  customs,  &c.  of  antient  nations, 
which  are  noticed  by  writers  on  biblical  antiquities  and  by 
commentators,  so  far  as  they  are  necessary  to  illustrate  the 
sacred  writings.  Two  or  three  instances  of  these  also  will 
suffice  to  explain  their  nature. 

Rom.  xi.  17.     In  this  verse  we  have  a  very  beautiftil  illustration 


'  Dr.  Lardner  has  collected  and  given  at  length  various  passages  from  Josephus 
(De  Bell.  Jud.  lib.  ii.  c.  10.  and  Ant.  Jud.  lib.  xviii.  c.  9.)  and  Philo  (De  Legal,  ad 
Caium,  p.  1024.),  which  confirm  the  above  statement.  See  his  Credibility,  book  i. 
ch.  ii,  §  12. 


Ch.  II.]     On  the  Significatio7i  of  Words  and  Phrases.  543 

taken  from  the  ingrafting  of  trees ;  an  art  with  which  we  find  St.  Paul 
was  well  acquainted.  The  point  to  be  explained  was,  the  imion  of 
the  Gentiles  with  the  Jews  under  the  Gospel  dispensation.  The  Jews 
were  the  olive  tree  ;  the  grafts  were  both  Gentiles  and  Jews  ;  and  the 
act  of  ingrafting  was,  the  initiation  of  both  into  the  Christian  religion. 
The  Jews  are  informed  that  olive-branches  may  with  greater  ease  be 
engrafted  into  their  own  original  stock,  which  is  more  natural  and 
congenial  to  them.  The  Gentiles  again  are  reminded,  that,  if  the 
natural  branches  were  not  spared  because  of  their  unfruitfulness,  much 
less  would  they  be  spared  who  were  aliens  to  the  Jewish  stock,  if  they 
should  prove  unfruitful. 

The  prize,  /3§«^£wy,  mentioned  in  1  Cor.  ix.  24.  is  the  crown  av\^arded 
to  the  victor  in  the  Olympic  games ;  whence  xara^^a^'Ei/Eiv,  rendered 
beguile  you  of  your  reward  (Col.  ii.  18.),  means  to  deprive  any  one 
of  a  reward  or  prize,  either  by  partial  judgment  or  in  any  way  imped- 
ing him  in  his  Christian  course.  In  1  Cor.  ix.  24.  the  apostle  illus- 
trates the  necessity  of  being  in  earnest  in  the  Christian  race,  by  a 
beautifid  allusion  to  the  games  of  the  heathen. .  As  the  races  and 
wrestlers  in  those  games  fitted  themselves  for  their  different  exercises, 
and  each  strove  zealously  for  the  victory,  so  should  the  Christian 
prepare  himself  for  his  religious  course,  and  strive  for  the  victory  in 
his  great  contest  with  the  world. 

]  Cor.  iv.  13.  fVe  are  made  the  Jilth  of  the  earth,  ■jn^iKo.^iJ.a.Tu,  liter- 
ally, a  purgation  or  lustrative  sacrifice :  the  allusion  is  to  a  custom 
common  among  heathen  nations  in  times  of  public  calamity,  who  se- 
lected some  unhappy  men  of  the  most  abject  and  despicable  character. 
These,  after  being  maintained  a  whole  year  at  the  public  expense, 
were  then  led  out  crowned  with  flowers,  as  was  usual  in  sacrifices,  and 
were  devoted  to  appease  or  avert  the  anger  of  their  deities,  being 
either  precipitated  into  the  sea,  or  burnt  alive,  after  which  their  ashes 
were  thrown  into  the  sea. 

Eph.  v.  27.  That  it  (the  church  of  Christ)  should  be  holy  and  with- 
out BLEMISH,  ajuwjwoj,  i.  Q.  SO  pure  and  spotless,  so  free  from  all 
censure,  that  even  Momus  himself  (the  fictitious  deity  of  mirth  and 
ridicule)  could  find  nothing  to  carp  at  or  ridicule. 

III.  A  consideration  of  the  affections  by  which  the  sacred 
authors  were  animated,  when  they  committed  their  inspired 
communications  to  writing,  as  well  as  the  scope  and  context  of 
the  passage  under  consideration,  together  with  the  nature  of 
its  subject,  will  always  enable  us  to  ascertain  the  true  emphases 
of  words  :  but,  as  ingenious  and  fanciful  minds  are  apt  to  dis- 
cover them  where  they  do  not  actually  exist,  it  may  not  be 
irrelevant  to  offer  a  few  leading  hints  respecting  the  particular 
investigation  of  emphases,  selected  from  the  great  mass  of  ob- 
servations, which  have  been  collected  by  eminent  biblical  critics. 

1 .  No  emphases  are  to  be  sought  in  refined  explanations  of 
passages,  or  from  etymology,  both  of  them  uncertain  guides 


544         0?i  the  Signification  of  Words  and  Phrases.    [Part  IX., 

at  the  best ;  and  which  are  too  often  carried  to  extremes  by 
men  of  lively  imaginations.  Neither  will  prepositions  always 
enlarge  or  give  additional  force  to  the  meaning  of  a  word,  par- 
ticularly in  the  Greek  language. 

We  may  instance  in  1  Cor.  xiii.  6.,  where  we  read  that  true  charity 
rejoiceth  not  in  iniquity,  but  rejoiceth  ((Tuy;i^ajfE*)  in  the  truth.  Some 
commentators  have  conceived  that  this  word  is  emphatic,  and  have  ren- 
dered the  passage  rejoiceth  jointly  (with  true  believers)  in  the  truth. 
But  in  this  instance,  as  Schleusner  has  remarked  from  Hesychius,  the 
Greek  compound  verb  means  no  more  than  the  simple  verb  x«»?«  implies, 
viz.  to  be  delighted  or  to  rejoice  in  a  thing.  Our  authorised  version 
therefore  fully  expresses  the  apostle's  meaning.  But  in  Heb.  xii.  2. 
the  preposition  is  highly  emphatic,  and  demands  particular  attention^ 
in  order  to  apprehend  the  full  force  and  beauty  of  the  passage,  which 
is  wholly  agonistical,  i.  e.  allusive  to  the  antient  foot  races.  Having 
in  the  first  verse  exhorted  Christians  to  divest  themselves  of  every  in- 
incumbrance,  and  to  run  with  patience  their  Christian  course,  St. 
Paul  adds,  (v.  2.)  Looking  unto  Jesus  the  author  and  finisher  of  our 
faith.  The  original  word  here  rendered  looking  (a(po^uvTc;),^  literally 
means  to  look  off  from  every  other  object  to  some  particular  object 
placed  full  in  view  ;  as  the  reward  destined  to  the  victor  in  the  Olympic 
foot  race  was  placed  immediately  in  view  of  the  candidates.  It  is 
impossible  to  express  the  full  import  of  this  passage  without  the  aid  of 
a  paraphrase.  The  whole  clause  may  be  thus  rendered — Wherefore, 
seeing  we  are  also  compassed  about  with  so  great  a  cloud  of  witnesses, 
who  (like  the  spectators  at  the  antient  Olympic  race)  surround  us  on 
every  side  in  a  vast  innumerable  assembly,  the  spectators  of  our  trial, 
let  us  lay  aside  every  incumbering  weight,  and  especially  the  sin,  which 
in  present  circumstances  has  the  greatest  advantage  [against  usl,  or  the 
well  circumstanced  sin,  that  which  has  every  thing  in  its  favour,  time, 
place,  and  opportunity,  more  particularly,  a  disposition  to  relinquish 
or  dissemble  our  profession  of  the  Gospel  for  fear  of  sufferings  ;  and 
let  us  run  with  patience  and  perseverance  the  race  which  is  set  before 
us,  resolutely  persisting  in  it,  however  long  and  painful  it  may  be : 
Looking  offirom  every  object  that  would  interrupt  us  in  our  career,  and 
fixing  our  eyes  upo7i  (or  to)  Jesus,  the  author  (or  leader)  and  finisher  of 
our  faith ;  who  called  us  out  to  this  strenuous  yet  glorious  enterprise  ; 
who  animates  us  by  his   example,  and   supports  us  by   his  grace. 


»  This  word  occurs  in  Josephus  precisely  in  the  very  same  meaning  as  it  is  used  by 
the  apostle.  The  Jewish  historian,  relating  the  aggressions  of  the  Jews  which  led  to 
the  war  with  the  Romans,  says,  among  other  things,  that  those  who  officiated  in  the 
temple  service,  rejected  the  sacrifice  for  Cssar  and  the  Roman  people.  "  And  when  many 
of  the  high  priests  and  principal  men  besought  them  not  to  omit  the  sacrifice,  which  it 
was  customary  for  them  to  offer  for  their  princes,  they  would  not  be  prevailed  upon. 
These  relied  much  upon  their  number,  for  the  most  flourishing  pait  of  the  innovators 
assisted  them,"  A*OPnNT£2  in  roi  EXiaZu^ov  "  having  the  chief  regard  to  Eleazar 
the  governor  of  the  temple  ;"  looking  to  him  kxclusivelv,  by  whom  they  had  beea 
instigated  to  those  offensive  measures.     De  Bell.  Jud.  lib.  ii.  c.  xvii.  §  2. 


Ch.  II.]      On  the  Signification  of  Words  and  Phrases.  S4<.'> 

untii  the   season  arrive,  when  he  will  bestow  upon  us  the  promised 
crown.  • 

2.  Further:  Emphases  are  not  to,  be  sought  in  versiofis ; 
which,  however  excellent  they  may  in  general  be,  are  yet  liable 
to  error ;  consequently  the  derivation  of  emphases  from  them 
may  lead  us  not  merely  to  extravagant^  but  even  to  false  expo- 
sitions of  Scripture. 

One  instance  will  suffice  to  illustrate  this  remark.  In  Col.  ii.  6. 
according  to  the  authorised  English  version,  we  read  thus,  "  As  ye 
have  therefore  received  Christ  Jesus  the  Lord,  so  walk  ye  in  him." 
From  this  rendering  of  the  Greek  text  many  persons  have  laid  much 
stress  on  the  words  as  and  so,  (which  last  is  not  to  be  found  in  the 
original),  and  have  deduced  a  variety  of  inferences  from  them,  viz. 
as  ye  received  Jesus  Christ  in  a  spirit  of  faith,  so  walk  ye  in  him  ;  as 
ye  received  him  in  a  spirit  of  humility,  so  walk  ye  in  him,  &c.  Now 
ail  these  inferences,  though  proper  enough  in  themselves,  are  derived 
from  false  emphases,  and  are  contrary  to  the  apostle's  meaning,  who 
intended  to  say  no  such  thing.  His  meaning,  as  Dr.  Macknight  has 
well  translated  the  passage,  is  simply  this — '*  Since  ye  have  received 
Christ  Jesus  the  Lord,  walk  ye  in  him  :"  in  other  words,  as  the  context 
plainly  shews,  *'  Since  ye  have  embraced  the  doctrine  of  Christ,  con- 
tinue to  hold  it  fast,  and  permit  not  yourselves  to  be  turned  aside  by 
sophistical  or  Judaising  teachers."  ^ 

3.  No  emphases  are  to  be  sought  in  the  plural  number  of 
words. 

Thus  oi/javo;  and  ov^xvot  simply  mean  heaven ;  yet  Origen,  following 
the  trifling  distinctions  of  some  Jewish  writers,  has  attempted  to  dis- 
tinguish between  them,  and  has  announced  the  existence  of  several 
heavens  each  above  the  other. 

4.  No  emphasis  is  to  be  sought  in  words,  where  the  abstract 
is  put  for  the  concrete,  as  is  very  frequent  in  the  Hebrew 
Scriptures  ^,  in  which  substantives  are  necessarily  put  in  the 
place  of  adjectives,  on  account  of  the  simplicity  of  the  language 
which  has  few  or  no  adjectives. 

5.  Lastly,  As  every  language  abounds  with  idioms  ♦,  or  ex- 
pressions peculiar  to  itself,  which  cannot  be  rendered  verbatim 
into  another  language  without  violating  its  native  purity,  we 


'  See  Braunius,  Krebsius,  Kypke,Ernesti,and  also  Drs.  Doddridge,  Macknight,  and 
A.  Clarke  on  Heb.  xii.  i,  2.  by  whom  every  emphatic  word  in  these  two  verses  is 
particularly  illustrated. 

'  See  Drs.  Macknight  and  A.  Clarke  on  Col.  ii.  6. 

9  See  numerous  examples  in  which  the  abstract  is  put  for  the  concrete,  infra.  Chap. V. 
Sect.  II.  §  4. 

*  On  the  Hebraisms,  or  Hebrew  idioms  peculiar  to  the  sacred  writings,  see  pp.  2S — 
29,  supra,  of  the  present  volume. 

VOL.   II,  N  N 


546       0»  the  Signification  of  Words  and  Phrases.  [Part  II.  Ch. 

should  be  careful  not  to  look  for  emphases  in  such  expres- 
sions.* 


2  Bauer,  Henn.  Sacr.  pp.  231 — 240.  Ernesti  Instit.  Interp.  Nov.  Test.  pp.  40 — 
45.  Mori  Acroases  in  Ernesti,  torn.  i.  pp.  321 — 336.  Aug.  Pfeiffer,  Herm.  Sacr. 
c.  vi.  §  16—23.  (Op.  torn.  ii.  pp.  649 — 651.)  Wetstein,  Libelli  ad  Crisinet  Interp. 
Nov.  Test.  pp.  120 — 139.  Viser,  Herm.  Sacr.  Nov.  Test,  pars  iii.  pp.  263 — 277. 
Bishop  Marsh's  Lectures,  lect.  xv.  pp.  43 — 49.  where  the  three  first  rules  (pp.  532, 
533,  supra,)  are  admirably  illustrated.  Prof.  Gerard  has  collected  numerous  valuable 
observations  on  the  topics  discussed  in  this  chapter  in  his  Institutes  of  Biblical  Criticism, 
pp.  293 — 369.  particularly  in  sect.  iii.  (pp.  500 — 314.)  on  the  signification  of  words. 
J.  B.  Carpzovii  Prims  Lines  Herm.  Sacraf,  pp.  25.  40 — 45.  The  subject  of  em- 
phases is  copiously  treated  by  Langius,  in  his  Hermeneutica  Sacra,  pp.  64 — 96. ;  by 
Rambach,  in  his  Institutiones  Hermeneuticse  Sacras,  lib.  ii.  cap.  8.  pp.  317 — 362.;  by 
Jahn,  in  his  Enchiridion  Herm.  Generalis,  pp.127 — 155.;  by  Chladenius,  in  his 
Institutiones  Exegeticae,  pp.  310—322;  and  by  J.  E,  Pfeiffer;  in  his  Institutiones 
Herm.  Sacr.  pp.  534—569. 


III.  Sect.  I.]  (     547     ) 


CHAPTER  III. 

ON     THE     SUBSIDIARY     MEANS     FOR     ASCERTAINING     THE 
SENSES    OF    SCRIPTURE. 

SECTION  I. 

ON    THE   COGNATE    LANGUAGES. 

IjESIDES  the  critical  use  to  which  the  Cognate  Languages  ' 
may  be  applied,  they  afford  very  considerable  assistance,  (as 
well  as  the  antient  versions,)  ^  in  illustrating  the  sacred 
writings.  They  confirm  by  their  own  authority  a  Hebrew 
form  of  speech,  already  known  to  us  from  some  other  source : 
they  supply  the  deficiencies  of  the  Hebrew  language,  and 
make  us  fully  acquainted  with  the  force  and  meaning  of 
obscure  words  and  phrases,  of  which  we  must  otherwise 
remain  ignorant,  by  restoring  the  lost  roots  of  words,  as  well 
as  the  primary  and  secondary  meaning  of  such  roots;  by 
illustrating  words  the  meaning  of  which  has  hitherto  been 
uncertain,  and  by  unfolding  the  meanings  of  other  words 
that  are  of  less  frequent  occurrence,  or  are  only  once 
found  in  the  Scriptures.  Further,  the  cognate  languages 
are  the  most  successful,  if  not  the  only  means  of  lead- 
ing us  to  understand  the  meaning  of  phrases,  or  idioma- 
tical  combinations  of  words  found  in  the  Bible,  and  the 
meaning  of  which  cannot  be  determined  by  it,  but  which, 
,  being  agreeable  to  the  genius  of  the  original  languages,  are 
preserved  in  books  written  in  them.  Schultens,  in  his  Ori- 
genes  Hebraeae  ^^  has  illustrated  a  great  number  of  passages 
from  the  Arabic,  from  whose  work  Bauer  *  and  Dr.  Gerard  5 
have  given  many  examples  which  do  not  admit  of  abridgment. 
Schleusner  has  also  availed  himself  of  the  cognate  dialects  to 
illustrate  many  important  passages  of  the  New  Testament. 
Of  the  various  modern  commentators  on  the  Bible,  no  one 
perhaps  has  more  successfully  applied  the  kindred  languages 
to  its  interpretation,  than  Dr.  Adam  Clarke. 

>  See  a  notice  of  the  cognate  languages  in  pp.  33 — 35.  of  the  present  volume. 

2  On  the  benefit  to  be  derived  from  the  use  and  application  of  antient  versions,  see 
pp.  219 — 221  of  this  volume. 

3  Alberti  Schultens  Origines  Hebrses,  sive  Hebr^je  Linguae  antiquissima  Natura 
et  Indoles,  ex  Arabiae  penetralibus  revocata.  Lugduni  Batavorum,  1761.  4to.  In  two 
parts  or  volumes.    The  first  edition  was  printed  at  Franeker,  in  1724—1738. 

■*  Bauer's  Hermeneutica  Sacra,  pp.  90 — 144. 

5  Gerard's  Institutes  of  Biblical  Criticism,  pp.  58—70. 

N  N    2 


548  On  the  Cognate  Languages.        [Part  II.  Ch. 

In  consulting  the  cognate  languages,  however,  much  care 
and  atteation  are  requisite,  lest  we  should  be  led  away  by  an^ 
verbal  or  literal  resemblance  that  may  strike  the  mind,  and 
above  all  by  mere  etymologies,  which,  though  in  some  in- 
stances they  may  be  advantageously  referred  to,  are  often 
uncertain  guides.  The  resemblance  or  analogy  must  be  a 
real  one.  We  must  therefore  compare  not  only  similar  words 
and  phrases,  but  also  similar  modes  of  speech,  which,  though 
perhaps  differing  as  to  the  etymology  of  the  words,  are  yet 
evidently  spoken  of  a  similar  thing.  The  following  examples 
will  illustrate  this  remark : 

1.  In  1  Cor.  iii.  15.  St.  Paul,  speaking  of  certain  Christian 
teachers  at  Corinth,  observes,  that,  "  if  any  man^s  work  shall 
he  burnt,  he  shall  suffer  loss,  but  he  himself  shall  be  saved ;  yet 
so  as  by  Jire."  On  this  passage,  by  a  forced  and  erroneous 
construction,  has  the  church  of  Rome  erected  the  doctrine  of 
purgatory,  a  place  in  which  she  pretends  that  the  just,  who 
depart  out  of  this  life,  expiate  certain  offences  that  do  not 
merit  eternal  damnation.  Let  us,  however,  consider  the  sub- 
ject matter  of  the  apostle's  discourse  in  his  Epistle  to  the 
Corinthians.  Reflecting  on  the  divisions  which  were  among 
them,  and  on  that  diversity  of  teachers  who  formed  them  into 
different  parties,  he  compares  these  to  various  builders  ^ ; 
some  of  whom  raised  an  edifice  upon  the  only  foundation, 
Jesus  Christ,  composed  of  gold,  silver,  and  precious  stones  s 
in  other  words,  who  preached  the  pure,  vital,  and  uncorrupted 
doctrines  of  the  Gospel ;  while  others,  upon  the  same  founda- 
tion, built  wood,  hay,  stubble,  that  is,  disseminated  false,  vain, 
and  corrupt  doctrines ;  of  both  these  structures,  he  says, 
(v.  13.)  JEvery  man's  work  shall  be  made  manifest ;  for  the 
day  shall  declare  it,  because  it  shall  be  revealed  by  fire ;  and 
the  fire  shall  try  (rather  prove)  every  7nan's  work  of  what  sort 
it  is.  Either  the  day  of  the  heavy  trial  of  persecution,  or 
rather  the  final  judgment  of  God,  shall  try  every  man's  work, 
search  it  as  thoroughly  as  fire  does  things  that  are  put  into 
it.  Then,  adds  the  apostle,  if  any  man^s  work  abide  which  he 
hath  built  thereupon,  if  the  doctrines  he  hath  taught  bear  the 
test,  as  silver,  gold,  and  precious  stones  abide  in  the  fire,  he 
shall   receive   a   reward.     But    if  any  7nan*s   work  shall   be 


i  Some  writers  have  imagined  that  the  apostle  is  speaking  of  the  materials,  that  is, 
the  persons,  of  which  the  church  of  God  ig  composed,  rather  than  of  the  ministers 
of  the  Gospel,  whom  he  represents  as  architects  in  the  heavenly  building.  On  a  repeat- 
ed consideration  of  the  verses  in  question,  the  author  is  satisfied,  that  the  latter  are 
intended  :  and  in  this  view  of  the  subject  he  is  supported  by  Mr.  Locke,  Dr.  Dod- 
dridge, and  other  eminent  critics. 


III.  Sect.  I.]  On  the  Cognate  Languages.  549 

burnt,  if,  on  that  trial,  it  be  found  that  he  has  introduced 
false  or  unsound  doctrines,  he  shall  be  like  a  man,  whose 
building  being  of  wood,  hay,  and  stubble,  is  consumed  by  the 
fire ;  all  his  pains  in  building  is  lost,  and  his  works  destroyed 
and  gone.  But  (rather  yet)  if  he  be  upon  the  whole  a  good 
man  who  hath  built  upon  Christ  as  the  foundation,  and  on  the 
terms  of  the  Gospel  committed  his  soul  to  him,  he  himself 
shall  be  saved ;  yet  so  as  by  Jire,  wf  ha.  vvgos,  that  is,  not 
without  extreme  hazard  and  difficulty,  as  a  man  is  preserved 
from  the  flames  of  his  house  when  he  escapes  naked  through 
them,  and  thus  narrowly  saves  his  life  though  with  the  loss 
of  all  his  property.  This  expression  is  proverbial  concerning 
persons  who  escape  with  great  hazard  out  of  imminent  danger; 
and  similar  expressions  are  to  be  found  in  the  Old  Testament, 
as  in  Amos  iv.  11. '  and  Zech.  iii.  2.  and  also  in  the  Epistle 
of  Jude  V.  23.  Now,  let  this  phrase  be  compared  with  the 
Latin  words  ambustus  and  semiustus.  Livy,  speaking  of  Lucius 
-^milius  Paul  us,  says,  that  he  had  very  narrowly  escaped  being 
sentenced  to  punishment,  prope  ambustus  evaserat,  (lib.  xxii. 
c.  35.) ;  and  again  (c.  4<0.)  the  consul  is  represented  as  saying 
that  he  had,  in  his  former  consulate,  escaped  the  flames  of  the 
popular  rage  not  without  being  scorched,  se  populare  incendium 
semiustum  evasisse.^  Here,  also,  though  there  is  no  verbal 
resemblance  between  the  expression  of  Saint  Paul  and  those 
of  the  Roman  historian,  yet  the  real  analogy  is  very  striking, 
and  shews  that  the  apostle  employed  a  well  known  proverbial 
expression,  referring  solely  to  a  narrow  escape  from  difficulty, 
and  not,  as  the  Romanists  erroneously  assert,  to  the  fire  of 
purgatory,  a  doctrine  which  is  justly  characterised  as  "  a  fond 

I  Grotius,  in  his  note  on  this  pasage,  has  remarked  that  a  similar  mode  of  speaking 
obtained  Among  the  Greeks,  Su^iffS-ai  tx  ttv^os,  or  m  (pkovyes,  but  he  has  not  cited  any 
examples.  Palairet  cites  the  following  passage  from  one  of  the  orations  of  Aristides ; 
who,  speaking  of  Apelles,  says,  that  the  gods  saved  him  out  of  the  midst  of  the  fire, 
EK  MESOT  IITPOS  Tan  avjga  SnzElN.  Observationes  Philologico-Criticas  in 
Nov.  Test.  p.  586.  Some  additional  instances  are  given  in  Eisner's  Observationes 
Sacrae  in  Novi  Faederis  Libros,  vol.  ii.  p.  78.  See  Bishop  Porteus's  Brief  Confutation 
of  the  Errors  of  the  Church  of  Rome,  pp.  4S,  49.  l2nio.  London,  1796.;  and  the 
Bishop  of  Lincoln's  Elements  of  Christian  Theology,  vol  ii.  pp.  347 — 351.;  Drs. 
Whitby,  Macknight,  and  A.  Clarke,  on  i  Cor.  iii.  15. 

'-!  Cicero,  (Orat.  pro  Milone,  c.  5)  has  the  following  passage: — " Declarant  hujus 
ambusti  tribuni  plebis  illas  intermortuae  conciones,  quibiis  quotidie  meam  potentiam 
invidiose  criminabatur,"  (torn.  vi.  p.  91.  edit.  Bipont.) ;  and  in  his  second  pleading 
against  Verres,  the  following  sentence,  which  is  still  more  fully  in  point :  "  Sic  iste 
(Verres)  multo  sceleratior  et  nequior,  quam  ille  Hadrianus,  aliquanto  etiam  felicior 
fait.  Ille  qu6d  ejus  avaritiam  cives  Romani  ferre  non  potuerant,  Utics  domi  suae 
vivus  exustus  est ;  idque  ita  illi  merito  accidisse  existimatum  est,  ut  Ixtaruncur  omnes 
neque  uUa  animadversioconstitueretur  :  hie  socioruih  ambuslus  inccndio,  lamen  ex  ilia 
Jlaiiima  pcriculoque  cvolavil,"  Sec.  (Cont.  Verr.  Action  ii.  lib,  1.  c.  -27.  torn.  iii. p.  265.) 

N    N    3 


550  On  the  Cognate  Languages.        [Part  II.  Cb, 

thing,  vainly  invented,  and  grounded  upon  no  warranty  of 
scripture,  but  rather  repugnant  to  the  word  of  God." ' 

2.  The  sentence  in  Gen.  xlix.  10.  nor  a  Iwwgiver  from 
betiaeen  his  feet,  has  greatly  exercised  the  ingenuity  of  com- 
mentators. It  is  at  present  considered  as  equivalent  to  a 
teacher  from  his  offspring.  But,  without  altogether  rejecting 
this  interpretation,  we  may  derive  some  light  on  the  venerable 
patriarch*s  meaning  from  the  Greek  writers,  among  whom 
rfie  expression  of  Moses  occurs  in  the  very  same  terms.  Thus, 
in  the  Theage  of  Plato,  we  have  ex  twv  ttoScov  wTro^wgria-ofiev.  In 
other  writers  the  expression  is  sx  ttoScov,  or  ex  ttoScov  y«vg<rd«<, 
which  is  equivalent  to  the  e  medio  discedere,  e  medio  evadere, 
e  conspectu  abire,  that  is,  to  disappear.  *  The  general  mean- 
ing of  Moses,  therefore,  may  be,  that  a  native  lawgiver,  or 
expounder  of  the  law,  teacher,  or  scribe,  (intimating  the 
ecclesiastical  polity  of  the  Jews)  should  not  be  wanting  to  that 
people,  until  Shiloh,  or  the  Sent  {the  Apostle,  as  Saint  Paul 
terms  Jesus  Christ,  Heb.  iii.  1.)  come.  How  accurately  this 
prediction  has  been  accomplished  it  is  not  necessary  to  shew 
in  this  place. 

3.  In  Matt.  viii.  20.  we  read  that  Christ  had  not  where  to 
lay  his  head :  which  expression  has  been  interpreted  as  mean- 
ing that  he  had  literally  no  home  of  his  own.  But  consider- 
able light  is  thrown  upon  it  by  two  passages  from  the 
Arabic  History  of  Abulpharagius  •,  in  the  first  of  which, 
having  stated  tnat  Saladin  had  animated  his  soldiers  to  the 
storming  of  Tyre,  he  says,  that  no  place  now  remained  to  the 
Franks,  where  they  could  lay  their  head,  except 
Tyre ;  and  again,  after  relating  that  the  Arabs  had  stormed 
Acca,  or  Ptolemais,  he  says,  that  no  place  was  left  to 
THE  FRANKS  on  the  coast  of  this  (the  Mediterranean)  Sea, 

where    THEY    COULD    LAY    THEIR    HEAD  ^.         From    thcSC     two 

passages  it  is  evident  that  the  evangelist's  meaning  is,    that 
Jesus  Christ  had  no  secure  and  fixed  place  of  residence. 

•  Article  xxii.  of  the  AngRean  Church.  The  antiscriptural  doctrine  of  purgatory  is 
copiously  and  ably  exposed  by  Mr.  Fletcher  in  his  "  Lectures  on  the  Principles  and 
Institutions  of  the  Roman  Catholic  ReBgion,"  pp.  236 — 250. 

2  Mori  Acroases  in  Ernesti  Instit.  Interp.  Nov.  Test.  vol.  i.  p.  181. 

3  Abulpharagii  Historia,  pp.  406.  591.  cited  by  Amnion,  in  his  notes  on  Emesti's 
Instit.  Interp.  Nov.  Test.  pp.  67,  68.  The  subject  of  the  preceding  section  is  briefly 
discussed  by  Ernesti,  pp.  63 — 70.  and  more  at  length  in  his  Opera  Phiiologica,  pp.  1 73, 
et  seq.  and  277.,  as  well  as  by  Morus,  in  his  Acroases,  vol.  i.  pp.  168 — 184.,  and  par- 
ticularly by  G.  G.  Zemisch,  in  his  Disputatio  Phiiologica  De  Analogia  Linguarum, 
Interpretationis  subsidio,  (Lipsise,  1758  )  reprinted  in  Potts'  and  Ruperti's  Syllojie 
Commentationum  Theologicaium,  vol.  vii.  pp.  183—221. 


III.  Sect,  no  (     551     ) 

SECTION  II. 

ON   THE    ANALOGY    OF   SCRIPTURE,    OR  PARALLEL  PASSAGES. 

I.  Nature  of  Parallel  Passages. — II.  Verbal  Parallelisms. — III. 
Real  Parallelisms.  —  IV.  Parallelisms  of  members,  or  poetical 
parallelisms.  —  V.  Rules  for  investigating  parallel  passages.  — 
Helps  for  the  investigation  of  parallel  passages: 

1  HE  importance  of  parallelisms  or  parallel  passages  to  the 
elucidation  of  the  Scriptures  having  already  been  frequently  ad- 
verted to,  it  now  becomes  necessary  to  institute  a  particular  in- 
quiry into  their  nature,  and  to  offer  some  general  hints  for 
beneficially  consulting  this  very  important  subsidiary  mean  in  the 
study  of  the  Bible.  "  When,  in  any  ordinary  composition,  a 
passage  occurs  of  doubtful  meaning  with  respect  to  the  senti- 
ment or  doctrine  it  conveys,  the  obvious  course  of  proceeding 
is,  to  examine  what  the  author  himself  has  in  other  parts  of 
his  work  delivered  upon  the  same  subject;  to  weigh  well  the 
force  of  any  particular  expressions  he  is  accustomed  to  use ; 
and  to  inquire  what  there  might  be  in  the  occasion  or  circum- 
stances under  which  he  wrote,  tending  to  throw  further  light 
upon  the  immediate  object  he  had  in  view.  This  is  only  to 
render  common  justice  to  the  writer;  it  is  necessary  both  for 
the  discovery  of  his  real  meaning,  and  to  secure  him  against 
any  wanton  charge  of  error  or  inconsistency.  Now,  if  this 
may  justly  be  required  in  any  ordinary  work  of  uninspired 
composition,  how  much  more  indispensable  must  it  be  when 
we  sit  in  judgment  upon  the  sacred  volume ;  in  which  (if  we 
acknowledge  its  divine  original)  it  is  impossible  even  to 
imagine  a  failure  either  in  judgment  or  in  integrity." ' 

"  God  has  been  pleased,  in  sundry  portions  and  in  divers 
manners,  to  speak  unto  us  in  his  word ;  but  in  all  the  books 
of  Scripture  we  may  trace  an  admirable  unity  of  design,  an 
intimate  connexion  of  parts,  and  a  complete  harmony  of 
doctrines.  In  some  instances  the  same  truths  are  conveyed 
nearly  in  the  same  modes  of  expression ;  in  other  instances  the 
same  sentiments  are  clothed  with  beautiful  varieties  of  lan- 
jjua<ie.  While  we  are  interested  in  discovering  some  of  the 
indications  of  mental  diversity  among  the  sacred  writers,  we 
clearly  perceive  that  the  whole  volume  of  revelation  is  dis- 
tinguished   by   a   certain   characteristic  style  and  phraseology 

'  Bishop  Vanmildert's  Lectures,  p.  i  go. 

N  N    4 


552  On  the  Analogy  of  Scripture,      [Part  II.  Ch. 

altogether  its  own,  and  which  for  simplicity,  dignity,  energy, 
and  fulness,  must  be  allowed  to  have  no  parallel.  Now,  if 
there  be  in  the  various  parts  of  Scripture  such  important 
coincidences  of  sentiment,  of  language,  and  of  idiom,  it  is 
evident  that  we  proceed  on  just  and  rational  principles,  in 
comparing  together  passages  that  have  some  degree  of  resem- 
blance, and  in  applying  those,  the  meaning  of  which  is  clear, 
to  the  illustration  of  such  as  are  involved  in  some  degree  of 
obscurity."  ' 

The  passages  which  thus  have  some  degree  of  resemblance 
are  termed  Parallel  Passages ;  and  the  comparison  of  them 
is  a  most  important  help  for  interpreting  such  parts  of  Scrip- 
ture as  may  appear  to  us  obscure  or  uncertain :  for,  on  almost 
every  subject,  there  will  be  found  a  multitude  of  phrases,  that, 
when  diligently  collated,  will  afford  mutual  illustration  and 
support  to  each  other ;  the  truth  which  is  more  obscurely  inti- 
mated in  one  place  being  expressed  with  greater  precision  in 
others.  Thus,  a  part  of  the  attributes  or  circumstances,  rela- 
ting to  both  persons  and  things,  is  stated  in  one  text  or 
passage,  and  part  in  another;  so  that  it  is  only  by  searching 
out  several  passages,  and  connecthig  them  together,  that  we 
can  obtain  a  just  apprehension  of  them.  More  particularly, 
the  types  of  the  Old  Testament  must  be  compared  with  their 
antitypes  in  the  New  (as  Numb.  xxi.  9.  with  John  iii.  14.); 
predictions  must  be  compared  with  the  history  of  their  accom- 
plishment (as  Isa.  liii.  the  latter  part  of  v.  12.  with  Mark  xv. 
27,  28.  and  Luke  xxii.  37.  and  the  former  part  of  Isa.  liii.  12. 
with  Matt,  xxvii.  57.  Mark  xv.  -J-S.  Luke  xxiii.  50.) ;  and  the 
portion  of  Scripture,  in  which  any  point  is  specifically  treated, 
ought  to  be  chiefly  attended  to  in  the  comparison,  as  Genesis, 
ch.  i.  on  the  creation,  Romans,  ch.  iii — v.  on  the  doctrine  of 
justification,  &c.  &c.  '-' 


•  Rev.  H.  F.  Burder's  Sermon  on  the  Duty  and  Means  of  ascertaining  the  Sense  of 
Scripture,  pp.  17,  is. 

'•i  On  the  importance  and  benefit  of  consulting  parallel  passages,  Bishop  Horsley  has 
several  fine  observations  in  his  comment  on  Psal,  xcvii.  The  whole  passage  is  too  long 
to  extract,  but  the  following  sentences  are  so  appropriate  to  the  subject  of  this  section, 
that  the  author  deems  any  apology  for  their  insertion  unnecessary.  "  It  should"  says 
his  Lordship,  "  be  a  rule  ivith  every  one,  who  ivould  read  the  Holy  Scriptures  with  ad. 
vantage  and  improvement,  to  compare  every  text,  ivhich  may  seem  cither  important  for 
the  doctrine  it  may  contain,  or  remarkable  for  the  turn  of  the  expression,  with  the 
jiarallel  passages  in  other  parts  of  Holy  Writ;  tliat  is,  with  the  passages  in  which  the 
subject-matter  is  the  same,  the  sense  equivalent,  or  the  turn  of  the  expression  similar. 
These  parallel  passages  are  easily  found  by  the  marginal  references  in  Bibles  of  the 

larger  form." "  It  is  incredible  to  any  one,  who  has  not  in  some  degree  made  the 

experiment,  what  a  proficiency  may  be  made  in  that  knowledge  which  maketh  wise  unto 
salvation,  by  studying  the  Scriptures  in  this  manner,  without  any  other  commentary 
or  exposition  than  what  the  different  parts  of  the  sacred  volume  mutually  furnish  for 


III.  Sect.  II.]  Or  Parallel  Passages.  55$ 

The  foundation  of  the  parallelisms  occurring  in  the  saCred 
writings  is  the  perpetual  harmony  of  Scripture  itself;  which, 
though  composed  by  various  writers,  yet  proceeding  from  one 
and  the  same  infallible  source,  cannot  but  agree  in  words  as  well 
as  in  things.  Parallelisms  are  either  near,  or  remote  :  in  the 
former  case  the  parallel  passages  are  sought  from  the  same 
writer ;  in  the  latter  from  different  writers.  They  are  further 
termed  adequate,  when  they  affect  the  whole  subject  proposed 
in  the  text ;  and  inadequate,  when  they  affect  it  only  in  part : 
but  the  most  usual  division  of  the  analogy  of  Scripture,  or 
parallelisms,  is  into  verbal,  or  parallelisms  of  words,  and  real, 
or  parallelisms  of  things. 

II.  A  Verbal  Parallelism  or  Analogy  is  that  in  which,  on 
comparing  two  or  more  places  together,  the  same  words  and 
phrases,  the  same  mode  of  argument,  the  same  method  of 
construction,  and  the  same  rhetorical  figures,  are  respectively 
to  be  found.     Of  this  description  are  the  following  instances. 

1.  Parallel  lioords  and  phrases.  Thus,  when  the  Prophet 
Jeremiah,  speaking  of  the  human  heart,  says,  that  it  is  "  deceit- 
ful above  all  things,  and  desperately  wicked  "  (Jer.  xvii.  9.), 
in  order  to  understand  the  full  import  of  the  original  word 
there  rendered  desperately,  we  must  compare  Jer.  xv.  18.  and 
Micah  i.  9.  where  the  same  word  occurs,  and  is  rendered 
desperate  or  incurable.  From  which'  two  passages  it  is  obvious 
that  the  prophet's  meaning  was,  that  the  deceitfulness  and 
wickedness  of  the  heart  of  man  are  so  great,  that  they  cannot 
be  healed  or  removed  by  any  human  art.  Compare  also  Isa. 
xl.  11.  and  Ezek.  xxxiv.  23.  with  John  x.  11.  14,  15.  Heb. 
xiii.  20.  and  1  Pet.  ii.  25.  and  v.  4. 


each  other.  I  will  not  scruple  to  assert,  that  the  most  illitekate  Christian,?/' 
he  can  but  read  his  English  Bible,  and  will  take  the  pains  to  read  it  in  this  manner, 
ivill  not  only  attain  all  that  practical  knowledge  which  is  necessary  to  his  salvation  ; 
but, by  God's  blessing,  he  will  become  learned  »i  everything  relating  to  his  religion 
in  such  degree,  that  he  will  not  be  liable  to  be  misled  either  by  the  refined  arguments  or 
by  the  false  assertions  of  those  who  endeavour  to  ingraft  their  own  opinions  upon  the 
Oracles  of  God.  He  may  safely  be  ignorant  of  all  philosophy,  except  what  is  to  be 
learned  from  the  sacred  books ;  which  indeed  contain  the  hi^liest  philosophy  adapted 
to  the  lowest  apprehensions.  He  may  safely  remain  ignorant  of  all  history,  except  so 
much  of  the  history  of  the  first  ages  of  the  Jewish  and  of  the  Christian  church  as  is  to 
be  gathered  from  the  canonical  books  of  the  Old  and  New  'I'estament.  Let  him  study 
titese  in  the  manner  I  recommend,  and  let  him  never  cease  to  pray  for  the  illumi- 
nation OF  THAT  Spirit  by  which  these  books  ivere  dictated;  and  the  tuhole 
Comj)ass  of  abstruse  philosophy,  and  recondite  history,  shall  furnish  no  argument 
with  which  the  perverse  will  of  man  shall  be  able  to  shake  this  learned  Chris- 
tian's ^iV/t.  The  Bible,  thus  studied,  will  indeed  prove  to  be  what  we  Protestants 
esteem  it — a  certain  and  sufficient  rule  of  faith  and  practice,  a  helmet  of  salvation, 
which  alone  may  quench  the  fiery  darts  of  the  wicked."— Sermons  on  the  Resurrection, 
&C.  pp.  •2-Zl — 2i8. 


554  On  the  Analogy  of  Scripture,      [Part  II.  Ch^ 

2.  Parallel  modes  of  arguing, — Thus  the  apostles,  Paul, 
James,  and  Peter,  respectively  support  their  exhortations  to 
patience  by  the  example  of  Jesus  Christ.  Compare  Heb.xii.2,5. 
James  v.  10,  11.  and  1  Pet.  ii.  21.  On  the  contrary,  dissua- 
sives  from  sin  are  most  strongly  set  forth  in  the  Old  and  New 
Testaments,  by  urging  that  sinful  courses  were  the  way  of  the 
heathen  nations.  Compare  Levit.  xviii.  24.  Jer.  x.  2.  and 
Matt.  vi.  32. 

3.  Of  Parallel  constructions  and  Jigures  we  have  examples^ 
in  Rom.  viii.  3.  2  Cor.  v.  21.  and  Heb.  x.  6.  in  which  pas- 
sages respectively,  the  Greek  word  «/*«gT»a,  there  translated 
sin,  means  sacrifices  or  offerings  for  sin,  agreeably  to  the 
idiom  of  the  Hebrew  language,  in  which  the  same  word 
elliptically  signifies  both  sin  and  sin-offering,  which  the 
Septuagint  version  invariably  renders  by  a[/,agTtu  in  upwards 
of  one  hundred  places.  Dr.  Whitby,  on  2  Cor.  v.  21.,  has 
pointed  out  a  few  instances;  but  Dr.  A.  Clarke  (on  the  same 
text)  has  enumerated  all  the  passages,  which  are  in  fact  so 
many  additional  examples  of  verbal  parallelisms.  To  this 
class  some  biblical  critics  refer  those  passages  in  which  the 
same  sentence  is  expressed  not  precisely  in  the  same  words, 
but  in  similar  words,  more  full  as  well  as  more  perspicuous, 
and  concerning  the  force  and  meaning  of  which  there  can  be 
no  doubt.  Such  are  thd  parallelisms  of  the  sacred  poets; 
which,  from  the  light  they  throw  on  the  poetical  books  of  the 
Scriptures,  demand  a  distinct  consideration. 

Verbal  parallelisms  are  of  great  importance  for  ascertaining 
the  meaning  of  words  that  rarely  occur  in  the  Bible,  as  well  as 
of  those  which  express  peculiar  doctrines  or  terms  of  religion, 
as  faith,  repentance,  7iew  creature,  &c.,  likewise  in  explaining 
doubtful  passages,  and  also  the  Hebraisms  appearing  in  the 
New  Testament. 

III.  A  Real  Parallelism  or  Analogy  is,  where  the  same 
thing  or  subject  is  treated  of,  either  designedly  or  incidentally, 
in  the  same  words,  or  in  others  which  are  more  clear,  copious, 
and  full,  and  concerning  whose  force  and  meaning  there  can 
be  no  doubt.  In  comparing  two  passages,  however,  we  must 
ascertain  whether  the  same  thing  is  really  expressed  more 
fully  as  well  as  more  clearly,  and  also  without  any  ambiguity 
whatever,  otherwise  little  or  no  assistance  can  be  obtained  for 
illustrating  obscure  places.  Real  parallelisms  are  twofold — 
historical,  and  didactic  or  doctrinal. 

An  historical  Parallelism  of  things  is,  where  the  same  thing 
or  event  is  related :  it  is  of  great  and  constant  use  in  order  to 
understand  aright  the  Four  Gospels,  in  which  the  same  things 


III.  Sect  II.]  Or  Parallel  Passages.  S55 

are  for  the  most  part  related  more  fully  by  one  Evangelist 
than  by  the  others,  according  to  the  design  with  which  the 
Gospels  were  respectively  written.  Thus,  the  account  of  our 
Saviour's  stilling  the  tempest  in  the  sea  of  Gennesareth  is 
more  copiously  related  by  Saint  Mark  (iv.  36 — 41.)  and 
Saint  Luke  (viii.  22 — 25.)  than  it  is  by  Saint  Matthew  (viii. 
24 — 26.)  By  comparing  the  several  narratives  of  the  Evan- 
gelists together,  harmonies  are  constructed  from  their  sepa- 
rate histories.  In  like  manner,  the  historical  books  of  the  Old 
Testament  are  mutually  illustrated  by  comparing  together  the 
books  of  Samuel,  Kings,  and  Chronicles.  For  instance, 
many  passages  in  the  book  of  Genesis  are  parallel  to  1  Chron. 
i. — ix. ;  many  parts  of  the  books  of  Exodus,  Leviticus,  and 
Numbers,  are  parallel  to  the  book  of  Deuteronomy ;  the  books 
of  Samuel  and  Kings,  to  the  two  books  of  Chronicles ;  and 
lastly,  2  Kings,  xviii.  13 — 37.  and  2  Chron.  xxxii.  are  parallel 
with  Isa.  xxxvi.  Dr.  Lightfoot  and  Mr.  Townsend  have 
compiled  very  valuable  harmonies  of  the  Old  Testament,  in 
which  the  historical  and  prophetical  passages  are  interwoven 
in  the  order  of  time,  of  which  an  account  has  been  already 
given. ' 

A  didactic  or  doctrinal  parallelism  of  things  is,  where  the 
same  thing  is  taught :  this  species  of  parallel  is  of  the  greatest 
importance  for  comprehending  the  doctrines  inculcated  in  the 
Bible,  which  we  should  otherwise  be  liable  to  mistake  or 
grossly  pervert.  We  have  examples  of  it  in  all  those  Psalms 
which  occur  twice  in  the  Book  of  Psalms,  as  in  Psal.  xiv. 
compared  with  liii. ;  xl.  13 — 17.  with  Ixx. ;  Ivii.  7 — 11.  with 
cviii.  1 — 5.;  Ix.  5 — 12.  with  cviii.  6 — 13.;  and  cxv.  4 — 8. 
with  cxxxv.  15 — 18.  Sometimes  also  a  hymn  of  David's, 
which  occurs  in  the  Book  of  Psalms,  is  to  be  found  in  some 
one  of  the  historical  books,  as  Psalm  xcvi.  compared  with 
1  Chron.  xvi.  23—33;  Psal.  cv.  1 — 15.  with  1  Chron.  xvi. 
8—22.  and  Psal.  cvi.  47,  48.  with  1  Chron.  xvi.  35,  36. 

In  like  manner,  in  the  New  Testament,  the  same  thing  is 
taught  nearly  in  the  same  words,  as  in  the  Epistle  of  Jude 
compared  with  2  Pet.  ch.  ii.  Frequently  also  the  same  doc- 
trine is  explained  more  fully  in  one  place,  which  had  been 
more  concisely  stated  in  another :  such,  for  instance,  are  the 
superseding  of  the  Mosaic  dispensation  by  that  of  the  Gospel, 
and  all  those  passages  which  are  parallel  as  to  the  thino-  or 
subject  discussed,  though  differing  in  words ;  so  that,  by  com- 
paring them,  the  scope  of  the  doctrine  inculcated  will  readily 


'  See  pp.  501,  502,  supra  of  the  })rebcnt  vclume. 


556  On  the  Analogy  of  Scripture^      [Part  II.  Ch. 

be  collected.  On  the  other  hand,  where  the  same  subject  or 
doctrine  is  delivered  with  more  brevity,  all  the  various 
passages  must  be  diligently  collated,  and  the  doctrine  elicited 
from  them.  Of  this  description  are  the  numerous  predictions, 
&c.  relative  to  the  future  happiness  of  mankind,  connected 
with  the  removal  of  the  Jewish  economy,  and  the  conversion 
of  the  Gentiles  to  the  Christian  religion. 

But  the  use  of  this  parallelism  will  more  fully  appear  from 
one  or  two  instances.  Let  us  then  compare  Gal.  vi.  16.  with 
Gal.  v.  6.  1  Cor.  vii.  19.  2  Cor.  v.  17.  and  Rom.  ii.  28,  29. 
In  the  former  passage  we  read.  In  Christ  Jesus  neither  cir^ 
cunicision  availeth  any  things  nor  nncircumcision,  but  a  ?ie'w 
creature,  or  rather  [there  is]  a  new  creation.  In  Gal.  v.  6. 
the  apostle  had  briefly  delivered  the  same  doctrine  in  the 
following  terms:  In  Christ  Jesus  neither  circumcisioji  availeth 
any  thing,  nor  uncircumcision,  hut  faith  that  worketh  by  love. — 
1  Cor.  vii.  19.  Ciraancisio7i  is  nothingi  nor  nncircumcision,  but 
the  keeping  of  the  cammandmetits  of  God.  2  Cor.  v.  17. 
Therefore  if  any  man  be  in  Christ,  he  is  a  new  creature,  or, 
more  correctly,  [there  is]  a  new  creation :  old  things  are 
passed  away ;  behold  f  all  things  are  become  new.  Rom.  ii.  28, 
29.  He  is  not  a  Jew  that  is  one  outwardly,  i.  e.  he  is  not  a 
genuine  member  of  the  church  of  God  who  has  only  an  out- 
ward profession :  neither  is  that  circumcision  which  is  outward 
in  the  fesh.  But  he  is  a  Jew,  a  true  member  of  the  church 
of  God,  which  is  one  outwardly,  and  citxumcision  is  that  of  the 
heart,  in  the  spirit,  and  7iot  in  the  letter ;  whose  praise  is  not 
of  men,  but  of  God.  From  these  passages  it  is  evident  that 
what  Saint  Paul,  in  Gal.  vi.  15.  terms  a  new  creature  or 
creation,  he  in  Gal.  v.  6.  denominates  ^/M  that  worketh  by 
love;  and  in  1  Cor.  vii.  19.  keeping  the  commandments  of  God. 
From  this  collation  of  passages,  then,  we  perceive,  that  what 
the  apostle  intends  by  a  new  creature  or  new  creation,  is  the 
entire  conversion  of  the  heart  from  sin  to  God :  and  as  crea- 
tion is  the  proper  work  of  an  All-wise  and  Almighty  Being, 
so  this  total  change  of  heart,  soul,  and  life,  which  takes  place 
under  the  ministration  of  the  Gospel,  is  effected  by  the  power 
and  grace  of  God,  and  is  evidenced  by  that  faith  and  obedience 
which  are  indispensably  necessary  to  all  Christians  in  order 
to  salvation. ' 

Ao'ain  :    in  2  Cor.  i.  21.  God  is  said  to  have  anointed  us: 
the  parallel  passage,  where  this  expression  is  so  explained  as 


'  Mori  Acroases  Hcrmeaeuucte,  torn.  i.  p.  95.     Ste  alto  Macknight  and  Scott  on 
the  texts  above  cited. 


in.  Sect.  II.]  Or  Parallel  Passages.  557 

to  give  an  idea  of  the  thing  intended,  is  1  John  ii.  20.  where 
true  Christians  are  said  to  have  aft  unction  from  the  Holy  One^ 
*  and  to  know  all  things;  and  in  v.  27.  the  same  anointing  is  said 
to  teach  all  things.  Now,  if  the  effect  of  this  unction  be  that  we 
should  know  all  things,  the  anointing  will  be  whatever  brings 
knowledge  to  us,  and  therefore  teaching.  From  this  compa- 
rison of  passages,  therefore,  we  learn  that  by  unction  and  anoint- 
ing is  intended  the  Holy  Spirit,  whose  office  is  to  teach  all 
things,  and  to  guide  us  into  all  truth  (John  xiv.  26.  and 
xvi.  13.);  and  whose  gifts  and  graces  are  diffused  throughout 
the  church  of  Christ,  and  imparted  to  every  living  member  of 
it.  For  his  assistances  are  equally  necessary  to  all,  to  the 
learned  as  well  as  the  unlearned,  to  teachers  as  well  as  to 
hearers  :  he  it  is  that  enlightens  our  minds,  purifies  our  hearts, 
and  inclines  our  wills,  not  only  beginning  but  carrying  on  and 
perfecting  a  new  and  spiritual  life  in  our  souls.  The  expression 
in  v.  20.  and  ye  know  all  things,  is  not  to  be  understood  in  the 
largest  sense,  but  must  be  limited  to  those  things  which  are 
necessary  to  salvation.  These  every  true  Christian  not  only 
knows  speculatively — that  is,  he  not  only  has  a  notion  of  them 
in  his  mind-^ — but  he  has  also  a  practical  and  experimental  know- 
ledge and  taste  of  them,  which  is  productive  of  holy  obedience. 
This  inestimable  gift  was  purchased  by  the  sufferings  and  death 
of  Christ,  who  is  here  styled  the  Holy  0?ie.  The  words  in  v.  27. 
andye  need  not  that  any  man  should  teach  you,  cannot  be  in- 
tended to  set  aside  all  outward  teaching ;  but  their  meaning  is, 
either  that  ye  need  not  the  teaching  of  any  of  those  anti-christs 
and  false  teachers  mentioned  in  various  parts  of  this  epistle, 
or  that  ye  need  not  that  any  one  should  teach  you  how  to 
judge  of  those  deceivers  and  their  doctrines. 

IV.  Besides  verbal  and  real  parallelisms,  there  is  a  third 
species  partaking  of  the  nature  of  both,  and  which  is  of  equal 
importance  for  understanding  the  Scriptures  :  This  has  been 
termed  a.  parallelism  of  members  :  it  consists  chiefly  in  a  certain 
equality,  resemblance,  or  parallelism,  between  the  members 
of  each  period ;  so  that  in  two  lines,  or  members  of  the  same 
period,  things  shall  answer  to  things,  and  words  to  words,  as 
if  fitted  to  each  other  by  a  kind  of  rule  or  measure. 

The  nature  of  this  kind  of  parallelism,  which  is  the  grand 
characteristic  of  the  poetical  style  of  the  Hebrews,  has  been 
already  considered ;  and  its  critical  uses  have  been  illus- 
trated. ' 


•  See  pp.  464 — 492,  suproy  of  this  volume. 


558  On  the  AtialogT/  of  Scripturcy        [Part  II.  Ch. 

It  now  remains  that  we  shew  its  application  to  the  interpre- 
tation of  the  sacred  volume,  in  which  it  will  be  found  a  very 
important  help. 

In  the  poetical  parts  of  the  Old  Testament,  it  sometimes 
happens  that,  in  the  alternate  quatrain,  the  third  line  forms  a 
continuous  sense  with  the  first,  and  the  fourth  with  the  second. 
Bishop  Lowth  has  given  a  striking  example  of  this  variety  of 
parallelism  in  his  nineteenth  preelection,  from  Deut.  xxxii.  42. 
But  as  its  distinguishing  feature  is  not  there  sufficiently 
noted,  Mr.  Jebb  adopts  the  following  translation  of  Mr. 
Parkhurst : 

I  will  make  mine  arrows  drunk  with  blood ; 

And  my  sword  shall  devour  flesh  : 
With  the  blood  of  the  slain  and  the  captive ; 

From  the  hairy  head  of  the  enemy. 

That  is,  reducing  the  stanza  to  a  simple  quatrain : 

I  will  make  mine  arrows  drunk  with  blood : 
With  the  blood  of  the  slain  and  the  captive  : 
And  my  sword  shall  devour  flesh ; 
From  the  hairy  head  of  the  enemy. 

Again, 

From  without,  the  sword  shall  destroy ; 

And  in  the  inmost  apartments  terror ; 
Both  the  young  man  and  the  virgin ; 

The  suckling,  with  the  man  of  gray  hairs. 

Deut.  xxxii.  25. 

*^  The  youths  and  virgins,"  says  Mr.  Jebb  "  led  out  of  doors 
by  the  vigour  and  buoyancy  natural  at  their  time  of  life,  fall 
victims  to  the  sword  in  the  streets  of  the  city :  while  infancy 
and  old  age,  confined  by  helplessness  and  decrepitude  to  the  in- 
ner chambers  of  the  house,  perish  there  by  fear,  before  the 
sword  can  reach  them. 

"  Mr.  Green,  in  his,  **  Poetical  parts  of  the  New  Testament," 
observes  that  there  is  a  similar  hyperbaton  in  Isa.  xxxiv.  6. 
And  Dr.  Hales  reduces  to  a  similar  form  that  remarkable 
prophecy.  Gen.  xlix.  10: 

The  sceptre  shall  not  depart  from  Judah ; 

Nor  a  scribe  of  his  oflTspring : 
Until  Skiloh  shall  come; 

And  [until]  to  him  a  congregation  of  peoples. 

'*  That  is,  according  to  Dr.  Hales,  the  sceptre,  or  civil  govern- 
ment, shall  not  depart,  till  the  coming  or  birth  of  Shiloh ;  and 
the  scribe,  or  expounder  of  the  law,  intimating  ecclesiastical 
regimen,  shall  not  depart,  or  cease,  until  there  shall  be  formed 
a  congregation  of  peoples,  a  church  of  Christian  worshippers, 
from  various  nations ;  the  former  branch  of  this  prophecy  was 


Ill,  Sect.  II.]  Or  Parallel  Passages.  559 

fulfilled,  when  Augustus  made  his  enrolment  preparatory  to 
the  census  throughout  Judaea  and  Galilee ;  thereby  degrad- 
ing Judaea  to  a  Roman  province :  the  latter  branch  was  fiil- 
filled,  at  the  sacking  of  Jerusalem  by  Titus;  when  the 
temple  was  destroyed,  and  the  Jewish  ritual  abolished."  ^ 

By  the  application  of  this  parallelism  of  members,  Mr.  Jebb, 
has  thrown  considerable  light  upon  a  difficult  passage  in  the 
eighty-fourth  psalm  which  he  considers  as  an  introverted 
parallelism.  ^ 

Blessed  is  t'.he  man  whose  strength  is  in  Thee : 
The  passiengers in  whose  heart  are  the  ways; 
In  the  valley  of  Baca  make  it  a  spring, 
The  riin  also  fiUeth  the  pools; 
They  go  from  strength  to  strength; 
He  shall  appear  before  God  in  Zioi). 

Psal.  Ixxxiv.  5 — 7. 

*'  The  first  anid  sixth  lines  are  here  considered,  at  once,  as 
constructively  p.arallel,  and  as  afibrding  a  continuous  sense : 
the  intermediate  four  lines  may  be  accounted  parenthetical ; 
the  second,  constructively  parallel  with  the  fifth  ;  and  the 
third  with  the  fourth.  The  first  line  seems  to  contain  the 
character  of  a  confirmed  proficient  in  religion, — kis  strength 
is  in  God ;  the  sixth  line,  to  describe  his  final  beatification, — 
he  shall  appear  before  God  in  Zion.  The  intermediate  quatrain 
may  be  regarded  as  descriptive  of  the  intermediate  course  pur- 
sued by  those  who  desire  to  be  good  and  happy :  they  are 
passengers ;  but  they  know  their  destination,  and  they  long 
for  it ;  at  a  distance  from  the  temple,  (the  mystical  '*  sapien- 
tum  templa  serena,"}  they  are  anxious  to  arrive  there ;  the 
very  highways  to  Jerusalem  are  in  their  heart.  And  what  is 
the  consequence?  Affection  smooths  all  difficulties:  the 
parched  and  sandy  desert  becomes  a  rich  well-watered  valley ; 
and  they  cheerfully  advance  from  strength  to  strength ;  from 
one  degree  of  virtuous  proficiency  to  another."  3 

'  Jebb's  Sacred  Literature,  pp.-  29,  30. 

2  On  the  nature  of  this  particular  species  of  parallelism,  see  p.  477,  siyjra,  of  thi& 
volume. 

3  Sacred  Literature  p.  55.  In  pv  56,  Mr.  Jebb  has  given  a  passage  from  Euthymius's 
Commentary  on  Psal.  Ixxiv.  7.  which  is  so  truly  beautiful,  that  we  cannot  help  in- 
serting it.  Ex 'ivvctfitos  Its  iuvufi.iv  i%u^irn;  m  agerjjv.  oiov  £»  rw,ruvii(p^B/ru)i»s  ui 
■att^Bs"  tK  it  zfiv^ovs  CIS  xarecvu^iv'  »ai  ovrus  ix,  ruurns  us  mtivnv  w^oxorrravris,  avec- 
€nffo»rai  zf^os  t»j»  aK^u^uviv.  ivya/a  iv  Ss  rtiv  a^trnn  txaXtfftv,  as  iirxavpezroievtrav  tov 
ftirte»ru  aurtiv.  "  From  strength  to  strength  ;  from  virtue  to  virtue :  for  example, 
ftom  lowliness  of  mind  to  mourning  ;  from  mourning  to  contrition  ;  an  d  thus,  advancing 
from  one  attainment  to  another,  the  y  shall  ascend  the  summit  of  the  mountain.  The 
psalmist  calls  virtue  strength,  because  it  makes  him  strong  who  attains  iit." — "  Perhaps" 
Mr.  Jebb  remarks,  "  each  gradation  of  goodness  may  be  accounted,  as  it  were,  a  for- 
tress or  strong-hold  upon  the  way:  a   secure  stage  in  the  pilgrimage  f)f  virtue." 


560  On  the  Analogy  ofScripttire,         [Part.  II.  Ch., 

One  or  two  examples  more  will  shew  the  great  importance 
of  applying  the  poetical  parallelism  to  the  study  of  the  New 
Testament. 

eo'XOTja'jttevoj  t>]  '^^a.vo^a  ovTsg' 

aTTijXXwTgicwjU-evo*  T>)f  ^corjf  row  Qkov  : 
Sia  T>jv  ctyvoiav  t>jv  ou(rav  ev  auTOig' 

8<«  T>]v  7rcogco<Tiv  T»jj  xagdtug  avrcov. 

Being  darkened  in  the  understanding; 

Being  alienated  from  the  life  of  God : 
Through  the  ignorance  which  is  in  them ; 

Through  the  blindness  of  their  heart*. 

Epiies,  iv.  18. 

That  is,  adjusting  the  parallelism  : 

Being  darkened  in  the  understanding, 
Through  the  ignorance  which  is  in  them ; 
Being  alienated  from  the  life  of  God, 
Through  the  blindness  of  their  hearts. 

Again : 

xa»  g^rjTOWV  avTov  KquTr^<Tcn' 

xa»  6<po^>j.&>)(rav  tov  o^Kov  '. 
syvwtrav  yoLq,  or*  tt^oj  aurov^  t)jv  TragaSoXyjV  sure' 

x««  ai$svT£j  uuTOVf  «7rr)X^ov. 

And  they  sought  to  seize  him  ; 

And  they  feared  the  people  : 
For  they  knew,  that  against  them  he  spake  the  parable  ; 

And  having  left  him,  they  departed. 

Mark  xii.  152. 

That  is,   adjusting  the  parallelism,  and  giving   the  particle. 
xai,  the  three  different  senses,  which  Di*.  Henry  Owen  has 
observed  that  it  bears  in  this  passage : 

And  they  sought  to  seize  him  ; 

For  they  knew,  that  against  them  he  spake  the  parable  : 

But  they  feared  the  people  ; 

Therefore,  having  left  him,  they  departed. ' 


As  it  requires  particular  attention  and  much  practice  in 
order  to  distinguish  the  different  species  of  parallelisms, — es- 
pecially the  sententious  or  poetical  paiallelism, — the  following 

'  Jebb's  Sacred  Literature,  p.  192.  This  elegant  critic  has  thrown  more  light  than 
all  the  commentators  extant,  on  that  very  obscure  passage,  Matt.  xv.  3 — 6,  by  exhi- 
biting it  in  the  form  of  an  introverted  parallelism  (see  pp.  244 — 248);  and  also  on 
that  very  difficult  portion  of  the  New  Testament, — the  song  of  Zacharias  (Luke  i.  67 
— 79) — by  dividing  it  according  to  the  poetical  parallelism.  See  Sacred  Literature, 
pp.  40:3 — 417. 


III.  Sect.  IL]  Or  Parallel  Passages.  561 

hints  are  offered  to  the  biblical  studentj  in  the  hope  of  enabling 
him  to  avail  himself  of  them,  and  advantageously  to  apply  them 
to  the  interpretation  of  the  Scriptures. 

1.  Ascertain  the  primary  mea7iing  of  the  passage  under  con- 
sideration. 

In  the  passage  from  St.  Luke  cited  in  page  469,  the  pri- 
mary or  fundamental  meaning  was,  that  God  changes  the  conditions 
of  men.  In  1  Cor.  iv.  5.  we  read.  Judge  nothing  before  the  time, 
until  the  Lord  come,  who  both  will  bring  to  light  the  hidden  things  of 
darkness,  and  will  make  manifest  the  counsels  of  the  hearts.  Now 
here  is  a  parallelism  of  member^,  but  the  fundamental  meaning  is, 
that  God  judges  the  counsels  of  men  ;  he'  therefore  judges  without 
respect  of  persous,  and  with  unerring  impartiality.  The  apostle's 
design  was  to  shew  that  it  is  impossible  for  men  to  perceive  and 
judge  the  counsels  of  one  another.  Thus^  again,  words  are  also  con- 
strued with  words,  and  things  with  things,  in  order  that  an  enumeration 
may  be  made  of  the  species,  kinds,  or  parts  of  the  whole ;  as  in  the 
divine  ode  of  the  Virgin  Mary  already  alluded  to,  in  which  the  specific 
displays  of  divine  power  are  enumerated.  God  hath  put  down  the 
proud,  but  exalted  them  of  low  degree,  &c.  The  diligent  reader  will 
observe,  that  this  place  describes  the  power  of  God,  in  whose  hands  is 
the  distribution  of  prosperity  and  adversity ;  and  that  all  these  parts 
or  species  are,  in  an  exposition,  to  be  joined  together  with  the  propo- 
sition exhibiting  the  genus  or  kind,  viz.  that  prosperity  and  adversity 
are  in  the  hands  of  the  Almighty. 

2.  Although  the  Sacred  ScriptureSy  PRIMARILY  coming  from 
Gody  are  perfectly  consistent^  and  harmonise  throughout  i  yet, 
as  they  were  secondarily  written  by  different  authors,  on 
various  topics,  and  in  different  styles,  those  books  are  in  the  first 
instance  to  be  compared,  which  were  composed  by  the  same  author, 
in  the  same  language,  and  on  a  parallel  subject. 

(1.)  Thus,  by  comparing  Psal.  xxxviii.  10.  with  1  Sam.  xiv.  26,  27. 
(in  which  Jonathan,  having  taken  some  honey  for  his  refreshment, 
is  said  to  have  had  his  eyes  enlightened),  we  shall  readily  apprehend  the 
force  of  the  psalmist's  complaint,  that  the  light  of  his  eyes  was  gone 
from  him ;  for  the  eyes  of  a  person  in  good  health  are  so  strong,  as  to 
sparkle  with  the  rays  of  light  that  fall  upon  them  ;  whereas,  when  the 
constitution  is  worn  by  long  sickness,  or  broken  by  grief,  the  eyes  lose 
their  vigour  and  brilliancy,  and  in  cases  of  incipient  blindness,  the 
light  gradually  fails  the  eyes.  In  like  manner,  if  we  compare  1  Thess. 
V.  23.  with  Jude  verse  19.  we  shall  find  that  the  spirit,  mentioned  in  . 
the  former  passage,  does  not  denote  any  third  constituent  part  of 
man,  distinct  from  the  soul  and  body,  but  that  it  means  the  spiritual 
strength  bestowed,  through  the  grace  of  the  Holy  Spirit,  in  our  rege- 
neration and  sanctification ;  for  the  apostle  Jude,  speaking  of  false 
teachers,  describes  them  as  senswaZ,  not  having  the  spirit,  that  is, 
as  persons  abandoned  to  follow  their  own  evil  ways,  unrenewed  and 
unsanctified  by  the  Holy  Spirit. 

VOL.  II.  ()  o 


562  On  the  Analogij  of  Scripture,  [Part  II.  Ch. 

(2.)  But  the  propriety  of  this  canon  will  particularly  appear,  if  we 
compare  the  parallel  passages  of  the  same  author,  in  preference  to 
every  other  sacred  writer.  For  instance,  in  Rom.  iii.  24.,  Saint  Paul, 
when  treating  of  our  justification  in  the  sight  of  God,  says,  that  we 
are  justified  freely  by  his  grace  :  now  that  this  is  to  be  understood  of 
the  free  favour  of  God  towards  us,  and  not  of  any  quality  wrought  in 
us,  is  evident  from  Eph.  ii.  4,  5.  2  Tim.  i.  9.  and  Tit.  iii.  5.  7.  in 
which  passages  our  salvation  by  Jesus  Christ  is  expressly  ascribed  to 
the  great  love  wherewith  God  loved  us, — to  his  own  purpose  and  grace, 
— and  to  his  mercy  and  grace. 

3.  Besides  the  kindred  dialects,  much  assistance  will  be  de- 
rived, in  studying  the  parallelisms  of  Scripture,  from  a  diligent 
comparison  of  the  Greek  Septuagint  version  with  the  New  Tes- 
tament ;  as  the  latter  was  very  frequently  cited  by  Jfsus  Christ 
and  his  apostles,  and  was  constantly  used  in  the  synagogues 
during  the  apostolic  age,  as  well  as  by  the  Gentile  converts  to 
Judaism. 

As  the  importance  of  cognate  languages  '  in  illustrating  the 
Scriptures  generally,  and  the  value  of  the  Septuagint  version  ^, 
for  explaining  the  New  Testament  in  particular,  have  already 
been  noticed,  it  will  not  be  necessary  to  adduce  many  exam- 
ples. We  shall  offer  one  or  two  from  the  Septuagint,  as  being 
more  readily  accessible  to  biblical  students. 

Thus,  the  force  of  our  Saviour's  expression  in  Luke  xii.  42.  (giving 
a  portion  of  meat  anofxir^iov  in  due  season)  will  best  appear  if  we  com- 
pare it  with  the  Septuagint  version  of  Gen.  xlvii.  1,  2.,  where  we  are 
told  that  Joseph  (when  Pharaoh  had  constituted  him  intendant-gene- 
ral  of  Egypt)  supplied  his  father  and  his  brothers,  and  all  his  father's 
household,  with  a  certain  portion  of  corn  for  each  person  ;  eottojuetjei 
o-iTov,  the  very  expression  used  by  Saint  Luke.  It  was  usual  for  the 
stewards  of  great  families,  in  antient  times,  to  measure  out  to  each 
slave  his  allotted  portion  of  corn  every  month.  Again,  in  Luke  xv.  13. 
the  younger  son  is  said  to  have  taken  his  journey  into  a  far  country, 
aTTE^E/xwEi;  £»;  x'*'?""'  i^«''-?»>' ',  an  expression,  Grotius  remarks,  which  is 
singularly  appropriate  :  for  in  the  Septuagint  version  of  Psal.  Ixxiii.  27. 
those  who  have  wilfully  cast  off  the  fear  of  God  are  said  /xaxfuvtn* 
aTTo  tov  Giov  EwuTouf,  to  withdraw  themselves  afar  from  God. 

4-.   Whenever  the  mind  is  struck  with  any  resemblance,  in  the 

first  place  consider  whether  it  is  a  true  resemblance,  and  whether 

the  passages  are  sufficiently  similar ;  that  is,  not  only  whether 

the  same  word,  but  also  the  same  thing,  answers  together,  in  order 

to  form  a  safe  judgment  concerning  it. 

It  often  happens  that  one  word  has  several  distinct  meanings,  one  of 
which  obtains  in  one  place,  and  one  in  another  place.  When,  there- 
fore, words  of  such  various  meanings   present  themselves,  all  those 

'  See  pp.  547 — 550.  supra.  a  See  pp.  186,  mpra. 


III.  Sect.  II.]  Or  Parallel  Passages.  563 

passages  where  they  occur  are  not  to  be  immediately  considered  as 
parallel,  unless  they  have  a  similar  power.  Thus,  if  any  one  were  to 
compare  Jonah  iv.  10.  (where  mention  is  made  of  the  gourd  which 
came  up  in  a  night,  and  perished  in  a  night,  and  which  in  the  original 
Hebrew  is  termed  the  son  of  a  night),  with  1  Thess.  v.  5.  where  Chris- 
tians are  called,  not  children  of  the  night,  hvit  children  of  the  day, 
it  would  be  a  spurious  parallel. 

5.  Where  two  parallel  passages  presetit  ihemselves,  the  clearer 
and  more  copiotts  place  must  be  selected  to  illustrate  one  that  is 
more  briefly  and  obscurely  expressed. 

The  force  and  meaning  of  a  word  can  never  be  ascertained  from  a 
single  passage ;  but  if  there  be  a  second  passage  on  the  same  subject, 
we  have  a  criterion  by  which  to  ascertain  the  writer's  meaning.  Or, 
if  we  consider  the  subject  discussed  by  him,  we  shall  tind  that  he  has 
in  one  part  touched  very  slightly  on  topics  which  are  elsewhere  more 
fully  explained,  and  in  which  he  has  omitted  nothing  that  could  more 
copiously  illustrate  the  former  place.  In  availing  ourselves,  there- 
fore, of  a  parallel  passage  to  elucidate  any  part  of  the  inspired  writings, 
it  is  evident  that  the  clearer  places,  and  those  which  treat  more 
fully  on  a  subject,  are  to  be  considered  as  fundamental  passages,  by 
which  others  are  to  be  illustrated.  Thus,  in  Hosea  xii.  4.  there  is  an 
allusion  to  the  patriarch  Jacob's  wrestling  with  an  angel  of  God  :  now 
this  place  would  be  extremely  obscure,  if  the  whole  history  of  that 
transaction  were  not  more  amply  related  in  Gen.  xxxii.  24 — 31. 

6.  Other  things  being  equal,  a  nearer  parallel  is  preferable  to 
one  that  is  more  remote. 

If  a  writer  elsewhere  repeat  the  same  forms  of  speech,  and  also 
discuss  in  another  part  a  subject  which  he  has  but  slightly  touched  in 
one  place,  it  is  better  to  explain  that  place  from  the  same  writer,  than 
from  parallel  passages  collected  irom  others.  But  where  a  writer 
supplies  nothing  by  which  to  illustrate  himself,  recourse  must  in  that 
case  be  had  to  such  as  were  contemporary  with  him,  or  nearly  so,  and 
from  their  compositions  similar  passages  are  to  be  collected.  Thus 
Hosea,  Isaiah,  Micah,  and  Amos,  having  been  nearly  contemporary 
with  ezjch.  other,  and  having  uttered  predictions  relative  to  nearly  the 
same  events,  mutually  elucidate  each  other,  as  the  prophecy  of  Eze- 
kiel  illustrates  that  of  Jeremiah,  and  vice  versd.  This  rule  will  apply 
generally,  unless  the  more  remote  writer  define  obscure  places  better, 
or  continue  and  adorn  the  subject  discussed. 

7.  No  assistance  is  to  be  derived  from  similar  passages,  the 
sense  of  which  is  uncertain. 

,  For  if  such  passages  be  cited  to  explain  another  that  is  obscure, 
they  will  be  of  no  use  whatever,  however  similar  they  may  be,  but 
equally  obscure.  It  is  to  little  purpose,  therefore,  to  accumulate  si- 
milar passages  where  the  same  name  of  a  tree,  plant,  herb,  &c.  is 
mentioned,  and  especially  where  there  is  no  note  or  mark  attached  to 
jt ;  for  several  of  the  birds,  beasts,  fishes,  trees,  plants,  precious  stones, 

oo  2 


564-  On  the  Analogic  of  Scripture ^  [Part  II.  Ch. 

and  musical  instruments,  mentioned  in  the  Scriptures,  are  either  un- 
known to  us,  or  cannot  now  be  precisely  distinguished. ' 

8.  It  will  be  of  great  use  to  collect  and  reduce  into  alpha- 
betical order  all  those  similar  passages  in  isohich  the  same  forms 
of  speech  occur,  and  the  same  things  are  proposed  in  a  different 
order  of  narration  :  but  care  must  be  taken  to  avoid  the  accu- 
mulation of  numerous  passages  that  are  parallel  to  each  other  in 
forms  of  speech,  or  in  things  which  are  of  themselves  clear  and 
certain :  for  such  accumulations  of  parallel  places  savour  more 
of  a  specious  display  of  learning  than  real  utility.  * 

The  best  and  most  certain  help  by  which  to  find  out  parallel  pas- 
sages is,  unquestionably,  the  diligent  and  attentive  perusal  of  the 
Scriptures,  repeated  after  short  intervals  of  time,  and  accompanied  by 
the  committal  of  the  most  difficult  passages  to  writing,  together  with 
such  other  passages  as  are  either  similar  in  words  or  in  things,  and 
which  tend  to  throw  any  light  on  obscure  places.  But,  in  instituting 
such  parallelisms,  care  must  be  taken  not  to  multiply  references  un- 
necessarily, for  mere  shew  rather  than  for  their  practical  utility,  and 
also  that  they  do  not  violate  the  analogy  of  faith.  For  instance,  Rom. 
iii.  28.  and  James  ii.  24.  are  not  in  every  respect  parallel  to  each 
other ;  because  in  the  former  passage  Saint  Paul  is  treating  of  justi- 
fication in  the  sight  of  God — a  doctrine  which  numerous  passages  of 
Scripture  most  clearly  testify  to  be  by  faith  alone ;  whereas  Saint 
James  is  speaking  of  justification  in  the  sight  of  men,  who  form  their 
judgment  of  a  man  by  his  works. 

The  method  here  indicated  is  the  only  effectual  way  by 
which  to  ascertain  parallel  words  and  phrases,  as  well  as 
parallelisms  of  things :  it  will  indeed  require  a  considerable 
portion  of  time  and  study,  which  even/  one  may  not  perhaps  be 
able  to  give ;  but  individuals  thus  circumstanced  may  ad- 
vantageously facilitate  their  researches  by  having  recourse  to 
editions  of  the  Bible  with  parallel  references,  and  to  concord- 
ances. 

1.  Of  editions  of  the  Scriptures  with  parallel  references,  there 
are  two  classes,  viz.  editions  in  the  original  languages,  and 
versions. 

(1.)  Among  the  editions  of  the  Scriptures  in  the  original  languages, 
the  best  Hebrew  Bible,  perhaps,  with  parallel  passages,  is  that  edited 

1  See  some  instances  of  this  observation  in  Mr.  Pilkington's  "  Remarks  on  several 
Passages  of  Scripture,"  pp.  83 — 90. 

2  Morus,  in  Ernesti  Inst.  Interpret.  Nov.  Tept.  torn.  i.  pp.  97 — 1 10.  Bauer, 
Herm.  Sacr.  pp.  163 — 174.  J.  B.  Carpzov.  Primae  Lines  Herm.  Sacr.  pp.  45 — 47. 
Pfeiffer,  Herm.  Sacr.  c  xi.  pp.  658,  659.  Franckii  Pralect.  Hermeneut.  pp.  95, 
et  seq.  153,  et  seq.  Rambach,  Inst.  Herm.  Sacra,  pp.362 — 384.  651,652;  also 
hisExercit.  Herm.  pp.  209—219.  J.  E.  PfeifFer,  Inst.  Herm.  Sacr.  pp.  278—305. 
Jahnii  Enchiridion  Herm.  Generalis,  pp.  81 — ^4;  and  Chladenius's  Institutiones 
Exegeticae,  pp.  399 — 406.  Schaefer,  Institutiones  Scripturisticse,  pars  ii.  pp.  77  — 
84.     See  also  Dr.  Gerard's  Institutes  of  Biblical  Criticism,  pp.  148 — 157. 


III.  Sect.  II.]  Or  Parallel  Passages.  B65 

by  John  Henry  Michaelis,  at  Halle,  in  1720,  4to.  The  Oreek  New 
Testament,  edited  by  Gerard  von  Maestricht,  at  Amsterdam,  in  1711, 
and  again  in  1735,  has  a  most  copious  and  valuable  selection  of  pa- 
rallel references. 

(2, )  Among  the  modern  versions  few,  if  any,  will  be  found  to  sur- 
pass our  authorised  English  translation.  Of  the  various  editions  pub- 
lished with  parallel  texts,  those  printed  at  Oxford  (after  that  of  Dr. 
Blayney  in  1769),  and  that  of  Bishop  Wilson,  are  among  the  best  and 
most  copious  *  of  the  larger  editions,  Ganne's  8vo  edition,  1682, 
Bill  and  Barker's,  Svo,  London,  1690,  and  Watson's,  Edinburgh,  8vo, 
1 722,  are  the  most  valuable  of  the  pocket  editions,  and  are  all  scarce 
and  dear.  The  Rev.  Thomas  Scott's  Commentary  on  the  Bible,  in 
6  vols.  4to,  has  a  very  copious  and  judicious  selection  of  parallel  refer- 
rences  on  the  plan  of  Canne's  Bible.  The  Rev.  Dr.  Adam  Clarke's 
Commentary  also  has  a  similar  selection  of  parallel  texts.  But  the 
most  elegant  and  useful  of  all  the  pocket  editions  of  the  English  Bible, 
with  parallel  references,  is  that  published  by  Mr.  Bagsterin  1816,  and 
containing  a  new  selection  of  upwards  of  sixty  thousand  references  to 
passages  that  are  really  parallel. 

A  very  valuable  edition  of  The  New  Testament,  vnth  references  under 
the  text  in  words  at  length,  so  that  the  parallel  texts  may  he  seen  at 
one  view,  was  published  many  years  since,  by  the  Rev.  Francis  Fox, 
in  2  vols.  Svo.  The  second  edition,  dated  1742,  is  now  before  us. 
The  editor  has  given,  for  the  most  part,  all  the  references  in  the  then 
last  and  fullest  edition  of  the  Bible,  together  with  a  great  number 
collected  by  himself ;  and  has  further  added  the  chronology  of  Arch- 
bishop Usher,  the  marginal  renderings,  and  several  good  notes  on 
really  difficult  passages.  The  whole  work  is  executed  with  great  judg- 
ment and  ability  ;  and  it  is  to  be  regretted  that  it  is  only  to  be  procured 
at  a  very  high  price.  A  valuable  index  is  subjoined.  It  would  be  no 
small  service  to  the  student  of  sacred  literature  if  this  work  were  re- 
printed, with  corrections,  and,  what  is  yet  more  desirable,  if  an  edition 
of  the  entire  Bible  were  executed  upon  the  same  plan. 

For  the  particular  study  of  the  Epistles,  the  Rev.  Peter  Roberts's 
Harmony  of  the  Epistles  will  be  found  singularly  valuable,  on  account 
of  its  bringing  together,  in  a  perspicuous  form,  all  the  passages  which 
are  really  parallel. 

'  The  following  short  table   will  convey  an  accurate  idea  of  the  [irogressiive  increase 
of  references  to  parallel  texts  in  various  editions  of  the  Bible. 

,000 
S95 
145 


Dr.  Blayney's,  1769 
Bibhop  Wilson's,  1785 

Hewlett's  Commentary,  vol.  i.  p.  *45,  ito  edit,  in  which  Mr.  H.  has  .idoptcd  the 
j>arallel  texts  in  Bishop  Wilson's  Bible,  ai  being  the  most  copious,  and  upon  the  whole 
well  selected. 

o  o  3 


566  On  the  Analogy  of  So-iplure,       [Part  11.  Ch. 

'     2.  Of  Concordances,  there  also  are  two  classes— concordances 
to  the  original  Scriptures,  and  concordances  to  versions. 
(1.)  Concordances  to  the  Hebrew  Bible. 

1.  Mariae  de  Calasio  Concordantise  Bibliorum  Hebraicorum  et 
Latinorum.  Romae,  1621,  folio,  in  four  volumes. — Londini,  1747,  et 
ann.  seqq.  Edente  Gulielmo  Romaine,  folio,  in  four  volumes. 

The  original  of  this  work  was  a  Hebrew  Concordance  of  Rabbi  Nathan,  a  learned 
Jew,  published  at  Venice  in  1523,  in  folio,  with  great  faults  and  defects.  A  second 
and  much  more  correct  edition  of  Nathan's  work  was  printed  at  Bazil  by  Froben.  The 
third  edition  is  the  first  impression  of  Calasio's  Concordance,  who  has  extended  Nathan's 
work  into  four  large  volumes,  by  adding,  1 .  A  Latin  Translation  of  the  Rabbi's  explanation 
of  the  several  roots,  with  additions  of  his  own  ;  2.  The  Rabbinical,  Chaldee,  Syriac, 
and  Arabic  Words  derived  from,  or  agreeing  with  the  Hebrew  root  in  signification  ; 
3.  A  literal  version  of  the  Hebrew  text ;  4.  The  variations  between  the  Vulgate  and 
Septuagint  versions ;  and  5.  The  proper  names  of  men,  rivers,  mountains,  &c. — Bux- 
torf 's  Concordance  (noticed  below)  was  properly  the  fourth  edition  of  Nathan's  work, 
as  Mr.  Romaine's  edition  is  the  fifth.  The  last  is  a  splendid  and  useful  book,  but 
greatly  inferior  to  Dr.  Taylor's  Hebrew  Concordance  (also  noticed  below),  for  which 
however  it  may  be  substituted  where  the  latter  cannot  be  procured. 

2.  Joannis  Buxtorfii  Concordantiffi  Hebraicse  et  Chaldaicae.  Basileae. 
1632.  folio. 

This  is  a  work  of  great  labour  :  it  was  abridged  by  Christian  Ravius,  under  the  title 
of  fans  Zionis,  sive  Concordantiarum  Hebraicarum ,  et  Ckaldaicarum,  Jo.  Buxtorfii 
Epitome.     Berolini,  1677.  9vo. 

3.  Christian!  Noldii  Concordantiae  Particularum  Ebraeo-Chaldaicarum, 
in  quibus  partium  indeclinabilium,  quae  occurrunt  in  fontibus  et 
hactenus  non  expositae  sunt  in  Lexicis  aut  Concordantiis,  natura  et 
sensuam  varietas  ostenditur.  Cum  annotationibus  J.  G.  Tympii  et 
aliorum.     Jenae,  1734,  4to,  edita  seeunda. 

The  particles  of  all  languages,  and  especially  those  of  the  Hebrew,  are  not  only  of 
great  importance,  but  very  difficult  to  be  fully  understood.  The  Hebrew  particles 
indeed  were  very  imperfectly  known  even  by  the  best  critics,  before  the  publication  of 
Noldius's  work.  His  Concordance  of  them  is  so  complete,  that  it  has  left  scarcely  any 
thing  unfinished ;  and  it  is  of  the  greatest  importance  to  every  biblical  student  and  critic. 
The  first  impression  appeared  in  i650.  The  second  is  the  best  edition;  and,  besides  the 
valuable  notes,  and  other  additions  of  J.  G.  and  S.  B.  Tympius,  it  contains,  by  way  of 
appendix,  a  Lexicon  of  the  Hebrew  Particles,  compiled  by  John  Michaelis  and  Christo- 
pher Koerber,  i 

4.  The  Hebrew  Concordance  adapted  to  the  English  Bible ;  dis- 
posed after  the  method  of  Buxtorf.  By  John  Taylor  [D.  D.]  of  Nor- 
wich.    London,  1754,     In  two  volumes,  folio. 

This  is  one  of  the  most  laborious  and  most  useful  works  ever  published  for  the 
advancement  of  Hebrew  knowledge,  and  the  understanding  of  the  Old  Testament  in 
its  original  language.  It  is,  in  fact,  a  Grammar,  Lexicon,  and  Concordance,  founded  on 
the  Concordance  of  Buxtorf,  all  whose  errors  IDr.  Taylor  has  corrected.  He  has  also 
inserted  the  word  or  words,  by  which  any  Hebrew  word  is  translated  in  the  English 
Bible :  and  where  the  Hebrew  is  not  literally  rendered,  a  literal  translation  is  added. 
In  general,  all  change  or  difference  in  the  two  texts  is  diligently  remarked  ;  and  Dr.  T. 
has  added  all  the  words  (about  one  hundred  and  twenty-one  in  number)  which  Buxtorf 
had  omitted;  together  with  the  particles  out  of  Noldius.  This  invaluable  work  was 
published  under  the  patronage  of  all  the  English  and  Irish  bishops,  and  is  a  monument 
to  their  honpur,  as  well  as  to  the  learning  and  industry  of  its  author.  The  price  of  this 
Concordance  varies  from  nine  to  twelve  guineas,  according  to  its  condition. 

'   Bibliographical  Dictionary,  vol.  iii.  p.  45. 


III.  Sect.  II.]  Or  Parallel  Passages.  5i , 

(2.)   Concordances  to  the  Septuagint  Greek  Version. 

1 .  Conradi  Kircheri  Concordantise  Veteris  Testamenti  Grsecae,  Ebraeis 
vocibus  respondentes  ffoXuxpirot.  Simul  enim  et  Lexicon  Ebraico- 
Latinum.     Francofiirti,   1607.     In  two  volumes,  4to. 

This  laborious  work,  which  is  a  Hebrew  Dictionary  and  Concordance,  is  strongly 
recommended  by  father  Simon,  when  treating  on  the  best  methods  to  be  adopted  in 
undertaking  any  new  translation  of  the  Scriptures.  It  contains  all  the  Hebrew  words 
in  the  Old  Testament,  introduced  in  an  alphabetical  order,  and  underneath  is  the  Greek 
version  of  them  from  the  Septuagint,  followed  by  a  collection  of  the  passages  of  Scrip- 
ture, in  which  those  words  are  differently  interpreted.  Considered  as  a  first  essay, 
Kircher's  Concordance  possesses  considerable  merit.     It  is,  however,  now  superseded  by 

2.  Abrahami  Trommii  Concordantiae  Grsecae  Versionis  vulgo  dictae 
Lxx.  Interpretum.  Amstelaedami  et  Trajecti  ad  Rhenum.  1718.  2 
vols,  folio. 

In  this  elaborate  and  valuable  work,  the  order  of  the  Greek  alphabet  is  followed ; 
the  Greek  word  being  first  given,  to  which  are  subjoined  its  different  acceptations  in 
Latin.  Then  follow  the  different  Hebrew  words,  which  are  explained  by  the  Greek 
word  in  the  Septuagint  version.  These  different  Hebrew  words  are  arranged  under  the 
Greek  in  their  alphabetical  order,  with  the  passages  of  Scripture  where  they  occur.  If 
the  word  iu  question  occurs  in  Aquila,  Symmachus,  Theodotion,  or  any  of  the  other 
antient  Greek  interpreters  of  the  Old  Testament,  the  places  where  it  is  found  are 
referred  to  at  the  conclusion  of  the  quotations  from  the  Scriptures  ;  and  immediately 
after  these  all  the  passages  in  the  Apocrypha  are  specified,  where  the  word  occurs.  The 
work  is  terminated  by  a  useful  Index,  Hebrew  and  Chaldee  Lexicon,  a  Greek  Lexicon 
to  Origen's  Hexapla  (by  Montfaucon),  and  a  succinct  collation  (by  Lambert  Bos) 
of  the  Frankfort  and  Roman  editions  of  the  Septuagint.  This  work  is  beautifully 
printed.  • 

(3.)   Concordances  to  the  Greek  Testament. 

1.  Concordantiae  Graece  Novi  Testamenti,  ab  Henrico  Stephano. 
Genevse.    1599.  folio.     1624.  folio. 

This  Concordance  is  noticed  here,  to  put  the  student  on  his  guard,  as  it  may  gene- 
rally be  purchased  at  a  low  price.  It  is  so  carelessly  executed,  that  some  critics  sup- 
pose Henry  Stephens  not  to  have  been  the  editor  of  it ;  and  that  he  lent  his  name  to 
the  work  for  pecuniary  considerations. 

2.  Novi  Testamenti  Graeci  Jesu  Christi  Tameion  ;  aliis  Concor" 
dantiaes  ita  concinnatum,  ut  et  loca  reperiendi,  et  vocum  veras  signi- 
ficationes  ;  et  significationum  diversitates  per  coUationem  investigandi, 
ducis  instar  esse  possit.  Opera  Erasmi  Schmidii,  Grasc.  Lat.  et 
Mathem.  Prof.  Accedit  nova  praefatio  Ernesti  Salomonis  Cypriani. 
Lipsiffi,  1717,  folio.     Londini,  1819.  2  vols.  8vo. 

The  best  Greek  Concordance  to  the  New  Testament.  The  London  reprint  is  most 
beautifully  executed. 

.3.  A  Concordance  to  the  Greek  Testament,  with  the  English  ver- 
sion to  each  word ;  the  principal  Hebrew  roots  corresponding  to  the 
Greek  words  of  the  Septuagint ;  with  short  critical  notes,  and  an 
Index.     By  John  Williams,  LL.D.  4to.  London,  1767. 

"Theloversof  sacred  literature  will  find  this  work  very  useful  in  many  respects  :  it 
is  compiled  with  great  pains  and  accuracy."— (Monthly  Rev.  O.  S.  vol.  xxxvi.  p.  400.) 

(4.)  Concordances  to  the  English  Bible.  These  are  of  two 
kinds,  Concordances  of  words,  which  are  numerous,   and    Coji- 


^  Bibiiographical  Dictionary,  vol.  iii.  p.  42. 

o  o  4 


568  On  the  Analogy  of  Scripture,        [Part  il.  Oh, 

cor  dances  of  parallel  passages.  Of  the  former  class  those  of 
Cruden  and  Butterworth  are  by  far  the  best ;  and  of  the 
latter  the  Gk)ncordances  of  Crutwejl,  Bagster,  Bishop  Gas^ 
trell,  Locke,  Warden,  Talbot,  ^nd  Strutt,  claim  the  notice 
of  the  biblical  student. 

1.  A  Complete  Concordance  to  the  Holy  Scriptures  of  the  Old 
ftnd  New  Testament,  or  a  Dictionary  and  Alphabetical  Index  to  the 
Bible.  In  two  parts.  By  Alexander  Cruden,  M.  A.  London,  1763,  4to. 
1810,  4to. 

The  first  edition  of  this  well  known  and  most  useful  Concordance  appeared  at  London 
.in  1 737.  The  edition  of  1763  is  the  third  and  last  of  those  corrected  by  the  author, 
and  is  usually  considered  as  the  best,  from  his  known  diligence  and  accuracy  in  correct- 
ing the  press.  The  value  of  Cruden's  Concordance  has  caused  it  to  he  repeatedly 
printed,  but  not  always  with  due  regard  to  accuracy.  The  London  edition  of  1810, 
however,  is  an  honourable  exception  ;  every  word,  with  its  references,  having  been  most 
carefully  examined  by  Air.  Deodatus  Bye  (formerly  a  respectable  printer,)  who  voluHf- 
tarily  employed  some  years  in  this  arduous  task ;  for  which  he  is  Jjustly  entitled  to  the 
thanks  of  every  reader  of  the  Holy  Scriptures.  Another  very  accurate  edition  was 
printed  a  few  years  since  at  the  press  of  Messrs.  Nuttall  and  Co.  of  Liverpool,  who 
employed  a  person  to  collate  and  verify  every  word  and  reference. 

2.  A  new  Concordance  to  the  Holy  Scriptures  of  the  Old  and 
New  Testament :  or  a  Dictionary  and  Alphabetical  Index  to  the  Bible, 
together  with  the  various  significations  of  the  principal  words,  by 
which  the  true  meaning  of  many  passages  is  shewn.  By  the  Rev. 
John  Butterworth.     London,  1767  i   1785;  1816;  8vo. 

This  is  in  a  great  measure  a  judicious  and  valuable  abridgment  of  Mr.  Cruden's  Con- 
cordance. Singular  pains  were  bestowed  by  its  compiler,  in  order  to  ensure  correctness, 
by  collating  every  word  and  reference  in  the  proof  sheets  with  the  several  texts  of  the 
Bible.  The  second  edition  of  17S5  is  considerably  improved.  The  third  impresion  of 
1816  has  some  alterations  in  the  definitions,  made  by  Dr.  A.  Clarke;  who  has  reprinted 
the  original  of  the  passages  so  altered.  Those  who  cannot  afford  to  purchase  Cruden's 
work,  will  find  this  of  Mr.  Butterworth  extremely  valuable. 

3.  A  Concordance  of  Parallels  collected  from  Bibles  and  Comment 
taries,  which  have  been  published  in  Hebrew,  Latin,  French,  Spanish, 
and  other  Languages,  with  the  Authorities  of  each.  By  the  Rev.  C; 
Crutwell,  4to.  London,  1790. 

This  is  a  very  elaborate  work,  and  will  amply  repay  the  labour  of  consulting; 
though  the  parallelisms  are  not  always  to  be  traced,  and  are  sometimes  very  fanciful. 
But  for  this  the  industrious  author  is  not  to  be  censured,  as  he  every  where  cites  his 
authorities,  which  are  very  numerous. 

4.  The  Scripture  Harmony  :  or  Concordance  of  Parallel  Passages, 
being  a  Commentary  on  the  Bible  from  its  own  Resources  :  consisting 
of  an  extensive  Collection  of  References^from  all  the  most  esteemed 
Commentators,  &c.  &c.  4to.  royal  8vo.  and  l8mo.  London,  1818. 

The  contents  of  this  useful  compilation  are  comprised  in  three  particulars:  viz.  1.  The 
Chronology,  in  which  Dr,  Blayney  is  followed,  his  being  deemed  the  best  fitted  for 
general  utility.  2.  The  various  readings,  in  the  giving  of  which  great  cnre  has  been 
bestowed.  These  various  readings  are  stated  to  be  "  printed  on  a  plan  which  to  the 
unlearned  reader  will  be  more  clear  than  the  usual  method,  and  which  the  narrow  limits 
of  the  margin  of  a  Bible  could  not  admit :  in  this  the  very  words  of  the  text  are  printed 
at  length,  and  the  various  readings  are  presented  in  a  different  type ;  so  that  while  both 
arc  at  one  view  before  the  reader  for  his  choice,  as  the  connexion  and  analogy  of  faith 
may  direct,  the  usefulness  of  the  work  is  increased,  because  it  becomes  thereby  adapted 


III.  Sect,  no  Or  Parallel  Passages.  569 

to  every  edition  of  the  Bible  :"  and,  3.  The  Scripture  References,  a  laborious  compi- 
lation of  half  a  million  of  Scripture  references,  chiefly  from  the  Latin  Vulgate,  Dr. 
Blayney,  Canne,  Brown,  Scott,  and  other  valuable  writers,  who  have  devoted  their 
services  to  this  useful  mode  of  illustrating  the  Scriptures.  It  is  proper  to  remark,  that 
in  this  compilation  of  references  the  publisher  professes  only  to  have  collected  a  mass  of 
texts  from  various  authors  of  the  highest  character  for  success  in  this  useful  and  pious 
labour,  and  then  to  have  arranged  their  varied  contributions  into  regular  order :  the 
verse  of  the  chapter  under  illustration  is  first  marked ;  then  follow  the  parallel  passages 
in  the  book  itself  in  which  the  chapter  stands ;  afterwards  the  references  are  placed 
regularly  in  the  order  of  the  books  of  Scripture.  The  remark  on  Mr.  Crutwell's  Con- 
cordance of  Parallels  may  be  extended  to  the  present  work. 

5.  Christian  Institutes,  or  the  Sincere  Word  of  God  collected  out  of 
the  Old  and  New  Testaments,  digested  under  proper  heads,  and 
delivered  in  the  very  words  of  Scripture.  By  Francis  Gastrell,  D.  D. 
Bishop  of  Chester. 

This  valuable  little  work,  which  may  perhaps  be  considered  as  a  Concordance  of 
parallel  pages  at  full  length,  was  first  published  in  1707,  and  has  since  been  repeatedly 
printed  in  1 2mo.  It  may  be  very  advantageously  substituted  for  any  of  the  subsequent 
larger  and  more  expensive  works. 

6.  A  Common-Place  Book  to  the  Holy  Bible,  or  the  Scriptures, 
Sufficiency  practically  demonstrated :  wherein  the  substance  of  Scrip- 
ture respecting  doctrine,  worship,  and  manners,  is  reduced  to  its 
proper  heads.  By  John  Locke,  Esq.  A  new  edition,  revised  and 
improved  by  the  Rev.  William  Dodd,  LL.  D.  4to,  London,  1805. 

Though  this  work  is  ascribed  to  the  celebrated  philosopher  Mr.  Locke,  we  have  not 
been  able  to  ascertain  whether  it  was  really  compiled  by  him.  An  edition  of  it  was 
published  by  the  unfortunate  Dr.  Dodd,  from  which  the  present  impression  was  made. 
It  certainly  is  a  very  useful  book. 

7.  A  System  of  Revealed  Religion,  digested  under  proper  heads, 
and  composed  on  the  express  words  of  Scripture ;  containing  all  that 
the  Sacred  Records  reveal  with  respect  to  Doctrine  and  Deity.  By 
John  Warden,  M.  A.  London,  1769.  4to.,  1819.  2  vols.  8vo. 

This  work  is  exceedingly  valuable  as  a  common-place  book,  or  harmony  of  passages 
of  Scripture.  It  was  recommended  by  Dr.  Robertson  the  historian,  and  other  eminent 
divines  of  the  Scottish  church.  In  this  work  the  author  has  collected  all  that  the 
Scriptures  contain  relating  to  any  one  article  of  faith  or  practice  under  each  respective 
head,  in  the  very  words  of  the  sacred  writers,  with  the  occasional  insertion  of  a  brief 
note  at  the  foot  of  a  page,  and  a  remark  or  two  at  the  end  of  some  few  chapters.  The 
texts  are  so  arranged  as  to  add  to  their  perspicuity,  and  at  the  same  time  to  illustrate 
the  subject ;  and  the  chapters  are  so  constructed  and  disposed,  that  each  may  form  a 
regular  and  continued  discourse.  The  work  is  executed  vvhh  singular  ability  and 
fidehty,  and  the  late  reprint  of  it  is  truly  an  acquisition  to  biblical  students. 

8.  An  Analysis  of  the  Holy  Bible ;  containing  the  whole  of  the 
Old  and  New  Testaments,  collected  and  arranged  systematically.  By 
Matthew  Talbot.     Leeds  and  London,  1800.  4to. 

This  work  has  been  justly  characterised  as  "  a  book  of  good  arrangement  and  conve- 
nient reference,  and  calculated  to  augment,  by  very  easy  application,  our  stores  of 
sacred  knowledge."  (British  Critic,  (6.  S.)  vol.  xviii.  pp.  iii.'sS,  89.)  It  is  divided 
into  thirty  books,  which  are  subdivided  into  285  chapters,  and  4,144  sections.  Like 
the  work  last  noticed,  this  "  Analysis"  is  of  great  rarity  and  high  price. 

9.  Common-Place  Book ;  or  Companion  to  the  Old  and  New  Tes- 
taments ;  being  a  Scripture  Account  of  the  Faith  and  Practice  of 
Christians ;  consisting  of  an  ample  Collection  of  pertinent  Texts  on 


570  On  the  Analogy  of  Scripture,       [Part  II.  Ch. 

the  sundry  Articles  of  Revealed  Religion.     A  new  edition,  corrected, 
compared,  and  enlarged,  by  Joseph  Strutt,.  8vo.  London,  1813. 

This  is  a  reprint,  with  corrections  and  additions,  of  a  work  originally  printed  at  Dub- 
lin in  the  year  ]  76S.  The  arrangement,  though  not  equally  good  with  that  of  some  of 
the  works  above  noticed,  is  clear;  the  selection  of  texts  is  sufficiently  ample  :  and  a 
useful  index  will  enable  the  reader  to  find  passages  of  Scripture  arranged  on  almost 
every  topic  he  can  desire.  The  book  is  neatly  printed ;  and  as  it  is  of  easy  purchase, 
it  may  be  substituted  for  any  of  the  larger  common-place  books  already  noticed. 


SECTION  III. 

SCHOLIASTS    AND    GLOSSOGRAPHERS. 

I.  Nature  of  Scholia.  —  II.  j4nd  of  Glossaries.  —  III,  Rules  for  ton- 
suiting  them  to  advantage  in  the  interpretation  of  the  Scriptures. 

1  HE  preceding  are  the  more  excellent  and  certain  helps  by 
which  to  ascertain  the  meaning  of  the  original  words  and 
phrases  of  Scripture ;  and  which  will  doubtless  be  resorted  to 
by  every  one  who  is  desirous  of  searching  the  Bible  for  him- 
self. As  however  it  is  impracticable  for  the  generality  of  students 
to  obtain  and  to  collate  all  the  versions,  and  to  acquire  a 
thorough  knowledge  of  all  the  kindred  languages,  it  becomes 
necessary  to  avail  ourselves  of  the  labours  of  learned  men,  who 
have  diligently  applied  themselves  to  the  study  and  illustration 
of  the  Scriptures.  We  have  already  stated  that  scholiasts 
and  glossographers  afford  direct  testimonies  for  finding  out  or 
fixing  the  meaning  of  words :  it  now  remains  that  we  briefly 
notice  the  nature  of  the  assistance  to  be  derived  from  these 
helps. 

I.  Scholia  are  short  notes  on  antient  authors,  and  are  of 
two  kinds — exegetical  or  explanatory,  and  grammatical.  The 
former  briefly  explain  the  sense  of  passages,  and  are  in  fact  a 
species  of  commentary;  the  latter,  which  are  here  to  be  con- 
sidered, illustrate  the  force  and  meaning  of  words  by  other 
words  which  are  better  known.  Such  scholia  are  extant  on 
most  of  the  antient  classics,  as  Homer,  Thucydides,  Sophocles, 
Aristophanes,  Horace,  Juvenal,  Persius,  &c.  &c. 

On  the  Old  Testament,  we  believe,  there  are  no  antient 
scholia  extant :  but  on  the  New  Testament  there  are  several 
collections,  which  present  themselves  under  three  classes. 

1 .  Scholia  taken  from  the  vyi-itings  of  the  Greek  fathers,  who 
in  their  homilies  and  commentaries  have  often  briefly  explained 
the  force  oF  particular  words.     The  homilies  of  Chrysostom, 


III.  Sect.  II.]  Or  Parallel  Passages,  571 

in  particular  abound  with  these  scholia  ;  and  from  his  v/orks, 
as  well  as  those  of  Origen  and  other  fathers,  the  more  modern 
Greeks  have  extracted  what  those  illustrious  men  had  concisely 
stated  relative  to  the  meaning  of  words.  Similar  grammatical 
expositions,  omitting  whatever  was  rhetorical  and  doctrinal, 
have  been  collected  from  Chrysostom  by  Theodoret  in  a  com- 
mentary on  the  fourteen  Epistles  of  Saint  Paul  -,  by  Theophy- 
lact,  in  an  indiflPerent  commentary  on  the  four  Evangelists; 
and,  to  mention  no  more,  by  Euthymius  in  a  similar  commen- 
tary executed  with  better  judgment.  There  are  extant  nume- 
rous collections  of  this  kind  of  explanation,  made  from  the  writ- 
ings of  the  fathers,  and  known  by  the  appellation  of  Catenae  ', 
which  follow  the  order  of  the  books  comprised  in  the  New 
Testament.  Many  such  scholia  have  been  published  by 
Matthaei  in  his  edition  of  the  New  Testament.   • 

2.  Scholia,  written  either  in  the  margin,  with  in  the  text,  or 
at  the  end  of  manuscripts.  Many  of  this  description  have  been 
published  separately  by  father  Simon  *,  by  Wetstein  in  the 
notes  to  his  elaborate  edition  of  the  Greek  Testament,  and 
particularly  by  Matthaei  in  his  edition  of  the  New  Testament, 
already  noticed. 

3.  Antient  Scholia  which  are  also  exegetical  or  explanatory : 
these  in  fact  are  short  commentaries,  and  therefore  are  dis- 
cussed i?ifra,  in  the  Appendix  to  this  volume,  No.  VII.  Sect.  I. 

II.  A  Glossary  differs  from  a  lexicon  in  this  respect,  that 
the  former  treats  only  of  words  tliat  really  require  explanation, 
while  the  latter  gives  the  general  meaning  of  words.  The 
authors  of  the  most  antient  Glossaries  are  Hesychius,  Suidas, 
Phavorinus,  Photius,  and  Cyril  of  Alexandria.  The  celebrated 
Ernesti  selected  from  the  three  first  of  these  writers,  and  also 
from  the  Etymologicon  Magnum,  whatever  related  to  the  New 
Testament,  and  published  the  result  of  his  researches  in  two 
octavo  volumes,  with  the  following  titles:  1.  Glosses  Sacra 
Hesychii,  Grace:  excerpsit,  emendavit,  notisqueillustravit,Joh. 
Christ.  Ernesti.  Lipsiae,  1786.  2.  Suid/e  et  Phavorini  Glossa 
Sacra,  Grace,  cum  spicilegio  Gloss.  SS.  Hesychii  et  Etymologici 
Magni:  congessit,  emendavit,  et  notis  illustravit,  J.  C  G. 
Ernesti.  Lipsiae,  1786.  Schleusner  has  extracted  the  most 
valuable  matter  from  these  works,  and  inserted  it  in  his  well 
known  and  excellent  Greek  Lexicon  to  the  New  Testament. 

III.  In  estimating  the  value  of  scholiasts  and  glossographers, 
and  also  the  weight  of  their  testimony,  for  ascertaining  the 


'  See  an  account  of  the  principal  Catenje  infra'm  the  Appendix,  No.  VII.  Sect.  III. 
'  Histoire  Critique  du  Textc  du  Nouveau  Testament.     Rotterdam,  1684,  4to. 


572  0«  the  Analogy  ofScripturey  ^c.    [Part  11.  Ch- 

force  and  meaning  of  words,  it  is  of  importance  to  consider, 
first,  whether  they  wrote  from  their  own  knowledge  of  the 
language],  and  have  given  us  the  result  of  their  own  learning, 
or  whether  they  compiled  from  others.  Almost  all  the  scholia 
now  extant  are  compiled  from  Chrysostom,  Origen,  or  some 
other  fathers  of  the  third  and  fourth  centuries :  if  the  scholiast 
have  compiled  from  good  authorities,  his  labours  have  a  claim 
to  our  attention. 

In  proportion,  therefore,  to  the  learning  of  a  scholiast,  (and 
the  same  remark  will  equally  apply  to  the  glossographer),  he 
becomes  the  more  deserving  of  our  confidence  :  but  this  point 
can  only  be  determined  by  daily  and  constant  use.  The  Greek 
fathers,  for  instance,  are  admirable  interpreters  of  the  New 
Testament,  being  intimately  acquainted  with  its  language; 
notwithstanding  they  are  sometimes  mistaken  in  the  exposition 
of  its  Hebraisms.  But  the  Latin  fathers,  many  of  whom  were 
but  indifferently  skilled  in  Hebrew  and  Greek,  are  less  to  be 
depended  on,  and  are  in  fact  only  wretched  interpreters  of 
comparatively  ill-executed  versions. 

Again,  our  confidence  in  a  scholiast,  or  in  the  author  of  a 
glossary,  increases  in  proportion  to  his  antiquityj  at  least  in 
the  explanation  of  every  thing  concerning  antient  history,  rites, 
or  civil  life.  But,  in  investigating  the  force  and  meaning  of 
words,  the  antiquity  of  scholia  and  glossaries  proves  nothing ; 
as  their  authors  are  liable  to  error,  notwithstanding  they  lived 
near  the  time  when  the  author  flourished,  whose  writings  they 
profess  to  elucidate.  It  not  unfrequently  happens  that  a  more 
recent  interpreter,  availing  himself  of  all  former  helps,  per- 
ceives the  force  of  words  much  better  than  one  that  is  more 
antient,  and  is  consequently  enabled  to  elicit  the  sense  more 
correctly.  The  result,  therefore,  of  our  inquiry  into  the 
relative  value  of  scholiasts  and  compilers  of  glossaries  is, 
that  in  perusing  their  labours,  we  must  examine  them  for 
ourselves,  and  form  our  judgment  accordingly,  whether  they 
have  succeeded,  or  failed,  in  their  attempts  to  explain  an 
author. 


in.  Sect.  IV.]  Of  the  Subject -Matter.  573 


SECTION  IV. 

OF    THE    SUBJECT-MATTER. 

Although,  in  interpreting  words  that  have  various 
meanings,  some  degree  of  uncertainty  may  exist  as  to  which 
of  their  different  senses  is  to  be  preferred ;  yet  the  ambiguity 
in  such  cases  is  not  so  great  but  that  it  may  in  general  be  re- 
moved, and  the  proper  signification  of  the  passage  in  question 
may  be  determined :  for  the  subject-matter — that  is,  the  topic 
of  which  the  author  is  treating — plainly  shews  the  sense  that  is 
to  be  attached  to  any  particular  word.  For  there  is  a  great 
variety  of  agents  introduced  in  the  Scriptures,  whose  words 
and  actions  are  recorded.  Some  parts  of  the  Bible  are  written 
in  a  responsive  or  dialogue  form ;  as  the  twenty-fourth  psalm, 
Isa.  vi.  3.  and  Rom.  iii.  1 — 9.  And  the  sense  of  a  text  is  fre- 
quently mistaken,  by  not  observing  who  is  the  speaker,  and 
what  is  the  specific  topic  of  which  he  treats.  One  or  two 
examples  will  illustrate  the  necessity  of  considering  the  subject- 
matter. 

The  Hebrew  word  "|J5^^  (se-SHeR)  literally  signifies  the  skin,  by  a 
metonymy,  the  Jlesh  beneath  the  skin,  and  by  a  synecdoche  it  denotes 
every  animal,  especially  man  considered  as  infirm  or  weak,  as  in  Jer. 
xvii.  5.  Cursed  be  the  man  that  trusteth  in  man,  and  maketh  flesh 
his  arm ;  there  are  also  several  other  meanings  derived  from  these, 
which  it  is  not  material  now  to  notice.  But  that  the  word  Jlesh  is  to 
be  understood  of  man  only  in  Gen.  vi.  12.  Psal.  Ixv.  2.  and  Job  x.  4. 
will  be  evident  on  the  slightest  inspection  of  the  subject-matter.  All 
flesh  had  corrupted  his  way — that  is,  all  men  had  wholly  departed  from 
the  rule  of  righteousness,  or  had  made  their  way  of  life  abominable 
throughout  the  world.  And,  in  the  psalm  above  cited,  who  can 
doubt  but  that  by  the  word  flesh  men  are  intended :  O  thou  that 
hearest  prayer,  unto  thee  shall  all  Jlesh,  that  is,  all  mankind,  come. 
In  like  manner  also,  in  Job.  x.  4.  it  is  evident  tha.tjlesh  has  the  same 
meaning ;  if  indeed  the  passage  were  at  all  obscure,  the  parallelism 
woidd  explain  it — Hast  thou  the  eyes  of  a  man  (Heb.  of  flesh)  ?  or 
seest  fhou  as  man  seest  ? 

But  it  is  not  merely  with  reference  to  the  meaning  of  parti- 
cular passages  that  a  consideration  of  the  subject-matter  be- 
comes necessary  to  the  right  understanding  of  Scripture.  It 
is  further  of  the  greatest  importance  in  order  to  comprehend 
the  various  dispensations  of  God  to  man,  which  are  contained 
in  the  sacred  writings.  For  although  the  Bible  comprises  a 
great  number  of  books,  written  at  different  times,  yet  they 


574  Of  the  Context,  [Part  II.  Ch. 

have  a  mutual  connexion  with  each  other,  and  refer,  in  the 
Old  Testament,  with  various  but  progressively  increasing  de- 
grees of  light  and  clearness,  to  a  future  Saviour,  and  in  the 
New  Testament  to  a  present  Saviour.  With  reference  there- 
fore to  the  several  divine  dispensations  to  man,  the  subject- 
matter  of  the  whole  Bible  ought  to  be  attentively  considered  ; 
but,  as  each  individual  book  embraces  a  particular  subject,  it 
will  also  be  requisite  carefully  to  weigh  its  subject-matter,  in 
order,  to  comprehend  the  design  of  the  author. 


SECTION  V. 

OF    THE    CONTEXT. 


I.  The  Context  defined  and  illustrated. — II.  Rules  for  investigating  the 

Context. 

Another  most  important  assistance,  for  investigating  the 
meaning  of  words  and  phrases,  is  the  consideration  of  the 
context,  or  the  comparison  of  the  preceding  and  subsequent 
parts  of  a  discourse.  If  we  analyse  the  words  of  an  author, 
and  take  them  out  of  their  proper  series,  they  may  be  so 
distorted  as  to  mean  any  thing  but  what  he  intended  to  ex- 
press. Since  therefore  words  have  several  meanings,  and 
consequently  are  to  be  taken  in  various  acceptations,  a  careful 
consideration  of  the  preceding  and  subsequent  parts  will 
enable  us  to  determine  that  signification,  whether  literal  or 
figurative,  which  is  best  adapted  to  the  passage  in  question. 
A  few  instances  will  illustrate  this  subject,  and  shew  not  only 
the  advantage,  but  also  the  necessity,  of  attending  to  the 
context. 

It  has  been  questioned  whether  those  words  of  the  prophet  Micaiah 
(I  Kings  xxii.  15.)  Go  and  prosper,  for  the  Lord  shall  deliver  it 
(Ramoth)  into  the  hand  of  the  king,  are  to  be  understood  affirm- 
atively according  to  their  apparent  meaning,  or  are  to  be  taken  in  an 
ironical  and  contrary  sense  ?  That  they  are  to  be  understood  in  the 
latter  sense,  the  consideration  of  the  context  will  plainly  shew,  both 
from  the  prophet's  intention,  and  from  the  prophetic  denunciation 
afterwards  made  by  him.  Hence  it  may  be  interred  that  some  sort  of 
ironical  gesture  accompanied  Micaiah's  prediction,  which  circumstance 
ought  to  be  borne  in  mind  by  the  interpreter  of  Scripture.' 

•  See  a  further  illustration  of  this  passage  in  Vol.  I.  p.  340.  supra. 


in.  Sect,  v.]  Of  the  Context.  51 B 

Further,  there  is  a  difference  of  opinion  whether  the  address  of 
Job's  wife,  (Job  ii.  9.)  is  to  be  understood  in  a  good  sense,  as.  Bless 
(or  ascribe  glory  to)  God  and  die,  or  in  a  different  signification.  Curse 
God  and  die,  as  it  is  rendered  in  our  authorised  version.  Circum- 
stances show  that  the  last  is  the  proper  meaning  ;  because  as  yet  Job 
had  not  sinned  with  his  lips,  and  consequently  his  wife  had  no  ground 
for  charging  him  with  indulging  a  vain  opinion  of  his  integrity- 
Job  xli.  Whather  the  leviathan  is  a  whale  or  a  crocodile,  has  also 
divided  the  judgment  of  commentators.  That  the  latter  animal  is 
intended,  is  evident  from  the  circumstances  described  in  the 
context,  which  admirably  agree  with  the  crocodile,  but  can  in  no 
respect  be  applied  to  the  whale :  for  instance,  ch.  xli.  17.  &c.  relative 
to  the  hardness  of  his  skin,  and  v.  13 — 16.  concerning  his  teeth  and 
impenetrable  scales. 

Once  more,  it  has  been  doubted  whether  our  Lord's  command  to 
his  disciples,  to  provide  neither  gold  nor  silver  in  their  purses  (Matt. 
X.  9.)  be  a  rule  of  perpetual  observation.  That  it  was  only  a  temporary 
command  is  evident  from  the  preceding  and  subsequent  parts  of  the 
chapter,  which  prove  that  particular  mission  to  have  been  only  a  tem- 
porary one ;  and  that,  as  they  were  to  go  for  a  short  time  through 
Judea,  and  then  to  return  to  Jesus,  he  therefore  forbade  them  to  take 
any  thing  that  would  retard  their  progress. 

The  context  of  a  discourse  or  book,  in  the  Scriptures,  may 
comprise  either  one  verse,  a  few  verses,  entire  periods  or 
sections,  entire  chapters,  or  whole  books.  Thus  if  1  Cor.  x. 
16.  be  the  passage  under  examination,  the  preceding  and 
subsequent  parts  of  the  epistle,  which  belong  to  it,  are  the 
eighth,  ninth,  and  tenth  chapters.  If  Isa.  li.  be  the  chapter 
in  question,  the  reader  must  not  stop  at  the  end  of  it,  but  con- 
tinue his  perusal  to  the  12th  verse  of  ch.  52.;  for  these 
together  form  one  subject  or  argument  of  prediction,  in  which 
the  prophet  is  announcing  to  his  countrymen  the  certainty  of 
their  deliverance  and  return  from  the  Babylonish  captivity. 
This  entire  portion  ought  therefore  to  be  read  at  once,  in 
order  to  apprehend  fully  the  prophet's  meaning.  In  like 
manner,  the  veises  from  v.  13.  of  ch.  lii.  to  the  end  of  ch.  liii. 
form  a  new  and  entire  section  relative  to  the  sufferings  of  the 
Messiah.  Here  then  is  a  wrong  division  of  chapters,  to  which 
no  regard  should  be  paid  in  examining  the  context  of  a  book. 
Ch.  li.  ought  to  include  v.  12.  of  ch.  lii.  and  ch.  lii.  ought  to 
commence  at  v.  13.  and  be  continued  to  the  end  of  ch.  liii. 
In  like  manner,  the  first  verse  of  the  fourth  chapter  of  Saint 
Paul's  Epistle  to  the  Colossians  ought  to  be  joined  to  the 
third  chapter:  the  slightest  attention  to  this  point  will  enable 
a  diligent  student  to  add  numerous  other  examples. 

Sometimes  a  book  of  Scripture  comprises  only  one  subject 
or  argument,  in  which  case  the  whole  of  it  must  be  referred  to 


576  Of  the  Context.  [Part  H,  Ch. 

precedents  and  subsequents,  and  ought  to  be  considered 
together.  Of  this  description  is  Saint  Paul's  Epistle  to  the 
Ephesians,  which  consists  of  two  parts,  doctrinal  and  practical. 
The  design  of  the  doctrinal  portion  is  to  shew,  that  although 
there  was  a  difference  between  Jewish  and  Gentile  believers, 
inasmuch  as  the  former  enjoyed  a  priority  of  time  in  point  of 
expecting  and  acknowledging  Christ,  and  through  the  free 
grace  of  God  they  were  a  church  or  congregation  of  believers 
before  the  Gentiles ;  yet  that,  wow,  the  latter  are  become  par- 
takers of  the  same  grace  with  them,  and  being  thus  admitted 
to  this  communion  of  grace,  every  real  distinction  between 
them  is  abolished ;  and  therefore  that  both  Jews  and  Gentiles 
together,  form  one  body  of  the  church  under  one  head,  even 
Jesus  Christ.  Other  special  doctrines  indeed  are  incidentally 
mentioned ;  but  these  are  either  adduced  to  explain  and  en- 
force the  principal  doctrine,  or  they  are  derived  from  it.  The 
practical  part  or  exhortation,  which  naturally  flows  from  the 
doctrine  inculcated,  is  concord  and  peace  between  Jew  and 
Gentile,  which  the  apostle  enforces  with  great  beauty  and 
energy. ' 

To  this  head  may  also  be  referred  the  Psalms,  each  of 
which  being  separated  from  the  other,  and  having  no  con- 
nexion with  the  preceding  or  following  Psalm,  for  the  most 
part  comprises  a  distinct  and  entire  subject.  That  some  of 
the  Psalms  have  been  divided,  and  forcibly  disjoined,  which 
ought  to  have  remained  united,  and  to  have  formed  one  ode, 
is  evident  as  well  from  the  application  of  sacred  criticism  as 
from  the  subject-matter.  The  number  of  the  Psalms  by  no 
means  corresponds  either  in  manuscripts  or  in  the  antient 
versions.  Thus,  in  some  manuscripts,  the  first  and  second 
Psalms  are  not  reckoned  at  all,  while  in  others  the  former  is 
considered  as  part  of  the  second  Psalm :  that  they  are  two 
distinct  compositions,  is  evident  from  a  comparison  of  the  sub- 
ject-matter of  each  Psalm.  In  the  first  Psalm  the  characters 
of  the  pious  man  and  the  sinner,  as  v/ell  as  their  respective 
ends,  are  contrasted :  the  second  Psalm  is  prophetic  of  the 
Messiah's  exaltation.  The  ninth  and  tenth  Psalms  are  united 
together  in  the  Septuagint  version;  while  the  hundred  and 
sixteenth  and  hundred  and  forty-seventh  are,  each,  divided 
into  two.  The  argument  which  pervades  the  forty-second 
and  forty-third  Psalms  plainly  shews  that  they  are  properly 
but  one  divine  ode,  and  are  therefore  rightly  joined  together 

'  Moldenhaweri  Introductio  ad  Libros  Vet.  et  Nov.,  Foederis,  p.  507.  Professor 
Franck's  Guide  to  the  Reading  of  the  Scriptures,  translated  by  Mr.  Jaques,  p.  i78. 
(l St  edit.) 


III.  Sect,  v.]  Of  the  Context.  577 

in  many  manuscripts,  although  they  occur  as  separate  compo- 
sitions in  all  our  printed  editions.' 

II.  In  examining  the  context  of  a  passage,  it  will  be 
desirable, 

1.  To  investigate  each  \soord  of  evejy  passage :  and  as  the  con- 
nexion is  formed  by  PARTICLES,  these  should  always  receive  that 
signification  'which  the  subject  matter  and  context  require. 

The  Concordances  of  Noldius  and  Taylor  already  noticed,  and  also 
Glassius's  Philologia  Sacra',  will  materially  assist  in  ascertaining  the 
force  of  the  Hebrew  particles ;  as  will  the  elaborate  work  of 
Hoogeveen  on  the  subject  of  the  Greek  particles.^  Further,  where 
particles  are  wanting,  as  they  sometimes  are,  it  is  only  by  examining 
the  argument  and  context  that  we  can  rightly  supply  them.  For 
instance,  the  conditional  conjunction  is  sometimes  wanting,  as  in 
Gen.  xHi.  38.,  and  [if]  mischief  befall  him  by  the  way* ;  in  Exod.  iv. 
23.,  and  [if]  thou  refuse  to  let  him  go.  Particles  of  comparison  also 
are  frequently  wanting,  as  in  Gen,  xvi.  12.,  he  will  he  a  wild  man  ; 
literally,  he  will  be  a  wild  ass  man,  .xhdA  is,  [like]  a  tcild  ass.  How 
appropriately  this  description  was  given  to  the  descendants  of  Ishraael, 
will  readily  appear  by  comparing  the  character  of  the  wild  ass  in  Job 
xxxix.  5 — 8.  with  the  wandering,  lawless,  and  freebooting  lives  of 
the  Arabs  of  the  Desert,  as  pourtrayed  by  all  travellers.  Psal.  x\.  I: 
Flee  [as]  sparrows  to  your  mountain.  Psal.  xii.  6.  The  words  of  the 
Lord  are  pure  words,  [as]  silver  tried  in  a  furnace  of  earth.  Isa.  ix.  18. 
They  shall  mount  up  [as  or  like]  the  ascending  of  smoke.  Similar 
examples  occur  in  the  New  Testament ;  as  in  John  v.  17.  My  father 
worketh  hitherto,  and  I  work  ;  that  is,  as  my  father  worketh  hithertOj  so 
also  do  I  work  together  with  him.  Sometimes  particles  are  wantihg 
both  at  the  beginning  and  end  of  a  sentence :  thus  Job  xxiv.  1 9. 
[As]  drought  and  heat  consume  the  snow  :  so  doth  the  grave  those 
which  have  sinned.  Jer.  xvii.  II.  [As]  the  partridge  sitteth  on  eggs, 
and  hatcheth  not;  [so]  he  that  getteth  riches,  and  not  by  right,  6lc. 
Numerous  similar  instances  occur  in  the  book  of  Job,  and  especially 
in  the  Proverbs ;  where,  it  is  but  justice  to  our  admirable  authorised 
version  to  add,  that  the  particles  omitted  are  properly  supplied  in 
Italic  characters,  and  thus  complete  the  sense. 

'  They  are  considered,  and  translated,  as  one  Psalm,  by  Bishop  Horsley.  See  his 
Version  of  the  Psalms,  vol.  i.  pp.  110 — 1 14,  and  the  notes. 

2  See,  particularly,  tract  v. — viii.  on  adverbs,  prepoiitions,  and  conjunctions,  torn.  i. 
pp.  361 — 556.  ed.  Dathii. 

s  Hoogeveen,  Doctrina  Particularum  Grtpcarum,  2  vols,  4to.  1769.  Though  treat- 
ing of  Greek  particles  generally,  this  elaborate  work  incidentally  illustrates  a  great 
number  of  passages  in  the  New  Testament.  A  valuable  abridgment  of  it,  with  the 
notes  of  various  literati,  was  published  by  Professor  Schutz  at  Leipsic  in  I8O6,  which 
has  been  handsomely  reprinted  at  Glasgow,  1813.  See  also  Dr.  Macknight  on  the 
Epistles,  vol.  i.  essay  4.  §  74.  to  the  end  of  that  essay. 

*  Purver  rightly  supplies  it,  and  renders  the  passage  thus,  and  should  death  befall 
him  in  the  way:  in  the  authorised  English  version  the  conjunction  and  is  emitted^  and 
the  conditional  if  is  properly  s\ipplied. 

VOL.  II.  P  P 


578  Of  the  Context.  [Part  II.  Ch. 

2.  If  the  meaning  of  a  single  verse  is  to  be  ascertained,  the 
five,  six,  or  seven  verses  immediately  preceding  should  first  be 
read  with  minute  attention. 

Sometimes  a  single  passage  will  require  a  whole  chapter,  or  several 
of  the  preceding  and  following  chapters,  or  even  the  entire  book,  to 
be  perused,  and  that  not  once  or  twice,  but  several  times.  The  ad- 
vantage of  this  practice  will  be  very  great :  because,  as  the  same  thing 
is  frequently  stated  more  briefly  and  obscurely  in  the  former  part  of 
a  book,  which  is  more  clearly  and  fully  explamed  in  the  subsequent 
portion,  such  a  perusal  will  render  every  thing  plain  to  the  meanest 
capacity.  For  instance,  that  otherwise  difficult  passage,  Rom.  ix.  18. 
Therefore  hath  he  merq)  on  whom  he  will  have  mercy,  and  whom  he  will 
he  hardeneth,  will  become  perfectly  clear  by  a  close  examination  of 
the  context,  beginning  at  verse  1 8  of  chapter  viii.  and  reading  to  the 
end  of  the  eleventh  chapter ;  this  portion  of  the  epistle  being  most 
intimately  connected.  Disregarding  this  simple,  and  all  but  self-^evident 
canon,  some  expositors  have  explained  1  Pet.  ii.  8.  as  meaning  that  cer- 
tain persons  were  absolutely  appointed  to  destruction  ;  a  notion,  not  only 
contradicting  the  whole  tenor  of  Scripture,  but  also  repugnant  to  every 
idea  which  we  are  there  taught  to  entertain  of  the  mercy  and  justice 
of  God.  An  attentive  consideration  of  the  context,  and  of  the  proper 
punctuation  of  the  passage  alluded  to  (for  the  most  antient  manuscripts 
have  scarcely  any  points),  would  have  prevented  them  from  giving  so 
repulsive  an  interpretation.  The  first  epistle  of  Peter  (it  should  be 
recollected)  was  addressed  to  believing  Jews'.  After  congratulating 
them  on  their  happiness  in  being  called  to  the  glorious  privileges 
and  hopes  of  the  Gospel,  he  takes  occasion  to  expatiate  upon  the 
sublime  manner  in  which  it  was  introduced,  both  by  the  prophets  and 
apostles ;  and,  having  enforced  his  general  exhortations  to  watchful- 
ness, &c.  by  an  affecting  representation  of  our  relation  to  God,  our 
redemption  by  the  precious  blood  of  Christ,  the  vanitj'  of  all  worldly 
enjoyments,  and  the  excellence  and  perpetuity  of  the  Gospel  dispensa- 
tion (ch.  i.  throughout)  ; — he  proceeds  (ii.  1 — 12.)  to  urge  them  by 
a  representation  of  their  Christian  privileges,  to  receive  the  wqrd  of 
God  with  meekness,  to  continue  in  the  exercise  of  faith  in  Christ  as 
the  great  foundation  of  their  eternal  hopes,  and  to  maintain  such  an 
exemplary  conduct,  as  might  adorn  his  Gospel  among  the  unconverted 
Gentiles.  Wherefore,  says  he,  in  consideration  of  the  everlasting^ 
permanency  and  invariable  certainty  of  the  word  of  God,  laying  aside 
all  malice,  and  all  guile,  and  hypocrisies,  and  envies,  and  all  evil  speak- 
ings, which  are  so  contrary  to  its  benevolent  design,  with  all  simpli- 
city, as  new  horn  babes^  (or  infants),  who  are  regenerated  by  divine 
grace,  desire  the  sincere  milk  of  the  word,  that  ye  may  grow  thereby 

»  See  this  proved,  z»i/Va,  Vol.  IV.  pp.  479,  480. 

2  This  expression  very  emphatically  denotes  those  who  are  newly  converted  or  rege- 
nerated, as  the  apostle  had  said  (i  Pet.  i.  23.)  the  believing  Jews  were,  through  the 
incorruptible  word  of  God.  It  is  well  known  that  the  antient  Jewish  rabbles  styled 
new  proselytes  to  their  religion,  little  children  and  new-born  babes ;  and  Peter,  who 
was  a  Jew,  very  naturally  adopts  the  same  phraseology,  when  writing  to  Jewish  convert& 
to  the  Gospel. 


III.  Sect,  v.]  Of  the  Context.  579 

[unto  salvation] ',  since,  (or  seeing  that)  ye  have  tasted  that  the  Lord  is 
gracious.  To  whom  coming,  as  unto  a  living  stone,  disallotvcd  indeed  of 
men,  but  chosen  of  God,  and  precious.  Ye  also,  (who  believe,)  as  living 
stones  are  built  up  a  spiritual  house,  an  holy  priesthood,  to  offer  up 
spiritual  sacrifices  by  Jesus  Christ,  (Wherefore  also  it  is  contained  in 
the  Scripture,  Behold,  I  lay  in  Sion  a  chief  corner-stone,  elect,  precious  : 
and  he  that  believeth  on  it  (confideth  in  it)  shall  not  be  confounded  (or 
ashamed).  Unto  you,  therefore,  who  believe,  he  is  precious  ;  but  unto 
them  that  DisBEhiEVE,  ccirci^va-t^,  the  stone  tvhich  the  builders  disallowed, 
the  same  is  become  the  head  of  the  corner,  and  a  stone  of  stumbling,  and 
a  rock  of  offence.  They  disbelieving  the  word  (ru  Xoyoi  KTH^ovvTeg), 
that  is,  the  word  of  the  Gospel,  which  contains  this  testimony,  stumble 
at  this  corner-stone,  whereunto  they  were  appointed  :  But  ye  (believers, 
who  rest  your  salvation  on  it),  are  a  chosen  generation,  a  royalpriest- 
hood,  a  peculiar  people,  &c.  &c.  Hence,  it  is  evident  that  the  mean- 
ing of  1  Pet.  ii.  8.  is  not,  that  God  had  ordained  them  to  disobedience 
(for  in  that  case  their  obedience  would  have  been  impossible,  and 
their  disobedience  would  have  been  no  sin)  :  but  that  God,  the 
righteous  judge  of  all  the  earth,  had  appointed  or  decreed,  that  de- 
struction and  eternal  perdition  should  be  the  punishment  of  such  dis- 


1  These  words  [unto  salvation,  u;  iTflfTwj/av],  though  omitted  in  the  common  printed 
editions,  are,  by  Griesbach,  inserted  in  the  text,  of  which  they  form  an  integral  part. 
They  are  found  in  the  Codices  Alexandrinus,  Vaticanus,  and  Ephremi,  (the  three 
oldest  manuscripts  extant) ;  in  thirty-nine  others  of  good  authority,  though  of  less 
antiquity ;  and  also  in  tlie  Old  Syriac,  the  Philoxenian  (or  later)  Syriac,  the  Arabic 
edited  by  Erpenius,  the  Coptic,  Ethiopic,  Armenian,  Sclavonic,  and  Vulgate  versions, 
and  are  quoted  by  Clemens,  Alexandrinus,  Origen,  Cyril,  Joannes  Damascenus,  and 
Theophyiact,  among  the  Greek  Fathers ;  and  by  the  Latin  Fathers,  Jerome,  Rufinus, 
Augustine,  Gildas,  Cassiodorus,  and  the  venerable  Bede.  This  reading  is,  therefore, 
undoubtedly  genuine,  and  is  of  great  importance.  It  shews  the  reason  ivhi/  the  believ- 
ing Jews  were  regenerated,  and  also  why  they  were  to  desire  the  unadultsrated  doctrines 
of  the  Gospel,  viz.  that  they  might  thereby  increase,  or  grow  up,  unto  salvation. 
This  was  the  end  they  should  always  have  in  view ;  and  nothing  could  so  effectually 
promote  this  end,  as  continually  receiving  the  pure  truth  of  God,  praying  for  the  ful- 
filment of  its  promises,  and  acting  under  its  dictates. 

*  The  verb  airii9-i»>  (whence  the  participle  ani^ouvrii)  and  its  derivative  substantive 
a^ii^eia,  signify  such  a  disbelief,  as  constitutes  the  party  guilty  of  obstinacy,  or  wilful 
refusal  to  credit  a  doctrine  or  narrative.  In  the  New  Testament,  it  is  specially  used 
concerning  those  vvhc . .  obstinately  persist  in  rejecting  tiie  doctrine  of  the  Gospel,  re- 
gardless of  all  the  evidences  that  accompanied  it.  Thus,  in  John,  iii.  36.  cctch^uv  ru 
via,  he  that  disbelieveth  the  Son,  is  opposed  to  him  that  believeth  on  the  Son,  •ru  9rifsvoiiri 
iifTovuiot-  So,  in  Acts  xiv.  2.  those  Jews  who  stirred  up  the  Gentiles,  and  made 
them  evil  affected  towards  the  brethren,  are  termed  ol  etfrei^iuvnt  'UuSaioi,  the 
disbelieving  (or,  as  it  is  not  ill-rendered  in  our  authorised  version),  the  unbelieving 
or  wilfully  incredulous  Jews,  who  are  opposed  to  the  great  multitude  both  of  the  Jews 
and  also  of  the  Greeks,  loho  believed,  vi^tvirtct,  (verse  i.)  The  same  verb  is  found 
in  Acts  xvii.  5.  and  xix.  9.  Rom.  xi.  30,  31.  and  xv.  31.  and  1  Pet.  iii.  1.  (Gr.) 
in  which  last  place  Saint  Peter  exhorts  wives,  who  believed  the  Gospel,  to  be  in  sub- 
jection to  their  husbands,  that,  if  any,  a.'jtu^aZgt  rat  Xoyu,  disbelieve  the  word,  they  may 
also  without  the  word  be  won  over  to  the  Gospel,  by  the  exemplary  conversation  of  the 
wives.  The  lexicographer  Suidas,  (as  citeJ  by  Schleusner,  in  voce,  to  whom  we  are 
chiefly  indebted  for  this  note),  considers  avuB-nv  as  synonymous  with  efrirsit,  A-rsi^Jv 
itriKTi'  efrifiiv. 

For  examples,  in  which  the  derivative  substantive  tfrti^ua  means  disbelief,  or  con- 
tempt  of  the  Christian  doctrine,  see  Schleusner's  Lexicon,  sub  voce. 

p  p2 


580  Of  the  Context.  [Part  II.  Cli. 

believing  persons,  who  wilfully  rejected  all  the  evidences  that  Jesus 
Christ  was  the  Messiah,  the  Saviour  of  the  world.  The  mode  of 
pointing  above  adopted,  is  that  proposed  by  Drs.  John  Taylor, 
Doddridge,  and  Macknight,  and  recognised  by  Griesbach  in  his  criti- 
cal edition  of  the  Greek  Testament,  and  is  manifestly  required  by 
the  context. 

3.  A  verse  or  passage  must  not  he  connected  -iSoith  a  remote 
context,  unless  the  latter  agree  better  laith  it  than  a  nearer  con- 
text. 

Thus  Rom.  ii.  16.  although  it  makes  a  good  sense  if  connected  with 
the  preceding  verse,  makes  a  much  better  when  joined  with  verse  12. 
(the  intermediate  verses  being  read  parenthetically  as  in  the  authorised 
version)  ;  and  this  shews  it  to  be  the  true  and  proper  context. 

4.  Examine  whethe^^  the  imiter  continues  his  discourse,  lest 
'vce  suppose  him  to  make  a  tra7isition  to  another  argument,  "when 
in  fact  he  is  prosecuting  the  same  topic. 

Rom.  V.  12.  will  furnish  an  illustration  of  this  remark.  From  that 
verse  to  the  end  of  the  chapter  Saint  Paul  produces  a  strong  argument 
to  prove,  that  as  all  men  stood  in  need  of  the  grace  of  God  in  Christ 
to  redeem  them  from  their  sins,  so  this  grace  has  been  afforded  equally 
to  all,  whether  Jews  or  Gentiles.  To  perceive  the  full  force,  there- 
fore, of  the  apostle's  conclusion,  we  must  read  the  continuation  of  his 
argument  from  verse  12.  to  the  close  of  the  chapter. 

5.  The  parentheses  'which  occur  in  the  sacred  writings  should 
be  particularly  regarded :  but  no  parenthesis  should  be  interposed 
mthout  sufficient  reason. 

Parentheses,  being  contrary  to  the  genius  and  structure  of 
the  Hebrew  language,  are,  comparatively,  of  rare  occurrence 
in  the  Ok!  Testament.  The  prophetic  writings  indeed  con- 
tain interruptions  and  interlocutions,  particularly  those  of 
Jeremiah :  but  we  have  an  example  of  a  real  parenthesis  in 
Zech.  vii.  7-  The  Jewish  captives  had  sent  to  inquire  of  the 
prophet,  whether  their  fasting  should  be  continued  on  account 
of  the  burning  of  the  temple,  and  the  assassination  of  Gedaliah  : 
after  a  considerable  digression,  but  closely  connected  with  the 
question  proposed,  the  prophet  at  length  replies,  in  ch.  viii. 
19.  that  the  season  formerly  devoted  to  fasting  should  soon  be 
spent  in  joy  and  gladness.  The  intermediate  verses,  therefore, 
from  ch.  vii.  4.  to  ch.  viii.  17.  are  obviously  parenthetical, 
though  not  marked  as  such  in  any  of  the  modern  versions 
which  we  have  had  an  opportunity  to  examine. 

In  the  New  Testament,  however,  parentheses  are  frequent, 
especially  in  the  writings  of  Saint  Paul ;  who,  after  making  nu- 
merous digressions,  (all  of  them  appropriate  to,  and  illustrative 
of,  his  main  subject),  returns  to  the  topic  which  he  had  begun 
to  discuss. 


III.  Sect,  v.]  Of  the  Context.  581 

Thus,  in  Rom.  ii.  verses  13,  14,  and  15,  are  obviously  parenthetical, 
because,  as  remarked  in  the  preceding  page,  tbe  context  evidently  re- 
quires verses  12.  and  16.  to  be  read  together.  In  Rom,  v.,  verses  12. 
18,  19,  evidently  form  one  continued  sentence  ;  and  all  the  intermediate 
verses  are  undoubtedly  to  be  read  as  a  parenthesis,  though  they  are  not 
marked  as  such  in  the  authorised  translation.  1  Cor.  viii.  1 .  begin- 
ning with  the  words,  Knowledge  puff'elh  up,  &c.  to  the  end  of  the 
first  clause  in  verse  4,  is  in  like  manner  parenthetical.  The  connexion 
therefore  of  the  first  with  the  fourth  verse  is  this  : — Now,  as  touch'ms^ 
things  ojfered  unto  idols,  we  know  that  we  have  all  knowledge. — We 
know  that  an  idol  is  nothing,  &c.  I  Cor.  x.  29,  latter  clause,  and 
verse  30,  are  parenthetical;  as  also  are  2  Cor.  ix.  9,  10.  which  are  so 
printed  in  our  version.  A  still  more  signal  instance  of  parenthesis 
occurs  in  Eph.  iii.  where  the  first  and  fourteenth  verses  are  connected, 
the  twelve  intermediate  verses  (2.  to  13.)  being  parenthetical ;  as  also 
is  1  Tim.  i.  verses  3.  to  17.  inclusive.  "  In  this  passage,"  says  Professor 
Franck,  "  taking  occasion  from  the  false  teachers,  Saint  Paul  speaks 
of  the  law  according  to  the  Gospel  committed  unto  him ;  and  having 
given  vent  to  the  feelings  of  his  heart,  he  returns,  in  verse  18.  to  the 
scope  he  had  in  view  in  the  third  verse,  where  he  intimates,  by  using 
the  comparative  particle  as  (jcaSwj),  that  the  completion  of  the  sense 
was  to  be  expected  in  the  subsequent  verse?.  The  whole  of  the  dis- 
course connects  thus  : — "  As  I  besought  thee  to  charge  some  that 
they  teach  no  otlier  doctrine,  but  seek  after  godly  edifynig ;  and  that 
the  cud  of  the  commandment  is  love  out  of  a  pure  heart,  and  of  a 
good  conscience,  and  of  faith  unfeigned,  &c. :  so  now  I  commit  the 
same  charge  imto  thee, — that  thou  mayest  hold  faith  and  a  good  con- 
science," &c. ' 

Another  instance  of  the  parenthesis  we  have  in  Phil.  i.  27.  to  ch.  ii. 
1 6.  inclusive  ;  in  which  the  apostle  discusses  a  subject,  the  proposition 
of  which  is  contained  in  ch.  i.  27. ;  and  afterwards,  in  ch.  ii.  17.  he  re- 
turns to  the  topic  which  he  had  been  treating  in  the  preceding  chapter. 
"  In  conformity  with  this  statement  we  find  (ch.  i.  23.),  that  Saint 
Paul  says,  he  is  influenced  by  two  things — a  desire  both  of  life  and 
death ;  but  he  knows  not  which  of  these  to  choose.  Death  is  the 
most  desirable  to  himself;  but  the  welfare  of  the  Philippians  requires 
rather  that  he  may  be  spared  a  little  longer  ;  and,  havmg  this  confi- 
dence, he  is  assured  that  his  life  will  be  lengthened,  and  that  he  shall 

'  Franck's  Guide  to  the  Scriptures,  p.  i88.  By  tiie  judicious  application  of  the 
parentliesis,  that  very  difficult  passnge  in  Rom.  viii.  19 — 21.  lias  heen  rendered  per- 
fectly easy  and  intelligilile  by  a  learned  divnie  of  the  present  day.  He  proposes  to 
translate  and  point  it  thus  i  —  The  earnest  expectation  of  the  creation  wailelh  for  the 
manfestation  of  the  sons  of  God :  (for  the  creation  was  made  subject  to  vanity,  not 
willingly,  but  by  reason  of  him  who  subjected  it),  in  hope  that  the  creation  itself  also 
shall  be  delivered  J'rom  the  bondage  of  corruption  into  the  glorious  liberty  of  the 
sons  oj'  God.  Those  who  are  acquainted  with  the  original  language  will,  on  considera- 
tion, easily  perceive  the  justice  of  this  translation.  For  the  reasons  on  which  it  is 
founded,  and  for  an  able  elucidation  of  the  whole  passage,  see  "  Sermons  preached  at 
Welbeck  Chapel  by  the  Rev.  Thomas  White,"  sermon  xx.  pp.363 — 380.  Griesbach 
has  printed  in  a  parenthesis  only  the  middle  clause  of  vers*;  20,  (", not  willingly,  but  by 
reason  of  him  who  subjected  it  ")  ;  which  certainly  does  not  materially  contribute  to  clear 
up  the  difficulty  of  this  passage. 

P  P  3 


582  Of  the  Context.  [Part  II.  Ch. 

see  them  again  in  person.  Then,  after  the  interruption  which  his 
discourse  had  received,  he  proceeds  (ch.  ii.  17.)  as  follows:  "Yea, 
and  if  I  be  offered  upon  the  sacrifice  and  service  of  your  faith,  I  joy 
and  rejoice  with  you  all."  The  intervening  charge  is  happily  and  ju- 
diciously introduced  by  the  apostle,  in  order  that  the  Philippians  might 
not  remit  their  exertions  until  his  arrival,  but  contend  for  the  faith  of 
the  Gospel  with  unity  and  humility  ;  as  will  be  evident  to  those  who 
examine  the  point  with  attention  and  candour."  * 

In  2  Tim.  i.  16 — 18,  we  have  a  beautiful  example  of  the  parenthesis. 
The  apostle,  acknowledging  the  intrepid  affection  of  Onesiphorus — 
who,  when  timorous  professors  deserted  him,  stood  by  him  and 
ministered  to  him-^begins  with  a  prayer  for  the  good  man's  family  ; 
The  Lord  grant  mercy  to  the  house  of  Onesiphorus,  for  he  often  refreshed 
vie,  and  was  not  ashamed  of  my  chains,  but,  being  in  Rome,  very 
carefully  sought  me,  and  found  me  out.  Saint  Paul  then  stops  his 
period,  and  suspends  his  sentence,  to  repeat  his  acknowledgments  and 
prayer  with  renewed  fervour  and  gratitude — {The  Lord  grant  that  he 
may  find  mercy  from  the  Lord  in  that  day),  and  in  how  many  instances 
he  ministered  to  me  at  Ephesus,  you  very  well  know.  If  we  peruse 
the  choicest  authors  of  Greece  and  Rome,  we  shall  scarcely  find, 
among  their  many  parentheses  and  transpositions  of  style,  one  ex- 
pressed in  so  pathetic  and  lively  a  manner,  nor  for  a  reason  so  sub- 
stantial and  unexceptionable. ' 

Additional  instances  might  be  offered,  to  show  the  import  - 
ance  of  attending  to  parentheses  in  the  examination  of  the 
context ;  but  the  preceding  will  abundantly  suffice  for  this 
purpose.  The  author  has  been  led  to  discuss  them  at  greater 
length  than  may  seem  to  have  been  requisite,  from  the  circum- 
stance, that  less  attention  appears  to  be  given  to  the  paren- 
thesis, than  to  any  other  species  of  punctuation,  in  the  diffe- 
rent works  on  the  study  of  the  Scriptures  in  our  language, 
that  have   fallen  under  his  nodce.  ^ 

6.  No  explanation  must  be  admitted,  hit  that  which  suits  the 
context. 

In  direct  violation  of  this  self-evident  canon  of  interpretation,  the 
church  of  Rome  expounds  Matt,  xviii.  \7 .  if  a  man  neglect  to  hear 
the  church,  let  him  be  unto  thee  as  a  heathen  man  and  as  a  publican,  of 
the  infallibility  and  final  decisions  of  all  doctrines  by  the  (Roman) 
Catholic  church.  But  what  says  the  evangelist  ?  Let  us  read  the 
context.  "  If,"  says  our  Lord,  "  ihy  brother  shall  trespass  against  thee, 
go,  and  tell  him  his  fault  bettceen  thee  and  him  alone  :  if  he  shall  hear 

'  Franck's  Guide,  J).  189. 

2  Blackwall's  Sacred  Classics  illustrated,  vol.  i.  pp.  68,69.  3d  edit. 

3  Ghiistopher  WoUius  published  a  very  valuable  treatise,  De  Parenthesi  Sacra,  at 
Leipsic,  in  )7'26.  4to  The  same  subject  has  also  been  discussed  in  the  following  works, 
viz.  Joh.  Fr.  Hirt,  Dissertatio  de  i'arenthesi,  el  generatim,  et  speciatim  Sacra,  410. 
Jena,  1745.  Joh.  Gottl.  Lindneri,  Commentatioues  Diia:  de  Paienthesibus  Johaniuis, 
4to.  1765.  Ad.  Bcned.  Spitzncri  Commentatio  Philologica  de  Farenlhcsi,  Libris 
Sacris  V.  et  N,  T.  accoramoddU.     8vo.  Lij'bis,  J77J. 


III.  Sect  v.]  Of  the  Context,  583 

thee,  thou  hast  gained  thy  br other.  But  if  he  will  not  hear,  take  with 
thee  one  or  two  more,  that  in  the  mouth  of  one  or  two  witnesses  every 
word  may  be  established.  And  if  he  shall  neglect  to  hear  them,  tell  it 
unto  the  church  :  but  if  he  neglect  to  hear  the  church,  let  him,  be  unto 
thee  as  an  heathen  man  and  a  publican,  (verse  15 — 17.)  That  is,  if  a 
man  have  done  you  an  injury,  first  admonish  him  privately  of  it :  if 
that  avail  not,  tell  the  church  ; — not  the  universal  church  dispersed 
throughout  the  wolrld,  but  that  particular  church  to  which  you  both 
belong.  And  if  he  will  not  reform  upon  such  reproof,  regard  him  no 
longer  as  a  true  Christian,  but  as  a  wicked  man  with  whom  you  are 
to  hold  no  religious  commvmion,  though,  as  a  fellow  man,  you  owe 
him  earnest  and  persevering  good-will  and  acts  of  kindness.  Through 
the  whole  of  this  context  there  is  not  one  word  said  about  disobeying 
the  determination  of  the  Catholic  church  concerning  a  disputed  doc- 
trine, but  about  slighting  the  admonition  of  a  particular  church 
concerning  known  sm ;  and  particular  churches  are  owned  to  be 
fallible.  ' 

7.  Where  no  connection  is  to  be  found  in'ith  the  preceding  and 
subsequent  parts  of  a  book^  none  should  be  sought. 

This  observation  applies  solely  to  the  Proverbs  of  Solomon,  and 
chiefly  to  the  tenth  and  following  chapters  which  form  the  second  part 
of  that  book  ;  and  are  composed  of  separate  proverbs  or  distinct  sen- 
tences, having  no  real  or  verbal  connection  whatever,  though  each  in- 
dividual maxim  is  pregnant  with  the  most  weighty  instruction.  ^ 

From  the  preceding  remarks  it  will  be  evident,  that,  although 
the  comparison  of  the  context  will  require  both  labour  and 
unremitting  diligence,  yet  these  will  be  abundantly  compen- 
sated by  the  increased  degree  of  light  which  will  thus  be 
thrown  upon  otherwise  obscure  passages.  The  very  elaborate 
treatise  of  Franzius,  already  referred  to,  will  supply  numerous 
examples  of  the  Holy  Scriptures  which  are  rendered  perfectly 
clear  by  the  judicious  consideration  of  the  context. 

I  Whitby  on  Matt,  xviii.  15 — 17.  Bishop  Poneus's  Confutation  of  the  Errors  of 
the  Church  of  Rome,  pp.  I3,  14. 

«J.  B.  Carpzov.  Prim.  Lin.  Herm.  pp.  36,  37.  Bauer,  Herm.  Sacr.  pp.  192 — 
200.  PfeifFer,  Herm.  Sacr.  c.  x.  (op.  torn.  ii.  pp.  656 — 658).  Franzius,  Pref.  pp. 
9 — 11.  Tract,  pp.  48 — 51.  Morus,  in  Ernesti,  tom.  i.  pp.  161 — 163.  Viser, 
Herm.  Nov.  Sacr.  pars  iii.  pp.  189 — 194.  Wetstein  et  Semler  de  Interpret.  Nov. 
Test.  pp.  116 — 120.  Franckii  Pralectiones  Hermeneuticse,  pp.  61 — 94.  Rambach, 
Inst.  Herm.  pp.  197 — 216.  JahniiEnchirid.  Herm.  Generalis,  pp.  51 — 71.  Chladenii 
Institutiones  Exegeticse,  pp.  366 — 374.  J.  E.  PfeifFeri  Institutiones  Herm.  Sacr.  pp. 
•464 — 468.  50; — 534.     Schaefer,  Institutiones  Scripturistica;,  pars  ii.  pp.  56 — 62. 


P  P  4- 


(     58^     )  [Part.  U.  Ch. 


SECTION  VI. 

ON    HISTORICAL    CIRCUMSTANCES. 

fjistorical  Circumstances  defined. — I.  Order. — II.  Title.  —  III.  Author. 
— IV.  Date  of  the  several  Books  of  Scripture. — V.  The  Place  where 
written.  —  VI.  Chronology. — VII.  Occasion  on  which  they  were 
written.  —  VIII.  Scope  or  Design.  —  IX.  Analysis  of  each  Look. 

X.  Biblical  Antiquities,  including   1.   The  Political,  Ecclesiasti' 

cal,  and  Civil  State ; — 2.  Sacred  and  Profane  History; — 3.  Geo- 
graphy;— 4.  Genealogies.  — 5.  Natural  History  ;  and  6.  Philoso- 
phical Sects  and  Learning  of  the  Jews  and  other  nations  mentioned 
in  the  Scriptures. 

Historical  circumstances  are  an  important  help  to  the 
correct  understanding  of  the  saa-ed  writers.  Under  this  term 
are  comprised: — 1.  The  Order;  2.  The  Title,-  3.  The  Author; 

4.  The  Date  of   each  of  the   several   books   of    Scripture; 

5.  'J'he  Place  where  it  was  written;  6.  The  Chronology  or 
period  of  time  embraced  in  the  Scriptures  generally,  and  of 
each  book  in  particular ;  7.  The  Occasion  upon  which  the 
several  books  were  written;  8.  Their  respective  Scopes  or  de- 
signs ;  and  9.  An  Analysis  of  each  book.  10.  Biblical  Anti- 
quities^ including  the  Geography,  Genealogy,  Sacred  and  Pro- 
fane History,  Natural  History  and  Philosophy,  Learning,  and 
Philosophical  Sects,  Manners,  Customs,  and  private  Life  of 
the  Jews  and  other  nations  mentioned  in  the  Bible.  How 
important  a  knowledge  of  these  particulars  is,  and  how  indis- 
pensably necessary  to  a  correct  interpretation  of  the  inspired 
volume,  we  are  now  to  consider. 

I.  A  knowledge  of  the  Order  of  the  Different  Books,  espe- 
cially such  as  are  historical,  will  more  readily  assist  the  student 
to  discover  the  order  of  the  different  histories  and  other  mat- 
ters discussed  in  them,  as  well  as  to  trace  the  divine  economy 
towards  mankind,  under  the  Mosaic  and  Christian  dispensa- 
tions. This  aid,  if  judiciously  exercised,  opens  the  way  to  a 
deep  acquaintance  with  the  meaning  of  an  author ;  but,  when 
it  is  neglected,  many  things  necessarily  remain  obscure  and 
ambiguous, 

IL  The  Titles  are  further  worthy  of  notice,  because  some  of 
them  announce  the  chief  subject  of  the  book — as  Genesis,  the 
generations  of  heaven  and  earth — Exodus,  the  departure  of 
the  Israelites  from  Egypt,  &c. ;  while  other  titles  denote  the 
churches  or  particular  persons  for  whose  more  immediate  use 


III.  Sect.  VI.]     On  Historical  Circumstances.  58.5 

some  parts  of  the  Scriptures  were  composed,  and  thus   aflford 
light  to  particular  passages. 

III.  A  knowledge  of  the  Author  of  each  book,  together  with 
the  age  in  which  he  lived,  his  peculiar  character,  his  sect  or 
religion,  and  also  his  peculiar  mode  of  thinking  and  style  of 
writing,  as  well  as  the  testimonies  which  his  writings  may  con- 
tain concerning  himself,  is  equally  necessary  to  the  historical 
intei"pretation  of  Scripture.  So,  also,  the  consideration  of  the 
testimonies  concerning  himself,  which  appear  in  the  second 
epistle  of  Saint  Peter,  will  shew  that  he  was  the  author  of  that 
book:  for  he  expressly  says,  1.  That  he  was  present  at  the 
transfiguration  of  Jesus  Christ  (2  Pet.  i.  18.);  2.  That  this  was 
his  second  epistle  to  the  believing  Jews  (iii.  1.) ;  and  that  Paul 
was  his  beloved  brother  (iii.  15.) ;  all  which  circumstances  qua- 
drate with  Peter.  In  like  manner,  the  coincidence  of  style 
and  of  peculiar  forms  of  expression,  which  exist  between  the 
second  and  third  epistles  of  Saint  John,  and  his  other  writings, 
prove  that  those  epistles  were  written  by  him.  Thus  we  shall 
be  able  to  account  for  one  writer's  omitting  some  topics,  and 
expatiating  upon  others — as  Saint  Mark's  silence  concerning 
actions  honourable  to  Saint  Peter,  and  enlarging  on  his  faults, 
he  being  the  companion  of  the  latter,  and  writing  from  his  in- 
formation. A  comparison  of  the  style  of  the  epistle  to  the 
Hebrews,  with  that  of  Saint  Paul's  other  Epistles,  will  shew 
that  he  was  the  author  of  that  admirable  composition.  ' 

IV.  Knowledge  of  the  Time  when  each  book  was  written 
sometimes  shews  the  reason  and  propriety  of  things  said  in  it.  * 
Upon  this  principle,  the  solemn  adjuration  in  1  Thess.  v.  27. 
which  at  first  sight  may  seem  unnecessary,  may  be  explained. 
It  is  probable  that,  from  the  beginning  of  the  Christian  dispen- 
sation, the  Scriptures  of  the  Old  Testament  were  read  in 
every  assembly  for  divine  worship.  Saint  Paul,  knowing  the 
plenitude  of  the  apostolic  commission,  now  demands  the  same 
respect  to  be  paid  to  his  writings  which  had  been  given  to 
those  of  the  antient  prophets :  this,  therefore,  is  a  proper  direc- 
tion to  be  inserted  in  the  Jirst  epistle  written  by  him  ;  and  the 
manner,  in  which  it  is  given,  suggests  an  argument  that  the 
first  epistle  to  the  Thessalonians  was  the  earliest  of  his  epis- 
tles. An  accurate  knowledge  of  the  date  of  a  book  is  fur- 
ther  of  peculiar    importance   in    order    to    understand   the 

'  This  topic  has  been  ably  proved  by  Braunius,  in  his  Commentarius  in  Epistolam  ad 
Hebraos,  pp.  10 — 21;  by  Pritius,  in  his  Introductio  in  Novum  Testanientum,  cap.iv. 
^  iii.  pp.  47,  48,  and  by  Langius  in  his  Commentatio  de  Vitaet  Epistolis  Pauli,  p.  157. 
Le  Clerc  has  some  pertinent  remarks  on  the  same  subject,  in  his  Ars  Critica,  pars  iii. 
sect.  ii.  cap.  vi.  p.  372. 

2  Rambach,  Inst,  Herm.  Sacr.  p.  116. 


586  On  Historical  Circumstances.      [Part  II.  Ch* 

prophecies  and  epistles :  for  not  only  will  it  illustrate  several 
apparently  obscure  particulars  in  a  prediction,  but  it  will  also 
enable  us  to  ascertain  and  to  confute  a  false  application  of 
such  prediction.  Grotius,  in  his  preface  to  the  second  epistle 
to  the  Thessalonians,  has  endeavoured  to  prove  that  the  Em- 
peror Caligula  was  the  man  of  sin^  and  Simon  Magus  the 
wicked  one,  foretold  in  the  second  chapter  of  that  epistle ;  and 
has  fruitlessly  laboured  to  shew  that  it  was  written  a.  d.  38. ; 
but  its  true  date,  a.  d.  52.  explodes  that  application,  as  also 
Dr.  Hammond's  hypothesis  that  Simon  Magus  was  the  man  of 
sin,  and  the  'wicked  one. 

V.  Not  unfrequently,  the  consideration  of  the  Place, 
1.  Where  any  book  was  written ;  or,  2.  Where  any  thing  was 
said  or  done,  will  materially  facilitate  its  historical  interpreta- 
tion, especially  if  regard  be  had,  3.  To  ih&nature  of  the  place, 
and  the  customs  which  obtained  there. 

1 .  For  instance,  it  is  evident  that  Saint  Paul's  second  epistle  to  the 
Thessalonians  was  written,  shortly  after  the  first,  at  Corinth,  and  not 
at  Athens,  as  its  subscription  would  import,  from  this  circumstance, 
viz.  that  Timothy  and  Silvanus  or  Silas,  who  joined  him  in  his  first 
letter,  were  still  with  him,  and  joined  him  in  the  second.  (Compare  2 
Thes.  i.  1.  with  1  Thes.  iii.  6.  and  Acts  xviii.  1 — 5.)  And  as  in  this 
epistle  he  desired  the  brethren  to  pray  that  he  might  be  delivered  from, 
unreasonable  and  wicked  men  (2  Thess.  iii.  2,),  it  is  probable  that  he 
wrote  it  soon  after  the  insurrection  of  the  Jews  at  Corinth,  in  which 
they  dragged  him  before  Gallio  the  proconsul  of  Achaia,  and  accused 
him  oi persuading  vien  to  worship  contrary  to  the  law.  (Acts  xviii.  13.) 
But  this  consideration  of  the  place  where  a  book  was  written,  will 
supply  us  with  one  or  two  observations  that  will  more  clearly  illustrate 
some  passages  in  the  same  epistle.  Thus,  it  is  manifest  from  2  Thess. 
iii.  8.  that  Saint  Paul  could  appeal  to  his  own  personal  labours  for  his 
subsistence  with  the  greater  confidence,  as  he  had  diligently  prose- 
cuted them  at  Corinth  (compare  Acts  xviii.  3.  with  1  Cor.  ix.  11,  12, 
13.)  :  and,  to  mention  no  more  examples,  it  is  clear  from  2  Thess.  iii. 
1,2.  that  the  great  Apostle  of  the  Gentiles  experienced  more  diffi- 
culty in  planting  a  Christian  Church  at  Corinth,  and  in  some  other 
places,  than  he  did  at  Thessalonica.  In  a  similar  manner,  numerous 
beautiful  passages  in  his  epistles  to  the  Ephesians  will  be  more  fully 
understood,  by  knowing  that  they  were  written  at  Rome  during  his 
first  captivity. 

2.  Thus  our  Lord's  admirable  discourse,  recorded  in  the  fiixth 
chapter  of  St.  John's  Gospel,  which  so  many  disregarded,  is  said 
(v.  59.)  to  have  been  delivered  in  the  synagogue  at  Capernaum,  con- 
sequently in  a  public  place,  and  in  that  very  city  which  had  witnessed 
the  performance  of  so  many  of  his  miracles.  And  it  is  this  circumstance 
of  place  which  so  highly  aggravated  the  malice  and  unbelief  of  his 
hearers.     (Compare  Matt.  xi.  23.) 

3.  The  first  Psalm  being  written  in  Palestine,  the  comparison  (in 
v.  4.)  of  the  ungodly  to  chaff  driven  away  by  the  wind  will  become  more 


in.  Sect.  VI.]     On  Historical  Circumstances.  587 

evident,  when  it  is  recollected  that  the  threshing-floors  in  that  country 
were  not  under  cover  as  those  in  our  modern  barns  are,  but  that  they 
were  formed  in  the  open  air,  without  the  walls  of  cities,  and  in  lofty 
situations,  in  order  that  the  wheat  might  be  the  more  effectually  sepa- 
rated from  the  chaff  by  the  action  of  the  wind.  (See  Hosea  xiii.  3.) 
In  like  manner,  the  knowledge  of  the  nature  of  the  Arabian  desert,, 
through  which  the  children  of  Israel  journeyed,  is  necessary  to  the  cor- 
rect understanding  of  many  passages  in  the  books  of  Exodus,  Num- 
bers, and  Deuteronomy,  which  were  written  in  that  desert. 

VI.  Chronology,  or  the  science  of  computing  and  adjusting- 
periods  of  time,  is  of  the  greatest  importance  towards  under- 
standing the  historical  parts  of  the  Bible,  not  only  as  it  shews 
the  order  and  connexion  of  the  various  events  therein  recorded, 
but  Hkewise  as  it  enables  us  to  ascertain  the  accomplishment  of 
many  of  the  prophecies.  Chronology  is  further  of  service  to 
the  biblical  critic,  as  it  sometimes  leads  to  the  discovery  and 
correction  of  mistakes  in  numbers  and  dates,  which  have  crept 
into  particular  texts.  As  considerable  differences  exist  in  the 
chronology  of  the  Hebrew  Scriptures,  the  Samaritan  Penta- 
teuch, the  Septuagint  version,  and  Josephus,  different  learned 
men  have  applied  themselves  to  the  investigation  of  these  diffi- 
culties, and  have  communicated  the  results  of  their  researches 
in  elaborate  systems.  Some  one  of  these,  after  examining  their 
various  claims,  it  will  be  desirable  to  have  constantly  at  hand. 
The  principal  systems  of  Chronology  are  those  of  Cappel, 
Vossius,  Archbishop  Usher,  Bedford,  Jackson,  and  Dr. 
Hales. ' 

VII.  We  find  it  to  be  no  small  help  to  the  understanding  of 
antient  profane  writings,  if  we  can  discover  the  occasion  on 
which,  as  well  as  the  time  when,  they  were  penned :  and  for 
want  of  such  knowledge  many  passages  in  such  writings  are 
become  obscure  and  unintelligible.  The  same  may  be 
observed  in  the  books  of  the  Old  and  New  Testament,  (espe- 
cially in  the  Book  of  Psalms  and  the  Apostolical  Epistles,)  the 
right  understanding  of  the  design  of  which,  as  well  as  of  their 
phraseology  is  most  essentially  promoted  by  a  careful  ob- 
servance of  the  Occasion,    upon  which  they    were  written. 

To  some  of  the  psalms,  indeed,  there  is  prefixed  a  notice 
of  the  occasion  on  which  they  were  composed :  and,  by  com- 
paring these  with  one  another,  and  with  the  sacred  history, 
great  light  may  be,  and  has  been  thrown  upon  the  more 
difficult  passages;  and  the  meaning,  beauty,  and  energy  of 
many  expressions  have  been  set  in  a  clearer    point  of  view. 

'  For  the  titles  of  their  vakiable  works,  as  well  as  those  treating  on  other  historical 
circvimstanccs  of  the  Scriptures,  the  reader  is  referred  to'the  Appendix  to  this  volume. 
No.  VI. 


588  On  Historical  Circumstances.      [Part  II.  Ch. 

But  where  no  such  titles  are  prefixed,  the  occasion  must  be 
sought  from  internal  evidence.  This  is  particularly  the  case 
with  the  forty-second  Psalm. 

In  the  title  of  this  beautiful  and  affecting  poem,  we  have  no  clue  to 
the  occasion  that  led  the  royal  Psalmist  to  compose  it :  but  if  we  look 
into  the  account  of  David's  troubles,  recorded  in  the  second  book  of 
Samuel,  we  may  discover  the  occasion  on  which,  nay,  perhaps,  the 
very  night  when  it  was  composed.  We  may  collect  from  many  of  the 
Psalms,  that  David  was  visited  with  a  severe  and  dangerous  sickness  ; 
and  that  Absalom,  during  his  weak  state,  took  advantage  to  raise  a  re- 
bellion against  him.  (See  Psal.  vi.  xxii.  xxxviii.  xxxix.  xli,)  We  learn 
from  the  sacred  history,  that  this  wicked  design  was  carried  on  with 
the  greatest  art  and  secrecy.  (2  Sam.  xv.)  The  conspiracy  was 
strong  ;  the  people  increased  continually  with  Absalom  ;  and  Ahitho- 
phel,  one  of  David's  chief  ministers,  an  able  counsellor,  and  crafty 
politician,  had  joined  Absalom,  and  conducted  his  counsels.  The  news 
of  this  revolt  suprised  David,  and  found  him  unprepared,  and  unable 
to  make  resistance.  He  found  himself  obliged  to  quit  his  palace, 
and,  what  he  regretted  much  more,  the  temple  of  God,  and  to  flee 
suddenly  from  Jerusalem,  with  only  a  few  faithful  attendants.  The 
good  king  was  now  in  the  deepest  distress,  in  a  weak  state  of  body, 
and  an  unnatural  rebellion  was  raised  against  him  by  his  own  son,  his 
beloved  son  Absalom  :  He  was  deserted  by  Ahithophel,  his  counsellor, 
whom  he  esteemed  (Psal.  xH.  9.  Iv.  13,  &c.)  ;  h\?^  familiar  friend,  whom 
he  trusted,  who  was  now  become  his  bitter  and  most  formidable 
enemy  :  He  knew  not  whom  to  trust ;  the  hearts  of  the  men  of  Israel 
were  after  Absalom  :  The  revolt  seemed  general,  and  the  danger  great 
and  imminent,  (Psal.  Iv.  4,  5.)  His  heart  was  sore  pained  within  him  ; 
and  the  terrors  of  death  were  fallen  upon  him.  Fearfulness  and  treni^ 
bling  came  upon  him ;  and  horror  overwhelmed  him.  He  was  obliged 
to  hasten  his  escape,  and  make  speed  to  depart.  And  he,  and  the 
j)eople  that  were  with  him,  went  up  from  Jerusalem  with  their  heads 
covered,  and  bare-foot,  weeping  as  they  went  up.  In  this  calamitous 
slate  his  only  resource  was  m  his  God  ;  and  God  did  not  forsake  him. 
When  he  was  told  that  Ahithophel  was  among  the  conspirators  he 
])rayed  to  God  to  turn  the  counsel  of  Ahithophel  into  foolishness  ;  and 
God  instantly  heard  his  request.  Behold  Hushai  the  Archite  came  to 
meet  him ;  and  by  him  David  found  means  to  defeat  the  counsel  of 
this  crafty  politician.  (2  Sam.  xvii.  I,  &c.)  Ahithophel  advised  Ab- 
salom to  pursue  immediately  that  night  after  David,  while  he  was 
weary,  and  weak  handed.  But  Hushai's  counsel  was  to  wait  till  he 
could  gather  all  Israel  together :  And  this  counsel  was  approved  of  by 
Absalom,  and  his  people.  And  Hushai  acquainted  David  with  their 
resolution,  and  advised  him  to  make  no  delay,  but  pass  over  Jordan 
immediately.  This  advice  he  followed  ;  and  came  to  that  river  by 
night.  It  was  now  summer  time  ',  and  Jordan  overflowed  its  banks. 
The  passage  was  difficult,  and  dangerous ;  but  the  danger  of  delay 

'  See  Josh.  iii.  15.     1  Chron.  xii.  15.    Jer.  xii.  5.     Eccles.  xxiv.  26. 


III.  Sect.  VI.]     O71  Historical  Circumstances.  589 

was  still  greater.  At  this  very  time  we  suppose  that  David  composed 
the  Psalm  before  us  ;  and  we  shall  find  all  parts  of  it  answer  exactly. 

The  first  thing  that  here  offered  itself  to  his  observation  was  the 
thirstiness  of  the  harts,  who  in  the  day-time  sheltered  themselves  in 
the  woods  from  the  heat  of  the  sun,  and  came  down  in  the  evening 
to  the  river  to  slake  their  thirst.  To  this  he  compares  his  own  con- 
dition, his  eager  desires  of  worshipping  God  in  his  holy  temple, 
and  the  grief  and  uneasiness,  which  ne  felt  on  being  bereft  of 
that  comfort — My  soul  thirsteth  for  God,  for  the  living  God:  When 
shall  I  come,  and  appear  before  God?  Amidst  all  his  distresses,  no- 
thing afflicted  him  so  much  as  the  being  driven,  and  excluded  from  the 
])lace  of  God's  public  worship.  He  poured  out  his  soul  in  tears  and 
lamentations,  when  he  remembered  the  days  in  which  he  went  with 
the  multitude  into  the  house  of  God,  with  the  voice  of  joy,  and 
praise.  And  greatly  was  he  affected  by  the  discredit  done  to  religion 
by  his  sufferings,  which  gave  these  impious  rebels  occasion  to  cast  a 
reproach  upon  Providence  itself,  which  either  would  not,  or  could  not 
protect  so  zealous  a  servant  of  God.  This  pierced  him  like  a  sword  to 
the  very  bones,  while  his  enemies  reproached  him,  and  also  God  him- 
self; while  they  said  daily  unto  him — Where  is  now  thy  God?  But 
yet  in  this  deep  distress  he  did  not  give  himself  up  to  despondency,  or 
despair.  His  piety,  and  confidence  in  God,  supported  him  in  all  his 
dangers  and  difficulties.  He  breaks  out  into  this  fervent  exclamation 
—  Why  art  thou  cast  doicn,  O  my  Soul?  And  why  art  thou  disquieted 
within  me?  Hope  thou  in  God ;  for  I  will  yet  praise  him,  who  is  the 
health  of  my  countenance.  Our  Psalmist  proceeds  in  the  same  pious 
strain — O  my  God,  my  soul  is  cast  down  within  me  ;  but  I  will  remem- 
ber thee  from  the  land  of  Jordan — *^J;^^^  IPID  !ZD^J^D'^m — «"<^  of 
the  Her nionites  from  the  hill  Mitzar.  Hermon  was  a  ridge  of  moun- 
tains at  the  very  farthest  extremity  of  the  land  of  Israel,  covered  most 
part  of  the  year  with  snow.  The  word — 'HJ/'if /^ — signifies  little.  It 
might  be  the  name  of  some  hill  beyond  Jordan,  or  possibly  some  little 
liill  now  in  view.  Whatever  hill  is  here  meant,  the  general  sense  is 
plain — I  will  remember  thee,  whatever  dangers  surround  me,  and  where- 
soever I  am  driven.  I  will  remember  thee  amidst  the  overflowings  of 
Jordan.  J  will  remember  thee,  if  I  should  be  driven  to  the  farthest  ex- 
tremity of  the  land,  and  forced  to  take  refuge  in  the  bleak  mountains 
of  Hermon.  Which  shall  we  admire  most,  the  beauty  of  the  poetry, 
or  the  piety  of  the  sentiment  ? 

But  to  proceed  : — Another  thing,  which  struck  David  on  this  occa- 
sion, was  the  noise  of  the  water,  and  waves,  sounding  in  his  ears — 
Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts.  Torrents  of  water 
poured  down  on  each  side  of  him ;  those  below  seemed  to  answer 
to  those  above.  Or  perhaps  the  water-spouts  may  signify  the  clouds 
of  heaven,  which  poured  down,  and  increased  the  flood,  and  added  to 
the  noise.  A  dreadful  sound  this  must  be  to  David  in  his  dangerous 
condition,  at  the  dead  of  night.  And  by  this  comparison  he  sets 
forth  his  own  calamities  in  the  most  beautiful  strains  of  divine  poetry 
— All  thy  waves  and  thy  billows  are  gone  over  me.  But  his  hope  in 
God  did  not  fail  him  by  day,  or  by  night.  The  Lord  (says  he)  will 
command  his  loving  kindness  in  the  day-time ;  and  in  the  night  his  song 


590  On  Historical  Circumstances.      [Part  II.  Ch. 

shall  he  with  wie,  and  my  prayer  unto  the  God  of  my  life.  And  after  a 
short  and  humble  expostulation  with  God,  who  suffered  him  to  be 
thus  oppressed,  he  breaks  out  again  into  the  like  pious  ejaculation. 
And  so  also,  in  the  close  of  the  next  psalm,  which  is  evidently  a  con- 
tinuance of  this,  he  concludes  with  the  same.  This  is  throughout  the 
burthen  of  his  song — Why  art  thou  cast  down,  O  my  soul?  And  why 
art  thou  disquieted  within  me  ?  Hope  thou  in  God  ;  for  J  shall  yet 
praise  him,  who  is  the  health  of  my  countenance,  and  my  God. 

Nor  did  the  event  deceive  this  pious  king's  expectation.  (2  Sam. 
xvii.  22,  &c.)  By  the  morning  light  he  and  all  his  attendants  safely 
crossed  the  Jordan  ;  there  lacked  not  one  of  them.  Here  he  was  placed 
out  of  the  reach  of  those  who  sought  bis  life.  The  country  flocked  in  to 
him  :  The  good  Barzillai,  and  other  loyal  subjects,  brought  in  provi- 
sions, and  other  necessaries,  for  the  sustenance  of  his  weary  and 
weak-handed  followers  :  Joab,  and  his  men  of  war,  came  to  his  assis- 
tance :  And  he  was  soon  able  to  raise  an  army  powerful  enough  to 
engage  and  overcome  his  rebel  son.* 

As  the  occasions,  on  which  the  several  books  of  the  Old  and 
New  Testaments  were  severally  written,  are  stated  in  the 
analyses  of  them  contained  in  the  fourth  volume  of  this  work, 
it  is  unnecessary  to  adduce  any  examples  from  them.  We 
must,  however,  be  careful,  when  investigating  the  occasion 
of  any  book  or  passage,  that  we  deduce  our  conclusions  re- 
specting it  from  the  book  or  passage  itself,  and  not  from  uncer- 
tain conjecture. 

VIII.  The  consideration  of  the  Scope  or  design,  which  the 
inspired  authors  severally  had  in  view,  will  greatly  illustrate 
the  entire  book;  as  its  whole  structure,  arrangement,  and 
principal  arguments,  are  materially  affected  by  the  scope. 
And  as  the  scope  is  either  general  or  special,  these  two  par- 
ticulars must  not  be  confounded  together:  it  is  to  the  want 
of  due  discrimination  in  this  respect  that  we  may  ascribe  many 
errors  of  considerable  magnitude.  On  the  investigation  of 
the  Scope,  see  Section  VII.  pp.  597 — 603.  i?ifra. 

IX.  An  Analysis  of  each  book  is  of  equal  importance  with 
the  preceding  subjects  of  consideration.  If  judiciously  exe- 
cuted, such  analysis  will  exhibit  to  the  reader  a  comprehensive 
view,  not  only  of  the  chief  subject-matter  of  every  book  or 
epistle,  but  will  also  shew  the  methodical  and  orderly  coherence 
of  all  the  parts  of  the  book  with  one  another.  Such  an  analysis 
the  author  has  attempted  in  the  fourth  volume  of  this  work. 
*'  Books,"  says  an  old  writer,  "  looked  upon  confusedly,  are 
but  darkly  and  confusedly  apprehended :  but,  considered  dis- 
tinctly, as  in   these  distinct  analyses  or  resolutions  into  their 


'  Dr.  Randolph's  Dissertation  on  Psal.  xlii.  at  the  end  of  vol.  i.   of  his  View  of 
Christ's  Ministry,  &c.  (Oxford,  1784.  8vo.) 


