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AI2XTA02. 


JESCHYLUS. 


RECENSUIT 

JACOBUS   SCHOLEFIELD,   A.M. 

COLL.  SS.  TRIN.  NUPER  SOOIUS, 

ET 

OR^CARUM   LITERARUM   PROFESSOR  REOIUS. 


CANTABRIGIiE : 

TYPIS  AC  SUMTIBUS  ACADEMICIS 

BXCUDIT   JOANNES    SMITH. 

VENEUNT   APUD   J.   ET   J.   J.    DEIOHTON,   CANTABRIOIA; 
C.    ET    J.    RIVINOTON,    LONDINI. 


M.DCCC.XXVIII. 


PRiEFATIO. 


Tbaditue  in  manus  lectori  .^Ischylus,  et  ita 
quidem  condnnatus,  ut,  nisi  me  fallat  spes,  opitimo 
cum  fructu  legi  possit. 

De  hac  editione  observanda  sunt  hasc  duo : 

I.  Quidquid  ex  emendatione  vel  mea  vel  aliorum 
in  textum  infertur,  asterisco  (*)  notatur. 

II.  Quidquid  in  textu  corruptum  relinquitur, 
obdo  (f ). 

In  notis  emendationum,  qua?  inferuntur,  redduntur 
rationes.  Porro  interpretationes  quam  potui  brevis- 
simas  et  luculentissimas  subinde  sparsi,  eorum  pras- 
cipue  locorum,  quae  vel  propter  suam  difBcultatem, 
vel  obscuritatem  ex  aliorum  pravis  explicationibus 
inductam,  interpretis  mihi  egere  videbantur. 

Fabuks  exhibentur  eodem  quo,  ut  verisimile 
videtur,  actas  sunt  ordine;  ut  e  simplicissima  tra- 
goedisB  forma  per  varios  gradus  ad  earn,  in  qua 
reliquerat  ^chylus,  perveniat  lector.  Lateritiam  au- 
tem  invenitf  fnarmoream  reliquit 


11  PRiSFATIO. 

Fragmenta,  qus  in  fine  opens  post  alios  con- 
gessi,  minus  severe  tractavi ;  quippe  quae  e  scriptorum 
cmniirenarum  citationibus  erant  eruenda,  ubi  omnia 
ine«^  „e  dioun  c«r«ptelis  sctenti..  ™leb.nto 
In  hac  parte  operis  plurima,  quae  vel  correxi  vel 
non  correxi,  erunt  ignoscenda. 

Doctorum  virorum,  qui  ante  me  in  i^schylo 
illustrando  optime  et  felicissime  operam  prasstite- 
runt,  libere  usus  sum  laboribus;  quos  inter  insigni 
laude  memorandus  est  recentissimus  Editor,  Wellau- 
ems,  cui  quantum  debuerit  .^schylus,  quantum  ipse 
debeam,  non  opus  est  prasdieare. 

Valeas  jam,  Lector,  et  fruaris  iEscHYLO. 


Pfibam   Cantabrigia, 
Pridie  Cal.  Febr.  1828. 


ADDENDA. 


Pig.  176.  In    Not   ad   576.   icaU^e,    cf.   PUton.   in   Critia,   §  8. 

sub   fin.    ol  hj  ica\   waaa  tj  ytjo'o^  to  re  w4\ayo9, 

—  187*   Not.  De  vmriipi  nij^p  vid.  Agam.  647« 

«•    205.   Not  in  101.  c£  Fragnu  Inc.  82.  v.  4.  ipaivovrt. 

—  241.   In  Not  ad  908.  dubitantius  locutus  sum.  Vide  ad  Med. 

987.    Cf.  etiam  Plato  Theset  $  71.  sub  init  e2  SBdXoi 
&v  Tc«.  CratyL  §  84.  sub  fin.  ovB*  ci  n  ofoc  r*  av  cufr. 

—  255*  V.  1284.    Si  quis  dubitet  de  dwnrieavBai,  is  conferat  De- 

mosth.  de  Cor.  %  1.  lin.  1.  ej^o/iai  . . .  tSwdfi^cu,  et  plurima 

fflWllllA, 


CORRIGENDA. 

Pag.     94.  V.  909.  corrige  allofidrai   ' 

—  148.  V.  965.  <r€ 

—  262.  Not.  ad  1881.     €*; 

—  410.  Frag.  5.  lin.  2.  Kawdptiwmv 

—  414.  lin.  1.  dfA<lM¥inf<rt 

Vide  jam.  Lector,  foedam  maculam,  quam  ipse  post  alios 
admisi,  ut  scilicet  Fragmentum  (Edipi  fabuls  iterum 
inter  Incerta  inferdrem.   Dele  igitur  Fragment  Incert  91* 


Just  Published,  Price  16*. 

THE 

DOCTRINE  OF  THE  GREEK  ARTICLE 

APPLIED  TO  THE  CRITICISM  AND  ILLUSTRATION  OF  THE 

NEW  TESTAMENT. 

BY  THE  RIGHT  REV. 

THOMAS  FANSHAW  MIDDLETON, 

LATE    LORD    BISHOP    OF    CALCUTTA. 

Second  Edition ;  Revised  by  the 
Rev.  JAMES  SCHOLEFIELD,  A.M.  &c. 


Aho  lately  Published,  Price  lis.  6d. 

EURIPIDIS   TRAG(EDIi£  PRIORES   QUATUOR. 

Edidit  RICARDUS  PORSON,  A.M. 

Recensuit  JACOBUS  SCHOLEFIELD,  A.M.  &c. 


IKETIAE2 


IKETIAES 


TA  TOY  APAMAT02  HPOSfinA 

X0P02  AANAIAfiN. 
AANAO2:. 

BA2IAEY2  APFEIfiN. 
KHPYS. 


IKETIAES. 


XOPO2:. 

trroXov  tjixerepoy  vaiov^  dpdevr 
drrd  irpoaropLiiav  *t£v  XeirTofiaO&v 

NeiXoi/.     Acai/  Ze  \iwov(rai 
xBova  av^xopTOV  Hvp'ia  ipevyoiiep,  5 

ovTiv   €0*  aifiari  *SfifAti\curiay 

dXK  avToyevfj  tov  tpv^dvopa 
ydfiop  AiyvTTTOv  TraiStoy  dae/ifi  t 

oyora^ofievai.  10 

Aavaos  Se  irarrip^  Kai  fiovXapxo^, 
Kat  (rTa(riapxo^,  TaSe  weaaovofiwy, 

KvhoT   dx^^v  eireKpavev^ 
<l>€vy€iP  dyeSfiu  Sia  ^KVfi   aXioP, 
jceAcrai  8*  ''Apyovs  yataVy  odev  S17  15 

yivo^  filJL€T€pou,  Tfj^  olarpohovov 

1.  a^rmp,  de  ipsb  supplicibus^  6.  Vulgo  tnt^riXao'tf,  t  in  ovrtwi 

▼.  838.  male  eliso.    Emendavit  Tyrwldu 

3.  Titr  a  oodd.  abest,  metri  causa  tus^   ut  sit  Kara   oSnva    ^tifAtiXa" 

sopplendam^  nisi  malis  cum  Wd-  aiaw, 

lao.  AcvToxfra/uLo^wv.  14.  Ita  Canter,  pro  nii^/SaAcW. 


4  IKETIAE2. 

Tii^a  yovv  X^P^^  €v(f>popa  fidWop 

Tfjarh'  d(j>iKoiiJL€da,  20 

*  epiOirriirTOiari  kKaZoiariv; 
iav  TToXi^,  wv  yij,  Kai  XevKoy  vStap, 
viraToi  re  deoi,  Kai  fiapvTifioi 

XdoviOi  d^Ku^  icaTe;^oi/T€9,  25 

Kai  Zew  cwT^p  TpiTO^,  oiKO€J>v\a^ 
oo'iwv  dvZpwVy  hi^aiff  iKcriyi^ 
Tou  dfiXyyewfi  a^6\ou  aiSoiif 
TTvevfAan  x"^^^*  dparewoTrXndfi  i* 
iafiov  vfipwrnv  AiyuirToyeyii,  30 

'irpiu  TTOoa  X^P^^  'n^    ^^  aawo€i 

deivai,  ^w  6x^  raxyiipei 
'nrefi^^are  irovrovh^*  iv6a  8c  XouXairt 
X^ifKavoTwrtpf  fipour^  arrepoir^  r 
Ofifipoipopoia'iv  T    dviixoi'ij  dypia^  35 

d\6^  dyr^aravre^y  oKoivro, 

Ti7v8*,  deKoyrtov  iirifiijvai. 

vvv  8*  €7riK€K\6fJtepai  arrp.  a.     40 

hlov  TToprip  vwep' 

22.  Pro  UpoarewToun  ab  omni-         38-  trfpertpt^fx^wov,  si  retineas, 
bus  receptum  ipioan-,  ad  ecr/wV  refertur^  v.  SO. 

26.  rpiro^.  Primo  loco  i/Wrou?         41.SiyearoKretineamu8,8ivecum 

J       A    /       ._..    T        Pears,    m  S/ay  mutemua.  Id   in* 
ponit.  secundo  ydoviow,  tertio  Jo^     ^  n-  ..        ,  x..   ^w. 

^  .       '  telligitur:  Invocantes  lo  £Uumque 

vcm;  quorum  omnium  urbs  est,  et  ^  Epapkum.  Inde  suam  vim 
terra,  et  aqua:  ^^airo  autem  ad  babet  tiriAf^eW,  v.  48.  quern  cum 
Jovem  proxime  reiertur.  matre  invocans* 


IKETIAEZ. 


5 


f    t 


ITOVTiOV    TlfiaOp ,    IVIV    T 

*  avdovofMOvara^  irpoyovov 
0o6s,  4^  iTTiTTVoia^ 

eireKpalvero  fiopafio^  aiwv 

vvv  ev  iroiovoixoi^ 
fiUTpo^  dp'xaia^  tottoi^  twv 
7rp6ar6e  ttovwp  /xvaaraiiepay 
rd  T€  vvv  ewiZei^io 
Tritrrd  T€Kfuipia,  rd  t   dv6iJLOi\ 
oJ^,  acATTTa  nep  ovra  (JHtv^irai. 
yvtaaerat  Ze  Tsjoyov^  ti9  ev  fiaKet. 
€i  Zi  KvpeT  Tis  TreAas  oiwvoTToXtav 
iyyaio^,  oiktov  oiicTpdv  dia$v, 
io^daei  TC9  dicovtev  oira  tm  Ttipeta^ 
fii;TiSo9  oiKTpd^  d\6xov^ 
KipKfiXdrov  T   dfiZovo^* 
ar  dwo  x^P^^  worafrnv  t  eipyofAeva, 
Trevdei  v€Ov  oSktov  n^etov, 
^vvTiStio'i  ie  waiio^  fxopov,  w^  avrofpovw^ 
wXero  Trpo^  X^'f^^  *€d€Vy 


45 


aVT.  a. 


50 


55 
arrp.  ff. 


60 
dvT.  ff. 


43.  Ita  Gla^.  et  post  eum  alii 
pffo  vul^.  m¥0otf6nov  Tof ,  quod  de- 
bebat  esse  rd^  dvBow, 

53,  54.  Strophicis  non  omnlno 

respondent:  -mwvfxi^  3*:=Ta  r*  dvo- 
|toi'y  et  eire  &s  orS*  a«  • 

60.  MaLs  mutant,  «t  vitetur  oti« 
oaum  TCy  quod  non  est  otiosum. 


Procnes  et  hucinias  nihil  aliud  est 
qaamPfX)cnes,€ttmtlimsetavu.  C£, 
Agam.  121— -2.    Secundum  antem 

ApoUod.  III.  14.  npOKini  fiiw  •yiVe- 
rat   drihtiv,   ^i\opL$i\a   ^i   ^«\i^»v. 

62.  Deest  syllaba:  fors.  viow  nir'. 

64.  Pro  Tulg.  cO  ci*^  optime 
correxit  Glasg.  cBer. 


IKETIAEZ. 

ZvapLOiTOpO^    KOTOV    TV^iiv*  65 

Tccis  Kut  eyw  (piXoSvpTO^  'laovioio'i  pofioiari  crp,  y. 
ddwTto  ray  dwaXav  peiXodepfj  wapeidv, 
aTreipoiaKpvv  t€  KapZlav* 
yoeSva  S'  dvdefii^Ofiai 
Seifiaivova'a  (j>i\ov^,  racrSe  ^1/70?  70 

depia^  diro  ya^ 
6iTi9  ecTTi  KfidefiwPm  [^dvT.  y. 

dWa  6eoi  yei/erai^  K\veT  ev  to  dUaiov  iSoi/res' 

vfipLv  8*  iroifAw^  (rrvyovvTe^,  75 

7re\oiT   av  evSiKOi  ydfioi^. 
eari  ie  kuk  TrroXefiov  Tupofxevoi^ 
fiw/jLo^  *dpa^  (^vydaiv 
pvfia,  Zaifxoviav  (re/ias. 
el  deiti  *tf€os  ev  7rava\fi6m.         err  p.  8'.     80 
Acos  ifjiepo^  ovK  evQnparo^  ^Tvxdti' 
Trdvra  rot  (pXeyedei  Kav 
(TKOTw,  fieXaiva  ^vv  rvx^f 

fiepoirea'ari  Kaok. 
TTiTrrei  8*  da'<l)a\€9  oi/S'  im  vwro),     dvr.  8'.  85 
KOpvipa  Aios  ei  Kpdvdn  wpdy/xa  reXeiov. 
davXoi  yap  TrpaTridwv  id- 


73.  01    post  0€o\    metri    causa         80.  Beo^  pro  vulg.  Aioc  e  con« 

«ni««»in.  ject.  Schutz.  et  Well. 

78.   Vulgo  "Aoijc.    Turn,  dpij^,         ^     ^  ,.        ,  ^ 
quod  levitermutavi  in  a/9av.  Hesyc.  '^  r        r      «' 

•ApiJ,  SXafi^  fj  i.  ry  "Apei.    Valet  Nondum   enim    mihi    persuasum 

igitur  apd^   fifia,  propugnacultm  habeo  Atticos  post  fl  subjunctivum 

iHmtra  noxam.  usurpasiie.  Vid.  ad  Bum.  225*    - 


IKETIAEX.  7 

(TKiOi  T€  reivov<riv  Tropoi, 
Karideiv  a^paaroc 
idiTTeL  8*  *i\7riSa>y  d^*  vyl^iirvpywv   <rrp.  e,   90 

fiiav  d'  ovTiv    cfo7r\i^€£ 
Tav  *airovov  Saiixoviiop* 
fifi€VOP  dvia  (ppopfifid  7rai9 
avrodev  e^eTrpa^ev  €/i7ra9,  95 

ehpdvwv  6^'   dyvwp. 
i^(r6w  8*  69  lifipiu  fiporeiov,  ola  dvr.  €. 

i^€a^€t  TTvOfifiv 
hi    dfjtov   ydfiov  to  6d\o^ 
ZvarTTopafiovKoiO'i  (ppeah,  100 

Kai  Zidvoiav  [xaivoXiu 
Kevrpov  i'Xiav  a^i/KTOi/,  arav  S* 
diraTa  fierayvom. 
TOiaSra  Trddea  fieXea  dpeofieva  \iyfa 
Xiyia  fiapea  SaKpvowerti, 


arrp.  arr . 
105 


IflXefioiO'iv  eiJiTTpewfj. 
^wara  700C9  fx€  Tifiw. 


90.  Emendatio  Hermanni  et 
WeUaneri  pulcherrima  etcertissima 
pro  tulgato^  li  'Aff-tB^V. 

gS*  Vulg.  airoi¥ow,  contra  sen- 
sum  et  metrum.  Neque  vero  exar* 
mat  vkm  Deorum,  quce  sine  labore 
cperttiur.i'^FoBnA  etiam  cum  Well. 
ttlterius    pergere     legendo 


Tav 


awopotF. 


99.  Metri  causa  Glasg.  BaWo^. 

101.  Antithetico  94.  vix  satis 
respondet. 

107.  Post  h.  V.  sequebatur  ver- 
sus, 6p€OfA€yri  fi€\fi,  e  V.  104.  ut 
videtur^  male  repetitus:  qui  cum 
antitheticum  non  habet,  neque  sen-i 
sum  omnino  adjuvatj  omnium  con* 
sensu  ejicitur. 


8  IKETIAE2. 

Kupfiaya  S'  avBav  110 

XivoiOTLV  i 
ZiSoi/ia  KaXihrTpa. 
BeoT^  8'  ipayea  reXea,  ir€\otievviv  Ka\m  dur.  o-t. 
*i7ridpOfAaiy,  66i  ddvaro^  dir^.  116 

iwy  SvirdyKpiTOt  irovoi' 
TTOi  ToSe  Kvfi    d'lrd^t; 
IXeofiai   fxev  'hiriav  fiovviVy  120 

Kapfidva  S*  avSdv 

XivoiCiv  tj 

^ihopia  KaXinrrpa.  125 

TrXdra  fiep  ovp,  Xipoppcu^  t€         trrp,  ^ . 

dojjio^  dXa  (rreyofi/  iopo^, 
dx'^'^l^f^'TOP  IX    eTTCfAwe  arvp  irpoah' 

ip   XP^^V  '^^'^^P  o  Traproirra^  130 

Trpevfxepei^  KTitreiep, 
tnrepiia  arefiPM  [xeya  /xarpo^ 
€uPa^  apoptop,  €,  €y 

115 — 6.  Ut  sensum  qualemcun-  terpreUtur   Scholiastes  per  KoBa^ 

que  eztunderem,    leviter    muUvi  ^or — Sed  neque  sic  metrum  sa- 

iwilpofAmc'  in  iirilpofii$¥.  Rite  DiU  natur. 

honores  solventur,  si    aggreuionet  ISl.  LeviusdiflthtxipostKriVficK 

bene  et  sine  nwrie  evaserint.     De  Det  Paier,  ut  nos,  magna  progenies, 

ipayia  cf.   CEd.  T.  656.    nbi   in-  &c.  Similiter  in  v.  140. 


IKETIAEZ. 


ayafJLOP  dZdfiaroy  iiopuyeiy. 
OiKovo'a  S*  av  de\o\Hrav  dyvd  fi' 

exovo'a  arifiw*  imm    da'<l}a\k^, 

TravTi  Si  ardevovo'ar  \ZiiayiMola'i  S* 
-f^dcr^Acas  dSixr\Ta^  dZfir^ra 
pvario^  yeviardto, 
airipfxa  aefivds  fieya  ixarpo^ 
evva^  ayopwy,  €,  €, 
aya/xou  dZdfiarov  eK^vyeiv. 

liXiOKTVTTov  yevo^f 
Tov  yaiov, 
Toy  7ro\v^€y(OTaTOV 
Zijya  T(av  KeKixriKorwv 
l^Ofieo'da  avv  K\dSoi^ 
dprdvai^  Oavovcai^ 

dewy. 
Koyvio  S'  drai 
yafA€TM  ovpayoviKov* 
XclK^^oO  yap  Ak 

wi^evfMTO^  euri  x^^l^^ 


dVT.  ^. 