III.  Sect.  VI.]     On  Historical  Circumstances.  591 

principal  parts,  must  needs  be  distinctly  and  much  more  clearly 
discerned."  ^ 

X.  A  knowledge  of  Biblical  Antiquities,  (including  the  Sa- 
cred and  Profane  History,  Geography,  Genealogy,  Natural 
History,  and  Philosophy,  Learning  and  Philosophical  Sects, 
Manners,  Customs,  and  private  Life,  of  the  Jews  and  other 
nations  mentioned  in  the  Bible)  is  indispensably  necessary  to 
the  right  understanding  of  the  sacred  volume. 

1.  What  the  peculiar  rites,  manners,  aud  customs  of  the 
Hebrews  and  other  nations  actually  were,  that  are  either  allud- 
ed to  or  mentioned  in  the  Scriptures,  can  only  be  ascertained 
by  the  study  of  their  political,  ecclesiastical,  and  civil  state ; 
without  an  accurate  knowledge  of  which,  all  interpretation 
must  be  both  defective  and  imperfect.  Ifi  in  order  to  enter 
fully  into  the  meaning,  or  correctly  apprehend  the  various 
beauties  of  the  Greek  and  Roman  classics,  it  be  necessary  to 
be  acquainted  with  the  peculiar  forms  of  government  that  pre- 
vailed— the  powers  of  magistrates,  modes  of  executing  the  laws 
— the  punishments  of  criminals — tributes  or  other  duties  impos- 
ed on  subjects — their  military  affairs — sacred  rites  and  festivals 
— private  life,  manners,  and  amusements — commerce,  mea- 
sures, and  weights,  &c.  &c. — how  much  greater  difficulties 
will  be  interposed  in  his  way,  who  attempts  to  interpret  the 
Scriptures  without  a  knowledge  of  these  topics  !  For,  as  the 
customs  and  manners  of  the  oriental  people  are  widely  diffe- 
rent from  those  of  the  western  nations  ;  as  further,  their  sacred 
rites  differ  most  essentially  from  every  thing  with  which  we  are 
acquainted;  and  as  the  Jews  in  particular,  from  the  simplicity 
of  their  language,  have  drawn  very  numerous  metaphors  from 
the  works  of  nature,  from  the  ordinary  occupations  and  arts  of 
life,  from  religion  and  things  connected  with  it,  as  well  as 
from  their  national  history ; — there  are  many  things  recorded, 
both  in  the  Old  and  New  Testament,  which  must  appear  to 
jEuropeans  either  obscure,  unintelligible,  repulsive,  or  absurd, 
unless,  forgetting  our  own  peculiar  habits  and  modes  of  think- 
ing, we  transport  ourselves  in  a  manner  to  the  east,  and  dili- 
gently study  the  customs,  whether  political,  sacred,  or  civil, 
which  obtained  there.  In  the  third  volume  of  this  work,  the 
author  has  attempted  to  compress  the  most  important  facts  re- 
lative to  biblical  antiquities. 

In  the  application,  however,  of  this   valuable  aid   to   the 
interpretation  of  the  sacred  writings,  it  is  of  the  utmost  import- 

'  Roberts's  Key  to  the  Bible,  pp.  (ii.)  (12.)  folio  edit.  1665.  See  also  Rambachii 
Institutiones  Hermeneutic^  Sacra;,  pp.  108 — llO.  and  Chladenius's  Institutiones  Exe- 
geticje,  p.  532,  e<  seq. 


592  On  Historical  Ciratmstances.     [Part  II.  Ch. 

ance,  that  we  should  be  guided  by  the  exercise  of  a  sober  and 
cautious '  judgment,  and  ;by  the  influence  of  a  correct  taste; 
lest  we  ascribe  to  the  inspired  authors  sentiments  which  per- 
haps never  entered  their  minds.  From  this  mistake,  that  acute 
biblical  critic,  and  most  diligent  investigator  of  oriental  man- 
ners and  customs,  Michaelis,  is  not  exempt.  In  Prov.  x.  10. 
we  read,  Wise  men  lay  up  knowledge,  that  is,  treasure  it  up, 
and  reserve  it  for  a  proper  opportunity  to  make  use  of  it :  hut 
the  mouth  of  the  foolish  is  near  destiniction  ;  such  an  one  is 
always  talking,  and  seldom  opens  his  mouth  but  it  proves  a 
present  mischief  to  himself  and  others.  By  changing  the  points 
in  the  latter  clause  of  this  verse,  Michaelis  reads  :  t/ie  mouth  of 
the  foolish  is  as  a  censer  near  at  hand^  [thuribulum  propinquum) ; 
and  he  illustrates  this  expression  by  the  oriental  custom  of 
offering  perfumes  to  a  guest,  which  (it  is  well  known)  is  an 
intimation  to  him  that  it  is  time  for  him  to  depart.  The  sense, 
which  this  profound  scholar  puts  upon  the  passage,  is  as  fol- 
lows :  the  foolish  man  alienates  every  one  from  him  by  his  silly 
and  insipid  discourses.  Is  not  this  torturing  wo:ds,  and  ascrib- 
ing to  the  sacred  penman  an  allusion  which  he  never  designed 
to  make  ? '     But,  more  particularly, 

(1.)  Care  must  he  taken  not  to  deduce  or  invent  antient  customs  and 
ceremonies  from  words  ill  understood. 

Many  persons  have  imagined  the  prevalence  of  customs,  which  not  only  do  not  at 
present  exist,  but  which  also  never  did  obtain  in  the  East:  and  others  have  supposed 
inany  things  to  be  peculiar  to  the  Hebrews,  which  are  commonly  practised  by  all 
nations.  Thus,  a  modern  commentator  on  Isa.  i.  22.  {tkij  whie  is  mixed  with  water) 
has  observed,  that  the  Hebrews  were  accustomed  to  dilute  their  wine  with  water ;  this 
practice  was  common  to  the  Greeks  and  Romans,  whereas  the  Jews  mixed  aromatic 
and  invigorating  drugs,  in  order  to  render  their  wine  more  strong  and  inebriating.  See 
Psal.  Ixxv.  8.  Prov.  ix.  2.  and  xxiii.  50.  Rev.  xiv.  10. 

(2.)  It  is  further  necessary  that  we  do  not  derive,  from  the  customs 
or  notions  that  obtained  in  heathen  nations,  Jewish  rites,  ceremonies^ 
and  notions,  which  neither  can  nor  ought  to  be  derived  from  them. 

Neglecting  this  caution,  our  learned  countrymen.  Sir  John  Marsham^  and  Dr. 
Spencer  3,  have  attempted  to  deduce  all  the  institutes  of  the  Israelites  from  the 
Egyptians.  That  some  were  derived  from  them  is  highly  probable ;  and  that  several  of 
the  injunctions  of  Moses  were  levelled  against  Egyptian  manners  and  rites,  from  which 
he  was  anxious  to  guard  his  people,  has  been  satisfactorily  shewn  by  Michaelis,  in  his 
Commentaries  on  the  Laws  of  Moses.  But  that  all  the  Hebrew  institutions  were  of 
Egyptian  origin,  is  an  hypothesis  now  generally  abandoned  since  the  able  refutation  of 


'  Bauer,  Herm.  Sacr.  p.  '27  5-  " 

2  In  his  "  Chronicus  Canon,  ^gyptiacus,  Hebraicus,  Gracus,"  folio,  Londini,  1672. 
The  Leipsic  edition  (167C,)  and  that  of  Franecker  (i696),  both  in  4to.  are  of  little 
value. 

3  "  De  Legibus  Hebrasorum  Ritualibus,  et  earum  Rationibus,  Libri  tres,"  fol.  Cam- 
bridge, 1685.  Reprinted  at  the  Hague  in  1696,  4to.  and  also  at  Leipsic,  1705.  But 
the  best  edition  is  that  of  London,  1  727,  in  two  volumes  folio,  edited  by  Mr.  Chappe- 
low,  with  Dr.  Spencer's  last  corrections  an^  additions. 


III.  Sect.  VI.]      On  Historical  Circumstances.  593 

it  by  the  learned  Herman  Witslus'.  In  like  manner,  Dr.  Hammond  finds  the  gnos- 
tics everywhere  in  the  apostolic  epistles,  which  he  endeavours  to  explain  from  the 
peculiar  notions  of  that  sect,  though  it  is  well  known  Saint  John  was  the  only  evangelical 
writer  who  expressly  combated  their  errors. 

(3.)  We  must  take  care  not  to  ascribe  comparatively  modern  rites 
and  customs  to  the  antient  Hebrews. 

From  not  attending  to  this  rule,  the  Jewish  teachers,  and  those  Christian  doctors 
who  have  implicitly  followed  them,  have  caused  much  perplexity  in  the  antiquities  of 
the  Jews,  having  attributed  to  the  antient  Hebrews  rites  and  ceremonies  that  did  not 
exist  till  later  times  ;  and,  from  not  distinguishing  the  different  ages,  they  have  conse- 
quently confounded  antient  manners  and  customs  with  those  which  are  of  modern  date. 
The  Talmudists,  and  other  Jewish  writers,  should  not  be  consulted  without  the  greatest 
caution ;  for,  living  as  they  did  long  after  the  destruction  of  the  Jewish  polity,  they 
not  only  were  imperfectly  acquainted  with  it,  but  they  likewise  contradict  each  other, 
as  well  as  Josephus  and  Philo,  authors  every  way  more  worthy  of  confidence,  as  being 
contemporary  with  that  event ;  not  unfrequently  indeed  do  they  contradict  the  Scrip- 
tures themselves,  nnd,  indulging  their  own  speculations,  they  produce  commentaries 
which  are  truly  ridiculous.  The  necessary  consequence  is,  that  those  learned  men, 
who  have  implicitly  followed  the  Talmudists,  have  been  precipitated  into  various  errors. 
From  these  mistakes,  not  even  Reknd  and  Ikenius  are  exempt — two  of  the  best  wri- 
ters, perhaps,  who  have  applied  themselves  to  the  investigation  of  Jewish  antiquities.  3 

(4.)  Lastly,  our  knowledge  of  Biblical  Antiquities  must  be  derived 
from  pure  sources. 

It  is  the  province  of  the  biblical  antiquarian  to  determine  and  to  state  what  such  pujre 
sources  are.  Independently  of  the  assistance  to  be  obtained  from  Jewish  as  well  as 
from  profane  writers,  it  may  suffice  here  to  remark,  that  we  may  collect  accounts  of 
the  modes  of  living  among  the  antient  Hebrews,  with  sufficient  precision,  by  a  careful 
collation  of  the  Old  and  New  Testaments.  And  if  to  this  we  add  an  acquaintance  with 
the  modern  customs  and  manners  which  prevail  in  the  east,  as  they  are  related  by  travel- 
lers of  approved  character,  we  shall  have  a  sure  and  easy  access  to  the  knowledge  of  sacred 
antiquities :  for,  as  the  orientals,  from  their  tenacious  adherence  to  old  usages,  are 
not  likely  to  differ  materially  from  their  ancestors,  we  have  no  very  great  reason  to  be 
apprehensive,  from  comparing  the  manners,  &c.  of  the  modern  Syrians,  Arabs,  and 
other  inhabitants  of  the  east,  with  those  of  the  antient  Hebrews,  that  we  should  attri- 
bute customs  to  them  which  never  obtained  among  them.  Where,  indeed,  any  new 
usage  does  exist  among  the  orientals,  it  may  be  discovered  without  much  difficulty  by 
men  of  learning  and  penetration .  The  interpretation  of  the  Bible,  therefore,  is  not  a 
little  facilitated  by  the  perusal  of  the  voyages  and  travels  of  those  who  have  explored 
the  east.  Among  these  valuable  contributors  to  the  promotion  of  biblical  science,  the 
names  of  D'Ar^eux,  Maundrel,  Thompson,  Chardin,  Shaw,  Hasselquist,  Pococke, 
Niebuhr,  Dr.  D.  E.  Clarke,  Lord  Valentia,  Walpole,  Ouseley,  Morier,  Light,  and 
others,  are  justly  celebrated  :  but  as  their  works  are  for  the  most  part  voluminous  and 
costly,  various  writers  have  judiciously  applied  themselves  to  selecting  and  arranging 
the  most  material  passages  of  their  travels,  which  are  calculated  to  elucidate  the  Holy 
Scriptures.  In  this  department  of  sacred  literature,  the  compilations  of  Harmer, 
Burder,  the  editor  of  Calmet's  Dictionary  of  the  Bible,  are  particularly  distinguished. 
Of  these  works,  as  well  as  of  the  principal  writers  on  Jewish  Antiquities,  the  reader 
will  find  a  notice  in  No.  VI.  yf  the  Appendix  to  this  volume. 

2.  Sacred  and  Profane  History. — An  acquaintance  with  the 
history  of  the  Israelites,  as  well  as  of  the  Moabites,  Ammo- 
nites, Philistines,  Egyptians,  Assyrians,  Medes,  Babylonians, 
Persians,    Arabians,    Greeks,    Romans,    and    other    antient 


'  In  his  "^gyptiaca,  sive  de  ^gyptiacorum  sacrorum  cum  Hebraicis  Libri  tres,"  &c. 
Amstel.  1696,  4to.;  and  in  his  Miscellanea  Sacra,  tom.  i.  pp.429,  et  seq. 

2  Schulzii  Compendium  ArchaEologia-  Hebraicae,  Prolegomena,  p.  xvii.  Bauer, 
Herm.  Sacr.  p.  276. 

VOL.  n.  ee 


594f  On  Historical  Circumstances.      [Part  II.  Ch. 

nations,  is  of  the  greatest  importance  to  the  historical  inter- 
pretation of  the  Bible :  for,  as  the  Jewish  people  were  con- 
nected with  those  nations,  either  in  a  hostile  or  in  a  pacific 
manner,  the  knowledge  of  their  history,  as  well  as  of  their 
customs,  arts,  and  literature,  becomes  the  more  interesting; 
as  it  is  well  known  that  the  Israelites,  notwithstanding  they 
were  forbidden  to  have  intercourse  with  the  heathen,  did 
nevertheless  borrow  and  adopt  many  of  their  institutions. 

More  particularly,  regardless  of  the  severe  prohibitions 
against  idolatry,  how  many  idols  did  they  borrow  from  the 
Gentiles  at  different  times,  previously  to  the  great  Babylonish 
captivity,  and  associate  them  in  the  worship  of  Jehovah  1 
Their  commercial  intercourse  with  the  Egyptians  and  Arabs, 
and  especially  with  the  Phoenicians,  was  very  considerable: 
and,  at  the  same  time,  they  were  almost  incessantly  at  war 
with  the  Philistines,  Moabites,  and  other  neighbouring  nations, 
and  afterwards  with  the  Assyrians  and  Egyptians,  until  they 
were  finally  conquered,  and  carried  into  captivity  by  the 
Assyrians  and  Babylonians.  Further,  the  prophets,  in  their 
denunciations  or  predictions,  not  only  address  their  admoni- 
tions and  threatenings  to  the  Israelites  and  Jews,  but  also 
fi'equently  accost  foreign  nations,  whom  they  menace  with 
destruction.  The  writings  of  Isaiah,  Jeremiah,  and  Ezekiel, 
contain  very  numerous  predictions  relative  to  the  heathen 
nations,  which  would  be  utterly  unintelligible  without  the  aid 
of  profane  history.  The  same  remark  will  apply  to  the 
divisions  of  time  and  forms  of  government  that  obtained  at 
different  periods,  which  cannot  be  ascertained  from  the  perusal 
of  the  sacred  writings  merely. 

In  proportion,  however,  as  the  history  of  the  antient  nations 
of  Asia  becomes  necessary  to  the  interpretation  of  the  Bible, 
it  is  to  be  regretted  that  it  is  for  the  most  part  involved  in  so 
much  obscurity  and  confusion  as  to  require  no  small  labour 
before  we  can  extricate  it  from  the  trammels  of  fable,  and 
arrive  at  any  thing  like  certainty.  As  the  histories  of  antient 
Egypt  have  perished,  with  the  exception  of  a  few  fragments 
preserved  in  the  writings  of  Josephus,  Eusebius,  and  other 
authors,  our  knowledge  of  the  earliest  state  of  that  country 
(which  is  sufficiently  confused  and  intricate)  can  only  be 
derived  from  Herodotus,  Diodorus,  and  some  other  Greek 
wi'iters,  who  cannot  always  be  depended  on.  The  writings  of 
Sanchoniatho,  with  the  exception  of  a  few  fragments,  as  well 
as  the  works  of  Histiseus,  and  other  Phoenician  historians, 
have  long  since  perished :  and,  for  our  accounts  of  the  Assy- 
rians, r;ecourse  must  chiefly  be  had  to  the  Scriptures  themselves. 


III.  Sect.  VI.]      On  Historical  Circumstances.  595 

as  no  confidence  whatever  can  be  placed  in  the  narrations  of 
Ctesias,  whose  fidelity  and  veracity  have  justly  been  questioned 
by  Aristotle,  Strabo,  and  Plutarch.  The  history  of  the 
Ammonites,  Moabites,  Idumaeans,  Philistines,  and  other 
petty  neighbouring  nations,  who  had  no  historians  of  their 
own,  is  involved  in  equal  obscurity :  for  the  little  that  is  known 
of  them,  with  certainty,  we  are  exclusively  indebted  to  the 
Holy  Scriptures. 

The  sources,  therefore,  of  that  historical  knowledge,  which 
is  so  essential  to  an  interpreter  of  the  sacred  writings,  are,  in 
the  first  place,  the  Old  and  New  Testaments,  and  next  the 
works  of  Josephus  and  profane  authors.  It  is  however  to  be 
observed,  that  where  the  latter  speak  of  the  Jews,  they  wilfully 
misrepresent  them,  as  is  done  by  Justin  and  Tacitus.  With  a 
view  to  reconcile  these  various  contradictions,  and  to  overcome 
the  difficulties  thus  interposed  by  the  uncertainty  of  antient 
profane  history,  various  learned  men  have  at  different  times 
employed  themselves  in  digesting  the  remains  of  antient 
history,  and  comparing  it  with  the  Scriptures,  in  order  to 
illustrate  them  as  much  as  possible :  and  the  Connections  of 
Sacred  and  Profane  history,  by  Drs.  Shuckford  and  Prideaux, 
Stackhouse's  History  of  the  Bible,  and  Dr.  Lardncr's  Credi- 
bility of  the  Gospel  History,  are  particularly  worthy  of  notice. ' 

3.  Intimately  connected  with  history  and  chronology  is 
antient  Geography,  especially  that  of  Palestine  and  the  neigh- 
bouring countries ;  the  knowledge  of  which,  it  is  universally 
confessed,  tends  to  illustrate  almost  innumerable  passages  of 
Scripture.  The  principal  sources  of  sacred  geography  are 
the  Scriptures  themselves,  and  the  antient  Greek  and  other 
writers,  who  have  treated  on  the  different  countries  mentioned 
in  the  Bible;  and  to  these  may  be  added  the  voyages  and 
travels  of  Chardin,  Pococke,  Shaw,  Russell,  D'Arvieux, 
Maundrel,  Niebuhr,  Seetzen, '  Lord  Valentia,  Chateau- 
briand, Dr.  E.  D.  Clarke,  Ouseley,  Morier,  and  others  who 
have  explored  the  east,  and  whose  narratives  contain  many 
very  happy  elucidations  of  the  physical  and  political  geography 
of  the  Bible.  ^     These  sources  have  been  diligently  consulted 


'  See  an  account  of  tlieir  valuable  works  infra,  in  the  Appendix,  Nd,  VI. 

'^  The  result  of  M.  fieetzen's  Researches,  which  were  undertaken  under  the  patron- 
nge  of  the  Palestine  Association  for  investigating  the  present  state  of  the  Holy  I,and, 
was  published  in  a  thin  quarto  tract,  intituled  "A  brief  Account  of  the  Countries  adjoin- 
ing the  Lake  of  Tiberias,  the  Jordan,  and  the  Dead  Sea."  Bath  and  London,  1810. 
Many  places  in  Palestine,  particularly  beyond  the  Jordan,  which  are  in  a  great  degree 
tniknown,  are  satisfactorily  described  in  this  liitle  tract. 

3  The  writings  of  most  of  the  above  noticed  travellers  have  been  consulted  for  the 
sketch  of  the  geography  of  the  Holy  Land,  occurring  in  the  third  volume  ot  this  work. 

2f?  2 


596  Ow  Historical  Circumstances.      [Part  II.  Ch. 

by  most  of  the  learned  men  who  have  applied  themselves  to 
the  illustration  of  this  important  topic.  The  principal  works 
on  sacred  geography  are  those  of  Bochart,  Michaelis,  Re- 
land,  and  Wells. 

4.  Next  to  History  and  Geography,  Genealogy  holds  an 
important  place  in  the  study  of  the  sacred  writings.  The 
evidences  of  Christianity  cannot  be  coi'rectly,  if  at  all,  under- 
stood, unless  the  genealogy  of  the  Messiah,  and  his  descent 
from  Abraham  and  David,  be  distinctly  traced.  This  is 
obvious  from  the  prophecies,  which,  ages  before  his  advent, 
determined  the  line  of  his  descent ;  and  left  nothing  to  chance 
or  imposture  on  the  important  subject  of  the  promised  seed, 
that,  in  the  fulness  of  time  was  to  "  bruise  the  serpent's  head," 
and  by  his  one  oblation  of  himself,  once  offered,  was  to  make 
a  full  and  perfect  atonement  for  the  sins  of  the  whole  world. 
Many  neat  genealogical  tables  are  to  be  found  in  some  of  the 
earlier  and  larger  editions  of  the  Bible;  but  it  was  not  until 
lately  that  an  attempt  was  made  to  bring  together  the  vaiious 
genealogies  of  Scripture  in  one  comprehensive  view.  This 
has  been  done  in  an  elegantly  executed  work,  entitled 

Scripture  Genealogy  from  Adam  to  Christ ;  exhibiting,  in  a  series 
of  thirty-six  engraved  tables  a  distinct  view  of  the  nation,  tribe,  family, 
lineal  descent,  and  posterity  of  every  person  mentioned  in  the  Bible, 
so  far  as  they  can  be  traced  from  sacred  or  profane  history.  London. 
1817.  royal  4to. 

The  plan  of  this  work  is  excellent;  and  so  far  as  we  can  judge  from  an  examination 
of  several  of  the  descents  contained  in  it,  we  believe  it  is  very  correctly  executed.  To 
the  name  of  each  person  mentioned  in  every  table,  chronoligical  dates  are  affixed  on 
the  very  respectable  authorities  of  Usher  and  Blair,  and  likewise  references  to  passages 
of  Scripture  where  the  respective  names  are  to  be  found.  Altogether,  this  is  a  very 
useful  and  agreeable  companion  to  the  biblical  student. 

5.  Of  equal  importance  with  either  of  the  preceding  branches 
of  knowledge,  is  Natural  History ;  by  which  alone  many, 
otherwise  obscure,  passages  of  Scripture  can  be  explained. 
Thus,  frequent  direct  mention  is  made  of  animals,  trees, 
plants,  and  precious  stones;  sometimes  the  Scripture  ex- 
presses sentiments  either  in  allusion  to,  or  by  metaphors  taken 
from,  some  fact  in  natural  history ;  and  sometimes  characters 
are  described  in  allusion  to  natural  objects ;  and  without  the 
knowledge  of  these,  we  cannot  perceive  the  nature  of  the 
characters  intended.  Much  information  concerning  this  im- 
portant topic,  may  be  derived  from  the  labours  of  the  oriental 
travellers  already  mentioned,  and  especially  those  of  Shaw, 
Russell,  Hasselquist,  Forskal,  and  Niebuhr.  The  most  suc- 
cessful investigations  of  this  interesting  topic  are  to  be  found  in 
the  writings  of  Bochart,  Celsius,  Scheuchzer,  and  Professor 
Pax  ton. 


III.  Sect.  VII.]  Of  the  Scope.  597 

6.  Lastly,  In  perusing  the  sacred  volume,  the  attentive 
reader  cannot  fail  to  be  struck  with  allusions  to  Philosophical 
Notions  and  Sects,  as  well  as  to  certain  branches  of  learning, 
which  were  cultivated  by  the  nations  or  people  therein  men- 
tioned :  it  is  impossible  fully  to  apprehend  the  force,  propriety, 
and  beauty  of  these  allusions,  without  a  knowledge  of  the 
notions,  &c.  referred  to.  A  short  sketch  of  the  principal 
Jewish  sects  occurs  in  the  third  volume  of  this  work  ;  but  the 
only  writer,  to  the  best  of  the  author's  recollection,  who  has 
discussed  this  subject  in  a  separate  treatise,  is  the  learned  and 
indefatigable  Professor  Buddeus,  in  his  Introductio  ad  Histo- 
riam  Philosophies  HebrcEorum,  Hala,  1720,  Svo. ;  of  whose 
labours  he  has  availed  himself.  The  philosophical  notions 
which  obtained  among  the  Jews  are  also  incidentally  treated  in 
most  of  the  larger  commentaries,  as  well  as  in  most  of  those 
works,  which  profess  to  be  Introductions  to  the  Bible,  ' 


SECTION  VII. 


OF   THE    SCOPE. 


I.   The  Scope  defined.  —  Importance  of  investigating  the  Scope  of  a 
Book  or  Passage  of  Scripture.  —  II.  Rules  for  investigating  it. 

I.  A  CONSIDERATION  of  the  Scope,  or  design  which  the 
inspired  author  of  any  of  the  books  of  Scripture  had  in  view, 
essentially  facilitates  the  study  of  the  Bible:  because,  as  every 
writer  had  some  design  which  he  proposed  to  unfold,  and  as  it 
is  not  to  be  supposed  that  he  would  express  himself  in  terms 
foreign  to  that  design,  it  therefore  is  but  reasonable  to  admit, 
that  he  made  use  of  such  words  and  phrases  as  were  every  way 
suited  to  his  purpose.  To  be  acquainted,  therefore,  with  the 
scope  of  an  author,  is  to  understand  the  chief  part  of  his  book. 
The  scope,  it  has  been  well  observed,  is  the  soul  or  spirit  of  a 
book ;  and,  that  being  once  ascertained,  every  argument  and 
every  word  appears  in  its  right  place,  and  is  perfectly  intelligible : 
but,  if  the  scope  be  not  duly  considered,  every  thing  becomes  ob- 
scure, however  clear  and  obvious  its  meaning  may  really  be  ". 

'  See  a  notice  of  these  compilations  infra,  in  the  Appendix,  No.  VI. 

2  "  How  unfair,  how  irrational,  how  arbitrary,  is  the  mode  of  interpretation  which 
many  apply  to  the  word  of  God  !  They  insulate  a  passage ;  they  fix  on  a  sentence  ; 
they  detach  it  from  the  paragraph  to  which  it  belongs,  and  explain  it  in  a  sense  dictated 
only  by  the  combination  of  the  syllables  or  the  words,  in  themselves  considered.  If 
tlie  word  of  God  be  thus  dissected  or  tortured,  what  language  may  it  not  seem  to 
speak,  what  sentiments  may  it  not  appear  to  countenance,  what  fancy  may  it  not  be 

<22  3 


598  Of  the  Scope,  [Part  II.  Ch. 

The  scope  of  an  author  is  either  general  or  special ;  by  the 
former  we  understand  the  design  which  he  proposed  to  him- 
self in  writing  his  book ;  by  the  latter,  we  mean  that  design 
which  he  had  in  view,  when  writing  particular  sections,  or  even 
smaller  portions,  of  his  book  or  treatise. 

The  means,  by  which  to  ascertain  the  scope  of  a  particular 
section  or  passage,  being  nearly  the  same  with  those  which 
must  be  applied  to  the  investigation  of  the  general  scope  of  a 
book,  we  shall  briefly  consider  them  together  in  the  following 
observations. 

II.  The  Scope  of  a  book  of  Scripture,  as  well  as  of  any 
particular  section  or  passage,  is  to  be  collected  from  the  writer's 
express  mention  of  it,  from  its  known  occasion,  from  some 
conclusion  expressly  added  at  the  end  of  an  argument;  from 
history,  from  attention  to  its  general  tenor,  to  the  main  sub- 
ject and  tendency  of  the  several  topics,  and  to  the  force  of  the 
leading  expressions;  and  especially  from  repeated,  studious, 
and  connected  perusals  of  the  book  itself. 

1 .  When  the  scope  of  a  iiohole  hook,  or  of  any  particular  por- 
tion of  it,  is  expressly  mentioned  by  the  sacred  writer,  it  should 
be  carefidly  observed. 

Of  all  criteria  this  is  the  most  certain,  by  which  to  ascertain  the 
scope  of  a  book.  Sometimes  it  is  mentioned  at  its  commencement, 
or  towards  its  close,  and  sometimes  it  is  intimated  in  other  parts  of 
tlie  same  book,  rather  obscurely  perhaps,  yet  in  such  a  manner  that  a 
diligent  and  attentive  reader  may  readily  «,scertain  it.  Thus  the 
scope  and  end  of  the  whole  Bible,  collectively,  is  contained  in  its 
manifold  utility,  which  St.  Paul  expressly  states  in  2  Tim.  iii.  16,  17. 
and  also  in  Rom.  xv.  4.  In  like  manner,  the  royal  author  of  Ecclesi- 
astes  announces  pretty  clearly,  at  the  beginning  of  his  book,  the  sub- 
ject he  intends  to  discuss,  viz.  to  shew  that  all  human  affairs  are  vain, 
uncertain,  frail,  and  imperfect ;  and,  such  being  the  case,  he  proceeds 
to  inquire.  What  profit  hath  a  man  of  all  his  labour  which  he  taketh 
under  the  sun  ?  (Eccl.  i.  2,  3.)  And  towards  the  close  of  the  same 
book  (ch.  xii.  8.)  he  repeats  the  same  subject,  the  truth  of  which,  he 
had  proved  by  experience.  So,  in  the  commencement  of  the  book  of 
Proverbs,  Solomon  distinctly  announces  their  scope,  (ch.  i.  1 — 4.  6.) 
— "  The  Proverbs  of  Solomon,  the  son  of  David  king  of  Israel ; — to 
know  wisdom  and  instruction,  to  perceive  the  words  of  understanding  ;  to 
receive  the  instruction  of  wisdom,  justice,  judgment,  and  equity  ;  to  give 
suhtilty  to  the  simple,   to  the  young  man  knowledge  and  discretion  ;   to 

made  to  gratify  ?  But  would  such  a  mode  of  interpretation  be  tolerated  by  any  living 
author  ?  Would  such  a  method  be  endured  in  commenting  on  any  of  the  admired  pro- 
ductions of  classical  antiquity  ?  Yet  in  this  case  it  would  be  comparatively  harmless, 
although  utterly  indefensible :  but  who  can  calculate  the  amount  of  injury  \A\\c\\  may 
be  sustained  by  the  cause  of  revealed  truth,  if  its  pure  streams  be  thus  defiled,  and  if 
it  be  contaminated  even  at  the  very  fountain-head."  Rev.  H,  F.  Burder's  Sermon  on 
the  Duty  and  Means  of  ascertaining  the  genuine  Sense  of  the  Scriptures,  p.  2i. 


III.  Sect.  VII.]  Of  the  Scope.  599 

understand  a  proverb,  and  the  interpretation ;  the  words  of  the  wise, 
und  their  dark  sayings." — Saint  John  also,  towards  the  close  of  his 
Gospel,  announces  his  object  in  writing  it  to  be,  "  That  ye  might 
believe  that  Jesus  is  the  Christ,  the  son  of  God  ;  arid  that,  believing,  ye 
might  have  life  through  his  name."  Therefore,  all  those  discourses  of 
our  Lord,  which  are  recorded  almost  exclusively  by  this  evangelist  and 
apostle,  are  to  be  read  and  considered  with  reference  to  this  particular 
design :  and,  if  this  circumstance  be  kept  in  view,  they  will  derive 
much  additional  force  and  beauty. 

Of  the  application  of  this  rule  to  the  illustration  of  a  particular 
section,  or  the  ascertaining  of  a  special  scope,  the  seventh  chapter  of 
Saint  Paul's  first  epistle  to  the  Corinthians  will  supply  an  example. — 
In  that  chapter,  the  object  of  which  is  to  shew  that  it  was  not  good  to 
marry,  the  apostle  is  replying  to  the  queries  which  had  been  proposed 
to  him  by  the  Corinthian  converts  ;  and  it  is  evident  that  his  reply  is 
continued  through  the  whole  chapter.  But  did  he  mean  to  insinuate 
absolutely  that  matrimony  in  itself  was  not  good  ?  By  no  means  :  on 
the  contrary,  it  is  clear  from  the  scope  of  this  section,  given  by  Saint 
Paul  in  express  words,  that  his  design  was  not,  in  general,  to  prefer  a 
state  of  celibacy  to  that  of  marriage ;  much  less  was  it  to  teach  that 
the  living  unmarried  was  either  more  holy  or  more  acceptable  to  God  ; 
or  that  those  who  vow  to  lead  a  single  life  shall  certainly  obtain  eternal 
salvation,  as  the  church  of  Rome  erroneously  teaches  from  this  place. 
But  we  perceive  that  he  answered  the  question  proposed  to  him  with 
reference  to  the  then  existing-  circumstances  of  the  Christian  church. 
The  apostle  thought  that  a  single  life  was  preferable  on  account  of  the 
present  distress — that  is,  the  sufferings  to  which  they  were  then  liable. 
The  persecutions  to  which  they  were  exposed,  when  they  came  upon 
them,  would  be  more  grievous  and  afflictive  to  such  as  had  a  wife  and 
children  who  were  dear  to  them,  than  to  those  who  were  single :  and 
therefore,  under  such  circumstances,  the  apostle  recommends  celibacy 
to  those  who  had  the  gift  of  living  chastely  without  marriage. 

2.  The  scope  of  the  sacred  writer  may  be  ascertained  from  the 
knoison  occasion  on  which  his  book  was  written. 

Thus,  in  the  time  of  the  apostles,  there  were  many  who  disseminated 
errors,  and  defended  Judaism  :  hence  it  became  necessary  that  the 
apostles  should  frequently  write  against  these  errors,  and  oppose  the 
defenders  of  Judaism.  Such  was  the  occasion  of  Saint  Peter's  second 
epistle  :  and  this  circumstance  will  also  afford  a  key  by  which  to  ascer- 
tain the  scope  of  many  of  the  other  epistolary  writings.  Of  the  same 
description  also  were  many  of  the  parables  delivered  by  Jesus  Christ. 
When  any  question  was  proposed  to  him,  or  he  was  reproached  for 
holding  intercourse  with  publicans  and  sinners,  he  availed  himself  of 
the  occasion  to  reply,  or  to  defend  himself  by  a  parable.  Sometimes, 
also,  when  his  disciples  laboured  under  any  mistakes,  he  kindly  cor- 
rected their  erroneous  notions  by  parables. 

The  inscriptions  prefixed  to  many  of  the  Psalms,  though  some  of 
them  are  evidently  spurious,  and  consequently  to  be  rejected,  frequently 
indicate  the  occasion  on  which  they  were  composed,  and  thus  reflect 

2  o  4 


600  Of  the  Scope.  [Part  II.  Ch. 

considerable  light  upon  their  scope.  Thus  the  scope  of  the  18th,  34th, 
and  3d  Psalms  is  illustrated  from  their  respective  inscriptions,  which 
distinctly  assert  upon  what  occasions  they  were  composed  by  David. 
In  like  iiianner,  many  of  the  prophecies,  which  would  otherwise  be 
obscure,  become  perfectly  clear  when  we  understand  the  circum- 
stances on  account  of  which  the  predictions  were  uttered. 

3.  The  express  conclusion,  added  by  the  "writer  at  the  end  of 
an  argument i  demonstrates  his  general  scope. 

Thus,  in  Rom.  iii.  28.  after  a  long  discussion.  Saint  Paul  adds  this 
conclusion  : — Therefore  we  conclude,  that  a  man  is  justified  by  faith 
without  the  deeds  of  the  law  :  Hence  we  perceive  with  what  design  the 
whole  passage  was  written,  and  to  which  all  the  rest  is  to  be  referred. 
The  conclusions  interspersed  through  the  epistles  may  easily  be  ascer- 
tained by  means  of  the  particles,  "  wherefore,"  "  seeing  that,"  "  there- 
fore," "  then,"  &c.  as  well  as  by  the  circumstances  directly  mentioned 
or  referred  to.  The  principal  conclusions,  however,  must  be  separated 
from  those  which  are  of  comparatively  less  importance,  and  subor- 
dinate to  the  former.  Thus,  in  the  epistle  to  Philemon,  our  attention 
must  chiefly  be  directed  to  verses  8  and  1 7,  whence  we  collect  that 
Saint  Paul's  design  or  scope  was  to  reconcile  Onesimus  (who  had  been 
a  runaway  slave)  to  his  piaster,  and  to  restore  him  to  the  latter,  a 
better  person  than  he  had  before  been.  In  the  epistle  to  the  Ephesians, 
the  principal  conclusions  are  ch.  ii.  11,  12.  and  ch.  iv.  1.  3.  The 
subordinate  or  less  principal  conclusions  are  ch.  i.  15.  iii.  13.  iv.  17* 
25.  v.  1.  7.  15.  17.  and  vi.  13,  14.  > 

4.  The  scope  of  a  passage  mat/ further  be  k7io'wnfrom  history. 
For  instance,  we  learn  from  history,  that  during   the  time  of  the 

apostles  there  were  numerous  errors  disseminated  ;  and  therefore  they 
wrote  many  passages  in  their  epistle  with  the  express  design  of  re- 
futing such  errors.  An  acquaintance  with  these  historical  particulars 
will  enable  us  to  determine  with  accuracy  the  scope  of  entire  books  as 
\vell  as  of  detached  passages. 

5.  A  knowledge  of  the  time  "when  a  book  was  written,  and  also 
of  the  state  of  the  church  at  that  time,  will  indicate  the  scope  or 
intention  of  the  author  in  writing  such  book. 

Thus,  the  epistle  of  Saint  James  was  written  about  the  year  of  Christ 

61.  at  which  time  the  Christians  were  suffering  persecution,  and  pro- 
bably (as  appears  from  ch.  ii.  6.  and  ch.  v.  6.)  not  long  before  the 
apostle's  martyrdom  ;   which,  Bishop  Pearson  thinks  '  happened  a.  d. 

62.  in  the  eighth  year  of  Nero's  reign,  when  the  destruction  of  the 
Jewish  temple  and  polity  was  impending.  (James  v.  1.  8.)  At  the 
period  referred  to,  there  were  in  the  church  certain  professing  Chris- 
tians, who,  in  consequence  of  the  sanguinary  persecution  then  carried 
on  against  them  both  by  Jews  and  Gentiles,  were  not  only  declining 


*  Franckii  Manuductio,  cap.  iii.  p.  87,  88.  292.  or  English  edition,  p.  Gl,  et  seq. 
m.  el  seq.     Franckii  Prarlcct.  Herm.  p.  58.  ct  seq. 
2  Annates  Paulina?,  p.  51. 


III.  Sect.  VII.]  Of  the  Scope.  601 

in  faith  and  love,  and  indulging  various  sinful  practices — for  instance, 
undue  respect  of  persons,  (chapter  ii.  verse  1,  et  seq.)  contempt  of 
their  poor  brethren,  (chapter  ii.  verse  9,  et  seq.)  and  unbridled  freedom 
of  speech,  (chapter  iii.  verse  3,  et  seq.)  ;  but  who  also  most  shamefully 
abused  to  licentiousness  the  grace  of  God,  vv^hich  in  the  Gospel  is  pro- 
mised to  the  penitent ;  and,  disregarding  holiness,  boasted  of  a  faith 
destitute  of  its  appropriate  fruits,  viz.  of  a  bare  assent  to  the  doctrines 
of  the  Gospel,  and  boldly  affirmed  that  this  inoperative  and  dead  faith 
was  alone  sufficient  to  obtain  salvation,  (chapter  ii.  verse  1 7.  et  seq.) 
Hence  we  may  easily  perceive,  that  the  apostle's  scope  was  not  to  treat 
of  the  doctrine  of  justification  ;  but,  the  state  of  the  church  requiring 
it,  to  correct  those  errors  in  doctrine,  and  those  sinful  practices,  which 
had  crept  into  the  church,  and  particularly  to  expose  that  fundamental 
error  of  a  dead  faith  unproductive  of  good  works.  This  observation 
further  shews  the  true  way  of  reconciling  the  supposed  contradiction 
between  the  apostles  Paul  and  James,  concerning  the  doctrine  of 
salvation  by  faith. ' 

6.  If,  however,  none  of  these  subsidiary  aids  present  them- 
selves, it  only  remains  that  'we  repeatedly  AND  DILIGENTLY 
STUDY  THE  ENTIRE  BOOK,  AS  WULL  AS  THE  WHOLE  SUBJECT, 
AND  CAREFULLY  ASCERTAIN  THE  SCOPE  FROM  THEM,  before 
we  attempt  an  examination  of  any  particular  text. 

Thus  we  shall  be  enabled  to  understand  the  mind  of  its  author,  and 
to  ascertain  the  main  subject  and  tendency  of  the  book  or  epistle 
which  may  be  under  consideration  :  or  if  it  have  several  views  and  pur- 
poses in  it,  not  mutually  dependent  upon  each  other,  nor  in  subordination 
to  one  chief  end,  we  shall  be  enabled  to  discover  what  those  different 
matters  were,  as  also  in  what  part  the  author  concluded  one  and  began 
another  ;  and,  if  it  be  necessary  to  divide  such  book  or  epistle  into 
parts,  to  ascertain  their  exact  boundaries. 

But  in  this  investigation  of  the  scope,  there  is  not  always 
that  clearness  which  leads  to  a  certain  interpretation :  for 
sometimes  there  are  several  interpretations  which  sufficiently 
agree  with  the  writer's  design.  In  those  places,  for  instance, 
where  the  coming  of  Christ  is  mentioned,  it  is  not  always  deter- 
mined whether  it  is  his  last  advent  to  judge  the  world,  or  his 
coming  to  inflict  punishment  on  the  unbelieving  Jews.  In  such 
cases  the  interpreter  must  be  content  with  some  degree  of 
probability.  There  are,  however,  two  or  three  cautions,  in 
the  consideration  of  the  scope,  to  which  it  will  be  desirable  to 
attend. 

1 .  Where,  of  two  explanations,  one  is  evidently  contrary  to 
the  series  of  the  discou7'se,  the  other  must  necessarily  be  pre- 
ferred. 


•  Jo.  Henr.  Michaelis  Iiitroductio  Historico-Theologica  in  Jacobi  Minoris  Epistolam 
Catholicam,  §  viii.  xi. 


602  Of  the  Scope.  [Part  II.  Ch. 

In  Psal.  xlh.  2.  the  royal  psalmist  pathetically  exclaims — When 
shall  I  come  and  appear  before  God  ? — This  verse  has,  by  some  writers, 
been  expounded  thus ;  that  a  man  may  wish  for  death,  in  order  that 
he  may  the  sooner  enjoy  that  state  of  future  blessedness  which  is 
sometimes  intended  by  the  phrase  seeing  God.  Now  this  exposition 
is  manifestly  contrary  to  the  design  of  the  Psalm ;  in  which  David, 
exiled  from  Jerusalem,  and  consequently  from  the  house  of  God, 
through  Absalom's  unnatural  rebellion,  expresses  his  fervent  desire 
of  returning  to  Jerusalem,  and  beholding  that  happy  day  when  he 
should  again  present  himself  before  God  in  his  holy  tabernacle.  In 
the  fourth  verse  he  nventions  the  sacred  pleasure  with  which  he  had 
gone  (or  would  repair,  for  some  of  the  versions  render  the  verb  in  the 
future  tense)  with  the  multitude  to  the  house  of  God.  There  is 
therefore  in  this  second  sense  a  necessary  and  evident  connexion  with 
the  scope  and  series  of  the  discourse. 

In  1  Cor.  iii.  17.  we  read.  If  any  man  defile  (more  correctly  destroy) 
the  temple  of  God,  him.  shall  God  destroy.  The  phrase  temple  of  God, 
in  this  passage,  is  usually  interpreted  of  the  human  body,  and  by  its 
defilement  is  understood  libidinous  unchastity,  which  God  will  destroy 
by  inflicting  corresponding  punishment  on  the  libidinous  man.  This 
sense  is  certainly  a  good  one,  and  is  confirmed  by  a  similar  expression 
at  the  close  of  the  sixth  chapter.  But,  in  the  former  part  of  the  third 
chapter,  the  apostle  had  been  giving  the  teachers  of  the  Corinthian 
Christians  an  important  caution  to  teach  pure  and  salutary  doctrines, 
together  with  that  momentous  doctrine — Other  foundation  can  no  man 
lay  than  that  is  laid,  which  is  Jesus  Christ,  (verse  1 1.) — and  that  they 
should  not  add  false  doctrines  to  it.  After  largely  discussing  this 
topic,  he  subsequently  returns  to  it,  and  the  passage  above  cited  occurs 
intermediately.  From  this  view  of  the  scope  it  will  be  evident,  that 
by  the  temple  of  God  is  to  be  understood  the  Christian  church ;  which 
if  any  man  defile,  corrupt,  or  destroy,  by  disseminating  false  doctrines, 
God  will  destroy  him  also. 

2.  Where  a  parallel  passage  plainly  sheisos  thai  another 
passage  is  to  be  understood  in  one  particular  sense,  this  must  be 
adopted  to  the  exclusion  of  every  other  senscy  although  it  should 
be  supported  by  the  grammatical  interpretation  as  'well  as  by  the 
scope. 

Thus,  in  Matt,  v.  25.  we  read—"  Agree  with  thine  adversary  quickly, 
whilst  tliou  art  in  the  way  with  him;  lest  at  any  time  the  adversary 
deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and  thou 
be  cast  into  prison."  This  passage  has  been  interpreted  to  refer  either  to  a 
future  state  of  existence,  or  to  the  present  life.  In  the  former  sense, 
the  adversary  is  God;  the  judge,  Christ;  the  officer,  death;  and  the 
prison,  hell  and  eternal  punishments.  In  the  latter  sense,  the  mean- 
ing of  this  passage  simply  is,  "  If  thou  hast  a  lawsuit,  compromise  it 
with  the  plaintiff,  and  thus  prevent  the  necessity  of  prosecuting  it 
before  a  judge  :  but  if  thou  art  headstrong,  and  wilt  not  compromise 
the  affair,  when  it  comes  to  be  argued  before  the  judge,  he  will  be 
severe,  and  will  decree  that  thou  shall  pay  the  uttermost  farthing." 
Now,  both  these  expositions  yield  good  senses,  agreeing  with  the  scope. 


III.  Sect.  VIII.]     Of  the  Analogy  of  Faith.  60^ 

and  both  contain  a  cogent  argument  that  we  should  be  easily  appeased : 
but  if  we  compare  the  parallel  passage  in  Lukejfii.  58,  59.  we  shall  find 
the  case  thus  stated — When  thou  goest  with  thine  adversary  to  the 
magistrate,  as  thou  art  in  the  way,  give  diligence  that  thou  mayest  be 
delivered  from  him,  lest  he  hale  thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  officer, {tw  TTfaxToji,  whose  duty  it  was  to  levy  fines  imposed 
for  violation  of  the  law)  ;  and  the  officer  on  non-payment  cast  thee  into 
'prison.  I  tell  thee  thou  shall  not  depart  thence  till  thou  hast  paid  the 
very  last  mite. — In  this  passage  there  is  no  reference  whatever  to  a 
future  state,  nor  to  any  punishments  which  will  hereafter  be  inflicted  on 
the  implacable  :  and  thus  a  single  parallel  text  shews  which  of  the  two 
senses  best  agrees  with  the  scope  of  the  discourse,  and  consequently 
which  of  them  is  preferably  to  be  adopted. ' 


SECTION  VIII. 

OF    THE    ANALOGY    OF    FAITH. 

I.  The  Analogy  of  Faith  defined,  and  illustrated.  — II.  Its  importance 
in  studying  the  Sacred  Writings.  —  III.  Rules  for  investigating  the 
Analogy  of  Faith. 

I.  Of  all  the  various  aids  that  can  be  employed  for  investi- 
gating and  ascertaining  the  sense  of  Scripture,  the  analogy 
OF  FAITH  is  one  of  the  most  important.  We  may  define  it  to 
be  the  constant  and  perpetual  harmony  of  Scripture  in  the  funda- 
mental points  of  faith  and  pi'actice,  deduced  from  those  pas- 
sages, in  which  they  are  discussed  by  the  inspired  penmen, 
either  directly  or  expressly,  and  in  clear,  plain,  and  intelligible 
language.  Or,  more  briefly,  the  analogy  of  faith  may  be  de- 
fined to  be  that  proportion  which  the  doctrines  of  the  Gospel 
bear  to  each  other,  or  the  close  connexion  between  the  truths 
of  revealed  religion . 

The  Analogy  of  Faith  is  an  expression  borrowed  from  Saint 
Paul's  Epistle  to  the  Romans,  (xii.  6.)  where  he  exhort«  those 
who  prophesy  in  the  church  (that  is,  those  who  exercise  the 
office  of  authoritatively  expounding  the  Scriptures)  to  prophesy 
accorditig  to  the  proportion^  or,  as  the  word  is  in  the  original, 

'  Bauer,  Herm.  Sacr.  pp.  201 — 204.  J.  B.  Carpzov.  Herm.  Sacr.  pp.  33 — 35. 
Ernesti,  Institutio  Interp.  Nov.  Test.  pp.  61,  62.  Mori.  Acroases  in  Ernesti,  torn.  i. 
pp.  150 — 160.  Franckii,  Praelect.  Herm.  pp.  29 — 61.  Franckii  Coinmentatio  de 
Scopo  Veteris  et  Novi  Testamenti,  Hala;  1724,  8vo.  Jahnii  Encliiridion,  pp.  69 — 71. 
Rambacli,  Inst.  Herm.  pp.  i-ts — 197.  234,  23S — 240.  Ciiladenii  Instit.  Exegeto 
pp.375 — 387.  ''•  E.  Pfeitferi, Inst.  Herm.  Sacr .]pp.  147 — 151.267 — 27G.  Sch;tfer, 
Insiituiiones  Scripturistica;,  pars  ii.  pp.  62 — 68. 


604-  Of  the  Analogy  of  Faith.  [Part  II.  Ch. 

the  analogy  of  faith.  To  the  same  effect  many  commentators 
interpret  Saint  Peter's  maxim,  (2  Pet.  i.  20.)  that  no  jprophecy 
of  Scripture  is  of  any  private^  or  ^^-interpretation ;  implying 
that  the  sense  of  any  prophecy  is  not  to  be  determined  by  an 
abstract  consideration  of  the  passage  itself,  but  by  taking  it  in 
conjunction  with  other  portions  of  Scripture  relating  to  the 
subject,  *' comparing  things  spiritual  with  spiritual"  (1  Cor. 
ii.  13.) ; — a  rule,  which  though  it  be  especially  applicable  to  the 
prophetic  writings,  is  also  of  general  importance  in  the  expo- 
sition of  the  sacred  volume.  " 

II.  It  is  evident  that  God  does  not  act  witiiout  a  design  in 
the  system  of  religion  taught  in  the  Gospel,  any  more  than  he 
does  in  the  works  of  nature.  Now  this  design  must  be  uni- 
form :  for,  as  in  the  system  of  the  universe  every  part  is  pro- 
portioned to  the  whole,  and  is  made  subservient  to  it,  so,  in 
the  system  of  the  Gospel,  all  the  various  truths,  doctrines,  de- 
clarations, precepts,  and  promises,  must  correspond  with  and 
tend  to  the  end  designed.  For  instance,  if  any  one  interpret 
those  texts  of  Scripture,  which  maintain  our  justification  by 
faith  only,  or  our  salvation  by  free  grace,  in  such  a  sense  as 
to  exclude  the  necessity  of  good  works,  this  interpretation  is  to 
be  rejected,  because  it  contradicts  the  main  design  of  Christi- 
anity, which  is  to  save  us  from  our  sins,  (Matt.  i.  21.)  to  make 
us  holy  as  God  is  holy  (1  Pet.  i.  15.)  and  to  cleanse  us  from 
all  filthiness  both  of  flesh  and  spirit.  (2  Cor.  vii.  1.)  In  the 
application,  however,  of  the  analogy  of  faith  to  the  interpreta- 
tion of  the  Scriptures,  it  is  indispensably  necessary  that  the 
inquirer  previously  understand  the  whole  scheme  of  divine 
revelation ;  and  that  he  do  not  entertain  a  predilection  for  a 
part  only  ;  without  attention  to  this,  he  will  be  liable  to  error. 
If  we  come  to  the  Scriptures  with  any  pre-conceived  opinions, 
and  are  more  desirous  to  put  that  sense  upon  the  text  which 
coincides  with  our  own  sentiments  rather  than  the  truth,  it 
then  becomes  the  analogy  of  our  faith  rather  than  that  of  the 
whole  system.  This,  Dr.  Campbell  remarks,  was  the  very 
source  of  the  blindness  of  the  Jews  in  our  Saviour's  time : 
they  searched  the  Scriptures  very  assiduously  ;  but,  in  the  dis- 
position they  entertained,  they  would  never  believe  what  that 

'  Bishop  Van  Mildert's  Bampton  Lect.  p.  181.  PfeifFer,  Herm.  Sacr.  c.  xii.  (Op. 
t.  ii.  p.  659).  Carpzov.  Prim.  Lin.  Herm.  Sacr.  p.  28.  It  may  here  be  remarked, 
that  the  New  Testament  presents  three  terms,  which  appear  to  be  synonymous  with  the 
analogy  of  faith,  viz.  1  Rom.  ii.  20.  Mo^ipairis  t>h  yiaatu!,  xai  rrit  aXnBuae  «»  <rca 
vofiu,  the  form  of  knowledge,  the  grand  scheme  and  draught  of  all  true  science,  and 
the  system  nf  eternal  truth  in  the  law. — 2.  Rom.  vi.  17.  -Turos  "iiiax^ii  ^^^  form 
or  mould  of  doctrine  into  which  the  Christians  were  cast.— 3.  2  Tim.  ii.  17. 
T^orwrcairis  uyiuiMvraiv  ^.oyun,  the  form  of  sound  words. 


•%i. 


III.  Sect.  VIII.]     Of  the  Analogy  of  Faith.  605 

sacred  volume  testifies  of  Christ.  The  reason  is  obvious: 
their  great  rule  of  interpretation  was  the  analogy  of  faith ;  or, 
in  other  words,  the  system  of  the  Pharisean  Scribes,  the  doc- 
trine then  in  vogue,  and  in  the  profound  veneration  of  which 
they  had  been  educated.  This  is  that  veil  by  which  the  under- 
standings of  the  Jews  were  darkened,  even  in  reading  the  law, 
and  of  which  Saint  Paul  observed  that  it  remained  unremoved 
in  his  day  ;  and  we  cannot  but  remark  that  it  remains  unre- 
moved in  our  own  time '.  There  is,  perhaps,  scarcely  a  sect 
or  denomination  of  Christians,  whether  of  the  Greek,  Romish, 
or  Protestant  churches,  but  has  some  particular  system  or 
digest  of  tenets,  by  them  termed  the  analogy  of  faith,  which 
they  individually  hold  in  the  greatest  reverence ;  and  all  whose 
doctrines  terminate  in  some  assumed  position,  so  that  its  par- 
tisans may  not  contradict  themselves.  When  persons  of  this 
description,  it  has  been  well  remarked,  meet  with  passages  in 
Scripture  which  they  cannot  readily  explain,  consistently  with 
their  hypothesis,  they  strive  to  solve  the  difficulty  by  the  ana- 
logy of  faith  which  they  have  themselves  invented.  But  allow- 
ing all  their  assumptions  to  be  founded  in  truth,  it  is  by  no 
means  consonant  with  the  principles  of  sound  divinity,  to  in- 
terpret Scripture  by  the  hypotheses  of  a  church  ;  because  the 
sacred  records  are  the  only  j)roper  media  of  ascertaining  theo- 
logical truth.  ° 

III.  Such,  then,  being  the  importance  of  attending  to  the 
analogy  of  faith,  it  remains  to  state  a  few  observations  which 
may  enable  the  student  to  apply  it  to  the  clearing  up  of  obscure 
or  difficult  passages  of  Scripture. 

1 .  Wherever  any  doctrine  is  manifest^  either  from  the  mohole 
tenor  of  divine  revelation  or  from  its  scope,  it  must  not  be  weak' 
ened  or  set  aside  by  a  feiso  obscure  passages. 

As  the  observance  of  this  canon  is  necessary  to  every  student  of 
the  inspired  volume,  so  it  ought  especially  to  be  regarded  by  those 
who  are  apt  to  interpret  passages,  which  are  not  of  themselves  plain, 
by  those  opinions,  of  the  belief  of  which  they  are  already  possessed  ; 
but  for  which  they  have  little  ground  besides  the  mere  sound  of  some 
texts,  that  appear,  when  first  heard,  to  be  favourable  to  their  precon- 
ceived notions.  Whereas^  if  such  texts  were  compared  with  the  scope 
of  the  sacred  writers,  they  would  be  found  to  bear  quite  a  different 
meaning.  For  instance,  no  truth  is  asserted  more  frequently  in  the 
Bible,  and  consequently  is  more  certain  in  religion,  than  that  God  is 
good,  not  only  to  some  individuals,  but  also  toward  all  men.  Thus, 
David  says,  (Psal.'cxlv.  9.)  The  Lord  is  good  to  all,    and  his  tender 

^  Dr  Campbell's  translation  of  the  Four  Gospels,  vol.  i.  dissert,  iv.  §  14.  p.  116. 
5d  edit. 

2  Franck's  Guide  to  the  Scriptures,  p.  7^.  Franckii  Prjelect.  Herm.  p.  185. 


.^A- 


606  Of  the  Analogy  of  Faith.         [Part  II.  Ch. 

mercies  are  over  all  his  works  ;  and  Ezekiel,   (xviii.  23.)  Have  1  any 
pleasure  at  all  in  the  wicked  that  he  should  die  ?  saith  the  Lord:  and 
not  that  he  should  turn  from  his  ways  and  live  ?     Frequently  also  does 
the  Almighty  declare,  both  in  the  books  of  the  law  as  well  as  in  the 
prophets,  and  also  in  the  New  Testament,  how  earnestly  he  desires 
the  sinner's  return  to  him.     See,  among  other  passages,  Deut.  r.  29. 
Ezek.  xviii.  32.  and  xxxiii.  11.  Matt,  xxiii.  37.  John  iii.  16.  1  Tim. 
ii.  4.  Titus  ii.  11.  and  2  Pet.  iii.  9.     If,  therefore,  any  passages  occur 
which  at  first  sight  appear  to  contradict  the  goodness  of  God,  as,  for 
instance,  that  He  has  created  some  persons  that  he  might  damn  them 
(as  some  have  insinuated) ;  in  such  case  the  very  clear  and  certain 
doctrine  relative  to  the  goodness  of  God  is  not  to  be  impugned,  much 
less  set  aside,  by  these  obscure  places,  which,  on  the  contrary,  ought 
to  be  illustrated  by  such  passages  as  are  more  clear.     Thus,  in  Prov. 
xvi.  4.  according  to  most  modern  versions,  we  read,  that    The  Lord 
hath  made  all  things  for  himself  yea  even  the  wicked  for  the  day  of  evil. 
This  passage  has,  by  several  eminent  writers,  been  supposed  to  refer 
to  the  predestination  of  the  elect  and  the  reprobation  of  the  wicked, 
but  without  any  foundation.     Junius,  Cocceius,  Michaelis,  Glassius, 
Pfeiffer,   Turretin,  Ostervald,  Dr.  Whitby,  Dr.  S.  Clarke,  and  other 
critics,  have  shewn  that  this  verse  may  be  more  correctly  rendered. 
The  Lord  hath  made  all  things  to  answer  to  themselves,  or  aptly  to  refer 
to  one  another,  yea  even  the  wicked,  for  the  evil  day,  that  is,  to  be  the 
executioner  of  evil  to  others  :   on  which  account  they  are  in  Scripture 
termed  the  rod  of  Jehovah  (Isa.  x.  5.),  and  his  sword  (Psal.  xvii.  13.) 
But  there  is  no  necessity  for  rejecting  the  received  version,  the  plain 
and  obvious  sense  of  which  is  that  there  is  nothing  in  the  world  which 
does  not  contribute  to  the  glory  of  God,  and  promote  the  accomplish- 
ment of  his  adorable  designs.    The  pious  and  the  wicked  alike  conduce 
to  this  end  ;  the  wicked,  whom  God  has  destined  to  punishment  on 
account  of  their  impiety,  serve  to  display  his  justice  (see  Job  xxi.  30), 
and  consequently  to  manifest  his  glory.     "  God,"  says  Dr.  Gill  (who 
was  a  strenuous  advocate  for  the  doctrines  of  election  and  reproba- 
tion)  "  made  man  neither  to  damn  him  nor  to  save  him,  but  for  his 
own  glory,  and  that  is  secured  whether  in  his  salvation  or  damnation  ; 
nor  did  or  does  God  make  men  wicked  :  He  made  man  upright,  and 
man  has  made  himself  wicked  ;  and  being  so,  God  may  justly  appoint 
him  to  damnation  for  his  wickedness,  in  doing  which  he  glorifies  his 
justice."  « 

2.  No  doctrine  can  belong  to  the  analogy  of  faith,  'which  is 
Jbunded  on  a  single  text :  for  every  essential  principle  of  reli- 
gion is  delivered  in  more  than  one  place.     Besides,  single  sen- 
te7ices  are  not  to  be  detached  from  the  places  isohei-e  they  stand , 
but  must  be  taken  in  conncximi  xvith  the  whole  discourse. 

From  disregard  of  this  rule,  the  temporary  direction  of  the  apostle 
James  (v.  14,  15.)  has  been  perverted  by  the  church  of  Rome,  and 
rendered  a  permanent  institution,  from  a  mean  of  recovery,  to  a 
charm,    when   recovery  is  desperate,   for  the   salvation  of  the  soul. 

'  (Gill  in  loc.)  tiee  also  L  E,  rieiffer's  Inst.  Hcrm.  Sacr.  p.  134—156. 


III.  Sect.  VIII.]    Of  the  Analogy  of  Faith.  607 

The  mistake  of  the  church  of  Rome,  in  founding  what  she  calls  the 
sacrament  of  extreme  unction  upon  this  place,  is  very  obvious ;  for  the 
anointing  here  mentioned  was  applied  to  those  whose  recovery  was 
expected,  as  appears  from  verse  1 6.  where  it  is  said  that  the  Lord  in 
answer  to  the  prayer  of  faith  shall  raise  up  and  restore  the  sick : 
whereas  in  the  Roman  Catholic  church,  extreme  unction  is  used 
where  there  is  little,  or  no  hope  of  recovery,  and  is  called  the  sacra- 
ment of  the  dying '.  The  same  remark  is  applicable  to  the  popish 
system  of  auricular  confession  to  a  priest ;  which  is  attempted  to  be 
supported  by  James  v.  16.  and  1  John  i.  9.  neither  of  which  passages 
has  any  reference  whatever  to  the  ministerial  office.  In  the  former, 
confession  of  our  faults  is  represented  as  the  duty  of  the  faithful  to 
each  other ;  and  in  the  latter,  as  the  duty  of  the  penitent  to  God 
alone. 

3.  The  WHOLE  system  of  revelation  must  be  explained,  so  as 
to  be  consistent  with  itself. — When  two  passages  appear  to  be 
contradictory,  if  the  sense  of  the  one  can  be  clearly  ascertained, 
in  such  case  that  must  regulate  our  interpretation  of  the  other. 

Thus,  in  one  passage,  the  apostle  John  says  ;  If  we  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us.  If  we  con- 
fess our  sins,  he  is  faithful  and  Just  to  forgive  us  our  sins  :  if  we  say  we 
have  not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us.  (1  John 
i.  8 — 10.)  In  another  passage,  the  same  apostle  affirms:  Whoever 
abideth  in  him,  sinneth  not.  Whosoever  is  born  of  God,  doth  not  com- 
mit sin  ;  for  his  seed  remaineth  in  him  :  and  he  cannot  sin,  because  he 
is  born  of  God.  (1  John  iii.  6.  9.) 

This  is  an  apparent  contradiction  ;  but  the  texts  must  be  explained, 
so  as  to  agree  with  one  another.  Now,  from  Scripture  and  experience 
we  are  certain,  that  the  first  passage  must  be  literally  understood.  At 
the  dedication  of  the  temple,  Solomon  said :  //  they  sin  against 
thee,  and  thou  be  angry  (for  there  is  no  man  that  sinneth  not.)  1  Kings 
viii.  46.  And  in  Eccl.  vii.  20.  For  there  is  not  a  just  man  upon  ihe 
earth,  that  doeth  good  and  sinneth  not.  The  explanation  of  the  second 
passage,  therefore,  must  be  regulated  by  the  established  signification 
of  the  first ;  that  both  may  agree.  When  it  is  affirmed,  that  even 
good  men  cannot  say,  they  have  no  sin  ;  the  apostle  speaks  of  occa- 
sional acts,  from  which  none  are  free.  When  Saint  John  sayS,  that 
he  who  is  born  of  God  doth  not  commit  sin,  he  evidently  means, 
habitually  as  the  slave  of  sin  ;  and  this  is  incompatible  with  a  state  of 
grace.  Both  passages,  therefore,  agree,  as  the  one  refers  to  particular 
deeds,  and  the  other  to  general  practice :  and  in  this  manner,  must 
every  seeming  contradiction  be  removed.  The  passage,  of  which  the 
literal  sense  can  be  established,  must  always  regulate  the  interpre- 
tation of  a  different  expression,  so  as  to  make  it  agree  with  fixed 
principles. 

1  See  Bishop  Burnet  on  the  asth  Article,  Whitby,  Benson,  Macknight,  and  other 
commentators  on  this  text;  and  Mr.  Fletcher's  Lectures  on  the  Principles  and  Insti- 
tutions of  the  Roman  Catholic  Religion,  p.  193,  et  saj. 


608  Of  the  Analogy  of  Faith.         [Part  II.  Ch. 

4.  No  interpretation  of  Scripture  can  belojig  to  the  a7ialogy 
qffaithi  that  contradicts  any  of  those  fundamental  pioints  of 
DOCTRINE  or  Morality,  'which  are  frequently  repeated  in  the 
Scriptures,  and  VDhich  "we  every  where  find  most  urgently  en- 
forced. 

To  this  purpose  Saint  John  (1  John  iv.  2,  3.)  has  laid  down  the 
following  axiom  as  a  test  by  which  to  try  the  spirits,  or  teachers  pre- 
tending to  be  inspired  by  the  Holy  Spirit : — Every  spirit  that  confesseth 
that  Jesus  Christ  is  come  in  thejiesh,  is  of  God.  And  every  spirit  that 
confesseth  not  that  Jesus  Christ  is  come  in  the  flesh,  is  not  of  God.  This 
was  a  fundamental  doctrine,  or  principle  of  Christianity  by  which 
other  doctrines  were  to  be  tried.  Nearly  to  the  same  purpose  is  the 
following  rule  of  Saint  Paul.  (1  Tim.  vi.  3.  5.)  : — If  any  man  teach 
otherwise  and  consent  not  to  wholesome  words,  aud  to  the  doctrine  which 
is  according  to  godliness, from  such  withdraw  thyself.  The  ob- 
vious meaning  of  which  is,  that  if  any  man  teach  such  doctrines  as 
contradict  the  main  design  of  Christianity,  which  is  to  promote  true 
holiness,  he  is  not  to  be  attended  to  ;  nor  is  the  sense  which  such  a 
one  gives  of  any  particular  text  of  Scripture  to  be  received,  because  it 
militates  against  the  grand  design  of  the  Christian  scheme,  which  ex- 
plicitly states  (to  use  the  language  of  Saint  Paul  himself, )  that  Christ 
came  into  the  world  to  destroy  the  works  of  tlie  Devil,  and  gave  himself 
for  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a  peculiar  people,  zealous  of  good  works.  (Tit.  ii.  14.) 

5.  A?i  obscure,  doubtful,  ambiguous,  or  figurative  text  must 
never  be  interpreted  in  such  a  sense  as  to  make  it  contradict  a 
plain  one :  for,  in  explaining  the  Scriptures,  consistency  of 
sense  and  principles  ought  so  be  supported  iji  all  their  sevei'al 
parts  ;  and  if  any  one  part  be  so  interpreted  as  to  clash  with 
another,  such  interpretation  cannot  be  justified.  Nor  can  it  be 
otherwise  corrected  than  by  considering  every  doubtful  or  diffi- 
cult text,  first  by  itself,  then  with  its  context,  and  then  by  com- 
paring it  with  other  passages  of  Scripture  t  and  thus  bringing 
what  may  seem  obscure  into  a  consistency  with  what  is  plain 
and  evident. 

The  doctrine  of  transubstantiation,  inculcated  by  the  church  of 
Rome,  is  founded  on  a  strictly  literal  interpretation  of  figurative  ex- 
pressions, this  is  my  body,  &c.  (Matt.  xxvi.  26,  &c.)  and  (which  has 
no  relation  to  the  supper),  eat  my  flesh,  drink  my  blood.  (John  vi.  51 
— 58.)  But  independently  of  this,  we  may  further  conclude  that  the 
sense  put  upon  the  words  "  this  is  my  body"  by  the  church  of  Rome, 
cannot  be  tlie  true  one,  being  contrary  to  the  express  declaration  of 
the  New  Testament  history,  from  which  it  is  evident  that  our  Lord  is 
ascended  into  heaven,  where  he  is  to  continue  "  till  the  time  of  the 
restitution  of  all  things ;'  (Acts  iii.  21.)  that  is,  till  his  second  coming 
to  judgment.  How  then  can  his  body  be  in  ten  thousand  several 
places  on   earth  at  one  and  the  same  time  ?     We  may  further  add 


III.  Sect.  VIII.]        On  the  Analogy  of  Faith.  609 

that»  if  the  doctrine  of  transubstantiation  be  true,  it  will  follow  that 
our  Saviour,  when  he  instituted  the  sacrament  of  the  Lord's  Supper, 
did  actually  eat  his  own  flesh,  and  drink  his  own  blood :  a  conclusion 
this,  so  obviously  contradictory  both  to  reason  and  to  Scripture,  that 
it  is  astonishing  how  any  sensible  and  religious  man  can  credit  such  a 
tenet. 

Upon  a  similar  literal  interpretation  of  Matt.  xvi.  18.  Thou  art 
Peter,  and  upon  this  rock  will  I  build  my  church,  the  church  of  Rome 
has  erected  the  claim  of  supremacy  for  Peter  and  his  successors. 
Hence  building  on  Peter  is  explained  away  by  some  commentators, 
as  being  contrary  to  the  faith  that  Christ  is  the  only  foundation. 
(1  Cor.  iii.  11).  The  most  eminent  of  the  antient  fathers,  as  well  as 
some  of  the  early  bishops  or  popes  of  Rome,  particularly  Gregory  the 
Great,  and  likewise  several  of  the  most  judicious  modern  commen- 
tators, respectively  take  this  rock  to  be  the  profession  of  faith,  which 
Peter  had  just  made  that  Christ  was  the  son  of  God.  The  connection 
however  shews  that  Peter  is  here  plainly  meant.  Thou  art  Peter,  says 
Christ ;  and  upoti  this  rock,  that  is,  Peter,  pointing  to  him  ;  for  thus 
it  connects  with  the  reason  which  follows  for  the  name,  in  the  same 
manner  as  the  reason  is  given  for  that  of  Abraham  in  Gen.  xvii.  5.  and 
of  Israel,  in  Gen.  xxxii.  28.  The  Apostles  are  also  called,  in  other 
parts  of  the  New  Testament,  the  foundation  on  which  the  church  is 
built,  as  in  Eph.  ii.  20.  and  Rev.  xxi.  14.  as  being  the  persons  em- 
ployed in  erecting  the  church,  by  preaching.  It  is  here  promised  that 
Peter  should  commence  the  building  of  it  by  his  preaching,  which  was 
fulfilled  by  his  first  converting  the  Jews  (Acts  ii.  14 — 42),  and  also 
the  Gentiles.  (Acts  x.  xv.  7).  This  passage  therefore  gives  no  coun- 
tenance to  the  papal  supremacy,  but  the  contrary,  for  this  prerogative 
was  personal  and  incommunicable,  i 

6.  Such  passages  as  are  expressed  with  brevity  are  to  be 
expounded  by  those,  iiohere  the  same  doctrines  or  duties  are 
expressed  more  largely  and  fully. 

Even  light  variations  will  oftentimes  serve  for  the  purpose  of  reci- 
procal illustration.  Thus  the  beatitudes  related  in  the  sixth  chapter 
of  Saint  Luke's  Gospel,  though  delivered  at  another  time  and  in  a 
different  place,  are  the  same  with  those  delivered  by  our  Lord  in  his 
sermon  on  the  mount,  and  recorded  in  the  fifth  chapter  of  Saint  Mat- 
thew's Gospel.  Being  however  epitomised  by  the  former  Evangelist, 
they  may  be  explained  by  the  latter.  Further,  the  quotation  from 
Isaiah,  vi.  9,  10.  Hear  ye  indeed,  but  understand  not,  &c.  is  contracted 
in  Mark  iv.  12.  Luke  viii.  10.  and  John  xii.  40.  but  it  is  given  at 
large  in  Matt.  xiii.  14,  15.  and  accordingly  from  this  last  cited  Gospel, 
the  sense  of  the  prophet  is  most  evident.  Again,  Nothing  is  more 
certain  than  that  God  hath  no  pleasure  in  wickedness,  or  sin  (Psal.  v.  4.) 
and  consequently  cannot  be  the  cause  of  sin.     ^Vlien,  therefore,  any 

'  Barrow's  Works,  vol.  i.  p.  5  81.     Grotius  in   loc.     Elsley's  Annotations,  vol  i. 
pp.273 — 275.     Gerard's  Institutes,  p.   163.     See  also  the  commencement  of  Bishop 
Burgess's  Letter  to  his  Clergy,  entitled,  Christ,  and  not  Saint  Peter,  the  Rock  of  the 
Christian  Church,  and  especially  Dr,  A.  Clarke's  Commentary  on  Matt.  xvi.  ig. 
VOL.  II.  R  R 


610  On  the  Analogy  of  Faith.         [Part.  II.  Ch. 

passages  occur  which  appear  to  intimate  the  contrary,  they  must  be 
so  understood  afe  not  to  impugn  this  important  truth.  The  hardening 
of  Pharaoh's  heart,  therefore,  is  not  to  be  taken  as  the  act  of  God,  but 
that  he  permitted  him  to  go  on,  following  his  own  cruel  schemes,  re- 
gardless of  the  divine  judgments.  ^ 

7.  In  ascertaining  the  analogy  of  faith,  the  seat  of  a  subject 
must  be  consulted  and  co?isidered. 

By  the  seat  of  a  subject  we  mean  any  place  or  passage  in  Scripture 
where  any  subject  is  treated,  either  professedly,  or  in  subordination  to 
another  subject,  or  in  which  more  especially  it  is  regularly  discussed 
and  grounded  by  the  special  appointment  of  the  Holy  Spirit.  This  last 
has  been  termed  its  proper  and  principal  seat,  and  is  that  which  must 
chiefly  be  regarded  :  for  there  is  no  article  of  faith,  necessary  to  be 
believed  unto  salvation,  which  is  not  clearly  and  explicitly  proposed  in 
some  part  or  other  of  the  Scripture.  Such  texts  therefore  as  treat 
professedly  on  a  subject,  have  greater  weight  than  those  which  only 
touch  upon  it  incidentally  :  and  texts  that  express  it  absolutely  and  as 
it  is  in  itself,  are  clearer  and  more  decisive  than  such  as  have  a  refe- 
rence to  particular  occasions,  without  a  perfect  knowledge  of  which 
they  cannot  be  understood,  but  may  be  totally  misapprehended. 

Thus  the  Lord's  Supper  is  treated  of,  professedly,  and  in  its  proper 
and  principal  seat,  in  the  words  of  its  institution  related  in  Matt,  xxvi, 
26—28.  Mark  xiv.  22—24.  Luke  xxii.  19,  20.  and  1  Cor.  xi.  23—26. 
Now,  should  any  question  arise  relative  to  this  point,  these  passages 
are  to  be  exclusively  consulted,  and  not  uncertain  or  dubious  places, 
as  Luke  xxiv.  30.  in  which  there  appears  no  vestige  of  the  Lord's 
Supper,  or  John  vi.  51 — 58.  where  indeed  mention  is  made  of  the 
eating  of  Christ's  flesh  and  drinking  his  blood,  but  not  sacramentally, 
as  it  is  done  in  the  Lord's  Supper.  Further,  The  doctrine  of  justifi- 
cation is  considered  in  the  third  chapter  of  Saint  Paul's  epistle  to  the 
Philippians,  as  in  its  proper  seat :  and  the  epistle  to  the  Galatians, 
and  especially  that  to  the  Romans  are  the  principal  seats  of  that 
momentous  doctrine  ;  and  according  to  the  tenor  of  these,  particularly 
Rom.  iii.,  all  the  other  passages  of  Scripture  that  treat  of  justification, 
should  be  explained.  - 

8.  *'  Where  several  doctrines  of  equal  importance  are  pro- 
posed, and  revealed  with  great  clearness,  we  must  be  careful  to 
give  to  each  its  fidl  and  equal  weight." 

"  Thus,  that  we  are  saved  by  the  free  grace  of  God,  and  through 
faith  in  Christ,  is  a  doctrine  too  plainly  affirmed  by  the  sacred  writers 
to  be  set  aside  by  any  contravening  position  :  for  it  is  said.  By  grace 
ye  are  saved  through  faith,  and  that  not  of  yourselves  ;  it  is  the  gift  of 
God.  (Eph.  ii.  8).  But  so,  on  the  other  hand,  are  the  doctrines  of 
repentance  unto  life,  and  of  obedience  unto  salvation  ;  for,  again  it  is 

1  See  this  text  more  fully  considered,  supra.  Vol.  I.  pp.  617 — 619.  J.  E.  PfeifFer 
has  given  some  additional  examples,  illustrating  the  preceding  rule,  in  his  Inst.  Herm. 
Sacr.  pp.  142—144. 

2  Franck's  Guide,  p.  41.  Ffeiffer,  Herm.  Sacr.  c.  xii.  p.  659,  and  Critica  Sacra, 
c.  V.  §  15.  pp.  719,  720.     Gerard's  Institutes,  p.  16l. 


III.  Sect.  VIII.]        On  the  Analogy  of  Faith.  611 

said,  Repent  and  be  converted,  that  your  sins  may  be  blotted  out,  (Acts 
iii.  19.)  and,  If  thou  wilt  enter  into  life,  keep  the  commandments, 
(Matt.  xix.  17).  To  set  either  of  these  truths  at  variance  with  the 
others,  would  be  to  frustrate  the  declared  purpose  of  the  Gospel,  and 
to  make  it  of  none  effect.  Points  thus  clearly  established,  and  from 
their  very  nature  indispensable,  must  be  made  to  correspond  with 
each  other :  and  the  exposition,  which  best  preserves  them  unim- 
paired and  undiminished,  will  in  any  case  be  a  safe  interpretation,  and 
most  probably  the  true  one.  The  analogy  of  faith  will  thus  be  kept 
entire,  and  will  approve  itself,  in  every  respect,  as  becoming  its  divine 
author,  and  worthy  of  all  acceptation^  ' 

Some  farther  I'emarks  might  be  offered,  in  addition  to  the 
above  rules ;  but  as  they  fall  more  properly  under  considera- 
tion in  the  subsequent  part  of  this  work,  the  preceding  observa- 
tions on  the  interpretations  of  Scripture  by  the  analogy  of 
faith  will  perhaps  be  found  abundantly  sufficient.  It  only  re- 
mains to  state,  that,  valuable  as  this  aid  is  for  ascertaining  the 
sense  of  Scripture,  it  must  be  used  in  concurrence  with  those 
which  have  been  illustrated  in  the  foregoing  sections,  and  to 
subjoin  a  few  cautions,  in  the  application  of  the  analogy  of 
faith,  attention  to  which  will  enable  us  successfully  to  *'  compare 
things  spiritual  with  spiritual." 

1.  "  Care,"  then,  "must  be  taken,  not  to  confound  seeming  with 
real  analogies  ; — not  to  rely  upon  merely  verbal  resemblances  when 
the  sense  may  require  a  different  application  ;  not  to  interpret  what 
is  parallel  only  in  one  respect,  as  if  it  were  so  in  all ;  not  to  give 
to  any  parallel  passages  so  absolute  a  sway  in  our  decisions  as  to  over- 
rule the  clear  and  evident  meaning  of  the  text  under  consideration ; 
and,  above  all,  not  to  suffer  an  eagerness  in  multiplying  proofs  of  this 
kind,  to  betray  us  into  a  neglect  of  the  immediate  context  of  the  pas- 
sage in  question,  upon  which  its  signification  must  principally  de- 
pend \"  The  occasion,  coherence,  and  connection  of  the  writing,  the 
argument  carrying  on,  as  well  as  the  scope  and  intent  of  the  para- 
graph, and  the  correspondence  of  the  type  with  its  antitype,  are  all 
to  be  carefully  remarked. 

2.  Further,  "  In  forming  the  analogy  of  faith,  all  the  plain  texts  re- 
lating to  one  subject  or  article,  ought  to  be  taken  together,  impartially 
compared,  the  expressions  of  one  of  them  restricted  by  those  of  an- 
other, and  explained  in  mutual  consistency  ;  and  that  article  deduced 
from  them  all  in  conjunction :  not,  as  has  been  most  commonly  the 
practice,  one  set  of  texts  selected,  which  have  the  same  aspect,  ex- 
plained in  their  greatest  possible  rigour  ;  and  all  others,  which  look 
another  way,  neglected  or  explained  away,  and  tortured  into  a  compa- 
tibility with  the  opinion  in  that  manner  partially  deduced." 

3.  Lastly,  "  The  analogy  of  faith,  as  applicable  to  the  examination 
of  particular  passages,  ought  to  be  very  short,  simple,  and  purely  scrip- 

'  Bishop  Vanmildert's  Bamptoii  Lect.  p.  204.  *  Ibid.  p.  215. 

R  R   2 


612  On  Commentaries.  [Part  II.  Ch. 

tural ;  but  most  sects  conceive  it,  as  taking  in  all  the  complex 
peculiarities,  and  scholastic  refinements,  of  their  own  favourite 
systems."  ' 

Thus,  as  it  has  been  remarked  with  equal  truth  and  ele- 
gance 2,  "  by  due  attention  to  these  principles,  accompanied 
with  the  great  moral  requisites  already  shewn  to  be  indispen- 
sable, and  with  humble  supplication  to  the  throne  of  grace  for 
a  blessing  on  his  labours,  the  diligent  inquirer  after  Scripture 
truth  may  confidently  hope  for  success.  The  design  of  every 
portion  of  holy  writ,  its  harmony  with  the  rest,  and  the  divine 
perfection  of  the  whole,  will  more  and  more  fully  be  displayed. 
And  thus  will  he  be  led,  with  increasing  veneration  and  gra- 
titude, to  adore  him,  to  whom  every  sacred  book  bears  witness, 
and  every  divine  dispensation  led  the  way ;  even  him,  who  is 
Alpha  and  07nega,  thejirst  and  the  last,  Jesus  Christ,  the  same 
yesterday,  to-day,  and  for  ever."  ^ 


SECTION   IX. 

ON    COMMEKTARIES. 

I.  Different  Classes  of  Commentaries. — II.  Nature  of  Scholia. — III. 
Of  Commentaries  strictly  so  called. — IV.  Paraphrases. — V.  Collec- 
tions of  Observations  on  Holy  Writ. — VI.  The  Utility  and  Advantage 
of  Commentaries. — VII.  Design  to  be  kept  in  view,  when  con- 
sulting them. — ^VIII.  Rules  for  consulting  Commentaries  to  the  best 
advantage. 

I.  1  HE  labours  of  expositors  and  commentators  have  been 
divided  into  various  classes,  according  to  the  nature  of  their 
different  works;  for,  although  few  confine  themselves  to  one 
method  of  interpretation,  exclusively,  yet  each  generally  has 
some  predominant  character,  by  which  he  is  peculiarly  dis- 
tinguished.    Thus  some  are, 

1.  Wholly  spiritual  or  figurative ;  as  Cocceius,  and  those 
foreign  commentators  who  have  followed  his  system,  viz.  that 
the  Scripture  is  every  where  to  be  taken  in  the  fullest  sense  it 
will  admit ;  and  in  our  own  country.  Dr.  Gill,  Dr.  Hawker, 
and  some  minor  writers. 

'  Gerard's  Institutes,  p.  161.  The  analogy  of  faith  is  copiously  illustrated,  in 
addition  to  the  authorities  already  cited,  by  Franck,  in  his  Prelect.  Herm.  positio  v. 
pp.  166 — 192;  by  Rambach,  in  his  Instit.  Herni.  Sacrse,  lib.  ii.  c.  i.  pp.  87 — 106; 
by  Jahn  in  his  Enchiridion  Herm.  Generalis,  §  32.  pp.  96 — 100;  by  J.  E.  Pfeiffer,  in 
his  Instit.  Herm.  Sacra;,  pp.  706 — 740;  and  by  Chladenius,  in  his  Institutiones 
Exegeticas,  pp.  406 — 430. 

-  By  Bishop  Vanmildert,  Bampt.  Lect.  p.  216.  3  Rev.  i.  11.  Heb.  xiii.  8, 


III.  Sect.  IX.]  On  Commentaries.  613 

2.  Literal  and  critical :  such  are  Ainsworth,  Wetstein,  Dr. 
Blayney,  Bishop  Patrick,  Lowth,  and  Whitby,  Calmet,  Chais, 
Bishop  Lowth,  Archbishop  Newcome,  Wall,  Dr.  Campbell, 
Dr.  Priestley,  and  others. 

3.  Whollypractical :  as  Musculus,  Zuingle,  Baxter,  Henry, 
Ostervald,  Brown,  Dr.  Fawcett,  the  "  Reformer's  Bible,"  8cc. 
&c. 

4.  Those  who  unite  critical,  philological,  and  practical  ob- 
servations: such  are  the  commentaries  of  Dr.  Dodd,  Bishop 
Mant  and  Dr.  D'Oyly,  Poole,  Scott,  M.  Martin,  Dr.  A. 
Clarke,  Mr.  Benson,  &c.  on  the  entire  Bible,  and  the  para- 
phrases of  Pyle  on  the  Old  Testament ;  on  the  New  Testament, 
Dr.  S.  Clarke  and  Pyle,  Dr.  Doddridge,  Mr.  Locke,  Dr. 
Benson,  Dr.  Macknight ;  Mr.  Orton  on  the  Old  Testament ; 
Mr.  Gilpin  on  the  New  Testament,  &c.  &c. 

A  more  correct  classification  of  expository  writings  may 
be  into  scholiasts,  commentators  and  paraphrasts :  whose  united 
design  is,  to  lead  their  readers  to  the  right  understanding  of 
the  author  whom  they  undertake  to  explain.  Hence  their 
province  is,  to  illustrate  obscure  passages,  to  reconcile  apparent 
contradictions,  to  obviate  difficulties,  whether  verbal  or  real^ 
and,  in  short,  to  remove  every  thing  that  may  tend  to  excite 
doubts  in  the  minds  of  the  readers  of  the  Bible. 

II.  Scholia,  are  short  explanatory  notes  on  the  sacred  wri- 
ters ;  whose  authors,  termed  scholiasts,  particularly  aim  at  bre- 
vity. In  this  kind  of  expository  writings,  obscure  words  and 
phrases  are  explained  by  such  as  are  more  clear;  figurative, 
by  such  as  are  proper;  and  the  genuine  force  of  each  word 
and  phrase  is  pointed  out.  Further,  the  allusions  to  antient 
manners  and  customs  are  illustrated,  and  whatever  light  may 
be  thrown  upon  the  sacred  writer  from  history  or  geography, 
is  carefully  concentrated,  and  concisely  expressed :  nor  does  the 
scholiast  fail  to  select  and  introduce  the  principal  and  most 
valuable  various  readings,  whose  excellence,  antiquity,  and 
genuineness,  to  the  best  of  his  judgment,  give  them  a  claim  to 
be  noticed.  The  discordant  interpretations  of  difficult  passages 
are  stated  and  examined,  and  the  most  probable  one  is  pointed 
out.  These  various  topics,  however,  are  rather  touched  upon, 
than  treated  at  length :  though  no  material  passages  are  (or  at 
least  ought  to  be)  left  unnoticed,  yet  some  very  obscure  and 
difficult  passages  are  left  to  be  discussed  and  expounded  by 
<more  learned  men.  Such  was  the  method,  according  to  which 
the  antient  scholiasts  composed  their  scholia,  for  illustrating 
Homer,  Sophocles,  Aristophanes,  Horace,   Virgil,  and  other 

II  R  3 


614-  On    Cotnmentaries.  [Part  II.  Ch. 

Greek  and  Latin  classics :  and  the  same  mode  has  been 
adopted  by  those  Christian  writers  who  have  written  scholia 
on  the  Bible.  • 

III.  The  various  topics,  which  engage  the  attention  of  the 
scholiast,  are  also  discussed,  but  more  at  length,  by  Commen- 
tators ;  whose  observations  form  a  series  of  perpetual  annota- 
tions on  the  sacred  writers,  and  who  point  out  more  clearly  the 
train  of  their  thoughts,  as  well  as  the  coherence  of  their  expres- 
sions. The  commentator  therefore  not  only  furnishes  summaries 
of  the  argument,  but  also  resolves  the  expresions  of  his  author 
into  their  several  parts,  and  shews  in  what  respects  they  agree, 
as  well  as  where  they  are  apparently  at  variance.  He  further 
weighs  and  examines  different  passages,  that  admit  of  different 
interpretations ;  and  while  he  offers  his  own  views,  he  confirms 
them  by  proper  arguments  or  proofs,  and  solves  any  doubts 
which  may  attend  his  own  interpretation.  Further,  a  judicious 
commentator  will  avoid  all  pi'olix,  extraneous,  and  unnecessary 
discussions,  as  well  as  far-fetched  explanations,  and  will  bring 
every  philological  aid  to  bear  upon  passages  that  are  in  any 
degree  difficult  or  obscure.  Commentators  ought  not  to  omit 
a  single  passage  that  possesses  more  than  ordinary  difficulty, 
though  the  contrary  is  the  case  with  many,  who  expatiate  very 
copiously  on  the  more  easy  passages  of  Scripture,  while  they 
scarcely  touch  on  those  which  are  really  difficult,  if  they  do  not 
altogether  omit  to  treat  of  them.  In  a  word,  it  is  the  commen- 
tator's province  to  remove  every  difficulty  that  can  impede  the 
biblical  reader,  and  to  produce  whatever  can  facilitate  his 
studies,  by  rendering  the  sense  of  the  sacred  writings  more  clear 
and  easy  to  be  apprehended. 

IV.  A  Paraphrase  is  an  exposition  of  the  same  thing  in  other 
words :  the  paraphrast,  therefore,  differs  from  the  commen- 
tator in  this  respect,  viz.  that  whatever  is  fully  explained  by 
the  latter  in  his  perpetual  annotations,  the  former  expounds  by 
rendering  the  whole  discourse,  as  well  as  every  expression,  of 
the  sacred  writer  in  equivalent  terms ;  so  that  what  is  obscure 
is  thus  rendered  more  perspicuous,  in  one  continued  and 
unbroken  narrative.  Provided  the  integrity  of  his  author's 
sense   be   observed,  the  paraphrast  is  at  liberty  to  abridge  what 

1  Somewhat  similar  to  Scholia  are  the  questions  or  inquiries  concerning  particular 
books  of  Scripture,  which  were  composed  by  antient  ecclesiastical  writers  ;  they  differ 
from  Scholia  in  this  respect,  that  questions  are  exclusively  confined  to  the  consideration 
of  some  difficult  passages  only,  whose  meaning  was  at  that  time  an  object  of  discussion, 
while  it  is  the  design  of  Scholia  to  notice  evcri/  difficult  or  obscure  passage  with  brevity 
and  perspicuity.  Augustine,  among  other  biblical  treatises,  wrote  two  books  of  Qtues- 
tiones  Evangelicce,  on  the  Gospels  of  Saint  Matthew  and  Saint  Luke. 


III.  Sect.  IX.]  On    Commentaries.  615 

is  narrated  at  length,  to  enlarge  on  what  is  written  with  bre- 
vity, to  supply  supposed  omissions,  to  fill  up  chasms,  to  illus- 
trate obscure  and  apparently  involved  passages,  by  plain,  clear, 
and  neatly  turned  expressions,  to  connect  passages  which  seem 
too  far  asundei',  or  not  disposed  in  order  either  of  time  or 
subject,  and  to  arrange  the  whole  in  a  regular  series.  These, 
indeed,  it  must  be  admitted,  are  important  liberties,  not  to  be 
taken  with  the  Scriptures  by  aw/ paraphrast  without  the  utmost 
caution,  and  even  then  only  in  the  most  sparing  manner. 
Paraphrases  have  been  divided  by  Professor  Rambach  ',  and 
other  writers  on  the  interpretation  of  the  Bible,  into  two 
classes — historical  and  textual.  In  the  former  class  of  para- 
phrases, the  argument  of  a  book  or  chapter  is  pursued  histo- 
rically ;  and  the  paraphrast  endeavours  to  give  his  author's 
meaning  in  perspicuous  language.  In  the  latter  instance,  the 
paraphrast  assumes,  as  it  were,  the  person  of  the  sacred  writer, 
closely  pursues  the  thread  of  his  discourse,  and  aims  at  express- 
ing every  word  and  phrase,  though  in  circumscribed  limits,  yet 
in  terms  that  are  both  clear  and  obvious  to  the  capacities  of  his 
readers.  Hence  it  would  appear,  that  a  paraphrase  is  the 
most  difficult  species  of  expository  writing ;  and,  as  the  number 
of  paraphrasts  on  the  Scriptures  is,  comparatively,  small,  (pro- 
bably from  this  circumstance),  the  ingenious  classification  of 
them  proposed  by  Rambach  is  not  sufficiently  important  to 
render  it  necessary  that  we  should  form  them  into  a  separate 
class  of  interpreters.  It  is  of  infinitely  greater  moment  to  Bible 
readers,  when  purchasing  works  of  this  description,  that  they 
select  those  which  are  neither  too  prolix  nor  too  expensive,  and 
whose  authors  avoid  every  thing  like  party-spirit ;  neither  ex- 
tolling beyond  measure  any  thing  antient,  merely  because  it  is 
of  remote  antiquity,  nor  evincing  a  spirit  of  dogmatical  inno- 
vation ;  but  who,  ''  rightly  dividing  the  word  of  truth,"  while 
they  express  themselves  in  clear  and  perspicuous  terms,  shew 
themselves  to  be  well  skilled  both  in  the  theory  and  application 
of  sound  principles  of  scriptural  interpretation,  and  who  have 
diligently  availed  themselves  of  every  internal  and  external  aid 
for  ascertaining  the  sense  of  the  sacred  writers. 

V.  Closely  allied  to  commentaries,  are  the  collections  of 
observations  illustrative  of  the  sacred  writings,  which  have  been 
formed  of  late  years,  and  require  to  be  consulted  with  similar 
cautions,  and  in  the  same  manner.  These  books  of  observations 
are   either  grammatical   and   philological,  or    miscellaneous; 


Rambachii  Institutiones  Herineneutic;e,  pp.  706,  707. 
R  R    4- 


616  On   Commentaries.  [Part  II.  Ch. 

sometimes  they  discuss  only  a  few  passages  which  are  peculiarly 
difficult  and  obscure,  and  sometimes  they  appear  in  the  form 
of  a  grammatical  and  philological  commentary,  following  the 
order  of  the  sacred  books.  On  this  account,  as  well  as  to  faci- 
litate reference,  we  have  classed  them  with  expositions  of  the 
Bible :  of  the  best  editions  of  all  these,  the  reader  will  find 
some  account  in  No.  VII.  of  the  Appendix  to  this  volume, 
occasionally  interspersed  with  concise  bibliographical  and  cri- 
tical observations. 

VI.  Opinions  widely  different  have  been  entertained  respect- 
ing the  utility  and  advantage  resulting  from  commentaries,  an- 
notations, and  other  expositions  of  the  sacred  writings.  By 
some,  who  admire  nothing  but  their  own  meditations,  and  who 
hold  all  human  helps  in  contempt,  commentaries  are  despised 
altogether,  as  tending  to  found  our  faith  on  the  opinions  of 
men  rather  than  on  the  divine  oracles ;  while  others,  on  the  con- 
trary, trusting  exclusively  to  the  expositions  of  some  favourite 
commentators,  receive  as  infallible  whatever  views  or  opinions 
they  may  choose  to  deliver,  as  their  expositions  of  the  Bible. 
The  safest  way  in  this  case,  as  in  all  others,  is  to  take  the 
middle  path,  and  occasionally  to  avail  ourselves  of  the  labours 
of  commentators  and  expositors,  while  we  diligently  inves- 
tigate the  Scriptures  for  ourselves,  without  relying  exclusively 
on  our  own  wisdom,  or  being  fascinated  by  the  authority  of  an 
eminent  name. 

The  late  eminent  divine  and  theological  tutor,  Dr.  Campbell, 
was  of  opinion  that  the  Bible  should  be  first  read  and  studied 
imthout  a  commentary ;  but  his  advice  was  addressed  to  stu- 
dents who  were  previously  acquainted  with  the  originals ;  and 
though  the  design  of  the  present  work  is  to  facilitate  to  studious 
inquirers  the  understanding  of  the  Scriptures,  yet  the  author 
presumes  not  to  suppose  that  his  labours  will  supersede  the 
necessity  of  commentaries ;  or  that  he  can  furnish  them  with 
all  that  information  which  renders  such  works  desirable  to 
the  generality  of  Bible  readers.  A  sensible  writer  has  ob- 
served, that  the  Bible  is  a  learned  book,  not  only  because 
it  is  written  in  the  learned  languages,  but  also  as  containing 
allusions  to  various  facts,  circumstances,  or  customs  of  anti- 
quity, which,  to  a  common  and  unlettered  reader,  require  ex- 
planation. So  far,  indeed,  as  relates  to  the  way  of  salvation, 
*'  he  that  runs  may  read  :"  but  there  are  many  important  points, 
if  not  of  the  first  importance,  in  which  we  may  properly 
avail  ourselves  of  the  labours  of  inquirers  who  have  preceded 
us ;  especially  in  clearing  difficulties,  answering  objections, 
and  reconciling  passages  which  at  first  sight  appear  contra- 
dictory. 


III.  Sect.  IX.]  On   Commentaries.  617 

Further,  **  the  Bible  is  a  large  book,  and  we  are  under  no 
small  obligations  to  those  who  have  collated  its  different  parts — 
the  New  Testament  with  the  Old, — the  prophetic  with  the  his- 
torical books,  &c. ;  and  to  reject  their  assistance,  in  making  the 
Scriptures  their  own  interpreter,  is  to  throw  away  the  labours 
of  many  ages.  As  well  might  we  reject  all  our  historians, 
and  insist  on  believing  nothing  but  what  we  derive  immediately 
from  state  papers,  original  records,  or  other  documents,  on 
which  all  history  is  founded."  Once  more,  "  the  Bible  is  in- 
tended as  a  directory  for  our  faith  and  practice.  Now,  to  have 
an  experienced  friend,  who  has  long  been  in  the  habit  of 
perusing  it  with  patient  study  and  humble  prayer, — to  have  such 
a  friend  at  hand,  to  point  out  in  every  chapter  what  may  be 
useful  or  important,  and  especially  to  disclose  its  latent  beau- 
ties, may  be  no  less  desirable  and  useful,  than  it  is,  when  travel- 
ling in  a  foreign  country,  to  have  with  us  a  companion  who 
has  passed  the  same  route,  and  is  acquainted  both  with  the 
road,  and  with  the  objects  most  worthy  of  notice.  It  is  granted, 
however,  that  there  are  extremes ;  and  that  it  is  no  less  wrong 
to  place  implicit  confidence  in  commentators,  than  it  is  to  treat 
them  with  contempt :  to  derive  advantage  from  them,  we  should 
treat  them  as  commentators  onlyy  and  not  as  inspired  writers."  • 

VII.  The  use  to  be  made  of  interpreters  and  commentators 
is  twofold : 

First,  that  we  may  acquire  from  them  a  method  of  interpreting 
the  Saiptures  correctly. 

It  is  not  sufficient  that  we  be  enabled  rightly  to  understand  the 
Bible  ourselves,  but  it  is  essentially  necessary  that  those  who  are  de- 
stined for  the  sacred  office  should  be  able  to  explain  it  with  facility, 
and  also  to  communicate  its  sense  and  meaning  with  perspicuity  to 
others.  As,  however,  this  faculty  is  not  to  be  attained  merely  by  study- 
ing rules  for  the  interpretation  of  the  Scriptures,  habitual  and  constant 
practice  must  be  superadded  ;  and  it  will  further  prove  of  singular 
advantage  to  place  before  us  some  good  expositors,  as  models  for  our 
imitation.  In  order  to  accomplish  this  desirable  object,  we  nmst 
not  accummulate  and  read  every  interpreter  or  commentator  indis- 
criminately,  but  should  select  one  or  two,  or  a  few  at  most,  of  acknow- 
ledged character  for  learning  and  piety  ;  and,  by  frequent  perusal 
of  them,  as  well  as  by  studying  their  manner  of  expounding, 
shoidd  endeavour  to  form  ourselves  after  them,  until  we  are  com- 
pletely masters  of  their  method.  But  the  reading  of  commentaries 
will  further  assist  us. 

Secondly,  to  understand  whatever  passages  appear  to  us  to 
be  difficult  and  obscure. 

*  The  Christian  Reader's  Guide,  by  Thomas  Williams,  part  i.p.  82. 


618  On   Commentaries.  [Part  II.  Ch. 

It  is  not  to  be  denied  that  there  are  many  passages  in  the  sacred 
writings  both  difficult  and  obscure,  in  consequence  of  the  various  times 
when  the  different  books  were  written,  the  different  topics  of  which 
they  treat,  and  their  allusions  to  antient  customs,  &c.  The  helps,  by 
which  most  of  these  difficulties  may  be  removed,  have  already  been 
stated  in  the  course  of  the  present  work.  But  we  cannot  suppose  that 
the  solitary  and  unassisted  researches  even  of  the  most  learned  expo- 
sitor are  adequate  to  the  removal  of  every  difficulty,  or  to  the  elucidation 
of  every  obscurity,  or  that  he  is  not  liable  to  mistake  the  sense  of  the 
sacred  penman.  By  the  united  labours,  however,  of  many  learned  and 
pious  men,  of  different  ages  and  countries,  we  are  put  in  possession  of 
accumulated  information  relative  to  the  Bible ;  so  that  we  may  derive 
large  accessions  of  important  knowledge  from  the  judiciom  use  of  the 
writings  of  commentators  and  expositors. 

VIII.  In  order,  then,  that  we  may  avail  ourselves  of  their 
valuable  labours  to  the  utmost  advantage,  the  following  hints 
are  submitted  to  the  consideration  of  the  reader. 

1.  We  should  take  care  that  the  reading  of  commentators 
does  not  draw  us  away  from  studying  the  Scriptures  for 
ourselveSi  from  investigating  their  real  meanings  and  meditating 
on  their  important  contents. 

This  would  be  to  frustrate  the  very  design  for  which  commentaries 
are  written,  namely,  to  facilitate  our  labours,  to  direct  us  aright  where 
we  are  in  danger  of  falling  into  error,  to  remove  doubts  and  difficul- 
ties which  we  are  ourselves  unable  to  solve,  to  reconcile  apparently 
contradictory  passages,  and,  in  short,  to  elucidate  whatever  is  obscure 
or  unintelligible  to  us.  In  the  first  instance,  therefore,  no  commen- 
tators should  be  consulted  until  we  have  previously  investigated  the 
sacred  writings  for  ourselves,  making  use  of  every  grammatical  and 
historical  help,  comparing  the  scope,  context,  parallel  passages,  the 
analogy  of  faith,  &c.  ;  and  even  then  commentaries  should  be  resorted 
to  only  for  the  purpose  of  explaining  what  was  not  sufficiently  clear 
or  of  removing  our  doubts.  This  method  of  studying  the  sacred 
volume  will,  unquestionably,  prove  a  slow  one  ;  but  the  student  will 
proceed  with  certainty  ;  and,  if  he  have  patience  and  resolution 
enough  to  persevere  in  it,  he  will  ultimately  attain  greater  proficiency 
in  the  knowledge  of  the  Scriptures,  than  those  who,  disregarding 
this  method,  shall  have  recourse  wholly  to  assistances  of  other  kinds. 
From  the  mode  of  study  here  recommended,  many  advantages  will 
result.  In  the  first  place,  the  mind  will  be  gradually  accustomed  to 
habits  of  meditation  :  without  which  we  cannot  reasonably  hope  to 
attain  even  a  moderate,  much  less  a  profound  knowledge  of  the  Bible  ; 
— secondly,  those  truths  will  be  more  readily  as  well  as  indelibly  im- 
pressed on  the  memory,  which  have  thus  been  *' marked,  learned, 
and  inwardly  digested"  in  the  mind  by  silent  thought  and  reflexion  ; 
— and,  thirdly,  by  pursuing  this  method,  we  shall  perceive  our  own 
progress  in  sacred  literature  more  readily,  than  if  (like  idle  drones  in  a 


III.  Sect.  IX.]  Oil   Commetitaries.  619 

bee-hive)  we  devour  and  exhaust  the  stores  provided  by  the  care  and 
labour  of  others. ' 

2.  We  should  not  incoiisiderately  assent  to  the  interpretation 
of  any  expositor  or  commentator,  or  yield  a  blind  and  servile 
obedience  to  his  authwity. 

The  canon  given  by  Saint  Paul,  (1  Thess.  v.  21.) — Frove  all  things, 
hold  fast  that  which  is  good, — is  therefore  particularly  worthy  of  our 
iiotice  :  for,  since  no  man  is  an  infallible  judge  of  the  sense  of  Scrip- 
ture, not  only  the  expositions  given  by  commentators  ought  to  be 
carefiilly  examined  ;  but  we  should  also  particidarly  investigate  the 
proofs  by  which  they  support  their  interpretations,  uninfluenced  by 
the  celebrity  of  their  names,  the  semblance  of  ingenuity  and  novelty, 
the  appearance  of  learning,  or  the  excellency  of  speech  *.  Commen- 
tators, in  fact,  are  witnesses,  not  judges  :  their  authority  is  merely 
human,  and  does  not  surpass  the  sphere  of  human  belief.  But  we 
should  not  read,  exclusively,  commentators  of  a  particular  school,  to 
which  we  are  perhaps  attached,  and  to  whose  opinions  we  subscribe  ; 
and  though  the  writings  of  those  who  inculcate  erroneous  doctrines  are 
to  be  received  with  the  greatest  suspicion,  yet  they  are  not  to  be 
altogether  disregarded,  as  they  sometimes  contain  valuable  and  impor- 
tant hints  for  the  elucidation  of  difficult  passages  of  Scripture.  That 
he  may  not  be  misunderstood,  the  author  will  explain  himself  by  a 
single  example.  The  variety  of  erroneous  theological  notions,  asserted 
in  different  publications  by  the  late  Dr.  Priestley,  has  justly  excited 
suspicions  in  the  minds  of  all,  who  cherish  a  regard  for  what  they 
conscientiously  believe  to  be  the  peculiar  doctrines  of  the  Christian 
dispensation  ;  so  that  any  theological  or  expository  writings,  bearing 
his  name,  are  by  them  received  with  caution,  and  subjected  to  the 
most  rigorous  exatnination.  His  "  Notes  on  all  the  Books  of  Sciip- 
ture"  are,  nevertheless,  well  worthy  of  being  consulted  :  for  "  though 
the  doctor  keeps  his  own  creed  (Unitarianism)  continually  in  view, 
especially  when  considering  those  texts  which  other  religious  people 
adduce  in  favour  of  theirs,  yet  his  work  contains  many  invaluable 
notes  and  observations,  particularly  on  the  philosophy,  natural  history, 
geography,  and  chronology  of  the  Scriptures  :  and  to  these  subjects 
few  men  in  Europe  were  better  qualified  to  do  justice."  ^ 

3.  The  best  commentators  and  interpreters  only  are  to  be 
read. 

So  numerous  are  the  commentaries  At  present  extant  on  the  sacred 
writings,  that  to  notice  them  all  would  require  a  distinct  volume. 
Not  to  mention  the  magnitude  of  their  cost^  the  labour  and  fatigue  of 
turning  over  and  examining  such   a  multitu"de  of  massy  volumes,  is 


'  Bauer,  Herm.  Sacr.  p.  302.  Steph.  Gausseni  DissertatK^  de  Ratione  Studii Theo- 
logici,  pp.  2,5,  26.  Dr.  Henry  Owen's  Directions  for  youi\^  Students  in  Divinity, 
p.  ."37.  5th  edit. 

'2  CD.  Beckii  Monogramata  Hermeneutices  Librorum  Now  Testamenti,  pars  i, 
pp.  174,  175. 

3  Dr.  A.Clarke,  General  Preface  to  vol.  i,  of  his  Commentary  c\  the  Bible,  p.  xi. 


620  On   Commentaries.  [Part  II.  Ch. 

sufficient  to  deter  any  one  from  the  study  of  them :  and  must  neces- 
sarily prevent  an  ingenuous  student  from  deriving  any  real  advantage. 
For  the  perplexity  of  mind,  arising  from  so  great  a  variety  of  conflict- 
ing opinions,  will  either  disgust  him  altogether  with  sacred  studies, 
or  he  will  so  bewilder  himself,  that  he  will  not  be  able  to  determine 
which  to  follow  or  embrace. 

Although  the  more  antient  commentators  and  expositors  did  not 
possess  those  peculiar  facilities  for  interpreting  the  Scriptures,  with 
which  we  are  now  happily  favoured,  yet  they  are  not  to  be  altogether 
despised  by  those,  who  may  have  leisure  and  opportunity  to  consult 
them,  for  the  purpose  of  tracing  the  time  when,  and  the  authors  by 
whom,  particular  expositions  of  certain  passages  were  first  introduced. 
The  more  antient  interpreters,  being  coeval  or  nearly  so  with  the 
sacred  writers,  and  also  living  in  the  neighbouring  countries,  are  thus 
rendered  good  evidence  for  the  received  sense  of  certain  words  in  their 
day.  Hence  the  Jews  frequently  throw  much  light  on  the  meaning 
of  Hebrew  words  and  usages,  as  may  be  seen  in  the  extracts  from 
their  writings  which  are  to  be  found  in  all  the  larger  commentaries  : 
and  in  like  manner  the  Greek  fathers,  the  value  of  whose  labours  it 
has  been  the  fashion  unduly  to  depreciate,  are  excellent  evidence  for 
the  meaning  attached  to  Greek  words,  particularly  in  controversies 
relating  to  the  deity  of  Jesus  Christ,  the  reality  and  efficacy  of  his 
atonement,  &c.  And  since  there  are  some  expositions  of  very  import- 
ant passages,  in  which  all  or  nearly  all  expositors,  both  antient  and 
modern,  are  agreed,  these  have  a  high  claim  to  our  attention.  ' 

Of  the  more  modern  commentators,  the  best  only  must  be  selected, 
Avhom  we  may  consult  as  guides  :  And  those  may  be  considered  as  the 
best  commentators,  who  are  most  deeply  fiirnished  with  the  requisite 
critical  skill ;  who  most  diligently  investigate  the  literal  sense,  and  do 
not  attempt  to  establish  a  mystical  sense  until  the  literal  sense  is 
most  clearly  ascertained ;  who  do  not  servilely  copy  the  remarks  of 
preceding  commentators,  but,  while  they  avail  themselves  of  every 
help  for  the  interpretation  of  the  Scriptures,  elicit  what  appears  to 
be  the  true  meaning,  and  support  it  by  such  clear  and  cogent  argu- 
ments, and  state  it  with  such  perspicuity,  as  convinces  the  reader's 
judgment.  To  these  acquirements,  it  is  scarcely  necessary  to  add, 
that  deep,  yet  sober  piety  and  uprightness,  are  indispensably  necessary 
to  a  commentator  on  Holy  Writ. 

On  the  subject  of  commentaries,  it  is  an  excellent  advice  of 
Ernesti's%  that  we  shall  find  considerable  advantage  in  making 
memoranda  of  the  more  difficult  passages  of  the  sacred  writings, 
which  have  been  variously  explained  by  expositors,  as  well  as  of  such 
passages  as  are  particularly  worthy  of  note,  but  concerning  which  our 
own  researches,  or  those  of  others,  have  failed  in  procuring  satisfac- 
tory information.  Thus,  whenever  any  new  commentary  falls  into 
our  hands,  we  can  in  a  short  time  ascertain  whether  it  contains  any 
thing  intrinsically  new  or  valuable,  or  that  may  lead  us  to  ascertain 
the  genuine  sense  of  a  passage.     By  consulting  commentators  and 

'  Bauer,  Herm.  Sacr.  p.  304.     Turretiii  de  Interp.  Sac.  Scrip,  p.  355. 
"  Institutip  Interpretis  Novi  Testamenti,  part  iii.  cap.  ix.  §  44.  p.  306. 


III.  Sect.  IX.]  On   Commentaries.  621 

expositors  in  this  manner,  we  shall  be  able  to  distinguish  ideas  of  things 
from  ideas  of  sounds ;  and,  thus  becoming  habituated  to  the  investigation 
and  consideration  of  the  sacred  writings,  we  shall,  under  divine  teaching, 
be  enabled  to  understand  the  mind  of  the  Spirit  in  the  Scriptures. 

4.  Where  it  does  not  appear  that  either  antient  or  modern 
interpreters  had  more  knowledge  than  ourselves  respecting 
particular  passages ;  and  where  they  oifer  only  conjectures, — 
in  such  cases  their  expositions  ought  to  be  subjected  to  a  strict 
examination.  If  their  reasons  are  then  found  to  be  valid,  we 
should  give  our  assent  to  them  :  but,  on  the  contrary,  if  they 
prove  to  be  false,  improbable,  and  insufficient,  they  must  be 
altogether  rejected. 

Lastly,  as  there  are  some  commentaries,  which  are  either 
wholly  compiled  from  the  previous  labours  of  others,  or  contain 
observations  extracted  from  their  writings,  if  any  thing  appear 
confused  or  perplexed  in  such  commentaries,  the  original 
sources  whence  they  were  compiled  must  be  referred  to,  and 
diligently  consulted. 


Having  stated  and  illustrated,  in  the  preceding  chapters, 
the  different  senses  of  the  sacred  writings,  and  the  various  sub- 
sidiary means  by  which  to  ascertain  those  senses, — it  remains 
that  we  shew  in  what  manner  the  sense,  when  discovered,  is 
to  be  communicated,  expounded,  and  applied.  The  consider- 
ation of  this  topic  will  lead  us  to  notice  the  interpretation  of 
the  Historical,  Mystical,  Prophetical,  Typical,  Doctrinal,  and 
Moral  parts  of  the  Bible,  as  well  as  of  the  Promises  and  Threat- 
enings  contained  in  the  Scriptures,  together  with  that  Practical 
Application  of  them  to  the  heart  and  conscience  of  the  reader, 
without  which  all  knowledge  will  be  in  vain.  If,  indeed,  the 
previous  investigation  of  the  sense  of  Scripture  be  undertaken 
with  those  moral  and  devout  qualifications  which  have  been 
stated  in  the  beginning  of  this  work  ^,  it  is  scarcely  possible 
that  we  can  fail  to  understand  the  meaning  of  the  word  of 
God. 

'  See  Vol,  I,  pp.  558,  559. 


(     622     )  [PartH. 


CHAPTER  IV. 

ON.  THE  HISTORICAL  INTERPRETATION  OF  THE  SCRIPTURES. 

I.  Historical  Interpretation  defined. — Rules  for  the  Historical  Interpre- 
tation of  the  Scriptures. — II.  On  the  Interpretation  of  Scripture- 
Miracles. 

I.  1  HE  Bible  being  a  collection  of  writings  executed  at  diffe- 
rent and  distant  times,  partly  historical,  partly  didactic,  and 
partly  prophetic,  but  throughout  revealing  the  will  of  God  to 
man,  it  is  generally  admitted  that  it  ought  not  to  be  contem- 
plated as  one  book.  But  since  it  is  not  sufficient  to  know 
grammatically  the  different  expressions  employed  by  writers,  in 
order  to  interpx'et  antient  works,  so  it  is  necessary  that  we 
add  Historical  Interpretation  to  our  grammatical  or  literal 
knowledge.  By  historical  interpretation  we  are  to  understand, 
that  we  give  to  the  words  of  the  sacred  author  that  sense  which 
they  bore  in  the  age  when  he  lived,  and  which  is  agreeable  to 
the  degree  of  knowledge  he  possessed,  as  well  as  conformable 
to  the  religion  professed  by  him,  and  to  the  sacred  and  civil 
rites  or  customs  that  obtained  in  the  age  when  he  flourished. 
In  investigating  the  historical  interpretation  of  the  Scriptures, 
the  following  hints  may  be  found  useful. 

1.  The  books  of  the  Old  and  New  Testament  are^  each,  to  be 
frequently  and  carefully  read,  and  the  subjects  therein  treated 
are  to  be  compared  together,  in  order  that  we  may  ascertain  the 
meaning  of  what  the  authors  thought  and  wrote. 

They,  who  wish  to  attain  an  accurate  knowledge  of  the  philoso- 
phical notions  of  Plato,  Aristotle,  or  any  other  of  the  antient  Grecian 
sages,  will  not  consult  the  later  Platonic  writers,  or  the  scholastic 
authors  who  depended  wholly  on  the  authority  of  Aristotle,  and  whose 
knowledge  of  his  works  was  frequently  very  imperfect,  but  will  rather 
peruse  the  writings  of  the  philosophers  themselves : — in  like  manner, 
the  books  of  the  Old  and  New  Testament  are  to  be  constantly  and  care- 
fully perused  and  weighed  by  him,  who  is  sincerely  desirous  to  obtain 
a  correct  knowledge  of  their  important  contents.  For,  while  we  collate 
the  expressions  of  each  writer,  we  shall  be  enabled  to  harmonise 
those  passages  which  treat  on  the  same  topics  ;  and  may  reasonably 
hope  to  discover  their  true  sense.  Some  foreign  biblical  critics,  how- 
ever, (who,  in  their  zeal  to  accommodate  the  immutable  truths  of 
Scripture  to  the  standard  of  the  present  age,  would  divest  the  Chris- 
tian dispensation  of  its  most  important  doctrines),  have  asserted  that, 
in  the  interpretation  of  the  Old  Testament,  all  reference  to  the  New 
Testament  is  to  be  excluded.    But,  unless  we  consult  the  latter,  there 


Ch.  IV.]  Oji  the  Historical  Interpretation  of  Scripture.         623 

are  passages  in  the  Old  Testament,  whose  meaning  cannot  be  fully 
apprehended.  To  mention  only  one  instance  out  of  many  that  might 
be  adduced: — In  Gen.  i.  26,  27.  God  is  said  to  have  created  man 
after  his  own  image :  this  passage  (which,  it  shoxdd  be  recollected, 
describes  man  in  his  primeval  state  of  spotless  innocence,  before  he 
became  corrupted  by  the  fall),  the  divines  in  question  affirm,  must  be 
interpreted  according  to  the  crude  and  imperfect  notions  entertained 
by  the  antient  heathen  nations  concerning  the  Deity  ^ !  But,  if  we 
avail  ourselves  of  the  information  communicated  in  the  New  Testa- 
ment (as  we  are  fully  warranted  to  do  by  the  example  of  Christ  and 
his  inspired  apostles),  we  shall  be  enabled  to  form  a  correct  notion 
of  the  divine  image  intended  by  the  sacred  historian  ;  viz.  that  it  con- 
sisted in  righteousness,  true  holiness,  and  knowledge.  See  Eph.  iv. 
24.  and  Col.  iii.  10. 

2.  It  is  also  indispensable  that  we  lay  aside,  in  many  instances, 
that  more  accurate  knowledge  which  we  possess,  of  natural  things, 
in  order  that  we  may  fidly  enter  into  the  meaning  of  different' 
parts  of  the  sacred  writings. 

The  antient  Hebrews  being  altogether  ignorant  of,  or  imperfectly 
acquainted  with,  many  things,  the  nature  of  which  is  now  fully  ex- 
plored and  well  known,  it  were  absurd  to  apply  our  more  perfect 
knowledge  to  the  explanation  of  things  which  are  related  according  to 
the  limited  degrees  of  knowledge  they  possessed.  Hence  it  is  not  ne- 
cessary that  we  should  attempt  to  illustrate  the  Mosiac  account  of  the 
creation  according  to  the  Copernican  system  of  the  universe,  which 
the  experiments  of  philosophers  have  shewn  to  be  the  true  one.  As 
the  Scriptures  were  composed  with  the  express  design  of  making  the 
divine  will  known  to  man,  the  sacred  authors  might,  and  did,  make 
use  of  popular  expressions  and  forms  of  speech,  then  in  use  among  the 
persons  or  people  whom  they  addressed ;  the  philosophical  truth  of 
which  they  neither  affirmed  nor  denied.  * 

3.  The  historical  interpretation  of  the  Scriptures  will,  fur- 
ther,  be  esentially  promoted  by  an  acquaintance  with  the  history 
of  such  antient  nations  or  people,  as  did  not  possess  a  higher 
degree  of  ctdtivation  than  the  Hebrews  or  Jews. 

A  judicious  comparison  of  the  notions  that  obtained  among  antient, 
and  comparatively  uncultivated  nations,  with  those  entertained  by  the 
Hebrews  or  Jews,  will,  from  their  similitude,  enable  us  to  enter  more 
fully  into  the  meaning  of  the  sacred  writers.  Thus  many  pleasing  il- 
lustrations of  patriarchal  life  and  manners  may  be  obtained  by  com- 

>  How  crude,  imperfect,  and  erroneous  these  views  of  the  Heathens  were  respecting 
the  Almighty,  has  been  shewn  at  great  length  by  various  eminent  advocates  for  the 
truth  and  divine  origin  of  Revelation ;  but  no  one  has  discussed  it  more  elaborately 
than  Dr.  Leland,  in  his  "  Advantage  and  Necessity  of  the  Christian  Revelation,  as  shewn 
from  the  state  of  Religion  in  the  Heathen  World."  1768,  8vo.  pp.  667 — 665.  Re- 
printed at  Glasgow  in  1819.  in  2  vols.  A  compendious  notice  of  the  heathen  notions 
respecting  the  Deity  is  given  in  Vol.  T.  pp.  4 — 12. 

2  On  this  subject,  the  reader  may  compare  Vol.  I.  Appendix  No.  III.  Sect.  VIII. 
pp.  657—665. 


624'         On  the  Historical  Interpretation  of  Scripture.    [Part  II. 

paring  the  writings  of  Homer  and  Hesiod  with  the  accounts  given  by 
Moses.  The  Iliad,  for  instance,  illustrates  Abraham's  mariner  of  di- 
viding the  sacrifice  ^  The  patriarchial  hospitality  is  similar  to  that 
described  in  the  Odyssey  \  How  early  a  belief  in  the  ministry  of  angels 
obtained  among  the  heathen  nations,  is  evident  from  comparing  the 
account  of  Hesiod^  with  that  of  Moses* ;  and  itfiirnishes  an  additional 
proof,  to  the  many  others,  which  have  been  collected  by  learned  men, 
to  shew  that  all  the  knowledge  of  the  antients  was  traditionally  deriv- 
ed, though  with  innumerable  corruptions,  from  the  Hebrews. 

4.  In  order,  hofvcever,  that  ive  may  correctly  explain  the 
manners,  customs,  or  practices,  referred  to  by  the  sacred  ivriters 
at  different  times,  it  is  necessary  that  isce  should  investigate  the 
laius,  opinions,  and  principles  of  those  naticnis  among  'whom  the 
Hebrevos  resided  for  a  long  time,  or  laith  'whom  they  held  a 
chse  intercourse,  and  from  'whom  it  is  probable  they  received 
some  of  them. 

From  the  long  residence  of  the  Hebrews  in  Egypt,  it  has  been 
conjectured  by  some  learned  men  that  they  derived  by  far  the  greater 
part  of  their  institutions  from  the  Egyptians  :  but  this  hypothesis 
appears  untenable,  to  its  full  extent,  the  Israelites  being  separated 
from  the  Egyptians  by  their  pastoral  habits,  which  rendered  them 
abominable  in  the  eyes  of  the  latter.  At  the  same  time,  from  their 
having  passed  four  hundred  years  in  that  country,  it  is  not  unlikely 
that  they  derived  some  things  from  their  oppressors.  A  few  instances 
will  elucidate  this  remark. 

Under  the  Jewish  theocracy,  the  judges  are  represented  as  holy 
persons,  and  as  sitting  in  the  place  of  Jehovah  s.  The  Egyptians  re- 
garded their  sovereigns  in  this  light  6.  Hence  Michaelis,  to  whom 
we  are  indebted  for  this  fact,  conjectures  that  the  Israelites,  just  on 
their  exit  from  Egypt,  called  their  rulers  gods,  not  only  in  poetry,  but 
also  in  the  common  language  of  their  laws,  (see  Exod.  xxi.  6.)  where 
the  word  judges  is,  in  the  original  Hebrew,  gods  '.  Again,  agriculture 
was  the  basis  of  the  whole  Mosaic  polity  :  and  it  was  probably  from 
the  Egyptians  that  the  Jewish  legislator  borrowed  the  principle,  on 
which  his  polity  was  thus  founded  :  though  indeed  we  find,  that  the 
state  of  the  antient  Romans  was  accidentally  established  on  a  similar 
plan  ^.     The  priests,  and  especially  the  Levites,  united  the  profession 

*  Homeri  Ilias,  lib.  i.  v.  460,  461.  compared  with  Gen.  xv.  9,  10. 

*  Gen.  xviii.  6 — 8.  compared  with  the  Odyssey,  lib.  xiv.  v.  71 — 76.  419 — 430. 
'  Opera  et  Dies,  lib.  i.  v.  12CH-I26.  4  Gen.  xxxii.  1,  2. 

'  Deut.  i.  17.  and  xix.  17. 

0  Diodorus  Siculus,  lib.  i.  c.  90.  "  From  this  cause"  (viz.  gratitude  to  benefactors, 
among  whom  they  reckoned  such  animals  as  were  peculiarly  useful  to  the  country,  and 
held  them  sacred)  "  the  Egyptians  seem  so  to  reverence  their  kings,  and  humbly  to 
address  them  as  if  thei/  were  gods.  They  even  believe  that  it  is  not  without  the 
peculiar  care  of  Providence  that  they  arrive  at  supreme  power ;  and  that  those,  who 
have  the  will  and  the  power  to  perform  deeds  of  the  greatest  beneficence,  are  partakers 
of  the  divine  nature." 

7  Michaelis's  Commentaries  on  the  Laws  of  Moses,  vol.  i.  p.  192. 

8  Ibid.  vol.  i.  p.  222. 


Cfa.  IV.]      On  the  Historical  Interpretation  of  Scripture.        625 

of  ministers  of  religion  with  that  of  literati  among  the  Jews,  in  the 
same  manner  as  the  Egyptian  priests  had  partitioned  literature  among 
themselves,  so  that  their  institution  was  wholljr  Egyptian  in  its  origin  '. 
And,  to  mention  no  further  instances  of  this  kind,  the  molten  calf 
which  the  Israelites  required  of  Aaron,  seems  to  have  been  an  exact 
resemblance  of  the  celebrated  Egyptian  god  Apis,  who  was  worshipped 
under  the  form  of  an  ox.  * 

At  a  subsequent  period,  during  their  captivity,  some  of  the  Jews 
appear  to  have  imbibed  the  absurd  notion  of  the  Persians,  that  there 
were  two  supreme  beings,  an  evil  and  a  good  one,  representing  light 
and  darkness  ;  and  that,  according  to  the  ascendancy  of  one  or  other 
of  these,  good  and  happiness  prevailed  among  men,  or  evil  and 
misery  abounded.  Such  at  least  was  the  absurd  opinion  held  by  the 
person  to  whom  Isaiah  addressed  his  prophecy  (ch.  xlv.)  and  which  he 
refutes  in  the  most  significant  and  pointed  manner.  ^ 
One  illustration  more  will  serve  to  exemplify  the  rule  above  given. 
In  our  Saviour's  time  the  learning  of  the  Greeks  was  cultivated  by 
the  Jews,  who  adopted  the  peculiar  tenets  of  some  of  their  most 
eminent  philosophers.  The  Pharisees,  it  is  well  known,  believed 
the  immortality  of  the  soul :  but  it  appears  from  Josephus,  that  their 
notion  of  such  immortality  was  the  Pythagoreati  metempsychosis  *. 
From  the  Pharisees  this  tenet  was  generally  received  by  the  Jewish 
people ;  and,  notwithstanding  the  benefit  derived  from  hearing  the 
discourses  and  conversations  of  our  Lord,  it  appears  to  have  been  held 
by  some  of  his  disciples. 

5.  JVe  should  carefully  distinguish  between  what  the  Scripture 
itself  sayS)  and  what  is  only  said  in  the  Scripture. 

The  Bible  is  not  be  contemplated  as  an  oration  from  God  tx)  man, 
or  as  a  body  of  laws,  similar  to  our  English  Statute-Book,  in  which 
the  legislator  speaks  to  the  people  throughout :  but  it  is  to  be  regard- 
ed as  a  collection  of  compositions  of  very  different  sorts,  and  written 
at  very  distant  times  ;  and  in  these  books,  although  their  authors  were 
divinely  inspired,  many  other  persons  are  introduced  besides  the 
penmen,  who  have  faithfully  set  down  the  sayings  and  actions  they 
record.  This  distinction  of  the  excellent  Mr.  Boyle  ^  if  duly  ap- 
plied, will  enable  us  to  silence  some  of  their  malicious  cavils,  who 

'  Michaelis's  Commentaries,  vol.  i.  p.  255. 

2  Schumacher,  De  Cultu  Animallum  inter  JEgyptios  et  Judasos  Commentatio, 
pp.  40 — 47. — Our  learned  countryman  Spencer,  in  his  work  De  Legibus  Hebra;orum, 
and  Michaelis,  in  his  Commentaries,  above  cited,  have  shewn,  in  very  many  additional 
examples,  the  sirikinj;  resemblance  between  the  institutions  of  the  Israelites  and  those 
of  the  Egyptians. 

9  Vitringa,  and  Lowih,  on  Isaiah  xlv.  7. 

*  Josephus,  De  Bello  Judaico,  lib.  ii.  c.  8.  §  14.  and  Antiq.  lib.  xviii.  c.  i.  §  3. 
The  Pharisees  held  that  every  soul  was  immortal,  but  that  only  the  souls  of  the 
righteous  transmigrate  into  other  bodies,  while  the  souls  of  bad  men  are  subject  to 
eternal  punishment.  At  first  sight,  this  account  appears  to  contradict  the  statement  of 
Saint  Paul  (Acts  xxiv.  15) ;  but  the  repugnancy  is  easily  obviated,  when  it  is  con- 
sidered that  Josephus  is  speaking  of  the  Pharisees  only,  but  the  apostle  of  the  Jews  in 
general,  and  of  himself  in  particular. 

5  Considerations  on  the  Style  of  Scripture,  (Works,  vol.  ii.  p.  260.)  Consid.  2. 
VOL.  II.  S  S 


626        Oil  the  Historical  Interpretation  of' Scripture.     [Part  II, 

accuse  the  Scriptures  of  teaching  vice  by  the  ungodly  sayings  and 
examples,  that  are  occasionally  to  be  met  with  in  them.  "  But,"  he 
further  remarks,  "  as  the  Apostle  said  that  they  are  not  all  Israel, 
that  are  of  Israel  (Rom.  ix.  6.)  ;  so  we  may  say  that  is  not  Scrip- 
ture that  is  in  the  Scripture :  for  many  wicked  persons,  and  their 
perverter  Satan,  are  there  introduced,  whose  sayings  the  Holy  Ghost 
doth  not  adopt,  but  barely  registers  ;  nor  does  the  Scripture  affirm 
that  what  they  said  was  true,  but  that  it  was  true  they  said  it.  As 
for  the  ills  recorded  in  the  Scripture,  besides  that  wicked  persons 
were  necessary  to  exercise  God's  children,  and  illustrate  his  provi- 
dence ;  and,  besides  the  allegations  commonly  made  on  that  subject, 
we  may  consider,  that  there  being  many  things  to  be  declined  as 
well  as  practised,  it  was  fit  we  should  be  taught  as  well  what  to  avoid, 
as  what  to  imitate.  Now,  as  we  could  not  be  armed  against  the 
tempter's  methods,  if  we  ignored  (were  ignorant  of)  them,  so  we 
could  never  more  safely  or  better  learn  them  than  in  his  book,  who 
can  alone  discover  the  wiles,  and  fathom  the  depths  of  Satan,  and 
track  him  through  all  his  windings,  and,  otherwise  untrackable, 
labyrinths  ;  and  m  that  book,  where  the  antidote  is  exhibited  with 
the  poison,  and  either  men's  victory  or  defeat  may  teach  us,  at  others' 
costs,  and  without  our  hazard,  the  true  art  of  that  warfare  we  are  all 
so  highly  concerned  in.  And,  as  antiently  God  fed  his  servant  Elias, 
sometimes  by  an  angel,  sometimes  by  a  woman,  and  sometimes  too 
by  ravens,  so  doth  he  make  all  persons  in  the  Bible,  whether  good, 
or  bad,  or  indifferent,  supply  his  servants  vnth  that  instruction,  which 
is  the  aliment  of  virtue  and  of  souls,  and  makes  them  and  their 
examples  contribute  to  the  verification  of  that  passage  of  St,  Paul  ', 
wherein  he  says,  that  all  things  co-operate  for  good  to  them  that  love 
God."  a 

To  illustrate  the  preceding  observations  by  one  or  two  examples  : — 
In  Mai.  iii.  14.  we  meet  with  the  following  words,  "  It  is  in  vain  to 
serve  God,  and  what  profit  is  it  that  we  have  kept  his  ordinance  ?" 
And  in  1  Cor.  xv.  32.  we  meet  vdth  this  maxim  of  profane  men — 
"  Let  us  eat  and  drink,  for  to-morrow  we  die."  But,  when  we  read 
these  and  similar  passages,  we  must  attend  to  the  characters  intro- 
duced, and  remember  that  the  persons  who  spoke  thus  were  wicked 
men.  Even  those,  whose  piety  is  commended  in  the  sacred  volume, 
did  not  always  act  in  strict  conformity  to  it  :  Thus,  when  David 
vowed  that  he  would  utterly  destroy  Nabal's  house,  we  must  conclude 
that  he  sinned  in  making  that  vow  :  and  the  discourses  of  Job's 
friends,  though  in  themselves  extremely  beautifiil  and  instructive,  are 
not  in  every  respect  to  be  approved  ;  for  we  are  informed  by  the 
sacred  historian,  that  God  was  wroth  with  them,  because  they  had 
not  spoken  of  him  the  thing  that  was  right.  (Job  xlii.  7.) 

The  rule,  thus  ably  illustrated  by  Mr.  Boyle,  will  admit  of 
a  more  ready  application,  if  we  further  notice  the  person  ad" 
dressed  as  well  as  the  person  introduced  as  speaking  in  any  book, 


Rom.  viii.  28.  'i  Boyle's  Work?,  vol.  ii.    p.  261 . 


Ch.  IV.]       On  the  Historicallnterpretatioti  of  Scripture.       627 

whether  he  apeak  in  his  own  character,  or,  by  a  figure  of  speech, 
introduce  another  person  as  speaking ;  and  also  if  we  attend 
to  the  frequent  and  very  elegant  changes  and  successions  of 
persons  occurring  in  the  Scriptures,  and  especially  in  the  pro- 
phetic writings.  The  first  chapter  of  the  prophecy  of  Isaiah 
affords  an  apposite  elucidation  of  this  remark. 

Jekovah  is  there  represented  as  impleading  his  disobedient  people, 
Israel.  The  prophet,  with  a  boldness  and  majesty  becoming  the 
herald  of  the  Most  High,  begins  with  summoning  the  whole  creation 
to  attend  when  Jehovah  speaks,  (ver.  2).  A  charge  of  gross  insensi- 
bility is,  in  the  next  verse,  brought  against  the  Jews,  whose  guilt  is 
amplified  (ver.  4.) ;  and  their  obstinate  wickedness  highly  aggravated 
the  chastisements  and  judgments  of  God,  though  repeated  till  they 
had  almost  been  left  like  Sodom  and  Gomorrah,  (v.  5 — 9.)  The  in- 
cidental mention  of  these  places  leads  the  prophet  to  address  the 
rulers  and  people  of  the  Jews,  under  the  character  of  the  princes  of 
Sodom  and  GomOrrah,  in  a  style  not  less  spirited  and  severe,  than  it 
is  elegant  and  unexpected  (10).  The  vanity  of  trusting  to  the  per- 
formance of  the  externd  rites  and  ceremonies  of  religion  is  then  ex- 
posed (11 — 15),  and  the  necessity  of  repentance  and  reformation  is 
strongly  enjoined  (16,  17),  and  urged  by  the  most  encouraging  pro- 
mises, as  well  as  by  the  most  awful  threatenings.  (18 — 20).  But,  as 
neither  of  these  produced  the  proper  effect  upon  that  people,  who 
were  the  prophet's  charge,  he  bitterly  laments  their  degeneracy 
(21 — 23),  and  concludes  with  introducing  the  Almighty  himself,  de- 
claring his  purpose  of  inflicting  such  heavy  judgments  as  would 
entirely  cut  off  the  wicked,  and  excite  in  the  righteous,  who  should 
pass  through  the  furnace,  an  everlasting  shame  and  abhorrence  of 
every  thing  connected  with  idolatry,  the  source  of  all  their  misery. 
(24 — 31.)  The  whole  chapter,  in  loftiness  of  sentiment,  and  style, 
affords  a  beautiful  example  of  this  great  prophet's  manner,  whose 
writings,  like  bis  lips,  are  touched  with  hallowed  fire. ' 

6.  Carefully  distinguish  the  times,  places,  and  persons,  'when 
'where,  and  by  'whom  any  thing  is  recorded  as  having  been  said 
or  done. 

This  observation,  which  is  of  great  importance,  has  already  been 
applied  to  reconcile  the  apparently  contradictory  relations  of  the  mi- 
racles of  Jesus  Christ,  which  have  furnished  materials  for  cavil  among 
the  antagonists  of  divine  revelation.  And  the  application  of  it  to 
Gen.  xxxi.  38.  41.  will  serve  to  remove  the  difficulties  which  appear 

'  Bp.  Lowth's  Isaiah,  vol  ii.  pp.  4 — 27,  8vo  £dit.  Vitringa,  in  his  comment  on  the 
same  prophet,  eminently  excels  in  pointing  out  the  rapid  transitions  of  persons,  places, 
and  things.  Van  Til,  in  his  celebrated  Opus  Analyticum ,  has  ably  noticed  various 
similar  transitions  in  the  Scriptures  generally,  and  in  the  Psalms  in  particular,  though 
in  the  last-mentioned  book  he  has  sometimes  unnecessarily  multiplied  the  speakers 
introduced.  The  value  of  Dr.  Macknight's  version  and  paraphrase  of  the  epistle  to 
the  Romans  is  enhanced  by  his  distinguishing  between  the  objections  brought  by  the 
Jew  whom  Saint  Paul  introduces  as  arguing  with  liim,  and  the  replies  and  conclusiv-e 
reasonings  of  the  Apostle. 

S  S  2 


628      On  the  Historical  Interpretation  of  Scripture.      [  Part  II. 

in  the  common  chronology  of  the  patriarch  Jacob's  residenc,e  atPadan 
Aram.  The  two  versea  in  question  stand  thus,  in  our  authorised 
version  : — 38.  This  twenty  years  have  I  been  with  thee ;  thy  ewes  and 
thy  she-goats  have  not  cast  their  young  ;  and  the  rams  ofthyjiock  have 
I  not  eaten.  41.  Thus  have  I  been  twenty  years  in  thy  house:  I 
served  thee  fourteen  years  for  thy  two  daughters,  and  six  years  for  thy 
cattle ;  and  thou  hast  changed  my  wages  ten  times. 

The  age  of  Jacob,  at  the  time  when  he  first  went  to  Laban,  has 
been  almost  universally  fixed  at  seventy'Seven  years,  but  it  ha.s  been 
shewn  by  a  late  learned  writer,  (Mr,  Skinner,) '  that  seventy-seven 
cannot  be  right,  and  that  Jacob  was  only  fifty-seven,  when  he  went  to 
Padan  Aram.  The  following  is  Dr.  Kennicott's  abstract  of  Mr. 
Skinner's  arguments  and  proois.  Jacob  was  one  hundred  and  thirty 
when  he  went  down  (with  sixty-six  persons)  into  Egypt.  Joseph  had 
then  been  governor  ten  years ;  and,  when  made  governor,  was  thirty  : 
therefore  Jacob  could  not  be  more  than  ninety,  at  the  birth  of  Joseph. 
Now,  upon  supposition  that  Jacob  was  seventy-seven,  at  going  to 
Laban ;  and  that  he  had  no  son  till  he  was  eighty-five  >•  and  that  he, 
with  eleven  sons,  left  Laban  at  ninety-seven  :  there  will  follow  these, 
amongst  other  strange  consequences,  which  are  enumerated  by  Mr. 
Skinner^  : — 1.  Though  Isaac  and  Esau  married  at  forty,  Jacob  goes, 
at  sex>enty-seven,  to  look  for  a  wife ;  and  agrees  to  marry  her  seven 
years  after. — 2.  Issachar  is  born  after  the  affair  of  the  mandrakes ; 
which  Reuben  finds,  and  brings  home,  when  he  (Reuben)  was  about 
four  years  old  c  that  is,  if  Issachar  was  born  before  Joseph,  agreeably 
to  Gen.  XXX.  18.25. — 3.  J udah  begets  Er,  at  thirteen.  For  in  the 
second  of  the  following  tables,  Judah  is  born  in  Jacob's  year  eighty- 
eight,  and  Er  in  one  hundred  and  two. — 4.  Er  marries  at  nine,  and  is 
destroyed  for  profligacy.  Er,  born  in  one  hundred  and  two,  marries 
in  one  hundred  and  eleven.  (See  also  Gen.  xxxviii.  7.) — 5.  Onan 
marries  at  eight.  For  Onan,  born  in  one  hundred  and  three,  marries 
in  one  hundred  and  eleven. — 6.  Shelah,  being  grown  at  ten,  ought  to 
be  married.  For  Shelah,  bom  in  one  hundred  and  four,  is  marriage- 
able, but  not  married  to  Tamar,  in  one  hundred  and  fourteen.  (See 
Gen.  xxxviii.  14.) — 7.  Pharez  kept  from  marrying  whilst  young;  yet 
has  a  son  at  thirteen.  For  Pharez,  bom  in  one  hundred  and  fifteen,  had 
two  sons,  at  going  to  Egypt,  in  one  hundred  and  thirty. — 8.  Esau  goes 
to  Ishmael,  and  marries  his  daughter,  after  Jacob  went  to  Laban  at 
seventy-seven ;  though  Ishmael  died,  when  Jacob  was  sixty^three  :  (See 
Gen.  xvi.  16.,  xxv.  17.  26.,  xxviii.  9.) — 9.  If  Jacob  had  no  son,  till  he 
was  eighty-five ;  and  if  Joseph,  the  youngest  except  Benjamin,  was 
born  when  his  father  was  ninety,  then  the  eleven  sons,  and  Dinah, 
were  born  \i\  five  years- — Lastly:  if  Jacob  had  no  son  till  eighty-five, 
and  he  went  to  Egyyt  at  one  hundred  and  thirty,  with  sixty-six  per- 
sons ;  only  forty-five  years  are  allowed  for  his  family :  whereas  the 
larger  sum  of  sixty-five  years  seems  necessary,   for  the  births  of  so 

'  A  Dissertation  upon  the  Chronological  Difficulties  imputed  to  the  Mosaic  His- 
tory, from  the  Birth  to  the  Deatii  of  Jacob,  By  William  Skinner,  M.  A.  London, 
1765.  4to. 

-  Dissertation,  pp.  \\,ctseq. 


Ch.  I  v.]     On  the  Historical  Interpretation  of  Scripture.        629 

many  children  and  grandchildren.  On  this  subject  Le  Clerc  has  pro- 
nounced '  — There  are  difficulties  here,  which  have  never  been  explained  ; 
and,  in  my  opinion,  never  can  be  explained.  But,  upon  the  single  prin- 
ciple of  Mr.  Skinner,  that  Jacob  went  to  Laban  at  fifty-seven 
(instead  of  seventy-seven)  these  difficulties  are  solved.  And  it  only 
remains  to  wish,  that  some  authority  may  be  found  to  support 
this  conjecture,  thus  strongly  founded  on  the  exigentia  loci.  The 
common  opinion  is  formed,  by  reckoning  back  from  the  age  of 
Joseph,  when  governor  of  Egypt,  to  the  time  of  his  birth  ;  and  from 
the  twenty  years  which  the  text  says  Jacob  was  with  Laban.  This 
number,  Mr.  Skinner  is  of  opinion  was  originally  forty.  And  Dr. 
Kennicott  thinks,  that  the  Hebrew  text,  as  it  now  stands,  confirms  the 
conjecture ;  and  furnishes  the  very  authority,  which  is  so  much 
wanted. 

After  Jacob  had  served  Laban  fourteen  years  for  his  two  wives  ; 
where  was  Jacob  to  reside  ?  Esau  was  still  living  ;  and  Jacob  might 
well  be  afraid  of  returning  to  him,  till  more  years  of  absence  had  dis- 
armed his  resentment :  and  had  the  death  of  Esau  jappened,  Jacob 
would  then  have  been  secure.  But  let  us  also  remember,  that  Isaac 
was  still  alive ;  and  that  Esau  had  determined  to  kill  Jacob,  whenever 
their  father  should  die.  It  would  therefore  be  no  wonder,  if  Jacob 
should  have  desired  to  continue  longer  in  Haran.  And,  to  carry 
this  point  the  more  effectually,  bo  might  offer  to  take  care  of  Laban's 
cattle,  and  to  live  in  his  neighbourhood  5  upon  such  terms  of  advan- 
tage to  Laban,  as  could  not  easily  be  withstood.  Lastly  c  when  the 
good  effects  to  Laban  from  this  connection  had  been  experienced, 
without  profit,  nay  with  some  losses,  to  Jacob  for  twenty  years  ;  Jacob 
might  naturally  grow  tired  of  thus  assisting  Laban,  without  providing 
for  his  own  growing  family.  Accordingly  we  find,  that  Jacob  cove- 
nants with  L^ban,  for  six  years  of  more  close  attendance,  and  service 
in  Laban's  own  house  ;  for  which  the  wages  were  expressly  settled. 
Agreeable  to  the  preceding  possibilities  seems  to  have  been  the  fact ; 
Jacob  living  in  Haran  forty  years,  and  in  this  manner  ; 
14  years,  in  Laban's  house,  a  covenant-servant  for  Rachel  and  Leah. 

20  in  Laban's  neighbourhood,  as  a  friend. 

6  in  Laban's  house,  a  covenant  servant  for  cattle. 

40 

Now  the  twenty  concurrent  years  of  neighbourly  assistance,  and  the 
disjointed  twenty  of  covenant  service,  seem  both  of  them  mentioned, 
and  both  of  them  distinguished,  in  the  history  itself.  For,  upon 
Laban's  pursuit  of  Jacob,  when  Jacob  is  vindicating  his  past  behaviour, 
he  mentions  twenty  years  twice  ,  which  two  sets  of  twenty,  if  really 
different,  make  forty.  Each  mention  o{  the  twenty  years  is  introduced 
with  the  word  nj  (zen) ;  which  word,  when  repeated,  is  used  in  op- 
position, or  by  way  of  distinction  :  as  when  we  say  this  and  that,  the 
one  or  the  other.     Thus  (Exod.  xiv.  20.) :    So  that  the  one  came  not 


'  Hisce  in   rebus   occurruiit  nodi,   quos  nemo  hactenus  solvit;    neque  porro,  ut 
opinor,  solvet. 


s  s  3 


630       On  the  Historical  Interpretation  of  Scripture.     [Part  II. 

near  the  other.  (Eccl.  vi.  5.)  This  hath  more  rest  than  the  other.  And, 
with  the  too  words  at  a  great  distance  ;  (Jobxxi,  23.)  one  dieth — (25.) 
Jlnd  ANOTHER  dieth,  &c.  So  here,  (in  Gen.  xxxi.  at  ver.  38.),  Jacob 
says  to  Laban  ^J2)f  ^DJN^  niti^  tlDntS^y  n]  (z^h  esrim  snaNan 
ANOKi  oimcha).  During  the  one  set  of  twenty  years,  I  was  with  thee, 
&e.  meaning  the  time,  in  which  he  lived,  not  in  Laban's  house,  but  in 
his  neighbourhood  ;  not  as  a  servant,  but  a  friend :  after  he  had  served, 
in  Laban's  house,  fourteen  years  for  his  daughters,  and  before  he 
served  six  years  for  his  cattle.  But  then,  as  to  the  other  twenty;  he  tells 
Laban,  (at  verse  41.)  varying  the  phrase  very  remarkably — 1~^] 
yrn^y  "tn^^3  nJ2^  */  DHK^V  (^en  esrim  h  shonch  bcb- 
eiTCA  ABCDTEj/ca),  During  the  other  twenty  years  ("^^  n)  for  myself 
(for  my  own  benefit)  inthyhouse,  J  served  thee  fourteen  years — and 
six  years,  &c.  And,  during  this  last  period,  though  only  six  years,  he 
charges  Laban  with  changing  his  wages  ten  times.  So  that  Jacob 
insists  upon  having  well  earned  his  wages,  through  the  twenty  years, 
when  he  served  for  hire  :  but  he  makes  a  far  greater  merit  of  having, 
for  another  twenty  years,  assisted  him  without  wages,  and  even  with 
some  losses;  and  therefore,  with  particular  propriety,  he  reminds 
Laban  of  that  set  of  twenty  years  in  the  first  place. ' 

*  The  true  Ckronologi/  of  Jacob  will  be  greatly  elucidated,  by  the  following  Tables ; 
taken  chiefly,  from  Mr.  Skinner. 
Table  I.   On  Jacob's  being  at  Haran  40  years : 
0    Jacob  [and  Esau]  bom. 
40  Esau  marries  2  wives,  Hittites.       .---..     Gen.  xxvi.  34. 

57  Jacob  goes  to  Haran. 

58  Esau  goes  to  Ishmael,  and  marries  his  daughter.      -     Gen.  xxviii.  9. 
6a  Ishmael  dies,  aged  137'        ---•---.     Gen.  xxv.  17. 

64  Jacob  marries  Leah  and  Rachel.       -     -     Gen.  xxix.  20,  21.  27,  28. 

65  Reuben  bom,  of  Leah. " 

66  Simeon 

67  Levi 

68  Judah 


(U 


Kac: 

:} 


-    Gen.  xxix.  30 — 35. 


Rachel,  not  bearing,  gives  Bilhah. 
69  Dan  born,  of  Billah. 

^71  Naphtali 


Leah,  not  bearing,  gives  Zilpah.  I 

72  Gad  bom,  of  Zilpah.  ^      -     Gen.  xxx.  6 — 24. 

74  Asher —  I 

§   I     73                     Reuben,  at  13,  finds  the  mandrakes.     I 
K  J     79              Issachar  born  of  Leah.  I 

."■^     61               Zebulun  — — .^.^—  82  Dinah.  J 

!3   1    86              Judah,  at  1 8,  marries  Shuah's  daughter. 
S,  }    87  Er  born 88  Onan 89  Shelah. 

5  L  91  Joseph  bOTn,  of  Rachel. 

6  .._..__---_-    years  service  for  cattle. 

97  Jacob  comes,  from  Haran,  to  Succoth  and  Shalem. 

Dinah  defiled ;  and  the  Schechemites  destroyed. 

98  Benjamin  is  born,  and  Rachel  dies. 
103  Beriah,  4th  son  of  Asher,  born. 

105  Tamar  married  to  Er 106  to  Onan. 

108  Joseph,  at  17,  is  carried  to  Egypt.     -     ...     -     Gen.  xxxvii.  2. 

109  Shelah,  at  20,  not  given  to  Tamar. 

)  10  Pharez  and  Zarah  born  of  Tamar,  by  Judah. 

120  Isaac  dies,  aged  iso.      --.-----.    Gen.  xxxv.  28. 


Ch.  IV.]     On  the  Historical  Interpretation  of  Scripture.         631 

Our  translation  now  is — (xxxi.  38.)  This  twenty  years  have  I 
BEEN  WITH  THEE  ;  thy  ewes  and  thy  she-goats  have  not  cast  their  young, 
and  the  rams  of  thy  Jlock  have  I  not  eaten.  3D.  That  which  was  torn 
of  beasts  I  brought  not  unto  thee ;  I  bare  the  loss  of  it :  of  my  hand 
didst  thou  require  it,  whether  stolen  by  day  or  stolen  by  night.  40. 
Thus  I  was :  in  the  day  the  drought  consumed  me,  and  the  frost  by 
night ;  and  my  sleep  departed  from  mine  eyes.  41.  Thus  have  I  been 
TWENTY  years  IN  THY  HOUSE:  I  scrvcd  thee  fourteen  years  for  thy 
two  daughters,  and  six  years  for  thy  cattle ;  and  thou  hast  changed  my 
wages  ten  times. 

The  alteration,  here  recommended,  is  this  (xxxi,  38.)  During  the 
ONE  TWENTY  YEARS  I  WAS  WITH  THEE  ;  thy  cwcs  and  thy  she-goats 
have  not  cast  their  young,  and  the  rams,  &c.  &c.     41.  During  the 

OTHER  TWENTY  YEARS,  FOR  MY  SELF,    IN  THY  HOUSE  :    I  SCrved,    &C. 

The  same  distinction  is  expressed,  (in  xxx.  29.) — Thou  knowest  how  I 
have  served  thee,  and  how  thy  cattle  was  with  me  ;  that  is,  how  I  be- 


121  Joseph,  at  30,  Governor  of  Egypt,    .----.     Gen.  xli.  46. 

123  Beriah,  at  20,  marries. 

125  Heber 127  Malchiel born,  to  Beriah. 

128  Pharez,  at  18,  marries. 

129  Hezron 130  Hamul born,  to  Pharez. 

130  Benjamin,  at  32,  has  10  sons. 

Jacob  goes  to  Egypt.      ---.-------     Gen.  xlvii.    g. 

147     — —  and  dies.      ----..--..-»,     og. 

Table  II.  On  Jacob's  being  at  Haran  only  20  years  : 
o     Jacob  [and  Esau]  bom. 
40  Es3u  marries  2  wives,  Hittites.     ----.-     Gen.  xxvi.  34. 

63  Ishmael  dies,  aged  1 37.       -.--...-     Gen.xxv,  17. 

77     Jacob  goes  to  Haran. 

84  —  marries  Leah  and  Rachel.     ...     -     Gen.  xxix.  20,  21.  27,  28. 

85  Reuben  born,  of  Leah.       "\ 

86  Simeon  ——^— I 

87  Levi > Gen.  XX.X.  32-35. 

88  Judah     ^—      J 

89  Dan  born,  of  Bilhah.  "J 

Naphtali 

Gad  born,  of  Zilpah. 

Asher J.    -     .     Gen.  xxx.  6 — 24. 

Iss.ichar,  born  of  Leah.  j 

Zebulun ■  and  Dinah         | 

91  Joseph  born,  of  Rachel.  J 

97  Jacob  returns  from  Haran. 

98  — —  dwells  in  Succoth. 

99     comes  to  Shalem,  and  continues  there  8  years. 

101  Judah  marries  Shuah's  daughter. 

102  Er  born 103  Onan  104  Shelah. 

106  Schechemites  destroyed,  by  Simeon  and  Levi. 

107  Benjamin  is  born,  and  Rachel  dies. 

108  Joseph  sold  when  17.       ---_---,-     Gen.  xxxvii.  2. 
1 11  Tamar  married  to  Er,  and  immediately  afterwards  to  Onan. 

1 14  Tamar's  incest  with  Judah. 

115  Pharez  and  Zarah  born,  to  Judah, 

120  Isaac  dies,  aged   180       .---.-.--     Gen.  xxxv.  28. 

121  Joseph  is  made  Governor  of  Egypt.    ------     Gen.  xli.  46. 

130  Jacob  goes  i.ito  Egypt.         .-_     --.._..     Gen,  xlvii,  9. 

147  and  dies.        ---     .----..     _.         28. 

S  S    4: 


632        On  the  Historical  Interpretation  of  Scripture.     [Part  1 1, 

haved,  during  the  time  I  was  with  thee,  as  thy  servant ;  and  how  thy 
cattle  fared,  during  the  time  they  were  with  me,  as  thy  friend. 

It  must  not  be  omitted,  tliat  Archbishop  Usher  and  Bishop  Lloyd 
ascribe  sons  to  Jacob  very  soon  after  his  coming  to  Laban  ;  nay  assert, 
that  he  was  married  almost  as  soon  as  he  came  to  Haran  .'  instead  of 
waiting  seven  years,  as  he  most  evidently  did.  And  Mr,  Jackson  allows, 
that  some  of  the  sons  of  Benjamin,  who  are  evpressly  numbered,  as 
going  into  Egypt  with  Jacob,  might  be  born  in  Egypt !  From  such 
distresses,  and  such  contradictions,  does  the  distinction  of  tfte  two  sets 
of  tvoenty  years  happily  deliver  us. ' 

7.  Lastly i  in  order  to  enter  fuUy  into  the  meaning  of  the 
lacred  isariters^  especially  of  the  Neto  TestaTnentf  it  is  necessary 
that  tJie  reader  in  a  manner  identify  himself  with  tkern^  arid 
invest  himself  with  their  affections  or  feelings  s  and  also 
familiarise  himself  with  the  sentiments^  Sf-c.  of  those  to  whom  the 
different  hooks  or  epistles  wei'e  addressed.  * 

This  canon  is  of  considerable  importance,  as  well  in  the  in- 
vestigation oi  words  and  phrases,  as  in  the  interpretation 
qf  the  sacred  volume,  and  particularly  of  the  prayers  and  im- 
precations related  or  contained  therein.  If  the  assistance, 
which  may  be  derived  from  a  careful  study  of  the  affections 
and  feelings  of  the  inspired  writers,  be  disregarded  or  ne- 
glected, it  will  be  scarcely  possible  to  avoid  erroneous  exposi- 
tions of  the  Scriptures.  Daily  observation  and  experience 
prove  how  much  of  its  energy  and  perspicuity  familiar  dis- 
course derives  from  the  affections  of  the  speakers :  and  also 
that  the  same  words,  when  pronounced  under  the  influence  of 
different  emotions,  convey  very  different  meanings.  Franzius 
has  paid  particular  attention  to  this  subject  in  the  examples 
adduced  in  his  treatise  De  Interpretatione  Sacrce  Scripturce: 
and  Franck  has  written  a  distinct  essay  on  the  same  topic, 
which,  being  already  extant  in  our  language,  it  is  not  neces- 
sary to  abridge  in  this  place.  ^ 

II.  Although  (as  we  have  already  remarked) '  the  design 
of  miracles  is  to  mark  the  divine  interposition,  jet,  when 
perusing  the  miracles  recorded  in  the  sacred  writings,  we  are 
not  to  lose  sight  of  the  moral  and  religious  instruction  con- 


'  Dr.  Kennicott's  Remarks  on  various  passages  of  Scripture,  pp.  27 — 33. 

a  Pritii  Introductio  ad  N,  Test.  p.  612.  Wetstein  de  Interpret.  Nov.  Test.  pp.  149 
—156.  8V0  edit.     Franckii  Pralectiones  Hermeneuticae,  p.  192. 

3  See  Mr.  Jacques's  translation  of  Franck's  Guide  to  the  Reading  and  Study  of  the 
Scriptures,  pp.  141 — 175.  8vo  edit.  An  enlarged  edition  of  this  essay  is  given  by 
Franck  himself  in  his  Pralectiones  Hermeneuticas, pp.  193 — 250.;  to  which  Rambach 
is  partly  indebted  for  his  chapter  De  Investigatione  Adfectuum.  Inst.  Hertn.  Sacr. 
pp.  122 — 144.  See  also  Chladenius's  Instit.  Exeget.  pp.  25,  et  seq.;  and  J.  E. 
PfeifFer's  Inst.  Herm.  Sacr.  pp.  251 — 260. 

*  The  nature  and  evidence  of  miracles  are  discussed,  in  Vol,  I.   pp.  250 — 338. 


Ch.  IV.]     On  the  Historical  Interpretation  of  Scripture.        ^^'5 

cealed  under  them,  and  especially  under  the  miracleg  per- 
formed by  our  Saviour.  "  AH  his  miracles,"  indeed,  "  were 
undoubtedly  so  many  testimonies  that  he  was  sent  from  God  : 
but  they  were  much  more  than  this,  for  they  were  all  of  such 
a  kind,  and  attended  with  such  circumstances,  as  give  us  an 
insight  into  the  spiritual  state  of  man,  and  the  great  work  of 
his  salvation  '."  They  were  significant  emblems  of  his  designs, 
and  figures  aptly  representing  the  benefits  to  be  conferred  by 
him  upon  manknid,  and  had  in  them  a  spiritual  sense. 

Thus,  he  cast  out  evil  spirits,  who,  by  the  Divine  Providence, 
were  permitted  lo  exert  themselves  at  that  time,  and  to  possess 
many  persons.  By  this  act  he  shewed  that  he  came  to  de- 
stroy the  empire  of  Satan,  and  seemed  to  foretell  that,  where- 
soever his  doctrine  should  prevail,  idolatry  and  vice  should  be 
put  to  flight. — He  gave  sight  to  the  blind,  a  miracle  well  suit- 
ing him  who  brought  immortality  to  light,  and  taught  truth  to 
an  ignorant  world.  Lucem  caliganti  reddidit  mundo,  applied 
by  Quintus  Curtius  to  a  Roman  emperor,  can  be  strictly  applied 
to  Christ,  and  to  him  alone.  No  prophet  ever  did  this  miracle 
before  him,  as  none  ever  made  the  religious  discoveries  which 
he  made.  Our  Saviour  himself  leads  us  to  this  observation, 
and  sets  his  miracle  in  the  same  view,  saying  upon  that  occa- 
sion ;  I  am  the  light  of  the  world ;  J  am  come  into  this  world, 
that  they  which  see  noty  might  see.  He  cured  the  deaf,  and 
the  dumb,  and  the  lame,  and  the  infirm,  and  cleansed  the 
lepers,  and  healed  all  manner  of  sicknesses,  to  shew  at  the 
same  time  that  he  was  the  physician  of  souls,  which  have  their 
diseases  corresponding  in  some  manner  to  those  of  the  body, 
and  are  deaf  and  dumb,  and  impotent,  and  paralytic,  and 
leprous  in  the  spiritual  sense. — He  fed  the  hungry  multitudes 
by  a  miracle,  which  aptly  represented  his  heavenly  doctrine, 
and  the  Gospel  preached  to  the  poor,  and  which  he  himself  so 
explaius,  saying ;  /  am  the  living  bread  wfiich  came  donsonfrom 
heaven  ,-  if  any  man  eat  of  this  breads  he  shall  live  for  ever. — 
He  raised  the  dead,  a  miracle  peculiarly  suiting  him,  v/ho 
at  the  last  day  should  call  forth  all  mankind  to  appear  before 
him ;  and  therefore  when  he  raised  Lazarus,  he  uttered  those 
majestic  words:  lam  the  resurrection  and  the  life;  he  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live. — He  per- 
formed some  miracles  upon  persons  who  were  not  of  his  own 
nation,  and  it  was  so  ordered  by  Divine  Providence,  that  these 
persons,  as  the  centurion,  the  Syrophoenician  woman,  the  Sa- 
maritan leper,  should  shew  a  greater  degree  of  faith  and  of 
gratitude  than  the    Jews  to   whom   the   same   favours  were 


1  Rev.  W.  Jones's  Works,  vol.  iii.  p.  '226. 


634      On  the  Historical  Interpretation  of  Scripture,      [Part  II . 

granted.  This  was  an  indication  that  the  Gospel  should  be 
more  readily  received  by  the  Gentiles  than  by  the  Jews,  and 
this  our  Saviour  intimates,  saying,  when  he  had  commended 
the  centurion's  faith,  Many  shall  come  from  the  east  and  from  the 
•westffrom  the  north  and  from  the  south,  and  shall  sit  down  'with 
Abraham  and  Isaac  and  Jacobin  the  kingdom  of  heaven ;  but 
the  children  of  the  kingdom  shall  be  cast  out  into  utter  dark- 
ness. 

Lastly,  the  two  states  of  the  Gadarene  demoniac  (whom 
Christ  healed,) — while  under  the  influence  of  Satanic  posses- 
sion, and  when  restored  to  his  right  mind,  respectively  repre- 
sent the  two  states  of  man,  first,  while  living  in  a  course  of 
sinful  practice ;  and,  secondly,  when  "  renewed  in  the  spirit 
of  his  mind,"  listening  to  the  precepts  of  the  Gospel,  and 
walking  in  holiness  and  righteousness.  It  were  easy  to  adduce 
other  instances,  but  the  preceding  will  suffice  to  establish  the 
rule,  especially  as  the  spiritual  import  of  the  Christian  mira- 
cles is  particularly  considered  by  every  writer  that  has  expressly 
illustrated  them,  but  by  no  one  with  more  .sobriety  than  by  Dr. 
Jortin,  to  whom  we  are  indebted  for  most  of  the  preceding 
illustrations.  ' 

'  See  Dr.  Jortiii's  Remarks  on  Ecclesiastical  History,  vol.  i.  pp.  267 — 275.  (2d 
edit.)  See  also  Dr.  Dodd's  Discourses  on  the  Mincles  of  the  New  Testament,  and 
Dr.  Collyer's  Lectures  on  Scripture  Miracles.  The  miracle  of  tlie  Gadarene 
delivered,  above  cited,  is  explained  in  a  very  pleasing  discourse  by  Mr.  Jones.  (Works, 
vol.  iii.  pp.  327 — 338.) 


Ch.V.]  (     635     ) 


CHAPTER  V. 

ON  THE   INTERPRETATION  OF   THE    FIGURATIVE  LANGUAGE   OF 

SCRIPTURE. 

Figurative  language  had  its  rise  in  the  first  ages  of 
mankind :  the  scarcity  of  words  occasioned  them  to  be  used 
for  various  purposes :  and  thus  figurative  terms,  which  con- 
stitute the  beauty  of  language,  arose  from  its  poverty ;  and  it 
is  still  the  same  in  all  uncivilized  nations.  Hence  originated 
the  metaphorical  diction  of  the  Indians,  and  the  picture  vrriting 
of  the  Mexicans. 

The  Bible,  though  too  commonly  regarded  as  containing 
only  lessons  of  morality  and  plain  statements  of  facts,  abounds 
with  the  most  beautiful  images,  and  with  every  ornament  of 
which  style  is  susceptible.  Yet  these  very  ornaments  are  some- 
times occasions  of  difficulty ;  for  the  books,  which  contain  the 
revelations  of  God,  being  more  antient  than  any  others  now 
extant,  are  written  either  in  the  language  used  by  mankind  in 
the  first  ages,  or  in  a  language  nearly  allied  to  it.  The  style 
of  these  writings,  therefore,  being  very  different  from  that  of 
modern  compositions,  to  interpret  them  exactly  as  they  are 
usually  expounded,  is  without  doubt  to  mis'mteripret  them : 
accordingly,  persons  ignorant  of  the  character  of  the  primitive 
languages,  have,  by  that  method  of  interpretation,  been  led 
to  imagine  that  the  Scriptures  contain  notions  unworthy  of 
God ;  and  thus  have  not  only  exposed  these  venerable  writings 
to  the  scorn  of  infidels,  but  have  also  framed  to  themselves 
erroneous  notions  in  religion  •.  To  prevent  similar  mistakes, 
and,  it  is  hoped,  to  render  more  delightful  the  study  of  the 
sacred  volume  by  an  explanation  of  its  figurative  language,  is 
the  design  of  the  present  chapter. 

Figures,  in  general,  may  be  described  to  be  that  language, 
which  is  prompted  either  by  the  imagination  or  by  the  pas- 

1  Macknight  on  the  Epistles,  vol.  iv.  4to,  or  vol  vi.  8vo.  essay  viii.  sect.  i.  On  the 
right  Interpretation  of  Scripture.  The  materials  of  this  chapter  are  abridged  chiefly 
from  Professor  Dathe's  edition  of  Glassius's  Philologia  Sacra,  lib.  ii.  forming  the  whole 
second  volume  of  that  elaborate  work.  See  also  Jahn's  Enchiridion  Hermeneutics 
Generalis,  cap.  iv.  De  Tropis  Recte  Interpretandis,  pp.'ioi — 125.,  and  Rambach's 
Institutiones  Hermeneuticaa  Sacra:,  lib.  iii.  c.  ii.  De  Adminiculus  Rhetoricis,  pp.  429 
—440. 


636        On  the  Figurative  Language  of  Scripture.     [Part  Il.Ch* 

sions.  Rhetoricians  commonly  divide  them  into  two  great 
classes,  Jigures  of  words,  and  Jigures  of  thought*  Figures  of 
words,  are  usually  termed  tropest  and  consist  in  the  advan- 
tageous alteration  of  a  word  or  sentence,  from  its  original  and 
proper  signification  to  another  meaning;  as  in  2  Sam.  xxiii.  3. 
The  rock  of  Israel  spake  to  me.  Here  the  trope  lies  in  the 
word  rockf  which  is  changed  from  its  original  sense,  as  intend- 
ing one  of  the  strongest  works  and  most  certain  shelters  in 
nature }  and  is  employed  to  signify  that  God,  by  his  faithful- 
ness and  power,  is  the  same  security  to  the  soul  which  trusts 
in  him,  as  the  rock  is  to  the  man  who  builds  upon  it,  or  flees 
for  safety  to  its  impenetrable  recesses.  So,  in  Luke  xiii.  32. 
our  Lord,  speaking  of  Herod,  says.  Go  ye,  and  tell  that  fox  : 
here  the  word  fox  is  diverted  from  its  proper  meaning,  which 
is  that  of  a  beast  of  prey  and  of  deep  cunning,  to  denote  a 
mischievous,  cruel,  and  crafty  tyrant;  and  the  application  of 
the  term  gives  us  a  complete  idea  of  his  hypocrisy. 

The  other  class,  called  figures  of  thought,  supposes  the 
words  to  be  used  in  their  literal  and  proper  meaning,  and  the 
figure  to  consist  in  the  turn  of  the  thought ;  as  is  the  case  in 
exclamations,  apostrophes,  and  comparisons,  where,  though  we 
vary  the  words  that  are  used,  or  translate  them  from  one 
language  into  another,  we  may  nevertheless  still  preserve  the 
same  figure  in  the  thought.  This  distinction,  however,  Dr. 
Blair  remarks,  is  of  no  great  use,  as  nothing  can  be  built 
upon  it  in  practice :  neither  is  it  always  very  clear.  It  is  of 
little  importance,  whether  we  give  to  some  particular  mode  of 
expression  the  name  of  a  trope,  or  of  a  figure,  provided  we 
remember  that  figui^ative  language  always  imports  some  colour- 
ing of  tlie  imagination,  or  some  emotion  of  passion  expressed 
in  our  style :  and,  perhaps,  Jigures  of  imagination,  and  figures  of 
■passion,  might  be  a  more  useful  distribution  of  the  subject. ' 

Without  regarding,  therefore,  the  technical  distinctions,  which 
have  been  introduced  by  rhetorical  writers,  we  shall  first  offer 
some  hints  by  which  to  ascertain  and  correcdy  interpret  the 
ti^opes  and  figures  occurring  in  the  sacred  writings;  and  in 
the  following  sections  we  shall  notice  the  principal  of  them, 
illustrated  by  examples,  to  which  a  diligent  reader  may  easily 
subjoin  others. 

'  Blair's  Lectures,  vol.  i.  p.  320. 


V.  Sect.  I.]  (     637     ) 


SECTION  I. 

GENERAL    OBSERVATIONS    ON  THE    INTERPRETATION  OF  TROPES 

AND  figures- 
All  languages  are  more  or  less  figurative :   but  they  are 
most  so  in  their  earliest  state*     Before  language  is  provided 
with  a  stock  of  words,  sufficient  in  their  literal  sense  to  express 
v/hat  is  wanted,  men  are  under  the  necessity  of  extending  the 
use  of  words  beyond  the  literal  sense.     But  the  application, 
when  once  begun,  is  not  to  be  limited  by  the  bounds  of  neces- 
sity.    The  imagination,  always   occupied  with  resemblances, 
which  are  the  foundation  of  figures,  disposes  men  to  seek  for 
figurative   terms,    where   they   might   express   themselves   in 
literal  terms.     Figurative  language  presents  a  kind  of  picture 
to  the  mind,   and  thus  delights   while  it  instructs :   whence 
its  use,  though   more  necessary  when  a  language  Is  poor  and 
uncultivated,  is  never  wholly  laid  aside,  especially  in  the  writ- 
ings of  orators  and  poets."  '     The  language  of  the  Scriptures 
is  highly  figurative,  especially  in  the  Old  Testament.    For  this, 
two  reasons  have  been  assigned ;   one  is,  that  the  inhabitants 
of  the  East,  naturally  possessing  warm  and  vivid  imaginations, 
and  living  in    a  warm  and   fertile   climate,     surrounded   by 
objects  equally  beautiful  and  agreeable,  delight  in  a  figurative 
style  of  expression :    and  as  these  circumstances  easily  impel 
their  power  of  conceiving  images,  they  fancy  similitudes  which 
are  sometimes  far  fetched,  and  which,  to  the  chastised  taste  of 
European   readers,   do  not  always  appear  the  most  elegant. 
The  otAer  reason  is,  that  many  of  the  books  of  the  Old  Testa- 
ment are  poetical :  now  it  is  the  privilege  of  a  poet  to  illustrate 
the   productions   of    his   muse,    and   to    render   them   more 
animated,    by  figures  and  images   drawn  from    almost  every 
subject  that  presents  itself  to  his  imagination.     Hence  David, 
Solomon,  Isaiah,  and  other  sacred  poets,  abound  with  figures, 
make  rapid  transitions  from  one  to  another,  every  where  scat- 
tering flowers,  and  adorning  their  poems  with  metaphors,  the 
real  beauty  of  which  however  can  only  be  appreciated  by  being 
acquainted  with  the  country  in  which  the  sacred  poets  lived, 
its  situation  and  peculiarities,  and  also  with  the  manners  of  the 
inhabitants,  and  the  idioms  of  their  language. 

'  Bishop  Marsh's  Lectures,  part  iii.p.  69. 


638       On  the  Figurative  Language  of  Scripture.     [Part.  II.  Ch. 

The  language  o.f  the  New  Testament,  and  especially  the 
discourses  and  speeches  of  our  Saviour,  are  not  less  figu- 
rative ;  "  and  numerous  mistakes  have  been  made  by  a  literal 
application  of  what  was  figuratively  meant.  When  our  Sa- 
viour said  to  the  Jews,  "  Destroy  this  temple,  and  in  three  days 
I  will  raise  it  up,"  the  Jews  understood  the  word  temple  in  its 
natural  sense,  and  asked  him,  Whether  he  could  raise  again 
in  three  days  what  had  taken  six-and-forty  years  to  build  ? 
They  did  not  perceive  that  his  language  was  figurative,  and 
that  he  spake  of  the  temple  of  his  body."  ' 

In  order,  then,  to  understand  fully  the  figurative  language  of 
the  Scriptures,  it  is  requisite,  frst,  to  ascertain  and  determine 
what  is  really  figurative,  lest  we  take  that  to  be  literal  which 
is  figurative,  as  the  disciples  of  our  Lord  and  the  Jews  fre- 
quently did,  or  lest  we  pervert  the  literal  meaning  of  words  by 
a  figurative  interpretation;  Bx\d,  secondly,  when  we  have  ascer- 
tained what  is  really  figurative,  to  interpret  it  correctly,  and 
deliver  its  true  sense.  For  this  purpose,  Ernesti  has  given 
the  following  general  rule  : — We  may  ascertain  whether  any 
expression  is  to  be  taken  literally  or  figuratively,  by  recalling 
the  thing  spoken  of  to  its  internal  or  external  sense,  that  is, 
by  seeking  out  its  internal  or  external  meaning ;  and  this  may 
in  general  be  readily  ascertained.  Hence  it  is,  that  in  human 
compositions  we  are  very  rarely  if  ever  in  doubt,  whether  a 
thing  be  spoken  literally  or  figuratively ;  because  the  thing  or 
subject  spoken  of,  being  human,  and  capable  both  of  external 
and  internal  senses,  may  be  recalled  to  a  human  sense,  that  is, 
to  a  sense  intelligible  by  man.  To  understand  this  subject 
more  particularly : 

1.  The  literal  meaning  of 'words  must  be  retained,  more  in  the 
historical  books  qf  Scripture,  than  in  those  which  are  poetical. 

For  it  is  the  duty  of  an  historian  to  relate  transactions,  simply  as 
they  happened ;  while  a  poet  has  license  to  ornament  his  subject  by 
the  aid  of  figures,  and  to  render  it  more  lively  by  availing  himself  of 
similes  and  metaphors.  Hence  we  find,  that  the  style  of  narration 
in  the  historical  books,  is  simple,  and  generally  devoid  of  ornament, 
while  the  poetical  books  abound  with  images  borrowed  from  various 
objects  :  not,  indeed,  that  the  historical  books  are  entirely  destitute  of 
figurative  expressions  ;  for,  whatever  language  men  may  use,  they  are 
so  accustomed  to  this  mode  of  expression,  that  they  cannot  fully  con- 
vey their  meaning  in  literal  words,  but  are  compelled  by  the  force  of 
habit  to  make  use  of  such  as  are  figurative.  But  we  must  not  look 
for  a  figurative  style  in  the  historical  books,  and  still  less  are  historical 

'  Bishop  Marsh's  Lecture?,  part  iii.  p.  69. 


V.  Sect.  I.]     On  the  Interpretation  of  Tropes  and  Figures.     639 

narratives  to  be  changed  into  allegories,  and  parables,  unless  these  be 
obviously  apparent.  Those  expositors  therefore  violate  this  rule,  for 
the  interpretation  of  the  Scriptures,  who  allegorise  the  history  of  the 
fall  of  man  ',  and  that  of  the  prophet  Jonah. 

2.  Tke  literal  meaiiing  of  words  is  to  be  given  up^  if  it  he 
either  impropei-^   or  itivolve  an  impossibility. 

Thus,  in  Jer.  i.  18.  God  is  represented  as  saying  to  the  prophet,  I 
have  made  thee  a  defenced  city,  and  an  iron  pillar,  and  brazen  walls 
against  the  whole  land.  Now,  it  is  obvious  that  these  expressions  are 
figurative  :  because,  if  taken  literally,  they  involve  an  impossibility. 
The  general  import  of  the  divine  promise  is,  that  God  would  defend 
Jeremiah  against  all  open  assaults  and  secret  contrivances  of  his 
enemies,  who  should  no  more  be  able  to  prevail  against  him  than 
they  could  against  an  impregnable  wall  or  fortress.  So,  the  literal 
sense  of  Isa.  i.  25.  is  equally  inapplicable  ;  but  in  the  following  verse 
the  prophet  explains  it  in  the  proper  words. 

3.  The  literal  meaning  of  'words  is  to  be  given  up,  if  the 
predicate,  being  literally  taken,  be  contrary  to  the  subject.  In 
Amos  iv.  1 .  we  read  : 

Hear  this  word,  O  ye  Kine  of  Bashan, 
That  are  on  the  mountain  of  Samaria ; 
That  oppress  the  poor,  that  crush  the  needy  ; 
That  say  to  their  masters,  Bring,  and  let  us  drink. 

Here  the  predicates,  to  oppress,  crmh,  and  say,  (which,  if  the 
subject,  the  Kine  of  Bashan,  be  taken  literally,  do  not  answer  to  it, 
but  may  be  accommodated  to  men,)  evidently  indicate  that  the  ex- 
pression is  figurative  ;  and  that  by  the  Kine  of  Bashan,  which  place 
was  famous  for  its  flocks  and  herds,  we  are  to  understand  the  proud 
and  luxurious  matrons  of  Israel.  In  like  manner,  in  Psal.  xviii.  2. 
where  God  is  termed  a  rock,<iifortress,  a  deliverer,  a  buckler,  a  Jiorn  of 
salvation,  and  a  high  tower,  it  is  obvious  that  these  predicates  are 
metaphorically  spoken  of  the  Almighty. 

4.  Where  the  literal  meaning  of  words  is  contrary,  either  to 
common  sense,  to  the  context,  to  parallel  passages,  or  to  the 
scope  of  a  passage,  it  must  be  given  up. 

When,  in"Psalm  xliv.  23.  the  Psalmist  exclaims,  Atcuke,  why  sleepest 
thou  ?  The  literal  signification  of  sleeping  cannot  be  retained ; 
because,  as  the  sacred  poet  observes  in  another  psalm.  He  that  keepeth 
Israel  neither  slumbereth  nor  sleepeth.  Now  matter  of  fact  shews, 
that  the  assertion,  contained  in  the  passage  last  cited,  is  to  be  under- 
stood properly  and  literally,  and  consequently  that  the  interrogation 
comprised  in  the  xlivth  Psalm  must  betaken  figuratively.  In  Isa.  iv.  4. 
that  the  expression,  thejilth  of  the  daughters  of  Zion,  must  be  under- 
stood figuratively,  is  evident  not  only  from  the  scope  of  the  passage, 
but  also  from  the  words  immediately  following, — the  blood  of  Jerusa- 
lem, that  is,  the  murder  and  bloodshed  committed  by  the  inhabitants 

'  See  Gen.  ii.  and  iii. 


640      Qn  the  Figurative  Language  of  Scripture.       [Partll.  Cli. 

of  Jerusalem.  To  change  day  into  night  (Job  xvii.  12.)  is  a  moral 
impossibility,  contrary  tp  common  sense,  and  must  be  a  figurative 
expression.  In  Isa.  i.  5,  6.  the  Jewish  nation  are  described  as  being 
sorely  stricken  or  chastised,  like  a  man  mortally  wounded,  and  desti- 
tute both  of  medicine  as  well  as  of  the  means  of  cure.  That  this  de- 
scription is  figurative,  is  evident  from  the  context ;  for  in  the  two 
following  verses  the  prophet  delineateg  the  condition  of  the  Jews  in 
literal  terms. 