136 


140 


arrp.  i|. 
145 


150 


fUfivt^  fiaareip    eic 
0  0    arap 


155 


158.  9$wo¥aa  Tom.  ceteri  cOl* 
wouau  Qocaequuntiir^proculdubio 
eomipU  sunt,  arguente  turn  metro, 
tnin  aensiL 

145 — 6.  Vulgo  n  hoKTvwop — 
TovyTOiov.  Aid*  vero  et  Turn, 
habent  ^^wurvwop,  unde  Well.  A 


in  A  felicisaime  mutavit  Idem  ex 
Aldina  aliorumque  r6vr€uo¥  emit 
TOV  ya!o¥,  T  tantum  in  F  mutato. 

152.  Ita  Rob.  pro  ct^/yviovrfit. 
Constructio  est,  I«  /u^nt  fidarti^ 
'lovff,  qum  Id  €i  famUiam  efws  tn- 
vutigat  el  ptrsequUur. 

B 


10  IKETIAES. 

KUi  t6t   ou  ducaioK  dvr.  if, 

TralS*  drifJida'CKf  top  au- 
Tos  WOT   (EKTiarev  youf^ 
vvv  ex^v  irdKiVTpoirov 
oyf^iu  iv  XiTaZcny" 

fMiivK  fteurreip'  €k  0ewy. 

kovpS  ^  aTap 
yafJLCTM  ovpavoviKOv* 

XaKeTrov  yap  cic  170 

7rp€VfiaT0^  €ccri  x^M^^* 

AANA02. 

waives,  <ppov€iv  XP^*  ^^^  t^povovvri  i*  liccrc 

iriarif  yipovTi  Tmhe  vawcKJiptf  TraTpl* 

Kal  TUTTi  ;^6f>(rov  vvv  Trpofxiideicuf  Xafieiv 

aiiffS  (pvXd^ai,  toji   emi  ZeKTovfij^vai.  175 

6p&  Koviv,  avavhov  dyyeXov  (TTpaToO* 

avpiyye^  ov  anyiiariv  d^yriXaTor 

oxXov  S*  wraa^iCTT^pa  kui  Zopva'aoov 

Xevcato,  ^vp  iVTroi^  Ka/rmiXoK  t   dx^fWO'i. 

Tax   &^  irpo^  ly/uas  T^arZe  yij^  dpxny^Tai  180 

owTfipe^  €?6i/,  dyyiXwv  W€7rv9'fiiuoi.      ^ 

159.  Varr.  lectt  ^vTcv^rao  avc«         17S.  ficrre  Pora.  aliique;  quod 
ferai *  unde  correxit  Glasg.  et  ipse  mallem,  si  mallet  JEadbyhu : 

3  65.  Non  bene,  sed  benigne  audiai,     sed  ficf re  Homericum  est. 


IKETIAEZ.  11 

dW  €iT   drriifKotf,  etre  Kai  *  redviifievoi 

afieivou  icTi  rrapro^  eiyeK,  w  Kopai, 
Trdyov  'rrpoo'i^eiy  twv^  dywpitov  dewi/.  185 

Kpeiatrov  Ze  wvpyov  fiwfio^,  apptiKToy  (raKO^. 
dW  (09  Tax^ova  fidre,  Kai  \€VKO(rT€<l>€i^ 
iKeTfipias^  dydXfiar   aidaiov  Aio^, 
&eiivm  ^;i^ol/<rai  iict  x^P^^  ovvmvvfKOi/, 
aidoia  Kai  yoeiva  Kai  ra  X/oel'  €wri  190 

^Voi/5  dfieifiea-ff^  ws  eVi/XvSas  wpiirei, 
TOpws  Xiyovarai  rdaS'  dvaifiaKTOv^  (^vyd^. 
<p6oyyif  8*  iwiarQw  TrptaTa  fx^v  to  fxtj  dpaarv, 
TO  fxfi  fidraiov  8*  ck  fiertawoaraxppovwv 
irta  npoaiAirwv  oiifiaTOs  Trap'  >;cri/;fOi/.  195 

Kai  fifj  irpoXeaxo^f  fiti^  e(j)o\Kds  iv  Xoyta 
yevtj*  TO  T^Se  Kapr    iTri(p6ovov  yevo^. 
fiifivfiaro  8*  eiKCiv*   XP^^^  ^^  B^^^  <pvydv 
OpaavarrofieTv  yap  ov  irpeirei  tow  i^ararova^. 

XO.     TraTCp,  <PpovovvTia^  irpo^  {ppovovvTa^  evveirei^, 
{pvXd^opiai  Ze  Taarhe  iJL€fiVfi<r6ai  aedev  201 

Kehpd^  i^eTfids*  Zev^  Se  yevvfiTwp  Hoi. 

AA.    fxij  pvp  axoXa^e,  fitixapfjs  8*  earTw  KpaTos. 

XO.     deXoifi   av  fjSti  aoi  TreAos  dpovov^  ^x^iv*^ 

AA.    (3  ZeS,  Konwp  oiKTeipe  fxtj  'TroXtaXoTa^.  205 

1S2.  Vvlg,T€6v/jL€vo^,Fan- T€0¥fA''  formam  mutatum    volunt ;    quod 

fiiyof,  quod  optime  confirmat  Pla-  tamen  cum  Homericum  est^  potest 

toQifl  locus  Phsedr.   §  8.   Tv<pu¥o^  etiam  esse  .^schyleum. 

woXwXoKmrepov  koi  fxaWov  etrtre^  IQO-  rd  ^^pcTa  varie  corrigunt. 

6vfiiu¥0¥.      Ubi    vid.    HeindOTfii  193.  Ita  recte  Pors.  pro  <l>$ojjti. 

notam,    a  rv^  recte  derivantis.  194.  Emendatio  Porsoni  celeber- 

Vertas  igitur>  inJkUus,  rima  pro  fjL€T»w»¥  &m(l>p6»m¥.   Vid. 

184.  lonicum  ttveioa  in  Atticam  Praef.  ad  Hec.  p.  33-4. 


12  IKETIAEZ. 

XO.     iSoiTO  SfiTa  7rp€Vfievov^  dw   Sfifiarov 
Kcipov  diXouro^  ev  reXeunio'ei  rate. 

A  A.    Kat  Zfipo^  opvtv  ropde  vvv  fcifcXi/cfcere. 

XO.     fca\b(7ft6i^  wiyM  i^\iov  (rwrtiplov^, 

ayvov  T  'ATToWfti  (j)vydh*  aV*  ovpavov  deov.  210 
eidm  &v  cu<rav  Trivhe  crvyyvtoti  fiporoh. 

A  A.    avyy  voito  Stjra  Kal  Trapacrraifi  irp6<j>p(av. 

XO.     Til/*  oup  kikX^ckw  rwvSe  Saifioptoy  Ire; 

AA.    6p(S  Tpiaivav  rnvZe^  crtiixeiou  deov. 

XO.     aW  eu  r  ewefr^ev,  ev  re  Se^dtrdw  x^^*'**     ^^^ 

AA.    ^EpfAfji  oS*  aA\o9  Toianv  ^EWriViav  vofioii. 

XO.    iXevBepoi^  vvv  eadXd  KripvKevena. 

AA.    wdvTtov  S*  dvdKTWv  TwvSe  KOtvofiwixiav 

arefietrff,  iv  dyvw  8',  €(r/xo9  m  TreXeidiiaVf 
^i^eade,  KipKwv  rwv  ofJLOwrepwv  (j>6l3(p,  220 

ij(6pcSv  ofiaifiwv  Kat  ixiaivovrtov  yevo^. 
opvido^  opvi^  7rm  av  dyvevoi  (j>ayciv; 
7rm  S*  av,  yafidiv  aKOVfrav  aKOvroi  Trdpa, 
dyvoi  yivoiT   dv ;  oi/Se  fifj  V  AiSov  davwv 
(pvyff  fAdraiov  alria^,  Trpd^a^  rdSe*  225 

KaKCi  hiKd^ei  rdwXaKfiixaff,  m  Xoyo^, 
Zeii^  dXXo^  iv  Kaixovanv  vcrrdra^  dUa^. 
aKOTreiT^^  Kdfieifiea'de  rovSe  tov  tottov, 

208.     Solem^    quasi    aXUropa,  fonnam^   ^schylo  forsan  semper 

gallutn,    qui    apud    Horn,    audit  restitiiendam^  requirit  metrum  in 

ifXeKTup.  £um.  894.     nisi  Seidlero    credas 

225.  fxaraiov  atrial  pro  fAaraiou  'a/utirAa-^corripienti. 

alrtav   ut  nihil   opus   in  fiaraimy  227*  Zei^  aAAoc.   Cf.  vv.  146-8. 

mutare.  Mox  dfxeifieo'de,  hue  vos  canferle; 

226'  Fluctuant  codd.  inter  rc^/ui-  hunc  pro  illo  locum  capialU.    Theb. 

ir\aKtinaff  et  rdwKaKtifjLaff^     Hanc  291. 


IKETIAES. 


13 


f     ** 


iBc. 


birwi  av  vfiiv  irpayo^  ev  viKa  to 

BA.     iroZaTTOV  ofuXou  roy^^  dveWnva  trroXov,     230 
TreTrXoKTi  fiapfidpoiari  Kal  7rvKVWfia<n 
X^iOPra,  irpoo'^iavoviAjev  y  ov  yap  *Apyo\h 
itrdn^  yvvaiKiSy,  ovh*  d<p*  'EWaSos  tottwv. 
6irwi  Se  x^P^^  4^'^^  KfipvKWU  vtto, 
dTrpd^uoi  re,  voaipiv  fiytirtov,  fioXeiu  235 

erXtiT   drpecTfo^f  tovto  davfiaarov  TreXei. 
KXdSoi  ye  fikv  dtj,  Kara  vofAov^  di^iKToptaVy 
K€iVTai  Trap*  vfiiv  TTpo^  deoi^  dytavioiv 
fAOVov  To8*  'E\Aa5  x^^^  crwoiaerai  crrox^* 
*Kar   dWa  9roW*  iTreiKaarai  ZiKaiov  ^v,       240 
61  /ig  irapovn  (j>d6yyoi  fjv  6  cfifiaffwv. 

XO«    eipfiKai  dfKpi  Kotrfiov  dylrevSij  \6yoy. 

iyw  de  irpo^  tre  irorepoy  «o5  crifi/  Xeyta, 
^  Tfipov  iepov  pdfiZoVy  tj  TroXew^  dyov; 

BA.    Trpo^  ravT*  dfieifiov  Kai  Xey  evdapam  ifioL    245 
rod  ytiyei^ovs  yap  el/x'  iyw  HaXaixOovo^ 
hi9  *Il€Xa(ry6^,  rfjaSe  yfjs  dpxny^^nr 
ifjLOv  i*  apaKTOs  evXoyto^  iwiivvfAOu 
yevo^  HeXatryiiv  rrivZe  Kapwovrai  ;^doi/a. 


240.  Vid.  Pore.  Suppl.  Pnef.  ad 
Hec  p.  25.  Pro  Ka\  rakka  emen- 
daX  WelL  kot  aWa,  Reisig.  k^t*, 
h.  e.  Ka\  ura,  quod  verius  judico. 
Welkaero  autem  eatenus  assentior, 
ut  Poreoni  regulam  de  pedibus 
teitio  et  quarto  nunquam  Integra 
voce  absolvendia  cauihu  ad  JEschy- 
lum  adhibendam  putem. 

244.  Varie  tentant:  tutius  duxi 
nihil  in  vulgata  mutare;  quae  si 


Sana  esse  possit^  pa/3lo¥  est  res  pro 
peraona:  virgiferum  templum  cuS'» 
todientem.  Ttipov  autem  auctoritate 
caret 

245.  wpoK  ravT'  non^  ad  haic 
responde,  ut  plerumque ;  sed^  quod 
ad  hasc  atlinet. 

247.    VetUS    lectio    FI^Aacryou.— 

Canteri  emendationem  recte  rece- 
perunt  omnes. 


14 


IKETIAEZ. 


XO. 


260 


icai  iraa-av  tuav,  ^  it  ''AXyos  ipxeroi,        250 
^TpviMWP  T6  irpo^  Zvvovrm  tj^ov,  mpcnrw. 

niif^oif  T€  TaTreKeiva,  TlaioytdP  iriXat^ 

opti  T€  AuHtavaia*  avvTiyLvei  ^  opo^ 

vypM  tfaXacrcnys*  Twvie  Tairi  rahe  Kparw.  255 

auTfh  ^€  x^pac  *A7ria5  iriiop  ToSe 

TrdXat  KeKKnrai  ipioro^  iaTpov  X^P^^* 

*A7ri5  yap  iXdwv  ck  Tr^pa^  Nai/Troicrias, 

iarpofjLawTis  ttols  'AiroWtayo^,  x^ova 

Ti/fS*  €KKa6aipei  KVtaSdXwv  fiparoipOoptaVs 

Tct  ifj  'jraXaitiu  aifidTtav  yndarficLtn 

XpavBeTa   dvfJKe  yaut  *iitivirti  SdKtif 

ipaKOv66fxi\ov  Zvaryievfi  ^vvoiKiav* 

TOVTtav  aKfi  TOfxaia  Kot  Xuriipia 

Trpd^a^  dfieix'rrTta^  ^Atti^  'Apyela  x'^^^h 

fjLPfififlv  TTOT   dPTifiia'doy  evp€T    iv  XiToi^. 

exova   av  fihti  Tair    ifioO  TCKfiiipia, 

yivos  T   civ  i^evxoio,  Kai  Xiyois  wpoata. 

IxaKpdv  ye  fuv  8i)  pfiaiv  ov  orTepyei  ttoXis. 

fipaxif^  Topoi  ff  6  ySidor  ^Apyeiai  yevo^      270 

e^evxoiJi€(r6a,  airepfxaT    evreKvov  l3o6^* 


2S5 


i55.  Ita  recte  Canter.  Stanl. 
Glasg.  Quidquid  citra  hcec,  ut 
raVcKCiva  in  V.  2^4t.  ultra,  Hesyc 
€iriK€i¥a,  wapfKet,  dvtoTipu,  i^toripu. 
Ergo  «V«  rale  valet  Karurcpw, 
€<rtoriptt.  Sic  Plat  Phed.  §.  140. 
(Bek.)  «ca^  otok  ek  to  iw*  tKcTva  rij^ 
7^9  opfitjirri,  Koi  orav  cU  to  cVl  rahe. 

258.  Ita  propter  majorem  libro^ 


rum  auctoritatem  lego :  alii,  ;^copac 
yap  ixdtiw^ Awi^  €k  N.  Vid.  Blomf. 
Gloss,  in  Agam.  183. 

262.  Vulg.  fifiv€iTai.  Porsoni 
medelam,  qus  non  omnino  placet, 
tamen  ut  levissimam  admisi.  Mr;- 
KIT 09  quidem  nusquam,  quod  scio, 
reperitur;  a/if/iriToc  et  o^v/Atjvtrin 
apud  ^schylum. 


IKETIAED.  15 

K€u  7i«i/T'  dXftO^  irdvra  irpoo'tpvarm  Xoyw. 

BA.    aTicra  fivdeUrffy  m  ^evai,  k\v€iw  ifioi, 
birw^  ToS*  vfjuv  ioTTiv  *Apy€iOv  yevo^. 
AifiuoTUcah  yap  jjidWop  iijx^petmpai         275 
yvvcu^iv  iarre,  KovSafxm  eyx^»fnaiv 
Kal  NeZAos  ay  dpeyjreie  roiovroy  ^hrrot^, 
Kwrpio^  j(apaKTiip  t  ev  yvvaiKeioi^  TU9roc9 
eiKm  ireirXfiKTai  t€kt6vwp  irpo^  dptreymv" 
'Iwhotk  T   dfcoi/fti  vofuiSa^  linrofidfioa'iv  380 

elvcu  KafvfiXoi^  darrpafii^ovarai^^  ;(0di^a 
irctp   Ai^oyfriv  dfrrvytirovoviAeva^. 
Kcu  Tos  dvdvZpov^  Kpeofiporov^  i'  'Afia^dvas, 
€1  T0^0TCi/x6«s  fire,  Kopr   &y  eiKatra 
i/fias.    iidaxOck  dv  roh'  eldeifiv  wXeov,  285 

oirois  yev€0\ov  a"rrepfMa  t  'Apyeiov  to  cov. 

XO.     K\ifBoSx<^^  *^lipa^  (fnicri  BwfAarwv  ttotc 
Iw  yeyea^ai  nr^S"  €v  'Apyeia  x^^^^» 
^¥f  cJc  fidXia^a  Kai  ipdn^  iroWri  Kparei — 
♦        »»»♦»»  29D 

BA«    fi»i  Kal  \6yo^  ri^  Ziji/a  fiixOiivai  fipori ; 

XO.  fcai  Kpvwrd  y  '^Hpas  TavTa  rcSi/  iraWayixdrtav. 

BA.  irm  oZv  reXevra  ftaaiXewv  veiKfi  raSe; 

XO.  *fifOvv  Tfjy  yvvcuK   eOtiKev  'Apyeia  de6^. 

BA.  ovKodv  ireXd^ei  Zev^  eir*  evKpaipw  fioi;  295 

XO.  {JMiciw  irpeTTOvra  fiovOopw  ravpm  hefia^. 

S81.    Nequid  temere  mutetur^  more  equino  cUiellas  vehentibus. 

tntius  dt  oerpeL^^owrat^  cum  ica*  284.  Ita  Rob.  ^xaea  alii.    l^d. 

putkoK  OGnjangcre;  ut  vo/uoSac  etmt  Not  in  Phoen.  62. 

igufuiXm^,  K.r,^.  signifioet  vagam  294.  fiovv  Tijw 'pro  /Sovri^v  Canter^ 

ejtercere  pcutorum  viiam  cvm  camdis  ^*  post  eum  omnes. 


16 


IKETIAED. 


300 


305 


BA.  Ti  ifJTa  wpos  tolSt   aXoxo^  i(rx^p^  ^^^  i 

XO.  TW  Trayff  dpUvra  (^v\aK   i7ricrrfia'€v  fioi. 

BA.  irdiov  iravoirrny  oiofiovKoXov  Xeyet^; 

.XO.  ''Apyou,  roy  *Epfifi^  iraila  ytj^  KareKrave. 

BA.  TL  oZv  irev^ev  aWo  IvarTroTfitf  fiot ; 

XO.  /3ofi\drfiv  iivwwa^  Kivnrnpiov* 

oTtrrpov  KoXovariv  avrou  oi  HeiXov  weXa^. 

BA.  TOiydp  Viv  eK  *7^5  {jXacep  fiaKp^  lp6fm\ 

XO.  Kal  TavT    e\€^a^  'n-dvra  ovyKoWw^  ifwi. 

BA.  KM  iJL^p  Kdptofiop  Kairl  Meyxpiv  lKero\ 

XO.  Kal  Zei/s  y   etpdimap  X^V'  ^^''"^^^  yiofov. 

BA.  *Ti9  ovv  6  Auk  iropTi^  evx^Tai  /Soot; 

XO.  ''ETra^s  dXtidw^  pvarimv  eTnavvfio^. 

BA.  «         ♦        4F         «         «        «  310 

XO.  Ai/Si/i;  ixiyiarrov  rfjaSe  y^s  Kapirovfievti. 

BA.  Tiv   ovv  (Lt  aWov  Tfja-te  fiXdartiixov  Xiyei^ ; 

XO.  B^Aoi/  Ziiraiha,  irarepa  to58*  eiiov  warpo^. 

BA.  TO  wdpaoipoy  vvv  ovofxa  rovro  fwi  (ppdaov. 

XO.  Aavao^,  die\(j>6^  8*  eart  irevrtiKOvroirai^.     315 

BA.  ica£  Toi/S*  avoiye  rovvoyi   d(f>66v(p  Xoyta. 


301.  TI  S*  oyy  Glasg.  nulla  auc- 
toritate.  Utrum  hie  hiatus^  apud 
oomicos  firequentissimus,  in  tragids 
admitd  possit,  incertum  est:  sed 
toties  mutare  omnium  librorum 
lectt.  non  sum  ausus. 

304.  yti^  pro  tJc  Canter. 

308.  TI  in  TK  post  alios  mutavi 
non  propter  hiatum^  (vid.  ad  301.) 
sed  sensu  postulante,  et  quia  C 
ante  O  facile  exddere  potuit. 

314.   TO  fra¥<ro^¥  ovofia   tcZto 


valere  videtur  to  o^ofia  toJtov  to^ 
iravo-o^ov. 

315.  Italibri  quidam:  alii  ir€r- 
TfiKoarowat^,  v  et  a,  ut  seepej  oo&* 
fusis. 

31 6.  £  van*,  lectt  a0«vf  et 
d<pB»v9f  eruere  possis  vel  ewptiv^, 
quod  mavult  Pors.  (de  6i;  et  d  oon^ 
fusis  c£  eum  ad  Orest  404.)  vel 
d<j>d6iff,  quod  Well.  Hoc  propter 
sensumprsetulL  Axig]ice,uf^rudgn 
ing. 


IKETIAE2.  17 

Trpaararoi^  av,  cos  'Kpyeiov  dvcr^a'a^  aroXov. 

Tdp'xaiov*  dWa  Trm  Trarpwa  Swfiara  320 

XiTreiy  erXtire ;  Ti9  KaTicKfiyfrev  tvx^  l 

XO.    dva^  YieKaayviv^  aio'S!  dvdpdwtav  kuku' 

irovov  S*  iSois  av  ovSanov  ravrov  irrepov. 
iirel  Tis  fivx^^  rrivV  dveXTntrTOv  ipvy^v 
KeXaeiv  i^  "Apyo^  Kfjdo^  iyyeve^  to  irpiv,     325 
ix^^i'  /JLeraTTTOiova'av  evmiwu  ydfuop  ; 

BA.     Ti  ^>^  iKveiirdai  rcSi/S'  dyoDvmv  detSv, 

\€VKO(rT€<pei£  exovaa  veoBpeirrow  kKuZov^  ; 

XO.    m  fifj  yepwfxai  Bfiwh  hiyvirrov  yipei. 

BA.     irorepa  kot  ex^p^v^  fi  to  firj  difii^  Xeyeis ;     330 

XO.    res  S*  $v  <pi\ov^  wvoTto  tow  KeKTtifxiuov^ ; 

BA.    adevo^  fikp  ovtw  fiei^op  avj^erai  fipoToh. 

XO.     Kcu  ZvfTTVxovvTtav  y    ev/JLaprj^  dTraWay^. 

BA.     Trm  oZv  irpb^  u/xas  evtrefin^  ey^  ireXoD^ 

XO.    cuTOVfTi  iin  'kSw^  iraialv  AiyvTrrov  TrdXiv.    335 

BA.     fiapea  av  y   ettra^y  TroXefiov  aipea-dai  veov. 

XO.    aW  n  ^'^Kfi  7€  ^vjJLfJLax^v  virepcrTaTeT. 

BA.     ei'frep  y   an   dpyji^  TrpayfAaTwu  KOiptopo^  tip. 

XO.    aidoG  av  irpvyiPap  iroXeo^  cSS*  iaTefxiiipfip. 

BA.     7r€<ppiKa  Xevaawp  Tdar<5'  eSpa^  KaTao'KiOw.  340 

S18.  VtqdArf^iimmcodumkimo  Col.  II91.    Sin  minus,  admitten- 

€ngiL  dum  videtur  Aldinum  Aey'eiy. 

^7-    Ohecrare   per    Aof— Cf.  S33.  Ei  ab  infelicibw  facilis  eH 

Ontt  663.  discessus.    Schutz. 

330.  Aocusativum  esse  r6  Befm,  339*  wpifivap  wo\€o^,  i.  q.  wdyov, 

credere  poisum  cum  Ehnsl.  ad  CEd.  1 85. 

C 


18  IKETIAEZ. 

XO.    fiapvs  ye  fievroi  Ztipo^  iKCiriov  koto^; 

TlaXaixOovo^  riko^y  K\v6i  fxov        trrp.  d. 
Trpo^povi  Kap^ia^  YieXafryviv  dpa^' 
1^6  fie  *Tay  iKeriv  ipvydZa  TrepiSpo/jLOv, 
XevKoariKTOv  m  ^dfiaXiVy  *  a  V  Trerpai^    346 
tiXifidTOuriVy  dXKa  wicvvo^,   fxifivKe 
ippd^ovaa  jSoTtipi  fioxOov^. 
BA.     6p£  KXaBoici  veoSpoTroi^  KardcKiov 
viov  ff  OfiiXov  TtSvS*  dywviwv  Qeviv. 
eifi  8*  avarov  Trpay/Jia  rovr    dcTO^evwif       350 
jJLfi^  e^  deXimav  Kawpofifidiirwv  TroXei 
veiKO^  yepfirar    r&v  yap  ov  ^elrai  iroXi^. 
XO.  tioiTO  SfJT    avarov  (pvydv  dvr.  d. 

iKecia  Qi/Jii^  Acos  KXapiov. 
(TV  Se  Trap*  oyf^iyovov  fidOe  y€pa(f)pov(Sv*    355 
iroTiTpoiraiov  aiSofievo^,  -f  ovirep 
««««««««  IcpQ^Qica  Qe- 

wv  XrnifxaT    air   dvipo^  dyvov. 
BA.     ovTOi  Kddfitrde  Ztafidrtav  etpeo'Tioi 

ifiwv*   TO  KOivdv  8*  ei  fxiaiverai  wSXi^^  360 

^vv^  /jLeXecOw  Xad^  eKwovetv  aKtj., 
eyta  8*  av  ov  KpaivoifjL    i;7rocr;^6crii'  *7rdpo^, 
^dcTol^  8^  TTaai  *ti5i/8€  KOivwca^  rrepi. 

344.  fi€  rdv  pro  /uie7ay  Steph.         356-8.  Desunt  quBedam.  In  356. 

345.  Ita  Butl.  pro  afiwerpai^.  e    Scholiasts    interpretatione,    ov 
350.    *Aar6^€voi'      oi  y€¥€i    /utcv      wrw^euaei^,     conjicere    posses    o» 

wpoaiiKOwre^,  €w\  Zi  yri^  aXXoZawij^  wivti^  V.  wivei*  sed  omnia  incerta. 

ytyovore^.    Hesyc  Cf.  6l2.  S62.  irdpw  conj.  Rob.  pro  wap 

353.  raw  post  lira  omnes  metri  aKpo^, 

pausa  omittunt.  S^S,  Vulg.  dcrmv  Se  irdci  roTche, 


IKETIAEZ.  19 

XO.  <rv  TOi  TToXit,  (TV  Se  to  ^^fiiov,     arrp.  ff. 

Trpvravi^  aKpiro^  tavy  965 

KpaTvP€is  iSw/jiov  eariav  )(jdov6v 
fjiovoyfrfiipOKri  vevfiaaiv  cedev, 
fAOVoo'Kri'TrTpoia'i  S'  iv  dpovoi^^  Xf^cos 
irav  iTTiKpaivei^*    ayo^  (f>v\d(ra'Ov. 
BA.     ayo^  fxeu  elti  roh  i/JLols  iraXiyKoroi^^  370 

vyXv  S*  dpriyeiv  ovk  ex^  fiXafit]^  drep* 
ovh'  av  ToS*  €v(f)pov,   rda^  drifida'ai  Aeras. 
dfXfixctpS  Se,  Kal  (pofio^  /x'  6;^6i  tppiva^ 
Spaaai  re,  fi^  Zpdaai  re^  Kal  tvxv^  iXeip. 
XO.  TOP  vyf/'odep  (Tkoitov  iTrio'KOTrei,       dvT.  (3'. 

ipvXaKa  TroXvTrouwp  376 

fipoTwp,  oi  Tofs  TriXas  Trpoo'ii/JLevoi 
Scfcas  ov  Tvyxdvovo'iP  evvofJLOv. 
fiipei  TOi  Zfivo^  iKTaiov  kotos 
*Sv<nrapa6iXKT0is  TradopTos  oiktois.  380 

BA.     et  TOI  KpaTOvai  TratSes  XiyvTTTOv  aedev, 
vofiw  7ro\6ft)s  (pdo'KOVTes  iyyvTaTa  yevovs 
elvai,  Tis  av  roIcrS'  dvTKadrjvai  deXoi ; 
Set  TOI  ere  (pevyeiv  KaTa  po/jlovs  tovs  oiKodeVy 
m  OVK  ixov(Ti,  Kvpos  ovSeu  dfi^i  orov.  385 

XO.    fxifri  'JTOT    OOP  yevoifxav  vwox^ipios        aTp.  y\ 


sensa  turbato.     Neque  vero^  quod         379-  Si  sana  Uraiov  (inf.  474. 

conjedt  Well.  daru¥  in  avruw  mu-  iKTfjpo^),  mediam  corripit,  ut  hi^ 

tari  potest,  siquidem  ad  darnw  re-  \aia^,  Phcen.  1302. 

feitur  wdXtt  in  vers.  seq.   Sensus         380.   Emendavit  Glasg.  pro  J 

autem  est :    Non  prius  promitianh  ^vcwapBeKKTot^  Aldin. 

sed  poHquam  embus  omnibus  de  his         384.  (pevyeiv,  tS^^-^onlendere,  nihil 

communicavero,  cos  juris  habere. 


aO  IKETIAEZ. 

Kpdreariv  dpo'evwv'    inrafrrpov  Se  ra 
fifiX^P  opi^Ofiai  ydfjLOv  hva(ppovo^ 

Kp'ive  aefias  ro  irpo^  deHv.  390 

BA.      OVK    eVKpiTOV   TO    KplflU*    jJLli    fl    alpOV   KpiTI^V. 

€arov  Ze  Kal  irplvj  ovk  avev  Zrifiov  ToZe 
vpd^aifi   &v,  ovZiirep  Kparwp*    Kal  fx^Trore 
eiTTtf  Xem,  ei  irov  ti  fxtj  roiov  *Tvxoi, 
iTriiXvSas  Tifiwy,  aVoiXecras  7r6\ip.  395 

XO.    dfj^repovs  o/jiaifjuop  rd^  eiruTKOirel       dvr.  y\ 
Z€V9  irepoppeir^^,  vefiwv  eiKorw^ 
aZiKa  fxep  KUKois,  oata  Z*  iupofioii. 
ri,  TftJi/S*  €^  icov  peTTOfxipfov,  fieraX'^ 

yeU  TO  SiKaiov  ^p^ai;  400 

BA«     Zei  TOi  fiadeia^  ippovriZo^  artortipiov, 
ZiKfiP  KoXvfJLJifiTfipo^,  €9  fivdbv  fioXeip 
ZeZopKO^  ofifia,  fivi^  ayap  wpw/iepop' 
S7na9  dpara  Tavra,  wpSra  flip  7r6\€i 
'  avroiai  ff  tJH^^  iKreXevrtjo'ei  Ka\m,  405 

Kal  finre  Zfjpi^  pvciiap  iipd^erai, 
fivir   ip  deUp  (B^paKTiP  JS*  iZpvfJLepa^ 
iKi6pT€£  vfiS^,  t6p  iraptaXedpop  dehp 
fiapvp  ^vpoiKOP  dfiaroficirff  d\d(rTopa, 
o9  oi/S*  €P  AiSoi;  TOP  dapoPT   eXevdepoT.        410 
fji£p  ov  SoK€i  Zeip  {ppoPTiZo^  o'WTfipiov; 

387.  vwa<rrptf  <pvyji  vult  Stanl.  v.  351.     Mox  codd.  Tv^dp*  unde 

vwaarpov  ^v^dv  leviori  mutatione  Glasg.  rxr^oty  Well,  aliique  'r^xv* 

Butl.   Sed  vwacrpop  hypallage  est  Hoc  si  verum^  unde  illud  8  irrep- 

pro  vwcurrpif.  Sit?   Dedi  igitur  rv^ot  cum  Glasg. 

393.  fi^  eadem  constructione  qua  Vid.  ad  v.  86. 


IKETIAEZ.  21 

XO.  ^poPTicov,  Kai  yevov  ,   trrp.  a. 

iravZiKw^  cvtrefiri^  Trpo^evov 
Tav  ipvydha  fjifj  TrpoSmf 
TOLV  eKadev  eKfioXai^  415 

fjLflh*  x8^s  fjL   i^  iSpdv  dm-,  a. 

iroXvdemv  pvaiao'deia'av,  w 

irdv  Kpdros  ix^^  %^oi/os. 
yvUdt  2'  vfipiv  dvepwy,  420 

Kai  <pv\a^ai  kotov. 
finTi  tA^s  Tav  iKeriv  eiaiheiv  crrp.  ff. 

dirh  jiperetav  /3ia 
ZiKas  dyofxipav 

linrfiZov^  dfiTrvKWP  425 

woXv/xiTtov  TreirXiav  t   67ri\a/3a9  ifiwp. 

iadi  yapy  Traurl  Tobe  km  Soijloi^,  dvr.  ff . 

oiroTep   av  KTictf^, 
fxivei  ''Apei  ^KTiveip 
ofjLoiav  dijJLiy.  430 

ToSe  tppdaat  SiKaia  Aiodev  Kparti. 

BA«    Kai  Zfi  TT^pacfJiaC  Zevpo  S*  i^OKiWerai* 
^  Toiariy  ij  ToTs  TroXefxov  atpeaQai  fieyav 
ircUr    ccrr'  dvdyKn*  Kai  yeyofKfMrai,  trKai^o^ 
CTpifiXaiCi  vavrucaiiTiv  m  irpoatiyyievov.  .    435 
avev  Ze  Xvirti^  ovZajxov  Karaarpotpri. 

41 6.  Ita  Pauw.  pro  optoftivau.  "Apei  \rlveiv  quamaWiTiV€iv,qiuun* 

424.  WelL  aecutus  sum^  ita  hie  vis  dubitare  possis  de  prima  in 

et  in  antifltr.  textum  ordinantem.  a/nrvKw  correpta.    Versus  autem 

Longe  migorem  habet  auctoritatem  post  422.   sunt  dochmiad. 


S3 


IKETIAE2. 


Kai   xp^t^^^^^  1^^^  ^'^  SofjLWV  *  iropQovfievoi^ 
yevoiT    av  aWa,  KTtjo'iou  Aios  X^P^^y 
arm  7€  /JLci^w^  Kai  fiiy    ^ifiTrXiia'ai  yoixov 
Kai  yXwaaa  ro^evo'aa'a  fitj  to.  Kaipia,  440 

yevoiTO  fivOov  /jlvOo^  av  QeXKrripiO^' 
aXyeiva  Ovfiov  Kapra  Kivririipia. 

OTTWS   S'   O/JLaifJLOV   CUfAU   fXtj   y€v^(r€Taif 

Set  Kapra  Qveiv,  Kai  iretreiv  X/oijcTTiypm 
deoio'i  wo\\oi9  TToWa,  TrrifjLOVfi^  aKti.  445 

tl  Kapra  veiKOv^  rovh'  iyw  Trapolxofiar 
6e\(o  S*  aiSpi^  fiaWov  fj  a'0(l)6^  KaKtav 
elvai.  yevoiro  S*  ev  irapa  yvw/itiv  ifiriv. 
XO.  TToWHv  aKOvaov  rep/JLar    aiSoiwi/  Xoytav. 
BA.   fjKOvara,  Kai  Xeyoi^  av  ov  fxe  <l>€v^€rai.         460 
XO.  €X^  crpofiovs  ^tapa^  re,  avWa/ias  ireir}<(av. 
BA.    rvx^  yvvaiKwv  ravra  crvfJLTrpe'n'ti  we\€h 
XO.  €K  rwvie  roivvv,  larOi,  fitixctvfj  KaXij — 
BA.    \€^ov  riv    avS^v  ti/i/Sc  ytipvdeitr    earei ; 
XO.  ei  jJLii  n  inarbv  r£^  vwoarno'ei  crroXta —     455 
BA.   ri  croi  Trepaiyei  fitiX^^^  (rv^w/jidrwv ; 
XO.  P€0i9  TTiPa^i  fipirea  Kocrfxtia'ai  rdSe. 
BA.    alviytiarwSes  roihros'  dWa  Trm,  (ppda-ov. 


437-9.  Paullo  audacius  correxi 
et  transposui.  Vulg.  tropBoufievmw, 
cVirX»;<raf,  et  V.  438.  post  439.  legi- 
tur.  ConstniCtio  est,  dWa  a¥  yivoiro 

Xpfif^^'^^  L'^P^']  XP^f^^^^^y  *'•  '^'  *• 
ut  in  Choeph.  829>  ifi^^tjaai  autem 

est  optativus,  Koi  av  c/atA.     Posses 

edam,  yprindriov  vop$ovfA€vuv. 

440.  yXwa-aa  rof cuVaero,  pendens 


nominativus.  Deinde  v.  442.  in 
quo  nihil  omnino  mutandum,  sen- 
SUB  est :  Qjuamvis  hasc  quidem  anu 
mum  vcdde  commovent 
446.  Declino,  aversor,  Med.  991- 
457*  Non  sc  votiva  tabula  ob 
vitam  conservatam,  sed  se  ipsis 
suspensis. 


IKETIAE2.  23 

XO.  €K  rwp^  oTTios  Tap^iCTT    aTrdy^ao'dai  dewy. 

6A.    ^fcoi/cra  fxaKitrrfipa  KapSias  \6yov.  460 

XO.  ^wiJKas'  (Ofificlrioa'a  yap  craipearepov. 