The  declaration  of  our  Lord  in  Matt  xxvi.  26,  28.  may  be  ched  as 
an  illustration  of  the  four  preceding  rules ;  as  the  interpreting  of  his 
words,  literally,  is  not  only  repugnant  to  the  sacred  history,  and  in- 
volves an  absurdity,  but  is  also  contrary  to  the  context,  to  parallel 
texts,  and  to  the  scope  of  the  passage.     Yet  it  is  upon  a  forced  and 
literal  construction  or  these  words  that  the  church  of  Rome  has,  ever 
since  the  thirteenth  century,  erected  and  maintained  the  doctrine  of 
transubstantiation,  or  of  the  conversion  of  the  bread  and  wine  in  the 
sacrament  of  the  Lord's  Supper,  into  the  actual  body  and  blood  of 
Christ ! — A  doctrine  which  is  manifestly  "  repugnant  to  the  plain 
words  of  Scripture,   overthroweth  the  nature  of  a  sacrament,    and 
hath    given    occasion   to    many  superstitions  \"      The  expressions, 
•'  this  IS  my  body,"  and  "  this  is  my  blood,"  (Matt.  xxvi.  26.  28.  and 
Markxiv.  22.  24.   compared  with  Luke  xxii.  19,  20.  and  1  Cor.  xi. 
24,  25.)  by  a  well  known  metonymy,  simple  mean,  "  this  represents 
my  body,'*  and  "  this  represents  my  blood  '.'^     For,  as  these  words 
were  spoken  before  Christ's  body  was  broken  upon  the  cross,  and 
before  his  blood  was  shed,  he  could  not  pronounce  them  with   the 
intention  that  they  should  be  taken  and  interpreted  literally  by  his 
disciples :  nor  do  we  find  that  they  ever  understood  him  thus.     If  the 
words  of  institution  had  been  spoken  in  English  or  Latin  at  first, 
there  might  perhaps  have  been  some  reason  for  supposing  that  our 
Saviour  meant  to  be  literally  understood.     But  they  were  spoken  in 
Syriac  ;  in  which,  as  well  as  in  the  Hebrew  and  Chaldee  languages, 
there  is  no  word  which  expresses  to  signify,    represent,  or  denote. 
Hence  it  is  that  we  find  the  expression  it  is,  so   frequently  used  in 
the  sacred  writings,  for  it  represents  or  signifies.     Thus,  in  Gen.  xvii. 
10.  23.  26.  "  this  is  [represents]  my  covenant  betwixt  me  and  thee." 
So,  in  Gen.  xli.  26,  27.  the  seven  good  /cine  and  the  seven  illfavoured 
kine  are  [represent]  seven  years.    Exod.  xii.  11.    This  is  [represents] 
the  Lords  passover.    Dan.  vii.  24.     The  ten  horns  are  [denote]  ten 
kings.     1  Cor.  x.  4.     That  rock  was  [typified  or  represented]  Christ. 
Matt.  xiii.  38,  39.     The  f  eld  is  [denotes]  the  morld ;  the  good  seed  is 
[represents]  the  children  of  the  kingdom  ;  the  tares  are  [represent]  the 


'  Art.  xxvii.  of  the  Confession  of  the  Anglican  Church. 

2  Whitby  in  he.  Dr.  Clarke's  Discourse  on  the  Eucharist,  pp.  50 — 54.  The 
modern  Jews  employ  a  similar  phraseology  in  celebrating  the  passover.  The  plate 
containing  the  passover-cnkes  being  lifted  up  by  the  hands  of  the  whole  company,  they 
unite  in  rehearsing:  "  This  is  the  bread  of  poverty  and  ajjlictinn  which  our  fathers 
did  eat  in  Egypt"  &c.  Allen's  Modern  Judaism,  p.  383.  The  doctrine  of  transub- 
stantiation is  confuted  at  length  by  the  Bishop  of  Durham,  (Tracts,  pp.  055-- 370.) 
See  also  Mr.  Fletcher's  Lectures  on  Popery,  pp,  139—169. 


V.  Sect.  I .]  On  the  Interpretation  of  Tropes  and  Figures.       641 

children  of  the  wicked  one.  The  enemy  is  [represents]  the  Devil :  the 
harvest  is  [signifies]  the  end  of  the  world;  the  reapers  ake  [represent] 
Angels.  Similar  modes  of  expression  occur  in  Luke  viii.  9.  xv.  26. 
Gr.  and  xviii.  36.  Gr.  John  vii.  36.  and  x.  6.  Acts  x.  17.  Gal.  iv.  24. 
and  Rev.  i.  20.  It  is  further  worthy  of  remark,  that  we  have  com- 
plete versions  of  the  Gospels  in  the  Syriac  language,  which  were 
executed  at  the  commencement  of  the  second  if  not  at  the  close  of 
the  first  century,  and  in  them  it  is  probable  that  we  have  the  precise 
words  spoken  by  our  Lord  on  this  occasion.  Of  the  passage,  Matt, 
xxvi.  26.  28.  the  Greek  is  a  verbal  translation  :  nor  would  any  man 
even  in  the  present  day,  speaking  in  the  same  language,  use,  among 
the  people  to  whom  it  was  vernacular,  other  terms  to  express,  "  this 
represents  my  body,"  and  "  this  represents  my  blood."  It  is  evident, 
therefore,  from  the  context,  from  parallel  passages,  and  the  scope  of 
the  passage,  that  the  literal  interpretation  of  Matt.  xxvi.  26.  28.  must 
be  abandoned,  and  with  it  necessarily  falls  the  monstrous  doctrine  of 
transubstantiation. 

IV.  It  is  not,  however,  sufficient  to  know  'whether  an  expres- 
sion be  figurative  or  not,  but  when  this  point  is  ascertained, 
another  of  equal  importance  presents  itself;  namely,  to  interpret 
metaphorical  expressions  hy  corresponding  and  appropriate 
terms.  In  order  to  accomplish  this  object,  it  is  necessary  that 
we  inquire  in  what  respects  the  thing  compared)  and  that  'with 
'which  it  is  compared,  respectively  agree,  and  also  in  'what 
respects  they  have  any  affinity  or  resemblance :  for,  as  a  simili- 
tude is  concealed  in  every  metaphor,  it  is  only  by  diligent 
study  that  it  can  be  elicited,  by  carefully  observing  the  points 
of  agreement  between  the  proper  or  literal  and  the  figurative 
meaning. 

For  instance,  the  prophetic  writers,  and  particularly  Ezekiel,  very 
frequently  charge  the  Israelites  with  having  committed  adultery  and 
played  the  harlot,  and  with  deserting  Jehovah,  their  husband.  From 
the  slightest  inspection  of  these  passages,  it  is  evident  that  spiritual 
adultery,  or  idolatry,  is  intended.  Now  the  origin  of  this  metaphor 
is  to  be  sought  from  one  and  the  same  notion,  in  which  there  is  an 
agreement  between  adultery  and  the  worship  paid  by  the  Israelites  to 
strange  gods.  That  notion  or  idea  is  unfaithfulness  ;  by  which,  as  a 
wife  deceives  her  husband,  so  they  are  represented  as  deceiving  God, 
and  as  violating  their  fidelity,  in  forsaking  him. 

To  explain  this  general  remark  more  particularly, 

1 .  The  sense  of  a  figurative  passage  'wiU  be  hrumn,  if  the 

resemblance  between  the  things  or  objects  compared  be  so  clear  as 

to  be  immediately  perceived. 

Thus,  if  any  one  be  said  to  walk  in  the  way  of  the  ungodly,  or  of 
the  godly,  we  readily  apprehend  that  the  imitation  of  the  conduct  of 
those  characters  is  the  idea  designed  to  be  expressed.  In  like  manner, 
when  any  one  is  compared  to  a  lion,  who  does  not  immediately  un- 

VOL.  II.  T  T 


642       On  the  Figurative  Language  of  Scripture.    [Part  II.  Ch. 

derstand  that  strength  of  limbs,  firmness  of  nerve,  and  magnanimity, 
are  the  ideas  intended  to  be  conveyed  ?  In  Gen.  xlix.  9.  Judah  is 
styled  a  lions  whelp,  and  is  compared  to  a  lion  and  lioness  couching, 
whom  no  one  dares  to  rouse.  The  warlike  character  and  the  con- 
quests of  this  tribe  are  here  prophetically  described  :  but  the  full  force 
of  the  passage  will  not  be  perceived,  unless  we  know  that  a  lion  or 
lioness,  when  lying  down  after  satisfying  it's  hunger,  will  not  attack 
any  person.  Mr.  Park  has  recorded  an  instance  of  his  providential 
escape  from  a  lion  thus  circumstanced,  which  he  saw  lying  near  the 
road,  and  passed  unhurt.  * 

2.  As,  in  the  sacred  metaphors,  one  particular  is  generally 
the  principal  thing  therehy  exhibited,  the  sense  of  a  metaphor 
will  he  illustrated  by  considering  the  context  of  the  passage  in 
which  it  occurs. 

This  rule  particularly  applies  to  images,  which  do  not  always 
convey  one  and  the  same  meaning.  Thus,  light  and  darkness  not 
only  denote  happiness  and  misery,  but  also  knowledge  and  ignorance  ; 
which  of  these  two  significations  is  to  be  preferably  adopted,  the  con- 
text alone  can  show.  In  Psalm  cxii.  4.  we  read :  Unto  the  upright 
there  ariseth  light  in  the  darkness.  Bishop  Horsley  thinks  that  this  is 
an  allusion  to  what  happened  in  Egypt,  when  the  Israelites  had  light 
in  all  their  dwellings  in  Goshen,  while  the  rest  of  Egypt  was  enve- 
loped in  darkness.  Be  this,  however,  as  it  may,  since  the  design  of 
the  psalm  in  question  is,  to  show  the  blessedness  of  the  righteous 
and  the  final  perdition  of  the  ungodly,  the  context  will  plainly  indi- 
cate that  happiness  is  the  idea  intended  in  this  verse  ;  for,  if  we 
consult  what  precedes,  we  shall  find  that  temporal  prosperity  is  pro- 
mised to  the  righteous,  and  that,  among  the  particulars  in  which  his 
prosperity  is  stated  to  consist,  it  is  specified  that  his  seed  shall  be 
mighty  upon  earth ;  the  generation  of  the  upright  shall  be  blessed  ; 
wealth  and  riches  shall  be  in  his  house.  On  the  contrary,  in  Psal.  xix.  8. 
where  the  commandment  of  Jehovah  is  said  to  enlighten  the  eyes,  the 
idea  of  spiritual  knowledge  is  intended,  and  this  phrase  corresponds  to 
that  in  the  preceding  verse,  where  the  testimony  of  Jehovah  is  said  to 
make  wise  the  simple.  In  the  New  Testament,  light  and  darkness  are 
of  frequent  occurrence,  and  in  like  manner  designate  a  state  of 
knowledge  and  a  state  of  ignorance.  It  may  be  sufficient  to  refer  to 
Luke  i.  78,  79.  Acts  xxvi.  18.  Rom.  i.  21.  Eph.  iv.  18.  and  v.  8. 
1  Peter  ii.  9. 

3.  The  sense  of  a  metaphor  is  often  known  from  the  sacred 
writer's  own  explanation  of  it* 

In  common  with  profane  writers,  whether  in  prose  or  verse,  the 
inspired  penmen  of  the  Old  Testament  frequently  subjoin  to  meta- 
phorical expressions  proper  or  literal  terms,  and  thus  explain  the 
meaning  intended  to  be  conveyed  by  the  images  they  employ.  Thus, 
in  Esther  viii.  1 6.  it  is  said  that  the  Jews  had  light  and  gladness,  and 

'  Travels  in  the  Interior  of  Africa,  p.  310,  London,  1807,  8vo.  or  in  Pinkerton's 
Collection  of  Voy.iges,  vo'.  xvi,  p.  848. 


V.  Sect.  I.]      On  the  Inteipretation  of  Trojpes  mid  Figures.     643 

joy  and  honour  :  here  the  explanatory  synonynies  mark  the  greatness 
of  their  prosperity  and  joy.  In  Psal.  xcvii.  11.  light  is  said  to  be 
sown  for  the  righteous  :  the  exposition  immediately  follows,  and  joy 
for  the  upright  in  heart.  In  like  manner,  when  the  prophet  Hosea 
complains  that  a  spirit  of  lasciviousness  had  driven  the  Israelites 
astray  (Hos.  iv.  12.),  he  explains  his  meaning  not  only  by  subjoin- 
ing that  they  forsook  iheir  God,  but  in  the  following  verse  he  states 
in  clear  and  literal  terms  the  eagerness  with  which  they  committed 
idolatry ;  upon  the  tops  of  the  mountains  they  sacrifice,  and  upon  the 
hills  they  burn  incense,  &c. 

4.  The  sense  of  ajigurative  expression  may  also  be  ascertained 
by  consulting  parallel  passages ;  in  iiohich  the  same  thing  is  ex- 
pi'essed  properly  and  literally^  or  in  which  the  same  word 
occurs,  so  that  the  sense  may  be  readily  apprehended. 

The  Hebrew  prophets  very  often  represent  Jehovah  as  holding  in 
his  hand  a  cap,  and  presenting  it  to  men  who  are  compelled  to  drink 
it  up  to  the  very  dregs.  The  intoxicated  stagger,  and,  falling  pros- 
trate on  the  ground,  shamefidly  vomit  forth  the  wine  they  have 
drunk.  This  metaphor  is  frequently  repeated  in  various  ways  by  the 
sacred  poets,  who  sometimes  only  glance  at  it,  while  at  others  they 
more  fully  illustrate  it.  Compare  Obad.  16.  Nahum  iii.  11.  Habak. 
ii.  16.  Psal.  Ixxv.  8.  Jer.  xxv.  15 — 27.  and  Ezekiel  xxiii.  33,  34. 
Now,  if  there  were  any  doubt  as  to  the  meaning  of  the  image  oc- 
curring in  these  passages,  its  sense  might  be  immediately  ascertained 
by  comparing  the  following  parallel  passage  in  Isaiah  li.  17 — 23.,  in 
which  the  prophet  pourtrays  Jerusalem  as  a  woman  so  intoxicated  as 
to  be  unable  to  stand ;  but  in  which  he  introduces  some  words  that 
clearly  mark  the  sense  of  the  metaphor.  The  passage  itself.  Bishop 
Lowth  justly  remarks,  is  poetry  of  the  first  order,  sublimity  of  the 
highest  proof. 

Rouse  thyself,  rouse  thyself  up ;  arise,  O  Jerusalem  ! 

Who  hast  drunken  from  the  hand  of  Jehovah  the  cup  of  his  fury  ; 

The  dregs  of  the  cup  of  trembling,  tliou  hast  drunken,  thou  hast  wrung  them  out. 

There  is  not  one  to  lead  her,  of  all  the  sons  which  she  hath  brought  forth  : 

Neither  is  there  one  to  support  her  by  the  hand,  of  all  the  sons  which  she  hath 

educated. 
These  two  things  have  befallen  thee ;  who  shall  bemoan  thee  ? 
Desolation  and  destruction  ;  the  famine  and  the  sword  ;  who  shall  comfort  thee  ? 
Thy  sons  lie  astounded  ;  they  are  cast  down  : 
At  the  head  of  all  the  streets,  like  the  oryx  !  '  taken  in  the  toils  ; 
Drenched  to  the  full  with  the  fury  of  Jehovah,  with  the  rebuke  of  thy  God. 
Wherefore  hear  now  this,  O  thou  afflicted  daughter ; 
And  thou  drunken,  but  not  with  wine. 
Thus  saith  thy  Lord  Jehovah  ; 
And  thy  God,  who  avengeth  his  people ; 
Behold,  I  take  from  thy  hand  the  cup  of  trembling ; 
The  dregs  of  the  cup  of  my  fury ; 
Thou  shalt  drink  of  it  again  no  more. 
But  I  will  put  it  into  the  hand  of  them  who  oppress  thee ; 

1  Or  wild  bull. 
T  T   2 


644       On  the  Figurative  Language  of  Scripture.    [Part  II.  Ch, 

Who  said  to  thee,  bow  down  thy  body,  that  we  may  go  over  : 
And  thou  layedst  down  thy  back,  as  the  ground  : 
And  as  the  street,  to  them  that  pass  along. 

Bishop  Lowth's  Version. 

5.  Consider  history. 

A  consideration  of  events  recorded  in  history  will  very  frequently 
show,  how  far  and  in  what  sense  any  expression  is  to  be  understood 
figuratively.  Thus  many  and  various  things  are  said  relative  to  the 
coming  of  Christ,  his  kingdom,  government,  and  adversaries.  Now 
history  informs  us,  that  he  came,  at  the  destruction  of  Jerusalem,  to 
rule  and  govern  far  and  wide  by  the  spreading  of  the  Gospel.  In 
Matt.  X.  34.  Christ  says  that  he  came  not  to  send  peace  on  earth,  but 
a  sword.  In  the  parallel  passage,  Luke  xii.  51.,  he  says,  that  he  came 
to  cause  division.  The  general  import  of  these  two  passages  is,  that 
he  would  cause  discord,  and  as  it  were  sow  dissensions.  But  in  what 
sense  could  the  blessed  Saviour  mean  that  he  would  cause  discord  ? 
We  learn  from  history,  that  in  consequence  of  the  diffusion  of  the 
Christian  religion,  nations  and  families  became  divided,  so  that  some 
embraced  it  while  others  rejected  it,  and  the  former  were  persecuted 
by  the  litter  on  account  of  their  Christian  profession.  A  further  ex- 
position of  this  passage  is  given  in  p.  651,  infra. 

6.  Consider  the  connexion  of  doctrine,  as  well  as  the  context 
of  the  figurative  passage. 

A  consideration  of  the  connexion  of  doctrine,  as  well  as  of  the 
context,  will  often  lead  to  the  origin  of  the  figurative  expressions 
employed  by  the  sacred  writers,  and  consequently  enable  us  to  as- 
certain their  meaning :  for  very  frequently  some  word  precedes  or 
follows,  or  some  synonyme  is  annexed,  that  plainly  indicates  whether 
the  expression  is  to  be  taken  properly  or  figuratively.  For  instance, 
the  words  sin  and  iniquity,  which  are  of  such  frequent  occurrence  in 
the  law  of  Moses,  are  tropically  put  for  punishment:  and,  that  the 
phrase,  to  bear  one's  sin  or  iniquity,  is  equivalent  to  the  suffering  of 
the  punishment  due  to  sin,  appears  from  the  synonymous  expressions 
of  being  cut  off  from  the  people,  and  dying,  being  very  often  annexed. 
As  in  Levit.  xix.  8.  Exod.  xxviii.  43.  Numb.  xiv.  33.  and  xviii.  22.  32. 
&c.  Thus  also  diseases  and  infirmities  are  called  sins,  because  they 
are  considered  as  the  punishment  of  sin,  as  in  Isa.  liii.  4.  (with  Matt, 
viii.  17.)  the  figure  in  which  passage  is  subsequently  explained  in 
verse  5.  Compare  also  verse  12,  and  Psal.  xxxviii.  3 — 5.  Ezek. 
.  xxxiii.  10.  and  John  ix.  2.  3.  So  likewise,  in  Gen.  xxxi.  42.  53.  the 
context  manifestly  shows  that /ear  of  Isaac,  and  the  fear  of  his  father, 
are  put  for  Jehovah,  the  object  of  fear  and  reverence.  Once  more ; 
when,  in  1  Pet.  ii.  5.  9.  believers  are  said  to  be  living  stones,  a  spiri- 
tual house,  and  a  royal  priesthood,  as  these  expressions  are  derived 
from  the  Old  Testament,  we  must  recur  to  Exod.  xix.  5,  6.  in  order 
to  ascertain  the  full  extent  of  their  privileges.  The  general  tenor  of 
the  apostle's  address  then  will  be,  "  Consider  yourselves  as  forming 
part  of  a  nobler  temple  than  that  of  the  Jews,  and  in  which  a  much 
more  spiritual  sacrifice  is  offered  to  God  through  Christ. — You,  who 


V.  Sect.  I.]    On  the  Interpretation  of  Tropes  and  Figures.     645 

have  embraced  the  Gospel,  are  considered  by  God  as  inheritors  of  all 
those  holy  blessings  which  were  promised  to  the  Jews." 

7.  Infixing  the' sense  exhibited  hy  a  metaphor,  the  comparison 
ought  never  to  be  extended  too  far,  or  into  any  thing  isohich  can- 
not be  properly  applied  to  the  person  or  thing  represented. 

In  other  words,  a  comparison,  which  ordinarily  has  but  one  parti- 
cular view,  ought  not  to  be  strained,  in  order  to  make  it  agree  in 
other  respects,  where  it  is  evident  that  there  is  not  a  simihtude  of 
ideas.  For  instance,  in  Isa.  xl.  6.  we  read  alljiesh  is  grass ;  that  is, 
all  mankind  are  liable  to  wither  and  decay,  and  will  wither  and  decay 
like  grass.  But  this  metaphor  would  be  tortured  to  a  meaning,  which, 
as  it  is  foolish  and  absurd,  we  may  be  sure  was  never  intended  by 
the  inspired  writer,  if  we  were  to  say,  that  mankind  were  like  grass, 
or  were  grass  in  colour  or  shape.  What  wild,  and  indeed  what  wicked 
abuse,  would  be  made  of  the  Scripture  expression  concerning  our 
Lord  that  he  will  come  as  a  thief  in  the  night  (Rev.  xvi.  15.),  if  we 
were  not  to  confine  the  sense  to  the  suddenness  and  surprisal  of  the 
thief,  but  should  extend  it  to  the  temper  and  designs  of  the  villain 
who  breaks  open  houses  in  the  night '  ?  Hence,  though  one  meta- 
phor may  be  brought  to  signify  many  things  with  respect  to  some 
different  qualities,  and  diverse  attributes,  it  nevertheless  is  very  evident 
that  that  sense  ought  chiefly  to  be  attended  to,  which  appears  to  be 
designed  by  the  Spirit  of  God,  and  which  is  obviously  figured  out  to 
us  in  the  nature,  form,  or  use  of  the  thing  from  whicli  the  metaphor 
is  taken.  Thus,  Christ  is  called  a  Hon  (Rev.  v,  5.),  because  he  is 
noble,  heroic,  and  invincible  ;  Satan,  the  grand  adversary  of  souls,  is 
called  a  lion  in  1  Pet,  v.  8.  because  he  is  rapacious,  roaring,  and  de- 
vouring. And  wicked  men  are  termed  lions  in  Job  iv.  10,  11.  and 
2  Tim.  iv.  17.  because  they  are  fierce,  outrageous,  and  cruel  to  weaker 
men. 

Lastly,  in  explaining  the  figurative  language  of  Scripture, 
care  must  be  taken  that  'we  do  not  judge  of  the  application  of 
characters  from  modern  usage ;  because  the  inhabitants  of  the 
East  have  very  frequently  attached  a  character  to  the  idea 
expressed,  'widely  different  from  that  'which  usually  presents 
itself  to  our  views. 

The  inhabitants  of  the  East,  from  their  lively  imaginations,  very 
often  make  use  of  far-fetched  comparisons,  and  bring  together  things 
which,  in  our  judgments,  are  the  most  dissimilar.  Besides,  since 
the  Hebrew  mode  of  living  differed  greatly  from  ours,  and  many 
things  were  in  use  and  commended  by  the  Israelites  which  to  us  are 
unknown, — we  ought  not  to  be  surprised,  if  there  be  a  very  wide  dif- 
ference subsisting  between  the  metaphorical  expressions  of  the 
Hebrews,  and  those  which  are  familiar  to  us,  and  if  they  should  some- 
times appear  harsh,  and  seem  to  convey  a  different  meaning  from 


1  Numerous  similar  instances  are  given  by  Glassius,  Philologia  Sacra,  (edit.  Dathii) 
lib.  ii.  pp.  918—921. 

T  T    3 


646       On  the  Figurative  Language  of  Scripture.    [Part  II.  Ch. 

that  which  we  are  accustomed  to  receive.  Thus,  in  Deut.  xxxiii.  17. 
the  glory  of  the  tribe  of  Joseph  is  compared  to  the  firstling  of  a  bul- 
lock ;  in  like  manner  (Amos  iv.  1 .)  compares  the  noble  women  of 
Israel  to  the  kine  of  Bashan,  and  Hosea  compares  the  Israelites  to 
refractory  kine  that  shake  off  the  yoke.  The  patriarch  Jacob,  in  his 
prophetic  and  valedictory  address  to  his  children  (Gen.  xlix.  14.),  in 
which  he  foretells  their  own  and  their  descendants'  future  condition, 
terms  Issachar  a  strong  ass,  literally  a  strong-boned  or  strong-limbed  ass. 
Now,  if  we  take  these  metaphors  according  to  their  present  sense,  we 
shall  greatly  err.  The  ox  tribe  of  animals,  whose  greatest  beauty  and 
strength  lie  in  its  horns,  was  held  in  very  high  honour  among  the 
antient  nations,  and  was  much  esteemed  on  account  of  its  aptitude 
for  agricultural  labour :  hence  Moses  specially  enacts,  that  the  ox 
should  not  be  muzzled  while  treading  out  the  corn.  The  ass  tribe,  in 
the  East,  is  robust,  and  more  handsome,  as  well  as  much  quicker  in 
its  pace,  than  those  animals  are  in  our  country  :  and  therefore  princes 
and  persons  of  noble  birth  thought  it  no  degradation  to  ride  on  asses. 
Hence,  in  the  opinion  of  the  inhabitants  of  the  East,  it  is  not  reckoned 
disgracefid  to  be  compared  with  oxen  and  asses  ;  nor,  if  a  metaphor 
be  derived  from  those  animals,  do  they  intend  to  convey  the  same 
meaning  which  we  should  express  by  a  figure  drawn  from  them.  In 
the  comparison  of  the  tribe  of  Joseph  to  the  firstling  of  a  bullock,  the 
point  of  resemblance  is  strength  and  power  '.  In  the  comparison  of 
the  matrons  of  Samaria  to  the  kine  of  Bashan,  the  point  of  resem- 
blance is  luxury  and  wantonness,  flowing  from  their  abundance  *  ;  in 
the  comparison  of  Issachar  to  an  ass,  the  point  of  resemblance  is 
bodily  strength  and  vigour  :  for  in  that  animal  the  Hebrews  were  ac- 
customed to  regard  strength,  though  we  usually  associate  with  it  the 
idea  of  slowness  and  stupidity,  s 

1  Mr.  Brown  has  recorded  a  similar  figure,  which  is  in  use  at  the  present  time  at 
the  court  of  the  sultan  of  Dar  Fiir,  in  Africa ;  where,  during  public  audiences,  a  kind 
of  hired  encomiast  stands  at  the  monarch's  right  hand,  crying  out,  "  See  the  buffalo, 
the  offspring  of  a  bvffalo,  the  bull  of  bulls,  the  elephant  of  superior  strength,  the 
powerful  Sultan  Abd-el-rachnian-al-rashid  !"  Journey  to  Dar  Fur,  chap.  i.  in  fine, 
or  Pinkerton's  Voyages,  vol.  xv.  p.  122. 

-  The  propriety  of  this  comparison  will  appear  when  it  is  recollected  that  Bashan 
was  celebrated  for  the  richness  of  its  pastures,  and  its  breed  of  cattle.  See  Numb, 
xxxii.  4.  Deut.  xxxii.  14.  and  Ezek.  xxxix.  18. 

3  Bauer,  Herm.  Sacra,  pp.  206.  210—215,  216—221.  Ernesti,  Instit.  Interp. 
Nov.  Test.  pp.  99—110.     Morus  in  Ernesti,  tom.  i.  pp.  260—300. 


V.  Sect.  II.]  (     647     ) 


SECTION  II. 

ON    THE    INTERPRETATION    OF    THE    METONYMIES     OCCURRING 
IN    THE    SCRIPTURES. 

Nature  of  a  Metonymy. — 1.  Metonymy  of  the  cause. — 2.  Metonymy  of 
the  effect. — 3.  Metonymy  of  the  subject. — 4.  Metonymy  of  the  adjunct, 
in  which  the  adjunct  is  put  for  the  subject. 

A  METONYMY  is  a  trope,  by  which  we  substitute  one 
appellation  for  another ',  as  the  cause  for  the  effect,  the  effect 
for  the  cause,  the  subject  for  the  adjtinct,  or  the  adjunct  for  the 
subject. 

A  Metonymy  of  the  cause  is  used  in  Scripture,  when  the 
person  acting  is  put  for  the  thing  done,  or  the  instrument  by 
which  a  thing  is  done  is  put  for  the  thing  effected,  or  when  a 
thing  or  action  is  put  for  the  effect  produced  by  that  action. 

A  Metonymy  cfthe  effect  occurs,  when  the  effect  is  put  for 
the  efficient  cause. 

A  Metonymy  of  the  subject  is,  when  the  subject  is  put  for  the 
adjunct,  that  is,  for  some  circumstance  or  appendage  belong- 
ing to  the  subject;  when  the  thing  or  place  containing  is  put 
for  the  thing  contained  or  placed ;  when  the  possessor  is 
put  for  the  thing  possessed;  when  the  object  is  put  for  the 
thing  conversant  about  it ;  or  when  the  thing  signified  is  put 
for  its  sign. 

A  Metonymy  of  the  adjunct  is,  when  that  which  belongs  to 
any  thing  serves  to  represent  the  thing  itself. 


1.   METONYMY  OF  THE   CAUSE. 


I.  Frequently  the  person  acting  is  put  for  the  thing  done. 

1.  Thus,  Christ  is  put  for  his  doctrine  in    Rom.xvi.  9. 

Salute  Urbanus  our  helper  in  Christ,  that  is,  in  preaching  the  doc- 
trines of  the  Gospel,  he  having  been  a  fellow-labourer  with  the 
apostles.     Similar  instances  occur  in  1  Cor.  iv.  15.  and  Eph.  iv.  20. 

2.  The  Holy  Spirit  is  put  for  his  effects :  as  in  2  Cor.  iii.  6. 
Who  hath  made  us  able  ministers  of  the  new  covenant,  not  of  the  letter, 

but  of  the  spirit :  for  the  letter  killcth,  but  the  spirit  giveth  life.  Here, 
by  the  word  letter  we  are  to  understand  the  law  written  on  tables  of 
stone,  which  required  perfect  obedience,  and  which  no  man  can 
perform  because  of  the  corruption  of  his  nature  ;  therefore  the  law  or 
letter  killeth,  that  is,  can  pronounce  nothing  but  a  sentence  of  con- 
demnation and  eternal  death  against  man.     But  by  the  spirif  is  in- 

•  Quinctiliau,  lib.  viii.  c.  vi.  tom.  ii,  p.  103.  ed.  Bipoiit. 
T  T    4 


648       On  the  Figurative  La7igUage  of  Scripture.    [Patt  IL  Ch* 

tended  the  saving  doctrine  of  the  Gospel,  which  derives  its  origin  from 
the  Holy  Spirit,  the  Comforter,  who  teaches  or  instructs,  and  prepares 
man  for  eternal  life.  In  the  same  sense,  Jesus  Christ  says,  John  vi. 
63.  The  words  that  I  speakt  they  are  spirit  and  life,  that  is,  they  are 
from  the  Spirit  of  God,  and,  if  received  vdth  true  faith,  will  lead  to 
eternal  life.  A  similar  mode  of  expression  occurs  in  Rom.  viii.  2. 
Here,  by  the  law  of  the  spirit  of  life  is  meant  the  doctrine  of  the  Gos- 
pel, because  it  is  a  peculiar  instrument  of  the  operation  of  the  Holy 
Spirit ;  who,  by  a  divine  efficacy,  changes  the  heart,  and  writes  his 
law  there,  which  now  is  not  only  inscribed  on  tablets  or  parchments, 
but  also  penetrates  the  very  heart  of  man,  and  quickens  the  soul  to 
spiritual  motions  and  actions  ^  Similar  instances  occur  in  Isa.  xi.  4. 
2  Thess.  ii.  8.    Isa.xlii.  1.  and  xli.  1,  2.    John  iii.  34.  &c. 

3.  The  Holy  Spirit  is  put  for  His  operations  : 

For  regeneration,  Psal.  li.  10.  Ezek.  xxxvi.  26,  27.  compared  with 
Eph.  iv.  23.  Rom.  xii.  2.  which  passages  imply  nothing  less  than  a 
radical  change,  both  external  or  moral,  and  internal  or  spiritual, 
wrought  in  the  soul  by  the  influence  of  divine  grace. 

4.  The  Holy  Spirit  is  put  for  the  i7tfluences  or  gifts  of  the 
spirit,  as  in  1  Thess.  v.  19.  Qiiench  not  the  spirit. 

The  similitude  is  borrowed  from  the  antient  altar  of  burnt-offering, 
n  which  the  fire  was  to  be  kept  continually  burning.     The   Holy 
pirit  is  here  represented  as  a  fire,   because  it  is  His  province  to  en- 
ghten,  quicken,  purify,  and  refine  the  soul,  and  to  excite  and  main- 
tain every  pious  and  devout  affection.     The  Christian  therefore  must 
not  quench  the  sacred  flame  of  the  Holy  Spirit  in  any  of  His  influences 
by  committing  any  act,  uttering  any  word,  or  indulging  any  sensual 
or  malevolent  disposition,  which  may  provoke  Him  to  withdraw  both 
His  gifts  and  graces.     Neither  must  the  Christian  extinguish  the  gifts 
of  the  Spirit,  but  keep  them  in  constant  exercise,  as  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  fidelity,  meekness,  &c.     So,  in 
2  Tim.  I.  6.  Saint  Paul's  advice.  Stir  up  the  gift  of  God  which   is  in 
thee,  means  the  gift  of  the  Holy  Spirit.     See  also  1  Tim.  iv.  14. 

Again,  when  our  Saviour  "  exhorts  us  to  ask  with  confidence  for 
spiritual  aid,  appealing  to  the  conduct  of  men,  he  adds,  "  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
him?"  (Luke  xi.  13.)  By  which  he  would  have  us  distinctly  under- 
stand that  if  man,  with  all  his  imperfections  and  all  his  unkindness, 
can  yet  be  tender-hearted  to  his  children,  and  seasonably  bestow  on 
them  beneficial  gifts,  much  more  will  God,  who  is  perfection  and 
benignity  itself,  most  assuredly  impart  the  blessing  of  his  Holy  Spirit 
to  those' who  earnestly  and  anxiously  implore  divine  help,-— that  help 
which  can  illumine  what  is  dark  ;  can  strengthen  what  is  irresolute  ; 
can  restrain  what  is  violent ;  can  comfort  what  is  afflicted  ;  in  such  a 
manner,  and  to  such  a  degree,  as  may  be  requisite  for  the  soul  when 
struggling  under  different  but  difficult  temptations  ;  that  help,  with- 

'  Flaccus  IllyricuF,  in  Clav.  Script,  pars  i.  col.  1 162 


V.  Sect.  II,]  On  the  Metonymies  occurring  iti  the  Scriptures.    649 

out  which  man,  unassisted,  cannot  persevere  in  rectitude  of  thought 
and  action." ' 

5.  Spirit  also  denotes  a  divine  power  or  energy,  reigning  in 
the  soul  of  the  regenerate  man. 

Compare  Luke  i.  46,  47.  with  1  Thess.  v.  23. ;  and  for  other  places, 
where  the  word  spirit  is  put  for  the  new  man  and  spiritual  strength,  see 
Isa.  xxvi.  9.  Ezek.  xviii.  31.  Matt.  xxvi.  41.  Rom.  i.  9.  1  Cor.  v.  3 
—5.  andvi.  20.    Gal.  iii.  3.  &c. 

6.  More  especially  the  Holy  Spirit  is  put  for  those  peculiar 
and  extraordinary  gifts  of  the  spirit,  which,  for  various  uses, 
whether  public  or  private,  spiritual  or  temporal,  are  bestowed 
on  man. 

Thus,  in  2  Kings  ii.  9.  Elisha  earnestly  requests  of  Elijah,  Let  a 
double  portion  of  thy  spirit  rest  upon  me  ,•  that  is,  an  extraordinary 
measure  of  the  gifts  of  prophecy,  and  of  power  in  working  miracles, 
which  are  here  called  the  portion  of  the  spirit.  See  also  Numb.  xi. 
17.  25.  Dan.  v.  12.  The  prophet  Daniel  had  a  more  excellent  spirit, 
that  is,  a  more  eminent  gift  of  the  spirit,  more  knowledge,  and  more 
understanding.  See  also  Luke  i.  17.  80.  and  ii.  40.  Acts  xix.  2. 
John  vii.  39.     Acts  i.  5.  &c. 

7.  The  spirit  is  also  put  for  revelations,  visions,  or  ec- 
stacies,  whether  really  from  the  Holy  Spirit,  or  pretended 
to  be  so. 

Ezek.  xxxvii.  1.  The  hand  of  the  Lord  carried  me  out  in  the  spirit  Oj 
the  Lord,  that  is,  by  a  vision  or  rapture  of  spirit.  2  Thess.  ii.  2.  That 
ye  be  not  shaken  in  mind — neither  by  spirit,  &c.  that  is,  by  revelations 
pretending  to  come  from  the  spirit.  Rev.  i.  10.  I  was  in  the  spirit, 
that  is,  in  an  ecstacy  and  peculiar  revelation  of  the  Holy  Spirit,  as  is 
described  in  Rev.  iv.  2.  xvii.  3.  xxi.  10.  and  2  Cor.  xii.  2.  To  this 
head  may  also  be  referred  those  passages,  where  spirit  is  put  for  doc- 
trines, whether  really  revealed  or  pretended  to  be  so :  as  in  1  Tim. 
iv.  1 .  where,  by  seducing  spirits  are  intended  false  teachers  who  pre- 
tend to  receive  their  doctrine  from  the  Spirit  of  God ;  and  1  John  iv.  1 . 
where  spirit  is  put  for  doctrine  pretended  to  be  received  by  the  false 
teachers  from  God. 

8.  Parents  or  ancestors  are  put  for  their  posterity :  this 
mode  of  speaking  is  of  very  frequent  occurrence  in  the  sacred 
writings. 

Thus  Shem,  Japhet,  and  Canaan  are  put  for  their  posterity,  in  Gen. 
ix.  27.  Jacob  and  Israel  for  the  Israelites,  in  Exod.  v.  2.  Numb,  xxiii. 
21.  xxiv.  5.  17.  Deut.  xxxiii.  28.  1  Kings  xviii.  17,  18.  Psal.  xiv.  7. 
and  cxxxv.  4.  Amos  vii.  9.  in  which  verse  Isaac,  as  in  verse  16.  the 
house  of  Isaac,  means  the  same  people.  The  seed  of  Abraham,  Isaac, 
and  Jacob,   {of  whom,  according  to  the  flesh,  Christ  came,  Rom.  ix.  5.) 

'  Bishop  Huntingford's  Charge,  entitled  "  Preparation  for  the  Holy  Order  of 
Deacoiif,"  p.  14. 


650     Onthe  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

is  put  for  Christ  himself,  in  Gen.  xii.  3.  xviii.  18.  xxii.  18.  xxvi.  4. 
xxviii.  14.  and  Gal.  iii.  8.  as  is  evident  by  comparing  Actsiii.  25.  and 
Gal.  iii.  14.  16.  In  2  Chron.  xxv.  24.  Obededom  is  put  for  his  de- 
scendants, who,  it  appears  from  1  Chron.  xxvi.  15.  were  porters  and 
keepers  of  the  sacred  treasures.  In  Ezek.  xxxiv.  23.  David  is  put  for 
David's  Lord,  the  illustrious  Messiah. 

9.  The  writer  or  author  is  put  for  his  book  or  work : 

As  in  Luke  xvi.  29.  xxiv.  27.  Acts  xv.  21.  xxi.  21.  and  2  Cor.  iii. 
15.  in  which  passages  Moses  and  the  Prophets  respectively  mean  the 
Mosaic  and  Prophetic  writings,  composed  by  them  under  divine  in- 
spiration, and  transmitted  to  posterity  as  the  rule  of  faith. 

To  this  first  species  of  metonymy  may  be  appropriately  re- 
ferred, first,  all  those  passages  where  the  soul  of  man  is  put  for 
his  life^  which  is  its  effect,   as  in  Gen.  ix.  5.  (Heb.)  Exod.  iv. 
19.  (Heb.)  Lev.  xvii.  11.    Judg.  ix.  17.  (Heb.)  1  Sam.  xxvi. 
21.  1  Kings  ii.  23.  (Heb.)  2  Kings  vii.  7.  (Heb.)  Psal.  xxxiii. 
19.   xxxviii.  12.    (Heb.)  Ivi.  13.   Jer.  xlv.  5.  (Heb.)  Lam.  v. 
9.  (Heb.)  Jonah  ii.  6.  (Heb.)  Matt.  ii.  20.  (Gr.)  x.  39.  (Gr.) 
xvi.  25.  (Gr.)  xx.  28.  (Gr.)    John  x.  17.    (Gr.)  xiii.  37,  38. 
(Gr.)  XV.  13.    (Gr.)    &c.      Secondly,    those    passages    also, 
where  the  soul  is  put  for  the  will^  affections,  and  desires,  which 
are  its  operations,  as  in  the  original  of  the  following  passages, 
where  the  metonymy  is  correctly  rendered  in  our  authorised 
version,  viz.    Gen.  xxiii.  8.    Exod.  xxiii.  9.    Deut.  xxiii.  24. 
Psal.  xvii.  10.    xxvii.  12.    xii.  2.    cv.  22.    Prov.  xxiii.  2.    and 
John  X.  24?.  (literally,  hold  our  soid  in  suspense.)     And  thirdly, 
all  such  passages,  where  the  spirit  (which  is  frequently  syno- 
nymous with  the  soul  of  man)  is  used  to  express  the  motions 
or  affections  of  the  soul,  whether  good  or  evil.     Examples  of 
this  kind  occur  in  Gen.  xlv.  27.  Numb.  xiv.  24<.  Judg.  viii.  3. 
where,    in   the   Hebrew,    anger  is  soid,  as  is  heart  in  Exod. 
xxiii.  9.  2  Chron.  xxi.  16.   xxxvi.  22.  Psal.  Ixxvi.  12.  Ixxvii. 
3.    Prov.  i.  23.    xviii.  14-.    xxix.  1.    Eccles.  vii.  9.  Isa.  xxix. 
10.    xxxvii.  7.     Jer.  11.  11.  Ezek.  xiii.  3.    Dan.  v.  20.     Hag. 
i.  14.  Hab.  i.  11.  Rom.  xi.  8.  (Gr.)   1  Cor.ii.  12.  (Gr.)  &c. 

II.  Sometimes  the  cause  or  instrument  is  put  for  the  thing 
effected  by  it. 

Thus,   1.  The  mouth,  the  lips,  and  the  tongue,  are  respect- 
ively put  for  the  speech. 

Thus,  Deut.  xvii.  6.  hij  the  mouth  of  two  or  three  witnesses  (that  is, 
their  speech  or  testimony)  shall  he  that  is  worthy  of  death  be  put  to 
death.  So  Deut.  xix.  15.  Matt,  xviii.  16. — Prov.  xxv.  15.  A  soft 
tongue  breaketh  the  bone ;  that  is,  a  mild  and  courteous  way  of  speak- 
ino'^'softens  the  hardest  heart  and  most  obstinate  resolutions.  Similar 
instances  occur  in  Psal.  v,  9.  Prov.  x.  20.  Jer.  xviii.  18.  Acts  ii.  4. 
1 1 .     Tnni^nr.  is  also  put  for  the  gift    of  foreign  languages,    in  Mark 


V.  Sect.  II.]  On  the  Metonymies  occurring  in  the  Scriptures.   65 1 

xvi.  17.  and  1  Cor.  xiv.  19.  Gen.  xi.  1.  The  whole  earth  was  of  one 
language,  (Heb.  Zip,)  and  of  one  speech,  (Heb.  word.)  In  the  book 
of  Proverbs,  the  lip  is  very  frequently  put  for  speech.  See  Prov. 
xii.  19.  22.  xiv.  7.  xvii.  7.  xviii.  7.  20.  Job  xii.  20.  (Marginal  ren- 
derings.) 

2.  The  mouth  is  also  put  for  commandment  in  Gen.  xiv.  21. 
(marginal  rendering),  (Heb.  mouth.)  Numb.  iii.  16.  39.  xx.  24. 
xxvii.  14.  Deut.  i.  26.  43.  and  in  Prov.  v.  3.  thepalate  (mar- 
ginal rendering)  is  also  put  for  speech. 

3.  The  throat  is  also  put  for  loud  speaking,  in  Isa.  Iviii.  1. 
Crt/  aloud,  (Heb.  with  the  throat.) 

4.  The  ha?id  is  ordinarily  put  for  its  writing,  1  Cor.  xvi.  21. 
Col.  iv.  18. 

By  the  same  form  of  speech  also  laboiir  is  put  for  wages,  or  the 
fruit  of  labour,  Ezek.  xxiii.  29.  ;  and  things  that  are  sold,  for  the 
price  at  which  they  are  sold.  Thus,  in  Matt.  xxvi.  9.  it  is  said  the 
ointment  might  have  been  sold  for  so  much  and  given  to  the  poor. 
See  likewise  Exod.  xxi.  21.  The  sword  is  put  for  war  or  slaughter. 
Exod.  V.  3.  Lev.  xxvi.  6.  Psal.  cxliv.  10.  Isa.  i.  20.  Jer.  xhii.  1 
Rom.  viii.  35. 

5.  The  sword,  famine,  and  pestilence,  likewise  respective!} 
denote  the  effects  of  those  scourges. 

Ezek.  vii.  15.  The  sword  is  without,  and  the  pestilence  and  the  fa- 
mine within ;  that  is,  death  and  ruin  are  every  where  scattered  by  those 
terrible  agents.  So,  in  Matt.  x.  34.  I  came  not  to  send  peace,  {or 
temporal  prosperity)  but  a  sword ;  that  is,  variance,  death,  and  per- 
secution. Our  Saviour's  meaning  is,  not  that  his  coming  was  the 
necessary  and  proper  cause  of  such  unhappiness,  but  that  so  it  should 
eventually  happen  on  his  appearance  in  our  nature  ;  because  his  king- 
dom was  of  another  world,  and  consequently  opposed  to  all  the  de- 
signs and  interests  of  the  present  world.  This  remark  will  satisfac- 
torily explain  Luke  xii.  51 — 53.,  where  Jesus  foretells  the  eftects  that 
would  follow  from  preaching  the  Gospel. 


2.    METONYMY  OF   THE  EFFECT. 


III.  Sometimes,  on  the  contrary,  the  effect  is  put  for  the  cause. 

Thus,  God  is  called  salvation,  that  is,  the  author  of  it,  Exod.  xv.  2., 
our  life  and  the  length  of  our  days,  Deut.  xxx.  20.,  our  strength,  Psal. 
xviii.  1 .  So  Christ  is  termed  salvation,  Isa.  xlix.  6.  Luke  ii.  30. — 
Life,  John  xi.  25.  and  the  resurrection  in  the  same  place.  See  also 
Col.  iii.  4.  Peace,  Eph.  ii.  14.  So  he  is  said  to  be  made  unto  us  wis- 
dom, righteousness,  sanctification,  and  redemption,  that  is,  the  author 
of  all  these,  in  1  Cor.  i.  30.  So,  in  Luke  xi.  14.  compared  with 
Matt.  ix.  32.  a  dumb  devil  or  demon  is  one  that  made  the  person 
whom  he  possessed,  dumb.  In  like  manner,  the  Gospel  is  called  the 
power  of  God  unto  salvation,  in  Rom,  i.  1  6.  that  is,  tlie  instrument 
of  his  power. 


652      On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch, 

Faith  is  called  our  victory,  because  by  it  we  overcome  the  world, 
1  John  V.  4.  That  which  is  the  means  of  sustaining  or  preserving 
life  is  called  our  life,  Deut.  xxiv.  6.  or  our  living,  Mark  xii.  44.  Luke 
viii.  43.  and  xv.  12.  So,  glad  tidings  are  such  as  make  glad,  Rom. 
X,  15.  A  lively  hope  is  that  which  revives  or  enlivens,  1  Pet.  i.  3. — 
IVine  is  a  mocker,  and  strong  drink  is  raging,  Proy.  xx.  1 .  that  is,  they 
make  men  such.  There  is  the  same  form  of  speech  likewise  in  Heb. 
vi.  1.  and  ix.  14.  where  dead  works  are  deadly  works,  that  is,  such  as 
make  men  obnoxious  to  death.  Deut.  xxx.  15.  /  have  set  before  thee 
this  day  life  and  death,  that  is,  have  clearly  shewed  thee  what  is  the 
cause  and  original  of  each.  John  iii.  19.  This  is  the  condemnation, 
that  is,  the  cause  of  it.  Rom.  vii.  7-  Is  the  law  sin  ?  that  is,  the 
cause  of  sin,  in  itself.  Rom.  viii.  6.  To  be  carnally  minded  is  death, 
that  is,  its  cause,  but  to  be  spiritually  minded  is  life  and  peace,  or 
the  cause  of  those  blessings.  A  like  expression  occurs  in  Rom.  vi. 
23.  Bread  is  put  for  the  seed  of  which  bread  is  made,  Eccl.  xi.  I. 
Shame  is  put  for  that  which  is  the  cause  of  it,  or  the  idols  worshipped 
by  the  Israelites,  which  proved  their  shame.  Jer.  iii.  24.  Hos. 
ix.  10. 


3.  METONYMY  OF  THE  SUBJECT. 


IV.  Sometimes  the  subject  is  put  for  the  adjunct,  that  is,  for 
some  circumstance  or  appendage  belonging  to  or  depending  upon 
the  subject. 

Thus,  the  heart  is  frequently  used  for  the  mil  and 
affections. 

Deut.  iv.  29.  vi.  5.  x.  12.  Psal.  ix.  1.  xxiv.  4.  li.  10.  Ixii.  10. 
cv.  2.5.  cxix.  10.  32.  112.  Prov.  xxi.  1.  xxiii.  26.  Acts  iv.  32.  For 
the  understanding,  mind,  thoughts,  and  memory,  Deut.  iv.  39.  vi.  6. 
xi.  16.  18.  xxLx.  4.  1  Sam.  i.  13.  2Chron.  vi.  8.  Job  xxii.  22.  Psal. 
iv.  4.  Ixiv.  6.  Prov.  xix.  21.  xxviii.  26.  and  Luke  ii.  51.  For  the  con- 
science, 2  Sam.  xxiv.  10.  2  Kings  xxii.  19.  Eccles.  vii.  22.  and 
1  John  iii.  20.  and  for  the  desires  of  the  soul  expressed  in  prayer,  in 
Psal.  Ixii.  8.  Lam.  ii.  19.  The  reins  are  also  frequently  put  for  the 
thoughts,  as  in  Psal.  vii.  9.  xxvi.  2.  li.  6.  Ixxiii.  21.  Prov.  xxiii.  16. 
Jer.  xi.  20.   xvii.  10.  and  xx.  12. 

So  the  new  or  inward  man  is  put  for  the  condition  or  state  of  a  re- 
generated soul,  to  which  the  old  or  outward  man  is  opposed.  See 
Rom.  vi.  6.  and  xii.  2.  Eph.  iv.  22.  24.  2  Cor.  v.  17. 

V.  Sometimes  the  ^;/ac^  or  thing  containing  denotes  that 
which  is  contained  in  such  place  or  thing. 

Thus,  the  earth  and  the  world  are  frequently  put  for  the  men 
that  dwell  therein,  as  in  Gen.  vi.  11.  Psal.  xcvi.  13.  Hab.  ii.  14.  John 
i,  29.  iii.  16,  17.  xv.  18.  and  xvii.  21.  1  Cor.  vi.  2.  as  also  in  very 
many  passages.  In  like  manner,  countries,  islands,  cities,  and  houses, 
are  respectively  put  for  their  inhabitants.  Gen.  xii.  57.  Psal.  c.  1.  cv. 
38.  Isa.  xii.  1.  5.  xlii.  4.  xliii.  3.  li.  5.  Matt.  iii.  5.  viii.  34.  xi.  21, 
22,  23.  Gen.  vii.  1.    Exod.  i.  21.   2Sam.  vii.  11.    1  Chron.x.  6.  Acts 


V.Sect.II.]  On  the  Metonymies  occurring  in  the  Scriptures.    65S 

X.  2.  1  Tim.  iii.  4.  Heb.  xi.  7.  So,  the  houses  of  Levi  and  Israel  denote 
their  several  families.  Exod.  ii.  1.  Ezek.  iii.  1.  The  basket,  Deut. 
xxviii,  5.17.  is  the  fruit  of  the  basket ;  a  table,  Psal.  xxiii.  5.  Ixix.  22. 
and  Ixxviii.  19.  denotes  the  meat  placed  on  it ;  the  cup,  the  wine  or 
other  liquor  in  it,  Jer.  xlix.  12.  Ezek.  xxiii.  32.  Matt.  xxvi.  27,  28. 
Mark  xiv.  23.  Luke  xxii.  17.  20.  1  Cor.  x.  16.  21.  and  xi.  26,  27. 
Ships,  Isa.  xxiii.  1.  14.  the  men  in  them  ;  the  grave,  those  who  are 
buried  in  it,  as  in  Isa.  xxxviii.  18.  compared  with  verse  19.  and  Psalms 
vi.  5.  and  xxv.  17.  In  like  manner  heaven  is  put  for  God  himself,  in 
Psal.  Ixxiii.  9.  Matt.  xxi.  25.  Lukexx.  4.  and  xv.  18. 

VI.  Sometimes  the  possessor  of  a  thing  is  put  for  the  thing 
possessed. 

Thus,  Deut.  ix.  1.  To  possess  nations  greater  and  mightier  than 
thyself,  means  to  possess  the  countries  of  the  Gentiles.  See  also, 
Psal.  Ixxix.  7.  where  Jacob  means  the  land  of  the  IsraeHtes.  In  like 
manner,  the  name  of  God  is  put  for  the  oblations  made  to  him. 
Josh.  xiii.  33.  with  verse  14.  Josh,  xviii.  7.  and  Deut  x.  9.  Christ  is 
put  for  his  church  (or  believers,  who  are  termed  his  peculiar  people. 
Tit.  ii.  14.  1  Pet.  ii.  9.)  in  Matt.  xxv.  35.  explained  in  verse  40.  1  Cor. 
xii.  12.;  and  the  afflictions  of  Christ  are  put  for  the  afflictions  of 
the  faithful,  in  Col.  i.  24. 

VII.  Frequently  the  object  is  put  for  that  which  is  conversant 
about  it. 

Thus  glory  and  strength  are  put  for  the  celebration  of  the  divine 
glory  and  strength,  in  Psal.  viii.  2.  explained  by  Matt.  xxi.  1 6.  ;  see 
also  Psal.  xcvi.  7,  8.  A  burthen  is  a  prediction  of  divine  judgments  or 
punishment  about  to  be  inflicted  on  sinners.  Isa.  xiii.  1 .  xv.  1 .  xvii.  1 , 
xix.  1.  xxi.  1.  xxii.  1,  and  xxiii.  1.  Promise  is  put  for  faith  which 
receives  the  gracious  promise  of  God,  in  Rom.  ix.  8.  and  Gal.  iv.  28. 
Sin  denotes  a  sacrifice  for  sin  or  sin-offering.  Gen.  iv.  7.  Exod. 
xxix.  14.  (Heb.  sin)  Lev.  x.  17.  (Heb.  sin)  Hos.  iv.  8.  Isa.  liii.  10. 
(Heb.  sin)  and  2  Cor.  v.  21.» 

VIII.  Sometimes  the  thing  signified  is  put  for  its  sign. 

So,  the  strength  of  God,  in  1  Chron.  xvi.  1 1 .  and  Psal.  cv.  4.  is  the 
ark,  which  was  a  sign  and  symbol  of  the  divine  presence  and  strength, 
whence  it  is  expressly  called  the  ark  of  the  strength  of  God  in  Psal. 
cxxxii.  8.  Thus,  in  Ezek.  vii.  27.  desolation  denotes  a  mourning  gar- 
ment as  a  token  of  it.  We  have  similar  instances  in  Gen.  xvii.  1 9.  and 
xl.  13.  Matt.  xxvi.  26.  28.  Luke  viii.  11.1  Cor.  x.  4.  16. 

IX.  JVhen  an  action  is  said  to  be  done,  the  meaning  fre- 
quently is,  that  it  is  declared  or  permitted,  or  foretold  that  it 
shall  be  done. 

Thus,  in  the  original  of  Lev.  xiii.  3.  the  priests  shall  look  on  him 
and  pollute  him  ;  in  our  version,  shall  pronounce  him  unclean  or  pol- 

'  Dr.  A.  Clarke,  in  his  commentary  on  this  verse,  has  adduced  one  hundred  and 
eight  instances  from  the  Old  and  New  Testaments,  in  which  the  word  sin  is  put  for  a 
sin-offering :  Dr.  Whitby  (in  loc.)  has  specified  only  twenty-two  examples. 


654       On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

luted.  The  original  of  Ezek.  xiii,  22.  is,  by  quickening  or  enlivening 
him  ;  in  our  translation  it  is  rendered  by  promising  him  life.  So  Gen. 
xli.  13.  me  he  restored,  means,  foretold  or  declared  that  I  should  be 
restored.  Jer.  iv.  10.  Ah  Lord  God!  thou  hast  greatly  deceived  this 
people,  that  is,  hast  permitted  them  to  be  deceived  by  their  false  pro- 
phets. Ezek,  xiii.  19.  to  slay  the  souls  which  should  not  die,  denotes 
the  prophesying  falsely  that  they  should  die.  So  Jer.  i.  10.  I  have 
set  thee  over  the  nations  to  root  out  and  to  pull  down,  that  is,  to  pro- 
phesy or  declare  them  pulled  down.  Ezek.  xx.  25,  26.  I  gave  them 
statutes  which  were  not  good,  and  polluted  them  in  their  own  gifts,  that 
is,  I  gave  them  up  to  themselves,  and  permitted  them  to  receive  such 
statutes  of  the  heathen,  and  suffered  them  to  pollute  themselves  in 
those  very  gifts ;  vi^hich,  by  the  law,  they  were  to  dedicate  to  my 
service,  and  dealt  with  them  accordingly.  Hos.  vi.  5.  /  have  hewn 
them  by  the  prophets,  or  foretold  that  they  should  be  hewn  or  slain. 
So  in  Acts  x.  15.  the  original  rendering  is,  what  God  hath  cleansed, 
that  do  not  thou  pollute  (compare  Matt.  xv.  1 1 .)  that  is,  as  in  our 
version,  call  not  thou  common  or  defiled.  Hence  in  Matt.  xvi.  19. 
whatsoever  thou  shalt  bind  or  loose  on  earth,  &c.  means  whatsoever 
thou  shalt  declare  to  be  my  will  on  earth  shall  be  confirmed  in 
heaven.  And  in  like  manner  the  meaning  of  John  xx.  23.  is,  whose 
sins  ye  shall  declare  to  be  remitted  or  retained  by  the  word  of  God  ' . 
Matt.  vi.  13.  lead  us  not  into  temptation,  that  is,  sufifer  us  not  to  be 
overcome  by  temptation. 

X.  Further,  an  actio7i  is  said  to  be  done,  when  the  giving  of 
an  occasion  for  it  only  is  intended. 

Thus,  the  literal  rendering  of  Jer.  xxxviii.  23.  is,  thou  shalt  burn 
this  city,  that  is  (as  translated  in  our  ^version),  shall  cause  it  to  be 
burnt.  Hence  Jeroboam  is  recorded  in  1  Kings  xiv.  1 6.  to  have  made 
Israel  to  sin,  that  is,  to  have  occasioned  it,  by  his  example  and  com- 
mand. In  Acts  i.  18.  Judas  is  said  to  have  purchased  afield,  that  isj 
occasioned  it  to  be  purchased  by  the  money  which  he  cast  down  in 
the  temple.  Rom.  xiv.  15.  destroy  not  him,  that  is,  be  not  the  cause 
or  occasion  of  his  destruction.  And  in  1  Cor.  vii.  16.  whether  thou 
shalt  save  thy  husband,  means,  whether  thou  shalt  be  the  cause  of  his 
conversion,  and  consequently  of  his  salvation. 

4-.   METONYMY  OF  THE  ADJUNCT,    IN  WHICH  THE  ADJUNCT 
IS  PUT  FOR  THE  SUBJECT. 


XI.  Sometimes  the  accident,  or  that  "which  is  additional  to  a 
thing,  is  put  f  OH'  its  subject  in  hind. 

The  abstract  is  put  for  the  concrete.  So  grey  hairs  (Heb.  hoari- 
ness,  or  grey-headedness)  in  Gen.  xiii.  38.  denote,  me,  who  am  now  an 

'  On  a  forced  interpretation  of  these  two  clauses  (among  others)  has  the  papal 
church  erected  the  dangerous  notion  that  priests  may  grant  particular  absolution  to 
individuals.  See  it  briefly  but  ably  confuted  in  Bishop  Porteus's  Confutation  of  the 
Errors  of  the  Church  of  Rome,  pp.  44,  45. 


V.  Sect.  II.]  On  the  Metonymies  occurring  in  the  Scriptures.   655 

old  man,  grey  and  decrepid  with  age.  So  also,  days  and  multitude  of 
years,  in  Job  xxxii,  7.  are  old  men.  The  strength  of  Israel,  1  Sam. 
XV.  29.  is  the  strong  God  of  Israel.  Circumcision  and  undrcumcision, 
in  Rom.  iii.  30.  signify  the  circumcised  and  uncircumcised.  The  elec- 
tion, Rom.  xi.  7.  is  the  elect.  Abomination,  in  Gen.  xlvi.  34.  and 
Luke  xvi.  15.  is  an  abominable  thing.  A  curse.  Gal.  iii.  13.  is  accursed. 
Light  and  darkness,  Eph.  v.  8.  denote  the  enlightened  and  the  igno- 
rant. Sin  is  put  for  sinners  in  Isa.  i.  18.  The  meaning  of  which 
passage,  Glassius  remarks,  is,  that  siimers,  by  having  their  iniquities 
pardoned,  shall  be  cleansed  and  purified  from  the  guilt  and  condem- 
nation of  sin :  for  sin,  in  itself,  cannot  be  made  clean. 

XII.  Sometimes  the  thing  contained  is  put  for  the  thing 
containing  it,  and  a  thing  deposited  in  a  place  for  the  place 
itself. 

Thus  Gen.  xxviii.  22,  means,  this  place,  where  I  have  erected  a 
pillar  of  stone,  shall  be  God's  house.  Josh.  xv.  19.  Springs  of  water 
denote  some  portion  of  land,  where  there  may  be  springs.  Matt.  ii.  11. 
Treasures  are  the  cabinets  or  other  vessels  containing  them.  A  simi- 
lar expression  occurs  in  Psal.  cxxxv.  7.  Outer  darkness,  in  Matt.  xxii. 
13.  means  hell,  the  place  of  outer  darkness.  Matt.  xxv.  10.  Marriage 
denotes  the  place  where  the  nuptial  feast  was  to  be  celebrated.  Mark 
iii.  1 1.  Unclean  spirits  are  men  possessed  by  them.  In  Luke  vi.  12. 
and  Acts  xvi.  13.  16,  Prayer  evidently  means  the  place  of  prayer'. 
Rev.  viii.  3,  Golden  incense,  7\.iSavurov,  means  a  golden  censer,  and 
so  it  is  rendered  in  our  authorised  English  version, 

XIII.  Ti7ne  is  likewise  pnt  for  the  things  'which  are  done  or 
happen  in  time. 

This  is  to  be  understood  both  of  the  word  time  itself,  and  of  names 
expressing  portions  of  time,  whether  divided  naturally  or  by  human 
institution.  Thus,  in  1  Chron.  xii.  32.  xxix.  30.  Esth.  i.  13,  2  Tim. 
iii,  \.  Deut,  iv.  32.  Mark  xiv,  35.  and  John  xii.  27.  times,  day,  and 
hour  respectively  denote  the  transactions  that  took  place  in  them. 
Again,  days  are  said  to  be  good  or  evil,  according  to  the  events  which 
happen  in  them,  as  in  Gen.  xlvii.  9.  Eccles.  vii.  10.  and  Eph.  v.  16^; 
and  that  is  called  a  person's  day,  in  which  any  thing  notorious  or  re- 
markable befalls  him,  whether  it  be  good,  as  in  Hos.  i.  1 1 .  and  Luke 
xix.  42.  44.,  or  evil,  as  in  Job  xviii.  20.  Psal.  cxxxvii.  7-  Ezek.  xxii.  4. 
Obad.  12.  Micah  vii,  4,  Psal,  xxxvii,  13.  The  days  of  the  Lord,  in 
Job  xxiv,  1.  Isa.  xiii.  6,  Joel  i,  15,  and  ii,  1,  2.  Amos  v,  20.  Zeph. 
i.  14 — 16,  18.  and  ii.  2,  respectively  denote  the  days  when  divine 
punishments  were  to  be  inflicted ;  and  hence,  by  way  of  eminence, 
the  day  of  the  Lord  is  appropriated  to  the  day  of  judgment,  in  Joel  ii, 
31.  Acts  ii,  20,   1  Cor.  i.  8.  2  Thess.  ii.  2.  &c. 

In  the  same  manner,  the  harvest  and  summer  are  put  for  the  fruits 
gathered  at  those  seasons,  Deut.  xxiv.  19.  Isa.  xvi.  9.  [Jer.  xl.  10. 
Amos  viii,  1,2.    2  Sam.  xvi.  2.  in  which  three  passages,  as  also  in 

'  n^otiu^i).  From  1  Mace.  vii.  37.  [it  appears  that  the  Jews  had  a  similar  place  of 
prayer  at  Mizpah.     See  Wolfius,  Rosenmiiller,  Schindler,  and  others  on  Luke  vi.  12. 


656      On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch* 

Isa.  xvi.  9.  the  Hebrew  is  only  summer.']  And  also  the  passover  is 
is  put  for  the  lamb  which  was  slain  and  eaten  on  that  solemn  festival. 
Exod.  xii.  21.  2  Chron.  xxx.  17.  Mark  xiv.  12,  14.  Matt.  xxvi.  17 — 19. 
Lukexxii.  8.  11.  13.  15. 

XIV.  In  the  Scriptures,  things  are  sometimes  named  or  de- 
scribed according  to  appearances^  or  to  the  opinion  formed  of 
them  by  men,  and  not  as  they  are  in  their  o'wn  nature. 

Thus  Hananiah,  the  opponent  of  Jeremiah,  is  called  a  prophet,  not 
because  he  was  truly  one,  but  was  reputed  to  be  one,  Jer.  xxviii.  1.5. 
10.  In  Ezek.  xxi.  3.  the  righteous  mean  those  who  had  the  semblance 
of  piety,  but  really  were  not  righteous.  So  in  Matt.  ix.  13.  Christ 
says,  I  am  not  come  to  call  the  righteous,  (that  is,  such  as  are  so  in 
their  own  estimation)  but  sinners  to  repentance.  See  further  Luke 
xviii.  9.  and  Rom.  x.  2,  3,  &c. 

In  Luke  ii.  48.  Joseph  is  called  the  father  of  Christ,  and  in  v.  41 . 
is  mentioned  as  one  of  his  parents,  because  he  was  reputed  to  be  his 
father,  as  the  same  evangelist  states  in  ch.  iii.  23.  Compare  John  vi. 
42,  &c.  The  preaching  of  the  Gospel  is  in  1  Cor.  i.  2 1 .  termed  fool- 
ishness ;  not  that  it  was  really  such,  but  was  accounted  to  be  so  by 
its  opponents.  In  like  manner  false  teaching  is  called  another  Gospel 
in  Gal.  i.  6.  and  Epimenides,  the  Cretan  philosopher,  is  termed  a 
prophet  in  Tit.  i.  12.  because  his  countrymen  regarded  him  as  such, 
and  after  his  death  offered  sacrifices  to  him.  • 

His  enemies  shall  lick  the  dust,  Psal.  Ixxii.  9.  means,  that  they  shall 
prostrate  themselves  so  low  towards  the  earth,  that  they  shall  seem 
to  lick  the  dust.  Similar  expressions  occur  in  Isa.  xlix.  23.  Micah 
vii.  17.  &C.  The  phrase,  coming  from  afar  country  and  from  the  end 
of  heaven,  in  Isa.  xiii.  5.  is  taken  from  the  opinion  which  antiently  ob- 
tained, and  was  founded  on  the  appearance  to  the  eye,  viz.  that  the 
heavens  are  not  spherical  but  hemispherical,  ending  at  the  extremities 
of  the  earth,  upon  which  the  extremities  of  heaven  appear  to  rest. 
Hence  the  ends  of  the  earth  denote  the  remotest  places.  The  same 
phrase  occurs  in  Deut.  iv.  32.  and  xxx.  4.  Neh.  i.  9.  Matt.  xxiv.  31. 

XV.  Sometimes  the  action  or  affection^  which  is  conversant 
about  any  object,  or  placed  upon  it,  is  put  for  the  object 
itself. 

Thus,  the  senses  are  put  for  the  objects  perceived  by  them, -as' 
hearing  for  doctrine  or  speech,  in  Isa.  xxviii.  9.  (marg.  rend.)  and 
liii.  1.  (Heb.)  In  John  xii.  38.  and  Rom.  x.  16.  the  Greek  word  axon, 
translated  report,  literally  means  hearing,  and  so  it  is  rendered  in 
Gal.  iii.  2.  5.  Hearing  is  also  put  for  fame  or  rumour  in  Psal.  cxii.  7. 
(Heb.)  Ezek.  vii.  26.  Obad.  1.  Hab.  iii.  2.  (Heb.)  Matt.  iv.  24.  xiv. 
1 .  and  xxiv.  6.  Mark  i.  28.  and  xiii.  7.  &c. 

The  eye,  in  the  original  of  Numb.  xi.  7.  Lev.  xiii.  55.  Prov.  xxiii. 
31.  Ezek.  i.  4.  viii.  2.  and  x.  9.  is  put  for  colours  which  are  seen 
by  the  eye. 


'  Dio§,  Laert,  lib.i.  c.  x.  §  11.  tcm.  i.  p.  125.  cd.  Longolii. 


V.  Sect.  II.]  On  the  Metonymies  occurri7ig  m  the  Scriptures.  657 

Faith  denotes  the  doctrine,  received  and  believed  by  faith,  in  Acts 
vi.  7.  Gal.  i.  23.  and  iii.  23.  25.  Eph.  iv.  5.  1  Tim.  iv.  1.  Tit.  i.  13. 
Jude  3.  Rev.  ii.  13. — Hope,  in  Psal.  Ixv.  5.  and  Ixxi.  5.  Jer.  xiv.  8. 
and  xvii.  7.  13.  is  God,  in  whom  we  have  hope,  or  place  our  con- 
fidence. Hope  also  denotes  Christ,  or  the  benefits  which  we  receive 
by  him,  in  Acts  xxvi.  6 — 8.  xxviii.  20.  Col,  i.  27.  1  Tim.  i.  1.  Hope 
is  sometimes  also  put  for  men  in  whom  we  confide,  or  from  whom  we 
expect  some  good,  as  in  Isa.  xx.  5,  6.  and  for  the  thing  hoped  for,  as 
in  Prov.  xiii.  12.  Rom.  viii.  24.  and  Gal.  v.  5.  in  which  last  place 
the  hope  of  righteousness  by  faith  means  eternal  life,  which  is 
promised  to  the  just  by  faith,  and  also  in  Tit.  ii.  13. — Love  is  put  for 
the  object  of  affection,  Jer.  ii.  33.  and  xii.  7.  (marginal  rendering.) 
— Desire,  Ezek,  xxiv.  16.  21.  is  the  thing  desired.  In  like  manner, 
the  lust  or  desire  of  the  eyes,  1  John  ii.  16.  is  the  object  of  the  eyes 
which  we  eagerly  desire. — So,  Fear  is  put  for  the  object  that  is 
feared,  in  Psal.  liii.  5.  Prov.  i.  26.  Isa.  viii.  13. 

XVI.  Sometimes  the  sign  is  put  for  the  thing  signified. 
Thus,  sovereign  power  and  authority  are  expressed  by  a  sceptre, 

crown,  diadem,  throne,  and  shutting  and  opening  without  resistance  in 
Gen.  xlix.  10.  Isa.  xxii.  22.  Ezek.  xxi.  26.  Zech.  x.  11.  and  Rev.  iii.  7. 
War  is  denoted  by  bows,  spears,  chariots,  and  swords,  Psal.  xlvi.  9. 
Lam.  v.  9.  Ezek.  xxi.  3,  4.  Matt.  x.  34.  So,  to  lift  up  the  hand 
is  sometimes  to  swear.  Gen.  xiv.  22.  Deut.  xxxii.  40.  and  sometimes 
to  pray.  Lam.  iii.  41.  1  Tim.  ii.  8.  In  like  manner,  to  stretch  forth 
the  hand  is  to  call  for  audience,  Psal.  xliv.  20.  Prov.  i.  24. 

To  kiss  the  hand,  or  to  kiss  another,  is  to  yield  reverence,  Job 
xxxi.  27.  1  Sam.  x.  1.  Psal.  ii.  12.  1  Kings  xx.  18.  Hos.  xiii.  2.  To 
bow  the  knee,  is  to  worship,  Isa.  xiv.  23.  Phil.  ii.  10.  Eph.  iii.  14. 
To  give  the  hand,  or  to  strike  hands,  is  to  swear,  join  in  fellowship, 
engage  or  become  surety  for  another,  Ezek.  xvii.  18.  Gal.  ii.  9.  Job 
xvii.  3.  Prov.  vi.  1.  To  put  on  sackcloth,  is  to  mourn,  Psal.  Ixix.  11. 
To  beat  swords  into  plough  shares,  and  spears  into  pruning  hooks,  is 
to  live  in  peace  and  security,  Isa.  ii.  4. 

XVII.  Lastly,  the  names  of  thijigs  are  often  put  for  the 
things  themselves. 

Thus,  the  name  of  God  denotes  the  Almighty  himself,  Psal.  xx.  I. 
cxv.  1.  Prov.  xviii.  10.  Isa.  xxx.  27.  Jer.  x.  25.  and  perhaps  Acts 
iv.  12.  may  be  so  understood.  So,  in  Joel  ii.  32.  Acts  ii.  21.  and 
Rom.  X.  13.  the  name  of  the  Lord  denotes  Jesus  Christ.  Names 
are  likewise  put  for  persons.  Acts  i.  15.  Rev.  iii.  4.  and  xi.  13.  In 
like  manner  we  find,  that  names  are  given  to  persons  to  express  their 
state  or  condition,  although  they  are  not  ordinarly  called  by  such 
names,  as  in  Isa.  i.  26.  Thou  shalt  be  called  the  city  of  righteousness 
or  justice,  that  is,  thou  shalt  be  so.  Similar  expressions  occur  in 
Isa.  Ixiv.  4.  Jer.  iii.  17. 


VOL.  II.  U  U 


(     658     )  [Part  II.  Ch. 


SECTION  III. 

ON    THE    INTERPRETATION   OF    SCRIPTURE    METAPHORS. 

Nature  of  a  Metaphor — Sources  of  Scripture  Metaphors. — I.  The 
fVorks  of  Nature. — II.  Tlie  Occupations,  Customs,  and  Arts  of  Life. 
— III.  Sacred  Topics,  or  Religion  and  things  connected  with  it. — 
IV.  Sacred  History. 

A  METAPHOR  is  a  trope,  by  which  a  word  is  diverted 
from  its  proper  and  genuine  signification  to  another  meaning, 
for  the  sake  of  comparison,  or  because  there  is  some  analogy 
between  the  similitude  and  the  thing  signified.  Of  all  the 
figures  of  rhetoric,  the  metaphor  is  that  which  is  most  fi'e- 
quently  employed,  not  only  in  the  Scriptures,  but  likewise  in 
every  language;  for,  independently  of  the  pleasure  which  it 
affords,  it  enriches  the  mind  with  two  ideas  at  the  same  time, 
the  truth  and  the  similitude.  Two  passages  will  suffice  to  il- 
lustrate this  definition.  In  Deut.  xxxii.  42.  we  read,  I  will 
maJce  mine  arrows  drunk  with  blood,  and  my  sward  shall  devour 
flesh.  Here,  thejirst  metaphor  is  borrowed  from  excessive 
and  intemperate  drinking,  to  intimate  the  very  great  effusion 
of  blood,  and  the  exceeding  greatness  of  the  ruin  and  destruc- 
tion which  would  befall  the  disobedient  Israelites :  the  second 
metaphor  is  drawn  from  the  voracious  appetite  of  an  hungry 
beast,  which  in  a  lively  manner  presents  to  the  mind  the  im- 
possibility of  their  escaping  the  edge  of  the  sword,  when  the 
wrath  of  God  should  be  provoked.  Again,  in  Psal.  cxxxix.  2. 
we  read.  Thou  understandest  my  thoughts  afar  off.  In  this 
verse  the  metaphor  is  taken  from  the  prospect  of  a  distant  ob- 
ject :  but  in  a  proper  sense  the  phrase  assures  us,  that  Jehovah, 
by  his  prescience,  knows  our  thoughts  before  they  spring  up 
in  our  souls. 

In  order  to  understand  metaphors  aright,  it  should  be  ob- 
served that  the  foundation  of  them  consists  in  a  likeness  or 
similitude  between  the  thing  from  which  the  metaphor  is  drawn, 
and  that  to-  which  it  is  applied.  When  this  resemblance  is 
exhibited  in  one  or  in  a  few  expressions,  it  is  termed  a  simple 
metaphor.  "When  it  is  pursued  with  a  variety  of  expressions, 
or  there  is  a  continued  assemblage  of  metaphors,  it  is  called 
an  allegory.  When  it  is  couched  in  a  short  sentence,  obscure 
and  ambiguous,  it  is  called  a  riddle.  If  it  be  conveyed  in  a 
short  saying  only,  it  is  a  proverb ,-  and  if  the  metaphorical  re- 
piesentation  be  delivered  in  the  form  of  a  history,  it  is  a.pa~ 


V.  Sect.  III.]       Interpretation  of  Scriphive  Metaphors.         G59 

rable.  When  the  resemblance  is  far-fetched, — as  to  see  a  voice, 
(Rev.  i.  12.)  it  is  termed  a  catachresis.  This  last  mentioned 
species  of  figure,  however,  is  of  less  frequent  occurrence  in  the 
Scriptures  than  any  of  the  preceding. 

The  metaphor  is  of  indispensable  necessity  in  the  Scriptures ; 
for  the  sacred  writers,  having  occasion  to  impart  divine  and 
spiritual  things  to  man,  could  only  do  it  by  means  of  terms 
borrowed  from  sensible  and  material  objects,  as  all  our  know- 
ledge begins  at  our  senses.  Hence  it  is,  especially  in  the 
poetical  and  prophetical  parts  of  the  Old  Testament,  that  the 
sentiments,  actions,  and  corporeal  parts,  not  only  of  man,  but 
also  of  inferior  creatures,  are  ascribed  to  God  himself;  it 
being  otherwise  impossible  for  us  to  form  any  conception  of  his 
pure  essence  and  incommunicable  attributes.  The  various 
sources,  whence  the  sacred  writers  have  drawn  their  metaphors, 
have  been  discussed  at  great  length  by  Bishop  Lowtli ',  and 
his  annotator  Michaelis,  and  also  by  Glassius*;  from  whose 
elaborate  works  the  following  observations  are  abridged.  The 
sources  of  Scripture  metaphors  may  be  classed  under  the  four 
following  heads,  viz.  natural,  artificial,  sacred,  and  historical. 

I.  The  works  of  nature  Jurnish  the  Jirst  and  most  copious, 
as  'well  as  the  most  pleasing  source  of  images  in  the  sacred 
writings. 

Thus,  the  images  of  light  and  darkness  are  commonly  made 
use  of,  in  all  languages,  to  denote  prosperity  and  adversity ; 
and  an  uncommon  degree  of  light  implies  a  proportionate  de- 
gree of  joy  and  prosperity,  and  vice  versa.  Isa.  xiii.  10.  lix.  9. 
Ix.  19,  20.  XXX.  26.  Jer.  xv.  9.  Amos  viii.  9.  Micah  iii.  6. 
Joel  ii.  10.  The  same  metaphors  are  also  used  to  denote 
knowledge  and  ignorance.  Isa.  viii.  20.  ix.  2.  Matt.  iv.  16. 
Eph.  v.  8.  The  sun,  moon,  and  stars  figuratively  represent 
kings,  queens,  and  princes  or  rulers,  as  in  Isa.  xxiv.  23.  Ezek. 
xxxii.  7. 

**  The  lights  of  heaven,"  says  a  late  pious  and  learned 
writer  %  "  in  their  order  are  all  applied  to  give  us  conceptions 
of  God's  power  and  the  glory  of  his  kingdom.  In  the  Ixxxivth 
Psalm  (verse  11.)  the  Lord  is  said  to  be  a  sun  and  shield  ;  a 
sun  to  give  light  to  his  people,  and  a  shield  to  protect  them 
from  the  power  of  darkness.  Christ,  in  the  language  of  the 
prophet,  is  the  sun  of  righteousness ;  who,  as  the  natural  sun 


»  In  his  Lectures  on  Hebrew  Poetry,  Lect.  6 — 9^ 

2  Philologia  Sacrn,  lib.  ii,  pp.  916— 1243.  eil.  Dathii. 

3  The  Rev.  W.  Jones,  Lectures  on  the  Figurative  Language  of  Scripture,  Lect.  n. 
Works,  voL  iii.  p.  25. 

U  u  2 


660      Oil  the  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

revives  the  grass  and  renews  the  year,  brings  on  the  acceptable 
year  of  the  Lord,  and  is  the  great  restorer  of  all  things  in  the 
kingdom  of  grace ;  shining  with  the  new  light  of  life  and  im- 
mortality to  those,  who  once  sat  in  darkness  and  in  the  sha- 
dow of  death.  And  the  church  has  warning  to  receive  him 
under  this  glorious  character.  Arise,  shine  >•  for  thy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  upon  thee !  (Isa.  Ix.  1.) 
When  he  was  manifested  to  the  eyes  of  men,  he  called  himself 
the  light  of  the  world,  and  promised  to  give  the  same  light  to 
those  that  follow  him.  In  the  absence  of  Christ  as  the  per- 
sonal light  of  the  world,  his  place  is  supplied  by  the  light  of 
the  Scripture,  which  is  still  a  lamp  unto  our  feet,  and  a  light 
unto  our  paths.  The  word  of  prophecy  is  as  a  light  shining 
in  a  dark  place ;  and  as  we  study  by  the  light  of  a  lamp,  so  we 
must  give  heed  to  this  light,  if  we  would  see  things  to  come. 

*'  The  moon  is  used  as  an  emblem  of  the  church,  which  re- 
ceives its  light  from  Christ,  as  the  moon  fi-om  the  sun  :  there- 
fore  the  renovation  of  the  moon  signifies  the  renovation  of  the 
church. — The  angels  or  ruling  ministers  in  the  seven  churches 
of  Asia  (Rev.  ii.  and  iii.)  are  signified  by  the  seve7i  stars, 
because  his  ministers  hold  forth  the  word  of  life,  and  their  light 
shines  before  men  in  this  mortal  state,  as  the  stars  give  light  to 
the  world  in  the  night  season ;  of  which  light  Christians  in 
general  partake,  and  are  therefore  called  children  of  the  light." 

Nothing  is  more  grateful  to  the  inhabitants  of  the  East  than 
springs,  rivers,  and  rain  :  for,  as  showers  rarely  fall  in  their 
countries,  the  grass  and  flowers  of  the  field  become  consumed 
by  the  intolerable  heat,  unless  watered  by  showers  or  canals. 
Hence,  flowing  springs,  copious  showers,  and  nightly  dews, 
which  fertilise  the  fields,  furnish  them  with  a  variety  of  pleas- 
ing images.  Isa.  xli.  18.  and  xxxv.  1.  6,  7.  The  blessings  of 
the  Gospel  are  delineated  under  the  metaphors  of  dew,  Isa. 
xxvi.  19.  moderate  rains,  Hos.  vi.  3.  gentle  streams  and  run- 
ning waters,  Isa.  xxvii.  3.  and  xliv.  3.  On  the  other  hand  no 
metaphor  is  more  frequent  than  that  by  which  sudden  and 
great  calamities  are  expressed  under  the  figure  of  a  deluge  of 
waters.  With  this  metaphor  the  Hebrews  appear  to  have  been 
extremely  familiar,  as  if  it  were  directly  taken  from  the  na- 
ture and  state  of  the  country.  Immediately  before  their  eyes 
was  the  river  Jordan ',  which  annually  overflowed  its  banks : 
for  the  snows  of  Lebanon  and  the  neighbouring  mountains, 
being  melted  in  the  beginning  of  summer,  the  waters  of  the 
river  were  often   suddenly  augmented   by  the  descending  tor- 

'  Josh.  iii.  I.'}.   1  Chron.  xii.  15.  Ecclus.  xxiv.  2  6. 


V.  Sect.  III.]       Interpretaiio7i  of  Scripture  Metaphors.         661 

rents.  The  whole  country  also,  being  mountainous,  was  ex- 
posed to  frequent  floods  after  the  great  periodicjil  tempests  of 
rain.  I'o  this  David  alludes,  Psal.  xiii.  7-  Immoderate  rains, 
hail  floods,  inundations,  and  torrents  denote  judgments  and 
destruction,  Isa.  viii.  7.  Jer.  xlvii.  2.  Ezek.  xxxviii.  22. 

To  the  class  of  metaphors  derived  from  natural  objects  we 
may  refer  the  anthropopathy,  a  metaphor  by  which  things 
belonging  to  creatures,  and  especially  to  man,  are  ascribed  to 
God,  and  the  prosopopoeia  or  personification,  that  is,  the 
change  of  things  to  persons.  Both  these  figures  are  nearly 
allied  to  the  metaphor,  and  still  more  to  the  metonymy;  but 
they  are  noticed  in  this  place,  as  being  upon  the  whole  the 
most  convenient  arrangement. 

.1.  In  the  consideration  of  anthropopathies,  one  important 
rule  must  be  constantly  kept  in  mind;  viz.  that  we  understand 
them  in  a  way  and  manner  suitable  to  the  nature  and  majesty 
of  the  Almighty,  refining  them  from  all  that  imperfection  with 
which  they  are  debased  in  the  creatures,  and  so  attribute  them 
to  the  Deity.  Thus,  when  the  members  of  a  human  body  are 
ascribed  to  God,  we  are  not  to  conceive  of  him  as  a  venerable 
old  man,  sitting  gravely  in  heaven  to  observe  and  censure  the 
things  done  on  earth ;  but  must  understand  those  perfections, 
of  which  such  members  in  us  are  the  instruments.  The  eye, 
for  instance,  being  that  member  by  which  we  discern  or  ob- 
serve any  thing,  is  employed  to  denote  God's  perfect  and  exact 
knoisdledge  of  all  thivgSy  Job  xxxiv.  21.  Psal.xi.  4.  and  Heb. 
iv.  13.;  as  n\so  \\\&  watchful  providence^  Deut.  xi.  12.  1  Kings 
ix.  3.  Psal.  xxxiv.  15.  In  like  manner,  ears  are  attributed  to 
him,  to  signify  his  gracious  acceptaiice  of  his  people's  prayers, 
Psal.  x.  17.  and  xxxi.  2.  or  the  exact  notice  which  he  takes  of 
the  sins  of  others,  James  v.  4.  By  his  arm  we  are  to  understand 
\\\'s,  po^ixer  awfS.  strength^  Exod.  xv.  16.  which  is  also  expressed 
by  his  right  hand,  Exod.  xv.  6.  and  Psal.  cxviii.  15,  16.  So,  his 
wor/iT  is  expressed  by  h\?,fngers,  Exod.viii.  19.  and  Psal.  viii.  3. 
and  his  love  and  compassion  by  his  bowels,  Isa.  Ixiii.  15. 
Jer.  xxxi.  20.  Luke  i.  78.  through  the  bowels  of  the  inercy  of 
our  God,  [hot.  (TTTXay/ya.)^  whereby  the  day-spring  from  on  high 
hath  visited  us.  There  are  a  thousand  similar  instances  in  the 
Scriptures. 

Further,  when  human  affections  are  attributed  to  Jehovah, 
we  must  be  careful  not  to  interpret  them  in  a  manner  that  shall 
imply  the  least  imperfection  in  Him  ;  but  must  thereby  con- 
ceive, 1.  Either  a  pure  act  of  his  will,  free  from  all  pcrttirba- 
Hon  to  which  men  are  liable,  or  else,  2.  The  effect  of  such  human 
affections,  the  antecedent  being  put  for  the  consequent,  that. 

u  u    3 


662      On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch, 

is,  one  thing  being  expressed  while  another  thing  is  understood, 
which  is  usually  its  effect,  or  at  least  follows  it — a  figure  of  very- 
frequent  occurrence  in  the  sacred  writings.  Thus,  when  God 
is  said  to  repent,  we  are  not  to  imagine  any  change  of  mind  in 
Him,  with  whom  there  is  no  variableness  or  shadow  of  turn- 
ing, or  any  sorrow  or  trouble  that  is  inconsistent  with  his  per- 
fect happiness ;  but,  either  his  purpose  to  undo  what  he  has 
done,  or  desist  from  what  he  is  doing,  which  are  the  ordinary 
effects  of  repentance  in  man :  so  that  the  change  is  not  in  the 
disposition  of  the  Supreme  Mind,  but  in  the  dispensations  of 
his  Providence:  as  in  Gen.  vi.  6.  1  Sam.  xv.  11.  35.  2  Sam. 
xxiv.  16.  Psalm  cvi.  45.  Again,  God  is  said  in  very  many 
passages  to  be  angry^  to  havey?/n/,  &c.  in  order  to  make  us 
apprehend  how  much  he  hates  sin,  and  will  punish  sinners. 
The  same  remark  will  apply  to  other  affections  which  are  at- 
tributed to  Him. 

In  a  similar  manner  are  we  to  understand  all  those  passages 
in  which  human  actions  are  ascribed  to  God,  as  in  Gen.  xviii. 
21.  To  go  down  and  see  what  is  done  in  Sodom,  is  to  regard 
well,  and  proceed  justly,  orderly,  and  leisurely  to  their  punish- 
ment; though  in  the  divine  promise  to  Jacob,  Gen.  xxviii.  15. 
it  means  that  the  divine  favour  and  protection  should  accom- 
pany him  all  the  way.  To  search  the  heart  and  try  the  reinsy 
is  to  discern  exactly,  as  in  Psal.  vii.  9.  and  Jer.  xvii.  10. — 
Lastly,  human  relations  are  lik wise  ascribed  to  God,  to  express 
the  properties  of  such  relations :  thus,  he  is  called  a  King, 
Psal.  xcv.  3.  a  Father,  Psal.  ciii.  13.  Rom.  viii.  15.  a  Husband, 
Isa.  liv.  5.  Hosea  ii.  19.  a  Shepherd,  Psal.  xxiii.  1. :  to  ex- 
press his  power  and  authority,  his  love,  pity,  tender  care,  and 
watchful  providence. 

2.  Of  the  prosopopoeia  or  personification,  there  are  two 
kinds :  one,  when  actions  and  character  are  attributed  to  ficti- 
tious, irrational,  or  even  inanimate  objects ;  the  other,  when 
a  probable  but  fictitious  speech  is  assigned  to  a  real  character. 
The  former.  Bishop  Lowth  remarks,  evidently  partakes  of  the 
nature  of  the  metaphor,  and  is  by  far  the  boldest  of  that  class 
of  figures :  it  is  most  frequently  and  successfully  introduced  by 
the  sacred  writers.  In  Psal.  Ixxxv.  10.  how  admirable  is  the 
personification  of  the  divine  atributes  ! 

Mercy  and  truth  are  met  together ; 
Righteousness  and  peace  have  kissed  each  other. 

How  just,  elegant,  and  splendid  does  it  appear,  if  applied 
only  (according  to  the  literal  sense)  to  the  restoration  of  the 
Jewish  nation  from  the  Babylonish  captivity  1  But  if  we  con- 
sider it  in  a  most  sacred  and  mystical  sense,  which  is  not  ob- 


V.  Sect. III.]       Interpretation  of  Scripture  Metaphors.         663 

scurely  shadowed  under  the  ostensible  image,  viz.  that  of  the 
method  of  redemption  by  the  sacrifice  and  mediation  of  Jesus 
Christ,  in  which  the  divine  perfections  were  so  harmoniously 
displayed,  it  is  beyond  measure  grand  and  elevated.     Again, 
what  can  be  more  sublime  or  graceful  than  the  personification 
of  wisdom,  so  frequently  introduced  in  the  Proverbs  of  Solo- 
mon, particularly  in  chapter  viii.  verses  22 — 31.     She  is  not 
only  exhibited  as  the  director  of  human  life  and  morals,  as  the 
inventress  of  arts,  as  the  dispenser  of  honours  and  riches,  as 
the  source  of  true  felicity,  but  also  as  the  eternal  daughter  of 
the  omnipotent  Creator,  and  as  the  eternal  associate  in  the 
divine  counsels.     Similar  passages,  exquisitely  imagined,  and 
from  the  boldness  of  the  fiction,  extremely  forcible,  occur  in 
Job  xviii.  13.  xxviii.  22.  Isa.  v.  14-.  xlvii.  1.  5.  Lam.i.  1.  6.  17. 
Jer.  xlvii.  6,  7.  Hos.  xiii.  14.  Heb.  iii.  5.  and  1  Cor.  xv.  54.  ' 
The  second  kind  of  prosopopoeia,  by  which  a  probable  but 
fictitious  speech  is  assigned  to  a  real  person — though  less  cal- 
culated to  excite  admiration  and  approbation  by  its  novelty,  bold- 
ness, and  variety,  than  the  former, — is  nevertheless  possessed 
of  great  force,  evidence,  and  authority.     It  would,  as  Bishop 
Lowth  remarks,  be  an  infinite  task  to  specify  every  instance  in 
the  sacred  poems,  which  on  this  occasion  might  be  referred  to 
as  worthy  of  notice ;  or  to  remark  the  easy,  natural,  bold,  and 
sudden  personifications ;  the  dignity,  importance,  and  impas- 
sioned severity  of   the  characters.      It  would   be  difficult  to 
describe  the  energy  of  that  eloquence  which  is  attributed  to 
Jehovah  himself,  and  which  appears  so  suitable  in  all  respects 
to  the  Divine  Majesty ;  or  to  display  the  force  and  beauty  of 
the  language  which  is  so  admirably  and  peculiarly  adapted  to 
each  character ;  the  probability  of  the  fiction ;  and  the  excel- 
lence of  the  imitation.     One  example,  therefore,  must  suffice 
for  the  present;  one  more  perfect  it  is  not  possible  to  produce. 
It  is  expressive  of  the  eager  expectation  of  the  mother  of  Sisera, 
from  the  inimitable  ode  of  the  prophetess  Deborah.   (Judg.  v. 
28—30.) 

The  first  sentences  exhibit  a  striking  picture  of  maternal  so- 
licitude, both  in  words  and  actions ;  and  of  a  mind  suspended 
and  agitated  between  hope  and  fear : 

Through  the  window  she  looked  and  cried  out, 
The  mother  of  Sisera,  through  the  lattice  : 
Wherefore  is  his  chariot  so  long  in  coming  ? 
Wherefore  linger  the  wheels  of  his  chariot  ? 


>  The  late  benevolent  and  learned  Mr.  Gilpin  has  pointed  out  many  very  striking 
personifications  and  other  metaphorical  allusions  used  by  Saint  Paul,  See  his  Sermons 
vol.  iv.  p.  405,  et  seq, 

U  U  4- 


664-      On  the  Figurative  LangiLoge  of  Soiphire.     [Part  II.  Ch. 

Immediately,  impatient  of  his  delay,  she  anticipates  the  con- 
solations of  her  friends,  and  her  mind  being  somewhat  elevated, 
she  boasts  with  all  the  levity  of  a  fond  female : 

(Vast  in  her  hopes,  and  giddy  with  success  ;) 

Her  wise  ladies  answer  her ; 

Yea,  she  returns  answer  to  herself: 

Have  they  not  found  ? — Have  they  not  divided  the  spoil  ? 

Let  us  now  observe  how  well  adapted  every  sentiment,  evei  y 
word,  is  to  the  character  of  the  speaker.  She  takes  no  account 
of  the  slaughter  of  the  enemy,  of  the  valour  and  conduct  of 
the  conqueror,  of  the  multitude  of  the  captives,  but 

Burns  with  a  female  thirst  of  prey  and  spoils. 

Nothing  is  omitted  which  is  calculated  to  attract  and  engage 
the  passions  of  a  vain  and  trifling  woman — slaves,  gold,  and 
rich  apparel.  Nor  is  she  satisfied  with  the  bare  enumeration 
of  them ;  she  repeats,  she  amplifies,  she  heightens  every  cir- 
cumstance; she  seems  to  have  the  very  plunder  in  her  imme- 
diate possession ;  she  pauses  and  contemplates  every  particular  : 

Have  they  not  found  ? — Have  they  not  divided  the  spoil  ? 

To  every  man  a  damsel,  yea  a  damsel  (>r  two  ? 

To  Sisera  a  spoil  of  divers  colours  ? 

A  spoil  of  needlework  of  divers  colours, 

A  spoil  for  the  neck  of  divers  colours  of  needlework  on  eitlierside. 

To  add  to  the  beauty  of  this  passage,  there  is  also  an  un- 
common neatness  in  the  versification,  great  force,  accuracy, 
and  perspicuity  in  the  diction,  the  utmost  elegance  in  the  re- 
petitions, which,  notwithstanding  their  apparent  redundancy, 
are  conducted  with  the  most  perfect  brevity.  In  the  end,  the 
fatal  disappointment  of  female  hope  and  credulity,  tacitly  insi- 
nuated by  the  sudden  and  unexpected  apostrophe. 

So  let  all  thine  enemies  perish,  O  Jehovah  ! 

is  expressed  more  forcibly  by  this  very  silence  of  the  person 
who  was  just  speaking,  than  it  could  possibly  have  been  by  all 
the  powers  of  language. 

But  whoever  wishes  to  understand  the  full  force  and  excel- 
lence of  this  figure,  as  well  as  the  elegant  use  of  it  in  the 
Hebrew  ode,  must  apply  to  Isaiah,  whom  we  may  justly  pro- 
nounce to  be  the  sublimest  of  poets.  Bishop  Lowth  considers 
his  fourteenth  chapter,  as  the  grandest  specimen  of  that  pro- 
phet's poetry,  and  as  exemplifying  almost  every  form  of  the 
prosopopoeia,  and  indeed  of  all  that  constitutes  the  sublime  in 
composition.  An  examination  of  this  passage  will  be  found  in 
Vol.  IV.  pp.  185,  186,  infra. 

II.  The  Hebrews  derived  many  of  their  figures  from  the 
ordinary  occupations  and  customs  of  life,  as  well  as  from  such 
arts  as  were  practised  at  that  time. 


V.  Sect.  III.]        Interpretatio7i  of  Scripture  Metaphors.         G6S 

This  source  indeed  is  common  to  all  nations  ;  and  in  pro- 
portion as  they  are  more  polished,   and  cultivate  more  nume- 
rous arts,  they  are  supplied  with  a  greater  variety  of  images. 
The  whole  course  and  method  of  common  and  domestic  life 
among  the  antient  Hebrews  was  simple  in  the  highest  deo-ree. 
There  did  not  exist  that  variety  of  studies  and  pursuits,  of 
arts,  conditions,  and  employments,  which  afterwards  obtained 
among  other  nations.     The  Hebrews  were  a  nation  of  hus- 
bandmen and  shepherds :  the  patriarchs  were  possessed  of  great 
flocks  and  herds  which  they  tended,  though  their  descendants 
afterwards  applied  themselves  to  agriculture.     Every  Israelite, 
on  the  conquest  of  Canaan,  received  his  allotted  portion  of 
land,  which  he  cultivated,  and  which,  as  it  could  not  be  alien- 
ated by  sale,   descended  without  diminution  to  his  posterity, 
who  enjoyed  unmolested  the  produce  of  his  land   and  labour. 
Hence,  very  numerous  metaphors  in  the  sacred  writings  are 
derived  from  pastoral  and  rural  occupations.     Thus,  kings  are 
said  to  feed  their  people,  who  again  are  compared  to  a  flock 
of  sheep,  which  the  shepherd  conducts  to  pasture,  and  guards 
from  danger.     It  would  extend  the  limits  of  this  section  too 
far,  to  instance  particularly  with  what  embellishments  of  dic- 
tion, derived  from  one  low  and  trivial  object  (as  it  may  appear 
to  some) — the  barn  or  threshing-floor — the  sacred  writers  have 
added  a  lustre  to  the  most  sublime,  and  a  force  to   the  most 
important  subjects.    Yet  the  following  passages  we  cannot  omit 
to  notice,  on  account  of  their  uncommon  force  and  beauty. 
Thus,  Jehovah  threshes  out  the  heathen,   and  tramples  them 
beneath  his  feet,  Hab.  iii.  12.      He  delivers  the  nations  to 
Israel  to  be  beaten  in  pieces  by  an  indented  flail,  or  to  be 
crushed  by  their  brazen  hoofs,  Joel  iii.  14.  (Heb.)  Jer.  li.  33. 
Isa.  xxi.  10.  Mic.  iv.  13.     He  scatters  his  enemies  like  chaff' 
upon  the  mountains,  and  disperses  them  with  the  whirlwind  of 
his  indignation,    Psal.  Ixxxiii.   13 — 15.  Isa.  xvii.    13.      But 
nothing  can  surpass  the  magnificent  delineation  of  the  Messiah 
coming  to  take  vengeance  on  his  adversaries,  expressed   by 
imagery  taken  from  the  wine-press,  which  is  of  frequent  oc- 
cun-ence  with  the  sacred  poets,  and  which  no  other  poet  has 
presumed  to  introduce.     See  Isa.  Ixiii,  1 — 3. 

The  pastoral  and  rural  allusions  in  the  New  Testament  are 
almost  equally  numerous  with  those  of  the  Old  Testament. 
Thus  the  world  is  compared  to  a  Jield,  the  children  of  the 
kingdom  to  the  laheat,  and  the  children  of  the  wicked  to  tares, 
Matt.  xiii.  38.  The  end  of  the  world  is  the  harvest,  and  the 
angels  are  reapers.  Matt.  xiii.  39.  A  preacher  of  the  word  is 
the  sewer.  Matt.  xiii.  3.  The  word  of  God  is  the  seed.  The 
heart  of  man  is  the  ground,  Luke  viii.  15.     Heb.  vi.  7.     The 


666      On  the  Figurative  Language  of  Scripture.     [Port.  IJ.  Ch. 

cares,  riches  and  pleasures  of  life  are  the  thorns,  Luke  viii.  14« 
Heb.  vi.  8.  The  preparation  of  the  heart  by  repentance  is 
plowing  and  breaking  up  the  fallow  ground,  Hos.  x.  12.  Death, 
which  cuts  down  the  fairest  flowers  of  the  field,  is  a  mower, 
Psal.  xc  6.  The  minister,  who  serves  under  God  in  his  hus- 
bandry, is  the  labourer,  Matt.  ix.  37,  38.  1  Cor.  iii.  9.  The 
wicked  are  stubble,  Isa.  xlvii.  14.  And  the  temptations  and 
trials  of  the  godly  are  the  sifting  of  the  wheat,  Luke  xxii.  31. ' 
III.  Sacred  Topics,  that  is  to  say,  Heligion,  and  things  con- 
nected with  it,  furnished  many  images  to  the  sacred  writers. 

Numerous  and  diversified  sacred  rites  were  enjoined  to  the 
Israelites  by  Moses,  and  their  religious  worship  was  conducted 
with  great  pomp  and  splendour.  Thus,  the  images  derived  from 
the  temple  and  its  magnificent  service  serve  chiefly  to  denote 
the  glory  of  the  Christian  church,  the  excellency  of  its  worship^, 
God's  favour  towards  it,  and  his  constant  presence  with  it ;  the 
prophets  speaking  to  the  Jews  in  terms  accommodated  to  their 
own  ideas,  as  in  Ezek.  xxxvi.25,  26.  compared  with  Heb.  viii.  10. 
Further,  much  of  the  Jewish  law  is  employed  in  discriminating 
between  things  clean  and  unclean ;  in  removing  and  making 
atonement  for  things  polluted  or  proscribed ;  and  under  these 
ceremonies,  as  under  a  veil  or  covering,  a  meaning  the  most 
important  and  sacred  is  concealed,  as  would  appear  from  the 
nature  of  them,  even  if  we  had  not  other  clear  and  explicit 
authority  for  this  opinion.  Among  the  rest  are  certain  diseases 
and  infirmities  of  the  body,  and  some  customs  in  themselves 
evidently  indifl'erent ;  these,  on  a  cursory  view,  seem  light  and 
trivial ;  but,  when  the  reasons  of  them  are  properly  investigatecl, 
they  are  found  to  be  of  considerable  importance.  We  are  not 
to  wonder,  then,  if  the  sacred  poets  have  recourse  to  these 
topics  for  imagery,  even  on  the  most  momentous  occasions ; 
as  when  they  display  the  universal  depravity  of  the  human 
heart,  (Isa.  Ixiv.  6.)  or  upbraid  their  own  people  for  the  cor- 
ruptness of  their  manners,  (Isa.  i.  5,  6.  16.  Ezek.  xxxvi.  17.) 
or  when  they  deplore  the  abject  state  of  the  virgin,  the  daugh- 
ter of  Sion,  polluted  and  exposed.  (Lara.  i.  8,  9.  17.  and  ii.)  If 
we  consider  these  metaphors,  without  any  reference  to  the  reli- 
gion of  their  authors,  they  will  doubtless  appear  in  some  degree 
disgusting  and  inelegant;  but  if  we  refer  them  to  their  genuine 
source,  the  peculiar  rites  of  the  Hebrews,  they  will  not  be 
found  wanting  either  in  force  or  dignity. 

The  pontifical  vestments,   which  were  extremely  splendid, 
suggested  a  variety  of  images  expressive  of  the  glory  both  of 


'  A  Key  to  the  Language  of  Prophecy,  by  the  Rev.  W.  Jones,  (Works,  vol.  v. 
p,.  282.) 


V.  Sect.  III.]     Interpretation  of  Scripture  Meiajjhors.  667 

the  Jewish  and  Christian  church.  We  have  an  instance  of 
this  in  Ezek.  xvi.  10.  13.  18.  and  particularly  in  the  following 
passage  of  the  evangelical  prophet : 

I  will  greatly  rejoice  in  Jehovah  '. 

My  soul  shall  exult  in  my  God, 

For  he  hath  clothed  me  with  the  garments  of  salvation. 

He  hath  covered  me  with  the  mantle  of  righteousness ; 

As  the  bridegroom  decketh  himself  with  a  priestly  crown ; 

And  as  the  bride  adorneth  herself  with  her  costly  jewels. 

Isa.  Ixi.  10. 

In  this  verse,  the  elegant  Isaiah  is  describing,  in  his  peculiar 
and  magnificent  manner,  the  exultation  and  glory  of  the 
church,  after  her  triumphal  restoration.  Pursuing  the  allusion, 
he  decorates  her  with  the  vestments  of  salvation,  and  clothes  her 
in  the  robe  of  righteousness :  he  afterwards  compares  the  church 
to  a  bridegroom  dressed  for  the  marriage,  to  which  comparison 
incredible  dignity  is  added  by  the  word  Ikohen,  a  metaphor 
plainly  taken  from  the  priests'  apparel,  the  force  of  which 
therefore  no  modern  language  can  express.  No  imagery. 
Bishop  Lowth  further  remarks,  which  the  Hebrew  writers 
could  employ,  was  equally  adapted  with  this  to  the  display 
(as  far  as  human  powers  can  conceive  or  depict  the  subject) 
of  the  infinite  majesty  of  God.  Jehovah  is  therefore  intro- 
duced by  the  Psalmist  as  clothed  mth  glory  and  with  strength, 
(Psal.  xciii.  1.)  and  he  is  girded  with  power,  (Psal.  Ixv.  6.) 
which  are  the  very  terms  appropriated  to  the  description  of 
the  dress  and  ornaments  of  the  priests.  The  epistle  to  the 
Hebrews  is  an  admirable  comment  on  many  parts  of  the 
Mosaic  ritual. 

IV.  The  Hebrews  der-ived  many  of  their  metaphors  from 
Sacred  History. 

Thus,  as  the  devastation  of  the  land  of  Israel  is  frequently 
represented  by  the  restoration  of  antient  chaos,  (as  in  Jer.  iv. 
23 — 26.  Isa,  xxxiv.  4.  11.  and  .Joel  iii.  15,  16.)  so  the  same 
event  is  sometimes  expressed  in  metaphors  suggested  by  the 
universal  deluge  (as  in  Isa.  xxiv.  1.  18 — 20.),  and  also  from 
the  destruction  of  Sodom  and  Gomorrah.  (Isa.  xxxiv.  9.)  See 
also  Psal.  xi.  6. 

The  departure  of  the  Israelites  from  Egypt,  while  it  affords 
materials  for  many  magnificent  descriptions,  is  commonly  ap- 
plied, in  a  metaphorical  manner,  to  represent  other  great 
deliverances;  as  in  Isa.  xi.  15,  16.  xliii.  16 — 19.  xlviii.  21. 
and  li.  10.  But  the  figurative  application  of  the  history  of 
the  Exodus  is  much  plainer  in  the  New  Testament.  There 
we  see  Zacharias,  in  his  prophetical  hymn,  on  occasion  of 
the  birth  of  John  the  Baptist,  celebrating  the  blessings  of  the 


668       On  the  Figtirative  Language  of  Scylpture^     [Part  II,  Ch. 

Christian  redemption  in  terms  borrowed  from  the  past  redemp- 
tion of  Israel  out  of  Egypt. ' 

Lastly>  when  Jehovah  is  described  as  coming  to  execute 
judgment,  to  deliver  the  pious,  and  to  destroy  his  enemies, 
or  in  any  manner  to  display  his  divine  power  upon  earth,  the 
description  is  embellished  from  that  tremendous  scene  which 
was  exhibited  on  Mount  Sinai  ^  at  the  delivery  of  the  law. 
Two  sublime  examples  of  this  sort,  to  mention  no  more,  occur 
in  Psal,  xviii.  7 — 15.  and  Mic.  i.  3,  4-.' 


SECTION    IV. 

ON  THE   INTERPRETATION  OF  SCRIPTURE  ALLEGORIES. 

The  Allegory  defined. — Different  Species  of  Allegory, — Rules  for  the 
Interpretation  of  Scripture  Allegories. 

Another  branch  of  the  figurative  language  of  Scripture 
is  the  Allegory ;  which,  under  the  literal  sense  of  the  words, 
conceals  a  foreign  or  distant  meaning.  Of  this  species  of 
figure  Bishop  Lowth  ■*  has  distinguished  thi-ee  kinds,  viz. 
1.  The  Allegory  properly  so  called,  and  which  he  terms  a 
continued  metaphor ,- — 2.  The  Parable^  or  similitude,  which  is 
discussed  in  the  following  section ; — and,  3.  The  Mystical 
Allegory,  in  which  a  double  meaning  is  couched  under  the 
same  words,  or  when  the  same  prediction^  according  as  it  is 
differently  interpreted,  relates  to  different  events,  distant  in 
time,  and  distinct  in  their  nature. 

The  mystical  allegory  differs  from  the  two  first-mentioned 
species  in  the  nature  of  its  materials;  it  being  allowable  in 
the  former  to  make  use  of  imagery  from  different  objects, 
while  the  mystical  allegory  is  exclusively  derived  from  things 

'  This  interesting  and  important  topic  is  well  illustrated  in  the  "  Lectures  on  the 
Figurative  Language  of  Scripture,"  Lect.  vi. — Jones's  Works,  vol.  iii.  pp.  92 — 100. 

2  See  Exod.  xix.  16.  IS.     Dcut.  iv.  n,  12. 

3  The  learned  Professor  Michaelis,  in  his  additions  to  Bishop  Lowth's  ninth  lecture, 
has  endeavoured  to  prove  that  the  sacred  writers  drew  largely  from  poetic  fable,  which 
they  derived  from  the  Egyptians,  in  common  with  the  Greeks  and  Romans.  As  it 
respects  the  latter,  his  argument  is  convincing  and  satisfactory  ;  but  with  regard  to  the 
Hebrews,  as  it  depends  chiefly  on  his  own  Latin  versions,  which  (the  excellent  English 
translator  of  the  Bishop's  lectures  remarks)  are  !>y  no  means  so  faithful  to  the  original 
as  our  common  version,  his  point  by  no  means  appears  to  be  demonstrated.  On  this 
account  the  present  brief  notice  of  Michaelis's  hypothesis  may  be  deemed  sufiicient :  it 
is,  however,  adopted  by  Bauer  in  his  Hermeneutica  Sacra,  pp,  'J09,  210. 

*  Lectures  on  Hebrew  Poetry,  vol.  i.  lect.  lO  and  .:i. 


V.  Sect.  IV.]     hit  erpr  elation  of  Scripture  Allegories.  669 

sacred.  There  is  likewise  this  further  distinction,  that,  in 
those  other  forms  of  allegory,  the  exterior  or  ostensible  imagery 
is  fiction  only ;  the  truth  lies  altogether  in  the  interior  or  re- 
mote sense,  which  is  veiled  as  it  were  under  this  thin  and 
pellucid  covering.  But,  in  the  mystical  allegory,  each  idea  is 
equally  agreeable  to  truth.  The  exterior  or  ostensible  image 
is  not  a  shadowy  colouring  of  the  interior  sense,  but  is  in  itself 
a  reality ;  and,  although  it  sustains  another  character,  it  does 
not  wholly  lay  aside  its  own.  As,  however,  the  interpretation 
of  the  mystical  and  typical  parts  of  Scripture  is  ti-eated  of  in 
a  subsequent  part  of  this  volume '  we  shall,  in  the  present 
section,  direct  our  attention  to  the  allegory,  properly  and  strictly 
so  called. 

As  every  such  allegory  is  a  representation  of  real  matters  of 
fact  under  feigned  names  and  feigned  characters,  it  must  be 
subjected  to  a  two-fold  examination.  «•'  We  must  first  examine 
the  immediate  representation,  and  then  consider  what  other 
representation  it  was  intended  to  excite.  Now,  in  most  alle- 
gories the  immediate  representation  is  made  in  the  form  of  a 
narrative ;  and  since  it  is  the  object  of  an  allegory  to  convey 
a  moral,  not  an  historical  truth,  the  narrative  itself  is  com- 
monly fictitious.  The  immediate  representation  is  of  no  furthei' 
value,  than  as  it  leads  to  the  ultimate  representation.  It  is 
the  application  or  moral  of  the  allegory  which  constitutes  its 
worth  **."  In  the  investigation,  then,  of  an  allegory,  the  fol- 
lowing rules  may  assist  us  to  determine  its  ultimate  meaning. 

I.  Allegorical  senses  of  Scripture  are  not  to  be  sought  for 
ivJiere  the  literal  sense  is  plain  and  obvious. 

This  rule  is  of  the  greatest'importance  ;  from  not  attending  to  it,  the 
antient  .Fews,  as  the  Therapeutse,  the  author  of  the  book  of  Wisdom, 
Josephus,  and  Philo,  and,  in  imitation  of  them,  Origen  ^  and  many  of 
the  fathers,  (whose  example  has  also  been  followed  by  some  modern 
expositors),  have  respectively  turned  even  historical  passages  of  Scrip- 
ture into  allegories,  together  with  such  other  passages  as  already  had  a 
projier  and  literal  sense.  Hence  many  ridiculous  interpretations  have 
been  imposed  on  passages  of  Scripture,  the  proper  moral  sense  of 
which  has  been  either  greatly  enervated,  or  entirely  frittered  away,  by 
such  misnamed  spiritual  expositions. 

'  Ser3  Chapters  VI.  and  VIII.  zn/m,  on  the  Mystical  and  Typical  Interpretations  of 
Scripture  ;  and  Chapter  VII.  Section  III.  on  the  Double  Sense  of  Prophecy. 

2  Bishop  Marsh's  Lectures,  part  iii.  p.  80.  The  seventeenth  and  eighteenth  lectures, 
in  which  the  subject  of  figurative  interpretation  is  ably  discussed  at  considerable  length, 
are  particularly  worthy  of  perusal. 

3  Dr.  A.  Clarke  (note  on  ExoJ.'i-  22.)  has  given  a  curious  specimen  of  Origen's 
mode  of  allegorising,  to  which  the  reader  is  referred    on  account  of  its  length. 


670      Onthe  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

II.  The  design  of  the  isshole  allegory  must  be  investigated. 
The  consideration  of  this  rule  will  embrace  a  variety  of  particulars. 

1.  In  investigating  the  design  of  an  allegory,  the  CONTEXT  is 
first  to  he  examined  and  considei-ed ',  hy  comparing  the  preced- 
ing and  subsequent  parts  of  the  discourse. 

In  2  Tim.  ii.  20.  we  read  thus :  In  a  great  home  there  are  not  only 
vessels  of  gold  and  silver,  but  also  of  wood  and  of  earth ;  and  some  to 
honour,  and  some  to  dishonour.  Now,  since  the  apostle  did  not  intend 
to  say  what  these  words  literally  mean  of  themselves,  it  is  evident  that 
he  employed  an  allegory,  the  design  of  which  is  to  be  ascertained  by 
the  aid  of  the  context.  In  the  preceding  verses,  15  and  16,  he  had 
exhorted  Timothy  to  study  to  shew  himself  approved  unto  God,  a  work- 
man that  needeth  not  to  he  ashamed,  rightly  dividing  the  word  of  truth, 
and  to  shun  vai7i  and  profane  babblings.  Hence  it  appears  that  Saint 
Paul  was  speaking  of  the  qualifications  of  a  teacher.  The  great  house 
then,  in  which  are  vessels  of  several  kinds,  will  signify  the  Christian 
church,  in  which  are  various  teachers,  and  of  different  value.  In 
the  following  verses,  21  and  22,  Timothy  is  exhorted  to  avoid 
novel  doctrines,  and  to  separate  himself  from  false  teachers,  and 
to  make  himself  a  vessel  fitted  for  the  master's  use,  prepared  for 
every  good  work.  Here,  again,  the  apostle  is  not  speaking  liter- 
ally of  household  goods,  but  of  teachers.  The  design  of  the  alle- 
gory, therefore,  in  the  passage  above  cited  is  to  intimate,  that, 
as  in  a  great  house  there  is  a  variety  of  utensils,  some  of  a 
more  precious  and  others  of  a  coarser  material,  so  in  the  church 
of  God,  which  is  the  house  of  God,  there  are  teachers  of  different 
characters  and  capacities.  Some  of  them,  being  faithful,  are  employed 
in  the  honourable  work  of  leading  men  in  the  paths  of  truth  and 
piety  ;  while  others,  being  unfaithfiil,  are  permitted  to  follow  the  dis- 
honourable occupation  of  seducing  those  who  love  error,  that  the 
approved  may  be  made  manifest. 

2.  The  OCCASION  "which  gave  rise  to  the  allegory,  and  which 
is  indicated  by  the  context,  is  also  to  be  considered. 

Thus,  in  the  Gospels,  we  meet  with  numerous  instances  of  persons 
who  asked  questions  of  our  Saviour,  or  who  entertained  erroneous 
notions :  an  allegory  is  delivered,  by  way  of  reply,  to  correct  the  error, 
and  at  the  same  time  to  instruct  the  inquirer.  In  John  vi,  25 — Q5. 
many  things  are  announced  relative  to  the  eating  of  bread  :  these  are 
to  be  understood  of  spiritual  food,  the  doctrines  of  Christ,  which  are 
to  be  received  for  the  same  purpose  as  we  take  food,  namely,  that  we 
may  be  nourished  and  supported.  The  occasion  of  this  allegorical 
mode  of  speaking  is  related  in  verse  31.  Our  fathers,  said  the  Jews, 
did  eat  manna  in  the  desert,  as  it  is  written.  He  gave  them  bread  from 
heaven  to  eat.  I,  says  Christ,  am  the  living  bread,  which  cometh  down 
from  heaven.  The  meaning  of  the  whole  evidently  is,  that  by  eating  the 
flesh  of  Christ  we  are  to  understand  the  same  idea  as  is  implied  in 

•»  On  the  investigation  of  the  Context,  see  pp.  574 — 583,  sM;>ra. 


V.  Sect.  IV.]     Interpretation  of  Scripture  Allegories,  671 

eating  bread,  namely,  to  derive  support  from  it.  The  argument  of  our 
Lord,  then,  may  be  thus  expressed  ; — "  The  manna,  which  your  fathers 
did  eat  in  the  wilderness,  could  only  preserve  a  mortal  life.  That  is 
the  true  bread  of  life  which  qualifies  every  one  who  eats  it  for  ever- 
lasting happiness.  I  call  myself  this  bread,  not  only  on  account  of  my 
doctrine,  which  purifies  the  soul,  and  fits  it  for  a  state  of  happiness, 
but  also  because  I  shall  give  my  own  life  to  procure  the  life  of  the 
world." 

3.  A$  the  context  frequently  indicates  the  meaning  of  an  al- 
legory^ so  likewise  its  SCOPE  and  interpretation  are  fre- 
quently pointed  out  by  some  explanation  that  is  subjoined. 

In  Luke  v.  29.  it  is  related  that  our  Lord  sat  down  to  eat  with  pub- 
licans and  sinners.  When  questioned  by  the  Pharisees  for  this  con- 
duct, he  replied.  They  that  are  whole  need  not  a  physician,  hut  they 
that  are  sick  ;  and  added  the  following  explanation — I  am  not  come 
to  call  the  righteous,  those  who  arrogantly  presume  themselves  to  be 
such,  but  sinners  to  repentance.  The  scope,  occasion,  and  explana- 
tion being  severally  known,  the  meaning  of  the  allegory  becomes 
evident.  Sometimes,  however,  this  explanation  of  an  allegory  is  con- 
veyed in  a  single  word,  as  in  1  Thess.  v.  8.  Here  we  are  commanded 
to  put  on  a  breast-plate  and  helmet ;  it  is  added,  by  way  of  exposition, 
the  breast-plate  of  faith  and  love,  and  the  helmet  of  hope.  The 
sense  of  the  figure  is — Prepare  yourself  for  your  spiritual  warfare  with 
faith,  love,  and  hope,  lest  you  suffer  loss. 

4.  Sometimes  the  allegory  proposed  is  explained  in  its  several 
parts  by  the  person  speaking. 

Thus,  in  Eph.  vi.  1 1 — 19.  many  things  are  said  of  the  Christian's 
armour ;  and  the  girdle,  breast-plate,  greaves,  shield,  and  sword  are 
distinctly  specified.  That  these  terms  are  allegorical  is  evident.  In 
the  tenth  verse  the  exhortation,  to  be  strong  in  the  Lord,  and  in  the 
power  of  his  might,  precedes :  in  the  eleventh  and  following  verses  the 
apostle  explains  what  he  intended  to  be  understood,  in  its  several 
parts  :  thus,  the  sword  is  the  word  of  God,  the  girdle  is  integrity,  the 
shield  is  faith,  &c.  In  such  passages  as  this,  an  explanation  is  desir- 
able, otherwise  the  allegoiy  it  contains  could  not  be  interpreted  upon 
any  certain  principle. 

5.  Sometimes  also  the  context  incidentally  j^esents  some  proper 
word,  by  which  the  meaning  of  the  whole  allegory  may  be  dis» 
cerncd. 

In  John  xii.  35.  our  Lords  says — Yet  a  little  while  is  the  light  with 
you.  A  single  proper  word  is  almost  immediately  subjoined — believe 
in  the  light,  (verse  36.)  Hence  it  appears  that  by  light  is  meant 
himself,  the  divine  teacher :  it  is  equally  plain  that  to  continue  in 
darkness  means  to  continue  in  ignorance.  Another  instance  occurs 
in  Matt.  v.  14.  Ye  are  the  light  of  the  world :  a  city  that  is  set  on  an 
hill  cannot  be  hid,  &c.  It  is  afterwards  subjoined,  that  men  may  see 
your  good  works,  and  glorify  your  Father  which  is  in  heaven.  From 
this  expression,  good  works,  which  is  the  key  to  the  whole  passage. 


?372     0)1  the  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

we  perceive  that  our  Lord's  discourse  treats  of  that  example  of  a 
holy  life  and  conversation,  which  it  is  the  duty  of  Christians  to 
set  before  others. 

III.  The  proper  or  literal  meatiing  of  the  primary  ^isoord 
must  be  ascertained^  before  we  attempt  to  explain  an  allegory. 

For  this  purpose,  the  primary  word  itself  must  first  be  ascertained, 
and  its  force  expressed,  by  an  appropriate  literal  word ;  and  to  this 
sense  all  the  other  figurative  words  of  the  passage  should  be  referred, 
and  explained  agreeably  to  it.  The  primary  word  in  an  allegory  is 
that,  which  contains  the  foundation  and  reason  why  the  passage  under 
consideration  is  expressed  by  that  particular  image :  and  such  pri- 
mary word  is  to  be  ascertained  both  from  the  scope  as  well  as  from 
the  explanation  which  may  be  subjoined,  and  also  from  the  subject 
or  thing  itself  which  is  treated  of  Thus,  in  1  Cor.  v.  6 — 8.  the 
ai)ostle  speaks  of  leaven  in  such  a  manner,  that  the  whole  of  that 
passage  contains  an  earnest  exhortation  to  a  holy  life  ;  for  the  context 
shews  that  the  design  of  the  allegorical  admonition  was,  that  the 
Corinthians  should  not  be  tainted  with  wickedness  and  depravity  of 
life.  The  occasion  of  the  allegory  was  their  admittance  of  an  in- 
cestuous person  into  the  church  at  Corinth.  Now,  as  the  apostle  says, 
Know  ye  not  that  a  little  leaven leaveneth the  whole  lump?  and  accommo- 
dates the  remaining  sentences  of  the  passage  to  the  same  image,  the 
consideration  of  the  primary  word  will  readily  lead  us  to  this  sense  : 
one  man  may  be  injurious  to  the  whole  congregation  by  his  corrupt 
example.  St.  Paul  further  adds  an  explanation  of  his  meaning,  when 
he  says,  Let  us  keep  the  feast,  not  with  old  leaven,  neither  with  the  leaven 
of  malice  and  wickedness,  &c.  Here  the  meaning  of  Eopra^Etv  (keep 
the  feast)  is,  not  to  celebrate  the  festival  of  the  passover  as  it 
literally  means,  but  to  serve  and  worship  God  in  Christ ;  in  other 
words,  to  be  a  sincere  Christian,  and  in  such  a  manner  that,  being 
cleansed  from  all  former  sins,  we  should  serve  and  worship  God  in 
true  holiness'.  In  like  manner  we  are  to  understand  the  expression, 
destroy  this  temple,  and  in  three  days  I  will  raise  it  up,  (.John  ii.  19.) 
The  primary  word  temple  must  be  changed  into  a  proper  or  literal 
one,  namely,  the  body  of  Christ,  as  the  evangelical  history  suggests  ; 
and  to  this  the  rest  of  the  passage  must  be  referred. 

1  Mr.  Gilpin  has  given  the  following  lucid  exposition  of  this,  in  some  respects, 
difficult  passage  : — "  I  hear,"  says  the  apostle  to  the  Corinthians,  "  that  there  hath 
been  practised  among  you  a  very  enormous  kind  of  wickedness,  which  is  not  heard  of 
even  among  Gentiles — that  one  of  you  hath  had  connexion  with  his  father's^  wife ;  and 
that  others,  instead  of  making  it  a  cause  of  general  mourning,  and  separating  them- 
selves from  so  vile  a  person,  seem  rather  to  defend  him  in  his  wickedness. — Though 
absent,  I  take  upon  me,  through  the  authority  of  the  Holy  Ghost,  to  decide  in  this 
matter.  I  command,  therefore,  that,  on  the  receipt  of  this  epistle,  you  gather  the 
congregation  together,  and  in  the  name  of  Jesus  Christ  solemnly  expel  this  person 
from  your  communion ;  that  he  may  see  the  heniousness  of  his  sin,  and  after  a  sincere 
repentance  be  restored  to  God's  favour. — Your  defending  him  in  his  wickedness  is  an 
immediate  step  towards  being  corrupted  yourselves.  You  are  under  a  necessity,  there- 
fore, on  your  own  account,  to  remove  this  pernicious  example.  Consider  your  blessed 
Saviour's  death,  and  preserve  yourselves  as  free  as  possible  from  sin,  which  was  the 
Ciuse  of  it,"     See  the  New  Testament,  vol.  ii.  p.  165. 


V,  Sect.  IV.]        Interpretation  of  Scripture  Allegories,         673 

IV.  In  the  explanation  of  an  allegorical  passage,  historical 
circumstances  should  be  consulted. 

For  it  sometimes  happens  that  history  alone  can  throw  any  light  on 
the  passage.  Thus,  in  John  xxi.  1 8.  the  evangelist  evidently  refers  us 
to  history  for  an  explanation.  Our  Lord  is  there  represented  as  say- 
ing to  Peter — When  thou  wast  young  thou  girdedst  thyself,  and 
walkedst  whither  thou  wouldest :  but,  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee,  and  carry  thee 
whither  thou  wouldest  not.  This,  adds  the  historian,  spake  he,  signi- 
fying by  what  death  he  should  glorify  God.  Now  there  is  nothing 
related  in  the  New  Testament  which  can  afford  any  clue  to  this  pas- 
sage :  but,  if  we  consult  ecclesiastical  history,  we  shall  find  that  Peter 
suffered  a  violent  death  ;  and  thus  every  sentence  becomes  clear. 

In  Prov.  V.  15 — 18.  we  have  the  following  beautiful  allegory: — 
Drink  waters  out  of  thine  own  cistern,  and  running  waters  out  of  thine 
own  well.  Let  thy  fountains  be  dispersed  abroad,  and  rivers  of  waters 
in  the  streets.  Let  them  be  only  thine  own,  and  not  strangers  with  thee. 
Let  thy  fountain  be  blessed,  and  rejoice  with  the  wife  of  thy  youth. 
That  this  passage  is  allegorical,  is  evident  from  the  same  figure  being 
continued  through  several  sentences  and  verses.  Its  sense  is  to  be 
investigated  both  according  to  the  oriental  mode  of  speaking,  (for  the 
inhabitants  of  the  East,  who  draw  most  of  their  metaphors  from  na- 
tural objects,  are  accustomed  to  compare  their  wives  to  a  cistern  or 
pool,  whence  rivers  flow),  and  also  from  the  proper  words  subjoined 
towards  the  close,  rejoice  with  the  wife  of  thy  youth ;  as  likewise  from 
the  series  of  the  discourse,  since  the  author  of  the  Book  of  Provei-bs, 
in  the  beginning  of  this  chapter,  is  dissuading  from  illicit  intercourse. 
From  these  circumstances  collectively  considered,  the  sense  of  the 
allegory  plainly  is,  that  no  man  should  follow  strange  women,  but  live 
content  with  the  wife  whom  he  has  espoused  ;  lest,  influenced  by  his 
example,  she  should  deviate  from  the  path  of  virtue. 

V.  The  nature  of  the  thing  spoJcen  of  is  also  to  he  considered 
iti  the  exposition  of  an  allegory. 

It  is  necessary  that  the  nature  of  the  thing  should  be  considered,  in 
order  that  the  tendency  of  every  comparison  may  appear,  and  also  the 
literal  meaning  which  is  concealed  under  the  figurative  expressions. 
Thus,  in  Matt.  v.  13.  we  read.  Ye  are  the  salt  of  the  earth  :  but  if  the 
salt  have  lost  its  savour,  wherewith  shall  it  be  salted  ?  It  is  thenceforth 
good  for  nothing  but  to  be  cast  out,  and  to  be  trodden  under  foot  of 
men.  Now,  what  is  the  meaning  of  this  admonition  ?  What  is  the 
primary  word  ?  Salt.  But  with  what  proper  word  can  it  be  inter- 
preted ?  Here  the  nature  of  the  thing  is  to  be  consulted,  which  shews 
that  it  is  the  property  of  salt  to  render  food  savoury,  as  well  as  to 
correct  the  taste  :  hence  it  is  clear  in  what  sense  the  disciples  are  said 
to  be  the  salt  of  the  earth ;  for  they  were  teachers  by  whom  some 
were  corrected  and  made  better.  The  general  meaning  of  the  passage 
is  : — Ye,  who  embrace  my  religion,  like  salt  shall  purify  the  world  ; 
but  ye  must  first  be  pure  yourselves. 

VOL.  II.  X  X 


674;      On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

In  Luke  v.  36,  the  following  passage  occurs :  No  man  putteth  a  piece 
(if  a  new  garment  upon  an  old  :  if  otherwise,  then  both  the  new  maketh  a 
rent,  and  the  piece  that  was  taken  out  of  ihe  new  agreeth  not  with  the 
old.  Nothing  is  adduced  by  way  of  explanation :  in  a  preceding  verse 
the  Pharisees  had  asked  Christ,  why  his  disciples  did  not  fast,  but  lived 
more  cheerfully  than  those  of  John.  Our  Saviour  replied  in  the  words 
above  cited  :  nothing,  then,  can  lead  us  to  understand  the  passage  but 
the  nature  of  the  subject.  Now  in  common  life  we  know  that  no  one 
voluntarily  and  readily  acts  indiscreetly,  or  in  an  unbecoming  manner. 
Therefore,  says  Christ,  since  no  one  in  common  life  acts  thus  indis- 
creetly, neither  do  I  require  my  disciples  to  do  so,  since  there  is  no 
need  for  them  to  undergo  such  austerities.  The  time  will  come 
(verse  35.)  when  they  will  fare  hardly  enough  ;  then  they  will  have 
sufficient  trials.  At  present  neither  circumstances,  time,  nor  place 
require  it;  things  must  be  accommodated  to  circumstances.  The 
passage  being  thus  considered,  the  meaning  of  the  allegory  becomes 
very  evident. 

There  is,  however,  one  caution  which  it  will  be  necessary  to 
observe  in  the  interpretation  of  allegories ;  namely,  that  we  do 
not  explain  one  part  literally,  and  another  partjiguratively. 

Thus  the  whole  of  1  Cor.  iii.  9 —  1 3.  is  allegorical :  a  comparison  is 
there  instituted  between  the  office  of  a  teacher  of  religion,  and  that 
of  a  builder.  Hence  a  Christian  congregation  is  termed  a  building  ; 
its  ministers  are  the  architects,  some  of  whom  lay  the  foundation  on 
which  others  build ;  some  erect  a  superstructure  of  gold  and  silver  ; 
others  of  wood,  hay,  and  stubble.  The  sense  concealed  under  the 
allegory  is  apparent :  a  Christian  congregation  is  instructed  by  teach- 
ers, some  of  whom  communicate  the  first  principles,  others  impart 
further  knowledge :  some  deliver  good  and  useful  things  {the  truth), 
while  others  deliver  useless  things,  (erroneous  doctrines,  such  as 
at  that  time  prevailed  in  the  Corinthian  church).  That  day  (the 
great  day  of  judgment)  will  declare  what  superstructure  a  man  has 
raised  ;  that  is,  whether  what  he  has  taught  be  good  or  bad.  And  as 
fire  is  the  test  of  gold,  silver,  precious  stones,  wood,  hay,  stubble,  so 
the  great  day  will  be  the  test  of  every  man's  work.  Though  the  whole 
of  this  passage  is  obviously  allegorical,  yet  it  is  understood  literally  by 
the  church  of  Rome,  who  has  erected  upon  it  her  doctrine  of  the  fire 
of  purgatory.  How  contrary  this  doctrine  is  to  every  rule  of  right 
interpretation,  is  too  plain  to  require  any  exposition.* 

It  falls  not  within  the  plan  of  this  work  to  enumerate  all  the 
allegories  occurring  in  the  sacred  writings ;  some  have  been 
incidentally  mentioned  in  the  present  section ;  yet,  before  we 
proceed  to  other  topics,  we  cannot  but  notice  the  admirable 


I  Bauer,  Herm.  Sacr.  pp.  221 — 226.  Ernesti  Inst.  Interp.  Nov.  Test.  pp.  no, 
111.  Mori  Acroases  in  Ernesti,  torn.  i.  pp.  301 — 313.  Glassii  Phil.  Sac.  lib.  ii.  pp. 
1294 — 1304.  Ramiresii  de  Prado,  Pentecontarchiis,  c.28.  apud  Fabricii  Observa- 
tiones  SelectJE,  pp.  173 — 179.  J.  E.  PfeifFer,  Institutiones  Herm.  Sacr.  pp.  740 — 
753. 


V.  Sect.  IV.]        Interpretation  of  Scripture  Allegories.         675 

allegorical  delineation  of  old  age  by  Solomon,  Eccl.  xii.  2 — 6. 
It  is  perhaps  one  of  the  finest  allegories  in  the  Old  Testament : 
the  inconveniencies  of  increasing  years,  the  debility  of  mind 
and  body,  the  torpor  of  the  senses,  are  expressed  most  learn- 
edly and  elegantly  indeed,  but  with  some  degree  of  obscurity, 
by  different  images  derived  from  nature  and  common  life  :  for, 
by  this  enigmatical  composition,  Solomon,  after  the  manner  of 
the  oriental  sages,  intended  to  put  to  trial  the  acuteness  of  his 
readers.  It  has  on  this  account  afforded  much  exercise  to  the 
ingenuity  of  the  learned ;  many  of  whom  have  differently,  it  is 
true,  but  with  much  learning  and  penetration,  explained  the 
passage. 

There  is  also  in  Isaiah  (xxviii.  23 — 29.)  an  allegory,  which, 
with  no  less  elegance  of  imagery,  is  perhaps  more  simple  and 
regular,  as  well  as  more  just  and  complete  in  the  colouring, 
than  any  of  those  above  cited.  In  the  passage  referred  to,  the 
prophet  is  examining  the  design  and  manner  of  the  divine 
judgments,  and  is  inculcating  the  principle,  that  God  adopts 
different  modes  of  acting  in  the  chastisement  of  the  wicked,  but 
that  the  most  perfect  wisdom  is  conspicuous  in  all ;  that  he 
will,  as  before  urged,  "  exact  judgment  by  the  line,  and  right- 
eousness by  the  plummet ;"  that  he  ponders,  with  the  most 
minute  attention,  the  distinctions  of  times,  characters,  and 
circumstances,  as  well  as  every  motive  to  lenity  or  severity. 
All  this  is  expressed  in  a  continued  allegory,  the  imagery  of 
which  is  taken  from  the  employments  of  agriculture  and  thresh- 
ing, and  is  admirably  adapted  to  the  purpose. ' 

'  Lovvth's  Prjelectiones,  No.  lo.  or  vol.  i.  p.  220.  of  Dr.  Gregory's  Translation. 


x  x  2 


(     676     )  [Part  11.  Ch. 


SECTION  V. 

ON    THE    INTERPRETATION    OF    SCRIPTURE    PARABLES. 

I.  Nature  of  a  Parable. — II.  Antiquity  of  this  Mode  of  Instruction. — 
III.  Rules  for  the  Interpretation  of  Parables. — IV.  Parables,  whij 
used  by  Jesus  Christ. — V.  Remarks  on  the  distinguishing  Excellencies 
of  Christ's  Parables,  compared  with  the  most  celebrated  Fables  of 
Antiquity. 

I.  A  PARABLE  (TIagocSoKrj,  from  TragctSaWeiv  to  compare 
together  ',)  is  a  similitude  taken  from  natural  things  in  order 
to  instruct  us  in  things  spiritual.  The  word,  however,  is  va- 
riously used  in  the  Scriptures,  to  denote  a  proverb  or  short 
saying,  (Luke  i v.  23.)  a.  famous  ov  received  saying  (1  Sam. 
X.  12.  ^  Ezek.  xviii.  2.)  *,  a  thing  gravely  spoken,  and  compre- 
hending important  matters  in  a  few  words  (Job  xxvii.  1. 
Numb,  xxiii.  7.  18.  xxiv.  3.  15.  Psal.  xlix.  4.  and  Ixxviii.  2.) ; 
a  thing  darkly  or  figuratively  expressed  (Ezek.  xx.  49.  Matt. 
XV.  15.) ;  a  visible  type  or  emblemy  representing  something  dif- 
ferent from  and  beyond  itself  (Heb.  ix.  9.  and  xi.  19.  Gr.);  a 
special  instruction  (Luke  xiv.  7.) ;  and  a  similitude  or  compa- 
rison. (Matt.  xxiv.  32.  Mark  iii.  23.  ^) 

According  to  Bishop  Lowth,  a  parable  is  that  kind  of  alle- 
gory which  consists  of  a  continued  narration  of  a  fictitious 
eventj  applied  by  way  of  simile  to  the  illustration  of  some  im- 
portant truth.  By  the  Greeks,  allegories  were  called  uivai  or 
apologues,  and  by  the  Romans  fabidce  or  fables  ^ ;  and  the  writ- 
ings of  the  Phrygian  sage,  or  those  composed  in  imitation  of 
him,  have  acquired  the  greatest  celebrity.  Nor  did  our 
Saviour  himself  disdain  to  adopt  the  same  method  of  instruc- 

'  A  verbo  ^d^aiaXXtiy,  quod  significat  conferre,  comparare,  assimilare  (cf.  Marc. 
iv.  30.)  ductum  est  nomen  ^x^xGaXtis,  quod  aimilitudinem,  collationem  Quinctilianus 
(Inst.  Or.  1,  V.  c.  11.  1.  viii.  c.  3.  pp.  298.  302.  470.)  interpretatur,  Seneca  (Ep.  lix.) 
imaginem,  Itaque  collmio,  sive,  ut  Ciceronis  (1.  i.  de  Invent,  c.  30.)  definitione 
utamur,  oratio,  rem  cum  re  ex  simililudine  conferens,  Graeco  nomine  parabola 
appellatur.  Eo  sensu  Christus  (Marc.  iii.  23.)  £v  va^a^oy^ai;  locutus  dicitur,  quando 
per  variis  szme'teurf/nes  (v.  24  — 27.)  probavit  se  non  Satanie  ope,  sed  altiore  virtutc 
daemonia  ejicere.  G.  C.  Stoir,  De  Parabolis  Christi,  in  Opusc.  Academic,  vol.  i. 
p.  89.  The  whole  disquisition,  to  which  this  section  is  largely  indebted,  is  well 
worthy  of  perusal.  See  also  Rambach,  Institutiones  Hermeneut.  pp.  187,  et  seq. ; 
J.  E.  Pfeiffer's  Instit.  Hermeneut.  Sacr.  pp.  753 — "73;  and  Chladenius's  Institu- 
tiones Exegeticae,  p.  190,  et  seq. 

2  In  this  and  the  other  references  to  the  Old  Testament  in  the  above  paragraph, 
the  original  is  ^hjd,  (MasnaL)  a  parable. 

s  Glassii  Phil.  Sacr.  lib,  ii,  pp.  1304 — 1306.  ed.  Dathii.  Pwkhurst  and  Schleusner, 
in  voce   Ha.^a^o'Kvi. 

4  Storr,  Opusc.  Acad.  vol.  i.  p.  89,  et  seq. 


V.  Sect,  v.]         Interpretation  of  Scrixiture  Parables.  677 

tion ;  of  whose  parables  it  is  doubtful,  whether  they  excel  most 
in  wisdom  and  utility,  or  in  sweetness,  elegance,  and  perspi- 
cuity. As  the  appellation  of  parable  has  been  applied  to  his 
discourses  of  this  kind,  the  term  is  now  restricted  from  its  for- 
mer extensive  signification  to  a  more  confined  sense.  This 
species  of  composition  also  occurs  very  fi^equently  in  the  pro- 
phetic poetry,  and  particularly  in  that  of  Ezekiel. 

II.  The  use  of  parables  is  of  very  great  antiquity.  In  the 
early  ages  of  the  world,  when  the  art  of  reasoning  was  little 
known,  and  the  minds  of  men  were  not  accustomed  to  nice 
and  curious  speculations,  we  find  that  the  most  antient  mode 
of  instruction  was  by  parable  and  fable ;  its  advantages,  indeed, 
are  many  and  obvious.  It  has  been  remarked  by  an  acute 
observer  of  men  and  morals,  that  "  little  reaches  the  under- 
standing of  the  mass  but  through  the  medium  of  the  senses. 
Their  minds  are  not  fitted  for  the  reception  of  abstract  truth. 
Dry  argumentative  instruction,  therefore,  is  not  proportioned  to 
their  capacity :  the  faculty,  by  which  a  right  conclusion  is 
drawn,  is  in  them  the  most  defective  ;  they  rather  feel  strongly 
than  judge  accurately:  and  their  feelings  are  awakened  by  the 
impression  made  on  their  senses'."  Hence,  instruction  by 
way  of  parable  is  naturally  adapted  to  engage  attention  ;  it  is 
easily  comprehended,  and  suited  to  the  meanest  capacity  ;  and 
while  it  opens  the  doctrine  which  it  professes  to  conceal,  it 
gives  no  alarm  to  our  prejudices  and  passions ;  it  communi- 
cates unwelcome  truths  in  the  least  disagreeable  manner ;  points 
out  mistakes,  and  insinuates  reproof  with  less  offence  and  with 
greater  efficacy  than  undisguised  contradiction  and  open  rebuke. 
Of  this  description,  we  may  remark,  are  the  parables  related 
by  Nathan  to  David  (2  Sam.  xii.  1 — 9.),  and  by  the  woman  of 
Tekoah  to  the  same  mohaich  (2  Sam.  xiv.  1 — 13).  The  New 
Testament  abounds  with  similar  examples.  '^  By  laying  hold 
on  the  imagination,  parable  insinuates  itself  into  the  affections ; 
and  by  the  intercommunication  of  the  faculties,  the  under- 
standing is  made  to  apprehend  the  truth  which  was  proposed 
to  the  fancy  *."  In  a  word,  this  kind  of  instruction  seizes  us 
by  surprise,  and  carries  with  it  a  force  and  conviction  which 
are  almost  irresistible.  It  is  no  wonder,  therefore,  that  parables 
were  made  the  vehicle  of  national  instruction  in  the  most  early 
times ;  that  the  prophets,  especially  Ezekiel,  availed  themselves 
of  the  same  impressive  mode  of  conveying  instruction  or  re- 
proof; and  that  our  Lord,  following  the  same  example,  also 
adopted  it  for  the  same  important  purposes. 

J  Mrs.  More's  Christian  Morals,  vol.  i.  p.  106.  2  ibid.  p.  107. 

X  X  3 


678     On  the  Figurative  Language  of  Scripture,     [Part  II.  Ch. 

III.  Although  a  parable  has  some  things  in  common  with 
an  allegory,  so  that  the  same  rules  which  apply  to  the  latter 
are  in  some  degree  applicable  to  the  former ;  yet,  from  its  pe- 
culiar nature,  it  becomes  necessary  to  consider  the  parable  by 
itself,  in  order  that  we  may  understand  and  interpret  it  aright. 

1.  The  first  excellence  of  a  parable  is,  that  it  turns  upon  an 
image  'well  kno'wn  and  applicable  to  the  subject,  the  meaning  of 
isohich  is  clear  and  definite :  for  this  circumstance  'will  give  it 
that  perspicuity  'which  is  essential  to  every  species  of  allegory. 

How  clearly  this  rule  applies  to  the  parables  of  our  Lord,  is  obvious 
to  every  reader  of  the  New  Testament.  It  may  suffice  to  mention  his 
parable  of  the  Ten  Virgins  (Matt.  xxv.  I — 13.),  which  is  a  plain  allu- 
sion to  those  things  which  were  common  at  the  Jewish  marriages  in 
those  days  :  the  whole  parable  indeed  is  made  up  of  the  rites  used  by 
the  Orientals,  as  well  as  by  the  Roman  people,  at  their  nuptials ;  and 
all  the  particulars  related  in  it  were  such  as  were  commonly  known  to 
the  Jews,  because  they  were  every  day  practised  by  some  of  them. 
In  like  manner,  the  parables  of  the  lamp  (Luke  viii.  16.),  of  the  sower 
and  the  seed,  of  the  tares,  of  the  mustard  seed,  of  the  leaven,  of  the  net 
cast  into  the  sea,  all  of  which  are  related  in  Matt.  xiii.  as  well  as  of  the 
householder  that  planted  a  vineyard,  and  let  it  out  to  husbandmen 
(Matt.  xxi.  33.),  are  all  representations  of  usual  and  common  occur- 
rences, and  such  as  the  generality  of  our  Saviour's  hearers  were  daily 
conversant  with,  and  they  were  therefore  selected  by  him  as  being 
the  most  interesting  and  affecting. 

If  the  parables  of  the  sacred  prophets  be  examined  by  this  rule, 
they  will  not  appear  deficient ;  being  in  general  founded  upon  such 
imagery  as  is  frequently  used,  and  similarly  applied  by  way  of  meta- 
phor and  comparison  in  Hebrew  poetry.  Examples  of  this  kind  occur 
in  the  deceitful  vineyard  (Isa.  v.  1 — 7.),  and  in  the  useless  vine 
which  is  given  to  the  fire  (Ezek.  xv.  and  xix.  10 — 14.) ;  for,  under 
this  imagery,  the  ungrateful  people  of  God  are  more  than  once  de- 
scribed. Similar  instances  of  opposite  comparison  present  themselves 
in  the  parable  of  the  lion's  whelps  falling  into  the  pit  (Ezek.  xix. 
1 — 9.),  in  which  is  displayed  the  captivity  of  the  Jewish  princes;  and 
also  in  that  of  the  fair,  lofty,  and  flourishing  cedar  of  Lebanon  (Ezek. 
xxxi.  3 — 17.),  which  once  raised  its  head  to  the  clouds,  at  length  cut 
down  and  neglected  : — thus  exhibiting,  as  in  a  picture,  the  prosperity 
and  the  fall  of  the  king  of  Assyria.  To  these  may  be  added  one  more 
example,  namely,  that  in  which  the  love  of  God  towards  his  people, 
and  their  piety  and  fidelity  to  him,  are  expressed  by  an  allusion  to  the 
solemn  covenant  of  marriage.  Ezekiel  has  pursued  this  image  with 
uncommon  freedom  in  two  parables,  (Ezek.  xvi.  and  xxiii.)  ;  and  it 
has  been  alluded  to  by  almost  all  the  sacred  poets. 

2.  The  image,  hffwever,  must  not  only  be  apt  and  familiar, 
but  must  also  be  elegant  and  beautiful  in  itself,  and  all  its  parts 
must  be  perspicuous  and  pertinent ;  since  it  is  the  jmrjjose  of  a 
parable,  and  especially  of  a  poetic  parable,  not  only  to  explain 


V.  Sect,  v.]         Interpretation  of  Scripture  Parables.  679 

M&re  perfectly  some  proposition^  but  frequently  to  give  it  anima- 
tion and  splendour. 

Of  all  these  excellencies  there  cannot  be  more  perfect  examples 
than  the  parables  which  have  just  been  specified  :  to  which  we  may 
add  the  well-known  parables    of  Jotham    (Judges   ix.   7 — 15.),  of 
Nathan  (2  Sam.  xii.  1 — 4.),  and  of  the  woman  of  Tekoah.  (2  Sam. 
xiv.  4 — 7.)     The  admirably  devised  parable  of  Nathan  is  perhaps  one 
of  the  finest  specimens  of  the  genuine  pathetic  style  that  can  be  found 
in  the  Old  Testament ;  and  David's  eager  condemnation  of  the  unsus- 
pected offender  at  the  same  time  displays  a  striking  instance  of  the 
delusion  of  sin  and  the  blindness  of  self-love.     "  He,  who  had  lived 
a  whole  year  in  the  unrepented  commission  of  one  of  the  blackest 
crimes  in  the  decalogue — and  who,  to  secure  to  himself  the  object  for 
which  he  had  committed  it,  perpetrated  another  almost  more  heinous, 
and  that  with  an  hypocrisy  suited  to  his  character — he  could  in  an  in- 
stant denounce  death  on  the  imaginary  offender  for  a  fault  compara- 
tively trifling." — "  Seeing,   he  saw  not,  and  hearing,   he  heard  not ;" 
he  immediately  saw  the  iniquity  and  barbarity  of  the  rich  man's  pro- 
ceedings ;  his  heart  was  in  a  moment  fired  with  indignation  at  the 
thought  of  it ;  "  the  vehemence  of  his  resentment  even  overstepped 
the  limits  of  his  natural  justice,  in  decreeing  a  punishment  dispropor- 
tioned  to  the  crime,  while  he  remained  dead  to  his  own  delinquency. 
A  pointed  parable  instantly  surprised  him  into  the  most  bitter  self- 
reproach.     A  direct  accusation  might  have   inflamed  him  before  he 
was  thus  prepared  ;  and  in  the  one  case  he  might  have  punished  the 
accuser,  by  whom,  in  the  other,  he  was  brought  into  the  deepest  self- 
abasement.     The  prudent  prophet  did  not  rashly  reproach  the  king 
with  the  crime,  which  he  wished  him  to  condemn  ;  but  placed  the 
fault  at  such  a  distance,  and  in  such  a  point  of  view,  that  he  first 
procured  his  impartial  judgment,  and  afterwards  his  self-condemna- 
tion : — an  important  lesson,  not  only  to  the  offender,   but  also  to  the 
reprover'." 

3.  Every  parable  is  composed  of  three  parts,  1 .  The  sensible 
similitude^  which  has  variously  been  termed  the  bark  and  the 
protasis,  and  consists  in  its  literal  sense; — 2.  The  explanation 
or  mystical  sense,  also  termed  the  apodosis  and  the  saj)  or  fruit, 
or  the  thing  signified  by  the  similitude  proposed.  This  is  fre- 
quently not  expressed :  for,  though  our  Saviour  sometimes 
condescended  to  unveil  the  hidden  sense,  by  disclosing  the  moral 
meaning  of  his  parables  (as  in  Matt.  xiii.  3 — 8,  18 — 23.  com- 
pared with  Luke  viii.  4 — \5.  and  Matt.  xiii.  24—30.  36 — 43.) ; 
yet  he  usually  left  the  application  to  those  whom  he  designed 
to  instruct  by  his  doctrine.  Of  this  description  are  the  parables 
of  the  grain  of  mustard  seed,  of  leaven,  of  the  hidden  treasure, 
and  the  pearl  of  great  price  (Matt.  xiii.  31 — 33,  44 — 46.), 
between  which  and  the  kingdom  of  hcjivcn  a  comparison  is  in- 


'  Mrs.  More's  Clu-iitiaii  Morals,  vol.  i.  p.  los. 
X  X  4 


680     On  t]te  Figtiraiive  Language  of  Scripture.     [Part  II.  CIi. 

stituted,  the  mystical  sense  of  which  is  be  sought  in  the  simili- 
tudes themselves.  3.  The  third  constituent  part  of  a  parable 
is  the  root  or  scope  to  which  it  tends.  ' 

4.  For  the  right  explanation  and  application  of  'parables^ 
their  general  scope  and  design  must  be  ascertained. 

Where  our  Saviour  has  not  himself  interpreted  a  parable, 
its  immediate  scope  and  design  are  to  be  sought  with  great  at- 
tention :  this  indeed  will  generally  appear  from  the  context, 
being  either  expressed  at  its  commencement  or  at  its  conclu- 
sion ;  or  it  is  sufficiently  evident  from  the  occasion  on  which  it 
was  delivered.  More  particularly,  the  scope  of  a  parable  may 
be  ascertained, 

(1.)  From  the  clear  declaration  p-efixed  to  it  ,- 

As  in  the  parable  of  the  rich  glutton  (Luke  xii.  16 — 20.),  which  is 
prefaced  by  the  following  caution  in  verse  15.  Take  heed  and  beware 
of  covetousnesSffor  a  man's  life  consisteth  not  in  the  abundance  of  things 
which  he  possesseth.  Thus  in  Luke  xviii.  2 — 8.  the  parable  of  the 
unjust  judge  is  preceded  by  this  declaration,  which  plainly  points  out 
one  of  its  senses  :  He  spake  a  parable  unto  them,  that  men  ought 
always  to  pray,  and  not  to  faint.  And  again,  in  verse  9,  He  spake  this 
parable  (of  the  Pharisee  and  Publican,  verse  10 — 14.)  unto  certain 
which  trusted  in  themselves  that  they  were  righteous,  and  despised 
others. 

(2.)  From  the  declaration  subjoined  to  a  parable. 

Thus  our  Saviour  concludes  the  parable  of  the  unmerciful  creditor, 
who  would  not  forgive  his  debtor  the  minutest  portion  of  his  debt, 
though  much  had  been  forgiven  him  (Matt,  xviii.  23 — 35.),  by  the 
following  explanation : — So  likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  forgive  not  every  one  his  brother  their  trespasses.  Simi- 
lar declarations  are  annexed  to  the  parables  of  the  wedding  feast 
(Matt.  XXV.  13.  Luke  xiv.  11.),  of  the  rich  glutton  (Luke  xii.  21.), 
and  of  the  unjust  steward.  (Luke  xvi.  9.)  The  prophetic  writings 
will  furnish  similar  instances  :  thus  Isaiah  (v.  I — 7.)  having  delivered 
the  parable  of  a  vineyard — planted  with  the  choicest  vines,  and  culti- 
vated with  the  utmost  care,  yet  which  produced  only  wild  fruit — 
announces  at  its  close,  that  by  the  vineyard  were  intended  the  Jews, 
and  by  the  wild  fruit  their  enormous  wickedness,  for  which  they  de- 
served the  severest  judgments.  Nathan,  also,  in  the  beautiful  parable 
already  cited,  subjoined  a  declaration  of  its  scope  to  the  criminal  sove- 
reign. In  the  short  parable,  or  apologue,  communicated  from  .Tehoash 

'  In  parabolis,  si  integre  accipiantur,  tria  sunt ;  radix,  cortex,  et  medulla  sivejhictus. 
Radix  est  scopus,  in  quem  tendit  parabola.  Cortex  est  similitudo  sensibilis,  qua:  adhi- 
betur,  et5M0  sensii  literali  consut .  Medulla  seu  fructus  est  sensus parabola  mysticus, 
seu  ipsa  res  ad  qiiam  parabolas  fit  accommodatio,  seu  qua;  per  similitudinem  propositam 
significatur.  Glassii  Philologia  Sacra,  lib.  ii.  pars  i.  tr.  2.  sect.  5.  canon  3.  col.  4S8. 
(Lipsiffi  1725.)  It  is  not  a  little  remarkable  that  the  nine  very  useful  canons  for  the 
interpretation  of  parables,  by  Glassius,  should  be  altogether  omitted  in  Professor  Dathe's 
valuable  edition  of  his  work. 


V.  Sect,  v.]         Interp-etation  of  Scripture  Parables.  681 

king  of  Israel  to  Amaziah  king  of  Judah  (2  Kings  xiv.  9,  10.),  the  ap- 
plication of  it  to  the  latter  is  explicitly  stated  at  its  conclusion. 

(3.)  Where  no  declaration  is  prefixed  or  subjoined  to  a  para- 
ble, its  scope  must  be  collected  from  a  consideration  of  the  sub' 
Ject-matter,  context,  or  the  occasion  on  account  of  which  the 
parable  was  delivered. 

Thus,  in  the  parable  of  the  barren  fig  tree  (Lukexiii.  5 — 9.), 
Jesus  Christ  has  indicated  nothing  concerning  its  scope.  But,  from 
the  consideration  of  the  context  of  his  discourse,  and  of  the  occasion 
of  the  jDarable,  we  learn,  that  it  was  designed  to  teach  the  Jews,  that 
unless  they  repented  within  the  space  of  time  allotted  to  them  by  In- 
finite Mercy,  severe  panfshments  would  await  them,  and  their  civil  and 
religious  polity  be  destroyed.  The  immediate  occasion  of  the  parable 
was,  his  disciples  telling  him  of  certain  Galileans,  who  had  come  up  to 
the  temple  at  Jerusalem,  to  worship,  and  whose  blood  Pilate  had 
mingled  with  their  sacrifices.  On  hearing  this  circumstance,  Christ  said 
Suppose  ye,  that  these  Galileans  were  sinners  above  all  the  Galileans, 
because  they  suffered  these  things  ?  I  tell  you,  nay  :  But  except  ye 
repent,  ye  shall  all  likewise  perish.  Having  repeated  the  last  sen- 
tence a  second  time,  he  delivered  the  parable  of  the  barren  fig-tree. 

In  like  manner,  to  the  parable  of  the  prodigal  son  nothing  is  prefixed 
or  subjoined  ;  but  the  relation  occurs  immediately  after  two  others,  in 
which  it  was  declared  that  the  return  of  penitent  sinners  affords  joy 
in  heaven.  This,  however,  is  an  important  topic,  and  will  require  to  be 
more  particularly  considered.  From  the  observations  already  made  on 
the  general  nature  of  parables,  it  will  be  easily  perceived  that  the  ob- 
jects of  our  Lord's  parables  were  various ;  such  as  the  conveying 
either  of  instruction  or  reproof,  the  correcting  or  preventing  of  errors  ; 
the  instructing  of  men  in  the  knowledge  of  some  truths  which  could 
be  viewed  with  advantage  only  at  a  distance,  or  of  others,  which 
would  have  startled  them  when  plainly  proposed.  Further,  there 
were  truths  which  were  necessary  to  be  conveyed,  respecting  the  estab- 
lishment of  his  religion,  and  the  conduct  of  his  disciples  on  occasion 
of  that  event.  These  subjects  required  to  be  touched  with  a  delicate 
hand  ;  and  a  few  instances  will  shew  that  each  of  them  was  conducted 
with  the  highest  grace  and  propriety. 

Thus,  the  worldly  spirit  of  the  Pharisees  is  delicately  yet  strikingly 
reproved  in  the  parables  of  the  rich  man  whose  grounds  brought  forth 
plentifully  (Luke  xii.  15 — 21.);  which  was  spoken  to  shew  the  folly 
of  covetousness, — of  the  unjust  steward  (Luke  xvi.  1.),  to  shew  the 
proper  use  of  wealth, — and  of  the  rich  man  and  the  beggar  (Luke 
xvi.  19 — 31.),  to  shew  the  danger  of  abusing  it. — The  selfishness 
and  bigotry  of  the  same  sect,  which  characteristic  in  some  degree 
applied  to  the  whole  Jewish  nation,  who  "  trusted  in  themselves 
that  they  were  righteous,  and  despised  others,"  is  convicted  in  the 
parables  of  the  Pharisee  and  the  Publican  praying  in  the  temple, 
of  the  two  sons  commanded  to  work  in  the  vineyard,  of  the  guest 
who  chose  the  highest  seat  at  the  table,  of  the  lost  sheep  and  money, 
of  the  prodigal  son,  and  of  the  good  Samaritan. — In  several  of  these 
parables  the  comparative  merit  of  the  Jew  and  Gentile  world  is  justly 


682       On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch* 

though  faintly  stated,  on  purpose  to  abase  the  pride  of  the  one  and  to 
exalt  the  humble  hopes  of  the  other. 

Another  class  of  parables  is  designed  to  deliver  some  general  les- 
sons of  wisdom  and  piety  :  such  are  the  parables  of  the  ten  virgins  and 
the  talents.  The  parables  of  the  sower  and  of  the  tares,  and  many  of 
the  lesser  parables,  are  designed  to  shew  the  nature  and  progress  of 
the  Gospel  dispensation,  together  with  the  opposition  which  would  be 
made  to  it  from  the  malice  of  Satan,  and  the  folly  and  perverseness 
of  mankind.  With  these  are  closely  connected  such  parables  as  have 
for  their  object  the  rejection  of  the  Jews,  and  the  calling  of  the  Gen- 
tiles :  under  this  head  are  comprised  the  parables  of  the  murmuring 
labourers,  of  the  cruel  and  unjust  husbandmen,  the  barren  fig-tree, 
and  the  marriage  feast.  By  considering  the  occasions  upon  which 
these  and  other  parables  were  delivered  by  the  Redeemer  of  the  world, 
we  shall  be  enabled,  not  only  to  ascertain  their  scope  and  design, 
but  also  to  perceive  their  wisdom,  beauty,  and  propriety. 

5.  As  every  parable  has  two  senses,  the  LITERAL  or  external, 
atid  the  MYSTICAL  or  internal  sense,  the  literal  sense  must  be 

Jirst  explained,  in  order  that  the  correspondence  between  it  and 
the  mystical  sense  may  be  the  more  readily  perceived. 

For  instance,  "  the  parable  of  the  unforgiving  servant  represents, 
llteTally,  that  his  lord  forgave  him  a  debt  of  ten  thousand  talents  : — 
mystically,  or  spiritually,  that  God  remits  to  the  penitent  the  punish- 
ment of  innumerable  offences.  Literally,  it  states  that  this  servant, 
on  his  refusal  to  exercise  forbearance  towards  his  fellow-servant,  was 
delivered  over  to  the  tormentors  ;  mystically,  that  God  will  inflict  the 
severest  judgments  on  all  who  do  not  forgive  others  their  trespasses. 
The  unity  of  sense  in  both  interpretations  is  easily  perceptible  ^  :" 
whence  it  follows  that  every  parable  must  be  consistent  throughout, 
and  that  the  literal  sense  must  not  be  confounded  with  the  mystical 
sense.  Hence  also  it  follows,  that,  since  the  scope  and  application  of 
parables  are  the  chief  points  to  be  regarded, 

6.  It  is  not  necessary^  in  the  interpretation  of  parables,  that 
we  shmdd  anxiously  insist  upcm  every  single  word ;  nor  ought  we 
to  expect  too  curious  an  adaptation  or  accommodation  of  it  in 
every  part  to  the  spiritual  meaning  incidcated  by  it  ,•  for  many 
circumstances  are  introduced  into  parables  which  are  merely  or- 
namental, and  designed  to  make  the  similitude  more  pleasing  and 
interesting. 

Inattention  to  this  obvious  rule  has  led  many  expositors  into  the 
most  fanciful  explanations  :  resemblances  have  been  accumulated, 
which  are  for  the  most  part  futile,  or  at  best  of  little  use,  and  mani- 
festly not  included  in  the  scope  of  the  parable.  Where,  indeed, 
circumstantial  resemblances  (though  merely  ornamental)  will  admit 
of  an  easy  and  natural  application,  they  are  by  no  means  to  be  over- 
looked :  and  it  is  worthy  of  remark,  that  in  those  parables  which  our 


'  Bishop  Vanmildert's  Biimpton  Lectures,  p.  2-36. 


V.  Sect,  v.]         Interpretation  of  Scripture  Parables.  68 S 

Lord  himself  explained  to  his  disciples,  there  are  few,  if  any,  of  the 
circumstantial  points  left  unapplied  ;  but  here  great  judgment  is 
necessary  neither  to  do  too  little,  nor  to  attempt  too  much  ^  In  the 
application,  then,  of  this  rule,  there  are  two  points  to  be  considered  : 

(1.)  Persons  are  not  to  be  compared  "with  persons,  but  things 
with  things ,-  part  is  not  to  be  compared  with  part,  but  the  whole 
of  the  parable  with  itself. 

Thus,  we  read  in  Matt.  xiii.  24.  The  kingdom  of  heaven  is  likened 
unto  a  man  which  sowed  good  seed  in  his  field:  and  in  verse  45.  The 
kingdom  of  heaven  is  like  unto  a  merchant  man  seeking  goodly  pearls. 
The  similtude  here  is  not  with  the  men,  but  with  the  seed  and  the 
pearl :  and  the  construction  is  to  be  the  same  as  in  verses  3 1  and  33, 
where  the  progress  of  the  Gospel  is  compared  to  the  grain  of  mustard 
seed,  and  to  leaven. 

(2.)  In  parables  it  is  not  necessary  that  all  the  actions  of  men, 
mentioned  in  them,  should  be  just  actiom,  that  is  to  say,  morally 
just  and  honest  : 

For  instance,  the  unjust  steward  (Luke  xvi.  1 — 8.)  is  not  proposed 
either  to  justify  his  dishonesty,  or  as  an  example  to  us  in  cheating  his 
lord  (for  that  is  merely  ornamental,  and  introduced  to  fill  up  the 
story)  ;  but  as  an  example  of  his  care  and  prudence,  in  providing  for 
the  future.  From  the  conduct  of  this  man,  our  Lord  took  occasion 
to  point  out  the  management  of  worldly  men,  as  an  example  of  atten- 
tion to  his  followers  in  their  spiritual  affairs ;  and  at  the  same  time 
added  an  impressive  exhortation  to  make  the  things  of  this  life  sub- 
servient to  their  everlasting  happiness  ;  assuring  them,  that  if  they 
did  not  use  temporal  blessings  as  they  ought,  they  could  never  be 
qiialified  to  receive  spiritual  blessings.  So  again,  in  Luke  xii.  39.  and 
Rev.  iii.  3.  the  coming  of  Christ  is  compared  to  the  coming  of  a  thief, 
not  in  respect  of  theft,  but  of  the  sudden  surprise.  "  It  is  not  ne- 
cessary," says  a  great  master  of  eloquence,  "  that  there  should  be  a 
perfect  resemblance  of  one  thing  in  all  respects  to  another ;  but  it  is 
necessary  that  a  thing  should  bear  a  likeness  to  that  with  which  it  is 
compared."  ® 

(7.)  Attention  to  historical  circumstances,  as  well  as  an  ac- 
quaintance with  the  nature  and  properties  of  the  things  whence 
the  similitudes  are  taken,  will  essentially  contribute  to  the  inter- 
prctation  of  parables. 

( I .)  Some  of  the  parables  related  in  the  New  Testament  are  sup- 
posed to  be  true  histories  :  in  the  incidental  circumstances  of  others, 
our  Saviour  evidently  had  a  regard  to  historical  propriety.  Thus,  the 
scene  of  that  most  beautiful  and  instructive  parable  of  the  good  Sama- 


'  Bishop  Vanmildert's  Lectures,  p.  236. 

2  Non  enim  res  tota  toti  rei  necesse  est  sii'iili.i  sit ;  sed  ad  ipsum,  ad  (juod  conferctur, 
Mniilitudinem  habeat,  oportet.  Cicero  ad  Htremiium,  lib.  iv.  c-  4b.  torn.  i.  p.  I2'i. 
edit.  Bipoiu. 


684-      On  the  Figurative  Language  of  Scripture.     [Part.  II.  Ch. 

ritan  (Luke  x.  30 — 37.)  is  very  appositely  placed  in  that  dangerous 
road  which  lay  between  Jerusalem  and  Jericho  ;  no  way  being  more 
frequented  than  this,  both  on  account  of  its  leading  to  Persea,  and 
especially  because  the  classes  or  stations  of  the  Priests  and  Levites 
were  fixed  at  Jericho  as  well  as  at  Jerusalem  :  and  hence  it  is  that  a 
Priest  and  a  Levite  are  mentioned  as  travelling  this  way  '.  It  further 
appears,  that  at  this  very  time  Judeea  in  general  was  overrun  by 
robbers,  and  that  the  road  between  Jericho  and  Jerusalem  (in  which  our 
Lord  represents  this  robbery  to  have  been  committed)  was  particularly 
infested  by  banditti,  whose  depredations  it  favoured,  as  it  lay  through 
a  dreary  solitude.  On  account  of  these  frequent  robberies,  we  are  in- 
formed by  Jerome  that  it  was  called  the  Bloody  Way.  ^ 

(2.)  Again,  in  the  parable  of  a  nobleman  who  went  into  afar  country 
to  receive  for  himself  a  kingdom,  and  to  return  (Luke  xix.  12.),  our 
Lord  alludes  to  a  case,  which,  no  long  time  before,  had  actually  oc- 
curred in  Judaea.  Those  who,  by  hereditary  succession,  or  by  interest, 
had  pretensions  to  the  Jewish  throne,  travelled  to  Rome,  in  order  to 
have  it  confirmed  to  them.  Herod  the  Great  first  went  that  long 
journey  to  obtain  the  kingdom  of  Judaea  from  Antony,  in  which  he 
succeeded  :  aud  having  received  the  kingdom  ^,  he  afterwards  travelled 
from  Judsea  to  Rhodes,  in  order  to  obtain  a  confirmation  of  it  from 
Caesar,  in  which  he  was  equally  successful  ■*.  Archelaus,  the  son  and 
successor  of  Herod,  did  the  same :  and  to  him  our  Lord  most  pro- 
bably alluded  *.  Every  historical  circumstance  is  beautifully  inter- 
woven by  our  Saviour  in  this  instructive  parable. 

(3.)  Of  the  further  benefit  to  be  derived  from  history  in  the  inter- 
pretation of  parables,  the  similes  in  Matt.  xiii.  31.  33.  will  afford  a 
striking  illustration  :  in  these  parables  the  progress  of  the  Gospel  is 
compared  to  a  grain  of  mustard  seed,  and  to  leaven  :  nothing  is  sub- 
joined to  these  verses,  by  way  of  explanation.  What  then  is  their 
scope  ?  Jesus  Christ  was  desirous  of  accustoming  his  disciples  to 
parabolic  instruction :  from  this  design,  however,  we  cannot  collect 
the  sense  of  the  parables  ;  we  have  therefore  no  other  resource  but 
history.  Since,  then,  Jesus  Christ  is  speaking  of  the  progress  of  the 
Christian  church,  we  must  consult  ecclesiastical  history,  which  in- 
forms us  that,  from  small  beginnings,  the  church  of  Christ  has 
grown  into  a  vast  congregation,  that  is  spread  over  the  whole 
world. 

(4.)  We  have  said  that  the  understanding  of  parables  is  facilitated  by 
an  acquaintance  with  the  properties  of  the  things  whence  the  similitudes 
are  derived.  Besides  the  diffusive  effects  of  leaven  already  adverted 
to,  which  sufficiently  indicate  the  certain  spread  of  the  Gospel,  we 
may  adduce  an  example  from  the  prophet  Jeremiah ;  who,  paraboli- 
cally  describing  a  furious  invader  (xlix.  19.)  says,  he  shall  come  up 
like  a  lion  from  the  swelling  of  Jordan  against  the  habitation  of  the 
strong.     The  propriety  of  this  will  appear,  when  it  is  known  that  in 

'  Lightfoot,  Hor.  Heb.  in  loc.  2  Jerome,  cited  by  Calmet,  in  loc. 

3  Josephiis,  Ant.  Jucl.  lib.  xiv.  c.  ]4.  §  4,  5.  *  Ibid.  lib.  xv.  c.  6.  §  fi,  7- 

*  See  an  illustration  of  this  parable,  as  referring  to  Archelaus,  in  Vol.  III.  p.  99-  infra. 


V.  Sect,  v.]         Interpretation  of  Scripture  Parables.  685 

antient  times  the  river  Jordan  was  particularly  infested  with  lions, 
which  concealed  themselves  among  the  thick  reeds  upon  its  banks '. 
Let  us  then  imagine  one  of  these  monarchs  of  the  desert  asleep 
among  the  thickets  upon  the  banks  of  that  river :  let  us  further  sup- 
pose him  to  be  suddenly  awakened  by  the  roaring,  or  dislodged  by 
the  overflowing  of  the  rapid  tumultuous  torrent,  and  in  his  fury 
rushing  into  the  upland  country  ;  and  we  shall  perceive  the  admirable 
propriety  and  force  of  the  prophet's  allusion. 

8.  Lastly i  although  in  many  of  his  parables  Jesus  Christ 
has  delineated  the  future  state  of  the  churchy  yet  he  intended 
that  they  should  conmy  some  important  moral  precepts^  of 
"dohich  we  shoidd  never  lose  sight  in  interpreting  parables. 

Thus  the  parable  of  the  sower  (Matt.  xiii.  3—24.  Mark  iv.  3 — 20. 
and  Luke  viii.  4 — 16.)  has  a  moral  doctrine,  for  our  Lord  himself 
soon  after  subjoins  the  following  important  caution.  Take  heed, 
how  ye  hear.  Again,  the  parable  of  the  tares  (Matt.  xiii.  24.  et  seq.) 
refers  to  the  mixture  of  the  wicked  with  the  good  in  this  world  : 
when,  therefore,  our  Lord  intimated  (in  verses  27 — 29.)  that  it  is 
not  our  province  to  judge  those  whom  he  has  reserved  for  his  own 
tribunal ;  and  in  the  30th  verse  added,  let  both  grow  together,  he 
evidently  implied  that,  since  God  tolerates  incorrigible  sinners,  it  is 
the  duty  of  men  to  bear  with  them  ;  the  propagation  of  false  doctrines 
is  an  offence  against  God,  who  alone  is  the  judge  and  punisher  of 
them  ; — man  has  no  right  to  punish  his  brethren  for  their  senti- 
ments 2.  The  parables  which  are  delivered  in  the  same  chapter  of 
Saint  Matthew's  Gospel,  and  also  in  Luke  xiii.  19.  21.  delineate  the 
excellence  of  the  religion  of  Jesus,  and  are  admirably  adapted  to 
inspire  us  with  love  and  admiration  for  its  Divine  Author.  Further, 
the  parable  of  the  labourers  in  the  vineyard  (Matt.  xx.  1 — 17.)  besides 
predicting  the  future  reception  of  the  Gospel,  teaches  us  that  no  one 
should  despair  of  the  divine  mercy  so  long  as  he  lives,  and  that  God 
will  bestow  upon  the  faithful  a  larger  measure  of  blessedness  than 
they  can  venture  to  expect,  and  also  that  we  should  not  be  moved 
with  envy,  if  others  enjoy  a  greater  portion  of  gifts  or  talents  than 

1  "  After  having  descended,"  says  Maundrell,  "  the  outermost  hank  of  Jordan,  you 
go  about  a  furlong  upon  a  level  strand,  before  you  come  to  the  immediate  bank  of  the 
river.  This  second  bank  is  so  beset  witli  bushes  and  trees,  such  as  tamarisks,  willows, 
oleanders,  &c.  that  you  can  see  no  water,  till  you  have  made  your  way  through  them. 
In  this  thicket,  antiently,  and  the  same  is  reported  of  it  at  this  day,  several  sorts  of 
wild  beasts  were  wont  to  harbour  themselves  ;  whose  being  washed  out  of  the  covert  by 
the  overflowings  of  the  river  gave  occasion  to  that  allusion,  He  shall  come  up  like  a 
lion  from  the  swelling  of  Jordan,"  &c.  Maundrell's  Journey  from  Aleppo  to  Jerusalem, 
p.  110.  (I^ondon,  1810.)  Agreeably  to  this  account,  Ammianus  Marcellinus  states, 
that  "  Innumerable  lions  wander  about  among  the  reeds  and  copses  on  the  borders  of 
the  rivers  in  Mesopotamia."     Lib,  xviii.  c.  7.  (tom.  i.  p.  177.  edit.  Bipont.) 

2  It  is  with  pleasure  the  author  transcribes  the  following  explicit  declaration  of  the 
learned  Roman  Catholic  writer,  Viser.  Having  cited  the  passages  above  adduced,  he 
says:  Facile  apparet  eos  huic  precepto  nequaquam  satisfacere,  qui  vi,  metu,  ac 
MINIS,  HOMINES  STUDENT  A  SUA  RELiGiONE  ABDUCERE.  Heimeneutica  Sacra 
Nov.  Test,  pars  iii.  p.  131. 


686       On  the  Figurative  Language  of  Scripture.     [Part  II.  Ch. 

are  bestowed  upon  ourselves.  In  fact,  as  an  able  expositor '  has 
remarked,  since  our  Saviour's  parables  frequently  have  a  double 
view,  this  parable  seems  not  only  to  illustrate  the  case  of  the  Jews 
and  Gentiles,  but  also  the  case  of  all  individuals  of  every  nation, 
whom  God  accepts  according  to  their  improvement  of  the  opportuni- 
ties they  have  enjoyed.  In  like  manner,  the  parable  of  the  royal 
nuptials,  related  in  Matt.  xxii.  verse  1 — 15.  was  designed  chiefly  to 
shew  the  Jews,  that  the  offers  of  grace  which  they  rejected  would  be 
made  to  the  Gentiles.  But  the  latter  part  of  it  also  seems  intended 
to  check  the  presumption  of  such  as  pretend  to  the  divine  favour  with- 
out complying  with  the  conditions  on  which  it  is  promised.  It  was 
customary  for  the  bridegroom  to  prepare  vestments  for  his  guests  ; 
and  the  man  mentioned  inverses  11 — 13.  is  said  to  have  intruded 
without  the  requisite  garment. 

IV.  From  the  preceding  remarks  it  will  have  been  seen 'that 
parables  are  of  more  frequent  occurrence  in  the  New  than  in 
the  Old  Testament :  and  although  some  hints  have  been  already 
offered  ^,  to  account  for  the  adoption  of  this  mode  of  instruc- 
tion ;  yet,  as  some  persons  have  taken  occasion,  from  the  pro- 
phecy of  Isaiah  (vi.  9,  10.),  as  cited  by  Matthew  (xiii.  13. — 15.) 
to  insinuate  that  our  Lord  spake  in  parables  in  order  that  the 
perverse  Jews  might  not  understand,  it  may  not  be  irrelevant 
if  we  conclude  the  present  strictures  on  parabolic  instruction, 
with  a  few  remarks  on  the  reasons  why  it  was  adopted  by  our 
Lord. 

1.  The  practice  was  familiar  to  the  Jews  in  common  with 
the  other  inhabitants  of  the  East,  as  already  stated  :  and  some 
of  our  Lord's  parables  were  probably  taken  from  Jewish  customs, 
as  the  royal  nuptials  (Matt.  xxii.  1 — 15.),  the  rich  glutton 
(Luke  xvi.  19 — 31.),  and  the  wise  and  foolish  virgins.  (Matt. 
XXV.  1 — 13.)  ^  This  method  of  teaching,  therefore,  was  intelli- 
gible to  an  attentive  and  inquiring  auditory.  See  Matt.  xv.  10. 
and  Mark  iv.  13. 

2.  It  was  customary  for  the  disciples  of  the  Jewish  doctors, 
when  they  did  not  understand  the  meaning  of  their  parables, 
to  request  an  explanation  from  their  teachers :   in  like  manner, 

'  Gilpin's  Exposition  of  the  New  Test.  vol.  i.  p.  78.  note  f. 