BA.    Kai  iroWaxn  7€  Si/o-TraXaicTTa  Trpdyfiara. 
KUKwv  he  irXfjQoi^  irorafio^  cw,  iirepxerac 
drfi^  8*  djivaaoy  TreXayo^  ov  /xctV  driropov 
rod*  itrfiefin^e^  KOvha/jLov  Xifiriv  kukwv.  465 

el  fiev  yap  v/up  fitj  toS'  eKTrpd^w  Xf'eos^ 
luacTfi    iXe^a^  ovx  vTrepro^evo'iiiov* 
ei  h'  add*  o/jLaifioi^  iraicrlv  AlyvTTTOv  aedev, 
aradeU  irpo  Teixetov,  hid  fxaxn^  ^^«>  rcXoi/s, 
irm  avx^  rdydXio/jia  yiyverai  iriKpov^  470 

dvZpa^  yvvaiKwv  ovvex    alfid^i  Trehov; 
o/uai9  S*  dvdyKfi  Zripo^  aiheio'Oat  kotop 
iKTfipor  vyj/'io'TO^  yap  ev  fiporoh  <p6fio^. 
av  fiev,  irdrep  yepaie  rfovZe  Trapdevtop, 
KXdhov^  *ye  tovtov^  aJyj/  ev  dyKdXai^  XafitaVj 
I3(0fioih  eir    dXXov^  hai/iovwv  eyx^pif^ov  476 

6es,  m  ihwci  Tfjah'  dipi^etas  TeKfiap 
Trdvre^  woXIrai*  /uiyS*  dTroppKpdiy  Xoyo^ 
efiov'  KUT    dpxn^  yap  {piXatrio^  Xem. 
Kai  yap  Tax    ^^  ''"'^  oIkto^,  elciddop  irdhey      480 
vfipiu  fiev  exO^peiev  apo'evo^  crroXoi/, 
vfiiv  8*  av  eiri  Sfjiio^  ev/JLevecrrepov 
TOiS  fjo'a'oa'ip  yap  Trd^  Tis  evvoia^  (pepei. 

AA.  TToXXwv  rdh'  i^/juv  eanv  ij^iw/jLevay 

460.    Hesyc.    /AaKicnip,    /dcAoc.      ut    levissimum^    r^cepi:     <tv   niv 
Alio  soisu  in  Pers.  704.  autem  in   prsec.   vers,  graviorem 

475.  7€  pro  T€  conj.  Stanl.  quod,      indicat  corruptelani. 


84  IKETIAEZ. 

aiSoiOV  €v  peovra  ^Trpo^euov  Xafieiv,  48& 

owdova^  Se  tppdo'Topds  t    iyx^pi^^ 
^vfiTreixyfroP,  dt  av  twv  TroKitro'ovx'^y  deSv 
.  fiw/ioif^  irpovdov^  Kai  -f  TroXKrcovx^^  eSpa^ 
evptofiev,  d(r<l>d\€ia  8'  ^  Si   dcreo^ 
frreixovaT  piop(pvi^  8*  ov^  ^fio(rTo\o^  (jwa^.   490 
NciAos  yap  ovx  ofxoiov   'Ivd^ff  yevo^ 
Tpe<^i.  (pv\a}^aiy  firj  Qpdo'O^  T6K17  <^^v. 
Kai  Sfj  <pi\ov  Tis  iKrav   dyvoia^  vtto. 

BA.    creixoiT   dv,  dvSpe^*  ev  yap  6  ^ews  Xiyei. 

fjyeia'de  (Stofiov^  dcmKOv^^  Oewv  lidpa^*  495 

Kai  ^v/ifioXoifTiP  ov  TToXvcrTOfieiy  XP^^^^ 
vavTfiv  dyovra^  tovS*  itpicTiov  dewv, 

XO.  rovrw  p£v  ehra^,  Kai  Terayfievo^  Kior 

iy^  Se  irm  hp£ ;  irov  Opdao^  pefiei^  ifxoi ; 

BA.   K\dZov^  fxev  avrov  XeTwe,  atifieioy  irovov.      500 

XO.  Kai  Zfi  cr06  Xei'irw^  X^^P^  '^^^  Xoyoi^  aedev. 

BA.    \evp6v  KaT   aXcro^  vvv  ein(rrpe<pov  ToZe. 

XO.  Kai  irm  fiefinKov  dXa-o^  av  pvoiro  fie; 

BA.   ovTOi  irreptarwv  dpwayal^  eKZiitrofiev. 

XO.  aW  ei  SpaKOvrtav  hvatppovtav  exdiotriv;         505 

BA.    eikpfifJLOV  eiti  roviro^  evtptuJLOv/Jievtf. 

XO/ovTOi  n  Qavfia  hvaipopeiv  (pofiw  ippevo^. 

485.  Corrlgebat  Pors.  tvpeOepra,  Canteri  emendatio   est   pro  wpo^ 

quod  post  XaficXv  vix  aptum  est  (ipov. 

Vulgatam  de  "  oratione  regis  be-  488.  Vix  dubium  quin  woXtaaov^ 

nigne  fluente"  interpretatur  Well,  j^uv  per  librarii  errorem  repetitmn. 

"  prospera  fortuna  uletUem,"  Heath.  502.  Xivptf,  wXaret  Hesyc. 

vix  potest  esse  benigne  loquentem,  506.   Bonis  utatur  verbis  bonis 

ab  Homerico  piu,  dico.    T[p6^€¥ov  verbis  excepia.  Both. 


IKETIAE2.  25 

BA.    dei  8*  dvaKTtav  etrrl  Seifi    i^aitriov. 

XO.  cni;  Kai  Xeytou  eikppaive  Kai  irpdo'O'fay  *(ppeva. 

BA.   dW  ovTi  Sapov  xp^^^^  iptj/xdo'ei  irarrip.       510 
iyw  Se  \aov^  (rvyKaXwv  ey')(fapiov^j 
ireicta  to  koivov^  m  av  evfieve^  Tidvi* 
Kai  (Tov  SiSa^oi  Trarepa,  rdia  )(^pri  A€7€ii/. 
TTpo^  TavTa  fxifive,  Kai  deoii^  iyx^p'^^^^ 
Xirais  TrapaiTOv,  rtSv  a   ipta^  €;^€i  tvx'^^v*    515 
iyw  hi  ravTa  iropavvHv  iXevcro/iai* 
'jreiOw  h'  eTToiro  Kai  Tvxn  npaKTiipio^. 

XO.  dva^  dvaKTtov,  iiaKaptav  CTTp.  d. 

fxaKdpTare^  Kai  reXetop 
TeXeioraroif  Kpdros,  o\fii€  Zev,  520 

Treidov  re  Kai  yeveardw 
dXevtrov  dvhpviv  v/Spiv  €v  trrvyriaa^y 
Xifiva  S'  €/xl3a\€  iroptpvpoeiZei 
Tap  fieXavo^vy    aTav, 

TO  Trpo^  yvvaiKWP  eTriSfav,     dpT.  d.    525 
iraXaitpaTOv  dfieTepov 

yevo^  i^iXia^  irpoyovov  yvvaiKO^, 

vifatrov  evippov*  alvov 

yevov  woXvfJLViia'Twp,  *e(pairT0p  'Ioi;9, 

ZC  as  TOi  yevo^  eixofi^d*  eivai  530 

7as  diro  racrS'  ivoiKOi. 

508 — 9*  ^on  principum  est  time^  esse  potest  eadem  analogia^  qua  in 

re:  si  tu  times,  mm  ego  quoque,   Tu  515.  r»¥  pro  uv. 

igiiur  animum  meum  exhUara  cum  529*  itpawrop  pro  €<pdwTup  emen- 

verhis,  tumfactis.  <ppi»a  est  Heathii  davit  Pors.  cum  plurimo  et  metri 

emendatio  pro  0/>€m.  et  sensus  commodo. 

513.  Vocis  Tvtd  facilis  mutatio  531.  ivoiKoi  dvo   valet  dwotKot, 

in  dwoTa^  SI  necessaria :  sed  pro  ota  tvotKot  yij^  dwii^  dwo  rfj^Zf, 

D 


jfr 


II I  ■ 


^    .LiT.,; 


«    ^H^Fw  « 


t  « 


^?^     tigrSnr  jd 


j: 


lun 


.  ^% 


?, 


«'^.  •J', 


7'   * 


^rtr  ■^^^^♦v 


l^e. 


i4^  fl» 


JMirdii^ 


IKETIAEZ.  27 

vZwp  TO  Nei Aoi;  votroi^  adiKTOv,  555 

ixaivofxeva  irovoi^  dri^ 
/iOis,  oSvvai^  re  Kevrpoha- 
Ai;to£S  6eia^  ^Hpa^. 
fipoTol  8',  0£  yas  ror    ^cray  ivvofioi,    dvr.  y. 
X^f^p(f  Seifiari  dvfiov  560 

waWoi/T    o^iv  dndtiy 
fioTov  efTopUvre^  Si/cr%6/t)€s  iiij^ofifiporov, 
Tav  fxev  l3od^, 
rav  8'  au  yvvaiKO^*    Tepa^  8'  iOdfifiovv. 

Kai  rare  Stj  res  ^i/  d  CeX-  565 

^as  7ro\i;7r\ayi:TOi'  ddXiav 
oiaTpohovfiTOv    'Ift> ; 
Zei)^  ai(oi/09  Kpewv  dfravtrrov.  (rrp.  i\ 

4F  41^  4F  ♦ 

j3ia  8'  dTTfifjidprw  o'devet  570 

icai  delate  iinwvoiai^ 
iraverai^  haKpvmv  8'  aVo- 
o'Ta^ei  TrevOifiov  aidw. 
Xafiovo'a  8*  6/9/ua  Acoi/  dyfrevdei  \6yif, 

yeivaro  ttoiiS'  dfieiKpfj,  575 

Si'  aii3i/oc  fxaKpov  irdvoXfiov  dvr.  V. 

evdev  Trdcra  fioa  x^coi/^ 

Oucr/^OOI/    761/09,    TO    8i) 

Zfivo^  ecTTiv  dXtidciv 
Tis  ya/ti  ai/  Kareiravcrev  *'H-  680 

Aios  To8'  epyop'  Kai  roh'  a\f  yivo%  \iywv 


28 


IKETIAEZ. 


€^  *E7rd(j>ov,  Kvptja'aii. 
Tiv   ay  6ewv  evhiKtoripoio'i 
K€K\oiiJLay  €v\6yw^  iir   epyon; 
Trarrip  (pvrovpyo^,  avTOx^^p  apa^** 
yevov^  ira\ai6(ppwv  fxeyas 
T€KTwv,  TO  vav  fJifix^P  ovpioi  Zevv 
vtt'  dpxct^  ^  ov  Tii/05  Ood^tav 
TO  fxeiov  KpeiCiropwp  KpaTvver 
ov  Tivot  dptoOev  i}/u€i/oi/  cre/Sei  KaTia* 

irdpecrTi  S*  epyov  m  €7ros, 
arTrevo'ai  tl  twv  *fiov\io^  <J}€p€i  (ppnv* 


CTp.  €. 

585 


avT.  €. 
590 


AA,    dapaeiTey  oraFScs,  €v  toL  Tviv  iyxo>pioiv' 

2f7/LKOi/  SiSoKTai  TravTcXfi  '^fi(l)iariiaTa.  595 

XO.    w  xacjpe^  wpio'/Sv,  (f)i\TaT   dyyiWeop  dfior 
ivKTwe  S'  vi^TVf  TTOi  KeKvpwTai  T6\0$, 
iiifiov  KpaTOvcra  )^€ip  ottoi  w\fi6v€Tai. 

AA.    eSo^ei/  'Kpyeioicriv  ov  SixoppoTroi^, 

d\y  m  *dvfil3fia'ai  fu  ytipaia  ippevr  600 

TrapiSrifjiia  ydp  X^porl  he^iwvvfiois 
e(ppi^ev  aidrjp,  T6vhe  KpaivovTwv  \6yoVy 
li/jid^  IJL€TOiK€iv  Tfjo'Se  7$s  €\€v6epovi, 


588.  ovpto^  quasi  ovpi^mv,  secundo 
cento  knpellens. 

589.  Ooal^er  KciOfirat,  Hanc 
HeBychii  interpretationem  confiiv 
mat  Plutarch,  de  audiend.  Poet 
p.  22.  quibus  adjicias  Scholiast  in 
CEd.  T.  £.  Negat  tamen  ibidem 
Erfurdt.  unde  hunc  nostri  locum 
corruptum  censet  Well,  cui  vix 
accedo. 

S0^»  In  vulgato  BovAtoc  nequeo 


cum  Well,  sensum  videre:  <ppfjv 
oerte  Jovis  eat  Recepi  igitur 
Heathii  /SouAick.  Cf.  Choeph.  660. 
AauAiov  autem,  si  extaret  longe 
pnetulerim. 

597*  e**o^  ^^pt  €v€ite  MSS.  unde 
Turn.  €¥  elwi,  Rob.  Vict,  ewo-ire, 
quod  cum  Glasg.  recipere  non 
dubitavi. 

600.  Levem  Tyrwhitti  correcti- 
onem  recepi  pro  aw  tjfl^vaifM^ 


IKETIAE2.  29 

KappvaidiTTOv^f  }^vv  t    dcrvXia   fipoTwv* 

Kal  fiiir'  evoiKiav  /ui;t    iirtiXv^tav  rivd  605 

ayeiv*   edu  Se  itpoaTid^  to  Kaprepov, 

Tov  /jifj  fiofidrifravTa  Twv^e  yayuoptav 

drifiov  ehai  ^vv  <pvy^  StififiKdrtp. 

TOiapS'  €7r€i6e  pfjaiu  djxip*  li/xwv  \eywv 

dva^  YleXatryHv^  iKca-iov  Aios  kotov  610 

fxeyav  *  Trpoipwvwv  jiriiroT   eiaoinv  yjpovov 

iroXiV  iraxvvai,  ^eviKOv  dcrTiKOV  ff  dfia 

Xeywv  hiirXovv  fjLiao'iJLa,  irpo  7ro\6(os  (JHipev, 

dfinx^vov  fioaKfifia  TrrifjLOP^^  TreXeiv. 

TOiavT    aKovtav  xj^patv  'Apyeioi  Xciov  615 

eKpay    dyev  KXfiTfjpo^  oSs  elyai  rdde' 

Sfffifiyopov^  S'  fiKOvo'ep  evTreideU  o'rpotpd^ 

Bij/JLO^  TleXacrycov^  Zeus  8*  iireKpavev  T6\os. 

XO.  aye  8^,  Xej^wixev  eV*  "Apyeioi^ 

€vxd9  dyadd^,   dyadwv  Troivds.  620 

ZeifS  S*  etpopevoi  ^evio^  ^eviov 
O'TOfJiaTO^  rifid^  iir   dXrideia, 
repfiov    dfiefiTTTw^  irpd^  airavra. 

vvv  ore  Kal  deoi  AioyeveT^  kXvoit         crp.  d. 
evKToia  yevei  ;^€Oi;cras*  625 

firiwore  irvpi<paTOV  YleXaayiav  'iroXiv 
roy  dxopoy  fiody  Krio'ai  fxdxXoy  ''Apti, 

611.   Ita  emcndavit  Canter,  pro  Theb.  702.  et  vid.  Herm.  ad  Aj.  789* 

wpotppmw  m¥'    denuncians  ne  Joois  626.  rdif  ante  UeXaayiaw  mctri 

ira'opprmai.  causa  omittitur;  rectene^  nescia 

624.  w»  6t€,  nunc  aliqucmdo.  Cf,  627-   De  "Apiyy  et  "Apij  vid.  Pora. 


28 


IKETIAEZ. 


TiV  ay  Oewv  evhiKtoTipoKri 
KeKXoijJLav  evXoyta^  iir   epyoi^; 
Trarfjp  (pvrovpyo^f  avrox^ip  ava^** 
yevov^  iraXaioippwv  fieya^ 
T6ICTWI/,  TO  Trdv  fJLiJX^P  ovpioi  Zevv 

TO  imeiov  KpeKrcovtov  Kparvver 
ov  Tivo^  avwQev  nfievov  (refiei  Karta* 

irdpecm 
ar7r€V(rai  ti  twv  */3oi;\iOs  <J>ep€i  <pp^v. 


(Trp.  €. 
585 


avT.  €. 
590 


8>  «/  t    ti 

epyov  0)5  €7ros. 


AA«    daptreiTe^  oraiScs,  €v  to,  twv  iyyiop'^^v' 

SiifAOv  SeiSoKTai  7ravT€\fi  '^fi(l)ia'iiara.  595 

XO.    £  xaF/oe^  wpeo'fiv,  (l>i\TaT   dyyiWoiv  ifioi* 
ivKnre  8'  vi^'iv,  iroi  KSKvptarai  tcAos, 
Siifiov  Kparovara  yelp  oiroi  wKtidverai. 

AA.    iSo^ev  'Apyeioio'iv  ov  dixoppoTro)^, 

d\\*  m  ^dvfififja'ai  fu  ytipaia  ippevl'  600 

Travdrifjiia  ydp  XcpcTi  Se^KOVVfioi^ 
e(ppi}^ev  aiOfjp,  TJySe  Kpaivovrwv  \6yoVy 
lifjids  fieroiKeiv  rijarSe  yfj^  iXevOepov^, 


588.  ottpio^  quasi  ovpi^mv,  secundo 
oMo  impellent. 

589.  Oodl^ei'  KciBfirai.  Hanc 
HeBychii  interpretationem  confiiv 
mat  Plutarch,  de  audiend.  Poet, 
p.  22.  quibus  adjidas  Scholiast,  in 
CEd.  T.  £.  Negat  tamen  ibidem 
Erfurdt.  unde  hunc  nostri  locum 
corr upturn  censet  Well,  cui  vix 
accede. 

5i}:j.  Ill  \'ulgato  ^oiXio^  neqiieo 


cum  Well,  sensum  videre:  (pptjv 
oerte  Jovis  eat  Recepi  igitur 
Heathii  fiovXio^,  Cf.  Choeph.  660. 
AauAiov  autem,  si  extaret^  longe 
pnetulerim. 

597*  c'mk  w€p,  €!/€«€  MSS.  unde 
Turn.  €¥  elwi,  Rob.  Vict.  cvKrirc, 
quod  cum  Glasg.  recipere  non 
dubitavi. 

600.  Levem  Tyrwhitti  correcti- 
onem  recepi  pro  a»  rZ/^iyVaiMi. 


IKETIAE2.  29 

Kappvaido'TOv^,  ^vp  t    davXia   fipOTWP* 

Kai  jjLijT    ivoiKtav  firir   iTrtiXvSwv  nvd  605 

dyeiv*   edv  Se  itpocTTid^  to  Kaprepov, 

Tov  /uij  ^OfiOnfravra  TwvZe  ya/wpiov 

drifiov  eiyai  ^vv  (pvy^  StifjLtiXdTW. 

TOidvh*  eireiQe  pfjciv  a/x^'  lifxciy  \eywp  . 

dpa^  TleXatrywVf  iKeaiov  Acos  kotov  610 

fieyav  ^Trpoiptavwv  fxriTTOT   elaoinv  yfiovov 

TToXiV  Traxvvai,  ^eviKov  dariKOv  ff  ajxa 

Xeywv  SiTrXovu  fiiao'fJLa,  irpb  iroXeta^  (pavev^ 

a/if;;^ai/oi/  fioaKtiixa  Trti/JLOP^^  TreXeiv. 

ToiavT   dKovtav  x^P^^^  'Apyeios  Xew^  615 

inpav    ayev  KXrirfipo^  cos  €ivai  TdSe* 

htifiriyopov^  h*  ^Kovaev  evireiQek  o'Tpotpd^ 

Ziifio^  IleAacrycSi/^  Zev^  S*  iireKpavev  reXo^. 

XO.  dye  8^,  Xe^iaixev  iir*  'Apyeioi^ 

6i/%as  dyadd^,   dyadHv  Troivds.  620 

ZeifS  8'  itpopevoi  }^evio^  ^eviov 
a'TOfxaro^  rifxd^  iir   dXtideia, 
repfjiov    dfii/JLTTTW^  7rp6^  inravra. 

vvv  0T€  Kal  deoi  AioyeveU  kXvoit         arp.  a. 
evKTOia  yevei  ;^60i;cras*  625 

finTTore  TTvpi^aTOV  YleXacyiav  ttoXiv 
Tov  dxopov  fiodv  KTiO-ai  fidxXov  ''hpn$ 

6l  1 .   Ita  emcndavit  Canter,  pro  Theb.  702.  et  vid.  Herm.  ad  Aj.  789* 

wpappmv  m¥*    denundans  ne  Jams  626.  rdif  ante  UeXairytav  mctri 

if  a '  opprimai.  causa  omittitur ;  rectene^  nescia 

624.  wi^  ore,  nunc  aUquando.  Cf.  627-   De  "Apiyir  et  "Apij  vid.  Pora. 


30  IKETIAE2. 

Toy  dporoL^  depi^ovra  fiporov^  iv  a\\oi%* 
ovveK    wKTitrai/  i^fxa^, 

yjrfi<l}oif  8*  ev(j)pop'  edevro'  630 

alZovvrai  S'  iiceVas  Ato^, 
iroifxvav  rai/S'  afxeyaprov' 
oi/Se  fJL€T  dpaeviav  yfrfitpov  edevT,  utI'-      dmr.  d. 

fiwcavTe^  epiv  yvvaiKwv* 
Sioi/  eiTiZofxevoi  irpaKTopd  re  ckottov  635 

SvcriroXifJLfiTOu,  ov  ovri^  av  ho/xo^  ix^^ 
iw'  6p6(l)(ai^  fiiaivoura*    (iapm  S'  i(l)i^€i. 
a^oifrai  yap  6/JLaifiov^, 
Zfivo^  'iKTopa^  dyvov. 

TOiydproL  Kadapoiai  /3ai-  640 

ixdk  deov^  dpecovrai. 
TOiyap  jthrocKiwu  eic  arofidrtov  arp.  fi\ 

TTordcOw  (1)i\6tiijlo^  €i;;^a' 
fiYiirore  Xoifxo^  dvhpwv 
Twvhe  ttoXlv  Kcifdaar  645 

fifi^'  iiri'xjuipioi^  *  epi^ 
TTTWfJLaciv  aifiaricai  TreZov  *yM. 
nfia^  8*  av6o^  dSpeiTToy 
eo'Tia*   *  fifiB'  'A(j)poSira^ 
evvaTwp  fipoToXotyo^  ''A-  650 

ad  Phcen.  950.    Cum  autem  "A/Dca  lem  ut  mdaropa.  Orest  l600.  Med. 

in  C5d.  Tyr.  190.  occurrat,  retinui  1368. 

"Apri  hie  et  inf.  682.  sapius  forsan  64?.  epiK,  quod  in  codd.  deest, 

facturu8>  si  codd.  consentiant  supplevit  Heath,  mox  ra^  in  yac 

637.   Strophico  non  respondet  mutavit  Pors. 

Powes,  nisi  audacius  esset,  otn^  in  q^   Vulg.  fx^.    A  ante  'A  insc- 

rn  cum  Well,  mutare.    Mox  /*«oi-  ^^  Heath. 
9orra  pessime  sollicitatur :  poUuen-' 


IKETIAEZ. 


31 


ptlt  Kcpareiep  awrov. 
Kal  yepapoiari  irpeafivTohoKOi 
yefjLOvnay  OvfJiiXai,  <p\ey6vTwv  &, 

Zfjua  fieyav  ae/BoifTtav, 
t6v  ^eviov  i'  vwipraroif, 
09  wo\iw  vofxw  alo'ay  opdoi. 
TiKTeardai  8'  i(p6pov^  ya^ 
aWov^  evxo/JLeff  dei, 
''Aprefxiv  8*  *Eicarai/  yvvai" 
Kwv  *\o;^oi;5  etpopeveiv. 
fiffie  Ti9  dvhpoKfXYi^  \01709  iweXOeTw 

Ax^P^^y  dKidapi^,  ZaKpvoyovov  ''hptiv 
fioav  T    ^evdfifiou  *  e^OTrX/^aii/. 
vovtrwu  S'  dcfio^  dir   dcTwv 
"i^Oij   Kpdrov^  drepTTii^. 

Tw  irdca  ifCoXaia. 
*  KapTToreKfi  Se  roi  Zev^  iwiKpaiverw 
(pipfiart  ydv  wavdpip* 
wpopofJLa  Se  lioTa  tw5  iroXvyoua  reXedor 
TO  TTciv  T    €K  Saifioifiov   Xdfioiev. 


dvr.  ff. 


655 


660 


arp.  y 


665 


avT.  y . 
671 


661.  X(yyov«  Aid.  Xo^oi/c  Robor- 
tello  debetur. 

664.  a^opov  aKtOapty  Pors.  et 
WelL  Revocavi  vulgatam^  utpote 
per  86  bonam,  quamvis  non  diflSteor 
V  et  ff  M&pisaxme  confundi.— Mox 
Tc  ^ripLov  Aid.  correxit  Pauwius. 


Deinde  i^owXi^mv  egregia  est  Stan- 
leii  conjectura^  a  Plutarcho  confir- 
mata^  pro  €(»  irai^mv. 

670.  Vulg.  KapiroreXeT,  quod 
cum^  explicante  Well,  vix  intelligo, 
admisi  Stanleii  emendationem^  que 
sane  nihil  fere  mutat. 


n 


IKETIAEZ. 


Moi/crai  B^ai  t   doidoi* 

(pyXdaaoi  t   drifua^  Ti/ua^ 
TO  iiifuov,   TO  wToXiv  ic/oan/rei, 
irpofxadev^  evKOivofitiri^  dpxd' 
^poiari  T   ev^vfilioXow, 
irplv  c^cwr\i^€ii/  "hpn, 
StKa^  arep  'n-fifiaTtoi^  SiSoiev. 
ueow  c  y  oi  yav  exovav,  aei 
Tioiev  iyx^piow  iraTpiiai^ 
Za<pvri(p6poi^  (SovdvTOici  Tifxai^. 
TO  yap  t€k6vto»v  ce/ia^ 
TpiTOv  ToS*  ev  dearfiiOi^ 
SiKa^  yeypairrai  /leyiarTOTi/iov, 


675 


trrpm  o . 


680 


685 


690 


AA.    ei/X^^  M^^  ^^^^  TaaSe  aw^pova^,  (j)i\ar 
vfxeU  Sc  fJLfj  TpeanT    dKOvtracat  Trarpo^ 
a7r/ooor8oici;TOi;s  rovaSe  Kai  veov^  \6yov^. 
'iKeraZoKOv  yap  Ttjc^  diro  orKOTrfj^  opio 
TO  ttXoiov*   evatifiov  yap  ov  fxe  \av6dvec 
CToXfiOi  T6  \ai(J>ov^  Kai  wapappvaei^  P€w^,   695 


674.  Vulg.  iwi0om£¥  contra  me- 
tnim^  nisi  velis  iwi/S^ep,  Prebet 
MS.  unu8  €iri  fimnmv,  alii  fitifxoi^. 
Aid.  em^ufAclw.  Butleri  conjectu- 
ram  recepi. 

678.  Butleri  arp€fAaTa,  quod  me- 
tro satisfacit,  non  ausus  sum  reci« 
pere^  quamvis  Canter,  ar^piacav. 

686.  Vulg.  la^¥fi4^poi9t9f  quod 


metri  causa  mutant  vel  in  la^po- 
fPopoiatw  vel  ha<l>¥9j<popoi^.  Hoc 
propter  analogiam  pnetuli. 

687-9*  Non  tertium  ordine,  sed 
cum  duobus  aliis.  Vid.  virum 
doctissimum  Joannem  Pearsonum, 
Episcopum  Cestrensem,  in  egregia 
ejus  dissertatione  de  Symbolo^  p. 
193.  (1824.) 


IKETIAEZ.  SS 

KM  vpwpa  irpoadev  ofifiacriv  l3\evova   oiov, 

oioKO^  evdvvTfjpo^  voTTaTov  vem 

ayav  KoKm  K\vov(rd  y\  cos  ai^  ov  (piXti. 

TrpeTTOvari  S*  avdpe^  vriioi  fxeKayx^fjLOi^ 

yvioLCi  \€vk£v  eK  TreTrXtofidnav  ideiv  700 

KQT    aWa  TrXoiuy  iraord  ff  tj  *7riK0vpia 

emrpeiTTO^*   avTtj  8'  tiye/iiop  viro  'xjdova 

creiXacra  \ai(j)09  wayKporta^  ipicrtreTai. 

aW  »;<ri;;^ai9  XP^  '^^^  aeariatppoviariievta^ 

irpo^  wpayfA  dpcirra^,  TtiuSe  fxtj  '/xeXeTi^  Oewp*    705 

iyw  8*  dpwyov^  ^vvSikov^  ff  ii^(o  \a/3w¥. 

XO.    iirois  yap  tj  Ki^pv^  T£9  ^  Trpeor/iu^  fioXoi, 
dyeiv  OeXovre^  pvcritov  c^aTrro/oe?. 

AA.    d\\*  ovZev  earrai  rcSi/Sc*   fin  T/oeon/TC  vi¥. 

XO.    oiMa^  dfAeivoVy  el  fipaZvvoifiev  /3o^,  710 

dKKfi^  XaOetrdat  rfj(rS€  /jLtiSaiJuli^  ttotL 

AA.    ddpcer   XpoVo)  toi  Kvpito  r    ev  nfiepct 
Oeov^  dri^wv  t£9  /3/ooti5i/  dtitrei  SiKtiif. 

XO.    Trdrep,  (f>o/3ovfJLai,  i/^6S  cw9  taKyTrrepoi      (rrp.  d. 
nKOvaif  fJLfJKO^  S*  ovhep  iv  fiecto  ;^/ooi'oi;'         716 
V€pi<l>ofi6v  fi   €;^€t  Ta/o/3o9  irfiTVfito^, 
TToXvhpojjLOv  (pvyM  o(pe\o^  ein  /loi. 
wapolxofiai,  irdrep,  Sei/iaTi. 
AA.  iwei  TeXeia  -^^s  'Apyeiwif,  TCKva,  719 

Odpareif  fiayovvTai  irepl  (redev,  (rdip'  oTS"  iyd. 

69s.   IK  ar  kXvoi  it,  au  0iAf;.  injicicntes  nobis,  ut  pignorum  loco 

701.   Omnes  editt  aliter  divi-  abducant.  Vid.  sup.  604.  Ion.  523. 

dunt,  Kot  TttAAa.  et  ibi  Musgrav. 

708.    D^  pliurali   vid.  Pors.  ad         717-   Angl.  I  fear  whether  there 

Hecub.  86.  Vertas  autem :  Manum  be, — Cf.  v.  72. 

E 


S*  IKETIAEZ. 

iopvwayek  ^  exotrre^  Kuatmwii<K 

woXu  fi£\arf)(lfim  avw  a^parw.  725 

AA.   iroXXov^  ie  y   eipnaoyauf  iw  fuea^fifipia 

XO.    /MortiP  ie  fm  TrpoXenre'  XUnrofioiy  waT€p.  frrp.  §1. 
71/nf  /MOimtfeur   ovcew  ovk  ewerr    Apn^. 
^  ioXiOippoye^  ie  kcu  ^  SoXiOfufriScs  790 

hvtrdypois  ^>p€a'iwy  icopaiccs  iMrre,  fim^ 

A  A.   KaXok  y   aw  tifup  ^ftKpepoi  tcwTj  i  T€K¥a, 

ei  <roi  T€  Kai  deciarip  ex^^poiaTO. 
XO.    ov  fiij  Tpicupa^  Tcurde  Kai  Oetip  aifin     dvr.  ff. 
Zeiaawre^,  iifjLm¥  X^V'  dwoirx^^^ai,  irarcp*    736 
7r€pUl>pov€s  S'  dyav,  dwiipm  /ticyei 
fjLeiAapytafiivoi,  KVPoOpaceh,  Oemp 

A  A.   dW  60^1  ^^/A>r  TOi)s  \i/icoi;9  Kpeiavov^  kvvwv  740 
cJyoi*  fivl3\ov  Se  KapTTO^  ov  Kpctrel  ardxvv. 

XO.    f^  icoi  ftaTaitay  dvoo'imp  re  jcyaiddAft»y 

cxoKT€9  opyMf  xP^f  ipyXdaaearOai  icpdra^. 

AA.   ouTOt  rax^ia  i^aimicot/  CTparov  a^oXij, 

750.  Viilg.  2oirXo^pov€«^  ^oXoMif-  Well.  Cf.  Choeph.  954. 
TfScf .  Recepi  kctt.  a  ButL  e  Marg.         744.    m    c^^orrct,    nominitivus 

AdL.  cnotatiiu    Me  jodice^  3oAh>-  pendens,    cmi    kabemi.      Quo    in 

^fC9m  redpicndnin  erat  vd  propter  c^i^rrat  mutalo  nihil  lucramur. 
^oAio^ffTi^f .  Aliter  cenaet 


IKETIAEZ.  35 

ovh*  opfAOi,  ovSe  neiCfxaTiov  (riartipia  745 

€s  yijy  iveyKeip,  ovS'  iv  dyKvpovx^ai^  - 
Bapaovai  vawv  iroifieve^  TrapavriKa, 
aWais  re  Kai  juo\oi/t6s  dXiixevov  x^^^^* 
cs  vvKT   dTTOcrreixovTO^  tjXlov,  ^iXe? 
wSiua  TiKreiv  vif^  Kvfiepvtirff  &o(j)w.  750 

ouTto  yivoiT    av  ovV  av  eK^aai^  trrparov 
KaXfj,  irpiv  opfijif  vavv  6pa<rvp6npai»     av  de 
ippouei  fiku  m  Tapfiovcra  fitj  'fxeXetv  Qewv^ 
Trpd^aa    dpwyriv*  ayyeXov  8*  ov  jue/X'^Tai 
7r6Xi^  yepopff y  i^fSwirra  ^  evyXdarcto  (ppevi^     755 

XO.        iw  yd  *  (iovvi^,  evhiKOV  ai/ia^f  arp.  a. 

Ti  weKTOficcffa ;   woi  (pvyw/xev  'Attim 
xOopo^,  KeXaivov  eiri  Kev66^  icrri  Troy; 
fiiXa^  yevoifxav  kuttvo^ 
veipeaari  yeiTOUwv  Aio^,  760 

TO  wdv  h'  d(j>aPTO^' 
dfiTTTdtra  S*  taaei 
icoi/cs  drepOe  Trrepvywu  oXoifiav. 
d(j)VKTOU  8*  ovK  €T    dv  irkXoi  K€ap,       dvr.  d. 
*  fieXaivoxp^^  ^e  irdXXerai  fiov  KapSia*        765 
Trarpo^  (TKOwai  Se  /i    eiXov*    oixofJiai  (pofSo). 
OeXoLfii  h'  av  jxopaifxov 
(Spoxov  Ti;%€ti/  iv  (rapydvais, 
wpiy  dvZp   direvKTOV 

^Sl.   Vulg.  Povvirt  contra  me-  764.  Cor  non  amplius  sine  Jitga 

trum.    £  V.  110.    fiovvi^  recipere  stare  potest. 

cum  Pauw.  aliisque  nemo  dubi-'  766.   Vulg.  ncXawo^pu^,    invito 

fjibit  metro.     Correxit  Pauw.- 


36 


IKETIAE2. 


irodev  Se  {jlol  yevoir  av  aWepo^  Opopos,     irrp.  ff. 
*.7rpo^  oV  xiwy  viptiXa  yiypcTai  vet^tif 
fj  Xicrra^  cuyiXiyj/'  d'n'poa'' 
SeiKTO^  oi6(j>p(av  ^KpefXM  775 

yvwia^  wcTpa,  fiadv 
TTTw/ia  fiapTvpovad  fxoi, 
irpip  SaiKTopo^  fiia 
KapSias  ydfiov  Kvpfjarai ; 
Kvo'lv  S*  eweiff  eXtapa  Kdinx'^p'^oi^ 
opvici  Zeiirvov  ovk  dvalvofiai  TriXetP' 
TO  yap  davelv  eXevdepov" 
Tai  (piXaiaKTtiv  kukHv. 
iXBeTw  fjLopo^  Ttpo  Koi" 
Tas  yafirjXlov  rvx^P'  ''^ 

-fTiv'  dfKpi'  avrd^  en  iropov 
\refxv(a  ydfiov  Kal  Xvrtipia; 
iv^e  S*  6fi(pdv  ovpdviav, 


dvT*  fi>. 
781 


CTp.  y . 


') 


770.  Strophico  762.  non  respon- 
det:  neque  tamen  sine  periculo 
mutaveris. 

773.  Porsoni  correctionbn^  po- 
tius  quam  interpretationem^  admisi. 
Vid.  eum  in  Praef.  Hec  p.  57-  Vulg. 

775.  Vulgata  €/)fj/ia9  neque  me- 
tro neque  analogies  satisfacit.  Aid. 
ijpifia^.  Robortellianum  Kpi^a^, 
mutato  tantum  accentu^  audacter 
reoepi.  Vox  formatur  a  Kpc/mw,  ut 


0oira9  a  ^otrdw.  "  Hanging  rock." 
Collins. 

784.  Vulg.  iKderu  repetitur. 

786-7*  Vulgatam  turn  sensus  turn 
metrum  respuit.  Ingeniose  Schutz : 
Ti wx  yap  aroc  ert  vopov  ^  kqi  ydfiov 
Xvriipa  rerfxto ;   Longe  melius  re/ui- 

V».       Ubi     w6p09     XvTIjp    S.     XvT9Jpt<K 

idem  valeret  quod  uko^,  Talia 
autem  qui  iBschylo  infercire  per- 
geret,  esset  explodendus.  Poste- 
rioris  tamen  versus  correctionem 
pene  admiseram. 


k 


IKETIAEZ.  37 

IJLeXfi  XiTava  Oeoio'i,  Kai 
T€\€a  Se  wu)^,  ire\6fjL€va  fioi  790 

XvartfJLa.    fia'xifia  S*  eirihe,  irarep^ 
(iiaia  firj  *^a\o£S  opwu 

ofifxaaiv  ivitKOi^' 
(re/ii^ou  8*  tKeras  credev, 
yaidox^  wayKpare^  Zev.  795 

yeVos  yap  AiyvTrriop,  v/ipiv  dur.  y\ 

ZvaripopoVy  dparevoyeve^, 
jneTa  fxe  Zpofioiari  Ziofxevoi^ 
<pvydZa  fxaraiCi  no\v6p6oi^, 
fiiaia  Bi^fjm'aL  Xafieiv.  800 

aov^  c    eirnrav  ^vyov 
TaXdifTOV    Ti  h'  avev  credeu 
OvaToiai  reXeiov  icnv; 

profit 

o,  o.  Of  a,  a,  a. 
oSe  fux/OTTTis  vaio^y  yaios.  805 

TWV    VpO,    fJidpTTTt,    KafXVOl^y    io^y    OfA 

av6i  *  Ka^^M  vo' 
Zviav  fiodv  diKpaivw. 
6p£  Tade  (l>poiiixia  irpo^eva  irovwv 

fiiaitav  ifiUv.    n^y  lie,  810 

l3aTv€  (pvya  irpo^  dXKdv* 
fiXocvpo^^pova  xA.i8a 

789.  B^oiGi  disyll.    ut    creticus  806-7*   Pro  icaicicav  Schutz.  con- 
respondeat  peoni  quarto.                   jecit  Kafi/3d^,    Prius  ipse  pattarit, 

790.  fioi  post    hi    cum   Bum*     poslquam  in  lerram  descenderit. 
omifli.  811.  aAxttv  de  Deorum  aris.  Cf. 