2  The  authorities  consulted  for  this  section,  independently  of  those  already  cited 
incidentally,  are  Ernesti,  Instit.  Interp^  Nov.  Test.  p.  J 12.;  Moras,  in  Ernesti, 
torn.  i.  pp.  314 — 320.;  Bauer,  Hermeneutica  Sacra,  pp.226 — 229.;  Glassii  Philo- 
logia  Sacra,  lib.  ii.  part  i.  tract  2.  sect.  5.  canons,  3 — 9.  col.  473 — 492.;  Turretin, 
de  Interpret.  Script,  pp.  214,  215.  PfeifFer,  Herm.  Sacr.  c.  iii.  §  13.  (Op.  torn.  ii. 
pp.  635,  636.) ;  Chladenius,  Inst.  Exeget.  pp.  190,  191;  and  J.  E.  Pfeiffer,  Inst. 
Herm.  Sacr.  pp.  753—773. 

3  See  p.  677.  supra. 

*  Sheringham,  in  Pnxf.  ad  Joma,  cited  by  Whitby  on  Matt.  xiii.  10.  Lightfoot,  in 
his  Hors  Hebraicae  ct  Talmudicae,  has  pointed  out  many  Jewish  sources  whence  it  is 
probable  that  Jesus  Christ  took  several  of  his  parables. 


V.  Sect,  v.]       Interpretation  of  Scripture  Parables.  687 

Christ's  hearers  might  have  apphed  to  him,  if  they  had  not 
been  indisposed  to  receive  the  doctrines  he  taught,  and  had  they 
not  preferred  to  be  held  in  error  by  the  Scribes  and  Pharisees, 
rather  than  to  receive  instruction  from  his  hps. 

3.  Parabolic  instruction  was  peculiarly  well  calculated  to 
veil  offensive  truths  or  hard  sayings,  until,  in  due  season,  they 
should  be  disclosed  with  greater  evidence  and  lustre,  when 
they  were  able  to  hear  and  to  bear  them,  lest  they  should 
revolt  at  the  premature  disclosure  of  the  mystery.  Compare 
Mark  iv.  33.  with  John  xvi.  12.  25. 

4.  It  was  a  necessary  screen  from  the  malice  of  his  inveterate 
enemies,  the  chief  priests.  Scribes  and  Pharisees:  who  would 
not  have  failed  to  take  advantage  of  any  express  declaration 
which  they  might  turn  to  his  destruction  (John  x.  24.);  but 
yet  they  could  not  lay  hold  of  the  most  pointed  parables,  which, 
they  were  clear-sighted  enough  to  perceive,  were  levelled 
against  themselves.  See  Matt.  xxi.  45.  Mark  xii.  12.  and 
Luke  XX.  1 9. ' 

5.  The  parables  did  not  contain  the  fundamental  precepts 
and  doctrines  of  the  Gospel,  which  were  delivered  in  the 
audience  of  the  people  with  sufficient  perspicuity  in  Matt. 
v. — vii.  but  only  the  mysteries  relative  to  its  progress  among 
both  Jews  and  Gentiles. 

6.  Lastly,  the  Jews  were  addressed  in  parables,  because,  as 
their  wickedness  and  perverseness  indisposed  them  to  receive 
profit  from  his  more  plain  discourses,  Jesus  Christ  would  not 
vouchsafe  to  them  a  clearer  knowledge  of  these  events.  To 
*'  have  ears  and  hear  not,"  is  a  proverbial  expression,  to  de- 
scribe men  who  are  so  wicked  and  slothful,  that  they  either  do 
not  attend  to,  or  will  not  follow,  the  clearest  intimations  and 
convictions  of  their  duty.  See  instances  of  this  expression  in 
Jer.  V.  21.  and  Ezek.  xii.  2.  *  To  this  remark  we  may  add, 
with  reference  to  the  quotations  from  Isaiah  vi.  9,  10.  that  it 
is  common  for  God  to  speak,  by  his  prophets,  of  events  that 
would  happen,  in  a  manner  as  if  he  had  enjoined  them.  ^ 

V.  Whoever  attentively  considers  the  character  of  our 
Saviour,  merely  as  a  moral  teacher  and  instructor  of  mankind, 
will  clearly  perceive  his  superiority  to  the  most  distinguished 
teachers  of  antiquity.  Through  the  whole  of  his  Gospel,  he 
discovers  a  deep  and  thorough  insight  into  human  nature,  and 

'  Dr.  Hales's  New  Analysis  of  Chronology,  vol.  ii.  p.  773. 

*  Grotius  and  Wlaitby  on  Matt,  xiii,  lo.  Dr.  Whitby  has  collected  passages  shewing 
tlie  proverbial  use  oi  having  ears  and  hearing  not,  from  Philo  (Alleg.  lib.  ii.  p.  72.  D. 
and  lib.  iii.  p.  850.  E.),  and  from  Demosthenes,  (Orat.  in  Aristogeton,  sect.  127.) 

3  See  Bishop  Lowth's  Note  on  Isa.  vi.  10. 


688       On  the  Figurative  Lafiguage  of  Scripture.     [Part  II.  Ch. 

seems  intimately  acquainted  with  all  the  subtle  malignities  and 
latent  corruptions  of  the  human  heart,  as  well  as  with  all  the 
illusions  and  refinements  of  self- idolatry,  and  the  windings  and 
intricacies  of  self-deceit.  How  admirably  the  manner,  in  which 
he  conveyed  his  instructions,  was  adapted  to  answer  the  end  and 
design  of  them,  we  have  already  seen  ;  we  might  indeed  almost 
venture  to  appeal  to  his  parables  alone  for  the  authenticity 
of  our  Lord's  mission  as  a  divine  teacher.  All  his  parables, 
indeed,  are  distinguished  by  a  dignity  of  sentiment,  and  a  sim- 
plicity of  expression,  perfectly  becoming  the  purity  and  excel- 
lence of  that  religion  which  he  came  to  establish.  The  whole 
system  of  heathen  mythology  was  the  invention  of  the  poets  ; 
a  mere  farrago  of  childish  and  romantic  stories,  chiefly  cal- 
culated to  amuse  the  vulgar.  As  the  far  greater  part  of  their 
fables  and  allegories  are  founded  on  this  fictitious  history  of 
the  gods,  so  they  were  plainly  subservient  to  the  support  of 
that  system  of  idolatry  and  polytheism  which  the  Gospel  was 
designed  to  overthrow.  If  any  secret  meaning  was  conveyed 
under  these  allegorical  representations,  (which  seems,  however, 
to  be  very  doubtful,)  it  was  at  any  rate  too  refined  and  philoso- 
phical to  be  understood  by  the  common  people,  whose  religi- 
ous knowledge  and  belief  extended  no  farther  than  the  literal 
sense  of  the  words.  The  moral  instruction,  if  any  was  in- 
tended, must  be  dug  out  of  the  rubbish  of  poetical  images,  and 
superstitious  conceits.  And,  as  these  were  founded  on  a  false 
system  of  the  universe,  and  on  unworthy  sentiments  of  God, 
and  his  moral  government,  they  could  never  contribute  to  the 
religious  improvement  of  mankihd  either  in  knowledge  or  in 
practice.  Let  any  man  of  true  taste  and  judgment  compare  the 
abstruse  allegories  of  Plato,  or  the  monstrous  fables  of  the 
Jev/ish  Talmuds,  with  the  parables  of  our  Saviour,  he  will  be 
at  no  loss  which  to  prefer ;  while,  tired  and  disgusted  with  the 
one,  he  will  be  struck  with  admiration  at  the  beauty,  elegance, 
and  propriety  of  the  other. 

Further,  the  parables  of  Jesus  far  excel  the  fables  of  an- 
tiquity in  clearness  and  perspicuity,  which  made  them  remark- 
ably fit  for  the  instruction  of  the  ignorant  and  prejudiced,  for 
whom  they  were  originally  designed.  Our  Saviour's  images 
and  allusions  are  not  only  taken  from  nature,  but  especially 
from  those  objects  and  occurrences  which  are  most  familiar  to 
our  observation  and  experience.  It  requires  no  laborious 
search,  no  stretch  of  imagination,  to  discover  his  meaning,  in 
all  cases  where  he  intended  instruction  or  reproof,  as  appears 
evident  from  the  impressions  immediately  produced  on  the 
minds  of  his  hearers,  according  to  their  different  tempers  and 


V.  Sect,  v.]     Interpretation  qf  Scri'phire  Parables.  689 

dispositions.  Such  of  his  parables  indeed,  as  predicted  the 
nature  and  progress  of  the  Gospel  dispensation,  and  the  oppo- 
sition which  it  should  meet  from  the  malice  of  Satan  and  the 
folly  of  mankind  ',  were  purposely  left  to  be  explained  by  the 
events  to  which  they  refer,  and  with  which  they  so  exactly 
correspond,  that  their  meaning  soon  became  plain  and  obvious 
to  all. 

It  is,  moreover,  particularly  worthy  of  observation,  that  the 
moral  instructions  conveyed  by  the  parables  of  the  Gospel,  are 
of  the  most  important  nature,  and  essential  to  our  duty  and 
best  interests.  They  do  not  serve  merely  to  amuse  the  imagin- 
ation, but  to  enlighten  the  understanding,  and  to  purify  the 
heart.  They  aim  at  no  less  an  object  than  the  happiness  of 
mankind  in  a  future  and  eternal  state.  The  doctrines  of  the 
soul's  immortality  and  a  future  judgment,  are  the  ground-work 
of  our  Lord's  parables ;  and  to  illustrate  and  confirm  these 
fundamental  principles,  is  their  main  and  leading  design.  They 
all  terminate  in  this  point,  and  describe  the  awful  scenes  of 
eternity,  and  the  interesting  consequences  of  that  decisive  trial, 
in  a  language,  though  simple  and  unadorned,  yet  amazingly 
striking  and  impressive.  But  the  fabulous  representations  of 
the  heathen  poets  on  this  subject,  were  more  fitted  to  amuse 
than  to  instruct:  they  served  rather  to  extinguish  than  re- 
vive the  genuine  sentiments  of  nature,  and  consequently  to 
weaken  the  influence  of  this  doctrine  as  a  principle  of  virtuous 
conduct. 

Lastly,  it  may  be  remarked,  as  an  excellency  in  the  Gospel 
parables,  that  though  for  the  most  part  occasional,  and  wisely 
adapted  by  our  Saviour  to  the  characters  and  circumstances  of 
the  persons  to  whom  they  were  originally  addressed,  yet  they 
contain  most  wholesome  instructions  and  admonitions  for  all 
ages  of  the  world,  and  for  every  future  period  of  his  church. 
They  are  at  once  excellently  accommodated  to  the  comprehen- 
sions of  the  vulgar,  and  capable  of  instructing  and  delighting 
the  most  learned  and  judicious.  In  short,  all  the  parables  of 
Christ  "  are  beautiful ;  the  truest  delineation  of  human  man- 
ners, embellished  with  all  those  graces  which  an  unaffected 
lovely  simplicity  of  diction  is  able  to  bestow, — graces  beyond 
the  reach  of  the  most  elaborate  artifice  of  composition.  But 
two  of  the  number  shine  among  the  rest  with  unrivalled  splen- 
dour ;  and  we  may  safely  challenge  the  genius  of  antiquity  to 

'  Of  this  description,  for  instance,  are  the  parables  of  the  sower,  of  the  tares,  and  of 
the  labourers  in  the  vineyard . 

VOL.  II.  Y  Y 


690       On  the  Figurative  Language  of  Scrijyture.     [Part  II.  Ch. 

produce,  from  all  his  stores  of  elegance  and  beauty,  such 
specimens  of  pathetic  unlaboured  description,  as  the  parables 
of  the  pi'odigal  son  and  the  good  Samaritan."  '  . 


SECTION  VI. 

ON    SCRIPTURE    PROVERBS. 


I.  Nature  of  Proverbs: — Prevalence  of  this  mode  of  instruction. — 
II.  Different  kinds  of  Proverbs. — III.  The  Proverbs  occurring  in  the 
New  Testament,  how  to  be  interpreted. 

I.  1  HE  inhabitants  of  Palestine,  in  common  with  other 
oriental  nations,  were  much  in  the  use  of  proverbs,  or  detached 
aphorisms ;  that  is,  concise  and  sententious  common  sayings, 
founded  on  a  close  observance  of  men  and  manners. 

This  method  of  instruction  is  of  very  remote  antiquity,  and 
was  adopted  by  those,  who,  by  genius  and  reflection,  exercised 
in  the  school  of  experience,  had  accumulated  a  stock  of  know- 
ledge ;  which  they  were  desirous  of  reducing  into  the  most 
compendious  form,  and  comprising,  in  a  few  maxims,  such  ob- 
servations as  they  apprehended  to  be  most  essential  to  human 
happiness.  Proverbial  expressions  were  peculiarly  adapted  to 
a  rude  state  of  society,  and  more  likely  to  produce  effect  than 
any  other  :  for  they  professed  not  to  dispute,  but  to  command, — 
not  to  persuade,  but  to  compel ;  they  conducted  men,  not  by 
circuitous  argument,  but  led  them  immediately  to  the  appro- 
bation and  practice  of  integrity  and  virtue.  That  this  kind  of 
instruction,  however,  might  not  be  altogether  destitute  of  at- 
traction, and  lest  it  should  disgust  by  an  appearance  of  harsh- 
ness and  severity,  the  teachers  of  mankind  added  to  their 
precepts  the  graces  of  harmony  ;  and  decorated  them  with 
metaphors,  comparisons,  allusions,  and  other  embellishments  of 
style. 

Proverbial  instruction  was  a  favourite  style  of  composition 
among  the  Jews,  which  continued  to  the  latest  ages  of  their 
literature:  and  obtained  among  them  the  appellation  of  Masha- 
lim  or  parables,  partly  because  it  consisted  of  parables  strictly 
so  called,  (the  nature  of  which  has  been  discussed  in  the  pre- 
ceding section),  and  partly  because  it  possessed  uncommon 
force  and  authority  over  the  minds  of  the  auditors.     The  Pro- 

*  Dr.  Gray's  Delineation  of  the  Parables,  pp.  19-  Si-  (Edinburgh,  ]S14,  8vo.) 
Monthly  Revisw,  O.  S.  vol.  Ivii.  p.  196.  Wakefield's  Internal  Evidences  of  Chris- 
tianity, p.  JG. 


V.  Sect.  VI.]  On  Scripture  Proverbs.  69 1 

verbs  of  the  Old  Testament  are  classed  by  Bishop  Lowtli 
among  the  didactic  poetry  of  the  Hebrews,  of  which  many 
specimens  are  extant,  particularly  the  Book  of  Proverbs^  com- 
posed by  Solomon,  of  which  an  account  is  given  in  the  subse- 
quent part  of  this  work  '.  The  royal  sage  has,  in  one  of  his 
Proverbs,  himself  explained  the  principal  excellencies  of  this 
form  of  composition  ;  exhibiting  at  once  a  complete  definition 
of  a  proverbj  and  a  very  hap))y  specimen  of  what  he  describes  i 

Apples  of  gold  in  a  net-work  of  silver 
Is  a  word  seasonably  spoken. 

Prov.  XXV.  11. 

Thus  intimating,  that  grave  and  profound  sentiments  should 
be  set  off  by  a  smooth  and  well-turned  phraseology;  as  the 
appearance  of  the  most  beautiful  and  exquisitely-coloured  fruit, 
or  the  imitation  of  it  perhaps  in  the  most  precious  materialsj 
is  improved  by  the  circumstance  of  its  shining  (as  through  a 
veil)  through  the  reticulations  of  a  silver  vessel  exquisitely 
carved.  In  the  above-cited  passage  he  further  insinuates,  that 
it  is  not  merely  a  neat  turn  and  polished  diction  by  which  pro- 
verbs must  be  recommended ;  but  that  truth  itself  acquires 
additional  beauty,  when  partially  discovered  through  the  veil 
of  elegant  fiction  and  imagery. 

1.  The  first  excellence  of  a  proverb  is  Brevity'^,  without 
which  it  can  retain  neither  its  name  nor  its  nature.  The  dis- 
criminating sentiment  should  be  expressed  in  a  few  words,  not 
exceeding  ten  or  at  most  twelve  words,  otherwise  it  is  no  longer 
a  proverb,  but  a  declamation ;  and  it  should  force  itself  upon  the 
mind  by  a  single  effort,  not  by  a  tedious  process.  Accordingly, 
the  language  must  be  strong  and  condensed,  rather  omitting 
some  circumstances  which  may  appear  necessary^  than  admit- 
ting any  thing  superfluous.  Horace  himself  insists  on  this  as 
one  of  the  express  rules  of  didactic  poetry,  and  has  assigned  the 
reason  on  which  it  is  founded : 

Short  be  the  precept,  which  with  ease  is  gained 
By  docile  minds,  and  faithfully  retained.  3 

Solomon  expresses  the  same   sentiment  in  his  own  parabolic 
manner  : 

The  words  of  the  wise  are  like  goads, 

And  like  nails  that  are  firmly  fixed.  Eccles.  xii.  11. 

»  See  Vol.  IV.  Part  1.  Chap.  III.  Sect.  III.  pp.  127—130. 

«  "The  brevity  of  this  kind  of  composition,"  says  an  elegant  critic  of  antient  times, 
•'  and  the  condensing  of  much  thought  into  a  small  compass,  renders  it  more  sententious, 
more  sage,  and  expressive;  as  in  a  small  seed,  the  whole  power  of  vegetation,  which  is 
to  produce  a  tree,  is  contained.  And  if  any  writer  should  amplify  the  sentence,  it 
would  no  longer  1)6  a  proverb,  but  a  declamation."  Demetiuos  Piialereus,  n£j< 
EfiKnn'*;,  sect.  ix. 

3  Art  of  Poetry  by  Francis,  verse  -iriT)- 

Y    Y    2 


692     On  the  Figwative  Language  of  Scrijjtnre.     [Part  II.  Ch. 

That  is,  they  instantaneously  stimulate  or  affect  the  mind  ; 
they  penetrate  deeply,  and  are  firmly  retained.  Even  the  ob- 
scurity, which  is  generally  attendant  on  excessive  brevity,  has 
its  use ;  as  it  sharpens  the  understanding,  keeps  alive  the  atten- 
tion, and  exercises  the  genius  by  the  labour  of  investigation, 
while  no  small  gratification  results  from  the  acquisition  of 
knowledge  by  our  own  efforts. 

2.  Another  excellence,  essential  to  a  proverb,  is  Elegance  : 
which  is  neither  inconsistent  with  brevity,  nor  with  some  de- 
gree of  obscurity.  Elegance  in  this  connection  respects  the 
sentiment,  the  imagery,  and  the  diction :  and  those  proverbs, 
which  are  the  plainest,  most  obvious,  and  simple,  or  Avhich 
contain  nothing  remarkable  either  in  sentiment  or  style, 
are  not  to  be  considered  as  destitute  of  their  peculiar  ele- 
gance, if  they  possess  only  brevity,  and  that  neat,  compact 
form,  and  roundness  of  period,  which  alone  are  sufficient  to 
constitute  a  proverb.  Examples  of  this  kind  occur  in  the 
ma>dni  of  David,  recorded  in  1  Sam.  xxiv.  13.  and  in  that  of 
Solomon,  Prov.  x.  12.  ' 

II.  Proverbs  are  divided  into  two  classes,  viz.  1.  Entire 
Sentences ;  and,  2.  Proverbial  Phrases^  which  by  common  usage 
are  admitted  into  a  sentence. 

1.  Examples  of  Entire  Proverbial  Sentences  occur  in  Gen. 
X.  9.  and  xxii.  14.  1  Sam.  x.  12.  and  xxiv.  13.  2  Sam.  v.  8. 
and  XX.  18.  Ezek.  xvi.  44.  and  xviii.  2.  Luke  iv.  23.  John 
iv.  37.  and  2  Pel.  ii.  22. ;  in  which  passages  the  inspired 
writers  expressly  state  the  sentences  to  have  passed  into 
proverbs. 

2.  Examples  of  Proverbial  Phrases,  which  indeed  cannot  be 
correctly  termed  proverbs,  but  which  have  acquired  their  form 
and  use,  are  to  be  found  in  Deut.  xxv.  4.  1  Kings  xx.  11. 
2  Chron.  xxv.  9.  Job  vi.  5.  xiv.  19.  and  xxviii.  18.  Psal. 
xlii.  7.  and  Ixii.  9.  Of  this  description  also  is  that  beautiful 
and  memorable  sentence,  the  fear  of  the  lord  is  the 
BEGINNING  OF  WISDOM.  Psal.  cxi.  10.  which  is  repeated  in 
Prov.  i.  7.  ix.  10.  and  in  Job  xxviii.  28.  The  Book  of 
Proverbs  likewise  contains  very  many  similar  sentences ;  from 
among  which  it  may  suffice  to  refer  to  Prov.  i.  17.  32.  iii.  12. 
vi.  6.  27.  X.  5.  13.  19.  25.  xi.  15.  22.  27.  xii.  11.  15.  xv.  2. 
33.  xvii.  1.  10.  19.28.  xix.  2.  24.  xx.  4.  11.  14.  21.  25. 
xxii.  6.  13.  xxv.  11.  16.  27.  xxvi.  4.  10.  11.  14.  17.  28. 
xxvii.  6,  7,  8.  10.  14.  17-  22.  xxviii.  21.  So  in  the  Book 
of  Ecclesiastes,  ch.  i.  15.  18.  iv.  5.  12.  v.  2.  6.  8,  9.  10.  vi.  9. 

1  Lowtli,  Prielett.  xxiv.  pp.  312—318.  (edit.  ]763),  or  vol.  ii.  pp.  162— 173.  of 
Dr,  Gregory's  translation. 


V.  Sect.  VI.]  0«  Scripture  Proverbs.  693 

vii.  17.  ix.  4.  18.  x.  1,  2.  8.  15.  19,  20.  xi.  3,  4.  6.  7. 
xii.  12.  And  in  the  Prophets,  Jer.  xiii.  23.  xxiii.  28. 
Ezek.  vii.  5.  Micah  vii.  5,  6.  Habak.  ii.  6.  Mai.  ii.  10.  &c. 
And  likewise  in  the  Nevo  Testament,  a?,  in  Matt.  v.  13 — 15. 
vi.  3.  21.34.  vii.  2.  5.  16.  ix.  12.  16.  x.  10.  22.  24.  26- 
xii.  34.  xiii.  12.  51.  xv.  14.  xxiii.  24.  xxiv.  28.  Mark 
ix.  50.  Luke  ix.  62.  xii.  48.  xxiii,  31.  Acts  ix.  5.  xx.  35. 
1  Cor.  V.  6.  x.  12.  XV.  33..  2  Cor.  ix.  6,  7.  2  Thess.  iii.  10. 
Tit.i.  15. 

III.  The  Proverbs  occurring  ill  the  New  Testament  are  to 
be  explained,  partly  by  the  aid  of  similar  passages  from  the 
Old  Testament,  and  partly  from  the  antient  writings  of  the 
Jews,  especially  from  the  Talmud;  whence  it  appears  how 
much  they  were  in  use  among  that  people,  and  that  they  were 
applied  by  Christ  and  his  apostles,  agreeably  to  connnon 
usage.  The  proverbs,  contained  in  the  Old  and  New  Testa- 
ments, are  collected  and  illustrated  by  Drusius,  and  Andreas 
Schottus;  whose  works  are  comprised  in  the  ninth  volume  ot 
the  Critici  Sacri,  and  also  by  Joachim  Zehner,  who  has  eluci- 
dated them  by  parallel  passages  from  the  fathers  as  well  as  from 
heathen  writers,  in  a  treatise  published  at  Leipsic  in  1601. 
The  proverbs  which  are  found  in  the  New  Testament  have 
been  illustrated  by  Vorstius  '  and  Viser*,  as  well  as  by  Light- 
fool  and  Schoetgenius  in  their  HorcE  Hehraicce  et  Tatmudicce, 
and  by  Buxtorf  in  his  LcxiconCJialdaicum  Talmiidlcum  etPab- 
binicum }  from  which  last-mentioned  works  Rosenmiiller, 
Kuiniiel,  Dr.  Whitby,  Dr.  A.  Clarke,  and  other  commentators, 
both  British  and  foreign,  have  derived  their  illustrations  of  the 
Jewish  parables  and  proverbs. 


'  Vorstius's  Diatriba  de  Adagiis  Novi  Testamenti  is  printed-in  Crenius's  Fasciculus 
Tertius  Opusculoruni  quse  ad  Historiam  et  Piiilologiam  Sacrain  spectant.  isino.  Rot- 
terdam, pp.  475 — 576;  and  also  in  Fisclier's  second  edition  of  Ltusden,  De  Dialectis 
N.  T.  (gvo,  Lipsia;,  1792),  pp.  168—252. 

2  Viser,  Hermeneutica  tjacra  Novi  Testamenti,  pars  ii,  sect  ix.  cap.  2.  pp.  132  -150. 


Y  Y    3 


QQ4  Concluding  Observations  on  the        [Part  II.  Ch. 


SECTION  VII. 

CONCLUDING   OBSERVATIONS    ON    THE    FIGURATIVE    LANGUAGE 
OF   SCRIPTURE. 

I.  Synecdoche. — II.  Irony. — III.  Hyperbole. 

JjESIDES  the  figures  already  discussed,  and  the  right  under- 
standing of  which  is  of  the  greatest  importance  for  ascertaining 
the  sense  of  Scripture,  Glassius  and  other  writers,  who  have 
treated  expressly  on  the  tropes  and  figures  of  the  sacred  writ- 
ings, have  enumerated  a  great  variety  of  other  figures  which 
are  to  be  found  in  them.  As,  however,  many  of  these  are 
merely  rhetorical ;  and  though  they  are  admirably  calculated 
to  shew  how  vastly  superior  the  inspired  volume  is  to  all 
the  productions  of  the  human  mind,  for  the  beauty  and 
sublimity  of  its  composition;  yet,  as  it  would  lead  us  into 
too  wide  a  field  of  discussion,  were  we  to  introduce  such 
figures  at  length,  our  attention  must  be  directed  to  a  few 
of  those  jprincipaljigures  which  have  not  been  mentioned  in 
the  preceding  pages. 

The  most  important  of  these  figures,  which  remain  to  be 
noticed,  are,  1.  Synecdoche;  2.  Irony;  and,  3.  the  Hyper- 
bole. 

I.  Synecdoche. 

A  Synecdoche  is  a  trope  in  which,  I.  lihe'whole  is  put  for  a 
pa7-t :  2.  A  pairt  is  put  for  the  whole ;  3 .  A  certain  number  for 
an  uncertain  one;  4.  A  general  name  for  a  particular  one; 
and,  5.  Special  words  for  ge?ieral  ones.  A  very  few  examples 
will  suffice  to  illustrate  this  figure. 

1 .   The  nsohole  is  sometimes  put  for  a  part : 

As,  the  world  for  the  Roman  empire,  which  was  but  a  small  though 
very  remarkable  part  of  the  world,  in  Acts  xxiv.  5.  and  Rev.  iii.  10. 
The  world  for  the  earth,  which  is  a  part  of  it,  2  Pet.  iii.  6.  Rom.  i.  8. 
1  John  V,  1 9.  Thus  the  whole  person  is  put  for  a  part,  as  man  for 
the  soul,  Luke  xvi.  23.  where  the  rich  man,  Abraham  and  Lazarus, 
are  respectively  put  for  their  souls  ;  man,  for  the  body,  John  xix.  42. 
XX.  2.  13.  with  Luke  xxiv.  3.  in  which  passages  Jesus  is  put  for  his 
dead  body.  Time  for  a  part  of  time,  as  Dan.  ii.  4.  which  simply 
means,  we  wish  you  a  long  life  and  reign.  Gen.  xvii.  19.  where  the 
words  everlasting  covenant  denote  while  the  Jewish  polity  subsists, 
that  is,  until  Messiah  come,  (Gen.  xlix.  10.) — see  also  Exod.  xxi.  6. 
where  the  expression /o?"  ever  means  the  year  of  jubilee. 


V.  Sect.  VII.]         Figurative  Language  of  Scripture.  695 

To  this  class  of  Synecdoche  may  be  referred  those  instances,  in 
which  the  plural  number  is  sometimes  put  for  the  singular  :  as  the 
mountains  of  Ararat,  Gen.  viii.  4.  The  cities  where  Lot  dwelt,  Gen. 
xix.  24,  25.  ;  the  sides  of  the  house,  Amos  vi.  10. ;  the  sides  of  the 
ship,  Jonah  i.  5,  ;  the  ass  and  foal,  on  which  Jesus  Christ  was  set. 
Matt.  xxi.  7.  compared  with  Zech.  ix.  9. ;  the  prophets,  Mark  i.  2. 
John  vi.  45.  Acts  xiii.  40. ;  in  all  which  places  only  one  of  those 
things  or  persons  mentioned  is  to  be  understood.  So,  children  is  put 
for  child.  Gen.  xxi.  7.  so  daughters  and  sons'  daughters.  Gen.  xlvi.  7. 
when  Jacob  had  but  one  daughter,  (verse  15.)  and  one  grand-daughter, 
(verse  17.)  So  the  sons  of  Dan,  (verse  23.)  when  he  had  but  one. 
So  the  cities  of  Gilead  are  mentioned  in  Judg.  xii.  7.  whereas  Jeph- 
thah  was  buried  in  one  city  in  that  region.  In  like  manner,  by  the 
sons  of  Jehoiada  is  intended  only  Zechariah,  2  Chron.  xxiv.  25.  com- 
pared with  verses  20.  and  21.  ;  and  our  Saviour  speaks  of  himself  in 
the  plural  number,  John  iii.  1 1 . 

2.  Sometimes  the  part  is  put  for  the  whole. 

Thus  in  Gen.  i.  5.  8.  13.  19.  23.  31.  the  evening  and  morning,  being 
the  principal  parts  of  the  day^  are  put  for  the  entire  day.  So  the  soul 
comprehends  the  entire  man.  Acts  xxvii.  37.  See  similar  expressions 
in  Gen.  xii.  5.  xvii.  14.  Exod.  xii.  19.  Lev.  iv.  2.  Psal.  iii.  2.  xi  1. 
XXV.  13.    Isa.  Iviii.  5.    Ezek.  xviii.  4.    Luke  vi.  9.    Acts  ii.  41.  &c. 

So,  the  singular  number  is  sometimes  put  for  the  j^lural  : 

This  chiefly  takes  place  when  the  Scriptures  speak  of  a  multitude 
collectively,  or  of  an  entire  species.  Thus  in  Gen.  iii.  8.  tree  in  the 
Hebrew  is  put  for  trees.  Gen.  xlix.  6.  In  their  anger  they  slew  a 
man,  and  in  their  self-will  they  hovghed  an  ox,  that  is,  men  and  oxen. 
Exod.  xiv.  17.  (Heb.)  I  will  get  me  honour  upon  P/iaraoh  and  upon 
all  his  host,  upon  his  chariots,  and  upon  his  horsemen,  that  is,  the 
whole  multitude  of  his  chariots  which  are  enumerated  in  verse  7.  So 
in  Exod.  xv.  1.21.  the  horse  and  his  rider  are  put  collectively  for  the 
horses  and  horsemen  who  were  in  the  Egyptian  army.  So  the  Hivite, 
Canaanite,  and  Hittite,  Exod.  xxiii.  28.,  the  ox  and  the  ass,  Isa. 
i.  3.,  the  stork,  the  turtle,  the  crane,  the  swallow,  Jer.  viii.  7.,  the 
palmer-worm,  Joel  i.  4.,  street.  Rev.  xxi.  2 1 .,  are  respectively  put 
for  the  Hivites,  oxen,  storks,  &c.  &c.  It  is  proper  to  remark,  that  in 
very  many  instances  the  learned  and  pious  translators  of  our  autho- 
rised version  have  justly  rendered  these  singular  words  in  the  plural 
number  where  the  sense  evidently  required  it. 

3.  Veiy  frequently  a  certain  or  definite  number  is  put  for  an 
uncertain  and  indefinite  number  : 

Thus,  we  find  double  for  much  or  sufficient,  in  Isa.  xl.  2.  Ixi.  7.  Jer, 
xvi.  18.  Zech.  ix.  12.  Rev.  xviii.  6.  Twice  for  several  times  in  Psal. 
Ixii.  11.  Five  for  a  few,  1  Cor.  xiv.  19.  in  which  verse  ten  thousand 
are  put  for  many.  Ten  for  many.  Gen.  xxxi.  7.  and  1  Sam.  i.  8. 
But  most  frequently  we  have  seven  for  an  indefinite  number.  See 
Gen.  iv.  15.  Lev.  xxvi.  18.  21.  24.  28.  Ruth  iv.  15.  1  Sam.  ii.  5. 
Psal.  xii.  6.     cxix.  164.    Prov.  xxiv.  16.     xxvi.  25.     Isa.  iv.     1.  Jer. 

Y  Y  4 


696  Concluding  Observatiom  on  the        [Part  II.  Ch, 

XV.  9.  Ezek.  xxxix.  9.  12.  Zech.  iii.  9.  Matt.  xii.  45.  One  hundred 
for  many,  indefinitely,  in  Eccl.  vi.  3.  viii.  12.  Prov.  xvii.  10.  Matt. 
xix.  29.  Luke  viii.  8.  A  thousand  for  a  great  many,  Exod.  xx.  6. 
xxxiv.  7.  Deut.  i.  1 1.  1  Sam.  xviii.  7.  Psal.  cxix.  72.  Ten  thousand 
for  an  immense  number,  1  Sam.  xviii.  7.  Psal.  iii.  6. ;  and  ten  Hiou- 
sand  thousand  for  a  countless  host,  in  Numb.  x.  36.  (Heb.)  Dan. 
vii.  10.  Rev.  v.  11.  &c. 

4.  A  gejieral  name  is  put  for  a  partictdar  one, 

As  in  Mark  xvi.  15.  where  every  creature  means  all  mankind  ;  as 
flesh  also  does  in  Gen.  vi.  12.  Psal.  cxlv.  21.  Isa.  xl.  5,  6.  l.<vi.  23. 
Matt.  xxiv.  22.  Luke  iii.  6.  and  Rom.  iii.  20. 

5.  Sometimes  special  'isomds  oi-  particular  names  are  put  for 
such  as  are  general  .• 

Thus  Jehovah  is,  in  Psal.  xlvi.  9.  said  to  break  the  how,  and  cut  the 
spear  in  sunder,  and  to  burn  the  chariot  in  the  fire :  that  is,  God 
destroys  all  the  veeapons  of  war,  and  blesses  the  world  with  peace. 
Again,  in  Dan.  xii.  2.  we  read,  Many  of  them  that  sleep  in  the  dust  of 
the  earth  shall  awake  ;  sotne  to  everlasting  life,  and  some  to  shame  arai 
everlasting  contempt.  Here  many  is  put  for  all.  So  mart,  generally, 
is  put  for  all  mankind,  both  male  and  female,  Psal.  i.  1.  Mark  xvi.  16. 
Numerous  similar  passages  might  be  adduced.  So,  father  is  put  for 
any  ancestor,  Psal.  xxii.  4,  xliv.  1 .  cvi.  6.  Father  for  grandfather, 
2  Sam.  ix.  7.  Dan.  v.  11.  18.  Mother  for  grandmother,  1  Kings 
XV.  10.  13.  compared  with  verses  2.  8.  Brother  for  kinsman,  Gen. 
xiii.  8.  and  xiv.  14.  with  Gen.  xii.  5.  Matt.  xii.  46.  John  vii.  3.  5. 
In  the  same  manner,  son  is  put  for  any  of  the  posterity  ;  thus  Laban 
is  said  to  be  Nahor's  son,  in  Gen.  xxix.  5.  when  he  was  the  son  of 
Bethuel,  and  grandson  or  nephew  of  Nahor.  Compare  Gen. 
xxii.  20.  23.  with  xxiv.  29.  So  Rebekah  is  called  Abraham's  brother's 
daughter,  Gen.  xxiv.  48.  Father  and  mother  intend  all  superiors, 
Exod.  XX.  1 2.  In  like  manner,  the  Greeks,  who  are  the  most  eminent 
of  the  heathen  nations,  are  put  for  the  whole  Gentile  world,  in  Rom. 
i.  16.  Gal.  iii.  28.  and  Col.  iii.  11.  So  bread  denotes  all  the  neces- 
saries of  life,  in  Matt.  vi.  1 1.  and  numerous  other  places.  The  father- 
less and  widows  are  put  for  any  who  are  in  distress  or  affliction,  Isa. 
i.  17.23.  James  i.  27.  &c. 

II.  Irony. 

An  Irony  is  a  figure,  in  which  we  speak  one  thing  and  de- 
sign another,  in  order  to  give  the  greater  force  and  vehemence 
to  our  meaning.  An  irony  is  distinguished  from  the  real  senti- 
ments of  the  speaker  or  writer,  by  the  accent,  the  air,  the 
extravagance  of  the  praise,  the  character  of  the  person,  or  the 
nature  of  the  discourse. 

Very  numerous  instances  of  irony  are  to  be  found  in  the  Scripture, 
which  might  be  produced ;  but  ,the  following  will  suffice  to  shew  the 
nature  of  this  figure.  Thus,  the  prophet  Elijah  speaks  in  irony  to  the 
priests  of  Baal — Cry  aloud,  for  he  is  a  God  ;  either  he  is  talking,  or  he 


V.  Sect.  VII.]       Figurative  Language  of  Scripture.  697 

is  pursuing  ;  or  he  is  on  a  journey,  or  peradventure  he  sleeps,  and  must 
be  awaked.  (1  Kings  xviii.  27.)  So  the  prophet  Micaiah  bids  Ahah 
go  to  battle  against  Ramoth-Gilead  and  -prosper.  (1  Kings  xxii.  15.) 
We  meet  with  an  irony  in  Job  xii.  No  doubt  but  ye  are  the  people 
and  wisdom  shall  die  with  you.  That  well  known  passage  in  Eccles. 
xi.  9.  may  also  be  considered  as  an  irony. — Rejoice,  O  young  man,  in 
thy  youth ;  and  let  thine  heart  cheer  thee  in  the  days  of  thy  youth,  and 
walk  in  the  way  of  thine  heart  and  in  the  sight  of  thine  eyes.  Nay,  the 
Almighty  himself  appears  to  speak  ironically  in  Gen.  iii.  22.  And  the 
Lord  God  said.  Behold  the  man  is  become  as  one  of  us,  to  know  good 
and  evil ;  and  also  in  Judges  x.  1 4.  Go  and  cry  unto  the  Gods  which 
ye  have  chosen ;  let  them  deliver  you  in  the  time  of  your  tribulation. 
And  in  the  same  manner  we  may  apprehend  Christ's  rebuke  to  the 
Jewish  doctors,  when  he  says  (Mark  vii.  9.)  Full  well  ye  reject  the 
commandment  of  God,  that  ye  may  keep  your  own  tradition  ;  where,  by 
the  word  xaXw,-,  which  our  translators  render  full  ivell,  it  is  evident  that 
our  Saviour  intends  quite  the  contrary  of  what  his  language  seems  to 
import.  Saint  Paul  also  has  a  fine  example  of  irony  in  1  Cor.  iv.  8. 
Now  ye  are  full,  now  ye  are  rich,  ye  have  reigned  as  kings  without  us  ; 
and  I  would  to  God  ye  did  reign,  that  we  also  might  reign  with  you. 

Under  this  figure  we  may  include  the  Sarcasm,  which  may 
be  defined  to  be  an  irony  in  its  superlative  keenness  and 
asperity.  As  an  instance  of  this  kind,  we  may  consider 
the  soldiers'  speech  to  our  Lord ;  when,  after  they  had  ar- 
rayed him  in  mock  majesty,  they  bowed  the  knee  before 
him,  and  said,  Hail,  King  of  the  Jews,  Matt,  xxvii.  29.  So 
again,  while  our  Redeemer  was  suspended  on  the  cross, 
there  were  some  who  thus  derided  him.  Lei  Christ,  the  King  of 
Israel,  descend  now  from  the  cross,  that  we  may  see  and  believe, 
Mark  XV.  32. 

III.  Htjperhole. 

This  figure,  in  its  representation  of  things  or  objects,  either 
magnifies  or  diminishes  them  beyond  or  below  their  proper 
limits :  it  is  common  in  all  languages,  and  is  of  frequent  occur- 
rence in  the  Scripture. 

Thus,  things  which  are  very  lofty  are  said  to  reach  up  to  heaven, 
Deut.  i.  28.  ix.  1.  Psal.  cvii.  26.  So,  things,  which  are  beyond  the 
reach  or  capacity  of  man,  are  said  to  be  in  heaven,  in  the  deep,  or 
beyond,  the  sea,  Deut.  xxx.  12.  Rom.  x.  G,  7.  So,  a  great  quantity  or 
number  is  commonly  expressed  by  the  sand  of  the  sea,  the  dust  of 
the  earth,  and  the  stars  of  heaven.  Gen.  xiii.  16.  xH.  49.  Judges 
vii.  12.  1  Sam.  xiii.  5.  1  Kings  iv.  29.  2  Chron.  i.  9.  Jer.  xv.  8.  Heb. 
xi.  12.  In  like  manner  we  meet,  in  Numb.  xiii.  33.  with  smaller  than 
grasshoppers,  to  denote  extreme  diminutiveness  :  2  Sam.  i.  23.  swifter 
than  eagles,  to  intimate  extreme  celerity.  Judges  v.  4.  the  earth 
trembled,  verse  5.  the  mountains  melted.  1  Kings  i.  40.  the  earth  rent. 
Psal.  vi.  6.  I  make  my  bed  to  swim.     Psal.  cxix.  136.  rivers  of  tears 


698  -         Concluding  Observations^  SjC.  [Part II. 

run  down  mine  eyes.  So  we  read  of  a«gds'/ood»  Psal.  Ixxviii.  25. 
The /ace  of  an  angel  in  Acts  vi.  15. ;  the  tongue  of  an  angel  in  1  Cor. 
xiii.  1.  See  also  Gal.  i.  8.  and  iv.  14.  In  Ezek.  xxi.  G.  we  read  sigh 
with  the  breaking  of  thy  loins,  that  is,  most  deeply.  So  in  Luke 
xix.  40.  we  read  that  the  stones  would  cry  out,  and  in  verse  44.  they 
shall  not  leave  in  thee  one  stone  upon  another ;  that  is,  there  shall  be 
a  total  desolation.  * 

'   Glassii  Phil.  Sacr.   torn.  ii.    pp.  55,   56.    897—916.   1243 — 1276.    1283—1294. 
Turretin  de  Interp.  S.  S.  p.  ao6. 


Ch.  VI.]  (     699     ) 


CHAPTER  VI. 

ON    THE    SPIRITUAL    INTERPRETATION    OF    THE    SCRIPTURES. 

IT  has  been  a  favourite  notion  with  some  divines,  that  the 
mystical  or  spiritual  interpretation  of  the  Scriptures  had  its 
first  origin  in  the  synagogue,  and  vi^as  thence  adopted  by  our 
Lord  and  his  apostles  when  arguing  with  the  Jews;  and  that 
from  them  it  was  received  by  the  fathers  of  the  Christian 
church,  from  whom  it  has  been  transmitted  to  us.  The 
inference  deduced  by  many  of  these  eminently  learned  men  is, 
that  no  such  interpretation  is  admissible :  but,  that  there  is  a 
mystical  or  spiritual  sense  in  the  sacred  writings,  we  have 
already  had  occasion  to  remark,  and  to  vindicate  its  propriety  '. 
This  method  of  interpreting  the  Bible,  indeed,  "  like  all  other 
good  things,  is  liable  to  abuse;  and  that  it  hath  been  actually 
abused,  both  in  antient  and  modern  days,  cannot  be  denied. 
He,  who  shall  go  about  to  apply,  in  this  way,  any  passage, 
before  he  hath  attained  its  literal  meaning,  may  say  in  itself 
what  is  pious  and  true,  but  foreign  to  the  text  from  which  he 
endeavoureth  to  deduce  it.  St.  Jerome,  it  is  well  known,  when 
grown  older  and  wiser,  lamented  that,  in  the  fervours  of  a 
youthful  fancy,  he  had  spiritualised  the  prophecy  of  Obadiah 
before  he  understood  it.  And  it  must  be  allowed  that  a  due 
attention  to  the  occasion  and  scope  of  the  Psalms  would  have 
pared  off  many  unseemly  excrescences,  which  now  deform  the 
commentaries  of  St.  Augustin  and  other  fathers,  upon  them. 
But  these  and  other  concessions  of  the  same  kind  being  made, 
as  they  are  made  very  freely,  men  of  sense  will  consider,  that  a 
principle  is  not  therefore  to  be  rejected,  because  it  has  been 
abused ;  since  human  errors  can  never  invalidate  the  truths  of 
God."  2 

'  See  pp.  522 — 524.  supra.  The  following  chapter  is  abridged  from  Rambach's  In- 
stitutiones  Hermeneuticje  Sacras,  pp.  67 — 82.  compared  with  his  "  Commentatio  Her- 
meneutica  de  Sensus  Mystici  Criteriis  ex  genuinis  principiis  deducta,  necessariisque 
cautelis  circumscripta."     8vo.  Jens,  1728. 

*  Bishop  Home's  Commentary  on  the  Psalms,  vol.  i.  Preface  (Works,  ii.  p.  x.). 
"  The  importance,  then,  of  figurative  and  mystical  interpretation  can  hardly  be  called 
ill  question.  The  entire  neglect  of  it  must,  in  many  cases,  greatly  vitiate  expositions, 
however  otherwise  valuable  for  their  erudition  and  judgment.  In  explaining  the  pro- 
phetical writings  and  the  Mosaic  ordinances,  this  defect  will  be  most  striking;  since,  in 
consequence  of  it,  not  only  the  spirit  and  force  of  many  passages  will  almost  wholly 
evaporate,  buc  erroneous  conceptions  may  be  formed  of  their  real  purport  and  intention.' 
Bp.  Van  Mildert's  Bampton  Lectures,  p.  210.  Rambach  has  adduced  several  instances, 
which  strongly  conlirm  these  solid  observations)  Institut.  Herm.  Sacr.  p.  81. 


700  On  the  Spiritual  Interpretation  [Part  II, 

The  literal  sense,  it  has  been  well  observed,  is  undoubtedly 
first  in  point  of  nature^  as  well  as  in  order  of  signification ; 
and  consequently,  when  investigating  the  meaning  of  any  pas- 
sage, this  must  be  ascertained  before  we  proceed  to  search  out 
its  mystical  import :  but  the  true  and  genuine  mystical  or  spi- 
ritual sense  excels  the  literal  in  dignity ,  the  latter  being  only 
the  medium  of  conveying  the  former,  which  is  more  evidently 
designed  by  the  Holy  Spirit.  For  instance,  in  Numb.  xxi. 
8,  9.  compared  with  John  iii.  14-.  the  brazen  serpent  is  said  to 
have  been  lifted  up,  in  order  to  signify  the  lifting  up  of  Jesus 
Christ,  the  Saviour  of  the  world ;  and  consequently  that  the 
type  might  serve  to  designate  the  antitype. ' 

Though  the  true  spiritual  sense  of  a  text  is  undoubtedly  to 
be  most  highly  esteemed,  it  by  no  means  follows  that  we  are 
to  look  for  it  in  every  passage  of  Scripture;  it  is  not,  however, 
to  be  inferred  that  spiritual  interpretations  are  to  be  rejected, 
although  they  should  not  be  clearly  expressed.  The  spiritual 
meaning  of  a  passage  is  thei'e  only  to  be  sought,  where  it  is 
evident,  from  certain  criteria,  that  such  meaning  was  designed 
by  the  Holy  Spirit.  The  criteria,  by  which  to  ascertain  whe- 
ther there  is  a  latent  spiritual  meaning  in  any  passage  of  Scrip- 
ture, are  two-fold  :  either  they  are  seated  in  the  text  itself,  or 
they  are  to  hejbund  in  some  other  passages. 

In  the  former  case,  vestiges  of  a  spiritual  7neaning  are  dis- 
cernible, when  the  things,  which  arc  affirmed  concerning  the 
person  or  thing  immediately  treated  of,  are  so  august  and  illus- 
trious that  they  cannot  in  any  way  he  applied  to  it,  in  thcjidlest 
sense  of  the  words.  For  the  word  of  God  is  the  word  of  truth : 
there  is  nothing  superfluous,  nothing  deficient  in  it.  The 
writings  of  the  prophets,  especially  those  of  Isaiah,  abound 
with  instances  of  this  kind.  Thus,  in  the  14th,  ^Oth,  41st, 
and  49th  chapters  of  that  evangelical  prophet,  the  return  of 
the  Jews  from  the  Babylonish  captivity  is  announced  in  the 
most  lofty  and  magnificent  terms.  He  describes  their  way  as 
levelled  before  them,  valleys  filled  up,  mountains  reduced  to 
plains,  cedars  and  other  shady  trees,  and  fragrant  herbs,  as 
springing  up  to  refresh  them  on  their  journey,  and  declares 
that  they  shall  suffer  neither  hunger  nor  thirst  during  their 
return.  The  Jews,  thus  restored  to  their  native  land,  he  re- 
presents as  a  holy  people,  chosen  by  Jehovah,  cleansed  from 
all  iniquity,  and  taught  by  God  himself,  &c.  &c.  Now,  when 
we  compare  this  description  with  the  accounts  actually  given 
of  their  return  to  Palestine  by  Ezra  and  Nehemiah,  we  do  not 
find  any  thing  corresponding  with  the  events  so  long  and  so 

'  Rambach,  Iii^titutiones  Hermeneuiica:  Sacr<e,  p.  7-2, 


Ch.  IV.]  Of  Scripture.  701 

beautifully  predicted  by  Isaiali :  neither  do  they  represent  the 
manners  of"  the  people  as  reformed  agreeably  to  the  prophet's 
statement.  On  the  contrary,  their  profligacy  is  frequently  re- 
proved by  Ezra  and  Nehemiah  in  the  most  pointed  terms,  as 
well  as  by  the  prophet  Flaggai.  In  this  description,  therefore, 
of  their  deliverance  from  captivity,  we  must  look  bej'ond  it  to 
that  infinitely  higher  deliverance,  which  in  the  fulness  of  time 
was  accomplished  by  Jesus  Christ:  "who,  by  himself  once 
oiFered,  hath  thereby  made  a  full,  perfect,  and  sufficient  sacri- 
fice, oblation,  and  atonement  for  the  sins  of  the  whole  world," 
and  thus  ''  hath  opened  the  kingdom  of  heaven  to  all  believers." 
Similar  additional  instances  might  easily  be  adduced :  but,  as 
they  are  connected  with  the  question  relative  to  the  double  sense 
of  prophecy  v/hich  is  more  properly  discussed  in  a  subsequent 
page  ',  we  proceed  to  shew  in  what  cases  it  will  be  proper  to 
have  recourse  to  other  passages  of  Scripture,  in  order  to  find 
out  the  latent  spiritual  meaning  of  a  text. 

I.  Sometimes  the  Holy  Spirit  clearly  and  expressly  asserts 
that  one  thing  or  person  was  divinely  constituted  or  appointed 
to  be  a  figure  or  symbol  of  another  thing  or  person :  i?i  which 
case  the  indisputable  testimony  of  eternal  truth  removes  and 
cuts  off  every  ground  of  doubt  and  uncertaiiity. 

For  instance,  if  we  compare  Psalm  ex.  4.  with  Heb.  vii.  1.  we  shall 
find  that  Melchisedec  was  a  type  of  Messiah,  the  great  high  priest  and 
and  king.  So  Hagar  and  Sarah  were  types  of  the  Jewish  and  Chris- 
tian churches,  (Gal.  iv.  22 — 24).  Jonah  was  a  type  of  Christ's  resur- 
rection, (Matt,  xii,  40.)  :  the  manna,  of  Christ  himself,  and  of  his 
heavenly  doctrine,  (John  vi.  32).  The  rock  in  the  wilderness,  whence 
water  issued  on  being  struck  by  Moses,  represented  Christ  to  the 
Israelites,  ( 1  Cor.  x.  4.) ;  and  the  entrance  of  the  high  priest  into  the 
Holy  of  Holies,  on  the  day  of  expiation,  with  the  blood  of  the  victim, 
is  expressly  stated  by  Saint  Paul  to  have  prefigured  the  entrance  of 
Jesus  Christ  into  the  presence  of  God,  with  his  own  blood.  (Heb.  ix. 
7—20.) 

II.  Sometimes,  however,  the  mystical  sense  is  intimated  by 
the  Holy  Spirit  in  a  more  obscure  manner :  and  without  ex- 
cluding the  practice  of  sober  and  pious  meditation,  we  are  led 
by  various  intimations  (which  require  very  diligent  observation 
and  study)  to  the  knowledge  of  the  spiritual  or  mystical  mean- 
ing.    This  chiefly  occurs  in  the  following  cases  : 

1.  When  the  antitype  is  proposed  under  figurative  names 
taken  from  the  Old  Testament. 

'  See  Chap.  VH.  Sect.  II.  pp.  714—718.  infra. 


702  On  the  Spiritual  Interpretaticm  [Part  IL 

Thus,  in  1  Cor.  v.  7.  Christ  is  called  the  paschal  lamb  t — in  1  Cor. 
XV.  45.  he  is  called  the  last  Adam  ;  the  first  Adam,  therefore,  was  in 
some  respect  a  type  or  figure  of  Christ,  who  in  Ezekiel  xxxiv.  23.  is 
further  called  David.  In  like  manner,  the  kingdom  of  Antichrist  is 
mentioned  under  the  appellations  of  Sodom,  Egypt,  and  Babylon,  in 
Rev.  xi.  8.  and  xvi.  19. 

2.  JVheti,  hy  a  manifest  allusion  of  'words  and  phrases,  the 
Scripture  refers  one  thing  to  another. 

Thus,  from  Isa.  ix.  4.  which  alludes  to  the  victory  obtained  by 
Gideon  (Judges  vii.  22.),  we  learn  that  this  represents  the  victory 
which  Christ  should  obtain  by  the  preaching  of  the  Gospel,  as  Vitringa 
has  largely  shewn  on  this  passage.  Compare  also  Matt.  xxi.  38.  with 
Gen.  xxxvii.  19,  20. 

3.  A  passage  is  to  be  spiritually  interpreted,  when  the  argu- 
ments of  the  iyispired  'writers  either  plainly  intimate  it  to  have 
a  spiritual  meaning,  or  such  meaning  is  tacitly  implied. 

For  instance,  when  St.  Paul  is  arguing  against  the  Jews  from  the 
types  of  Sarah,  Hagar,  Melchisedec,  &c.  he  supposes  that  in  these 
memorable  Old  Testament  personages  there  were  some  things  in 
which  Christ  and  his  mystical  body  the  church  were  delineated,  and 
that  these  things  were  admitted  by  his  opponents  :  otherwise  his 
argument  would  be  inconclusive.  Hence  it  follows,  that  Isaac,  Joseph, 
and  other  persons  mentioned  in  the  Old  Testament,  of  whom  there 
is  no  typical  or  spiritual  signification  given  in  the  Scriptures,  in  express 
terms,  were  types  of  Christ  in  many  things  that  happened  to  them, 
or  were  performed  by  them.  In  like  manner,  St.  Paul  shews  (1  Cor. 
ix.  9,  10.)  that  the  precept  in  Deut.  xxv.  4.  relative  to  the  muzzling 
of  oxen,  has  a  higher  spiritual  meaning  than  is  suggested  by  the  mere 
letter  of  the  command. 

Such  are  the  most  important  criteria,  by  which  to  ascertain 
whether  a  passage  may  require  a  spiritual  interpretation,  or  not. 
But  although  these  rules  will  afford  essential  assistance  in  en- 
abling us  to  determine  this  point,  it  is  another  and  equally 
important  question,  in  what  manner  that  interpretation  is  to 
be  regulated. 

In  the  consideration  of  this  topic,  it  will  be  sufficient  to  re- 
mark, that  the  general  principles  already  laid  down ',  with 
respect  to  the  figurative  and  allegorical  interpretation  of  the 
Scriptures,  are  applicable  in  their  fuller  extent  to  the  spiritual 
exposition  of  the  sacred  writings.  It  only  remains  to  add,  that 
all  mystical  or  spiritual  interpretations  must  be  such  as  really 
illustrate,  not  obscure  or  perplex  the  subject.  Agreeably  to 
the  sound  maxim  adopted  by  divines,  they  must  not  be  made 

>  See  Ch.ipter  V.  Sections  I.  III.  and  IV.  pp.  640,  and   658 — 67 '),  suprn. 


Ch.  VI.]  Of  Scripture.  703 

the  foundation  of  articles  of  faith,  but  must  be  offered  only  to 
explain  or  confirm  v/hat  is  elsewhere  more  clearly  revealed  ' ; 
and,  above  all,  they  must  on  no  account  or  pretext  whatever 
be  souffht  after  in  matters  of  little  moment. 

In  the  spiritual  interpretation  of  Scripture,  there  are  two 
extremes  to  be  avoided,  viz.  on  the  one  hand,  that  we  do  not 
restrict  such  interpretation  within  too  narrow  limits ;  and,  on 
the  other  hand,  that  we  do  not  seek  for  mystical  meanings  in 
every  passage,  to  the  exclusion  of  its  literal  and  common  sense, 
when  that  sense  is  sufficiently  clear  and  intelligible.  The  latter 
of  these  two  extremes  is  that  to  which  men  have  in  every  age 
been  most  liable.  Hence  it  is,  that  we  find  instances  of  it  in 
the  more  antient  Jewish  doctors,  especially  in  Philo,  and  among 
many  of  the  fathers,  as  Cyprian,  Jerome,  Augustine,  and 
others,  and  particularly  in  Origen,  who  appears  to  have  derived 
his  system  of  allegorising  the  sacred  writings  from  the  school 
of  Plato.  Nor  are  modern  expositors  altogether  free  from 
these  extravagances.  Some  of  these  mistaken  interpretations 
we  have  already  noticed  "^ ;  and,  if  our  limits  permitted,  other 
instances  might  easily  be  adduced,  in  which  a  similar  excess  of 
spiritualising  is  to  be  found. 

In  these  strictures,  the  author  trusts  he  shall  not  be  charged 
with  improperly  censuring  "  that  fair  and  sober  accommoda- 
tion of  the  historical  and  parabolical  parts  to  present  times  and 
circumstances,  or  to  the  elucidation  of  either  the  doctrines  or 
precepts  of  Christianity,  which  is  sanctioned  by  the  word  of 
God  ;"  and  which  he  has  attempted  to  illustrate  in  the  preced- 
ing criteria  for  ascertaining  the  mystical  or  spiritual  meaning 
of  the  Scriptures.  Such  an  accommodation,  it  is  justly  re- 
marked, is  perfectly  allowable,  and  may  be  highly  useful ;  and 
in  some  cases  it  is  absolutely  necessary.  "  Let  every  truly  pious 
man,  however,  be  aware  of  the  danger  of  extending  this  prin- 
ciple beyond  its  natural  and  obvious  application  ;  lest  he  should 
wander  himself,  and  lead  others  also  astray  from  that  clearly 
traced  and  well-beaten  path  in  which  we  are  assured  that  even 
*  a  wayfaring  man  though  a  fool,  shall  not  err.'  Let  no  tempt- 
ations, which  vanity,  a  desire  of  popularity,  or  the  more  spe- 
cious, but  equally  fallacious,  plea  of  usefulness  may  present, 
seduce  him  from  his  tried  way.  On  the  contrary,  let  him  ad- 
here with  jealous  care  to  the  plain  and  unforced  dictates  of  the 

•  "  Est  regula  theologorum,  sensum  mi/sticum  non  esse  argumentathmm ;  hoc  est 
lion  suppeditare  firma  ac  solida  argumeiua,  quibiis  dogmata  fidei  injedificentur."  Ram- 
bach,  Inst.  Herm.  Sacr.  pp.  72,  73. 

2  See  pp.  529 — 531,  SMpra, 


704  On  the  Spiritual  Interpretation ^  ^c.  [Part  II. 

txiord  of  God;  lest  by  departing  from  the  simplicity  of  the 
Gospel,  he  should  inadvertently  contribute  to  the  adulteration 
of  Christianity,  and  to  the  consequent  injury  which  must  thence 
arise  to  the  spiritual  interests  of  his  fellow-creatures." ' 

'  Christian  Observer  for  1S05,  vol.  iv.  p.  133-  The  two  preceding  pages  of  this 
journal  contain  some  admirable  remarks  on  the  evils  of  spiiitualising  the  sacred  writings 
too  much.  The  same  topic  is  also  further  noticed  in  volume  xvi.  for  1817,  pp.  319, 
etseq.  The  whole  of  Bishop  Home's  Preface  to  his  Commentary  on  the  Psalms  is 
equally  worthy  of  perusal  for  its  excellent  observations  on  the  same  question.  The 
misapplication  and  abuse  of  spiritual  interpretation  are  also  pointed  out  by  Bishop  Van 
Mildert,  Bampton  Lectures,  pp.  241,  el  seq. 


VII.  Sect.  I.]  (     705     ) 


CHAPTER  VII. 

ON    THE    INTERPRETATION    OF   THE    SCRIPTURE    PROPHECIES. 

SECTION  I. 

GENERAL    RULES    FOR   ASCERTAINING   THE    SENSE    OF   THE 
PROPHETIC   WRITINGS. 

Prophecy,  or  the  prediction  of  future  events,  is  justly 
considered 'as  the  highest  evidence  that  can  be  given  of  super- 
natural communion  with  the  Deity.  The  force  of  the  argu- 
ment from  prophecy,  for  proving  that  the  divine  inspiration 
of  the  sacred  records  has  already  been  exhibited ;  and  the 
cavils  of  objectors,  from  its  alleged  obscurity,  has  been  obvi- 
ated '.  Difficulties,  it  is  readily  admitted,  do  exist  in  under- 
standing the  prophetic  writings  :  but  these  are  either  owing  to 
our  ignorance  of  history  and  of  the  Scriptures,  or  because  the 
prophecies  themselves  are  yet  unfulfilled.  The  latter  can  only 
be  understood  when  the  events  foretold  have  actually  been 
accomplished :  but  the  former  class  of  difficulties  may  be  re- 
moved in  many,  if  not  in  all,  cases ;  and  the  knowledge,  sense, 
and  meaning  of  the  prophets  may,  in  a  considerable  degree,  be 
attained  by  prayer,  reading,  and  meditation,  and  by  compar- 
ing Scripture  with  Scripture,  especially  with  the  writings  of 
the  New  Testament,  and  particularly  with  the  book  of  the 
Revelation  *.  With  this  view,  the  following  general  rules 
will  be  found  useful  in  investigating  the  sense  and  meaning  of 
the  prophecies,  as  well  as  their  accompUshmenf. 

1  See  Vol.  I.  pp.  339 — 314.  For  an  account  of  the  Prophets,  see  Vol.  IV.  pp.  153 
— 163;  and  for  an  analysis  of  their  writings,  with  critical  remarks  thereon,  see  also 
Vol.  IV.  pp.  164—238. 

2  There  is  scarcely  an  expression  in  this  book  which  is  not  taken  out  of  Daniel  or 
some  other  prophet ;  Sir  Isaac  Newton  has  observed,  that  it  is  written  in  the  same  style 
and  language  with  the  prophecies  of  Daniel,  and  has  the  same  relation  to  them  which 
they  have  to  one  another,  so  that  all  of  them  together  make  but  one  complete  pro- 
phecy ;  and  in  like  manner  it  consists  of  two  parts,  an  introductory  prophecy,  and  an 
interpretation  thereof.  (Observations  on  the  Apocalypse,  chap.  ii.  p.  254).  The  style 
of  the  Revelations,  says  the  profoundly  learned  Dr.  Lightfoot,  "is  very  prophetical  as 
to  the  things  spoken,  and  very  hebraizing  as  to  the  speaking  of  them.  Exceeding  much 
of  the  old  prophets'  language  and  manner  [is]  adduced  to  intimate  New  Stories :  and 
exceeding  much  of  the  Jews'  language  and  allusion  to  their  customs  and  opinions, 
thereby  to  speak  the  things  more  familiarly  to  be  understood."  Harmony  of  the  New 
Testament,  p.  154.  (Lond.  1655.)  See  also  Langii  Hermeneutica  Sacra,  pp.  149 
— 150. 

VOL.  II.  Z  Z 


706  General  Rules  for  ascertaining  the     [Part  II.  Ch. 

I.  "  The  sense  of  the  prophecy  is  to  he  sought  in  the  events  of 
the  worlds  and  in  the  harmony  of  the  prophetic  writingSf  rather 
than  in  the  hare  terms  of  any  single  prediction  P  ' 

In  the  consideration  of  this  canon,  the  following  circumstances 
should  be  carefully  attended  to  : 

1.  Consider  isoell  the  times  tsohen  the  several  prophets  flourished , 
in  'what  place  and  under  isohat  kings  they  utten-ed  their  predic- 
tions^ the  duration  of  their  prophetic  ministry^  and  their  per- 
sonal ranJc  and  condition^  and,  lastly,  ischatever  can  he  Jcncmn 
respecting  their  life  and  transactions. 

These  particulars,  indeed,  cannot  in  every  instance  be  ascertained, 
the  circumstances  relating  to  many  of  the  prophets  being  very  obscure  : 
but,  where  they  can  be  known,  it  is  necessary  to  attend  to  them,  as 
this  will  materially  contribute  to  the  right  understanding  of  the  pro- 
phetic writings  ®.  Thus,  in  order  to  understand  correctly  the  pro- 
phecy of  Isaiah,  we  should  make  ourselves  acquainted  with  the  state 
and  condition  of  the  people  of  Israel  under  the  kings  Amaziah,  Uzziah, 
Jotham,  Ahaz,  and  Hezekiah.  With  this  view,  the  books  of  kings 
(2.  xiv. — xxi.)  and  2  Chron.  (xvi. — xxii.)  ought  to  be  repeatedly  per- 
used and  studied  ;  because  they  contain  an  accurate  view  of  the  state 
of  those  times. 

2.  TJie  situation  of  the  particular  places,  of  lahich  the  pro- 
phets speak,  mtist  also  be  kept  in  mind,  as  well  as  that  of  the 
neighbouring  places  ;  there  being  in  the  prophetic  isoritings  fre- 
quent allusions  to  the  situation  and  antient  names  of  places. 

When  places  are  mentioned  as  lying  north,  south,  east,  or  west,  it 
is  generally  to  be  understood  of  their  situation  with  respect  to  Judaea 
or  Jerusalem :  when  the  context  does  not  plainly  restrict  the  scene 
to  some  other  place.  For  instance,  Egypt  and  Arabia  are  every  where 
called  the  land  of  the  south,  because  they  are  situate  to  the  south  of 
Jerusalem  :  thus  in  Daniel  (ch.  xi.)  the  king  of  the  south  signifies  the 
king  of  Egypt,  and  the  king  of  the  north,  the  monarch  of  Syria.  The 
seals  often  put  for  the  west,  the  Mediterranean  Sea  being  to  the  west 
of  Judaea  :  by  the  earth,  the  prophets  often  mean  the  land  of  Judaea, 
and  sometimes  the  great  continent  of  all  Asia  and  Africa,  to  which 
they  had  access  by  land  :  and  by  the  isles  of  the  sea,  they  understood 
the  places  to  which  they  sailed,  particularly  all  Europe,  and  probably 
the  islands  and  sea-coasts  of  the  Mediterranean.  The  appellation  of 
sea  is  also  given  to  the  great  rivers  Nile  and  Euphrates,  which,  over- 
flowing their  banks,   appear  like  small  seas   or  great  lakes.      The 

1  Bishop  Horsley.  This  learned  prelate  has  shewn  in  his  sermon  on  2  Pet.  i.  20. 
that  the  clause — No  prophecy  of  the  Scripture  is  of  any  private  interpretation — may- 
be more  precisely  thus  expressed  : — "  Not  any  prophecy  of  Scripture  is  of  self-inter- 
j>retation,  or  is  its  own  interpreter :  because  the  Scripture  prophecies  are  not  detached 
predictions  of  separate  independent  events,  but  are  united  in  a  regular  and  entire 
system,  all  terminating  in  one  great  object, — the  promulgation  of  the  Gospel,  and  the 
complete  establishment  of  the  Messiah's  kingdom."     Sermons,  vol.  ii.  pp.  13 — 16. 

2  On  the  chronological  order,  &c.  of  the  prophets,  see  Vol.  IV.  pp.  161 — 16-3. 


VII.  Sect.  I.]     Sense  of  the  Prophetic  Writings.  707 

Egyptian  Sea,  with  its  seven  streams,  mentioned  in  Isa.  xi.  15.   is  the 
Nile  with  its  seven  mouths  :  the  sea,  mentioned  in  Isa.  xxvii.  1 ,  and 
Jer.  li.  36.  is  the  Euphrates  ;  and  the  desert  of  the  sea,  in  Isa.  xxi.  1. 
is  the  country  of  Babylon,  watered  by  that  river.     In  like  manner, 
the  Jewish  people  are  described  by  several  particular  appellations, 
after  the  division  of  the  kingdom  in  the  reign  of  Jeroboam  :  thus,  the 
ten  tribes,  being  distinct  from  the  other  two,  and  subject  to  a  different 
king,  until  the  time  of  the  Assyrian  captivity,  are  respectively  called 
Samaria,  Ephraim,  and  Joseph ;  because  the  city  of  Samaria,  which 
was  situated  in  the  allotment  of  the  tribe  of  Ephraim,  who  was  the 
son  of  Joseph,  was  the  metropolis  of  the  kings  of  Israel.     Compare 
Isa.  vii.  2.  0.  8,  9.  Psal.  Ixxxi.  5.  Hos.  vii.  11.  Amos  v.  15.  and  vi.  6. 
They  were  also  called  Israel  and  Jacob,  because  they  formed  the 
greater  part  of  Israel's  or  Jacob's  posterity.     The  other  two  tribes  of 
Judah  and  Benjamin  are  called  the  kingdom  of  Judah,  the  house  of 
David,  Jerusalem  or  Sion  (Isa.  vii.  13.  and  xl.  2.  Psal.  cxxvi.  1.  and 
Isa.  Hi.  8.),  because  those  two  tribes  adhered  to  the  family  of  David, 
from  whose  posterity  their  kings  sprung,  and   the  capital  of  their 
dominions  was  Jerusalem,   within  whose  precincts  was  mount  Sion. 
After  their  return,  however  from  the  Babylonish  captivity,  the  names  of 
Israel  and  Judah  are  promiscuously  applied  to  all  the  descendants  of 
the  twelve  tribes  who   were   thus  restored  to  their  native  country. 
This  is  the  case  in  the  writings  of  the  prophets  Haggai,   Zeehariah, 
and  Malachi,   who  all  flourished  after  that  event.     In  addition  to  the 
situations  and  names  of  places,  whatever  relates  to  the  history  of  those 
times  must  be  ascertained,  as  far  as  is  practicable,   by  consulting  not 
only  the  historical  books  of  Scripture,  and  the  writings  of  Joseph  us 
(whose  statements  must  sometimes  be  taken  with  great  caution,  as 
he  has  not  always  related  the  sacred  history  with  fidelity),  but  also  by 
comparing  the  narratives  of  Herodotus,  Diodorus  Siculus,  and  other 
profane  historians,  who  have  written  on  the  affairs  of  the  Chaldaeans, 
Babylonians,  Egyptians,    Tyrians,    Medes  and  Persians,    and  other 
Oriental  nations,  with  whom  the  posterity  of  Jacob  had  any  inter- 
course.    Quotations  from  these  writers  may  be  seen  in  all  the  larger 
commentaries  on  the  Bible :  Dr.  Prideaux's  Connexion  of  Sacred  and 
Profane  History,  and  Bishop  Newton's  Dissertations  on  the  Prophecies, 
are  both  particularly  valuable  for  the  illustrations  of  the  sacred  pre- 
dictions which  they  have  respectively  drawn  from  profane  authors. 
In  the  Geographical  Index,  at  the  end  of  the  third  volume  of  this 
work,  under  the  articles  Assyria,   Babylon,   Egypt,  Media,  and  Persia, 
we  have  given  an  Abstract  of  the  Profane  History  of  the  East,  from 
the  time  of  Solomon  until  the  Babylonish  Captivity,  to  facilitate  the 
better  understanding  of  the  history  of  the  Hebrews,  described  in  the 
writings  of  the  prophets- 

3.  As  the  prophets  treat  not  only  of  past  transactions  and 

present  occurre7ices,  but  also  foretel  future  events^   in  order  to 

understand  themy  we  must  diligently  consult  the  histories  of  the 

folio-wing  ages,    both  sacred  and  pqfane,    and    carefidly  see 

whether  we  can  trace  in  them  the  fulfilment  of  any  prophecy. 

z  z  2 


708  General  Rules  for  ascertaining  the     [Part  II.  Ch. 

The  event  is  the  best  interpreter  of  a  prediction  :  this  inquiry  into 
history,  however,  demands  not  only  great  labour,  but  also  great  in- 
dustry and  equal  judgment,  in  order  that  the  events  may  be  referred 
to  those  prophecies  with  which  they  harmonise.  These  events  must 
not  be  far-fetched ;  nor  can  they  always  be  ascertained,  because  the 
circumstances  alluded  to  by  the  prophets  are  often  unknown  to  us,  being 
yet  future.  Hence  a  considerable  portion  of  the  prophets,  especially 
of  the  book  of  Revelation,  is  not  only  not  understood,  but  cannot  at 
present  be  comprehended.  Some  conjectures  perhaps  may  be  offered  : 
but  these  should  be  advanced  with  caution,  as  far  as  they  throw 
light  upon  prophecy  ;  and,  where  this  is  wanting,  we  must  withhold 
our  assent  from  such  conjectures. 

4.  The  words  and  phrases  of  a  prophecy  must  be  explained, 
where  they  are  obscure ,-  if  they  be  very  intricate,  every  single 
word  should  be  expounded ;  and,  if  the  sense  be  involved  in 
metaphorical  and  emblematic  expressions,  {as  very  frequently  is 
the  case),  these  must  be  explained  according  to  the  principles 
already  laid  down. 

No  strained  or  far-fetched  interpretation,  therefore,  should  be  ad- 
mitted ;  and  that  sense  of  any  word  or  phrase  is  always  to  be  preferred, 
which  is  the  clearest  and  most  precise. 

5.  Similar  prophecies  of  the  same  evetit  must  be  carefully 
compared,  in  order  to  elucidate  more  clearly  the  sense  of  the 
sacred  predictions. 

For  instance,  after  having  ascertained  the  subject  of  the  prophet's 
discourse  and  the  sense  of  the  words,  Isa.  liii.  5.  {He  was  wounded, 
literally  pierced  through,  for  our  transgressions)  may  be  compared 
with  Psal.  xxii.  16.  (The^j  pierced  my  hands  and  my  feet),  and  with 
Zech.  xii.  10.  {They  shall  look  on  me  whom  they  have  pierced.)  In 
thus  paralleling  the  prophecies,  regard  must  be  had  to  the  predictions 
of  former  prophets,  which  are  sometimes  repeated  with  abridgment, 
or  more  distinctly  explained  by  others ;  and  also  to  the  predictions  of 
subsequent  prophets,  who  sometimes  repeat,  with  greater  clearness 
and  precision,  former  prophecies,  which  had  been  more  obscurely 
announced. 

11.  In  order  to  understand  the  prophets,  great  attention 
shoidd  be  paid  to  the  prophetic  style,  which  is  highly  figura- 
tive, and  particularly  abounds  in  metaphorical  and  hyperbolical 
expressions. 

By  images  borrowed  from  the  natural  world,  the  prophets  often 
understand  something  in  the  world  politic.  Thus,  as  the  sun,  moon, 
stars,  and  heavenly  bodies,  denote  kings,  queens,  rulers,  and  persons  in 
great  power  ;  and  the  increase  of  splendour  in  those  luminaries  denotes 
increase  of  prosperity,  as  in  Isa.  xxx.  26.  and  Ix.  19.  On  the  other 
hand,  their  darkening,  setting,  or  falling  signifies  a  reverse  of  fortune, 
or  the  entire  destruction  of  the  potentate  or  kingdom  to  which  they 
refer.     In  this  manner  the  prophet  Isaiah  denounced  the  divine  judg- 


VII.  Sect.  I.]        Sense  of  the  Prophetic  Writings.  709, 

ments  on  Babylon  (Isa.  xiii.  10.  13.)  and  on  Idumea  (xxxiv.  4 — 6.)  ; 
and  Jeremiah,  on  the  Jews  and  Jerusalem  (Jer.  iv.  23,  24).  The 
destruction  of  Egypt  is  predicted  in  similar  terms  by  Ezekiel  (xxxii. 
7,  8.)  ;  and  also  the  terrible  judgments  that  would  befal  the  unbeliev- 
ing Jews,  by  Joel  (ii.  28—31.)  And  Jesus  Christ  himself  employed 
the  same  phraseology  in  foretelling  the  destruction  of  Jerusalem  by 
the  Romans.  (Matt.  xxiv.  29.) 

In  further  illustration  of  this  rule  it  may  be  observed,  that  the 
prophetical  writings  contain  numerous  figures  and  similitudes  that 
appear  strange  to  our  habits  and  modes  of  thinking ;  but  \yhich  in 
their  times  were  perfectly  famihar.  These  figures  and  similitudes, 
therefore,  must  not  be  interpreted  according  to  our  notions  of  things, 
but  agreeably  to  the  genius  of  Oriental  writing :  for  instance,  very 
numerous  metaphors  are  taken  from  agriculture  and  the  pastoral  life, 
which  were  common  pursuits  among  the  Jews,  some  of  the  prophets 
themselves  having  been  herdsmen  or  shephbrds.  However  humble 
such  employments  may  appear  to  us,  they  were  not  accounted  servile 
at  the  time  the  prophets  flourished.  Other  representations  of  events, 
that  were  to  come  to  pass  under  the  New  Testament  dispensation,  are 
drawn  from  the  sacred  rites  of  the  Jews.  Thus,  the  conversion  of 
Egypt  to  the  Gospel  is  foretold  (Isa.  xix.  19.  21.)  by  setting  up  an 
altar,  and  offering  sacrifice  to  the  Lord ;  and  the  conversion  of  the 
Gentiles  in  general  (Mai.  i.  11.)  by  the  offering  up  of  incense.  The 
service  of  God  under  the  Gospel  is  set  forth  (Zech.  xiv.  16.)  hij  going 
up  to  Jerusalem,  and  keeping  the  feast  of  tabernacles  there j  and  the 
abundant  effusion  of  the  Holy  Spirit,  in  the  miraculous  gifts  which 
attended  the  preaching  of  the  Gospel,  is  represented  (Joel  ii.  28.)  by 
prophesying,  and  dreaming  dreams,  and  seeing  visions.  In  this  passage 
the  prophet  did  not  intend  to  say,  that  these  things  should  literally 
and  actually  take  place  under  the  Christian  dispensation  :  but,  in 
order  that  his  meaning  might  be  the  better  understood  by  those  whom 
he  addressed,  he  expressed  the  abundant  measure  of  gifts  and  Gospel 
light  by  images  drawn  from  those  privileges  which  were  at  that  time 
most  highly  valued  by  the  Jews. 

But,  although  the  prophets  thus  frequently  employ  words  in  a  figu- 
rative or  metaphorical  meaning,  yet  we  ought  not,  without  necessity,  to 
depart  from  the  primitive  sense  of  their  expressions  :  and  that  neces- 
sity exists,  only  when  the  plain  and  original  sense  is  less  proper,  as 
well  as  less  suitable  to  the  subject  and  context,  or  contrary  to  other 
passages  of  Scripture.  But,  even  in  this  case,  we  must  carefully 
assign  to  each  prophetical  symbol  its  proper  and  definite  meaning, 
and  never  vary  from  that  meaning. 

III.  As  the  greater  ;;ar^  of  the  j^rophetic  writings  was  Jirst 
composed  in  verse,  and  still  retains  much  of  the  air  and  cast  of 
the  original,  an  attention  to  the  division  of  the  lines,  and  to 
that  peculiarity  of  Hebreiv  poetry  by  which  the  sense  of  one 
line  or  couplet  so  frequently  corresponds  with  another,  will 
frequently  lead  to  the  meaning  of  many  passages ;  one  line  of  a 

z  z  3 


710  General  Rules  for  ascertaining  the     [Part  II.  Ch. 

coupleti  or  member  of  a  sentence f  beiiig  generally  a  commentary 
on  the  other. 

Of  this  rule  we  have  an  example  in  Isa.  xxxiv.  6. : 

The  Lord  hath  a  sacrifice  in  Bozrah, 

And  a  great  slaughter  in  the  land  of  Idumea, 

Here  the  metaphor  in  the  first  verse  is  expressed  in  the  same  terms  in 
the  next:  the  sacrifice  in  Bozrah  means  the  great  slaughter  in  the  land 
of  Idumea,  of  which  Bozrah  was  the  capital.  Similar  instances  occur 
in  Isa.  xliv.  3.  and  Ixi.  10,  and  in  Micah  vi.  6.  in  which  the  parallelism 
is  more  extended.  Concerning  the  nature  of  Prophetic  Poesy,  see 
pp.  492,  493,  of  the  present  volume. 

IV.  Particular  names  are  often  put  by  the  prophets  for  more 
general  ones,  in  order  that  they  may  place  the  thing  represented, 
as  it  werCi  before  the  eyes  of  their  hearers :  but  in  such  passages 
they  are  not  to  be  understood  literally. 

Thus,  in  Joel  iii.  4.,  Tyre  and  Sidon,  and  all  the  coasts  of  Palestine, 
ire  put,  by  way  of  poetical  description,  for  all  the  enemies  of  the 
Jews ;  and  the  Greeks  and  Sabeans  for  distant  nations.  In  like 
manner  the  prophet  Amos  (cli.  ix.  12,),  when  speaking  of  the  enemies 
of  the  Jews,  mentions  the  Teranant  of  Edom,  or  the  Idumeans. 

V.  It  is  usual  isoith  the  projohets  to  express  the  same  thing  in 
a  great  variety  of  expressions ;  whence  they  abound  in  ampliii- 
cationSi  each  rising  above  the  other  in  strength  and  beauty. 

For  instance,  when  describing  drought  or  famine,  they  accumulate 
together  numerous  epithets,  to  represent  the  sorrow  that  would 
accompany  those  calamities ;  on  the  other  hand,  when  delineating 
plenty,  they  pourtray,  in  a  great  variety  of  expressions,  the  joy  of  the 
people  possessed  of  abimdance  of  grain  ;  and  in  like  manner,  the  hor- 
rors of  war  and  the  blessings  of  peace,  the  misery  of  the  wicked  and 
the  blessedness  of  the  righteous,  are  contrasted  with  numerous  illus- 
trations. It  were  unnecessary  to  cite  examples,  as  we  can  scarcely 
open  a  single  page  of  the  prophetic  writings  without  seeing  instances  ; 
but  in  reading  such  passages  it  is  not  to  be  supposed  that  each  indivi- 
dual phrase  possesses  a  distinct  and  peculiar  sense. 

VI.  The  order  of  time  is  not  always  to  be  looked  for  in  the 
prophetic  writings :  for  they  frequently  resume  topics  of  which 
they  have  formerly  treated,  after  other  subjects  have  intervened, 
and  agai?i  discuss  them. 

Jeremiah  and  Ezekiel  may,  in  particular,  be  cited  as  instances  of 
this  abruptness  of  style,  who  spoke  of  various  things  as  they  were 
moved  by  the  Holy  Spirit,  and  as  occasion  required  ;  and  whose  dis- 
courses, being  first  dispersed,  were  afterwards  collected  together 
without  regard  to  the  order  of  time.  In  the  midst  of  the  mention  of 
particular  mercies  promised  to,  or  of  judgments  denounced  against, 
the  people  of  God,  the  prophets  sometimes  break  forth  into  sublime 
predictions  concerning  the  Messiah  :  these  digressions  appear  ex- 
tremely abrupt   and   incoherent  to  those  who  do  not  consider  how 


VII.  Sect.  I.]       Sense  of  the  Pro])hetic  Writings.  i?ll 

seasonable  the  mention  of  Christ  may  be,  in  conjunction  with  that  of 
the  mercies  of  God,  (of  which  he  is  the  foundation  and  pinnacle,  the 
ground  and  consummation),  and  with  the  threats  of  the  judgments  of 
God,  in  which  he  was  his  people's  grand  consolation  \  A  careful  exami- 
nation, however,  of  the  plan  and  distribution  of  the  different  prophe- 
tical books  will  always  enable  the  diligent  reader  to  trace  the  arrange- 
ment and  scope  of  the  respective  prophecies.  Where,  indeed,  a  new 
prediction  or  discourse  is  distinguished  from  a  former  one  by  a  new 
title,  as  in  Haggai  i.  1.  and  ii.  1.  10.  20.,  it  is  an  easy  task  to  trace  such 
arrangement  and  scope :  but  where  the  prophets  do  not  introduce 
any  new  titles  (Hosea  for  instance)  it  becomes  very  difficult.  Vitringa 
has  laid  it  down  as  a  canon  *,  that  in  continued  predictions,  which  are 
not  distinguished  one  from  another  by  titles  or  inscriptions,  we  should 
carefiilly  attend  both  to  the  beginning  and  end  of  the  prophetic  sermon, 
as  well  as  to  the  period  of  time  in  which  the  scene  of  the  prophetic 
vision  is  fixed,  and  to  the  period  in  which  it  ends.  This  will  tend  to 
illustrate  the  sermons  or  discourses  of  Isaiah,  in  the  forty-first  and 
following  chapters  of  his  prophecy. 

It  is  however  probable  that  those  prophecies, — whose  terminus  d. 
quo  demonstrates  the  beginning  of  the  time  of  Christ's  kingdom,  and 
the  terminus  ad  quem  the  end  of  that  time, — give  a  narration  of  the 
principal  events  that  shall  befal  the  church  in  a  continued  series,  un- 
less any  thing  intervene  which  may  require  us  to  go  back  to  former 
times.  Upon  this  foundation  depends  the  interpretation  of  Isa.  liv.  1 . 
to  Ix.  22.  The  commencement  of  this  prophecy  unquestionably  be- 
longs to  the  beginning  of  Messiah's  kingdom;  the  term  or  end  falls 
upon  the  most  flourishing  state  of  that  kingdom,  which  is  to  follow  the 
conversion  of  the  Jewish  nation,  and  the  vindication  of  the  afflicted 
church,  which  deliverance,  as  well  as  the  flourishing  state  of  Christ's 
kingdom,  are  described  in  Isa.  lix.  19 — 21.  and  Ix.  throughout. 

VII.  The  prophets  often  change  hath  persons  and  tenses, 
sometimes  speaking  in  their  o'wn  persons,  at  othei'  times  repre- 
senting God,  his  people,  or  their  enemies,  as  respectively  speak- 
ings and  laithout  noticing  the  change  of  person ;  sometimes 
taki?ig  things  past  or  present  for  things  future,  to  denote  the 
certainty  of  the  events. 

Of  this  observation  we  have  a  signal  instance  in  that  very  obscure 
prediction  contained  in  Isa.  xxi.  11,  12.  which,  according  to  Bishop 
Lowth's  translation,  is  as  follows  : 

THE    ORACLE    CONCERNING    DUMAH. 


A  voice  crieth  unto  me  from  Seir : 
Watchman,  what  from  the  night  ? 
Watchman,  what  from  the  night  ? 
The  watchman  replieth  : 
The  morning  cometh,  and  also  the  night. 
If  ye  will  inquire,  inquire  ye  :  come  again. 

'  Boyle  on  the  Style  of  the  Holy  Scriptures,  Works,  vol.  ii.  p.  271. 
'^  Typus  Doctrina;  Propheticoe,  p.  179. 

z  z  4< 


712  General  Rules  for  ascertaming  the     [ Part  II.  Ch. 

This  prophecy,  from  the  uncertainty  of  the  occasion  on  which  it  was 
uttered,  as  well  as  from  the  brevity  of  the  expression,  is  very  obscure  ; 
but,  if  we  observe  the  transitions,  and  carefully  distinguish  between 
the  person  speaking  and  the  person  spoken  to,  we  shall  be  able  to 
apprehend  its  general  import.  It  expresses  the  inquiries,  made  of  a 
prophet  of  Jehovah  by  a  people  who  were  in  a  very  distressed  and 
hazardous  condition,  concerning  the  fates  which  awaited  them.  The 
Edomites  as  well  as  the  Jews  were  subdued  by  the  Babylonians. 
They  anxiously  inquire  of  the  prophet,  how  long  their  subjection  is  to 
last.  He  intimates  that  the  Jews  should  be  delivered  from  captivity, 
but  not  the  Edomites.  The  transition  being  thus  observed,  the  ob- 
scurity disappears. 

Isa*  ix.  6.,  liii,  throughout,  Ixiii,  throughout,  Zech.  ix.  9.  and  Rev. 
xviii.  2.  (to  mention  no  other  instances)  may  be  adduced  as 
examples  of  the  substitution  of  the  past  or  present,  in  order  to  denote 
the  certainty  of  things  yet  future :  attention  to  the  scope  and 
context  of  the  prophetic  discourse  will  here  also,  as  in  the  pre- 
ceding rule,"  enable  the  reader  to  distinguish  the  various  transitions 
with  sufficient  accuracy. ' 

It  may  here  be  further  observed,  that,  in  the  computation  of  time, 
a  day  is  used  by  the  prophets  to  denote  a  year  ;  a  week,  seven  years ; 
and  that,  when  they  speak  of  the  latter,  or  last  days,  they  invariably 
mean  the  days  of  the  Messiah,  or  the  time  of  the  Gospel  dispensation. 
The  expression  that  day  often  means  the  same  time,  and  always 
some  period  at  a  distance. 

VIII.  When  the  prophets  received  a  commission  to  declare 
any  thing,  the  message  is  sometimes  expressed  as  if  they  had 
been  appointed  to  do  it  themselves. 

This  remark  has,  in  substance,  been  already  made.  It  is 
introduced  again,  in  order  to  illustrate  the  phraseology  of  the 
prophetic  writings.  One  or  two  additional  examples  will  shew 
the  necessity  of  attending  to  it  in  interpreting  the  predictions 
of  the  sacred  writings. 

Thus,  when  Isaiah  was  sent  to  tell  the  Jews,  that  their  heart  would 
become  fat,  and  their  ears  heavy,  and  that  they  would  be  guilty  of 
shutting  their  eyes,  so  as  not  to  understand  and  believe  the  truth  ;  the 
message  is  thus  expressed  :   Go  and  tell  this  people,  hear  ye  indeed,  but 


1  This  change  of  tense,  however,  is  not  exclusively  confined  to  predictions  of  future 
events :  it  is  sometimes  used  by  the  prophets  to  represent  duties  as  performed  which 
ought  to  be  done:  thus,  in  Mai.  i.  6.  A  son  honours  (ought  to  honour)  his  father. 
But  it  is  more  frequently  employed  by  the  writers  of  the  New  Testament  to  express 
both  our  Christian  privileges,  and  the  duties  to  which  they  oblige  us.  Thus,  Matt.  v.  13. 
Te  are  (ought  to  be)  the  salt  of  the  earth.  Rom.  ii.  4.  The  goodness  of  God  leadeth 
(ought  to  lead)  thee  to  repentance.  2  Cor.  iii.  1 8.  If^e  allj  with  open  face  beholding, 
(enjoying  the  means  of  beholding)  as  in  a  glass,  the  glory  of  the  Lord,  are  (ought  to 
be)  changed  into  the  same  image  from  glory  to  glory.  Similar  instances  may  be  seen 
in  1  Cor.  V.  7.  Col.  iii.  3.  Heb.  xiii.  14.  1  Pet.  i.  6.  1  John  ii.  15.  Hi.  9-  and 
V.  4.  18.  Dr.  Taylor's  Key  to  the  Apostolic  Writings,  §  274.  (Bishop  Watson's 
Tracts,  vol.  iii.  p.  4'21.) 


Vll.  Sect.  I.]        Sense  of  the  Prophetic  Writings.  71^ 

understand  not,  and  see  ye  indeed,  but  perceive  not.  This  implies,  that 
they  would  not  employ  the  faculties  which  they  possessed,  so  as  to 
understand  and  believe  the  Gospel.  The  reason  of  this  is  assigned  : 
Make  the  heart  of  this  people  fat,  and  make  their  ears  heavy,  and  shut 
their  eyes,  lest  they  see  with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  and  convert  and  he  healed.  (Isa.  vi.  9,  10.) 
This  is  merely  a  prediction  of  what  they  would  do ;  for  when  this 
prophetic  declaration  was  accomplished,  the  Saviour  quoted  the  pas- 
sage, and  expressed  its  genuine  sense  :  In  them  is  fulfilled  the  prophecy 
of  Esaias,  which  saith  :  For  this  peoples  heart  is  waxed  gross,  and  their 
ears  are  dull  of  hearing,  and  their  eyes  they  have  closed :  lest  at  any  time, 
they  should  see  with  their"  eyes,  arid  hear  with  their  ears,  and  should  un- 
derstand with  their  heart,  and  should  be  converted,  and  I  should  heal 
them.  (Matt.  xiii.  15.)  This  condition  is  still  more  explicitly  stated  in 
John  iii.  1 9.  This  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  love  darkness  rather  than  light,  because  their  deeds  were 
evil.  For  every  one  that  doeth  evil,  hateth  the  light,  neither  cometh  to 
the  light,  lest  his  deeds  should  be  reproved.  The  Lord  said  to  Jeremiah, 
I  have  put  my  words  in  thy  mouth ;  see  I  have  this  day  set  thee  over 
the  nations,  to  root  out,  and  to  pull  down,  and  to  destroy,  and  to  throw 
dotvn,  and  to  build,  and  to  plant.  (Jer.  i.  10.)  The  meaning  of  this 
message,  is,  that  the  prophet  was  appointed  to  declare  to  the  nations, 
that  they  shall  be  rooted  out,  pulled  down,  and  destroyed,  and  that 
others  would  be  planted  in  their  place,  and  built  up.  When  Ezekiel 
beheld  the  glory  of  the  God  of  Israel,  he  observes,  that  it  was  accord- 
ing to  the  appearance  of  the  vision  which  I  saw,  when  I  came  to  destroy 
THE  CITY.  (Ezek.  xliii.  3.)  That  is,  when  he  came  to  prophesy  that 
the  city  should  be  destroyed. 

IX.  As  si/mbolic  actions  and  frc/phetic  visions  greatly 
resemble  parables,  and  'we7'e  employed  for  the  same  purpose, 
viz.  more  poisoerfidly  to  instruct  and  engage  the  attention  of 
the  people,  they  must  be  interpreted  in  the  same  manner  as 
parables. ' 

We  must  therefore  chiefly  consider  the  scope  and  design  of 
such  symbolic  actions  and  prophetic  visions,  without  attempting 
too  minute  an  explanation  of  all  the  poetical  images  and  figures 
with  which  the  sacred  writers  adorned  their  style.  For  instance, 
in  Zech.  i.  7 — 11.,  it  is  not  necessary  to  inquire  what  is 
meant  by  the  man  7-iding  upon  a  red  horse,  and  standing 
among  the  myrtle  trees  .-  this  vision  represents  so  many  angels 
returning  (probably  from  the  kingdoms  over  which  they  pre- 
sided) to  give  to  Jehovah  an  account  of  their  expedition  and 
ministry.  The  horses,  it  has  been  conjectured,  denote  their 
power  and  celerity ;  and  the  different  colours  the  difference 
of  their  ministries.     'J'he  scope  of  the  vision,  however,  is  suffi- 

'  On  the  construction  of  parabolic  language,  see  pp.  678 — 686.  of  this  volume. 


714  Observations  on  the  Accomplishment     [Part  II.  Ch. 

ciently  plain :  the  angels  tell  that  all  the  earth  was  sitting 
still  and  at  rest ;  the  Persian  empire  and  other  nations  con- 
nected with  Judea,  enjoying  peace  at  that  time,  though  the 
Jews  continued  in  an  unsettled  state. ' 


SECTION  11. 


OBSERVATIONS    ON    THE    ACCOMPLISHMENT    OF    PROPHECY 
IN    GENERAL. 

■A  PROPHECY  is  demonstrated  to  be  fulfilled,  when  we  can 
prove  that  the  event  has  actually  taken  place,  precisely  accord- 
ing to  the  manner  in  which  it  was  foretold,  either  from  sacred 
history,  where  that  is  practicable,  or  from  profane  authors  of 
unimpeachable  veracity;  whose  characters  stand  so  high,  that 
they  cannot  possibly  be  suspected  of  having  forged  any  thing 
to  favour  the  idea  of  its  accomplishment.  In  order  to  ascer- 
tain whether  a  prediction  has  been  fulfilled,  we  must  first 
endeavour  to  find  out  the  general  scheme  of  the  prophecy  in 
question,  by  a  careful  comparison  of  the  parts  with  the  whole, 
and  with  corresponding  prophecies  both  earlier  and  later ;  and 
to  classify  the  various  things  spoken  of,  lest  the  judgment  be 
perplexed  with  the  multitude  of  references.  And,  secondly,  in 
our  deductions  from  the  prophecies  thus  arranged,  those  predic- 
tions and  their  respective  accomplishments  are  principally  to  be 
selected  and  urged,  which  chiefly  tend  to  remove  all  suspicion 
of  their  taking  place  by  accident,  or  being  foretold  by  some 
happy  conjecture.  Now  this  may  be  done,  by  shewing  the 
vast  distaiice  of  time  between  the  prophecy  and  the  event  fore- 
told ;  the  agreement  of  very  many,  even  of  the  minutest  circum- 
stances, so  that,  when  completed,  the  description  determinately 
applies  to  the  subject ; — and,  lastly,  the  dependence  of  actions 
upon  the  uncertain  will  of  man,  or  upon  opportunity  presenting 
itself:  for  aZZ  these  things  are  of  such  a  nature,  that  no  unas- 
sisted human  intellect  either  can  or  could  possibly  foresee  them. 
These  two  general  observations  being  premised,  we  now  pro- 
ceed to  offer  a  few  canons  by  which  to  ascertain  the  accomplish- 
ment of  prophecy. 

I.  The  same  prophecies  frequently  have  a  double  meaning y 
and  refer  to  different  events,  the  one  near,  the  other  remote  ;  the 
one  temporal^  the  other  spiritual  or  perhaps  eternal.     The  pro- 

'  Archbishop  Newconie  on  Zecli.  i.  7 — li. 


VII.  Sect.  II.]         Of  Prophecy  in  general.  715 

phets  thus  having  several  events  in  vie'w,  their  expressions  may 
be  partly  applicable  to  one,  and  partly  to  another,  and  it  is  not 
always  easy  to  mark  the  transitions.  Jfhat  has  not  been  ful- 
Jilled  in  the  Jirst,  we  must  apply  to  the  second  ,•  and  what  has 
already  beefifulfilled,  may  often  be  considered  as  typical  of  what 
remains  to  be  accomplished. 

The  double  sense  of  prophecy  has  been  opposed  with  much  inge- 
nuity by  Mr.  Whiston,  Dr.  Sykes,  Dr.  Benson,  and  Mr.  Faber,  in  this 
country,  and  by  Father  Balthus  in  France,  as  well  as  by  most  of  the 
German  theologians,  who  severally  contend  that  the  antient  prophe- 
cies contain  only  one  sense  :  but  that  the  rule  above  stated  is  correct 
we  apprehend  will  appear  from  the  following  remarks  and  illustra- 
tions. 

"  Throughout  the  whole  of  prophetical  Scripture,  a  time  of  retribu- 
tion and  of  vengeance  on  God's  enemies  is  announced.  It  is  called 
"  the  day  of  the  Lord,"  "  the  day  of  wrath  and  slaughter  ;  of  the  Lords 
anger,  visitation,  and  judgment ;"  "  the  great  day  /'  and  "  the  last  day.'' 
At  the  same  time,  it  is  to  be  observed,  that  this  kind  of  description, 
and  the  same  expressions,  which  are  used  to  represent  this  great  day, 
are  also  employed  by  the  prophets  to  describe  the  fall  and  punishment 
of  particular  states  and  empires  ;  of  Babylon,  by  Isaiah  (ch.  xiii.) ;  of 
Egypt,  by  Ezekiel  (ch.  xxx.  2 — 4,  and  xxxii.  7,  8.)  ;  of  Jerusalem, 
by  Jeremiah,  Joel,  and  by  our  Lord  (Matt,  xxiv.)  :  and  in  many  of 
these  prophecies,  the  description  of  the  calamity,  which  is  to  fall  on 
any  particular  state  or  nation,  is  so  blended  and  intermixed  with  that 
general  destruction,  which,  in  the  final  days  of  vengeance,  will  invade 
all  the  inhabitants  of  the  earth,  that  the  industry  and  skill  of  our  ablest 
interpreters  have  been  scarcely  equal  to  separate  and  assort  them. 
Hence  it  has  been  concluded,  by  judicious  divines,  that  these  partial 
prophecies  and  particular  instances  of  the  divine  vengeance,  whose 
accomplishment  we  know  to  have  taken  place,  are  presented  to  us  as 
types,  certain  tokens,  and  forerunners,  of  some  greater  events  which  are 
also  disclosed  in  them.  To  the  dreadful  time  of  universal  vengeance, 
they  all  appear  to  look  forward,  beyond  their  first  and  more  immediate 
object.  Little  indeed  can  we  doubt  that  such  is  to  be  considered  the 
use  and  application  of  these  prophecies,  since  we  see  them  thus  applied 
by  our  Lord  and  his  apostles."  ' 


'  Dr.  Woodhouse  on  the  Apocalypse,  pp.  172,  173.  One  of  the  most  remarkable 
of  these  prophecies,  he  observes,  is  that  splendid  one  of  Isaiah,  ch.  xxxiv. ;  the  impor- 
tance and  universality  of  which  is  to  be  collected  from  the  manner  in  which  it  is 
introduced  :  "  All  nations  and  people,  the  world  and  all  things  in  it,"  are  summoned 
to  the  audience.  It  represents  "  the  ilay  of  the  Lord's  vengeance,"  and  the  year  of 
the  reoimpenses  for  the  controversy  of  Sion  (ver.  8.) ;  it  descends  on  all  nations  and 
their  armies,  (ver.  2.)  The  images  of  wrathful  vengeance  and  utter  dissolution  are 
the  same  which  are  presented  under  the  sixth  seal  in  the  Revelation  of  St.  John, 
(vi.  12 — 17).  The  hosts  of  heaven  are  dissolved  ;  the  heavens  are  rolled  together  as 
a  scroll  of  parchment ;  the  stars  fail,  like  a  leaf  from  a  vine,  or  a  fig  from  its  tree. 
And  yet  Idurnca  is  mentioned  by  the  prophet  as  the  2)articular  object  of  vengeance  : 
such  seems  to  be  the  typical  completion  and  primary  application  of  this  prophecy :   but 


716  Ohservatiom  on  the  Accomplishment     [Part  II.  Ch. 

The  second  psalm  is  primarily  an  inauguration  hymn,  composed  by  David,  the  anointed 
of  Jehovah,  when  crovtrned  with  victory,  and  placed  triumphant  on  the  sacred  hill  of 
Sion.  But,  in  Acts  iv.  25,  the  inspired  apostles  with  one  voice  declare  it  to  be 
descriptive  of  the  exaltation  of  the  Messiah,  and  of -the  opposition  raised  against  the 
Gospel,  both  by  Jews  and  Gentiles. — The  latter  part  of  the  sixteenth  psalm  is 
spoken  of  David's  person,  and  is  unquestionably,  in  its  first  and  immediate  sense,  to  be 
understood  of  him,  and  of  his  hope  of  rising  after  death  to  an  endless  life ;  but  it  is 
equally  clear  from  Acts  ii.  25 — 31,  that  it  was  spoken  of  Christ,  the  son  of  David, 
who  was  typified  by  that  king  and  prophet. — The  twenty-second  psalm  ',  though  pri- 
marily intended  of  David  when  he  was  in  great  distress  and  forsaken  by  God,  is  yet, 
secondarily  and  mystically,  to  be  understood  of  our  blessed  Saviour  during  his  passion 
upon  the  cross;  and  so  it  is  applied  by  himself.  (Matt,  xxvii.  46).  And  it  is  further 
observable,  that  other  passages  of  this  psalm  (v.  8.  16.  18.)  are  noticed  by  the  evan- 
gelist, as  being  fulfilled  at  that  time  (Matt,  xxvii.  35.  43);  now  it  is  certain  that 
they  could  not  be  fulfilled,  unelss  they  had  been  intended  in  this  mysterious  sense  of 
Jesus  Christ.  The  forty-fifth  psalm  is,  in  the  original,  a  song  of  loves,  an  epithalamium 
on  the  nuptials  of  King  Solomon  and  the  King  of  Egypt's  daughter;  but  from  Heb.  i.  8. 
we  are  assured  that  it  is  addressed  to  Christ ;  and  therefore,  in  a  remote  and  spiritual 
sense,  it  celebrates  the  majesty  and  glory  of  his  kingdom,  his  mystical  union  with  his 
church,  and  the  admirable  benefits  that  would  be  conferred  upon  her  in  the  times  of 
the  Gospel. 

It  would  be  no  difficult  task  to  adduce  many  other  psalms  in 
which  the  double  sense  is  most  clearly  to  be  discerned  * :  but  we 
shall  proceed  to  cite  a  few  instances  from  the  writings  of  the  prophets. 

(l.)  Isa.  vii.  14. — In  the 7>rzmarj/ but  lower  sense  of  this  prophecy,  the  sign  given 
Was  to  assure  Ahaz  that  the  land  of  Judsa  would  speedily  be  delivered  from  the  kings 
of  Samaria  and  Damascus,  by  whom  it  was  invaded.  But  the  introduction  of  the 
prophecy,  the  singular  stress  laid  upon  it,  and  the  exact  sense  of  the  terms  in  which  it 
was  expressed,  make  it  in  a  high  degree  probable  that  it  had  another  and  more  impor- 
tant purpose:  and  the  event  has  clearly  proved  that  the  sign  given  had,  secondarily 
and  mystically,  a  respect  to  the  miraculous  birth  of  Christ,  and  to  a  deliverance  much 
more  momentous  than  that  of  Ahaz  from  his  then  present  distressful  situation.  3 

(2.)  Isa.  xi.  6. — What  is  here  said  of  the  wolf  dwelling  with  the  lamb,  &c.  is  un- 
derstood as  having  ix.s  jirst  completion  in  the  reign  of  Hezekiah,  when  profound  peace 
was  enjoyed  after  the  troubles  caused  by  Sennacherib;  but  its  second  and  full  com- 
pletion is  under  the  Gospel,  whose  power  in  changing  the  hearts,  tempers,  and  lives  of 
the  worst  of  men,  is  here  foretold  and  described  by  a  singularly  beautiful  assemblage  of 
images.  Of  this  blessed  power  there  has,  in  every  age  of  Christianity,  been  a  cloud  of 
witnesses ;  although  its  most  glorious  a?ra,  predicted   in   this  passage,  may  not  yet  be 

it  has  evidently  a  more  sublime  and  future  prospect,  and  in  this  sense  the  luhole  world 
is  its  object:  and  using  the  same  symbols  and  figurative  expressions  with  the  prophecy 
of  the  sixth  seal,  with  those  of  the  fourteenth,  fifteenth,  and,  above  all,  sixteenth 
chapters  of  the  Apocalypse,  and  with  others  of  the  Old  and  New  Testaments,  it  must, 
with  them,  be  finally  referred  to  the  great  day  of  the  Lord's  vengeance  for  its  perfect 
completion."     Ibid.  p.  174. 

'  Dr.  Randolph  has  a  beautiful  exposition  of  this  Psalm  at  the  end  of  vol.  i.  of  his 
View  of  Christ's  Ministry,  pp.  503 — 515. 

2  Bishop  Home,  in  the  preface  to  his  admirable  commentary  on  the  Psalms,  has 
noticed  a  considerable  number  of  those  divine  odes,  which  bear  a  double  meaning,  the 
propriety  of  which  he  has  fully  vindicated.  Works,  vol.  ii.  pp.  x. — xx.  See  also  some 
further  examples  in  Dr.  Nares's  Warburtoniaa  Lectures,  intitled  A  Connected  and 
Chronological  View  of  the  Prophecies  relating  to  the  Christian  Church,  pp.  155 — 162. 
176,177.  Almost  the  whole  of  the  Psalms  are  applied  by  Bishop  Horsley  to  the 
Messiah,  in  his  "  Book  of  Psalms  translated  from  the  Hebrew,"  a  vols.  svo.  But 
Bishop  Marsh  has  endeavoured  to  shew  that  there  are  no  double  meaning?,  or,  as  he 
terms  them,  secondary  senses,  in  prophecy.      Lectures  on  Divinity,  part  iv.  lect.  22. 

3  There  is  a  good  philological  illustration  of  this  prediction  in  Dr.  Randolph's  Prse- 
lecliones  Theologicx,  in  vol.  ii.  (pp.  446.  et  seq.)  of  his  View  of  Christ's  Ministry. 


VII.  Sect.  II.]         Of  Prophecy  in  general.  717 

arrived.  The  latter  part  of  the  same  chapter,  in  which  there  are  many  beautiful 
allusions  to  the  exode  from  Egypt,  seems  to  refer  principally  to  the  future  restoration 
of  the  Jews  from  their  several  dispersions,  and  to  that  happy  period  when  they  and  the 
Gentiles  shall  stand  together  under  the  banner  of  Jesus,  and  unite  their  zeal  in  ex- 
tending the  limits  of  his  kingdom.  This  is  a  favourite  theme  with  Isaiah,  who  is 
usually  and  justly  designated  the  Evangelical  Prophet ;  and  who  (ch.  xl.)  predicted 
the  deliverance  of  the  Jews  from  the  Babylonish  captivity,  and  their  restoration  to  the 
land  of  Canaan ; — events  which  were  primarily  and  literally  accomphshed,  but  which 
by  the  evangelist  Matthew  (iii.  3.),  and  by  our  Lord  himself  (Matt.  xi.  10.),  are  said 
to  have  been  fulfilled  by  John  the  Baptist's  preaching  in  the  wilderness  of  Judasa ;  and 
which,  secondarily  and  spiritually,  foretold  the  deliverance  of  mankind  from  the 
infinitely  greater  bondage  of  sin. 

(3.)  Once  more. — Hos.  xi.  i.  Out  of  Egypt  have  I  called  my  son.  This  passage,  in 
its  literal  sense,  was  meant  of  God's  delivering  the  children  of  Israel  out  of  Egypt;  but, 
in  its  secondary  and  mystical  sense,  there  can  be  no  doubt  that  an  allusion  was  intended 
by  the  Holy  Spirit  to  the  call  of  the  infant  Christ  out  of  the  same  country.  (Matt. 
ii.  15.) 

Thus  it  is  evident  that  many  prophecies  must  be  taken  in  a 
double  sense,  in  ordei*  to  understand  their  full  import ;  and  this 
twofold  application  of  them,  by  our  Lord  and  his  apostles,  is 
a  full  authority  for  us  to  consider  and  apply  them  in  a  similar 
way*  In  order  to  ascertain  whether  a  prophecy  is  to  be  taken 
in  a  double  sense,  the  following  rules  have  been  laid  down  by 
the  celebrated  Vitringa. ' 

1.  That  we  may  attain  an  accurate  and  distinct  knowledge  of  the 
subject  of  a  prediction,  we  must  carefully  attend  to  all  the  attributes 
and  characters  which  are  applied  to  that  subject  in  such  prophecy ; 
for,  if  the  subject  be  not  specifically  mentioned  by  name,  it  may  be 
discovered  by  its  characteristics  ;  of  this  description  are  many  of  the 
prophecies  concerning  Christ.  And  if  the  subject  be  named,  we  must 
inquire  whether  it  is  to  be  taken  properly  or  mystically,  or  partly  pro- 
perly and  partly  mystically  ;  for  instance,  when  any  person  or  thing 
is  particularly  named  as  a  type  of  the  Messiah. 

2.  We  must  not,  however,  depart  from  the  literal  sense  of  the 
subject,  when  called  by  its  own  proper  name,  if  all  the  attributes,  or 
the  principal  and  more  remarkable  ones,  agree  with  the  subject  of  the 
prophecy.  This  rule  will  be  found  of  considerable  use  in  interpreting 
the  prophecies  concerning  Israel,  Judah,  Tyre,  Babylon,  Egypt,  and 
other  countries  and  places. 

3.  If  the  attributes  by  no  means  agree  with  the  subject  expressed 
in  a  prophecy  by  its  own  name,  we  must  think  of  another  subject 
answerable  to  it,  which  is  called  by  this  name,  on  account  of  the 
agreement  between  the  type  and  antitype,  Examples  of  this  occur 
in  the  prophecies  concerning  Edom  (Isa.  Ixiii.  1 — 6.),  David  (Ezek. 
xxxiv.  24—31.),  and  Elijah  (Mai.  iv.  5.). 

4.  If,  in  prophecies,  the  subject  be  treated  of  under  its  express 
name,  so  that  it  will  bear  both  the  proper  and  mystical  interpretation, 

'  In  his  Typus  DoctrirKp  Propketiccp,  cap.  ii.  Dr.  Apthorpe  has  translated  twenty 
of  Vitringa's  canons  (which  are  admirably  illustrated  by  numerous  examples  in  his 
valuable  commentary  on  Isaiah)  in  his  Lectures  on  Prophecy,  vol.  i.  p.  go,  and 
following.  Jahn  has  given  several  additional  examples.  Introd.  ad  Fct.  Fcedus, 
pp.  aa'2— 334. 


7-1&  -  Observations  on  the  Accomplishment     [Part  II.  Ch. 

and  the  attributes  of  the  prophetic  discourse  be  such,  that  some  of 
them  agree  more  strictly  with  the  subject  mystically  taken,  while 
others  are  more  correctly  predicated  of  it  in  a  literal  and  grammatical 
sense  : — in  such  cases,  we  must  take  the  subject  of  the  prophecy  to  be, 
not  simple,  but  complex  :  and  that  the  prophet,  being  influenced  and 
illuminated  by  the  Holy  Spirit,  expresses  himself  in  such  a  manner  as 
to  be  understood  of  both ;  and  the  reader  is  to  be  apprised  of  the 
mystical  or  allegorical  sense,  as  enveloped  in  the  literal  sense.  Thus, 
many  of  the  prophecies  concerning  Babylon,  Edom,  Egypt,  and  Tyre, 
contain  such  august  and  magnificent  expressions,  as,  if  taken  properly, 
will  admit  of  a  very  poor  and  barren  exposition  :  and  therefore  it 
must  be  presumed  that  the  Holy  Spirit  designed  something  more,  and 
to  lead  our  minds  to  the  mystical  Babylon,  &c.  In  like  manner,  such 
grand  things  are  sometimes  spoken  concerning  the  return  of  the  Jews 
from  the  Babylonish  captivity,  and  mention  is  made  of  such  distin- 
guished blessings  being  bestowed  upon  them,  as  necessarily  lead  us 
to  look  for  a  further  and  more  complete  fulfilment  in  the  redemption 
by  Jesus  Christ,  and  the  spiritual  blessings  of  grace  bestowed  upon 
the  people  of  God,  under  the  Gospel  dispensation.  Isa.  lii.  1 — 3.  and 
Jer.  iii,  14 — 18.  to  cite  no  other  examples,  present  very  striking 
illustrations  of  this  remark.     Hence  it  follows  that, 

5.  Prophecies  of  a  general  nature  are  applicable  by  accommodation 
to  individuals  ;  most  of  the  things,  which  are  spoken  of  the  church, 
being  equally  applicable  to  her  individual  members. 

6.  Prophecies  of  a  particular  nature,  on  the  other  hand,  admit,  and 
often  require,  an  extended  sense  :  for  instance,  Edom,  Moab,  or  any 
of  the  enemies  of  God's  people,  are  often  put  for  the  whole  ;  what  is 
said  of  ohe  being  generally  applicable  to  the  rest.  And,  in  like  manner, 
what  is  said  either  to  or  concerning  God's  people,  on  any  particular 
occasion,  is  of  general  application  ;  as  all,  who  stand  in  the  same  re- 
lation to  God,  have  an  interest  in  the  same  prophecies. 

II.  PredictionSy  denouncing  judgments  to  comet  do  not  in 
themselves  speak  the  absolute  futurity  of  the  event,  but  only 
declare  'what  is  to  be  expected  by  the  persons  to  'whom  they  are 
made,  and  'what  'will  certainly  come  to  pass,  unless  God  in  his 
mercy  interpose  between  the  threatening  and  the  event. 

"  So  that  comminatibns  do  speak  only  the  debitum  pcena,  and  the 
necessary  obligation  to  punishment :  but  therein  God  doth  not  bind 
up  himself  as  he  doth  in  absolute  promises ;  the  reason  is,  because 
comminations  confer  no  right  to  any,  which  absolute  promises  do, 
and  therefore  God  is  not  bound  to  necessary  performance  of  what  he 
threatens.  Indeed  the  guilt  or  obligation  to  punishment  is  necessary, 
where  the  offence  hath  been  committed,  to  which  the  threatening  was 
annexed :  but  the  execution  of  that  punishment  doth  still  depend 
upon  God's  arbitrarious  will,  and  therefore  he  may  suspend  or  remove 
it  upon  serious  addresses  made  to  himself  in  order  to  it.  For,  since 
God  was  pleased  not  to  take  the  present  forfeiture  of  the  first  grand 
transgression,  but  made  such  a  relaxation  of  that  penal  law,  that  con- 
ditions of  pardon  were  admittable,  notwithstanding  sentence  passed 
upon  the  malefactors,  there  is  strong  ground  of  presumption  in  human 


VII.  Sect.  II.]         of  Prophecy  in  general,  71 9 

nature,  that  God's  forbearance  of  mankind,  notwithstanding  sin,  doth 
suppose  his  readiness  to  pardon  offenders  upon  their  repentance,  and 
therefore  that  all  particular  threatenings  of  judgments  to  come  do 
suppose  incorrigibleness  in  those  against  whom  they  are  pronounced : 
upon  which  the  foundation  of  hope  is  built,  that,  if  timely  repentance 
do  intervene,  God  will  remove  those  judgments  which  are  threatened 
against  them  ^ :"  of  these  conditional  comminatory  predictions  we 
have  examples  in  Jonah's  preaching  to  the  Ninevites  (Jonah  iii. 
4 — 10.),  and  in  Isaiah's  denunciation  of  death  to  Hezekiah.  (Isa. 
xxxviii.  1).     See  also  a  similar  instance  in  Jer.  xxxviii.  14 — 23. 

III.  Predictions  then  express  divitie  purposes,  when  many 
prophets  in  several  ages  concur  in  the  same  predictions. — 

"  Because  it  is  hardly  seen  but  all  those  tacit  conditions,  which  are 
supposed  in  general  promises  or  comminations,  may  be  altered  in  dif- 
ferent ages :  but,  when  the  conditions  alter,  and  the  predictions 
continue  the  same,  it  is  a  stronger  evidence  that  it  is  some  immutable 
counsel  of  God,  which  is  expressed  in  those  predictions.  And  in  this 
case  one  prediction  confirms  the  foregoing,  as  the  Jews  say  of  pro- 
phets, ^^ one  prophet  that  hath  the' testimony  of  another  prophet  is 
supposed  to  be  true  .•"  but  it  must  be  with  this  supposition,  that  the 
other  prophet  was  before  approved  to  be  a  true  prophet.  Now,  both 
these  meet  in  the  prophecies  concerning  our  Saviour :  for  to  him  bear 
all  the  prophets  witness,  and  in  their  several  ages  they  had  several 
things  revealed  to  them  concerning  him  ;  and  the  uniformity  and 
perfect  harmony  of  all  these  several  prophecies  by  persons  at  so 
great  distance  from  each  other,  and  being  of  several  interests  and  em- 
ployments, and  in  several  places,  yet  all  giving  light  to  each  other 
and  exactly  meeting  at  last  in  the  accomplishment,  do  give  us  yet  a 
further  and  clearer  evidence,  that  all  those  several  beams  came  from 
the  same  sun,  when  all  those  scattered  rays  were  at  last  gathered  into 
one  body  again  at  the  appearance  of  the  Sun  of  Righteousness  in  the 
world."  8 


SECTION  III. 


OBSERVATIONS    ON   THE    ACCOMPLISHMENT    OF    PROPHECIES 
CONCERNING   THE    MESSIAH    IN    PARTICULAR.  ^ 

I.  fJESUS  CHRIST  being  the  great  subject  and  end  of  Scrip- 
ture revelation,  nsoe  ought  every  tiohere  to  search  for  prophecies 
co7icerning  him. 


Stillingfieet's  Origines  Sacra,  book  ii.  chap,  vi,  §  lo.  pp.  120,  121.  8th  edit.  Jahn 
Enchiridion  Herrneneutica,  pp.  148,  149.  ' 

2  Stilliiigfleet,  p.  1 20. 

3  Bishop  Marsh  (Divinity  Lectures,  part  iv.  lect.  xx.  and  xxi.)  has  several  admir- 
able  observations  on  the  connection  subsisting  between  the  truth  of  Christianity  and  the 
prophecies  relating  to  the  Messiah  :  nearly  the  whole  of  Lecture  xxi,  is  occupied  with 
examples  of  predictions  literally  and  strictly  foretelling  the  coming  of  Christ. 


720  Observations  on  Accomplishment  of  Prophecies  [Part  II.  Ch. 

We  are  assured  by  Christ  himself  that  the  Scriptures  testify  of  him 
(John  V.  39. ),  and  that  in  Moses,  the  Psalms,  and  Prophets,  there  are 
things  concerning  him  (Luke  xxiv.  25 — 27.  44.)  :  further,  we  have 
the  declaration  of  an  inspired  apostle,  that  to  him  give  all  the  prophets 
witness  (Acts  x.  43.),  and  of  an  angel  of  God,  that  "  the  testimony  of 
Jesus  is  the  spirit  of  prophecy."  (Rev.  xix.  10.)  It  may  therefore  be 
remarked  generally,  that  whatsoever  is  emphatically  and  characteris- 
tically spoken  of  some  certain  person,  not  called  by  his  own  name,  in 
the  psalms  or  prophetical  books,  so  that  each  predicate  can  be  fully 
demonstrated  in  no  single  subject  of  that  or  any  other  time,  must  be 
taken  as  said  and  predicted  of  the  Messiah.  The  twenty-second 
psalm,  and  the  fifty-third  chapter  of  Isaiah's  prophecy,  may  be  ad- 
duced in  illustration  of  this  rule,  which  will  not  mislead  any  student  or 
reader  of  the  sacred  volume.  The  four  remarks  in  pp.  717,  718,  may 
be  advantageously  employed  in  the  application  of  this  rule. 

II.  The  interpretation  of  the  ivord  of  prophecy ^  made  by 
Jesus  Christ  himself,  and  by  his  inspired  apostles,  is  a  rule  and 
key  by  "which  to  interpret  correctly  the  prophecies  cited  or  alluded 
to  by  them. 

The  propriety  of  this  canon  must  be  obvious :  for  as  every  one  is  the 
best  interpreter  of  his  own  words,  so  the  Holy  Spirit,  (under  whose 
influence  the  antient  prophets  wrote  and  spoke,)  in  more  recent  pro- 
phecies, refers  to  former  predictions,  and  often  uses  the  same  words, 
phrases,  and  images,  thus  leading  us  to  understand  the  true  sense  of 
those  oracles  '.  For  instance,  the  prophecy  (in  Isa.  viii.  14.)  that  the 
Messiah  would  prove  a  stone  of  stumbling  and  a  rock  of  offence,  is 
more  plainly  repeated  by  Simeon  (Luke  ii.  34.),  and  is  shown  to  have 
been  iulfilled  by  St.  Paul  (Rom.  ix.  32,  33.),  and  by  St.  Peter  (1  Pet. 
ii.  8.) ;  and  the  sixteenth  psalm  is  expressly  applied  to  Jesus  Christ 
by  the  latter  of  these  apostles.  (Acts  ii.  25 — 31.)  * 

II.  Since  it  is  certain  that  there  are,  in  the  prophetic  parts 
of  the  Scriptures,  distinct  delineations  of  the  isohole  counsel  of 
God  concerning  Messiah's  kingdom,  those  interpreters  act 
rightly,  "who,  in  prophecies  that  evidently  treat  of  the  Jcingdom 
of  Christ  and  its  affairs,  industriously  attend  to  the  events  con- 
cerning the  Christian  church,  isohich  are  known  from  history, 
and  apply  them  accordingly ;  provided  this  be  done  without 
doing  violence  to  the  Scripture,  si?ice  "  Jehovah  doeth  nothing, 
but  he  revealeth  his  secrets  unto  his  servants  the  prophets'' 
(Amos  iii.  ?•) 

The  prophecies  of  Daniel  and  John  are  concurrent  in  very  many 
circumstances  concerning  the  church  of  Christ ;  and  it  is  only  by  the 


1  Bishop  Lowth  has  some  fine  remarks  on  this  topic  towards  the  close  of  his  eleventh 
Lecture. 

2  The  petty  cavils  and  evasions  of  Ruperti  and  other  modern  commentators,  who 
deny  (without  being  able  to  disprove)  the  above  canon,  is  well  exposed  by  Dr.  J.  P. 
Smith,  on  the  Person  of  Christ,  vol.  i.  pp.  222,  223. 


VII.  Sect.  III.]    Concerning  the  Messiah  in  particular.        ?2l 

application  of  this  rule  that  learned  and  pious  men  have  been  able  to 
trace  the  accomplishment  of  many  parts  of  their  predictions. 

Ill-  Where  the  prophets  describe  a  golden  age  of  felicity, 
they  deal  ly  foretel  Gospel  times. 

At  the  time  the  prophets  respectively  flourished,  the  Israelites  and 
Jews  were,  in  general,  notoriously  wicked^  although,  even  in  the 
worst  of  times,  there  was  a  considerable  number  who  feared  Jehovah. 
Hence,  while  the  prophets  denounce  national  judgments  upon  the 
wicked,  (in  which  temporal  afflictions  the  righteous  would  necessarily 
be  involved,)  they  at  the  same  time  hold  out  to  the  latter,  to 
strengthen  their  trust  in  God,  predictions  of  future  and  better  times  ; 
andi  with  promises  of  some  great  and  temporal  deliverance,  they  in- 
variably connect  a  display  of  the  yet  greater  though  future  deliverance 
of  the  Messiah ;  the  peace  and  happiness,  that  are  to  prevail  in  con- 
sequence of  that  deliverance,  are  pourtrayed  in  such  a  beautiful  assem- 
blage of  images,  and  delineate  so  high  a  state  of  felicity,  that,  as  there 
is  no  period  in  the  history  of  the  world,  prior  to  the  Christian  dispen* 
sation,  to  which  they  can  in  any  way  be  applied,  these  predictions  of 
future  happiness  and  peace  must  necessarily  be  understood  exclusively 
to  refer  to  Gospel  times.  Many  passages  might  be  adduced  from  the 
prophetic  writings  in  confirmation  of  this  rule.  It  will  however 
suffice  to  adduce  two  instances  from  Isaiah,  ch.  ix.  2 — 7.  and  xi.  1 — 9. 
In  the  former  of  these  passages,  the  peaceful  kingdom  of  the  Messiah 
is  set  forth,  its  extent  and  duration  ;  and  in  the  latter,  the  singular 
peace  and  happiness  which  should  then  prevail,  are  delineated  in 
imagery  of  unequalled  beauty  and  energy.  ' 

IV.  Things,  foretold  as  universally  or  indefinitely  to  come  to 
pass  wider  the  Gospel,  are  to  be  understood, — as  they  respect 
the  duty, — of  all  persons  ;  but, — as  they  respect  the  event, — only 
of  God's  people. 

Thus,  when  the  peace,  that  is  foretold  to  prevail  in  Gospel  times,  is 
stated  to  be  so  great  that  men  should  then  beat  their  swords  into  plough- 
shares, and  their  spears  into  pruning  hooks ;  that  nation  should  not 
lift  up  sword  against  nation,  neither  learn  war  any  more  (Isa.  ii.  4.)  ; 
and  that  the  rvolf  should  lie  down  tvith  the  lamb,  and  the  leopard  with  the 
kid,  (Isa.  xi.  6.  and  Ixv.  25.,  with  other  passages  that  might  be  ad- 
duced) ; — all  these  highly  figurative  expressions  are  to  be  understood 
of  the  nature,  design,  and  tendency  of  the  Gospel,  and  what  is  the 
duty  of  all  its  professors,  and  what  would  actually  take  place  in  the 
Christian  world,  if  all  who  profess  the  Christian  doctrine  did  sincerely 
and  cordially  obey  its  dictates.  And,  so  far  as  the  Gospel  does  pre- 
vail upon  any,  it  reclaims  their  wild  and  unruly  natures  ;  from  being 
furious  as  wolves,  they  become  meek  as  lambs,  and,  from  raging  like 
lions,  they  become  gentle  and  tender  as  kids ;  so  far  are  they  from 
hurting  or  injuring  otlaers,  that  they  dare  not  entertain  any  the  slightest 

>  Rarabach,  Inst.  Herm.  pp.  ]  75— 177-  J-  B,  Carpzov,  Prima  Lines  Herme- 
neiiticas,  pp.  '2  5,  26.  ,  .  ■ 

VOL.  II.  S  A 


722  Observations  on  Accomplishment  of  Prophecies  [Part  II.  Ch. 

thoughts  of  malevolence  or  revenge,   towards   their   most  inveterate 
enemies. 

V.  As  the  antient  prophecies  concerning  the  Messiah  are  of 
two  kindSi  some  of  them  relating  to  his  Jirst  coming  to  suffer, 
nsohile  the  rest  of  them  concern  his  second  coming  to  advance  his 
kingdom,  and  restore  the  Je*ws ; — in  all  these  prophecies,  we  must 
carefully  distinguish  between  his  first  coming  in  humiliation  to 
accomplish  his  mediatorial  work  on  the  cross,  and  his  second 
coming  in  glory  to  judgment. 

This  distinction  is  sufficiently  obvious  in  those  passages  which  treat 
of  either  coming,  separately,  as  in  Isa.  vii.  14.  ix.  6.  liii.  &c.  which 
treat  of  his  first  coming  in  the  flesh  ;  and  in  Isa.  ii.  10 — 21.,  which 
refers  to  his  second  coming  to  judgment.  To  the  former  must  be 
referred  all  those  passages  which  relate  to  his  humiliation.  But  it  is 
more  difficult  to  distinguish  each  advent  in  those  passages,  in  which 
the  prophet  makes  animmediate  transition  from  the  one  to  the  other. 
For  instance,  in  Isa.  xl.  1 — 9.,  the  prediction  relates  to  the  first  ad- 
vent of  Christ,  but  in  v.  10.  his  second  coming  to  judgment  is  noticed, 
express  mention  being  made  of  the  solemn  work  of  retribution,  which 
is  peculiar  to  judgment  Again,  in  Jer.  xxiii.  5 — 7.  the  promise  of 
sending  the  Son  of  God  into  the  world  is,  in  v.  8.,  joined  with  a  pro- 
phecy concerning  the  conversion  of  the  Jews,  which  is  yet  future. 
A  similar  instance  of  uniting  the  two  advents  of  Christ  occurs  in  Mai. 
iii,  1 — 5.  By  distinguishing,  however,  between  them,  we  shall  be 
better  able  to  combat  the  objections  of  the  Jews,  who  apply  to  the 
Messiah  all  those  predictions  which  refer  to  a  state  of  exaltation, 
while  they  overlook  all  those  plain,  though  less  numerous  prophecies, 
in  which  is  described  Messiah's  first  coming  in  a  state  of  humiliation. 

Before  we  dismiss  the  important  subject  of  prophecy,  there 
are  two  cautions,  which  must  uniformly  be  kept  in  view  in 
studying  the  prophetic  writings. 

The  first  is,  that  we  do  not  apply  passing  events  as  actually 
fulfilling  particular  prophecies.  It  has  justly  been  remarked, 
that  "  a  commentator  upon  the  predictions  of  Daniel  and 
John  can  never  be  too  much  upon  his  guard  against  the 
fascinating  idea,  that  he  may  expect  to  find  every  passing 
event  of  his  own  day  there  predicted.  Before  he  ventures  to 
introduce  any  exposition  founded  upon  present  circumstances, 
he  ought  to  make  it  clearly  appear  that  it  both  accords  with 
the  chronological  order  so  carefully  preserved  in  those  pro- 
phecies, that  it  strictly  harmonises  with  the  language  of  symbols, 
and  that  it  demonstrates  every  part  of  the  prediction  to  tally 
exactly  with  its  supposed  accomplishment."  '. 

The  other  caution  is,  that  we  do  7iot  curiously  pry  beyond 
what  is  expressly  writteii,    or  describe  as  fulfilled  prophecies 

I  Faber's  Dissertation  on  the  Prophecies,  vol.  ii.  p.  '277. 


VII.  Sect.  III.]     Concerning  the  Messiah  in  particular.       723 

•which  are  yet  future.  Such  sea'et  thitigs  as  unaccomplished 
prophecies  belong  unto  the  Lord  our  God  ;  and  it  is  a  vain 
waste  of  time  to  weary  ourselves  with  conjectures  respecting 
the  precise  mode  of  their  accomplishment.  Upon  these  points, 
when  we  go  beyond  what  is  written,  we  exceed  our  com- 
mission :  and  it  has  almost  invariably  been  found,  that  a  com- 
mentator, who  attempted  to  shew  how  a  prophecy  was  about 
to  be  fulfilled,  was  by  the  event  convicted  of  error.  We  may 
safely  and  positively  declare  what  will  come  to  pass,  and  we 
may  even  say  how  it  will  come  to  pass,  so  long  as  we  resolutely 
confine  ourselves  to  the  explicit  declarafio7is  of  Scripture  ,•  but 
to  point  out  the  man?ier  in  which  an  event  Avill  be  accomplished, 
any  further  than  the  word  of  God  hath  revealed  the  manner  of 
it,  is  to  pry  too  curiously  into  what  he  hath  purposely  con- 
cealed, and  to  aim  at  becoming  prophets,  instead  of  contenting 
ourselves  with  being  humble  and  fallible  expositors  of  pro- 
phecy. What  the  Bible  hath  declared,  that  we  may  without 
hesitation  declare :  beyOnd  this,  all  is  mere  vague  conjecture. ' 

On  the  subject  of  apparent  contradictions  between  pro- 
phecies and  their  accomplishment,  see  Vol.  I.  pp.  604 — 607, 
supra. ' 

1  Faber's  Dissertation  on  the  Propecies,  vol.  i.  p.  77. 

2  In  addition  to  the  writers  cited  in  the  course  of  this  chapter,  it  may  be  stated  that 
the  fulfilment  of  prophecy  is  fully  considered  by  Bishop  Newton,  in  his  "Dissertations" 
2  vols.  8V0.  See  also  Sir  Isaac  Newton's  Observations  on  Daniel  and  the  Apocalypse, 
4to.  A.  H.  Franckii  Introductio  ad  Lectionem  Prophetarum  (Hals  Magdeburgicx 
1724.  8V0.)  pp.  1 — 88.  In  pp.  91 — 247.  he  has  applied  his  general  principles  to  the 
interpretation  of  the  Prophet  Jonah ;  Glassii  Philologia  Sacra,  lib.  i.  tract,  iv.  col. 
311 — 324.  (4to  edit.  Lipsias,  1725);  Rambachii  Observationes  Selects  de  Parallelismo 
Sacro,  pp.219 — 235,  and  his  Instit.  Hermeneuticas  Sacra,  pp.  741 — 745,  779 — 791. 
J.  E.  PfeifFeri,  Inst.  Kerm.  Sacr.  pp.  79 — 812.  Langii  Hermeneutica  Sacra,  pp.  13a 
— 1 50.  Turretin  de  Sacra  Scripturas  Interpretatione,  cap,  4.  pp.  244 — 255. :  in  pp.  256 
— 295,  he  has  given  an  admirable  illustration  of  the  principles  laid  down  by  him  in 
the  preceding  chapter,  by  expounding  chapters  i.  and  ii.  of  the  prophecy  of  Joel; 
Principes  Generaux  pour  1' Intelligence  des  Propheties  (Paris,  1763,  8vo.) ;  Bishop 
Warburton's  Divine  Legation  of  Moses,  book  vi.  (Works,  vol.  vi.  pp.  47..  et;  seq.)  ;  Dr. 
Hey's  Norrisian  Lectures,  vol.i.  pp.  235 — 240; — Dr.  Smith's  View  of  the  Prophets, 
12mo. ;  Bishop  Kurd's  Introduction  to  the  Study  of  the  Prophets;  (Works,  vol  v.) 
Dr.  Macknight's  Translation  and  Commentary  on  the  Epistles,  vol.  iv.  (4to.  edit.)  or 
vi.  (8vo.  edit.)  essay  viii.  sect,  v.;  Mr.  Frere's  Combined  View  of  the  Prophecies  of 
Daniel,  Esdras,  and  St.  John,  8vo.;  and  the  Rev.  Wm.  Jones's  Lectures  on  the  Figu- 
rative Language  of  Scripture,  (Works,  vol.  iii.)  These  writers  have  all  been  consulted 
on  the  present  occasion  ;  and  to  the  list  of  them  may  be  added  Bishop  Sherlock's  Dis- 
courses on  Prophecy ;  Mr.  Kett's  History  the  Interpreter  of  Prophecy ;  Bishops 
Hallifax  and  Bagot,  Drs.  Apthorpe  and  Pearson,  and  Mr.  Nares,  in  their  respective 
Warburtonian  Lectures  on  Prophecy,  and  Smith's  Select  Discourses,  disc.  vi. 
pp.  167—280   4to  edit. 


3  A  2 


(     724     )  [Part  II 


CHAPTER  VIII. 

ON  THE   INTERPRETATION    OF  TYPES. 

I,  Nature  of  a  Type.  —  II.  Different  species  of  Types. —  1.  Legal 
Types. — 2.  Prophetical  Types. — 3.  Historical  Types. — III.  Rules  for 
the  Interpretation  of  Types. — IV.  Remarks  on  the  Interpretation  of 
Symbols. 

A  TYPE,  in  its  primary  and  literal  meaning,  simply  denotes 
a  rough  draught,  or  less  accurate  model,  from  which  a  more 
perfect  image  is  made :  but,  in  the  sacred  or  theological  sense 
of  the  term,  a  type  may  be  defined  to  be  a  symbol  of  some 
thing  future  and  distant,  or  an  example  prepared  and  evidently 
designed  by  God  to  prefigure  that  future  thing.  What  is  thus 
prefigured  is  called  the  antitype. ' 

The  fii'st  characteristic  of  a  type  is  its  adumbration  of  the 
thing  typified.  One  thing  may  adumbrate  another, — either  in 
something  which  it  has  in  common  with  the  other :  as  the  Jew- 
ish  victims  by  their  death  represented  Christ,  who  in  the  full- 
ness of  time  was  to  die  for  mankind  : — or  in  a  symbol  of  some 
property  possessed  by  the  other ;  as  the  images  of  the  cherubim, 
placed  in  the  inner  sanctuary  of  the  temple,  beautifully  repre- 
sented the  celerity  of  the  angels  of  heaven,  not  indeed  by  any 
celerity  of  their  own,  but  by  wings  of  curious  contrivance, 
which  exhibited  an  appropriate  symbol  of  swiftness : — or  in  any 
other  way,  in  which  the  thing  representing  can  be  compared 
with  the  thing  represented ;  as  Melchizedek  the  priest  of  the 
Most  High  God  represented  Jesus  Christ  our  priest.  For 
though  Melchizedek  was  not  an  eternal  priest,  yet  the  sacred 
writers  have  attributed  to  him  a  slender  and  shadowy  appear- 
ance of  eternity,  by  not  mentioning  the  genealogy  or  the  parents, 
the  birth  or  death  of  so  illustrious  a  man,  as  they  commonly 
do  in  the  case  of  other  eminent  persons,  but  under  the  divine 
direction  concealing  all  these  particulars. 

The  next  requisite  to  constitute  a  type,  is  that  it  be  pre^ 
pared  and  desigJied  by  God  to  represent  its  a?ititype^.     This 

'  Outram  de  Sacrificiis,  lib.  i.  c.  18.  or  p.  215  of  Mr.  Allen's  accurate  translation. 
This  work  is  of  singular  value  to  the  divinity  student;  as  affording,  in  a  comparatively 
small  compass,  one  of  the  most  masterly  vindications  of  the  vicarious  atonement  of 
Christ  that  ever  was  published. 

*  "It  is  essential,"  observes  Bp.  Van  Mildert,  "to  a  type,  in  the  scriptural 
acceptatioH    of  the   term,   that   there  should  be  a  competent  evidence  of  the  divine 


Ch.  VIII.J         On  the  Interpretation  of'  Types,.  723 

forms  the  distinction  between  a  type  and  a  simile :  for  many 
things  are  compared  to  others,  which  they  were  not  made  to 
resemble,  for  the  purpose  of  representing  them.  For,  though 
it  is  said  that  "  all  flesh  is  grass,  and  all  the  glory  of  man  as 
the  flower  of  grass  "  (1  Pet.  i.  24-),  no  one  can  consider  the  ten- 
derness of  grass  as  a  type  of  human  weakness,  or  the  flower  of 
grass  as  a  type  of  human  glory.  The  same  remark  must  be 
applied  also  to  a  metaphor,  or  that  species  of  simile  in  which 
one  thing  is  called  by  the  name  of  another ;  for,  though  Herod 
from  his  cunning  is  called  njbx  (Luke  xiii.  32.),  and  Judah 
for  his  courage  a  lion's  xohelp  (Gen.  xlix.  9.),  yet  no  one  sup- 
poses foxes  to  be  types  of  Herod,  or  young  lions  types  of 
Judah, 

Our  definition  of  a  type  includes  also,  that  the  object  repre- 
sented by  it  is  something  future.  Those  institutions  of  Moses, 
which  partook  of  the  nature  of  types,  are  called  "  a  shadow  of 
things  to  come,"  (Col.  ii.  17.);  and  those  things  which  happened 
unto  the  fathers  for  types  are  said  to  have  been  written  for  our 
admonition,  "  upon  whom  the  ends  of  the  world  are  come." 
(1  Cor.  X.  1.  11).  In  the  same  sense  the  Mosaic  law,  which 
abounded  with  numerous  types,  is  declared  to  have  had  "  a 
shadow  of  good  things  to  come."  (Heb.  x.  1.)  And  those 
things  which  by  the  command  of  God  were  formerly  trans- 
acted in  the  tabernacle,  are  described  as  prefiguring  what  was 
afterwards  to  be  done  in  the  heavenly  sanctuary.  (Heb.  ix. 
11,  12.  23,  24-).  Hence  it  appears,  that  a  type  and  a  symbol 
differ  from  each  other  as  a  genus  and  species.  The  term  symbol 
is  equally  applicable  to  that  which  represents  a  thing,  past,  pre- 
sent, or  future :  whereas  the  object  represented  by  a  type  is  in- 
variably future.  So  that  all  the  rites,  which  signified  to  the 
Jews  any  virtue  that  they  were  to  practise,  ought  to  be  called 
symbols  rather  than  types ;  and  those  rites,  if  thei'e  were  any, 
which  were  divinely  appointed  to  represent  things  both  present 
and  future,  may  be  regarded  as  both  symbols  and  types ; — 
symbols,  as  denoting  things  present;  and  types,  as  indicating 
things  future. 

We  may  further  remark,  that  a  type  differs  from  a  parable, 
in  beinj;  grounded  on  a  matter  of  fact,  not  in  a  fictitious  narra- 
tive,  but  is  much  of  the  same  nature  m  actions,  or  things  and 
persons,  as  an  allegory  is  in  words  ;  though  allegories  are  fre- 
quently so  plain,  that  it  is  scarcely  possible  for  any  man  to 
mistake  them :  and  thus  it  is,  in  many  cases,  with  respect  to 

intention  in  the  correspondence  between  it  and  the  antitype, — a  matter  not  left  to  the 
imagination  of  the  expositor  to  discover,  i)ut  resting  on  some  solid  proof  from  Scripture 
itself,  that  this  was  really  the  cabc."     Danipton  Lectures,  p.  '2-iO- 

3  A  3 


726  On  the  Interpretation  of  Types.  [Part  II. 

types.  Where,  indeed,  there  is  only  one  type  or  resemblance, 
it  is  in  some  instances  not  so  easily  discernible;  but  where 
several  circumstances  concur,  it  is  scarcely  possible  not  to 
perceive  the  agreement  subsisting  between  the  type  and  the 
antitype.  Thus,  the  ark  was  a  type  of  baptism ;  the  land  of 
Canaan,  of  heaven ;  the  brazen  serpent,  and  the  prophet  Jonah, 
of  our  Saviour's  crucifixion  and  resurrection. 

II.  In  the  examination  of  the  sacred  writings,  three  species 
of  types  present  themselves  to  our  consideration;  viz.  legal 
typeS)  or  those  contained  in  the  Mosaic  law ;  prophetical  types, 
and  historical  types. 

1.  Legal  types. — It  evidently  appears,  from  comparing  the 
history  and  economy  of  Moses  with  the  whole  of  the  New  Tes- 
tament, that  the  ritual  law  was  typical  of  the  Messiah  and  of 
Gospel  blessings  :  and  this  point  has  been  so  clearly  established 
by  the  great  apostle  of  the  Gentiles  in  his  Epistle  to  the  He- 
brews, that  it  will  suffice  to  adduce  a  very  few  examples,  to 
show  the  nature  of  legal  types.  Thus,  the  entire  constitution, 
and  offerings  of  the  Levitical  priesthood,  typically  prefigured 
Christ  the  great  high  priest  (Heb.  v.  vii.  viii.) :  and  especially 
the  ceremonies  observed  on  the  great  day  of  atonement.  (Lev. 
xvi.  with  Heb.  ix.  throughout,  and  x.  1 — 22.)  So,  the  pas- 
sover  and  the  paschal  lamb  typified  the  sacrifice  of  Jesus 
Christ  (Exod.  xii.  3.  et  seq.  with  John  xix.  S6.  and  1  Cor. 
V.  7.)  :  so,  the  feast  of  Pentecost,  which  commemorated  the 
giving  of  the  law  on  Mount  Sinai,  (Exod.  xix.  xx.)  pre- 
figured the  effusion  of  the  Holy  Spirit  on  the  apostles,  who 
were  thus  enabled  to  promulgate  the  Gospel  throughout  the 
then  known  world.  (Acts  ii.  1 — 11.)  And  it  has  been  con- 
jectured '  that  the  feast  of  tabernacles  typifies  the  final  resto- 
ration of  the  Jews.  In  like  manner,  the  privileges  of  the 
Jews  were  types  of  those  enjoyed  by  all  true  Christians ;  "  for 
their  relation  to  God  as  his  people,  signified  by  the  name 
Israelite  (Rom.  ix.  4),  prefigured  the  more  honourable  relation, 
in  which  believers,  the  true  Israel,  stand  to  God. — Their  adop- 
tion as  the  sons  of  God,  and  the  privileges  they  were  entitled  to 
by  that  adoption,  were  types  of  believers  being  made  partakers 
of  the  divine  nature  by  the  renewing  of  the  Holy  Ghost,  and 
of  their  title  to  the  inheritance  of  heaven. — The  residence  of 
the  gloi'y,  first  in  the  tabernacle  and  then  in  the  temple,  was 
a  figure  of  the  residence  of  God  by  His  spirit  in  the  Christian 
church.    His  tenjple  on  earth,  and  of   His  eternal  residence 


'  By  the  Rev.  Dr.  Ellington,  Provost  of  Trinity  College,  Dublin.  See  the  grounds 
of  this  conjecture  r.bly  supported  in  Dr.  Graves's  Lectures  on  the  Pentateuch,  vol.  ii. 
pp.  39:}— i^93,  notes. 


Ch.  VIII.]         On  the  Interpretation  of  Types.  ITl 

in  that  church  brought  to  perfection  in  heaven. — The  cove- 
nant  'with  Abraham  was  the  new  or  Gospel  covenant,  the  bless- 
ings of  which  were  typified  by  the  temporal  blessings  promised 
to  him  and  to  his  natiiral  seed :  and  the  covenant  at  Sinai, 
whereby  the  Israelites,  as  the  worshippers  of  the  true  God,  were 
separated  from  the  idolatrous  nations,  was  an  emblem  of  the 
final  separation  of  the  righteous  from  the  wicked. — In  the 
giving  of  the  la'w,  and  the  formation  of  the  Israelites  into  a  na- 
tion or  community,  was  represented  the  formation  of  the  city  of 
the  living  God,  and  of  the  general  assembly  of  the  church  of 
the  first-born. — Lastly,  the  heavenly  country,  the  habitation  of 
the  righteous,  was  typified  by  Canaan,  a  country  given  to 
the  Israelites  by  God's  promise.  ' 

2.  Prophetical  types  are  those  by  which  the  divinely  inspired 
prophets  prefigured  or  signified  tilings  either  present  or  future, 
by  means  of  external  symbols.  Of  this  description  is  the  pro- 
phet Isaiah's  going  naked  (that  is,  without  his  prophetic  gar- 
ment) and  barefoot  (Isa.  xx.  2.),  to  prefigure  the  fatal  destruc- 
tion of  the  Egyptians  and  Ethiopians. — The  hiding  of  a  girdle 
in  a  rock  on  the  banks  of  the  Euphrates,  which,  on  being  subse- 
quently taken  thence,  proved  to  be  rotten,  to  denote  the  destruc- 
tion which  would  speedily  befal  the  abandoned  and  ungrateful 
Jewish  people,  (Jer.  xiii.  1 — 7.  compared  with  the  following 
verses): — the  abstaining  from  marriage  (Jer.  xvi.  2.),  mourning 
(ver.  5.),  and  feasting  (ver.  8),  to  indicate  the  woeful  calamities 
denounced  by  Jehovah  against  his  people  for  their  sins.  Similar 
calamities  are  prefigured  by  breaking  a  potter's  vessel.  (,Ter.  xviii. 
2 — 10).  By  making  bonds  and  yokes  (Jer.  xxvii.  1 — 8.)  are 
prefigured  the  subjugation  of  the  kings  of  Edom,  Moab,  the 
Ammonites,  Tyre,  and  Sidon  by  Nebuchadnezzar:  and  in 
like  manner,  Agabus's  binding  his  own  hands  with  Paul's 
girdle  intimated  the  apostle's  captivity  at  Jerusalem.  (Acts  xxi, 
10,  11.)^ 

To  this  class  of  types  may  be  referred  prophetical  and  typical 
visions  of  future  events  :  some  of  these  have  their  interpretation 
annexed  :  as  Jeremiah's  vision  of  the  almond  tree  and  a  seething 
pot  (Jer.  i.  11 — 16),  Ezekiel's  vision  of  the  resurrection  of  dry 
bones  (Ezek.  xxxvii,),  with  many  similar  instances  recorded  in 
the  sacred  writings.  Other  typical  visions,  however,  will  in  all 
probability  be  explained  only  by  their  actual  accomplishment ; 
as  Ezekiel's  vision  of  the  temple  and  holy  city   (ch.  xl.  to  the 


'  Dr.  Macknighton  Rom.  ix.  4.  note  1. 

2  Other  examples  of,  and  observations  on,  prophetical  types,  maybe  seen  in  Dr. 
Nares's  Waibiirtnnian  Lectures  on  the  Prophecies  concerning  the  Messiah,  pp.70 — 

3  A  4. 


728  On  the  Interpretation  of  T;ypes.  [Part  II. 

end),  and  especially  the  Revelation  of  Saint  John  :  which  will 
then  be  most  clear  and  intelligible  when  the  whole  is  fulfilled; 
as  we  can  now  plainly  read  the  calling  of  the  Gentiles  in  many 
parts  of  the  Old  Testament,  which  seemed  so  strange  a  thing, 
befoi'e  it  was  accomplished,  even  to  those  who  were  well  ac- 
quauited  with  the  writings  of  the  pi'ophets.  See  an  instance  of 
this  in  Acts  xi.  1 — 18. 

3.  Historical  types  are  the  characters,  actions,  and  fortunes 
of  some  eminent  persons  recorded  in  the  Old  Testament,  so 
ordered  by  Divine  Providence  as  to  be  exact  prefigurations  of 
the  characters,  actions,  and  fortunes  of  future  persons  who 
should  arise  under  the  Gospel  dispensation.  In  some  in- 
stances, the  persons  whose  characters  and  actions  prefigured 
future  events,  were  declared  by  Jehovah  himself  to  be  typical, 
long  before  the  events  which  they  prefigured  came  to  pass : 
these  have  been  termed  innate,  or  natural  historical  types.  But, 
in  other  instances,  many  persons  really  typical  were  not  known 
to  be  such,  until  after  the  things  which  they  typified  had 
actually  happened  :  these  have  been  called  inferred  types,  be- 
cause in  general  they  are  consequentially  ascertained  to  be  such 
by  expositors  and  interpreters  of  the  Scriptures,  by  fair  proba- 
bilities agreeable  to  the  analogy  of  faith.  The  most  remark- 
able typical  persons  and  things  mentioned  in  the  Old  Testament 
are  Adam,  Abel,  Noah,  Melchizedec,  Isaac,  the  ram  sacrificed 
by  Abraham,  Joseph,  the  pillar  of  fire,  the  manna,  the  rock  in 
the  desert  whence  water  flowed,  the  scape-goat,  the  brazen 
serpent,  Moses,  Aaron,  Joshua,  Sampson,  Samuel,  David, 
Solomon,  Jonah,  and  Zerubabel.  It  would  swell  this  chapter 
almost  into  a  commentary  upon  very  numerous  passages  of 
Scripture,  were  we  to  attempt  to  shew  how  clearly  these  cha- 
racters, &c.  correspond  with  their  great  antitype  the  Lord 
Jesus  Christ :  the  principal  only  have  been  enumerated,  and 
we  refer  the  reader  to  the  writers  mentioned  below,  by  whom 
they  have  been  best  explained.  ' 

III.  From  the  preceding  remarks  and  statements  it  will  be 
obvious,  that  great  caution  is  necessary  in  the  interpretation  of 
types ;  for  unless  we  have  the  authority  of  the  sacred  writers 
themselves  for  it,  we  cannot  conclude  with  certainty  that  this 

I  The  subject  of  historical  types  is  fully  elucidated  by  Huet  in  his  Demonstratio 
Mvangelica,  cap  170.  vol.  ii.  pp.  1056 — 1074.  Amst.  1680;  by  Dr.  Macknight  in  his 
Essay  on  the  right  Interpretation  of  the  Language  of  Scripture,  in  vol.  4  or  6  (4to  or 
8V0)  of  his  translation  of  the  Apostolical  Epistles,  Essay  viii.  sect.  1 — 5;  and  by  Mr. 
M'iiwen  in  his  "  Grace  and  Truth,  or  the  Glory  and  Fulness  of  the  Redeemer,  dis- 
played, in  an  attempt  to  explain,  illustrate,  and  enforce  the  most  remarkable  types, 
figures,  and  allegories  of  the  Old  Testament."  i2mo.  Edinburgh,  1803.  Though 
fanciful  in  some  of  his  expositions,  this  author  may  nevertheless  be  cousulted  with 
advantage. 


Ch.  VIII.]        On  the  Interpretation  of  Types.  7^9 

or  that  person  or  thing,  which  is  mentioned  in  the  Old  Testa- 
ment, is  a  type  of  Christ  on  account  of  the  resemblance 
which  we  may  perceive  between  them :  but  we  may  admit 
it  as  probable.  "  Whatever  persons  or  things  recorded  in  the 
Old  Testament,  were  expressly  declared  by  Christ,  or  by  his 
apostles,  to  have  been  designed  as  prefigurations  of  persons 
or  things  relating  to  the  New  Testament,  such  persons  or 
things  so  recorded  in  the  foy-mer,  are  types  of  the  persons  or 
things,  with  which  they  are  compared  in  the  latter.  But  if 
we  assert,  that  a  person  or  thing  was  designed  to  prefigure 
another  person  or  thing,  where  no  such  prefiguration  has  been 
declared  by  divine  authority,  we  make  an  assertion  for  which 
we  neither  have,  nor  can  have,  the  slightest  foundation.  And 
even  when  comparisons  are  instituted  in  the  New  Testament 
between  antecedent  and  subsequent  persons  or  things,  we 
must  be  careful  to  distinguish  the  examples,  where  a  com- 
parison is  instituted  merely  for  the  sake  of  illustration,  from 
the  examples  where  such  a  connexion  is  declared,  as  exists  in 
the  relation  of  a  type  to  its  antitype  ^ ."  In  the  interpretation 
of  types,  therefore, 

1 .  Thei-e  must  be  a  Jit  application  of  the  type  to  the  antitype. 

"To  constitute  one  thing  the  type  of  another,  as  the  term  is  gene- 
rally understood  in  reference  to  Scripture,  something  more  is  wanted 
than  mere  resemblance.  The  former  must  not  only  resemble  the  latter, 
but  must  have  been  designed  to  resemble  the  latter.  It  must  have 
been  so  designed  in  its  original  institution.  It  must  have  been  de- 
signed as  something  preparatory  to  the  latter.  The  type,  as  well  as 
the  antitype,  must  have  been  pre-ordained ;  and  they  must  have  been 
pre-ordained  as  constituent  parts  of  the  same  general  scheme  of 
Divine  Providence.  It  is  this  previous  design  and  this  pre'ordained 
connnexion,  which  constitute  the  relation  of  type  and  antitype. 
Where  these  qualities  fail,  where  the  previous  design  and  the  pre- 
ordained connexion  are  wanting,  the  relation  between  any  two  things, 
however  similar  in  themselves,  is  not  the  relation  of  type  to  antitype  2." 
In  further  explanation  of  this  canon  it  may  be  remarked,  that  in  a 
type  every  circumstance  is  far  from  being  typical,  as  in  a  parable  there 
are  several  incidents,  which  are  not  to  be  considered  as  parts  of  the 
parable,  nor  to  be  insisted  upon  as  such.  From  not  considering  the 
evident  relation  which  ought  to  subsist  between  the  type  and  the 
antitype,  some  fanciful  expositors,  under  pretence  that  the  tabernacle  of 
Moses  was  a  figure  of  the  church  or  of  heaven,  have  converted  even 
the  very  boards  and  nails  of  it  into  types.  Thus  Cardinal  Bellarmine ', 
found  the  mass  to  be  typified  by  Melchizedec's  bringing  forth  bread 
and  wine,  he  being  a  priest  of  the  Most  High  God.     The  same  great 


1  Bishop  Marsli's  Lectures,  part  iii.  p.  115.  ^  Ibid.  p.  113. 

3  De  Missa,  lib.  i.  cap.  9. 


730  Oji  the  Interpetatioji  of  Types.  [Part  II. 

adversary  of  the  Protestants  (in  his  Treatise  de  Laicis)  in  like  manner 
discovered  that  their  secession  under  Luther  "  was  typified  by  the  seces- 
sion of  the  ten  tribes  under  Jeroboam  ;  while  the  Lutherans  with 
equal  reason  retorted  that  Jeroboam  was  a  type  of  the  Pope,  and  that 
the  secession  of  Israel  from  Judah  typified,  not  the  secession  of  the 
Protestants  under  Luther,  but  the  secession  of  the  church  of  Rome 
from  primitive  Christianity,  But,  to  whichever  of  the  two  events 
the  secession  under  Jeroboam  may  be  supposed  the  most  similar  (if 
similarity  exist  there  at  all  beyond  the  mere  act  of  secession),  we  have 
no  authority  for  pronouncing  it  a  type  of  either.  We  have  no  proof 
of  previous  design  and  of  pre-ordained  connexion  between  the  sub- 
jects of  comparison  ;  we  have  no  proof  that  the  secession  of  the  Israel- 
ites imder  Jeroboam  was  designed  to  prefigure  any  other  secession 
whatever  •."  From  the  same  inattention  to  considering  the  neces- 
sarily evident  relation  between  the  tj-pe  and  the  antitype,  the  Hebrew 
monarch  Saul,  whose  name  is  by  interpretation  Death,  has  been  made 
a  type  of  the  moral  law  which  Saint  Paul  terms  the  "  ministration  of 
death."  (2  Cor.  iii.  7.)  In  like  manner,  the  period,  which  elapsed 
between  the  anointing  of  David  and  the  death  of  Saul,  has  been  made 
to  typify  the  time  of  Christ's  ministry  upon  earth  !!  And  "the  long 
war  between  the  house,  of  Saul  and  the  house  of  David,"  (2  Sam.  iii.  I.) 
in  which  "  David  waxed  stronger  and  stronger,  and  the  house  of  Saul 
weaker  and  weaker,"  has  been  represented  as  strikingly  pourtrayed 
in  the  lengthened  contests  between  the  righteousness  of  faith  and 
that  of  works,  so  often  alluded  to  in  the  epistles,  especially  in  those 
addressed  to  the  Romans  and  Galatians!!!  ^ 

It  were  no  difficult  task  to  adduce  numerous  similar  exam- 
ples of  abuse  in  the  interpretation  of  types :  but  the  preceding 
will  suffice  to  shew  the  danger  of  falling  into  it,  and  the  neces- 
sity of  confining  our  attention  to  the  strict  relation  between  the 
type  and  the  antitype.  In  further  illustration  of  this  canon  it 
may  be  remarked,  that  in  expounding  typical  passages  three 
points  should  be  always  kept  in  mind,  viz. — 

1.  The  type  itself  must  in  the  first  instance  be  explained 
according  to  its  literal  sense ;  and  if  any  part  of  it  appear  to  be 
obscure,  such  obscurity  must  be  removed :  as  in  the  history  of 
Jonah,  who  was  swallowed  by  a  great  fish,  and  cast  ashore  on 
the  third  day. 

2.  The  analogy  between  the  thing  prefiguring  and  the  thing 
prefigured  must  be  soberly  shewn  in  all  its  parts. 

The  criteria  for  ascertaining  this  analogy  are  to  be  found  first  in  the 
sacred  writings  themselves  ;•  for  whenever  the  Holy  Spirit  refers  any 
thing  to  analogy,  either  expressly  or  by  implication,  there  we  may  rest 
assured  that  such  analogy  was  designed  by  God.   We  shall  also  derive 


'  Bishop  MaKh,  part  iii.  p.  117.' 

2  Tile  reader  who  may  be  desirous  of  seeing  the  above  extravagant  typificationa 
treated  at  length,  will  find  them  minutely  stated,  with  other  similar  particulars  equally, 
fxlravaganr,  in  the  "  Bible  Magazine,"  vol.  4.  pp.  22 — 29. 


Ch.  VIII.]        On  the  Interpretation  of  Types.  ISI 

material  assistance,  in  the  interpretation  of  types,  from  the  exercise  of 
legitimate  reasoning  and  deduction, — not  the  crude  notions  urged  by 
every  person  of  warm  devotional  feelings  or  vivid  imagination,  but 
such  fair  reasoning  as  depends  upon  the  scope  and  circumstances,  and 
which  harmonises  with  the  nature  of  things.  For  instance,  would  we 
ascertain  the  spiritual  analogy  of  the  coverings  of  the  tabernacle,  we 
must  previously  direct  our  attention  to  its  scope  or  primary  design, 
which  was  to  be  as  it  were  the  palace  of  the  Most  High,  who  was 
there  worshipped  by  the  Israelites  during  their  journeyings  in  the  wil- 
derness :  whence  it  is  clear  that  the  tabernacle  adumbrated  the  church 
of  the  living  God,  which  is  termed  the  House  of  God.  (1  Tim.  iii.  15.) 
The  harmony  or  agreement  of  the  thing  typifying  and  the  thing  typified 
is  then  to  be  elicited  :  and  on  consideration  it  will  be  found,  that  as 
the  tabernacle  was  planned  under  the  immediate  direction  of  Jehovah, 
(whose  spirit  rested  on  the  artificers  Bezaleel  and  Aholiab,)  and,  when 
finished,  was  said  to  be  the  dwelling-place  of  the  God  of  Israel ;  so 
the  true  church  of  Christ  is  under  his  immediate  care  and  protection, 
his  Holy  Spirit  having  descended  plenarily  on  the  apostles  by  whom  it 
was  founded,  and  his  gracious  influences  and  teachings  being  also 
promised  to  all  ministers  of  the  Gospel,  and  to  all  trice  Christians,  who 
live  in  the  enjoyment  of  communion  with  God.  And  as  in  the  taber- 
nacle there  were  found  bread,  light,  &c.  these  probably  were  emble- 
matical of  the  ample  provision  made  in  Christ  for  the  direction, 
support,  and  salvation  of  the  soul  of  man.  Beyond  this  typical  inter- 
pretation of  the  tabernacle  we  cannot  safely  go,  without  deviating  into 
all  the  vagaries  of  imagination. 

2.  There  is  often  more  in  the  type  than  in  the  antitype. 

God  designed  one  person  or  thing  in  the  Old  Testsment  to  be  a 
type  or  shadow  of  things  to  come,  not  in  all  things,  but  only  in  respect 
to  some  particular  thing  or  things :  hence  we  find  many  things  in  the 
type,  that  are  inapplicable  to  the  antitype.  The  use  of  this  canon  is 
shown  in  the  epistle  to  the  Hebrews,  in  which  the  ritual  and  sacrifices 
of  the  Old  Testament  are  fairly  accommodated  to  Jesus  Christ  the 
antitype,  although  there  are  many  things  in  that  priesthood  which 
do  not  accord.  Thus  the  priest  was  to  offer  sacrifice  for  his  own  sins 
(Heb.  V.  3.),  which  is  in  no  respect  applicable  to  Christ.  (Heb. 
vii.  27.)  Again  the  Mosaic  priesthood  is  ( vii.  18.)  weak  and  un- 
profitable, neither  of  which  characters  can  be  applied  to  the  Re- 
deemer, who  continueth  ever,  and  hath  an  unchangeable  priesthood. 
(vii.  24,  25.) 

3.  Frequently  there  is  more  in  the  antitype  than  in  the  type. 

The  reason  of  this  canon  is  the  same  as  that  of  the  preceding  rule  : 
for,  as  no  single  type  can  express  the  life  and  particular  actions  of 
Christ,  there  is  necessarily  more  in  the  antitype  than  can  be  found 
in  the  type  itself ;  so  that  one  type  must  signify  one  thing,  and  another 
type  another  thing.  Thus,  one  goat  could  not  typify  Christ  both  in 
his  death  and  resurrection  :  therefore  two  were  appointed  (Lev. xvi.  /.), 
one  of  which  ^vas  offered,  and  prefigured  his  "  full,  perfect,  and  suffi- 
cient atonement  ;"  while  the  other,  which  \vas  dismissed,  typified  his 


732  On  the  hiterpretatioyi  of  Types.  [Part  II. 

triumph  over  death  and  the  grave.  In  like  manner,  Moses  was  a  type 
of  Christ  as  a  Redeemer,  in  bringing  the  children  of  Israel  out  of 
Egypt ;  and  Joshua,  in  bringing  them  into  Canaan,  which  was  a  type 
of  heaven, — the  true  country  of  all  sincere  Christians. 

4.  Where  there  are  many  partial  types  of  one  and  the  same 
thing  J  ive  are  in  such  cases  to  judge  of  the  antitype^  not  from  o?ie 
type,  but  from  all  of  them,  jointly  considered. 

The  reason  of  this  canon  also  depends  upon  the  three  former  ones : 
for,  as  the  persons  and  events  mentioned  in  the  New  Testament  were 
prefigured  at  sundry  times  and  in  divers  maimers  (Heb.  i.  1.),  if  we 
would  form  a  correct  judgment  of  the  thing  prefigured  by  types,  we 
must  not  examine  or  meditate  upon  one  type  singly,  but  upon  many 
of  them  collectively  taken  together.  The  propriety  of  this  rule  is  so 
obvious  as  to  render  any  further  illustration  unnecessary  :  we  may 
however  remark,  that  such  a  comparison  of  several  types  of  the  same 
evangelical  truth  will  not  only  afford  admirable  illustrations  of  it ;  but 
will  also  shew  the  imbecility  of  the  types  themselves  as  contrasted  with 
the  pre-eminent  excellence  of  the  great  antitype,  and  at  the  same  time 
teach  us  to  prosecute  our  investigations  with  becoming  humility. 

5.  In  intetpreting  the  Old  Testament  types,  we  must  accu^ 
rately  examine  whether  the  shadow,  or  the  truth  represented  by 
a  shadow,  be  proposed ; — in  other  words,  whether  the  jirophets 
uttered  their  predictions  concerning  the  Messiah  under  the  sha- 
dow of  types,  or  in  express  terms,  namely,  speaking  of  him  in  a 
literal  sense. 

This  canon  is  rendered  necessary  by  the  well  known  custom  of  pro- 
phetical diction  ;  in  which  the  prophets  frequently  make  sudden  tran- 
sitions from  the  type  to  the  antitype,  from  corporeal  to  spiritual  things. 
An  example  of  such  transition  occurs  in  Psal.  ii.  7.,  which,  though 
literally  to  be  understood  of  David,  is  prophetically  and  typically 
applicable  to  Jesus  Christ ;  and  so  it  was  understood  and  applied  by 
Saint  Paul.  (Acts  xiii.  33.) 

6.  The  wicked,  as  such,  are  not  to  be  made  types  of  Christ. 

For  how  can  a  thing,  which  is  bad  in  itself,  prefigure  or  typify  a 
thing  that  is  good  ?  Yet,  for  want  of  attending  to  this  obvious  and 
almost  self-evident  proposition,  some '  expositors  have  inteqjreted  the 
adultery  of  David,  and  the  incest  of  Amnon,  as  typical  of  the  Messiah  ! 
and  the  oak,  on  which  Absalom  was  suspended  by  the  hair  of  his  head, 
has  been  made  a  type  of  the  cross  of  Christ !  * 

It  is  not,  however,  to  be  denied,  that  the  punishments  of  some 
malefactors  are  accommodated  to  Christ  as  the  antitype.  Thus  Deut. 
xxi.  23.  is  by  Saint  Paul  accommodated  typically  to  him,  Gal.  iii.  13. 
Jonah,  we  have  already  observed,  was  a  type  of  Christ,  by  his  continu- 

'  Azorius,  the  Spanish  Jesuit,  in  his  Institutiones  Morales,  lib.  viii.  c.  2.;  and  Cor- 
nelius a  Lapide,  in  Prefat.  ad  Pentateuch,  canon  40. 
-  By  Gretzer,  De  Cruce,  lib.  i.  c.  6. 


Ch.  VIII.]        On  the  Interpretation  of  Types.  i3^ 

ance  three  days  and  three  nights  in  the  belly  of  the  great  fish :  but 
the  point  of  resemblance  is  to  be  sought,  not  in  his  being  there  as  the 
punishment  of  his  disobedience  to  the  divine  command,  but  in  his 
coming  forth,  at  the  expiration  of  that  time,  alive,  and  in  perfect 
vigour  ;  which  coming  forth  prefigured  the  resurrection  of  Christ. 

7.  One  thing  is  sometimes  a  type  offwo,  and  even  of  contrary 
tilings i  but  in  different  respects. 

Thus  the  deluge,  in  which  Noah  and  his  family  were  preserved, 
was  to  believers  a  type  of  baptism,  (1  Pet.  iii,  21.)  :  but  in  regard  to 
the  wicked  who  perished,  it  prefigured  the  sudden  and  unexpected 
destruction  of  the  wicked  at  the  great  day  of  judgment,  (Matt.  xxiv. 
37 — 39.  Luke  xvii.  26,  27.)  To  this  head  also  may  be  referred  those 
passages  in  which  Christ,  who  is  called  a  rock  and  a  corner-stone,  is 
said  to  be  a  rock  of  salvation  to  believers,  but,  to  the  wicked  and  dis- 
obedient, a  stone  of  stumbling  and  a  rock  of  offence. 

8.  In  types  and  antitypes,  an  enallage  or  change  sometimes 
takes  place ;  as  when  the  thing  prefigured  assumes  the  iiame  of  the 
type  m'  figure  ;  and,  on  the  contrary,  when  the  type  of  the  thing 
represented  assumes  the  name  of  the  antitype. 

Of  the  first  kind  of  enallage  we  have  examples  in  Ezek.  xxxiv.  23. 
xxxvii.  24,  25,  and  Hos.  iii.  5. ;  in  which  descriptions  of  Messiah's 
kingdom  he  is  styled  David  ;  because  as  he  was  prefigured  by  David 
in  many  respects,  so  he  was  to  descend  from  him.  In  like  manner, 
Christ  is  called  a  lamb,  (John  i.  29.  36.  and  Rev.  xix.  7.  9.)  because 
the  paschal  lamb  was  an  eminent  type  of  him.  So,  the  Christian 
church  is  sometimes  called  mount  Sion  and  Jerusalem  (Gal.  iv.  26. 
Heb.  xii,  22.     Rev.  xxi.  2.),  because  these  places  were  types  of  her. 

Of  the  second  kind  of  enallage  we  have  instances : — 1 .  In  pro- 
phetical types,  in  which  the  name  of  a  person  or  thing,  properly  agree- 
ing with  the  antitype,  and  for  which  the  type  was  proposed,  is  given 
to  any  one :  as  in  Isa.  vii.  3.  and  viii.  1 — 3.  So,  the  wife  of  the 
prophet  Hosea,  and  his  legitimate  children,  are  by  the  command  of 
Jehovah  termed  a  wife  of  whoredoms  and  children  of  whoredoms,  (Hos. 
i.  2.),  on  account  of  the  IsraeHtes,  who  were  the  antitype,  and  were 
guilty  of  spiritual  whoredom  or  adultery,  see  Hos.  i.  4.  6.  9.  2.  In 
historical  types,  as  when  hanging  was  called  in  the  Old  Testament  the 
curse  of  the  Lord,  because  it  was  made  a  type  of  Christ,  who  was 
made  a  curse  for  our  sins,  Gal.  iii.  13. 

9.  That  we  may  ?iot  Jail  into  extremes  in  the  interpretation 
of  types,  we  must,  in  every  instance,  proceed  cautiously,  "  with 

fear  and  trembling,"  lest  we  imagine  mysteries  to  exist  where 
none  zvere  ever  intended. 

No  mystical  or  typical  sense,  therefore,  ought  to  be  put  upon  a 
plain  passage  of  Scripture,  the  meaning  of  which  is  obvious  and  na- 
tural ;  unless  it  be  evident  from  some  other  part  of  Scripture  that  the 
place  is  to  be  understood  in  a  double  sense.  When  Samt  Paul  says, 
(Gal.  iii,  24.  Col.  ii.  17.)  that  the  law  was  a  schoolmaster  to  bring  wien 


734  On  the  hiterpretalion  of  Types.  [Part  IL 

to  Christ,  and  a  shadow  of  things  to  come,  we  must  instantly  acknow- 
ledge that  the  ceremonial  law  in  general  was  a  type  of  the  mysteries 
of  the  Gospel.  Nothing  can  be  more  contrary  to  that  sober  judgment 
which  is  so  strenuously  urged  by  the  apostle  (Rom.  xii.  3.),  than  to 
seek  for  types  where  there  are  not  the  smallest  marks  or  traces  of 
any  ;'  and  that  too,  by  contradicting  the  plain  and  literal  meaning  of 
Scripture,  and  not  unfrequently  in  direct  opposition  to  common  sense. 
"  Should  not  the  pmdence  and  moderation  of  Christ  and  his  apostles 
in  this  respect  be  imitated  ?  Is  it  not  pretending  to  be  wiser  than 
they  were,  to  look  for  mysteries  where  they  designed  none  ?  How 
unreasonable  is  it  to  lay  an  useless  weight  on  the  consciences  of 
Christians,  and  to  bear  down  the  true  and  revealed,  under  the  un- 
wieldy burthen  of  traditional  mysteries."  ^ 

IV.  Closely  connected  with  the  interpretation  of  types  is 
the  expounding  of  Symbols  ;  which,  though  often  confounded 
with  them,  are  nevertheless  widely  different  in  their  nature. 
By  symbols  '^  we  mean  "  certain  representative  marks,  rather 
than  express  pictures;  or,  if  pictures,  such  as  were  at  the  time 
characters,  and,  besides  presenting  to  the  eye  the  resem- 
blance of  a  particular  object,  suggested  a  general  idea  to  the 
mind.  As,  when  a  hor7i  was  made  to  denote  strength,  an  eye 
and  sceptre,  majesty,  and  in  numberless  such  instances ;  where 
the  picture  was  not  drawn  to  express  merely  the  thing  itself, 
but  something  else,  which  was,  or  was  conceived  to  be,  analo- 
gous to  it.  This  more  complex  and  ingenious  form  of  picture- 
writing  was  much  practised  by  the  Egyptians,  and  is  that 
which  we  know  by  the  name  of  Hieroglyphics."  ^ 


1  Beausobre's  Introduction  to  the  New  Testament.  (Bishop  Watson's  Tracts,  vol.  iii, 
p.  140.)  In  the  preceding  observations  on  the  interpretation  of  types,  the  author  has 
chiefly  been  indebted  to  Glassii  Philologia  Sacra,  lib.  ii.  part.  i.  tract  ii.  sect.  iv.  col. 
442 — 472.,  which  has  been  unaccountably  omitted  by  Prof.  Dathe  in  his  otherwise 
truly  valuable  edition  of  that  work  ;  Langii  Hermeneutica  Sacra,  pp.  97 — 119;  J.  E. 
PfeifFer,  Inst.  Herm.  Sacr.  pp.775 — 795.;  Viser,  Hermeneutica  Sacra  Novi  Testa- 
menti,  part  ii.  pp.  184 — 188.  The  subject  of  types  is  particularly  considered  and  ably 
illustrated  in  Dr.  Outram  de  Sacrificiis,  particularly  lib.  i.  cap.  is.  and  lib.  ii.  c.  7. 
(pp.217  —  228.361 — 384.  of  Mr.  Allen's  recent  translation  already  noticed) ;  Mr. 
Faber's  Hora;  Mosaicje,  vol.ii.pp.  40 — 173.;  Bishop  Chandler's  Defence  of  Christi- 
anity from  the  Prophecies  of  the  Old  Testament,  &c.  chap.  iii.  But  the  fullest  view  of 
this  subject  is  stated  by  Dr.  Graves  to  be  found  in  the  Rev.  Samuel  Mather's  work  on 
the  Figures  and  Types  of  the  OldTestament,  4to.,  Dublin,    1683. 

2  Before  an  alphabet  was  invented,  and  what  we  call  literary  writing  was  formed  into 
an  art,  men  had  no  way  to  record  their  conceptions,  or  to  convey  them  to  others  at  a 
distance,  but  by  setting  down  the  figures  and  tropes  of  such  things  as  were  the  objects 
of  their  contemplation.  Hence,  the  way  of  writing  in  picture  was  as  universal,  and 
almost  as  early,  as  the  way  of  speaking  in  metaphor ;  and  from  the  same  reason,  the 
necessity  of  the  thing.  In  process  of  time,  and  through  many  successive  improvements, 
this  rude  and  simple  mode  of  picture-writing  was  succeeded  by  that  oi  syinlmh,  or  was 
enlarged  at  least  and  enriched  by  it.  Bishop  Hurd's  Introduction  to  the  Study  of  the 
Prophecies,  serm.  ix.  (Works,  vol.  v.  p.  238.) 

5  Ibid.  p.  239. 


Ch.  VIII.]  On  the  hiterpretation  of  Tyi^es.  735 

It  has  been  doubted  whether  symbolical  language  should  be 
referred  to  figurative  or  spiritual  interpretation  ;  in  the  former 
case,  it  would  have  occupied  a  place  in  the  discussion  respect- 
ing the  figurative  language  of  Scripture ;  but  on  consideration 
it  will  appear  that  it  is  most  nearly  allied  to  mystical  interpre- 
tation. For  a  symbol  differs  from  a  type  in  this  respect,  that 
the  former  represents  something  ipa&t  or  •present,  while  a  type 
represents  something  future.  The  images  of  the  cherubim 
over  the  propitiatory  were  symbols ;  the  bread  and  wine,  in 
the  last  supper,  also  v^^ere  symbols.  The  commanded  sacrifice 
of  Isaac  was  given  for  a  type ;  the  sacrifices  of  the  law  were 
types.  So  far,  Bishop  Warburton  has  remarked,  symbols 
and  types  agree  in  their  genus,  that  they  are  equally  represen- 
tations, but  in  their  species  they  differ  widely. 

It  is  not  required,  he  further  observes,  that  the  symbol  should 
partake  of  the  nature  of  the  thing  represented  :  the  cherubim 
shadowed  out  the  celerity  of  angels,  but  not  by  any  physical 
celerity  of  their  own ;  the  bread  and  wine  shadowed  out  the 
body  and  blood  of  Chi'ist,  but  not  by  any  change  in  the  ele- 
ments. But  types  being,  on  the  contrary,  representations  of 
things  future,  and  so  partaking  of  the  nature  o^  prophecy,  were 
to  convey  information  concerning  the  nature  of  the  antitypes, 
or  of  the  things  represented  j  which  they  could  not  do  but  by 
the  exhibition  of  their  own  nature.  And  hence  we  collect, 
that  the  command  to  offer  Isaac,  being  the  command  to  offer  a 
real  sacrifice,  the  death  and  sufferings  of  Christ,  thereby  repre- 
sented, were  a  real  sacrifice.  ' 

As  the  same  rules,  which  regulate  the  general  interpretation  of 
the  tropes  and  figures  occurring  in  the  Scriptures,  are  equally 
applicable  to  the  interpretation  of  symbols,  it  will  be  suffi- 
cient to  refer  to  a  former  part  of  this  volume  ^,  in  which  that 
topic  is  particularly  discussed.  Much  light  will  also  be  thrown 
upon  the  symbolical  language  of  Scripture,  by  a  careful  colla- 
tion of  the  writings  of  the  prophets  with  each  other;  for  "  the 
symbolical  language  of  the  prophets  is  almost  a  science  in  itself 
None  can  fully  comprehend  the  depth,  sublimity,  and  force  of 
their  writings,  who  are  not  thoroughly  acquainted  with  the 
peculiar  and  appropriate  imagery  they  were  accustomed  to  use. 
This  is  the  main  key  to  many  of  the  prophecies  ;  and,  without 
knowing  how  to  apply  it,  the  interpreter  will  often  in  vain 
essay  to  discover  their  hidden   treasures  s."     Lastly,  the  dili- 


'  Divine  Ijegation  of  Moses,  book  ix.  chap.  ii.  (Works,  vol.  vi.  p.  289.  8vo.  edit.) 

-  See  pp.  607 — 646,  supra. 

^  Bp.  Vnii  Mildert's  Lectures,  p.  210. 


^36  On  the  Intcrjpr elation  of  Types.  [Part  II. 

gent  comparison  of  the  New  Testament  with  the  Old  will  es- 
sentially contribute  to  illustrate  the  symbolical  phraseology  of 
the  prophets.  For  instance,  we  learn  what  is  intended  by  the 
nsoater  promised  to  the  Israelites  in  Isa.  xliv.  3.,  and  to  which 
the  thirsty  are  invited  in  ch.  Iv.  1.,  from  John  iv.  10.  and  vii. 
37 — 39 ;  where  it  is  explained  of  the  Holy  Spirit  and  his  gifts 
which  were  afterwards  to  be  dispensed. ' 

1  The  most  compendious  work  on  the  symbolical  language  of  the  S(  riptures,  is  the 
"  Key  to  the  language  of  Prophecy,"  by  the  late  Rev.  W.  Jones,  and  which  is  to  be 
found  in  tiie  fifth  volume  of  his  theological  works.  The  Symbolical  Dictionary,  an- 
nexed to  Mr.  Lancaster's  Abridgment  of  Daubua  on  the  Revelation  of  Saint  Johu, 
{4to,  1730)  is  exceedingly  valuable. 


Ch.  IX.J  (     737     ) 


CHAPTER  IX. 

ON    THE    DOCTRINAL    INTERPRETATION    OF    THE    SCRIPTURES^ 

As  the  Holy  Scriptures  contain  the  revealed  will  of  God  to 
man,  they  not  only  offer  to  our  attention  the  most  interesting 
histories  and  characters  for  our  instruction  by  example,  anu 
the  most  sublime  prophecies  for  the  confirmation  of  our  faith, 
but  they  likewise  present,  to  our  serious  study,  doctrinal  tniths 
of  the  utmost  importance.  Some  of  these  occur  in  the  his- 
torical, poetical,  and  prophetical  parts  of  the  Bible:  but  they 
are  chiefly  to  be  found  in  the  apostolic  epistles,  which,  though 
originally  designed  for  the  edification  of  particular  Christian 
churches  or  individuals,  are  nevertheless  of  general  applica- 
tion,  and  designed.  Jbr  the  guidance  of  the  universal  church  in 
every  age.  For  many  of  the  fundamental  doctrines  of  Christ- 
ianity are  more  copiously  treated  in  the  epistles,  which  are 
not  so  particularly  explained  in  the  gospels  :  and  as  the  authors 
of  the  several  epistles  wrote  under  the  same  divine  inspiration 
as  the  evangelists,  the  epistles  and  gospels  must  be  taken 
together,  to  complete  the  rule  of  Christian  faith.  The  doctri- 
nal interpretation,  therefore,  of  the  sacred  writings  is  of  para- 
mount consequence  :  as  by  this  means  we  are  enabled  to  acquire 
a  correct  and  saving  knowledge  of  the  will  of  God  concerning 
us.  In  the  prosecution  of  this  important  branch  of  sacred  li- 
terature, the  following  observations  are  offered  to  the  attention 
of  the  student. 

I.  The  meaning  of  the  sacred  xvritings  is  iiot  to  he  determined 
according  to  modern  notions  and  systems  :  hut  we  must  endeavour 
to  carry  ourselves  hack  to  the  very  times  and  ■places  in  iiohich  they 
•were  written,  and  realise  the  ideas  and  modes  of  thinking  of  the 
sacred  writers. 

This  rule  is  of  the  utmost  importance  for  understanding  the  Scrip- 
tures ;  but  is  too  commonly  neglected  by  commentators  and  exposi- 
tors, who,  when  applying  themselves  to  the  explanation  of  the  sacred 
writings,  have  a  preconceived  system  of  doctrine  which  they  seek  in 
the  Bible,  and  to  which  they  refer  every  passage  of  Scripture.  Thus 
they  rather  draw  the  Scriptures  to  their  system  of  doctrine,  than  brino- 
their  doctrines  to  the  standard  of  Scripture  ;  a  mode  of  interpretation 
which  is  altogether  unjust,  and  utterly  useless  in  the  attainment  of 
truth.     The  only  way  by  which  to  understand  the  meaning  of  the 

VOL.  II.  3   B 


738    On  the  Doctrinal  Interpretation  of  the  Scriptures.   [Part  II. 

sacred  writers,  and  to  distinguish  between  true  and  false  doctrines,  is, 
to  lay  aside  all  preconceived  modern  notions  and  systems,  and  to  carry 
ourselves  back  to  the  very  times  and  places  in  which  the  prophets 
and  apostles  wrote.  In  perusing  the  Bible,  therefore,  this  rule  must 
be  most  carefully  attended  to  : — It  is  only  an  unbiassed  mind  that 
can  attain  the  true  and  genuine  sense  of  Scripture. ' 

II.  A  knowledge  of  the  authors  of  the  different  books  of 
Scripture,  particularly  of  the  New  Testament,  is  essentially 
necessary  to  our  understanding  their  writings. 

Although  all  the  authors  of  Scripture  were  inspired,  yet,  in  regard 
to  their  manner  of  writing,  they  were  each  left  to  follow  his  own 
genius,  turn  of  thought,  and  mode  of  expression.  Attention  to  this 
diversity  of  composition  will  enable  us  to  read  their  works  with  plea- 
sure and  advantage  ^.  The  knowledge  of  their  personal  situation  and 
circumstances  will  not  only  sometimes  account  for  their  selection  of 
matter,  and  omission  of  or  expatiating  on  some  topics ;  but  will  also 
explain  many  particular  allusions  in  their  writings,  whose  force  and 
beauty  will  thus  become  more  evident.  For  instance,  the  evangelist 
Mark  is  generally  supposed  to  have  been  the  companion  of  the  apostle 
Peter,  and  thence  to  have  had  great  advantages  for  composing  a 
gospel.  This  will  account  for  his  omission  of  circumstances  tending 
to  the  honour  of  Peter,  and  for  enlarging  on  his  faults,  particularly 
his  denial  of  Christ,  which  is  related  more  minutely  by  Mark  than  by 
any  other  evangelist  ^.  In  like  manner  an  intimate  acquaintance  with 
the  life  and  transactions  of  Saint  Paul  will  elucidate  a  variety  of  pas- 
sages in  his  epistles.  Witsius  in  his  Meletemata  Leidensia,  Bishop 
Pearson  in  his  Annates  Paulini,  Dr.  Macknight's  "*  and  Mr.  Bevan's 
Life  of  the  Apostle  Paul  *,  and  Mrs.  More's  Essay  on  the  Character 
and  Writings  of  Saint  Paul,  will  all  be  found  of  great  utility  in  study- 
ing his  epistles. 

III.  A  knowledge  of  the  time  when  the  several  doctrinal 
books,  particularly  the  epistles,  were  written,  is  useful,  both  to 
shew  the  reason  and  propriety  of  the  instructions  therein  given, 
and  also  to  explain  why  such  various  instructions  were  given 
concerning  the  same  things. 

We  may  instance  circumcision  and  other  ceremonies,  concerning 
which  the  apostle  exhorts  the  Romans  to  receive  the  weak,  &c.  about 
ceremonies  and  indiflferent  things  (Rom.xiv.  throughout,  andxv.  1 — 3) : 


'  Turretin,  delnterp.  Sacr.  Script,  pp.  312.  ai4.  See  also  some  sensible  remarks 
on  these  perversions  of  the  sacred  writings  in  the  Christian  Observer  for  1818,  vol.  xvii. 
p.  317- 

2  Gerard's  Institutes,  p.  118. 

3  In  Mr.  Jones's  New  and  Full  Method  of  settling  the  Canon  (part  iii.  pp.  79 — 81.), 
there  are  several  examples  of  passages  in  the  other  Gospels  that  are  honourable  to 
Peter,  which  are  not  mentioned  in  Saint  Mark's  Gospel. 

*  In  his  Commentary  on  the  Epistles,  vol.  iv.  4to.  or  vol.  vi.  8vo. 

6  Life  of  the  Apostle  Paul,  as  related  in  Scripture,  but  in  which  his  epistles  are  in- 
serted in  that  part  of  the  history  to  which  they  are  respectively  supposed  to  belong 
Bvo,,  I807. 


Ch.  IX.]  On  the  Ductrinallnterpretation  of  the  Scriptures.  739 

but,  when  writing  to  the  Galatians  and  Colossians,  he  utterly  con- 
demns the  use  of  circumcision,  &c.  (Gal.  v.  2 — 6.  Col.  ji.  8 — 23.)  The 
reason  of  these  apparently  contradictory  commands  is,  the  difference 
of  time  when  the  several  epistles  were  written. 

IV.  Regard  must  also  be  had  to  the  peculiar  state  of  the 
churches,  cities,  or  personsj  to  whorn  particular  epistles,  espe- 
cially those  of  Sai7it  Paul,  were  addressed ;  as  the  knowledge  of 
such  state  frequently  leads  to  the  particular  occasion  for  which 
stcch  epistle  was  written. 

"  Although  the  general  design  of  the  whole  of  Scripture  was  the  in- 
struction of  the  world,  and  the  edification  of  the  church  in  every  age, 
still  there  was  an  immediate  and  specific  design  with  regard  to  every 
book.  This  appears  particularly  obvious  in  reference  to  the  epistles. 
With  the  exception  of  those  properly  called  catholic  or  general  epistles, 
and  of  a  few  written  to  individuals,  they  were  addressed  to  particular 
societies  of  Christians,  and  they  were  adapted  to  the  exact  state  of 
those  societies,  whether  consisting  chiefly  of  Jewish  or  of  Heathen 
converts  ;  whether  recently  organised  as  churches,  or  in  a  state  of 
flourishing  maturity ;  whether  closely  cemented  together  by  the 
strength  of  brotherly  love,  or  distracted  by  the  spirit  of  faction  ;  whe- 
ther stedfast  in  adherence  to  the  truth,  or  inclining  to  the  admission 
of  error.  Now,  if  these  considerations  were  present  to  the  mind  of 
the  inspired  writer  of  an  epistle,  and  served  to  regulate  the  strain  and 
the  topics  of  his  address,  it  is  evident  that  they  must  by  no  means  be 
disregarded  by  us,  in  our  attempts  to  ascertain  the  genuine  and  in- 
tended sense."  '  A  knowledge,  therefore,  of  the  state  of  the  parti- 
cular churches,  to  which  they  addressed  their  epistles,  is  of  the  great- 
est importance,  not  only  to  enable  us  to  ascertain  the  scope  of  any 
particular  epistle,  but  also  for  the  purpose  of  reconciling  doctrinal 
passages  which,  to  a  cursory  reader,  may  at  first  sight  appear  contra- 
dictory. 

For  instance,  the  Galatian  churches,  not  long  after  their  members 
had  been  converted  to  the  faith  of  the  Gospel,  were  persuaded  by 
some  Judaising  teachers  that  it  was  absolutely  necessary  they  should 
be  circumcised,  and  obseiTC  the  entire  law  of  Moses  :  hence  great 
dissensions  arose  among  the  Galatian  Christians.  These  circumstances 
led  Saint  Paul  to  write  his  Epistle  to  them  ;  the  design  of  which  was, 
to  prove  the  Jewish  ceremonial  law  to  be  no  longer  obligatory,  to  con- 
vince them  of  the  moral  and  spiritual  nature  of  the  Gospel,  and  thus 
to  restore  mutual  good-will  among  them. 

Again,  Rom.  xiv.  5.  and  Gal.  iv.  10,  11.  are  apparently  contradic- 
tory to  each  other.  In  the  former  passage  we  read — "  One  man 
esteemeth  one  day  above  another  ;  another  esteemeth  every  day  alike. 
Let  every  man  be  fully  persuaded  in  his  own  mind."  The  latter  pas- 
sage runs  thus — "  Ye  observe  days,  and  months,  and  times,  and  years  ; 
I  am  afraid  lest  I  have  bestowed  upon  you  labour  in  vain."     Now,  if 

1  Rev.  H.  F.  Burder's  Sermon  on  the  Duty  and  Means  of  ascertaining  the  genuine 
Sense  of  the  Scriptures,  p.  1 9. 

3b  2 


740  On  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  II» 

we  attend  to  the  situation  and  character  of  the  persons  addressed,  we 
ishall  easily  be  enabled  to  solve  this  seeming  difficulty. 

I'he  Roman  and  Galatian  churches  were  composed  of  both  Jews 
and  Gentiles  ;  but  they  are  not  addressed  promiscuously  ;  neither  are 
they  the  same  description  of  people  who  are  addressed  in  both  pas- 
sages. Those  who  "  regarded  days,"  among  the  Romans  were  the 
converted  Jews,  who^  having  from  their  youth  observed  them  as  di- 
vine appointments,  were  with  difficulty  brought  to  lay  them  aside. 
And  as  their  attachment  had  its  origin  in  a  tender  regard  to  divine 
authority,  they  were  considered  as  "  keeping  the  day  unto  the  Lord  ;" 
and  great  forbearance  was  enjoined  upon  the  Gentile  converts  towards 
them  in  that  matter.  Those,  on  the  other  hand,  who  among  the 
Galatians  "  observed  days,  and  months,  and  times,"  were  converted 
Gentiles,  as  is  manifest  from  the  context,  which  describes  them  as 
havinof,  in  their  unconverted  state,  "  done  service  to  them  which  by 
nature  were  no  gods."  (ch.  iv.  8.)  These  being  perverted  by  certain 
Judaising  teachers,  were,  contrary  to  the  apostolic  decision  (Acts  xv)^ 
circumcised,  and  subjected  themselves  to  the  yoke  of  Jewish  ceremo- 
nies. Nor  was  this  all ;  they  were  led  to  consider  these  things  as 
necessary  to  justification  and  salvation,  which  was  subversive  of  the 
doctrine  of  justification  by  faith  in  Jesus  Christ.  (Actsxv.  1.  Gal.  v.  4.) 
These  circumstances  being  considered,  the  different  language  of  the 
apostle  is  perfectly  in  character.  Circimicision,  and  conformity  to 
the  law  of  Moses,  in  Jewish  converts,  was  held  to  be  lawful.  Even 
the  apostle  of  the  Gentiles  himself  "  to  the  Jews  became  a  Jew ;" 
frequently,  if  not  constantly,  conforming  to  the  Jewish  laws.  And 
when  writing  to  others,  he  expresses  himself  on  this  wise  :  "  Is  any 
man  called,  being  circumcised ;  let  him  not  become  uncircumcised. 
Is  any  called  in  uncircumcision ;  let  him  not  become  circumcised. 
Circumcision  is  nothing,  and  uncircumcision  is  nothing  ;  but  the 
keeping  of  the  commandments  of  God."  (1  Cor.  vii.  18,  19.)  But  for 
Gentiles,  who  had  no  such  things  to  allege  in  their  favour,  to  go  off 
from  the  liberty  granted  to  them  (Acts  xv.),  and  entangle  themselves 
under  a  yoke  of  bondage  ;  and  not  only  so,  but  to  make  it  a  term  of 
justification,  was  sufficient  to  excite  a  fear  lest  the  labour  which  he 
had  bestowed  upon  them  was  in  vain. ' 

Braunius  2,  Vitringa  s,  and  Buddeus  *  have  happily  illustrated  nu- 
merous passages  in  Saint  Paul's  Epistles  by  attending  to  the  circum- 
stances mentioned  in  the  above  canon.  The  state  of  the  apocalyptic 
churches  has  also  been  well  described  by  our  learned  countryman  Smith  *, 

'   Fuller's  Harmony  of  Scripture,  pp.  44.  46.  ^  Selecta  Sacra,  lib,  i. 

3  Observationes  Sacra,  lib.  iv.  cc.  7,  8. 

4  Jo-  Fr;incisci  Buddei  Ecclesia  Apostolica,  sive  de  Statu  Ecclesias  Christiana  sub 
Apostolis  Commentatio  Historica-Dogmatica  ;  qua  et  introductionis  loco  in  Epistolas 
PauU  cseterorumque  apostolorum  esse  queat.  8vo,  Jense,  1729.  Buddeus  has  briefly 
treated  this  important  subject  with  great  judgment,  and  referred  to  a  great  variety  of 
useful  writers. 

*  In  his  "  Remarks  upon  the  manners,  religion,  and  government  of  the  Turks,  with 
a  survey  of  the  seven  churches  of  Asia."  svo.,  1678.  The  remarks  had  previously 
been  printed  in  Latin  in  167-2,  and  again  in  an  enlarged  edition  in  1674. 


Cli.  IX.]   On  the  Doctrinal  Interpretation  of  the  Scriptures.  741. 

by  VVitsius ',  and  especially  by  Ferdinand  Stosch  ^.  Rambach,  in  bis 
Introduction  to  the  Epistle  to  the  Romans,  has  elaborately  investigat- 
ed the  state  of  the  church  at  Rome,  and  applied  it  to  the  examination 
and  scope  of  that  epistle.  3 

V.  In  order  to  understand  any  doctrinal  book  or  passage  of 
Scripture^  'we  must  attend  to  the  controversies  which  'were  agitated 
at  that  time,  and  to  which  the  sacred  writers  allude :  for  a  key. 
to  the  apostolic  epistles  is  not  to  be  sought  in  the  7nodern  con- 
troversies that  divide  Christians,  and  which  were  not  only 
unknown,  but  also  were  not  in  existence  at  thut  time. 

The  controversies,  which  were  discussed  in  the  age  of  the  apostles, 
are  to  be  ascertained,  partly  from  their  writings,  partly  from  the  ex- 
isting monuments  of  the  primitive  Christians,  and  likewise  from  some 
passages  in  the  writings  of  the  Rabbins  ;  whence  it  appears  that  the 
following  were  the  principal  questions  then  agitated,  viz.  What  is  the 
true  way  by  which  to  please  God,  and  thus  to  obtain  eternal  life— the 
observance  of  the  Mosaic  law,  or  faith  and  obedience  as  held  forth  in 
the  Gospel?  To  this  question  the  following  was  closely  allied  — 
Whethefthe  observance  of  the  Mosaic  ceremonies  was  so  absolutely 
necessary,  that  they  were  to  be  imposed  on  the  converted  Gentiles  ? 
The  former  question  is  particularly  discussed  in  Saint  Paul's  Epistle 
to  the  Romans  ;  the  latter,  in  the  council  held  at  Jerusalem  (Acts 
XV.  1 — 31.),  and  especially  in  the  Epistle  to  the  Galatians. 

Another  question,  which  was  most  warmly  agitated,  related  to  the 
calling  of  the  Gentiles,  which  the  Jews  could  by  no  means  bear,  as 
appears  from  numerous  passages  in  the  Gospels,  Acts  of  the  Apostles, 
and  the  Epistles.  The  apostles  therefore  found  it  necessary  to  assert 
that  point,  to  confirm  it  by  citing  numerous  prophecies  from  the  Old 
Testament  relative  to  the  conversion  of  the  Gentiles,  and  to  vindicate 
it  from  the  objections  of  the  Jews  :  this  has  been  done  by  Saint  Paul 
in  several  chapters  of  his  Epistle  to  the  Romans,  as  well  as  in  his 
Epistles  to  the  Ephesians  and  Colossians,  in  which  he  proves  that  the 
Jewish  ceremonies  were  superseded. 

There  were  also  some  Jewish  notions,  which  were  refuted  both  by  our 
Lord  and  by  his  apostles  ;  for  instance,  that  all  Jews  would  certainly 
be  saved.  Turretin,  to  whom  we  are  indebted  for  this  observation, 
has  adduced  a  passage  from  the  Codex  Sanhedrin,  which  affirmed  that 
every  Jew  had  a  portion  in  the  future  world,  and  another  from  the 
Talmud,  in  which  it  is  said  that  Abraham  is  sitting  near  the  gates  of 
hell,  and  does  not  permit  any  Israelite,  however  wicked  he  may  be,  to 
descend  iiito  hell.      In  opposition  to  such  traditions  as  these,  Jesus 

'  Miscellanea  Sacra,  torn.  i.  p.  669. 

2  Ferdinandi  Stosch  Syntagma  Dissertatiomim  Septem  de  nominibus  totidem  Urbiuni 
Asiae  ad  quos  D.  Johannes  in  Apocalypsi  Epistolas  direxit,  svo,  Giielpherbyti,  1757.  A 
very  rare  and  valuable  work.  The  mmkra  state  of  the  seven  Asiatic  churches  is  de- 
scribed by  the  Rev.  H.  Lindsay  (chaplain  to  the  British  Ambassador  at  the  Porte)  in  the 
Christian  Observer  for  I8I6,  vol.xv.  pp.  igo,  191. 

3  Jo.  Jac  Rambachii  Introductio  Historico-Tiieologica  in  Epistolam  Pauli  ad  Roma, 
lies.  svo.  Halae,  17'>7. 

*  De  Sacr.  Scrijt.  Interp.  p.  ;ji6. 

3b  3 


742    On  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  II. 

Christ  thus  solemnly  warned  them  :  Not  every  one  that  saith  unto 
me,  *  Lord,  Lord,'  shall  enter  into  the  kingdom  of  heaven,  but  he  that 
doeth  the  will  of  my  Father,  which  is  in  heaven.  (Matt.  vii.  21.)  This 
notion  was  also  opposed  at  length  by  Saint  Paul.  (Rom.  xi.  16.  et  seq.) 
Once  more  ;  it  appears  from  very  many  passages  of  the  Jewish  writers, 
that  the  Jews  divided  the  precepts  of  the  law  into  great  and  little, 
and  taught  that  if  a  man  observed  one  such  grand  precept,  that  would 
suffice  to  conciliate  the  favour  of  God,  and  would  outweigh  all  his 
other  actions.  In  opposition  to  this  our  Lord  solemnly  declares,  that 
"  whosoever  shall  break  one  of  these  least  commandments,  and  shall 
teach  men  so,  he  shall  be  called  (shall  be)  least  in  the  kingdom  of 
heaven,"  (Matt.  v.  19.):  and  Saint  James  also,  "whosoever  shall 
keep  the  whole  law,  and  vet  offend  in  one  point,  he  is  guilty  of  all." 
(Ja.  ii.  10.) 

Further,  many  erroneous  tenets  were  held  and  promulgated,  in  the 
time  of  the  apostles,  by  persons  calling  themselves  Christians.  To 
these  "  oppositions  of  science  falsely  so  called."  ( 1  Tim.  vi.  20. ) 
there  are  numerous  allusions  in  the  Epistles,  where  such  errors  are 
refuted:  for  instance.  Col.  ii.  18.  the  worshipping  of  angels  ;  Col.  ii. 
20,  21.  against  the  pretensions  of  extraordinary  mortificatiorjs  and  ab- 
stinence ;  1  Cor.  viii.  and  2  Cor.  vi.  1 6,  &c.  against  idols  and  eating 
things  offered  to  them,  &c.  The  beginning  of  Saint  John's  Gospel,  it  is 
well  known,   was  written  to  refute  the  false  notions  of  Cerinthus. 

VI.  The  doctrinal  books  of  Scripture,  for  instance,  the 
Ejnstlesy  are  not  to  be  perused  in  detached  portions  or  sections ; 
but  they  should  be  read  through  at  once,  with  a  close  attention 
to  the  scope  and  tenor  of  the  discourse,  regardless  of  the  divi- 
sions into  chapters  and  verses,  precisely  in  the  same  manner  in 
which  we  woidd  peruse  the  letters  of  Cicero,  Pliny,  or  other 
antient  wi'iters. 

This  reading  should  not  be  cursory  or  casual,  but  frequent  and  dili- 
gent ;  and  the  Epistles  should  be  repeatedly  perused,  until  we  become 
intimately  acquainted  with  their  contents.  Mr.  Locke  has  forcibly  il- 
lustrated this  remark  by  relating  his  own  practice  in  studying  the 
Epistles  of  Saint  Paul.  After  he  had  found  by  long  experience  that 
the  ordinary  way  of  reading  a  chapter,  and  then  consulting  commen- 
tators upon  difficult  passages,  failed  in  leading  him  to  the  true  sense 
of  the  Epistle,  he  says,  "  I  saw  plainly,  after  I  began  once  to  reflect 
on  it,  that  if  any  one  should  now  write  me  a  letter  as  long  as  Saint 
Paul's  to  the  Romans,  concerning  such  a  matter  as  that  is,  in  a  style 
as  foreign,  and  expressions  as  dubious,  as  his  seem  to  be,  if  I  should 
divide  it  into  fifteen  or  sixteen  chapters,  and  read  one  of  them  to-day 
and  another  to-morrow,  he.  it  was  ten  to  one  that  I  should  never 
come  to  a  full  and  clear  comprehension  of  it.  The  way  to  understand 
the  mind  of  him  that  wrote  it,  every  one  would  agree,  was  to  read  the 
whole  letter  through  froni  one  end  to  the  other,  all  at  once,  to  see  what 
was  the  main  subject  and  tendency  of  it ;  or,  if  it  had  several  parts 
and  purposes  in  it,  not  dependent  one  of  another,  nor  in  a  subordi- 
nation to  one  chief  aim  and  end,  to  discover  what  those  different 


Ch.  IX.]   On  the  Doctritial  Interpretation  of  the  Scriptures.  743 

matters  were,  and  where  the  author  concluded  one  and  began  another  ; 
and  if  there  were  any  necessity  of  dividing  the  Epistles  into  parts,  to 
mark  the  boundaries  of  them."  In  the  prosecution  of  this  thought, 
Mr.  Locke  concluded  it  necessary  for  the  understanding  of  any  one  of 
Saint  Paul's  Epistles  to  read  it  all  through  at  one  sitting,  and  to  ob- 
serve, as  well  as  he  could,  the  drift  and  design  of  the  writer.  Suc- 
cessive perusals  in  a  similar  way  at  length  gave  him  a  good  general 
view  of  the  apostle's  main  purpose  in  writing  the  Epistle,  the  chief 
branches  of  his  discourse,  the  arguments  he  used,  and  the  disposition 
of  the  whole.  This,  however,  is  not  to  be  attained  by  one  or  two 
liasty  readings.  "  It  must  be  repeated  again  and  again,  with  a  close 
attention  to  the  tenor  of  the  discourse,  and  a  perfect  neglect  of  the  divisions 
into  chapters  and  verses.  On  the  contrary,  the  safest  way  is,  to  suppose 
that  the  epistle  has  but  one  business  and  but  one  aim  ;  until,  by  a  fre- 
quent perusal  of  it  you  are  forced  to  see  there  are  distinct  independent 
matters  in  it,  which  will  forwardly  enough  shew  themselves."  i 

Want  of  attention  to  the  general  scope  and  design  of  the  doctrinal 
parts  of  Scripture,  particularly  of  the  Epistles,  has  been  the  source  of 
many  and  great  errors :  "  for,  to  pick  out  a  verse  or  two,  and  criticise 
on  a  word  or  expression,  and  ground  a  doctrine  thereon,  without  con- 
sidering the  main  scope  of  the  epistle  and  the  occasion  of  writing  it, 
is  just  as  if  a  man  should  interpret  antient  statutes  or  records  by  two 
or  three  words  or  expressions  in  them,  without  regard  to  the  true  oc- 
casion upon  which  they  were  made,  and  without  any  manner  of 
knowledge  and  insight  into  the  history  of  the  age  in  which  they  were 
written.''  The  absurdity  of  such  a  conduct  is  too  obvious  to  need 
further  exposure. 

Having  already  offered  some  hints  for  investigating  the  scope  of  a 
particular  book  or  passage  \  it  only  remains  to  notice  that  there  is 
this  general  difference  observable  between  the  scope  of  the  Gospels 
and  that  of  the  Epistles,  viz. — The  former  represent  the  principles  of 
Christianity  absolutely,  or  as  they  are  in  themselves ;  while  the  latter 
represent  them  relatively,  that  is,  as  they  respect  the  state  of  the 
world  at  that  particular  time. 

VII.  Where  any  doctrine  is  to  be  deduced  from  the  Scriptures^ 
it  will  be  collected  better,  arid  nsoith  more  precision,  from  those 
places  in  which  it  is  professedly  discussed,  than  from  those  in 
which  it  is  noticed  only  incidentally,  or  by  way  of  inference. 

For  instance,  in  the  Epistles  to  the  Romans  and  Galatians,  the 
doctrine  of  justification  by  faith  is  fully  treated  :  and  in  those  to  the 
Ephesians  and  Colossians,  the  calling  of  the  Gentiles  and  the  abroga- 
tion of  the  ceremonial  law  are  particularly  illustrated.  These  must 
therefore  be  diligently  compared  together,  in  order  to  deduce  those 
doctrines  correctly. 


1  Locke  on  the  Epistles  of  Saint  Paul,  Preface.  (Works,  vol.  ii.pp.  291,  282,  4to.) 

2  See  pp.  597 — 603,  SM;)ra. 

'  See  pp.  574 — 583,  and  pp.  6oa — 6i2,  where  various  hints  are  offered  for  inves- 
tigating the  context,  and  the  analogy  of  faith. 

3b  4. 


74*  On  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  II. 

VIII.  Doctrines  peculiar  to  a  certain  age  are  better  ascer- 
tained from  isoritings  belonging  to  that  age,  or  the  times  imme- 
diately following^  tha?i  from  memorials  or  writings  of  a  later 
date. 

Thus,  the  ideas  entertained  by  the  patriarchs  are  better  collected 
from  the  writings  immediately  concerning  them — the  book  of  Genesis 
for  instance — than  from  books  written  long  afterwards,  as  the  Aposto- 
lic Epistles. — Not  that  th^se  are  unworthy  of  credit  (of  such  an  insi- 
nuation the  author  trusts  he  shall  be  fully  acquitted),  but  because  the 
Apostles  deduce  inferences  from  passages  of  Scripture,  according  to 
the  manner  practised  in  their  own  time ;  which  inferences,  though 
truly  correct,  and  every  way  worthy  the  assent  of  Christians,  were 
not  known  at  the  time  when  such  passages  were  first  committed  to 
>vriting.  ' 

IX.  Words  and  phrases,  which  are  of  doubtfzd  meaning, 
must  be  diligently  investigated,  and  carefully  weighed  and 
explained. 

This  is  a  general  rule  applicable  to  every  species  of  interpretation, 
but  of  peculiar  importance  in  the  study  of  the  doctrinal  parts  of  Scrip- 
ture ;  lest,  being  misled  by  the  ambiguity  of  words,  we  deduce  from 
certain  passages  of  Scripture  opinions  that  would  fall  to  the  ground 
as  soon  as  such  ambiguity  should  be  removed.  A  variety  of  examples 
might  be  adduced  in  illustration  of  this  remark  2,  but  we  shall  confine 
our  attention  to  the  terms  faith  and  mystery. 

1.  In  consequence  of  not  attending  to  the  ambiguity  of  the  word 
ITjcrrK,  which  in  our  audterised  version  is  usually  translated  faith,  it 
has  been  applied  by  many  divines,  wherever  it  occurs,  exclusive- 
ly to  faith  in  the  Messiah,  when  the  context  often  manifestly  requires 
it  to  be  taken  in  a  different  sense :  a  few  examples  will  illustrate  this 
observation. 

Faith  or  believing,  then,  denotes,  ( 1 .)  our  asseiiting  to  any  truth,  even 
to  such  truths  as  are  known  bij  the  evidence  of  our  senses  :  thus  in  John 
XX.  29.  Thomas,  whom  the  evidence  of  his  senses  had  convinced  of 
the  reality  of  Christ's  resurrection,  is  said  to  have  believed.  (2.)  ^ 
general  disposition  of  the  mind  to  embrace  all  that  we  know  concerning 
God,  whether  by  reason  or  revelation:  as  in  Heb.  xi.  6.  Without 
faith  it  is  impossible  to  please  God;  which  expression  is  subsequently 
applied  to  the  existence  of  God,  his  goodness  and  boimty  towards  his 
sincere  worshippers.  (3.)  J  peculiar  assent  to  a  certain  revelation  : 
for  instance,  in  Rom.  iv.  throughout,  and  in  other  passages  that  treat 
of  Abraham's  faith,  it  is  manifest  that  this  faith  must  be  referred  to 
the  peculiar  promises  made  to  Abraham  that  a  son  should  be  born  unto 
him,  though  he  himself  was  then  about  a  hundred  years  old,  and 


1  Turretin,  p.  324. 

-  See  Parkhurst's  Greek  Lexicon,  voce  lu^^,  flesh;  am]  Bp.  Middleton's  Doctrine 
pf  the  Greek  Article,  pp.  166 — 170.  for  an  elaborate  disquisition  on  the  various  accepta- 
tions of  the  word  n^JU/Ka,  «p/r/<. 


Ch.  IX.]  On  the  Doctrinal  Interpretation  of  the  Scriptures.  745 

Sarah,  who  was  ninety,  was  barren.  (4.)  An  assent  given  to  tfie  re- 
velation made  to  Moses ;  as  when  the  children  of  Israel  are  said  to 
have  believed  the  Lord  and  his  servant  Moses.  (Exod.  xiv.  31.  com- 
pared with  John  v.  45,  46.  and  ix.  28).  (.5.)  An  assent  given  to  the. 
revelation  made  to  the  prophets;  as  when  King  Jehoshaphat  says  to 
the  Jews  (2  Chron.  xx.  20.)  "  Believe  in  the  Lord  your  God,,  so 
shall  ye  be  established ;  believe  his  prophets,  so  shall  ye  prosper." 
Compare  also  Isa.  vii.  9.  Since,  however,  the  Gospel  is  the  most 
perfect  revelation  of  the  divine  will  to  mankind,  it  is  in  the  New  Tes- 
tament particularly  that  the  vford  faith  denotes  (G.)  «  cordial  assent  to 
the  Christian  revelation,  or  to  some  of  its  leading  and  fundamental 
points  ;  as  in  those  passages  where  we  are  commanded  to  believe  in 
Christ,  or  that  lie  is  the  son  of  God,  or  that  he  arose  from  the  dead. 
But,  as  many  things  that  were  revealed  by  God,  as  well  under  the 
Old  as  under  the  New^  Testament  dispensation,  were  future  and  invi- 
sible, the  word  faith  signifies  (7.)  an  assent  to  future  and  invisible 
things  revealed  by  God,  as  in  Heb.  xi.  1 .  where  it  is  defined  to  be 
the  substance  of  thi7igs  hoped  for,  and  the  evidence  of  things  not  seen, 
that  is,  the  giving  of  a  present  subsistence  to  things  future,  which  are 
fully  expected,  and  the  proving  and  demonstrating  of  things  which 
are  not  seen.  Since,  however,  all  who  truly  receive  and  assent  to 
the  Christian  revelation,  cannot  do  otherwise  than  obey  God,  the 
words  faith  and  believing  include  (8.)  all  the  duties  enjoined  by  the 
Gospel ;  in  consequence  of  which,  so  many  commendations  of  faith 
are  to  be  found  in  the  Scriptures,  where  it  is  said  to  purify  the  heart 
(I  Pet.  i.  22.),  to  be  the  victory  that  overcometh  the  world  (1  John 
V,  4.),  and  to  justify  us  (Rom.  v.  1).  Because  they  who  sincerely 
believe  the  Gospel,  must  necessarily  obey  Christ,  and  become  partakers 
of  the  benefits  conferred  by  him. 

There  are  a  few  other  acceptations  of  the  term  faith,  dlflTering 
indeed  but  slightly  from  the  preceding,  but  which  are  nevertheless 
worthy  of  observation.  Thus  it  means  (9.)  the  Gospel,  in  Gal.  iii.  2. 
where  Saint  Paul  demands  of  the  Galatians,  whether  they  received  the 
Spirit  by  the  works  of  the  law,  or  by  the  hearing  of  faith  :  in  which 
passage  it  is  evident  that  the  hearing  of  faith  denotes  the  hearing  of 
the  preached  Gospel ;  and  in  this  sense  th^  word  faith  appears  to  be 
used  in  all  those  parts  of  the  Epistle  to  the  Romans,  where  it  is  op- 
posed to  the  works  of  the  law.  Sometimes  also  it  signifies  (10.)  a 
persuasion  that  what  we  do  is  well  pleasing  to  God  :  thus  the  meaning 
of  Rom.  xiv.  23.  Whatsoever  is  not  of  faith  is  sin,  is,  that  it  is  sinful  in 
us  to  do  any  thing,  which  we  are  not  fully  persuaded  is  well  pleasing 
to  God,  or  at  least  permitted  by  him.  Once  more,  faith  denotes 
(11.)  faith  in  miracles,  that  is,  a  firm  confidence  in  Christ,  to  which, 
at  the  first  propagation  of  the  Gospel,  was  annexed  the  performance 
of  miracles :  such  was  the  faith,  which  Jesus  Christ  frequently  requir- 
ed of  his  disciples  and  others,  that  he  might  work  certain  miracles  by 
them  (compare  Matt.  xvii.  20.  Mark  xi.  22.  xvi.  1 7.  and  Luke  xvii.  6.)  ; 
and  to  which  Saint  Paul  refers  in  I  Cor.  xiii.  2.  Lastly,  faith  some- 
times signifies  (^12.)  fidelity,  or  faithfulness  in  the  discharge  of  duties 
or  promises,  and  so  the  Greek  word  TirK  is  properly  rendered  in  Tit. 


*746  On  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  II* 

ii.  10.;  as  it  also  should  have  been  in  1  Tim.  v.  12.,  the  faith  there 
said  to  have  been  cast  off  by  the  younger  widows,  being  Xhew  fidelity 
to  Christ. 

These  various  senses  of  the  word  faith  ought,  as  much  as 
possible,  to  be  kept  in  mind  when  perusing  the  sacred  writings ; 
lest  we  fall  into  the  mistake,  so  commonly  committed,  of  al- 
ways understanding  the  same  thing  by  it. 

2.  The  Greek  word  juvo-Tti^wv,  which  is  of  very  frequent  occurrence 
in  the  New  Testament,  and  is  in  our  English  translation  uniformly 
rendered  mystery,  may  also  be  adduced  as  an  example  of  the  rule 
above  stated.  In  its  ordinary  acceptation,  a  mystery  denotes  some- 
thing incomprehensible  ;  and  this  meaning,  for  want  of  due  consider- 
ation, is  not  unfrequently  transferred  to  those  passages  of  the  New 
Testament,  where  the  word  mystery  does  indeed  occur,  but  in  very 
different  significations. 

The  first  or  leading  meaning  of  the  word  is,  a  secret,  something 
that  is  hidden,  not  fully  manifest,  not  published  to  the  world,  though 
perhaps  communicated  to  a  select  number.  In  this  sense  it  occurs  in 
2  Thess.  ii.  7.  where  Saint  Paul,  speaking  of  the  Antichristian  spirit, 
says,  "  the  mystery  of  iniquity  doth  already  work"  The  spirit  of 
Antichrist  has  begun  to  operate,  but  the  operation  is  latent  and  un- 
perceived.  In  this  sense  also  the  same  apostle  applies  the  words, 
"  mystery,"  and  "  mystery  of  Christ,"  in  a  peculiar  manner  to  the 
calling  of  the  Gentiles,  (Eph.  iii.  3 — 9.)  ;  "  which  in  other  generations 
was  not  made  known  to  the  sons  of  men,  as  it  is  now  revealed  to  his 
holy  apostles  and  prophets  by  the  Spirit,  that  the  Gentiles  should  be 
fellow  heirs  and  of  the  same  body  (namely,  with  the  .Tews),  and  par- 
takers of  his  promise  in  Christ  by  the  Gospel."  Compare  also  Rom. 
xvi.  25,  26.    Eph.  i.  9.  iii.  9.  vi.  19.  Col.  i.  26,  27. 

Another  meaning  of  the  word  mystery  is,  "  a  spiritual  truth  couched 
under  an  external  representation  or  similitude,  and  concealed  or  hid- 
den thereby,  unless  some  explanation  be  given."  To  this  import  of 
the  word  our  Saviour  probably  alluded  when  he  said  to  his  disciples, 
To  you  it  is  given  to  know  the  mystery  of  the  kingdom  of  God  ;  but,  to 
them  that  are  without,  all  these  things  are  done  in  parables.  (Mark 
iv.  1 1 .)  The  secret  was  disclosed  to  the  apostles,  who  obtained  the 
spiritual  sense  of  the  similitude,  while  the  multitude  amused  them- 
selves with  the  parable,  and  sought  no  further.  In  this  sense,  mystery 
is  used  in  the  following  passages  of  the  New  Testament :  Rev.  i.  20. 
The  mystery,  that  is,  the  spiritual  meaning,  of  the  seven  stars. — The 
seven  stars  are  the  angels  of  the  seven  churches ;  and  the  seven  candle- 
sticks are  the  seven  churches.  Again,  xvii.  5.  And  upon  her  forehead 
a  name  written.  Mystery,  Babylon  the  Great,  that  is,  Babylon  in  a 
mystical  sense,  the  mother  of  idolatry  and  abominations  :  and  in  verse  7. 
/  will  tell  thee  the  mystery,  or  spiritual  signification,  of  the  woman,  and 
of  the  beast  that  carrieth  her,  &c.  In  this  sense  likewise  the  word 
mystery  is  to  be  understood  in  Eph.  v.  32. 

A  third  and  principal  meaning  of  the  word  mystery  is,  "  some 
sacred  thing,  hidden  or  secret,  which  is  naturally  unknown  to  human 


Ch.  IXr]  On  the  Doctrinal  Interpretation  of  the  Scriptures.  747 

reason,  and  is  only  known  by  the  revelation  of  God."  Thus,  in  1  Tim. 
iii.  16.  we  read — Without  controversy  great  is  the  mystery  of  godliness  : 
God  was  manifest  in  the  flesh,  justified  in  the  spirit,  seen  of  angels, 
preached  unto  the  Gentiles,  believed  on  in  the  world,  received  up  into 
glory.  "  The  mystery  of  godliness,  or  of  true  religion,  consisted  in  the 
several  particulars  here  mentioned  by  the  apostle — particulars,  indeed, 
which  it  would  never  have  entered  into  the  heart  of  man  to  conceive 
(1  Cor.  ii.  9,),  had  not  God  accomplished  them  in  fact,  and  published 
them  by  the  preaching  of  his  Gospel ;  but  which,  being  thus  mani- 
fested, are  intelligible  as  facts  to  the  meanest  understanding."  So  in 
{  Cor.  xiii.  2.  the  understanding  of  all  mysteries  denotes  the  understand- 
ing of  all  the  revealed  truths  of  the  Christian  religion,  which  in  1  Tim. 
iii.  9.  are  called  the  mystery  of  faith,  and  of  which  in  1  Cor.  iv.  1.  the 
apostles  are  called  stewards  of  the  mysteries  of  God.  ' 

Lastly,  the  word  mystery  is  used  in  reference  to  things  or  doctrines, 
which  remain  wholly  or  in  part  incomprehensible,  or  above  reason, 
after  they  are  revealed.  Such  are  the  doctrines,  of  the  resurrection  of 
the  dead,  that  all  shall  not  die  at  the  last  day,  but  that  all  shall  be 
changed  (1  Cor.  xv.  51 .),  the  incarnation  of  the  Son  of  God,  the  doc- 
trine of  the  Trinity,  &c.  This  is  the  ordinary  or  theological  sense  of 
the  word  mystery :  it  does  not  imply  any  thing  contrary  to  reason, 
nor  utterly  unknown  as  to  its  being :  but  it  signifies  a  matter,  of  whose 
existence  we  have  clear  evidence  in  the  Scriptures,  although  the  mode 
of  such  existence  is  incomprehensible,  or  above  our  reason.  2 

X.  It  is  of  particular  importance  that  we  distinguish  Jigu- 
rative  expressions  from  such  as  are  proper  or  literal^  and  that 
isoe  ascertain  how  far  they  are  to  he  extended. 

For  want  of  attention  to  this  rule,  how  many  absurd  doctrines  have 
been  deduced  from  the  Scriptures  !  Transubstantiation,  for  instance, 
which  has  already  been  shewn  to  be  founded  on  an  erroneous  literal 
interpretation  of  figurative  expressions  *.  With  regard  to  the  manner 
in  which  such  figurative  expressions  are  to  be  distinguished  from  pro- 
per and  literal  ones,  it  will  suffice  to  refer  to  a  former  chapter,  in 
which  this  topic  is  fully  considered.  * 

XI.  Although  the  Scriptures  sometiines  speak  of  God  after  the 
manner  of  men,  they  are  not  to  be  understood  literally^  but  must 
be  taken  in  a  setise  worthy  of  God. 

This  rule  was  not  unknown  to  the  Jews,  with  whom  it  was  usual  to 
say  that  the  Scriptures  speak  of  God  with  the  tongue  of  the  sons  of 
men.    When,  therefore,  human  members,  faculties,  senses,  and  affections 


•  Schleusner's  and^Parkhurst's  Greek  Lexicons  to  the  New  Testament,  roct'Mwrwg/an. 
Dr.  Campbell's  Translation  of  the  Four  Gospels,  vol.  i.  pp.  208 — 306.  See  also  J.  G. 
PfeifFer's  Instit.  Herm.  Sac.  pp.  704—724. 

"^  On  the  subject  of  mysteries  in  religion,  see  Vol.  I.  pp.  472 — 476. 
3  See  p.  ftio,  supra. 

*  See  Chapter  V.  i?<;i7-tf,  particularly  Section  I.  i>p,6;J7  — 646. 


748    On  the  Doctrinal  Interpretation  of  the  Scrij)tnres.    [Part  II. 

are  attributed  to  the  Deity,  they  are  to  be  understood  in  a  sense  worthy 
of  Him  :  and  the  manner  in  which  that  sense  is  to  be  ascertained  is 
twofold  :  1.  From  the  light  of  nature,  which  teaches  us  that  alt  ideas  of 
imperfection  are  to  be  removed  from  God,  and  consequently  corpo- 
reity ;  and,  2.  From  the  comparison  of  other  passages  of  Scripture,  in 
which  it  is  written,  that  God  is  a  spirit,  that  he  cannot  be  represented 
by  any  figure,  and  that  he  is  not  a  man  that  he  should  repent,  ike. 
Numerous  illustrations  of  this  remark  might  be  offered,  were  it  neces- 
sary ;  but  as  this  subject  has  already  been  discussed  in  a  former  chap- 
ter, it  will  be  sufficient  to  give  a  reference  to  it. ' 

XII.  Avoid  all  subtle  and  far-fetclied  expositions. 

The  reason  of  this  canon  will  appear  when  it  is  considered  (as  we 
have  already  remarked)  that  the  sacred  writers,  being  almost  wholly 
persons  in  the  common  rank  of  life,  and  addressing  persons  in  the 
same  condition  with  themselves,  spoke  to  them  in  a  familiar  style 
adapted  to  their  capacities.  No  sense  therefore  is  to  be  assigned 
to  their  words,  that  requires  great  mental  acumen  to  discover. 
On  this  ground,  those  interpretations  should  be  received  with  great 
caution,  which  profess  to  find  allegories  every  where  in  the  Scrip- 
tures :  and  those  interpretations  should  be  altogether  rejected,  which 
do  violence  to  the  sacred  text.  Of  this  description  are  the  expositions 
given  of  numerous  passages  of  Scripture  by  those  who  deny  the  divinity 
and  atonement  of  the  Son  of  God.  It  is  not  intended  to  assert  m. 
this  remark  that  there  are  not  in  the  Bible  many  figurative  expres- 
sions ;  these  were  at  that  time  perfectly  familiar  to  the  Jewish  people, 
who,  in  some  instances,  apprehended  them  more  readily  than  literal 
expressions.  This  mode  of  speaking,  we  have  already  seen,  obtained 
greatly  among  the  Jews,  in  common  with  other  oriental  nations. 

XIII.  When  easy  and  natural  interpretations  offer  themselves^ 
those  interpretations  are  to  he  avoided^  which  deduce  astonishr 
ins  and  iricr edible  doctrines. 

o 

We  are  not  to  seek  unnecessarily  for  mysteries  in  the  sacred 
writings.  Those,  which  are  most  clearly  revealed  in  the  Scriptures 
(for  instance,  the  incarnation  of  the  Son  of  God,  the  doctrine  of  the 
Trinity,  &c.),  are  to  be  received  precisely  in  the  terms  in  which  they 
are  propounded  to  our  belief.  But,  where  a  plain  and  obvious  mean- 
ing pretents  itself,  mysteries  are  on  no  account  to  be  sought.  In 
illustration  of  this  remark,  we  may  adduce  the  doctrine  of  transubstan- 
tiation,  already  noticed  in  the  course  of  this  work  ;  which  the  church 
of  Rome  has  erected  into  a  mystery,  founding  it  on  a  direct  violation 
of  the  preceding  rule,  and  supporting  it  by  forced  and  unnatural  inter- 
pretations of  passages,  which  are  in  themselves  most  easy  to  be  under- 
stood. 

XIV.  In  explaining  passages  tsoe  must  attend  to  the  effect  or 
sense  which  particular  words,  understood  in  a  particular  way 

'  Ste  pp.  6J 5 — 6lG,  supm. 


Gh.  IX.]   On  the  Doctrinal  Interpretation  of  the  Scriptures.    749 

ought  7iaturally  to  produce :  and  if  such  effect  he  not  produced, 
it  is  manifest  that  such  words  are  not  to  he  taken  in  that  sense. 

The  doctrine  of  transubstantiation,  already  referred  to,  may  be 
adduced  as  an  example  :  for  im questionably,  if  our  Saviour's  words, 
Tlus  is  my  body,  &c.  had  been  understood  by  the  apostles  in  that 
sense,  it  must  have  excited  in  their  minds  the  utmost  astonishment, 
which,  however,  does  not  appear  to  have  been  the  case. 

XV.  No  doctrine  is  admissible^  or  can  be  established  from  the 
Scriptures,  that  is  either  repugnant  to  them,  or  contrary  to  reason 
nr  to  the  analogy  of  faith. 

The  same  example  may  be  cited  in  illustration  of  the  present 
•canon  ;  for  if  the  doctrine  of  transubstantiation  were  to  be  admitted,  the 
evidence  of  our  reason,  as  well  as  of  our  senses,  could  no  longer  be 
believed,  and  the  consequence  would  be,  that  the  arguments  tor  the 
truth  of  the  Christian  religion,  arising  from  the  miracles  and  resurrec- 
tion of  Jesus  Christ,  would  fall  to  the  ground,  and  become  of  no  effect 
whatever.  Articles  of  revelation  indeed  may  be  above  our  reason  ; 
but  no  doctrine,  which  comes  from  God,  can  be  irrational,  or  con- 
trary to  those  moral  truths,  which  are  clearly  perceived  by  the  mind 
of  man.  We  are  sure,  therefore,  that  any  interpretation  of  revealed 
doctrines  that  is  inconsistent  with  common  sense,  or  with  the  estab- 
lished laws  of  morality,  must  be  erroneous.  The  several  parts  of  those 
doctrines,  which  are  dispersed  through  the  Scriptures,  ought  to  be 
collected  and  explained  so  as  to  agree  with  one  another,  and  form 
an  intelligible  and  consistent  scheme.  The  different  parts  of  a  reve- 
lation, which  comes  from  God,  must  all  be  reeoncileable  with  one 
another,  and  with  sound  reason.  The  prejudices  of  different  deno- 
minations unfit  them  for  understanding  the  passages,  which  are  con- 
nected with  the  subjects  of  their  disputations  ;  but  there  are  general 
principles  that  all  parties  adopt  :  and  no  text  can  be  interpreted  in  a 
sense  inconsistent  with  those  articles  which  are  universally  received. 
This  conformity,  of  every  part  to  first  principles,  is  commonly  called 
the  analogy  of  faith.  ' 

XVI.  In  considering  the  doctrines  of  the  Christian  religion, 
•what  is  clear  is  not  to  be  rendered  obscure  by  a  few  dark  pas- 
sages :  but,  on  the  contrary,  obscure  passages  are  to  be  illustrated 
by  such  as  are  more  clear. 

This  rule  having  been  more  fully  stated  in  a  former  page,  and  sup- 
ported by  examples,  it  is  not  necessary  here  to  cite  additional  in- 
stances. The  reader  is  therefore  simply  reminded,  that  the  application 
of  it  to  the  investigation  of  the  doctrinal  parts  of  Scripture  is  of  very 
considerable  moment.  - 


1  Concerning  the  analogy  of  faith,  see  pp.  60'J~6r2,  supra. 

2  See  p.  609   supra. 


750     0?i  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  II . 

XVII.  It  is  of  great  importance  to  the  understanding  of  the 
doctrinal  booh  of  the  New  Testament,  to  attend  to  a?id  dis- 
tinctly note  the  transitions  of  person  lahich  frequently  occur, 
especially  in  Saint  Paul's  Epistles. 

The  pronouns  /,  We,  and  You,  are  used  by  the  apostles  in  such  a 
variety  of  applications,  that  the  understanding  of  their  true  meaning 
is  often  a  key  to  many  difficult  passages.  Thus,  by  the  pronoun  /, 
Saint  Paul  sometimes  means  himself :  sometimes  any  Christian ;  some- 
times, a  Jew  ;  and  sometimes  any  man,  &c.  If  the  speaking  of  him- 
self in  the  first  person  singular  have  these  various  meanings,  his  use 
of  the  plural  We  is  with  far  greater  latitude  :  for  sometimes  we  means 
himself  alone,  sometimes  those  who  were  with  him,  whom  he  makes 
partners  to  the  Epistles  (as  in  the  two  Epistles  to  the  Corinthians,  and 
in  those  to  the  Philippians  and  Colossians)  ;  sometimes,  with  himself, 
comprehending  the  other  apostles,  or  preachers  of  the  Gospel,  or 
Christians.  Nay,  he  sometimes  speaks  in  this  way  of  the  converted 
Jews,  at  others,  of  the  converted  Gentiles  :  sometimes  he  introduces 
the  unregenerate  as  speaking  in  his  own  person  ;  at  other  times  he 
personifies  false  teachers  or  false  Christians,  whose  names,  however, 
he  forbears  to  mention,  lest  he  should  give  them  offence.  In  all  these 
instances,  his  application  of  the  above-mentioned  pronouns  varies  the 
meaning  of  the  text,  and  causes  it  to  be  differently  understood.  Ex- 
amples, illustrative  of  this  remark,  may  be  found  in  every  page  of 
Saint  Paul's  Epistles,  Further,  in  the  current  of  his  discourse,  he 
sometimes  drops  in  the  objections  of  others,  and  his  answers  to  them, 
without  any  change  in  the  scheme  of  his  language,  that  might  give 
notice  of  any  other  person  speaking  besides  himself.  To  discover 
this,  requires  great  attention  to  the  apostle's  scope  and  argument :  and 
yet,  if  it  be  neglected  or  overlooked,  it  will  cause  the  reader  greatly  to 
mistake  and  misunderstand  i  his  meaning,  and  will  also  render  the 
sense  very  perplexed.  Mr.  Locke,  and  Dr.  Macknight,  in  their  ela- 
borate works  on  the  Epistles,  are  particularly  useful  in  pointing  out 
these  various  transitions  of  persons  and  subjects. 

XVIII.  When  weighty  reasons  are  produced  for  and  against 
a  certain  doctrine,  they  must  be  compared  together  with  great 
diligence  and  sincerity,  in  order  that  we  may  see  which  reasons 
prepotiderate. 

This  rule  is  of  singular  importance  in  studying  the  doctrinal  parts  of 
the  Bible  :  for  the  case  here  supposed  is  of  very  frequent  occurrence 
iu  theological  controversies ;  in  which,  according  to  the  previously 
formed  opinions  of  various  parties,  the  same  reasons  are  urged  by  one 
class,  as  arguments  for  the  truth  of  a  controverted  doctrine,  which  by 
their  opponents  are  strenuously  asserted  as  objections  to  it.  Thus,  in 
the  question  relative  to  the  presence  of  Christ  in  the  Eucharist,  the 
expressions.  This  is  my  body  (Matt.  xxvi.  26.),  My  flesh  is  meat  indeed. 


I  Locke's  Preface  to  the  Epistles,  (Works,  vol.  iii.  p.  277.) 


Ch.  IX.]    On  the  Doctrinal  Interpretation  of' the  Scriptures.    751 

my  blood  is  drink  indeed,  and  except  ye  eat  the  flesh  of  the  Son  of 
Man,  &c.  (John  vi.  53.  55.),  are  by  some  understood  of  the  bodily  pre- 
sence, and  eating  the  flesh  of  Christ ;  but  this  interpretation  is,  on  the 
other  hand,  justly  opposed  by  arguments  drawn  from  the  evidence  of 
our  senses,  from  reason,  and  above  all  from  comparing  other  passages 
of  Scripture,  in  which  the  expressions  of  bread  and  wine  are  spoken  of 
the  Eucharist  after  consecration,  and  those  where  Christ  is  said  to  be 
received  into  heaven  until  the  times  of  restitution  of  all  things.  (Acts 
iii.  2 1 .)  The  former  passages  are  adduced  by  the  Roman  Catholics 
as  arguments  for  the  truth  of  the  real  presence  ;  while  the  latter  are 
asserted  by  Protestants  as  objections  against  that  doctrine.  In  order, 
therefore  to  determine  on  which  side  the  truth  lies,  we  must  care- 
fully and  accurately  weigh  the  arguments  adduced  by  both  parties  ; 
and  those  reasons  which  appear  most  plainly  manifest  and  insuper- 
able, we  must  prefer,  as  supporting  the  cause  of  truth,  and  the 
arguments  adduced  on  the  opposite  side  must  necessarily  fall  to  the 
ground. 

XIX.  Where  it  is  not  clear  "what  is  the  precise  meaning  at- 
tached by  the  sacred  writers  to  particular  words  or  expressions, 
it  is  better  that  we  should  restrain  our  judgment  cojicerning  them, 
than  deliver  our  sentiments  rashly  on  points  which  we  do  not  fully 
comprehend. 

Many  examples  of  this  kind  are  to  be  found  in  the  sacred  writings. — 
To  instance  only  the  apostle's  supplications  in  behalf  of  believers,  that 
God  would  grant  unto  them,  that  the  eyes  of  their  understanding  might 
be  enlightened  (Eph.  i.  18.),  that  he  would  make  them  perfect  in  every 
good  work  (Heb.  xiii.  21.),  and  the  like.  Now,  in  these  passages,  the 
precise  mode  in  which  divine  grace  operates  in  believers,  is  not  stated  ; 
and  therefore  it  is  not  necessary  that  we  should  define  what  the  word 
of  God  has  not  defined. 

XX.  In  apply i7ig  the  Scriptures  as  a  proof  of  any  doctrine ^ 
it  is  necessary  to  ascertain,  if  all  that  is  meant  be  expressed,  or 
if  it  be  not  expressed,  what  is  necessarily  implied,  in  order  to 
complete  the  passage. 

Thus  it  is  common  (as  we  have  already  shewn ')  for  the  sacred 
writers  to  mention,  only  the  principal  part  of  any  subject,  for  the 
whole.  In  Rom.  x.  9.  Paul  says  ;  If  thou  shall  confess  with  thy  mouth 
the  Lord  Jesus,  and  shall  believe  in  thine  heart  that  God  hath  raised 
HIM  FROM  the  DEAD,  thou  shalt  be  saved.  The  resurrection  of  Christ 
is  the  only  article  which  is  mentioned  here,  because,  by  that  miracle, 
God  established  the  Saviour's  authority  as  a  lawgiver,  and  confirmed 
all  the  doctrines  which  he  taught.  But  there  are  other  essential  arti- 
cles, which  are  necessary  to  be  believed,  in  order  to  be  saved,  though 
they  are  not  stated  in  the  text.    It  is  added,  (ver.  13.),  for  whosoever 


'  See  p.  695.  sujrra. 


752     On  the  Doctrinal  Interpretation  of  the  Scriptures.  [Part  It. 

shall  call  vpon  the  name  of  the  Lord  shall  be  saved.  No  real  Christian 
can  be  so  ignorant  of  the  Gospel,  as  to  suppose,  that  no  more  is  neces- 
sary, in  order  to  be  saved,  than  to  call  upon  the  name  of  the  Lord. 
In  this  text,  it  is  evident,  that  the  apostle  mentions  only  a  principal 
part  of  what  is  meant.  Now,  from  the  context  may  be  gathered  the 
following  particulars,  as  implied,  though  not  expressed.  First,  in  the 
ninth  verse  it  is  affirmed,  that  in  order  to  be  saved,  a  man  must  be- 
lieve in  his  heart.  Secondly,  he  must  confess  with  his  mouth  ;  If 
thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shall  believe  in 
thine  heart,  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved. 
Confession  implies  more  than;)rofession.  A  true  believer  in  Jesus  Christ 
openly,  and  of  his  own  accord,  professes  the  articles  of  his  belief ;  and 
when  he  is  persecuted,  and  examined  concerning  his  religion,  he  readily 
confesses  the  truth,  as  an  evidence  of  his  sincerity  and  faithfulness.  Even 
this  is  not  all  that  is  necessary,  in  order  to  be  saved  ;  for  it  is  added 
in  the  tenth  verse,  with  the  heart  man  believeth  unto  righteousness, 
and  with  the  mouth  confession  is  made  unto  salvation.  Faith  acting  on 
the  heart,  is  productive  of  a  righteous  life,  and  thus  the  believer  be- 
comes a  sincere  worshipper  of  the  Lord ;  for  whosoever  will  call  on 
the  name  of  the  Lord,  shall  be  saved,  (ver.  13.)  In  these  different 
passages,  it  is  evident,  that  a  part  is  mentioned  for  the  whole  ;  and  in 
order  to  understand  all  that  is  implied,  the  several  parts  must  be  col- 
lected and  put  together. 

XXL  No  article  of  faith  can  be  established  from  metaphors, 
parables,  or  single  obscure  and  figurative  texts. 

The  metaphorical  language  of  the  prophets,  and  figurative  expres- 
sions which  abound  in  the  Scriptures,  are  calculated  to  promote  the 
purposes  of  godliness,  by  acting  on  the  imagination,  and  by  influenc- 
ing a  believer's  conduct ;  but  never  were  intended  to  be  a  revelation 
of  Gospel  principles.  Instead  of  deriving  cur  knowledge  of  Christianity 
from  parables  and  figurative  passages  ;  an  intimate  acquaintance  with  the 
doctrines  of  the  Gospel  is  necessary,  in  order  to  be  capable  of  inter- 
preting them.  The  beautiful  parable  of  the  man  who  fell  among  thieves 
(Luke  X.  30 — 37.)  is  evidently  intended  to  influence  the  Jews  to  be 
benevolent  and  kind,  like  the  good  Samaritan.  Some  writers  have 
considered  that  parable  to  be  a  representation  of  Adam's  fall,  and  of 
man's  recovery,  through  the  interposition  and  love  of  Jesus  Christ. 
But  those,  who  embrace  this  opinion,  did  not  learn  these  doctrines 
from  the  passage  itself.  No  person,  who  is  wholly  ignorant  of  Adam, 
and  of  Jesus  Christ,  could  ever  learn  any  thijig  concerning  them,  from 
what  is  related  in  this  parable.  The  same  observation  is  equally  ap- 
plicable to  every  other  parable,  and  typical  subject  ;  in  which  the  doc- 
trines of  the  Gospel  cannot  be  discovered  by  any  person,  w'ho  has  not 
first  learned  them  from  other  texts. 

XXII.  Lastly,  although  commentaries,  both  antient  and  modern, 
may  usefully  be  considted  iii  studying  the  doctrinal  parts,  in  common 
with  the  rest  of  the  Bible,  yet  they  are  to  be  consulted  Judiciously, 
and  with  caution. 


Ch.  IX.]  On  the  Doctrinal  Interpretation  of  the  Scriptures.    753 

As  particular  suggestions  have  already  been  offered  concerning  the 
most  beneficial  mode  of  consulting  commentators  on  the  Scriptures 
generally  \  it  is  not  necessary  to  subjoin  any  remarks  on  the  above 
canon  : — its  propriety  will  be  obvious  to  every  reader.  He  who  is  sin- 
cerely desirous  of  studying  the  word  of  God,  that  he  may  both  know 
His  mind  and  do  His  will,  cannot  greatly  err  ;  while  he  prosecutes 
his  studies  devoutly,  and  ^vith  humble  supplication,  that  the  Spirit 
of  Truth  may  teach  him  all  things,  and  guide  him  into  all  truth. 
(John  xiv.  26.  xvi.  13).  ^ 

*  See  pp.  616 — 621.  supra. 

2  The  Scriptures  contain  numerous  admirable  supplications  for  divine  teaching ;  but, 
of  all  merely  human  precatory  compositions,  we  have  seen  none,  which,  for  comprehen- 
siveness and  brevity,  for  simplicity  and  beauty,  equals,  much  less  surpasses,  the  Collect 
for  the  second  Sunday  in  Advent, 


VOL.  II.  3  c 


754  On  the  Interpretation  of  the  [Part  II. 


CHAPTER  X. 

ON    THE    INTERPRETATION    OF    THE    MORAL    PARTS   OF    SCRIP- 
TURE. 

Having  already  discussed  the  interpretation  of  the  histo- 
rical, typical,  prophetical,  and  doctrinal  parts  of  the  sacred 
writings,  it  now  remains  that  we  consider  the  Moral  Parts  of 
Scripture.  These,  indeed,  are  to  be  interpreted  precisely  in  the 
same  manner  as  all  other  moral  writings  ;  regard  being  had  to 
the  peculiar  circumstances  of  the  sacred  writers,  viz.  the  age 
in  which  they  wrote,  the  nation  to  which  they  belonged,  their 
style,  genius,  &c.  For,  being  natives  of  the  East,  they  treat 
moral  topics,  after  the  oriental  manner,  in  a  highly  figurative 
style,  and  with  similitudes  and  figures  considerably  more  far- 
fetched than  is  usual  among  Greek  and  Latin  authors,  or  even 
among  the  moderns.  Again,  being  for  the  most  part  persons 
in  the  common  walks  of  life,  they  generally  deliver  their  pre- 
cepts in  a  popular  manner,  adapted  to  the  capacities  of  those 
to  whom  they  were  addressed.  In  the  examination  of  the 
moral  parts  of  Scripture,  the  following  more  particular  rules 
will  be  found  useful. 

I.  Moral  propositioJis  or  discourses  are  not  to  be  urged  too  Jar, 
hut  must  be  understood  isoith  a  certain  degree  of  latitude,  and  with 
various  limitations. 

For  want  of  attending  to  this  canon,  how  many  moral  truths  have 
been  pushed  to  an  extent,  which  causes  them  altogether  to  fail  of  the 
effect  they  were  designed  to  produce !  It  is  not  to  be  denied  that 
universal  propositions  may  be  offered :  such  are  frequent  in  the  Scrip- 
tures as  well  as  in  profane  writers,  and  also  in  common  Hfe  ;  but  it  is 
in  explaining  the  expressions  by  which  they  are  conveyed,  that  just 
limits  ought  to  be  applied,  to  prevent  them  from  being  urged  too  far. 
The  nature  of  the  thing,  and  various  other  circumstances  will  always 
afford  a  criterion  by  which  to  understand  moral  propositions  with  the 
requisite  limitations.  In  order,  however,  that  this  subject  may  be 
better  understood,  and  applied  to  the  Scriptures,  we  will  state  a  few 
of  these  limitations,  and  illustrate  them  by  examples. 

1.  Universal  or  indefinite  moral  propositions,  often  denote 
nothing  more  than  the  natural  aptitude  or  tendency  of  a  thing  to 
produce  a  certain  effect,  even  although  that  effect  should  not  ac- 
tually take  place. 

Thus,  when  Solomon  says  that  a  soft  answer  turneth  away  wrath, 
(Prov.  XV.  1.)  the  best  method  of  mitigating  anger  is  pointed   out. 


Ch.  X.]  Moral  Parts  of  Scripture.  755 

although  the  obstinacy  or  wickedness  of  man  may  produce  a  different 
result.  In  like  manner,  when  Saint  Peter  says,  Who  is  he  that  will 
harm  you  if  ye  be  followers  of  that  whichis  good  ?  (1  Pet.  iii.  15.)  this 
expression  is  not  to  be  understood  as  implying  that  good  men  shall 
never  be  ill-treated  :  but  it  simply  denotes  the  natural  effect  which  a 
virtuous  life  will  probably  produce,  viz.  many  occasions  of  irritating 
men  will  be  avoided,  and  on  the  other  hand,  their  friendship  and 
favour  will  be  conciliated. 

2 .  Universal  or  indefinite  propositions  denote  only  'what  gene- 
rally or  often  takes  place. 

As  in  Prov.  xxii.  6.  Train  up  a  child  in  tlie  way  he  should  go  .»  and 
when  he  is  old  he  will  not  depart  from  it.  Here,  the  wise  monarch 
intimates  not  what  always  takes  place,  but  what  is  the  frequent  con- 
sequence of  judicious  education.  To  this  rule  are  to  be  referred  all 
those  propositions  which  treat  of  the  manners,  virtues,  or  vices  of 
particular  nations,  conditions,  or  ages.  Thus  Saint  Paul  says,  that 
the  Cretans  are  always  liars,  (Tit.  i.  1 2.)  Again,  when  the  same 
apostle,  pourtraying  the  struggles  of  an  enlightened  but  unregenerate 
person,  says — I  know  that  in  me  {that  is,  in  my  flesh)  dwelleth  no  good 
thing,  (Rom.  vii.  18.)  he  does  not  mean  to  say  that  there  is  nothing 
morally  good  in  man  ;  but  that  no  man  is  by  nature  spiritually  good, 
or  good  in  the  sight  of  God. ' 

3-  Universal  or  indefinite  propositions  frequently  denote  duty^ 
or  nxihat  ought  to  be  done,  not  'what  always  does  actually  take 
place. 

"  It  is  the  way  of  the  Scriptures,"  says  a  late  writer,  "  to  speak  to  and 
of  the  visible  members  of  the  church  of  Christ,  under  such  appellations 
and  expressions  as  may  seem,  at  first  hearing,  to  imply  that  they  are 
all  of  them  truly  righteous  and  holy  persons.  Thus  the  apostles  style 
those  to  whom  they  write,  in  general,  saints ;  they  speak  of  them  as 
"  sanctified  in  Christ  Jesus,  chosen  of  God,  buried  with  Christ  in 
baptism,  risen  again  with  him  from  the  dead,  sitting  with  him  in  hea- 


l  Similar  to  this  is  the  language  of  the  liturgy  of  the  Anglican  church  : — '<  O  God, 

because  through  the  weakness  of  our  mortal  nature,  we  can  do  no  good  thing,  without 
thou  grant  us  the  help  of  thy  grace."  (Collect  for  the  first  Sunday  after  Trinity.)  On 
which  the  Bishop  of  Lincoln  remarks — "  I  have  only  to  observe  that  the  good  thine, 
here  mentioned,  must  mean  good  in  the  sight  of  God:  such  an  action  our  weak  and  un- 
assisted nature  will,  unquestionably,  not  allow  us  to  perform."  (Refutation  of  Calvinism, 
pp.  67,  68,  1st  edit.)  To  the  same  purpose,  in  another  place,  he  observes: — "  The 
human  mind  is  so  weakened  and  vitiated  by  the  sin  of  our  first  parents,  that  we  cannot 
by  our  own  natural  strength  prepare  it,  or  put  into  a  proper  state,  for  the  reception  of 
a  saving  faith,  or  for  the  performance  of  the  spiritual  worship  required  in  the  Gospel ; 
this  mental  purification  cannot  be  effected  without  divine  assistance."  (Ibid.  p.  54.) 
Again ;  "  The  grace  cf  God  prevents  us  Christians,  that  is,  it  goes  before,  it  gives  the 
first  spring  and  rise  to  our  endeavours,  that  we  may  have  a  good  will ;  and  when  this 
good  will  is  thus  excited,  the  grace  of  God  does  not  desert  us,  but  it  works  with  us  when 

we  have  that  good  will." "  It  is  acknowledged  that  man  has  not  the  disposition,  and 

consequently  not  the  ability,  to  do  what  in  the  sight  of  God  is  good,  till  he  is  influenced 
by  the  spirit  of  God."  (Ibid.  pp.  60,  61.)  This  topic  is  ably  stated  and  explained  by 
Mr.  Simeon,  in  his  Appeal  to  Men  of  Wisdom  and  Candour,  serm.  ii.  pp.  ig.et  seq. 

3  c  2 


756  On  the  Interpretation  of  the  [Part  II 

venly  places;"  and  particularly  Saint  Paul,  (Tit.  iii.  5.)  says,  that  they 
were  "  saved  by  the  washing  of  regeneration,"  &c.  The  reason  of 
which  is,  that  they  were  visibly,  by  obligatiov,  and  by  profession,  all 
this ;  which  was  thus  represented  to  them,  the  more  effectually  to 
stir  them  up,  and  engage  them  to  live  according  to  their  profession 
and  obligation." ' 

Bv  this  rule  also  we  may  explain  Mai.  ii.  7.  "  The  priest's  lips  should 
keep  knowledge  ;"  which  passage  the  advocates  of  the  church  of  Rome 
urge,  as  asserting  the  infallibility  of  the  priesthood.  A  simple  inspec- 
tion, however,  of  the  following  verse  is  sufficient  to  refute  this 
assertion,  and  to  shew  that  the  prophet's  words  denote  only  the  duty 
of  the  Jewish  priesthood,  not  what  the  priests  really  did  perform.  The 
application  of  this  rule  will  likewise  explain  Prov.  xvi.  10.  12,  13. 

4.  Many  precepts  are  delivered  generally  and  absolutely, 
concerning  moral  duties,  which  are  only  to  he  taken  with  certain 
limitations. 

For  instance,  when  we  are  commanded  not  to  he  angry,  we  must 
understand,  without  a  cause,  and  not  beyond  measure  :  when  we  are 
forbidden  to  avenge  ourselves,  it  is  to  be  understood  oi  privately  taking 
revenge  ;  for  the  magistrate  beareth  not  the  stvord  hi  vain,  but  is  the 
minister  of  God,  a  revenger  to  execute  wrath  upon  him  that  doeth  evil. 
(Rom.  xiii.  4.)  Public  vengeance,  or  punishment,  therefore,  is  clearly 
not  prohibited.  Once  more,  though  we  are  commanded  in  the  Scriptures 
to  swear  not  at  all,  (as  in  Matt.  v.  33.)  and  not  to  forswear  ourselves, 
(Levit.  xix.  12.)  yet  they  do  not  forbid  the  use  of  oaths  in  cases  where 
they  can  be  made  subservient  to  the  support  of  truth  and  the  interests 
of  justice.     Moses  says.  Thou  shalt  fear  the  Lord  thy  God,  and  serve 
him,  and  shalt  swear  by  his  name,  (Deut.  vi.  13.)   Thou  shalt  swear, 
says  the  prophet  Jeremiah,  the  Lord  liveth,  in  truth  and  in  judgment, 
and  in  righteousness,  (Jer.  iv.  2.)     Our  Saviour  himself,  when  adjured 
by  the  high  priest,  in  the  name  of  the  living  God,  to  declare  whether 
he  was  the   Christ,  the  Son  of  God,   (Matt.  xxvi.  63,  64.  Mark  xiv. 
61,62.)  did  not  refuse  to  answer  the  question  thus  judicially  pro- 
posed to  him :  but  he  cerlainly  would  have  remained  silent  if  he  had 
disapproved  of  all  asseverations  upon  oath,   or  all  such  solemn  invo- 
cations of,  and  appeals  to,  the  name  of  God,  in  cases  where  the  truth 
is  doubtful  or  the  testimony  is  suspected.     The  author  of  the  epistle 
to  the  Hebrews  says,  that  an  oath  for  confirmation  is  an  end  of  all 
strife,  (Heb.  vi.  16.)^ 

II.  Principals  include  their  accessaries,  that  is,  whatever  ap- 
proaches or  comes  near  to  them,  or  has  any  tendency  to  them. 

Thus,  where  any  sin  is  forbidden,  we  must  be  careful  not  only  to  avoid 
it,  but  also  every  thing  of  a  similar  nature,  and  whatever  may  prove 

'  Bishop  Bradford's  Discourse  concerning  Baptismal  and  Spiritual  Regeneration,  p.  37. 
sixth  edit.  See  also  some  excellent  observations  to  the  same  efFect  in  Dr.  Macknight's 
Commentary  on  1  John  ii.  'jg. 

2  The  reader  will  find  some  additional  observations  illustrative  of  the  canon  above 
given,  in  Archbp.  Tillotson's  Works,  vol.ii.  pp.  62.  158.  (London,  1820.) 


Ch.  X.]  Moral  Parts  of  Scripture.  757 

an  occasion  of  it,  or  imply  our  consent  to  it  in  others  :  and  we  must 
endeavour  to  dissuade  or  restrain  others  from  it.  Compare  Matt. 
V.  21—31.  1  Thess.  v.  22.  Jude  23.  Ephes.  v.  11.  1  Cor.  viii.  13. 
Levit.  xix.  17.  James  v.  19,20.  So,  where  any  duty  is  enjoined,  all 
means  and  facilities,  enabling  either  ourselves  or  others  to  discharge 
it,  according  to  our  respective  places,  capacities,  or  opportunities,  are 
likewise  enjoined.  See  Gen.  xviii.  19.  Deut.  vi.  7.  Heb.  x.  23 — 25, 
Upon  this  ground  our  Lord  makes  the  law  and  the  prophets  to  depend 
upon  a  sincere  affectionate  love  to  God  and  man,  (Mark  xii.  30,  31. 
Luke  X.  27.)  ;  because,  where  this  prevails,  we  shall  not  knowingly  be 
deficient  in  any  duty  or  office  which  lies  within  our  power  ;  neither 
shall  we  willingly  do  any  thing  that  may  either  directly  or  indirectly 
offend,  or  tend  to  the  prejudice  of  mankind.  See  Rom.  xii.  17,  18. 
This  observation  will  leave  little  room  for  the  "  evangelical  counsels," 
or  "  counsels  of  perfection,"  as  they  are  called  by  the  Papists,  who 
ground  upon  them  their  erroneous  doctrine  of  supererogation  '.  Again, 
in  whatever  commandment  we  are  forbidden  to  do  any  thing  in  our 
persons,  as  sinful,  it  equally  restrains  us  from  being  partakers  of  other 
men's  guilt,  who  do  commit  what  we  know  is  thereby  forbidden. 
We  must  not  therefore  be  either  advising,  assisting,  encouraging,  or 
in  any  shape  a  party  with  them  in  it :  nay  we  must  not  so  much  as 
give  any  countenance  to  the  evil  which  they  do,  by  excusing  or  mak- 
ing light  of  the  crime,  or  by  hiding  their  wickedness,  lest  by  so  doing 
we  incur  part  of  the  blame  and  punishment,  and  thus  deserve  the 
character  given  by  the  psalmist — When  thou  sawest  a  thief,  then  thou 
consentedst  unto  him,  and  hast  been  partaker  with  the  adulterers. 
(1.  18.) 

III.  Negatives  include  affirmatives,  and  affirmatives  include 
negatives  : — i7i  other  words,  where  any  duly  is  enjoined,  the  con- 
trary sin  is  forbidden ;  and  where  any  sin  is  forbidden,  the  con- 
trary duty  is  enjoined. 

Thus,  in  Deut.  vi.  13.  where  we  are  commanded  to  serve  God,   we 


>  "These  '■^counsels  of  perfection  "  are  rules  which  do  not  bind  under  the  penalty 
of  sin,  but  are  only  useful  in  carrying  rien  to  a  greater  degree  of  perfection  than  is 
necessary  to  perfection.  There  is  not  the  slightest  authority  in  Scripture  for  these 
counsels  of  perfection :  all  the  rules  there  prescribed  for  our  conduct  are  given  in  the 
form  of  positive  commands,  as  absolutely  necessary,  wherever  they  are  applicable,  to 
the  attainment  of  eternal  life  ;  and  the  violation  of  every  one  of  these  commands  is 
declared  to  be  sin.  We  are  commanded  to  be  "  perfect  even  as  our  father  which  is  in 
heaven  is  perfect,"  (Matt.  v.  48.) ;  and  so  far  from  being  able  to  exceed  what  is  required 
for  our  salvation,  the  Gospel  assures  us,  that  after  our  utmost  care  and  endeavours  we 
shall  still  fill  short  of  our  whole  duty ;  and  that  our  deficiencies  must  be  suppUed  by 
the  abundant  merits  of  our  blessed  Redeemer.  We  are  directed  to  trust  to  the  mercy  of 
God,  and  to  the  mediation  of  Christ;  and  to  "work  out  our  salvation  with  fear  and 
trembling,"  (Phil.  ii.  I2.)jthat  is,  with  anxiety,  lest  we  should  not  fulfil  the  conditions 
upon  which  it  is  offered.  Upon  these  grounds  we  may  pronounce  that  works  of  super- 
erogation are  inconsistent  with  the  nature  of  man,  irreconcileable  with  the  whole  tenor 
and  general  principles  of  our  religion,  and  contrari/  to  the  express  declarations  of 
Scripture."  Bishop  Tomline's  Elements  of  Christian  Theology,  vol.  ii.  pp.  281,  282. 
(8th  edit.) 

3  c  3 


758  On  the  Interpretation  of  the  [Part  II. 

are  forbidden  to  serve  any  other.  Therefore,  in  Matt.  iv.  10.  it  is  said, 
him  only  shalt  thou  serve:  and  as  honouring  parents  is  required 
in  the  fifth  commandment,  (Exod.  xx.  12.)  so  cursing  them  is  for- 
bidden, (Matt.  XV.  4.)  Stealing  being  prohibited  in  the  eighth  com- 
mandment, (Exod.  XX.  15.)  diligence  in  our  calling  is  enjoined  in 
Eph.  iv.  28. 

IV.  Negatives  are  binding  at  all  times,  but  not  affirmatives  ; 
that  is  J  "doe  must  never  do  that  lahich  is  forbidden  j  though  good 
may  ultimately  comefrom  it.  (Rom.  iii.  8.)  We  must  not  speak 
mclcedlyfor  God.  (Job  xiii.  7.) 

Such  things,  however,  as  are  required  of  us,  though  they  never  cease 
to  be  our  duty,  are  yet  not  to  be  done  at  all  times ;  for  instance, 
prayer,  public  worship,  reproving  others,  visiting  the  sick,  and 
other  works  of  charity  and  mercy,  will  be  our  duty  as  long  as  we 
live  ;  but,  as  we  cannot  perform  these  at  all  times,  we  must  do  some- 
times one  thing,  sometimes  another,  as  opportunity  offers.  Hence, 
in  the  observance  of  negative  precepts.  Christian  courage  and 
Christian  prudence  are  equally  necessary ;  the  former,  that  we 
may  never,  upon  any  occasion  or  pretence,  do  that  which  in  posi- 
tive precepts  is  pronounced  to  be  evil ;  the  latter,  that  we  may 
discern  the  fittest  times  and  seasons  for  doing  every  thing. 

V.  When  an  action  is  either  required  or  commended,  or  any 
promise  is  annexed  to  its  performance ;  such  action  is  supposed 
to  be  done  from  proper  motives  and  in  a  proper  manner. 

The  giving  of  alms  may  be  mentioned  as  an  instance  ;  which, 
if  done  from  ostentatious  motives,  we  are  assured,  is  displeasing 
in  the  sight  of  God.    Compare  Matt.  vi.  1 — 4. 

VI.  Wlien  the  favour  of  God,  or  salvation,  is  promised  to 
any  deed  or  duty,  all  the  other  duties  of  religion  are  supposed 
to  be  rightly  performed. 

The  giving  of  alms,  as  well  as  visiting  the  fatherless  and  widows 
in  their  affliction,  (Jam.  i.  27.)  may  be  noticed  as  examples :  such 
promise,  therefore,  is  not  to  be  so  understood  as  if  one  single 
Christian  virtue  were  necessary  to  salvation ;  but  that  the  parti- 
cular virtue  in  question  is  one  of  several  necessary  and  momentous 
virtues.  The  application  of  this  rule  will  illustrate  our  Lord's  decla- 
ration concerning  a  future  judgment,  (Matt.  xxv.  34 — 36.)  ;  where, 
though  charitable  actions  only  are  mentioned,  yet  we  know,  from 
other  passages  of  Scripture,  that  every  idle  word,  as  well  as  the  secret 
thoughts  of  men,  besides  their  actions,  will  be  brought  into  judg- 
ment. 

VII.  When  a  certain  state  or  condition  is  p-onounced  blessed, 
or  any  promise  is  annexed  to  it,  a  suitable  disposition  of  mind 
is  supposed  to  prevail. 

Thus,  when  the  poor  or  afflicted  are  pronounced  to  be  blessed,  it  is 
because  such  persons,  being  poor  and  afflicted,  are  free  from  the  sins 


Ch.  X.]  Moral  Parts  of  Scripture.  759 

usually  attendant  on  unsanctified  prosperity,  and  because  they  are, 
on  the  contrary,  more  humble  and  more  obedient  to  God.  If,  how- 
ever, they  be  not  the  characters  described  (as  unquestionably  there 
are  many  to  whom  the  characters  do  not  apply),  the  promise  in  that 
case  does  not  belong  to  them.  Vice  versd,  when  any  state  is  pro- 
nounced to  be  wretched,  it  is  on  account  of  the  sins  or  vices  which 
generally  attend  it. 

VIII.  Some  precepts  of  moral  prudence  are  given  in  the 
Scriptures,  which  nevertheless  admit  of  exceptions,  on  account 
of  some  duties  of  benevolence  or  piety  that  ought  to  prepon- 
derate. 

We  may  illustrate  this  rule  by  the  often  repeated  counsels  of  Solo- 
mon respecting  becoming  surety  for  another,  (see  Prov.  vi.  1.  2. 
xi.  15.  xvii,  18.  and  xx.  16.)  In  these  passages,  he  does  not  con- 
demn suretyship,  which,  in  many  cases,  is  not  only  lawful,  but,  in 
some  instances,  even  an  act  of  justice,  prudence,  and  charity  ' ;  but 
Solomon  forbids  his  disciple  to  become  surety  rashly,  without  consi- 
dering for  whom,  or  how  far  he  binds  himself,  or  how  he  could  dis- 
charge the  debt,  if  occasion  should  require  it. 

IX.  A  change  of  circumstances  changes  moral  things :  there- 
fore contrary  things  may  be  spoJcen  together  in  moral  things^  on 

account  of  the  difference  of  circumstances. 

Thus,  in  Prov.  xxvi.  4,  5.  we  meet  with  two  precepts  that  seem  to 
be  diametrically  opposite  to  each  other  :  Answer  not  a  fool  according 
to  his  folly,  lest  thou  be  like  unto  him ;  and.  Answer  a  fool  according  to  his 
folly,  lest  he  be  wise  in  his  own  conceit.  But  if  we  attend  carefully  to 
the  reason  which  the  sacred  writer  subjoins  to  each  precept,  we  shall 
be  enabled  satisfactorily  to  account  for  the  apparent  repugnancy  in 
the  counsels  of  the  Israelitish  monarch ;  and  it  will  be  evident  that 
they  form,  not  inconsistent,  but  distinct,  rules  of  conduct,  which  are 
respectively  to  be  observed,  according  to  the  difference  of  circum- 
stances. The  following  observations  on  the  two  verses  just  cited  will 
materially  illustrate  their  meaning. 

"  A  fool,  in  the  sense  of  Scripture,  means  a  wicked  man,  or  one 
who  acts  contrary  to  the  wisdom  that  is  from  above,  and  who  is  sup- 
posed to  utter  his  foolishness  in  speech  or  writing.  Doubtless  there 
are  different  descriptions  of  these  characters  ;  and  some  may  require  to 
be  answered,  while  others  are  best  treated  with  silence.  But  the  cases 
here  seem  to  be  one  ;  both  have  respect  to  the  same  character,  and 
both  require  to  be  answered.  The  whole  difference  lies  in  the  manner 
in  which  the  answer  should  be  given. 

"  In  the  first  instance,  the  term,  "  according  to  his  folly,"  means 
in  a  foolish  manner,  as  is  manifest  from  the  reason  given  ;  "  lest  thou 
also  be  like  unto  him."  But  in  the  second  instance  they  mean,  in  the 
manner  in  which  his  foolishness  requires.     This  also  is  plain  from  the 

•  Thus  Judah  became  surety  to  his  father  for  his  brother  Benjamin,  (Gen.  xliii.  9. 
xliv.  32.) ;  and  Paul  to  Philemon  for  Onesimus.  (Philem.  18,  19.) 

3  c  4 


760  On  the  Inter j}r elation  of  the  [Part  II. 

reason  given,  "  lest  he  be  wise  in  his  own  conceit."  A  foolish  speech 
is  not  a  rule  for  our  imitation  ;  nevertheless  our  answer  must  be  so 
framed  by  it,  as  to  meet  and  repel  it. 

"  Both  these  proverbs  caution  us  against  evils  to  which  we  are  not 
a  little  addicted  ;  the  first,  that  of  saying  and  doing  to  others  as  they 
say  and  do  to  us,  rather  than  as  we  would  they  should  say  and  do ; 
the  last,  that  of  suffering  the  cause  of  truth  or  justice  to  be  run  down, 
while  we,  from  a  love  of  ease,  stand  by  as  unconcerned  spectators. 

"  The  first  of  these  proverbs  is  exemplified  in  the  answer  of  Moses  to 
the  rebellious  Israelites  ;  the  last  in  that  of  Job  to  his  wife. — It  was  a 
foolish  speech  which  was  addressed  to  the  former : — "  Would  God, 
that  we  had  died  when  our  brethren  died  before  the  Lord  !  And  why 
have  ye  brought  up  the  congregation  of  the  Lord  into  this  wilderness, 
that  we  and  our  cattle  should  die  there  ?"  Unhappily,  this  provoked 
Moses  to  speak  unadvisedly  with  his  lips  ;  saying,  "  Hear  now  ye 
rebels ;  must  we  fetch  you  water  out  of  this  rock  ?"  This  was  an- 
swering folly  in  a  foolish  manner,  which  he  should  not  have  done  ; 
and  by  which  the  servant  of  God  became  too  much  like  them  whom 
he  opposed. — It  was  also  a  foolish  saying  of  Job's  wife,  in  the  day  of 
his  distress  ;  "  Curse  God  and  die !"  Job  answered  this  speech,  not  in 
the  manner  of  it,  but  in  the  manner  which  it  required.  "  What,  shall 
we  receive  good  at  the  hand  of  God  ;  and  shall  we  not  receive 
evil  ?" 

"  In  all  the  answers  of  our  Saviour  to  the  Scribes  and  Pharisees,  we 
may  perceive  that  he  never  lost  the  possession  of  his  soul  for  a  single 
moment ;  and  never  answered  in  the  manner  of  his  opponents,  so  as 
to  be  like  unto  them.  Yet  neither  did  he  decline  to  repel  their  folly, 
and  so  to  abase  their  self-conceit."  ' 

X.  Different  ideas  must  be  annexed  to  the  names  of  virtues 
or  vices,  according  to  different  ages  and  places. 

Thus,  holiness  and  purity  denote  widely  different  things,  in  many 
parts  of  the  Old  Testament,  from  what  they  intend  in  the  New :  in 
the  former,  they  are  applied  to  persons  and  things  dedicated  to  Jehovah  ; 
while,  in  the  latter,  they  are  appHed  to  all  true  Christians,  who  are 
called  saints  or  holy,  being  made  so  through  the  illumination  and  reno- 
vation of  the  Holy  Spirit,  and  because,  being  called  with  a  high  and 
holy  calling,  they  are  bound  to  evince  the  sincerity  of  their  profession 
by  a  pure  and  holy  life.  Faith  may  also  be  cited  in  illustration  of  this 
remark  ;  which,  as  we  have  already  seen  ^  is  used  in  various  accept- 
ations by  different  writers. 

XI.  I?i  investigating  and  interpreting  those  passages  of 
Scripture,  the  argument  of  which  is  moral, — that  is,  passages  in 
which  holy  and  virtuous  actions  are  commended, — hut  wicked  and 
unholy  07ies  are  forbidden,  the  nature  of  the  virtue  enjoined,  or 
of  the  sin  prohibited  should  be  explained.      We  shoidd  also  con- 

'  Fuller's  Harmony  of  Scripture,  pp.  17,  18.  Bisliop  Warburton  has  given  an  ex- 
cellent illustration  of  the  passage  above  explained,  in  one  of  his  Sermonj.  See  his 
Works,  vol.  X.  Serm.  21.  pp.  61  —  78. 

2  See  pp,  7-14,  745.  supra. 


Ch.  X.]  Moral  Parts  of  Scripture.  761 

sider  "mhether  such  passage  be  positive  commands^  or  merely 
counsels  or  opinions,  and  by  isohat  motives  or  arguments  the  in" 
spired  ivriter  supports  his  perstiasions  to  virtue,  and  his  dis- 
suasivesjrom  sin  or  vice. 

In  conducting  this  investigation,  the  parallel  passages  will  be  found 
of  the  greatest  service :  and  in  applying  the  writings  of  the  New 
Testament  as  authority  for  practical  institutions,  it  is  necessary  to  dis- 
tinguish those  precepts  or  articles,  which  are  circumstantial  and  tem- 
porary, from  such  as  are  essential  to  true  religion,  and  therefore  obli- 
gatory, in  all  ages.  Not  only  are  all  the  important  laws  of  morality 
permanent,  but  all  those  general  rules  of  conduct,  and  institutions, 
which  are  evidently  calculated  in  religion,  to  promote  the  good  of 
mankind,  and  the  glory  of  God.  The  situation  of  the  first  Christians, 
during  the  infancy  of  Christianity,  required  temporary  regulations, 
which  are  not  now  binding  on  the  church.  The  controversy  concern- 
ing holy  days,  and  particular  kinds  of  food,  occasioned  Paul  to  enjoin 
such  temporary  pi'ecepts,  as  suited  the  situation  of  the  church,  when 
he  wrote.  Abstinence  from  the  use  of  unclean  beasts,  in  compliance 
with  the  opinions  of  the  Jews,  is  not  now  necessary  ;  but  a  condescen- 
sion to  the  very  |)rejudices  of  weak  brethren,  in  things  indifferent,  is 
at  all  times  the  duty  of  Christians.  Those  doctrines,  which  were  evi- 
dently adapted  to  the  situation  of  Christ's  disciples,  when  under  perse- 
cution, do  not  apply  to  their  conduct,  when  enjoying  full  liberty  of 
conscience.  Exhortations,  which  are  restricted  to  particular  cases, 
must  not  be  applied  as  rules  for  general  conduct. 

Those  directions,  to  be  kind  and  hospitable  to  one  another,  in  which 
the  customs  of  eastern  countries  are  mentioned,  are  not  literally  to  be 
observed,  by  those  among  whom  different  manners  prevail.  Paul 
enjoins  the  saints,  to  salute  one  another  with  a  holy  kiss  (Rom.  xvi.  1  G.) 
The  Jews  saluted  one  another,  as  an  expression  of  sincere  friendship. 
When  Jesus  Christ  observed  to  Simon  that  he  was  deficient  in  kindness 
and  affection,  he  said  ;  Thou  gavest  nie  no  kiss,  but-  this  woman, 
since  the  time  I  came  in,  hath  not  censed  to  kiss  my  feet  (Luke  vii.  55.) 
The  disposition  is  incumbent  on  saints,  in  all  ages  of  the  world  ;  but 
not  this  mode  of  expressing  it.  In  order  to  teach  the  disciples,  how 
they  ought  to  manifest  their  affection,  for  one  another,  by  performing 
every  office  of  friendship  in  their  power,  their  Lord  and  Master  took  a 
towel  and  girded  himself,  and  began  to  wash  the  disciples  feet,  and  to 
wipe  them  with  the  towel  wherewith  he  was  girded  ;  and  said,  if  I  then, 
your  Lord  and  Master,  have  washed  your  feet,  ye  also  ought  to  wash 
one  another  s  feet  (John  xiii.  5.14.)  In  those  hot  countries,  after  tra- 
velling in  sandals,  the  washing  of  the  feet  was  very  refreshing,  and  an  v 
expression  of  the  most  tender  care  and  regard :  hence  it  is  mentioned 
as  an  anjiable  part  of  the  vvidow's  character  ;  that  she  hath  washed  the 
saints'  feet,  and  relieved  the  afflicted  (1  Tim.  v.  10.)  It  is  evident,  that 
this  mode  of  expressing  our  love  to  one  another,  was  not  intended  as 
a  pcrnianenl  law,  but  a  direction  adapted  to  the  prevailing  custom  of 
the  people,  to  whom  it  was  originally  given. 


762  On  the  Interpretation,  8fc.  [Part  II. 

In  concluding  our  remarks  on  the  moral  interpretation  of 
the  sacred  writings,  it  is  worthy  of  observation,  that  they  con- 
tain two  kinds  of  moral  books  and  discourses,  viz.  1 .  Detached 
sentences,  such  as  occur  in  the  book  of  Proverbs,  in  many  of 
our  Lord's  sermons,  and  in  several  of  the  moral  exhortations 
at  the  close  of  the  apostolic  epistles ;  and,  2.  Continuous  and 
connected  discourses,  such  as  are  to  be  found  in  the  book  of 
Job.  In  thejbrmer,  we  are  not  to  look  for  any  order  or  ar- 
rangement, because  they  have  been  put  together  just  as  they 
presented  themselves  to  the  minds  of  their  inspired  authors ; 
but,  in  the  latter,  we  must  carefully  attend  to  the  scope.  Thus, 
the  scope  of  the  book  of  Job  is  specified  in  the  second  and 
third  verses  of  the  thirty-second  chapter;  to  this,  therefore, 
the  whole  book  must  be  referred,  without  seeking  for  any 
mysteries. 

The  style  also  of  the  moral  parts  of  Scripture  is  highly  figu- 
rative, abounding  not  only  with  bold  hyperboles  and  prosopo- 
pseias,  but  also  with  antitheses  and  seeming  paradoxes :  the 
former  must  be  explained  agreeably  to  those  general  rules  for 
expounding  the  figurative  language  of  Scripture,  which  have 
already  been  stated  and  illustrated ' ;  and  the  latter  must  be 
interpreted  and  limited  according  to  the  nature  of  the  thing  : 
for  instance,  the  beatitudes,  as  related  by  Saint  Matthew, 
(ch.  V.)  must  be  compared  with  those  delivered  at  a  different 
time,  as  related  by  Saint  Luke,  (ch.  vi.  20.  et  seq.) ;  and  from 
this  collation  we  shall  be  enabled  to  reconcile  the  seeming 
differences,  and  fully  to  understand  the  antithetic  sayings  of 
our  Lord. 

Lastly,  as  the  moral  sentences  in  the  Scriptures  are  written 
in  the  very  concise  style  peculiar  to  the  Orientals,  many  pas- 
sages are  in  consequence  necessarily  obscure,  and  therefore 
admit  of  various  expositions.  In  such  cases,  that  interpretation 
which  is  most  obvious  to  the  reader,  will  in  general  be  suffi- 
ciently intelligible  for  all  purposes  of  practical  edification,  and 
beyond  this  we  need  not  be  anxiously  solicitous,  if  we  should 
fail  in  ascertaining  the  precise  meaning  of  every  word  in  a 
proverb  or  moral  sentence. 

'  See  pp.  637 — 646,  supra. 


Ch.  XL]  (     763     ) 


CHAPTER  XL 

ON  THE   INTERPRETATION  OF  THE  PROMISES  AND  THREATEN- 
INGS  OF  SCRIPTURE. 

A  PROMISE,  in  the  Scriptural  sense  of  the  term,  is  a  de- 
claration or  assurance  of  the  divine  will,  in  which  God  signifies 
what  particular  blessings  or  good  things  he  will  freely  bestow, 
as  well  as  the  evils  which  he  will  remove.  The  promises  there- 
fore differ  from  the  threatenings  of  God,  inasmuch  as  the  for- 
mer are  declarations  concerning  good,  while  the  latter  are 
denunciations  of  evil  only :  at  the  same  time  it  is  to  be  observed, 
that  promises  seem  to  include  threats,  because,  being  in  their 
very  nature  conditional,  they  imply  the  bestowment  of  the 
blessing  promised,  only  on  the  condition  being  performed, 
which  blessing  is  tacitly  threatened  to  be  withheld  on  non-com- 
pliance with  such  condition.  Further,  promises  differ  from  the 
commands  of  God,  because  the  latter  are  significations  of  the 
divine  will  concerning  a  duty  enjoined  to  be  performed,  while 
promises  relate  to  mercy  to  be  received.  As  a  considerable 
portion  of  the  promises  relates  to  the  performance  of  moral  and 
of  pious  duties,  they  might  have  been  discussed  under  the 
preceding  chapter :  but,  from  the  variety  of  topics  which  they 
embrace,  it  has  been  deemed  preferable  to  give  them  a  separate 
consideration. 

There  are  four  classes  of  promises  mentioned  in  the  Scrip- 
tures, particularly  in  the  New  Testament ;  viz.  1 .  Promises 
relating  to  the  Messiah ;  2.  Promises  relating  to  the  church ; 
3.  Promises  of  blessings,  both  temporal  and  spiritual,  to  the 
pious ;  and,  4.  Promises  encouraging  to  the  exercise  of  the 
several  graces  and  duties  that  compose  the  Christian  character. ' 
The  two  first  of  these  classes,  indeed,  are  many  of  ihenx  pre- 
dictions as  well  as  promises ;  consequently  the  same  observa- 
tions will  apply  to  them,  as  are  stated  for  the  interpretation  of 
Scripture  prophecies  * :  but  in  regard  to  those  promises  which 


*  These  promises  are  collected  and  printed  at  length,  in  a  useful  manual,  published 
upwards  of  seventy  years  since,  and  intitled  A  Collection  of  the  Promises  of  Scripture., 
arranged  under  proper  heads.  By  Samuel  Clarke,  D.  D.  Of  this  little  manual  there 
are  numerous  cheap  editions  extant,  but  the  earlier  ones  are  preferable  both  for  the 
clearness  of  the  type  and  especially  for  the  correctness  of  the  printing. 

*  See  pp.  705— 719,TOprG. 


764!  On  the  Interpretation  of  the  Promises  [Part  11. 

are  directed  to  particular  persons,  or  to  the  performance  of 
particular  duties,  the  following  remarks  are  offered  to  the  at- 
tention of  the  reader. 

I.  "  We  must  receive  God's  promises  in  such  wise  as  they  be 
generally  set  forth  in  the  Holy  Scripture.^' ' 

To  us  "  the  promises  of  God  are  general  and  conditional.  The 
Gospel  dispensation  is  described  as  a  covenant  between  God  and 
man  ;  and  the  salvation  of  every  individual  is  made  to  depend  upon 
his  observance  of  the  proposed  conditions.  Men,  as  free  agents, 
have  it  in  their  power  to  perform  or  not  to  perform  these  conditions : 
and  God  foresaw  from  eternity,  who  would  and  who  woiild  not 
perform  them,  that  is,  who  will  and  who  will  not  be  saved  at  the  day 
of  judgment."  ^  If,  therefore,  the  promises  of  God  be  not  fulfilled 
towards  us,  we  may  rest  assured  that  the  fault  does  not  rest  with 
Him  "  who  cannot  lie,"  but  with  ourselves,  who  have  failed  in 
complying  with  the  conditions  either  tacitly  or  expressly  annexed  to 
them. 

We  may  then  apply  general  promises  to  ourselves,  not  doubting, 
that  if  we  perform  the  condition  expressed  or  implied,  we  shall  enjoy 
the  mercy  promised  :  for,  as  all  particulars  are  included  in  universals, 
it  follows  that  a  general  promise  is  made  a  particular  one  to  him 
whose  character  corresponds  with  those  to  whom  such  general  pro- 
mise is  made.  Matt.  xi.  28.  may  be  cited  as  an  example  :  the 
promise  here  made  is  the  giving  of  rest :  the  characters  of  the  per- 
sons to  whom  it  is  made  are  distinctly  specified  ;  they  are  the  weary 
and  heavy  laden,  whether  with  the  distresses  of  life,  or  with  the  sense 
of  guilt  (see  Psal.  xxxii.  4.  xxxviii.  4.),  or  with  the  load  of  ceremonial 
observances  ;  the  condition  required,  is  to  come  unto  Christ  by  faith  ; 
in  other  words,   to   believe  in  him  and   become   his  disciples  :  and 

•  Art.  XVII.  of  the  Confession  of  the  Anglican  Church.  Similar  to  this  is  the  decla- 
ration of  the  Helvetic  (not  the  Genevese)  confession,  which  in  general  symbolises  with 
that  of  the  British  Church.  "  In  the  temptation  concerning  predestination,  and  which 
perhaps  is  more  dangerous  than  any  other,  we  should  derive  comfort  from  the  consider- 
ation, that  God's  promises  are  general  to  all  that  believe — that  he  himself  says,  yisk 
and  ye  shall  receive : — Every  one  thai  asks  receives."  Chap.  x.  towards  the  end,  or 
in  the  valuable  work  entitled,  "  Primitive  Truth,  in  a  History  of  the  Reformation,  ex- 
pressed by  the  Early  Reformers  in  their  Writings,"  p.  57- 

*  Bp.  Tomline's  Elements,  vol.  ii.  p.  3]  3.  Similar  to  the  above  sentiments  are  those 
contained  in  the  "  Necessary  Erudition  of  a  Christian  Man,"  (at  the  close  of  the  intro- 
ductory observations  on  "  Faith,")  a  Manual  of  Christian  Doctrine  published  in  the  year 
1 534  ;  the  value  of  which  ought  not  to  be  lessened  in  our  judgement  by  the  circumstance 
of  its  not  being  purged  of  popish  errors. — "  Although  God's  promises  made  in  Christ  be 
immutable,  yet  He  maketh  them  not  to  us,  but  tvith  condition  ;  so  that.  His  promise 
standing,  we  may  yet  fail  of  the  promise  because  xoe  keep  not  our  ■promise.  And  therefore, 
if  we  assuredly  reckon  upon  the  state  of  our  felicity,  as  grounded  upon  God's  promise, 
and  do  not  therewith  remember,  that  no  man  shall  be  crowned,  unless  he  lawfully  fight ; 
we  shall  triumph  before  the  victory,  and  so  shall  look  in  vain  for  that,  which  is  not  other- 
wise promised  but  under  a  condition."  On  the  subject  of  conditional  promises,  see  also 
Tillotson's  Works,  vol.  v,  pp.  185 — 193. 10f>,  206-  vol.  vi.  p.  .Ma.  vol.  ix.pp.  53,  54. 
and  vol.  x.  p.  119.  and  on  the  subject  of  conditional  threatenings,  see  vol,  vi.  pp.  510, 
511.    (London,  1S20.) 


Ch.  XI.]  and  Threatenmgs  of  Scripture.  765 

the  menace  implied  is,  that  if  they  do  not  thus  come^,  they  will 
not  find  rest.  Similar  promises  occur  in  John  iii.  17.  and  1  Tim. 
ii.  4. 

II.  Promises  made  to  particular  persons  may  he  applied  to  all 
believer s. 

It  is  in  promises  as  in  commands ;  they  do  not  exclusively  concern 
those  to  whom  they  were  first  made ;  but,  being  inserted  in  the 
Scriptures,  they  are  made  of  public  benefit :  for,  "  whatsoever  things 
were  written  aforetime,  were  written  for  our  use  ;  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have  hope."  (Rom. 
XV.  4).  Thus,  Saint  Paul  applies  what  was  spoken  to  Joshua  (ch.  i.  5.) 
to  the  believing  Hebrews,  (Heb.  xiii.  5.) :  Jesus  Christ  being  the 
same  yesterday,  to-day,  and  for  ever,  as  it  is  added  in  the  eighth  verse 
of  the  same  chapter,  he  has  the  same  grace  to  pity,  and  the  same 
power  to  help  his  sincere  disciples  now,  as  formerly,  without  respect 
of  persons.  A  distinction,  however,  must  be  taken  between  such  of 
the  promises  in  the  Old  Testament,  particularly  in  the  book  of  Psalms, 
as  are  of  universal  application,  and  such  as  were  made  to  those  Israel- 
ites and  Jews  who  obeyed  the  law  of  God,  which  were  strictly 
temporal.  Of  this  description  are  all  those  promises  of  peace  and 
prosperity  in  this  world,  which  were  literally  suitable  to  the  Jewish 
dispensation,  God  having  encouraged  them  to  obey  his  laws,  by  pro- 
mises of  pecuhar  peace  and  prosperity  in  the  land  of  Canaan. 
Whereas  now,  under  the  Gospel  dispensation,  "  godliness  hath  indeed 
the  promise  of  the  life  that  now  is,  as  well  as  of  that  which  is  to 
come,"  (1  Tim.  iv.  8.)  but  with  an  exception  of  the  cross,  when  that 
may  be  best  for  us,  in  order  to  our  future  happiness  in  heaven.  So 
that  the  promises  in  the  Old  Testament,  of  a  general  felicity  in  this 
life  are  not  so  literally  to  be  applied  to  Christians  as  they  were  to  thfe 
Jews.  2 

III.  Such  promises  as  'were  made  in  one  case^  may  be  applied 
in  other  cases  of  the  same  nature,  consistently  nsoith  the  analogy 
of  faith. 

'  Bp.  Horsley  has  the  following  animated  and  practical  observations  on  this  promise  of 
our  Saviour  at  the  close  of  his  24th  Sermon  : — "  Come,  therefore,  unto  him,  all  ye  that 
are  heavy  laden  with  your  sins.  By  his  own  gracious  voice  lie  called  you  while  on  earth  : 
By  the  voice  of  his  ambassadors  he  continueth  to  call;  he  calleth  you  now  by  mine. 
Come  unto  him,  and  he  shall  give  you  rest — rest  from  the  hard  servitude  of  sin  and 
appetite,  and  guilty  fear.  That  yoke  is  heavy — that  burthen  is  intolerable ;  His  yoke  is 
e^  and  his  burthen  light.  But,  come  in  sincerity ; — dare  not  to  come  in  hypocrisy 
and  dissimulation.  Think  not  that  it  will  avail  you  in  the  last  day,  to  have  called  your- 
selves Christians,  to  have  been  born  and  educated  under  the  Gospel  light — to  have  lived 
in  the  external  communion  of  the  church  on  earth — if,  all  the  while,  your  hearts  have 
holden  no  communion  with  its  head  in  heaven.  If,  instructed  in  Christianity,  and  pro- 
fessing to  believe  its  doctrines,  ye  lead  the  lives  of  unbelievers,  it  will  avail  you  nothing 
in  the  next,  to  have  enjoyed  in  this  world,  like  the  Jews  of  old,  advantages'  which  ye  de- 
spised— to  have  had  the  custody  of  a  holy  doctrine  which  never  touched  your  hearts — of 
a  pure  commandment,  by  the  light  of  which  ye  never  walked.  To  those  who  disgrace 
the  doctrine  of  their  Saviour  by  the  scandal  of  their  lives,  it  will  be  of  no  avail  to  have 
vainly  called  him,  "  Lord,  Lord  !"     Sermons,  p.  4  90.  2d  edit. 

2  Collyer's  Sacred  Interpreter,  vol.  i.  p.  336. 


766  On  the  Interpretation  of  the  Promises       [Part  II. 

The  instance,  adduced  under  the  preceding  canon,  will  also  illus- 
trate the  present.  The  promise  there  mentioned  was  made  to  Joshua, 
on  his  going  up  against  the  Canaanites,  lest  he  should  be  discouraged 
in  that  enterprise  ;  yet  it  is  appHed  by  the  apostle  as  a  remedy  against 
covetousness  or  inordinate  cares  concerning  the  things  of  this  life  ;  it 
being  a  very  comprehensive  promise  that  God  will  never  fail  us  nor 
forsake  us.  But  if  we  were  to  apply  the  promises  contained  in  Psal. 
xciv.  14.  and  Jer.  xxxii.  40.  and  John  x.  28.  as  promises  of  absolute 
and  indefectible  grace  to  believers,  we  should  violate  everv  rule  of 
sober  interpretation,  as  well  as  the  analogy  of  faith. 

IV.  God  has  suited  his  promises  to  his  precepts. 

By  his  precepts  we  see  what  is  our  duty,  and  what  should  be  the 
scope  of  our  endeavours ;  and  by  his  promises  we  see  what  is  our  ina- 
bility, what  should  be  the  matter  or  object  of  our  prayers,  and  where 
we  may  be  supplied  with  that  grace  which  will  enable  us  to  discharge 
our  duty.  Compare  Deut.  x.  16.  with  Deut.  xxx.  6.  Eccles.  xii.  13. 
with  Jer.  xxxii.  40.  Ezek.  xviii.  31.  with  Ezek.  xxxvi.  37.  and  Rom. 
vi.  1^.  with  V.  14. 

V.  Where  any  thing  is  promised  in  case  of  obedience,  the 
threatening  of  the  contrary  is  implied  in  case  of  disobedience : 
and  isohere  there  is  a  threatening  of  any  thing  in  case  of  disobe- 
dience, a  promise  of  the  contrary  is  implied  upon  condition  of 
obedience.  ' 

In  illustration  of  this  remark,  it  will  be  sufficient  to  refer  to,  and 
compare,  Exod.  xx.  7.  with  Psal.  xv.  1 — 4.  and  xxiv.  3,  4.  and  Exod. 
XX.  12.  with  Prov.  xxx.  17. 

VI.  God  promises  that  he  may  perfoi-m  nsohat  he  promises,  but 
threatens  that  he  may  not  fulfil  his  threatenings. 

In  other  words,  by  his  promises  he  encourages  men  to  obedience, 
that  they  may  receive  the  reward  of  it :  but,  by  his  threatenings,  he 
warns  men,  and  deters  them  from  sin,  that  they  may  not  feel  its  ef- 
fects. For  instance,  in  Rev.  ii.  5.  he  threatens,  as  if  he  were  unwil- 
ling to  inflict  the  punishment,  repeating  the  means  by  which  it  may 
be  prevented.  For  the  same  purpose  is  the  menace  denounced  in 
Rom.  viii.  13.  against  professors  of  the  Gospel,  that  they  may  beware 
of  such  things  as  have  in  themselves  a  tendency  to  eternal  death. 

There  are,  however,  two  important  cautions  to  be  attended 
to  in  the  application  of  Scripture  promises ;  viz.  that  we  do  not 
violate  that  connexion  or  dependency  which  subsists  between 
one  promise  and  another ;  and  that  we  do  not  invert  that  fixed 
order  which  is  observable  between  them. 

'  Bp.  Wilkins,  in  his  admirable  Discourse  on  the  Gift  of  Preaching,  has  stated  this 
rule  in  the  following  terms  : — "  Every  Scripture  does  affirm,  command,  or  threaten,  not 
only  that  which  is  expressed  in  it,  but  likewise  all  that  which  is  rightly  deducible  from  it, 
though  by  mediate  consequences."     (Dr.  Williams's  Christian  Preacher,  p.  22.) 


Chap.  XL]         and  Threatenings  of  Scripture.  767 

1.  The  mutual  connection  or  dependency  subsisting  between 
promises  must  not  be  broken. 

As  the  duties  enjoined  by  the  moral  law  are  copulative,  and  may 
not  be  disjoined  in  the  obedience  yielded  to  them,  (James  ii.  1 0.)  ;  so 
are  the  blessings  of  the  promises  ;  which  may  not  be  made  use  of  as 
severed  from  each  other,  like  unstringed  pearls,  but  as  collected  into 
one  entire  chain.  For  instance,  throughout  the  sacred  volume,  the 
promises  of  pardon  and  repentance  are  invariably  connected  together  : 
so  that  it  would  be  presumptuous  in  any  man  to  suppose  that  God 
will  ever  hearken  to  him  who  implores  the  one  and  neglects  to  seek 
the  other.  "  He  pardoneth  and  absolveth  all  them  that  truly  repent 
and  unfeignedly  believe  his  holy  word." 

In  like  manner,  in  Psal.  Ixxxiv.  1 1 .  the  promise  of  grace  and  glory 
is  so  inseparably  united,  that  no  person  can  lay  a  just  claim  to  the 
one,  who  is  not  previously  made  a  partaker  of  the  other.  Bishop 
Home's  commentary  on  this  verse  is  not  more  beautiful  than  just. ' 

2.  In  applying  the  promises^  their  order  and  method  should 
not  be  inverted,  but  be  carefully  observed. 

The  promises,  made  by  God  in  his  word,  have  not  inaptly  been 
termed  an  ample  storehouse  of  every  kind  of  blessings,  including  both 
the  mercies  of  the  life  that  now  is,  and  of  that  which  is  to  come.  There 
is,  indeed,  no  good  that  can  present  itself  as  an  object  to  our  desires 
or  thoughts,  but  the  promises  are  a  ground  for  faith  to  believe,  and 
hope  to  expect  the  enjoyment  of  it :  but  then  our  use  and  application 
of  them  must  be  regular,  and  suitable  both  to  the  pattern  and  precept 
which  Christ  has  given  us. 

The  Pattern  or  example  referred  to,  we  have  in  that  most  compre- 
hensive prayer,  emphatically  termed  the  Lords  prayer  (Matt.  vi. 
9 — 13.)  ;  in  which  he  shows  what  is  chiefly  to  be  desired  by  us,  viz. 
the  sanctification  of  his  name  in  our  hearts,  the  coming  of  his  king- 
dom into  our  souls,  and  the  doing  of  his  will  in  our  lives  :  all  which 
are  to  be  implored,  before  and  above  our  daily  bread.  We  are  not 
to  be  more  anxious  for  food  than  for  divine  grace. 

The  Precept  alluded  to,  we  have  in  his  sermon  on  the  mount 
(Matt.  vi.  33.) :  Seek  ye  first  the  Kingdom  of  God  and  his  righteous- 
ness, and  all  these  things  shall  be  added  unto  you.  The  soul  is  of  more 
worth  than  the  body ;  as  the  body  is  more  valuable  than  raiment  :  and 
therefore  the  principal  care  of  every  one  should  be,  to  secure  his 
spiritual  welfare,  by  interesting  himself  in  the  promises  of  life  and 
eternal  happiness.  Here,  however,  a  method  must  be  observed,  and 
the  law  of  the  Scripture  must  be  exactly  followed,  which  tells  us, 
(Psal.  Ixxxiv.  11.)  that  God  first  gives  grace  and  then  glory.  "  As 
it  is  a  sin  to  divide  grace  from  glory,  and  to  seek  the  one  without  the 

'  "  Jesus  Christ  is  our  "Lord"  and  our  "  God  :"  he  is  a  "  sun,"  to  enlighten  and 
direct  us  in  the  way,  and  a  "  shield"  [to  protect  us  against  the  enemies  of  our  salvation. 
He  will  give  "  grace"  to  carry  us  on  "  from  strength  to  strength,"  and  "  glory"  to  crown 
us  when  we  "  appear  before  him  in  Zion  ;"  he  will  "  withhold"  nothing  that  is  "  g6od" 
and  profitable  for  us  in  the  course  of  our  journey,  and  will  himself  be  our  reward  when 
we  come  to  the  end  of  it."  Commentary  on  the  Psalms,  vol.  ii .  (Works,  vol.  iii.  p.  8i.) 


768  On  the  Interpretation  of  the  Promises,  Sfc.      [Part  II. 

other  ;  so  is  it  also  a  sin  to  be  preposterous  in  our  seeking,  to  lookers/ 
after  happiness  and  then  after  holiness :  no  man  can  be  rightly  solici- 
tous about  the  crown,  but  he  must  first  be  careful  about  the  race ; 
nor  can  any  be  truly  thoughtful  about  his  interest  in  the  promises  of 
glory,  that  doth  not  Jirst  make  good  his  title  to  the  promises  of 
grace." ' 

'  Dr.  Spurstowe's  Treatise  on  the  Promises,  pp.  62.  65.  The  whole  volume  will 
abundantly  repay  the  trouble  of  perusing  it.  There  is  also  an  admirable  discourse  on  the 
Promises,  in  the  Sermons  published  by  the  late  Rev.  Charles  Buck :  in  which  their  di- 
vine origin,  their  suitability,  number,  clearness  of  expression,  the_/reeness  of  their  com- 
munication, and  the  certainty  of  their  accomplishment,  are  stated  and  illustrated  with 
equal  ability  and  piety.  See  also  Hornbeck's  Theologia  Practica,  pars  I.  lib.v.  c.  2. 
pp.  468 — 477. 


Ch.  Xir.  Sect.  I.]  (     769     ) 


CHAPTER  XII. 

ON  THE  INFERENTIAL  AND  PRACTICAL  READING  OF  SCRIPTURE. 

SECTION  I. 

ON  THE  INFERENTIAL  READING  OF  THE  BIBLE. 

I.  General  Rules  for  the  deduction  of  Inferences. — II.  Observations  for 
ascertaining  the  Sources  of  Internal  Inferences. — III.  And  also  of 
External  Inferences. 

I.  1  HE  sense  of  Scripture  having  been  explained  and  ascer- 
tained, it  only  remains  that  we  apply  it  to  purposes  of  practical 
utility :  which  may  be  effected  either  by  deducing  inferences 
from  texts,  or  by  practically  applying  the  Scriptures  to  our  per- 
sonal edification  and  salvation.  By  iriferences,  we  mean  certain 
corollaries  or  conclusions  legitimately  deduced  from  words 
rightly  explained  :  so  that  they  who  either  hear  or  read  them, 
may  form  correct  views  of  Christian  doctrine  and  Christian 
duty.  And  in  this  deduction  of  inferences  we  are  warranted 
both  by  the  genius  of  language,  which,  when  correctly  employ- 
ed, not  only  means  what  the  words  uttered  in  themselves  ob- 
viously imply,  but  also  what  may  be  deduced  from  them  by 
legitimate  consequences  ^ ;  and  likewise  by  the  authority  of 
Jesus  Christ  and  his  apostles,  who  have  sanctioned  this  practice 
by  their  example. 

To  illustrate  this  remark  by  a  single  instance  : — Our  Lord 
(Matt.  xxii.  23 — 32.),  when  disputing  with  the  Sadducees,  cited 
the  declaration  of  Jehovah  recorded  in  Exodus  iii.  6.  /  am 
the  God  of  Ahraham^  Isaacy  and  Jacob;  and  from  thence  he 
proved  the  resurrection  of  the  dead  inferentially,  or  by  legiti- 
mate consequence.  It  should  be  observed,  that  Abraham  had 
been  dead  upwards  of  three  hundred  years  before  these  words 
were  spoken  to  Moses,  yet  still  Jehovah  called  himself  the  God 
of  Abraham,  &c.  Jesus  Christ  properly  remarked  that  God  is 
not  the  God  of  the  dead  (that  word  being  equivalent,  in  the 
sense  of  the  Sadducees,  to  an  eternal  atmihilationf)  but  of  the 
living  :  whence  it  follows,  that  if  he  be  the  God  of  Abraham, 

'  Qui  enim  intelligit,  quod  loquitur,  non  modotim,  sed  amhitum  quoque  verbonim 
perspicit;  ideoque  id  omne,  quod  ex  iis  legitime  coUigi  potest,  adprobare  etiam  merito 
creditur.     Buddei  Elementa  Philosophiae  Instrumentalis,  part  ii.  cap.  ii.  §  xxx.  p.  246. 
VOL.  II.  3d 


770         On  the  Inferential  Reading  of  the  Bible.    [Part  II.  Cli. 

Isaac,  and  Jacob,  they  have  not  altogether  perished,  but  their 
bodies  will  be  raised  again  from  the  dead,  while  their  spirits  or 
souls  are  alive  with  God,  notwithstanding  they  have  ceased  for 
many  centuries  to  exist  among  mortals.  In  the  same  reply, 
our  Saviour  further  confuted,  infefentially^  another  tenet  of  the 
Sadducees,  viz.  that  there  is,  neither  angel  nor  sjnrit,  by  show- 
ing that  the  soul  is  not  only  immortal,  but  lives  with  God  even 
while  the  body  is  detained  in  the  dust  of  the  earth,  which  body 
will  afterwards  be  raised  to  life,  and  be  united  to  the  soul  by 
the  miraculous  power  of  God. 

The  foundation  of  ivfereyitial  reading  is  the  perpetual  har- 
mony of  sacred  things ;  so  that  any  one  who  has  thoroughly 
considered  and  rightly  understood  a  single  doctrine,  may  hence 
easily  deduce  many  others  which  depend  upon  it,  as  they  are 
linked  together  in  one  continued  chain.  But,  in  order  to  con- 
duct this  kind  of  reading  with  advantage,  it  is  necessary  that  we 
bring  to  it  a  sober  judgment,  capable  of  penetrating  deeply 
into  sacred  truths,  and  of  eliciting  with  indefatigable  attention 
and  patience,  and  also  of  deducing  one  truth  from  another  by 
strong  reasoning ;  and  further,  that  the  mind  possess  a  sufficient 
knowledge  of  tb.e  form  of  sound  "joords  in  faith  and  love  which 
is  in  Christ  Jesus.  (2  Tim.  i.  13.)  Without  this  knowledge,  it 
will  be  impossible  to  make  any  beneficial  progress  in  this 
branch  of  sacred  literature,  or  to  discover  the  exhaustless  va- 
riety of  important  truths  contained  in  the  sacred  writings.  It 
will  likewise  be  requisite  to  compare  inferences  when  deduced, 
in  order  to  ascertain  whether  they  are  correct,  and  are  really 
worthy  of  that  appellation.  For  this  purpose  the  following 
rules  may  be  advantageously  consulted. 

1.  Obvious  or  too  common  inferences  must  not  be  deduced,  nor 
shoidd  they  be  crpressed  in  the  very  words  of  Scripture. 

Thus,  if  from  Matt.  vi.  33.  Seek  yejirst  the  kingdom  of  God  and  his 
righteousness,  and  all  these  things  shall  be  added  unto  you,  the  following 
inferences  be  deduced  : — ^1.  The  Kingdom  of  God  is  to  be  sought  in 
the  tirst  instance.  2.  It  is  necessary  that  we  seek  the  rigteousness  of 
God ;  and,  3.  To  him  that  thus  seeks,  all  other  things  shall  be  added. 
Although  these  are  in  themselves  weighty  truths,  yet  they  are 
expressed  too  plainly  in  the  very  words  of  Scripture,  to  be  called 
inferences.  They  are,  rather,  truths  seated  in  the  text  itself,  than 
truths  deduced  from  those  truths. 

2.  Inferences  must  be  deduced  from  the  true  and  geniiine 
sense  of  the  words,  not  from  a  spurious  sense,  whether  literal  or 
jnystical. 

We  have  a  striking  violation  of  this  sober  and  almost  self-evident 
canon,  in  the  inference  deduced  by  Cardinal  Bellarmin,  from  a 
comparison  of  Acts  x.  13.   with  John  xxi.  IG.     From  the  Divine  com- 


XII.  Sect.  I.J     On  the  Ivferential  Reading  of  the  Bible.        Ill 

mand.  Rise,  Peter !  kill  and  eat,  compared  with  our  Lord's  direction 
to  the  Apostle,  Feed  my  sheep,  he  extorts  this  consequence,  viz.  that 
the  functions  of  the  Roman  pontiff,  as  the  successor  of  Peter,  are  two- 
fold— to  feed  the  church,  atid  to  put  heretics  to  death  !  It  is  scarcely 
necessary  to  add,  that  this  inference  is  derived  from  putting  a  false 
and  spurious  sense  upon  those  passages. 

3.  Inferences  are  deduced  more  safely  as  well  as  more  cor- 
rectly/ from  the  originals^  th&n  from  any  version  of  the  Sci'ip- 
iures. 

It  is  not  uncommon,  even  in  the  best  versions,  to  find  meanings 
put  upon  the  sacred  text,  which  are  totally  foreign  to  the  intention  of 
the  inspired  penmen.  Thus,  from  Acts  ii.  47.  {the  Lord  added  to  the 
church  daily  such  as  should  he  saved),  the  papists  have  absurdly  pre- 
tended to  deduce  the  perpetuity  and  visibility  of  the  (Roman  catholic) 
church  ;  and,  from  the  same  text  compared  with  Acts  xiii.  48.  (as 
many  as  were  ordained  to  eternal  life  believed),  some  have  inferred 
that  those  whom  God  adds  to  the  church  shall  necessarily  and  abso- 
lutely be  eternally  saved.  The  question  relative  to  indefectibility  from 
grace  is  foreign  to  a  practical  work  like  this  ' :  but,  without  throwing 

1  "It  may  not  be  the  most  philosophical,  but  it  is  probable/  the  wisest  opinion, which 
we  can  adopt,  that  the  truth  lies  somewhere  between  the  two  rival  systems  of  Calvin  and 
Arminius;  though  I  believe  it  to  exceed  tlie  wit  of  man  to  point  out  the  exact  place 
where  it  does  lie.  We  distinctly  perceive  the  two  extremities  of  the  vast  chain,  which 
stretches  across  the  whole  expanse  of  the  theological  heavens;  but  its  centrallinks  are 
enveloped  in  impenetrable  clouds  and  thick  darkness."  Mr,  Faber's  Discourses,  vol.  i. 
pp.  478,  479.  Archbishop  Tillotson  has  a  fine  passage  on  this  subject  to  the  same 
effect,  (which  is  too  long  to  be  extracted)  at  the  close  of  his  hundred  and  seventh  ser- 
mon. See  his  Works,  vol.  v.  pp.  395,  O96.  Compare  also  vol.  vii.pjj.  99,  j  00.  (Lon- 
don, 1820.)  On  this-topic  the  author  cannot  v/ithhold  from  his  readers  the  following 
admirable  observations  of  the  late  Bishop  Horsley.  Addressing  the  clergy  of  the 
diocese  of  Gloucester,  he  says, — "  I  would  entreat  you  of  all  things  to  avoid  contro- 
versial arguments  in  the  pulpit  upon  what  are  called  the  Calvinistic  points ; — the  dark 
subject  of  predestination  and  election  I  mean,  and  the  subordinate  questions.  Differ- 
ences of  opinion  upon  these  subjects  have  subsisted  among  the  best  Christians  from  the 
beginning,  and  will  subsist,  I  am  persuaded,  la  the  end.  They  seem  to  me  to  arise 
almost  of  necessity,  from  the  inability  of  the  human  mind  to  reconcile  the  doctrine  of 
a  providence,  irresistibly  ruling  all  events,  with  the  responsibility  of  man  as  a  moral 
agent.  And  persons,  equally  zealous  for  God's  glory,  have  taken  different  sides  of  the 
question,  according  as  their  minds  have  been  more  forcibly  impressed  with  awful  notions 
of  God's  right  of  sovereignity  on  the  one  hand,  or  of  his  justice  on  the  other.  But  in 
certain  leading  principles,  Lutherans,  Calvinists,  Arminians,  and  we  of  the  church  of 
England  are,  I  trust,  all  agreed.  We  are  agreed  in  the  fundamental  doctrines  of  the 
Trinity ;  all  believing  in  the  united  operation  of  the  tliree  persons,  in  their  distinct 
offices,  in  the  accomplishment  of  man's  redemption.  We  are  all  agreed  that  the  fore- 
knowledge of  God  is — like  himself — from  all  eternity  and  absolute;  that  his  providence 
is  universal,  controlling  not  only  all  the  motions  of  matter,  but  all  the  thoughts  and 
actions  of  intelligent  beings  of  all  orders ;  that,  nevertheless,  man  has  that  degree  of 
free  agency  which  makes  him  justly  responsible;  that  his  sins  are  his  own ;  and  that, 
without  holiness,  no  man  shall  see  God.  While  we  agree  in  these  principles,  I  cannot 
see  to  what  purpose  we  agitate  endless  disputes  upon  the  dark — 1  had  almost  said — 
presumptuous  questions  upon  the  order  of  the  divine  decrees;  as  if  there  could  be 
any  internal  energies  of  the  divine  mind,  and  about  the  manner  of  the  communion 
between  the  Spirit  of  God  and  the  Soul  of  the  believer."  Bp.  Horsley's  charge  in 
1800,  pp.  32,  33. 

3d  2 


772         On  the  Inferential  Reading  of  the  Bible.  [Part  II.  Ch. 

down  the  gauntlet  of  controversy,  we  may  remark,  that  these  passages 
have  no  relation  whatever  to  the  doctrine  of  election ;  and  that  if  the 
original  of  Acts  ii.  47.  had  been  Zi^eraZZy  rendered  by  the  translators 
of  our  authorised  version,   it  would  have  run  thus, — the  Lord  added 
daily  to  the  church,  touj  (7w^oju.ekou?,  the  saved ;  that  is,  those  who  were 
saved  from  their  sins  and  prejudices  ;  and  so  the  passage  is  rendered 
by  Drs.  Whitby,  Doddridge,  and  other  eminent  critics  and  divines. 
Further,  if  Acts  xiii.  48.  had  been  translated  according  to  the  proper 
meaning  of  TsrayjoiEwt,  that  verse  would  have  run  thus  : — As  many  as 
were  disposed  for  eternal  life,  believed  :  which  rendering  is  not  only 
faithful  to  the  original,  but  also  to  the  context  and  scope  of  the  sacred 
historian,  who  is  relating  the  effects  or  consequences  of  the  preaching 
of  the  Gospel  to  the  Gentiles.     For  the  Jews  had  contradicted  Paul, 
and  blasphemed,  while  the  religious  proselytes  heard  with  profound 
attention,  and  cordially  received  the  Gospel  he  preached  to  them  ;  the 
former  were,   through  their  own  stubbornness,  utterly  indisposed  to 
receive  that  Gospel,  while  the  latter,  destitute  of  prejudice  and  prepos- 
session, rejoiced  to  hear  that  the  Gentiles  were  included  in  the  covenant 
of  salvation  through  Jesus  Christ ;  and,  therefore,  in  this  good  state  or 
disposition  of  mind,   they  believed.     Such  is  the  plain  and  obvious 
meaning  deducible  from  the  consideration  of  the  context  and  scope  of 
the  passage  in  question  ;  and  that  the  rendering  above  given  is  strictly 
conformable  to  the  original  Greek,  is  evident  from  the  following 
considerations.     In  the  first  place,  the  word  TETay/utEvoi  is  not  the  word 
generally  used  in  the  New  Testament  to  denote  fore-ordination,  or  an 
eternal  decree,  but  the  verbs  o§»^<u  and  ir^oo^i^u,  which  exactly  answer 
to  our  English  words   determine  and  predetermine.      Further,  Dr. 
Hammond  remarks,  the  verb  rcmcru,  or  r^riui,  (whence  the  participle 
TETayjiAEjo;)  and  its  compounds,  are  often  employed  in  the  sense  of  our 
military  word  tactics,  by  which  is  meant  whatever  relates  to  the  dis- 
posal or  marshalling  of  troops.      (Compare  Luke  vii.  8.  and  Rom. 
xiii.  1.  Gr.)     And  hence,  by  analogy,  it  is  applied  to  other  things : — 
Thus,  in  1  Cor.  xvi.  15.  we  read,  "  They  devoted  (Erafav)  themselves 
to  the   ministry  of  the  saints."     See  also  1  Mac.  v.  27.  and  2  Mac. 
XV.  20.  (Gr.) ;  and  particularly  Acts  xx.  13.,  where  we  read  that  Saint 
Paul  went  on    foot  to  Assos,  for  so  he  was    {^nriray jjifvoi)  disposed. 
Similar  expressions  are  to  be  found  in  the  Greek  classic  writers '. 
But  what  confirms  the  preceding  rendering  of  this  text,  is  the  fact, 

'  Dr.  Hammond  (on  Aets  xiii.  49.)  has  cited  and  commented  on  several  passages 
which  we  have  not  room  to  state.  He  renders  the  word  rira.yfi.ivoi  hy  fitly  disposed 
and  qualifiedfor ;  Dr.  Wall,  by  fit  to  receive  ;  and  Mr.  Thompson,  the  learned 
North  American  translator  of  the  Scriptures  from  the  Greek,  hy fitly  disposed.  Wolfius 
(Cur.  Philol.  in  loc.)  considers  the  phrase  rsray^svoj  m  as  equivalent  to  eu^tros  m, 
(Luke  ix.  62.)  in  our  version  rendered^*  (or,  more  correctly,  rightly  disposed)  for 
the  kingdom  of  God.  Dr.  Whitby  translates  the  word  by  disposed,  and  Dr.  Doddridge 
by  determined,  in  order  to  preserve  the  ambiguity  of  the  word.  The  meaning,  he 
observes,  of  the  sacred  penman  seems  to  be,  that  all  who  were  deeply  and  seriously 
concerned  about  their  eternal  happiness,  openly  embraced  the  Gospel.  And  where- 
ev^r  this  temper  was,  it  was  undoubtedly  the  effect  of  a  divine  operation  on  their 
hearts.  See  Whitby,  Doddridge,  Wall,  Wetstein,  Bengel,  and  Rosenmuller,  on 
Acts  xiii.  48;  and  compare  also  Franzius  de  Interpretatione  Sacrarum  Scripturarum, 
pp.  104 — ns. 


XII.  Sect.  I.]   On  the  Inferential  Heading  of  the  Bible.         773 

that  it  is  so  translated  in  the  old  Syriac,  the  most  antient  of  all  the 
versions  of  the  New  Testament.  This  is  of  great  moment ;  for  that 
version  was  made  at  least  four  hundred  years  before  the  sense  of  this 
place  was  disputed  by  the  different  sects  and  parties  of  Christians. 
"  Mean  while,"  says  Dr.  Hammond,  with  equal  truth  and  piety,  "  it 
must  be  remembered  that  these  qualifications  are  not  pretended  to 
to  have  been  originally  from  themselves,  but  from  the  preventing  grace 
of  God ;  to  which  it  is  to  be  acknowledged  due  that  they  are  ever 
pliable,  or  willing  to  follow  Christ." 

4.  Those  inferences  are  always  to  be  preferred  which  ap- 
preach  nearest  to  the  scope  of  a  passage. 

Thus,  in  John  vi.  37.  Christ  says,  Him  that  cotneih  unto  me,  I  will 
in  no  wise  cast  out.  From  this  clause  the  two  following  inferences 
have  been  deduced.  1 .  That  Jesus  Christ  is  a  most  certain  asylum 
for  all  persons  whose  consciences  are  burthened.  2.  That  Christians 
ought  to  receive  those  who  are  weak  in  faith,  after  the  example  of 
Christ,  and  to  treat  them  with  tenderness.  Now,  though  both  these 
inferences  are  good  in  themselves,  the  first  is  most  to  be  preferred, 
because  it  harmonises  best  with  the  scope  of  the  passage,  (compare 
verses  37 — 40.)  which  is  to  shew  that  Christ  will  reject  none  "  that 
truly  repent  and  unfeignedly  believe"  in  him. 

5.  Irferences  ought  to  embrace  useful  truths,  and  such  as  are 
necessary  to  be  known^  on  which  the  mind  may  meditate,  and  be 
led  to  a  more  intimate  acquaintance  with  the  doctrines  of  salva- 
tion, mid  with  Christian  morality. 

It  were  no  difficult  task  to  illustrate  this  remark  by  a  variety  of  ex- 
amples ;  but  this  is  rendered  unnecessary  by  the  admirable  models 
presented  in  the  valuable  sermons  of  our  most  eminent  divines,  not 
to  mention  the  excellent  sermons  of  Massillon,  Bossuet,  Flechier, 
Claude,  Saurin,  Superville,  Du  Bosc,  and  other  eminent  foreign  di- 
vines, both  protestants  and  catholics.  The  reader,  who  is  desirous  of 
illustrations,  will  find  many  very  apposite  ones  in  Monsieur  Claude's 
celebrated  and  elaborate  Essay  on  the  Composition  of  a  Sermon.' 

II.  The  sources,  whence  inferences  are  deducible,  are  divid- 
ed by  Professor  Rambach  (to  whom  we  are  almost  wholly 
indebted  for  this  chapter  ^)  into  two  classes,  viz.  internal  and 
external :  the  former  are  inherent  in  the  text,  arid  flow  from  it, 
considered  in  itself;  the  latter  are  derived  from  a  comparison 
of  the  text  with  other  passages  and  circiimstances. 

To  illustrate  these  definitions  by  a  few  examples : — The 
sources,  whence  inferences  may  be  deduced,  are  internal,  or 
inherent  in  the   text,  when    such  consequences  are   formed, 

. ' '  See  particularly  §§  17 — 26.  in  Dr.  Williams's  edition  of  Claude's  Essay,  Christian 
Preacher,  pp.  300 — 346. ;  or  Mr.  Simeon's  edition,  forming  nearly  the  whole  first 
volume  of  his  "  Helps  to  Composition." 

2  Institutiones  Hermeneuiicae  Sacra',  lib.  iv.  c.  iii,  pp.  804 — 822. 

3    D    3 


774<         On  the  Inferential  Reading  of  the  Bible.  [Part  II.  Ch. 

1.  From  the  affections  of  the  sacred  writer  or  speaker ;  2.  From 
words  and  their  signification  ;  3.  From  the  emphasis  and  force 
of  words;  and,  4.  From  the  structure  and  order  of  the  words 
contained  in  the  sacred  text. 

1 .  Infey-ences  deduced  from  the  affections  of  the  writer  or 
speaker,  whether  these  are  indicated  in  the  text^  or  are  left  to 
the  investigation  of  the  interpreter. 

Thus,  in  Mark  ill.  5.  we  read  that  Jesus  Christ  looked  round  abotit 
on  those  who  opposed  liim  with  anger,  being  grieved  for  the  hardness 
of  their  hearts  :  the  anger  here  mentioned  was  no  uneasy  passion,  but 
an  excess  of  generous  grief  occasioned  by  their  obstinate  stupidity  and 
bUndness.  From  this  passage  the  following  conclusions  may  be 
drawn:  1.  It  is  the  duty  of  a  Christian  to  sorrow,  not  only  for  his 
own  sins,  but  also  to  be  grieved  for  the  sins  of  others.  2.  All  anger 
is  not  to  be  considered  sinful.  3.  He  does  not  bear  the  image  of 
Christ,  but  rather  that  of  Satan,  who  can  either  behold  with  indiffe- 
rence the  wickedness  of  others,  or  rejoice  in  it.  4.  Nothing  is  more 
wretched  than  an  obdurate  heart,  since  it  caused  him,  who  is  the 
source  of  all  true  joy,  to  be  filled  with  grief  on  beholding  it.  5.  Our 
indignation  against  wickedness  must  be  tempered  by  compassion  for 
the  persons  of  the  wicked, 

2.  hiferences  deduced  from  woids  themselves^  and  their  signi- 
fication. 

For  instance,  in  Luke  xxi.  15.  our  Lord,  addressing  his  disciples, 
says,  /  will  give  you  a  mouth  and  wisdom.  Inference  I .  Christ,  the 
eternal  wisdom,  is  the  source  and  spring  of  all  true  wisdom.  2.  Will 
give.  They  who  attempt  to  procure  wisdom  by  their  own  strength, 
without  the  aid  of  prayer,  may  justly  be  charged  with  presumption. 

3.  You.  No  one  stands  more  in  need  of  the  gift  of  divine  wisdom 
than   they    who   are  intrusted  with  the   charge    of  teaching  others. 

4.  A  mouth,  or  ready  utterance.  The  gift  of  eloquence  is  bestowed  by 
God,  as  well  as  every  other  gift.  Wisdom.  It  is  possible  for  a  man 
to  acquire  cunning  by  the  mere  force  of  corrupt  nature  ;  but  nature 
cannot  possibly  confer  true  wisdom.  5.  And,  Eloquence,  when  not 
united  with  wisdom,  is  of  Httle  utility  in  promoting  the  kingdom  of 
Christ.  From  this  last  inference  it  appears,  that  even  the  smallest 
particles  afford  matter  from  which  we  may  deduce  practical  conclu- 
sions. 

3.  Iiferences  deducedfrom  the  emphasis  andforce  of  words. 

We  have  an  example  in  I  Pet.  v.  5.  Be  clothed  with  humility  :  for 
God  resisteth  the  proud.  Inference  1.  Humility.  Christian  humility 
does  not  reside  in  filthy  or  rent  garments,  but  in  a  modest  mind,  that 
entertains  humble  views  of  itself.  2.  Be  ye  clothed,  lywi^^wa-ct^i,  from 
viy  in,  and  )coju|3ow,  to  gather,  or  tie  in  a  knot.  The  word  means  to 
clothe,  properly,  with  an  outer  ornamental  garment,  tied  closely  upon 
one  with  knots.     True  humility  is  an  ornament  which  decorates  the 


XII.  Sect.  I.J  On  the  Inferential  Reading  of  the  Bible.         775 

mind  much  more  than  the  most  costly  garment  does  the  body  '. 
3.  Humility  is  a  garment  with  which  we  cover  both  our  own  virtues  and 
the  defects  of  others.  4.  This  ornament  of  humility,  being  exposed 
to  many  snares,  must  be  most  carefully  guarded,  and  retained  around 
us.  5.  The  proud,  vin^ritpawAi;,  from  uvrsf,  above,  and  (Pomvd,  to  appear, 
because  such  persons  exalt  themselves  above  others.  No  sin  is  capable 
of  being  less  concealed,  or  of  escaping  the  observation  of  others,  than 
pride.  6.  God  resisteth,  aj/TtTao-o-sTa*,  literally,  setteth  himseli'  as 
IN  ARRAY  against,  the  proud  man  :  this  is  a  military  term.  The  infe- 
rence deducible  is,  that  while  all  other  sinners  retire,  as  it  were,  from 
the  presence  of  God,  and  seek  for  shelter  against  his  indignation,  the 
proud  man  alone  openly  braves  it.  * 

4.  Inferences  deduced  from  the  order  and  structure  of  the 
'words  contained  in  the  sacred  text. 

Thus,  from  Rom.  xiv.  17.  Tlie  kingdom  of  God  hi  righteousness, 
peace,  and  joy  in  the  Holy  Ghost,  the  following  inferences  inay  be  de- 
rived, according  to  the  order  of  the  words,  which  depends  upon  the 
connexion  and  order  of  the  subjects  treated  of.  1.  No  constant  and 
lasting  peace  of  conscience  is  to  be  expected,  unless  we  previously  lay 
hold  of  the  rig'iteausness  of  Christ  by  faith.  2.  They  only  possess  a 
genuine  and  permanent  jo«/,  who,  being  justified,  cultivate /jecrce  with 
God  through  Jesus  Christ.  3.  In  vain  do  those  persons  boast  of  the 
righteousness  of  Christ,  who  still  contiiuie  in  a  state  of  hostility  and 
enmity  with  God  and  man,  4.  A  serene  and  peaceful  conscience  is 
the  only  source  of  spiritual  joy.  ^ 

III.  The  sources  of  inferences  arc  external,  wlien  the  con- 
clusions are  deduced  from  a  comparison  of  the  text,  1.  With 
the  state  of  the  speaker ; — 2.  With  tlie  scope  of  the  book  or 
passage ; — 3.  With  antecedents  and  consequents ;  or,  in  other 
words,  with  the  context; — 4.  With  parallel  passages,  and  other 
circumstances. 

1.  Inferences  deduced  from  tlie  state  of  the  writer  m-  speaker. 
Thus,  when  Solomon,  the  wisest  and  richest  of  sovereigns,  whose  eager 
desire  after  the  enjoyment  of  worldly  vanities  was  so  great,  that  he  left 
none  of  them  untried,  and  whose  means  of  gratifying  himself  in  every 

1  Mr.  Parkhurst's  illustration  of  this  truly  emphntic  word  is  too  important  and  beau- 
tiful to  be  omitted.  "  On  tlie  whole,"  says  he  "  this  expressive  word,  lyKOfji^uffa^t 
used  by  Saint  Peter,  implies  that  the  humility  of  Christians,  which  is  one  of  the  most 
ornamental  graces  of  their  profession,  should  constantly  appear  in  all  their  conversation,  • 
so  as  to  strike  the  eye  of  evirif  beholder;  and  that  this  amiable  grace  should  be  so 
closely  cnnnected  with  their  persons,  that  no  occurrence,  temptation,  or  calamity  should 
be  able  to  slrip  them  of  it. — Faxit  Deus  !  "  Greek  and  English  Lexicon,  p.  195.  col.  2. 
(5th  edit.) 

2  It  may  be  worth  the  reader's  while  to  re-consider  what  has  already  been  stated  on 
the  subject  of  emphatic  words,  which,  in  fact,  are  so  many  sources  whence  inferences 
may  be  judiciously  deduced. 

3  For  a  full  illustration  of  this  subject,  we  with  pleasure  refer  the  reader  to  an 
excellent  discourse,  in  "Sermons  on  Subjects  chiefly  Practical,"  by  the  Rev.  John 
Jebb,  A.  M.  serm.iv.  pp.  71 — qs. 

3  D  4. 


776         On  the  hijereniial  Reading  of  the  Bible.    [Part  II.  Ch. 

possible  pleasure  and  delight  were  unbounded, — when  he  exclaims, 
(Eccl.  i.  2.)  Vajiity  of  vanities,  all  is  vanity,  the  following  inferences 
may  be  deduced  from  his  words,  compared  with  the  state  of  his  mind. 
(_  1 .)  Since  the  meanest  artisan  is  not  to  be  despised  when  speaking 
properly  and  opportunely  of  his  own  business,  he  must  be  more  than 
usually  stupid  who  does  not  give  diligent  attention  when  a  most 
illustrious  monarch  is  about  to  speak.  (2.)  How  admirable  is  the 
wisdom  of  God,  who,  when  it  pleased  him  to  select  a  person  to  pro- 
claim and  testify  the  vanity  of  all  things  human,  made  choice  of  one 
who  had  most  deeply  experienced  how  truly  vain  they  were. 
(3.)  Wlien  a  sovereign,  thus  singularly  possessed  of  glory,  fame,  human 
wisdom,  riches,  and  every  facihty  for  the  enjoyment  of  pleasures,  pro- 
claims the  vanity  of  all  these  things,  his  testimony  ought  to  be  received 
by  every  one  with  great  respect.  (4.)  Since  princes,  above  all  others, 
are  exposed  to  the  insidious  wiles  of  pleasures,  it  is  worthy  of  remark, 
that  God  raised  up  one  of  their  own  rank  to  admonish  them  of  their 
danger. 

2.  Inferences  deduced 

( 1 , )  From  the  general  scope  of  an  entire  book. — For  instance,  let  the 
following  words  of  Jesus  Christj  (John  viii.  51.)  Verily,  verily,  I  say 
unto  you,  if  a  man  keep  my  saying  he  shall  never  see  death,  be 
compared  with  the  general  scope  of  the  book,  which  is  announced 
in  John  XX.  31.  These  are  written,  that  ye  viight  believe  that  Jesus 
is  the  Christ,  the  Son  of  God,  and  that  believing,  ye  might  have 
life  through  his  name.  From  this  collation  the  following  infe- 
rences will  flow.  (i.  )  Faith  in  Christ  is  to  be  proved  and  shewn  by 
obedience  to  his  word,  (ii.)  True  faith  cordially  receives  not  only  the 
merits  of  Christ,  but  also  his  words  and  precepts.  And,  (iii.)  Who- 
soever is  made,  through  faith,  a  partaker  of  spiritual  life,  shall  also  be 
freed  from  spiritual  and  eternal  death. 

(2.)  From  the  special  scope  of  a  particular  passage. — The  parti- 
cular scope  of  Jesus  Christ  in  the  passage  above  cited,  (John 
viii.  51.)  was  to  demonstrate  that  he  was  not  possessed  by  an 
evil  spirit,  since  the  keeping  of  his  words  would  procure  eternal 
life  for  all  who  obey  him,  while  Satan,  on  the  cor^trary,  leads 
men  into  sin,  whose  wages  is  death,  or  everlasting  perdition. 
Hence  we  may  deduce  the  subsequent  inferences,  (i.)  That  doctrine, 
which  produces  such  very  salutary  effects,  cannot  necessarily  be  false 
and  diaboHcal.  (ii.)  Saving  truths  are  to  be  proposed  even  to  those 
who  are  guilty  of  calumniating  them,  (iii.)  There  is  no  nearer  way, 
by  which  to  liberate  the  mind  from  doubts  formed  against  truth  than 
a  ready  obedience  to  acknowledged  truth.  (iv.)  The  precepts  of 
Christ  are  to  be  regarded  and  obeyed,  even  though  they  should  be 
ridiculed  or  defamed  by  the  most  learned  men. 

(3.)  Fiom  the  very  special  scope  of  particular  words  or  phrases. 
The  passage  just  referred  to  will  supply  us  with  another  illustration. 
— For  instance,  should  it  be  asked,  (i.)  Why  our  Lord  prefixed 
to  his  declaration,  a  solemn  asseveration  similar  to  an  oath  ?  it  is 
replied,  because  he  perceived  the  very  obstinate  unbelief  of  his 
hearers  ;  whence  it  may  be  inferred,  that  it  is  a  shameful  thing 
ihat  Christ  should    find    so    little  faith    among    men.     (ii.)  Should 


XII.  Sect.  I.]   On  the  Inferential  Reading  of  the  Bible         117 

it  be  further  inquired,  why  he  prefixed  a  double  asseveration? 
it  is  answered,  in  order  that,  by  such  repetition,  he  might  silence 
the  repeated  calumnies  of  those  who  opposed  him  :  hence  also  it  may 
be  inferred,  that  in  proportion  to  the  malice  and  effrontery  of  men  in 
asserting  calumnies,  the  greater  zeal  is  required  in  vindicating  truth, 
(iii.)  Should  it  still  be  asked,  why  our  Lord  added  the  words,  1  say 
unto  you,  we  reply,  in  opposition  to  the  assertion  of  his  enemies 
in  the  48th  verse ; — Say  we  not  well,  that  thou  hast  a  demon  ? 
From  which  we  may  infer,  that  he  who  is  desirous  of  know- 
ing the  truth,  ought  not  only  to  attend  to  the  stories  invented  and  pro- 
pagated by  wicked  men  against  the  godly,  but  also  to  those  things 
which  Christ  says  of  them,  and  they  of  him.  Other  instances  might 
be  adduced,  but  the  preceding  will  suffice. 

3.  Inferences  deduced  from  a  collation  of  the  text  with  the 
context. 

In  this  case,  the  principal  words  of  a  text  should  be  compared 
together,  in  order  that  inferences  may  be  deduced  from  their  mutual 
relation,  (i.)  Collate  1  Tim.  i.  15.  It  is  a  faithful  saying,  with  verse 
4.  Neither  give  heed  to  fables.  Inference.  The  idle  legends  of  the 
Jews  (preserved  in  the  Talmud),  and  the  relations  of  the  Gentiles  con- 
cerning their  deities,  and  the  appearances  of  the  latter,  are  compared 
to  uncertain  fables :  but  the  narration  in  the  Gospel  concerning  Jesus 
Christ  is  both  certain  and  worthy  of  being  received  with  faith,  (ii.) 
Collate  also  1  Tim.  i.  15.  with  verse  6.  Vain  jangling,  or  empty  talking. 
Inference.  God  usually  punishes  those  who  will  not  believe  the  most 
certain  words  of  the  Gospel,  by  judicially  giving  them  up  to  a  voluntary 
belief  of  the  most  absurd  and  lying  fables,  (iii. )  Compare  the  words, 
Worthy  of  all  acceptation,  (1  Tim.  i,  15.)  with  verse  8.  The  law  is 
good.  Inference.  The  law,  as  given  by  God,  is  both  good  in  itself  and 
has  a  good  tendency,  though  to  a  sinner  it  is  so  formidable  as  to  put 
him  to  flight :  but  the  Gospel  recommends  itself  to  the  terrified  con- 
science, as  a  saying  or  discourse  every  way  worthy  of  credit. 

4.  Irferences  deduced  from  a  collation  of  the  text  with 
parallel  passages. 

The  advantage  resulting  from  such  a  comparison,  in  investigating 
the  sense  of  a  passage  of  Scripture,  has  already  been  stated  and  illus- 
trated ;  and  the  observations  and  examples  referred  to,  if  considered 
with  a  particular  view  to  the  deduction  of  inferences,  will  supply  the 
reader  with  numerous  instances,  whence  he  may  draw  various  import- 
ant corollaries.  One  instance,  therefore,  will  suffice  to  exemplify  the 
nature  of  the  inferences  deducible  from  a  comparison  of  the  text  with 
parallel  passages.  In  2  Tim.  i,  8.  Saint  Paul  exhorts  Timothy  not  to 
be  ashamed  of  the  testimony  of  the  Lord.  Compare  this  with  Rom.  i.  1 6. 
where  he  says,  I  am  not  ashamed  of  the  Gospel  of  Christ  ;  for  it  is  the 
power  of  God  unto  salvation  to  every  one  that  believeth,  to  the  Jew  first, 
and  also  to  the  Greek;  and  with  Isa.  xxviii.  16.  and  xlix.  23.  last 
clause,  (cited  in  Rom.  x.  11.)  where  it  is  said,  Whosoever  believeth  in 
him,  Christ,  shall  not  be  ashamed,  that  is,  confounded  or  disappointed 
of  his  hope.  From  this  collation  the  two  following  inferences  may  be 
aerived.     ( 1 .)  Faithful  ministers  of  the  Gospel  require  nothing  from 


778         Oji  the  Inferential  Reading  of  the  Bible.  [Part  II.  Ciu 

others  which  they  do  not  by  their  own  experience  know  to  be  both 
possible  and  practicable.  And,  (2.)  All  those,  who  have  already 
believed,  or  do  now  or  shall  hereafter  believe  in  Christ,  have,  in  and 
through  him,  all  the  blessings  foretold  by  the  prophets  :  all  the  pro- 
mises of  God,  in  (or  through)  him,  being  ye«,  that  is,  true  in  themselves 
and  amen,  that  is,  faithfully  fulfilled  to  all  those  who  believe  in  Christ.. 
(2  Cor.  i.  20.) 

IV.  A  ffth  external  source  of  inferences^  is  the  collation  of 
the  text  with  the  consideration  of  the  following  external  circum- 
stances, viz. 

(1)  The  Time  when  the  words  or  things  were  uttered  or  took 
place. 

Thus,  in  Matt,  xxvii.  52.  we  read  that  many  bodies  of  the  saints 
mhich  slept  arose  :  But  when  ?  After  Christ's  Resurrection,  (v.  53.) 
not  before,  (as  Rambach  himself,  among  other  eminent  divines,  has 
supposed)  ;  for  Christ  himself  was  the Jirst fruits  of  them  that  slept, 
(1  Cor.  XV.  20.)  The  graves  were  opened  at  his  death  by  the  earth- 
quake, and  the  bodies  came  out  at  his  resurrection.  Inference.  The 
satisfactory  efficacy  of  Christ's  death  vva.s  so  great,  that  it  opened  a  way 
to  life  to  those  who  believed  on  him  us  the  Messiah  that  was  to  come, 
as  well  as  to  those  who  believe  in  him  subsequently  to  his  incarnation  ; 
and  that  both  are  equally  partakers  of  the  benefits  flowing  from  his. 
resurrection. 

(2)  The  place  where  the  words  were  uttered. 

As  in  Matt.  xxvi.  39.  42.  Not  my  will  but  thine  be  done  !  Where 
did  Christ  utter  this  exclamation  ?  in  a  garden.  Inference.  He  who 
made  an  atonement  for  the  sins  of  all  mankind,  voluntarily  submitted 
himself,  in  the  garden  of  passion,  to  the  will  of  God  :  from  which  man 
withdrew  himself  in  a  garden  of  pleasure. 

(3)  The  occasion  upon  which  the  words  were  spoken. 

Thus,  in  Matt.  xvi.  3.  Christ  rebukes  the  Pharisees,  because  they: 
did  not  observe  the  signs  of  the  times.  On  what  occasion  ?  When 
they  required  him  to  shew  them  a  sign  from  heaven.  Inference.  Such 
are  the  blindness  and  corruption  of  men,  that  disregarding  the  sigtis 
exhibited  to  them  by  God  himself,  they  frequently  require  new  signs 
that  are  more  agreeable  to  their  own  desires. 

(4<)   The  manner  in  xvhich  a  thing  is  done. 

Acts  ix.  9.  During  the  blindness  in  which  Saul  continued  for  three 
days  and  three  nights,  God  brought  him  to  the  knowledge  of  himself. 
Inference.  Those,  whom  God  vouchsafes  to  enlighten,  he  first  con- 
vinces of  their  spiritual  blindness.  ' 

Other  instances,  illustrating  the  sources  whence  inferences 


1  Professor  Franck,  in  his  Manuductlo  ad  Lectionem  Scriplurtv  Sacrcc,  cnp.  o, 
(pp.  101 — 1'23  of  Mr.  Jacques's  translation),  has  some  very  useful  observations  on  in- 
ferential reading,  illustrated  with  numerous  instances  different  from  those  above  given. 
S3e  also  Schaeferi  Instituiioucs  Sciipturislica',  p.us.  ii.  pp.  166—17  8. 


XII.  Sect.  I.]     On  the  Inferential  Readifig  of  the  Bible.       779 

are  deducible,  might  be  offered,  were  they  necessary,  or  were 
the  preceding  capable  of  being  very  soon  exhausted.  From 
the  sources  already  stated  and  explained,  various  kinds  of  in- 
ferences may  be  derived,  relating  both  to  faith  and  practice. 
Thus,  some  may  be  deduced  for  the  confirmation  of  faith,  for 
exciting  sentiments  of  love  and  gi'atitude,  and  for  the  support 
of  hope:  while  others  contribute  to  promote  piety.  Christian 
wisdom  and  prudence,  and  sacred  eloquence;  lastly,  others  are 
serviceable  for  doctrine,  for  reproof,  for  instruction,  and  for 
comfort.  He,  who  adds  personal  practice  to  the  diligent  read- 
ing of  the  Scriptures,  and  meditates  on  the  inferences  de- 
duced from  them  by  learned  and  pious  men,  will  abundantly 
experience  the  truth  of  the  royal  psalmist's  observations, — 
Thi/  commandment  is  exceeding  broad ;  and,  the  entrance  of  thy 
^ords  giveth  light,  it  giveth  understanding  to  the  simple,  (Psal. 
cxix.  96.  130.)  *'The  Scriptures,"  says  the  late  eminent 
Bishop  Home,  "  are  the  appointed  means  of  enlightening  the 
mind  with  true  and  saving  knowledge.  They  shew  us  what  we 
were,  what  we  are,  and  what  we  shall  be  :  they  shew  us  what 
God  hath  done  for  us,  and  what  he  expecteth  us  to  do  for  him  ; 
they  shew  us  the  adversaries  we  have  to  encounter,  and  how  to 
encounter  them  with  success ;  they  shew  us  the  mercy  and  the 
justice  of  the  Lord,  the  joys  of  heaven,  and  the  pains  of  hell. 
Thus  will  they  give  to  the  simple,  in  a  few  days,  an  understand- 
ing of  those  matters,  which  philosophy,  for  whole  centuries, 
sought  in  vain." 

In  conducting,  however,  the  inferential  reading  above  dis- 
cussed, we  must  be  careful  not  to  trust  to  the  mere  effusions  of 
a  prurient  or  vivid  fancy  :  inferences  legitimately  deduced,  un- 
questionably, do  essentially  promote  the  spiritual  instruction 
and  practical  edification  of  the  reiader.  "  But  when  brought 
forward  for  the  purpose  of  interpretation  properly  so  called, 
they  are  to  be  viewed  with  caution  and  even  with  mistrust.  For 
scarcely  is  there  a  favourite  opinion,  which  a  fertile  imagination 
may  not  thus  extract  from  some  portion  of  Scripture:  and 
very  different,  nay  contrary,  interpretations  of  this  kind  have 
often  been  made  of  the  very  same  texts,  according  to  men's 
various  fancies  or  inventions."  ^ 

'  Bishop  Van  Mildert's  l,ectures,  p.  247. 


(     780     )  [Part  II.  Ch. 

SECTION  II. 

ON   THE   PEACTICAL   READING   OF   SCRIPTURE. 

ixAVING  hitherto  endeavoured  to  shew  how  we  may  ascer- 
tain and  apply  the  true  sense  of  the  sacred  writings,  it  remains 
only  to  consider  in  what  manner  we  may  best  reduce  our  know- 
ledge to  practice:  for,  if  serious  contemplation  of  the  Scriptures 
and  practice  be  united  together,  our  real  knowledge  of  the 
Bible  must  necessarily  be  increased,  and  will  be  rendered  pro- 
gressively more  dt^lightful.  If,  says  Jesus  Christ,  any  man  will 
do  his  (God's)  xmll^  he  shall  know  of  the  doctrine  whether  it  he  of 
God,  (John  vii.  17.)  This  is  the  chief  end  for  which  God  has 
revealed  his  will  to  us  (Deut.  xxix.  29.) ;  and  all  Scripture  is 
profitable  for  this  purpose,  (2  Tim.  iii.  16.)  either  directing  us 
what  we  should  do,  or  inciting  and  encouraging  us  to  do  it : 
it  being  written  for  our  learning,  that  we  through  patience  and 
comfort  of  the  Scriptures  might  have  hope  (Rom.  xv.  4.);  that 
is,  that  by  the  strenuous  exercise  of  that  patience,  which  the 
consolations  administered  in  Scripture  so  powerfully  support, 
we  might  have  an  assured  and  joyful  hope  in  the  midst  of  all 
our  tribulation.  Even  those  things,  which  seem  most  notional 
and  speculative,  are  reducible  to  practice.  (Rom.  i.  20,  21.) 
Those  speculations,  which  we  are  enabled  to  form  concerning 
the  nature  and  attributes  of  God,  grounded  upon  his  works, 
ought  to  induce  us  to  glorify  him  as  such  a  God  as  his  works 
declare  him  to  be:  and  it  is  a  manifest  indication  that  our 
knowledge  is  not  right,  if  it  hath  not  this  influence  upon  our 
conduct  and  conversation.  (1  John  ii.  3.) 

The  practical  reading  here  referred  to,  is  of  such  a  nature, 
that  the  most  illiterate  person  may  prosecute  it  with  advantage : 
for  the  application  of  Scripture  which  it  enjoins,  is  connected 
with  salvation ;  and  consequently,  if  the  unlearned  were  inca- 
pable of  making  such  application  to  themselves,  it  would  be  in 
vain  to  allow  them  to  peruse  the  sacred  writings'.  After  what 
has  been  stated  in  the  preceding  part  of  this  volume,  the 
author  trusts  he  shall  stand  acquitted  of  undervaluing  the  know- 
ledge of  the  original  languages  of  the  Scriptures,  an  acquaint- 
ance with  which  will  suggest  many  weighty  practical  hints,  that 
would  not  present  themselves  in  a  version.  It  is,  however 
sufficient,  that  every  thing  necessary  to  direct  our  faith,  and 

'  Fraiickii  Manuductio,  cap.  iv.  p.  \d\,ct  scq. ;  or  p.  124,  ct  scy.  of  the  English 
version. 


XII.  Sect.  II.]   On  the  Practical  Reading  of  Scripture.         781 

regulate  our  practice,  may  easily  be  ascertained  by  the  aid  of 
translations.  Of  all  modern  versions,  the  present  authorised 
English  translation,  is,  upon  the  whole,  undoubtedly  the  most 
accurate  and  faithful ;  the  translators  having  seized  the  very 
spirit  of  the  sacred  writers,  and  having  almost  every  where 
expressed  their  meaning  with  a  pathos  and  energy  that  have 
never  been  rivalled  by  any  subsequent  versions  either  of  the 
Old  or  the  New  Testament,  or  of  detached  books,  although,, 
in  most  of  these,  particular  passages  are  rendered  more  hap- 
pily, and  with  a  closer  regard  to  the  genius  and  spirit  of  the 
iJivine  originals. 

The  simplest  practical  application  of  the  word  of  God  will, 
unquestionably,  prove  the  most  beneficial ;  provided  it  be  con- 
ducted with  a  due  regard  to  those  moral  qualifications  which 
have  already  been  stated  and  enforced,  as  necessary  to  the  right 
understanding  of  the  Scriptures.  Should,  however,  any  hints 
be  required,  the  following  may,  perhaps,  be  consulted  with 
advantage. ' 

I.  In  reading  the  Scriptures,  then,  with  a  view  to  personal 
application,  we  should  be  careful  that  it  be  done  with  a  pure 
intention.  The  Scribes  and  Pharisees  indeed  searched  the 
Scriptures,  yet  without  deriving  any  real  benefit  from  them : 
they  thought  that  they  had  in  them  eternal  life :  yet  they  would 
not  come  to  Christ  that  they  might  have  life.  (John  v.  40.) 
He,  however,  who  peruses  the  sacred  volume,  merely  for  the 
purpose  of  amusing  himself  with  the  histories  it  contains,  or  of 
beguiling  time,  or  to  tranquillise  his  conscience  by  the  dis- 
charge of  a  mere  external  duty,  is  deficient  in  the  motive  with 
which  he  performs  that  duty,  and  cannot  expect  to  derive  from 
it  either  advantage  or  comfort  amid  the  trials  of  life.  Neither 
will  it  suffice  to  read  the  Scriptures  with  the  mere  design  of 
becoming  intimately  acquainted  with  sacred  truths,  unless  such 
reading  be  accompanied  with  a  desire,  that,  through  them,  he 
may  be  convinced  of  his  self-love,  ambition,  or  other  faults, 
to  which  he  may  be  peculiarly  exposed,  and  that  by  the  assist- 
ance of  divine  grace,  he  may  be  enabled  to  root  them  out  of 
his  mind. 

II.  In  reading  the  Scriptures  for  this  purpose,  it  will  be 
advisable  to  select  some  appropriate  lessons  from  its  most  use- 
ful parts ;  not  being  particularly  solicitous  about  the  exact  con- 
nexion or  other  critical  niceties  that  may  occur  (though  at 

'  These  observations  are  selected  and  abridged  from  Rambach's  Institutiones  Herme- 
neuticee,  and  Professor  Franck's  Brevis  Institutio,  rationem  tradens  Sacram  Scripturavi 
in  veram  edificationem  legendi,  annexed  to  his  PrcBlectiones  HermeneuticcB,  8vo.  Hala- 
Magdeburgicae,  1717.  Frnnck  has  treated  the  same  topic  nearly  in  a  similar  manner 
in  his  Manuductio,  already  noticed,  cap.  iv. 


782  On  the  Practical  Readhig  of  Scripture.  [Part  II.  Ch. 

other  times,  as  ability  and  opportunity  offer,  these  are  l»ighly 
proper  objects  of  inquiry),  but  simply  considering  them  in  a 
devotional  or  practical  view  '.  After  ascertaining,  therefore, 
the  plain  and  obvious  meaning  of  the  lesson  under  examina- 
tion, we  should  first  consider  the  present  state  of  aiir  minds, 
and  carefully  compare  it  with  the  passage  in  question :  next, 
we  should  inquire  into  the  causes  of  those  faults  which  such 
perusal  may  have  disclosed  to  us ;  and  should  then  look 
around  for  suitable  remedies  to  correct  the  faults  we  have  thus 
discovered. 

III.  We  are  not,  however,  to  confine  our  attention  solely  to 
external  precepts ;  wc  should  first  diligently  search  for  the 
foundation  of  each  precept  in  the  Scriptures ;  and,  after  examin- 
ing whether  we  can  discover  it  in  ourselves^  we  must  lay  the 

fotmdation  in  our  own  breasts,  before  we  can  tliink  of  erecting 
upon  it  any  precepts  for  the  regulation  of  life  and  manners. 
The  following  example  from  that  inimitable  model  of  Christian 
prayer,  emphatically  termed  the  Lord's  Prayer,  will  illustrate 
this  remark.  We  are  there  taught  to  implore  the  forgiveness 
of  our  sins  (Matt.  vi.  12.  Luke  xi.  4.),  and  we  are  assured 
(Matt.  vi.  15).  that,  if  we  do  not  forgive  men  their  trespasses, 
neither  will  God  forgive  us.  Previously,  then,  to  our  offering 
up  this  petition,  we  should  examine  ourselves,  whether,  agree- 
ably to  this  precept,  and  also  in  conformity  to  the  divine  com- 
mand of  loving  our  enemies,  and  blessing  those  who  curse 
us,  (Matt.  V.  44.),  we  do  truly  and  sincerely  forgive  them  that 
have  trespassed  against  us :  because,  unless  this  is  the  case,  we 
deceive  ourselves,  and  consequently  our  own  hypocrisy  will 
prevent  our  petition  for  forgiveness  from  being  answered. 

IV.  In  every  practical  reading  and  application  of  the  Scrip- 
tures to  ourselves,  our  attention  should  be  fixed  on  Jesus 
Christ,  both  as  a  gtft  to  be  received  by  faith  for  salvation,  and 
also  as  an  ea:e7nplar,  to  be  copied  and  imitated  in  our  lives. 
We  are  not,  hov/ever,  to  imitate  him  in  all  things.  Some  things 
he  did  by  his  divine  power,  and  in  those  we  cannot  imitate 
him :  other  things  he  performed  by  bis  sovereign  authority,  in 
those  we  must  not  imitate  him :  other  things  also  he  performed 
by  virtue  of  his  office,  as  a  Mediator,  and  in  these  we  may  not^ 
we  cannot  follow  him.  But  in  his  early  piety,  his  obedience  to  his 
reputed  earthly  parents,  his  unwearied  diligence  in  doing  good, 
his  humility,  his  unblameable  conduct,  his  self-denial,  his  con- 
tentment under  low  circumstances,  his  frequency  in  private 
prayer,  his  affectionate  thankfulness,  his  compassion  to  the 
wretched,  his  holy  and  edifying  discourse,  his  free  conversation, 

»  Doddridge's  Rise  and  Progress  of  Religion,  ch.  xix.  §  9.  (Works,  vol.  i.  p.  3.'.9. 
Leeds  edit.  svo). 


XII.  Sect.  II.]  On  the  Practical  Reading  of  Scripture.  783 

}iis  patience,  his  readiness  to  forgive  injuries,  his  sorrow  for  the 
sins  of  others,  his  zeal  for  the  worship  of  God,  his  glorifying 
his  heavenly  father,  his  impartiality  in  administering  reproof, 
his  universal  obedience,  and  his  love  and  practice  of  holiness, — 
in  all  these  instances,  Jesus  Christ  is  the  most  perfect  pattern 
for  our  imitation  '.  And  the  observation  of  these  things,  in  a 
practical  point  of  view,  will  be  of  singular  use  to  us  on  this 
account ;  namely,  that  whatever  sympathy  and  benevolence 
Christ  displayed  on  earth,  he  retains  the  same  in  heaven,  see- 
ing that  he  is  the  same  yesterday,  to-day,  and  for  ever,  and 
that  he  ever  liveth  to  make  intercession  for  them  that  come 
unto  God  by  him.  For  we  have  not  an  high  pi-iest  that  can- 
not be  touched  with  the  feeling  of  our  infirmities,  but  [one 
who  was]  in  all  points  tempted  like  as  we  are;  so  that  we  may 
now  come  with  humble  confidence  to  the  throne  of  grace; 
assuring  ourselves,  that  we  shall  find,  from  the  true  mercy-seat 
of  God,  sufficient  help  in  all  our  distresses.  (Heb.  xiii.  8. 
vii.  25.  and  iv.  15,  16.)  Jesus  Christ,  then,  being  our  most  per- 
fect exemplar,  (1  Cor.  xi.  i.)  the  particular  actions  and  general 
conduct  of  other  men,  as  related  in  the  Scriptures,  should  be 
regarded  by  us  as  models  of  imitation,  only  so  far  as  they  are 
confoo-mahle  to  this  standard. 

V.  '*  An  example  (that  is,  every  good  one)  hath  the  force 
of  a  rule;  all  of  them  heing  isorittcfi  for  our  admonition,  (1  Cor. 
X.  11.)  But  then  we  must  be  careful  to  examine  and  discern 
whether  the  example  be  extraordinary  or  ordinary^  according 
to  which  the  application  must  be  made."  ^ 

In  illustration  of  this  remark,  it  may  be  observed,  1.  That 
in  matters  which  were  extraordinary,  such  as  the  killing  ofEg- 
lon  by  Ehud,  (Judg.  iii.  21.)  Elijah's  killing  the  prophets  of 
Baal,  (1  Kings  xviii.  40.)  and  his  invoking  fire  from  heaven, 
(2  Kings  i.  10.)  a  conduct  which,  though  approved  in  him,  was 
condemned  by  our  Lord  in  the  apostles,  (Luke  ix.  54.  55); — 
2.  In  matters  that  wcyg.  temporary ;  such  were  many  of  the  cere- 
monies observed  by  the  Jews,  the  washing  of  his  disciples'  feet 

'  The  various  features  in  the  character  of  our  Redeemer  as  man,  which  are  enume- 
rated above,  are  ilhistrated  in  an  admirable,  but  little  known  tract  of  the  pious  commen- 
tator Burkitt,  (edited  by  the  late  Rev.  Dr.  Glasse),  entitled  '■^  Jesus  Christ,  as  Man,  an 
inimitable  patlerii  of  religious  virtue."  svo.  Rivinjton's,  London,  1809.  Having  briefly, 
'though  perspicuously,  illustrated  the  different  subjects,  the  editor  terminates  his  essay 
with  the  following  caution,  which  is  unhappily  as  applicable  to  the  present  time  as  when 
it  was  first  written,  "  Take  heed  that  ye  do  not  so  consider  Christ  for  your  pattern, 
as  to  disown  him  for  your  Saviour  and  Redeemer.  God  preserve  us,"  he  adds,  "  from 
this  growing  error,  which  stabs  the  heart  of  the  Christian  religion,  in  that  it  deprives  us 
of  the  choicest  benefits  of  Christ's  death  :  namely  the  expiation  of  sin  by  a  proper  satis- 
faction to  the  justice  of  God  !" 

2  Bishop  Wilkiiis  on  the  Gift  of  Preaching,  p.  23.  of  Dr.  E.  Williams's  Christian 
Preacher. 


784  On  the  Practical  Reading  of  Saipture.  [Part  II.  Ch. 

by  our  Lord,  (John  xiii.  14.)  the  celebration  of  love-feasts  by  the 
primitive  Christians,  &c.  ^  and,  3.  In  matters  that  were  sinful^ 
as  the  drunkenness  of  Noah,  (Gen.  ix.  21.)  the  adultery  of  Da- 
vid, (2  Sam.  xi.)  the  repining  of  Jonah,  (Jonah  iv.  1 — 9.)  Pe- 
ter's denial  of  Christ,  (Matt.  xxvi.  69 — 75.  Mark  xiv.  66 — 72. 
Luke  xxii.  55 — 62.  John  xviii.  25 — 27.)  &c. ; — in  matters 
which  were  thus  extraordinary,  temporary,  or  sinful,  the  prac- 
tice of  holy  men  recorded  ijn  the  Scriptures  is  KOT  to  be  a 
pattern  for  us :  but  in  all  general  holy  duties,  and  in  such 
particular  duties  as  belong  to  our  respective  situations  and  call- 
ings, we  are  to  set  them  before  our  eyes,  and  to  follow  their 
steps.  When,  therefore,  we  read  of  the  uprightness  of  Noah, 
of  Abraham's  faith,  the  meekness  of  Moses,  of  David's  de- 
votions, the  zeal  of  Josiah,  the  boldness  of  Peter  and  John  in 
Christ's  cause,  of  the  labours  of  Saint  Paul,  and  other  virtues 
of  the  antient  saints,  it  should  be  our  study  to  adorn  our  pro- 
fession with  similar  graces  and  ornaments. 

"  Instead,"  therefore,  *'  of  adopting  the  sayings  and  actions 
recorded  in  Scripture,  implicitly  and  absolutely,  we  ought  to 

reason  in  some  such  manner  as  this:   If  such  a  person, 

so  situated,  best  answered  the  ends  of  such  an  institution,  by 
acting  in  a  such  a  manner,  how  shall  we,  in  our  situation,  best 
answer  the  ends  of  the  same  ?  Sometimes  merely  proposing 
this  form  of  inquiry  will  carry  us  right :  but,  in  more  difficult 
cases,  we  shall  have  the  general  principles,  the  nature  and  end 
of  the  duty  in  question  to  investigate,  and  from  these  to  deter- 
mine the  particular  cases ;  that  is,  how,  in  such  cases,  the  ends 
of  the  duty  can  be  best  attained.  However,  in  most  questions, 
a  good  heart  will  be  more  requisite  than  a  good  head."  ^ 

VI.  When  we  read  of  \he  failings,  as  well  as  the  sinful  ac- 
tions of  men,  recorded  in  the  Scriptures,  we  may  see  what  is  in 
our  own  nature :  for  there  are  in  us  the  seeds  of  the  same  sin, 
and  similar  tendencies  to  its  commission,  which  would  bring 
forth  similar  fruits,  were  it  not  for  the  preventing  and  renewing 
grace  of  God.  And  as  many  of  the  persons,  whose  faults  are 
related  in  the  volume  of  inspiration,  were  men  of  infinitely 
more  elevated  piety  than  ourselves,  we  should  learn  from  them, 
not  only  to  *^  be  not  high-minded,  but  fear"  (Rom.  xi.  20.) ; 
but  further,  to  avoid  being  rash  in  censuring  the  conduct  of 
others. 

The  occasions  of  their  declensions  are  likewise  deserving  of 
our  attention,  as  well  as  the  temptations  to  which  they  were 

'  Dr,  Hey's  Norrisian  Lectures,  vol.  i,  p.  77.  The  whole  of  his  chapter  on  "  ap- 
plying sayings  and  actions  recorded  in  the  Scriptures  to  ourselves,"  abounds  with  pro- 
found views,  happily  illustrated,  and  is  worthy  of  repeated  perusals. 


XII.  Sect.  II.]    On  the  Practical  Reading  of  Scripture.         785 

exposed,  and  whether  they  did  not  neglect  to  watch  over  their 
thoughts:,  words,  and  actions,  or  trust  too  much  to  their  own 
strength  (as  in  the  case  of  Peter's  denial  of  Christ) ;  what  were 
the  means  that  led  to  their  penitence  and  recovery,  and  how 
they  demeaned  themselves  after  they  had  repented.  By  a  due 
observation  therefore  of  their  words  and  actions^  and  of  the 
frame  and  temper  of  their  minds,  so  far  as  they  are  manifested 
by  words  and  actions,  we  shall  be  better  enabled  to  judge  of 
our  real  progress  in  religious  knowledge,  than  by  those  cha- 
racters which  are  given  of  holy  men  in  the  Scriptures,  without 
such  observation  of  the  tenor  of  their  lives,  and  the  frame  of 
their  minds. ' 

VII.  In  reading  the  promises  and  threatenings,  the  exhor- 
tations and  admonitions,  and  other  parts  of  Scripture,  we 
should  apply  them  to  ourselves  in  such  a  manner,  as  if  they 
had  been  personally  addressed  to  us.  For  instance,  are  we 
reading  any  of  the  prophetic  Sermons  ?  Let  us  so  read  and 
consider  them,  and,  as  it  were,  realise  to  ourselves  the  times 
and  persons  when  and  to  whom  such  prophetic  discourses 
were  delivered,  as  if  they  were  our  fellow-countrymen,  fellow- 
citizens,  Sec.  whom  Isaiah,  Jeremiah,  Ezekiel,  and  other  pro- 
phets rebuke  in  some  chapters ;  while  in  others  they  labour  to 
convince  them  of  their  sinful  ways,  and  to  convert  them,  or, 
in  the  event  of  their  continuing  disobedient,  denounce  the 
divine  judgments  against  them  ^.  So,  in  all  the  precepts  of 
Christian  virtue  recorded  in  Matt.  v.  vi.  and  vii.  we  should 
consider  ourselves  to  be  as  nearly  and  particularly  concerned, 
as  if  we  had  personally  heard  them  delivered  by  Jesus  Christ 
on  the  Mount  ^.  Independently,  therefore,  of  the  light  which 
will  thus  be  thrown  upon  the  prophetic  or  other  portions  of 
Scripture,  much  practical  instruction  will  be  efficiently  obtain- 
ed ;  for,  by  this  mode  of  reading  the  Scriptures,  the  promises 
addressed  to  others  will  encourage  us,  the  denunciations  against 
others  will  deter  us  from  the  commission  of  sin,  the  exhorta- 
tions delivered  to  others  will  excite  us  to  the  diligent  perform- 
ance of  our  duty,  and,  finally,  admonitions  to  others  will 
make  us  "  walk  circumspectly."     Thus  will  Saint  Paul's  com- 

•  Lukin's  Introduction  to  the  Scriptures,  p.  -215,  l'2mo.  London,  I669. 