792*  ^(Aoi«  admisit  Well,    pro     71^*  Deinde^  Jactat  ferocia  et  in" 
▼olg.  ^lAcvp.  toleranda. 


38 


IKETIAE2. 


Zva'(popa  vat  xdv  yd. 
ava^,  npordorarov. 


XO. 


KHPYS. 
(ToOorde,  aovaff  iwi  /3a-  815 

OVKOVy,    OVKOVV^ 

TiXfJiot,  TiXfJLoi,  Kal  tmyfwly 
woXvaifJuap  (povio^ 
dwoKOwd  Kparo^;  820 

KH.    aroOarde,  o'oS<r&  6\6ii€vai  oXofxev   iir   dfuSa. 

€IT     dvd    TTOXvppVTOV 

oKfin^vra  iropov, 
Seaworrita  ^w  v/ipei, 
yoiKpoZerta  re  Sopiy  h'  6\ov  825 

aifxov    *«^ft>  or    ew    afXLO  y 
a  av  ^ZovTTia  Tawira' 
KeXevw  I3ia  fiedecBai 
iX^P  <l>p€pi  T   drap. 

iw,  lov.  830 

\€i(l>   e^pava,  Kie  8'  6s  Sopv 


XO. 

KH. 


825.  Inepte  Zop\  vertitur  lancea  : 
isno,  navi,  ut  832. — Corruptissimi^ 
qui  Beqiiitur^  lod  viz  fieri  potest  ut 
remedium  qualecunque  morbo  ipso 
sit  detenus.  Quidquid  aliis  pras- 
euntibus  temere  tentavero,  ignos- 
cat  lector. 

826.  Corrigit  Henn.  3dp£<  BimAov^ 
quod  vix  placet,  ht  oXov  cam  at fnova 
coDJunxerim.    Deinde  a7fxov  T^(o<r* 


habent  Turn.  Vict  pro  atfio¥€^  Wc. 

827*  Vulg.  ijavhovwia.    In  cor- 
rupto  hovvia  latet  forsan  verbum. 

829.  Etymol.  Mag.  t^ai¥€i»,  eVi- 

Neque  tamen  e  corrupto  loco  sta- 
tuerim  fjLedio'dat  ciun  accusativo 
construi :  id  tantum  moneo^  <pp€iii 
post  fiediirdai  poniirideri  ut  ol  in 
Homerico^  Sefaro  ol  aKijirrffov.- 


IKETIAEZ. 


39 


XO. 


KH. 


XO. 


a  Tier    dva  iroXiv,  *ov  aefita. 
lirnroTe  'rroKiv  *  iZoifx 
d\(pearifioiOv  vSwp, 
evdev  ^de^ofievov 
^wKpvTOV  aJfjia  fipoTOiari  ddWei. 

(Sadpeia^  liadpeia^,  yepov. 


835 


\     5.x  X.  X. 

crv  C€  vai.  vai 


840 


^dcrei  rdxct 
diXeo^  ddeXeo^, 
I3la,  jiia  re  woWa'    (ppovZa 
/Bar    *cV'  ^dfjLiha,  *7rpiv  *  KaKOwadeli/ 
oXofievai  TrdKdfiai^. 

(rrp.  a. 

Kal  yap  Si;<r7ra\a/iais  o\oio  886 

Si    dXippvTOv  dXaro^y  Kara  ^apirtiZoviov 
;^ci>/Lia-  iroXvyjrdfxadov  dXaOek 


t\      i\      >>      >f 
at,  ai,  ai,  at. 


evpeiai^  *iv  avpai^. 


850 


KH.    ivl^e  Kal  Xaica^e,  Kal  Kd\ei  Oeov^' 

AiyvTrriaif  yap  fidpiv  ovx  vTrepdopeT. 
fiif^e  Kal  /36a  viKporep  dx^^Vy  oll^vo^  ovofi  €;^a)i/. 


832.  Vulg.  drier ,  €v<re/9«r.    Cf. 
869. 

833.  Ita  Butl.   Well,   pro  cTSoi 

835.  Certisshne    corrigunt  pro 

837.  Plurcs    editt    0710?    £7«. 
BuUeri    correctionem    dubitanter 

reoepi.  Hesyc.  ^aioc,  dyaBof, 

843.  Vulg.  fidriai  (3a6fA\  frpoKO' 


KoifaQmv.  Schutzii  emendationein, 
quse  Wellauero  displicet^  neque 
mihi  satisfacit^  tamen  admisi. 

847.  ZapwfjBovia*  roiroc  Op^juni^. 
a€f  KVfiari^6fX€Mo^»   Zenob.  Prov. 

849.  eif  vulg.  quod  metri  causa 
in  cV  mutavi  post  Bumeium^  qui 
tamen  de  molosso  tvpeiaK  respon* 
dente  choriambo  6icv  a<Vr— dubitat. 

852.  Versus  prociddubio  comip- 
tu8.     Debebat  autem  esse-  Iamb. 


40  IKETIAE2. 

ACJ.  019  01,  Oi,  oi,  avr.  a. 

\vfxaari%  ti  wpo  yd^  v\darK€i' 
wepixp^lJ^Ta  fipval^eir  oa  eporra^y  6  fxeya^    855 
NelXo?  vjSpi^ovTa  a   dwoTpi'- 
yjreiev  aicrrov  vfipiv. 
KH«    fiaiveiv  KeXevto.  fidpiv  eU  dvTicrTpo(pov 
oarov  Taxiorra''    fitiSe  ri^  <rxo\a^eTW* 
6\Kfi  yap  ovTOi  irXoKafiov  ov^dfi   d^erai.      860 
XO.  01,  oly  irdrepy  crrp.  ^ . 

*  (Sporeou  dpo9  dra'   [i    *aA.a8'  dyei, 
dpax^o^  m  /idStiu. 
ovapy  ovap  fieXav. 

oTOTOToi.  865 

jjia  1  a,  {xa  Yuy  poav 
ipofiepoif  dTTOTpewe. 
w  pa  1  a9  wai  Lev. 
KH.    ovTOt  (pofiovfiai  Zaifxova^  row  ev6dZe^ 

ov  yap  fi    iSpe-^aVy  ovV  iynpatrav  rpotp^*    870 


XO. 


ixaiyid  ireKa^  Zlirov^  o(pi^y  dvr.  ff. 


trim.    Verba  o<^uoc  wfo}i  c^^w  in  fere  mutatione,  Pporeo^  apo^  ara, 

edit  Rob.  non  inveniuntur.  Neque  aliter  Scholiast  nisi  quod 

855.   wepi^pifjLirra    causam  niu«  fipireo^  v.  ^pcriup.    Deinde  /uiaX« 

tandi  non  video:  cf.  wepiwifiwra,  AAayei  vix  quidquam  distat  a  /&' 

Agam.  86.     Deinde,    qttod  ad  ea  oAaS*  ayei.    Dedi  igitur  ut  supra ; 

quag  rogas  aUinet,  Nihu  &c  quid  dicam  de  fie  enclitico  senten- 

860.  Inter  ov  hanaj^erat  et  ovZdfi  tiam    inchoante,    ignarus.     "Apo^ 

^€Tai  liberum  est  arbitrium ;  sed  autem  sec.  Eustath.  et  Hesyc.  est 

utrumque     duriusculum.       Quod  o^eXov.    Humanum,  quod  expecta- 

dedi«  paullo  melius  esset,  si  oSrot  bam,awnUumincalamiUUemveriU: 

in  ow  aot  mutaretur,    Cf.  879*  hie  me  in  mare  rapit. 

86s.    Vulg.    fipoTiova    piHrdrai  870.    jfipaaKOvra'  yrfpoKOfimirra. 

§»iaK^mttff§M.    Citat  Eustath.    nulla  Hesyc.    Idem  hie  valet  iyrfpavap. 


IKETIAEX.  41 

-f  6;^t8i/a  8'  cos  /u€  rl  ttot* 
ivZaKOvaa  * 

OTOTOTOi. 

/ua  Ta,  /ua  Fa,  /3oai/  875 

CO  pa  1  a9  Trai  Zei;. 
KH.    6t  jui;  Tis  65  vavv  eicriify  aiveara^  rdSe, 

\aicis  x^'''^^^^  epyov  ou  KaroiKneT. 
XO.  ica  TToXeois  0701  (rrp.  7'. 

^TTpofioi,  Zdfivafiai.  881 

KH.    6A^€ii/  eoix    vjjid^  dTroarirdara^  KOfxti^, 

iiret  ovK  dKOvei^  *  o^v  twv  ifiwif  Xoywif. 
XO.  hwXofxecrff'   acXTrr ,  dvr.  y\ 

dua^f  TrdarxofJLeif.  885 

KH.    TToWoi/s  avaKTa^f  waiSa^  AlyvTTTOv,  Td^CL 
O's^earde*   dapareiT,  ovk  ipeir    dvap^jiCLV. 

BA.    oi/TOs  Tt  TTOiels;   eic  iroiov  (ppovriy^aro^ 

dvZpwv  YieXacyiav  ti;i/8'  dniMx^ei^  X^^^^i 
d\\*  Yi  yvpaiKwv  €9  ttoXiv  SoKch  jJLoXeiv ;       890 
Kapfiavo^  &v  8*  ''E\A>;(rti/  €7;^\i6ts  ayav" 
Kai  TToW  dfJLaprwv,  ovdey  wpdwcas  (ppevi. 

KH.    Ti  8*  iJ/UTrXaicf/Tai  tioi/8'  €juo/  8iici;s  aTcp; 

BA.    ^€1/05  ju^y  cTi/ai  irpwTOv  ovk  ewitrracau 

KH.    TTcos  8'  oi;;^ i ;  raVoAioAod*  evpiarKiav  6701 '—    895 


872.    Desunt  qusdam    in  hac  883.  Ex  aVoi;  cfu  et  cueovcic  ov 

antiatroi^;    sed  locum  deplora-  emend.  Schutz.  Cf.  o^€i0«  m  Thuc. 

tissimum  intactum  reliqui.  11.  11. 

881.  Emendavit  Stanl.  probante  893.  In  nt^trXwctirai  codd.  con- 

Bentl.  pro  wpofAvot,  sentiunt :  quare  nihil  mutavi. 

F 


42 


IKETIAEZ. 


BA.    'jToioiO'iP  eiTTu)!/  irpo^ivoL^  iyx^pioi^  ; 

KH.    *EpiJL^  fieyicTTw  Trpo^ivto  fiaarTttpiw. 

BA.    deoickv  elwwv,  roij^  deoii^  ovSev  are/iei. 

KH.    Toif^  d/jLCJ)!  NelXoi/  Saifiovas  cefii^Ofxat. 

BA.    oi  S'  evddZ^  ovhev,  m  iyw  aidev  kKvw.  900 

KH.    dyoifJL    dvy  eiri^  rdorBe  jjitj  '^aipiitrerai. 

BA.    K\aoi^  av^  el  yjrav<reia^,  ov  fxaK  es  ixaKpdv. 

KH.    ^Kovxra  tovwo^  ovSafxw^  ipiXo^epov. 

BA.    ov  yap  ^ei^ovfjiai  tov^  detSv  cvXi^Topa^. 

KH.    Xiyoi^  dv  e\d(av  vaialv  AlyvTrrov  TaSe.       905 

BA.    dfiovKoKriTOv  tovt   ifiw  (ppovrifiaTi. 

KH.    aW  ctf9  dv  eihm  evveirta  aa(j}€<rTepop, 

KUi  yap  Trpeirei  KvipvK  dirayyeWeiv  Topw^ 
eKaara^  wm  <pwy  irpo^  tivo^  r  d(paipe6eU 
riKeiv  yvvaiKiav  avTavesj/'f^ov  (TToXov  ;  910 

ovTOi  ZiKol^ei  Tavra  [lapTvptov  vtto 
''Apfi^*  TO  veiKO^  8'  ovK  ev  dpyvpov  Xafiri 
eXvarev*   dWd  TroWd  ylverai  irdpo^ 
irecrriiiaT   dv^pHvy  KawoXaKTiafJiol  (iiov.  914 

BA.    ri  aroL  Xeyeiv  XP^  Tovvofi  ;  iv  XP^^V  f^^^^^t 
*eicei  *(rv  T   avro^,  x   ^^  ^vvifjLwopoi  tredev. 


896*  ifp6^€¥Oi  i.  q.  wpoa-Tdrai, 
8C.  patroni  quos  sibi  peregrini  ad- 
sciscebant  e  civibus  Atheniensibus^ 
et  per  quos  solos^  non  per  se  Ipsos^ 
jus  petere  potuerunt  Aristoph. 
Pac.684.  Inf.  940.  HscfereButl, 

898.  i.  e.  «?  wpo^evoi^,  v.  896. 

901.  Existimaverim  eos  deos  esse, 
nisi — Ita  Well.   Potest  tamen  esse, 

ayotfi   av  rda-Ze,  €<•     Abducam  eos. 

Cum  enim  Rex  impietatis  Praeco- 


nem  arguerety  respondet:  Hacde 
re  non  disputabo;  sed  nisi  vi 
coercear,  abducam.  Ita  melius 
cohasret  vers.  seq.    Cf.  etiam  9I8. 

905.  Abiens  hcec  nuncia — q.  d. 
talia  magistris  meis  exprobrare  non 
auderes.  Deinde  dfiovKoXfirow  rou^ 
TO,  id  mhi  nan  curw  est,  hasminas 
nihil  moror. 

916.  Vulg.  ladi  y  avra:.  Sed 
MS.   Medic.    €t<r0t  7*  avrot*    Aid. 


IKETIAEZ.  43 

Taura^  8'  6fCoi;<ra9  fxev  kut   evvoiav  ippevHv 
ayoi^  av,  eiwep  ei/cre/S^s  widot  A070S. 

TOiaSe    SfJfJLOTTpaKTO^    €K    7ro\€(09    fJLia 

yjrii(J)o^  KCKpavrai,  finirOT   eKhovvai  (iia  920 

a^SXov  yvvaiKwv*    rHv^  itpriKtarai  Topm 
yo/jLtJH)^  Siafx'/ra^,  cJs  luveiv  dpaporta^. 
TavT   ov  nivaj^iv  eanv  iyyeypafifiepa, 
ovS*  ev  TTTvxo^^  fiifiXwv  KaTeo'(j>payiarfieya* 
(ra(pfi  8'  aKOvei^  e^  eXevdepoirrofjiOv  925 

KH.    taff  *ovv  rah'  ^Siy,  woXefWP  aipii<r€i  veov' 
eiti  Se  viKfi  Kai  Kpdrtj  toT^  dpareaiv. 

BA.    aW  dptrevd^  toi  TijaSe  7^9  otici;TO/oas 

€vpfi(r€T\  ov  TTivoinras  cic  Kpidwv  fiedv.  930 

vfxeT^  Se  irdaai  arifv  (piXoi^  oirdocri 
dpcuro^  Xa/iova'aij  crTCt;^6T'  evepKtj  iroXiP 
irvpywv  (iadela  fitix^^^  KeKXeifJLepfiif. 
Kai  hwfiar    etrri  TroWd  fuv  rd  Stifiia, 
Sed(oiJidT(oiJLai  8*  oi;8'  iyw  cfiiKpa  X^P^'  ^^ 

evdvfjLOV  icTiv  evTvx^^^  vaieiv  dofJLOv^f 
TToWwv  fier   dWwv'   ei  he  ti^  fjLei^wv  X^P^^* 
itdpecTiv  OiKeiv  Kai  jjLOVoppvdfiov^  Soixov^. 
TOVTtav  rd  Xtoarra  Kai  rd  Ovjutidearara, 
vdp^a^if  *  Xwriaaarde*    irpoardrn^  8'  eytif    940 


oJ*  e  quibus  facile  conflata  est  930;   Quod  sc.   ^gyptii.     Vid. 

emend.  Bothei^  quam  recepi^  tlvBi  Herod.  II.  77* 

in  uffu,  ov  in  0^,  r  in  T  mutatis.  940.  Pro  \mTi<Ta<TBai  certissime 

927*  Vulg.  XtrBi  ral\  MSS.  autem  correxit  Canter.  AttriVair^ai*  diraw* 

cum  Aid.  et  Rob.    ?<r^i  /icV  raS'*  OeXv,  Hesyc.  h.  e.  florem  decerpere, 

unde  correxit  Both.  Ipse  pimctum  digere,     Neque  vcro  cum  Butl.  rd 
post  nhi  rejeci.                                  '  pro  d  accipio,  eU^le  quce  suni  op^ 


44 


IKETIAE2. 


yjrfJKJH)^.    Tt  Twvhe  Kvpiwrepov^  /uei/eis; 

XO.        dW  dvT    dyadtiv  dyaOoTari  (ipvoi^y 

Sl€  TleXaayyoi}^. 
wifjL^v  Se  wp6(j>p(ov  SeOp'  lifiirepop  945 

irarep    evdapati  Aavaov,  irpovoov, 
Kai  ^ovXapxov   tov  yap  Trporipa 
/u^Tis,  OTTOv  XP^  ^(Ofiara  vaieip, 
Kai  T07ro5  evtppwv.    ird^  Tt5  iiremeiv 

yj/'Oyov  dWodpooi^  950 

*€VTVKO^"    eifj  he  Ta  Xwarra. 
BA.         ^VP  T    evKXeia  Kai  dfitipirto 

fid^ei  Xadip  eu  X^PV 
rdaro'ec'de,  <pi\ai  Sfxwthe^,  ovtws, 
tk  i(l>   eKacTfj  SieK\iipwa'€P  955 

Aai/aos  depairovriha  (pepvriv. 

AA.   w  iralle^,  'Apyeioio'iv  evx^cdai  XP^^^9 

dv€iv  T€,  XeifSeip  ff,  m  deoU  'OXvfJurioK, 
awopda^,  iirei  a'wrfjpe^  ov  hxcppowta^. 
Kai  fiov  Tci  flip  npax6ipra  irpo^  rov^  eKTep^i^  960 
ipiXov^  TTiKpm  ^Kovarap  avrapeyf/^iov^' 


Uma;  ita  enim  rd  non  erat  rq^- 
tendum:  sed  interposito  wapeim, 
digite  optima,  licet  enitn. 

951.  evTVKTo^  vulg.  Correxit 
Spanhemius. 

953*  Displicet  turn  spondaicus 
paroemiad  exitus^  turn  sensus  sub- 
obscurus.  De  illo  quidem  in  iBs« 
chylo  minus  sollicitus  sis;  sed 
utnimque    sanabitur,    si  e  Well. 


sententia  legeris^  tibv  i»  x^PV' 
Rex  autem  alloquitur  Danaidum 
famulas. 

961.  irtKpm  fiKovtraif  cum  indig- 
natione  audiverunt,  quod  negare 
Butl.  miror.  Deinde^  si  sana  om- 
nia,  gucB  Jccerimus  contra  amicos 
pertinaces,  consanguineos  nostros* 
De  (piXow  cf.  V.  331. 


IKETIAEZ. 


45 


efjLOv  ^  orraiov^  rovcSe  Kai  Sopvccoov^ 

era^av^  ilk  exoifii  Tifiiov  yepa^, 

Kai  firiT  de\irrw^  ^SopiKaveT  fiopto  davwp 

Xddoifn,  X^P9  ^  axOo^  dei^wv  we\oi.  965 

TOuopSe  Tvyx^^ovra^,  evTrpvfivfi  ippevos 

X^p^v  cre/iecrdai  rifiiwrepav  ifiov. 

KM  Toura  iX€V  ypd^trOe  irpo^  yeypafifiipoi^ 

woWdiciP  dWoi^  cMppopicrnatriP  warpo^, 

dypwff  ofiiXop  m  iXiyx^crOai  XP^^V*  ^^ 

Tras  S*  ip  /u6T0£Kai  yKwarcrap  *  cvtvkop  ipepei 

KaKYiPj  TO  T   eiireip  evTrere^  fivcayfid  ttcos. 

vfm^  ^  iwaipw  fxfj  KaraicrxvP^^P  c'/ie^ 

iipap  ixovtra^  riji/S*  iiritrTperrrop  fiporoh. 

Tepeip*  owwpa  h'  €v<J>v\aKTO^  ovSafiwv  975 

dfjpes  Se  Kfipaipovcri  Kai  /iporoi  ri  fiip, 

Kai  KPtaSaXa  irrepovPTa  Kai  ireZotnifiij. 

KapTTtifiara  arrd^opra  Ktipvarorei  Kvwpis, 

*  Kawpa  KwXvovo'ap  w^  fxipeip  ipw. 

Kai  wapdepwp  ;^\£Sar(tr£i/  evfwptpoi^  ewi  960 

was  T£S  TTapeXdwp  ofifiaros  deXKTiipiOP 


964.  Consentiunt  MSS.  quod  ad 
litens  in  h>pv  Kowtifiep^,  quod  ele- 
ganter  emendavit  Pors.  Prsfert 
tamen  WelL  hopvKoveT,  Sed  vid. 
Blomf.  ad  Agam.  115. 

967*  Subintell.  kcAcvm.  £t  ev- 
wfwfiwfi  ^p€vo^  yapi¥  est  Argiwjrum 
baietfoleiUiam,  me  ipso  honoratiorem 
hahendam. 

970.  Ut  nos,  qui  nunc  igfUJti 
lunmty  tandem  manifesti  Jiamus 
quales  timus. 


971*  Hie  quoque  correxit  Span- 
hem,  vulgatum  cuTv^or. 

974*  Quo:  hominum  oculos  in  se 
convertat.  Choeph.  344. 

979«  Vulg.  KoXupa,  Aliorum 
conjecturis  silentio  prstermissis, 
Stanleianam  recepi,  quse  nihil  fere 
mutat  A  post  A  omittendo.  Imo 
dico  earn  vel  immaturas  fruges  ma* 
nere  non  pati,  quin  decerpantur, 

981.  Cf.  Agam.  231*2. 


46  IKETIAEZ. 

woXv^  Sk  TTOi/TOs  oliveK   *fip6dti  Sopi* 

fxriS'  aJarxo^  tilJ^v,  lidoptjv  S*  ex^poi^  ifioi^      985 

Trpa^wfiep.    OLKfiari^  Se  kuI  hiirXii  Trdpa, 

oiKeiv  Xarpwp  arepdev*    evwerti  rdde. 
fiovov  <j>vXa^ai  rdcr^  cViirroXa?  warpoi, 
TO  (TOi^poveiv  Tifiwira  tov  /3iov  wXiov.  990 

XO.    rdXX*  6i^ri/xb7/(i6V  Trpos  ^6c5i/  'OXvfiiriiov* 
ififis  ^  OTTwpas  ovvetc    ev  Odpceiy  Trarep. 
€1  ydp  Ti  iJifj  deoi^  fiejiovXevTai.  viop, 
t^vo^  TO  ^poardev  ov  iiafTTpeyf^io  <ppev6^. 

HMIXOPION  a. 

ire  ixdv  darvdvaKra^  995 

fidKapa^  deoif^  yavdevre^ 
TToXiovxovs  T€,  Kai  oh  x^^l^' 

'Epaarivov 
TrepiPaierai  waXaiov. 
HM.  ^.  vTroSi^atrde  *S*  ottuBoI  1000 

*/U€\09.     a?|/09    Se    TTOXlV   TIJI/- 

86  TleXao'ywv  ex^TO),  /uijS' 

€Ti  HeiXou 
wpoxods  (refitaixev  vfivoir 
HM.  a.  TTorayLoif^  S*,  oi  Sia  x^P^^  1005 

984.  Emendavit  Heath,  pro  vulg.         988.  xdrpov  niaBtov.   Hesyc. 
oSw  ixXriptidri.    Constructio  est,  fiij         1000.  Vvlg.  ^  omittitur,  deinde 

mdQmiitv  fKeiva,   iv  ovv€Ka   k.  t.  e.  legitur  fiiwo^,     Correxeriuit  illud 

h.  e.  qucB  ne  pateranur.  Heath,  hoc  Legrand. 


IKETIAES. 


47 


HM. /y. 


HM.  a. 


HM.I3:. 


HM.  a. 


7ro\vT€KPOiy  Xiirapois  X€i;- 

fiaan  yaia^ 
ToSe  iJieiXicarovTC^  ovSa^. 
iwiSoi  8*  '^AprcfAi^  dyva 
(TToXov  oiKTi^Ofieva*   /nyS* 
VTT*  dvdyKa^  yd/JX)^  iXdoi 

Kvdepeiov 
CTTvyepov  TriXei  toS*  adXov. 
KvTrpiios  S*  ovK  dfieXel  dear- 
fJLOS  oh'  evippwv*  hvvuTai  yap 
Aios  dyxicra  avv  ''Hpa, 
rierai  8'  aioXoiitirv^ 
Oeos  epyoi^  iirl  (refjivoU. 
fxeTaKOiPoi  Se  (piXa  /ua- 
Tpl  wdpeunvy  Ti66o^  *?'''*  ^^■ 
hev  dwapvov  reXeOei  OcXk- 
TQpi,  HeSdi.    helorai  S*  'Ap- 
fiovia  jJLOip'  'AippoSira^ 
*yfridvpoi  Tpijioi  T   ipwTwv. 
ipuyaca^  o   *avT   eTnwvoias, 
KUKd  T   dXytiy  TToXifiovs  ff  al 


1010 


1015 


1020 


1025 


1009*  /uLciXiVovrev  Bum.aliique  ob 
raetrum,  vix  salva  tamen  analogia. 

1015.  Beafiov  recte  inteipretatur 
Sdioliast   sequent^  Stanl.    6  rov 

^fA€T€fH>V  VfJL¥OV  »Ofl<K.     Cf.  Puid.  01* 

ziii.  39.   Nem.  i¥.  54. 

1021-3.  Vulg.  a!  ^i\ai  wap€t<rt, 

wado^  T*..  •  ,6€cucTopi*  Bothio  debe- 
tur  BiXKTopi,  cetera  e  MSS.  primus^ 


revocavit  Well,  nisi  quod  ^  de  suo 
supplevit. 

1025.  yf/idvpa  Turn,  unde  yj/^idvpoi 
Both.  De  a  et  01  confusis  vid. 
Pors.  ad  Phoen.  1358.  Med.  44. 

1026.  avT  a  codd.  abest:  Bum. 
autem  legit  lrir\  Well,  vult  ^trya- 
leffaiv.  Quod  audacius  supplevi, 
avre,  et  sensui  et  metro  subvenit. 


48  IKETIAES. 

ri  iroT    evTrXoiav  ^Trpa^dv 

Taxv^ofiTTOiari  hwy/ioi^ ;  1030 

HM.  j3'.  o  Ti  TOi.  fiopcrifjLOP  €cmv, 

TO  yevoiT   ap.     A«05  ov  ^irdp- 

iBaro^  icTiv  fxeydXa  (pprjv 

aTreparo^*   /lera  ttoWwv 

Be  ydfxwv  dSe  reXevrd  1035 

irporepav  ireKoi  yvvaiKwv. 
HM.  a.  6  /liyas  Zev^  dwaXi^ai 

ydfJLOv  AiyuTTToyevfj  ijloi. 
HM.  (3^.  TO  fiey  dv  fieXrarov  etri" 

crv  Se  *6€\yoK  dv  ddeXKTOv.  1040 

HM.  a.  crv  Si  y    ovk  oicrOa  to  fxeWov. 

HM.  13' .  Ti  Sk  fieWta  {ppeva  Aiav 

KaOopav,  o-^iv  dfivcrcov; 

fxerpiou  vvv  eiro^  ev^ov. 
HM.  d.  TLva  Kaipop  fxe  SiddcKei^ ;  1045 

HM.  /3'.  rd  0€wv  fifiSev  dyd^eiv. 

HM.  a.  Zeif^  dva^  diroo'Tepoi^  trrp. 

tl  ydfiov  ZvcrdvopoL 

aiovy  ocnrep    loi 
TTfiiiovas  iXvtraT   ev  1050 

1032.    MSS.    irapafiara^,       Ex  0€\y€K,  quod  habent  MSS. 
emendatione  wapfiaro^  receperunt  1046.  dyaj^ei*  fiapeuv  (pipet.  He- 

recentiores.  syc.    Post  h.  v.  ex  Bumeii^  quam 

1034.    HtB  nupiim  etmdant,    ut  secutus  sum^  dispoaitione,  deside- 

mudUe  alia:  priorum  mulierum,  ratur  versus^  qui  tertiam  hendecada 

1040.  Var.  lect.  ap.  Steph.  pro  compleat. 


IKETIAES.  49 

HM.  ^.  Kai  Kpdroi  vi/JLOi  yvvai"  dvT. 

j^iv*    TO    l3e\T€pOV   KUKOV, 

Kai  TO  iifjLOipov  alvw,  1055 

Kai  *8«Ka  Sifcas  cttcct- 
dai,  ^iiy  evx^u^  ifiaT^  XvTtipioi^ 
fifi'xava'i^  OeoO  Trapa. 

1056.  Vulg.  liKa.   Heath.  hU^,     cium  jutlitim  ctmsenHai,  congnam 
quern  lequor;  paullo  aliter  tamen     rii, 
interpreCandum  ceniens:   ui  judu 


G 


HEPSAI 


YnOGESIS 


TQN    nEPSQN, 


lAAYKOS^  iv  Toit  wepi  AurxjiXov  ^v0w¥,  €k  tiSv  ^botvurawv 
^ifcri  ^pwiycv  Toik  Tiepaa^   irapair€Troi^<T6cu,   iKTiOtiai  oi  Kai 

irX^v  €ff€c  evvovj(o^  6(my  ayyeXkwv  €¥  ipxV  '^^  '^^^  Hcp^oi; 
tprraVf  <rrofnnis  re  Opovovt  rivat  roTs  r^  ^PJCI^  irapiopoiu 
crroura  cc  irpoA<Kyf^€c  xopot  wpeapvTwv.  kcu  €<m¥  ti  fi€y 
o-jcffvii  Tiw  SpifiaTOi  irapd  r^  ra^  ^apeiou*  ii  Se  vnoOeaii, 
Sep^ijif  <rrpaT€V(rati€v<K  Kara  Tfjt  *EXXa&>9f  Kal  irel^ti  fie¥  iv 
TtXaraioii  wuctfiei^,  vavructi  Si  iv  ^dkafiivh  ^<<s  Occro'ciXia^ 
ipdywv,  SwirepmwOfi  w  ^Atrlav, 

'E^l  Mmuvor  rpaytfiSwv  AiaxvXoi  ivUa  4>iy€ij  TUfHrm^, 
rXaviK^  rioTriei^  npo/uujdci  • 


TA  TOY   APAMAT02  DPOSanA. 


X0P02  nEPSON  FEPONTftN. 

AT022A. 

ArrEAOS. 

AAPEIOY  EIAfiAON. 


AI 2XT AOT 


HEPSAI. 


X0P02. 

TaaE  fxev  Tlepawv  xwp  oixofievwy 
'EAXcfS*  €s  ouav  irurra  KaXeiraif 
KUi  Twv  d(l)P€£p  Kal  TToKv'Xfiva'wv 
iZpavwv  (l)v\aK€^,  Kara  wpecr/ieiap 
oik  ai/TOS  ava^  'Zip^vi^  /3acri\ev^  5 

Aapeioyevfi^ 
€i\eTo  ;^(opas  iipopeveiv. 
dfifpi  Se  v6<mo  tw  fiatriXeiio 
Kal  rroXvxfivarov  CTpaTia^  ^Sr; 
KaKOfxaPTi^  ayay  opcoKoireirai  10 

wacra  yap  itrxv^  'Aa-iaToyeptj^ 
wx^ice'  veov  8'  avZpa  (Sav^ei. 
KOVT€  Ti5  ayye^io^f  ovre  t£9  l^jrirev^ 

aarrv  to  TlepirtSv  cUpiKPeTTar  15 

5.   In  ccKi^  fia<riX€v^  cf.  Hom.  13.  '^  Hue  referas  nominatiyum 

Od.  Y.  194.  dvfio^,  vocibus  irao-a  70^  1.  'A.  ». 

10.  oparowoXeirai  Aid.  et  MSS.  parenthetice    sumtis."     Ita   recte 

aed  Hesyc.  optroXoweTrai'  rapafrtr^'*  Blomf.  probarite  fere  Well. 


56 


AISXYAOY 


aire  to  Y^ovtrwv,  ti^  'AyfiaTcivup, 
Kou  TO  waXaiov  Kiarari^op  epKO^ 
irpoXiwovre^  efiav,  ol  fiev  e<p'  Hwirmv, 
01  S*  iTTi  vawv,  Tre^oi  re  fiaZnVj 

iroXifiov  criipo^  irapexovTe^* 
oio^  'Afxiarrpti^,  i;8'  'ApTa(j)p€Pfi^9 
Kai  MeyafiaTfi^,  178'  'AfrrdtnTtt^, 

Tayoi  Ileparwp, 
IBaoriXeU  fiaaiXito^  vwoxoi  fxeydXov, 
(rovvTai,  crrpaTid^  TroXXij^  eipopoi^ 
TO^oSdfJLavTe^  t    tjh*  iwirofiaTcUf 
(pofiepol  flip  ideip,  Seipoi  Se  /ua;^i;i/ 

yfrvx^^  ^vrXtifAOPi  So^ti.  • 

'Aprefifidpti^  ff  iTnrioxdpiJLfi^y 
Kai  Macriorrpij9,  o  re  TO^oSdfm^ 
iarOXo^  'IjJLoio^,  ^apapSdKfi^  ff, 

'iTTTrtop  T   eXaTfjp  ^wcddpti^. 
dXXov^  S'  6  fiiya^  Kai  TroXvOpifAfimp 
N€i\os  eTrefiyfrep*    ^ovaiorKdpti^y 
YlfiyaorTaytap  Aiyinrroyeprj^y 
6  T6  Tfj^  iepa^  MifAipiSo^  dpx<^P 
fxeya^  'ApcdiJLfi^,  Td^  t    wyvyiov^ 
Gi;/3a9  itpcTTiop  'ApiOfxapSo^, 


20 


25 


30 


35 


16.    Ita    Brunck.     sequentibus 
Schuts.  Butl.  Blomf.  pro  *£ic/9ara« 
Inf.  541.  'Eyfiaravtov  prsebet 


v«y 


MS.  unus^  idem  944.  ^AyfioTava. 

32.  Vulgatam  retinui.  Cum  au« 
tern  MSS.  quidam  omittunt  r,  Aid. 
vero  ante  ^vOaiftf^  inserit  0\  Turn. 


KOI,  hoc  recepit  Blomf.  Mihi  Al- 
dina  6  nihil  aliud  esse  videtur 
quam  C  ex  initio  sequentis  vocis 
detracta;  et  parcemiacum  hie  ap- 
tissimum  esse^  neque  in  spondaico 
exitu  offendendum,  cum  Well,  sen- 
tio.   Vid.  ad  Suppl.  953. 


nEPSAI.  57 

Kai  iXeiofiaTaiy  vawv  iperai 

deivol,  TrXfjdos  t    dvdpidfioi.  40 

dfipohiainav  S*  eirerai  livZwv 
6x^0^^  oiT   iitvnay  liTreipoyeph 
Karexovoriy  iOvo^y  roif^  Mtirpayadti^ 
'ApKT€v£  T   dyaOo^y  jSaeriAeis  SioTTOif 
Kal  woXvxpvcroi  T,dpi€i^,  cttoxov^  45 

apfAaai  ttoWol^  i^opiicScriv, 
Zippvfid  re  Kal  Tpippvfxa  reXti, 

(pofiepdv  o-^iv  Trpoaideardai. 
(TTevinrai  S*  lepov  TfuiKov  TreXdrai 
^vyov  dfAXpifiaXeiv  hovXiov  *EXXdZiy  50 

MdpSfop,  Qdpvfii^,  Xoyx^l^  aKfioves, 
Kal  dKOVTurral  Mvcoi    BajivXtay  S' 
i;  TToXvxpvcro^  irdfXfUKTOv  oxXov 
Tre/JLTrei  aijpSriP,  vawv  r   eiroxov^ 
Kal  to^ovXk(S  Xiifian  witrrow*  55 

TO  fiax^ipo^pov  T   i6vo^  eK  wdan^ 
'Aaria^  eTrerai 

Seivah  (iaCLXito^  thro  iroixirah. 
TOiOP^  avdo^  Wepcriho^  aia^ 

OiX^Tai  dvip&v*  60 

oik  Trepi  irdaa  x^^^  'AoriiiTi^ 
Opixlraca,  TTodtp  crreperai  fxaXepw, 
TOKee^  T   aXoxoi  ff  nt^epoXeyhov 

Tcipovra  xp^^^^  TpoiueovTai. 