-  Franzii  Tractatus  de  Interpretatione  Sacrarum  Scripturarum,  Prjef.  p.  9. 

3  "This  chse  application,"  says  an  excellent,  but  now  neglected  writer,  "  will  ren- 
der what  we  read  operative  and  effective,  which,  without  it,  will  be  useless  and  insignifi- 
cant. We  may  see  an  instance  of  it  in  David  :  who  was  not  at  all  convinced  of  his  own 
guilt  by  Nathan's  parable  ;  though  the  most  apposite  that  was  imaginable,  till  he  roundly 
applied  it,  saying.  Thou  art  the  Man,  (2  Sam.  xii.  7.)  And,  unless  we  treat  ourselves 
at  the  same  rate,  the  Scriptures  may  fill  our  heads  with  high  notions,  nay,  with  many 
speculative  truths,  which  yet  amount  to  no  more  than  the  devil's  theology  (Jam.  ii.  19,), 
and  will  as  little  advantage  us."     Lively  Oracles,  sect.  viii.  §  41. 

VOL.  IL  3  E 


786  On  the  Practical  Reading  of  Scripture.     [Part  II.  Ch. 

prehensive  observations  be  fully  realized  ;  "  "Whatsoever  things 
wiere  written  aforetime,  were  written  for  our  learning,"  (Rom. 
XV.  4.) ;  and  ^'  All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness;  that  the  man  of  God  may  be 
made  perfect,  thoroughly  furnished  unto  all  good  works." 
(2Tim.  iii.  16,  17.) 

VIII.  The  words  of  the  passage  selected  for  our  private 
reading,  after  its  import  has  been  ascertained,  may  beneficially 
be  summed  up  or  comprised  in  very  brief  prayers  or  ejacula- 
tions '.  The  advantage  resulting  from  this  simple  method, 
says  Rambach,  has  been  proved  by  many  who  have  recom- 
mended it.  A  late  learned  divine  of  our  own  country  ^,  whom 
no  one  will  suspect  of  even  a  tendency  to  enthusiasm,  has  con- 
firmed this  remark;  observing,  that  if  we  pray  over  the  sub- 
stance of  Scripture,  with  our  Bible  before  us,  it  may  impress 
the  memory  and  heart  more  deeply,  and  may  form  us  to 
copiousness  and  variety  both  of  thought  and  expression  in 
prayer.  Should  any  references  to  the  Scriptures  be  required, 
in  confirmation  of  this  statement,  we  would  briefly  notice  that 
the  following  passages,  among  many  others  that  might  be  cited, 
will,  by  addressing  them  to  God,  and,  by  a  slight  change  also 
in  the  person,  become  admirable  petitions  for  divine  teaching  ; 
viz.  Col.  i.  9,  10.  —  Eph.  i.  17,  18,  19.  —  1  Pet.  ii.  1,  2. — 
The  hundred  and  nineteenth  Psalm  contains  numerous  similar 
passages. 

IX.  In  the  practical  reading  of  the  Scriptures,  all  things 
are  not  to  be  applied  at  once,  but  gradually  and  successively : 
and  this  application  must  be  made,  not  so  much  with  the  view 
of  supplying  us  with  materials  for  talking,  as  with  matter  for 
practice. 

X.  This  practical  reading  and  application  must  be  diligently 
continued  through  life ;  and  we  may,  with  the  assistance  of 
divine  grace,  reasonably  hope  for  success  in  it,  if,  to  reading, 
we  add  constant /'rfl'j/^^r  and  meditation  on  what  we  have  read. 
Prayer,  says  Saint  Bernard,  enlightens  meditation,  and  by 
meditation,  prayer  is  rendered  more  ardent  3.     With  these,  v/e 

1  Professor  Franck  has  given  several  examples  of  the  practice  here  recommended, 
in  the  "  Brevis  Instiiutio,"  at  tlie  end  of  his  Pnlectiones  Hermeneutica:.  Similar  ex- 
amples are  also  extant  in  the  well  known  and  usellil  little  tract,  entitled  "  Plain  Direc- 
tions for  reading  the  Holy  Scriptures,"  published  by  the  Society  for  promoting  Christian 
Knowledge. 

2  Dr.  Doddridge,  Works,  vol.  i.  p.  36o. 

3  Oratio  et  meditatic  conjunctione  necessaria  sibi  ad  invicem  copulantur.  Et  per 
orationem  illuminatur  meditatio,  et  in  meditatione  exardescit  oratio.  Opera,  torn.  v. 
p.  -260.  no.  2.  In  p,  156.  n°.  56.  of  the  same  volume,  Saint  Bernard  has  the  following 
apposite  observations   on   this  topic. — "  Nemo  repente  fit  summus :  Ascendendo,  non 


XII.  Sect.  II.]  On  the  Practical  Reading  of  Scripture.         787 

are  further  to  conjoin  a  perpetual  comparison  of  the  sacred 
writings ;  daily  observation  of  what  takes  place  in  ourselves, 
as  well  as  what  we  learn  from  the  experience  of  others ;  a  strict 
and  vigilant  self-examination ;  together  with  frequent  conver- 
sation with  men  of  learning  and  piety,  who  have  made  greater 
progress  in  saving  knowledge ;  and,  lastly,  the  diligent  culti- 
vation of  internal  peace.  ' 

Other  observations  might  be  offered  :  but  the  preceding  hints, 
if  duly  considered  and  acted  upon,  will  make  us  "  neither 
barren  nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ"  (2  Pet.  i.  8.)  And  if,  to  some  of  his  readers,  the 
author  should  appear  to  have  dilated  too  much  on  so  obvious  a 
topic,  its  importance  must  be  his  apology.  Whatever  relates 
to  the  confirmation  of  our  faith,  the  improvement  of  our 
morals,  or  the  elevation  of  our  affections,  ought  not  to  be 
treated  lightly  or  with  indifference.  To  borrow  a  remark  of 
the  eminently  learned  Dr.  Waterland,  with  a  trifling  variation, 
— while  moral  or  spiritual  uses  or  improvements  are  raised 
upon  texts  of  Scripture,  for  the  purposes  of  practical  edifica- 
tion (whether  such  spiritual  uses  were  really  intended  by  the 
sacred  penmen  or  not) ,  if  the  words  be  but  aptly  accommodated 
to  them,  and  pertinently  and  soberly  applied,  and  the  analogy 
of  faith  be  preserved,  a  good  end  will  be  answered,  and  the 
true  doctrine  at  least  will  be  kept,  if  not  a  true  interpretation. 

volando,  apprehenditur  summitas  scal^.  Ascendamus  igicur,  duobus  veluti  pedibus, 
MediiaXione  et  Oratione.  Meditatio  siquidem  docet,  quid  desit :  Oratio,  ne  desit, 
obtinet.  lUa  viam  ostendit,  ista  deducit.  Meditatione  deniqueagnoscimus  initninentia 
nobis  pericuk  :   Oratione  evadimus,  prjestante  Domino  Nostro  Jesu  Christo." 

1  The  subjects  briefly  noticed  in  this  paragraph,  are  discussed  more  at  length  by 
Franzius,  in  the  preface  (pp.  9 — 1 1.)  to  his  Tractatus  Theolozicus  de  Interpretatione 
Scriptura:  Sacrx. 


Appendix. 


APPENDIX 


No.   I. 

ACCOUNT  OF    THE   PRINCIPAL    HEBREW   AND    CHALDEE 

GRAMMARS. 

[Referred  to^  in  p.  12.  Part  I.  of  this  Volume.'] 


SECTION  I. 

Hebrew  Grammars,  with  Points. 

1.  In  the  English  Language. 

(I.)  i'\N  Easy  Entrance  into  the  Sacred  Language,  containing  the 
necessary  rules  of  Hebrew  Grammar  in  English  :  with  the  Original 
Text  of  several  chapters,  select  verses  and  useful  histories,  translated 
verbatim  and  analysed.  Likewise  some  select  pieces  of  Hebrew 
Poetry.     By  the  Rev.  Cornelius  Bayley.     London,  1 782,  8vo. 

This  "  Grammar  may  be  very  useful.  Its  rules,  though  concise,  are  perspicuous  ;  the 
analysis  and  the  examples  illustrate  their  principles,  and  tend  to  facilitate  the  study  of 
the  Hebrew."  Monthly  Review  (O.S.)  vol.  Ixviii.  p.  190.  This  Grammar  has  lately 
been  reprinted. 

(2.)  The  Scholar's  Instructor  ;  an  Hebrew  Grammar,  by  Israel  Lyons. 
Cambridge,  1735  ;  1757,  2d  edit. ;  1810,  3d  edit,  revised  by  H.  Jacob. 

(3.)  Hebrew  Grammar,  with  the  principal  rules  compiled  from  some 
of  the  most  considerable  Hebrew  Grammars.  By  Thomas  Yeates. 
London,   1812,  8vo. 

These  two  Grammars  have  long  been  in  use  in  different  academies,  as  well  as  in  the 
universities  ;  and  are  recommended  by  their  brevity.  Mr.  Yeates's  Grammar  is  an  im- 
provement of  one  composed  by  Dr.  Ashworth,  and  printed  at  Cambridge  in  1763, 

(4.)  A  Hebrew  Grammar  for  the  use  of  the  Students  of  the  Univer- 
sity of  Dublin.  By  the  Rev.  Gerald  Fitzgerald,  D.D.  Hebrew 
Professor  in  [the]  said  University.     Dublin,  1799,  8vo. 

"  A  plain,  easy,  and  useful  introduction  to  the  Hebrew  Tongue,  in  English,  for  the 
use  of  students  in  our  universities,  and  particularly  in  the  university  of  Dublin." 
Monthly  Review  (N.  S.)  vol.  xxxiv.  p.  151.  The  author  has  pursued  an  interme- 
diate method  between  adopting  all  the  masoretic  notes  and  rejecting  them  altogether ; 
viz,  by  retaining  the  vowel  points  and  such  of  the  accents  as  are  most  distinguishable 
and  useful,  and  omitting  all  the  other  accents  (the  number  of  which  is  considerable^, 
which  he  deems  wholly  unnecessary  in  the  present  state  of  the  Hebrew  language. 

(5.)  Elements  of  the  Hebrew  Language,  Part  I.  Orthography.  With 
notes  and  a  vocabulary  for  the  use  of  Schools  and  Beginners.  By  Hy- 
man   Hurwitz.     London,   1807,  8vo. 

The  author  is  a  respectable  Jewish  teacher  :  the  second  part  does  not  appear  to  have 
been  published.  See  an  account  of  this  work,  in  the  Monthly  Review  (N.  S.)  vol.  iviii. 
p.  451. 

VOL.  II.  (a) 


2  APPENDIX. 

(6.)  A  Hebrew  Grammar  in  the  English  Language,  by  Joseph  Sa- 
muel C.  F.  Frey.    London,  1813,  8vo. 

"  The  directions  for  the  formation  of  verbs,  through  all  their  voices,  modes  and  tenses, 
are  minutely  given  ;  and  this'part  of  the  Grammar  manifests  the  author's  critical  acquain- 
tance with  the  language  which  he  professes  to  teach. — Though  we  would  not  recom- 
mend this  as  superseding  the  use  of  other  Grammars,  especially  to  the  classical  scholar, 
but  would  rather  advise  it  to  be  compared  with  the  best  of  those  which  are  written  in 
Latin,  yet  we  must  remark  that  Mr.  Frey's  mode  of  teaching  the  Hebrew  is  very  mas- 
terly ;  that  it  is  singularly  calculated  to  facilitate  the  student's  intimate  knowledge  of 
that  language  ;  and  that  it  makes  us  acquainted  with  the  process  adopted  by  the  Rabbis  in 
their  education  of  Jewish  youth.  The  Hebrew  Psalter  or  Book  of  Psalms  is  subjaned  to 
this  Grammar,  which  considerably  augments  its  value.  Monthly  Review  (N.  S.) 
yol.  Iviii.  p.  55. 

(7.)  Elements  of  Hebrew  Grammar.  In  two  parts.  By  J.  F. 
Gyles,  M.  A.     London,    1814,  8vo. 

The  difficulties  which  opposed  his  own  progress  in  the  Hebrew  language,  originally 
suggested  to  Mr.  Gyles  the  plan  of  the  present  Grammar,  which  is  characterised  by 
simplicity  of  manner,  and  clearness  of  illustration.  His  second  part,  which  treats  on 
the  structure  and  idioms  of  the  language,  contains  a  good  selection  of  rules  and  examples 
principally  from  the  first  volume  of  Dathe's  edition  of  Glassius's  P/ittoiogjo  Sacra,  one 
of  the  most  elaborate  systems  of  Hebrew  Grammar  perhaps  that  is  extant,  and  which  is 
indispensably  necessary  to  the  biblical  student,  who  is  desirous  oi fully  investigating  the 
language. 

2.  In  the  Latin  and  French  Languages. 

(1.)  Thomse  Bennet,  S.  T.  P.  Grammatica  Hebrsea  cum  uberrima 
praxi  in  usum  tironum,  qui  linguam  Hebrseam  absque  preceptoris  viva 
voce  (idque  in  brevissimo  temporis  compendio)  ediscere  cupiunt.  Lon- 
dini,  1726,  8vo. 

(2.)  Alberti  Schultenslnstitutiones  ad  Fundamenta Linguae  Hebrsese. 
Lugduni  Batavorum,   1731,  4to. 

(3.)  Grammatica  Linguae  Hebrsese ;  cum  notis,  et  variis  questionibus 
philologicis,  in  quibus  prsecipue  disseritur  de  natura  et  indole  Linguae 
Hebrsese.  Jacobo  Robertson,  A.  M.  Ling.  Orient.  Professore  in  Aca- 
demia  Edinburgena,  auctore.     Edinburgi,  1758,  8vo. 

This  Hebrew  Grammar,  which  has  always  been  held  in  the  highest  estimation,  con- 
tains the  most  useful  and  necessary  of  those  principles  and  rudiments,  which  are  laid  down 
in  the  elalx  rate  work  of  Professor  Schultens. 

(4.)  Grammatica  Hebraeo-Harmonica  cum  Arabica  et  Aramaea,  me- 
thodo  logico-mathematica,  etc.  ex  Altingio,  Buxtorfio,  Beveridgio, 
Buchero,  Chappelovvio,  Dantzio,  Erpenio,  Gerhardi,  Hasseo,  Kool- 
hasio,  Martini,  Michaelis,  Pfeiffero,  Schickardo,  Schultens,  Simonis, 
Vriemotio,  contracta  et  emendata ;  Charta  Lusoria,  analytice  deli- 
neata,  et  directorio  elucidata.  Auctore  J.  G.  Kals.  Amstelsedam^ 
1758,  8vo. 

Mr.  John  William  Kals  was  for  many  years  scholar,  and  afterwards  assistant  to  the 
celebrated  professor  Albert  Schultens ;  and  for  some  time  taught  Hebrew  at  Oxford. 
His  work  consists  of  three  parts.  ].  A  Hebrew  Grammar,  compiled  from  the  labours 
of  preceding  writers  on  this  branch  of  sacred  philology  ;  2.  A  Harmonic  Grammar  of 
the  Arabic  and  Syriac  Languages  ;  5.  An  Analysis  of  the  chief  prophecies  and  promises 
concerning  the  Messiah. 

(5.)  Joannis  Jahn  Grammatica  Linguae  Hebraicae.  Viennae,  1809,  8vo. 
(6.)  Institutiories  ad   Fundamenta  Linguae   Hebrseae,    edidit  Nich. 
Guil  Schroeder.  Editio  Tertia.     Groningae,  1810,  8vo. 


Hebrew  and  Ckaldce  Grammars.  3 

(7.)  De  Radicum  Linguae  HebraicDe  Natura  noniinali  Commentatio 
Grammatica ;  quam  Lectionibus  suis  prasmisit  J.  Th.  Piiischke.  Phil. 
D.  Theologise  Prof.  Extr.    Lipsise,   1817,  8vo. 

The  design  of  this  tract  is,  io  prove  that  many  of  the  words,  hitheito  considered  in  the 
dictionaries  as  radical  verbs,  are  in  fact  only  words  derived  from  nouns ;  and  2.  That 
even  verbs,  to  which  no  root  can  he  ass^igned,  are  rather  to  be  regarded  as  nouns  than 
as  verbs.  (Melanges  de  Religion  et  de  Critique  Sacree,  publiees  a  Nismer,  torn.  i.  Ga^ 
zette  Litteraire,  p.  24.) 

(8.)  ElcSmens  de  la  Grammaire  Hebraique,  par  J.  E.  Cellerier,  fils, 
Pasteur  et  Professeur  de  Langues  Orientales,  Critique,  et  Antiquit6 
Sacree,  k  I'Acad^mie  de  Geneve.  Suivis  des  Principes  de  la  Syntaxe 
Hebraique,  traduits  librement  de  I'Allemand  de  Wilhelm  Gesenius. 
Geneve,  1820,  8vo. 

To  those,  who  wish  to  study  Hebrew  with  points,  through  the  medium  of  the 
French  Language,  this  beautifully  printed  volume  will  be  peculiarly  acceptable.  That 
part  of  it  which  relates  to  the  Syntax  is  particularly  valuable,  as  it  presents  in  a  small  com- 
pass the  results  of  the  researches  made  by  Professor  Gesenius,  whose  German  Grammar 
of  the  Hebrew  tongue  is  in  Germany  considered  as  the  completcst  system  of  Hebrew 
Grammar  extant. 


SECTION  II. 

Hebrew  Grarmnars  without  Points. 

(1 .)  JT  RANCISCI  MASCLEF  Grammatica  Hebraica  a  punctis  aliisque 
inventisMassorethicis  libera.  Accesserunt  tres  Grammaticse,  Chaldaica, 
Syriaca,  et  Samaritana  ejusdem  instituti.  Parisiis,   1731,   2  vols.  8vo. 

Of  all  the  writers  of  Hebrew  Grammar  without  points,  Masclef  has  enjoyed  the 
highest  reputation.  A  late  eminent  divine  and  professor  of  the  university  of  Cambridge, 
has  said  of  his  work,  "  I  know  none  more  to  be  recommended  ;  as  it  gives  rules  for  the 
Chaldee,  Syriac  and  Samaritan,  as  well  as  for  what  is  commonly  called  Hebrew  '." — As 
Masclef's  work  is  now  extremely  scai-ce  and  dear,  professor  Hey  recommends 

(2.)  Elements  of  Hebrew  Grammar  ;  to  which  is  prefixed  a  Disser- 
tation on  the  two  modes  of  reading,  with  or  without  points.  By  Charles 
Wilson,  Professor  of  Hebrew  at  the  University  of  Saint  Andrews. 
London,  1782.    Fourth  Edition,  1810,  8vo. 

See  an  Analysis  of  this  work  in  the  Monthly  Review  (O.  S.)  vol.  Ixviii.  pp.  424-^ 
427. 

(3.)  A  Methodical  Hebrew  Grammar  without  points:  adapted  to  the 
use  of  learners,  and  even  of  those  who  have  not  the  benefit  of  a  master. 
To  which  is  subjoined  the  Hebrew  Grammar  at  one  view.  By  John 
Parkhurst,  M.  A.  8vo. 

This  is  admitted  by  all  competent  judges  to  be  the  shortest  and  most  compendious 
He!>rew  Grammar  extant  in  the  English  language.  It  is  prefixed  to  the  learned  au- 
thor's Hebrew  and  English  Lexicon,  which  is  noticed  in  p.  7.  infra. 

(4.)  A  New  and  Easy  Introduction  to  the  Hebrew  Language,  upon 
the  plan  of  Grammar  in  general,  designed  to  encourage  and  promote 
the  study  of  that  language,  by  facilitating  the  acquirement  of  its  prin- 
ciples, upon  a  plan,  which  in  no  work  of  the  kind  has  been  hitherto 
adopted.  By  the  Rev.  James  William  Newton,  M.  A.  London,  1806, 
12mo. 

'  Dr.  Hey's  Norrisian  I-ectures  in  Divinity,  vol.  i.  p.  23. 
(A    2) 


4  APPENDIX. 

"  The  study  of  the  Hebrew  language  has  been  attended  with  considerable  difficulties, 
from  the  circumstance  of  tht-re  being  no  Grammar  of  that  language,  constructed  upon 
the  model  of  grammar  in  general.  In  the  present  work  this  impediment  has  been  re- 
moved, and  the  learner  will  find  that  in  acquiring  a  new  language,  he  has  to  contend 
with  none  of  those  embarrassments  that  proceed  from  encountering  a  system  of  grammar 
entirely  new  to  him  ;  which  to  tho-e  who  have  been  at  the  trouble  of  learning  the  gram- 
mar of  several  languages, is  an  obstacle  which  is  not  frequently  to  be  surmounted.  . . .  (The 
work  is  conducted  with  a  simplicity  and  perspicuity  which  afford  every  assistance  to  those 
who  may  be  disposed  to  become  acquainted  with  the  rudiments  of  the  Hebrew  tongue." 
British  Critic   (O.  S.)   vol.  xxvii.  p.  441. 

(5.)  A  Hebrew  Primer.  To  which  are  prefixed  the  opinions  of  Me- 
lancthon,  Luther,  and  others,  on  the  Utility,  Necessity,  and  Easiness 
of  the  Study  of  the  Hebrew  Language.  Durham  and  London,  1808, 
12mo. 

(6.)  Hebrew  Elements  :  or  a  Practical  Introduction  to  the  Reading 
of  the  Hebrew  Scriptures.     London,  1807,  8vo. 

Both  these  publications  are  by  the  present  learned  Bishop  of  Saint  David's  ;  and  to- 
gether with  his  Copperplate  Copies  of  Hebrew  letters  and  words,  form  the  simplest  and 
clearest  introduction  to  the  reading  of  Hebrew,  which  perhaps  has  ever  been  published. 
♦  The  Rudiments  of  Hebrew  Grammar'  announced  by  the  same  eminent  divine,  have 
not  yet  issued  from  the  press. 

(7.)  Extracts  from  the  Books  of  the  Old  Testament ;  to  which  are 
prefixed  Sketches  of  Hebrew  and  Chaldee  Grammar,  for  the  use  of 
Students  in  the  University  of  Edinburgh.  [By  the  Rev.  Dr.  Brunton]. 
Edinburgh,  1814,  8vo. 

(8.)  An  Easy  Introduction  to  the  knowledge  of  the  Hebrew  Lan- 
guage without  the  Points.     By  James  P.  Wilson,  D.  D.   1818,  8vo. 

This  grammar  appeared  in  North  America  in  1818,  while  the  last  edition  of  the  pre- 
sent work  was  passing  through  the  press.  We  have  not  betn  able  to  obtain  a  sight  of 
it,  or  to  ascertain  the  place  where  it  was  printed. 

(9.)  An  Introduction  to  Hebrew  Grammar  ;  in  which  the  Genius  of 
the  Language  is  explained  by  a  new  and  simple  principle  of  Analysis, 
applied  to  the  Improvements  of  the  latest  and  most  approved  Gramma- 
rians ;  and  particularly  intended  to  reduce  the  Irregularities  of  the 
inflected  parts  of  speech  to  the  common  analogy  of  the  Language,  and  to 
explain  the  peculiarities  of  the  construction  by  assimilating  it  to  the 
Idiom  of  the  English.  By  the  Rev.  Frederick  Nolan.  London,  1821, 
12mo. 


SECTION  III. 

Hebrew  Grammars,  with  and  without  Points. 

1 .  XX  PLAIN  and  Complete  Grammar  of  the  Hebrew  Language, 
with  and  without  points.  By  Anselm  Bayly,  LL.D.  London,  1774, 
8vo. 

2.  Principia  Hebraica;  comprising  a  Grammatical  Analysis  of  564 
verses,  selected  from  the  Hebrew  Psalms,  in  which  are  found  nearly 
all  the  radical  words  in  common  use  occurring  in  the  Hebrew  Scrip- 
tuies.  To  which  are  prefixed  a  concise  Hebrew  Grammar,  adapted 
to  the  Analysis,  and  so  arranged^  as  to  illustrate  the  principles  of  the 
Language,  both  with  and  without  points.  By  T[homas]  K[eyworth], 
and  D[avid]  J[ones].     London,   1817,  8vo.  ' 


Hebrew  and  Greek  Lexicons.  5 

%*  So  great  a  number  of  Hebrew  Grammars  has  been  published 
by  distinguished  Hebraists  at  different  times,  that  it  is  difficult  to  de- 
termine which  is  preferably  to  be  adopted.  An  experienced  tutor  will 
be  the  best  guide,  in  this  case,  to  the  Hebrew  student.  In  the  pre- 
ceding pages,  therefore,  those  only  have  been  specified  which  have 
some  pretensions  to  notice  for  their  utility  and  simplicity  of  method^ 
Many  important  rules  relative  to  the  use  of  the  conversive  vau  '  are 
contained  in  the  late  venerable  Granville  Sharp's  "  Three  Tracts  on  the- 
Syntax  and  Pronunciation  of  the  Hebrew  Tongue  ;"  and  Dr.  Gerard 
has  accumulated  a  variety  of  important  observations  on  the  structure 
and  genius  of  the  Hebrew  language  from  Glassius,  Schultens,  Robert- 
son, Buxtorf,  and  other  eminent  Hebraists.  ^ 


SECTION   IV. 

Chaldee  Grammars. 

I .  J\  SHORT  Chaldee  Grammar,  without  points,  designed  for  the 
use  of  those  who  already  understand  Hebrew.  [By  the  Rev.  J.  Park- 
hurst,  M.  A.] 

This  is  subjoined  to  Mr.  P.'s  Grammar,  which  is  prefixed  to  his  Hebrew  Lexicon. 
A  compendium  of  Chaldee  Grammar  is  given  in  the  second  volume  of  Masclef's  Gram- 
matica  Hebraica, 

2.  J.  D.  Michaelis  Grammatica  Chaldaica.     Gottingse,   1771,  8vo. 

3.  Joannis  Jahn  Elementa  Aramaicae,  seu  Chaldaeae-Syriacse  Lin- 
guae. Latine  reddita,  et  nonnuUis  accessionibus  aucta,  ab  Andr.  Fr. 
Oberleitner.    Viennae,  1820,  8vo. 

4.  An  Introduction  to  Chaldee  Grammar ;  in  which  the  Genius  of 
the  Language  is  explained  by  a  new  and  simple  Principle  of  Analysis. 
By  the  Rev.  Frederick  Nolan.     London,  1821.  12mo. 


No.  II. 

ACCOUNT    OF   THE    PRINCIPAL    HEBREW   AND    GREEK 
LEXICONS. 

IRef erred  to  in  pp.  12,  33,  of  Part  I.  of  this  Volume.'] 


SECTION  I. 

Hebrew  Lexicons  with  Points. 

I.  JoANNIS  BUXTORFII  Lexicon Hebraicum  et  Chaldaicum.  Ba- 
siled, 1634,  1645,  1675,  1720,   or  1735,  8vo. 

1  The  letter  vau,  it  may  be  proper  to  remark,  is  said  to  be  conversive ;  because  it 
has  the  power  of  changing  the  signitication  oi  preterites  nito  futures,  and  vice  versa. 

2  Institutes  of  Biblical  Criticism,  pp.  40—51,  297—377. 

(A    3) 


6  APPENDIX. 

2.  Joannis  Buxtorfii  Lexicon  Chaldaicum,  Talmudicum  et  Rabbini- 
cum.     Basileae,   1639,  folio. 

3.  Petri  Guarini  Lexicon  Hebraicum  ct  Chaldaeo-Biblicum.  Pari- 
siis,   1746,  2  vols.  4to. 

4.  Christiani  Stockii  Claris  Linguae,  Sanctis  Veteris  Testamenti. 
Jense,   1739,  1743,  1753,  (best  edit.)  8vo. 

5.  Lexicon  et  Comnienlarius  Sermonis  Hebraici  et  Chaldaici,  post 
J.  Cocceium  et  J.  K.  Maium,  longe  quam  ante  hac  correctius  et  emen- 
datius  edidit  Job,  Ch.  Fried.  Scbulz.     Lipsiae,  1777,  2  vols.  8vo. 

Cocceius's  Hebrew  and  Chaldee  Dictionary  was  very  highly  esteemed  in  the  former  part 
of  the  last  century.  M.  Schulz,  in  preparing  his  edition  for  the  press,  omitted  all  the  su- 
perfluous Dutch  and  German  words:  and,  in  determining  the  signitication  of  each  Hebrew 
word,  previously  consulted  the  equivalent  term  in  the  Arabic  and  other  oriental  lan- 
guages. He  alsa  restored  to  their  true  place  several  scattered  roots  together  with  their 
derivatives.  The  work  is  neatly  and  correctly  printed  ;  and  may  frequently  be  obtained 
at  a  reasonable  price. 

6.  Joannis  Simonis  Lexicon  Hebraicum  et  Chaldaicum,  recensuit 
J.  G.  Eichhorn.     Halae,  1793,   2  vols.  8vo. 

7.  Philipp.  Ulric.  Moser  Lexicon  Manuale  Hebraicum  et  Chaldai- 
cum, in  quo  omnium  textus  sacri  Vet.  Test.  Vocabulorum  Hebraico- 
rum  et  Chaldaiconmi  significatio  explicatur,  cum  Indice  Latino  co- 
piosissimo.  Praefatus  est  D.  Gottlob  Christian  Storr.  Ulmee,  1795, 
8vo. 

8.  Joannis  Dindorfii  Novum  Lexicon  Linguae  Hebraico-Chaldaicse. 
Lipsiae,  1802,  2  vols.  8vo. 

9.  Lexicon  Hebraicum  et  Chaldaicum  manuale,  cura  Everarcli  Schei- 
diiet  Joannis  Groenewoed.     Lugdimi  Batavonmi,  1805,  2  vols.  8vo. 

10.  A  Hebrew,  Latin,  and  English  Dictionary  ;  containing,  1.  All 
the  Hebrew  and  Chaldee  words  used  in  the  Old  Testament,  including 
the  proper  names,  arranged  under  one  alphabet,  with  the  derivatives 
referred  to  their  proper  roots,  and  the  signification  in  Latin  and  Eng- 
lish according  to  the  best  authorities.  2.  The  principal  words  in  the 
Latin  and  English  Languages,  with  those  which  correspond  to  them  in 
Hebrew.  By  Joseph  Samuel  C.  F.  Frey.  London,  1816,  2  vols. 
8vo. 

The  design  of  this  work  is  better  than  its  execution.  It  has  not  answered  the  ex- 
pectations formed  of  it,  when  first  announced  ;  and  it  is  greatly  inferior  in  value  to  the 
Lexicons  above  noticed,  most  of  which  it  considerably  exceeds  in  price. 

11.  D.  G.  Gesenii  Lexicon  Hebraeo-Latinum,  sen  Commentarius 
Philologico-criticus,  Linguae  Hebraicae  et  Chaldaicae  Veteris  Testa- 
menti. Insunt  nomina  propria  hominura,  urbium  et  locorum,  suis 
locis  inserta,  Editio  altera,  plenior  et  copiosor,  inprimis  uberior, 
linguarum  cognatarum  coUatione  adaucta.     Lipsiae,  2  vols.  8vo. 

This  edition  of  Professor  Gesenius's  Hebrew  Lexicon  is  expected  to  appear  before 
the  close  of  the  present  year  (1821J.  The  first  edition,  which  was  in  Hebrew  and 
German,  was  published  at  Leipsic,  in  1810-12,  in  two  thick  volumes  8vo.  In  1814 
Anton. Theod.  Hartmann  printed  at  Rostock  a  quarto  volume  intitled,  Snpplementa  ad 
Buxtorfii  et  Gesenii  Lexica  Hebraica.  Dr.  Gesenius  is  considered  the  most  profound 
Hebraist  of  the  present  day,  in  Germany;  and  his  work  is  esteemed  to  he  i/ie  best  He- 
brew Lexicon  extant.  His  second  edition  promises  to  afford  to  students  of  the  old 
Testament,  what  Schleusner's  Greek  Lexicon  does  to  those  of  the  New  Testament, — 
almost  every  information  they  can  desire  concerning  the  original  meaning  of  the  sacred 
writers.     A  new  Greek  and  English  Lexicon,  by  Professor  Leo,  of  the  Royal  Military 


Hebrew  and  Greek  Lexicons.  7 

College,  at  Sandhurst,  is  at  this  time  printing  at  the  university  press,  Cambridge,  at  the 
expense  of  the  Syndicate.  Report  speaks  very  highly  of  its  execution.  ,  Leusden*s 
Clavis  Hehraica  Feteris  Testamenti  (Utrecht,  1683.  4to.)  and  Robertson's  CUivis 
Pentateuchi,  (Latin  and  English,  Edinburgh,  1770,  8vo.)  are  useful  manuals  for  those 
who  commence  their  Hebrew  reading  with  the  book  of  Genesis;  as  Bythner's  very  scarce 
and  dear  Zyra  Prophetica,  (4to,  London,  16C4),  and  Messrs.  Keyworth  and  Jones's 
Principia  Hebraica,  (noticed  in  p,  5.  supra),  are  to  those  who  begin  with  *he  Book 
of  Psalms.  Of  J.  H.  Meisner's  N'oua  Veteris  Testamenti  Clavis,  only  two  volumes 
have  appeared,  (Lipsise,  1809,  8vo.)  :  it  is  executed  on  the  plan  of  Leusden's  or  Ro- 
bertson's works,  but  does  not  go  through  the  Old  Testament.  Its  value  is  enhanced 
by  the  addition  of  the  significations  of  Hebrew  words  from  the  Septuagint  version ; 
the  differences  of  wliich  from  the  Hebrew  are  often  examined  and  accounted  for  with 
much  critical  acumen. 


SECTION  11. 

Hebrew  Lexicons  without  Points. 

1 .  1  HE  Hebrew  Concordance  adapted  to  the  English  Bible  ;  dis- 
posed after  the  manner  of  Buxtorf.  By  John  Taylor,  D.D.  1758, 
2  vols,  folio. 

This  valuable  work  has  already  been  noticed  in  p.  566  ;  It  is  mentioned  here  because 
it  is  in  effect  a  Hebrew  and  English  Lexicon. 

2.  An  Hebrew  and  English  Lexicon  without  Points  ;  in  which  the 
Hebrew  and  Chaldee  words  of  the  Old  Testament  are  explained  in  their 
leading  and  derived  senses  ;  the  Derivative  Words  are  ranged  under 
their  respective  primitives,  and  the  meanings  assigned  to  each,  autho- 
rised by  references  to  passages  of  Scripture,  and  frequently  illustrated 
and  confirmed  by  citations  from  various  authors.  By  John  Park- 
hurst,  M.  A.      London,  1792,  4to. 

The  first  edition  of  this  work  (the  value  of  which  is  sufficiently  attested  by  the  repeated 
in-.pressions  it  has  undergone),  appeared  in  1762,  and  the  second  in  1778;  and  the 
third  in  1792;  all  in  quarto.  The  third  is  reputed  to  be  the  best  edition,  as  being  the 
last  which  was  corrected  by  the  learned  author  himself,  who  closed  a  long  life  of  study 
and  of  virtue  in  1797.  But  the  later  editions,  in  royal  8vo.,  being  printed  under  the  cri- 
tical eye  of  Mr.  Parkhurst's  accomplished  daughter,  are  more  easy  of  purchase,  and 
justly  claim  a  place  iiuhe  library  of  every  student.  The  Hebrew  and  Chaldee  Grammars 
above  noticed  are  prefixed  to  this  Lexicon. 


SECTION  III. 


LEXICONS   TO  THE    GREEK    TESTAMENT    AND    TO    THE 
SEPTUAGINT    VETRSION. 

J\  UMEROUS  Lexicons  to  the  Greek  Testament  have  been  published 
at  different  times,  a  hst  of  which  is  given  by  Schleusner,  at  the  end  of 
the  preface  to  his  Lexicon ;  and  the  defects  of  which  are  considered 
by  J.  F.  Fischer  in  his  Prolusiones  de vitiis  Lexicorum  Novi  Testamenti, 

(A  4) 


8  APPENDIX. 

(Lipsise  1791)  8vo.     The  following  are  those  most  deserving  of  atten- 
tion. 

1.  Critica  Sacra:  containing  Observations  on  all  the  Radices  of  the 
Hebrew  Words  of  the  Old,  and  the  Greek  of  the  New  Testament. 
By  Edward  Leigh,  Esq.     London,  1662,  folio,  with  Supplement. 

This  work  was  first  published  in  1639  and  1646,  in  410.  The  tblio  impression  of 
16G2  is  the  best  English  edition.  The  Critica  Sacra  was  translated  into  Latin  and 
printed  at  Amsterdam,  with  additional  observations  by  John  Heeser,  1696,  in  folio. 
IVIr.  Leigh  was  one  of  the  most  learned  men  of  his  time,  and  enjoyed  the  friendship  of 
Archbishop  Usher.  His  work  is  a  very  valuable  help  to  the  understanding  of  the  ori- 
ginal languages  of  the  sacred  writings ;  and  as  it  may  frequently  be  obtained  at  a  low 
price,  it  may  be  substituted  for  either  of  the  following  works,  which  a  student  may  not 
perhaps  be  able  to  purchase.  The  Critica  Sacra  not  only  gives  the  literal  sense  of  every 
word  in  the  Old  and  New  Testaments,  but  enriches  almost  every  definition  with  philolo- 
gical and  theological  notes,  drawn  from  the  publications  of  the  best  grammarians  and 
critics  then  extant.  To  this  work  most  succeeding  Lexicographers  on  the  Old  and  Newr 
Testament  have  been  greatly  indebted. 

2.  A  Greek  and  English  Lexicon  to  the  Nevv  Testament :  in  which 
the  Words  and  Phrases  occurring  in  those  sacred  books,  are  distinctly 
explained  ;  and  the  meanings  assigned  to  each  authorised  by  references 
to  passages  of  Scripture,  and  frequently  illustrated  and  confirmed  by 
Citations  from  the  Old  Testament  and  from  the  Greek  \vriters.  By 
John  Parkhurst,  M.  A.   4to  and  8vo. 

The  first  edition  of  this  admirable  work  appeared  in  1769  ;  the  second  (which  is  con- 
sidered as  the  best)  in  1794,  both  in  quarto;  and  numerous  subsequent  well  executed 
editions  in  royal  8vo.  have  enabled  the  students  of  the  Greek  Testament  to  avail  them- 
selves of  the  valuable  stores  of  philology  which  Mr.  Parkhurst  has  provided  for  them. 
To  the  work  is  prefixed  a  plain  and  easy  Greek  Grammar,  adapted  to  the  use  of  learners, 
and  those  who  understand  no  other  language  than  English  ;  it  is  one  of  the  clearest  and 
best  summaries  of  Greek  Grammar  ever  printed. 

3.  Novum  Lexicon  Grseco-Latinum  in  Novum  Testamentum,  con- 
gessit  et  variis  observationibiis  philologicis  illustravit  Johannes  Friede- 
ricus  Schleusner.     Lipsiae,  1819,  4  parts  in  2  vols.  8vo. 

This  is  the  fourth  and  best  edition  of  an  invaluable  work:  the  first  appeared  at 
Leipsic  in  1791  ;  the  second  in  1801  ;  and  the  third  in  1808.  An  elegant  reprint  off 
this  Lexicon  was  executed  at  the  University  press,  Edinburgh,  in  1814,  in  two  vols. 
8vo.:  the  German  quotations  introduced  by  Schleusner  are  in  this  edition  translated 
into  English  by  the  editors,  Messrs.  Smith,  Strauchon,  and  Dickenson.  Another  re- 
print of  this  Lexicon  issued  from  the  Glasgow  press  in  1817,  also  in  two  volumes  8vo. 
"The  fourth  Leipsic  edition  contains  many  additional  words  and  iftw  observations  which 
nre  interspersed  through  the  work.  The  Preface  contains  a  severe  philippic  against  the 
two  reprints  just  noticed. 

4.  Christian!  Schoetgenii  Novum  Lexicon  Grseco-Latinum  in  Novum 
Testamentum  :  post  J.  T.  Krebsium  recensuit,  et  variis  observationibus, 
philologicis  et  criticis,  locupletavit  G.  L.  Spohn,     Lipsiae,  1790,  8vo. 

The  first  edition  of  Schoetgenius's  Lexicon  was  published  at  Leipsic  in  1746;  Kreb's 
corrected  and  enlarged  edition  appeared  also  at  Leipsic,  in  1765,  both  in  8vo.  Previously 
to  the  appearance  of  Schleusner's  work,  Spohn's  third  edition  was  justly  considered  as 
the  best  Greek  and  Latin  Lexicon  to  the  New  Testament,  for  which  it  may  be  substi- 
tuted by  those  who  cannot  afford  to  purchase  Schleusner's  volumes. 

5.  A  Greek  and  English  Manual  Lexicon  to  the  New  Testament, 
with  examples  of  all  the  irregular  and  more  difficult  inflections.  By 
J.  H.  Bass.     London,  1820,  12mo. 

This  little  volume  is  confessedly  a  manual  Lexicon  for  young  students  of  the  Greek 
Testament.    Its  author  has  carefully  abridged  the   more  diffuse  explanations  of  other 


Lexicons  and  Grammars  of  the  Cognate  Languages.  9 

Lexicons;  but  it  is  noticed  here,  principally  because  it  contains  nearly  fifty  articles 
commonly  omitted  in  other  Lexicons  of  the  New  Testament,  and  which  are  supplied 
from  the  fourlh  edition  of  Schleusner  above  noticed. 

6.  Novus  Thesaurus  Philologico-Criticus,  sive  Lexicon  in  LXX  et 
reliquos  interpretes  Graecos  ac  Scriptores  apocryphos  Veteris  Testa- 
menti ;  post  Bielium  et  alios  viros  doctos  congessit  et  edidit  Johannes 
Friedericus  Schleusner.  Lipsiae,  1820,  1821  ;  in  5  parts  or  vols. 
8vo. 

Bid's  Novus  Tliesaurus  Philologicus,  sive  Lexicon  in  LXX.  was  published  at  the 
Hague  in  1779 — 1783,  in  3  vols.  8vo.  Two  Spicilegia,  or  supplements  of  words 
omitted,  were  published  by  Schleusner  (Lipsia,  1784,  1786,  8vo.),  and  a  third  by 
Bretchschneider.  (Lipsiae,  1805.  8vo.)  On  the  basis  of  these  publications,  Schleusner 
has  produced  a  Lexicon  for  the  Septuagint  Greek  version,  which  is  surpassed  only  by 
his  Lexicon  for  the  New  Testament.  A  beautiful  and  correct  reprint  of  this  work  is 
at  this  time  in  progress,  at  the  university  press  of  Glasgow :  the  German  words  intro- 
duced by  Schleusner,  are  translated  into  English,  and  the  edition  will  form  your  commo- 
dious volumes  in  8vo.  It  is  greatly  to  be  desired  that  some  biblical  scholar,  possessing  suf- 
ficient leisure,  would  collate  Schleusner's  two  Lexicons  and  that  of  Mr.  Parkhurst,  to- 
gether with  the  very  numerous  Commentators  and  Critics  referred  to  by  them,  as  well 
as  the  best  recent  British  Commentators;  and  from  their  united  labours  produce  a  copious 
Greek  and  English  Lexicon  to  the  New  Testament  and  to  the  Septuagint.  Such  an  un- 
dertaking would  be  a  work  of  immerse  labour  ;  but  I  he  benefit  to  Biblical  students,  who 
can  rarely  afford  to  purchase  many  books,  would  be  incalculable. 


No.  III. 

A    NOTICE    OF    THE    PRINCIPAL   LEXICONS    AND    GRAMMARS 
OF    THE    COGNATE,    OR    KINDRED  LANGUAGES. 

[See  pp.  33—35.  of  Part  L  of  this  Volume.'] 

§  i.  Lexicons  of  the  Kindred  JLanguages. 

1 .  J-iEXICON  Heptaglotton,  Hebraicum,  Chaldaicum,  Syriacum, 
Samaritanum,  Ethiopicum,  Arabicum,  conjunctim  ;  et  Persicum  sepe- 
ratim.  In  quo  omnes  voces  Hebrseae,  Chaldsese,  Syrse,  Samaritanae, 
^thiopicae,  Arabicae,  et  Persicae,  tarn  Manuscriptis,  quam  impressis 
libris,  cumprimis  autem  in  Bibliis  Polyglottis,  adjectis  hinc  inde  Arma- 
nis, Turcicis,  Indis,  Japonicis,  &c.  ordine  Alphabetico,  sub  singulis 
Radicibus  digestae,  continentur,  &c.  Cui  accessit  brevis  et  harmonica 
(quantum  fieri  potuit)  Grammaticae  omnium  praecedentium  Lingua- 
rum  Delineatio.  Authore  Edmundo  Castello,  S.  T.  D.  Regiae  M.  a 
sacris  :  Linguae  Arabicae  apud  Cantabrigienses  Professore,  &c.  Londi- 
ni  imprimebat  Thomas  Roycroft,  LL.  Orientalium  Typographus  Re- 
gius, 1669,  2  vols,  folio. 

This  work,  which  forms  the  companion  to  Bp.  Walton's  Polyglott  Bible  noticed  in 
pp.  121 — 124.  of  the  present  volume,  is  perhaps  the  greatest  and  most  perfect  under- 
taking of  the  kind  ever  performed  by  human  industry  and  learning.  "  Dr.  Castell  ex- 
pended both  his  fortune  and  his  life  in  this  immense  undertaking.  It  is  true  he  had  help 
from  several  learned  men.  Dr.  Murray  lent  him  assistance  in  the  Arabic:  Doctor 
(afterwards  Bishop)  Beveridge,  in  the  Syriac  ;  and  Dr.  Wansleb,  in  the  /Ethiopic.  But 
the  person  to  whom  he  was  most  indebted  was  the  celebrated  Dr.  Lightfoot,  a  man  who, 
for  the  amiableness  of  his  disposition,  the  purity  of  his  manners,  and  tlie  extent  and 
depth  of  his  literary  knowledge,  had,  even  in  that  age  of  profound  learning,  no  superior. 


10  APPENDIX. 

and  since  no  equal.  So  implicitly  did  Dr.  Castell  depend  on  his  judgment,  that  wheft 
he  began  that  work,  in  1657,  he  wrote  to  him  for  direction  and  advice,  promising 
either  to  proceed  in  or  suppress  it,  as  he  should  determine.  Dr.  Lightfoot  not  only 
helped  on  this  immortal  work  by  his  counsels,  corrections,  &c.  but  he  also  contributed 
money,  and  procured  subscriptions,  so  that  Dr.  Castell  acknowledged  there  was  no  man 
in  the  three  kingdoms  to  whom  he  owed  so  much.  When  Dr.  C.istell  sent  him  his 
Lexicon,  he  acknowledged  that  it  owed  a  great  part  of  its  perfection  to  his  learning  and 
industry,  and  thought  his  name  should  occupy  a  distinguished  place  in  the  title-page. 
The  Persic  Lexicon  is  the  fruit  of  the  joint  labour  of  himself  and  Golius.  This  part  of 
Dr.  Castell's  work  has  been  undervalued  by  such  as  either  did  not  or  could  not  consult 
it ;  but  it  is  an  excellent  work;  and  to  it  even  Meninski  and  Richardson  are  indebted 
for  a  multitude  of  articles.  Its  chief  fault  is  want  of  distinct  arrangement;  the  words 
are  sadly  intermixed,  and  many  Persian  words  are  printed  with  Hebrew  types,  probably 
because  they  had  but  few  Persian  characters.  Dr.  Castell  laboured  at  this  work  for 
seventeen  years,  during  which  time  he  maintained  in  his  own  house,  at  his  own  cost, 
seven  Englishmen  and  seven  foreigners,  as  writers,  all  of  whom  died  before  the  work 
was  finished.  The  names  of  those  respectable  Uterary  drudges  1  have  not  been  able  to 
find.  Besides  the  12,0001.  of  his  own  property,  which  this  great  man  expended  on  this 
work,  he  was  obliged  to  borrow  1,8001.  more;  and  not  being  able  to  make  up  this 
money,  he  was  constrained  to  make  application  to  King  Charles  II.  and  entreat  him, 
ne  career  esset  preemium  tot  taborum  et  sumptnum — that  a  prison  might  not  be  the  re- 
ward of  so  many  labours  and  so  much  expence.  This  produced  a  letter  from  the  king, 
in  1660,  to  all  the  archbishops,  bishops,  dukes,  lords,  and  nobles  of  the  realm,  re- 
commending the  work,  and  earnestly  soliciting  pecuniary  assistance  in  behalf  of  its  dis- 
tressed and  embarrassed  author;  which  was  followed,  three  years  after,  by  one  from 
the  archbishop  of  Canterbury,  directed  to  all  the  clergy,  on  the  same  behalf;  and, 
afterwards,  by  another,  from  twenty-nine  English  and  Irish  prelates,  earnestly  entreat- 
ing the  public  not  to  permit  this  great  man  to  sink  under  his  labours,  and  the  pecuniary 
embarrassments  brought  on  him  by  a  vi-ork,  which  he  had  undertaken  for  the  honour 
of  God,  the  promotion  of  religion  and  learning,  and  consequently  the  good  of  mankind. 
Is  it  not  strange,  that  when  the  king  and  the  clergy  laid  this  so  much  to  heart,  and  re- 
commended it  so  warmly,  the  author's  embarrassments  should  still  continue  ?  The 
reason  seems  to  have  been  this — the  nation  was  impoverished,  and  the  exchequer  itself 
emptied,  by  the  late  civil  wars. 

At  the  end  of  the  third  page  of  his  Preface,  he  makes  the  following  complaint,  whicli 
no  scholar  can  read  without  pain  of  heart ;  "Socios  quidem  habui  in  hoc  opere,  sed 
perexiguo  tempore  mecum  in  illo  commorantes,  nescio  an  dicam,  immensitate  laboris 
plane  exterritos.  Per  plures  annos,  jam  atate  provectus,  et  una  cum  patrimonio  satis 
competenti,  exhaustis  etiam  animi  viribus,  oculis  caligantibus,  corporis  variis  in  hoc 
opere  confractis,  et  dislocatis  membris,  relictus  sum  solus,  sine  amanuensi,  aut  vel 
correctore  ullo."  He  died  in  1685.  Some  copies  of  this  Lexicon  have  in  the  title, 
"  Londini,  Scott,  i686;"  but  this  proves  nothing  more  than  a  re-impression  of  the 
title;  for  there  never  was  a  second  edition  of  the  work."  (Clarke's  Bibliographical 
"Dictionary,  vol.  i.  pp.  268 — 270) .  For  other  interesting  particulars  concerning  this 
distinguished  but  ill-requited  scholar,  see  Chalmers's  Biographical  Dictionary,  vol.  viii. 
pp.  598 — 400. 

2.  V.  Schindleri  Lexicon  Pentaglotton,  Hebraicum,  Chaldaicum, 
Syriacum,Talmudico-Rabbinicum,  et  Arabicum.  Hanoviae,  1612,  folio. 
§  ii.  Syriac  Grammars  and  Lexicons. 

1 .  Johannis  Leusdeni  Schola  Syriaca,  una  cum  Dissertatione  de  Li- 
teris  et  Lingua  Samaritanorum.     Ultrajecti,   1658,  12mo. 

2.  Caroli  Schaaf  Opus  Aramaeum,  complectens  Grammaticam  Chal- 
daicara  et  Syriacam,  Selecta  ex  Targumim,  cum  versione  Latina, 
necnon  Lexicon  Chaldaicum,   &c.    Lugduni  Batavorum,  1686,  12mo. 

3.  J.  D.  Michaelis  Grammatica  Syriaca.     Halse,  1784,  4to. 

4.  A  Svriac  Grammar,  principally  adapted  to  the  New  Testament 
in  that  language.     By  Thomas  Yeates.     London,  1821,  8vo. 

5.  Martini  Trostii  Lexicon  Syriacum.  Cothenis  Anhaltinorum, 
1623,  4to. 


Lexicons  and  Grammars  of  the  Cognate  Languages.  1 1 

6.  iEgidii  Gutbirii  Lexicon  Syriacum.  Hamburgi,   1667,  12mo. 

7.  Caroli  Schaaf  Lexicon  Syriacum  Concordantiale,  omnes  Novi 
Testamenti  Syriaci  voces,  et  ad  liarum  illustrationem  multas  alias  Sy- 
riacas,  et  Unguarum  affinium  dictiones  complectens,  cum  necessariis 
indicibus,  Syriaco  et  Latino,  ut  et  catalogo  nominum  propriorum  et 
Gentilium  N.  T.  Syr.   Lugduni  Batavorum,   1709,  4to. 

This  work  was  published  as  a  companion  to  the  beautiful  edition  of  the  Syriac  Tes- 
tament, published  at  Leyden  in  the  same  year.  In  his  preface,  Schaaf  makes  honour- 
able mention  of  the  previous  labours  of  Trostius,  Gutbirius,  and  especially  of  the  Syriac 
Lexicon  contained  in  the  Heptaglott  Lexicon  of  our  learned  countryman  Edmund 
Castell.i 

8.  An  Iptroduction  to  the  Syriac  Language  ;  in  which  the  Genius  of 
the  Language  is  explained  by  a  new  and  simple  Principle  of  Analysis. 
By  the  Rev.  Frederick  Nolan.     London,  1821.  12mo. 

§  iii.  Arabic  Grammars  and  Lexicons. 

1 .  Philippi  Guadagnoli  Breves  Arabicae  Linguae  Institutiones.  Romae, 
1642,  4to. 

2.  Thomae  Erpenii  Grammatica  Arabica,  cum  fabulis  Lokmani,  et 
excerptis  anthologiae  veterum  Arabiae  poetarum.  Arab  ice  Gt  Latine 
interprete  Alberto  Schultens.     Lugduni  Batavorum,  1748,  1767,  4to. 

The  first  edition  of  Erpenius's  Arabic  Grammar  appeared  in  1636,  in  4to.  Those 
of  1748  and  1767  are  considered  the  best. 

3.  Thomse  Erpenii  Rudimenta  Linguae  Arabicae.  Florilegium  sen- 
tentiarum  et  Clavem  dialectorum  adjecit  Albertus  Schultens.  Lugduni 
Batavorum,   1770,  4to.     Best  edition. 

4.  A  Grammar  of  the  Arabic  Language,  in  which  the  rules  are  illus- 
trated by  authorities  from  the  best  writers.  By  John  Richardson. 
London,   1776,  4to. 

5.  Grammaire  Arabe,  par  Silvestre  de  Sacy.  Paris,  1810,  2  vols. 
8vo. 

6.  Institutiones  Grammaticas  Arabicae,  auctore  Antonio  Aryda. 
Vindobonae,   1813,  4to. 

7.  Institutiones  ad  Fundamenta  Linguae  Arabicae  :  accedunt  senten- 
tiae  et  narrationes  Arabicae,  una  cum  Glossario  Arabico-Latino.  Auc- 
tore Ern.  Frid.  Car,  Rosenmiillero,  Theol.  Doct.  et  in  Academia  Lipsi- 
ensiProf.  ordinario,     Lipsiae,  1818,  4 to. 

Of  the  very  numerous  grammars  of  the  Arabic  Language  which  have  been  pub- 
lished, this  of  professor  Rosenmiiller  is  considered  the  best.  The  author  has  made 
great  use  of  Sacy's  Grammaire  Arabe  ;  and  the  Chrestomathy,  or  selection  of  passages 
from  Arabic  Writers,  enhances  the  value  of  his  publication. 

8.  Antonii  Giggeii  Thesaurus  Linguae  Arabicae  ;  seu  Lexicon  Arabi- 
cura  Latinum.     Mediolani,   1 632,  4  vols,  folio. 

This  is  a  very  valuable  work,  though  greatly  inferior  in  point  of  correctness  to  the 
following  Lexicon  of  Golius. 

9.  Jacobi  Golii  Lexicon  Arabico-Latinum,  contextum  ex  proba- 
tioribus  orientis  Lexicographis.  Accedit  Index  Latinus  copiosissimus, 
qui  Lexici  Latino-Arabici  vicem  explere  possit.  Lugduni  Batavorum, 
1653,  folio. 

'  Castell's  Syriac  Lexicon  was  reprinted  at  Gottingen  in  1788,  in  two  parts,  formini; 
©ne  volume  small  4to. 


12  APPENDIX. 

•«  This  is  an  invaluable  work,  and  the  best  on  the  subject  ever  published.  It  is  in 
every  respect  well  edited.  The  arrangement  of  the  words,  the  definitions  given,  the 
paper,  types,  and  typographical  execution, — are  all  in  the  first  style  of  accuracy  and 
elegance,"     Bibliog.  Diet.  vol.  iv.  p.  7. 

10.  Jacobi  Scheidii  Glossarium  Arabico-Latinum  Manuale.  Lug- 
duni  Batavorum,  1769,  4to. 

1 1.  Johannis  Jahn  Lexicon  Arabico-Latinum,  Chrestomathiae  Arabi- 
cae  accommodatum,  et  Chrestomathia  Arabica.  Vindobonae,  1802, 
2  vols.  8vo. 

12.  Dictionnaire  Abreg6  Fran^ais-Arabe.  Par  J.  F.  Ruphy.  Paris, 
1802,  4to. 

For  a  full  account  of  Arabic  Grammars  and  Lexicons,  the  reader  is  referred  to 
Schnurrer's  Bibliotheca  Arabica,  in  which  their  dates,  &c.  are  particularly  specified. 

§  iv.  Ethiopic  Grammar  and  Lexicons. 

1.  Jobi  Ludolphi  Grammatica  Linguae  Amharicae  (vel  iEthiopicae), 
quae  vernacula  est  Habessinorum.  Francofurti  ad  Moenum,  1698,  folio  ; 
1 702,  folio.    Best  edition. 

2.  Jobi  Ludolphi  Lexicon  Amharico-Latinum.  Francofurti  ad 
Moenum,  1698,  folio. 

This  is  commonly  bound  up  with  the  first  edition  of  Ludolph's  Amharic  Grammar. 

3.  Jobi  Ludolphi  Lexicon  ^thiopico-Latinum.  Francofurti  ad 
Moenum,  1698,  folio. 

§  v.  Egyptian  Grammar  and  Lexicon. 

1.  Lexicon  jEgyptiaco-Latinum,  ex  veteribus  illius  Linguae  mo- 
numentis  summo  studio  coUectura  k  Maturino  Veyssiere  La  Croze. 
Edentibus  Christiano  Scholtz  et  Carolo  Godofredo  Woide.  Oxonii  e 
Typographia  Clarendoniano,  1775,  4to. 

2.  Christiani  Scholtz  Grammatica  .^gyptiaca  utriusque  dialecti  :. 
quam  breviavit,  illustravit,  edidit  Carolus  Godofredus  Woide.  Oxonii 
e  Typographeo  Clarendoniano,   1778,  4to. 

These  publications  are  not  of  common  occurrence,  and  have  acquired  additional  value 
since  various  fragments  of  the  antient  Coptic  and  Sahidic  versions  of  the  New  Testa- 
ment have  been  published'.  Previously  to  the  seventeenth  centuiy,  Egyptian  literature 
was  but  slightly  regarded  in  Europe,  and  might  possibly  have  been  still  disregarded,  if 
the  celebrated  oriental  traveller  Bartolomeo  De  la  Valle  had  not  brought  to  Rome, from 
Egypt,  among  other  curiosities,  some  Coptic  or  Egyptian  manuscripts,  of  which  he  gave 
the  perusal  to  Athanasius  Kircher,  a  voluminous  but  very  indifferent  writer  in  regard 
to  solidity  and  fidelity.  Kircher,  however,  has  the  merit  of  being  the  first  who  pub- 
lished a  book,  relatingto  the  Egyptian  language,  under  the  title  Lingua  JEgyptiaca 
Restituta.  (^owa?,  1643,  4to.)  which  was,  in  fact,  nothing  but  the  manuscript  dic- 
tionary or  vocabulary  of  De  la  Valle.  Theodore  Petrseus,  who  had  been  in  Egypt  in 
the  same  century,  enriched  Europe  with  several  valuable  manuscripts ;  and  he  well 
understanding  the  Egyptian  tongue,  would  have  proved  a  restorer  of  Egyptian  literature, 
had  he  met  with  proper  encouragement;  but  he  could  no  where  find  it,  not  even  in 
London,  where  he  printed  the  first  psalm  as  a  specimen  of  the  Egyptian  language. 
Happily  his  manuscripts  were  sold  to  the  Elector  of  Brandenburg,  and  placed  in  his 
library  at  Berlin. 

Dr.  Wilkins,  a  German,  and  la  Croze,  a  Frenchman,  distinguished  themselves,  in 
the  beginniiij;  of  this  century,  by  their  cultivation  of  the  Egyptian  tongue.  The  former 
met  with  encour.igement  and  preferment  111  England  ;  and  printed,  at  Oxford,  m  1716, 

'  See  a  notice  of  them  in  pp.  210. — 212.  of  the  present  volume. 


Lexicons  and  Grammars  of  the  Cognate  Languages.  13 

the  Egyptian  Mew  Testament,  in  the  Coptic  or  Lower  Egyptinn  dialect.  He  also 
printed  the  Pentateuch,  at  London,  in  l75l.  But  being  \inacquainted  with  the  Sahidiq 
or  Upper  Egyptian  dialect,  he  mistook  the  Sahidic  or  Thebaidic  manuscripts  in  the 
Bodleian  Library  for  faulty  Coptic  ones.  La  Croze  being  librarian  to  the  king  of 
Prussia  at  Berlin,  and  having  free  access  to  the  Egyptian  manuscripts  of  Peirsus  in  that 
library,  compiled  from  these  and  some  other  manuscripts,  a  valuable  dictionary,  which 
he  finished  in  1722.  He  was  much  assisted  in  this  undertaking  by  Dr.  Jablonsky,  a 
learned  professor  at  Frankfort,  who  collected  several  materials  for  him  in  the  Bod- 
leian Library,  and  that  of  the  king  of  France,  at  Paris.  Dr.  Jablonsky  gave  La  Croze 
the  first  hint  that,  beside  the  Coptic  dialect,  there  was  another  of  Upper  Egypt,  which 
is  now  commonly  called  the  Sahidic  or  Thebaidic  dialect.  He  sent  him  likewise  a  tran- 
script of  a  manuscript  of  this  kind  (No.  393,  Huntington,  in  the  Bodleian  Library)  de 
Mysteriis  Literarum  Grcecarum,  from  which  la  Croze  took  CoUectionem  vocum  q%ui- 
rundam  Sakidicaruin,  which  is  annexed  to  his  Dictionaiy.  Jablonsky,  who  on  his 
travels  had  copied  several  Egyptian  manuscripts,  communicated  them  to  his  brothcr- 
in  law,  Mr.  Scholtz,  chaplain  in  ordinary  to  the  king  of  Prussia ;  who  being  furnished 
with  the  manuscripts  at  Berlin,  and  the  Dictionary  of  La  Croze,  wrote,  in  1750,  an 
EL'yptian  Grammar,  of  both  dialects,  in  two  vols.  4to.  Several  learned  men  wished 
that  both  the  Dictionary  and  the  Grammar  might  be  pubUshed,  but  they  could  not  find  a 
printer  furnished  with  Egypiian  types,  or  who  would  hazard  the  undertaking ;  till,  at 
last,  the  university  of  Oxford,  on  a  noble  principle  of  public  spirit,  determined  to  take 
the  business  in  hand.  When  the  Dictionary  was  printing.  Dr.  Woide  was  desired  to 
make  some  additions  to  it ;  but  this  not  being  proposed  to  him  till  more  than  half  the 
work  was  printed  off,  he  could  extend  his  remarks  to  three  letters  only  ;  and  to  render 
the  undertaking  more  useful,  he  added  an  index. 

It  was  intended  to  print  the  Grammar  of  Mr.  Scholtz,  in  two  4to.  vols,  immediately 
after  the  Dictionary,  but  it  being  found  too  voluminous.  Dr.  Woide  very  properly 
abridged  it  ;  and  the  work,  so  far  from  losing  by  his  abridgement,  has  gained  very  con- 
siderably ;  for  Dr.  W.  has  carefully  examined,  con-ected,  and  improved  the  Grammar 
by  means  of  manuscripts  unknown  to  Mr.  Scholtz,  of  which  he  gives  an  account  in  the 
preface  prefixed  to  the  Grammar.  The  Sahidic  part,  which  is  now  to  be  found  in  this 
Grammar,  was  entirely  supphed  by  Dr.  Woide. 

Two  circumstances  must  particularly  recommend  this  Grammar ;  first,  that  the 
rules  laid  down  are  illustrated  and  supported  by  examples,  quoted  from  the  above- 
mentioned  manuscripts ;  secondly,  that  it  exhibits  both  dialects,  to  one  of  which  we 
have  hitherto  been  entire  strangers.  (Monthly  Review  (O.  S.)  vol.  Ix.  p.  1.  Nichols's 
i^necdotes  ofBowyer,  vol.ix.pp.  9— 11.) 

§  vi.  Persian  Grammars  and  Lexicons. 

1 .  Ludovici  de  Dieu  Rudimenta  Lingua  Persicae :  accedunt  duo 
priora  capita  Geneseos  ex  Persica  translatione  Jacobi  Tawusi.  Lugdiini 
Batavorum,  1639.  4to. 

2.  Angeli  a  S.  Joseph  Gazophylaciuni  Linguae  Persarum.  Amstelo- 
dami.  1684,  folio. 

3.  A  Grammar  of  the  Persian  Language.  By  Sir  William  Jones. 
London,   1809.  4to.    seventh  edition. 

The  first  edition  of  this  Grammar  appeared  in  1775,  in  4to;  in  that  of  1809  the 
orthography  is  adapted  to  the  mode  of  spelling  adopted  by  Dr.  Wilkins  in  his  improved 
edition  of  Richardson's  Persian  Dictionary.  Sir  W.  Jones's  Grammar  forms  ihe  fifth 
volume  of  the  octavo  edition  of  his  works. 

4.  Francisci  de  Dombay  Grammatica  Linguae  Persicae  ;  accedunt 
dialogi,  historiae,  senteijtiae,  et  narrationes  Persicae.  Viennae,  1804, 
4to. 

5.  A  Grammar  of  the  Persian  Language.  By  M.  Lumsden,  LL.D. 
London,   1811,  2  vols,  small  folio. 

6.  Francisci  Wilken  Institutiones  ad  Fundamenta  Linguie  Persarum, 
cum  Chrestomathia,  et  auctario  ad  Chrestomathiam,  Lipsise,  1805; 
2  parts  forming  1  vol.  8vo. 


14  APPENDIX. 

7.  A  Dictionary,  Persian,  Arabic,  and  English  ;  with  a  Dissertation 
on  the  Languages,  Literature,  and  Manners  of  Eastern  Nations.  By 
John  Richardson,  Esq.  F.  S.  A.  A  new  edition  with  numerous  addi- 
tions and  improvements,  by  Charles  Wilkins,  LL.D.  F.  R.  S.  Lon- 
don, 1806—1810,  2  vols,  royal  4to. 

The  first  edition  of  this  freat  and  elaborate  work  appeared  at  Oxford  and  London  in 
1777,  in  one  large  folio  volume.  Dr.  'Wilkins  has  revised  it  throughout,  corrected  the 
orthography  of  every  word,  and  enlarged  it  to  a  great  extent,  with  veiy  numerous  additions, 
which  his  long  residence  in  India  and  profound  knowledge  of  the  Persian  language,  pecu- 
liarly qualified  him  to  make.  As  the  bulk  and  price  of  this  work  render  it  accessible  to 
comparatively  few  students  of  Persia,  Mr,  Hopkins  compiled  -from  it  an  abridgement, 
inthled  a  Focahnlari/,  Persian,  Arabic,  and  English,  which  was  printed  at  London  in 
1810,  in  8vo. 


No.  IV. 


A    NOTICE    OF    THE    PRINCIPAL    EDITIONS    OF    THE    SEPTUAGINT 

GREEK    VERSION.  " 

[Referred  to  in  p.  186,  Part  I.  of  this  volume.'] 


1  HE  following  table  exhibits  the  four  principal  Standard  Text  Edi~ 
tions  of  the  Septuagint  Greek  version,  together  with  the  principal  edi- 
tions which  are  founded  upon  them. 

1.  ComplutensianText,  1514. 

'Antwerp  Polyglott,  Pol.  Gr.  Lat.  &c.  \5b9—'i2.—  Coynmelini.  Fol.  Gr.  1.586,  1599, 
l6\6.—  lVoUlcri.  Fol.  Gr.  1596.—HuUeri.  Fol,  1599.  Gr.  Lat.  Uc— Paris  Po'y- 
glolt,  Fol.  Gr.  Lat.  Uc.  1629-45. 

2.  Aldine  Text,   1518. 


fCcphalai.  Oct.  Gr.  \D26-—Hervagii.  Fol.   Gr.  1545.—Brijlingeri.  Oct.  Gr.  15.50.—-^ 
}Fechelii  Harcd.  Fol.  Gr.  1597. 

3.  Roman  or  Vatican  Text,  1587. 


hfTaUoni  Poli/glotta, 'Fol  Gr.  Lat.&c  1657.— Morhii. Fol.  Gr.  Lat.  162S.~Damel. 
Qto.  et  Oct.   Gr.  1653,  1665,  iGSo.—Cluvsri.    Oct.   Gr.   1697.—Bosii.  Gr.  Qto. 

]709. Millii.  Oct.  Gr.    1725. — Reineccii.  Oct.    Gr.    1750,  1757. — Kirchneri. 

Oct.  Gr.  1759. — Holviesii.  Fo\.  Gr.  1798,  &c.     The   editions  printed   at  Oxford, 
Oct.  Gr.  1805,  18]  l.—Falpii,  1  819. 

4.  The  Alexandrian  Text,  1707-9-19-20. 


(ijreitingeri.  Qto.  Gr.  1750-35. — Reineccii  Biblia  Quadrilinguia.  Fol.  Gr.   Lat.  &c.\ 
1750. 

1  This  notice  is  chiefly  taken  from  Masch  and  Boerner's  edition  of  Lelong's  Biblio- 
theca  Sacra,  part  ii.  vol.  ii.  pp.  265 — 50-1.  In  pp.  306 — 323.  there  is  an  account  of 
the  several  editions  of  detached  books  of  the  Septuagint  version,  which  we  have  not 
room  to  describe. 


Principal  Editions  of  the  Septuagint  Version.  15 

Of  the  various  editions  of  the  Septuagint  Greek  Version,  which  have 
issued  from  the  press,  the  following  more  particularly  claim  the  notice 
of  the  biblical  student.  Most  of  them  contain  the  Nevv^  Testament,  in 
addition  to  the  Old  ;  but  as  the  principal  editions  of  the  latter  have  al- 
ready been  described',  no  notice  will  be  taken  of   them. 

1.  BibliaGraeca  ;  cum  versione  Latina  ad  verbum.  In  Bibliis  Poly- 
glottis  Compluti  editis,  1514,  1515,   1517. 

The  te?tt  of  (his  edition  was  composed  after  several  manuscripts  vvhich  the  editors 
neglected  to  describe  ;  they  have  frequently  been  charged  v/ith  having  altered  the  Greek 
text,  to  make  it  harmonise  with  the  Hebrew,  or  rather  with  the  Vulgate  version,  and 
with  having  filled  up  the  chasms  in  the  Alexandrian  or  Septuagint  version  from  other 
Greek  interpreters. — For  afurtlier  account  of  the  Complutensian  Polyglott,  see  pp.  120, 
121.  of  Part  I.  of  this  volume. 

2.  Ticcvra.  rot.  jccct  £|o'x,»iv  >caXouji*£vx  Bt/3At«,  Ssia:  Sn\a,Sn  y^atpn?  iraXata?  te 
Kcn  v£«f. — Sacrae  Scripturae  Veteris  Novajquse  omnia.  Venetiis,  1518, 
small  folio. 

This  editi'.in  appeared  in  1518  two  years  after  the  death  of  Aldus  Manutius  ;  it  was 
executed  under  the  care  of  his  ftither-in-law,  Andreas  Asulanus.  The  text  was  compiled 
from  numerous  antient  MSS.  Arclibishop  Usher  is  of  opinion  that  in  many  instances  it 
follows  the  readings  of  Aquila's  version,  instead  of  those  of  the  Septuagint.  The  Aldine 
text,  however,  is  pronounced  by  Bishop  Walton  to  be  much  purer  than  that  in  the  Com- 
plutensian Polyglott,  to  vvhich  it  is  actually  prior  in  point  of  time  ;  for  though  the 
Polyglott  bears  date  1514 — I5l7,  it  was  not  published  until  the  year  1522.  Father 
•'^imon  and  M.  de  Colomies  concur  in  speaking  very  highly  of  the  execution  of  the 
Aldine  edition. 

3.  T*i?  ©£ta?  r^acfij),-,  7r«X«»a?  ^»iX«S>i  x.cn  via^  octtuvtoc  DivinsB  Scrip- 
tursB,  Veteris  Noveeque  omnia.  Argentorati,  apud  Wolphium  Cepha- 
laeum,  1526,  4  vols.  8vo. 

This  edition  is  of  great  rarity;  the  fourth  volume  contains  the  New  I'estament. 
It  follows  the  text  of  Aldus,  and  is  not  only  well  and  correctly  printed,  but  possesses  the 
additional  merit  of  judicious  punctuation.  Though  the  chapters  are  distinguished,  the 
text  is  not  divided  into  verses  j  and  a  space  is  left  at  the  beginning  of  each  chapter  for 
the  insertion  of  the  initial  letter.  The  apocryphal  books,  and  a  small  but  valuable  col- 
lection of  various  readings,  are  added  in  this  edition  by  the  editor  John  Lonicerus,  a 
disciple  and  follower  of  the  illustrious  reformer.  Dr.  Martin  Luther.  Copies  of  this 
edition  are  sometimes  to  be  met  with,  having  the  date  of  1529.  They  are  however 
all  of  the  same  impression,  the  beginning  of  the  preface  being  altered,  the  name  of 
Lenicerus  omitted,  and  that  of  Jerome  substituted  for  Luther,  with  a  new  title 
page. 

4.  Tnc  0E»as  Fjos^Jir,  TraXajaj  ^yikcc^n  km  i/sa;  «7ravTa.  DivinOB  ScripturiB, 
Veteris  ac  Novi  Testamenti  omnia,  innumeris  locis  nunc  demum,  et 
optimorum  librorum  coUatione  et  doctorum  virorum  opera,  multo  quam 
unquam  emendatiora,  in  lucem  edita.  Cum  Cses.  Majest.  gratia  et 
privilegio  ad  quinquennium.  Basileee,  per  Joannem  Hervagium,  1545, 
folio. 

In  this  rare  and  little  known  edition  the  text  of  Lonicerus  is  chiefly  followed;  it  is 
said  to  surpass  in  correctness  both  the  Strasburgh  and  Venetian  editions,  and  also  has 
some  valuable  various  readings.     The  preface  vvas  written  by  Melancthon. 

5.  Biblia  Graeca,  Grseca  et  Latina.  .  .  .  Basileas,  per  Nicolaum  Brylin- 
gerum.    1550,  5  vols.  8vo. 

Each  of  the  five  volumes,  of  vvhich  this  edition  consists,  has  a  distinct  ritie  page,  which 
is  printed  by  Masch.     The   Greek  and  Latin  are  placed  in  opposite  columns;  the  for- 

'  See  pp.  132 — l45.of  Part  I.  of  the  present  vohmie. 


16  APPENDIX. 

mer  from  the  Aldine  test,  the  latter  from  the  Vulgate  as  printe;!  in  the  Compluten- 
sian  Polyglo'.t.  The  type,  though  rather  too  small  to  he  read  with  ease,  is  pronounced 
by  Masch  to  be  distinct  and  neat. 

6.    H  maXa.ioc  Ai«Sn;c>i,    x.x.Tai   Tot>;   EjS5oju.)ixovt54  '^i  au^svTtaj  Ei/rot;  E   Cf/^^'M 

Af;)^iEgE&!;  EK^oi^EKxa. — Vetus  Testamentum  Graecum,  juxta  LXX  Inter- 
pretes,  studio  Antonii  Cardinalis  Carafe,  ope  virorum  doctorum  adjuti, 
cum  prefatione  et  scholiis  Petri  Morini.  Romae  ex  Tj-pographia  Fran- 
cis! Zannetti,   1586,  folio. 

A  beautiful  edition,  of  great  rarity  and  value.  The  copies  of  it  are  of  two  dates; — 
some,  with  m.d.lxxxvi,  as  they  originally  appeared,  and  others  with  the  date  of 
M.D.LXxxvii,  the  figure  i.  having  been  subsequently  added  with  a  pen.  The  latter  copies 
are  most  commonly  met  with,  and  hence  this  edition  is  usually  dated  1587.  They  contain 
785  pages  of  text,  preceeded  by  four  leaves  of  preliminary  matter,  which  are  followed 
by  another  (subsequently  added),  intitled  Corrigenda'in  notationibus  Psalterii.  This 
last  mentioned  leaf  is  not  found  in  the  copies  bearing  the  date  of  1586,  which  also 
want  the  privilege  of  pope  Sixtus  V.  dated  May  9th  1587,  at  whose  request  and  under 
whose  auspices  it  was  undertaken  by  Cardinal  Antonio  Carafa,  aided  by  Antonio  Agelli, 
Peter  Moru=,  Fulvio  Ursino,  Robert  Bellarmin,  Cardinal  Sirlet  and  others.  The  cele- 
brated Codex  Vaticanus  1209  (described  in  pp.  79,  80.  of  Part  I.  of  this  volume)  was 
the  basis  of  the  Roman  or  Sixtine  edition,  as  it  is  usually  termed  ;  but  the  editors  did 
not  exclusively  adhere  to  that  MS.,  having  changed  both  the  orthography  and  readings 
whenever  these  appeared  to  them  to  be  faulty.  Such  is  the  opinion  of  Drs.  Hody  and 
Grabe,  Eichhorn,  Morus,  and  other  eminent  critics;  though  the  late  Dr.  Holmes  has 
contended  that  the  text  of  the  Roman  edition  was  printed  from  one  single  MS.  which 
was  exclusively  followed  throughout.  The  first  forty-six  chapters  of  Genesis,  together 
with  some  of  the  Psalms,  and  the  book  of  Maccabees  being  obliterated  from  the  Vatican 
Manuscript  through  extreme  age,  the  editors  are  said  to  have  supplied  this  deficiency 
by  compiling  those  parts  of  the  Septuagint,  from  a  Grecian  and  Venetian  MS.  out  of 
Cardinal  Bessarion's  library,  and  from  another  which  was  brought  to  them  from  Calabria. 
So  great  was  the  agreement  between  the  latter  and  the  Codex  Vaticanus,  that  they 
were  supposed  to  have  been  transcribed  cither  the  one  from  the  other,  or  both  from 
the  same  copy.  Various  readings  are  given  to  each  chapter.  This  edition  contains  the 
Greek  text  only.  In  1588,  Flaminio  Nobili  printed  at  Rome  in  folio  Fetus  Testamentum 
secundum  l.XX,  Latine  redditum.  This  Latin  version  w?.s  not  composed  by  him,  but 
compiled  out  of  the  fragments  of  the  antient  Latin  translations,  especially  the  old  Italic. 
It  is  a  splendid  volume,  and  of  considerable  rarity.  The  Roman  edition  was  reprinted 
at  Pans  in  1 628,  in  three  folio  volumes,  QntwXti  Biblia  Sacra  hyi^'K  Interpremm, 
Grac^  et  Latine,  opera  et  studio  Joa,in;s  Morini.  The  New  Testament  in  Greek  and 
I.,atin  forms  the  third  volume.  This  reprint  is  in  great  request,  net  only  for  the  neat- 
ness a.id  correctness  of  its  execution,  but  also  for  the  learned  notes  which  accompany  it. 
Some  copies  are  occasionally  m-t  with,  dated  Parisiis,  Piget  l64l,  which  might  lead 
us  to  suppose  that  they  were  distinct  editions.  De  Bure  however  says  that  they  are 
but  one  and  the  same  edition,  with  a  new  title  page,  probably  printed  by  the  bookseller 
who  had  purchased  the  unsold  copies. 

7.  TflsSsta?  y^ccCpm;,  vocXccioii;  SnXcc^n  kcu  v£aj,  aTTavra.  Divinse  Scrip turae, 

nempe  Veteris  ac  Novi  Testamenti,  omnia Francofurti  apud  An- 

dreae  Wechelii  Haeredes,   1597,  folio. 

This  edition  is  formed  after  th.it  of  Hervagius,  the  errors  of  the  latter  being  previously 
corrected.  It  has  a  collection  of  various  readings,  taken  from  the  Complutensian, 
Antwerp,  Strasburgh,  and  Roman  editions.  Morinus  charges  the  editor  (who  is  .sup- 
posed to  have  been  Francis  Junius  or  Frederick  Sylburgius)  with  abandoning  the  Aldine 
text  in  four  chapters  of  the  book  of  Exodus,  and  in  the  twenty-fourth  chapter  of  the 
book  of  Proverbs,  and  substituting  the  Complutensian  text  in  its  stead.  It  is  very  neatly 
printed  on  clear  types,  and  is  divided  into  verses. 

8.  'H  TraXaia  JtxSjixrj  kutoc.  rovs  EB^oi^movra.  Vetus  Testamentum  Grse- 
cum  ex  versione  Septuaginta  interpretrum,  Londini  excudebat  Rogerus 
Daniel,   1653,  4to. 


Principal  Editions  of  the  Septuagint  Version.  1 7 

This  edition  is  frequently  mentioned  in  catalogues  as  being  both  in  quarto  and  in  Octavo. 
Masch  states  that  there  is  but  one  size,  viz.  in  quarto,  though  the  paper  be  difFerent.  It 
professes  to  follow  the  Sixtine  edition,  but  this  is  not  the  fact ;  the  editors  having  altered 
and  interpolated  the  text  in  several  places,  in  order  to  bring  it  nearer  to  the  Hebrew 
text  and  the  modern  versions.  The  errors  of  this  edition  have  been  retained,  1.  In 
that  printed  at  Cambridge  in  1655,  8vo.  with  a  learned  preface  written  by  Bishop  Pearson 
(whose  initials  are  at  the  end)  ;  and  2.  In  the  very  neat  Cambridge  edition  printed  by  . 
Field  in  1665,  in  three  volumes  8vo.  (including  the  Liturgy  in  Greek  and  the  New 
Testament) .  Field's  edition  was  counterfeited,  page  for  page,  by  John  Hayes  a  printer 
at  Cambridge,  who  executed  an  edition  in  1684,  to  which  he  put  Field's  name  and  the 
date  of  1665.  The  fraud  however  may  easily  be  detected  by  comparing  the  two  editions ; 
the  typography  of  the  genuine  one  by  Field  being  very  superior  to  that  of  Hayes.  The 
genuine  Cambridge  edition  was  reprinted  at  Amsterdam,  in  1683,  in  l2mo.  without  the 
Greek  Testament.  The  editing  of  it  is  commonly,  but  erroneously,  ascribed  to  Leusden. 
The  omission  of  Bishop  Pearson's  initials  at  the  end  of  the  Preface  has  caused  the 
latter  to  be  attributed  to  Leustlen.  The  book  is  very  neatly,  but  very  incorrectly,  printed 
in  two  columns,  divided  into  separate  verses.  The  Apocryphal  books,  which  are  found 
in  the  Cambridge  edition,  are  altogether  omitted. 

9.  'H  vaJkona.  5ia9»ix»),  xara  rouf  s^SofjirtKovToc.  Vetus  Testamentum 
Gragcum  ex  versione  Septuaginta  interpretum,  cum  libris  Apocryphis, 
juxta  exemplar  Vaticanum  Romse  editum,  et  Anglicanum  Londini 
excusum.     Lipsise,  1697,  8vo. 

The  editors  of  this  impression  were  M.  J.  Ciuver  and  Tho.  Klumpf ;  though  inferio'' 
to  the  London  and  Amsterdam  editions  in  beauty  of  execution,  it  is  very  far  superior  to 
them  in  point  of  correctness.  The  prolegomena  of  John  Frickius  prefixed  to  it,  contain 
a  critical  notice  of  preceding  editions  of  the  Septuagint  Version,  which  is  said  to  be  very 
accurate. 

10.  Vetus  Testamentum  Grsecum,  ex  versione  LXX  Interpretum, 
ex  antiquissimo  MS.  Codice  Alexandrino  accurate  descriptum,  et  ope 
aliorum  exemplarium  ac  priscorum  scriptorum,  praesertim  vero  Hexa- 
plaris  Editionis  Origenianse,  emendatum  atque  suppletum,  additis  saepe 
asteriscoram  et  obelorum  signis,  summa  cura  edidit  Joannes  Ernestus 
Grabe,  S.  T.  P.  Oxonii,  1707,  1709,  1719,  1720.  4  vols,  folio,  and 
8  vols.  8vo. 

This  splendid  edition  exhibits  the  text  of  the  celebrated  Codex  Alexandrinus,  now 
deposited  in  the  British  Museum.  Though  Dr.  Grabe  prepared  the  whole  for  the  press, 
yet  he  only  lived  to  publish  the  Octateuch,  forming  the  first  volume  of  the  folio  edition, 
"in  1707,  and  the  fourth,  containing  the  metrical  books,  in  1709.  The  second  volume,  com- 
prising tlie  historical  books,  was  edited  by  Francis  Lee  M.  D.,  a  very  eminent  Greek 
scholar ;  and  the  third  volume,  including  the  prophetical  books  by  \V.  Wigan,  S.  T.  D.., 
in  1720.  This  edition  gives  a  fair  representation  of  the  Alexandrian  Manuscript  where 
it  was  perfect ;  but  where  it  was  defective  and  incorrect,  the  passages  supplied  and  cor- 
rected readings  are  given,  partly  from  the  Codex  Vaticanus,  and  partly  from  the  Com- 
plutensian  edition,  in  a  smaller  character  than  that  employed  in  the  text,  the  erroneous 
lections  being  printed  in  the  margin.  The  prolegomena  of  Dr.  Grabe  contain  a  treasure 
of  sacred  criticism.  Dr.  Grabe  designed  to  have  added  copious  notes  to  this  work, 
but  was  prevented  by  death  from  composing  them.  After  the  folio  sheets  were  struck 
off,  the  pages  were  divided,  and  over-run  into  an  octavo  form,  to  prevent  the  book  from 
being  piratically  printed  in  Germany. 

11 .  'H  'jtoc.XaKx,  S*c69»])tn  xara  tou;  E|8§oju.»5)tovr«.  Vetus  Testamentum,  ex 
versione  Septuaginta  interpretum,  secundum  Exemplar  Vaticanum 
Romge  editimi,  accuratissime  denuo  recognitum  ;  una  cum  scholiis  ejus- 
dem  editionis,  variis  Mamiscriptorum  Codicum  Veterumque  Exem- 
plarium Lectionibus,  necnon  fragmentis  versionum  Aquilse,  Symmachi, 
et  Theodotionis.  Summa  cura  edidit  Lambertus  Bos.  Franequer*. 
1709.  4to. 

VOL.  II.  (b) 


18  APPENDIX. 

An  elegant  and  accurate  edition,  which  is  deservedly  esteemed.  The  preface  of  the 
editor,  professor  Bos,  contains  a  critical  disquisition  on  the  Septuagint  Version  and  its 
utility  in  sacred  criticism,  together  with  an  account  of  the  preceding  principal  editions. 
Bos's  text  was  reprinted  at  Amsterdam  in  two  8to.  vols,  under  the  editorial  care  of 
David  Mill.  It  contains  some  various  readings  from  some  MSS.  at  Leyden,  which  how- 
ever are  of  no  great  critical  value. 

1 2.  *H  'xaXa.io,  dt«S»ix)i  xara  Toiif  £/3Jo/x)ixovTa.  Vetus  Testamentum  ex 
versione  Septuaginta  Interpretum,  olim  ad  fidem  Codicis  MS.  Alexan- 
drini  summo  studio  et  incredibili  diligentia  expressum,  emendatum  et 
suppletum  a  Joanne  Ernesti  Grabio,  S.  T.  P.  Nunc  vero  exemplaris 
Vaticani  aliorumque  MSS.  Codd.  lectionibus  var.  nee  non  criticis  dis- 
sertationibus  illustratum  insigniterque  locupletatum,  summa  cura  edidit 
Joannes  Jacobus  Breitinger.  Tiguri  Helvetiorum.  1730-1-2.  4  vols. 
4to. 

The  contents  of  this  edition  are  minutely  described  by  Masch,  who  states  it  to  be  a 
correct  reprint  of  Dr.  Grabe's  text,  to  which  the  various  readings  of  the  Vatican  MS. 
are  added  at  the  foot  of  the  page.  The  beauty  of  its  typography  and  paper,  and  its 
critical  value  concur  to  render  this  edition  highly  valuable :  it  is  consequently  both 
scarce  and  dear.  Michaelis  pronounces  it  to  be  the  best  edition  of  the  Septuagint  ever 
printed. 

13.  *H  •KocKa.Kx,  5t«S>iK»  xara  tou;  i^^oixnuovra.  Vetus  Testamentum 
Grsecum  ex  versione  Septuaginta  Interpretum,  una  cum  Libris  Apocry- 
phis,  secundum  Exemplar  Vaticanum  Komse  editum  etaliquoties  recog- 
nitum,  quod  nunc  denuo  ad  optimas  quasque  editiones  recensuit,  et 
potiores  quasdam  Codices  Alexandrini  et  aliorum  lectiones  variantes 
adjecitM.  Christianus  Reineccius.  Lipsise,  1730.  8vo.  1757.  8vo.  edit, 
secimda. 

A  neat  and  commodious  edition,  though  the  type  is  rather  too  small.  The  apocryphal 
books  are  at  the  end  of  the  volume. 

14.  'H  7r«Aa*a  5*a9»ixri.  Vetus  Testamentum  ex  versione  Septuaginta 
Interpretum,  ad  exemplar  Vaticanum  Romae  editum  ex  optimis  codi- 
cibus  impressum.  Accesserunt  Libri  Apocryphi.  Halse,  sumptibus 
Orphanotrophei.  1759.  12mo. 

An  edition  of  more  promise  than  execution.  Masch  denounces  it  as  very  incorrectj 
and  says,  that  instead  of  being  taken  from  the  best  codices  (as  the  editor  professes),  or 
editions,  it  agrees  with  the  London,  Cambridge,  and  Leipsic  editions. 

15.  Vetus  Testamentum  Graecum,  cum  variis  Lectionibus,  edidit 
Robertus  Holmes,  D.  D.  Decanus  Wintoniensis.  Oxonii,  e  typographio 
Clarendoniano.  1798,  folio. 

Vetus  Testamentum  Greecum,  cum  variis  Lectionibus.  Editionem  a 
Roberto  Holmes,  S.T.  P.  inchoatam  continuavit  Jacobus  Parsons,  S.T.B. 
Tomus  secundus.    Oxonii,  e  typographio  Clarendoniano.   1818.  folio. 

To  the  university  of  Oxford  belongs  the  honour  of  giving  to  the  public  this  valuable 
and  splendid  edition  of  the  Septuagint  Version.  In  the  year  1788,  the  late  Rev. 
Dr.  Holmes,  Dean  of  Winchester,  circulated  proposals  for  collating  all  the  MSS.  of 
that  version  known  to  be  extant.  These  being  liberally  supported  by  public  and  private 
patrons.  Dr.  H.  published  annual  accounts  of  his  collations,  which  amounted  to  sixteen  in 
number,  up  to  the  time  of  his  decease.  In  1795  he  published,  in  folio,  two  Latin  epistles 
to  the  Bishop  of  Durham,  containing  specimens  of  his  proposed  work  ;  and  in  1798  ap- 
peared the  first  part  of  vol.  i.  containing  the  Book  of  Genesis :  part  ii.  comprising  Exodus 
and  Leviticus,  was  published  in  1 801 ;  and  the  Books  of  Numbers  and  Deuteronomy, 
which  complete  the  first  volume,  in  1804.  The  date  of  1798,  therefore,  in  the  title 
page  of  the  first  volume  is  not  strictly  correct.  A  general  preface  to  this  volume,  in 
four  chapters,  discusses  the  history  of  the  Koi^i,  or  common  text  of  the  Septuagint  Ver- 


Principal  Editiofis  of  the  Septuagint  Version.  19 

sion,  and  its  various  corrections;  describes  the  MSS.  consulted  for  this  edition  (eleven 
of  which  were  written  in  uncial  letters,  and  upwards  of  one  hundred  in  small  letters)  ;  and 
gives  an  account  of  the  printed  editions  of  the  LXX.,  of  the  Fathers,  and  other  Greek  wri- 
ters quoted  in  the  various  readings,  and  of  the  several  antient  readings,  and  of  the  several 
antient  versions,  viz.  the  Old  Italic  or  Antehieronymian  Latin,  the  Coptic,  Sahidic,  Syriac 
(made  from  the  Greek  text),  Arabic,  Sclavonic,  Armenian,  and  the  Georgian  versions,- 
whence  various  readings  in  the  Pentateuch  have  been  extracted.  Each  of  the  five  books 
of  Moses  is  furnished  with  a  short  preface  and  an  appendix;  and  at  the  end  of  the  volume  are 
eleven  pages  of  addenda  et  emendanda.  Dr.  Holmes  also  published  the  Book  of  Daniel,  in 
1805,  according  to  the  text  of  Theodotion  and  the  Septuagint,  in  the  same  manner 
as  the  Pentateuch,  a  few  months  before  his  death.  The  text  is  printed  on  a  strong  and 
beautiful  type,  after  the  Sixtine  or  Roman  edition  of  1587:  and  the  deviations  from  it, 
which  are  observable  in  t!ie  Complutensian  and  Aldine  editions,  and  in  that  of  Dr.  Grabe, 
are  constantly  noted.  The  various  lections  are  exhibited  at  the  foot  of  the  page.  On 
Dr.  Holmes's  death,  in  1805,  after  a  considerable  but  unavoidable  delay,  the  publi- 
cation of  this  important  work  was  resumed  by  thp  Rev.  J,  Parsons,  A.  M.  (now  B,  D.) 
under  whose  editorial  care  the  second  volume  was  completed  in  181 8.  It  comprises  all 
the  historical  books  from  Joshua  to  the  second  book  of  Clironicles  inclusively ;  the 
several  fasciculi  of  which  were  published  in  the  following  order,  viz.  Joshua  in  1810; 
Judges  and  Ruth  in  1812;  1  Kings  in  1813;  and  the  five  remaining  books  in  the  four 
succeeding  years,  the  whole  being  printed  off  in  the  early  part  of  1818.  One  portion 
of  the  third  volume,  containing  the  Book  of  Job,  has  recently  been  published.  The 
plan, laid  down  by  Dr.  Holmes,  has  been  followed  by  his  learned  successor:  whose 
continuation  is  executed  in  the  same  splendid  and  accurate  manner  as  the  Pentateuch. 
The  reader  will  find  a  copious  and  very  interesting  critique  on  the  first  volume  of  this 
magnificent  undertaking  in  the  Eclectic  Review,  vol.  ii.  part  i.  pp.  85 — 90,  2l4— 
221,  267 — 274,  337 — 348 ;  and  of  the  second  volume  in  the  Classical  Journal,  vot !». 
pp.475— 479,  and  vol.  xix.  367— 372. 

1 6.  Vetus  Testamentum  Greecum  ex  Versione  LXX  secundum  Ex- 
emplar Vaticanum  Romse  editum.  Accedunt  varise  Lectiones  e  Codice 
Alexandrine  necnon  Introductio  J.  B.  Carpzovii.  Oxonii,  e  typogra- 
phic Clarendoniano.  1817.  6  vols.  8vo. 

1 7.  Vetus  Testamentum  ex  Versione  Septuaginta  Interpretum,  Jiucta 
Exemplar  Vaticanum,  ex  Editione  Holmesii  et  Lamberti  Bos.  Londini, 
in  ^dibus  Valpianis.  1819.  8vo. 

This  elegantly  executed  volume  is  an  ornament  to  any  library.  It  is  very  correctly 
printed,  and  (which  cannot  but  recommend  it  to  students  in  preference  to  the  incorrect 
Cambridge  and  Amsterdam  reprints  of  the  Vatican  text),  its  price  is  so  reasonable  as 
to  place  it  within  the  reach  of  almost  every  one. 


(b2) 


20  APPENDIX 


No.  V. 

A    LIST   OF    THE    PRINCIPAL    WRITERS    ON  THE    CRITICISM    AND* 
INTERPRETATION    OF   THE    SCRIPTURES. 

{^Referred  to,  in  Part  I.  p.  516,  of  this  Volume.'] 


*^*  As  the  authors,  who  have  treated  on  particular  branches  of 
Sacred  Criticism  and  Interpretation  are  cited,  and  the  titles  of  their  works 
are  specified  in  the  course  of  this  work  under  the  several  heads  to  which 
they  properly  belong,  the  present  notice  is  designedly  restricted  to  the 
Principal  Writers,  who  have  treated  generally  on  these  topics. 


1 .  An  Introduction  to  the  reading  of  the  New  Testament,  by  M.M, 
Beausobre  and  L'Enfant.  8vo.  Cambridge,  1779. 

This  was  originally  a  preface  to  the  French  version  of  the  New  Testament  published 
by  M.M.  Beausobre  and  L'Enfant  at  Amsterdam  in  1718.  It  has  been  several  times 
printed,  and  is  also  to  be  found  in  the  third  volume  of  the  Theological  Tracts  collected 
by  Bishop  Watson ;  who  observes,  that  "  this  is  a  work  of  extraordinary  merit.  The 
authors  have  scarcely  left  any  topic  untouched  on  which  the  young  student  in  divinity 
may  be  supposed  to  want  information." 

2.  Joannis  Alberti  Bengelii  Apparatus  Criticus  ad  Novum  Testamen- 
tum,  criseos  sacrse  compendium,  limam,  supplementum,  ac  fructum 
exhibens.  Cura  Philippi  Davidis  Burkii.    Tubingse,  1763.  4to. 

The  first  impression  of  this  work  appeared  in  Bengel's  edition  of  the  Greek  Testa- 
ment, published  at  Tub'ngen,  in  1754,  4to.  It  was  materially  enlarged  and  corrected 
by  Burkius.  Much  as  has  been  done  by  later  critics,  the  researches  of  Bengel  are  not 
superseded  by  their  learned  labours. 

3.  The  Sacred  Classics  Defended  and  Illustrated,  by  Antony  Black- 
wall.     London,  1727.  1731.    2  vols.  8vo. 

Blackwall  was  a  strenuous  advocate  for  the  purity  of  the  Greek  style  of  the  New  Tes- 
tament, which  he  vindicates  in  his  first  volume.  The  second  volyme,  which  is  the  most 
valuable,  contains  many  excellent  observations  on  the  division  of  the  New  Testament 
into  chapters  and  verses,  and  also  on  various  readings.  This  work  was  translated  into 
Latin  by  Christopher  Woll,  and  published  at  Leipsic,  in  1756,  4to. 

4.  C.  A.  Bode  Pseudo-Critica  Millio-Bengeliana,  qua  allegationes  pro 
variis  Novi  Testamenti  Lectionibus  refutantur.  Halae,  1767.  2  vols.  8vo. 

Dr.  Mill  in  his  critical  edition  of  the  GreekTestament,  not  being  sufficiently  acquaint- 
ed  with  the  Oriental  Versions,  had  recourse  to  the  liatin  translations  of  them  in 
Bishop  Walton's  Polyglott,  for  the  various  readings  of  those  versions.  Consequently  he 
erred  whenever  these  were  incorrect.  Similar  mistakes  were  committed  by  Bengel  from 
the  same  cause.  The  design  of  Professor  Bode  is  to  correct  the  defects  and  mistakes 
of  those  eminent  critics.  Bode  is  considered  by  his  countrymen  as  a  man  of  most  exten- 
sive learning,  but  totally  destitute  of  elegance  as  a  writer. 

5.  Horae  Biblicse  ;  being  a  Connected  Series  of  Miscellaneous  Notes 
on  the  original  Text,  early  Versions,  and  Printed  Editions  of  the  Old 


Writers  on  the  Criticism,  S^c.  of  the  Scriptures.  21 

and  New  Testament.  By  Charles  Butler,  Esq.  Oxford  and  London, 
1799.  8vo. 

The  first  edition  of  this  judicious  manual  of  Biblical  Criticism  was  privately  printed  in 
1797,  for  the  author's  friends.  It  has  since  been  repeatedly  printed  in  royal  8vo.  with  an 
additional  volume  treating  on  the  books  accounted  sacred  by  the  Mohammedans,  Hin- 
doos, Parsees,  Chinese,  and  Scandinavians. 

6.  Dissertations,  qui  peuvent  servir  de  Prolegomenes  de  I'Ecriture 
Sainte.    Par  Dom.  Calmet.    Paris,  1720.  3  vols.  4to. 

These  dissertations  were  originally  prefixed  by  Calmet  to  the  diiferent  books  of  Scrip- 
ture, and  published  in  his  commentary;  in  this  4to  edition  Calmet  has  collected  them 
with  considerable  additions. 

7.  Ludovici  Cappelli  Critica  Sacra  ;  sive  de  Variis,  quae  in  Sacri* 
Veteris  Testamenti  libris  occurrunt,  Lectionibus  Libri  sex.  Parisiis> 
1650,  folio.    Halae,  1775—1786.  3  vols.  Svo. 

In  this  work  Cappel  attacked  the  notion,  which  at  that  time  obtained  generally  among 
biblical  critics,  of  the  absolute  integrity  of  the  Hebrew  text.  So  much  were  the  French 
Protestants  displeased  at  it,  that  they  prevented  it  from  being  printed  either  at  Sedan, 
Geneva  or  Leyden.  At  length  Father  Morinus  and  some  other  learned  men  in  com- 
munion with  the  church  of  Rome,  obtained  permission  for  its  publication  at  Paris.  It 
is  now  admitted  that  Cappel  has  fully  proved  his  point.  He  was  however  severely  attacked 
by  Arnold  Boot,  and  especially  by  the  younger  Buxtorf,  who  in  1653  printed  his  Anti- 
Critica,  seu  Vindicise  Veritatis  Ebraicas  adversus  Ludovici  Capelli  Criticam,  quam 
vocat  Sacram,  &c.  Basilea;,  4to. ;  in  which  Buxtorf  most  strenuously  advocates  the  au- 
thority and  absolute  integrity  of  the  Hebrew  text.  The  best  edition  of  Cappel's  work 
is  the  octavo  one  above  noticed;  it  contains  his  various  defences  of  himself  against  his  bit- 
ter antagonists,  and  was  superintended  by  M.  M.  Vogel  and  Scharfenberg. 

8.  Job.  Gottlob  Carpzovii  Critica  Sacra  Veteris  Testamenti.  Lipsiae, 
1738.  4to. 

This  elaborate  work  consists  of  three  parts,  treating  1 ,  On  the  Divine  Origin,  Authen- 
ticity, Divisions,  and  original  Language  of  the  Old  Testament,  the  Masora,  Keri  and 
Ketib,  and  the  principal  MSS.  and  Editions  of  the  Hebrew  Scriptures; — 2.  On  the  dif- 
ferent  Versions  of  the  Old  Testament,  antient  and  modern ;  and  5,  A  Vindication  of 
the  Hebrew  Scriptures  against  the  rude  Attacks  of  Mr.  Whiston,  in  his  Essay  towards 
restoring  the  true  Text  of  the  Old  Testament  Carpzov  adheres  to  the  high  notions  which 
in  his  time  continued  to  prevail,  concerning  the  integrity  of  the  Hebrew  Text :  but 
(Bp.  Marsh  remarks)  "  if  proper  allowance  be  made  on  this  account,  it  will  be  found  to 
be  a  very  useful  work,  and  replete  with  information  on  the  subject  of  Hebrew  criticism." 
(Lectures  on  Divinity,  part  ii.  p.  133.) 

9.  Introductio  ad  Libros  Canonicos  Veteris  Testamenti  omnes,  prae- 
cognita  Critica  et  Historica  ac  Auctoritatis  vindicias  exponens.  Adornata 
studio  D.  J.  Gottlob  Carpzovii.  4to.    Lipsiae,  1731;   2d  edit.  1741. 

-  The  reader  will  here  find  very  learned  disquisitions  upon  every  book  of  the  Old  Testa- 
ment, and  a  catalogue  of  the  most  approved  writers  on  most  of  them.  "  Carpzov  was 
a  man  of  profound  erudition  and  indefatigable  industry.  His  work  contains  the  principal 
materials,  which  had  been  afforded  by  his  predecessors,  perspicuously  arranged,  and  aug- 
mented by  his  own  valuable  observations."  (Bp.  Marsh.) 

10.  The  Sacred  Interpreter:  or  a  practical  Introduction  towards  a 
beneficial  reading  and  thorough  understanding  of  the  Holy  Bible.  By 
David  CoUyer,  Vicar  of  Great  Coxwell,  Berks.    Svo.  2  vols.   London, 

1746;  Carlisle,   1796.    Last  edition,   Oxford,  1815. 

*'  The  author  of  this  work  lived  in  the  former  part  of  the  last  century ;  it  not  only  went 
through  several  editions  in  England,  but  in  1750  was  translated  into  German.  It  is  cal- 
culated for  readers  in  general,  and  is  a  good  popular  preparation  for  the  study  of  the  Holy 
Scriptures."  (Bp.  Marsh.) 

(B    3) 


22  APPENDIX. 

ii;  J.  A.  Dath'ii  Opusfcula  ad  Iiiterpretationein  et  Crisin  Veterrs 
Testamenli.    Edidit  E.  T.  C.  RosenmuUer.    Lipsiae,  1796.  8vo. 

12.  J.  G.  Eichhorn  Einleitung  ins  Alte  Testament. — Introduction  to 
the  Old  Testament,  by  J.  G.  Eichhorn.  Leipsig,  1803 — 12. 4  vols.  8vo. 
Latest  and  best  edition. 

13.  J.  G.  Eichhorn,  Einleitung  ins  Neue  Testament.  Leipzig,  1804— 
1815,  3  vols.  8vo. 

Professor  Eichhorn  succeeded  the  celebrated  Michaelis  in  the  Divinity  Chair  at  Got- 
tingen.  Hb  works  are  considered  classical  on  the  subject  of  Biblical  Criticism.  Propo- 
posals  were  issued,  many  years  since,  by  the  Rev.  Dr.  Lloyd,  Regius  Professor  of  He- 
brew at  the  university  of  Cambridge,  for  publishing  by  subscription  a  translation  from  the 
German  of  Professor  Eichhoni's  Introduction  to  the  Study  of  the  Old  Testament.  But 
the  translation  never  appeared.  Of  this  work  the  reader  will  find  a  copious  analysis  in  the 
Monthly  Review  (N.  S.)  vol.  xxiii.  pp.  481 — 497.  Of  the  Introduction  to  the  New- 
Testament  no  notice  has  hitherto  appeared  in  the  English  Literary  Journals.  Eichhorn 
is  one  of  those  German  Divines,  who  reject  the  inspiration  of  Moses;  and  he  is  of  opinion 
that  the  great  Jewish  Legislator  compiled  his  primasval  history  from  distinct  sagas  or  tra- 
ditional documents.  A  notice  of  his  eccentric  hypothesis  relative  to  the  Apocalypse  will 
be  found  infra,  in  No.  VII.  Sect.  VI.  §  2.  among  the  commentators  on  the  Revelation 
of  Saint  John. 

14.  Fabricy  (P^re),  Des  Titres  Primitives  de  la  Revelation  ;  ou 
considerations  sur  I'lntegritd  du  Teste  Original  de  I'Ancien  Testa- 
ment,   Rome,  1772.  8vo. 

This  work  contains  much  curious  learning,  urged  with  a  considerable  degree  of  inge- 
nuity, in  favour  of  the  Masoretic  system. 

15.  J.  F.  Fischeri  Prolusiones  de  Versionibus  GrEEcis  Librorum  Ve- 
teris  Testament!.    Lipsias,  1772.  8vo. 

16.  Institutes  of  Biblical  Criticism,  or  Heads  of  the  Course  of  Lec- 
tures on  that  subject,  read  in  the  University  and  King's  College  of 
Aberdeen.    By  Alexander  Gerard,  D.  D.    Edinburgh,  1808.  8vo. 

^*  Of  general  and  elementary  treatises,"  on  sacred  criticism,  "there  is  none  v/hich  is 
more  to  be  recommended,  either  for  perspicuity  or  correctness,  than  the  Institutes  of  Bib- 
lical Criticism,  published  by  Dr.  Gerard^  Professor  of  Divinity  at  Aberdeen,"  (Bp. 
Marsh.) 

17.  Salbmonis  Glasvsii  Philologia  Sacra ;  qua  totius  S.S,  Veteris  et 
^ovi  Testamenti  Scripturae  turn  Stylus  et  Litteratura,  tum  Sensus  et 
Genuinae  Interpretationis  Ratio  et  Doctrina,  libris  quinque  expenditur 
ac  traditur.    Lipsiae,  1725,  4to.    Best  Edition. 

An  "  inestimable  and  immortal  work,  than  which  none  can  be  more  useful  for  the  in- 
terpretation of  Scripture,  as  it  throws  an  uncommon  degree  of  light  upon  the  language 
and  phraseology  of  the  inspired  writers."  (Mosheim's  Eccl.  Hist.  vol.  v.  p.  296.)  The 
first  edition  was  printed  at  Jena  in  1623,  and  was  followed  by  several  others  at  the  same 
place,  in  1643,  1663,  and  1668;  at  Frankfort,  in  1653;  at  Leipsic,  in  1691,  1705, 
1713,  and  at  Amsterdam  in  1711,  all  in  quarto.  The  first  and  second  books  treat  on 
the  style  and  meaning  of  the  sacred  writers ;  the  third  and  fourth  on  Sacred  Grammar 
and  the  fifth  on  Sacred  Rhetoric.  To  the  edition  of  1 705  and  the  subsequent  impres- 
sions is  annexed  a  treatise,  by  Glassius,  on  Sacred  Logic,  first  published  by  Olearius  at 
Jen»  in  1704.  A  new  edition  of  this  work  was  published  in  four  volumes  8vo,  at  Leip- 
sic, In  1776, 1795,  1797,  by  the  professors Dathe  and  Bauer,  intitled  Sabnionis  Glassii 
Philologia  Sacra  his  Temporibusaocommodata.  The  first  volume  in  two  parts,  edited  by 
Dathe,  contains  the  treatises  de  Grammalica  et  Rhetorica  Sacra,  which  are  materially 
improved  without  debasing  Glassius 's  pious  and  learned  expositions  of  Scripture  by  his  own 
speculations.  The  second  volume,  edited  by  Prof.  Bauer  of  Altorf,  contains  the  Cri- 
tica  Sacra.  Glassius  had  adopted  Buxtorf 's  high  notions  concerning  the  integrity  of  the 
Hebrew  text,  which  are  properly  modified  in  Bauer's  revision  of  the  work.     The  third 


Writers  on  the  Criticism^  8^c.  of  the  Scriptures.  23 

volume  contains  Glassius's  second  book,  which  treats  on  the  interpretation  of  Scripture; 
as  it  is  frequently  to  be  met  with  in  a  detached  form,  it  is  noticed  in  p.  29.  infra,  among 
the  works  on  that  branch  of  sacred  philology. 

18.  A  Key  to  the  Old  Testament  and  the  Apocrypha :  or  an  account 
of  their  several  books,  their  contents  and  authors,  and  of  the  times 
when  they  were  respectively  written.  By  Robert  Gray,  D.D.  8vo.  Lon- 
don, 1790. 

The  very  numerous  editions  which  have  been  printed  of  this  valuable  work,  attest  the 
estimation  in  which  It  is  deservedly  held.  It  was  undertaken  in  imitation  of  the  late 
Bp.  Percy's  well  known  and  often  printed  "  Key  to  the  NewTestament, giving  an  account 
of  the  several  books,  their  contents,  their  authors,  and  of  the  times,  places,  and  occasions 
on  which  they  were  written ;"  but  it  is  a  much  more  elaborate  performance.  Dr.Gray 
has  diligently  consulted,  and  brought  together  a  great  mass  of  information  from  the  wri- 
thigs  of  the  fathers,  the  antient  ecclesiastical  historians,  and  other  original  authorities 
which  are  not  accessible  to  the  generality  of  students.  Bp.  Mant  and  Dr.  Doyly  have 
liberally  availed  themselves  of  Dr.  G.'s  researches  in  their  recent  valuable  commentary 
on  the  Holy  Scriptures. 

19.  A  General  Introduction  to  the  Study  of  the  Hebrew  Scriptures, 
with  a  Critical  History  of  the  Greek  and  Latin  Versions  of  the  Sama- 
ritan Pentateuch,  and  of  the  Chaldee  Paraphrases.  By  the  Rev.  George 
Hamilton,  Bvo.  Dublin,   1814. 

The  origin  and  antiquity  of  the  Hebrew  language  and  characters,  vowel  points,  various 
readings,  and  the  question  relative  to  the  integrity  of  the  present  text,  together  with  an 
account  of  the  Rabbinical  notes  on  the  Old  Testament,  are  the  topics  principally  discus- 
sed in  this  small  volume;  and  to  these  succeed  a  notice  of  the  different  versions  and 
paraphrases  mentioned  in  the  title.  "  Its  general  execution  is  highly  creditable  to  the 
author's  industry  and  judgment;  and  we  cheerfully  recommend  it  to  that  class  of  students 
for  whose  use  it  was  chiefly  designed."     (Eclectic  Review,  N.  S.  vol.  i.  p.  SCJ.) 

20.  An  Introduction  to  the  Study  and  Knowledge  of  the  New  Tes- 
tament, by  Edward  Harwood,  D.  D..  8vo.  2  vols.  London,  1767, 
1771. 

The  author  designed  a  third  volume,  which  was  to  embrace  various  critical  questions 
respecting  the  New  Testament,  but  died  before  it  appeared.  Though  styled  an  Intro- 
duction, '•  it  is  evidently  not  so  in  the  sense  in  which  the  above-mentioned  works  are  in- 
troductions. It  does  not  describe  the  several  books  of  the  New  Testament,  but  con- 
tains a  collection  of  dissertations,  relative,  partly,  to  the  characters  of  the  sacred  writers, 
partly  to  the  Jewish  history  and  customs,  and  to  such  part  of  Heathen  antiquities  as  have 
reference  to  the  New  Testsment.  But  as  these  dissertations  display  great  erudition, 
and  contain  much  information  illustrative  of  the  New  Testament,  Dr.  Harwood's  Intro- 
duction is  certainly  to  be  recommended  to  the  theological  student."  (Bp.  Marsh.) 
Another  experienced  divinity  tutor  (the  late  Rev.  Dr.  Williams)  has  also  justly  remarked 
that  this  work  may  be  read  with  advantage,  making  allowance  for  the  author's  theological 
sentiments,  (Christian  Preacher,  p.  417.)  which  were  Arian.  We  have  derived  some 
very  useful  illustrations  from  Dr.  Harwood's  labours  in  the  third  volume  of  this 
work. 

21.  Humphredi  Hody  de  Bibliorum  Textibus  Originalibus,  Ver- 
sionibus  Graecis,  et  Latina  Vulgatei,  Libri  Quatuor.  Oxonii,  1704. 
folio. 

"  This  is  the  classical  work  on  the  Septuagint."  (Bp.  Marsh.)  The  first  book 
contains  Dr.  Hody's  dissertation,  with  improvements,  against  Aristeas's  History,  which 
he  had  before  published  ir>  1685  in  opposition  to  Isaac  Vbssius's  Dissertationes  de  Septu- 
uginta  Jnterpretibus,  eorumque  Tralatione  et  Chronologid  ;  in  which  the  latter  ascribed 
more  authority  to  the  Greek  Version  than  to  the  original  itself.  In  the  second  book  the 
author  treats  of  the  true  authors  of  the  Septuagint  Version, — of  the  time  when,  and  the 
reasons  why  it  was  undertaken, — and  of  the  manner  in  which  it  was  performed.  TJie 
third  book  contains  a  history  of  the  original  Hebrew  text,  of  the  Septuagint,  and  of  the 

(b4) 


.24  .\PPENDIX. 

Vulgate  Latin  Version,  shewing  the  authority  of  each  in  different  ages,  and  that  the 
Hebrew  text  has  always  been  most  esteemed  and  valued.  In  the  fourth  and  last  book 
he  gives  an  account  of  the  Greek  Versions  of  Symmachus,  Aquila,  and  Theodotion,  and 
of  Origen's  Hexapla,  and  other  antient  editions ;  to  which  are  subjoined  lists  of  the  books 
of  the  Bible  at  different  times,  which  exhibit  a  concise  but  full  and  clear  view  of  the  canon 
of  Scripture.  The  result  of  Dr.  Hody's  learned  researches  is  similar  to  that  above  de- 
tailed in  Part  I.  pp.  174,  175  of  this  volume. 

22.  Sacred  Literature ;  comprising  a  Review  of  the  Principles  of 
Composition  laid  down  by  the  late  Robert  Lowth,  D.D.  Lord  Bishop 
of  London,  in  his  Prselections  and  Isaiah,  and  an  application  of  the 
principles  so  reviewed  to  the  illustration  of  the  New  Testament ;  in  a 
series  of  Critical  Observations  on  the  style  and  structure  of  that  Sacred 
Volume.     By  the  Rev.  John  Jebb,  A.  M.     London,  1820.  8vo. 

A  notice  of  this  admirable  work  has  already  been  given  in  p.  491.  of  the  present 
volume. 

23.  Introductio  in  Libros  Sacros  Veteris  Foederis  in  Compendium 
redacta  a  Johanne  Jahn.     Vienna,   1804.  8vo. 

The  author  of  this  valuable  work  is  of  the  Roman  Catholic  communion,  and  has  di- 
ligently consulted  the  best  continental  writers  who  have  treated  on  the  study  of  the 
Bible.  This  introduction  is  divided  into  two  parts  ;  in  the  first  are  discussed  various 
questions  relative  to  the  divine  authority  and  inspiration  of  the  Scriptures,  the  princi- 
pal editions  and  versions  of  them,  both  Jewish  and  Christian,  the  nature  of  various  lec- 
tions, &c.  The  second  pan  contains  a  series  of  disquisitions  on  each  book  of  the  Old 
Testament,  as  well  as  of  the  apocryphal  books,  which,  of  course,  are  recognised  as  ge- 
nuine. In  these  disquisitions,  Professor  Jahn  notices  the  argument,  scope,  author,  date, 
&c.  &c.  &c.  of  the  several  books.  Much  important  information  is,  in  this  volume, 
condensed  into  a  small  compass:  at  the  end  of  the  book  there  are  forty  pages  of 
questions,  framed  upon  the  preceding  part  of  the  work,  to  exercise  the  memories  of 
students.  A  good  index,  or  at  least  a  copious  table  of  contents,  however,  is  wanting  to 
facilitate  reference. 

24.  A  New  and  Full  Method  of  settling  the  Canonical  Authority  of 
the  New  Testament.  By  the  Rev.  Jeremiah  Jones.  Oxford,  1 798. 
3  vols.  8vo. 

The  first  edition  of  this  elaborate  work  appeared  in  1726,  two  years  after  the  death 
of  its  learned  author  (a  dissenting  minister),  who  died  at  the  early  age  of  51.  He  had 
previously  published  "  A  Vindication  of  the  former  part  of  St.  Matthew's  Gospel,  from 
Mr.Whiston's  charge  of  Dislocations;"  in  which  he  successfully  proved  that  our  present 
Greek  copies  of  that  Gospel  are  in  the  same  order  in  which  they  were  originally  writ- 
ten by  the  evangelist.  "  In  drawing  up  these  works  he  took  care  to  consult  and  examine 
the  originals,  instead  of  satisfying  himself  with  the  quotations  of  otlier  learned  men.  They 
remain  as  monuments  of  his  learning,  ingenuity,  and  indefatigable  industry,  and  would 
have  done  credit  to  the  assiduity  and  ability  of  a  literary  man  of  sixty.  They  were  be- 
come very  scarce,  and  bore  a  high  price,  when  with  the  liberality  and  zeal  which  reflects 
honour  on  them,  the  conductors  of  the  Clarendon  Press  republished  them  at  Oxford. 
Mr.  Jones,  observes  Dr.  Maltby,  has  brought  together,  with  uncommon  diligence,  the 
external  evidence  for  the  authenticity  and  genuineness  of  the  canonical  books  ;  and  he  has 
with  equal  ability  and  fairness  stated  his  reasons  for  deciding  against  the  authority  of 
the  apocryphal."     (Chalmers's  Biographical  Dictionary,  vol.  xix.  p.  95.) 

25.  Bibliotheca  Criticse  Sacrse,  circa  omnes  fere  Sacrorum  Librorum 
difficultates,  ex  Patrum  Veterum  traditione  et  probatiorum  interpretum 
coUecta.  Ab  uno  ordinis  Carmelitarum  Discalceatorum  Religioso. 
(F.  Cherubino  a  S.  Joseph.)     Lovanii,   1704.  4  vols,  folio. 

In  this  very  prolix,  but  elaborate  work,  every  possible  question  relative  to  Scripture 
criticism  is  discussed  and  illustrated,  from  the  writings  of  the  fathers  and  most  eminent 
divines,  principally  of  the  church  of  Rome.     The  last  volume  contains  prefaces  tothQ 


Writers  on  the  Criticism,  S^c.  of  the  Scriptures.  25 

different  books  of  the  Old  and  New  Testament,  exhibiting  the  time  when  tiiey  were 
written,  their  language,  authors,  and  respective  authority,  together  with  copious  synop- 
ses of  the  contents  of  each  book. 

26.  The  State  of  the  Printed  Hebrew  Text  of  the  Old  Testament 
considered.  By  Benjamin  Kennicott,  M.  A.  Oxford,  1753-59, 
2  vols.  8vo. 

These  dissertations  preceded  Dr.  Kennicott 's  celebrated  collation  of  Hebrew  MSS. 
and  his  edition  of  the  Hebrew  Bible,  which  is  noticed  in  the  former  part  of  this  volume. 
The  first  dissertation,  in  two  parts,  contains  a  comparison  of  1  Chron.  xi.  with  2  Sam. 
V.  and  xxiii.,  and  observations  on  seventy  Hebrew  MSS.  with  an  extract  of  mistakes 
and  various  readings.  In  the  second,  the  Samaritan  copy  of  the  Pentateuch  is  vindi- 
cated ;  the  printed  copies  of  the  Chaldee  Paraphrase  are  proved  to  be  corrupted ;  the 
sentiments  of  the  Jews  on  the  Hebrew  text  are  ascertained  ;  an  account  is  given  of  all 
the  Hebrew  MSS.  known  to  be  extant ;  and  also  a  particular  catalogue  of  one  hundred 
Hebrew  MSS.  preserved  in  the  public  libraries  at  Oxford,  Cambridge,  and  the  British 
Museum.  Dr.  Kennicott's  first  dissertation  was  translated  into  Latin  by  M.  Teller,  in 
2  vols.  8vo.    Lipsiae  1756. 

27.  Benj.  Kennicotti  Dissertatio  Generalis  in  Vetus  Testamentum 
Hebraicum.     Curavit  P.  J.  Bruns.    Brunsvici,  1783.  8vo. 

A  neat  reprint  of  Dr.  Kennicott's  Disertatio  Generalis,  annexed  to  vol.  ii.  of  his  edi- 
tion of  the  Hebrew  Bible,  noticed  in  Part  I.  p.  128.  of  this  volume. 

28.  Ignatii  Koegler  Notitia  S.  S.  Bibliorum  Judaeoruni  in  Imperio 
Sinensi.     Editio  altera.     Edidit  C.  Th.  de  Murr.     Halse,   1806,  8vo. 

29.  Apparatus  Biblicus :  or  an  Introduction  to  the  Holy  Scriptures 
in  three  books.  1 .  Of  the  original  and  antiquity  of  the  Jews.  2.  Of 
the  canon,  authors,  original  texts,  versions,  editions,  and  interpreta- 
tions of  Scripture,  3.  Of  the  false  gods,  &c.  mentioned  in-the  Scrip- 
tures. From  the  French  of  P^reLamy.  With  Engravings.  London, 
1728.  2  vols.  8vo.     2d  edit. 

30.  Joannis  Lanigan  S.  Th.  D.  et  in  Academia  Ticinensi  Professoris, 
Institutionum  Biblicarum  Pars  prima.     Pavia,  (1794.)  8vo. 

The  second  part  of  this  work  has  never  appeared  ;  nor  has  the  writer  of  these  pages  been 
able  to  obtain  the  sight  even  of  a  copy  of  the  first  portion.  He  has  been  informed  that  it 
was  suppressed  in  Italy.  A  short  analysis  of  the  first  part  is  given  in  the  Monthly  Re- 
view (N.  S.)  vol.  xxii.  pp.  552 — 554. ;  where  it  is  said  (p.  555.)  that  "  this  volume  con- 
tains a  large  portion  of  text  matter,  well  arranged,  and  accompanied  with  many  learned 
notes  selected  from  the  best  critics  of  the  present  age,  together  with  a  considerable  num- 
ber of  just  remarks  from  the  author's  own  pen." 

31.  Bibliotheca  Sacra  post  Jacobi  Le  Long  et  C.  F.  Boerneri 
iteratas  curas  ordine  disposita,  emendata,  suppleta,  continuata  ab 
Andrea  Gottlieb  Masch.  Halae,  1774 — 1797.  5  vols.  4to.  frequently 
bound  in  two  thick  volumes. 

We  have  been  largely  indebted  to  this  publication  for  much  information  concerning  the 
printed  editions  of  tlie  Old  and  New  Testament.  To  this  valuable  work,  the  Bibliotheca 
Biblicu  Serenissimi  Wuertembergensmm  Ducis,olim  Lorkiana,  published  by  J.  G.  C. 
Adler  at  Altona  in  1787  (in  five  parts  forming  two  quarto  volumes)  forms  an  indispens- 
able supplement.  It  is  very  justly  characterised  by  Bp.  Marsh  as  "  a  catalogue  of  gieat 
merit  and  utility,"  and  contains  notices  of  some  versions  and  translators,  which  have 
escaped  even  the  researches  of  Dr.  Masch. 

32.  A  History  of  the  Principal  Translations  of  the  Bible.  By  John 
Lewis,  M.A.     London,  1739.  1818,  8vo. 

The  first  edition  of  this  valuable  work,  to  which  all  succeeding  writers  on  the  Eng- 
lish versions  of  the  Scriptures  are  indebted,  was  prefixed  to  Mr.  Lewis's  folio  edition  of 
the  venerable  John  Wickliffe's  English  version  of  the  New  Testament. 

33.  An  Historical  View  of  the  English  Biblical  Translations  ;  the  ex- 


26  APPENDIX. 

pediency  of  revising  by  authority  our  present  translation ;  and  the 
means  of  executing  such  a  revision.  By  William  Newcome,  D.  D. 
Bishop  of  Waterford  (afterwards  Archbishop  of  Armagh.)  Dublin, 
1792,  8vo. 

34.  Joannis  Leusdenii  Philologus  Ebrseus,  continens  qusestiones 
Ebraicas  quae  circa  Vetus  Testamentum  Ebreeum  fere  moveri  solent. 
Ultrajecti,  1666,  1672,   1695,  4to.     Amstelsedami,  1686,  4to. 

35.  Joannis  Leusdenii  Philologus  Ebraeo-Mixtus,  una  cum  spicilegio 
philologico,  continente  decern  qusestionum  et  positionum  praecipui; 
philologico-Ebraicarum  et  Judaicarum  eenturias.  Ultrajecti,  1663, 
1682,   1699,  4to. 

Besides  discussing  critical  questions,  this  volume  of  the  lab<tf  ious  philologer  Leusden, 
treats  very  copiously  on  Jewish  rites  and  antiquities. 

36.  Johannis  Leusdenii  Philologus  Ebreeo-Graecus  generalis,  conti- 
nens quaestiones  Ebraeo-Grsecas,  quae  circa  Novum  Testamentum  fere 
moveri  solent.     Ultrajecti.   1670,   1685,   1695,  4to. 

Various  questions  relative  to  the  original  language  of  the  New  Testament,  its  editions, 
versions,  divisions,  Sic.  are  concisely  illustrated  in  this  volume.  All  the  three  preced- 
ceding  volumes  of  Leusden  are  valuable,  and  may  frequently  be  obtained  at  a  low 
price- 

37.  Johannis  Leusdenii  de  Dialectis  N.  T.,  singulatim  de  ejus  He- 
braismis  Libellus  singularis,  iterum  editus  ab  Joh,  Frider.  Fischero. 
Accessit  Joh.  Vorstii  Commentariolus  de  Adagiis  N.  T.  Hebraicis. 
Lipsiee,   1792,  8vo. 

This  publication  contains  a  reprint  of  Leusden's  critical  disquisitions  on  the  He- 
braisms of  the  New  Testament.  They  are  enriched  with  very  numerous  philological 
observations  of  the  learned  John  Frederick  Fischer,  who  first  published  them  in  a  detached 
form,  in  8vo,in  1754. 

38.  De  Origine  Versionis  Septuaginta  Interpretum  :  Auctore  S.  T. 
Muecke,  correctore  Lycei  Soraviensis,     ZuUichoviae,  1 788,  8vo. 

Bp.  Marsh  pronounces  this  to  be  "  a  very  useful  work,  as  it  represents  bothVoncisely 
and  perspicuously  the  several  topics  which  suggest  themselves  for  consideration  on  the 
origin  of  the  Septuagint  version."  (Lectures,  part  iii.  p.  123.) 

39.  An  Enquiry  into  the  present  State  of  the  Septuagint  Version  of 
the  Old  Testament.  By  Henry  Owen,  D.D.  Rector  of  St.  Olave, 
Hart  Street.    London,   1769.  8vo. 

40.  A  Brief  Accoimt,  Historical  and  Critical,  of  the  Septuagint 
Version  of  the  Old  Testament.  By  the  same  Author.  London,  1 787, 
8vo. 

4 1 .  The  Modes  of  Quotation  used  by  the  Evangelical  Writers,  ex- 
plained and  vindicated.     By  the  same  Author.     London,   1789,  4to. 

All  Dr.  Henry  Owen's  works  are  characterised  by  sound  criticism  and  laborious  re- 
search. Bp.  Marsh,  who  says  that  he  is  an  excellent  critic,  observes  that  his  Histori- 
cal and  Critical  Account  of  the  Septuagint  Version  "  should  be  read  by  every  man,  who 
wishes  to  be  acquainted  with  the  history  of  that  version." 

42.  Critica  Sacra  ;  or  a  Short  Introduction  to  Hebrew  Criticism. 
[By  the  Rev.  Dr.  Henry  Owen.]     London,   1774,  8vo. 

This  little  tract  is  not  of  common  occurrence.  Dr.  Owen  was  a  learned  and  sober 
critic,  but  no  advocate  for  the  absolute  inerrancy  and  integrity  of  the  Hebrew  text.  His 
book  was  violently  attacked  by  Mr.  Raphael  Baruh  in  his  Critica  Sacra  Examined.  (Lon- 
don, 1775,  8vo).  Dr.  Owen  rejoined  in  a  learned  tract  intitled,  Supplement  to  Critica 
Sacra;  in  which  the  principles  of  that  treatise  are  fully  confirmed,  andthe  objections  of 
Mr.  Raphael  Baruh  are  clearly  answered,  London.  1775,  8vo. 


fVriters  on  the  CHticiint,  8fC.  of  the  Scriptures.  27 

43.  The  Veracity  of  the  Evangelists  Demonstrated,  by  a  compara- 
tive View  of  their  Histories.  By  the  Rev.  Robert  Nares,  A.  M. 
F.R.S.,  &c.     London,   1815,  1818,  2d.  Edit.  12mo. 

44.  Axigusti  Pfeifferi  Critica  Sacra,  de  Sacri  Codicis  partitione,  edi- 
tionibus  variis.  Unguis  originalibus  et  illibata  puritate  fontium ; 
necnon  ejusdem  translatione  in  linguas  totius  universi,  de  Masora  et 
Kabbala,  Talmude  et  Alcorano.  Dresdae,  1670,  1688,  1702,  1721, 
8vo.  LipsiaB,  1712.  8vo.  Altorfii,  1751,  8vo,  Also  in  the  second 
volume  of  the  collective  edition  of  his  Philological  Works,  published  at 
Utrecht  in  1 704,  4to. 

45.  Commentatio  Critica  ad  Libros  N.  T.  in  genere ;  cum  praefa- 
tiohe  Dr.  J.  Gottlob  Carpzovii.  Accurante  J.  W.  Rumpseo.  Lipsiae, 
i757,  4to.   2d  edit. 

Critical  questions  of  great  variety  and  importance  are  here  briefly  but  satisfactorily 
discussed  by  a  reference  to  the  writers  of  the  greatest  credit  who  have  treated  on  each 
of  them. 

46.  Sebaldi  Ravii  Exercitationes  Philologicse  in  C.  F.  Hubigantii 
Prolegomena  in  Scripturam  Sacram.  Lugduni  Batavorum,  1785. 
4  to. 

*'  The  principles  of  Houbigant,  who  carried  his  conjectures  beyond  all  bounds,  have 
been  very  ably  combated"  in  this  work.     (Bp.  Marsh.) 

47.  F.  V.  Reinhardi  Dissertatio  de  Versionis  Alexandrinse  authori- 
tate  et  usU  in  constituendS.  Librorum  Hebraicorum  Lectione  genuina. 
Vitembergae,  1777,  4to. 

48.  Joannis  Nepomuceni  Schsefer  Institutiones  Scripturisticae  usui 
auditorum  suorum  accommodata.  Pars  prima,  Moguntiae,  1790. 
Pars  secunda,  Moguntiae,   1792,  8vo. 

49.  Joh.  Frieder.  Schleusneri  Opuscula  Critica  ad  Versiones  Graecas 
Vieteris  Testamenti.     Lipsiae,   1812.  8vo. 

50.  Christiani  Friderici  Schmidii  Historia  Antiqua  et  Vindicatio 
Canonis  Sacri  Veteris  Novique  Testamenti.     Lipsiae,   1775,  8vo. 

51.  J.  S.  Semleri  Apparatus  ad  Liberalem  Veteris  Testamenti  Inter- 
pretationem.     Halae,  Magdeburgicae,    1773,  8vo. 

52.  Jo.  Sal.  Semleri  Apparatus  ad  Liberalem  Novi  Testamenti 
Interpretationem.  lUustrationis  exempla  multa  ex  epistola  ad  Romanos 
petita  sunt.     Halae  Magdeburgicae,   1767,  8vo. 

53.  Histoire  Critique  du  Vieux  Testament.  Par  le  P6re  Simon. 
Paris,  1678,  4to.  Amsterdam,  1680.  Rotterdam,  1685,  4to. 
Best  edition. 

The  first  edition  was  suppressed  by  the  influence  of  the  Jesuit  Le  Tellier ;  it  is  very 
inferior  to  the  subsequent  impressions. 

54.  Histoire  Critique  du  Texte  du  Nouveau  Testament ;  ou  Ton 
etablit  la  Veritd  des  Actes,  sur  lesquels  la  Religion  Chretienne  est 
fond^d.     Par  le  P^re  Simon.     Rotterdam,   1689,  4to. 

55.  Histoire  Critique  des  Versions  du  Nouveau  Testament,  ou  Ton 
fait  connoitre  quel  a  ^tc  I'usage  de  la  lecture  des  livres  sacres  dans  les 
principales  eglises  du  monde.  Par  lePfere  Simon.  Rotterdam,  1690, 
4to. 

56.  Histoire  Critique  des  Principaux  Commentateurs  du  Nouveau 
Testament,  depuis  le  commencement  du  Christianisine  jusques  a  notre 
terns.     Par  le  Pere  Simon.     Rotterdam,   1693,  4to. 


28  APPENDIX. 

57.  Nouvelles  Dissertations  sur  le  Texte  et  les  Versions  du  Nouvean 
Testament.     Parle  P^re  Simon.     Rotterdam,  1695,  4to. 

All  the  works  of  father  Simon  are  characterised  by  great  learning  and  research. 
"  The  criticism  of  the  Bible  being  at  that  time  less  understood  than  at  present,  the 
researches  which  were  instituted  by  Simon  soon  involved  him  in  controversy,  as  well 
with  Protestant  as  with  Catholic  writers,  particularly  with  the  latter  ;  to  whom  he 
gave  great  offence  by  the  preference  which  he  shewed  to  the  Hebrew  and  Greek  texts 
of  the  Bible  above  that  which  is  regarded  as  the  oracle  of  the  Church  of  Rome, — the 
Latin  Vulgate.  Though  I  would  not  be  answerable  for  every  opinion,  (says  Bp. 
Marsh),  advanced  by  Simon,  I  may  venture  to  assert  that  it  contains  very  valuable  in- 
formation in  regard  to  the  criticism  both  of  tHe  Hebrew  Bible  and  of  the  Greek  Testa- 
ment." (Lectures,  parti,  p.  52.)  Walchius  has  given  an  account  of  the  various 
authors  who  attacked  Simon,  in  his  Bibliotheca  Theologica  Selecta,  vol.  iv.  pp.  250 — 
259.  The  Histoire  Critique  du  Vieux  Testament  was  translated  into  English  "  by  a 
person  of  quality,"  and  published  at  London  in  1685,  4to.  The  translation  abounds 
with  gallicisms  in  every  page. 

58.  Eberhardi  Henrici  Danielis  Stosch  Commentatio  Historico- 
Critica  de  Librorum  Novi  Testamenti  Canone.  Prsemissa  est  Disser- 
tatio  de  Cura  Veteris  Ecclesiae  circa  Libros  Novi  Testamenti.  Fran- 
cofurti  ad  Viadrum.   1755,  8vo. 

59.  Tychsen  (O.  G.)  Tentamen  de  variis  Codicum  Hebraicorum 
Veteris  Testamenti  manuscriptorum  generibus  a  Judaeis  et  non-Ju- 
daeis  descriptis,  eorumque  in  classes  certas  distributione  et  antiqtii- 
tatis  et  bonitatis  characteribus.     Rostochii,  1772.  8vo. 

60.  Usserii  (Jacobi,  Armachensis  Episcopi)  de  Graeca  Septuaginta 
Interpretum  Versione  Syntagma.     Londini,   1665,  4to. 

"  It  is  divided  into  nine  chapters,  and  relates  to  the  origin  of  the  version  according  to 
the  account  of  Aristeas  (then  supposed  to  be  genuine),  to  the  time  when  and  the  place 
where  it  was  written,  to  the  alterations  which  were  gradually  made  in  its  text,  to  the 
corrections  of  Origen,  to  the  modern  editions,  and  other  subjects  with  which  these  are 
immediately  connected,  This  is  a  work  of  great  merit :  it  displays  much  original  in- 
quiry ;  and  may  be  regarded  as  the  ground  work  of  later  publications  on  the  Septuagint." 
(Bp.  Marsh's  Lectures,  part  ii.  p.  121.) 

6 1 .  Vorstii  (Johannis)  De  Hebraismis  Novi  Testamenti  Commen- 
tarius.  Edidit  notisque  instruxit  Johannes  Fridericus  Fischerus. 
Lipsiaj,  1778,  8vo. 

62.  Waltoni  (Briani)  in  Biblia  Polyglotta  Prolegomena.  Prsefatus  est 
J.  A.  Dathe,  Prof.  Ling.  Heb.  Ord.  Lipsise,  1777,  8vo. 

63.  Wetstein  (Johannis  Jacobi)  Prolegomena  ad  Testamenti  Grseci 
editionem  accuratissimam,  e  vetustissimis  codicibus  denuo  procuran- 
dam  ;  in  quibus  agitur  de  codicibus  manuscriptis  Novi  Testamenti, 
Scriptoribus  qui  Novo  Testamento  usi  sunt,  versionibus  veteribus, 
editionibus  prioribus,  et  claris  interpretibus  ;  et  proponuntur  animad- 
versiones  et  cautiones,  ad  examen  variorum  lectionum  Novi  Testa- 
menti.    Amstelaedami,    1730.  4to. 

64.  Benner  (Joh.  Herm.)  Sylloge  Thesium,  Hermeneuticae  Sacrae 
inservientium.     Francofurti  et  Giessse,   1753,   12mo. 


65.  Chladenii  (Martini)  Institutiones  Exegeticae.  Willebergae,  1725, 
8vo. 

66.  Danhaueri   (Joh.  Conradi)  Hernieneutica  Sacra,  sive  Methodus 
exponendarum  Sacrarum  Literarum.     Argentorati,   1684,  8vo. 


Writers  on  the  Criticism,  8ic.  of  the  Scriptures.  29 

67.  Ernesti  (Jo.  Aug.)  Institutio  Interpretis  Novi  Testamenti.  8vo. 
Lipsiae,  1761—1809,  8vo. 

The  edition  of  1 809  is  generally  considered  as  the  best  of  Ernesti's  admirable  little 
manual;  but  the  prefatory  remarks  and  some  of  the  notes  of  M.  Ammon  must  be  read 
with  great  caution .  Two  volumes  of  Supplementary  Remarks,  by  Professor  Morus 
entitled  Acroases  super  Hermeneutica  Novi  Testamenti,  were  published  at  Leipsic  be- 
tween J 795  and  1797  in  8vo.;  they  relate  only  to  part  of  Ernesti's  volume,  and  they 
Contain  much  valuable  matter  respecting  the  criticism  and  interpretation  of  the  New 
Testament. 

68.  Francke  (Herm.  Aug.)  Praelectiones  Hermeneuticae  ad  viam 
dextrse  indagandi  et  exponendi  Sdnsum  Scripturse  Sacrae.  Halae,  1 723, 
8vo. 

69.  Franzii  (Wolfgangi)  Tractatus  Theologicus  novus  et  perspicuus 
de  Interpretatione  Sacrarum  Literarum.  Wittebergas^  1619,  4to. 
1708.  8vo.  (best  edition.) 

70.  Glassii  (Salomonis)  Philologia  Sacra,  his  temporibus  accommo- 
data.  Post  primum  volumen  Dathii  in  lucem  emissum,  nunc  con- 
tin  uata,  et  in  novi  plane  operis  formam  redacta  a  Georg.  Laurent. 
Bauero.  Tomi  secundi  Sectio  posterior. — Hermeneutica  Sacra. 
Lipsiae,  1797,  8vo. 

This  volume,  as  already  noticed  in  p.  22.,  is  a  corrected  edition  of  that  part  of  Glass's 
Philologia  Sacra,  which  relates  to  the  interpretation  of  the  Scriptures.  It  is  sometimes  to 
be  met  with  as  a  distinct  work,  with  a  separate  title  page ;  and  such  in  effect  it  is,  the 
alterations  and  additions  being  so  numerous  as  to  render  it  a  new  publication.  It  is  un- 
questionably of  great  value,  and  has  furnished  the  writer  of  these  pages  with  many 
important  observations  and  explanations  of  Scripture;  but  it  is  at  the  same  time  so 
strongly  characterised  by  that  licentiousness  of  interpretation  which  so  eminently  marks 
many  of  the  modern  divines  of  Germany,  that  the  student  cannot  be  put  too  much  on 
his  guard  with  respect  to  Professor  Bauer's  volume. 

71;  Jahn  (Johannis)  Elementa  Hermeneuticas  Generalis.  Lipsiae, 
1815,  8vo. 

72.  Keilii  (Car.  Aug.  Theoph.)  Elementa  Hermeneutices  Novi 
Testamenti,  Latine  reddita  k  Christ,  Aug.  Godefr.  Emmerling. 
Lipsiae,   1811,  8vo. 

73.  Loescher  (Val.  Em.)  Breviarium  Theologiae  Exegeticae,  Legiti- 
mam  Scripturae  Sacrae  Interpretationem  tradens.  Wittebergae,  1719, 
8vo. 

74.  A  Supplement  to  the  Second  Part  of  the  Credibility  of  the 
Gospel  History,  containing  a  History  of  the  Apostles  and  Evangelists, 
Writers  of  the  New  Testament,  with  Remarks  and  Observations  upon 
every  Book  of  the  New  Testament.  By  Nathaniel  Lardner,  D.D.  8vo. 
3  vols.    London,  1756,  1757. 

This  history  forms  the  sixth  volume  of  the  8vo  (the  third  volume  of  the  4to)  edition 
of  Dr.  Lardner's  Works,  and  also  the  second  volume  of  Bishop  Watson's  Collection  of 
Tracts  ;  it  "  is  an  admirable  introduction  to  the  New  Testament," and  "  a  store- 
house of  literary  information  collected  with  equal  industry  and  fidelity."  (Bishop 
Marsh.) 

75.  An  Introduction  to  the  New  Testament,  by  John  David  Mi- 
chaelis,  late  Professor  in  the  University  of  Gottingen.    Translated  from 
the   fourth  edition  of  the  German    by   Herbert   Marsh,   D.D.  8vo 
6  vols.     Cambridge,  1802.     2d  edit.   1818. 

The  first  edition  of  Michaelis's  inestimable  work  was  published  in  Germany  in  1750 
and  translated  into  English  in  17Gl,  4to. ;  its  value  is  very  materially  enhanced  by  the 


30  APPENDIX. 

notes  of  Bishop  Marsh  (which  unfortunately  extend  to  part  of  the  work  only),  who 
has  further  added  a  Dissertation  on  the  Origin  and  Composition  of  the  three  first  Gos- 
pels. See  an  ample  critique  on  this  work  in  the  British  Critic,  (O.  S.)  vol.  iii. 
p.  601—608.  and  vol.  iv.  p.  46—54.  170—176. 

76.  A  Course  of  Lectures,  containing  a  Description  and  Systematic 
Arrangement  of  the  several  Branches  of  Divinity,  accompanied  with  an 
Account  both  of  the  principal  Authors,  and  of  the  Progress  which  has 
been  made  at  different  Periods,  in  Theological  Learning.  By  Herbert 
Marsh,  D.D.  [Bishop  of  Peterborough.]     London,  1810—1820,  8vo. 

Five  parts  only  of  these  Lectures  have  been  published.  They  embrace  almost  every 
topic  of  Biblical  criticism  and  interpretation,  and  are  particularly  valuable  for  their  cri'- 
tical  notices  of  the  principal  writers  who  have  treated  on  these  subjects. 

77.  Pfeifferi  (Augusti)  Hermeneutica  Sacra,  sive  Tractatio  luculenta 
de  interpretatione  sacrarum  literanim.  Dresdse,  1684,  8 vo.  Lipsise^, 
1690,  4to.  ;  also  in  the  second  volume  of  the  collective  edition  of 
his  philological  works. 

78.  Pfeifferi  (Joach.  Ehrenfrid.)  Institutiones  Hermeneuticse  Sacrea, 
veterum  atque  recentiorum  et  propria  queedam  praecepta  complexa. 
Erlangse,  1771,  8vo. 

79.  Rambach  (Jo.  Jacobi)  Institutiones  Hermeneuticae  Sacree  variis 
observationibus,  copiosissimisque  exemplis  biblicis  illustratae.  Cum 
praefatione  Jo.  Francisci  Buddei.     Jenee,  1 723,  8vo. 

80.  Turretini  (Joan.  Alphonsi)  De  Sacrse  Scripturae  Interpretandee 
methodo,  Tractatus  bipartitus.  Trajecti  Thuriorum,  1728,  small 
8vo.     Francofiirti  ad  Viadrum,    1776,  6vo. 

The  edition  of  1776  is  considered  to  be  the  best;  it  professes  to  be  'restitutus 
et  auctus'  by  William  Abraham  Teller,  some  of  whose  remarks  are  certainly  valuable; 
but  others  convey  doctrinal  interpretations  which  Turretini  (or  Turretin  as  he  is  most 
usually  termed)  held  in  utter  abhorrence.  The  edition  of  1728,  is  therefore  perhaps 
to  be  preferred. 

81.  An  Inquiry  into  the  General  Principles  of  Scripture  Interpreta- 
tion, in  Eight  Sermons  preached  before  the  University  of  Oxford  in  the 
year  1814,  as  the  Lecture  founded  by  the  late  Rev.  John  Bampton, 
M.A.  By  the  Rev.  William  Vanmildert,  D.  D.  [now  Bishop  of  Llan- 
daff.]     Oxford.  1815,  8vo. 

82.  A  Vindication  of  the  Authenticity  of  the  Narratives  contained  in 
the  first  Two  Chapters  of  the  Gospels  of  St.  Matthew  and  St.  Luke^ 
being  an  Investigation  of  Objections  urged  by  the  Unitarian  Editors  of 
the  Improved  Version  of  the  New  Testament,  with  an  Appendix  con- 
taining Strictures  on  the  later  Editions  of  that  Work.  By  a  Layman. 
8vo. 

A  very  elaborate  work,  in  which  the  objections  of  the  Unitarian  Editors  are  most  satis- 
factorily refuted. 


Writers  on  the  Antiquities,  Chronology,  8ic.  of  the  Scriptures.     31 


No.  VI. 

LIST  OF  THE  PRINCIPAL  WRITERS,  WHO  HAVE  TREATED  ON 
THE  ANTIQUITIES,  CHRONOLOGY,  GEOGRAPHY  AND  OTHER 
HISTORICAL    CIRCUMSTANCES    OF    THE    SCRIPTURES. 

[^Referred  to  in  Part  IJ.  p.  587.  of  this  Volume.'] 


§  1 .     Principal  Writers  on  Biblical  Antiquities. 

1 .  t  ETRI  Cunffii  de  Republica  Hebraeorum  Libri  tres ;  editi  k 
Jo.  Nicolai.  4to.     Lugd.  Bat.  1703. 

The  besi  edition  of  a  very  learned  work  ;  which,  till  lately,  continued  to  be  a  text- 
book whence  the  continental  professors  of  Hebrew  antiquities  lectured. 

2.  Melchioris  Leydekkeri  de  Republica  Hebrasorum  Libri  xii.  folio. 
2  torn.     Amstel.  1704—1710. 

3.  Caroli  Sigonii  de  Republica  Hebraeorum  Libri  vii. ;  editi  h,  Jo. 
Nicolai,  4  to.     Lugd.  Bat.   1701. 

4.  Origines  Hebrseae  :  or  the  Antiquities  of  the  Hebrew  Republic. 
By  Thomas  Lewis,  M.  A.  8vo.  4  vols,     London,   1724-5. 

This  is  a  laborious  compilation,  from  the  most  distinguished  writers,  whether  Jews 
or  Christians,  on  the  manners  and  laws  of  the  Hebrews. 

5 .  Apparatus  Historico-criticus  Antiquitatum  sacri  codicis  et  gentis 
Hebrsece,  uberrimis  annotationibus  in  Thomas  Goodwini  Mosen  et 
Aaronem  subministravit  Johannes  Gottlob  Carpzovius,  4to.  Franco- 
furti,   1748. 

The  most  elaborate  system  of  Jewish  antiquities,  perhaps,  that  is  extant.  Godwin's 
Moses  and  Aaron  is  a  small  quarto  volume,  now  rather  scarce ;  it  was  formerly  in  great 
request  as  a  text-book,  and  passed  through  many  editions  :  the  latest,  we  believe,  is 
that  of  1678.  Numerous  other  treatises  on  Hebrew  antiquities  are  to  be  found  in 
the  34th  volume  of  Ugoliui's  Thesaurus  Antiquitatum  Hebraarum.  ' 


Various  abridgments  of  sacred  antiquities  have  been  written  bv 
different  authors  :  of  these  the  following  are  the  most  valuable. 

1.  Hadriani  Relandi  Antiquitates  sacrae  veterum  Hebraeorum  re- 
censuit,  et  animadversionibus  Ugolinianis-Ravianis  auxit,  Georgius 
Joannes  Ludovicus  Vogel.  8vo.     Halse,   1769. 

The  best  edition  of  a  valuable  little  summary,  which  for  many  years  continued  to  be 
the  text-book  of  professors. 

•  Thesaurus  Antiquitatum  Sacrarum,  complectens  selectissima  clarissimorum  virorum 
opuscula,  in  quibus  veterum  Hebra-orum  mores,  leges,  instituta,  ritus  sacri  et  civiles, 
illustrantur;  auctore  Blasio  Ugolino,  folio,  54  vols.  Venetiis,  1744 — 1769.  "Many 
other  books,  treating  of  Jewish  antiquities,  have  been  published ;  but  those  who  have 
n  taste  for  such  sort  of  reading,  will  find  this  collection  far  more  useful  to  them  than  any 
other  of  the  kind."    (Bishop  Watson} . 


32  APPENDIX. 

2.  The  Manners  of  the  Antient  Israelites,  containing  an  Account 
of  their  peculiar  Customs,  Ceremonies,  Laws,  Polity,  Religion,  Sects, 
Arts  and  Trades,  &c.  &c.     By  Claude  Fleury,  8vo.     London,  1809. 

For  this  tliird  and  best  edition,  the  public  are  indebted  to  Dr.  Adam  Clarke,  who 
has  enlarged  the  original  work  with  much  valuable  information  from  the  principal  writers 
on  Jewish  antiquities.  The  Abbe  f leury's  work  was  translated  many  years  since  by 
Mr.  Farnworth.  The  late  excellent  Bishop  of  Norwich  (Dr.  Home)  has  recom- 
mended it  in  the  following  terms ;  "  This  little  book,  contains  a  concise,  pleasing,  and 
just  account  of  the  manners,  customs,  laws,  policy,  and  religion  of  the  Israelites.  It 
is  an  excellent  introduction  to  the  reading  of  the  Old  Testament,  and  should  be  put 
into  the  hands  of  every  young  person." 

3.  Antiquitates  Hebraicse  secundum  triplicem  Judseorum  statum, 
ecclesiasticum,  politicum,  et  oeconomicum,  breviter  delineatse  a 
Conrado  Ikeaio.  12mo.  Bremse,  1741,  editio  tertia;  1764,  editio 
quarta. 

There  is  no  difference  between  these  two  editions,  excepting  that  the  errors  of  the 
press  in  the  third  edition  are  corrected  in  the  fourth.  The  first  edition  appeared  in 
1737.  This  book  of  Ikenius  is  valuable  for  its  brevity,  method,  and  perspicuity.  It 
continues  to  be  a  text-book  in  some  of  the  universities  of  Holland  (and  perhaps  of  Ger- 
many). In  1810  there  was  published,  at  Utrecht,  a  thick  8vo.  volume  of  Professor 
Schacht's  observations  on  this  work,  under  the  title  of  Jo.  Herm.  Schachtii  Theol.  et 
PhiloloU  Harderov,  Animadversiones  ad  Antiquitates  Hebrceas  oliiti  delinealas  a 
Conrado  Ikenio  Theol.  Bremens  Patre  mortuo,  edidit  Godfr.  Jo.  Schaclit.  This 
volume  only  discusses  the  first  of  Ikenius's  sections,  on  the  ecclesiastical  state  of  the 
Hebrews ;  it  contains  many  valuable  additions  and  corrections,  with  references  to  other 
writers.  Independently  of  its  being  an  imperfect  work,  this  volume  is  too  bulky  to  be 
of  use  to  students  generally,  but  would  prove  valuable  in  the  hands  of  any  one  who 
should  compose  a  new  treatise  on  biblical  antiquities. 

4.  A.  G.  Waehneri  Antiquitates  Hebraeorum  et  Israeliticse  Gentis. 
8vo.    2  vols.    Gottingen,  1741. 

This  work  is  incomplete,  the  author  having  died  before  its  publication  ;  it  contains 
much  valuable  information  relative  to  the  literature  of  the  Jews. 

5.  Christ.  Briining's  Compendium  Antiquitatum  Hebraeorum.  8vo. 
Francofurti,   1766. 

*5  Compendium  Antiquitatum  Grsecarum  e'profanis  sacrarum,  col- 
legit,  naturali  ordine  disposuit,  ad  sacrarum  literarum  illustrationem 
passim  accommodavit  Christianus  Briinings.    Francofurti,  1759,  8vo, 

6.  Jewish  Antiquities,  or  a  Course  of  Lectures  on  the  Three  first 
Books  of  Godwin's  Moses  and  Aaron.  To  which  is  annexed  a  Disser- 
tation on  the  Hebrew  Language.  By  David  Jennings,  D.D.  8vo. 
2  vols.     London,   1766. 

This  work  has  long  held  a  distinguished  character  for  its  accuracy  and  learning. 
It  has  lately  been  reprinted  in  two  8vo.  volumes,  and  also  at  Perth  (1808)  in  one  closely 
printed  volume.  "  The  Treatises  of  Mr.  Lowman  on  the  Ritual  (8vo.  London, 
1748),  and  on  the  Civil  Government  of  the  Hebrews  (Svo.  London,  1740),  may  pro- 
perly accompany  these  works."     (Bishop  Watson.) 

7.  Ernesti  Augusti  Schulzii  Theologise  Doctoris,  et  Professoris 
quondam  in  Academia  Viadrina  celeberrimi.  Compendium  Archseolo- 
gise  Hebraicse.  Cum  figuris  seri  incisis,  edidit,  emen davit,  addenda  ad- 
jecit,  notisque  locupletavit.  Abr.  Phil.  Godofr.  Schickedanz.  8vo. 
Dresden,  1793. 

This,  unquestionably,  is  the  best  summary  of  Hebrew  antiquities  extant  in  the  Latm 
language ;  but,  unfortunately,  it  is  incomplete,  the  author  having  executed  only  two 
books  which  treat  of  the  political  and  ecclesiastical  antiquities  of  the  Hebrews.     Profes- 


Writers  on  the  Antiquities,  Chronology,  8^c.  of  the  Scriptures.      33 

sor  Schulze  and  his  editor  have  diligently  availed  themselves  of  the  labours  of  all  previous 
writers  on  this  topic,  and  have  arranged  their  materials  in  a  manner  equally  concise  and 
valuable. 

8.  Ferdinandi  Stosch  Compendium  Archseologiae  CEconomicae  Novi 
Testament!,  ducentis  thesibus  comprehensum,  et  aliis  aliisve  notis 
illustralum.    8vo.    Lipsiae,    1769. 

A  small  volume,  of  considerable  rarity  in  this  country  ;'  it  treats  of  the  private  life 
and  manners  of  the  Jevi^s,  as  mentioned  in  the  New  Testament,  and  may  serve  as  a 
supplement  to  the  imperfect  work  of  Schulze,  last  noticed. 

9.  Archagologia  Biblica  in  Epitomen  redacta  a  Johanna  Jahn. 
Editio  secunda  emendata.    8vo.  Viennse,   1814. 

An  elaborate  compendium  of  biblical  antiquities,  arranged  under  the  three  divisions 
of  domestic,  political,  and  ecclesiastical  antiquities.  At  the  end  of  the  volume  are  up- 
wards of  sixty  pages  of  questions,  framed  upon  the  preceding  part  of  the  work  ;  the  an- 
swers to  which  are  to  be  given  hy  students. 

10.  Johannis  Pareau  Antiquitas  Hebraica  breviter  delineata.  Tra" 
jecti  ad  Rhenum*    1817,    8vo. 

11.  The  Antiquities  of  the  Jews  carefully  compiled  from  authentic 
sources,  and  their  customs  illustrated  by  modern  Travels.  By 
W.  Brown,   D.D.     London,   1820,  2  vols.  8vo. 

The  most  elaborate  system  of  Jewish  antiquities  extant  in  the  English  Language. 

12.  Illustrations  of  the  Holy  Scripture,  in  three  Parts.  By  the  Kev. 
George  Paxton.     Edinburgh,   1819,  2  vols.  8vo. 

13.  Scripture  Costume  exhibited  in  a  Series  of  Engravings,  repre- 
senting the  principal  Personages  mentioned  in  the  Sacred  Writings. 
Drawn  under  the  Superintendence  of  the  late  Benjamin  West,  Esq., 
P.R.A.,  by  R.  Satchwell,  with  Biographical  Sketches  and  Historical 
Remarks  on  the  Manners  and  Customs  of  Eastern  Nations.  London, 
1819.     Elephant   4to. 

14.  Observations  on  divers  passages  of  Scripture,  placing  many  of 

them  in    a  light  altogether  new, by  means  of  circumstances 

mentioned  in  books  of  voyages  and  travels  into  the  East,     By  the 
Rev.  Thomas  Harmer.     London,   1816.  4  vols.   8vo.    best  edition. 

As  books  of  voyages  and  travels  are  for  the  most  part  voluminous,  the  late  reverend 
and  learned  Thomas  Harmer  formed  the  design,  which  he  happily  executed,  of  perusing 
the  works  of  Oriental  travellers,  with  the  view  of  extracting  from  them  whatever  might 
illustrate  the  rites  and  customs  mentioned  in  the  Scripiures.  His  researches  form  four 
volumes  in  8vo.,  and  were  published  at  different  times,  towards  the  close  of  the  last  cen- 
tury. The  best  edition  is  that  above  noticed,  and  is  edited  by  Dr.  Adam  Clarke,  who 
has  newly  arranged  the  whole,  and  made  many  important  additions  and  corrections.  In 
ttiis  work  numerous  passages  of  Scripture  are  placed  in  a  light  altogether  new  ;  the  mean- 
ings of  others,  which  are  not  discoverable  by  the  methods  commonly  used  by  inter- 
preters, are  satisfactorily  ascertained;  and  many  probable  conjectures  are  offered  to  the 
Biblical  Student. 

15.  Oriental  Customs:  or  an  Illustration  of  the  Sacred  Scriptures, 
by  an  explanatory  application  of  the  customs  and  manners  of  the  Eas- 
tern nations.  By  the  Rev.  S.  Burder,  5th  edition.  1816.  2  vols. 
8vo. 

This  is  an  useful  abridgment,  with  many  valuable  additions  from  recent  voyagers  and 
travellers.  In  the  later  numbers  of  the  Classical  Journal,  Mr.  Burder  has  communi- 
cated various  similar  illustrations. 

16.  The  Eastern  Mirror;  an  Illustration  of  the  Sacred  Scriptures, 
VOL.   II.  (c) 


^4  APPENDIX. 

in  which  the  Customs  of  Oriental  Nations  are  clearly  developed  by  the 
writings  of  the  most  celebrated  travellers.  By  the  Rev.  W.  Fowler, 
8vo.     Exeter,  1814. 

An  abridgment  of  Harmer  and  Burder,  with  a  few  unimportant  additions. 
Tile  mode  of  illustrating  Scrii)ture  from  oriental  voyages  and  travels,  first  applied  by 
A'lr.Harmer,  has  been  successfully  followed  by  the  laborious  editor  of  the  "  Fragments" 
annexed  to  the  quarto  editions  of  Calmet's  Dictionary  of  the  Bible,  and  also  by  Mr. 
Vansittart  in  his '*  Observations  on  Select  Pldces  of  the  Old  Testament,  founded  on  a 
perusal  of  Parson's  Travels  from  Aleppo  to  Bagdad."  8vo.  Oxford  and  London, 
1812. 

§.  2.  Sacred  and  Profane  History. 

1 .  The  Sacred  and  Profane  History  of  the  World,  connected  from 
the  Creation  of  the  World  to  the  Dissolution  of  the  Assyrian  Empire. 
By  S.  Shuckford,  M.  A.  8vo.  4  vols.  London,  1743.  best  edition. 
This  well-known  and  valuable  work  has  been  several  times  re- 
printed. 

2.  The  Old  and  New  Testament  connected  in  the  History  of  the 
Jews  and  neighbouring  Nations,  from  the  Declension  of  the  Kingdoms 
of  Israel  and  Judah  to  the  time  of  Christ.  By  Humphrey  Prideaux,  D.D, 
8vo.  4  vols.     London,  1749.  10th  edit,  reprinted  in  4  vols.  8vo.  1808. 

3.  Commentaries  on  the  Affairs  of  Christians  before  the  time  of 
Constantine  the  Great :  or  an  enlarged  view  of  the  Ecclesiastical  His- 
tory of  the  first  three  centuries.  Translated  from  the  Latin  of  Dr; 
Mosheim,  by  R.  S.  Vidal,  Esq.  8vo.  2  vols.     London,  1813. 

4.  Jo.  Francisci  Buddei  Historia  Ecclesiastica  Veteris  Testamenti, 
Ed.  tertia,  duobus  tomis  4to.     Halae,   1726.   1729. 

u.  A  New  History  of  the  Holy  Bible,  from  the  Beginning  of  the 
World  to  the  Establishment  of  Christianity,  with  answers  to  most  of 
the  controverted  questions,  dissertations  upon  the  most  remarkable 
passages,  and  a  connection  of  Profane  History  all  along.  By  Thomas 
Stackhouse,  A.M.  folio.  2  vols.     London,  1752. 

This  work  has  always  been  highly  esteemed  for  its  utility  and  the  variety  of  valuable 
illustration  which  the  author  has  brought  together  from  every  accessible  source.  A  new 
edition  of  it  was  published  in  1817,  in  three  volumes  4to.,  with  important  corrections  and 
additions,  bv  the  Rev.  Dr.  Gleig,  one  of  the  Bishops  of  the  Scotch  Episcopal  Church. 

6.  The  Credibility  of  the  Gospel  History  ;  or  the  facts  occasionally 
mentioned  in  the  New  Testament,  confirmed  by  passages  of  antient 
authors  who  were  contemporary  with  our  Saviour  or  his  Apostles,  or 
lived  near  their  time.     By  Nathaniel  Lardner,  D.  D. 

The  two  first  volumes  of  this  great  and  valuable  work  illustrate  a  multitude  of  pas- 
sages occurring  in  the  New  Testament ;  its  publication  commenced  in  1733,  and  was 
continued  for  many  years,  until  completed  in  twelve  volumes,  to  which  was  added  a 
supplement  of  three  volumes.  The  "  Credibility"  and  •'  Supplement"  are  contained 
tnthe  first  six  volumes  of  the  8vo.  edition,  and  in  the  first  three  volumes  of  the  4to.  edi. 
lion  of  Dr.  L.'s  collective  works. 


Much  valuable  information  relative  to  the  history  of  the  Moabites, 
Philistines,  Babylonians,  and  other  nations  mentioned  in  the  Scrip- 
tures, is  exhibited  by  Vitringa  in  his  commentary  on  Isaiah,  by  Bishop 
Newton  in  his  Dissertations  on  the  Prophets,  and  by  Reland  in  his 
PalcEstina ;  to  whom,  perhaps,  may  be  added  Rollin  in  his  Antient 
Historv  of  the  Greeks,  Assyrians,  &c.  8  vols.  8vo. 


/?■'" 


f 


Writers  on  the  Antiquities,  Chronology,  &;c.  of  the  Scriptures,     35 

§  3.  Principal  Wriiers  on  Sacred  Chronology. 

1.  Ludovici  Cappelli  Chronologia  Sacra,  4to.     Paris,   1655* 

This  work  is  reprinted  by  Bishop  Walton,  in  the  prolegomena  to  his  edition  of  the 
Polyglott  Bil)le. 

2.  Gerhardi  Johannis  Vossii  Chronologiae  Sacrae  Isagoge.  Hag. 
Com.  4to.  1659. 

3.  Annales  Veteris  et  Novi  Testament!,  a  prima  mundi  origine 
deducti.  A  Jacobo  Usserio,  Archiepiscopo  Armachano.  Folio, 
Geneva,   1722. 

The  best  edition  of  a  most  valuable  work ;  the  chronology  of  Archbishop  Usher  is 
followed  in  the  margins  of  all  our  large  Bibles. 

4.  The  Scripture  Chronology  demonstrated  by  Astronomical  Calcu- 
lations.    By  Arthur  Bedford.     Folio,  London,   1/30. 

5.  Chronologie  de  I'Histoire  Sainte.  Par  Alphonse  de  VignoUes. 
4to.  2  vols.     Berlin,   1738. 

6.  Chronological  Antiquities  ;  or  the  antiquities  and  chronology  of 
the  most  antient  kingdoms  from  the  creation  of  the  world.  By  the 
Rev.  John  Jackson.    4to.   3  vols.     London,   1752. 

7.  A  New  Analysis  of  Chronology,  in  which  an  attempt  is  made 
to  explain  the  History  and  Antiquities  of  the  primitive  Nations  of  the 
World,  and  the  Prophecies  relating  to  them,  on  principles  tending  to 
remove  the  imperfection  and  discordance  of  preceding  systems.  By 
the  Rev.  William  Hales,  D.  D.  4to.  3  vols,  in  four  parts.  London* 
1809--1812. 

This  is  the  most  elaborate  system  of  chronology  extant  in  our  language.  There  is 
scarcely  a  difficult  text  in  the  sacred  writings  which  is  not  illustrated.  Dr.  Hales  follows 
the  chronology  of  Josephus,  whose  genuine  numbers  he  conceives  that  he  has  restored ; 
and  that,  by  a  comparison  with  the  Septuagiilt  and  tlie  other  texts,  he  has  ascertained 
the  true  series  of  primeval  times.  The  longer  chronology,  established  by  Dr.  H.  with 
great  success,  is  unquestionably  preferable  to  that  founded  on  the  Masoretic  text;  as 
it  removes  many  of  those  difficulties  with  which  the  Scripture  history  is  incumbered  in 
that  text.  His  "  New  Analysis'*  ought  to  have  a  place  in  the  library  of  every  biblical 
student  who  can  procure  it. 

8.  Historise  Universee  Tabulae  Ethnographico-Periodico-Synchronis- 
ticae,  ab  rerum  primordiis  ad  nostram  diem,  post  doctissimorum  vi- 
rorum  curas  iisque  ducibus  ad  praestantissima  temporis  putandi  exem- 
pla  juxta  aeram  vulgarem  dispositse;  adjectis  clarissimarum  gentium 
genealogis  copiosoque  rerum  quarumlibet  indice :  praemissa  etiam 
aerarum  inter  se  comparata  delineatione,  item  totius  histories  adfinium- 
que  doctrinarum  notitia  literaria,  in  usum  historiae  amicorum  adornatae 
studio  Francisci  Josephi  Dumbeckii.     Berolini,   1821,  folio. 

These  chronological  tables  claim  a  place  in  the  student's  library,  not  only  for  their 
cheapness,  but  also  for  their  utility,  'f  hey  are  noticed  here  on  occount  of  the  clear  ex- 
liibition  which  they  contain  of  sacred  chronology  and  the  affairs  of  those  nations  with 
whom  the  Jews  had  any  intercourse.  The  modern  events  are  brought  down  to  the  year 
1820. 

9.  Les  Pastes  Universels,  ou  Tableaux  Historiques,  Chronologiques 
et  Geographiques,  contenant,  si^cle  par  siecle  et  dans  des  colonnes  dis- 
tinctes,  depuis  les  terns  les  plus  recid^s  jusqu'a  nos  jours  : — 

1 .  Ij'Origine,  les  progr^s,  la  glou-e  €t  la   decadence  de  tous  les 

(c  2) 


36  APPENDIX. 

peuples,  leurs  migrations,  leur  colonies,  Tordre  de  la  succession  des 
Princes,  &c.  &c. 

2.  Le  Precis  des  epoques  et  des  ^venemens  politiques  ; 

3.  L'histoire  gen^rale  des  religions  et  de  leurs  differentes  sectes  ; 

4.  Celle  de  la  philosophie  et  de  la  legislation  chez  tous  les  peuples 
anciens  et  modernes  ; 

5.  Les  d^couvertes  et  les  progres  dans  les  sciences  et  dans  les 
arts  ; 

6.  Une  notice  sur  tous  les  hommes  celebres,  rappelant  leurs 
oeuvrages  ou  leurs  actions.  Par  M.  Buret  de  Longchamps.  Paris,  1821* 
Atlas  4 to. 

The  first  portion  of  this  important  work  appeared  while  this  sheet  was  passing  through 
the  press.  Thai  part  of  it,  which  includes  sacred  chronology  is  perspicuously  displayed  ; 
and  it  promises,  when  completed,  to  be  the  most  copious  set  of  Chronological  Tables 
extant  in  any  language. 


§  4.  Principal  Writers  on  Sacred  Geography. 

1 .  Samuelis  Bocharti  Geographia  Sacra,  sive  Phaleg  et  Canaan,  in 
the  third  volume  of  the  folio  edition  of  his  works. 

2.  Johannis  Davidis  Michaelis  Spicilegium  Geographiae  Hebrseorum 
exterae  post  BochartBm.     Partes  i.  ii.     Gottingen,   1760,  1780,  4to. 

Some  observations  on  the  first  part  of  this  learned  work,  which  is  not  always  to  be 
procured  complete,  were  published  by  John  Reinhold  Forster,  intituled  .Epistola' ad 
J.  D.  Michaelis,  hujus  spicilegium  Geogr.  Hebr.jam  confirmantes,  jam  castigantes. 
Gottingen,  1772,  4to.  It  is  desirable  to  unite  this  with  the  work  of  Michaelis;  but 
unfortunately  both  books  are  extremely  rare  and  dear. 

3.  Hadriani  Relandi  Palestina  ex  monumentis  veteribus  et  tabulis 
adcuratis  illustrata.     4to.  2  vols.     Traject.  Batav.  1714. 

This  elaborate  work  is  also  to  be  found  in  the  sixth  volume  of  Ugolino's  Thesaurus 
Antiquitatum  Sacrarum  ;  the  fifth,  sixth,  and  seventh  volumes  of  which  collection, 
contain  various  works  relating  to  sacred  geography, 

4.  Sacred  Geography  :  being  a  geographical  and  historical  accoimt 
of  places  mentioned  in  the  Holy  Scriptures.     By  Edward  Wells,  D.D. 

This  learned  work  has  frequently  been  printed  at  the  Oxford  press,  and  is  too  well 
known  to  require  commendation  ;  a  new  edition,  revised  and  corrected  from  the  Disco- 
veries of  Sir  VVilliam  Jones  and  other  eminent  scholars,  was  published  by  the  English 
editor  of  Calmet's  Dictionary  in  4to,  in  the  year  1804.  There  are  also  copies  in  two  or 
three  vols,  crown  8vo. 

Dr.  Wells's  Geography  of  the  New  Testament  was  translated  into  German  by  M. 
Panzer,  with  numerous  additions  and  corrections,  in  two  vols.  8vo.  Nuremberg,  1764. 

Most  of  the  preceding  works  are  illustrated  with  maps.  There  is  an  excellent  map 
of  Palestine  in  D'Anville's  Ancient  Atlas;  it  has  been  consulted  for  the  maps  accom- 
panying this  work,  which  have  been  drawn  with  great  care,  and  corrected  from  the  re- 
searches of  modern  Geographers.  The  quarto  Atlas  published  by  the  late  Rev.  Tho- 
mas  Scott  as  an  accompaniment  to  his  commentary  on  the  Bible,  possesses  the  double 
merit  of  being  correct  as  well  as  cheap.  The  Scripture  Atlas,  published  by  Mr.  Leigh, 
is  executed  in  a  superior  style,  and  has  had  a  very  extensive  sale.  Mr.  Wy Id's  Scrip- 
ture Atlas  is  a  neat  publication.  But  the  most  useful  single  map  is  that  published  by  Mr. 
Leigh  and  intitled 

5.  An  Historical  Map  of  Palestine  or  the  Holy  Land,  exhibiting 
the  peculiar  features  of  the  country,  and  of  all  places  therein,  connected 
with  Scripture  History ;  interspersed  with  ninety-six  vignettes  illustra« 


Writers  on  the  j4ntiquities.  Chronology,  ^c.  of  the  Scriptures.      37 

tive  of  4ihe  most  important  circumstances  recorded  in  the  Old  and  New 

Testaments. 

The  size  of  this  beautifully  executed  map  is  40  inches  by  27^.  The  vignettes  will 
be  found  very  amusing  to  young  persons,  while  they  serve  to  impress  on  the  mind  the 
leading  points  of  sacred  history  and  geography.  The  map  is  accompanied  by  a  folio  sheet 
of  letter  press,  containing  explanatory  references  to  the  vignettes.  The  design  of  the 
latter  is  to  embody  and  connect  with  the  names  of  places  marked  upon  the  map,  the  prin- 
cipal incidents  in  Jewish  history — by  placing  the  texts  of  Scripture  in  which  such  inci« 
dents  are  mentioned,  close  to  the  name  of  the  place  where  the  transaction  occurred. 
The  sheet  of  letter- press  also  comprises  a  brief  outline  of  the  history  of  Palestine  from 
the  earliest  period — the  stations  of  the  tribes — and  Buhle's  economical  calendar  of  the 
country,  exhibiting  the  state  of  the  weather  in  the  Holy  Land  throughout  the  different 
months  of  tlie  year,  and  contains  useful  remarks  on  the  various  productions  of  the 
soil. 


§  5.  Principal  Writers  on  the  Natural  History  of  the  Bible. 

1 .  Samuelis  Bocharti  Hierozoicon,  sive  de  animalibus  sacrae  Scrip- 
turse.  4th  edit,  folio.  Lug.  Bat.  1714;  also  in  3  vols.  4to.  Lipsiae, 
1793,  and  following  years. 

This  last  is  unquestionably  the  best  edition  ;  it  was  published  by  Professor  Rosen- 
mftUer,  to  whose  researches  biblical  students  are  so  largely  indebted  ;  and  who  has 
corrected  it  throughout,  as  well  as  enlarged  it  with  numerous  facts  from  the  writings  of 
modern  travellers,  &c. 

2.  Olai  Celsii  Hierobotanicon,  sive  de  plantis  sacrae  Scripturae,  two 
parts,  8vo.     Upsalae,   1745 — 7. 

3.  Petri  Forskal  Descriptiones  Animalium,  Amphibiorum,  Piscium, 
Insectorum,  Vermium  quae  in  Itinere  Orientali  observavit.  4to. 
Hauniae  (Copenhagen)  1775. — ^Ejusdem  Flora  ^gyptio-Arabica.  4to. 
Hauniae,  1775.  Ejusdem  Icones  Rerum  Naturalium,  quas  Itinere 
Orientali  depingi  curavit.  4to.     Hauniae,   1776. 

M.  Forskal  was  a  learned  Swedish  naturaUst,  who  was  sent  in  1761,  at  the  expence 
of  his  Danish  Majesty,  to  investigate  the  natural  productions  of  the  East,  in  company 
with  the  celebrated  traveller  Niebuhr.  He  died  at  Jerim  in  Arabia,  in  1763,  and  his 
unfinished  notes,  valuable  even  in  their  imperfect  state,  were  published  by  his  colleague 
in  the  three  works  just  noticed. 

4.  Physica  Sacra :  hoc  est  historia  naturalis  Bibliae  a  Joanne  Jacobo 
Scheuchzero  edita,  et  innumeris  iconibus  asneis  elegantissimis  adornata, 
4  vols,  folio,  August.  Vindel,    1731—1735. 

This  is  one  of  the  most  beautiful  and  useful  works  which  has  appeared  on  the  natural 
history  of  the  Bible  ;  the  engravings,  750  in  number,  were  executed  by  the  most  emi- 
nent artists  of  that  day.  A  German  translation  appeared  at  Augsburgh,  at  the  same 
time  with  the  Latin  edition,  to  which  it  is  preferred  on  account  of  its  having  proof  im- 
pressions of  the  plates.  The  French  translation,  published  at  Amsterdam,  iu  1752 — 
1738,  in  4  vols,  folio,  is  inferior  to  both  the  preceding  editions  as  it  respects  the  plates, 
though  the  text  and  typographical  execution  are  equally  valuable.  From  the  costly 
price  of  this  work,  it  is  chiefly  to  be  found  in  great  public  libraries.  Michaelis,  and 
other  learned  German  writers,  have  also  ably  illustrated  the  Natural  History  of  the 
Scriptures. 

5.  Scripture  Illustrated  by  Engravings,  referring  to  Natural 
Science,  Customs,  Manners,  &c.  By  the  Editor  of  Calmet's  Dictionary 
of  the  Bible,  4to.   1802. 

Many  otherwise  obscure  passages  of  the  Bible  are  in  this  work  happily  illustrated 
from  natural  science,    &c.     It    is  handsomely  and   ably   executed  :  and  though  it  does 

(c  3) 


38  APPENDIX. 

not  profess  to  be  a  complete  natural  history  of  the  Scriptures,  yet  it  illustrates  that 
interesting  subject  in  so  many  instances,  as  to  demand  a  place  in  the  student's  li- 
brary. 


§  6.  Introductions  to  the  Scriptures. — Dictionaries  of  the  Bible. 

The  various  topics  discussed  by  the  writers  noticed  in  the  preceding 
lists,  are  also  considered  by  the  authors  of  most  of  those  useful  com- 
pendiums  usually  termed  Introductions  to  the  Scriptures,  and  Diction- 
aries of  the  Bible.  Of  the  former,  such  as  more  particularly  treated 
of  sacred  criticism  and  interpretation  have  been  already  mentioned. 
The  following  are  those  which  remain  to  be  noticed,  together  with  the 
principal  Biblical  Dictionaries,  which  are  more  particularly  worthy  of 
attention. 

1 .  Georgii  Pritii  Introductio  ad  Ijectionem  Novi  Testamenti,  in  qua 
quae  ad  rem  criticam,  historiam,  chronologiam.  et  geographiam  perti- 
nent, breviter  et  perspicufe  exponimtur.  1st  edit.  Lipsiae,  1704,  12mo. 
4th  edit,  by  Hoffinan,  in  1737,  8vo.  and  reprinted  with  corrections, 
in  a  large  octavo  volume,  in  1764. 

"  The  service  rendered  by  Carpzov  to  the  Old  Testament  was  performed  by  Pritius 
for  the  New,  The  improvements  of  his  editor,  Hoffmann,  on  the  original,  are  so  con- 
siderable, that  whoever  purchases  the  Introduction  of  Pritius  {and  it  deserves  to  be 
purchased  by  every  student  in  divinity)  must  be  careful  in  regard  to  the  date  of  the 
title  page."     (Bishop  Marsh.) 

2.  Dissertations,  qui  peuvent  servir  de  Prolegomfenes  de  I'Ecriture 
Sainte.     Par  Dom.  Calmet.   4to.     3  tomes.     Paris,  1720. 

These  dissertations  were  originally  prefixed  by  Calmet  to  the  different  books  of  Scrip- 
ture, and  published  in  his  commentary  ;  in  this  4to,  edition  Calmet  has  collected  them 
with  considerable  additions. 

3.  An  Introduction  to  the  reading  of  the  New  Testament,  by  M.M. 
Beausobre  and  L'Enfant.     8vo.     Cambridge,  1779. 

This  was  originally  a  preface  to  the  French  version  of  the  New  Testament  published 
by  M.M.  Beausobre  and  L'Enfant  at  Amsterdam  in  1718.  It  has  been  several  times 
printed,  and  is  also  to  be  found  in  the  third  volume  of  the  Theological  Tracts  collected 
by  Bishop  Watson  ;  who  observes  that  "  this  is  a  work  of  extraordinary  merit.  The 
authors  have  scarcely  left  any  topic  untouched  on  which  the  young  student  in  divinity 
may  he  supposed  to  want  information," 

4.  The  Sacred  Interpreter  :  or  a  Practical  Introduction  towards  a 
beneficial  reading  and  thorough  understanding  of  the  Holy  Bible. 
By  David  CoUyer,  Vicar  of  Great  Coxwell,  Berks.  8vo.  2  vols. 
London,  1746.  Carlisle,  2  vols.  8vo.  1796.  Last  edition,  2  vols. 
8vo.    Oxford,  1815. 

"The  author  of  this  work  lived  in  the  former  part  of  the  last  century;  it  not  only 
went  through  several  editions  in  England,  but  in  1750  was  translated  into  German,  It 
is  calailated  for  readers  in  general,  and  is  a  good  popular  preparation  for  the  study  of 
the  Holy  Scriptures,"     (Bishop  Marsh.) 

5.  Johannis  Henrici  Danielis  Moldenhaweri  Introductio  in  omnes 
Libros  Canonicos,  cum  Veteris,  tum  Novi  Foederis,  ut  et  eos  qui  Apo- 
cryphi  dicuntur,  cum  Appendice,  quae  tradit  acta  Apostoli  Pauli  chro- 
nologice  digesta,     8vo.     Regiomonti,  1744. 

Few  treatises,  professing  to  be  Introductions  to  the  Bible,  are  more  useful  than  this 
wwk  of  Professor  Moldenhawer's.     Having  briefly  shown  the  canonical  authority  of  the 


Writers  on  the  Antiquities,  Chronology,  8(c.  of  the  Scriptures.      39 

Bible,  and  noticed  its  various  divisions,  he  treats  of  each  book  in  its  order,  showing  its 
author,  time  of  writing,  argument,  scope,  chronology,  and  division.  He  carefully  points 
out  those  passages  which  are  more  particularly  worthy  of  consideration,  or  more  diffi- 
cult; and  under  each  book  of  the  Old  Testament  he  specifies  the  types  and  prophecies 
of  Jesus  Christ,  and  the  citations  from  each  book  in  the  New  Testament.  The  author 
has  derived  much  assistance  from  the  labours  of  Moldenhawer  in  the  fourth  volume  of 
this  work. 

6.  An  Introduction  to  the  Study  and  Knowledge  of  the  New  Testa- 
ment. By  Edward  Harwood,  D.D.  London,  1767,  1771.  2  vols. 
8vo. 

The  learned  author  designed  a  third  volume,  which  was  to  embrace  the  chief  critical 
questions  respecting  the  New  Testament.  This  work  "  contains  a  collection  of  disser- 
tations, relative,  partly  to  the  characters  of  the  sacred  writers,  partly  to  the  Jewish 
History  and  Customs,  and  to  such  part  of  heathen  antiquities  as  have  reference  to  the 
New  Testament.  As  these  dissertations  display  great  erudition  and  contain  much  in- 
formation illustrative  of  the  New  Testament,  Dr.  Harwood's  Introduction  is  certainly 
to  be  recommended  to  the  Theological  Student.  (Bishop  Marsh.)  Another  expe- 
rienced divinity  tutor  (the  late  Rev.  Dr.  Williams)  has  also  justly  remarked  that  this 
work  may  be  read  with  advantage,  making  allowance  for  the  author's  theological  sen- 
timents, (Christian  Preacher,  p.  417.)  which  were  Arian.  The  writer  of  these  pages 
has  derived  many  useful  illustrations  from  Dr.  Harwood's  labours  in  the  third  volume  of 
this  work. 

7.  Dictionnaire  Historique,  Chronologique,  Geographique,  et  Lit- 
reral  de  la  Bible.  Par  Augustin  Calmet.  Folio,  4  tomes.  Paris, 
1730. 

A  translation  of  this  truly  valuable  work,  with  occasional  remarks,  was  published  in 
1732,  in  three  folio  volumes;  which  having  become  extremely  sc;irce,  an  edition  was 
published  in  1801,  in  two  thick  4to.  volumes,  by  Mr.  Taylor,  with  a  volume  of  additions 
from  books  of  voyages  and  travels,  &c.  under  the  title  of  "  Fragments."  A  new  edi- 
tion, enhrged  and  greatly  improved,  is  now  publishing.  The  work  is  pleasingly  illus- 
trated with  numerous  engravings,  which  convey  an  accurate  idea  of  Oriental  manners 
and  customs.  Calmet's  Dictionary  is  the  basis  of  all  similar  modern  works  of  the  like 
kind. 

8.  A  Dictionary  of  the  Holy  Bible.  By  the  Rev.  John  Brown  of 
Haddington.     2  vols.  8vo. 

The  author  was  a  minister  in  the  Secession-church  of  Scotland ;  and  in  his  doctri- 
nal views  Calvinistic.  Allowance  being  made  for  some  of  his  sentiments,  his  work  may 
be  advantageously  substituted  for  the  preceding,  the  price  of  which  necessarily  places  it 
above  the  reach  of  many  persons.  The  best  edition  of  Mr.  Brown's  dictionary  is  the 
Jiftkf  which  costs  about  eighteen  shillings.  A  professed  abridgment  of  this  work  wa.s 
published  in  1815,  in  two  small  volumes  18mo.  The  "  Compendious  Dictionary  of 
the  Holy  Bible,"  first  published  by  Mr.  Button  in  1796,  and  since  reprinted  with  addi- 
tions and  corrections  in  12mo.  is  a  judicious  abridgment  of  Brown's  Dictionary.  "  By 
means  of  a  very  small  but  clear  type,  a  vast  quantity  of  matter  is  comprised  within  the 
compass  of  this  little  volume.  The  book,  without  doubt,  may  be  serviceable  to  many." 
(Britisli  Critic,  Old  Series,  vol.  x.  p.  201.) 

9.  A  Theological,  Biblical,  and  Ecclesiastical  Dictionary ;  serving 
as  a  general  note-book  to  illustrate  the  Old  and  New  Testament,  as  a 
guide  to  the  Practices  and  Opinions  of  all  Sects  and  Religions,  and  as 
a  Cyclopaedia  of  Religious  Knowledge.  By  John  Robinson,  D.  D. 
8vo.     London,  I8J5. 

It  is  no  small  commendation  of  this  work  that,  within  a  few  months  after  its  pubUca- 
tion,  it  was  recommended  by  several  dignitaries  of  the  Anglican  church  to  the  attention 
of  candidates  for  the  ministerial  office.  It  is  very  closely  printed,  and  presents  a  valuable 
digest,  with  references  to  authorities  at  the  end  of  each  article,  of  almost  all  that  has 
hitherto  been  written  on  biblical  literature.     Most  cordially  do  we  join  in  the  following 

(C    4) 


40  APPENDIX. 

commendation  of  it  in  a  modern  critical  journal.  "  It  is  clearly  the  work  of  a  man  of 
much  industry  in  collecting,  and  of  much  judgment  in  arranging  his  matter.  To  every 
theological  student,  who  has  not  access  to  an  extensive  library,  this  volume  will  prove  a 
very  useful  subsidiary  ;  to  many,  indeed,  who  have  neither  attainment  nor  abilities  for 
research,  it  will  become  necessary."  (Brit,  Crit.  N.  S.  vol.  vii,  p.  305.)  We  cannot 
however  help  expressing  our  regret  that,  on  some  topics,  Dr.  R.  should  have  referred  to 
writers,  whose  publications  (though  useful  in  some  respects)  are  calculated  to  subvert 
the  fundamental  doctrines  of  the  Gospel ;  and  though  we  cannot  but  differ  from  the 
learned  author  in  some  of  his  positions,  yet  we  have  no  hesitation  in  saying,  that  it  is  the 
most  compendious  Dictionary  of  the  Bible  extant  in  our  language.  The  work  is  illus- 
trated by  several  neatly  engraved  maps.  It  may  be  proper  to  add,  that  it  is  noticed  with 
merited  commendation  in  the  Evangelical  Magazine  for  1817,  vol.  xxv.  p.  486.  and  in 
the  Antijacobin  Review,  vol.  xlix.  pp,  1  — 15. 

10.  The  Biblical  Cyclopaedia:  or.  Dictionary  of  the  Holy  Scrip- 
tures, intended  to  facilitate  an  acquaintance  with  the  inspired  writings. 
By  William  Jones,     8vo.     2  vols.  1816. 

The  compiler  of  this  work  is  advantageously  known  to  the  public  as  the  author  of  a 
valuable  "  History  of  the  Waldenses."  The  plan  of  his  Biblical  Cyclopadia  is  less 
extensive  than  that  of  Dr,  Robinson's  Dictionary,  before  which  some  parts  of  it  appeared, 
though  it  bears  date  one  year  later  than  the  latter  work.  Mr.  Jones  has  evinced  much 
diligence  in  collecting  and  arranging  his  materials,  and  the  geographical  part  is  particu- 
larly well  executed. 

11.  Thesaurus  Ecclesiasticus,  e  Patribus  Grsecis,  ordine  alphabeticp 
exhibens  qusecunque  Phrases,  Ritus,  Dogmata,  Hsereses,  et  hujus- 
modi  alia  hue  spectant,  k  Johanne  Casparo  Suicero.  Folio,  2  vols. 
Amsterdam,  1728. 

This  is  the  best  edition  of  a  most  valuable  work  ;  which  though  indispensably  neces- 
sary for  understanding  the  writings  of  the  Greek  fathers,  incidentally  contains  many 
illustrations  of  Scripture.  It  is  said  to  have  cost  the  learned  author  twenty  years 
jabour;  the  first  edition  appeared  at  Amsterdam  in  1682,  in  two  volumes,  folio. 

It  may  be  proper  to  add,  that  most  of  the  questions  relative  to  the 
history,  geography,  &c.  of  the  Bible  are  noticed  in  Schleusner's 
valuable  Lexicon  to  the  Septuagint  version,  and  also  in  his  Greek 
and  Latin  and  in  Mr.  Parkhurst's  Greek  and  English  Lexicons  to 
the  New  Testament ;  where  they  are  illustrated  with  equal  learning 
and  accuracy. 


List  of  the  Principnl  Commentators.  4 1 

No.  VII. 

[Referred  to,  in  p.  616.  of  Part  11.  of  this  Volume.'^ 

A    LIST    OF    THE    PRINCIPAL    COMMENTATORS 

And  Biblical  Critics  of  Eminence ;  with  Bibliographical  and  Critical 
Notices,  extracted  from  authentic  Sources. 

xx  COMPLETE  History  of  Commentators  would  require  a  volume  of 
no  ordinary  dimensions.  The  present  list  is  therefore  necessarily  re- 
stricted to  an  account  of  the  Principal  Commentaries  and  Critical  Works 
illustrating  the  Holy  Scriptures.  The  reader  who  may  be  desirous  of 
prosecuting  this  subject  more  at  length,  will  find  much  interesting  in- 
formation relative  to  the  early  commentators  in  Rosenmiiller's  Historia 
Interpretationis  Librorum  Sacrorum  in  Ecclesia  Christiana,  published 
in  detached  fasciculi  at  Leipsic,  between  the  years  1795 — 1814,  and 
forming  ^j;e  tomes  usually  bound  in  two  vols.  8vo.  This  elaborate 
work  treats  exclusively  on  the  early  commentators.  Father  Simon's 
Histoire  Critique  du  Vieux  Testament,  4to.  1680,  (liv.  iii.  pp.  416 — 
466),  and  his  Histoire  Critique  des  Principaux  Commentateurs  du  Nou- 
veau  Testament,  4to.  Rotterdam,  1 689,  contain  many  valuable  stric- 
tures on  the  Expositors  of  the  Old  and  New  Testaments,  up  to  his 
own  time.  In  1674  was  published  at  Frankfort,  in  two  large  folio 
volumes,  Joh.  Georg,  Dorschei  Biblia  Numerata,  seu  Index  Upecialis 
in  Vetus  Testamentum  ad  singula  omnium  Librorum  Capita,  et  Com- 
mata.  It  contains  a  list  of  Commentators  (four  hundred  and  ninety- 
one  in  number),  who  had  illustrated  any  book,  chapter  or  verse  of  the 
Scriptures,  with  references  to  the  books,  chapters  and  pages  of  their  se- 
veral works.  The  merits  and  demerits  of  commentators  are  likewise 
discussed  in  Walchius's  Bibliotheca  Theologica  Selecta,  vol.  iv.  pp.  369 
— 931.  ;  in  Ernesti's  Institutio  Interpretis  Novi  Testamenti,  part  iii. 
cap.  ix.  pp.  278 — 3 1 1  ;  and  in  Morus's  Acroases  Academics,  vol.  ii. 
pp.  204 — 340  ;  Rambach,  in  his  Institutiones  Hermeneuticee,  pp.  663 — 
726 ;  Professor  Keil,  in  his  Elementa  Hermeneutices  Novi  Testamenti 
(8vo.  Leipsic,  1811),  pp.  159,  et  seq.  and  Professor  Beck,  in  his  Mo- 
nogrammata  Hermeneutices  Librorum  Novi  Fcederis  (8vo.  Lipsiae,  1803) 
part  i.  pp.  168,  et  seq.  respectively  notice  the  principal  expositors  of 
the  Scriptures,  particularly  those  written  in  the  German  Language, 
which  being  understood  by  few  biblical  students  in  this  country,  all 
commentaries  in  that  tongue  are  necessarily  omitted  in  the  following 
bibliographical  notices  of  commentators. 


42  APPENDIX. 


SECTION  I. 


SCHOLIA    ON    THE    ENTIRE    BIBLE,    OR   THE    GREATER    PART    THEREOF. 

1.  tP  oANNis  Mariana  Scholia  inVetus  et  Novum  Testamentum. 
Paris,  1620,  folio. 

2.  Hugonis  Grotii  Annotationes  ad  Vetus  et  Novum  Testamentum. 

The  Scholia  on  the  Old  Testament  were  first  published  at  Paris,  in  1C44:  and  those 
ou  the  New  Testament  at  the  same  place,  in  three  volumes,  in  i64l,  1646,  and  1650. 
They  are  also  to  be  found  in  the  fourth  volume  of  his  Opera  Tkeologica,  (Basil,  1752, 
folio),  as  well  as  in  the  Critici  Sacri,  and  in  Calovius's  Biblia  Illustrata.  They  were 
republished  in  4to.,  with  numerous  corrections  by Vogel,  vol.  i., Hals,  1775;  vol.  ii.  and 
vol.  iii.  were  published  in  1776  by  Doederlein,  who,  in  1779,  published  anAuctarium 
also  in  4to.,  which  was  separately  sold  under  the  titfe  o(  Scholia  in  Libros  Poeticos  Ve- 
teris  Testamenti.  An  edition  of  them  was  published  by  Mr^  Moody,  in  two  vols.  4to., 
London,  1727;  and  his  Scholia  on  the  New  Testament  were  reprinted  at  Eriang  in 
1755,  .nnd  following  years,  in  4to.  We  have  been  thus  minute  in  stating  the  editions  of 
Grotius's  Schoha,  on  account  of  their  intrinsic  value.  Father  Calmet  has  criticised  many 
parts  of  them  with  great  severity,  particularly  his  preface  to  and  explanation  of  the 
Canticles ;  they  are  however,  recommended  to  the  attention  of  biblical  students  by  the 
late  eminently  learned  Bishop  of  LlandafF  (Dr.  Watson).  "  Grotius,"  says  Dr.  Dod- 
dridge, •'  has  done  more  to  illustrate  the  Scriptures,  by  what  is  generally  called  profane 
learning,  than  perhaps  almost  all  the  other  commentators  put  together  ;  nevertheless,  he 
too  often  gives  up  prophecies,  which,  in  their  original  sense,  relate  to  the  Messiah. 
His  notes  on  some  texts  are  large  and  learned  dissertations,  whii;h  might  have  profitably 
been  published  by  themselves."  "  His  learning,"  says  an  eminent  biblical  critic  of  the 
present  day,  "  was  very  extensive  ;  his  erudition  profound ;  and  his  moderation  on  sub- 
jects of  controversy  highly  praise-worthy.  No  man  possessed  a  more  extensive  and  ac- 
curate knowledge  of  the  Greek  and  Latin  writers;  and  no  man  has  more  successfuHy 
applied  them  to  the  illustration  of  the  sacred  writings.  He  is,  perhaps  justly,  suspected 
of  Socinian  sentiments ;  and  is,  in  general,  so  intent  upon  the  literal  meaning  of  the 
Scriptures,  as  to  lose  sight  of  the  spiritual."  (Dr.  A.Clarke  '.)  On  the  New  Tes- 
tament, Grotius  is  particularly  valuable  for  understanding  the  history  and  Hebraisms. 

3.  Diodati  (John)  Annotations  on  the  Bible,  translated  from 
the  Italian.     London,  1 664,  folio. 

Diodati  was  an  eniment  Italian  divine  and  reformer  in  the  early  part  of  the  17th  cen- 
tury ;  his  annotations  are  properly  Scholia,  rather  practical  than  critical,  but  containing 
many  useful  hints ;  a  considerable  portion  of  them  was  introduced  into  the  *'  Assem- 
bly's Annotations,"  noticed  in  a  subsequent  page. 

4.  Jo.  Christ.  Frid.  Schulzii  et  Geo.  Laur.  Baueri  Scholia  in 
Vetus  Testamentum.  Norimbergse,  1781-4-5,  1790—96.  8vo. 
10  vols. 

The  three  first  volumes  only  of  these  learned  Scholia  were  ostensibly  written  by  Pro- 
fessor Schulze  %  who  states  in  his  preface,  that,  in  imitation  of  Rosenmilller's  Scholia 


'  The  references  above,  as  well  as  in  the  following  pages,  to  Drs.  Doddridge  and 
Adam  Clarke,  are,  to  the  "  Lectures  on  Preaching"  of  the /ormer,  inserted  in  the 
fifth  volume  of  his  detached  works,  printed  at  Leeds,  1804,  pp.  471,  et  seg.,  and  to  the 
"  General  Preface"  of  the  latter,  prefixed  to  vol.  i.  of  his  Commentary  on  the  Bible, 
which  is  noticed  in  a  subsequent  page. 

2  Jahn  affirms  that  they  were  not  written  by  Schulze  himself,  but  by  Schoder 
under  his  name;  and  he  further  adds,  that,  in  general,  on  difficult  passages,  an  antient 
and  a  modem  interpretation  is  given,  and  the  decision  between  them  is  left  to  the  reader's 
judgment.  (Jahn,  Enchiridon  Hermeneuticae  Generalis,  p.  173.)  Whether  Schoder  or 
Schulze  wrote  the  first  three  vols,  is  not  material  now  to  know;  useful  as  the  work  un- 
questionably is,  the  reader  should  be  informed  that  the  author  has  adopted  ihefashion- 
able  hypothesis  of  many  German  divines,  that  Moses  was  a  clever  mythologiic,  who 


List  of  the  Principal  Commentators.  43 

t>n  the  New  Testament,  he  undertook  similar  short  notes  on  the  Old  Testament. 
For  this  purpose,  he  has  made  extracts  from  the  best  philological  and  critical  Scholia, 
chiefly  from  German  works  which  are  not  readily  accessible  or  intelligible  by  foreigners  ; 
this  is  no  small  advantage  ;  and,  independently  of  it,  Schulze  has  added  numerous  cri- 
tical notes  of  his  own,  beside  the  contributions  of  his  learned  friends.  (Maty's  Re- 
view, vol.  V.  pp.  406 — 412.)  On  the  death  of  Schuke,  Professor  Bauer  continued 
the  work,  and  published  the  remaining  seven  volumes  on  the  same  plan. 

5.  Ernest  Frid.  Car.  Rosenmulleri  Scholia  in  Vetus  Testa- 
mentum.     Lipsiae,  1795 — 1821,  18  vols.  8vo. 

6.  J.  G.  Rosenmulleri  Scholia  in  Novum  Testamentum.  Edit. 
Nova,  Norimberga,  1801—1808.     5  vols.  8vo. 

These  Scholia  have  long  had  a  very  extensive  circulation  in  Germany,  but  are  now 
beginning  to  be  known  in  this  country,  though  their  high  price  renders  them  accessible  to 
comparatively  few  students.  The  Scholia  on  the  Old  Testament  are  written  by  Rosen- 
mliiler  the  son;  and  those  on  the  New  Testament  by  Rosenmiiller  the  father.  The 
latter  IS  upon  the  whole  a  much  safer  and  sounder  critic  than  his  son,  whose  Scholia  in 
many  passages  are  made  conformable  to  the  lax  and  (miscalled)  rational  system  of  in- 
terpretation, which  for  many  years  has  been  but  too  prevalent  among  the  German  Bibli- 
cal Critics.  In  the  improved  editions  above  noticed  of  their  very  valuable  Scholia,  the 
two  Rosenmiillers  have  diligently  availed  themselves  of  every  possible  aid,  which  their 
own  researches,  or  those  of  their  friends,  could  procure  for  them.  The  author  of  the 
present  work  is  indebted  to  these  eminent  critics  for  many  valuable  observations  on  the 
Analysis,  &c.  of  the  Sacred  Writings.  A  third  edition  of  the  younger  Rosenmiiller's 
Scholia  on  the  book  of  Genesis,  and  a  second  of  thoiie  on  the  Psalms  was  published  at 
Leqjsic  in  1821,  8vo. 

7.  Reeves. — The  Holy  Bible,  containing  the  Old  Testament  and 
the  New,  translated  out  of  the  original  tongues,  and  with  the  former 
translations  diligently  compared  and  revised.  London,  printed  for 
John  Reeves,  Esq.,  one  of  the  Patentees  of  the  office  of  King's 
Printer.   9  vols,  royal  4to.  9  vols,  royal  8vo.  9  or  10  vols,  crown  8vo. 

Although  the  beautiful  editions  of  the  Bible  here  noticed  do  not  profess  to  be  com- 
mentaries, yet  as  they  are  accompanied  by  short  explanatory  and  philological  Scholia,  it 
would  be  injustice  towards  Mr.  Reeves's  splendid  and  public-spirited  efforts  to  render 
the  Scriptures  attractive  to  the  higher  classes,  were  we  to  pass  them  in  silence.  On 
this  account  Mr.  Reeves's  editions  may  justly  claim  a  place  in  the  present  list  of  Scho- 
liasts on  the  Bible.  His  notes  are  selected  with  great  judgment  from  the  labours  of 
Bishop  Patrick,  Lowth,  Whitby,  and  others  ;  and  his  mode  of  printing  the  text  is  admi- 
rable. The  historical  parts,  which  are  in  prose,  are  printed  in  continuous  para- 
jgraphs;  and  the  poetical  parts  are  divided  into  verses.  Each  book  is  divided  into  sec- 
tions, conformable  to  the  natural  divisions  of  the  several  subjects ;  and  to  facilitate  re- 
ference, the  chapters  and  verses  are  distinctly  pointed  out  in  the  margin.  There  is  a 
learned  preface  to  all  the  editions.  In  our  analysis  of  the  diiferent  books  of  Scripture, 
particularly  of  the  Old  Testament,  we  have  frequently  adopted  Mr.  Reeves's  sectional 
divisions,  which  are  for  the  most  part  very  judiciously  made.  It  may  be  proper  to  add 
that  the  printing  of  Mr.  Reeves's  editions  was  executed  by  Messrs.  Bulmer  &  Co.,  and 
by  Mr,  Bensley,  and  may  safely  challenge  competition  with  the  most  beautiful  speci- 
mens of  British  typography.  There  are  some  copies  extant  in  four  volumes,  8vo.,  with- 
out the  Scholia. 

compiled  his  history  from  certain  mythi  or  traditional  naratives  !  This  hypothesis  is 
also  adopted  by  Rosenmiiller,  and  by  Dathe ;  and  it  was  embraced  by  the  late  Dr.  Geddes 
in  his  version  of  the  Bible.  See  it  examined,  and  (we  trust  satisfactorily)  refuted, 
infra, Vol.  IV.  pp.7— 10. 


44  APPENDIX^. 

SECTION  II. 

JEWISH   COMMENTATORS. 

XJL  FEW  only  of  the  Jewish  Rabbins  have  illustrated  every  inxlividual 
book  of  the  Old  Testament:  the  following  are  those  held  in  the 
highest  estimation  by  the  Jews.  ' 

Rabbi  Solomon  Jarchi,  Ben  Isaac,  usually  cited  as  Raschi  from 
the  contraction  of  his  names,  was  a  native  of  Troy  es  in  Champagne  :  he 
wrote  commentaries  on  the  entire  Bible,  as  well  as  the  chief  part  of  the 
Talmud,  and  from  his  extensive  learning  is  accounted  one  of  the  most 
learned  Jewish  expositors.  His  style,  however,  is  so  exceedingly 
obscure  as  to  require  an  ample  comment  to  make  it  intelligible.  He 
died  A.  D.  1180.  Many  of  his  commentaries  have  been  printed  in  He- 
brew, and  some  have  been  translated  into  Latin  by  Christians,  as  that 
on  Esther  by  Philip  Daquin,  that  on  Joel  by  Genebrard,  and  those  on 
Obadiah,  Jonah,  and  Zephaniah  by  Pontac.  A  German  version  of  his 
entire  Commentary  on  the  Pentateuch,  and  on  some  other  books  of 
the  Old  Testament,  was  published  by  Breithaupt,  in  4to.  at  Gotha, 
in  1710. 

2.  Rabbi  Abraham  Aben  Ezra  was  a  native  of  Spain,  and  flourished 
in  the  twelfth  century  ;  his  Commentaries  on  the  Scriptures,  written 
in  an  elegant  style,  are  much  esteemed  both  by  Jews  and  Chris- 
tians. 

3.  Rabbi  David  Kimchi  was  also  a  native  of  Spain,  and  flourished 
towards  the  close  of  the  twelfth  century  ;  he  wrote  Commentaries  on 
the  Old  Testament,  which  are  highly  valued,  particularly  that  on  the 
prophet  Isaiah. 

4.  Rabbi  Levi  Ben  Gershom,  a  Spanish  Jew,  was  contemporary 
with  Kimchi :  his  Commentaries  on  the  Scripture,  especially  on  the 
Pentateuch,  are  much  esteemed.  He  accounted  for  the  miracles  from 
natural  causes. 

5.  Rabbi  Isaac  Abarbanel,  or  Abravanel,  a  Portuguese  Jew, 
flourished  in  the  fifteenth  century,  and  wrote  Commentaries  on  the 
Pentateuch,  the  whole  of  the  Prophets,  and  some  other  Books  of 
Scripture ;  notwithstanding  his  inveterate  enmity  against  Christianity, 
his  writings  are  much  valued  by  Christians,  and  are  highly  extolled  by 
the  Jews. 

6.  Rabbi  Solomon  Abenmelech,  a  native  of  Spain,  flourished  in 
the  sixteenth  century,  and  wrote  Scholia  on  the  whole  of  the  Old 
Testament,  in  which  he  has  interspersed  the  best  of  Kimchi's  Gram- 
matical Observations. 

The  commentaries  of  these  Rabbins  are  inserted  in  the  Biblia  Rabhinica,  published 
by  Bomberg  at  Venice,  in  4  vols,  folio,  1518,  and  again  in  1525  and  1526,  and  in  Bux- 
torf 's  edition,  printed  at  Basle,  1618,  in  4  vols,  folio. 

1  In  this  account  of  the  Jewish  Expositors,  we  have  chiefly  followed  Carpzov,  in  his 
Introduclio  ad  Libras  Canonicos  Veteris  Testamenti,  pp.  SS.etseg.  and  De  Rossi's 
scarce  work,  entitled  Bibliolhcca  Judaica  Antichrisliana,  qua,  editi  et  mediti  Judes- 
nrum  Lihri  recenscnlur .  Royal  8vo.,  Parma,  1800.  Wolfius  has  also  treated  on  the 
Jewish  Commentators,  in  his  Bibliotheca  Hebrcca,  tom.  ii.  p.  36S.  et  passim.  For  an 
.iccount  of  the  Chaldec  Paraphrases,  see  Part  1.  pp.  166 — 170  of  this  volume,  supra. 


List  of  the  Principal  Commentators.  45 

7.  Rabbi  Moses  Ben  Maimon,  usually  called  Maimonides,  though 
not  a  Commentator  on  the  whole  of  the  Old  Testament,  ought  not  to 
be  omitted,  on  account  of  his  Moreh  Nevochim,  or  Teacher  of  the 
Perplexed,  a  valuable  work  that  explains  difficult  phrases,  passages, 
parables,  and  allegories.  The  best  edition  of  this  work  is  that  of 
Basil,  ]  629,  4to.  His  Porta  Mosis  was  edited  by  Pococke  (in  Arabic 
and  Latin)  at  Oxford,  1 645,  4to.  and  his  Treatises,  De  Jure  Pauperis,  &;c. 
(Heb.  and  Lat.)  by  Prideaux,  Oxford,  16/9  ;  and  De  Sacrijiciis,  4to. 
London,   1683. 

Several  parts  of  the  works  of  the  above-mentioned  Rabbins  have 
been  printed  in  a  separate  form  ;  viz. 

1.  Abarbanel. — Commentarius  in  Pentateuchum,  curS  Henrici 
Van  Bashuisen.     Hanover,  1710,  folio. 

Ejusdem,  Commentarius  in  Prophetas  priores,  cura  Augusti  Pfeif- 
fer.     Lipsise,  1686,  folio. 

Ejusdem,  Commentarius  in  Hoseam,  Latine,  cum  notis,  Fr.  ab 
Husen.    Lugd.  Bat.  1686. 

Ejusdem,  Commentarius  in  Nahum,  curd  J.  D.  Sprecheri.  Helm- 
stadt,  1 703,  4to. 

2.  Abenmelech. — Ex  Michlal  Jophi  seu  Commentario  R.  Salom. 
Abenmelech  in  Veteris  Testamenti  Libros,  una  cum  spicilegio  R.  Jac. 
Abendanse,  particula,  complectens  prophetiam  Jonse.  Heb.  et  Lat. 
edente  Ernest.  Christ.  Fabricio.     Gottingen,  1792,  8vo. 

'  3.  Jarchi. — R.  Sal.  Jarchii  Commentarius  in  omnes  Veteris  Testa- 
menti Libros,  versus  et  illustratus  a  Jo.  Frid.  Breithaupto,  3  vols.  4to. 
Gothae,  1713. 

4.  KiMCHi. — R.  D.  Kimchii  Commentarius  in  Jesaiam,  Latine  ver- 
sus a  Cajsare  Malamineo.     Florence,  1774,  4to. 

5.  Malachias,  cum  Commentariis  Aben  Ezra,  Jarchii  et  Kimchii 
disputationibus.     Cura  Sam.  Bohl.     Rostock,  1637,  4to. 

6.  Ho  SEAS,  illustratus  Chaldaica  Versione  et  philologicis  celebrium 
Rabbinorum  Raschi,  Aben  Ezra,  et  Kimchii  Commentariis.  Helm- 
stadt,  1702,  4to.     Reprinted  at  Gottingen,   1780. 

7.  Joel  et  Obadiah,  cum  paraphrasi  Chaldaica,  Masora,  et  Com- 
mentarius trium  Rabbinorum.  Heb.  et  Lat.  cura  Jo.  Leusden. 
Utrecht,  1657,  4to. 

8.  Johannis  Merceri  Commentarii  in  Vates  quinque  priores,  qui- 
bus  adjuncti  sunt  R.  Sal.  Jarchi,  Aben  Ezra,  et  Dav.  Kimchii  Commen- 
tarii, ab  ipso  Latinitate  donati,  editio  altera,  cura  G.  C.  Biirklini. 
Gissse,  1695. 

"  9.  J.  B.  Carpzovii  Collegium  Rabbinico-Biblicum  inlibellum  Ruth. 
Lipsiae,  1703,  4to. 


46  APPENDIX. 


SECTION  III. 

COMMENTARIES    BY    THE  FATHERS    AND    DOCTORS    OP    THE    CHRISTIAK 
CHURCH  PREVIOUSLY    TO  THE  REFORMATION. 

A-^EARNED  men  are  by  no  means  agreed  as  to  the  degree  of  authority 
to  be  conceded  to  the  writings  of  the  fathers  of  the  Christian  Church  ;, 
by  some  they  are  depreciated  beyond  measure,  while  on  the  other 
hand  they  are  estimated  as  repositories  of  every  thing  that  is  valuable 
in  sacred  literature.     It  is  however  a  singular  circumstance,  that,  in 
almost  all  theological  controversies,  both  parties  are  desirous  of  having 
the  fathers  on  their  side.     Considering  the  question,  then,  without 
prejudice  or  predilection,  we  may  safely  assume,  that  the  primitive 
fathers  were  men  eminent  for  their  piety  and  zeal,  though  occasionally 
deficient  in  learning  and  judgment ;  that  they  may  be  relied  upon  in 
general  for  their  statements  of  facts,  but  not  invariably  for  the  con- 
structions which  they  put  upon  them,  unless  in  their  expositions  of 
the  New  Testament,  vnth  whose  language  they  were  intimately  ac- 
quainted ;  and  that  they  are  faithful  reporters  of  the  opinions  of  the 
Christian  Church,  but  not  always  the  most  judicious  interpreters  of 
Scripture.     "The  labours  of  the  fathers,"  says  Luther,  "demand  our 
veneration  ;  they  were  great  men,  but  nevertheless  they  were  men 
liable  to  mistake,  and  they  have  committed  mistakes  '."     As  reposito- 
ries, therefore,  of  Christian  antiquity,  as  preachers  of  Christian  virtue, 
and  as  defenders  of  the  true  Christian  doctrine,  they  may  still  be  very 
advantageously  consulted ;  but  it  is  in  the  character  of  expositors  of 
Holy  Writ  that  we  are  now  to  consider  the  fathers  of  the  church  ;  and 
in  this  character  we  may  profit  by  them,  if  we  do  not  expect  that  from 
them  which  they  could  not  have.     The  fathers  applied  themselves  to 
the  reading  of  the  Scriptures  with  undivided  attention,  vdth  intense 
thought,  and  with  holy  admiration,  as  to  that  which  was  alone  worthy 
to  be  studied.     No  part  of  Scripture  was  neglected  by  them  ;  they 
were  so  earnestly  intent  upon  it,  that  not  a  jot  or  tittle  escaped  them. 
This,  with  the  advantages  which  they  had  (especially  the  Ante-Nicene 
fathers)  in  point  of  languages  and  antiquities,  could  not  fail  to  produce 
remarks  which  it  must  be  very  imprudent  in  any  age  to  neglect.     The 
mistakes,  charged  upon   the  fathers  in  their  expositions  of  the  Old 
Testament,  originated  in  their  being  misled  by  the  Septuagint  version, 
which  their  ignorance  of  Hebrew,  together  with  their  contempt  of  the 
Jews,  and  their  unwillingness  to  be  taught  that  language  by  them,  in- 
duced them  to  trust  implicitly.     And  that  excess  of  allegorical  inter- 
pretation into  which  some  of  the  antients  ran,  was  probably  occasioned 
by  their  studying,  with  a  warm  imagination,  prophecies  and  types, 
parables  and  allusions,  and  by  our  Saviour's  not  developing  the  whole 
of  his  plan  during  his  lifetime.  * 

'  Labores  patrum  venerari  decet;  fuerunt  magni  viri,  sed  tamen  homines  qui  labi 
potuerunt,  et  lapsi  sunt.     Martin  Luther.  Comment,  in  Gen.  ii.  p.  27. 

2  Dr.  Hey's  Norriiian  I.ectures,  vol.  i.  pp.  105 — 118.  Quarterly  Review,  vol.  xiii. 
pp.  183—188. 


List  of  the  Principal  Commentators.  47 

The  following  are  the  principal  Commentators  on  the  sacred  writings, 
who  are  to  be  found  among  the  primitive  fathers  and  doctors  of  the 
Christian  Church. 

1 ,  Okigen  flourished  in  the  latter  part  of  the  second  and  through 
the  first  half  of  the  third  century :  he  was  a  native  of  Alexandria, 
where  he  chiefly  resided,  and  was  distinguished  not  more  by  his  learn- 
ing than  by  his  piety  and  eloquence.  He  wrote  Commentaries  on  the 
Old  and  New  Testaments,  the  greater  part  of  which  is  now  lost :  the 
best  edition  of  what  has  been  preserved  was  published  by  Huet  at 
Rouen,  1668,  in  2  vols,  folio;  and  in  the  Benedictine  edition  of  his 
works,  in  4  vols,  folio,  Paris,  1733 — 1759.  He  also  wrote  Scholia  or 
short  notes  explanatory  of  difficult  passages  of  Scripture,  in  which  he 
chiefly  attended  to  the  literal  sense.  Of  these  Scholia  some  extracts 
only  are  preserved  in  the  collection  made  by  Gregory  Nazianzen  and 
Basil  the  Great,  entitled  P/ii/ocaZia,  and  published  at  Paris,  in  1618, 
4to.  His  Homilies,  in  which  he  addressed  himself  to  the  capacities 
of  the  people,  as  well  as  his  numerous  other  works,  both  practical  and 
controversial,  our  limits  permit  us  not  to  detail ;  and  his  critical 
labours  on  the  sacred  writings  are  noticed  in  another  part  of  this  work. ' 
In  the  Commentaries  above  mentioned,  Origen  gave  full  scope  to  his 
learning  and  imagination,  in  what  appeared  to  him  to  be  the  historical, 
literal,  mystical,  and  moral  sense  of  the  Bible  ".  Origen's  grand  fault 
is  that  of  allegorising  the  Scriptures  too  much  ;  and  this  method  of  in- 
terpretation he  adopted  from  the  Alexandrian  philosophers,  in  the 
hope  of  establishing  an  union  between  Heathen  philosophy  and  Chris- 
tian doctrine.  His  fundamental  canon  of  criticism  was,  that,  wherever 
the  literal  sense  of  Scripture  was  not  obvious,  or  not  clearly  consis- 
tent with  his  peculiar  tenets,  the  words  were  to  be  understood  in  a 
spiritual  and  mystical  sense ;  a  rule  by  which  he  could  easily  incor- 
porate any  fancies,  whether  original  or  borrowed,  with  the  Christian 
creed.  Mosheim  has  justly  characterised  this  father  as  one  of  the 
most  eminent  of  the  writers  of  the  third  century,  who  distinguished 
themselves  by  their  learned  and  pious  productions  ;  and  as  "  a  man  of 
vast  and  uncommon  abilities,  the  greatest  luminary  of  the  Christian 
world  that  this  age  exhibited  to  view.  Had  the  justness  of  his  judg- 
ment been  equal  to  the  immensity  of  his  genius,  the  fervour  of  his 
piety,  his  indefatigable  patience,  his  extensive  erudition,  and  his  other 
eminent  and  superior  talents,  all  encomiums  must  have  fallen  short  of 
his  merit.  Yet,  such  as  he  was,  his  virtues  and  his  labours  deserve 
the  admiration  of  all  ages ;  and  his  name  will  be  transmitted  with 
honour  through  the  annals  of  time,  as  long  as  learning  and  genius  shall 
be  esteemed  among  men  ^." — The  best  edition   of  Origen's  works  is 

I   See  Part  I.  pp.  180  —  190  of  this  volume. 

3  Jahn's  Enchiridion  Hermeiieutic^e  Generalis,  pp.  163,  164.  A  further  account 
of  Origen's  expository  labours  may  be  seen  in  Ernesti's  Institiitio  Interpretis  Novi  Tes- 
tamenti,  pp.  286,  287,  and  in  Morus's  Acroases  super  Henneneutica  Novi  Foederis, 
torn.  ii.  pp.  250 — 256  ;  in  Rosentniiller's  Historia  Interpretationis  Librorum  Sacrorum. 
torn.  iii.  pp.  l7 — 156.,  and  Simon's  Hist.  Crit.  du  Vieux  Test.  liv.  iii.  ch.  ix.  pp.  439, 
—  442. 

3  Mosheim's  Eccl,  Hist.  vol.  i.  p.  270,  edit.  1806. 


48  APPENDIX. 

that  of  Father  De  la  Rue,  in  4  vols,  folio  ;  Paris,  1733 — o9  :  reprinted 
by  M.  Oberthiir  at  Wurceburg,  in  15  vols.  8vo.  1780,  and  following 
years. 

2.  John  Chrysostom,  who  flourished  in  the  fourth  century  was 
a  pupil  of  Diodorus  of  Tarsus,  who  had  himself  been  a  disciple  of 
Origen's.  He  wrote  homilies  on  the  greater  part  of  the  Old  Testament, 
and  on  the  whole  of  the  New  Testament,  with  the  exception  of  the 
Catholic  epistles.  His  homilies  on  the  New  Testament  are  every  way 
preferable  to  those  on  the  Old.  Ernesti  is  of  opinion,  that  none  of 
the  productions  of  the  fathers  are  equal  to  those  of  Chrysostom  on 
St.  Paul's  Epistles  ;  and  that  all  subsequent  Greek  commentators  on 
them  have  exclusively  followed  him.  On  the  historical  books,  his 
commentary  on  St.  Matthew  is  incomparably  the  best  and  most  copious, 
and  is  particularly  worthy  of  being  perused.  Chrysostom's  manner  of 
expounding  is  this  :  he  first  takes  a  verse  of  Scripture  which  he  ex- 
plains ;  and  then  investigates  and  elucidates  the  meaning  of  particular 
words,  pointing  out  the  scope  of  the  sacred  author,  whose  style  and 
genius  he  examines,  and  rendering  all  Hebraisms  by  equivalent  intel- 
ligible Greek  expressions.  He  throughout  adheres  to  the  literal  sense, 
which  he  maintained  to  be  the  true  one.  The  homilies  are  found  in 
the  beautiful  Editio  Princeps  of  his  works  published  by  Sir  Henry 
Savile,  in  8  vols,  folio,  Eton,  1612;  and  Montfaucon's  edition,  which 
is  the  best,  published  at  Paris  in  13  vols,  folio.  1718 — 1738.  An  ad- 
mirable French  translation  of  a  selection  from  Chrysostom's  Homilies, 
and  other  works,  was  printed  by  Auger,  at  Paris,  1785,  in  4  vols.  8vo. 
In  1807,  Matthaei  published  52  of  his  homilies  at  Moscow,  in  8vo. 
with  various  readings,  a  commentary  and  index.  ' 

3.  Theodoret,  Bishop  of  Cyrus  or  Cyropolis  in  Syria,  Avrote  in 
the  fifth  century :  though  he  chiefly  follows  Chrysostom  in  his  com- 
mentary on  St.  Paul's  Epistles,  he  has  added  many  new  and  striking 
observations  of  his  own,  and  has  successfully  vindicated  many  pas- 
sages against  the  Arians,  and  other  sectaries  of  his  time.  The  best 
edition  of  his  works  is  that  published  by  Schulz  and  Noesselt,  Halae, 
1769—1774,  in  5  vols.  8vo. 

4.  Theophvlact,  metropolitan  of  Bulgaria,  flourished  in  the 
1 1  th  century :  his  Scholia  on  the  principal  books  of  Scripture  are 
shiefly  abridged  from  Chrysostom.  Those  on  the  Gospels,  Acts,  and 
St.  Paul's  Epistles,  are  particularly  valuable.  The  best  edition  of  his 
works  is  that  published  at  Venice,  1754 — 1763,  in  4  vols,  folio. 
The  fourth  volume  contains  a  commentary  on  the  Psalms  by  Euthy- 
mius  Zigabenus. 

5.  CEcuMENius,  Bishop  of  Tricca  in  Thessaly,  towards  the  close  of 
the  tenth  century,  wrote  commentaries  on  the  Acts  of  the  Apostles, 
and  the  whole  of  the  Epistles.  His  work  is  a  judicious  compilation 
from  Origen,  Chrysostom,  Eusebius,  and  others.  It  is  worthy  of 
observation,  that   the  controverted  clause  in   St.  John's  First  Epistle 


'  Several  editions  of  Chrysostom's  Homilies  are  enumerated  by  Harles,  in  his 
Breuior  Notitia  LiteraturcB  Grcecce,  pp.  739 — 74 1  ;  to  which  work,  as  well  as  to  those 
of  Ernesti  and  Moms,  above  referred  to,  we  are  chiefly  indebted  for  the  following  no- 
tices of  the  Greek  fathers. 


List  of  the  Principal  Commentators.  49 

(1  John  V.  7.)  was  not  known  to  this  writer.    The  best  edition  is  that 
of  Paris,  1631,  in  2  vols,  folio. 

6.  EuTHYMius  ZiGABENus,  a  monk  of  Constantinople,  in  the  early 
part  of  the  twelfth  century  wrote  commentaries  on  different  p^rts  of 
the  Bible,  the  whole  of  which  have  not  been  printed.  His  principal 
work  is  a  commentary  on  the  four  Gospels,  published  by  Matthaei  at 
Leipsic,  in  1 792,  in  3  vols.  8vo.  The  hitherto  inedited  Greek  text  is 
diligently  revised  from  two  MSS.  in  the  library  of  the  Holy  Synod  at 
Moscow,  written  in  the  time  of  the  author.  Vol.  I.  contains  the  pre- 
faces and  Gospel  of  St.  Matthew ;  Vol.  II.  the  Gospels  of  St.  Mark 
and  St.  Luke ;  Vol.  III.  the  Gospel  of  St.  John,  with  Hentenius's 
Latin  Version  of  the  whole  of  Euthymius's  Commentary,  his  Critical 
Remarks,  and  those  of  the  learned  editor.  Euthymius's  Commentary 
on  the  Psalms  was  published  with  the  Works  of  TheophylacU 

7.  Very  similar  to  the  works  of  Theophylact  and  CEcumenius,  above 
noticed,  are  the  Catenae,  or  Commentaries  on  the  Scriptures,  con- 
sisting of  separate  passages  or  interpretations  of  the  fathers,  reduced 
to  the  order  of  chapters  and  verses  of  the  books  ;  they  are  denomi- 
nated Catenae,  because,  as  a  chain  is  composed  of  several  links  con- 
nected together,  so  these  compilations  consist  of  numerous  different 
passages,  or  the  sentences  and  expositions  of  different  writers,  so 
connected  together  as  to  form  one  continued  work.  The  earliest 
compiler  of  a  Catena  was  Procopius  of  Gaza,  whose  entire  work  on  the 
Scriptures  has  never  been  printed ;  though  particular  portions  have  been 
published,  as  his  Catena  on  the  Octateuch,  or  eight  first  books,  in 
Latin,  Tiguri  (Zurich)  1555,  folio;  on  the  two  books  of  Kings  and 
Chronicles,  Gr.  Lat.  4to.  Lug.  Bat.  1620  ;  a  specimen  of  his  Catena  on 
the  Heptateuch,  or  seven  first  books,  and  on  the  Song  of  Solomon, 
edited  by  Ernesti,  Leipsic,  1785,  4to  ;  on  Isaiah,  edited  by  Courtier, 
folio,  Paris,  1580.  Procopius  was  followed  by  Olympiodorus,  who  is 
supposed  to  have  flourished  in  the  seventh  century ;  his  Catena  on  the 
Book  of  Job  was  pubhshed  at  Venice  in  1587,  4to.  A  Catena  on  Job, 
Psalms,  Matthew,  and  John,  was  printed  by  Plf^ntin  at  Antwerp,  in 
Greek  and  Latin,  in  seven  vols,  folio,  1630,  and  following  years.  One 
of  the  most  valuable  works  of  this  kind  is  the  Catena  of  Nicephorus  on 
the  Octateuch,  the  two  books  of  Samuel,  and  the  two  books  of  Kings  ; 
it  is  a  compilation  from  fifty-one  writers,  and  was  published  in  Greek, 
in  two  vols,  folio,  at  Leipsic,  1 792.  Possin  and  Corderius  published 
a  Catena  in  Greek  and  Latin,  on  the  Four  Evangelists,  in  1628,  1630, 
1646,  and  1647,  at  Antwerp  and  Thoulouse,  in  fourlarge  folio  volumes  ; 
and  a  Greek  Catena  of  Victor,  a  presbyter  of  Antioch,  and  other  fathers, 
on  the  Gospel  of  St.  Mark,  was  edited  by  Matthaei,  at  Moscow,  1775, 
in  2  vols.  8vo.  ' 

8.  Jerome,  of  all  the  Latin  fathers,  has  rendered  the  most  import- 
ant services  to  the  Christian  world,  by  his  elaborate  Commentary  on 

>  Morus  (torn.  ii.  p.  255),  has  enumerated  several  catenae  on  particular  parts  of  the 
New  Testament.  The  best  account  of  these  compilations  is  to  be  found  in  Ittigius's 
Tractatus  de  Catenis  Patrum,  Leipsic,  1707,  8vo. ;  and  in  Noesselt's  Ohservationes  de 
CcUenis  Patrum  Greccorum  in  Novum  Testamenlum.  Hal»,  1762.  4to.  See  also 
Walchji  Bibliotheca  Theologica,  vol.  iv,  pp.  388 — 391. 

VOL.    II.  (d) 


50  APPENDIX. 

the  Scriptures,  and  his  prefaces  to  the  diflferent  books.  His  commen- 
tary on  the  Prophets  is  reckoned  the  best  part  of  his  works ;  his  valu- 
able Latin  version  of  the  Scriptures  has  already  been  noticed  ^  The 
principal  editions  of  this  eminently  learned  father's  w^orks  are  those  of 
Paris,  1693 — 1706,  in  five  vols,  folio,  and  of  Verona,  1734 — 1742,  in 
eleven  vols,  folio. 

9.  Hilary,  Bishop  of  Poitiers,  in  the  fourth  century,  wrote  Com- 
mentaries on  the  Psalms,  and  on  the  Gospel  of  St.  Matthew,  which 
are  extant  in  the  Paris  edition  of  his  works,  1 693,  folio,  and  in  that 
printed  at  Verona,  1 730,  in  two  vols,  folio.  These  Commentaries 
consist  more  of  what  he  borrowed  from  Origen,  than  of  the  results  of 
his  own  studies  ;  and  on  this  account  Morus  is  of  opinion,  that  little 
assistance  can  be  derived  from  consulting  them.  This  author  must  not 
be  confounded  with  Hilary,  surnamed  the  Deacon,  from  the  office  which 
he  filled  in  the  church  of  Rome,  in  the  middle  of  the  fourth  century  : 
and  who  wrote  a  Commentary  on  St.  Paul's  Epistles,  which  is  printed  in 
the  second  volume  of  the  Benedictine  edition  of  Ambrose's  works 
(Paris,  1686 — 1690,  2  vols,  folio),  to  whom  they  are  erroneously 
ascribed. 

10.  Augustine,  the  celebrated  Bishop  of  Hippo  in  Africa,  in  the 
fourth  century,  wrote  several  Treatises  on  the  Scriptures,  and  particu- 
larly Commentaries  on  the  Psalms,  neither  of  which  are  now  held  in 
much  estimation,  notwithstanding  the  high  rank  he  holds  in  eccle- 
siastical history.  His  piety,  indefatigable  application,  sublime  genius, 
unwearied  pursuit  of  truth,  and  the  acuteness  of  his  wit,  are  universally 
allowed.  "  It  is  however  certain,"  says  Mosheim,  "  that  the  accu- 
racy and  solidity  of  his  judgment  were  by  no  means  proportionable  to 
the  eminent  talents  now  mentioned ;  and  that,  upon  many  occasions, 
he  was  more  guided  by  the  violent  impulse  of  a  warm  imagination,  than 
by  the  cool  dictates  of  reason  and  prudence.  Hence  that  ambiguity 
which  appears  in  his  writings,  and  which  has  sometimes  rendered  the 
most  attentive  readers  uncertain  with  respect  to  his  real  sentiments  ; 
and  hence  also  the  just  complaints  which  many  have  made  of  the  con- 
tradictions that  are  so  frequent  in  his  works,  and  of  the  levity  and 
precipitation  with  which  he  set  himself  to  write  upon  a  variety  of 
subjects,  before  he  had  examined  them  with  a  sufficient  degree  of 
attention  and  diligence^."  Jahn  has  remarked  that  the  genius  of 
Augustine  resembled  that  of  Origen  rather  than  that  of  Jerome,  to 
both  of  whom  he  was  greatly  inferior  in  learning,  being  totally  ignorant 
of  Hebrew,  and  but  moderately  versed  in  Greek  ^.  His  Treatises  on 
the  Scriptures  form  the  third,  and  his  Commentaries  on  the  Psalms  the 
fourth  volume  of  the  Benedictine  edition  of  his  works.  He  accom- 
modates the  Scriptures  more  frequently  to  his  own  ideas,  than  he 
accomodates  these  to  the  former,  and  is  perpetually  hunting  out 
mysteries,  especially  in  numbers  *.     Such  was  the  authority  in  which 

I  See  Vol.  II.  Part  1.  pp.  202—204. 

-  Mosheim's  Ecclesiastical  History,  vol.  i.  p.  365. 

3  Jahn,  Enchiridion  Hermeneuticae  Generalis,  p.  167. 

4  Rambachii  Instit.  Herm.  p.  679. 


List  of  the  Principal  Commentators,  51 

Uie  writings  of  Augustine  were  held,  that  his  expositions  continued  to 
be  followed  by  all  Latin  interpreters  from  his  time  until  the  Reforma- 
tion ;  who  have  selected  expositions  not  only  from  his  professedly 
biblical  labours,  but  also  from  his  other  practical  and  controversial 
writings.  Among  the  principal  compilations  of  this  kind  are  the  Glosses, 
or  short  interpretations  of  Strabo  and  Ansdm. 

11.  Walafridus  Strabo  or  Strabus,  who  flourished  in  the  ninth 
century,  composed  a  work  on  the  whole  Bible,  which  was  called  Glossa 
ordinaria  or  marginalis ;  because  the  entire  margin,  at  the  top  and 
bottom  as  well  as  on  each  side  of  the  page,  was  filled  with  annotations. 
His  work  is  in  fact  a  catena  or  collection  of  comments  from  all  the 
Latin  fathers  who  preceded  him,  and  particularly  from  Augustine  and 
Rabanus  Maurus,  whose  pupil  Strabo  was,  and  who  wrote  a  voluminous 
catena  on  the  Gospel  of  St.  Matthew,  and  St.  Paul's  Epistles,  besides 
an  entire  comment  on  the  Bible,  what  is  still  in  manuscript.  Strabo 
endeavours  to  shew  the  literal,  historical,  and  moral  sense  of  the  Scrip- 
tures, but  not  always  with  success.  For  many  years  the  labours  of 
Strabo  continued  to  be  received  as  the  sole  authorised  interpretation 
of  the  Bible.  The  best  edition  of  his  work  is  that  of  Antwerp, 
1634,  folio.' 

12.  Anselm,  an  ecclesiastical  writer  of  the  eleventh  century,  wrote 
an  Interlineary  Gloss,  so  called  because  it  is  confined  to  the  insertion 
of  a  very  brief  exposition  of  obscure  passages  in  the  same  line  with  the 
text. 

13.  Thomas  AauiNAs,  a  celebrated  scholastic  doctor  of  the  thir- 
teenth century,  compiled  a  Catena  on  the  four  Gospels,  from  upwards 
of  eighty  Greek  and  Latin  fathers,  whose  words  he  chiefly  gives,  rather 
than  their  meaning,  and  quotes  the  Greek  fathers  from  Latin  versions 
of  their  works.  His  comment  long  held  a  distinguished  place  in  the 
Western  church  ;  it  is  found  in  the  fourth  and  fifth  vols,  of  the  Venice 
edition  of  his  works,  1755,  4to. 

There  were  however  a  few,  though  but  few,  interpreters  of  better 
note,  who  flourished  during  the  period  now  under  consideration,  and 
who  followed  a  better  mode  of  interpretation.  We  shall  briefly  enu- 
merate them. 

14.  The  venerable  Bede,  who  lived  in  the  eighth  century,  composed 
a  catena  on  nearly  the  whole  of  the  New  Testament,  from  the  writings 
of  the  fathers,  in  which  he  interspersed  but  few  remarks  of  his  own. 
Deeply  versed  in  Greek  literature,  he  has  the  peculiar  praise  of  drawing 
from  original  sources.  His  commentaries  are  to  be  found  in  the 
fifth  and  sixth  volumes  of  the  Cologne  edition  of  his  works,  1688, 
folio. 

15.  Alcuin,  the  countryman  and  contemporary  of  Bede,  compiled 
a  commentary  on  some  parts  of  the  Scrfptures,,  in  which  he  made 
selections  from  Jerome,  Chrysostom,   Augustine,  Bede,     and   other 

>  Much  curious  information  relative  to  the  Biblia  Glossata,  or  Glosses  on  the  Scrip- 
tures, is  contained  in  Masch's  edition  of  Le  Long's  Bibliothoca  bacra,  part  ii.  vol  m 
cap,  ii.  sect.  iii.  pp.  353.  et  sea. 

(d2) 


52  APPENDIX. 

writers  ;  not  always  with  the  best  judgment.     His  biblical  labours  are 
contained  in  the  first  volume  of  Froben's  edition  of  his  works. 

16.  Nicholas  de  Lyra  or  Lyranus,  so  called  from  the  place  of 
his  nativity,  a  small  town  in  Normandy,  is  reputed  to  have  been  a  Jew 
by  descent,  but  having  embraced  Christianity,  he  entered  into  the 
religious  society  of  Friars  Minors  at  Verneuil.  He  deservedly  holds  a 
distinguished  rank  among  commentators,  his  explanations  of  the 
Scriptures  being  far  superior  to  the  manner  and  spirit  of  the  age  in 
which  he  flourished.  His  compendious  expositions  of  the  Bible  were 
called  postills,  from  his  manner  of  placing  them,  viz.  first  exhibiting 
the  sacred  text,  and  post  ilia  (after  the  words  of  the  text)  offer- 
ing his  own  explication.  In  this  work  he  shews  a  greater  aquaint- 
ance  with  the  literal  sense  of  Scripture  than  any  preceding  com- 
mentator, and  has  availed  himself  of  his  intimate  knowledge  of 
Hebrew  to  select  the  best  comments  of  the  most  learned  Rabbins, 
particularly  Jarchi.  Being,  however,  less  intimately  acquainted 
with  Greek  than  with  Hebrew,  he  is  less  happy  in  his  expositions 
of  the  New  Testament  than  in  those  of  the  Old.  His  notes  are 
allowed  to  be  very  judicious,  and  he  principally  attends  to  the 
literal  sense,  with  which,  however,  he  occasionally  intermingles 
the  subtleties  of  the  schoolmen.  The  best  edition  of  this  work 
is  that  of  Antwerp,  1634,  in  6  vols,  folio:  it  is  also  found  in  the 
Bihlia  Maxima,  edited  by  Father  de  la  Haye,  in  1 9  vols,  folio.  Lyra 
was  also  the  author  of  Moralia,  or  Moral  Commentaries  upon  the 
Scriptures. ' 


SECTION  IV. 


THE    PRINCIPAL    COMMENTATORS     ON    THE    SCRIPTURES 
GENERALLY,    SINCE    THE    REFORMATION. 


FOREIGN    COMMENTATORS. 


1  HE  illustrious  reformer,  Martin  Luther,  wrote  Commentaries 
on  most  of  the  books  of  Scripture.  A  collection  of  them  was  pub- 
lished at  Wittenberg,  in  four  volumes,  folio,  1549.  All  the  writings 
of  this  great  man  are  deservedly  held  in  the  highest  estimation  in  Ger- 
many, especially  his  Commentaries  on  Genesis,  and  on  St.  Paul's  Epis- 
tles to  the  Romans  and  Galatians.  His  Commentary  on  the  Galatians 
is  best  known  in  this  country  by  a  translation,  which  was  first  printed 
in  1580  in  4to,  and  subsequently  in  folio,  octavo,  and  in  two  vols. 12mo. 
In  1821,  was  published,  in  8vo,  a  translation  of  Luther's  Commentary 
on   the   Psalms,  called   Psalms  of  Degrees :    in   which  among  many 

»  Masch's  edition  of  I^elong's  Bibliotheca  Sacra,  part  ii.  vol.  iii.  })p.  557 — 562. 
I^yra's  commentary  was  attacked  by  Paul  bishop  of  Burgos  (Paulus  Burgensis),  a  con- 
verted Jew,  and  was  defended  by  Matthias  Doring.  Ibid.  pp.  563,  564.  Walchii  Bib- 
liotheca Theologica,  vol.  iv.  pp.  596,  597. 


List  of  the  Principal  Commentators.  53 

other  valuable  Discourses  on  Individual,  Household,  and  Civil  Affairs, 
the  Scriptural  Doctrine  respecting  the  divinely  instituted  and  honourable 
Estate  of  Matrimony  is  explained  and  defended  against  the  Popish  Per- 
version  of  Enforced  Celibacy,  Monastic  Vows,  Orders,  8^c.  8fc.  To  which 
is  prefixed.  An  Historical  Account  of  the  Monastic  Life,  particularly  of 
the  Monasteries  of  England. 

2.  The  biblical  writings  of  John  CALVI^f,  another  illustrious  re- 
former, consist  of  Commentaries,  Homilies,  and  Lectures  on  almost 
the  whole  of  the  Scriptures ;  they  are  to  be  found  in  the  folio  edition 
of  his  works,  printed  at  Amsterdam,  in  1671,  in  nine  volumes.  The 
Commentaries  and  other  expository  writings  of  this  great  man  have 
always  been  deservedly  celebrated  and  admired :  though  it  has  been 
the  fashion  with  some  modern  divines  to  depreciate  them,  on  account 
of  those  peculiar  dogmas  which  Calvin  deduced  from  the  Sacred 
Writings.  "  Calvin's  Commentaries,"  says  the  learned  Matthew 
Poole,  in  the  preface  to  the  '  Synopsis  Criticorum  Sacrorum,'  noticed 
below,  "  abound  in  solid  discussions  of  theological  subjects,  and  in 
practical  improvements  of  them.  Subsequent  writers  have  borrowed 
most  of  their  materials  from  Calvin ;  and  his  interpretations  adorn 
the  books  even  of  those  who  repay  their  obligation  by  reproaching 
their  master."  The  great  critic  Scaliger  said  that  no  commentator 
had  better  hit  the  sense  of  the  prophets  than  Calvin ;  and  another 
eminent  critic  of  our  own  time  (Rosenmiiller)  has  remarked,  that 
although  Calvin  was  not  deeply  versed  in  Hebrew,  yet  as  he  possessed 
an  accute  and  subtle  genius,  his  interpretations  of  Isaiah  in  particular 
contain  many  things  which  are  exceedingly  useful  for  understanding 
the  prophet's  meaning.  Nothing  indeed  can  more  satisfactorily  evince 
the  high  estimation  to  which  the  commentaries  of  Calvin  are  still  en- 
titled from  the  biblical  student,  than  the  following  eulogium  of  one  of 
the  most  learned  prelates  that  ever  adorned  the  Anglican  Church — 
Bishop  Horsley.  "  I  hold,"  says  he,  "  the  memory  of  Calvin  in  high 
veneration  ;  his  works  have  a  place  in  my  library ;  and,  in  the  study 
of  the  Holy  Scriptures,  he  is  one  of  the  Commentators  whom  I  most 
frequently  consult."  The  writer  of  these  pages  has  not  often  had 
occasion  to  refer  to  the  writings  of  Calvin  in  the  prosecution  of  this 
work ;  yet  he  has  never  consulted  them  but  with  advantage  and  with 
pleasure. 

3.  VicTORiNus  Strigel^us  was  nearly  contemporary  with  Luther 
and  Calvin,  and  wrote  argunlents  and  notes  to  the  whole  of  the  Bible, 
with  the  exception  of  Isaiah,  which  were  published  at  different  times 
between  the  years  1566  and  1586,  and  in  various  sizes.  They  are 
much  admired  for  their  exactness,  particularly  his  Ywo/xi/ninaTa  on  the 
New  Testament,  which  are  noticed  in  a  subsequent  page. 

4.  LuDovici  DE  DiEU  Critica  Sacra,  sive  Animadversiones  in  Loca 
quaedam  difficiliora  Veteris  et  Novi  Testamenti,  Amsterdam,  1693, 
folio. 

A  work  of  acknowledged  character :    "  perhaps  no  man  ever  possessed  a  more  con- 

•  Masch  has  given  the  titles  nnd  dates  of  their  respective  publications ;  vol.  iii. 
pp.  424 — 427. 

(d3) 


54  APPENDIX. 

siimmate  knowledge  of  the  Oriental  languages  than  De  Dieu,  nor  employed  bis  ksow- 
ledgeto  more  useful  purposes."     (Bibliog.  Diet.  III.  123.) 

5.  Sebastiani  Schmidii  Commentarii  in  Genesin,  Josuam,  Ruth, 
Reges,  Samuelem,  Jobum,  Psalmos,  Ecclesiasten,  lesaiam,  Jeremiam, 
Hoseam,  Evangeliuni  Johannis,  et  Epistolas  Pauli  ad  Romanes,  Ga- 
latas,  et  Hebrseos.     Argentorati,  1687,  et  annis  sequentibus,  4to. 

Sebastian  Schmidt  was  at  least  the  most  laborious  and  voluminous  commentator  of  his 
age  (the  seventeenth  century).     Mosheim's  Eccl.  Hist.  vol.  v.  p .  296. 

6.  Critic  I  Sacri  :  sive  Annotata  doctissimorum  Virorum  in 
Vetus  ac  Novum  Testamentum ;  quibus  accedunt  Tractatus  varii, 
Theologico-Philologici,  9  tomis  in  1 2  voluminibus,  Amsterdam,  1 698, 
folio. 

This  great  work,  first  published  at  London  in  1660,  in  9  vols,  folio,  under  the  direction 
of  Bishop  Pearson,  John  Pearson,  Anthony  Scattergood,  and  Francis  Gouldman,  is  con- 
siderably augmented  in  the  above  second  and  best  edition.  The  notes  of  Grotius, 
Vatablus,  and  Drusius,  Munster,  Castalio,  Clarius,  Junius,  and  Tremellius,  are  to  be 
found  in  this  collection,  besides  a  multitude  of  commentators  on  particular  books,  and 
numerous  valuable  disquisitions  on  particular  subjects,  which  are  enumerated  by  Dr.  A. 
Clarke  in  the  general  preface  to  his  Commentary,  vol.  i.  p.  xiii.  To  complete  this  great 
work,  there  were  published  at  Amsterdam,  in  1701,  Thesaurus  Theologico-Phllo- 
logicus,  in  2  vols,  folio,  and  in  1732,  in  two  folio  volumes  also,  Thesaurus  Novas  Theo- 
logico-Philologicus — two  valuable  collections  of  critical  and  philological  dissertations  by 
the  most  eminent  biblical  critics  of  that  day.  These  are  necessary  to  complete  the 
Critici  Sacri ;  of  which  great  work  an  admirable  abridgement  has  been  published  under 
the  title  of, 

7.  Matth^i  Poli,  Synopsis  Criticorum  aliorumque  SS.  Interpre- 
tum.  London,  1669 — J  674,  5  vols,  folio.  Utrecht,  5  vols,  folio,  1684  ; 
also  Frankfort,  1712,  5  vols,  folio,  and  1694,  5  vols,  large  4to. 

On  this  most  elaborate  work  the  learned  author  spent  ten  years;  it  consolidates  with 
great  skill  and  conciseness  all  the  Critici  Sacri  of  the  London  edition  into  one  continued 
comment,  besides  many  valuable  additions  from  other  authors  of  note,  Hammond,  &c., 
and  his  own  corrections  and  decisions  in  several  places.  It  has  many  advantages  over  the 
Critici  Sacri,  not  only  in  point  of  size,  but  also  in  its  admirable  arrangement  and  concen- 
tration of  evidence,  and  in  the  author's  remarks ;  and  it  furnishes  a  most  complete  ma- 
terial index  to  the  Critici  Sacri.  (Dr.  Hales's  Analysis  of  Chronology,  vol.  ii.  preface, 
p.  xviii.)  Of  the  various  editions  above  noticed,  that  edited  at  Utrecht  by  Professor 
Leusden,  is  by  far  the  best  and  most  correct.  The  folio  Frankfort  edition  is  not  worth 
purchasing,  on  account  of  its  incorrectness.  The  4to.  edition,  which  is  somewhat  better, 
is  nevertheless  very  inaccurate ;  it  is  badly  printed,  and  sells  at  a  very  low  price. 

.8.  JoANNis  Clerici  Translatio  Libronmi  Veteris  Testamenti,  cum 
ejusdem  Paraph rasi  perpetua,  Commentario  Philologico,  Disserta- 
tionibus  Criticis,  Tabulisque  Chronologicis  et  Geographicis,  folio, 
4  vols.  Amsterdam,  1708,  1710,  1731.  Ejusdem,  Translatio  ex  An- 
glica  Lingua  Henrici  Hammondi  Paraphrasis  et  Adnotationum  in  No- 
vum Testamentum,  Animadversionibus  suis  illustrata,  Frankfort,  1714. 
2  vols,  folio. 

Le  Clerc's  Translation  and  Commentary  are  highly  commended  by  Bishop  Watson; 
of  Dr.  Hammond's  Paraphrase  and  Notes  on  the  New  Testament,  some  account  is  given 
below.  Many  of  Le  Clerc's  observations  throw  great  light  on  the  Scriptures;  in  others 
he  has  indulged  his  own  fancy,  and,  what  is  most  to  be  regretted,  has  completely  frittered 
away  the  meaning  of  the  prophecies  concerning  our  Saviour.  He  considers  the  miracles 
as  the  effects  of  nature.  His  Commentaries  on  the  Prophets  and  on  the  Hagiographa 
are  greatly  inferior  to  those   on  the  Pentateuch,     John  Justus  Von  Einem  published 


List  of  the  Principal  Commentators.  ,      55 

a  volume   of  Animadversiones  ad  Joannis  Clerici  Commentarios,    at   Msgdeburgh, 
1735,  8vo. 

9.  La  Sainte  Bible,  expliqu^e  par  David  Martin,  Amsterdam, 
1707,2  vols,  folio. 

M.  Martin  not  only  translated  the  whole  of  the  Scriptures  into  French,  but  also  wTote 
short  notes,  which  contain  much  good  sense,  learning,  and  piety. 

1 0.  OsTERVALD  (M.)  La  Sainte  Bible,  avec  les  Argumens  et  Re- 
flexions, Neufchatel,  1772,  folio. 

M.  Ostervald  was  an  eminent  divine  of  the  French  Protestant  Church;  his  arguments 
and  reflections  are  very  valuable,  and  have  been  liberally  consulted  by  later  commenta- 
tors. A  detached  translation  of  them,  in  5  vols.  8vo.,  was  published  by  Mr.  Chamber- 
layne  in  the  early  part  of  the  eighteenth  century,  at  the  request  and  under  the  patronage 
of  the  Society  for  promoting  Christian  Knowledge. 

11.  JoANNis  CoccEii  Commentarii  in  Sacras  Scripturas,  in  ejus 
Operibus.     Amsterdam,  1 0  vols,  folio. 

The  commentaries  of  Cocceius  are  also  extant  in  quarto  and  folio,  under  different 
dates  as  they  were  published.  It  is  the  fault  of  this  learned  man  that  he  has  in  the  Old 
Testament  spiritualised  every  thing  to  the  utmost ;  his  commentaries,  however,  parti- 
cularly on  the  New  Testament,  abound  with  valuable  illustrations,  and  will  amply  repay 
the  trouble  of  perusal. 

12.  Calmet. — Commentaire  Litteral  sur  tons  les  Livres  de  I'An- 
cien  et  du  Nouveau  Testament,  par  Augustin  Calmet.  Paris,  1719 — 
1726,  8  tomes  in  9  vols,  folio. 

"  It  contains  the  Latin  text  of  the  Vulgate,  and  a  French  version  in  collateral  co- 
lumns, with  the  notes  at  the  bottom  of  each  page.  It  has  a  vast  apparatus  of  prefaces 
and  dissertations,  in  which  immense  learning ,  good  sense,  sound  judgment,  and  deep 
piety  are  invariably  displayed.  This  is  without  exception  the  best  comment  on  the 
Sacred  Writings  ever  published  either  by  Catholics  or  Protestants."  (Dr.  A.  Clarke.) 
Walchius  '  has  pronounced  an  equally  strong  but  well-deserved  eulogium  on  this  valu- 
able works,  to  which  we  have  been  largely  indebted  in  the  course  of  these  volumes. 

13.  Chais. — La  Sainte  Bible,  avec  un  Commentaire  Littoral,  et  des 
Notes  choisies,  tirees  de  divers  Auteiirs  Anglois,  &c.,  par  Charles  Chais, 
Hague,  1743—1790,  7vols.  4to. 

Besides  a  French  translation,  which  in  general  is  judicious,  this  learned  and  elaborate 
work  contains  a  valuable  comment  on  the  Old  Testament  as  far  as  the  end  of  the  historical 
books.  The  seventh  volume  was  posthumous,  and  was  edited  by  the  late  Rev.  Dr. 
Maclaine.  "  It  is  much  to  be  regretted  that  the  learned  and  pious  author  did  not  com- 
plete the  whole.  What  he  has  published,  however,  at  long  intervals,  is  excellent.  His 
notes  are  chiefly  taken,  as  he  professes,  from  the  best  English  commentators,  to  whom 
he  gives  a  decided  preference  above  the  foreign,  Houbigant,  Calmet,  &c. ;  all  of  whom 
he  appears  to  have  carefully  studied.  It  may  therefore  be  justly  considered  as  a  consi- 
derable and  valuable  improvement  upon  his  predecessors,  of  every  description,  as  far  as 
it  goes."     (Dr.  Hales). 

14.  Jo.  Aug.Dathii  Libri  Veteris  Testamenti,  ex  Recensione  Textus 
Hebraei  et  Versionum  Antiqiiarum,  Latine  versi,  notis  philologicis  et 
criticis  illustrati,  Halae,  1773—1789.  6  vols.  8vo. 

This  work  is  in  high  repute  on  the  continent,  where  it  was  published  at  different 
times  in  six  volumes  or  parts^,  most  of  which  have  been  several  times  reprinted  with  im- 
provements. See  a  notice  of  it,  in  Part  I.  p.  231  of  this  volume.  The  difficult  and 
obscure  passages  are  illustrated  by  notes  placed  at  the  bottom  of  the  page.  After 
M.  Dathe's  decease,  Kosenmiiller  edited  a  collection  of  his  Opuacula  ad  Crisin  et 

'  Walchii  Bibl.  Theol.  vol.  iv.  p.  453. 
(D    *) 


I6  APPENDIX. 

Jnterpretationem  feleris  Testamenti  spectantia,  8vo.,  Lipsi«,  1795.  These  should  be 
added  to  the  above  work,  as  they  contain  critical  disquisitions  on  some  antieilt  ver- 
sions, &c, 

15.  Libri  Sacri  Antiqui  Foederis  ex  Sermone  Hebraeo  in  Latinum 
translati  ;  notatione  brevi  praecipuae  Lectionum  et  Interpretationum 
diversitatis  addita.  Auctoribus  D.  Henrico  Augusto  Schott  et  Julio 
Friederico  Winzer,  volumen  primum.     Altonse  etLipsise,  1816,  8vo. 

This  volume  comprises  the  Pentateuch  only ;  the  first  three  books  were  translated  by 
M.  Schott,  and  the  two  last  by  M.  Winzer,  but  the  whole  work  has  been  so  carefully 
revised,  that  it  appears  to  be  the  production  of  only  one  person.  With  a  few  excep- 
tions, the  version  is  said  to  be  close;  and  the  annotations,  which  are  very  brief,  are 
stfictly  confined  to  the  indication  of  the  principal  various  lections,  and  of  the  different 
interprfetations  proposed  by  eminent  biblical  critics.  This  work  has  not  be^n  cOn» 
tinued. 


BRITISH  COMMENTATORS    ON  THE  WHOLE  BIBLE. 


1.  The  Reformers'  Bible. — The  Holy  Bible,  containing  the  Old 
and  New  Testaments,  according  to  the  Auth<jrised  Version ;  with 
short  Notes  by  several  learned  and  pious  Reformers,  as  printed  by 
Royal  Authority,  at  the  time  of  the  Reformation,  with  additional  Notes 
and  Dissertations,  London,  1810,  4to. 

The  notes  on  the  Old  Testament  in  this  edition  are  reprinted  from  those  appended  to 
the  English  version  of  the  Bible,  published  at  Geneva  by  Coverdale,  Sampson,  and  other 
reformers  who  fled  to  that  city  during  the  reign  of  Queen  Mary  ;  whence  their  transla- 
tion 18  generally  known  by  the  appellation  of  the  Geneva  Bible.  The  annotations  on 
the  New  Testament  are  translated  from  the  Latin  of  Theodore  Beza.  Although  in 
this  edition  the  orthography  is  modernised,  and  the  style  has  in  some  few  instances  been 
improved;  the  editor  (the  Rev.  W.  Webster,  A.M.)  states  that  the  utmost  caution 
has  been  observed,  that  no  alteration  should  be  made  in  the  sentiments  of  the  reformers, 
whose  "  notes  and  illustrations,"  the  late  eminent  Bishop  Horsley  (no  mean  judge  of 
biblical  literature)  has  pronounced  to  be  "  vert/  edifying,  except  that  in  many  points 
they  savour  too  much  of  Calvinism."  The  notes  on  the  Apocalypse  are  selected  by  the 
editor  from  various  commentators  :  he  has  also  occasionally  supplied  arguments  to 
the  different  books  of  the  Old  and  New  Testameiits  ;  his  dissertations  on  which, 
though  concise,  are  sufficiently  comprehensive  for  those  readers  who  have  not  leisure 
to  consult  more  expensive  commentaries.  A  few  useful  maps  and  tables  accom- 
pany the  work,  which  is  further  ornamented  with  some  neatly  executed  vignette 
engravings. 

2.  Hall  (Bishop). — Contemplations  on  the  Old  and  New  Testa- 
ments, 2  vols.  1808,  8vo. 

These  have  been  reprinted  at  various  times  and  in  different  forms;  the  edition  now 
tioticed  was  published  by  the  Rev.  Josiah  Pratt,  B.  D.  and  is  very  correctly  printed. 
Bishop  Hall's  Contemplations  "  are  incomparably  valuable  for  language,  criticism, 
and  devotion."  (Dr.  Doddridge).  The  Bishop  also  wrote  a  "  Paraphrastic  Exposition 
of  hard  Texts,"  which  forms  the  3d  and  4th  vols,  of  Mr.  Pratt's  edition  of  his 
whole  works.  These  expository  notes  Dr.  D.  pronounces  to  be  "  very  valuable, 
especially  for  shewing  the  spirit  and  force  of  many  expressions  that  occur."     Thej 


List  of  the  Principal  Commentators.  57 

«io  not,  however,  contain  much  learned  criticism.  Most  of  them,  if  not  all 
aire  inserted  in  the  valuable  Commentary  of  Bp.  Mant  and  Dr.  D'Oyly,  noticed 
below. 

3.  Annotations  upon  all  the  Books  of  the  Old  and  New  Testament  : 
this  third,  above  the  first  and  second  editions,  so  enlarged,  as  they  make 
an  entire  Commentary  on  the  Sacred  Scripture  ;  the  like  never  before 
published  in  English.  Wherein  the  text  is  explained,  doubts  resolved. 
Scriptures  paralleled,  and  various  readings  observed  ;  by  the  labour  of 
certain  learned  divines  thereunto  appointed,  and  therein  employed,  as 
is  expressed  in  the  preface.     London,  1657,  2  vols,  folio. 

This  valuable  work  (for  valuable  and  learned  it  is,  considering  the  time  when  it  was 
composed)  is  usually  called  the  '  Assembly's  Annotations  ;'  from  the  circumstance  of 
its  having  been  composed  by  members  of  the  Assembly  of  Divines  who  sat  at  Westmin- 
ster diiring  the  great  rebellion.  The  reader  will  find  an  account  of  its  authors  in  Dr. 
Calamy's  Life  of  Mr.  Baxter,  p.  86.  et  seq. 

4.  Poole. — Annotations  upon  the  Holy  Bible,  wherein  the  sacred 
text  is  inserted,  and  various  readings  annexed  ;  together  with  the 
parallel  Scriptures.  The  more  difficult  terms  are  explained  ;  seeming 
contradictions  reconciled  ;  doubts  resolved,  and  the  whole  text  opened. 
By  the  Rev.  Matthew  Poole,  folio,  London,  2  vols.  1683.  Edinburgh 
1803,  4  vols.  4to.  ' 

The  annotations  are  mingled  with  the  text,  and  are  allowed  to  be  very  judicious;  the 
author  (who  was  an  eminent  non-conformist  divine)  wrote  them  only  as  far  as  the  58th 
chapter  of  Isaiah ;  the  remainder  of  the  notes  was  compiled  after  the  same  manner,  by 
several  eminent  dissenting  ministers.  It  is  no  mean  praise  of  this  valuable  work,  that  it 
is  in  the  list  of  books  recommended  to  clergymen  by  Bishop  Tom  line. 

5.  Clarke, — The  Old  and  New  Testament,  with  Annotations 
and  parallel  Scriptures.  By  Samuel  Clarke,  A.  M.  London,  1690, 
folio. 

The  selection  of  parallel  texts  is  admirable  ;  and  the  notes,  though  very  brief,  are 
written  with  great  judgment.  The  work  was  commended  in  very  high  terms  by  Drs. 
pwen  and  Bates,  as  well  as  by  Mr.  Baxter  and  Mr.  Howe.  "  It  has  been  an  excellent 
fund  for  some  modern  commentators,  who  have  republished  a  great  part  of  it  with  very 
little  alteration."  (Chalmer's  Biog.  Diet.  vol.  ix.  p.  405.)  This  work,  notwith- 
standing the  learned  author  was  a  non-conformist,  is  inserted  in  the  list  of  books  recom- 
mended by  the  Bishop  of  Chester  (Dr.  Cleaver)  to  the  attention  of  the  younger  clergy. 
It  is  unfortunately  very  scarce  and  dear.  The  purchaser  must  be  careful  that  he 
be  not  misled  by  another  Bible  published  also  in  one  vol,  folio  in  1811,  in  the 
name  of  S.  Clarke,  in  numbers  ;  and  which  is  a  very  indifferent  compilation  by  some 
anonymous  editor  from  various  commentators,  all  of  whom  lived  long  after  the  time  of 
Mr.  Clarke. 

6.  Patrick  Lowth,  Whitby,  and  Arnald's  Commentary  on 
the  Bible.  London,  1727—1760,  7  vols,  folio.  London,  1809,  8  vols. 
4to. 

Bishop  Patrick  wrote  the  commentary  on  the  historical  and  poetical  books  of  the 
Old  Testament,  in  2  vols, ;  Mr.  W.  Lowth,  (father  of  Bishop  Lowth)  that  on  the 
Prophets,  in  one  vol. ;  Dr.  Whitby,  that  on  the  New  Testament,  in  2  vols. ;  and 
Mr.  Arnald,  the  commentary  on  the  Apocryphal  books.  The  four  volumes  of  Patrick, 
Lowth,  and  Arnald,  are  justly  valued,  as  containing  one  of  the  best  commentaries  on 
the  Old  Testament  and  Apocrypha  which  we  have  in  the  English  language.  As 
Dr.  Whitby's  work  on  the  New  Testament  is  very  frequently  found  separate 
from  the  above  commentaries,  the  reader  will  find  some  account  of  it,  infra,  in  the 
list  of  commentators  on  the  New  Testament. 


58  APPENDIX. 

7.  Henry. — An  Exposition  of  the  Ol4  and  New  Testament,  by  the 
Rev.  Matthew  Henry,  folio,  5  vols.  4to.  6  vols. 

The  value  of  this  commentary  is  too  well  known  to  require  any  testimonies  to  its 
merit:  it  is  perhaps  the  only  one  "  so  large,  that  deserves  to  be  entirely  and  attentively 
read  through.  The  remarkable  passages  should  be  marked  :  there  is  much  to  be  learned 
in  this  work  in  a  speculative,  and  still  more  in  a  practical  way."  (Dr.  Doddridge.)  The 
quarto  edition  was  superintended  by  the  Rev.  Messrs.  Burder  and  Hughes,  and  is  very 
correctly  and  handsomely  printed  ;  there  are  some  copies  on  royal  paper. 

8.  Gill. — An  Exposition  of  the  Old  and  New  Testaments,  in 
which  the  sense  of  the  sacred  text  is  given ;  doctrinal  and  practical 
truths  are  set  in  a  plain  and  easy  light ;  difficult  passages  explained  ; 
seeming  contradictions  reconciled ;  and  whatever  is  material  in  the 
various  readings,  and  the  several  Oriental  versions,  is  observed.  The 
whole  illustrated  by  notes  from  the  most  antient  Jewish  writings. 
By  John  Gill,  D.  D.  London,  1748—1763,  9  vols,  folio.  London, 
1809,  9  vols.  4to. 

In  rabbinical  literature  Dr.  Gill  had  no  equal,  and  he  has  hence  been  enabled  to  ilhis- 
trate  many  important  passages  of  Scripture.  But  he  has  often  spiritualised  his  text  to 
absurdity-  "  The  massy  volumes  of  Dr.  Gill  might  almost  form  a  class  of  their  own,  as 
they  comprehend  every  method  of  interpretation ;  and  sometimes,  by  giving  to  the  same 
passage  too  great  a  variety  of  meanings,  they  leave  the  weak  reader  to  doubt  whether  that 
book  can  have  any  certain  meaning,  which  an  ingeniousexpositor  can  interpret,  or  rather 
torture,  in  so  many  different  ways."  An  occasional  reference  to  his  learned  work  is  all 
perhaps  that  can  be  recommended, 

9.  PuRVER. — A  New  and  Literal  Translation  of  all  the  Books  of 
the  Old  and  New  Testaments,  with  Notes  critical  and  explanatory. 
By  Antony  Purver.    London,  1 764,  2  vols,  folio. 

The  author  of  this  translation  was  one  of  the  Society  of  Friends  or  Quakers ;  who, 
under  very  considerable  disadvantages,  acquired  a  competent  knowledge  of  the  Hebrew 
and  other  Oriental  languages,  and  also  of  the  Greek.  His  work  was  published  at  the 
expense  of  Dr.  J.  Fothergill ;  although  it  contains  many  improved  renderings  and  useful 
notes,  it  "  has  never  been  highly  valued,  aud  is  much  less  literal  and  much  less  simple 
than  the  habits  of  the  man,  and  those  of  the  religious  community  to  which  he  belonged, 
might  authorise  one  to  expect."  (Dr.  A.  Clarke.)  See  a  further  account  in  the 
Monthly  Review,  (O.  S.  vol.xxxii.  pp.  194 — 205. 

10.  Wesley. — Notes  on  the  Old  and  New  Testaments,  by  the  Rev. 
J.  Wesley,  M.  A.  Bristol,  1764,  4  vols.  4to. 

In  consequence  of  the  author  being  obliged  to  retrench  his  notes,  in  order  to  comprise 
the  work  within  the  prescribed  limits  of  four  volumes,  "  the  notes  on  the  Old  Testament 
are  allowed  on  all  hands  to  be  meagre  and  unsatisfactory.  The  notes  on  the  New  Tes- 
tament, which  have  gone  through  several  editions,  are  of  a  widely  different  description  j 
though  short,  they  are  always  judicious,  accurate,  spiritual,  terse,  and  impressive,  and 
possess  the  happy  and  rare  quality  of  leading  the  reader  immediately  to  God  and  his  own 
heart."  (Dr.  A.  Clarke.)  The  Rev.  Dr.  Hales  pronounces  these  notes  to  be  "  com- 
mendable for  their  conciseness,  and  acutely  pointed  to  the  hearts  and  consciences  of  his 
readers ;"  and  he  mentions  the  notes  on  the  Apocalypse,  which  are  chiefly  abridged  from 
the  critical  and  expository  writings  of  Bengel,  as  being  the  most  valuable  part  of  Mr. 
Wesley's  work.  (Analysis  of  Chronology,  vol.  ii.  pp.  1287, 1288.)  The  text  is  inserted 
in  continuous  paragraphs,  the  verses  being  thrown  into  the  margin,  and  it  contains  several 
happy  corrections  of  the  received  version,  which  are  frequently  cited  by  Mr.  Granville 
Sharp  and  Dr.  Hales.  A  new  edition  of  Mr.  Wesley's  Notes,  or  rather  a  new  Com- 
mentary which  comprises  the  most  valuable  of  them,  was  lately  published,  by  the  Rev. 
Joseph  Benson,  entitled 

11.  The  Holy  Bible,  containing- the  Old  and  New  Testaments,  ac- 


List  of  the  Principal  Comtiientators.  59 

cording  to  the  present  authorised  English  Version,  with  Notes,  critical 
explanatory,  and  practical ;  all  the  marginal  readings  of  the  most  ap- 
proved printed  copies  of  the  Scriptures,  with  such  others  as  appear  to 
be  coimtenanced  by  the  Hebrew  and  Greek  originals  ;  a  copious  col- 
lection of  references  to  parallel  texts  :  summaries  of  the  contents  of 
each  book  and  chapter,  and  the  date  of  every  transaction  and  event 
recorded  in  the  Sacred  Oracles,  agreeably  to  the  calculation  of  the  most 
correct  chronologers. — In  6  vols.  4to. 

12.  DoDD. — A  Commentary  on  the  Books  of  the  Old  and  New 
Testaments,  in  which  are  inserted  the  Notes  and  Collections  of  John 
Locke,  Esq.  Daniel  Waterland,  D.  D,,  and  the  Right  Hon.  Edward 
Earl  of  Clarendon,  and  other  learned  persons,  with  practical  improve- 
ments.    By  W.  Dodd,  LL.  D.     London,  1770,  3  vols,  folio. 

In  the  compilation  of  this  work,  Dr.  Dodd  availed  himself  liberally  of  the  labours  of 
Calmet,  Chais,  and  Houbigant,  besides  the  most  eminent  commentators  of  our  own 
country,  and  the  manuscript  collections  mentioned  above.  The  purchaser  should  see 
that  vol.  i.  contains  a  Dissertation  on  the  Pentateuch,  and  vol.  iii.  another  on  the  Inspi- 
ration of  the  New  Testament ;  which  are  not  unfrequently  wanting,  especially  the  first, 
probably  from  the  work  being  originally  published  in  numbers.  Dr.  Dodd's  Commentary 
was  reprinted  a  few  years  since  by  the  late  Dr.  Coke,  with  several  retrenchments  and 
some  unimportant  additions,  in  six  handsome  volumes  quarto. 

13.  An  Illustration  of  the  Holy  Scriptures  by  Notes  and  Explica- 
tions on  the  Old  and  New  Testaments,  3  vols,  folio. 

The  publication  of  this  work  commenced  in  the  year  1759,  and  it  has  been  frequently 
reprinted.  It  was  edited  by  Mr.  Goadby  of  Sherborne  ;  it  "  contains  many  judicious 
notes:"  but,  "  while  it  seems  to  be  orthodox,  is  written  entirely  on  ths^rian  hypo- 
thesis."    (Dr.  A.  Clarke.) 

14.  Haweis. — ^The  Evangelical  Expositor;  or  a  Commentary  on  the 
Holy  Bible,  wherein  the  Sacred  Text  is  inserted  at  large,  the  sense 
explained,  and  different  passages  elucidated,  with  practical  observa- 
tions. &c.     By  T.  Haweis,  LL.B.  M.  D.  London,  1765,  2  vols,  folio. 

15.  Brown. — The  Holy  Bible,  containing  the  Old  and  New  Testa- 
ments, and  a  complete  Index  ;  with  arguments  prefixed  to  the  differ- 
ent books,  and  moral,  theological,  and  practical  observations  ;  with  re- 
flections at  the  end  of  each  chapter.  By  the  Rev.  John  Brown,  late 
minister  of  the  Gospel  at  Haddington,  2  vols.  4to. 

This  work  was  first  published  in  1777,  and  has  gone  through  repeated  editions.  "  Its 
chief  excellences  are  the  marginal  references,  which  are  exceedingly  useful  to  preachers, 
and  the  close,  plain,  and  practical  improvement  to  each  chapter."  (Buck.)  An  useful 
introduction  is  prefixed,  in  which  a  variety  of  information  is  given  for  studying  the 
Scriptures  to  advantage.  This  commentator's  marginal  references,  however,  appear  to 
us  to  be  in  many  instances  too  remote.  An  improved  edition,  with  additional  philological 
and  explanatory  notes,  was  published  by  Mr.  Raffles  of  Liverpool,  in  1817. 

16.  ScoTT. — The  Holy  Bible,  containing  the  Old  and  New  Testa- 
ments ;  with  original  notes,  practical  observations,  and  copious  mar- 
ginal references.  By  Thomas  Scott,  Rector  of  Aston  Sandford.  Lon- 
don, 1815,  6  vols.  4to. 

The  first  edition  of  this  work  (the  constant  and  increasing  sale  of  which  proves  the  high 
estimation  in  which  it  is  deservedly  held), begun  inl  788  and  published  in  numbers,consisted 
of  five  thousand  copies ;  the  second,  in  1805,  of  two  thousand;  the  third,  rn  1810,  of 


60  APPENDIX. 

two  thousand ;  the  fourth,  in  1 8 1 2,  of  three  thousand ;  and  the  new  edition  now  printing 
is  stereotyped, — the  largest  work  ever  submitted  to  that  process.  The  late  learned  au- 
thor of  this  commentary  had  finished  the  actual  revision  of  it  to  the  end  of  nearly  the 
second  epistle  to  Timothy.  The  last  passage  to  which  he  put  his  band  was  that  striking 
declaration  of  St.  Paul  (2 Tim.  iii.  1 — 5.)  so  applicable  to  the  present  times.  "  Besides 
these,  eight  other  editions,  consisting  all  together  of  twenty-five  thousand  two  hundred 
and  fifty  copies,  were  printed  in  the  United  States  of  America  from  1808  to  1819; 
where  the  local  and  temporary  prejudices,  from  which  the  writer  could  not  escape  in  his 
own  country,  having  less  force,  its  value  seems  to  have  been  at  once  acknowledged. 

"  Thecapitalexcellency  of  this  valuable  and  immense  undertaking,  perhaps,  consists 
in  the  following  more  closely  than  any  other,  the  fair  and  adequate  meaning  of  every 
part  of  Scripture  without  regard  to  the  niceties  of  human  systems  :  it  is  in  every  sense  of 
the  expression  a  scriptural  comment.     It  has  likewise  a  further  and  a  strong  recommen- 
dation in  its  originality.     Every  part  of  it  is  thought  out  by  the  author  for  himself,  not 
borrowed  from  others.     The  later  editions  indeed  are  enriched  with  brief  and  valuable 
quotations  from  several  writers  of  credit — but  the  substance  of  the  work  is  entirely  his 
own.     It  is  not  a  compilation,  it  is  an  original  production,  in  which  you  have  the  deli- 
berate judgment  of  a  masculine  and  independent  mind  on  all  the  parts  of  Holy  Scripture. 
Every  stndent  will  understand  the  value  of  such  a  work.     Further,  it  is  the  comment 
of  our  age,  presenting  many  of  the  last  lights  which  history  casts  on  the  interpretation  of 
prophecy,  giving  several  of  the  remarks  which  sound  criticism  has  accumulated  from  the 
different  branches  of  sacred  literature,  obviating  the  chief  objections  which  modern  anno- 
tators  have  advanced  against  some  of  the  distinguishing  doctrines  of  the  Gospel,  and 
adapting  the  instructions  of  Scripture  to  the  peculiar  circumstances  of  the  times  in  which 
we  live.     I  may  observe  also  that  the  faults  of  method  and  style  which  considerably 
detract  from  the  merit  of  some  of  his  other  writings,  are  less  apparent  here,  where  he 
had  only  to  follow  the  order  of  thought  in  the  sacred  book  itself ;  whilst  all  his  powers 
and  attainments  have  their  full  scope.     It  was  the  very  undertaking  which  required,  less 
than  any  other,  the  qualifications  which  he  did  not  possess,  and  demanded,  more  than  any 
other,  those  in  which  he  excelled.     It  required  matured  knowledge  of  Scripture,  skill  as 
a  textuary,  sterling  honesty,  a  firm  grasp  of  truth,  unfeigned  submission  of  mind  to  every 
part  of  the  inspired  records,  a  holy  temper  of  heart,  unparalleled  diligence,  and  perse- 
verance: and  these  were  the  very  characteristics  of  the  man.     When  to  these  particulars 
it  is  added  that  he  lived  to  superintend  four  editions,  each  enriched  with  much  new  and 
important  matter,  and  had  been  engaged  above  three  years  in  a  new  one,  in  which  for  the 
fifth  time  he  had  nearly  completed  a  most  laborious  revision  of  the  whole  work,  we  must 
at  least  allow  the  extent  and  importance  of  the  author's  exertions.     Accordingly,  the 
success  of  the  work  has  been  rapidly  and  steadily  increasing  from  the  first,  not  only  in 
our  own  country,  but  wherever  the  English  language  is  known.     It  will  soon  be  in  the 
hands  of  most  careful  students  of  the  holy  volume,  whether  in  the  first  instance,  they 
agree  with  the  author's  chief  sentiments  or  not.     Nor  is  the  time  distant,  when,  the 
passing  controversies  of  the  day  having  been  forgotten,  tliis  prodigious  work  will  generally 
be  confessed  in  the  Protestant  churches,  to  be  one  of  the  most  sound  and  instructive 
commentaries  produced  in  our  own  or  any  other  age." — (Rev.  Daniel  'Wilson's  Sermons 
occasioned  by  the  death  of  the  Rev.  Thomas  Scott,  pp.  33 — 35,  98.  3d  edition.) 

To  the  preceding  just  character  of  this  elaborate  commentary,  the  writer  of  these  pages 
(who  does  not  view  all  topics  precisely  in  the  same  point  of  view  with  its  late  learned 
author)  deems  it  an  act  of  bare  justice  to  state  that  he  has  never  consulted  it  in  vain,  on 
difficult  passages  of  the  Scriptures.  While  occupied  in  considering  the  various  objections  of 
modem  infidels,  he  for  his  own  satisfaction  thought  out  every  answer  (if  he  may  be 
allowed  the  expression)  for  himself ;  referring  only  to  commentaries  in  questions  of  more 
than  ordinary  difficulty.  And  in  every  instance, — especially  on  the  Pentateuch, — he 
found,  in  Mr.  Scott's  commentary,  brief  but  solid  refutations  of  alleged  contradictions, 
which  he  could  find  in  no  other  similar  work  extant  in  the  English  language. 

17.  Wilson  (Bishop). — The  Holy  Bible  ;  containing  the  Books  of 
the  Old  and  New  Testaments,  carefully  printed  from  the  first  edition 
(compared  with  others)  of  the  present  translation  ;  with  notes  by 
Thomas  Wilson,  D.  D,  Bishop  of  Sodor  and  Man,  and  various  render- 


List  of  the  Principal  Commentators.  6 1 

ings,  collected  from  other  translations,  by  the  Rev.  Clement  Crutwell, 
editor.     London,  1785,  3  vols.  4to. 

The  text  and  marginal  references  are  printed  with  equal  beauty  and  correctness- 
"  The  editor  has  greatly  increased  the  value  of  this  edition  by  inserting  in  the  margin 
different  renderings  of  the  same  passage,  from  all  the  translations  he  could  procure.  He 
has  also  prefixed  a  particular  account  of  the  several  English  translations  of  the  Bible,  and 
of  their  authors.  The  bishop's  notes  are  only  to  be  considered  as  brief  hints  either  for 
the  explanation  or  the  practical  improvement  of  particular  passages.  As  illustrations  of 
the  text,  their  value  is  inconsiderable ;  especially  as  the  author  frequently  decides  and 
pronounces  without  proof,  and  falls  into  mistakes  through  inadvertency."  (Monthly 
Review,  O.S.  vol.  Ixxiv.  p.  297.) 

18.  YoNGE. — A  Practical  and  Explanatory  Commentary  on  the 
Holy  Bible,  taking  the  whole  in  one  point  of  view,  from  the  Creation 
to  the  End  of  the  World.     By  J.  Yonge,  London,  1 787,  4to. 

"  The  point  of  view  in  which  the  Scriptures  are  here  considered,  is  their  reference 
to  the  redemption  of  the  world  by  Jesus  Christ ;  which  great  event  is  traced  through  the 
historical  and  prophetical  writings  of  the  Old  Testament,  and  the  narrative  and  epistolary 
records  of  the  New,  to  show  that  the  whole  has  one  leading  object  and  design.  This 
work  is  rather  intended  as  a  practical  help  to  the  meditations  of  the  pious  Christian,  than 
as  a  critical  elucidation  of  the  sacred  writings."  (Monthly  Review,  O.  S.  vol.  Ixxviii. 
p.  173.) 

19.  A  revised  Translation  and  Interpretation  of  the  Sacred  Scrip- 
tures, after  the  Eastern  manner,  from  concurrent  authorities  of  critics, 
interpreters,  and  commentators,  copies,  and  versions ;  shewing  that 
the  inspired  writings  contain  the  seeds  of  the  valuable  sciences,  being 
the  scource  whence  the  antient  philosophers  derived  them,  also  the 
most  antient  histories  and  greatest  antiquities,  and  are  the  most  enter- 
taining as  well  as  instructing  to  both  the  curious  and  serious.  Glas- 
gow, 1799,  8vo.  Second  Edition,  1815,  4to. 

We  have  transcribed  the  long  title  of  this  curious  work,  in  which  the  author  has  cer- 
tainly succeeded  in  introducing  very  many  approved  renderings ;  but  in  which  he  has 
also  marred  exceedingly  that  venerable  simplicity  and  dignity,  which  are  so  eminently 
conspicuous  in  the  authorised  version.  His  explanations  of  different  passages  are  included 
in  short  paraphrases,  comprehended  between  parentheses.  No  sober  student  or  critic, 
however,  can  approve  of  the  manner  in  which  Mr.  M'Rae  (such,  we  are  told,  is  the 
author's  name)  has  attempted  to  elucidate  "  Solomon's  Allegoric  Song"  (as  he  terms 
it)  "on  the  mutual  love  of  Christ  and  his  church,  written  twen<j/ j/ears  after  his  Egyp- 
tian nuptials."  As  this  work  is  very  little  known,  we  transcribe  the  first  seven  verses  of 
the  twelfth  chapter  of  Ecclesiastes,  containing  Solomon's  admirable  portraiture  of  old 
age,  by  way  of  specimen: — 

"  1 .  Remember  thy  Creator  in  the  days  of  youth,  before  the  days  of  affliction  come, 
and  the  years  of  old  age  approach,  when  thou  shalt  say,  I  have  no  pleasure  in  them. 
2.  Before  the  sun,  and  the  light,  and  the  moon,  and  the  stars,  become  dark  to  thee, 
and  the  clouds  return  after  rain,  or  one  trouble  come  upon  another.  3.  When  (the 
arms)  the  keepers  of  the  (corporeal)  house  shall  shake,  and  the  strong  ones  (the  limbs) 
be  feeble,  and  (the  teeth)  the  grinders  shall  cease,  as  being  few,  (and  unfit  for  use) ; 
and  they  that  look  out  at  the  windows  (the  optic  nerves  of  the  eyes)  become  dim  ; 
4.  And  the  doors  be  shut  in  the  streets,  (the  lips  fall  in,  the  teeth  being  gone),  and  the 
sound  of  the  grinding  (in  eating )  be  low ;  and  they  shall  rise  up  at  the  sound  of  the  bird, 
(sleep  being  diminished,  and  easily  broken)  ;  and  all  the  daughters  of  music,  (the  accents 
of  the  voice,  and  acuteness  of  the  ear),  fail.  5.  They  shall  also  be  afraid  of  (ascending) 
the  place  which  is  high,  (being  weak  and  breathless)  ;  and  fears  (of  stumbling), shall  be 
in  the  way  ;  and  (gray  hairs  like)  the  almond  tree's  leaves  shall  flourish  ;  and  the  grass 
hopper  shall  be  a  burden,  (small  matters  being  troublesome,  as  being  crooked  and  fretful); 
and  the  desire  of  enjoyment  shall  fail;  for  man  goeth  to  his  long  home,  and  the  mourners 
go  about  the  streets.     6.  Before  the  silver  cord  (the  marrow  of  the  back  bone,  with  its 


62  APPENDIX. 

root  and  branches)  be  contracted ;  or  the  golden  vial  (tlie  brain's  membranes)  be  cracked, 
or  the  pitcher  be  broken  at  the  fountain,  (the  cavities  and  conveyers  df  the  blood 
from  the  heart),  or  the  wheel  be  broken  at  the  cistern,  (the  returners  ofit  from  the 
lungs,  liver,  head,  hands,  and  feet ;  the  double,  yea,  quadruple  circulation,  (galal  and 
ruts)  being  repeated,  be  interrupted  and  cease.  7.  Then  shall  the  dust  return  to  the 
earth  as  it  was ;  and  the  spirit  shall  return  to  God  who  gave  it." 

20.  BuLKLEY. — Notes  on  the  Bible,  by  the  late  Rev.  Charles  Bulk- 
ley.  London,  1802,  3  vols.  8vo. — See  a  notice  of  this  work  in  p.  321 
of  Part  1.  of  this  volume. 

21.  Priestley  Dr. — Notes  on  all  the  Books  of  Scripture,  for  the 
use  of  the  Pulpit  and  of  Private  Families,  by  Joseph  Priestley,  LL.D. 
F.  R.  S.,  8vo.  4  vols.     Northumberland,  (N.  Am.)  1803. 

For  a  notice  of  this  work,  see  p.  619  of  Part  II.  of  this  volume. 

22.  Trimmer  (Mrs.) — A  Help  to  the  Unlearned  in  the  Study  of 
the  Holy  Scriptures  ;  being  an  attempt  to  explain  the  Bible  in  a 
familiar  way  adapted  to  common  apprehensions,  and  according  to  the 
opinions  of  approved  Commentators.  By  Mrs.  Trimmer.  London, 
1805, 8vo. 

The  late  amiable  and  benevolent  authoress  of  this  work  was  well  known  by  her  un- 
wearied assiduity  in  promoting  the  welfare  of  the  rising  generarion.  Novelty  of  informa- 
tion she  did  not  pretend  to  offer ;  but,  without  approving  of  everi/  sentiment  asserted  in 
her  work,  it  is  but  just  to  say,  that  it  is  a  most  useful  help  to  the  unlearned,  and  that 
the  object  announced  in  her  preface  has  been  fully  accomplished ;  viz. — To  render  *'  the 
study  of  the  Bible  easy  and  profitable  to  those  who  have  but  little  leisure,  or  who  may 
not  be  able  to  understand  expositions  of  Scripture,  in  which  more  learning  is  displayed. 
The  endeavour  of  the  compiler  has  been,  to  explain  what  is  difficult,  as  far  as  is  necessary 
for  Christians  in  general  to  understand  it ;  and  to  direct  the  attention  of  the  Bible  stu- 
dent to  such  passages  and  texts  as  require  particular  consideration,  in  order  to 
produce  a  rational  faith,  and  a  right  practice,  founded  immediately  upon  the  word  of 
God." 

23.  BuRDER. — The  Scripture  Expositor  ;  a  new  Commentary,  Cri- 
tical and  Practical,  on  the  Holy  Bible.  By  the  Rev.  Samuel  Burder, 
A.  M.    London,  1809,  2  vols,  in  4  parts,  4to. 

One  prominent  object  of  this  work,  which  is  both  critical  and  practical,  is,  to  illustrate 
the  Scriptures  by  the  assistance  of  Eastern  customs  ;  the  author  is  advantageously 
known  by  his  Oriental  Customs,  already  noticed.     (See  p.  53  of  this  appendix.) 

24.  Fawcett.  —  The  Devotional  Family  Bible;  containing  the 
Old  and  New  Testaments,  with  copious  notes  and  illustrations, 
partly  original,  and  partly  selected  from  the  most  approved  Commen- 
tators, both  antient  and  modern.  With  a  devotional  exercise  or  aspi- 
ration at  the  close  of  every  chapter,  by  way  of  improvement.  By 
John  Fawcett,  D.  D.     London,  1811,  2  vols,  royal  4to. 

This  work  is  wholly  designed  for  family  use,  to  which  it  is  excellently  adapted;  but 
the  marginal  renderings  and  parallel  texts  have  been  entirely  omitted.  The  absence  of 
these  is  inexcusable  in  any  edition  of  the  Bible  above  the  size  of  a  duodecimo 
volume. 

25.  Hewlett. — The  Holy  Bible,  containing  the  Old  and  New  Tes- 
tament, with  the  Apocrypha,  with  Critical  Philological,  and  Explana- 
tory Notes.  By  the  Rev.  John  Hewlett,  B.  D.  London,  1812, 
3  vols,  4to. 

The  typographical  execution  of  this  variorum  edition  of  the  Scriptures  is  singularly 
correct  and  beautiful ;  the  parallel  texts  and  marginal  renderings  are  put  at  the  foot  of 
the  text,  and  above  the  notes,  which  are   selected   with   uncommon  industry.     To  the 


List  of  the  Principal  Commentators.  63 

first  volume  are  profixed  very  copious  prolegomena,  coutaining  every  requisite  information 
relative  to  the  authenticity  and  inspiration  of  the  Scriptures ;  the  formation  of  the 
sacred  Canon,  MSS.  and  editions  of  the  Bible,  sects,  &c.with  a  variety  of  useful  tables; 
and  to  the  third  volume  is  prefixed  a  compendious  history  of  the  Jews,  from  their  re- 
storation to  Judaea,  to  the  destruction  of  Jerusalem  by  the  Romans  ;  the  whole  forming 
a  connection  between  the  history  of  the  Old  and  New  Testament ;  and  the  work  is 
terminated  by  tliree  useful  indexes.  On  many  occasions  we  have  consulted  this  com- 
mentary with  equal  pleasure  and  advantage ;  there  are,  however,  some  discrepancies  in 
the  notes,  which  we  have  observed  with  regret.  Many  of  these  are  stated  and  animad- 
verted upon  in  an  ably  conducted  critical  journal.  (See  British  Critic,  New  Series,  vol.  ii. 
pp.  539.  et  seq.)  Several  of  Mr.  Hewlett's  notes  are  elaborate  critical  disquisitions  on 
important  topics.  Copies  of  this  work  may  be  purchased  with  maps,  and  numerous 
well-executed  engravings,  after  pictures  by  the  most  celebrated  painters.  In  1816,  an 
edition  of  the  notes,  &c.  was  published  without  the  text,  in  5  vols.  8vo.,  entitled  Com- 
mentaries and  Disquisitions  on  the  Holy  Sctiptures. 

26.  D'Oyly  and  Mant. — The  Holy  Bible  according  to  the  Autho- 
rised Version,  with  Notes  explanatory  and  practical ;  taken  principally 
from  the  most  eminent  writers  of  the  United  Church  of  England  and 
Ireland ;  together  with  appropriate  introductions,  tables,  indexes, 
maps,  and  plans,  prepared  and  arranged  by  the  Rev.  G.  D'Oyly,  B.D., 
(now  D.  D.),  and  the  Rev.  Richard  Mant,  D.  D.  (now  Bishop  of  Kil- 
laloe),  4to.  2  vols,    in  four  parts.     Oxford  and  London,  1817. 

This  work,  which  is  published  under  the  sanction  of  the  venerable  Society  for  pro- 
moting Christian  Knowledge,  professes  to  communicate  only  the  results  of  the  critical 
inquiries  of  learned  men,  without  giving  a  detailed  exposition  of  the  inquiries  themselves. 
These  results,  however,  are  selected  with  great  judgment,  so  that  the  reader  who 
may  consult  them  on  difficult  passages  will  rarely  be  disappointed,;  and  the  sale  of 
twenty  thousand  copies  proves  the  estimation  in  which  this  laborious  work  is  held.  Of 
the  labour  attending  this  publication  some  idea  may  be  formed,  when  it  is  stated  that  the 
works  of  upwards  of  one  hundred  and  sixtyauthors  have  been  consulted  for  it,  amounting  to 
several  hundred  volumes.  On  the  fundamental  articles  of  Christian  verity, — the  Deity  and 
atonement  of  Jesus  Christ,  and  the  personality  and  offices  of  the  Holy  Spirit, — this  work 
may  be  pronounced  to  be  a  hbrary  of  divinity.  The  maps  and  engravings,  though  only 
outlines,  are  executed  with  much  spirit.  An  index  of  matters,  and  a  concordance, 
together  with  a  geographical  index,  are  subjoined.  The  small  paper  copies  are  unques- 
tionably the  cheapest  of  all  the  commentaries  extant.  There  is  an  useful  concordance 
in  4to.  edited  by  the  Rev.  T.  W.  Bellamy,  M.  A.  which  is  usually  bound  up  with  this 
commentary  :  and  in  the  year  1818,  the  Rev.  Dr.  Wilson  published  another  index, 
which  is  much  more  complete  than  that  annexed  to  the  work;  and  the  student, who  can 
afford  it,  will  do  well  to  purchase  it. 

27.  Clarke  (Dr.  A.) — The  Holy  Bible,  containing  the  Old  and  New 
Testaments ;  the  Text  carefully  printed  from  the  most  correct  copies 
of  the  present  authorised  translation,  including  the  marginal  read- 
ings and  parallel  Texts ;  with  a  Commentary,  and  critical  Notes, 
designed  as  a  help  to  a  better  understanding  of  the  Sacred  Writings. 
By  Adam  Clarke,  LL.D.  F.  A.  S.     London,  1810,  4to. 

Three  volumes  of  this  elaborate  work  have  appeared,  comprising  the  whole  of  the 
New  Testament,  and  nine  parts  of  the  Old  Testament,  from  Genesis  to  the  book  of 
Psalms.  In  this  work.  Dr.  Clarke  states,  that  the  whole  of  the  text  has  been  collated 
with  the  Hebrew  and  Greek  originals,  and  all  the  ancient  versions  ;  "the  most  difficult 
words  are  analysed  and  explained  ;  the  most  important  readings  in  the  collections 
of  Kennicott  and  De  Rossi  on  the  Old  Testament,  and  in  those  of  Mill,  IVelstein, 
and  Griesbach,  on  the  New,  are  noticed ;  the  date  of  every  transaction,  as  far  as  it 
has  been  ascertained  by  the  best  chronologers,  is  marked  ;  the  peculiar  customs  of  the 
Jews,  and  neighbouring  nations,  so  frequently  alluded  to  by  the  prophets,  evangelists, 
and  apustlos,  are  explained  from  the  best  Asiatic  authorities  ;  the  great  doctrines  of  the 


64  APPENDIX. 

Law  and  Gospel  of  God  are  defined,  illustrated,  and  defended ;  and  the  whole  Is  applied 
to  the  important  purposes  of  practical  Christianity."  The  literary  world  in  general, 
and  biblical  students  in  particular,  are  greatly  indebted  to  Dr.  Clarke  for  the  light  he 
has  thrown  on  many  very  difficult  passages. 

28.  Thomson. — ^The  Old  Covenant,  commonly  called  the  Old 
Testament,  translated  from  the  Septuagint. — ^The  New  Covenant, 
commonly  called  the  New  Testament,  translated  from  the  Greek. 
By  Charles  Thomson,  late  Secratary  to  the  Congress  of  the  United 
States,  8vo.  4  vols.     Philadelphia,  1808. 

This  translation  is  executed  with  great  fidelity,  though  that  of  the  Old  Testament, 
being  a  version  of  a  version,  can  hardly  afibrd  much  assistance  to  the  biblical  student. 
The  translation  of  the  New  Testament  is  much  improved  in  the  punctuation,  and  also 
in  the  arrangement  of  the  objections  and  replies  that  occasion  such  frequent  transitions 
in  St.  Paul's  Epistles.  The  notes  which  accompany  this  work  are  very  brief,  but  satis- 
factory as  far  as  they  go. 

29.  Bellamy. — The  Holy  Bible,  newly  translated  from  the  Ori- 
ginal Hebrew,  with  notes  critical  and  explanatory.  By  John  Bellamy. 
London,  1818-21,  4to. 

Three  pans  of  this  new  translation  have  been  published.  The  arrogant  claims  of  the 
author  and  his  extravagancies  of  interpretation  have  been  exposed  in  the  Quarterly 
Review,  vols.  xix.  pp.  250 — 280,  andxxiii.  pp.  290— 325.;  in  the  Eclectic  Review, 
vol.x.  N.  S,  pp.  I — 20,  130 — 150,  280 — 299. ;  in  the  Antijacobin  Review,  vol.  liv. 
pp.  97 — 105,  193—207,  305—316.;  in  Mr.  Whittaker's  Historical  and  Critical  In- 
quiry into  the  Interpretation  of  the  Hebrew  Scriptures,  and  Supplement  to  it,  Svo.,  Cam- 
bridge, 1819,  1820 ;  in  Professor  Lee's  Letter  to  Mr.  Bellamy,  Cambridge,  1821.;  and 
last  though  not  least  in  value,  in  Mr.  Hyman  Hunvitz's  "  Vindicise  Hebraicas ;  or,aDe- 
fence  of  the  Hebrew  Scriptures,  as  a  Vehicle  of  Revealed  Religion ;  occasioned  by  the 
recent  Strictures  and  Innovations  of  Mr.  J.Bellamy;  and  in  confutation  of  his  Attacks 
on  all  preceding  Translations,  and  on  the  established  Version  in  particular.  London, 
1821,"  Svo.  This  author  is  a  learned  Jewish  Teacher ;  who,  while  he  has  exposed 
Mr.  Bellamy's  misinterpretations  with  great  learning,  has  rendered  to  British  Christians 
an  incalculable  service,  by  shewing  the  general  excellence  of  our  authorised  English  Ver- 
sion ;  and  has  also,  perhaps  unwittingly,  silenced  the  Jewish  objector,  who  used  to  deny 
the  validity  of  the  Old  Testament  as  cited  from  that  version. 

30.  BooTHROYD. — A  New  Family  Bible,  and  improved  Version, 
with  notes  Critical  and  Explanatory,  and  short  practical  Reflections 
on  each  chapter.  By  the  Rev.  B.  Boothroyd,  Vols.  I.  II.  Ponte- 
fractand  London,  1818,  1821,  4to. 

This  is  s  valuable  help  to  the  critical  understanding  of  the  Scriptures.  Without  any 
parade  of  literature,  the  author  has  comprised  much  important  information  in  his  notes. 
The  introduction  prefixed  is  a  judicious  abridgment  of  Michaelis's  Commentaries  of  the 
Law  of  Moses.  The  two  volumes  published  complete  the  Old  Testament.  The  Nev 
Testament  will  form  a  third  volume 


List  of  the  Principal  Conwienlulors.  Co 

SECTION  V. 

t»RINCirAL    COMMENTATORS    ON    THE    OLD    TESTAMENT,    AND 
ON    DETACHED    BOOKS    THEREOF. 


§  1 .  Commentators  on  the  Old  Testament. 

I.  -IVrcHARDSoN  (Bishop). — Choice  Observations  and  Explanations 
Upon  the  Old  Testament,  containing  in  them  many  remarkable  mat- 
ters, either  not  taken  notice  of,  or  mistaken  by  most ;  which  are 
additionals  to  the  large  annotations  made  by  some  of  the  Assembly  of 
Divines  :  to  which  are  added  some  further  and  larger  observations 
upon  the  whole  book  of  Genesis.  By  John  Richardson,  Bishop  of 
Ardagh.   London,  1655,  folio. 

Bishop  Richardson  has  been  characterised  by  his  contemporaries  as  a  man  of  profound 
learning,  well  versed  in  the  Scriptures,  and  of  exact  knowledge  in  sacred  chronologv. 
His  Harmony  of  the  Four  Gospels,  in  which  he  led  the  way  to  a  more  exact  arrange- 
ment of  the  narratives  of  the  four  evangeUsts,  is  printed  in  Archbishop  Usher's  Annals. 
Bishop  Richardson's  annotations  were  published  after  his  death  ;  as  they  sell  at  a  low 
price,  they  are  not  unworthy  of  the  student's  attention. 

2.  Pyle. — A  Paraphrase  with  short  and  Useful  Notes  on  the  Books 
of  the  Old  Testament.  By  the  Rev.  Thomas  Pyle,  M.  A.  8vo.  4  vols 
London,  1717—1725. 

These  volumes  extend  to  all  the  historical  books  of  the  Old  Testament ;  Dr.  Dod- 
dridge calls  it  "  an  elegant  and  judicious  contraction"  of  Bishop  Patrick's  work  above 
noticed,  (see  p.  57.  of  this  Appendix) ;  and  adds,  that  it  is  "  vastly  to  be  preferred  to  his 
Paraphrase  on  the  Epistles,"  which  is  mentioned  infra,  in  the  list  of  commentators  on  the 
New  Testament. 

3.  Orton. — A  short  and  plain  Exposition  of  the  Old  Testament, 
with  devotional  and  practical  Reflections,  for  the  use  of  families,  sub- 
joined to  each  chapter,  somewhat  in  the  manner  of  Dr.  Doddrido-e's 

Family  Expositor.     By  the  late  Rev.  Job  Orton,  8vo.  6  vols.  1788 

1791. 

Thb  work  was  pubhshed  after  the  author's  death  by  Mr.  Gentleman  of  Kiddermin- 
ster ;  it  contains  notes  chiefly  collected  from  modern  expositors,  of  which  "  it  cannot  be 
said  that  they  are  eminently  critical;  but  they  often  convey  valuable  instruction,  and 
the  reflections  are  admirably  adapted  to  promote  the  purposesof  serious  religion."  (Bio- 
graphia  Britannica,  2d  edit.  vol.  v.  p.  511.  See  also  Month.  Rev.  O.  S.  vol.  Ixxix. 
p.  529).  To  form  a  complete  comment  on  the  Scriptures,  Mr.  Orton 's  paraphrase  may 
be  joined  with  the  lats  Mr.  Palmer's  abridgment  of  Dr.  Doddridge,  noticed  infra,  in  the 
list  of  commentators  on  the  New  Testament. 

4.  Geddes. — ^The  Holy  Bible,  or  the  Books  accounted  sacred, 
otherwise  called  the  Books  of  the  Old  and  New  Covenants,  faithfully 
translated  from  the  corrected  Texts  of  the  Originals,  with  various 
readings,  explanatory  notes,  and  critical  remarks.  By  Alexander 
Geddes,  LL.D.  4to.  London,  vol.  i.  1792,  vol.  ii.  1797.  Critical 
Remarks  on  the  Hebrew  Scriptures,  4to.  London,  1800,  vol.  i.  on  the 
Pentateuch. 

The  two  volumes  of  Dr.  Geddes's  version  include  the  historical  books  from  Genesis 
to  Chronicles,  and  the  bookofRutli.  Of  the  doctor's  heterodox  commentaries  and 
version,  the  reader  may  see  an  ample  examination  and  refutation  in  the  'Ith,  J4tii,  19th, 
and  20th  volumes  of  the  British  Critic,  old  series.  The  lenrned  doctor's  work  is  here 
noticed,  lest  the  author  should  be  charged  with  designedly  oinittinn;  it, 
VOL.  II.  (e) 


66  APPENDIX. 

§  2.  Principal  Commentators  on  Detached  Books  of  the  Old  Testament. 

ON    THE    PENTATEUCH. 

1 .  Annotations  upon  the  Five  Books  of  Moses,  the  book  of  Psalms, 
and  the  Song  of  Songs  or  Canticles.  By  Henry  Ainsworth.  London, 
1639,  folio. 

This  work  "  is  a  good  book,  full  of  very  valuable  Jewish  learning  ;  and  his  translation 
is  in  many  places  to  be  preferred  to  our  own,  especially  on  the  Psalms."  (Dr.  Doddridge.) 
It  was  translated  into  Dutch  in  1690,  and  is  highly  esteemed  on  the  continent. 

2.  A  Commentary  on  the  Five  Books  of  Moses  ;  with  a  Disserta- 
tion concerning  the  author  or  writer  of  the  said  Books,  and  a  .general 
argument  to  each  of  them.  By  Richard  Kidder,  Bishop  of  Bath  and 
Wells.  London,  1694,  2  vols.  8vo. 

3.  Joannis  Marckii  Commentarius  in  prsecipuas  quasdam  partes 
Pentateuchi.   Lug.  Bat.  1713.  4to. 

3*.  A  Critical  and  Practical  Exposition  of  the  Pentateuch ;  with 
Notes,  theological,  moral,  critical,  philosophical,  and  historical.  To 
which  are  subjoined  two  dissertations  : — 1.  On  the  Mosaic  history  of 
the  creation,  and  2.  On  the  destruction  of  the  seven  nations  of  Ca- 
naan.    London,  1748,  folio. 

A  learned  and  useful  compilation,  not  of  common  occurrence.  It  is  part  of  an  in- 
tended commentary  on  the  entiie  Bible,  which  was  never  completed. 

4.  A  New  and  Literal  Translation,  from  the  original  Hebrew,  of 
the  Pentateuch  of  Moses,  and  of  the  Historical  Books  of  the  Old 
Testament  to  the  end  of  the  second  Book  of  Kings  ;  with  notes  cri- 
tical and  explanatory.  By  the  late  Rev.  Julias  Bate.  London,  1773, 
4to. 

*'  It  is  most  certainly  a  new  translation,  and  so  very  literal,  as  to  be  really  unintelli- 
gible to  a  plain  English  reader."   (Monthly  Rev.  O.  S.  vol.  1.  p.  106.) 

5.  Horse  Mosaicse  ;  or  a  View  of  the  Mosaical  Records,  with 
respect  to  their  coincidence  with  profane  antiquity,  their  internal 
credibility,  and  their  connexion  with  Christianity.  By  George  Stan- 
ley Faber,  A.  M.  8vo.  2  vols.  London,  1801;  second  edition,  Lon- 
don, 1818,  2vols.  8vo. 

Although  this  and  the  four  following  works  are  not,  in  strictness,  commentaries  on 
the  Pentateuch,  yet  they  illustrate  so  many  important  passages,  that  the  author  would 
have  deemed  this  work  imperfect,  if  he  had  not  noticed  them  here.  Mr.  Faber's  learned 
Treatise  contains  the  substance  of  the  eight  Bampton  Lectures  delivered  by  him. 
•'  Those  who  have  not  the  means  or  leisure  to  consult  the  very  valuable  works  of  Mr. 
Bryant,  Mr.  Maurice,  and  Sir  W.Jones  in  this  line,  will  find  in  these  volumes  many  of 
the  most  striking  facts  brought  together,  and  so  arranged  as  jointly  to  corroborate  and 
confirm  the  events  recorded  in  the  Pentateuch.  The  references  to  other  authors  are 
numerous,  nor  are  these  confined  solely  to  the  antients.  Additional  notes  and  illustra- 
tions are  to  be  found  at  the  end  of  each  volume."  (Brit.  Crit.  vol.  xix.  (O.  S.)  pp.  382, 
388.)  The  second  edition,  published  in  1818,  is  very  materially  enlarged  and  greatly 
improved  by  its  learned  author. 

6.  Lectures  on  the  Four  last  Books  of  the  Pentateuch,  designed  to 
show  the  divine  origin  of  the  Jewish  religion,  chiefly  from  internal 
evidence ;  in  three  parts.  By  the  Rev.  R.  D.  Graves,  D.D.  Lon- 
don, 1815,  2  vols.  8vo. 

The  first  edition  of  this  valuable  work  appeared  in  1807;  in  this  impression  it  is  very 
materially  improved,  and  is  indispensably  necessary  to  the  biblical  student. 


List  of  the  Principal  Commentators.  6^ 

7.  Commentaries  on  the  Laws  of  Moses.  By  the  late  Sir  John 
David  Michaelis,  K.  P.  S.  F.  R.  S.  Professor  of  Philosophy  in  the 
University  of  Gottingen  ;  translated  from  the  German  by  Alexander 
Smith,  D.D.  London,  1814.  4  vols.  8vo. 

8.  The  Character  of  Moses  established  for  Veracity  as  an  Histo- 
rian, recording  Events  from  the  Creation  to  the  Deluge.  By  the  Rev. 
Joseph  Townsend,  M.  A.  vol.  i.  London,  1813  :  vol.  ii.  Bath,  1815. 
4to. 

For  an  analysis  of  this  elaborate  work,  see  the  Quarterly  Review,  vol.  xiv.  pp.  96 — 
112,  and  the  Eclectic  Review,  O.S.  vol  x.  pp.  52 — 49. 

9.  The  Hebrew  Text  of  the  Parallel  Prophecies  of  Jacob  and 
Moses,  relating  to  the  Twelve  Tribes,  with  a  translation  and  notes, 
and  the  various  lections  of  near  forty  MSS.  &c.  &c.  By  D.  Durell, 
B.  D.  Principal  of  Hertford  College.'  Oxford,  1764,  4to. 

10.  The  Pentateuch,  or  the  Five  Books  of  Moses  illustrated ;  being 
an  Explication  of  the  Phraseology  incorporated  with  the  Text,  for  the 
use  of  Families  and  Schools.  By  the  Rev.  S.  Clapham,  of  Christ 
Church,  Hants.  1818,  12mo. 

11.  An  Analytical  Exposition  of  the  whole  first  Book  of  Moses, 
called  Genesis,  and  of  xxiii.  Chapters  of  his  second  Book  called  Exo- 
dus. Wherein  the  various  readings  are  observed  ;  the  original  text 
explained ;  Doubts  resolved  ;  Scriptures  parallelled ;  the  Scripture 
Chronology  from  the  Creation  of  the  World  to  the  giving  of  the  Law 
at  Mount  Sinai  cleared  ;  and  the  whole  illustrated  by  Doctrines  col- 
lected from  the  Text.  Delivered  in  a  Morning  Exercise  on  the  Lord's 
Day.  By  George  Hughes,  B.D.  late  minister  of  the  Gospel  in  Ply- 
mouth,  folio  (Plymouth)  1672. 

A  very  elaborate  and  curious  work  ;  it  is  not  of  common  occurrence. 

GENESIS. 

12.  Joannis  Merceri  Commentarius  in  Genesin.  Geneva,  1598, 
folio. 

13.  A  Few  and  New  Observations  upon  the  Book  of  Genesis  ;  also 
a  Handful  of  Gleanings  out  of  the  Book  of  Exodus,  by  John  Light- 
foot,  D.  D.  (Works,  Vol.  i.  p.  698.  Lond.  1684.) 

14.  A  New  English  Translation,  from  the  original  Hebrew,  of  the 
Three  First  Chapters  of  Genesis,  with  marginal  illustrations,  and 
notes,  critical  and  explanatory,  by  Abraham  Dawson,  M.  A.  London, 
1763,  4to. 

15.  A  Fourth  and  Fifth  Chapter  of  Genesis,  translated  from  the 
original  Hebrew,  by  Abraham  Dawson,  M.  A.  London,  1772,  4to. 

16.  The  Sixth  and  Eleven  following  Chapters  of  Genesis,  trans- 
lated from  the  original  Hebrew,  &c.  8cc.  by  Abraham  Dawson,  M.  A. 
London,  1786,  4to. 

For  an  account  of  these  three  elaborate  pieces,  see  the  Monthly  Review,  Old  Series, 
vol.  xxiK.  pp.  293 — 299;  vol.  xlvii.  pp.  1 — 7  ;  and  vol.  Ixxvii.  pp.  140 — 147. 

17.  Annotations  upon  Genesis,  with  observations  doctrinal  and 
practical,    by  the  Rev.  Thomas  Harwood,  London,  1 789,  8vo. 

This  is  a  compilation  from  various  authors  ;  "  which,  if  not  a  brilliant,  may  in  some 
degree  be  considered  as  a  useful  performance."  (Monthly  Rev.  New  Series,  vol.  iv. 
p.  lOG.) 

(E2) 


68  APPENDIX. 

18.  Sacred  Literature,  or  Remarks  on  the  Book  of  Genesis,  col- 
lected and  arranged  to  promote  the  knowledge  and  evince  the  ex- 
cellency of  the  Scriptures,  by  James  Franks,  A.M.  London,  1802, 8vo. 

This  work  is  nearly  similar  in  design  and  execution  to  the  preceeding  ;  it  consists 
principally  of  extracts  from  other  books.  The  author  "  has  contented  himself  with 
forming  the  arrangement,  which  is  clear  and  good,  and  inserting  short  passages  to  serve 
for  connexion  and  elucidation.  The  volume  begins  with  general  remarks  on  the  Scrip- 
tures, and  then  proceeds  through  the  book  of  Genesis  in  the  order  of  the  chapters; 
containing  in  the  whole  three  hundred  and  fifteen  remarks  upon  that  book,  illustrative 
of  the  matter  contained  in  it,  and  collected  from  the  best  authors  of  all  descriptions." 
(Brit.  Crit.  O.  S.  vol.  xxi.  pp.  680,  681 .) 

1 9.  Notes  on  Genesis,  Exodus,  Isaiah,  Jeremiah,  Ezekiel,  Daniel, 
and  the  Minor  Prophets,  by  the  Rev.  H.  Dimock.  Glocester,  1804, 
4to. 

20.  Expository  Discourses  on  the  Book  of  Genesis,  interspersed  v^dtlii 
practical  reflections,  by  Andrew  Fuller.    London,  1 806, 2  vols.  8vo. 

The  late  respected  author  of  this  work  has  long  been  known  by  his  able  publications 
on  the  absurdity  of  deism,  and  the  immoral  tendency  of  Socinian  tenets.  These 
*'  Expository  Discourses,"  which  are  short  and  fifty-eight  in  number,  were  originally 
delivered  as  lectures  to  Mr.  Fuller's  congregation  at  Kettering.  "  The  author  se- 
lects a  paragraph  of  convenient  length,  and  furnbhes  a  concise  exposition  of  its  leading 
circumstances,  accompanied  with  a  few  practical  reflections,  and  occasionally  with  a  use- 
ful criticism.  The  paragraphs  are  not  inserted  at  length,  but  referred  to  by  the  initial 
and  final  verses.  Much  originality  of  critical  remark  must  not  be  expected,  nor  must 
the  reader  be  surprised,  if  he  often  meet  with  a  trite  and  obvious  reflection  ;  but  we  will 
venture  to  promise  him,  much  more  frequently,  a  manly,  judicious,  and  useful  train  of 
observation,  expressed  in  simple  and  vigorous  language."  (Eclectic  Review,  O.  S.  vol.  ii. 
partii.  p.  896). 

Though  not  a  commentary  on  the  book  of  Genesis,  "The  Mosaic  History  of  the 
Creation  of  the  World,  illustrated  by  Discoveries  and  Experiments  derived  from  the 
present  State  of  Science,  by  Thomas  Wood,"  (Svo.  London,  1818)  deserves  a  notice  in 
this  place  as  a  very  elaborate  illustration  of  the  first  chapter  of  Genesis.  Science  is  here 
rendered  the  handmaid  of  Revelation.  To  the  work  is  prefixed  a  view  of  the  cosmo- 
gony of  the  antients,  which  exhibits  very  considerable  research.  The  religious  improve- 
ments are  both  natural  and  scriptural :  the  doctrine  of  the  Trinity  is  here  scripturally 
defended,  and  its  authorities  are  clearly  adduced. 


21.  Exodus  ;  a  corrected  Translation,  with  notes,  critical  and 
explanatory,  by  William  Hopkins,  B.  A.   London,  1 784,  4to. 

The  translator  has,  in  general,  executed  his  task  with  fidelity ;  and,  "  where  it  couW 
be  done  with  propriety,  (or  where  the  readings  of  the  Samaritan  copy  would  permit 
it),  *  he  has  adopted,'  he  says  '  the  English  vulgar  translation,  in  order  to  prevent  any 
prejudices,  that  might  be  infused  into  the  minds  of  the  common  people  by  uncharitable 
bigots.'  In  the  notes  we  meet  with  little  that  can  gratify  the  taste  of  curious  and  cri- 
tical readers ;  and  his  severe  reflections  on  the  articles  and  liturgy  of  the  church  of 
England  might  well  have  been  spared  in  a  work  of  this  nature."  (Monthly  Rev.  O.  S. 
vol.  Ixxii.  p.  412). 

JOSHUA    AND    THE    OTHER    HISTORICAL    BOOKS. 

22.  Josiise  Imperatoris  Historia,  illustrata  atque  explicata  ab  An- 
drea Masio.    Antwerp,  1574,  folio  ;  and  also  in  the  Critici  Sacri. 

A  work  of  very  considerable  value,  on  account  of  its  containing  the  readings  of  the 
Syriac  Hexaplar  version,  the  manuscript  of  which  Masius  possessed.  This  manuscript  is 
said  to  have  been  written  in  the  year  606,  and  is  the  only  one  that  preserves  the  read- 
ings of  Joshua,  as  given  by  Origen. 


List  of  the  Principal  Commentators.  69' 

23.  Joh.  Henr.  Michaelis,  Chr.  Ben.  Michaelis,  et  Joh.  Jac.  Ram. 
bachii,  Notae  uberiores  in  Hagiographa.  Halae,  1735 — 1751,  3  vols. 
4to. 

Of  this  work,  the  elder  Michaelis  wrote  the  annotations  on  the  first  book  of  Chro- 
nicles, the  Psalms,  book  of  Job,  and  Song  of  Solomon  ;  C.  B.  Michaelis  was  the  author 
of  those  on  Proverbs,  the  Lamentations  of  Jeremiah,  and  the  Prophet  Daniel;  and  the 
notes  on  the  second  book  of  Chronicles,  Ruth,  Esther,  Nehemiah,  and  Ecclesiastes, 
were  written  by  Rambach. 

23*.  J.  G.  Dahler,  de  librorum  Paralipomenorum  auctoritate  at- 
que  fide  historica.  8vo.  Lipsise,  1819. 

24.  A  Critical  History  of  the  Life  of  David,  in  which  the  princi- 
pal events  are  ranged  in  order  of  time  ;  the  chief  objections  of  Mr. 
Bayle  and  others  against  the  cliaracter  of  this  prince,  and  the  Scrip- 
ture account  of  him,  and  the  occurrences  of  his  reign  are  examined 
and  refuted ;  and  the  Psalms  which  refer  to  him  are  explained.  By 
the  late  Rev.  Samuel  Chandler,  D.  D.  London,  1766,  2  vols.  8vo. 

A  book  above  all  praise ;  it  was  occasioned  by  the  publication,  in  1 762,  of  a  vile  and 
blasphemous  tract  entitled  The  History  of  The  Man  after  God's  own  heart. 

25.  Lectures  on  the  Book  of  Ruth,  bv  G.  Lawson,  D.D.  London, 
1805,  12mo. 

26.  A.  G.  F.  Schirmer,  Observationes  Exegetico-Criticae  in  Librum 
Esdrse.     Vratislavise,  1820,  4to. 

27.  Lectures  on  the  Book  of  Esther,  by  G.  Lawson,  D.D.  12mo. 
London,  1809. 

For  accounts  of  these  works,  the  reader  is  referred  to  theEclectic  Review,  vol.  i.  part  ii. 
pp.  684 — 69 1,  and  vol.  iii.  part  i.  p.  479 — 483. 

ON    THE    POETICAL    BOOKS    GENERALLY. 

28.  The  Annotations  of  Michaelis  above  noticed. 

29.  A  Paraphrase  on  the  Books  of  Job,  Psalms,  Proverbs,  and  Ec- 
clesiastes, with  notes,  critical,  historical,  and  practical,  by  Lawrence 
Holden.  1764,  4  vols.  8vo. 

"  To  what  class  of  readers  this  performance  will  be  useful  or  agreeable,  we  really 
know  not ;  but  this  we  verily  believe,  that  persons  of  taste,  learning,  or  judgment,  will 
find  very  little  in  it  to  engage  their  attention."  (Month.  Review,  O.S.  vol.  xxxi. 
p.  73.)  The  public  opinion  seems  to  have  been  in  unison  with  that  of  the  Monthly 
Reviewers;  the  book  has  never  been  popular,  and  is  to  be  purchased  at  a  very  low 
price  ;  on  which  account,  this  notice  is  inserted  as  a  caution  to  the  student  who  may  be 
inexperienced  in  the  real  value  of  l)ooks. 

30.  Critical  Remarks  on  the  Books  of  Job,  Proverbs,  Psalms,  Eccle- 
siastes, and  Canticles,  by  D.  Durell,  D.  D.    London,  1772,  4to. 

See  Monthly  Review,  O.  S.  vol.  xlvii.  pp.  1 1 9 — 129. 

31.* Job.  Chr.  Doederlein  Scholia  in  Libros  Veteris  Testamenti 
Poeticos.  Halae,  1779,  4to. 

JOB. 

32.  A  Translation  of  the  Book  of  Job,  with  annotations,  arguments,, 
and  dialogues  on  each  chapter,  is  given  in  the  second  tome  or  part  of 
the  celebrated  Hugh  Broughton's  works,  pp.  24€ — 294.  folio. 

(F>3) 


?{)  APPENDIX. 

33.  An  Exposition,  with  Practical  Observations  on  the  Book  of 
Job,  by  Joseph  Caryl.  London,  1669,  2  vols,  folio. 

This  work  was  originally  published  in  six  volumes  4to.  at  different  times.  I  have 
never  had  an  opportunity  of  examining  it ;  but  Walchius  says,  that  it  is  one  of  tlie  best 
commentaries  extant  on  the  Book  of  Job ;  and  that  the  author  has  investigated  and  ex- 
plained its  meaning  with  great  diligence,  and  that  his  practical  observations  are  excel- 
lent. (Biblioth.  Theol.  vol.  iv.  p.  487.)  A  late  learned  divine  of  our  own  country 
has  also  characterised  this  as  "  a  most  elaborate,  learned,  judicious  and  pious  work, 
containing  a  rich  fund  of  critical  and  practical  divinity."  (Dr.  Williams.)  Its  bulk,  how- 
ever, prevents  it  from  being  generally  useful. 

34.  Francisci  Vavassoris  Jobus,  brevi  Commentario  et  Metaphrasi 
poetica  illustratus.  Paris,  1679,  8vo. 

The  best  edition  of  a  learned  and  useful  work. 

35.  Liber  Jobi,  cum  nova  versione  et  commentario  perpetuo.  Edi- 
dit  Albertus  Schultens.  Lug.  Bat.  1737,  2  vols.  4to. 

Of  this  learned  and  elaborate  work,  an  abridgment  was  printed  at  Halle,  in  1773,  by 
Prof.  Vogel,  entitled  Alberti  Schultensii  Commentarius  in  Jobum,  in  compendium  re- 
dactus,  cum  observationibus  criticiset  exegettcis,  8vo.  2  vols. 

36.  Elihu,  or  an  Inquiry  into  the  principal  Scope  and  Design  of  the 
Book  of  Job,  by  Walter  Hodges,  D.  D.     London,  1750,  4to. 

This  work  is  written  on  the  Hutchinsonian  system,  and  is  designed  to  show  that 
Elihu  was  no  other  personage  than  the  Son  of  God  himself!  See  Monthly  Rev.  O.  S. 
vol.  ii.  pp.  219—225.  347—352. 

37.  A  Commentary  on  the  Book  of  Job,  in  which  are  inserted  the 
Hebrew  text  and  English  translation,  &c.  by  Leonard  Chappelow, 
B.  D.  Arabic  Professor  in  the  University  of  Cambridge.  1752,  2  vols. 
4to. 

See  Month.  Rev.  O.  S.  vol.  vii.  pp.  197 — 205. 

38.  An  Essay  towards  a  new  English  Version  of  the  Book  of  Job, 
from  the  original  Hebrew,  with  a  Commentary  and  some  account  of 
his  Life,  by  Edward  Heath,  Esq.  London,  1756,  4to. 

"  It  is  but  justice  to  this  new  Essay  upon  Job,  to  observe,  that  the  translation  is,  in 
many  places,  very  different  from  that  in  common  use  ;  and  that,  in  the  notes,  there 
are  many  observations  entirely  new — all  of  them  ingenious,  and  many  of  them  true.'* 
(Month.  Rev.  O.S.  vol.  xiv.  p,  156.) 

39.  A  Critical  Dissertation  oh  the  Book  of  Job,  by  Charles  Peters, 
A.M.   London,  1757, 4to. 

The  first  edition  of  this  work  appeared  in  1751.  (See  Month.  Rev.  O.S.  vol.  iv. 
pp.461 — 409.)  In  it,  the  author  particularly  considers  Bishop  Warburton's  account 
of  the  Book  of  Job,  vindicates  its  antiquity,  and  shews  that  the  antient  Jews  did  believe 
in  a  future  state. 

40.  The  Book  of  Job  in  English  verse,  translated  from  the  original 
Hebrew  ;  with  remarks,  historical,  critical,  and  explanatory,  by  T.  Scott. 
London,  1773,  8vo. 

The  first  edition  of  this  close  and  exact  translation  was  published  in  1773,  in  4to :  and 
the  commentary  is  particularly  valuable,  from  the  author's  "  great  knowledge  of  the 
oriental  languages,  his  diligent  study  of  the  original,  and  his  complete  acquaintance  with 
the  best  critics."     (Month.  Rev.  O.S.  vol.  xlvi.  p.  376.) 

41.  An  Improved  Version,  attempted,  of  the  Book  of  Job,  with  a  pre- 


List  of  the  Principal  Commentators.  71 

liminary  Dissertation  and  Notes,  critical,  historical  and  explanatory.  By 
Charles  Garden,  D.D.  London,  1796,  8vo. 

A  book  of  great  pretensions,  but  indifferent  execution.  See  an  analysis  of  it  in  the 
British  Critic,  (O.  S.)  vol.  ix.  pp.  168—175. 

42.  J.  Jac,  Reiske  Conjecturae  in  Jobum  et  Proverbia,  cum  ejusdem 
oratione  de  studio  Arabicse  linguae.  Lipsiae,  1779,  8vo. 

43.  The  Book  of  Job,  metrically  arranged  according  to  the  Masora, 
and  newly  translated  into  English  ;  with  notes  critical  and  explanatory, 
accompanied,  on  the  opposite  page,  by  the  authorised  English  version, 
by  the  Right  Rev.  Joseph  Stock,  Bishop  of  Killala.  Bath,  1805, 
4to. 

"  We  have  now  finished  our  remarks  on  this  translation  of  the  Book  of  Job,  and  find 
in  it  much  to  praise,  and  some  things  to  blame.  In  a  vast  variety  of  passages,  there  is 
a  sense  brought  out,  striking  yet  perspicuous,  considerably  out  of  the  track  of  the  com- 
mon versions  ;  yet,  in  most  instances,  close  to  the  letter  of  the  Hebrew. — Of  all  the 
versions  of  the  different  books  of  Scripture  which  have  fallen  under  our  notice  in  dif- 
ferent languages,  this  is  the  most  remarkable  for  the  novelty  of  the  rendering ;  yet  in 
general  exact,  having  very  little  supplement,  and  keeping  close  in  the  track  of  the  ori- 
ginal."     fBrit.  Crit.  O.  S,  vol.  xxix.  p.  507.) 

44.  The  Book  of  Job,  translated  from  the  Hebrew,  by  the  late 
Miss  Elizabeth  Smith  ;  with  a  preface  and  annotations,  by  the  Rev. 
T.Randolph,    D.D.  London,  1810,  8vo.  , 

This  was  a  posthumous  publication  of  an  amiable  and  accomplished  young  lady, — 
"  Considering  the  age  of  Miss  Smith,  and  the  circumstances  under  which  she  studied  the 
Hebrew  language,  her  translation  of  the  Book  of  Job  may  certainly  be  deemed  a  very 
surprising  work  ;  and,  had  it  not  been  characterised  in  the  extravagant  terms  of  com- 
mendation with  which  Dr.  Randolph  has  introduced  it  to  the  public,  it  might  have  borne 
generally  a  more  favourable  report  than  it  will  gain  from  that  scrutiny  which  his  eulogium 
seems  to  challenge. — It  was  evidently  left  in  an  unfinished  state;  and  the  editor  felt 
himself  bound  in  honour  not  to  make  the  smallest  correction.  We  have  it,  therefore, 
just  as  Miss  Smith  wrote  it ;  and  we  receive  it  as  a  monument  of  her  industry  and 
genius,  though  we  cannot  regard  it  as  having  effected  much  towards  the  elucidation  of 
the  Book  of  Job."  (Month.  Rev.  N.  S.  vol.  Ixv.  p.  152.  See  also  a  similar  critique 
in  the  Eclectic  Review,  vol.  vi.  part  ii.  p.  780.) 

45.  The  Book  of  Job,  literally  translated  from  the  original  Hebrew, 
and  restored  to  its  natural  arrangement,  with  notes  critical  and  illus- 
trative, and  an  introductory  dissertation  on  its  scene,  scope,  language, 
author,  and  object.  By  John  Mason  Good,  M.  D.  F.  R.  S.  &c.  Lon- 
don, 1812,  8vo. 

"  On  the  whole,  we  regard  this  work  as  a  valuable  accession  to  our  stock  of  sacred 
literature;  and  we  can  recommend  it  with  confidence  to  the  biblical  student,  as  contain- 
ing a  great  mass  of  useful  information  and  valuable  criticism."  (Christian  Observer, 
vol.  xii.  p.  506.) 

46.  Henr.  MiddeldorfF,  Curae  Hexaplares  in  Jobum,  e  Codice 
Syriaco-Hexaplari  Ambrosiano  Mediolanensi,  4to.   Vratislaviae,   1817. 

PSALMS. 

47.  Paraphrases  and  Annotations  upon  the  Book  of  Psalms.  By 
Henry  Hammond,  D.  D.  London,  1659,  folio. 

Dr.  Hammond's  notes  are  exceedingly  valuable,  and  contain  many  learned  observa- 
tions thst  had  escaped  preceding  commentators  on  the  Book  of  Psalms.     They  are  also 

(E4) 


72  Al»rENDlX. 

to  be  found  ill  ilie  fourth  volume  of  his  collected  works,  publibhed  at  London  in  1C84, 
rn  folio. 

48.  David's  Harp  Strung  and  Tuned ;  or  an  Easie  Analysis  of  the 
whole  Book  of  Psalms,  cast  into  such  a  method,  that  the  Summe  of 
every  PsaJm  may  be  quickly  collected  and  remembered.  With  a  de- 
vout Meditation  or  Prayer  at  the  end  of  every  Psalm,  framed  for  the 
most  part  out  of  the  words  of  the  Psalm,  and  fitted  for  several  Occa- 
sions. By  William  [Nicholson]  Bishop  of  Glocester.  London,  1 662, 
folio. 

In  this  work  every  verse  of  the  Psalms  is  divided  and  subdivided  with  great  minute- 
ness ;  it  is  wholly  practical  and  explanatory.  In  his  explications,  the  Rt,  Rev.  Author 
steers  between  the  two  extremes  of  literal  and  spiritual  interpretation.  The  prayers  at 
the  end  of  each  Psalm  are  expressed  nearly  in  the  very  words  of  the  inspired  authors. 
Though  the  quaint  and  scholastic  mode  which  obtains  in  this  work  is  somewhat  repul- 
sive, it  may  nevertheless  be  consulted  with  advantage  by  those  who  cannot  command 
o'her  and  more  critical  commentaries  ;  especially  as  the  book  may  be  occasionally  met 
with  at  a  low  price. 

49.  Martini  Geieri  Commentarius  in  Psalmos  Davidis,  fontium 
Ebrseorum  mentem,  et  vim  vocum  phrasiumque  sacrarum  sensumque 
adeo  genuinum,  adductis  copiose  locis  parallelis,  coUatis  etiam  (ubi 
opus)  versionibus  interpretumque  sententiis,  et  enodatis  difficultatibus, 
cum  curaeruens.  Leipsic,  1681  or  1697;  Amsterdam,  1695  ;  Dresden, 
1 709,  folio. 

Geier  was  an  eminently  learned  divine  of  the  Lutiieran  church,  and  professor  of  He- 
brew at  Leipsic,  where  the  substance  of  his  commentary  on  the  Psalms  was  delivered  in 
lectures  to  the  students.  It  is  very  little  known  in  this  country  ;  but  on  the  continent 
it  is  very  highly  esteemed  for  its  erudition  and  piety.     (Walchius,  vol.  iv.  p.  495.) 

50.  An  Essay  towards  a  new  English  Version  of  the  Book  of 
Psalms.     By  the  Rev.  Zechariah  Mudge,  London,  1 744,  4to. 

This  work  is  now  so  exceedingly  rare,  that  we  have  not  been  able  to  procure  a  sight 
of  it,  nor  have  we  met  with  any  notice  of  it  in  the  literary  journals  of  that  time.  How 
highly  Mr.  Mudge  was  esteemed  by  Dr.  Johnson,  maybe  seen  in  the  character  of  him 
drawn  by  the  latter,  in  Boswell's  Life  of  Dr.  Johnson,  vol.  iv.  pp.  82 — 84. 

51.  A  new  English  translation  of  the  Psalms,  from  the  original 
Hebrew,  reduced  to  Metre  by  the  late  Bishop  Hare  ;  with  notes  cri- 
tical and  explanatory  ;  illustrations  of  many  passages  drawn  from  the 
classics ;  and  a  preliminary  dissertation,  in  which  the  truth  and  cer- 
tainty of  that  learned  prelate's  happy  discovery  is  stated  and  proved 
at  large.     By  Thomas  Edwards,  A.M.  London,  1755,  8vo. 

The  design  of  this  learned  work  was  "  to  make  Bishop  Hare's  discovery  of  the  Hebrew 
metre  better  known  ;  to  show  its  truth  and  certainty;  and  to  prove  that,  by  a  judicious 
application  of  ir,  great  light  may  be  thrown  upon  the  poetical  parts  of  the  Holy  Scrip- 
tures." (Monthly  Review,  O.  S.  vol.  xii.  pp.  485 — 487.)  Mr.  Edwards  was  of  opi- 
nion that  Dr.  Hare's  hypothesis  was  rejected  by  many  persons,  partly  from  an  over 
hasty  determination,  and  partly  from  too  scrupulous  a  veneration  for  the  Hebrew  text. 
Of  Dr.  Hare's  system  a  short  account  is  given. 

52.  The  Psalter,  in  its  original  form;  or  the  Book  of  Psalms  re- 
duced to  lines,  in  an  easy  and  familiar  style,  and  a  kind  of  blank 
verse  of  unequal  measures,  answering  for  the  most  part  to  the  original 
lines,  with  arguments  pointing  out  the  general  design  of  each  Psalm, 
and  notes,  accounting  for  some  passages  in  the  translation  ;  opening 


List  of  the  Principal  Commentators.  *  73 

and   explaining  also,  in  some  places,  the  prophetical  views,  &c.    By 
the  Rev.  George  Fenwick,  B.  D.  London,  1759,  8vo. 

The  object  of  this  publication  is,  to  show  that  the  Psalms  were  written  in  the  spirit 
of  prophecy, with  a  special  and  direct  reference  to  Christ  and  his  church,  in  the  different 
ages  and  periods  of  the  Christian  dispensation. 

53.  Phil.  Davidis  Burkii  Gnomon  Psalmorum.  Stutgardise,  1760, 
2  vols.  4to. 

This  work  "  is  written  in  a  pure  strain  of  piety,  but  rather  too  much  in  a  technical 
form."     (Dr.  Clarke.) 

54.  A  New  Translation  of  the  Psalms  from  the  Hebrew  Original, 
with  Notes  critical  and  explanatory  ;  to  which  is  added  a  Disserta- 
tion on  the  last  prophetic  Words  of  Noah.  By  Wm.  Green,  M.  A. 
1 763,  8vo. 

This  work  contains  "  some  judicious  alterations  in  the  version,  and  valuable  criticisms 
in  the  notes;  which  throw  considerable  light  on  many  obscure  passages  in  the  Psalms, 
and  will  cause  those  excellent  compositions,  which  have  been  the  admiration  and  delight 
of  pious  minds  through  so  many  ages,  to  be  read  with  still  more  pleasure  and  advantage." 
But  "  the  language  of  the  translation,  though  correct,  hath  neither  that  force  nor  har- 
mony which  we  find  in  the  common  version  in  our  Bibles."  (Monthly  Review,  O.  S. 
vol.  xxviii.  p.  267.) 

In  1781  Mr.  Green  puWished  a  thin  quarto  volume  of  "  Poetical  Parts  of  the  Old 
Testament,  newly  translated  from  the  Hebrew,  with  notes  critical  and  explanatory." — 
An  account  is  given  of  it  in  the  same  critical  journal,  vol.  kviii.  pp.  1 — 8. 

55.  Hermanni  Venemse  Commentarii  ad  Psalmos.  Leovardiae,  1762 
—1767,  4  vols.  4to. 

"  Through  its  great  scarcity,  the  work  is  little  known  in  Great  Britain.  What  was 
said  by  David  of  Goliath's  sword,  may  be  justly  said  of  Venema's  Commentary  on  the 
Book  of  Psalms — ^There  is  none  like  it."  (Dr.  Clarke.)  It  it  held  in  the  highest 
esteem  abroad,  particularly  in  Holland. 

56.  Annotations  on  the  Psalms.  By  James  Merrick,  M.  A.  Read- 
ing, 1 768,  4to. 

This  volume  is  adapted  to  Mr.  Merrick's  Poetical  Version  of  the  Psalms,  published  in 
J  765,  in  4to.  and  justly  considered  as  the  best  English  poetical  translation  extant.  In 
the  compilation  of  these  notes  he  was  assisted  by  Bishop  Lowth  (then  Bishop  of  Oxford) 
and  Archbishop  Seeker.  "  A  large  part  of  them  relate  to  the  readings  of  the  antient 
versions,  and  propose  the  conjectural  emendations  of  various  writers.  Many  of  them 
abound  with  passages,  principally  from  the  Greek  authors,  which  justify  the  modes  of 
expression  used  by  the  Psalmist  ;  and  for  this  part  of  his  design  Mr.  Merrick  was  ad- 
mirably qualified,  by  hjs  extensive  and  uncommon  acquaintance  with  Grecian  literature. 
Some  of  the  notes,  which  are  the  most  curious  and  entertaining,  are  those  which 
treat  upon  the  plants,  trees,  and  animals,  mentioned  in  the  Psalms."  (Monthly  Re- 
view, O.  S.  vol.  xl.  p,374.) 

57.  Francisci  Vatabli  Annotationes  in  Psalmos,  subjunctis  Hugonis 
Grotii  Notis,  quibus  Observationes  suas  adspersit,  G.  J.  L.  Vogel. 
Halap,  1767,  8vo. 

58.  Mosis  Amyraldi  Paraphrases  in  Psalmos  Davidis,  una  cum  An- 
notationibus  et  Argumentis.  Editio  altera,  emendatior  et  aiictior, 
nova  Prsefatione  Jac.  Cremeri.     Traj.  ad  Rhenum,  1769,  4to. 

59.  A  Commentary  on  the  Book  of  Psalms ;  in  which  the  literal 
or  historical  sense,  as  they  relate  to  King  David  and  the  people  of 
Israel,  is  illustrated  ;  and  their  application  to  the  Messiah,  to  the 
church,   and  to  individuals  a^  members  thereof,  is  pointed  out.     Bv 


74  APPENDIX. 

George  Home,  D,  D,  [late  Bishop  of  Norwich],  4to.  2  vols.  Oxford^ 
1771  ;  8vo.  2  vols.  12mo.  3  vols,  and  18mo.  2  vols.  They  also  form 
vols.  ii.  and  iii.  of  the  collective  edition  of  his  works  in  6  vols.  8vo. 

The  variety  and  number  of  the  editions  of  this  learned  and  pious  work  sufficiently 
attest  the  very  high  estimation  in  which  it  is  most  deservedly  held  :  the  critics  of  the  day, 
however,  when  it  first  appeared,  were  of  opinion  that  Bishop  Home  applied  too  many 
of  the  Psalms  to  the  Messiah.  A  judicious  "  Selection"  from  this  work  was  published 
by  Mr.  Lindley  Murray,  in  12mo,  1812,  comprising  the  most  striking,  pathetic,  and 
instructive  parts  of  the  commentary. 

60.  Davidis  aliorumque  Poetarum  Hebrseorum  Carminum  Libri 
quinque,  e  Codd.  MSS.  et  Antiquis  Versionibus  recensuit  et  Com- 
mentariis  illustravit  Jo.  Aug.  Stark.  8vo.  vol.  i.  pars  1.  et  2.  Regiom. 
1776. 

These  two  parts  contain  only  an  introduction  to  the  Psalms;  the  work  was  never 
continued. 

61.  A  New  Literal  Version  of  the  Book  of  Psalms,  with  a  Preface 
and  Notes.  By  the  Rev.  Stephen  Street,  M.  A.  London,  1790, 2  vols. 
8vo. 

The  author's  object  in  this  work  is,  to  give  a  closely  literal  translation  of  the 
Psalms.  In  several  instances,  the  Monthly  Reviewers  state  that  this  version  *'  is 
an  improvement  of  those  which  have  preceded  it ;  that  in  some  the  alterations  are  doubt- 
ful, and  that  in  many  others  they  are  unnecessary,  if  not  mistaken;  yet  that  all  are 
worthy  of  attention,  and  may  open  the  way  to  further  amendments.  We  consider  this 
work  as  a  useful  addition  to  this  branch  of  learning.  The  author  may,  perhaps,  be  too 
ready  in  advancing  conjectures  ;  but  he  always  gives  notice  when  he  does  it,  and  he 
never  dogmatically  affirms."     (iVJonthly  Review,  N.  S.  vol.  viii.  p.  50.) 

62.  Notes  on  the  Books  of  Psalms  and  Proverbs.  By  the  Rev.  H; 
Dimock,     Glocester,  1791,  4to, 

63.  J.  F.  Stange  Anticritica  in  Locos  Psalmorum  varios.  2  vols, 
Lipsiae  et  Halse,  1791—1795. 

64.  A  New  and  Liberal  Version  of  the  Psalms  into  Modern  Lan- 
guage, according  to  the  Liturgy  Translation,  with  copious  Notes 
and  Illustrations,  partly  original  and  partly  selected  from  the  best 
commentators,  calculated  to  render  the  Book  of  Psalms  intelligible 
to  every  capacity.    By  the  Rev.  W.  Wake.    Bath,  1793,  2  vols,  8vo. 

The  alterations  in  this  version  are  by  no  means  such  as  to  render  it  intelligible  to 
every  capacity.  "  This  fault  pervades  the  book,  which  in  other  respects  is  well  exe- 
cuted. The  arguments  in  general  are  well  drawn  up,  and  the  notes  appear  to  be  judi- 
cious. The  translation  of  the  Psalms  contained  in  the  liturgy  is  by  many  considered  to 
be  the  best,  though  the  most  antient.  At  all  events,  as  it  is  used  so  much,  it  ought  to 
be  duly  explained.  This  book  will,  we  doubt  not,  be  well  received  among  persons  of 
some  education."     (British  Critic,  O.  S,  vol.  iv.  p.  311.) 

65.  An  Attempt  to  render  the  Daily  Reading  of  the  Psalms  more 
intelligible  to  the  Unlearned,  with  a  Paraphrase  selected  from  the  best 
Commentators,  and  illustrated  with  occasional  Notes.  By  F.  T.  Tra- 
vell,  A,M.    Oxford,  1794,  8vo. 

The  design  of  this  work  is  "  to  make  the  daily  reading  of  the  Psalms  more  easy  and 
pleasant  to  those  serious  and  unlearned  Christians,  who  make  it  a  point  of  conscience  to 
attend  the  public  worship  of  God,  and  are  desirous  of  joining  in  his  praises  with  under- 
stdruling."  (Preface,  p.  xi.)  "Mr.  Travell  appears  to  have  studied  carefully,  and 
explained  judiciously,  the  scope  of  the  several  psalms,  and  the  sense  of  their  distinct 
parte.    A  plain  Christian,  who  takes  up  this  book  with  the  best  of  all  purposes,  that  of 


List  of  the  Principal  Commentatofs.  '75 

being  made  better  by  it,   can  hardly  fail  of  success."     (British  Critic,  O.  S.  vol.  vi. 
pp,  625.  627,  628.) 

66.  Psalmi,  ex  recensioneTextus  Hebrsei  et  Versionum  Antiquarum 
Latine  versi,  notisque criticis  et  philologicis illustrati  [a N.M.Berlin.] 
Upsaliae,  1805,  8vo. 

This  is  one  of  the  most  useful  Latin  versions  of  the  Psalms  that  has  appeared  in  mo- 
dern times;  it  is  faithfully  executed  without  being  servilely  literal.  The  notes,  though 
brief,  are  sufficiently  explicit,  and  are  designed  to  explain  obscure  passages  ;  to  eluci- 
date, by  a  short  paraphrase,  pecuhar  expressions  that  could  not  be  rendered  in  the  text 
by  a  single  word  ;  to  point  out  the  principal  various  readings  worthy  of  note  ;  to  state 
briefly  those  arguments  for  the  renderings  of  particular  words,  concerning  which  inter- 
preters are  by  no  means  agreed,  with  references  to  philological  works  in  which  those 
arguments  are  more  copiously  discussed  ;  and  to  suggest  probable  meanings  to  words  of 
doubtful  interpretation,  which  are  submitted  to  the  reader's  judgment. 

67.  A  New  Translation  of  the  Book  of  Psalms  from  the  Original 
Hebrew,  with  various  Readings  and  Notes.  By  the  late  Alexander 
Geddes,  LL.D.  London,  1807,  8vo. 

This  is  a  posthumous  publication  of  Dr.  Geddes,  edited  by  Dr.  Disney  and  Charles 
Butler,  Esq.*  The  doctor's  version  extends  only  to  the  eleventh  verse  of  Psalm  cxviii. ; 
the  rest  is  added  from  an  interleaved  copy  of  Bishop  Wilson's  Bible,  corrected  by  Dr.  G. 
who  professes  to  have  confined  himself  to  the  direct  and  literal  meaning  of  the  inspired 
authors,  leaving  secondary  applications  to  professed  commentators.  "  Though  many 
things  have  displeased  us  in  the  perusal  of  this  work,  we  are  not  prepared  to  say 
that  the  learned  editors  should  have  altogether  withheld  this  new  version  from  the  public. 
Dr.  Geddes  was  undoubtedly  a  considerable  scholar,  and  his  lucubrations  may  be  turned 
by  other  scholars  to  good  account,  though  they  cannot  be  implicitly  adopted."  (British 
Critic,  O.  S.  vol.  xxxiii.  p.  558.) 

68.  An  entire  New  Version  of  the  Book  of  Psalms  ;  in  which  an 
attempt  is  made  to  accommodate  them  to  the  worship  of  the  Christian 
Church,  with  original  Prefaces,  and  Notes,  Critical  and  Explanatory. 
By  the  Rev.  Wm.  Goode,  M.  A.  London,  1811,2  vols.  8vo. 

A  learned  and  valuable  help  to  the  critical  as  well  as  devotional  understanding  of  the 
Psalms. 

69.  C.  G.  Friedrichii  Symbolae  Philologicae-criticae,  et  Lectionis 
Varietatem  continentes,  ad  interpretationem  Psalmi  Centesimi.  Lip- 
sise,  1814,  4to. 

70.  The  Book  of  Psalms,  translated  from  the  Hebrew,  with  Notes 
explanatory  and  critical.  By  Samuel  Horsley,  LL.  D.  late  Lord  Bishop 
of  St.  Asaph.     London,  1815,  2  vols.  8vo. 

To  this  valuable  and  erudite  pubhcation  of  the  eminent  Bishop  Horsley  we  have  been 
indebted  for  many  important  hints  in  the  course  of  the  present  work.  For  an  account  of 
his  principles  of  interpretation,  see  Vol.  IV.  p.  124.  infra  ;  and  for  a  copious  and  well- 
written  critique  on  his  work,  see  the  British  Review,  vol.  xi.  pp.  1 — 25. 

7 1 .  Lyra  Davidis  ;  or,  a  New  Translation  and  Exposition  of  the 
Psalms  :  grounded  on  the  Principles  adopted  in  the  posthumous  Work 
of  the  late  Bishop  Horsley ;  viz.  that  these  Sacred  Oracles  have  for 
the  most  part  an  immediate  Reference  to  Christ,  and  to  the  Events  of 
his  first  and  second  Advent.  Bv  the  Rev.  John  Fry,  B.  A,  London, 
1819,  8vo. 

72.  Psalmi  Qiiindecem   Hammaaloth,  philologice   et  critic^  illus- 


76  APPENDIX. 

trati ;    a  Theodoro  Adriano  Clarisse,  Theol.  Doct.     Lugdurii  Bata- 
vorum,  1819,  8vo.^ 

An  ingenius  and  useful  commentary  on  Psalms  cxx — cxxxv.  'which  are  usually  called 
Psalms  of  Degrees. 

73.  Commentatio  in  Psalmum  Centesimum  Decimum.  Auctore 
Johanne  Theodoro  Bergman.     Lugd.  Bat.  1819,  4to. 

PROVERBS. 

74.  Proverbia  Salomonis,  cum  cura  enucleata  a  Martino  Geiero, 
Lipsise,  1 669,  1 725,  4to. 

This  work  is  executed  on  the  same  plan,  and  with  the  same  ability,  as  Geier's  Com- 
mentary on  the  Psalms,  already  noticed  in  p.  72. 

75.  Proverbia  Salomonis  :  Versionem  integram,  ad  Hebraeum  fontem 
expressit,  atque  commentarium  adjecit,  Albertus  Schultens,  Lugd. 
Bat.  1 748,  large  8vo.  (sometimes  called  4to,) 

An  abridgment  of  this  elaborate  work  was  printed  at  Halle  in  8vo.  1769,  by  Professor 
Vogel,  who  added  some  critical  remarks.  The  preface  was  written  by  Semler,  and  an 
auctariwn  was  furnished  by  Teller. 

7Q.  Observations  on  several  Passages  in  the  Book  of  Proverbs:  with 
Two  Sermons.  By  Thomas  Hunt,  D.  D.  Regius  Professor  of  Hebrew, 
&c.  Oxford,  1775',  4to. 

These  observations  are  twenty-six  in  number ;  "  They  display  in  a  very  advantageous 
light  the  critical  acumen  of  the  author,  and  his  extensive  acquaintance  with  the  eastern 
languages."  (Monthly  Review,  O.  S.  vol.  liii.  p.  302,  where  the  result  of  Dr.  Hunt's 
elaborate  criticisms  is  given,  first  in  the  words  of  the  authorised  translation,  and  then  in 
the  version  proposed  by  him).  As  the  book  is  neither  very  scarce  nor  very  dear,  it  will 
be  worth  the  student's  while  to  procure  it. 

17.  Joannis  Jacobi  Reiske  Conjecturae  in  Jobum  et  Proverbia  Sa- 
lomonis, Lipsise,  1779,  8vo. 

78.  The  Proverbs  of  Solomon ;  translated  from  the  Hebrew,  with 
Notes.  By  the  Rev.  Bern.  Hodgson,  LL.D.  Principal  of  Hertford 
College.     Oxford,  1788,  4to. 

"The  notes  are  not  numerous,  and,  we  must  say,  not  very  important.  They  are  in- 
tended chiefly  to  explain,  or  to  justify,  the  version,  where  it  departs  from  the  usual  mode 
of  translating.  On  the  whole,  though  we  do  not  think  that  Dr.  H.  has  been  singularly 
happy  as  a  translator,  yet  we  cannot  frequently  charge  him  with  wanton  deviations  from 
the  common  version ;  he  has  not  often  changed,  merely  for  the  sake  of  changing," 
(Monthly  Review,  N.  S.  vol.  v,  p.  294.) 

79.  Observationes  in  Proverbiorum  Salomonis  Versionem  Alex- 
andrinam,  scripsit  Jo.  Gottlieb  Jaeger.  Meldorpi  et  Lipsise,  1788, 
8vo. 

80.  Commentarii  Novi  Critici  in  Versiones  Veteres  Proverbiorum 
Salomonis,  a  J.  F.  Schleusnero,  Goettingse,  1 794,  8v,o. 

81.  An  Attempt  towards  an  Improved  Translation  of  the  Proverbs 
of  Solomon,  from  the  original  Hebrew ;  with  Notes,  Critical  and  Ex- 
planatory, and  a  Preliminary  Dissertation.  By  the  Rev.  George 
Holden,  M.  A.     London,  1819,  8vo. 

81*.  Exposition  of  the  Book  of  Proverbs.  By  the  late  George 
Liivvson,  D.D.   Edinburgh,  1821,  2  vols.  12nio. 


List  of  the  Principal  Commentators.  77 

ECCLESIASTES. 

82.  Martini  Geieri  Commentarius  in  Salomonis  Ecclesiasten,  Leip- 
sic,  1711,  best  edition,  8vo. 

83.  A  Philosophical  and  Critical  Essay  on  Ecclesiastes,  wherein  the 
author's  design  is  stated ;  his  doctrine  vindicated ;  his  method  ex- 
plained in  an  analytical  paraphrase  annexed  to  a  new  version  of  the 
Text  from  the  Hebrew ;  and  the  differences  between  that  new  tran- 
slation and  the  received  version  accounted  for,  in  philological  obser- 
vations.    By  A.  V.  Desvoeux,  London,  1762, 4to. 

In  this  work  "  the  author  hath  shewn  very  considerable  abilities  as  a  critic,  and  appears 
in  the  character  of  a  candid  and  judicious  writer.  He  has  taken  infinite  pains  to  render 
his  work  as  perfect  as  possible ;  and  those  who  are  acquainted  with  the  Hebrew  language 
will  find  in  his  philological  observations  many  new,  and  some  pertinent  remarks." 
(Monthl)'  Review,  O.  S.  vol.  xxvii.  p.  485).  Mr.  Desvoeux's  elaborate  essay  was 
translated  into  German,  andpuWished  at  Halle,  in  1764,  4to. 

84.  Ecclesiastes  :  a  New  Translation  from  the  original  Hebrew, 
by  Bernard  Hodgson,  LL.D.  Principal  of  Hertford  College,  Oxford, 
London,  1791,  4to, 

The  same  remarks  which  have  been  offered  on  this  author's  version  of  the  Book  of 
Proverbs,  are  nearly  applicable  to  his  translation  of  Ecclesiastes.  See  Monthly  Review 
N.  S.vol.  ix.  p.  59. 

85.  An  Exposition  of  the  Book  of  Ecclesiastes.  By  Edward  Rey- 
nolds, D.D.  Bishop  of  Norwich.  Revised  and  corrected  by  the  Rev, 
Daniel  Washbourne,  London,  181 1.  8vo. 

This  work  originally  formed  part  of  the  collection  of  notes  on  the  Bible,  usually  called 
the  Assembly's  Annotations.  The  editor  of  this  impression  states  that  the  whole  of  the 
commentary  has  been  carefully  transcribed ;  and  that  the  author's  ideas  are  strictly  and 
fully  retained  ;  He  has  however  "  deemed  it  necessary  to  alter  the  construction  of  most 
of  the  sentences,  frequently  to  exchange  obsolete  words  for  those  now  in  use;  and  in  a 
few  instances  to  omit  redundant  paragraphs."  Bishop  Reynolds's  work  concludes  with 
Important  practical  reflections. 

85*.  Lectures  on  the  Book  of  Ecclesiastes.  By  Ralph  Wardlaw,  D.D. 
London,  1821,  2  vols.  8vo. 

SONG    OF    SOLOMON. 

86.  Caroli  Mariae  de  Veil  Explicatio  Litteralis  Cantici  Canticorum, 
ex  ipsis  Scripturarum  fontibus,  Ebrseorum  ritibus  et  idiomatis,  vete- 
rum  et  recentiorum  monimentis  eruta.  London,  1 679,  8vo. 

A  rare  and  valuable  work. 

87.  Joannis  Marckii  in  Canticum  Schelomonis  Commentarius,  sive 
Analysis  Exegetica.  Amsterdam,  1 703,  4to. 

88.  An  Exposition  of  the  Book  of  Solomon's  Song,  commonly 
called  Canticles ;  wherein  the  divine  authority  of  it  is  established ; 
several  versions  compared  with  the  original  Text ;  the  different  senses 
both  of  Jewish  and  Christian  interpreters  considered  ;  and  the  whole 
opened  and  explained.  By  John  Gill,  D.D.  1728,  1751,  folio,  4to. 
and  again  in  1767.     In  2  vols.  8vo.  1805. 

This  work  is  frequently  mistaken  for  an  extract  from  Dr.  Gill's  commentary  on  the 
Bible  noticed  in  p.  58.  of  this  Appendix,  whereas  it  preceded  the  latter  by  more  than 
twenty  years.  It  is  highly  allegorical  in  its  interpretation. 

89.  The  Song  of  Solomon,  newly^translated  from  the  original  He- 


78  APPENDIX. 

brew ;  with  a  Commentary  and  Annotations.   [By  the  late  Dr.  Percy, 
Bishop  of  Dromore],  London,  1764,  12mo. 

The  elegance  of  this  version,  and  of  its  accompanying  criticisms,  has  caused  it  to  be 
held  in  the  highest  esteem ;  and  all  subsequent  commentators  have  diligently  availed 
themselves  of  it.     It  is  now  exceedingly  scarce,  and  extravagantly  dear. 

90.  Outlines  of  a  new  Commentary  on  Solomon's  Song,  drawn  by 
the  Help  of  Instructions  from  the  East :  containing,  1 .  Remarks  on 
its  general  nature  ;  2,  Observations  on  detached  places  of  it;  3.  Que- 
ries concerning  the  rest  of  the  Poem.  By  the  Author  of  Observations 
on  divers  Passages  of  Scripture.  London,  1768,  2d  edition,  1775, 
8vo. 

For  this  valuable  work  Bible  students  are  indebted  to  the  Reverend  Thomas  Harmer, 
whose  Observations  on  divers  Passages  of  Scripture  we  have  already  noticed  :  in  it  very 
many  difficult  passages  of  Solomon's  Song  are  happily  elucidated,  and  hints  are  offered, 
of  which  subsequent  commentators  have  not  failed  to  avail  themselves.  It  bears  a 
high  price. 

9 1 .  Solomon's  Song,  translated  from  the  Hebrew.  By  the  Rev. 
Bernard  Hodgson,  LL.  D.   Oxford,  1785,  4to. 

In  this  work  the  literal  meaning  only  of  Solomon's  Song  is  illustrated,  there  being 
not  the  slightest  allusion  to  its  mystical  meaning.  An  account  of  it,  with  extracts,  may 
be  seen  in  the  Monthly  Review,  (O.  S.)  vol.  Ixxvi.  pp.  26 — 29. 

92.  The  Song  of  Songs,  which  is  Solomon's.  A  New  Translation, 
with  a  Commentary  and  Notes.  By  Thomas  Williams,  London,  1801, 
8vo. 

This  version  is  as  literal  as  our  language  will  admit,  and  is  rendered  in  conformity 
with  the  authorised  translation,  whenever  it  was  practicable.  The  notes  are  for  the 
most  part  judiciously  selected  from  the  labours  of  all  preceding  commentators,  and  give 
a  sober  but  practical  and  evangelical  exposition  of  the  allegory.  Two  dissertations  are 
prefixed,  1.  On  the  origin  of  language,  particularly  figurative  and  allegorical  language, 
and  on  Hebrew  poetry  and  music  ;  and,  2.  On  the  nature,  design,  and  authority  of 
Solomon's  Song.  In  pp.  100 — 109.  is  given  an  interesting  account  of  nearly  40  exposi- 
tors and  commentators  on  this  book.  See  a  further  account  of  this  work  in  the 
Monthly  Review  (N.  S.)  vol.  xlvii.  pp.  502—510. 

93.  Song  of  Songs,  or  Sacred  Idyls.  Translated  from  the  original 
Hebrew,  with  Notes  critical  and  explanatory.  By  John  Mason  Good, 
London,  1 803,  8vo. 

*'  The  present  work  offers  two  versions  of  the  original ;  the  one  in  prose,  marked 
with  the  divisions  cf  the  Bible  version  ;  the  other  in  couplet  verses,  of  no  inferior  con- 
struction. Each  idyl  is  illustrated  with  notes,  in  which  very  various  learning  is  dis- 
played, with  much  taste  in  the  selection  of  beautiful  parallelisms  from  a  great  variety  of 
authors. — So  much  elegant  learning  and  surcessful  illustration  we  have  seldom  seen 
within  so  small  a  compass  as  the  present  volume."  (British  Critic,  O.  S.  vol.  xxvi. 
pp.  454,  455).     See  also  Monthly  Review,  (N.  S.)   vol.  xlvii.  pp.  502—512. 

94.  Canticum  Canticorum  illustratum  ex  Hierographia  Orientalium, 
a  J.  H.  Kistemaker.    Miinster,  1818,  8vo. 

95.  A  Brief  Outline  of  an  Examination  of  the  Song  of  Solomon  ; 
in  which  many  beautiful  Prophecies,  contained  in  that  inspired  book 
of  Holy  Scripture,  are  considered  and  explained,  with  Remarks  critical 
and  expository.     By  William  Davidson.    London,  1817,  8vo. 

The  learned  and  pious  author  of  this  work  considers  the  Canticles  as  an  inspired  song, 
v;holly  referring  to  the  spiritual  Solomon,  or  Clirist  and  his  true  spiritual  church,  au.d 


List  of  the  Principal  Commentators.  79 

particularly  to  their  espousals  ;  and  as  giving  a  general  prophetic  outline  of  her  history 
from  the  preaching  of  John  the  Baptist,  and  baptism  of  our  Lord,  to  the  conversion  of 
the  Jews,  and  that  of  the  wild  Arabians,  and  their  union  with  the  Christian  church. 
And  while  her  particular,  often  invisible,  progressive  state  here  on  earth  is  mentioned 
and  her  duties  are  pointed  out,  her  outward  state,  trials,  and  persecutions  do  not  pass 
unnoticed.  Mr.  Davidson  has  diligently  availed  himselfof  the  previous  labours  of  most 
of  the  commentators  on  this  poem ;  and  at  the  end  of  his  volume  he  has  divided  it  into 
hemistichs,  according  to  Dr.  Kennicott's  mode  of  printing  the  poetical  parts  of  the  Old 
Testament. 

In  1811,  a  new  translation  and  commentary  on  the  Song  of  Solomon  was  published 
by  the  Reverend  Mr.  Fry,  but  we  have  not  been  able  to  meet  with  it. 

96.  Canticum  Canticorum,  prsefatione,  Versione  Latina,  et  com- 
mentario  exegetico-critico,  instruxit.  M.  F.  Uhlemann.  Lipsiae,  1821, 
8vo. 


97 >  Campegii  Vitringse  Commentarius  in  Librum  Prophetiarum 
Jesaise.    Leovardiae,  1714,  and  1720,  2  vols,  folio. 

In  this  most  elaborate  commentary  on  the  "  Evangelical  Prophet,"  to  which  all  sub- 
sequent expositors  have  been  deeply  indebted,  the  literal  sense  is  carefully  investi- 
gated ;  the  different  interpretations  of  the  prophetic  visions  are  examined  ;  and  the 
interpretation,  which  Vitringa  has  deduced  from  them,  is  confirmed  and  illustrated  by 
historical  documents.  Copious  prolegomena  are  prefixed,  treating  of  the  prophet's 
personal  history,  the  argument  of  his  prophecy,  its  style,  time  of  writing,  and  canonical 
authority.  The  value  of  the  work  is  further  augmented  by  the  geographical  and 
historical  notices  interspersed  throughout,  concerning  the  Babylonians,  Philistines 
Moabites,  Syrians  of  Damascus,  Egyptians,  Tyrians,  and  other  Gentile  nations ;  by 
which  not  only  Isaiah,  but  also  very  many  other  passages  of  Scripture,  are  admirably 
elucidated. 

98.  Isaiah  :  a  New  Translation,  with  a  preliminary  Dissertation, 
and  Notes  critical,  philological,  and  explanatory.  By  Robert  Lowth, 
D.D.  Bishop  of  London,  4to.  London,  1778,  2  vols.  8vo. 

Of  this  sublime  and  admirably  e>!  ecu  ted  version,  a  German  translation  was  published 
by  M.  Koppe,  at  Gottingen,  1779 — 1781,  in  4  vols.  8vo.  The  preliminary  dissertation 
is  invaluable  for  the  light  it  throws  on  the  genius  and  structure  of  prophetic  poesy.  The 
merits  of  this  work  are  ably  appreciated  in  the  British  Critic,  (O.  S.)  vol.  xxix.  pp. 
144 — 146,  and  the  integrity  of  the  Hebrew  text  was  asserted  against  some  of  the 
bishop's  corrections  in  a  tract  that  is  now  of  rare  occurrence,  by  Koecher  in  h\sFindicicB 
Sacri  Textus  Hebrcei  Esaice  adversus  Lowthii  Criticam,  8vo.  Bern,  1786,  reprinted 
at  Tubingen  in  1790.  Tlie  rarity  of  Koecher's  book,  however,  is  no  great  loss  to  the 
student;  for  the  late  eminently  learned  orientalist,  the  professor  Henry  Albert  Schul- 
tens  (ofLeyden)  speaking  of  his  book  says  : — "  It  violates  the  bounds  of  moderation 
and  decency  by  the  assertion  that  the  text  of  Isaiah  would  not  gain  any  thing  by  Dr. 
Lowih's  conjectures.  I  am  of  a  very  different  opinion.  When  in  Oxford  and  London 
I  was  intimately  acquainted  with  Bishop  Lowth,  and  had  an  opportunity  of  knowing  his 
excellent  disposition ;  and  am  therefore  much  vexed  that  Koecherus,  from  his  fiery 
zeal  against  innovations,  should  have  been  induced  to  treat  him  with  severity,  as  if  the 
Bishop  had  been  a  rash  and  petulant  critic."  Letter  of  Professor  Schultens  to  the  late 
Dr.  Findlay  of  Glasgow,  cited  in  the  Monthly  Review  (N.  S.)  vol.  xv.p,  504.  Bishop 
Lowth's  version  was  attacked  hy  the  late  Mr.  Dodson,  in  his  siq^tlementary  notes  to 
Yiis''^'  New  Translation  of  Isaiafi,"  (8vo.  London,  1790)  with  considerable  asperity. 
The  bishop  was  ably  vindicated  by  the  Rev.  Dr.  Sturges,  in  "  Short  Remarks  on  a  New 
Translation  of  Isaiah,"  (8vo.  London,  1790):  to  these  Mr.  Dodson  replied  in  1791,  in 
.  a  "  Letter  to  the  Rev.  Dr.  Sturges,"  in  which  he  justifies  the  freedom  with  which  he 
had  censured  Bishop  Lowth's  mistakes  and  defects.  Mr.  D.'s  version  and  notes  were 
framed  in  support  of  Unitarian  tenets,  and  were  published  by  the  (Unitarian)  "Society 
for  promoting  the  Knowledge  of  the  Scriptures." 


80  •  APPENDIX. 

99.  Esaias  ex  Recensione  Textus  Hebraei,  ad  fidem  codd.  et  verss. 
Latine,  vertit,  et  Notas  subjecit,  J.  C.  Doederlein,  Norimbergse,  1 789, 
3d  edition,  Svo. 

The  first  edition  was  published  at  Altdorf,  in  Svo,  1780. 

100.  The  Book  of  the  Prophet  Isaiah,  in  Hebrew  and  English. 
The  Hebrew  Text  metrically  arranged  ;  the  Translation  altered  from 
that  of  Bishop  Lowth.  By  the  Right  Rev.  Joseph  Stock,  D.  D. 
Bishop  of  Killala,  1804,  4to. 

"  The  right  reverend  translator  had  conceived  a  wish  to  see  the  original  language  of 
Tsaiah  reduced  to  a  metrical  arrangement,  and  to  have  this  accompanied  vifith  the  version 
of  Bishop  Lowth,  reserving  to  himself  the  liberty  of  adding  such  corrections  as  later 
critics,  or  his  own  investigations,  might  supply.  These  corrections  multiplied  to  such 
a  degree  as  to  assume  almost  the  form  of  a  new  version.  There  is  also  a  variety  of  notes 
critical  and  explanatory,  supplied  partly  by  the  translator  and  partly  by  others.  Many 
of  these  are  very  valuable  for  their  uncommon  depth  and  acuteness,  and  tend  to  eluci- 
date, in  a  high  degree,  the  subject  matter  of  these  prophecies."  (British  Critic,  vol. 
xxviii.  O.  S.  p.  466.)  "  Bishop  Stock's  version  is  by  no  means  to  be  considered  as  an 
attempt  to  rival  or  to  supersede  that  of  Dr.  Lowth,  Both  versions  exhibit  a  close, 
nervous,  and  manly  style.  That  of  Dr.  Lowth  may  by  every  class  of  readers  be  perused 
with  profit.  Superadded  to  this.  Dr.  Stock  invites  the  Hebrew  scholar  to  investigate 
and  to  compare,  by  the  Hebrew  and  the  English  meeting  the  eye  in  the  same  page  ; 
and  may  tempt  even  the  careless  to  know  something  of  that  language,  in  which  the  oracles 
of  God  were  originally  conveyed."  (British  Critic,  O.S.  vol,  xxix.  p.  146.  See  also 
the  Monthly  Review,.  N.  S.  vol.  xlix.pp.  253—265.) 

101.  Lectures  on  the  Prophecies  of  Isaiah,  By  Robert  MaccuUoch, 
London,  1791,  and  following  years,  4  vols.  Svo. 

These  lectures  were  delivered  in  the  ordinary  course  of  his  pastoral  labours  by  Mr. 
M.  who  is  a  minister  in  the  church  of  Scotland,  "  They  contain  many  ingenious  eluci- 
dations of  the  text,  and  many  judicious  and  useful  reflections.  The  author  appears  to 
have  taken  much  pains  to  understand  the  phraseology  of  the  Prophet,  and  to  investigate 
his  original  design  ;  he  marks  distinctly  the  leading  divisions  of  the  prophecies,  and  ex- 
plains, at  the  beginning  of  each  division,  its  peculiar  object,"  (Monthly  Review,  N.  S. 
vol.  XX.  p.  226. 

Besides  the  above  learned  works  on  this  sublime  prophet.  Professor  Jahn,  in  his 
Appendix  HermeneuttccB  Sacra:,  Fasciculi  i,  and  ii.  (Svo,  Vienna,  1815,  1815),  has 
illustrated  a  variety  of  passages  in  Isaiah  and  other  prophetic  writers  relative  to  the  Mes- 
siah, But  the  cheapest  and  most  compendious  popular  work  on  this  and  the  other 
prophets  is  Dr,  Smith's  "  Summary  view  and  explanation  of  the  writings  of  the  Pro- 
phets," l^mo,  Edinburgh  and  London,  1787.  This  work  is  a  judicious  abstract  of  all 
that  is  valuable  in  the  writings  of  Bishop  Lowth,  Archbishop  Newcome,  Bishop  New- 
ton, and  Drs.  Kennicott  and  Blayney ;  it  wasoriginally  compiled  to  accompany  a  Gaelic 
version  of  the  Prophets,  and  was  subsequently  translated  into  English  by  the  author  him- 
self. The  writer  of  this  account  was  informed  many  years  since  by  one  of  the  original 
London  publishers',  (andhe  records  it  v/ith  peculiar  satisfaction)  that  the  late  Archbishop 
(Moore)  of  Canterbury  held  this  little  work  in  great  estimation,  and  was  in  the  habit 
of  purchasing  copies  for  gratuitous  distribution  among  students  and  others  who  could 
not  afford  to  buy  many  books. 

Bishop  Newton's  "  Dissertations  on  the  Prophecies,"  Svo,  2  vols,  illustrate  many 
of  the  prophetic  parts  of  the  Old  and  New  Testament  with  equal  learning  and  ability, 

102.  Critical  Disquisitions  on  the  Eighteenth  Chapter  of  Isaiah,  in 
a  Letter  to  Edward  King,  Esq.  F.  R.  S.  A,  A,  By  Samuel  [Horsley], 
Lord  Bishop  of  Rochester,  F.  R.  S.  A.  S.  London,  1801,  4to. 

1  The  late  Mr.  Kay,  of  the  firm  of  Elliot  and  Kay.. 


List  of  the  prindpal  L'ommeniators.  81 


JEREMIAH,   AND  LAMENTATIONS. 

103.  A  Translation  of  the  Lamentations  of  Jeremiah,  accompanied 
by  short  notes,  is  given  in  the  second  tome  or  part  of  the  works  of 
Mr.  Hugh  Broughton,  pp.  317 — 323,  folio. 

104.  Hermann!  Venemas  Comnientarius  ad  Librum  Prophetiarum 
Jeremise.     Leovardiae,  1765,  2  vols.  4to. 

105.  Jeremiah,  and  Lamentations:  a  new  translation,  with  notes 
critical,  philological,  and  explanatory.  By  Benjamin  Blayney,  D.  D. 
Oxford,  1784,  4to.     Edinburgh,  1810,  8vo. 

This  work  is  executed  on  the  same  plan  as  Bishop  Lovvth's  version  of  Isaiah  :  "  and, 
though  not  with  equal  success,  yet  with  much  credit  to  the  author,  both  as  a  translator  and 
a  critic.  His  subject  is  not  of  equal  eminence  with  that  which  was  undertaken  by  the 
Bishop.  It  has  less  variety  in  the  matter,  and  contains  a  less  fund  for  curious  inquiry 
and  critical  illustration.  The  translation  is  very  exact,  and  preserves  the  tone  and  ma- 
jesty of  sacred  writing.  The  notes  ^re  very  copious.  Many  of  them  are  very  useful, 
and  some  discover  much  critical  knowledge  in  the  Hebrew  language,  and  a  good  ac- 
quaintance with  antient  history.  The  various  readings  are  noticed  with  the  most 
scrupulous  exactness:  conjectural  emendation  is  sometimes  hazarded,  but  not  rashly  or 
injudiciously."  (Monthly  Review,  O.  S.  vol.  Ixxi.  pp.  162,  )63.)  Besides  a  valuable 
preliminary  discourse,  there  ii  an  appendl.t,  comprising  a  selection  from  Archbishop 
Seeker's  manuscript  notes  (now  deposited  in  the  archiepiscopal.  library  at  Lambeth), 
relative  to  the  prophecy  and  lamentations  of  Jeremiah. 

106.  J.  D.  Michaelis  Observationes  Philologicae  et  Criticae  in  Jere- 
mise  Vaticinia  et  Threnos,  edidit,  multisque  animadversionibus  auxit, 
Joh.  Frid.  Schleusner.     Gottingen,  1793,  4to. 

The&e  observations  were  collected  from  the  loose  papers  of  that  late  eminent  scholar, 
J.  D.  Michaelis,  by  Professor  Schleusner,  with  many  additional  remarks  by  the  latter. 
M.  Schleusner  in  the  sime  year  published,  at  Tul)ingeii,  in  4to,  Dissertationes 'IVes, 
quae  continent  Observationes  ad  Vaticinia  Jeremise. 

107.  Jeremias  Vates,  e  Versione  Judaeorum  Alexandrinorum,  illus- 
tratus  a  G.  L.  Spohn.     Lipsise,  1  794,  8vo. 

A  continuition  of  these  illustrations  of  Jeremiah  is  given  in  Pott's  and  Ruperti's 
Sylloge  Commentationuin  Theologicarum. 

109.  Threni  Jeremi*  philologice  et  critice  illustrati  a  Joh.  Henr. 
Pareau.     Lugd.  Bat.  1793,  8vo, 

110.  Ciirae  Exegetico-Critiese  in  Jeremiae  Threnos :  auctore  Fr. 
Erdmann.  Rostochii,  1819,  8vo. 


111.  Hieronymi  Pradi  et  Jo.  Baptistse  Villalpandi  in  Ezechielem 
Explanationes,  et  Apparatus  Urbis  ac  Templi  Hierosolymit.  Com- 
mentariis  illustratus.     Romse,  1596 — 1604,  3  vols,  folio. 

This  is  a  work  of  extreme  rarity,  and  the  best  commentary  on  the  prophet  Ezekiel 
that  ever  was  written.  An  extract  of  Villalpandi's  comment  on  Ezekiel,  c.  40,  41,  42, 
and  46,  illustrating  the  prophetic  vision  of  the  temple,  is  to  be  found  in  the  first  volume 
of  Bishop  Walton's  edition  of  the  Polyglott  Bible.  Mr.  Lowth  made  great  use  of  this 
work  in  his  learned  commentary  on  Ezekiel. 

112.  Scholse  Propheticse,  ex  Prselectionibus  Georgii  Calixti  in 
Jesaiam,  Jeremiam,  et  Ezechielem,  collectae.  Quedlinburgi,  1715, 
4to. 

VOL.  II.  (f) 


S2  APPENDIX. 

113.  J.  Fr.  Starckii  Commentarii  in  Ezechieleni.  Francofurti  ad 
Moenum,  1731,  4to. 

114.  Hermanni  Venemae  Lectiones  Academicae  ad  Ezechieleni, 
edente  J.  H.  Verschuir.     Leovardiae,  1  790,  2  vols.  4to. 

115.  An  Attempt  towards  an  Improved  Version,  a  Metrical  Arrange- 
ment, and  an  Explanation  of  the  Prophet  Ezekiel.  By  Wm.  New- 
come,  D.  D.  (Bishop  of  Waterford,  afterwards  Archbishop  of  Armagh.) 
Dublin,  1788,  4to. 

This  work  is  executed  on  the  same  plan  as  the  version  of  the  minor  prophets  noticed 
in  p.  84.  "  The  numerous  admirers  of  that  valuable  production  will  find  not  less  to 
commend  in  the  present  work.  They  will  observe  with  pleasure,  that  the  right  re- 
verend author  not  only  pursues  the  path  which  he  had  before  so  wisely  chosen,  but 
that,  instead  of  treading  only  the  smoothest  and  most  flowery  parts  of  it,  he  surmounts 
with  a  firm  though  cautious  step,  difficulties  which  the  boldest  traveller  might  shun 
without  disgrace.  Instead  of  lavishing  most  explanation  on  what  is  most  intelli- 
gible, and  betraying  the  pride  of  erudition  where  erudition  is  least  necessary,  he 
successfully  employs  his  solid  judgment  and  effectual  learning  in  the  elucidation  of  a 
writer  who  has  been  called  the  /Eschylus  of  Hebrew  Poety."  (Monthly  Review,  N.  S. 
vol.  iv.  p.  1.) 

DANIEL. 

116.  Hexapla,  or  a  Sixfold  Commentary  on  Daniel.  By  Andrew 
Willett.     Cambridge,  1610,  folio. 

This  "  is  a  work  of  much  information,  as  it  contains  the  opinions  of  many  authors 
on  each  point  of  difficulty."  The  same  "  author  has  written  comments  on  Genesis, 
Exodus,  Leviticus,  Samuel,  Romans,  Jude,  and  some  detached  parts  of  books;  but  in 
none  does  he  discover  more  skill  and  judgment  than  in  the  present  work."  (Dr.  Wil- 
liam's Christian  Preacher,  p.  451.) 

1 17.  A  Translation  of  the  book  of  Daniel,  with  a  Commentary  in 
English  and  in  Latin,  is  in  the  first  tome  or  part  of  the  learned  but 
eccentric  Hugh  Broughton's  Works,  pp.  164 — 337. 

118.  Martini  Geieri  Praelectiones  Academicae  in  Danielem  Prophetam. 
Leipsic,  1702,  4to,  best  edition. 

One  of  the  most  valuable  of  all  Geier's  expository  works. 

119.  Observations  upon  the  Prophecies  of  Daniel,  and  the  Apoca- 
lypse of  St.  John.     By  Sir  Isaac  Newton.     London,  1733,  4to. 

A  Latin  version  of  this  well-known  and  elaborate  work  was  published  by  M.  Sude- 
mann,  in  4to,  at  Amsterdam,  1737.  All  subsequent  commentators  are  largely  indebted 
to  the  labours  of  Sir  Isaac  Newton. 

120.  Hermanni  Venemse  Dissertationes  ad  Vaticinia  Danielis.  Cap. 
II.  VII.  et  VIII.  Leovardiae,  1745,  4to. — Ejusdera,  Commentarius  ad 
Danielis.     Cap.  xi.  4. — xii.  3.     Leovardiae,  1752,  4to. 

121.  Daniel:  an  Improved  Version  attempted  :  with  Notes  critical, 
historical,  and  explanatory.  By  Thomas  Wintle,  B.  D.  London, 
1807,  4to. 

A  very  valuable  translation, executed  on  the  same  plan  as  Bishop  Lowth's  version  of 
Isaiah,  and  Dr.  Blayney's  of  Jeremiah.  In  the  fourth  sermon  of  his  Bampton  Lec- 
tures (8vo,  Oxford,  I79.'j),  Mr.  W.  has  some  excellent  remarks  on  the  predictions  of 
Haggai,  Malachi,  and  Daniel.  See  an  analysis  of  this  work  in  the  Monthly  Review 
(N.  S.)  vol  X.  pp.  245—250. 

Numerous  disquisitions  relative  to  particular  prophecies  of  Daniel 
have  been  published,  particularly  concerning  the  seventy  weeks  :  the 
following  are  the  most  worthy  of  note. 


List  of  the  principal  Commentators.  83 

1 22.  An  Essay  towards  an  Interpretation  of  the  Prophecies  of  Daniel, 
with  occasional  Remarks  upon  some  of  the  most  celebrated  Commen- 
tators on  them.     By  Richard  Amner.     London,  1 77&,  8vo. 

This  author  adopts  the  exploded  and  untenable  hypothesis  of  Grotius  (who  has  been 
foUovved  by  Le  Clerc,  Prideaux,  and  others),  that  all  the  prophecies  of  Daniel  terminated 
in  the  persecution  of  the  Jews  by  Antiochus  Epiphanes.  This  work  (which  is  noticed 
only  to  put  the  unwary  reader  on  his  guard  against  it)  was  reprinted  in  1798,  with 
some  other  tracts,  tending  to  show  that  certain  passages  of  Scripture,  which  clearly  an- 
nounce a  future  resurrection,  relate  to  nothing  more  than  a  mere  temporal  deliverance  J 
An  exposure  of  some  of  this  author's  notions  may  be  seen  in  the  British  Critic  (O.  S.), 
vol.  xiii.  pp.  290 — 295. 

123.  Joannis  Davidis  Michaelis  Epistolae  de  LXX  Hebdomadibus 
Danielis  ad  D.  Joannem  Pringle,  Baronetum.     London,  1773,  8vo. 

For  an  account  of  these  highly  curious  letters  see  the  Monthly  Review,  O.  S.  vol. 
xlix.  pp.  265 — 267. 

1 24.  Adriani  Kluit  Vaticinium  de  Messia  Duce  Primarium,  sive 
Explicatio  LXX  Hebdomadum  Danielis.     Mediob.  1774,  8vo. 

125.  A  Dissertation,  by  way  of  Inquiry,  into  the  true  Import  and 
Application  of  the  Vision  related  Dan.  ix.  20.  to  the  end,  usually 
called  Daniel's  Prophecy  of  Seventy  Weeks,  &c.  By  Benjamin 
Blayney,B.D.     Oxford,  1775,  4to. 

Dr.  Blayney  controverts  some  points  of  Professor  Michaelis's  opinion,  which  our 
limits  permit  us  not  to  notice.  The  reader  will  find  an  account  of  this  learned  tract  in 
the  Monthly  Review  (O.  S.),  vol.  lii.  pp.  487 — 491. 

126.  LXX  Hebdomadum,  quas  Gabriel  ad  Danielem  detulerat, 
Interpretatio,  Paraphrasis,  Computatio,  cum  Vocabulorum  Difficilio- 
rum  Explicatione,  &c.     Auctore  Johanne  Uri.     Oxonii,  1788,  8vo. 

COMMENTATORS  ON  ALL  OR  MOST  OF  THE  MINOR  PROPHETS. 

127.  Victorini  Strigelii  Argumenta  et  Scholia  in  Duodecim  Pro- 
phetas  Minores.     Lipsise,  1561,  8vo. 

128.  .Toannis  Merceri  Commentarii  Locupletissimi  in  Prophetas 
Quinque  Minores,  inter  eos  qui  Minores  vocantur.  Quibus  adjunct! 
sunt  aliorum,  etiam  et  veterum  (in  quibus  sunt  Hebrsei)  et  recentium 
Commentarii.     Sine  anno  et  loco. 

129.  Lamberti  Danaei  Commentarius  in  Joelem,  Amos,  Micham, 
Habacuc,  Sophoniam,  Haggseum,  Zachariam,  et  Malachiam.  Geneva, 
1578,  8vo.  Also  with  commentaries  on  the  other  four  minor  prophets, 
inSvo.     Geneva,  1586.  1594. 

130.  Johannis  Drusii  Commentarius  in  Prophetas  Minores.  Am- 
sterdam, 1627,  4to. 

These  commentaries  were  originally  published  at  different  times,  between  the  years 
1595  and  1627.     They  are  also  to  be  found  in  the  third  volume  of  the  Critici  Sacri. 

131.  As  Fatidicus,  sive  Duodecim  Prophetse  Minores,  Latina  Me- 
taphrasi  Poetica  expositi,  partim  a  Jacobo  Augusto  Thuano,  partim  a 
Cunrado  Rittershusio.     Ambergse,  1604,  8vo. 

This  is  a  work  of  rare  occurrence.  The  younger  Rosenmijller  pronounces  the  para- 
phrases of  the  celebrated  president  De  Thou,  and  his  coadjutor  Rittershu^ius,  to  be  exe- 
cuted with  great  elegance.  Besides  the  arguments  to  tlie  prophecies,  and  the  summaries 
translated  into  Latin  by  Rittershusius  from  the  Greek  of  Hesychius,  a  presbyter  of  the 
church  of  Jerusalem,  this  volume  contains,  1.  Three  Latin  paraphrases  of  the  Lameuta- 

(f2) 


84  APPENDIX. 

tions  of  Jeremiah,  by  De  Thou,  Joachim  Camerarius,  and  Adam  Siberus ; — 2.  A  poetical 
paraphrase  of  the  first  chapter  of  Isaiah  by  an  anonymous  French  author; — 3.  A  para- 
phrase of  the  third  chapter  of  the  same  prophet  by  Henry  Meibomius ; — 4.  A  poetica! 
paraphrase  of  chapters  xxxvi.— xxxviii.  of  Isaiah,  by  John  Conrad  Rumeliius; — 5- 
Daniel  preserved  among  the  lions  by  Rittershusius; — and,  6.  Nine  of  the  Psalms  of 
David  translated  into  Greek  hexameters  also  by  Rittershusius.  Rosenmiiller  has  fre- 
quently cited  this  work  in  his  Scholia  on  the  Minor  Prophets. 

132.  Joannis  Tarnovii  in  Prophetas  Minores  Commentarius,  in  quo 
Textus  Analysi  perspicua  illustratur,  ex  fonte  Hebraeo  explicatur,  locis 
SS.  parallelis  confirmatur,  a  pravis  expositionibus  vindicatur  ;  usus  vero 
in  locis  communibus  ex  ipsa  Scriptura  natis  et  probatis  indicatur,  cum 
Prsefatione  Jo.  Benedicti  Carpzovii.  Francoftirti  et  Lipsise,  1688, 
1706,  4to. 

Tarnovius  was  justly  considered  as  one  of  the  most  learned  and  eminent  divines  of 
his  day  :  his  commentaries  on  the  several  prophets  vifere  published  at  different  times  in 
a  detached  form,  and  were  first  collected  together  by  the  elder  Carpzov. 

133.  Commentaries  on  the  Prophecies  of  Hosea,  Joel,  Micah,  and 
Malachi.     By  Edward  Pococke,  D.  D. 

These  learned  commentaries  were  published  at  several  times  between  the  years  1667 
and  1691.  They  are  also  extant  in  the  collective  edition  of  his  '  Theological  Works,' 
published  by  Dr.Twells,  in  2  vols,  folio.     London,  1740. 

134.  Joannis  Marckii  Commentarius  in  Prophetas  Minores,  seu 
Analysis  Exegetica,  qua  Hebrseus  Textus  cum  Versionibus  veteribus 
confertur,  vocum  et  phrasium  vis  indagatur,  rerum  nexus  monstratur ; 
et  in  sensum  genuinum,  cum  examine  variarum  interpretationum,  in- 
quiritur.     Amsterdam,  1696 — 1/01,  4  vols.  4to. 

These  commentaries  are  much  esteemed  :  they  were  reprinted  in  1 754,  at  Tubingen, 
in  two  folio  volumes,  under  the  care  of  Professor  Pfaff,  who  prefixed  an  account  of  the 
life  and  writings  of  iVIarckius. 

135.  Phil.  Davidis  Burkii  Gnomon  in  Duodecim  Prophetas  Mi- 
nores, in  quo,  ex  nativa  verborum  vi,  simplicitas,  profunditas,  con- 
cinnitas,  salubritas  sensuum  coelestium  indicatur.  Heilbron.  1753, 
4to. 

The  remark  already  offered  on  Burkius's  Gnomon  Psalmorum  (p  73,  supra)  is 
equally  applicable  to  his  work  on  the  minor  prophets. 

136.  Vaticinia  Chabacuci  et  Nachumi,  itemque  nonnuUa  Jesaiae, 
Michese,  et  Ezechielis  Oracula,  observationibus  historico-philologicis 
ex  historia  Diodori  Siculi  circa  res  Sardanapali  illustrata.  Auctore 
R.  T.  Gottlieb  Kalinsky.     Vratislavise,  1  748,  4to. 

A  work  of  rare  occurrence  in  this  country  :  it  is  in  the  list  of  biblical  treatises  re- 
commended to  students  by  the  late  bishop  of  Landaff  (Dr.  Watson.) 

137.  An  Attempt  towards  an  Improved  Version,  a  Metrical  Ar- 
rangement, and  an  Explanation  of  the  Twelve  Minor  Prophets.  By 
W.  Newcome,  D.D.  Bishop  of  Waterford.  London,  1785,  4to. 
Pontefract,  1809,  8vo. 

*'  The  notes  are  copious  and  pertinent,  untainted  b}'-  an  ostentatious  display  of  eru- 
dition, and  abounding  with  such  illustrations  of  eastern  manners  and  customs  as  are  best 
collected  from  modern  travellers.  As  a  commentator,  the  learned  prelate  has  shown  an 
intimate  acquaintance  with  the  best  critics,  antient  and  modern.  His  own  observations 
are  learned  and  ingenious.  It  is  moreover,  not  the  least  merit  of  his  criticisms,  that 
they  are  continually  enlivened  by  the  introduction  of  classical  quotations — an  expedient 
by  which  the  tedium  of  grammatical  disquisition   is  happily  relieved,  the  taste  of  the 


List  of  the  principal  Commentators.  S5 

bommentator  displayed,  and  the  text,  in  some  instances,  more  successfully  explained, 
than  in  diffuse  and  laborious  modes  of  instruction."  (Monthly  Review,  O .  S.  vol.  Ixxvi. 
p.  5S.) — The  8vo  e'lition  above  noticed  is  a  reprint  of  the  4to  edition,  enriched  with 
the  addition  of  the  most  important  of  Bishop  Horsley's  criticisms  on  Hosea,  and  those 
of  Dr.  Blayney  on  Zechariah.     It  is  neatly  printed,  and  of  easy  purchase. 

138.  Observationes  PhilologicBe  atque  Criticae  ad  qusedam  Prophe- 
tarum  Minorum  Loca,  subjuncta  vernacula  Chabacuci  Interpretatione. 
Aiictore  J.  Ch.  Dahl.     Neo-Strelitiae  (New  Strelitz),  1798,  8vo. 


139.  Hosese  Oracula,  Hebraice  et  Latine,  perpetua  annotatione 
illustravit  Chr.  Fr.  Kuinoel.     Leipsic,  1792,  8vo. 

Prof.  Kuinoel  has  applied  Heyne's  mode  of  illustrating  Virgil  to  the  elucidation  of 
the  prophecy  of  Hosea.     The  text  rarely  varies  from  the  Masora. 

140.  Hosea :  translated  from  the  Hebrew,  with  Notes  explanatory 
and  critical.  By  Samuel  Horsley,  Bishop  of  Saint  Asaph,  2d  edition. 
London,  1804,  4to. 

This  edition  contains  additional  notes  and  corrections :  the  first  edition  appeared  in 
1801;  the  preface  contains  a  treasure  of  biblical  criticism.  "  This  translation,  with  its 
notes, forms  a  most  valuable  accession  to  sacred  learning;  and  evinces  at  once  the  best 
qualities  of  the  scholar  and  the  divine,  supported  by  sagacity  and  a  powerful  judgment." 
(British  Critic,  O.  S.  vol.  xix.  p.  176.)  A  new  edition  of  this  valuable  work,  with  the 
learned  author's  last  corrections  and  alter.Jtions,  forms  part  of  the  third  and  fourth 
volumes  of  his  "  Biblical  Criticism,"  which  is  noticed  infra. 


141.  A  Paraphrase  and  Commentary  on  the  Prophecy  of  Joel.  By 
Samuel  Chandler.     1735,  4to. 

142.  Joel,  Latine  versus,  et  notis  philologicis  illustratus,  ab  A. 
Svanborg,  Lingg.  OO.  Professoris  in  Academia  Upsaliensi.  Upsal. 
1806,  4to. 

AMOS. 

143.  Amos  Propheta,  expositus,  interpretatione  nova  Latina  in- 
structus,  amplissimo  commentario  ex  theologia  Ebrsea  ac  Israelitica 
illustratus,  cum  quatuor  appendicibus.  Cura  et  studio  J.  Ch.  Haren- 
bergii.     Lugd.  Bat.  1763,  4to. 

144.  Oracula  Amosi,  Textum,  et  Hebraicum,  et  Graecum  Versionis 
Alexandrinse  notis  criticis  et  exegeticis  instruxit,  adjunctaque  versione 
vernacula    [i.  e.  Germanica].    Edidit  Joannes  Severinus  Vater.    Halse 

1810,  4to. 

JONAH. 

145.  Aug.  Pfeifferi  Praelectiones  in  Prophetiam  Jonse,  recognitse  et 
injustum  commentarium  redactae,  quibus  emphases  vocum  eruuntur, 
verus  sacrse  Scripturse  sensus  exponitur,  sententise  variae  et  Judseorum 
et  Christianorum  adducuntur,  falsae  refelluntur,  et  quaestiones  dubiae 
resolvuntur.  Wittemberg,  1671;  Leipsic,  1686 ;  Wittemberg,  1706. 
4to. 

This  commentary  is  also  extant  in  the  collective  edition  of  Pfeiffer's  works  printed  at 
Utrecht,  in  two  volumes,  4to,  in  1704.  See  tom.  ii.  pp.  1131 — 1165. 

146.  Jonah :  a  faithful  translation  from  the  original,  with  philolo- 
gical and  explanatory  notes,  to  which  is  prefixed  a  preliminary  dis- 

(f3) 


8'6  APPENDIX. 

course,  proving  the  genuineness,  the  authenticity,  and   the  integrity 
of  the  present  text.     By  George  Benjoin.     Cambridge,  1796,  4to, 

Literally  good  for  nothing. — In  proof  of  this  remark,  see  the  British  Critic,  vol.  x. 
(O.  S.J  pp.  493—506.  622—636. 

NAHUM  AND  HABAKKUK. 

147.  Adami  Wildii  Meditationes  Sacrse  in  Prophetam  Nahum. 
Francofurti,  1712,  4to. 

A  learned  and  elaborate  work,  which  contributes  greatly  to  the  elucidation  of  the  pro- 
phet Nahum.     (Walchius.) 

148.  Symbolae  Criticse  ad  Interpretationem  Vaticiniorum  Habaeuci, 
etc,     Autore  Henr.  Car.  Alex.  Haenlein.     Erlang.  1795,  8vo. 

149.  Chabacuci  Vaticinium  Commentario  Critico  atque  Exegetico 
illustratum.     Edidit  B.  P.  Kofod.     Gottingae,  1792,  8vo. 

HAGGAI. 

150.  Haggeus,  the  Prophet ;  whereunto  is  added  a  most  plentiful 
Commentary,  gathered  out  of  the  Publique  Lectures  of  Dr.  J.  J.  Gry- 
neus,  faithfully  translated  by  Christopher  Featherstone.  London, 
1586,  12mo. 

ZEPHANIAH. 

151.  Spicilegium  Observationum  Exegetico-criticarum  ad  Zephani«e 
Vaticinia.     Auctofe  Dan.  a  Coelln.     Breslau,  1818,  4to. 

ZECHARIAH. 

152.  Zeebariah:  a  New  Translation  with  Notes,  critical,  philolo- 
gical, and  explanatory',  etc.  By  Benjamin  Blayney,  D.  D.  Regius 
Professor  of  Hebrew.     Londoil,  1797,  4to. 

This  work  is  executed  on  the  same  plan  as  the  author's  version  of  Jeremiah  already 
noticed  in  p.  45  of  this  Appendix.  "  We  think  it  our  duty  to  say,  that  Dr.  Blayney 
has  produced  a  valuable  illustration  of  Zechariah,  and  afforded  great  assistance  to  the 
biblical  student."  (British  Critic,  O.  S.  vol.  xiii.  p.  655.)  See  also  the  Monthly 
Review,  N.  S.  vol.  xxviii.  pp.  26 — 28. 

153.  F.  B.  Koestef  Meletemata  Critica  et  Exegetica  in  Zachariae 
Prophetae  partem  posteriorem,  cap.  ix — xiv.  pro  tuenda  ejus  authentia. 
Gottingae,  1818,  8vo. 


154.  A  learned  and  useful  Commentary  on  the  Prophecy  of 
Malachy.     By  Richard  Stock.     London,  1 643,  folio. 

This  work  was  recommended  by  Bishop  Wilkins  as  the  best  extant  in  his  day  on  the: 
prophet  Malachi.  The  only  other  distinct  commentary  in  our  language  is  that  of  Dr. 
Pococke  in  vol.  i .  of  his  vvorks,  already  noticp-"    'p.  84.) 

155.  Salomonis  Van  Til  Malachiaa  Xllustratus.  Lugd.  Bat. 
1701,  4to. 

156.  Hermanni  Venemae  Commentarius  ad  Malachiam.  Leo- 
vardiae,  1759,  4to. 


List  of  the  principal  Commentators.  87 


SECTION  VI. 

PRINCIPAL    COMMENTATORS    ON    THE    NEW    TESTAMENT,    AND 
ON    DETACHED   BOOKS   THEREOF. 


§  1 .  Commentators  on  the  New  Testament. 

1 .  Laurentii  Valise  Annotationes  in  Novum  Testamentum,  ex  diver- 
sorum  utriusque  linguae,  Grsecas  et  Latinae,  codicum  collatione.  Parisiis, 
i505,  8vo. 

Valla  held  a  distinguished  rank  among  the  revivers  of  literature;  and  was  one  of  the 
first  to  consider  the  sense  of  the  New  Testament  as  a  critic  rather  than  as  a  divine ; 
whence  he  was  led  to  make  many  corrections  in  the  Latin  Vulgate  translation.  His 
annotations  were  first  edited  by  Erasmus :  they  are  also  to  be  found  in  the  Critici 
Sacri. 

2.  Desiderii  Erasmi  Paraphrasis  in  Novum  Testamentum.  Basil, 
1524,  folio. 

"  Not  inferior  to  any  of  the  old  commentators  in  sensible  and  ingenious  remarks." 
(Dr.  Harwood.)  An  edition  of  Erasmus's  Paraphrase  was  printed  at  Berlin,  1777 — 
1780,  in  3  vols.  8V0.  Erasmus  was  also  author  of  a  Latin  version  of  the  New  Testa- 
ment, which,  together  with  his  annotations,  is  printed  in  the  sixth  volume  of  Le  Clerc's 
edition  of  his  works,  in  10  vols,  folio,  Leyden,  1 703.  The  notes  are  chiefly  grammatical, 
and  designed  to  excite  his  contemporaries  to  the  study  of  the  New  Testament  in  the 
original  Greek. 

3.  'TTro/xvfljaaTa  in  omnesLibrosNoviTcstamenti,  in  quibus  et  genus 
sermonis  explicatur,  et  series  concionum  monstratur,  et  nativa  sen- 
tentia  testimoniis  piae  antiquitatis  confirmata.  Edita  a  Victorino 
Strigelio.     Lipsiae,  1565,   2  vols.  8vo. 

"  This  is  another  of  the  most  valuable  books  of  sacred  criticism.  The  observations  are 
neat,  and  the  critical  judgment  of  Victorinus  Strigelius  is  excellent."  (Dr.  Harwood.) 
It  is  very  scarce  and  dear. 

4.  Jesu  Christi  Domini  Nostri  Novum  Testamentum,  cujus  Graeco 
contextui  respondent  interpretation  es  duae  ;  una,  vetus  ;  altera  Theo- 
dori  Bezae ;  cum  ejusdem  Theod.  Bezae  annotationibus.  Accessit 
etiam  Joachimi  Camerarii  in  Novum  Foedus  Commentarius.  Cam- 
bridge, 1642,  folio. 

The  best  edition  of  a  most  valuable  work.  "  Beza  is  undoubtedly  the  best  critic  on 
the  Greek  language  of  any  commentator  we  have.  There  is  no  translation  that  I  know 
of  equal  to  his;  and  his  remarks  on  Erasmus  and  the  vulgar  Latin  are  wrought  up  to 
the  utmost  degree  of  exactness.  On  the  whole,  it  is  an  invaluable  treasure,  and  deserves 
to  be  read  with  the  utmost  attention."  (Dr.  Doddridge.)  The  Commentaries  of  Joachim 
Camerarius,  which  are  annexed  to  Beza's  work,  are  very  useful:  in  them,  the  learned 
author  expounds  the  text  in  a  grammatical  and  critical  manner  only,  according  to  the 
genius  of  the  original  languages,  and  without  entering  into  any  disputed  points  of  doctrine. 
Camerarius  also  published  Notatiojigurarum  sermonis  in  libris  qutttuor  evangeliorutn, 
Ct  indicata  verborum  significatio  et  orationis  sententia,  ad  illorum  scriplorum  intelli- 
genliam  certiorem.  Lipsiae,  1572,  2  vols.  4to.  This  is  one  of  the  scarcest  books  in  the 
world ;  and  is  said  (for  we  have  never  been  able  to  see  a  copy)  to  throw  much  light  npon 
the  diction  of  the  New  Testament. 

5.  Lucse  Brugensis  Commentarius  in  Quatuor  Jesu  Christi  Evan- 
gelia.     Antwerp,  1606,  3  vols,  folio. 

"  A  beautifully  printed  book,  very  scarce  and  valuable."     (Dr.  Harwood.) 

(f4) 


S8  APPENDIX. 

6.  Joannis  Maldonati  Commentarii  in  Quatuor  Evangelia.  Paris, 
1617,  folio. 

*'  A  very  ingenious  commentator,  distinguished  for  his  elegant  and  neat  Latinity." 
(Dr.  Harwood.) 

7.  Martini  Chemnitii  Harmonia  Quatuor  Evangelistarum.  Ham- 
burg, 1 704,  best  edition,  folio. 

This  work,  begun  by  Chemnitz,  was  continued  by  Polycarp  Leyser,  and  finished  by 
John  Gerhard;  it  contains  many  very  vaUiable  observations,  illustrative  of  the  four 
Gospels.     It  is  deservedly  held  in  the  highest  esteem. 

8.  Joannis  Pricsei  Commentarii  in  varios  Novi  Testamenti  Libros. 
London,  1660,  folio. 

These  notes  are  also  inserted  in  the  fifth  volume  of  the  Critici  Sacri :  they  are  greatly 
valued,  as  containing  "  many  valuable  observations,  particularly  illustrating  the  modes 
of  diction  which  occur  in  the  sacred  classics,  from  profane  writers."     (Dr.  Harwood.) 

9.  Joh.  Christoph.  Wolfii  Curae  Philologicse  in  Novum  Testamen- 
tum.     Basil,  1741  ;  the  best  edition,  5  vols.  4to. 

This  is  a  very  valuable  compilation ;  as  "  Wolfius  does  not  simply  relate  the  senti- 
ments of  others,  but  frequently  animadverts  upon  them  with  great  critical  discernment." 
(Dr.  Williams.)  A  continuation  of  this  work  was  published  by  John  Christopher 
Koecher,  entitled  "  Analecta  Phiblogica  et  Exegetica  in  Quatuor  Evangelia."  Alten- 
burg,  1766,  4to. 

10.  Le  Nouveau  Testament  de  N.  S.  Jesus  Christ,  traduit  en  Fran- 
<^ois,  sur  rOriginal  Grfec,  avec  des  notes  litterales,  pour  eclaircir  le 
texte  :  par  Messieurs  de  Beausobre  et  L'Enfant.  Amst.  1741,  best 
edition,  4to. 

To  complete  this  excellent  work,  there  should  be  added,  "  Remarques  historiques, 
critiques,  et  philologiques  sur  le  Nouveau  Testament,  par  M.  Beausobre,  4to,  a  la 
Haye,  1742.  This,  though  a  posthumous  work,  is  very  valuable,  and  contains  many 
excellent  and  judicious  observations  briefly  expressed,  but  which  nevertheless  comprise 
the  substance  of  remarks  offered  by  the  best  interpreters.  An  English  translation 
of  St.  Matthew's  Gospel  from  this  French  version,  was  printed  in  4to  several  years 
since,  which  was  republished  in  8vo,  London,  1816. 

1 1 .  Novum  Testamentum  Grsecum  editionis  receptee  cum  Lee- 
tionibus  variantibus  Codicimi  manuscriptorum.  Editionum  aliarum, 
Versionum,  et  Patrum,  nee  non  commentario  pleniore  ex  Scriptoribus 
veteribus  Hebrseis,  Graecis  et  Latinis,  historiam  et  vim  verborum' 
illustrante.  Opera  et  studio  Joan.  Jacobi  Wetstenii.  Amsterdam, 
1751,  1752,  2  vols,  folio. 

The  critical  merits  of  this  edit'on  of  the  New  Testament  are  considered  in  Vol.  II. 
pp.  136,  137  •  As  a  merely  crUical  comment,  this  of  Wetstein  is  unquestionably  one 
of  the  most  valuable :  "  almost  every  peculiar  form  of  speech  in  the  sacred  text  he  has 
illustra'ed  by  quotations  from  Jewish,  Greek,  and  Roman  writers."  (Dr.  A.  Clarke).^ 
Almost  every  modern  commentator  of  note  has  largely  availed  himself  of  the  previous 
labours  of  Wetstein. 

12.  Joannis  Bengelii  Gnomon  Novi  Testamenti,  in  quo,  ex  nativa 
Vierborum  Vi,  Simplicitas,  Profunditas,  Concinnitas,  et  Salubritas  sen- 
suum  coelestium,  indicatur.    Ulm,  1763,  best  edition,  4to. 

"  This  work  contains  an  instructive  preface,  a  perspicuous  analysis  of  e.nch  book,  with 
short  notes,  in  the  true  taste  of  judicious  criticism.  His  plan  is  a  perfect  contrast  to  that 
of  Wolfius  Simplicem  fere  verilatem,  sine  syiva  muUarum  opinioniim,  propono." 
(Dr.  Williams).  Eengel's  Gnomon  is  a  very  valuable  substitute  for  the  more  expensive 
critical  commentaries  on  the  New  Testament ;  he  excels  in  showing  the  connexion  and 
nirmony  of  Scripture,  and  how  Scripture  is  to  be  interpreted  by  Scripture.  Thi  ge- 
nerally cheap  price  of  this  book  greatly  enhances  its  value.  [ 


List  of  the  principal  Commentators.  89 

13.  H  KAINH  AIA0HKH.  Novum  Testamentum  Domini  Nostri  Jesu 
Christi,  cum  Scholiis  theologicis  et  philologicis ,  8vo,  2  vols.  London. 
1768  ;  2d  edit.  1776  ;  3d  edit.  1820. 

The  edlror  of  this  work  was  a  Mr.  Hardy.  "  It  is  a  very  useful  companion  to  every 
biblical  student,  and  has  gone  through  two  editions  (the  second  in  1776),  the  first  of 
which  is  the  best ;  but  it  must  be  acknowledged  that  the  Greek  text  in  both  is  inex- 
cusably incorrect."  (Dr.  Clarke.)  The  third  edition  of  this  work  is  the  most  correct: 
it  is  beautifully  printed.     The  notes  are  chiefly  extracted  from  Poole's  Synopsis. 

14.  Christ.  Gottfr.  Kiittneri  Hypomnemata  in  Novum  Testamen- 
tum, quibus  Grsecitas  ejus  explicatur,  et  Scholiis,  quae  ex  Scriptis  re- 
centiorum  quonuidam  magni  nominis  philologorum  excerpta  sunt, 
illustrantur.     Lipsiae,  1780,  8vo. 

15.  Novum  Testamentum  Grsec^,  perpetua  Annotatione  illustra- 
tum,  a  G.  B.  Koppe.  1791,  8vo.  2d  edit. 

This  critical  work  was  commenced  by  Koppe,  and  continued  by  Heinrichs ;  it  pro- 
ceeds, however,  very  slowly  ;  so  that  not  more  than  six  volumes  have  hitherto  appeared, 
including  Heinrich's  edition  of  the  Acts  (noticed  infra,  p.  97),  and  Pott's  edition  of  the 
Catholic  Epistles  (8vo,  Gottingen,  1786),  which  are  illustrated  in  a  similar  manner  by 
a  perpetual  commentary ;  not  having  seen  this  edition,  we  are  indebted  for  the  present 
notice  of  it,  to  Professor  Jahn.     (Enchiridion  Hermeneut.  Generalis,  p.  175.) 

16.  H  KAINH  AIA0HKH.  Novum  Testamentum,  cumNotis  Theolo- 
gicis et  Philologicis.  Londini,  in  sedibus  typographicis  A.  J.  Valpy,  1816, 
o  vols.  8vo. 

A  work  executed  with  equal  correctness  and  elegance  :  there  are  a  few  copies  on  large 
papCr  which  are  truly  beautiful.  The  Greek  is  that  of  the  received  text ;  and  the 
Sch°li3  are  arranged  in  a  similar  order  with  those  of  Hardy's  edition  just  noticed.  They 
are  chiefly  selected  from  Grotius,  Eisner,  Raphelius,  Bos,  Palairet,  Kypke,  and  Rosen- 
mull^'"*  To  each  book  is  prefixed  a  short  account  of  its  author,  occasion,  and  object, 
draw"  "^P  in  pure  and  elegant  Latinity.  For  this  valuable  auxiliary  to  sacred  studies,  the 
biblical  student  is  indebted  to  the  Rev.  Edward  Valpy,  B.  D.  Head  Maiter  of  the  Endowed 
Grammai"  School  at  Norwich.  It  is  no  mean  commendation  of  this  commodious  and 
valuable  edition  of  the  New  Testament,  that  an  eminent  prelate  of  the  Anglican  church, 
who  has  examined  it,  has  signified  his  approbation  of  every  passage  on  which  any  con- 
troversy was  likely  to  be  occasioned ;  and  has  stated  that,  had  he  edited  it,  it  would  have 
been  similarly  edited. 

17.  Lud.  Casp.  Valckenarii  Selecta  e  Scholis  [SchoHis]  in  Libros 
quosdam  Novi  Testamenti,  Editore  Discipulo  E.  Van  Wassenbergh, 
qui  Dissertationem  praemisit  de  Glossis  Novi  Testamenti.  Amst. 
1816.  1818.  2  vols.  8vo. 

Valckenaer  was  one  of  the  most  distinguished  critics  of  the  last  century.  These  ex- 
tracts from  his  Scholia  are  wholly  philological.  To  the  first  volume,  M.  Wassenbergh 
has  prefixed  a  dissertation  on  those  passages,  which  he  thinks  were  originally  glosses, 
written  in  the  margin  of  manuscripts,  but  which  in  the  lapse  of  ages  have  become  in- 
corporated with  the  text.  To  the  second  volume  he  has  also  prefixed  a  Dissertation  re- 
.specting  the  Trajections  often  necessary  in  the  New  Testament.  Some  of  these  tra- 
jections  or  transpositions  are  arbitrary  enough.  Mr.  Archdeacon  Jebb  has  given  a  speci- 
men of  them  with  some  just  castigatory  remarks,  in  his  Sacred  Literature,  pp.  128 — 150, 


18.  The  Text  of  the  New  Testament  of  Jesus  Christ,  translated 
out  of  the  vulgar  Latine,  by  the  Papists  of  the  traiterous  seminary 
at  Rheims,  with  arguments  of  Bookes,  Chapters,  and  Annotations, 
pretending  to  di.scover  the  corruptions  of  divers   translations,  and  to 


$0  APPENDIX. 

tlear  the  cdntrouersieS  of  these  dayes.  With  the  authorised  English 
Version,  and  a  confutation  of  all  such  arguments,  glosses,  and  an- 
notations, as  contain  manifest  impiety  or  heresy,  treason  and  slander 
against  the  Catholic  Church  of  God,  and  the  true  teachers  thereof, 
or  the  translations  used  in  the  Church  of  England.  By  W.  Fulke, 
D.D.London,  1617  &  1633,  folio. 

This  elaborate  work  first  appeared  in  1580,  and  was  again  reprinted  in  1601.  That 
late  elegant  scholar  and  pious  divine,  the  Rev.  James  Hervey  (though  sometimes  rather 
too  candid  and  indiscriminate  in  his  public  recommendations  of  books),  passed  the  follow- 
ing very  just  encomium  on  Dr.  Fulke's  noble  performance  ; — He  styles  it  "  a  valuable 
piece  ofantient  controversy  and  criticism,  full  of  sound  divinity,  weighty  arguments,  and 
important  observations ;"  adding — "  would  the  young  student  be  taught  to  discover  the 
very  sinews  of  popery,  and  be  enabled  to  give  an  effectual  blow  to  that  complication  of 
errors,  I  scarce  know  a  treatise  better  calculated  for  the  purpose." 

19.  A  Commentary  or  Exposition  on  the  New  Testament;  with 
a  Decad  of  Common  Places.  By  John  Trapp.  London,  1647, 
2  vols.  4 to. 

A  work  containing  many  judicious  observations,  culled  from  various  sources,  but  for 
the  most  part  expressed  in  uncouth  language.     It  is  both  scarce  and  dear.     The  same 
-uthor  also  wrote  commentaries  on  some  parts  of  the  Old  Testament,  which  we  have 
ot  seen. 

20.  A  Paraphrase  and  Annotations  on  the  New  Testament,  by 
Henry  Hammond,  D.  D.    London,   1 702,  folio,  best  edition. 

The  first  edition  of  this  valuable  work  appeared  in  1655  ;  it  "  is  in  great  and  growing 
reputation.  There  are  many  good  criticisms,  but  many  that  are  much  mistaken."  Dr. 
Hammond  "  finds  the  Gnostics  every  where,  which  is  his  principal  fault ;  many  of 
Le  Clerc's  animadversions  upon  those  places  are  very  good  ;  and  his  edition  of  his  book 
in  Latin  1  think  much  preferable  to  the  original."     (Dr.  Doddridge.) 

21.  A  Paraphrase  on  the  New  Testament,  with  Notes  Doctrinal 
and  Practical.  By  the  Rev.  Richard  Baxter.  London,  1695,  8vo. — 
Reprinted  at  London,   1810,  Bvo. 

The  paraphrase  is  inserted  between  the  verses  of  the  text,  and  in  a  smaller  type.  The 
annotations  are  at  the  end  of  the  chapters  They  are  for  the  most  part  very  short, 
and  contain  much  sound  sense  and  piety.  Mr.  Baxter's  "  practical  writings,"  said 
Dr.  Barrow,  "  were  never  mended,  and  his  controversial  ones  seldom  refuted." 

22.  A  Paraphrase  and  Commentary  on  the  New  Testament:  to 
which  is  added  a  Chronology  of  the  New  Testament,  and  an  Alpha- 
betical Table  of  Places  mentioned  in  the  New  Testament.  By  Daniel 
Whitby,  D.D.    London,  1761,  folio,  2  vols. 

This  is  considered  as  the  best  edition:  the  work  was  first  published  in  1703:  and 
the  tenth  edition,  in  4to,  appeared  in  1807.  Divines  of  every  denomination  concur  in 
pronouncing  Dr.  Whitby's  commentary  to  be,  upon  the  whole,  the  best  upon  the  New 
Testament  that  is  extant  in  the  English  language.  It  is  inserted  in  almost  every  list  of 
books  that  we  have  seen  recommended  to  students. 

23.  Expository  Notes,  with  Practical  Observations  on  the  New 
Testament  of  our  Lord  and  Saviour  Jesus  Christ ;  wherein  the  Sacred 
Text  is  at  large  recited,  the  Sense  explained,  &c.  &c.  By  William 
Burkitt,  M.  A.  late  Vicar  and  Lecturer  ofDedham  in  Essex.  London, 
1814,  4to. 

The  first  edition  of  this  deservedly  popular  work  was  printed  early  in  the  last  century  ; 
and  its  practical  utility  has  caused  it  to  be  several  times  reprinted  in  folio,  besides  the 
above  noticed  edition  in  4to.  It  does  not  profess  to  discuss  critical  questions,  but  is  very 
useful  for  the  inferences  it  deduces  from  the  sacred  text.  Burkitt  (says  Dr.  Doddridge) 
"  has  many  schemes  of  old  sermons ;  his  sentiments  vary  in  different  parts  of  the  work. 


List  of  the  principal  Commentators.  91 

as  the  authors  from  whom  he  took  his  materials  were  orthodox  or  not."  The  Reverend 
Dr.  Glasse  published  an  edition  of  this  work,  a  few  years  since,  in  two  volumes  4to ; 
which  were  soon  afterwards  followed  by  an  abridgement  in  one  thick  volume  8vo,  for  the 
use  of  the  poor. 

Dr.  Edward  Wells  published  a  very  useful  Testament  in  Greek  and  English,  in  seve- 
ral parcels,  with  notes,  from  1709  to  1719  ;  in  which,  1.  The  Greek  text  is  amended 
according  to  the  best  and  most  antient  readings.  2.  The  common  English  translation 
rendered  more  agreeable  to  the  original.  3.  A  paraphrase  explaining  the  diflScult  ex- 
pressions, design  of  the  sacred  writers,  Sec.  4.  Short  annotations.  This  is  a  judicious 
useful  work. 

24.  The  Practical  Expositor ;  or,  an  Exposition  of  the  New  Tes- 
tament in  the  Form  of  a  Paraphrase,  with  occasional  Notes,  and 
serious  Recollections  at  the  end  of  each  Chapter.  By  John  Guyse,  D.  D. 
London,   1739—1752,  4to,  3  vols. 

Dr.  Guyse  was  an  eminent  dissenting  divine  of  the  eighteenth  century,  and  iii  his 
religious  principles  Calvinistic.  His  paraphrase  has  never  been  popular,  though  it  "  is 
said  to  display  a  sound  judgment,  intimate  acquaintance  with  the  original,  and  con- 
giderable  critical  powers."    (Chalmers's  Biographical  Dictionary,  vol.  xvi.  p.  490.) 

25.  The  Family  Expositor :  or  a  Paraphrase  and  Version  of  the  New 
Testament,  with  Critical  Notes,  and  a  Practical  Improvement  of  each 
Section.  By  Philip  Doddridge,  D.D.  6  vols.  London,  1760-62,  4to. 
Also  in  4  vols.  4to,  London,  1 808  ;  and  in  6  vols.  Bvo. 

The  right  reverend  the  Bishop  of  Durham  (Sermons  and  Tracts,  p.  150),  in  address- 
ing his  clergy  on  the  choice  of  books,  characterises  this  masterly  work  in  the  following 
terms  : — "  In  reading  the  New  Testament,  I  recommend  Doddridge's  Family  Expo- 
sitor, as  an  impartial  interpeter  and  faithful  monitor.  Other  expositions  and  com- 
mentaries might  be  mentioned  greatly  to  the  honour  of  their  respective  authors,  for 
their  several  excellencies;  such  as,  elegance  of  exposition,  acuteness  of  illustration, and 
copiousness  of  erudition  :  But  I  know  of  no  expositor,  who  unites  so  many  advantages  as 
Doddridge;  whether  you  regard  the  fidelity  of  his  version,  the  fulness  and  perspicuity 
6f  his  composition,  the  utility  of  his  general  and  historical  information,  the  impartiality 
of  his  doctrinal  comments,  or,  lastly,  the  piety  and  pastoral  earnestness  of  his  moral  and 
religious  applications.  He  has  made,  as  he  professes  to  have  done,  ample  use  of  the 
commentators  that  preceded  him ;  and  in  the  explanation  of  grammatical  difficulties,  he 
has  profited  much  more  from  the  philological  writers  on  the  Greek  I'estament,  than 
could  almost  have  beeen  expected  in  so  multifarious  an  undertaking  as  the  Family  Expo- 
sitor. Indeed,  for  all  the  most  valuable  purposes  of  a  Commentary  on  the  New  Testa- 
ment, the  Family  Expositor  cannot  fall  too  early  into  the  hands  of  tliose  intended  for 
holy  orders."  This  admirable  commentary  is  in  the  lists  of  books  recommended  by 
Bishops  Watson  and  Tomline,  and  almost  every  other  theological  tutor. 

An  abridgement  of  the  Family  Expositor,  upon  a  plan  suggested  by  Dr.  Doddridge 
himself,  was  published  a  few  years  since,  by  the  late  reverend  S.  Palmer,  intitled  •'  The 
Family  Expositor  abridged,  according  to  the  plan  of  its  author ;  containing  his  version 
and  the  most  useful  explanatory  notes,  with  practical  reflections  at  the  end  of  each  sec- 
tion entire."  8vo.  2  vols.  It  forms  a  convenient  companion  to  Mr,  Orton's  Exposition 
of  the  Old  Testament,  noticed  in  p.  65.  of  this  Appendix. 

26.  Theological  Lectures  to  the  King's  Scholars  at  Westminster 
Abbey,  with  an  Interpretation  of  the  New  Testament,  &c.  &c.  By 
John  Heylin,  D.  D.     London,  1749,  1761,  2  vols.  4to. 

The  first  part  of  this  work  contains  the  interpretation  of  the  four  Gospels,  the  second 
part  comprises  the  Acts  of  the  Apostles  and  the  several  Epistles.  "  This  interpretation, 
though  far  from  being  elegant,  appears  to  us,  in  general,  to  be  accurate  and  judicious, 
and  shows  that  the  author  had  carefully  studied  the  orifsinal.  The  whole  contains 
evident  marks  of  sohd  judgment,  critical  skill,  and  considerable  learning.  In  several 
parts  of  the  work,  indeed,  the  reader  will  perceive  a  small  tincture  of  mysticism  ;  and 
accordingly  we  are  told,  in  the   preface  to  the  second  part,  that  the  author  was  deeply 


93  APPENDIX. 

read  io  the  writings  of 'he  mystic  divines,  and  v/as  styled  by  some  the  mystic  doctor." 
(Monthly  Review,  O.  S.  vol.  xxv.  p.  33.) 

27.  The  New  Testament,  carefully  collated  with  the  Greek,  and 
corrected ;  divided  and  pointed  according  to  the  various  subjects 
treated  of  by  the  Inspired  Writers,  with  the  common  division  intQ 
chapters  and  verses  in  the  margin  ;  and  illustrated  with  notes  critical 
and  explanatory.  By  Richard  XVynne,  A.M.  London,  1764,  2  vols; 
8vo. 

"  Mr.  Wynne  seems  to  have  made  his  divisions  into  chapters  and  verses,  with  a  good 
deal  of  attention  and  judgment.  As  to  the  translation  and  many  of  the  notes,  they  are 
so  much  taken  from  the  Family  Expositor  of  the  late  reverend  Dr.  Doddridge,  that  the 
duty  we  owe  the  public  obliges  us  to  say,  they  are  more  the  property  of  that  learned 
critic  than  of  our  editor."  (Monthly  Review,  O.S.  vol.  xxxi.  pp.  406,  407-)  The 
book,  however,  is  useful,  and  not  dear. 

28.  The  New  Testament  or  New  Covenant  of  our  Lord  and  Sa- 
viour Jesus  Christ,  translated  from  the  Greek,  according  to  the  present 
idiom  of  the  English  tongue.  With  Notes  and  References.  By  John 
Worsley.     London,  1770,  8vo. 

The  design  of  this  version  is  to  depart,  as  little  as  possible,  from  the  authorised 
translation,  while  the  author  has  endeavoured  (and  with  some  degree  of  success)  to 
bring  it  nearer  to  the  original,  and  to  make  the  form  of  expression  more  suited  to  our 
present  la;iguage.  He  professes  to  have  paid  especial  attention  to  the  correct  rendering 
of  the  particles,  many  of  which,  it  is  well  known,  are  omitted  in  the  authorised  ver- 
sion. The  notes  are  very  brief,  and  principally  intended  to  confirm  and  illustrate  the 
more  hteral  or  various  renderings  at  the  bottom  of  each  page.  "  This  work  may  be 
very  usefully  consulted:  and  persons,  who  are  unacquainted  with  the  original,  may  be 
able  from  hence  to  form  their  judgment  Ci)ncerning  the  translation  in  common  use 
among  us,  and  to  improve  their  knowledge  of  the  Scriptures."  (Monthly  Review,  O.  S. 
vol.  xliii.  p.  12.) 

29.  The  Christian  Expositor :  being  a  brief  Explanation  of  the 
New  Testament,  whereby  the  Holy  Scriptures  are  rendered  easy  to 
oe  understood  by  the  meanest  capacities.  By  the  Rev.  James  Ashton. 
London,  1774,  8vo. 

"  We  think  Mr.  Ashton  seems  to  have  assumed  rather  too  much  in  his  title-page. 
We  have  looked  over  the  volume,  and  find  several  pertinent  illustrations ;  but  we  ap- 
prehend that  this  well-intended  work  will  admit  of  a  great  deal  of  improvement." 
(Monthly  Review,  O.S.  vol.  lii.  p.  365.) 

30.  An  Exposition  of  the  New  Testament,  intended  as  an  Intro- 
duction to  the  Study  of  the  Scriptures,  by  pointing  out  the  leading 
sense  and  connexion  of  the  Sacred  Writers.  By  Wm.  Gilpin,  M.  A. 
2  vols.  8vo. 

This  justly  admired  and  ably  executed  work  has  gone  through  several  editions:  it  first 
appeared  in  one  volume  4to,  1 790.  "  The  jilan  of  the  author  is,  to  give  the  whole  sub- 
stance of  the  New  Testament,  verse  by  verse,  in  such  a  kind  of  paraphrase,  as  may 
make  the  historical  parts  rim  on  in  a  pleasing  style  of  narrative,  and  convey  the  doctrinal 
parts  with  such  connexion  of  the  argument  and  illustration  of  the  sense,  as  may  induce 
even  the  idle  to  read  the  whole  with  pleasure.  Sentences  are  occasionally  thrown  in  for 
sake  of  explanation  ;  but,  of  this  ard  every  deviation  from  the  apparent  literal  sense  of 
the  context,  due  notice  is  given  in  the  notes;  which  are  numerous,  learned,  and  satis- 
factory. We  have  not  seen  any  plan  more  likely  to  attract  all  kinds  of  readers  to  this 
be.st  of  studies  ;  and  we  are  happy  to  bear  testimony  that  the  plan  is  executed  with  good 
sense,  and  without  affectation."     (British  Critic,  O.  S.  vol.  iv.  p.  122.) 

31.  A  Translation  of  the  New  Testament.     By  Gilbert  Wakefield, 


List  of  the  Principal  Commentators.  93 

B.  A.  Second  edition,  with  improvements.      London,  1795,  2  vols. 
8vo. 

The  first  edition  of  this  vvorii  was  published  in  3  volumes  8vo,  1792 — for  an  account 
of  the  merits  and  defects  of  this  version,  see  Monthly  Review,  New  Series,  vol.  viii. 
pp.  241 — 247,  and  vol.  XX.  p.  225.  It  was  preceded,  first,  by  a  new  translation  of  the 
Gospel  of  Saint  Matthew, with  notes  critical,  philological,  and  explanatort/ ,  4to,  Lon- 
don, 1782,  of  which  a  severe  account  is  given  in  the  same  journal,  vol.  Ixix.  Old  Series, 
pp.  48 — 59;  and  secondly,  by  anew  translation  of  those  parts  only  of  the  Neiv  Testa- 
ment, which  are  wrongly  translated  in  our  common  version,  8vo,  London,  1789. 
This  is  a  small  work,  but  more  valuable  for  reference  than  the  work  above  noticed ; 
as  it  consists  simply  of  corrections  of  passages  mistranslated,  without  any  comment  or 
observations, 

32.  k  Translation  of  the  New  Testament  from  the  Original  Greek. 
Humbly  attempted  by  Nathaniel  Scarlett,  assisted  by  men  of  piety 
and  literature.     With  Notes.     London,  1798,  8vo. 

"  It  is  with  sincere  regret  that  we  see  so  much  piety  and  good  intention  so  very  ex- 
pensively misemployed  as  in  the  present  volume.  Nothing  can  be  more  injudicious 
than  the  whole  plan  and  form  of  the  work.     What  advantage  can  possibly  be  expected 

from  printing  the  historical  parts  of  the  Testament  like  a  play  ?" "  It  will 

hardly  be  credible  to  those  who  do  not  see  the  book,  that  this  strange  method  is  em- 
ployed throughout,  whenever  it  is  practicable."     (British  Critic,  O.  S.  vol.  xiii,  p.  435.) 

33.  An  Attempt  towards  revising  our  English  Translation  of  the 
Greek  Scriptures,  or  the  New  Covenant  of  Jesus  Christ,  and  towards 
illustrating  the  Sense  by  philological  and  explanatory  Notes.  By 
Win.  Newcome,  D.  D.  Archbishop  of  Armagh.  1796,  2  vols,  royal 
8vo. 

This  work,  though  printed  so  long  ago  as  1796.  was  not  published  till  some  time  after 
the  right  reverend  author's  decease  in  isoo.  In  his  preface  it  is  stated  that  his  original 
intention  extended  no  further  than  to  improve  our  authorised  translation  of  the  Greek 
Scriptures,  following  the  text  of  Griesbach's  critical  edition,  except  in  a  few  instances. 
Finding,  however,  that  his  pl.m  would  be  defective  without  a  comment  on  the  text  of  such 
a. difficult  book,  he  proceeded  to  add  a  selection  of  annotations  from  a  body  of  notes 
w^hich  he  had  formed  or  compiled,  with  occasional  additions  supplied  by  able  commenta- 
tors, or  by  his  own  study  of  the  sacred  writinjs.  This  version  was  (much  to  the  morti- 
fication of  some  of  the  archbishop's  relatives)  made  the  basis  of  the  following  work,  which 
is  here  noticed,  merely  lest  the  author  of  these  pages  should  be  charged  with  designedly 
omitting  it. 

34.  The  New  Testament,  in  an  improved  Version,  upon  the  basis  of 
Archbishop  Newcome's  New  Translation  :  With  a  corrected  Text,  and 
Notes  critical  and  explanatory,  &c.  &c.  &c.    London,  1808,  8vo. 

This  version  is  avowedly  made  to  support  the  Unitarian  scheme,  for  though  the  late 
learned  Archbishop  Newcome's  name  is  specified  in  the  title-page, as  a  kind  of  model,  his 
authority  is  disregardeii  whenever  it  militates  against  the  creed  of  the  anonymous 
editors.  The  errors  and  perversions  of  this  translation  have  been  most  ably  exposed  by 
the  Rev.  Dr.  Nares  in  his  "  Remarks  on  the  Version  of  the  New  Testament  lately 
edited  by  the  Unitarians,"  &c.  kc.  8vo.  London,  1808;  by  the  Rev.  T.  Rennell  in 
his  "  Animadversions  on  the  Unitarian  Tr.mslation  by  a  Student  in  Divinity,"  8vo, 
London,  1811  ;  and  by  the  Rev.  Dr.  Laurence  in  his  "  Critical  Reflections  on  some 
important  Misrepresentations  contained  in  the  Unitarian  Version  of  the  New  Testa- 
ment," 8vo.  Oxford  and  London,  1811.  These  two  treatises  discuss  various  topics, 
which  it:  did  not  fall  within  Dr.  Nares's  plan  to  notice.  Two  short  but  very  able 
critiques  on  the  Unitarian  Version  may  aho  be  seen  in  the  Quarterly  Review,  vol.  L 
pp.  515—336,  and  in  the  Eclectic  Review  for  1809,  vol.  v.  pp.  24 — 39,  236 — 25L 


^4  APPENDIX. 

§  2.  Commentators  on  detached  Books  of  the  New  Testament. 

COMMENTATORS  ON  THE    HISTORICAL  BOOKS. 

1.  Novi  Testamenti  Libri  Historici,  Grseci  et  Latini,  perpetuo 
Commentario  illustrati,  a  Baldvino  Walaeo.  Lugd.  Bat.  1653;  et 
Amstel.  1662.  4to. 

This  may,  with  great  propriety,  be  termed  an  edition  of  the  four  Gospels  and  Acts 
of  the  Apostles,  cum  notis  variorum .  The  notes  of  Beza,  Grotius,  Drusius,  Heinsiys, 
and  others,  are  here  inserted  in  regular  order,  the  reader  being  left  to  decide  for  him- 
self which  interpretation  he  will  prefer.  As  the  book  sells  at  an  easy  price,  it  may  be 
advantageously  substituted  for  the  larger  editions  of  those  eminent  critics,  where  they 
cannot  be  conveniently  referred  to. 

2.  A  Paraphrase  on  the  Four  Evangelists.  By  Samuel  Clarke, 
D.  D.    London,  2  vols.  8vo. 

To  form  a  complete  paraphrase  on  the  New  Testament,  there  are  usually  associated 
with  this  valuable  work  of  Dr.  Clarke,  a  "  Paraphrase  on  the  Acts  and  Epistles," 
2  vols.  8vo,  and  a  "  Paraphrase  on  the  Revelations"  in  one  volume  Svo,  by  T.  Pyle 
M.  A.  Their  deserved  popularity  has  caused  them  to  pass  through  repeated  editions. 
"  Dr.  Clarke's  paraphrase  on  the  evangelists  deserves  an  attentive  reading  ;  he  narrates 
a  story  in  handsome  language,  and  connects  the  parts  well  together  ;  but  fails  much  in 
emphasis, and  seems  to  mistake  the  order  of  the  histories."  (Dr.  Doddridge.)  Pyle's 
Paraphrase  on  the  Epistles  Dr.  D.  considered  to  be  inferior  in  ability  to  that  on  the  Old 
Testament  already  noticed. 

3.  A  Commentary,  w^ith  Notes,  on  the  Four  Evangelists  and  the  Acts 
of  the  Apostles ;  together  with  a  New  Translation  of  Saint  Paul's 
First  Epistle  to  the  Corinthians,  with  a  Paraphrase  and  Notes,  to 
which  are  added  other  Theological  Pieces.  By  ZacharyPearce,  D.D. 
late  Bishop  of  Rochester.     London,  1777,  2  vols.  4to. 

"  On  the  whole,  Dr.  Pearce  deserves  to  be  ranked  with  other  writers  of  eminence. 
who  have  employed  their  philological  learning  in  illustrating  the  sacred  writings."' 
(Monthly  Review,  O.  S.  vol.  Ivi.  p.  205.)  "  To  Dr.  Z.  Pearce,  Bishop  of  Rochester, 
we  are  indebted  for  an  invaluable  commentary  and  notes  on  the  four  Gospels,"  &c. 
*'  The  deep  learning  and  judgment  displayed  in  these  notes  are  really  beyond  all 
praise."     (Dr.  A.  Clarke.) 

4.  Chr.  Guil.  Thalemanni  Versio  Latina  Evangeliorum,  Matthsei, 
Lucae,  et  Johannis,  itemque  Actorum  Apostolorum,  edita  a  C.  C.  Tit- 
manno.    Berlin,  1781,  Svo. 

5.  Pericopae  Evangelicae.  Illustravit  Christ.  Theoph.  Kuinoel. 
Lipsise,  1796,  1797,  2  vols.  Svo. 

This  work  contains  critical  and  expository  annotations  on  the  Gospels  for  every  Sun- 
day in  the  year,  according  to  the  ritual  of  the  lAitheran  church,  in  which  these  portions 
of  the  New  Testament  usually  form  the  subjects  of  the  preacher's  discourse.  The  pas- 
sages selected  are  nearly  the  same  as  those  used  in  the  Liturgy  of  the  Anglican  Church. 
The  notes  in  this  work  are  much  enlarged  and  corrected  in  the  ensuing  article. 

6.  D.  Christiani  Theophili  Kuinoel  Commentarius  in  Libros  Novi 
Testamenti  Historicos  vols.  1 — 3.  Lipsise,  1S07 — lS12;vol.  4.  Lip- 
sise, IS  18,  Svo. 

This  is  one  of  the  best  philological  commentaries  on  the  historical  books  of  the  New 
Testament ;  and  is  less  tainted  by  dogmatical  hypothecs  than  many  of  the  biblical  pro- 
ductions of  the  later  German  divines.  The  text  is  not  inserted.  Vol.  i.  contains  the 
commentary  on  Saint  Matthew's  Gospel;  vol.  ii.  tho^e  on  the  Gospels  of  Saint  Mark 
and  Saint  Luke;  vol.  iii.  that  on  Snint  John;  and  vcl.  iv.  that  on  the  Acts  of  the 
Apostles.  To  each  book  are  prefixed  well  compiled  prolegomena,  in  which  the  author's 
life,  the  authenticity  of  his  narrative,  the  time,  place,    and  the  language  in  which  he 


List  of  the  Principal  Commentators.  95 

wrote,  as  well  as  his  style  and  manner  of  writing,  are  fully  discussed.     A  new  edition 
of  vol.  i.  was  published  in  the  year  1816,  and  of  vols.  ii.  and  iii.  in  1817. 

7.  Explanatory  Notes  upon  the  Four  Gospels,  in  a  new  method  fo*" 
the  use  of  all,  but  especially  the  unlearned  English  reader,  in  two 
parts,  to  which  are  prefixed  three  discourses.  By  Joseph  Trapp,  D.D. 
Oxford,  180.5,  8vo. 

The  design  of  this  very,  useful  work  (which  first  appeared  in  ]  747  or  1 748)  is  to 
take  notice  only  of  difficult  texts,  to  correct  the  authorised  version,  and  explain  the 
diction  of  the  sacred  writings,  but  chiefly  to  reconcile  ajiparently  contradictory  passages. 
The  three  discourses  prefixed,  explain  with  much  perspicuity  many  prophecies  of  the 
Old  Testament,  that  are  cited  in  the  New.  The  numerous  impressions  which  this 
work  has  undergone,  sufficiently  attest  the  high  estimation  in  which  it  is  deservedly 
held. 

8.  A  New  Version  of  Saint  Matthew's  Gospel,  with  Select  Notes  ; 
wherein  the  version  is  vindicated,  and  the  sense  and  purity  of  several 
words  and  expressions  in  the  Original  Greek  are  settled  and  illustrated. 
By  Dr.  Scott,  J.  U.  D.     London,  1741,  4to. 

9.  The  Harmony  of  the  Four  Gospels.  By  J.  Macknight,  D.D. 
4to,  2  vols.  1756  ;  2d  edit.  1763  ;  3d  edit.  8vo.  2  vols.  Edinburgh, 
1804. 

See  a  notice  of  this  excellent  work,  in  p.  507,  siqira  of  this  volume. 

10.  The  Four  Gospels  translated  from  the  Greek  ;  with  preliminary 
Dissertations  and  Notes.  By  George  Campbell,  D.  D.  F.  R.  S.  Edin- 
burgh ;  Principal  of  Marischal  College,  Aberdeen.  4to,  2  vols. 
London,  1790;  8vo,  2  vols.  Edinburgh,  1807;  3d  edit.  London,  in 
3  vols.  8vo. 

The  extensive  circulation  of  this  valuable  work,  which  has  placed  the  author  high  in 
the  rank  of  biblical  critics,  sufficiently  attests  the  esteem  in  which  it  is  held.  Although 
his  version  has  not  altogether  answered  the  expectations  entertained  of  it,  yet  the  notes 
which  accompany  it  form  an  excellent  philological  commentary  on  the  four  Evangelists  ; 
and  the  dissertations  are  a  treasure  of  sacred  criticism.  The  narratives  of  the  sacred 
writers  are  arranged  in  sections,  regulated  by  the  subject  matter,  and  the  divisions  of 
chapters  and  verses  are  retained  in  the  margin.  Professor  Campbell's  work  is  in 
Bishop  Tomline's  list  of  books  for  students. 

11.  Annotations  on  the  Four  Gospels  and  the  Acts  of  the  Apostles. 
Compiled  and  abridged  for  the  use  of  students.  3  vols.  2d  edit. 
London,  1812.  8vo. 

Though  published  anonymously,  this  work  is  known  to  be  the  production  of  the 
Rev.  Mr.  Elsley,  vicar  of  Burenston  near  Bedale ;  by  whom  the  annotations  on  the 
Gospels  only  were  first  published  in  2  vols.  8vo.  1799.  "Altogether,  we  say  without 
the  smallest  reserve,  we  never  saw  a  book  more  admirably  adapted  for  the  use  of 
students,  more  creditable  to  an  author's  sagacity,  diligence,  and  erudition,  or  more 
likely  to  make  the  investigation  of  the  New  Testament  easy  and  agreeable."  (British 
Critic,  O.  S.  vol.  xvi.  p.  236.  See  also  Monthly  Review,  N.  S.  vol.  xxx.p.  441,  and 
vol.  Ixxvi.  p.  381.) 

SAINT    MATTHEW. 

12.  Gottfridi  Olearii  Observationes  ad  Evangelium  Matthsei.  Lipiae, 
1743,  4to. 

Professor  J.  B.  Carpzov  mentions  this  as  an  excellent  commentary  on  Saint  Matthew's 
Gospel. 

13.  Jacobi  Elsneri  Commentarius  in  Evangelia  Matthsei  et  Marci, 
ZwoUae,  1767,  et  annis  sequentibus,  3  vols.  4 to. 


96  APPENDIX, 


14.  Lectures  on  the  Gospel  of  Saint  Matthew,  delivered  in  the 
parish  church  of  Saint  James,  Westminster,  in  the  years  1798,  1799, 
1800,  and  1801.  By  the  Right  Rev,  Beilby  Porteus,  Bishop  of  London. 
London,  1 802,  2  vols.  8vo. 


The  multiplied  editions  of  these  admirable  lectures  sufficiently  attest  how  highly  they 
ore  esteemed.  "  They  are"  indeed  "  calculated  alike  to  do  good  to  the  learned  and 
the  unlearned;  the  aged?-S  well  as  the  inexperienced,  the  grave  and  the  reflecting, the 
gay  and  the  thoughtless.  They  are  learned  without  ostentation,  pious  without  any 
tincture  of  enthusiasm,  argumentive  without  pedantry,  and  perspicuous  without  losing 
sight  of  the  graces  of  style  and  diction."     (British  Critic,  O.  S.  vol.  xx.  p.  30^.) 


SAINT    MARK. 


15.  Georgii  Friderici  Heupelii  Commentarius  in  Evangelium  Marci. 
Argentorati,   (Strasburgh),   1716,  8vo. 

Carpzov  has  indicated  this  Commentary  as  being  an  excellent  one ;  we  have  never 
seen  it. 


SAINT    LUKE. 

16.  Sam.  Frid.  Nath.  Mori  Prselectiones  in  Lues  Evangelium, 
tJdidit  C.  A.  Donat.    Lipsise,    1795,  8vo. 

SAINT    JOHN. 

17.  Caroli  Gulielmi  Stein,  Authentia  Evangelii  Joannis  contra 
Bretschneideri  Objectiones  defensa.  Additur  Specimen  Novi  Lexici 
Joannei.    Brandenburgi,   1821,  8vo. 

This  publication  contains  a  satisfactory  vindication  of  the  genuineness  of  the  writings 
of  Saint  John,  against  the  objections  of  M.  Bretschneider  ;  who,  in  his  Probabilia  de 
Evangelii  et  Epistolarum  Johannis  A postoli  indole  et  origine,  (Lipsia?,  1820,  8vo.)  had 
asserted,  contrary  to  all  evidence, — that  the  writings  which  bear  that  apostle's  name, 
were  compiled  after  his  decease  by  some  Gentile  Christian  in  the  beginning  of  the 
second  century,  who  passed  himself  for  the  apostle  ! 

18.  Commentarius  Analytico-Exegeticns,  tarn  literalis  quam  realis, 
Evangelii  secundum  Johannem.  Authore  Fred.  Adol.  Lampe,  Amster- 
dam, 1724—1726,  3vols.  4to. 

This  is  unquestionably  the  most  valuable  work  on  Saint  John's  Gospel  that  was  ever 
published,  every  thing  which  the  learned  author  could  possibly  collect,  in  order  to 
illustrate  the  Evangeli>t,  being  here  concentrated.  It  is,  however,  a  work  better 
adapted  to  the  mature  scholar  than  to  the  student  in  divinity,  who  may  not  always  be 
able  to  select  with  judgment  from  these  ample  tomes.  Lampe  also  composed  two  quarto 
volumes  of  Dissertationes  Philologico-Theoloiicss,  on  Saint  John's  Gospel,  which  were 
published  in  1737,  by  Dr.  Gerdes,     They  are  replete  with  solid  erudition. 

19.  Paraphrasis  Evangelii  Johannis,  cum  Notis  et  Cantabrigiensis 
Codicis  Latino  Textu,  a  Joanne  Salomone  Semlero,  Halse,  1771,  8vo. 

Semler  was  one  of  the  most  celebrated  biblical  critics  of  Germany,  during  the  last 
century :  his  writings,  which  illustrate  with  great  ability  many  philological  difhculties, 
bear  a  high  price  ;  but  he  espoused  such  rational  dogmas,  in  certain  points  of  doctrine, 
which  are  of  fundamental  importance,  that  the  student  cannot  be  too  much  on  his 
guard  against  them. 

20.  Sam.  Frid.  Nathan.  Mori  Recitationes  in  Evangelium  Joannis  ; 
animadversiones  subjecit  Tho.  Imm.  Dindorf.    Pragae,   1795,  8vo. 

21.  Notes,  Crilicjil  and  Dissertatory,  on  the  Gospel  and  Epistles  of 


List  of  the  Principal  Commentators,  97 

Saint  John.     Bv  the   Rev.  R.  Shepherd,   D.  D.  F.  R.  S.    London, 
1796,  4to. 

Though  bearing  the  date  of  1796,  this  volume  was  not  published  until  the  year  1801. 
See  an  analysis  of  it  in  the  Monthly  Review,  N.  S.  vol.  xxxviii.   pp.  HS — 150 

24.  CaroU  Titmanni  Meletemata  Sacra,  sive  commentarius  Exe^ 
getico-Critico-Dogmaticus  in  Evaiigelium  Joannis.    Lipsise,  1816,  8vo. 

The  author  of  this  work  is  superintendent  of  the  diocese  of  Dresden.  Without 
vouching  for  every  opinion  Dr.  Titmsnn  h.is  offered,  we  have  no  hesitation  in  saying 
that  his  work  is,  upon  the  whole,  the  most  valuable  commentary  on  Saint  John's  Gospel, 
extant  in  the  compass  of  a  single  8vo  volume,  and  though  it  does  not  render  Lampe's 
expensive  work  unnecessary,  it  may  be  advantageously  substituted  for  this,  where  the 
student  cannot  obtain  access  to  it. 

THE    ACTS    OF    THE    APOSTLES. 

25.  The  Apostolical  History  of  Mr.  Cradock,  Dr.  Benson's  His- 
tory of  the  first  planting  of  Christianity,  and  Mr.  Bevan's  Life  of 
Paul,  all  of  which  have  been  mentioned  in  pp.510,  511,  of  this  vo- 
lume, deserve  to  be  noticed  in  this  place,  among  those  writers,  who 
have  materially  illustrated  the  Acts  of  the  Apostles. 

26.  The  History  of  the  Acts  of  the  Holy  Apostles  confirmed  from 
other  Authors,  and  considered  as  full  evidence  of  the  Trutli  of  Chris- 
tianity.    By  Richard  Biscoe,  D.  D.     London,  1742,  2  vols.  Svo. 

•  This  learned  and  elaborate  work  contains  the  substance  of  Dr.  Biscoe's  sermons 
preached  at  Mr.  Boyle's  lecture  between  the  years  1756  and  1738.  Dr.Doddridge 
frequently  refers  to  it  as  a  work  of  great  utility,  and  as  showing,  in  the  most  con- 
vincing manner,  how  incontestably  the  Acts  of  the  Apostles  demonstrate  the  truth  of 
Christianity. 

27.  Acta  Apostolorum  Greece,  perpetua  annotatione  illustrata  a 
Car,  Hen.  Heinrichs.     Gottingen,   1809,  2  vols.  Svo. 

This  forms  a  part  of  Koppe's  edition  of  the  New  Testament,  with  notes,  mentioned 
in  p.  89  of  this  Appendix. 

28.  Actions  of  the  Apostles,  translated  from  the  original  Greek,  by 
the  Rev.  John  Willis,  B.  D.   London,  1789,  Svo. 

This  work  "  is  divided  into  several  sections,  to  which  are  added  notes,  styled  Proofs 
and  Illustrations.  Some  of  the  author's  alterations,  we  think,  are  real  improvements; 
others,  the  contrary  ;  some  are  very  fanciful ;  and  there  are  others,  for  which  we  cannot 
at  all  account."  (Monthly  Review,  N.  S.  vol.  iii.  p.  154). 

29.  Sam.  Frid.  Nathan  Mori  Versio  et  Explicatio  Actuum  Aposto- 
licorum.  Edidit,  animadversiones  recentiorum  suasque  adjecit,  Got- 
tlob  Immanuel  Dindorf.    Lipsiae,  1791,  2  vols.  8vo, 

30.  Lectures  on  the  Acts  of  the  Apostles,  explanatory  and  practical. 
By  Richard  Stack,  D.  D.     2d  edition,  London,  1805,  Svo. 

31.  Lectures  on  the  Acts  of  the  Apostles,  delivered  in  the  Parish 
Church  of  Stockton-upon-Tees,  during  I^ent,  in  the  Years  1803,  1804, 
1805,  and  1806.  Illustrated  with  maps.  By  John  Brewster,  M.  A. 
London,  1807.  2  vols.  Svo. 

'  "  Both  these  Authors  profess  to  imitate  the  Bishop  of  London's  (Porteus)  excellent 
Lectures  on  St.  Matthew's  Gospel.  By  a  mere  comparison  of  bulk  it  is  evident  that 
Dr.  Stack's  lectures  must  be  more  slight  and  cursory  than  those  of  Mr.  Brewster,  the 
one  being  twice  the  extent  of  the  other."  Dr.  Stack's  lectures  "  contain  little  more 
than  a  recapitulation  of  the  subjects  of  the  chapters  in  other  words.  Nor  have  we 
been  able  to  discover  any  remarks  in  his  book  but  what  are  so  extremely  plain  and  obvi- 
VOL.  II.  (g) 


98  APPENDIX. 

ous,  that  they  seem  to  be  hardly  worth  committing  to  paper,  much  less  to  the  press. 
Mr.  Brewster  proceeds  in  a  very  different  style.  He  is  full  of  illustrations  from  the 
fathers  and  divines  of  various  ages ;  and  his  own  remarks  are  not  trite,  but  lively  as 
well  as  just.  Mr.  B.'s  Lectures  may  be  justly  recommended,  as  approaching  much 
more  nearly  to  the  model,  which  both  undertook  to  imitate,  and  as  not  only  instructive, 
but  pleasing  and  attractive."  (British  Critic,  O.  S.  vol.  xxx.  pp.  133.  134.  136.  See 
also  Eclectic  Review,  O.  S.  vol.  ii.  p.  408.) 

32.  Lectures  on  the  Acts  of  the  Apostles.  By  the  Rev.  John  Dick. 
London,  2  vols.  8vo. 

These  volumes  were  published  at  different  times,  the  second  we  have  not  seen. 
Mr.  Dick  is  advantageously  known  as  the  author  of  a  sensible  and  well-written  essay 
on  the  inspiration  of  the  Scriptures.  Speaking  of  the  first  volume,  some  critics  have 
remarked  that  his  discussion  of  the  principal  topics  related  in  the  Acts  of  the  Apostles 
"  is  fully  calculated  to  establish  the  faith  of  Christians  in  their  holy  religion,  and  fur- 
nishes them  with  some  excellent  practical  rules  for  the  regulation  of  their  moral  conduct. 
Upon  the  whole,  we  cheerfully  recommend  the  present  volume  to  the  attention  of  the 
public."  (Eclectic  Review,  O.  S.  vol.  ii.  pp.458.  440.) 

The  same  critics  (vol.  v.  part  ii.  p.  834),  speakhig  of  the  two  volumes  collectively, 
observe,  tliat  they  contain  altogether  an  useful  illustration  of  many  important  passages 
of  the  Acts  ;  they  are  full  of  good  sense  and  orthodox  divinity,  conveyed  in  a  perspicuous 
and  easy  style. 

Many  valuable  philological  and  historical  illustrations  of  the  Acts  of  the  Apostles  are 
likewise  to  be  found  in  Johannis  Ernesti  Immanuehs  Walchii  Dissertationes  in  Acta 
Apostolorum.    4to.  3  vols.  Jena,  I?56|59. 

COMMENTATORS   ON    THE    WHOLE    OR    GREATER    PART   OF    THE 

EPISTLES.* 

33.  Joachimi  Langii  commentatio  historico-hermeaeutica  de  vita 
et  epistolis  apostoli  Pauli,  ita  adornata,  ut  isagogen  generaleni  et 
specialem  historico-exegeticuni  prsbeat  in  Acta  Apostolorum  et 
Pauli  Epistolas,  nee  non  in  ipsam  Hermeneuticam  Sacram.  Halse, 
1718,  4to. 

TWs  work  the  author  has  not  been  able  to  procure  ;  both  Walchius  and  Michaelis 
concur  in  stating  that  it  throws  great  light  on  St.  Paul's  Epistles. 

34.  Guilielmi  Estii  in  omnes  Pauli  et  aliorum  apostolorum  Epistolas 
Commentarius.     Paris,  1679,  folio. 

The  best  edition  of  a  most  valuable  work,  which  Catholics  and  Protestants  alike 
concur  to  recommend  as  an  excellent  critical  help  to  the  exposition  of  the  apos- 
tolic Epbtles.  The  Prefaces  of  Estius  are  particularly  valuable.  A  very  useful 
Abridgement  of  this  work,  as  well  as  of  the  Commentary  of  Cornelius  a  Lapide 
so  far  as  concerns  St.  Paul's  Epistles,  was  ^published  by  John  Van  Gorcum,  at 
Antwerp,  in  1620, 8vo.    The  best  edition  is  that  of  Louvain,  1754,  8vo,  intiiled ; 

1  Though  not  a  commentary  in  the  strict  sense  of  the  term,  the  author  cannot  pass 
in  silence  Bishop  Burgesses  Initia  Paulina,  sive  Introductio  ad  Lectionem  Pauli  Epis- 
tolarum,  l2mo,  London,  1804.  It  is  adapted  indeed  for  the  exclusive  use  of  those  who 
are  studying  the  Epistles  of  Saint  Paul  in  the  original  language.  This  little  volume  con- 
tains, 1.  Pauli  Epistolam  ad  Philipp.  Grace  et  Anglice,  cum  brevibus  notis  Kuttneri; 
2.  Theophylacti  Prooemia  Epistolarum ;  3.  Ejusdem  Interpretationem  Epistolje  ad 
Philipp.  3.  RosenmuUeri  Scholia  ad  eandem.  Quibus  praeeunt  Kuttneri  Observata  de 
Idiomatibus  Novi  Testamenti.  Though  not  specified  in  the  title  page,  there  are  added 
two  valuable  extracts,  from  Henry  Stephens's  and  our  learned  countiymaii  Gataker's 
Dissertationes  de  Stylo  Novi  Testamenti;  "  thus  collecting  some  of  the  most  valuable 
illustrations  of  the  style  of  Saint  Paul's  Epistles  that  can  be  offered  to  the  attention  of 
the  student."  (British  Critic,  O.S.  vol.  xxv.  p.  4l3).  This  valuable  work  is  at  pre- 
sent out  of  print,  and  extremely  scarce  and  dear. 


List  of  the  Prindpal  Commentators.  99 

— Epitome  commentariorum  GuUelmi  Estii  S.  Th.  Doctoris,et  Corn,  a  Lapiile,  e  Soc, 
Jesu  Theologi,  in  avines  D.  Pauli  Epistolas,  pet-  Johannem  a  Gorcunif  Preshyterum, 
collecta.   Editio  nova,  D.  Pauli  textu  et  G,  Estii  Prtefationibus  aucta. 

35.  A  New  Literal  Translation,  from  the  original  Greek,  of  all  the 
Apostolical  Epistles ;  with  a  Commentary  and  Notes  philological,  cri- 
tical, explanatory,  and  practical.  To  which  is  added,  a  History  of  the 
Life  of  the  Apostle  Paul.  By  James  Macknight,  D.  D.  4to,  4  vols. 
1795  ;  8vo.  with  the  Greek  Text,  6  vols.  2d  edition,  with  the 
Life  of  the  Author.  Without  the  Greek  Text,  in  3  vols,  ^to,  and 
4  vols.  8vo. 

This  work,  together  with  the  harmony  noticed  in  p.  507  of  this  volume,  is  in  Bishop 
Tomline's  list  of  books  for  clergymen.  A  specimen  of  it,  containing  the  Epistles  to 
the  Thessalonians,  was  published  in  4to  in  1787 ;  and  the  work  itself,  we  are  informed 
in  Dr.  M.'s  life  (vol.  i.  8vo.  p.  xv.),  was  the  unremitting  labour  of  nearly  thirty  years, 
during  which  period  seldom  less  than  eleven  hours  a  day  were  employed  on  it.  ''  We 
apprehend  that  few  persons  who  shall  peruse  tliis  work  with  competent  judgment  and 
due  respect  for  the  sacred  writings,  will  hesitate  to  acknowledge  that  Dr.  M.  is  also  en- 
titled to  approbation  and  ai)plause,  as  a  faithful  translator,  a  learned  and  able  com- 
mentator, and  a  pious  divine."  (Monthly  Review,  N,  S.  vol.  xviii.  p.  411.)  "  It  is  a 
work  of  theological  labour  not  often  paralleled,  and  an  ample  storehouse  of  observations 
to  exercise  not  only  the  student  but  the  adept  in  divinity.  If  we  do  not  always  implicitly 
coincide  with  the  author  in  opinion  (which  in  such  various  matter  cannot  reasonably  be 
expected),  we  can  always  prais e  his  diligence,  his  learning,  and  his  piety;  qualities 
which  confer  no  trifling  rank  on  any  scriptural  interpreter  or  commentator."  (British 
Critic,  O.S.  vol.  vii.  Preface,  p.  ii.) 

36.  A  Paraphrase  and  Annotations  upon  all  Saint  Paul's  Epistles. 
Done  by  several  eminent  men  at  Oxford,  corrected  and  improved  by 
the  late  Right  Rev.  and  learned  Bishop  Fell.  London,  1702,  3d 
edition,  8vo. 

"  Fell  on  the  Epistles  is  very  short;  but  most  (3f  his  notes  are  worthy  of  remark. 
The  collection  of  parallel  Scriptures  is  judicious,  and  the  translation  in  some  places 
altered  for  the  better."     (Dr.  Doddridge.) 

37.  A  Paraphrase  and  Notes  on  the  Epistles  of  Saint  Paul  to  the 
Galatians,  1  and  2  Corinthians,  Romans,  Ephesians.  To  which  is 
prefixed,  an  Essay  for  the  understanding  of  Saint  Paul's  Epistles  by 
consulting  Saint  Paul  himself.  By  John  Locke.  London,  1 733,  4to. 
(Works,  vol.  iii.)  also  in  Svo. 

38.  A  Paraphrase  and  Notes  on  the  Epistles  of  Saint  Paul  to  the 
Colossians,  Philippians,  and  Hebrews,  after  the  manner  of  Mr.  Locke. 
To  which  are  annexed,  several  Critical  Dissertations  on  particular 
Parts  of  Scripture,  &c.  &c.  By  the  late  reverend  and  learned  Mr.  James 
Pierce  ofExon.     London,  1733,  second  edition,  4to. 

39.  A  Paraphrase  and  Notes  on  the  Epistles  of  Saint  Paul  to  the 
Thessalonians,  Timothy,  Philemon,  and  Titus ;  and  the  Seven  Catho- 
lic Epistles  by  James,  Peter,  Jude,  and  John,  ike.  ike.  By  George 
Benson,  D.  D.     London,  1752,  1756,  best  editions,  2  vols.  4to. 

*'  Locke,  Pierce,  and  Benson  make  up  a  complete  commentary  on  the  Epistles ;  and 
are  indeed  all  in  the  number  of  the  most  ingenious  commentators  I  have  ever  read. 
They  plainly  thought  very  closely,  and  attended  much  to  connexion,  which  they  have 
often  set  in  a  most  clear  view.  But  they  all  err  in  too  great  a  fondness  for  new  inter- 
pretations :  and  in  supposing  the  design  of  the  apostles  less  general  than  it  seems  to  have 
been.  It  must  be  allowed  that  Benson  illustrates  the  spirit  of  Paul  sometimes  in  an  ad- 
mirable manner,  even  beyond  any  former  writer.  See  especially  his  Epistle  to  Phile- 
mon."    (Dr.  Doddridge.) 

40.  Gottlob  Christiani  Storr,  Interpretatio  Epistolarum  Pauli   ad 

(a  2) 


leO  APPENDIX. 

Philippenses,  ad  Colossenses,  et  ad  Philemonem,  ac  etiam  in  Episto- 
1am  Jacobi,  8vo. 

These  valuable  philological  commentaries  on  the  above-mentioned  Epistles  are  in- 
serted in  the  first  and  second  volumes  of  Dr.  Storr's  Opuscula  Academica  ad  Jnter- 
pretationem  Librorum  Sacrorum  j)ertinentia,  6vo,  Tuh'mgen,  ]796>  1797-  Vol.  ii. 
of  the  same  collection  also  contains  some  valuable  historical  notices,  which  materially 
contribute  to  elucidate  Saint  Paul's  Enistles  to  the  Corinthians.  We  are  further  in- 
debted to  the  same  learned  author  for  a  similar  philological  commentary  on  the  Epistle  to 
the  Galatians,  in  vol.  ii.  of  Velthusen's  and  Kuinbers  collection  of  Comment  at  tones 
T/teologicce. 

41.  Versio  Latina  Epistolanim  Novi  Testamenti,  perpetua  Anno- 
tation e  illustrata  aGodofr.  Sigism.  laspis.  Lipsiae,  vol.  i.  1793.  vol.  ii. 
1797,  8vo. 

42.  Annotations  on  the  Epistles,  being  a  continuation  of  Mr.  Elsley's 
Annotations  on  the  Gospels  and  Acts,  and  principally  designed  for  the 
use  of  Candidates  for  Holy  Orders.  By  the  Rev.  James  Slade,  M.  A. 
London,  1816,  2  vols.  8vo. 

u  This  work  is  executed   on  the  same  plan  as  Mr.  Elsley's  Annotations  on  the  Gospels, 
noticed  in  p.  95  of  this  Appendix,  to  which  it  is  designed  as  a  continuation. 

43.  A  Harmony  of  the  Epistles  of  the  Holy  Apostles,  to  which  is 
added,  a  Summary  of  the  Entire.  By  the  Rev.  Peter  Roberts,  M.  A. 
Cambridge,  1800,  4to. 

Though  not  a  commentary  in  the  strictest  sense  of  the  word,  this  work  affords  so 
valuable  an  help  towards  ascertaining  the  doctrinal  agreement  of  the  Epistles,  that  it  de- 
serves special  notice  in  this  place.  See  a  further  account  of  its  plan  and  execution,  in 
page  511  of  the  present  volume. 


44.  Jo.  Jac.  Rambachii  Introductio  Historico-Theologica  in  Epis- 
tolam  Pauli  ad  Romanos.  Adjecta  est  Martini  Lutheri  aurea  prefatio, 
variis  observationibus  exegeticis  atque  apologeticis  illustrata.  Halae, 
1727,  8vo. 

Though  not  a  commentary  on  the  Epistle  to  the  Romans,  this  introduction  may  very 
advantageously  be  substituted  for  one :  not  a  single  point  is  oniittcd  that  can  throw  any 
light  on  the  author,  time  and  place  of  writing,  the  external  and  internal  state  of  the 
Christian  church  at  Rome,  the  scope  and  style,  and  the  canonical  authority  of  this  ad- 
mirable Epistle.  The  preface  of  Luther  truly  deserves  the  epithet  oi golden  :  it  illustrates 
the  peculiar  jihraseology  of  the  apostle,  and  his  arguments  of  the  chapters  are  singularly 
perspicuous.  In  our  analysis,  &c.  of  Saint  Paul's  Epistle  to  the  Romans,  we  have  been 
largely  indebted  to  Rambach's  publication. 

45.  A  Paraphrase  and  Notes  on  the  Epistle  to  the  Romans;  to 
which  is  prefixed,  a  Key  to  the  Apostolic  Writings,  or  an  Essay  to 
explain  the  Gospel  Scheme  and  the  principal  Words  and  Phrases  the 
Apostles  have  used  in  describing  it.  By  J.  Taylor,  D.  D.  Second  and 
best  edition,  1747,  4to. 

The  first  edition  of  this  celebrated  and  learned  work  appeared  in  1745;  two  others 
were  printed  in  the  years  1754  and  1769.  Bp.  Magee  pronounces  the  system  de- 
veloped in  this  key,  to  be  "nothing  more  than  an  artificial  accommodation  of  Scripture 
phrases  to  notions  utterly  repugnant  to  Christian  doctrine."  Dr.  Taylor's  scheme 
(which  was  Arian)  is  examined  by  Bp.  Magee  in  the  first  volume  of  his  Discourses 
on  the  Atonement,  pp.  181  —  188.  199— 201.  322—333.  In  the  Christian  Observer 
for  ]  807,  which  Dr.  M.  justly  characterises  "  as  a  periodical  publication,  distinguished 
for  the  uprightness  and  talent  with  which  it  is  conducted,"  there  is  a  series  of  valuable 
letters  on  the  subject  of  this  work.    (See  Christian  Observer,  vol.  vi.pp.  5 8.  77—81. 


Lint  of  the  Principal  Conimenlators.  101 

151 — 138.  228 — 232.  289—296.  360— 867,  and  433 — 438.)  Dr.  Taylor's  work 
contains  however  several  valuable  philological  illustrations  of  the  Epistle  to  the  Romans, 
of  which  we  have  availed  ourselves  in  the  course  of  this  work. 

46.  A  Paraphrase,  with  Critical  Annotations,  on  the  Epistles  of 
Saint  Paul  to  the  Romans  and  Galatians.  By  Timothy  Edwards,  A.  M. 
London,  1752,  4to. 

We  notice  this  work,  which  is  judiciously  compiled  from  the  best  previous  commeiu 
taries  on  these  two  Epistles,  because  it  is  occasionally  to  be  purchased  at  a  cheap  rate. 
"  The  author  appears  to  us  to  have  been  a  person  of  learning,  judgment,  and  candour, 
and  well  acquainted  with  the  sacred  writings.  He  endeavours,  in  the  first  place,  to 
give  his  readers  a  distinct  view  of  the  whole  Epistle,  to  discover  the  true  occasion  of  the 
apostle's  writing  it,  the  main  subject  of  it,  the  principal  branches  of  which  it  consists, 
and  the  subdivision  of  them  into  their  proper  sections,  paragraphs,  and  periods;  and  then 
to  clear  up  the  connexion  of  these  several  particulars,  the  seeming  perplexity  of  the  ar- 
guments, and  the  hidden  force  of  the  reasonings,  in  order  to  set  forth  the  true  meaning 
and  coherence  of  the  whole  discourse  in  a  clear  light."  (Monthly  Review,  O.  S.  vol,  vii. 
p.  412.) 

47.  Jacobi  Welleri  Adnotationes  in  Epistolam  Pauli  ad  Roraanos. 
Brunswick,  1754,  4to. 

Walchius  states,  that  this  work  holds  a  high  rank  in  Germany,  among  the  best  com- 
mentaries on  Saint  Paul's  Epistle  to  the  Romans ;  and  that  Weller's  exposition  is  both 
learned  and  solid. 

48.  Jo.  Sal.  Semleri  Paraphrasis  Epistolae  ad  Romanos,  cum  Nods, 
translatione  vetusta,  et  dissertatione  de  duplici  Appendice  hujus  Epis- 
tolae, in  cap.  XV.  xvi.     Halse,  1769,  small  8vo. 

Semler  also  published  similar  paraphrases  on  the  following  Epistles  ;  viz.  i  &  2  Co- 
rinthians, Halas,  1770,1770;  Galatians,  ibid.  17711;  James,  ibicl.  1781;  1  Peter, 
ibid.  1783;  2  Peter  and  J uAe,  ibid.  1784  ;  Revelation,  Neustadt,  1783,  and  1  John, 
to  which  is  added  by  Professor  Noesselt  a  Disquisition,  entitled  Nurratio  de  Semlero 
fjitsque  meritis  in  interpretalione.  S.S.  8vo.  Riga,  1792.  Semler  totally  rejects  those 
doctnnes  concerning  original  sin,  &c.  which  are  received  as  orthodox  by  the  Protestant 
churches.  His  works  are  all  scarce  and  dear  in  this  country, — so  that  the  student  will 
not  sustain  any  loss,  who  may  not  be  able  to  procure  them. 

49.  A  Paraphrase  on  the  Eleven  First  Chapters  of  Saint  Paul's 
Epistle  to  the  Romans.  By  Thomas  Adam,  Rector  of  Wintringham. 
London,   1771,  8vo. 

"  This  appears  to  be  the  performance  of  a  sensible  man,  who  desires  to  deliver  the 
true  sense  of  Scripture  as  far  as  he  can  attain  it,  and  to  advance  the  cause  of  piety  among 
iiien.  His  method  is,  to  lay  a  small  number  of  verses  before  the  reader  at  one  view,  in 
which  are  inserted  a  few  words  to  illustrate  and  explain  them,  and  then  he  adds  several 
observations  upon  the  sense  of  the  passage,  with  some  practical  remarks.  On  the  whole, 
this  paraphrase,  not  abounding  in  criticism,  as  sonie  might  expect,  appears  however  to 
be  a  candid,  well  meant,  practical,  and  useful  performance."  (Monthly  Review,  O.  S. 
vol.  xlv.  pp.  400,  401.)  What  further  recommends  this  useful  work,  is  the  low  price 
at  which  it  may  frequently  be  procured. 

50.  A  Paraphrase  on  the  Fifteenth  Chapter  of  the  First  Epistle  to 
the  Corinthians,  with  critical  Notes  and  Observations,  and  a  preli- 
minary Dissertation  ;  a  Commentary,  with  critical  Remarks,  on  the 
Sixth,  Seventh,  and  Part  of  the  Eighth  Chapters  of  the  Ronians,  N:c. 
By  John  Alexander.  London,  1 766,  4to. 

See  an  account  of  this  learned  and  ingenious  tract,  in  the  Monthly  Review,  O  .  S. 
vol.  xxxiv.  p.  445 — 451. 

51.  Chr.  Frid.  Schmidii  Annotationes  in  Epistolam  Pauli  ad  Ro- 
manos. Lipsiae,   1777,  8vo. 

(g3) 


102  APPENDIX. 

52.  San).  Frid.  Nath.  Mori  Pryelectiones  in  Epistolam  Pauli  ad 
Romanes,  cum  ejustlem  versione  Latina,  locorumque  quorundam  Novi 
Testamenti  difficiliorum  interpretatione.  Edidit  J.  T.  T.  Holtzapfel. 
Lipsiae,  1 794,  8vo. 

53.  Epistola  Pauli  ad  Romanes,  Graece,  ex  recensione  novissima 
Griesbachii,  cum  commentario  perpetuo.  Edidit  Chr.  Fr.  Boehme. 
Lipsiae,  1806,  Svo. 

54.  Lectures,  explanatory  and  practical,  on  the  Epistle  of  Saint 
Paul  to  the  Romans.  By  the  Rev.  John  Fry,  A.  B.  Rector  of  Des- 
ford,  &c.    London,  1816,  8vo. 

These  lectures  are  exactly  what  the  author  professes  them  to  be,  explanatory/  and 
jnactical:  in  his  view  of  the  doctrinal  part  of  the  Epistle,  the  author  takes  what  has 
been  called  the  Caluinistic  ground,  particularly  in  his  exposition  of  the  seventh  chapter. 
Although  the  writer  of  these  remarks  can  by  no  means  agree  with  Mr.  F.  in  his  doc- 
trinal views,  he  cheerfully  adds,  that  it  is  almost  impossible  to  peruse  a  single  lecture 
without  being  deeply  impressed  with  the  important  practical  considerations  which  are 
earnestly  urged  upon  the  reader's  attention. 

55.  Pauli  Epistola  ad  Romanes,  Interpretatus  est  Ern.  Godofr. 
Adf.  Bockel.  Gryphiswaldise,  1821.  Svo. 

1   AND  2  CORINTHIANS. 

56.  Paidi  ad  Corinthios  Epistolse,  Graece,  perpetua  annotatione 
illustratsB,  a  Fr.  Aug.  Guil.  Krause,  vol.  i.  complectens  Epistolam 
priorem.     Francofurti,   1792,  Svo. 

57-  Pauli  ad  Corinthios  Epistola  secunda,  perpetua  annotatione 
illustrata,  a  Jo.  Georg.  Frid.  Leun.     Lemgoviae,  1804,  Svo. 

58.  A.  G.  Holmann,  Animadversiones.  ad  cap.  iii.  at  xiii.  Epistolae 
Pauli  I.  ad  Corinthios.  8vo.  Lipsiae,  1819. 

GALATIANS. 

59.  A  Connnentary  on  Saint  Paul's  Epistle  to  the  Galatians, 
translated  from  the  Latin  of  Martin  Luther.  8vo,  and  2  vols.  12mo. 

There  arc  nlso  editions  extant  in  folio  and  4to,  of  this  valuable  work,  which  com- 
pletely exposes  the  doctrine  of  justification  by  works  alone.  We  may  apply  to  it  in 
particular  what  Erasmus  is  recorded  to  have  said  of  Luther's  commentaries  in  general : 
— "  There  is  more  solid  divinity  contained  in  one  page,  than  could  be  found  in  many 
prolix  treatises  of  schoolmen  and  such  kind  of  authors."  (Middleton's  Biographia 
Evangelica,  vol.  i.  p.  250.)  Walchius  states  that  Protestants  and  Catholics  have  both 
concurred  in  their  commendations  of  Luther's  work.     (Theolog.  Biblic.  vol.  iv.  p.  607.) 

60.  A  Paraphrase  and  Notes  on  the  Epistles  of  Saint  Paid  to  the 
Galatians  and  Ephesians,  with  Doctrinal  and  Practical  Observations, 
together  with  a  Critical  and  Practical  Commentary  on  the  Two 
Epistles  of  Saint  Paul  to  the  Thessalonians.  By  the  late  learned  Samuel 
Chandler,  D.  D.     London,   1777,  4to. 

"  The  paraphrase  clearly  and  fully  expresses  the  meaning  of  the  sacred  writer  ;  the 
notes  are  enriched  by  original  quotations  from  Greek  and  Latin  authors,  in  order  to 
illustrate  and  confirm  the  learned  commentator's  own  criticisms,  and  many  docirinal  and 
practical  observations  are  interspersed ,  with  a  view  of  farther  explaining  the  tendency 
of  the  apostle's  reasoning,  and  improving  the  moral  temper  and  conduct  of  the  reader.'' 
"  The  commentary  on  the  two  Epistles  to  the  Thessalonians  is  more  diffuse  :  the  author 
has  every  where  irltroduced  references  to  original  writers,  with  whom  none  were  more 
conversant,  and  omitted  no  opportunity  of  subjoining  practical  reflections,  adapted  to  the 
various  passages,  which  he  had  previously  explained  by  learned  and  liberal  criticism." 
(Monthly  Review,  O.  S.  vol.  Ivi.  pp.  161,  162.) 


List  of  the  Principal  Commmentators.  103 

61.  Interpretatio  Epistolae  Pauli  ad  Galatas,  auctore  E.  A.  Borger. 
Lugd.  Bat.  1807,  8vo. 

62.  Pauli  ad  Galatas  Epistola.  Latin^  vertit,  et  commentario  per- 
petuo  illustravit  Doctor  et  Professor  G.  B.  Winer.  Lipsiae,  1821,  8vo. 

EPHBSIANS,    PHILIPPIANS,    COLOSSIANS,    AND  THESSALONIANS. 

63.  Expositio  Epistolae  D.  Pauli  ad  Colossenses,  per  reverendum  in 
Christo  Patrem,  Joannem  [Davenant]  Sarisburiensem  jam  primum 
edita :  olim  ab  eodem.  Dominie  Margaretae  in  Academia  Cantabri- 
giensi  Professore  Theologico  dictata.    Cantabrigias,   1 627,  folio. 

64.  Joannis  Tarnovii  Commentarius  in  Epistolas  Pauli  ad  Ephesios, 
ad  Philippenses,  ad  Colossenses,  et  ad  Thessalonicenses.  4to.  Rostock, 
1636. 

65.  Pauli  Apostoli  Epistola  ad  Philippenses,  Graece,  ex  recensione 
Griesbachiana,  nova  versione  Latina  et  annotatione  perpetua  illus- 
trata,  a  J.  G.  Am-Ende.  8vo,  Vitebergae,  1798. 

66.  An  Exposition  upon  the  Epistle  to  the  Colosians.  Wherein  not 
only  the  Text  is  methodically  analysed,  but  the  sense  of  the  words, 
by  the  help  of  writers,  both  antient  and  modern,  is  explained.  By 
N.  Byfield.  London,   1615,  folio. 

67.  A  Familiar  Exposition  and  Application  of  the  Epistle  of  Saint 
Paul  to  the  Colossians,  in  a  course  of  Eight  Sermons ;  including  an 
Examination  of  the  General  Nature  and  Use  of  the  Epistles  of  the  New 
Testament,  &c.     By  Thomas  Gisborne,  M.  A.     London,  1816,  8vo. 

For  an  analysis  of  this  very  useful  little  work  see  the  Christian  Observer  for  1816, 
vol.  XV.  p.  524—554. 

68.  An  Exposition  upon  the  Two  Epistles  of  the  apostle  St.  Paul  to 
the  Thessalonians.  By  the  Reverend  Father  John  Jewell,  Bishop  of 
Salisbury.  Reprinted  from  the  original  edition,  London,  1811,  8vo. 

This  valuable  Commentary  on  the  Epistles  to  the  Thessalonians  is  printed  in  the 
folio  edition  of  Bp,  Jewell's  works,  (London,  1609),  and  also  in  the  seventh  volume 
of  the  compilation,  intitled  the  *  Fathers  of  the  English  Church.' 

69.  Joannis  Alphonsi  Turretini  Commentarius  Theoretico-practicus 
in  Epistolas  Divi  Pauli  ad  Thessalonicences.     Basileae,  1/39,  8vo. 

PHILEMON. 

70.  PauH  ad  Philemonem  Epistola,  Graece  et  Latine,  illustrata  a 
Lebr.  Gottl.  Schmidio.  Lipsiae,  1786,  8vo. 

HEBREWS. 

7 1 .  An  Exposition  of  the  Epistle  to  the  Hebrews,  with  preliminary 
Exercitations.  By  John  Owen,  D.D.  folio,  4  vols.  London  1668 — 
1 674.  8vo,  7  vols. 

This  work  is  particularly  valuable  for  its  illtistration  of  the  Epistle  to  tlie  Hebrews 
by  the  aid  of  Rabbinical  learning :  a  well  executed  abridgment  of  it  was  published  in 
4  vols.  8vo.  1790,  by  the  late  Dr.  Edward  Williams,  of  which  a  new  edition  was  printed 
in  1815,  4vols.  Svo, 

72.  Joannis  Braimii  Commentarius  in  Epistolam  ad  Hebraeos, 
cum  indicibus  locup)etissimis  et  quibusdam  tabulis  *neis  elegantissi- 
mis.     Amstel.  1705,  4to. 

Trofessor  Braun  or  Braunius  is  well  known  for  several  valuable  pieces,  elucidating 

(G  4.) 


104  APPENDIX. 

sacred  antiquities ;  his  commentary  on  the  Epistle  to  the  Hebrews,  in  the  opinion  of 
J.B.  Carpzov,  is  one  of  the  best  ever  edited.  It  is  indeed  truly  valuable  for  its  illustra- 
tions by  the  aid  of  Rabbinical  learning ;  and  the  author  is  particularly  able,  in  refuting 
the  perverse  interpretations  of  the  celebrated  Socinian  teacher,  Schlichiinglus. 

73.  Joannis  Benedicti  Carpzovii  Exercitationes  in  Pauli  Epistolani 
ad  Hebraeos  ex  Philone  Alexandrine.     Helmstadt,  1 750,  8vo. 

A  work  of  singu'ar  utility  in  explaining  the  phraseology  of  Saint  Paul's  Epistle  ta 
the  Hebrews. 

74.  A  Paraphrase  and  Notes  on  the  Epistle  to  the  Hebrews.  To 
which  is  prefixed  an  Inquiry  into — the  Author  of  this  Epistle ;  when 
it  was  written ;  the  manner  of  citing  the  Old  Testament ;  and  the 
method  of  reasoning  in  it,  &c.  By  Arthur  Ashley  Sykes,  D.D.  Lon- 
don, 1755, 4to. 

"  This  production  cannot  fail  to  throw  much  useful  Tuht  on  that  part  of  divine 
revelation  which  it  is  intended  to  illustrate."  (Monthly  Review,  O.  S.  vol.  xiii.  p.  225.', 

75.  Joannis  Augusti  Ernesti  Lectiones  Academicee  inEpistolara  ad 
Hebraeos  ab  ipso  revisee,  cum  ejusdem  excursibus  theologicis  edidit  ; 
commentarium,  in  quo  multa  ad  recentissimorum  imprimis  interpre- 
tum  sententias  pertinentia  uberius  illustrantur,  adjecit  Gotlib  Imma- 
nuelDindorf.     Leipsie,  1815,  royal  8vo. 

These  Academic  Lectures  of  Ernesti  were  delivered  by  that  eminent  scholar  and 
divine  while  he  \vas  Professor  of  Divinity  at  Leipsie.  They  have  been  re-edited  from 
his  corrected  copy,  with  various  important  additions  by  Professor  Dindcrf,  who  succeeded 
him  ill  the  Hebrew  chair  at  Leipsie.  These  are  included  between  brackets,  with  the 
initial  letter  D.  On  some  of  the  earlier  chapters  there  are  also  some  marginal  ob- 
servations of  an  anonymous  pupil  of  Ernesti's,  which  are  distinctly  marked.  Altogether 
this  may  be  pronounced  the  most  complete  critical  commentary  on  the  Epistle  to  the 
Hebrews  that  is  extant. 

76.  Adr.  Leon.  Van  der  Mesch,  Specimen  Hermeneuticum,  in 
locum  ad  Hebraeos  ix.  14.     Lugd.  Bat.  1819,  8vo. 

77.  A  Paraphrase  and  Commentary  on  the  Epistle  to  the  Hebrews. 
By  Archibald  Maclean.     London,  1819,  2  vols.  8vo. 

"  We  are  acquainted  with  no  expository  work  in  our  language,  «hich,  within  so 
small  a  compass,  contains  so  much  valuable  matter,  and  truly  scriptural  illustration.  It 
is  not  a  work  of  imagination,  but  of  judgment.  It  deals  not  in  conjectures  or  random 
interpretations;  but  in  solid,  judicious  investigation.  It  discovers  no  fondness  for 
novelty,  nor  any  silly  attachment  to  the  suffrage  of  antiquity.  It  is  uniformly  calm, 
serious,  and  scriptural.  The  illustrations  of  the  divinity,  the  sacrifice,  the  priesthood, 
and  the  covenant  of  our  Lord  Jesus  Christ,  are  most  excellent,  though  on  some  points 
he  differs  from  expositors  of  established  reputation.  Some  of  the  subjects  on  which 
he  rather  dissents  from  very  generally  received  opinions,  are  taken  up  in  an  appendix 
to  the' second  volume.  It  contains  an  essay  on  the  double  sense  of  prophecy;  one  on 
the  administration  of  angels,  previous  to  Christ's  resurrection  and  exaltation  ;  and 
another  on  the  commencement  of  the  exercise  of  Christ's  office  as  high-priest 
(London  Christian  Instructor,  July  181 9.) 

78.  F.  A.  Seyffarth,  De  epistolae,  quae  dicitur  ad  Hebraeos,  indole 
maxime  peculiari,  Dissertatio.     Lipsiae,  1821,  8vo, 

THE    SEVEN    CATHOLIC    EPISTLES     . 

79.  Epistolarum  Catholicarum  Septenarius,  Graece,  cum  nova  ver- 
sione  Latina,  ac  scholiis  grammaticis  atque  criticis,  opera  Jo.  Ben. 
Carpzovii.     Halae,  1790,  8vo. 

'  The  Paraphrases  of  Dr,  Benson  have  already  been  noticed  in  p.  99  of  this  Ap- 
pendix, 


List  of  the  Principal  Commentators.  105 

SAINT  JAMES,  AND   1   AND    2    PETER. 

80.  Sam.  Frid.  Nathan  Mori  Prselectiones  in  Jacobi  et  Petri  Epis- 
tolas.     Edidit  C.  A.  Donat.    Lipsiae,  1794,  8vo. 

81 .  A  Commentary  on  the  First  Epistle  of  Peter,  by  Robert  Leigh- 
ton,  D.  D.  Archbishop  of  Glasgow.   2  vols.  8vo. 

This  admirable  commentary,  which  fills  the  two  first  volumes  of  Archbishop 
Leighton's  works,  is  wholly  practical,  and  has  long  been  admired  for  its  piety. 
Dr.  Doddridge,  in  his  paraphrase  on  this  Epistle,  has  acknowledged  himself  deeply  hi- 
debted  to  Archbishop  Leighton  for  many  important  hints.  Dr.  Storr,  in  his  "  Opusculi 
Academica,"  has  a  valuable  dissertation  on  the  occasion  and  design  of  writing  the 
Catholic  Epistles,  as  they  are  called.     See  vol.  ii.   pp.367 — 415. 

1,  2,  AND  3  JOHN. 

82.  Sam.  Frid.  Nath.  Mori  Praelectiones  Exegeticae  in  tres  Joannis 
Epistolas,  cum  nova  eanmdem  paraphrasi  Latina.  Cura  C.  A.  Hem- 
pel.     Leipslc,  1797,  8vo. 

This  work  contains  a  free  I>atin  version  of  Saint  John's  th/ree  Epistles,  as  it  was 
dictated  by  the  late  celebrated  Profes'^or  Morus  in  his  Divinity  Lectures,  together  with 
his  observations  on  it,  and  two  critical  Excursus,  one  of  which  relates  to  tbe  cele- 
brated passage  in  1  John  v.  7,  8. 

83.  A  Commentary  upon  the  First,  Second,  and  Third  Epistles  of 
Saint  John.     By  Thomas  Hawkins.     London,  1808,  8vo. 

84.  Job.  Jac.  Rambonnet,  Specimen  Academicuni  de  Secxmda 
Epistola  Johannea.     Trajecti  ad  Rhenum,  1819,  8vo. 

85.  Versio  Latina Epistolarum  et  LibriVisorum  Joannis  Novi  Tes- 
tament!, per])etua  adnotatione  illustrata  a  M.  Godofr.  Sigismund. 
Jaspis.  Editio  altera  novis  curis  emendata  &  aucta.  Lipsi«,  1821, 
8\o. 


86.  Hermanni  Witsii  Commentarius  in  Epistolam  Judae,  4to,  Lug. 
Bat.  1703. 

A   learned,  elegant,  and  pei^spicuous  illustration  of  the  Epistle  of  Jude. 

87.  Epistola  Judse,  Graece,  commentario  critico  et  annotatione  per- 
petua  illustrata,  a  Henr.  Carl.  Ale.x.  Haenlein.     Erlang,  1 799,  8vo. 

88.  Collectanea,  sive  Notae  Criticee  et  Commentarius  in  Epistolam 
Judae.  Accedunt  De  fonte  Doctrinse,  et  Dictionis  Judae  genere  et 
<;olore,  Dissertationes  duae.  Auctore  M.  T.  Laurman.  Groningae, 
1818,  8vo. 

89.  A.  Jessien,  de  uv^ivthoc  Epistolae  Judae  Commentatio  Critica. 
Lipsiae,  1820,  8vo. 

THE    REVELATION    OF    SAINT    JOHN. 

90.  In  the  second  tome  or  part  of  Mr.  Hugh  Broughton's  works, 
(pp.  408 — 522.)  there  is  an  exposition  or  interpretation  of  the  Re- 
velation of  Saint  John,  intitled  '  A  Revelation  of  the  Holy  Apocalyps.' 
The  learned  writer  expounds  it  chiefly  of  the  corruptions  of  the 
Church  of  Rome. 


106  APPENDIX. 

91.  Clavis  Apocalyptica  ex  innatis  et  insitis  Visionum  Characteribus 
eruta  et  demonstrata  a  Josepho  Mede. — Ejusdeni  Commentarius  in 
Apocalypsin,  et  Appendix  ad  Clavem  Apocalj'pticam. 

These  excellent  treatises  '  of  the  pious  and  profoundly  learned  '  Joseph  Mede  (as 
he  is  justly  styled  in  the  title-page  to  the  collective  edition  of  his  works)  were  ori- 
ginally published  in  4to,  but  now  form,  together  with  some  other  disquisitions  on 
prophecy,  the  second  volume  of  the  folio  edition  of  his  works.  Mede  is  universally 
allowed  to  have  led  the  way  to  a  correct  and  rational  interpretation  of  the  Apocalypse : 
the  examination  of  his  Clavis  occupies  the  chief  part  of  Bishop  Hurd's  tenth  sermon 
on  the  study  of  the  prophecies  ;  and  that  eminent  prelate,  after  adverting  to  the  nu- 
merous and  abortive  attempts  to  explain  this  mysterious  book,  which  were  made  soon 
after  the  Reformation,  has  the  following  striking  remark  concerning  Mede. — "  The 
issue  of  much  elaborate  inquiry  was,  that  the  book  itself  was  disgraced  by  the  fruitless 
efforts  of  its  commentators,  and  on  the  point  of  being  given  up  as  utterly  impenetrable, 
when  a  sublime  genius  arose  in  the  beginning  of  the  last  century,  and  surprised  the 
learned  world  with  that  great  desideratum — a  key  to  the  Revelations."  (Works,  vol.  v. 
p.  270.)  The  tenth  of  Bishop  Hurd's  sermons  on  tlie  prophecies  discusses,  after 
Mede,  the  interpretation  of  die  Apocalypse. 

92.  Anacrisis  Apocalypseos  Joannis  Apostoli,  qua  in  veras  interpre" 
tandae  ejus  hypotheses  diligenter  inquiritur,   et  ex  iisdem  interpre" 

.  tatio  facta,  certis  liistoriarum  monumentis  confirmatur  et  illustratur* 
turn  quoque  quae  Meldensis  Praesul  Bossuetus  hujus  libri  commentario 
supposuit,  et  exegetico  Protestantium  systemati  in  visis  de  Bestia  ac 
Babylone  Mystica  objeeit,  sedulo  examinantur.  Auctore  Campegio 
Vitringa.  Amsterdam,   1/19,  4to. 

93.  A  Perpetual  Commentary  on  the  Revelation  of  Saint  John, 
with  a  Preliminary  Discourse  concerning  the  Principles  upon  which 
the  said  Revelation  is  to  be  understood.  By  Charles  Daubuz,  M.  A. 
New  modelled,  abridged,  and  rendered  plain  to  the  meanest  capacity, 
by  Peter  Lancaster,  i\.  M.     London,  1 730,  4to. 

The  best  edition  of  an  elaborate  and  very  useful  work,  of  which  later  writers  have 
not  failed  to  avail  themselves.     Daubuz's  work  was   first  printed  in  folio,  1720. 

94.  A  Paraphrase  and  Notes  on  the  Revelation  of  Saint  John.  By 
Moses  Lowman,  2d  edit.  London,  1745,  4to.  London,  1807,  8vo, 
4th  edition. 

Bishop  Tomline  includes  this  work  in  his  list  of  hooks  for  clergymen  and  biblical 
students;  Dr. Doddridge  has  said  of  it,  that  he  "  has  received  more  satisfaction  from 
it,  with  respect  to  many  difficulties"  in  the  book  of  Revelation,  than  he  "  ever  found 
elsewhere,  or  expected  to  have  found  at  all."  (Works,  vol.  ii.  Leeds  edit.  p.  37.)  He 
has  given  an  abstract  of  Mr.  Lowman's  scheme  of  interpretation  in  his  sagth  lecture. 
(Works,  vol.v.  pp.  410 — 414.)  Lowman's  scheme  of  the  seven  seals  is  also  approved 
by  the  late  Rev.  David  Simpson  in  his  "  Key  to  the  Prophecies,"  (p.  582,  a  useful 
digest  of  preceding  writers)  as  more  consistent  with  history  than  that  of  Bishop  Newton, 
printed  in  the  second  volume  of  his  dissertations  on  the  prophecies, 

95.  Bengelius's  Introduction  to  his  Exposition  of  the  Apocalypse  ; 
with  his  preface,  and  the  greatest  part  of  the  conclusion  of  it ;  and 
also  his  marginal  notes  on  the  text,  which  are  a  summary  of  the 
whole  exposition.  Translated  from  the  High  Dutch,  by  John  Robert- 
son, M.  D.    London,  1757,  8vo. 

See  an  account  of  this  work  in  the  Monthly  Review,  O.  S.  vol.  xviii.  pp.  25 — 28. 
The  substance  of  Bengel's  expository  writings  on  the  Apocalypse  is  given  in  (he  Rev. 
John  Wesley's  notes,  mentioned  in  p.  58  of  tliis  Appendix. 


List  of  the  Principal  Commentators.  107 

96.  The  Revelations  translated,  and  explained  throughout,  with 
keys,  illustrations,  notes,  and  comments;  a  copious  introduction, 
argument,  and  conclusion.  By  W.  Cooke,  Greek  Professor  at  Cam- 
bridge, &c.  1 789,  8vo. 

*'  A  writer  who  can  discover"  (as  Mr.  Cooke  has  done)  "  the  Jewish  church  in  the 
Iliad,  and  Christianity  in  the  Odyssey,  may  certainly  find  whatever  he  pleases  in  the 
Book  of  Revelations ;  but  it  is  not  equally  certain  that  he  is  qualified  to  detect  the  falla* 
cies  of  Joseph  Mede,  and  to  prove  him  mistaken,  false,  and  erroneous.  Though  the 
author  professes  to  '  have  lighted  the  taper  of  God's  truth  from  the  kindled  incense  of 
prayers,'  and  though  he  may  expect  that  it  will  '  flame  like  a  fire-brand,  fling  and 
bounce,  and  run,  singeing  and  scorching  wherever  it  touches,'  we  have  been  so  un- 
fortunate as  not  to  receive  from  this  flaming  taper  a  single  ray  to  guide  us  through  this 
region  of  darkness,"  (Monthly  Review,  N.  S.  vol.  iii.  p.  1 48-) 

97.  Commentarius  in  Apocalypsin  Joannis.  Scripsit  Jo.  Gotbofr. 
Eichhorn.  Gottingen,  1791,  2  vols,  small  8vo. 

The  hypothesis  of  the  celebrated  Professor  Eichorii  is,  that  the  Revelation  of  Saint 
John  is  a  prophetic  drama,  the  true  subject  of  which  is  tlie  spiritual  victory  of  Christ- 
ianity over  Judaism  and  Paganism.  His  eccentric  scheme  of  interpretation  has  found 
but  few  supporters  even  in  Germany.  As  this  commentary  on  the  Apocalypse  is  not  of 
very  frequent  occurrence  in  this  country,  the  following  abstract  of  his  scheme  may  not 
be  unacceptable  to  the  reader.  He  divides  the  Apocalypse  into  four  parts,  viz.  1.  The 
Title; — 2.  The  Prologue; — 3.  The  Drama  itself; — and  4.  The  Epilogue. 

1.  The  Title  (i.  1—3.) 

2.  The  Prologue  (i.  4. — iii.  22.),  in  which  it  is  stated  that  the  argument  of  the  drama 
belongs  to  the  Christians ;  Epistles  to  the  churches  being  added,  which  in  the  symbolic 
style  of  the  poem  are  represented  by  the  number  seven. 

•J,  The  drama  itself  (iv.  1. — xxii.  5.),  which  consists  of  a  prelude  and  three  acts ! ! ! 
In  the  Prelude  (iv.  1. — viii.  5.),  the  scenery  is  prepared  and  adorned. 

Act  I.  Jerusalem  is  taken ;  i.  e.  Judaism  is  conquered  by  the  Christian  religion. 

(viii.  6 — xii.  17.) 
Act  II.  Rome  is  captured ;  i.e.  Paganism  is  subdued  by  the  Christian  religion 

(xi.  IS. — XX.  10.) 
Act  HI.  The  New  Jerusalem  descends  from  heaven;  or   the    happiness  of  the 
life  to  come,  which  is  to  endure  for  ever,  is  described,  (xx.  11. — ^xxii.  5.) 
4.  The  Epilogue,  (xxii.  6 — 21.) 
a.  Of  the  AngeU  (xxii.  6.) 
h.  Of  Jesus  Christ,  (xxii.  7 — 16.) 

c.  Of  Saint  John,  who  denounces  a  curse  against  those  who  shall  add  to  or 
diminish  the  predictions  contained  in  this  book  (xxii.  16 — 20.),  and  con- 
cludes with  an  apostolical  benediction,  (21.) 
The  hypothesis  of  Eichhorn  (we  understand)  was  attacked  and  refuted  by  M.  Lange, 
in  his  German  translation  of  the  Apocalypse. 

98.  A  Commentary  on  the  Revelations.  By  Bryce  Johnstone, 
D.D.  Edinburgh,  1794,  2  vols.  8vo. 

This  work  we  have  not  had  an  opportunity  of  seeing  :  it  is  stated  by  the  late  Dr.  E. 
Williams  to  be  "  well  calculated  for  general  use,  being  written  with  great  perspicuity, 
and  in  a  popular  practical  strain."  (Christian  Preacher,  Appendix,  p.  437.) 

99.  Reflections  sur  I'Apocalypse.  Par  E.  Gibert,  Ministre  de  la 
Chapelle  Royale,  et  Recteur  de  St.  Ain]r6  dans  I'lsle  de  Guernsey. 
Guernsey,  1796,  8vo. 

Plain,  pious,  and  practical.  The  learned  author  has  chiefly  followed  the  exposition 
given  by  Bishop  Newton  in  the  second  volume  of  his  Dissertations  on  the  Prophecies. 

100.  Practical  Observations  on  the  Revelation  of  Saint  John,  writ- 
ten in  the  year  1775.  By  the  late  Mrs.  Bowdler.  2d  edit.  Bath,  1800, 
I2mo. 

This  woik  is  expressly  designed  for  those  who  have  not  leisure  or  inclination  to  ex- 
amine the  prophetical  meaning  of  the  apocalypse.     "  Many  such  readers  will  doubtless 


108  APPENDIX. 

be  found ;  and  whoever  takes  up  the  book  with  a  serious  mind,  will  be  edified  by  the 
good  sense,  piety,  and  modesty  of  the  writer."     (British  Critic,  O.  S.  vol.  xvi.  p.  56 1.) 

101.  A  Commentary  on  the  Revelation  of  Saint  John,  accompanied 
with  historical  testimony  of  its  accomplishment  to  the  present  day. 
By  the  Rev.  E.  W.  Whitaker.     London,   1802,  8vo. 

The  present  work  is  an  enlarged  edition  of  a  small  work  on  the  prophecies,  originally 
printed  in  1795.  The  author"  has  the  peculiar  merit  of  compelling  the  historian 
Gibbon  to  give  testimony,  in  almost  every  instance  that  falls  within  the  limits  of  his 
chronology,  to  the  fulfilment  of  the  prophecies."  The  points  insisted  on  by  Mr.  Whit- 
aker, "  he  has  succinctly  handled,  and  reasoned  upon  each  in  such  a  manner  as  to  render 
his  work,  if  not  decisive  upon  the  subject,  yet  too  important  not  to  become  a  book  of 
reference  and  authority  to  future  commentators."  (British  Critic,  vol.  xxiii.  O.S.  pref. 
p.  iv.  and  p.  252.) 

102.  Brief  Commentaries  iipon  such  parts  of  the  Revelation  and 
other  Prophecies  as  immediately  refer  to  the  present  times  ;  in  which 
the  several  allegorical  types  and  expressions  of  those  prophecies  are 
translated  into  their  literal  meanings,  and  applied  to  their  appropriate 
events,  &c.  &c.     By  Joseph  Galloway,  Esq.  London,  1802,  8vo. 

*'  In  the  work  before  us,  much  ingenuity  is  displayed,  as  to  the  explanation  of  some 
of  the  apocalyptic  visions;  though  in  other  parts  solutions  are  offered,  which  appear  to 
us  to  be  but  very  weakly  supported."  "  Mr.  Galloway  deserts  many  of  the  old  interpret- 
ations for  applications  invented  by  himself;  and,  though  we  often  dissent  from  his 
comments,  we  are  pleased  by  the  spirit  of  his  admonitions.''  (British  Critic,  vol.  xxiii. 
p.  537.  and  Pref.  p.  iv.) 

103.  The  Apocalypse,  or  Revelation  of  Saint  John,  translated,  with 
Notes  critical  and  explanatory.  To  which  is  prefixed  a  Dissertation 
on  the  divine  origin  of  the  book,  in  answer  to  the  objections  of  the 
late  Professor  Michaelis  ;  with  a  biographical  chart  of  writers  in  the 
early  Christian  church,  who  appear  to  have  afforded  evidence  in 
favour  of  the  Apocalypse.  By  John  Chappel  Woodhouse,  D.D.  Lon- 
don, 1806,  royal  8vo. 

*'  This,"  said  the  late  Bishop  Hurd,  "  is  the  best  book  of  the  kind  I  have  seen. 
It  owes  its  superiority  to  two  things,' — the  author's  understanding,  for  the  most  part, 
the  apocalyptic  symbols  in  a  spiritual,  not  a  literal  sense ;  Secondly,  to  the  care  he 
has  taken  to  fix  the  precise  import  of  those  symbols,  from  the  use  made  of  them  by 
the  old  prophetical  and  other  writers  of  the  Old  and  New  Testament.  Still,  many 
difficulties  remain  and  will  remain  to  the  time  of  the  end."  (Manuscript  note  of 
the  late  Bishop  Hurcl,  on  a  blank  leaf  of  a  presentation  copy  of  this  work,  in  the 
Library  of  Harllebury .  (See  Gentleman's  Magazine,  vol.  Ixxviii.  part  ii.  p.  702.) 
After  such  commendation  any  further  observation  is  unnecessary.  The  text  of  the 
Apocalypse  is  handsomely  printed  in  three  columns,  containing  the  text  of  Griesbach's 
second  edition  of  the  New  Testament,  Dr.  W.'s  own  translation  from  it,  and  theauihow 
rised  version,  from  which  he  never  departs  but  when  the  sense  requires  it.  The  reader 
who  is  desirous  of  seeing  analyses  of  this  most  excellent  work,  may  consult  the  British 
Critic,  (O.  S.)  vol.  xxix.  pp.  190 — 200;  and  the  Eclectic  Review,  (O.  S.)  vol.  ii.  partii. 
pp.  914 — 922. 

104.  England  Safe  and  Triumphant :  or  Researches  into  the  Apo- 
calyptic Little  Book,  and  Prophecies,  connected  and  synchronicaL 
By  the  Rev.  Francis  Thruston,  M.A.  Coventry  and  London,  1812, 
2  vols.  8vo. 

"  Among  many  interpretations  of  the  Divine  Book  of  the  Revelation,  here  is  one 
which  expressly  views  in  it  the  permanency  of  the  church  of  England,  and  its  prevalence 
over  all  other  denominations  of  the  Christian  world  !  Much  as  we  are  inclined  to  believe 
that  there  is  a  strong  foundation  of  truth  in  what  this  author  urges,  in  conformity  with 
other  sound  interpreters,  or  built  on  their  positions,  we  cannot  but  think  in  many  places, 


List  of  the  Principal  Commentators.  109 

■particularly  towards  the  latter  end  of  his  work,  he  is  rather  too  rapid  in  forming  his  de- 
ductions and  conclub-'ions  ;  in  some  of  whicli  we  confess  ourselves  unable  to  follow  him." 
(British  Critic,  O.  S.  vol.  xxxiii.  p.  503.  59.''.)  It  may  be  proper  to  remark,  that 
Mr.  Thruston  has  followed  the  line  marked  out  by  Mr.  Faber  in  his  works  on  prophecy 

already  noticed. 

105.  A  Dissertation  on  the  Dragon,  Beast,  and  False  Prophet  of 
the  Apocalypse  ;  in  which  the  Number  666  is  satisfactorily  explained  : 
and  also  a  full  illustration  of  Daniel's  Vision  of  the  Ram  and  He-Goat. 
By  James  Edward  Clarke.     London,  1814,  8vo. 

"  We  cannot  agree  with  tiie  author  in  many  of  his  explanations;  yet  we  have  read 
his  work  with  some  degree  of  satisfaction,  and  think  he  has  succeeded  in  throwing 
additional  light  on  some  of  the  obscure  subjects  whidi  he  undertakes  to  illustrate." 
(Eclectic  Review,  N.  S.  vol.  iv.  p.  289.) 

106.  Expository  Discourses  on  the  Apocalypse,  interspersed  with 
Practical  Reflections.  By  the  late  Rev.  Andrew  Fuller.  London,  1815. 
Svo. 

This  posthumous  publication,  consisting  of  thirty  one  discourses  delivered  in  the 
years  1809  and  isio,  after  undergoing  several  revisions,  was  finished  by  the  learned 
author,  a  short  time  only  before  his  decease.  "  There  is  however  but  little  novelty  in 
the  work,  but  little  to  gratify  the  anxious  curiosity  of  the  age,  or  to  elucidate  the  unful- 
filled and  more  diificult  p?rts  of  the  Revelation.  The  general  outline  of  the  prophetic 
scheme  is  boldly  sketched,  and  its  various  ramifications  are  marked  with  that  precision 
which  was  common  to  the  writer;  but  in  general  there  is  an  extreme  of  modesty  and 
diffidence,  with  scarcely  any  attempts  to  pass  the  usual  boundaries  of  thought  on  these 
subjects,  or  any  adventurous  flight  of  speculation."  (Morris's  Memoirs  of  Mr.  Fuller, 
p. .249.)  An  abstract  of  Mr.  F.'s  scheme  of  the  Apocalypse  is  given  in  the  same  work, 
(pp.250 — 260.),  and  in  Mr.  Jones's  Biblical  Cyclopedia,  zmclt:  Apocali/pse. 

107.  The  Prophetic  History  of  the  Christian  Revelation  Explained  : 
or  a  Brief  Exposition  of  the  Revelation  of  Saint  John.  By  the  Rev. 
George  Schmucker,  Pastor  of  the  Evangelical  Lutheran  Church,  York 
Town,  Pennsylvania.  Vol.  L   Baltimore,  1817,  8vo. 

108.  An  Exposition  of  the  Book  of  Revelation.  Being  the  substance 
of  forty-four  Discoui'ses  preached  in  the  Parish  Church  of  Olney,  Bucks. 
By  the  Rev.  Henry  Gauntlett.     London,  1 82 1 ,  8vo. 


SECTION  VIL 

PRINCIPAL     COLLECTIONS     OF    OBSERVATIONS    ON     THE    SCRIP 
TURES,  GRAMMATICAL,  PHILOLOGICAL,  AND    MISCELLANEOUS. 

Fr.  Lud.  Abresch,  Animadversiones  ad  yEschylum  ;  accedunt  adno- 
tationes  ad   quaedam  Loca  Novi  Testament!,  8vo. 

Joannis  Alberti  Observationes  Philologicae  in  Sacros  Novi  Foederis 
Libros.  Lugd.  Bat.  1 725,  8vo. 

Caroli  Aurivillii  Dissertationes  ad  Sacras  Literas  et  Philologiam 
Orientalem  Pertinentes.  Gottingen,  1790,  8vo. 

Miscellanea  Sacra  :  containing  an  Abstract  of  the  Scripture  History 
of  the  Apostles  in  a  new  method.  With  Four  Critical  Essays — 1.  On 
the  Witness  of  the  Holy  Spirit :  2.  On  the  Distinction  between  Apos- 
tles, Elders,  and  Brethren  :  3.  On  the  Time  when  Paul  and  Barnabas 
became  Apostles  :  4.  On  the  Apostolical  Decree,  &c.  &c.      (By  Lord 


no  APPENDIX, 

Barrington.)     A  new  edition,  with  large  additions  and  corrections. 
London,  1782,  3  vols.  8va. 

The  merit  of  this  work  is  generally  acknowledged.  Dr.  Benson  acknowledged 
himself  much  indebted  to  it  in  his  history  of  the  first  planting  of  Christianity,  and  in 
some  other  of  his  works. 

The  Sacred  Classics  defended  and  illustrated,  by  Anthony  Black- 
wall.     London,  1737,  2  vols.  8vo. 

This  work  "  gives  many  well  chosen  instances  of  passages  in  the  classics,  which  may 
justify  many  of  those  in  Scripture  that  have  been  accounted  solecisms.  They  illustrate 
the  beauty  of  many  others,  and  contain  good  observations  on  the  divisions  of  chapters 
and  verses,  by  which  the  sense  of  Scripture  is  often  obscured."     (Dr.  Doddridge.) 

Zachariae  Bogan  Homerus  'E/Saj^wn  ;  sive  comparatio  Homeri  cum 
Scriptoribus  sacris,  quoad  normam  loquendi.     Oxonii,  1658,  8vo. 

In  the  preface  to  this  learned  work  the  author  states  that  it  is  not  his  intention  to  in- 
stitute any  comparison  between  the  sacred  writers  and  their  opinions,  and  Homer,  but 
simply  between  their  idioms  and  ways  of  speaking.  The  author  added  to  his  book  He- 
siodus  'Ej3ja/|(av;  in  which  he  shows  how  Hesiod  expresses  himself  nearly  after  the 
Same  manner  as  Homer. 

De  Constanti  et  ^quabili  Jesu  Christi  Indole,  Doctrina,  ac  Docendi 
Ratione,  sive  Commentationes  de  Evangelio  Joannis  cum  Matthsei, 
Marci,  et  Lucee  Evangeliis  Comparato.  Scripsit  E.  A.  Borger.  Lugd. 
Bat.  1816.  8vo. 

A  work  of  deep  research.  Its  design  is  to  demonstrate  the  credibility  of  the  four 
evangelists  by  internal  arguments,  deduced  from  the  mutual  comparison  of  their  writings. 

Lamberti  Bos  Exercitationes  Philologicte,  in  qui  bus  Novi  Foederis 
loca  nonnulla  ex  auctoribus  Graecis  illustrantur,  aliorumque  versiories 
et  interpretationes  examinantur.    Franequerse,  1713,  8vo. 

Lamberti  Bos  Observationes  Miscellanea^  ad  loca  qutedam  Novi 
Foederis.    Franequerae,  1707,  8vo. 

Lamberti  Bos  Ellipses  Graecae,  editae  a  Schaefer.  Lipsiae,  1808,  or 
Glasgow,  1813,  8vo. 

Critical  Conjectures  and  Observations  on  the  New  Testament,  col- 
lected from  various  Authors,  as  well  in  regard  to  Words  as  Pointing, 
with  the  reason  on  which  both  are  founded.  By  William  Bowyer, 
F.  S.  A.,  Bishop  Barrington,  Mr.  Markland,  Professor  Schultz,  Pro- 
fessor Michaelis,  Dr.  Owen,  Dr.  Woide,  Dr.  Gosset,  and  Mr.  Weston. 
A  series  of  conjectures  from  Michaelis,  and  a  specimen  of  Notes  on  the 
Old  Testament,  by  Mr.  Weston,  are  added  in  an  Appendix.  London, 
1812,  4to,  "-Ith  edition. 

For  an  account  of  the  former  impressions  of  this  valuable  work,  see  Monthly  Re- 
view, O.  S.  vols.  xlvi.  p.  555,  and  Ixvii.  p.  113  ;  and  for  an  account  of  ilie  present 
edition,  see  the  British  Critic,  O.  S.  vol.  xl.  pp.  507  et  seq.  In  the  preface  to  which 
journal  (p.  vi.)  it  is  truly  observed,  tiiat  Mr.  Bovvyer's  work  "  is  for  the  learned  only, 
and  for  those  among  the  learned  who  can  discriminate  and  judge  for  themselves.  Con- 
jectures on  the  sacred  text  are  at  best  extremely  hazardous ;  hence  it  is  that  the  work, 
though  valuable,  can  deserve  only  a  partial  recommendation." 

Observations  upon  the  Plagues  inflicted  upon  the  Egyptians ;  in 
which  is  shown  the  peculiarity  of  those  judgments,  and  their  corre- 
spondence with  the  rites  and  idolatry  of  that  people,  he.  &c.  By 
Jacob  Brvant.    London,  1794;  2d  edition,  1810,  8vo. 


List  of  the  Principal  Commentators.  1 1 1 

"'  The  same  depth  of  thought,  the  same  brilliancy  of  fancy,  and  the  same  extent  of 
erudition,  are  proportionably  conspicuous  in  this  smaller  production,  as  in  the  larger 
work  of  the  analysis"  of  ancient  mythology.     (British  Critic,  O.  S.  vol.  iv.  p.  55.) 

Observations  upon  some  Passages  of  Scripture  which  the  Enemies 
to  Religion  have  thought  most  obnoxious,  and  attended  with  Difficul- 
ties not  to  be  surmounted.     By  Jacob  Bryant.      London,  1803,  4to. 

•'  On  the  whole,  we  have  discovered  in  this  work  much  learning,  much  ingenuity, 
and  an  uniform  good  intention  ;  but  truth  compels  us  to  add,  that  it  displays  a  defect  in 
judgment,  and  a  too  evident  propensity  to  support  a  favourite  hypothesis."  (British 
Critic,  O.  S.  vol.  XXV.  p.  58.) 

Joannis  Buxtorfii  Dissertationes  Philologico-Theologicse  et  Abar- 
banelis  aliquot  Dissertationes.     Basil,  1 662,  4to. 

Dav.  Renaldi  Bullerii  Dissertationum  Sacrarum  Sylloge.  Amste- 
lodami,  1750,  8vo. 

The  ClassicalJournal,  8vo.  London,  1810,  and  following  years. 

Twenty-four  volumes  of  this  much  esteemed  literary  journal  have  been  published  ; 
though  principally  devoted  to  classical  literature,  biblical  criticism  forms  an  important 
article  in  its  contents ;  and  many  valuable  elucidations  of  the  Scriptures  will  be 
found  in  its  pages. 

Historical  and  Familiar  Essays  on  the  Scriptures  of  the  New  Tes- 
tament. By  John  Collier,  Author  of  Essays  on  the  Jewish  History 
and  Old  Testament.     London,  1797,  2  vols.  8vo. 

Of  this  writer's  former  work  we  have  not  been  able  to  meet  with  any  account,  or  to 
obtain  a  sight  of  it.  He  "  appears  to  be  animated  by  a  very  laudable  desire  of  extend- 
ing the  knowledge  of  Scripture.  This  he  conceives  will  be  most  effectually  done,  by 
presenting  the  Gospel  history  under  the  most  simple  and  familiar  forms.  His  essays 
are  only  chapters  of  a  continued  work,  and  serve  by  their  distribution  to  answer  the  same 
ends."  These  scriptural  essays  "  are  not  written  quite  in  an  unexceptionable  style  ; 
nor  are  they  altogether  free  from  blemishes  and  defects.  We  do  not,  however,  think 
the  inaccuracies  such,  as  to  detract  materially  from  the  general  merits  of  the  perform- 
ance, or  to  disqualify  it  from  becoming  a  useful  and  engaging  guide  to  the  attainment  of 
religious  knowledge."     (British  Critic,  O.  S.  vol.  xii.  pp.  628.  632.) 

Four  hundred  texts  of  Holy  Scripture,  with  their  corresponding 
Passages,  explained  to  the  understanding  of  common  people,  and 
arranged  under  the  following  heads: — 1.  Texts  which  appear  con- 
tradictory. 2.  Not  to  be  understood  literally.  3.  Improperly  trans- 
lated. 4.  Better  translated  otherwise.  5.  Requiring  explanation. 
6.  Wrested  or  perverted.  7.  The  parables. — The  whole  compiled 
with  a  view  to  promote  religious  knowledge,  and  facilitate  the  read- 
ing of  the  Divine  Writings.  By  Oliver  St.  John  Cooper,  A.  M.  Lon- 
don, 1791,  small  8vo. 

The  Practical  Expositor  of  the  more  difficult  texts  that  are  con- 
tained in  the  Holy  Bible :  wherein  the  dreams  in  Daniel,  and  the 
visions  of  all  the  Prophets,  and  the  two  mystical  Books  of  the  Canti- 
cles and  the  Revelation  are  all  clearly  opened.  By  Richard  Coore,  D.D, 
London,   1683.  8vo. 

Salomonis  Deylingii  Observatioues  Sacrse.  4to,  5  vols.  Lipsiae, 
1735. 

Joannis  Doughteei  Analecta  Sacra,  et  Nortoni  KnatchbuUii  Animad-  ' 
versiones  in  Libros  Novi  Testamenti.     Amstelodami,  1G94,  8vo. 


1 12  APPENDIX. 

Jo.  Aug.  Ernesti  Opuscula  Theologica.  8vo.  2d  edit.  Lipsiae, 
1792. 

H.  F.  Eisner,  Paulus  Apostolus  et  Jesaias  Propheta  inter  se  com- 
parati.     Vratislavias,  1821,  4to. 

D.  G,  Goetzii  Varige  Celebriorum  Medicorum,  Observationes,  qui- 
bus  multa  loca  Novi  Testamenti  docte  illustrantur.  Altdorf,  1 740, 
8vo. 

Questions  of  considerable  difficulty  are  in  this  work  briefly  but  judiciously  illus- 
trated. 

Theodori  Hackspanii  Notse  philologico-theologicae  in  varia  et  dif- 
ficilia  Veteris  Testamenti.  Altdorf,  1664,  3  vols,  8vo. 

A  free  and  impartial  Study  of  the  Holy  Scriptures  recommended  ; 
being  notes  on  some  particular  texts,  with  discourses  and  observations 
on  various  subjects.  By  Jos.  Hallet  junior.  London,  1729,  1732, 
1736.  3  vols.  8vo. 

Many  important  topics  of  Scripture  criticism  and  interpretation  are  discussed  in  these 
volumes.  If  the  reader  is  not  always  convinced  by  the  arguments  of  the  learned  author, 
he  cannot  fail  of  beina;  pleased  with  the  ingenuity  and  spirit  of  candour  and  piety  which 
pervade  them.  Those  discourses,  which  treat  on  the  evidences  of  Christianity,  are 
peculiarly  valuable,  for  tlie  lucid  and  forcible  reasoning  displayed  in  them.  The  nature 
of  personal  identity,  in  particular,  with  its  application  to  the  resurrection  of  Jesus  Christ, 
is  admirably  illustrated  in  two  discourses  contained  in  the  second  volume. 

Danielis  Heinsii  Exercitationes  Sacrae  ad  Novum  Testamentum. 
Cantab.  1640,  4to. 

Jo.  Jac.  Hottingeri  Opuscula,  philologica,  critica,  atque  hermeneu- 
tica.     Lipsise,  1817,  8vo, 

Biblical  Criticism  on  the  first  fourteen  Historical  Books  of  the 
Old  Testament ;  also  on  the  first  nine  Prophetical  Books.  By  Samuel 
Horsley,  LL.D.  late  Lord  Bishop  of  St.  Asaph.  London,1820,  4  vols. 
8vo. 

Besides  the  critical  pieces  mentioned  in  the  title  page,  these  volumes  ("which  are 
edited  by  the  author's  son,  the  Rev,  Heneage  HorsleyJ  contain  three  valuable  disqui- 
sitions, published  in  the  Bishop's  life-time,  viz.  1.  A  general  view  of  the  first  three 
chapters  of  Genesis,  together  with  an  inquiry  into  the  etymology  and  import  of  the 
Divine  Names  of  Eloah,  Elohim,  El,  Jeliovah,  and  jah  ;  which  originally  appeared  in 
the  British  Critic,  for  1802,  in  a  review  of  .he  late  Dr.  Geddes's  remarks  on  the  He- 
brew Scriptures.  2,  A  Critical  Disquisition  on  the  Eighteen tli  Chapter  of  Isaiah  ;  and, 
3.  The  Translation  of  the  prophecy  of  Hosea  (noticed  p.  85  supra.)  These  are 
inserted  as  revised  by  their  author.  At  the  end  of  the  fourth  volume  are  translations  of 
several  Sacred  Songs,  with  Critical  Notes  on  them,  and  on  a  few  other  Sacred  Pieces  of 
which  the  Bishop  has  not  given  versions. 

Conradi  Ikenii  Dissertationes  philologico-theologicee  in  diversa 
Sacri  Codicis  utriusque  Testamenti  loca.  Ludg.  Bat.  1749,  1770, 
2  vols.  4to. 

C.  A.  T.  Keilii  Opuscula  Academica  ad  Novi  Testamenti  Interpre- 
tationem  grammatico-historicam,  et  Theologise  Christianas  origines, 
pertinentia.    Edidit  J.  D.  Goldhorn.  Lipsise,  1821,  8vo. 

Remarks  on  Select  Passages  in  the  Old  Testament ;  to  which  are 
added  eight  sermons.  By  the  late  Benjamin  Kennicott,  D.  D, 
London,  1777,  8vo. 

For  an  account  of  this  work,  see  Monthly  Review,  O.S.  vol.  Ixxviii.  pp.477 — 
489. 


List  of  tlie  Principal  Commentators.  1 13 

Petri  Keuchenii  Annotata  in  Novum  Testamentum,  cum  praefatione 
Alberti.     Lugd.  Bat.  1 755,  8vo.  best  edition. 

Morsels  of  Criticism,  tending  to  illustrate  some  few  Passages  in  the 
Holy  Scripture  upon  Philosophical  Principles  and  an  enlarged  View  of 
Things.  By  Edward  King,  Esq.  F.  R.  S.  and  F.  S.  A.  4to.  London, 
part  i.  1784,  part  ii.  1800;  also  a  second  edition,  8vo.  in  three  vols. 
London,  1800. 

"  Mr.  King's  particular  aim  is,  to  provide  answers  to  the  more  subtile  opponents  of 
Christianity,  and  to  trace  the  completion  of  the  sacred  oracles."  "  We  cannot  take 
our  leave  of  this  valuable  work,  without  expressing  our  admiration  of  the  singular  union 
of  ingenuity  and  piety  which  appears  in  every  page.  Few  readers  perhaps  "will  follow 
the  author's  steps  with  the  same  alacrity  with  which  he  proceeds  through  the  most  curious 
and  subtile  enquiries  ;  but  all  must  readily  grant,  that  such  an  application  of  ingenuity, 
diligence,  learning,  and  philosophical  knowledge,  is  in  a  high  degree  praise-worthy." 
(British  Critic,  O.  S.  vol.  xvi.  preface,  p.  iv.  and  p.  667.) 

Geo.  Chr.  Knappii  Scripta  varii  Argumenti,  maximam  partem  exe- 
geticam.     Halae,  1805,  2  vols.  8vo. 

Jo.  Bern.  Koehleri  Observationes  philologicse  in  loca  selecta  codicis 
sacri.     Lugd.  Bat.  1766,  8vo. 

C.  G.  Kiittneri  Hypomnemata  in  Novum  Testamentum.  Lipsia?, 
1780,  8vo. 

Geo.  Dav.  Kypke  Observationes  Sacrse  in  Novi  Foederis  Libros. 
Vratislaviae,  1755,  2  vols.  8vo. 

The  Complete  Works  of  Dr.  Lardner.  Londonj  1789,  11  vols.  8vo. 
London,  1817,  5  vols.  4to. 

In  the  applause  of  Dr.  Lardner  all  parties  of  Christians  are  united,  regarding  him  as 
the  champion  of  their  common  and  holy  faith.  Archbishop  Seeker,  Bishops  Porteus 
Watson,  and  Tomline,  and  Doctors  Jortin,  Hey,  and  Paley,  of  the  Anglican  church ;— . 
Doctors  Doddridge,  Kippis,  and  Priestley,  amongst  the  Dissenters,and  all  foreign  Pro- 
testant biblical  critics,  have  rendered  public  homage  to  his  learning,  his  fairness,  and 
his  great  merits  as  a  Christian  apologist.  The  candid  of  the  literati  of  the  Roman 
Catholic  communion  have  extolled  his  labours.  And  even  Morgan  and  Gibbon,  professed 
unbelievers,  have  awarded  to  him  the  meed  of  faithfulness  and  impartiality.  With  his 
name  i^  associated  the  praise  of  deep  erudition,  accurate  research,  sound  and  impartial 
judgment,  and  unblemished  candour.  The  publication  of  his  works  constituted  a  new 
ara  in  the  annals  of  Christianity ;  for,  by  collecting  a  mass  of  scattered  evidences  in 
favour  of  the  authenticity  of  the  evangelical  history,  he  established  a  bulwark  on  the 
side  of  truth  which  infidelity  has  never  presumed  to  attack.  His  "  Credibility,"  and  his 
"  Collection  of  Jewish  and  Heathen  Testimonies,"  may  be  said  to  have  given  the  deisti- 
cal  controversy  a  new  turn,  and  to  have  driven  the  assailants  of  the  Gospel  from  the 
field  of  Christian  antiquity,  in  which  they  esteemed  themselves  securely  intrenched 
into  the  by-paths  of  sarcasm  and  irony.  How  amply  we  are  indebted  to  the  elaborate 
researches  of  the  learned  and  accurate  Dr.  Lardner,  the  numerous  references  to  his 
writings  in  the  course  of  the  present  work,  will  sufficiently  attest.  The  quarto  edition, 
recently  completed,  is  handsomely  executed,  and  has  the  additional  merit  of  being  a 
cheap  publication. 

Jo.  Dav.  Michaelis  Syntagma  Commentationum.  Gottingen,  1759 
1767,  4to. 

Jo.  Georg.  Michaelis  Observationes  Sacrae,  2d  edition,  Arnheim, 
1752.  Ejusdem  Exercitationes  theologico-philologicag.  Lug.  Bat. 
1757,  8vo. 

Observationes  selectae  in  varia  loca  Novi  Testamenti :  sive  Laur. 
Ramiresii  de  Prado  Pentecontarchus,  Alexandri  Mori  in  Novum  Foedus 

VOL.  II.  (h) 


114  APPENDIX. 

Notse,  et  Petri  Possinl  Societatis  Jesu  SpicUegium  Evangelicum  ; 
cum  praefatione  Jo.  Alberti  Fabricii  et  tab.  sen.  Hamburgh,  1712, 
8vo. 

One  of  the  rarest  little  books  of  sacred  criticism.  Dr.  Harwood  calls  this  a  very 
useful  collection,  containing  many  excellent  notes  on  particular  passages  of  the  New 
Testament. 

Sam.  Frid.  Nathan  Mori  Dissertationes  Theologicae  et  Philologicae, 
vol.  i.  Lipsiae,   1787,  vol.  ii.  ibid.  1794.  2d  edition,  ibid.  1798,  Svo. 

Casp.  Frid.  Munlhii  Observationes  philologicae  in  Sacros  NoviTes- 
tamenti  Libros,  ex  Diodoro  Siculo  collectse.  Hafniae  et  Lipsiae, 
1755,  8vo. 

H.  INIuntinghe  Sylloge  Opusculorum  ad  doctrinam  sacram  perti- 
nentiuni.     Lugd.  Bat.  1791,   1794,  2  vols.  Svo. 

Jo.  Aug.  Noesselti  Opusculorum  ad  interpretationem  sacrarum 
Scripturarum,  Fasciculus,  I.  8vo,  Halae,  1785,  Fasciculus  II.  ibid. 
1787.  Ejusdem,  Exercitationes  ad  sacrae  Scripturse  interpretationem. 
"Halae,  1808,  8vo. 

Geo.  Lud.  CEderi  Observationum  Sacrarum  Syntagma,  Svo.  Weis- 
senburg,  1729.  Ejusdem,  Conjecturarum  de  difficilioribus  SS.  locos 
centuria,  Svo.  Lipsiae,  1 738.  Ejusdem,  Animadversiones  sacrae,  Bruns- 
wick,  1747,   Svo. 

Ehae  Palairet  Observationes  philologico-criticae  in  sacros  Navi 
Foederis  Libros,  Lugd.  Bat.  1752,  Svo.  Ejusdem  Specimen  Exerci- 
tationum  philologico-criticarum  in  Sacros  Novi  Foederis  Libros,  1755, 
Svo. 

Augusti  Pfeifferi  Opera  Omnia,  4to.  2  vols.  Amst.  1 704. 

The  6rst  volume  contains  his  Dubia  Vexaia  Scriptura,  4G0  notes  on  difficult  pas" 
sages  of  Scripture,  Ebraica  alque  exotica  Novi  Teslamenti  e  suis  fontibus  derivata,  an 
explanation  of  Hebrew  and  other  fureign  words  occurring  in  the  New  Testament,  and 
ten  dissertations  on  passages  of  peculiar  difficulty  in  the  sacred  writings.  The  second 
volume  consists  of  treatises  on  the  criticism,  interpretation,  antiquities,  &c.  of  the 
Bible. 

Remarks  on  several  Passages  of  Scripture,  rectifying  some  errors  in 
the  printed  Hebrew  Text,  pointing  out  several  mistakes  in  the  ver- 
sion, &c.     By  Matthew  Pilkington,  L.  L  B.     London,  1759,  Svo. 

Extracts  from  the  Pentateuch  compared  with  similar  passages  from 
Greek  and  Latin  authors,  with  notes.  By  Edward  Popham,  D.  D. 
Oxford,  1802,  Svo. 

Of  this  learned  and  ingenious  work,  the  reader  will  find  an  analysis  in  the  British 
Critic,  i.O.  S.)   vol.  xx.  pp.  289—294. 

Corrections  of  various  passages  in  the  English  version  of  the  Old 
Testament,  upon  the  authority  of  antient  manuscripts,  and  antient 
versions,  by  the  late  W  H.  Roberts,  D.D.  Provost  of  Eton  CoHege. 
Published  by  his  son,  W.  Roberts,  M.  A.     London,  1794,  Svo. 

"  The  biblical  scholar  will  infallibly  receive  with  pleasure  these  remarks,  from  a  man 
of  undoubted  learning  and  ingenuity.  The  chief  intention  of  Dr.  Roberts  seems  to 
have  been  that  of  lessening  the  number  of  words  supplied  in  Italic  in  cur  public  version, 
as  not  answering  literally  to  any  words  in  the  Hebrew,  by  showing  that  in  some  cases 
they  are  necessary,  and  that  in  some,  the  sense  may  be  filled  up  by  other  means. 
There  are  also  many  remarks  of  a  more  general  kind."    Id  these  observations,  "  can- 


List  of  the  Principal  Commentators.  115 

dour,  modesty,  and  ingenuity  will  be  found  adorning  learning."     (British  Critic,  O.  S. 
vol.  iv.  p.  648,  and  pref.  p.  vi.) 

Discours  Historiques,  Critiques,  Theologiques,  et  Moraux,  sur  les 
Evenemens  les  plus  memorables  du  vieux  et  du  nouveau  Testament. 
Par  M.Saiirin.  Avec  des  planches,  6  vols.  A  la  Haye,  1 735 — 1 739,  folio. 

Mr.  Vander  Marck  formed  a  design  of  representing  on  copperplates  the  .most 
memorable  events  in  sacred  history ;  and  he  engaged  Mr.  Saurin  to  write  an  explana- 
tion of  the  plates;  this  gave  rise  to  the  discourses  here  published.  There  is  an  edition 
of  them  in  11  vols.  8vo.     They  are  deservedly  held  in  the  highest  esteem. 

The  Scripture  Testimony  to  the  Messiah  :  an  Inquiry  with  a  view  to 
a  satisfactory  determination  of  the  Doctrine  taught  in  the  Holy  Scrip- 
tures concerning  the  Person  of  Christ.  By  John  Pye  Smith,  D.  D. 
London,  1818—1821,  3  vols.  8vo. 

Though  this  admirable  work  was  published  as  a  reply  to  Mr.  Belsham's  Calm  Inquiry 
concerning  the  person  of  Jesus  Christ  (of  which  it  is  a  most  satisfactory  refutation),  yet 
it  claims  a  distinct  notice  in  this  place,  on  account  of  the  very  numerous  philological 
explanations  of  difficult  passages  of  Scripture  which  it  contains.  It  is  one  of  those 
biblical  works  of  which  the  student  will  never  regret  the  purchase  ;  and  is  unquestionably 
the  most  elaborate  defence  and  proof  of  the  deity  of  Jesus  Christ  extant  in  our  lan- 
guage. 

Opuscula  Exegetica,  Critica,  Dogmatica,  scripsit,  recognovit,  varils- 
que  additamentis  locupletavit  H.  A  Schott,  Theol.  Doctor  et  Prof. 
Ordin.  Academiae  Jenensis.    Jena,  1817,  1818,  2  vols.  8vo. 

Jo.  Schulthessii,  De  Charismatibus  spiritus  Sancii.  Pars  prima. 
De  vi  et  natura,  ratione  et  utilitate  Dotis  Linguarum,  in  primos  Disci- 
pulos  ChristicoUatee,  atque  in  posteros  omnes  deinceps  ad  finem  usque 
sec.  peren.     Lipsiee,  1818,  8vo. 

Gottlob  Christiani  Storr  Dissertationes  in  librorum  Novi  Testament! 
Historicorum  aliquot  locos,  parts  i. — iii.  Tubingen,  1790 — 91 — 94y 
4to. 

Gottlob  Christiani  Storr  Opuscula  Academica  ad  interpretationem 
Librorum  Sacrorum  pertinentia.  Tubingen,  1796,  1799,  1803.  3  vols. 
8vo. 

Besides  various  critical  disquisitions  of  great  merit,  this  work  contains  several  com- 
mentaries on  detached  books  of  the  New  Testament. 

Observations  upon  the  expediency  of  revising  the  present  English 
version  of  the  four  Gospels,  and  of  the  Acts  of  the  Apostles.  By  John 
Symonds,  LL.D.  Professor  of  Modern  History  in  the  University  of 
Cambridge,   1789,  4to. 

Observations  on  the  expediency  of  revising  the  present  English  ver- 
sion of  the  Epistles  in  the  New  Testament.  By  John  Symonds,  LL.D. 
1794,  4to. 

The  same  method  of  classification  is  pursued  in  both  these  publications.  "  Of  the 
observations  themselves  it  must  he  said,  that  many  are  just  and  useful;  but  many  also 
are  minute  and  over-refined."     (British  Critic,  O.  S.  vol.  iii.  p.  352.) 

Car.  Chr.  Titmanni  Opuscula  Theologica.     Lipsias,  1803,  8vo. 

Various  questions  of  sacred  criticism  are  illustrated  in  this  work,  with  singular 
ability. 

CommentationesTheologicaj,  editse  a  Jo.  Casp.  Velthusen,  C.Theoph. 
Kuinoel  et  Geo.  Alex,  Ruperti.    Lipsiae,  1794,  1799,  6vols.  8vo. 

(h2) 


116  APPENDIX. 

The  first  volume  of  this  capital  collection  of  critical  tracts  (in  which  various  passages 
of  the  Old  Testament  are  particularly  illustrated)  is  now  exceedingly  scarce  on  the  con- 
tinent. A  supplement  to  it  was  published  by  Messieurs  Pott  and  Ruperti,  at  Helm- 
stadt,  entitled  .S^/ZZo^e  Commentaiionum  Theologicarum,  in  8  vols.  8vo,  1800 — 1807. 

Campegii  Vitringse,  patris,  observationum  sacrarum  libri  iv.  Frane^ 
querge,  1700,  libri  v.  et  vi.  1708,  4to. 

Campegii  VitringBe,^/u,  Dissertationes  Sacrse,  cum  animadversioni- 
bus  Hermanni  Venemse.     Franequeras,  1731,  4to. 

Silva  Critica,  sive  in  auctores  sacros  profanosqiie  Commentarius 
philologtis  ;  coiicinnavit  Gilbertus  Wakefield,  B.  A.  Cantabrigiae, 
1789—1795,  5  parts,  8vo. 

The  design  of  that  eminent  scholar  Mr.  Wakefield,  in  the  pbn  of  this  work,  was 
the  union  of  theological  and  classical  learning, — the  illustration  of  the  Scriptures  by  light 
borrowed  from  ihe  philology  of  G'-eece  and  Rome,  as  a  probable  method  of  recommend- 
ing the  books  of  revelation  to  srholars.  How  ably  this  design  was  executed,  the  reader 
may  see  in  the  different  critical  journals  of  that  time',  where  Mr.  W.'s  peculiar 
notions  on  some  points  are  considered.  An  Examen  of  his  work  was  published  by 
H.  C.  A.Haenlein,  in  four  small  tracts,  printed  at  Erlang,  in  4to.   1798 — 1801. 

Biblical  Gleanings  ;  or  a  Collection  of  Passages  of  Scripture,  that 
have  generally  been  considered  to  be  mistranslated  in  the  received 
English  version,  with  proposed  corrections  ;  also  the  important  various 
readings  in  both  Testaments,  and  occasional  notes  interspersed,  with 
a  view  to  the  illustration  of  obscure  and  ambiguous  te.xts,  with  several 
other  matters  tending  to  the  general  elucidation  of  the  Sacred 
Writings.     By  Thomas  Wemyss,  York,  8vo. 

The  ample  title-page  of  this  work  sufficiently  indicates  the  design  of  the  industrious 
compiler;  in  the  compass  of  little  more  than  250  pages,  it  presents  a  variety  of  impor- 
tant corrections  of  a  multitude  of  obscure  or  ambiguous  passages  in  the  sacred  writings, 
compiled  from  the  bibhcal  labours  of  upwards  of  fifty  of  the  most  distinguished  critics, 
both  British  and  foreign.  In  the  event  of  a  new  translation  or  revision  of  our  autho- 
rised Version  of  the  Holy  Scriptures,  tliis  little  book  cannot  fail  of  being  eminently- 
useful  .  Its  value  would  have  been  enhanced  if  the  compiler  had  specified  the  sources  or 
authors  of  each  emendation. 

An  Illustration  of  the  Method  of  explaining  the  New  Testament 
by  the  early  opinions  of  Jews  and  Christians  concerning  Christ.  By 
W.  Wilson,  B.D.  Cambridge,  at  the  University  Press,  1797,  8vo. 

"  Though  not  expressly  presented  to  the  public  as  a  refutation  of  Dr.  Priestley's 
*  History  of  Early  Ofiiiions,'  and  other  works  concerning  the  person  of  Christ,  this 
performance  is  unquestionably  to  be' received  in  this  light.  The  author  constantly  keeps 
in  view  the  arguments  of  this  work  just  mentioned,  and  nearly  passes  over  the  same 
ground,  in  order  to  pnne  that  the  historical  fact,  relating  to  the  opinions  of  the  first 
Christians,  is  the  reverse  of  that  which  the  Doctor  has  represented,  and  consequently 
that  the  inference  respecting  the  true  meaning  of  the  New  Testament  is  directly  contrary 
to  that  of  the  Unitarian  hypothesis.— It  would  be  injustice  to  the  ingenious  writer  of 
this  reply"  to  Dr.  Priestley,  "  not  to  allow  him,  unequivocally,  the  praise  of  having 
written,  in  a  perspicuous  and  correct  style,  a  learned  and  well-digested  tract,  and  of 
having  ccniducted  his  part  of  the  controversy  with  urbanity  and  candour."  (Ana- 
Ijtical  Review,  vol.  xxvi.  pp.568,  572.) 

Petri  Zornii  Opuscula  Sacra  ;  hoc  est,  Programmatum,  Dissertatio- 
num,  Orationum,  Epistolarum,  et  Schediasmatum,  in  quibus  praeter 
§electissima  Histories  Ecclesiasticse  et  Literarise  capita  etiam  plusquam 

1  See  particularly  the  Monthly  Review,  N.  S.vol.  v,  pp.  54,  cf  seq.  vol.  viii.p.  571 
and  vol.  xvi.  p.  235. 


List  of  the  Principal  Commentators.  1 1 7 

sexcenta  Scripturse  loca,  partim  ex  utriusque  linguae  sanctions  genio, 
pHrtim  ex  antiquitatum  Hebraicarum  Graecarum  et  Romananim  appa- 
ratii  illustrantur  ac  vindicantur.     Altonaviae,  1731,  2  vols.  8vo. 


In  the  present  as  well  as  in  the  preceding  sections  of  this  number 
of  the  Appendix,  the  author  has  endeavoured  to  bring  forward  the 
principal  commentators  and  biblical  critics,  both  British  and  foreign. 
Many  of  them  indeed  are  too  costly  to  be  purchased  by  the  generality 
of  biblical  students  ;  but  a  considerable  portion,  if  not  the  whole  of 
them,  is  to  be  found  in  our  public  libraries,  and  it  is  desirable  to 
know  in  what  works  the  best  information  is  to  be  procured,  even 
though  we  may  not  in  every  instance  be  able  to  purchase  them  as 
well  as  to  be  on  our  guard  lest  we  shoidd  be  misled  (as  the  author 
has  frequently  been)  in  buying  cheap  books  which  are  of  comparatively 
little  utility.  Ample  as  these  lists  are,  they  might  have  easily  been 
enlarged,  if  the  limits  of  the  present  volume  would  have  permitted 
it.  The  reader,  however,  who  is  curious  in  seeing  what  has  been 
written  in  the  nature  of  commentaries,  may,  (besides  the  authorities 
already  referred  to  in  p  41.  of  this  Appendix)  consult  the  first  volume 
of  Mr  Radclifte's  Catalogue  of  the  Chetham  Public  Library  at  Man- 
chester (Bibliotheca  Chethamensis),  pp.  1 4 — 60  ;  and  Bibliotheca 
Piersoniana,  or  Catalogue  of  the  Rev.  Dr.  Pierson's Library  (sold  by 
auction  in  May  1815).     The   Sale  Catalogues  of  Messrs.  Rivington 

and  Cochrane,  and  of  Messrs.  Ogle,  Duncan,  and  Co.  for  1821 2 

are  particularly  valuable  in  a  bibliographical  point  of  view,  for  the 
numerous  commentaries  and  other  works  on  sacred  criticism  which 
they  contain,  both  British  and  Foreign,  especially  the  latter. 

On  the  choice  of  commentators,  it  would  be  presumptuous  in  the 
author  of  this  work  to  offer  an  opinion ;  the  student  will  doubtless 
be  regulated  by  the  judgment  of  judicious  friends  or  theological 
tutors.  The  Bishops  of  Durham,  Chester  (Cleaver),  and  Lincoln,  have 
respectively  published  lists  of  such  as  they  recommend  to  those  who 
are  preparing  for  the  sacred  office  ;  and  the  Rev.  Dr.  Hales,  in  his 
Analysis  of  Sacred  Chronology,  (vol.  ii.  pp.  xiii. — xx.)  has  given  a 
useful  list  of  the  best  biblical  works  generally,  including  editions  of 
the  Scriptures,  Commentators,  Lexicons,  &c.  &c,  which  are  most  de- 
serving of  attention.  Nor,  should  the  list  be  passed  in  silence  which 
the  late  Rev.  Dr.  Edward  Williams  has  inserted  in  the  "  Preacher's 
Library,"  (pp.  400 — 438.)  appended  to  his  useful  collection  of  dis- 
courses by  Bishop  Wilkins,  M.  Claude,  Professor  Franck,  Drs.  Watts, 
Doddridge,  &c.  relative  to  the  pastoral  office,  intitled  "  The  Chris- 
tian Preacher,"  ]2mo,  2d  edition,  London,  1809. 


THE  END  OF  VOLUME  11. 

>-  London  : 

printed  by  A.  &  R.  Spottiswoode, 
New-Street- Square,