43.  Ita  vulg.  quod  retinet  Well         47*  Scholiast  upftara  riSpiwwa 

H 


58  AISXYAOY 

rreirepaKev  fxev  6  wepce^  crrp.  a.     65 

crrparoi  6«s  avriiropov  7€«- 
Tova  'XiipaVf  Xivohecrixw 
a")(ehia  TropOfAOP  afxeiylra^ 

TToXvyofKpov  ohc/ia, 

^vyop  dfUpijiaXwv  av- 
X^Pi  iroPTOv. 
TToXvdphpov  8'  'Aerial  dov-  dpT.  a. 

pio^  dpx^p  €7rz  Trdcap  75 

xBopa  TTOifjLapopiop  del" 
OP  iXavpei  Sixodep,  ttc- 
^jOPOjJLOi^,  €K  T€  daXatrtra^f 

oxvpoicri  TreTTOidwi 

(Toyopov  yepeas  «- 

*KvaPovp  8'  SfAficuri  Xevccwp  arp.  ff. 

(popiov  Sipyfia  ipoKOPro^, 

TToXvx^tp,  fcai  'noXvpaura^,  85 

T,vpi6p  ff  cipfJLa  SiwKWPf 

eirdyei  hovpucXvroi^  dp- 

71.    Versum  constare  e  meso-  Illud  prtetuli  ut  longe  melius  ad 

macro    et    spondeo  monet  Bum.  sensum^  et  quia  ante  yeweav  facile 

a  autem  in  fine  versus  ante  ^  se-  mutari  potuit  De  origine  nominis 

quentis  producitur.    Vertas,  viam  vid.  Herod,  vii.  6l. 
multis  clavis  cofutmctam,  83.  Kvdveov  omnes,  quod  mutavit 

81.   Fluctuant  MSS.    et   editt.  Blomf.  metri  canaa,  et  Phrynichi 

inter   '^pvaoyo^ov    et    '^pvvvwofiov,  auctoritate  innixus. 


nEPSAI. 


69 


dpaai  To^oSdfJLPOv  ^'Aptiv, 
BoKifio^  5'  owns  i/TTOcrras 
fxeydXtp  pevfxaTi  (Jhotwp 
oxvpoTs  epKetriv  eipyeiv 

dfiaxov  Kvfia  daKdccM. 
dirpotroKTTO^  yap  6  Yleptrwv 
(rrparo^y  dKKK^^ptiv  re  Aack. 
ioXofifinv  8*  aTrdrav  deov 
Tis  dpfjp  Bvaro^  dKv^ei; 
tU  6  Kpaiirvip  iroZl  wfitri' 
fiaro^  €vw€TOv^  dvaitrawv ; 
<l>i\6<j>pwv  yap  <raivoV' 
tra  TO  irpAroVf  napdyei 
jipoTOP  €is  dpKvcTara, 
Todeu  ovK  i<rTiv  \hrep  dva- 
TOP  dXv^avTa  (fwyeip. 
deodev  yap  Kard  fioTp' 
eKpdTfitrev  to  vaXai^ 
OP,  iirea-Kfiylrc  Se  Tlepcai^ 

TTOXifJOV^  TTvpyoBaiKTOv^ 

dieireip,  «x- 
wioxdpfias  T6  kXopovs, 
TToXetop  T   dpacTdcei^. 


dpT.  ff. 
90 


95 

69ra)So9. 


KM) 


CTTp.  y  .     JOS 


110 


89.  Interpretatur  3o«i^<k  Blomf. 
iUmsiris,  Stanl.  expeclandus,  ego 
^potiuBexpectiUtis,  quasi  wpotrhoKifno^, 
Cf.  Thuc  I.  14.  Tou  fiap^pov 
wpiHrZoKifAov    o¥To^.     TroacL    505. 

dcotci§i  oXfiioi^  ^X^"'*     '^'^  ^  Suppl. 
7.    y¥»a0Mai  pro  Karayv, 


99.  Ita  Pors.  pro  vulg.  evwereoK. 
Dein  aifaitrauw  lectio  est  Tumebi : 
Aid.  et  MSS.  quldam  dvaaamwy 
quod  miror  prsetulisse  Well. 

108.  ''rv/>7o3aacToi;t  passiva  forma 
est  seDsu  activo.  Simillime  lopi^ 
iraAToc,  Agam.  115. 


60 


AISXYAOY 


efiadov  S*  evpvTropoi" 
o  daXdcaras,  woXiai- 
vofxeva^  Trvevfian  Xdfipw, 
ifropap  TTovTiov  dXtro^, 
TTifrvPOi  A67r- 
ToSo/iois  Treicfiao'i  Aa- 
OTTopois  T€  fiaxcLval^. 
Tavrd  fJLOL  ixeKayxinav 
fppfjv  dfivcfrerai  (j}6l3w, 
6d,  TleptriKOv  a'TpaTevfiaro^ 
TOvde,  fifj  iroXi^  irvdn^ 
rat  Kevavhpov  fiey   dfrrv  Zoi/criSos* 
KUi  TO  Kiatrivov  irdXia-fi 
dpTiiowro¥  iacerai, 
6d,  TOVT   eiro^  yvpaiKOTrXfi- 
6^^  o/uiAos  dnvwv' 

7ra5  yap  iirirfiXdras 
KUi  Tredofrrifiii^  Xem 
a/xfipo^  m  iKXeXoiTrep  /ueAiir- 
(rap,  avp  opx^ttm^  (rrparov, 
TOP  diA(J>i^€VKTOP  i^afxeiyf^as 
dfi(pOTepa%  dXiop 
irpwpa  KOiPOP  aia^. 
Xeicrpa  i'  dphpwp  irodto 


aPT.  y . 


115 


orrp.  ^. 
120 


dPT.  ^. 
125 


crp.  6. 
130 


135 


dPT.  6. 


122.  A  fxij  pendent  irJ^rai  et 
veVff,  128.  ceteris  parenthetice  sum- 
tis.  Deinde  v.  125.  co-erai  v.  co*- 
^crai  MSS.  et  edd.  ^c€rai  Blomf. 
ex  emendatione  Burn.  De  c  gemi- 


nate cf.  inf.  869.    Ag.  137. 

135.  Optimeinterpretatur  Blomf. 
de  ponte  navibus  facto>  qui  in  pro- 
montorii  modum  ex  utraque  con- 
tinente  excurrek>at. 


nEPSAI.  61 

TrifJLTrXarai  SaKpifxacriV 
TlepcriSes  8'  aKpowevdeh  tKacr" 

Ta  wodta  (piXdpopif 
TOP  aixfJicieuTa  dovpov  evva-  140 

Trip   diroTrefiylfafieva^ 

XenreTai  fjiovo^v^. 

d\\*  dycy  Tlepo'ai, 
ToS*  ipe^ofxevoi  aTeyo^  dpxcuop, 
ippovTiSa  KedvfjP  Kai  fiadvfiovXov  145 

Owfieda,  XP^'^^  ^^  TrpoaiiKei, 
Trm  apa  irpaaaei  'Eep^t}^,  fiacriKev^ 

Aapeioyevi]^y 
TO  TraTptovvfxiov  yevo^  dfxeTepov* 
iroTepov  TO^ov  pvfia  to  viKviVy  150 

n  ZopiKpavov 

\6yx^^  *^^X^  KCKpaTfiKev. 
aW  fide  detiv  icov  6<p6a\fioh 
i^o^  opfiaTai  /iiiTfip  iSacriXeu)^, 

fiacriKeia  8*  ^jjl^,  irpocTTriTVta*  155 

Kai  irpoatpQoyyoi^  he  XP^^^  avTriv 
irdvTa^  fivdoicri  TrpocravSdv. 
(a  fiadv^iavwv  dvacrcra  YIepcriZwv  vTrepTaTtj, 
fiiiTep  fj  Hep^oi;  yepaid,  X^^P^>  Aapeiov  yvpai. 
6eov  fJL€V  evvfjTeipa  HepcrtoPy  deov  Se  Kai  iJitiTtip 

lE<t>vs,  160 

€i  Ti  fxri  haifitov  "iraXaio^  vvv  fxedeo'TriKe  fTTpaTw. 

149.  Cum  voce  insolita  irar^v-     fito^,    Find.   01.  x.  95.    Pyth.  i. 
w'/micK  recte  confert  Well.  cir«vu-     58. 


62 


AI2XYAOY 


AT022A. 

raura  iti  Xiiroua'  iKavon  xpvo'€oa^6\ov9  Zofwvi, 
Kal  TO  Aapeiov  re  Ka/iov  koivov  evvatrrnpiov. 
KM  fu  KapSiav  dfivtro'ei  (J>povTk*   eU  8*  i//ias  ipw 
fivOoy,  oviafjuik  ifiavrn^  ovfr  dieifiavro^,  <l>l\oi,    16S 
fi^  fxeya^  irXovro^  Kono'a^  ovSa^  dyTpeyf^  iroSi 
oXfiov,  ov  Aapeiov  ^pev  ovk  avev  de&v  tivo^. 
ravra  fwi  fiipifiv  dtppatrros  eariw  iv  f^petrlv  S«x\^, 
/uifr6  xP^f^'^^^  dvavhpwv  7r\fidos  ev  Tifi^  {rifienf, 
M^T  dxpntMTOun  \dfiir€iv  <pw^,  ocov  a^iro^  irdpa. 
iari  yap  irXovro^  y  dfiefUpfis,  dfixpl  8*  oipdaXfidk 

(pofiov  171 

oiifia  yap  Sofuov  vo/xi^w  SeciroTov  irapovfriav. 
irpoi  raS*,  m  oi/rios  ixovrtov  TwvSe,  cvfifiovXoi 

\6yov 
TOvZi  fxoi  yevio'de^  Uepaai^  ynpaXia  TriCTfafjuiTa' 
iravra  yap  ra  Kehv  ev  vfiiv  etrri  fioi  fiovXevfiara. 
XO.  61;  ToZ'  icrOi,  yij^  avaaaa  rrjcrhe^  fiii  ce  Sis  (ppatrai 
finr  eiro^  fitJT  epyovy  wv  av  Svva/u^  tjyeia^ai  deXtf* 
evfieveU  yap  ovra^  tj/xd^  rwvSe  trvfifiovXovs  KaXeis. 


l68.  Vulg.  ttwXii  ante  fiiptfjiva 
legitur,  caesura  violata.  Transpo- 
suit,  ut  »up.  Pors.  Prsfat  Hec. 
p.  41.  Proponit  Well.  BiirX^  /a€- 
pc/tAM  ^paKTOi,  Poraoni  transposi- 
tionem  vel  ea  de  causa  admittendam 
putavi^  quod  ipsa  .^schyli  verba, 
etiamsi  ordo  fuerit  mutatus,  non 
mutantur. 

170.  Interpretandum  videtur: 
Ncque,  si  aimnl  divUue,  nffulgerc 


sahUem,  quarUacunque  adsit  homi' 
num  vis.  Non  admodum  dissimile^ 
oo-ff  ZvvcLfxi^  ye  wdpearif  II.  0.  29^. 

171*  otpdaXfAoT^:  de  ipso  Xerxe 
proculdubio;  quamvis  in  plurali 
ita  adhibitum  paullo  insolentius. 
Cf.  KOKui  <pp€¥€^,  Theocr.  xiv.  51. 

177-  Nihil  aliud  valet  tiyeTadat 
BeXri  quam  riy^rat,  capox  est ;  vel, 
ut  Well,  in  quibus  vis  se  nihi  ducem 
prcebcrc  vull. 


nEPZAI. 


63 


I    / 


185 


AT.  iroWoi^  fjuev  del  WKrepot^  oveipao'i 

}^v¥€iix^  dip'  ovirep  irah  ifw^^  areiKa^  arparop, 
'laovwv  yfjv  ot'^erai  Tripcai  OiXwv  181 

dW  ov  Ti  irw  TOiovh*  ivapye^  eiiofitiv, 
(ik  T$9  irdpoidev  ev<f>p6vfiv   Ae^oi  ie  troi. 
iSo^dmv  fxot  Svo  yvvaiK    eveifiovej 
in  fiev  TreTrXoiai  HeptrucoU  vaKtifJiepfi, 

ti    S*    aVT€    AtOpiKOlO'lW,    €iS    0-^11/    [JLOXeiPy 

fjL€y€0€i  T€  T£y  pvp  euirpeireaTdra  iroXxfy 
KoKK^i  T    dfjuifAm,  Kai  Kafnypfpra  yipov^ 
TavTOU'   iroTpap  S*  epcuop,  i|  fxep  'EAAada 
K\iipt»  Xaxovaa  ydiap,  i}  Se  (idpfiapop. 
TOUTW  (rrdo'ip  tip',  cos  iym  'Sokovp  opap, 
revx^iv  cp  dWiiXijar  irah  5'  e/bios  fiaOmp 
KaT€iX€,  Kdirpdvpep,  apfiainp  S*  viro 
^evypvfriP  avrw,  Kpei  \e7raSp*  in    atrx^prnp 
Tidfio'i.    x^  1^^  ^V^  eirvpyouTO  cttoAi;, 


190 


195 


ep  fiPiauri  *t   eix^v  evapKTOP  CTOfia' 

i|  S*  iaxl>dSa^€9  Kal  x^P^^^  iprn  Si^pov 

Ziaairapdaaety  Kal  ^vpapird^ei  jiia 

&¥€v  x^Xii/eoi/y  Kal  ^vyop  6pav€i  fieaop. 

^iTTTCi  8*  ifAOs  irahy  Kal  TraTtjp  irapicrrarai  200 


137*   Cum  hujusmodi  superla- 
tiyifl  cf.  PauL  ad   Qdoss.   i.   15. 

191*    Duae  constructiones  con- 

ihoKovwopaw  T€uj^€iVj  utapud  Herod, 
saepissime.  Cf.  Trachin.  1240.  et 
Erfiirdt.  ad  Antig.  736. 

192.  De  forma  in  >;<n  vid.  Pors. 


ad  Med.  479- 

196.  re  dubitanter  ex  Blomf 
reoepi  pro  h§,  quod  facile  librarius 
infercire  potuit  post  /uev. 

197.  £  vulg.  eV  T^  hiif>po¥,  aliis 
-ov  preebentibus^  optime  conflavit 
Stanl.  nulla  de  suo  mutatione, 
quod  dedi. 


64  AIZXYAOY 

AapeTo^  oiKTeiptov  cr^*    tov  i'  oirta^  opa 
Acp^ri^,  TTCTrXovs  piiypvfrip  dfi^i  a'dfiari. 
KUi  Tavra  fiev  Stj  vvkto^  eio'iBeip  Aeyio* 
eirel  5*  dpio'Trip,  Kai  x^P^^^  KuWippoov 
i-^vaa  'TTfiy^^,  ^vv  dvri'^oXto  x^pl  205 

fitafxbv  irpoaeirrtiVf  dTrorpowoKTi  iaifiotri 
OeXovaa  dvaai  TreXavov,  wv  reKn  rd^e. 
6p£  Se  <f)€vyaPT   aierdv  irpo^  e<rx^pct^ 
^oifiov   (JMifito  8*  a<pdoyyo^  iaTddfiv,  ^iXoi* 
fieOuo'Tepov  di  KipKov  eltropcS  Spofito  210 

irrepok  etpopixaivovray  kuI  x^^^^^  Kapa 
TiWovff*    6  S*  ovZev  aWo  y\  ij  Trri/^a?  de/ua^ 
irapeix^*    ^avr   efioiye  Sei/xar   feVr    Ideiv, 
vfU¥  8'  dKOveiv.    €v  yap  icrre,  waU  ifw^, 
irpd^a^  fiev  ev,  Oavfxaa'TO^  Siv  yevoir  dvrip*    215 
KUKm  Ze  Trpd^a^y  ovx  vTrevOvvo^  ttoXci, 
{TooOek  8*  dfjLoiu)^  r fierce  KOipavei  x'^ovo^. 
XO.  ov  <re  fiovXofiecrda,  /JiiJTep,  ovt    dyav  ipofieiv 

\6yoiSy 
ovT€  dapcrvveiv  deov^  Sk  irpofrrpowak  iKVOVfievriy  • 
€i  Ti  (piKavpov  eZSe?,  airov  tc5i/8*  diroTpoirriv  TeXeiv, 
T&  5'  dydff  €KT€\ti  yeveadai  aoi  re  kuI  tckvoi^ 

a-edevy  221 

Kai  iroXei,  ipiXoi^  re  Trdai.  Sevrepop  Se  xp^  X^^^ 
rfj  T€  Kai  ipOiToU  x^<^^^^^*  irpev/iepm  8*  airov  Tahe 
(TOP  TTOO'iP  Aapeiop,  oPTrep  (pfj^  ide'ip  Kar  €v(pp6priPy 
ecrOXd  aoi  TrefXTreip  TCKPto  re  7^9  epepdep  els  (j>dos* 

206.  Vulg.  fittfAf,  omnes  MSS.      a  librariis  autem  proficisci  certe 
fiufiow,  quod  post  vp6^  stare  potest^      non  potuit. 


nEPSAI.  65 

Tdfiwa\iy  a  TcSpie  yaia  Karox^  fiavpovtrBai  aKona. 
Tovra  6vfi6fMVTi^  wv  (rot  wpevfievik  irapi^vefra* 
€v  8e  wapraxn  TeXeiv  croi  rwvZe  Kpipofiep  wipi. 

AT.  dWa  firiv  evvov^  y  6  wpwrm  rwi/S'  ivxmvitav  Kpnh^ 
TTaiil  KOI  iofjLOi^  ifioio'i  TtivS"  eKvpaxra^  (Jhitiv*   230 
iKTeXoiTO  Si)  Tci  )(jp^^^^*  Tavra  8*,  m  etpietraif 
iravra  O^aofiep  Beoitri  roi^  t  ivepde  yfj^  (piXoi^, 
€UT   av  eU  oiKOv^  fwXwpLev.  Keiva  ^  iKfiadeiv  BeXta, 
&  <pi\oi,  irov  ra^  'AOtiva^  {JHiclv  lipvcrdai  x^opo^  ; 

XO.  T^Ae  fTpo^  SvcfiaU  avaKTO^  vXiov  ^dn/acr/iarcoi/. 

AT.  dWd  fxriv  'ijieip*  ifw^  wah  ri/i'Se  dtipao'ai  w6\iv ; 

XO.  iracra  yap  yevoir  av  *E\Aa9  (iao'iXeto^  i;7nficoo9. 

AT.  wSe  TI5  irdpecmv  avroU  dvhpoTrXvideia  arparov ; 

XO.  Kal  frrparh^  toiovto^  ep^a^  woWd  Srj  Mi/Soi/s 

jcaica. 

AT.  Kai  ri  irpo^  tovtoktip  aWo ;  irXoOros  i^apKtj^ 

iofJLOii ;  240 

XO.  dpyvpov  irtiyn  ns  ai/rois  ^cm,  Ofifravpo^  x^^^^^* 

AT.  TT&repa  yap  to^ovXko^  ^^XJ^^  ^'^  *x^P^^  avrok 

irpeirei ; 

XO.  oi/Sa/juSs*  €yxf1  (rra^aia  Kal  <^pd<nnZe^  trayai. 

AT.  w  ie  iroiiiavtap  iirecm  Kdirihea^S^ei  o'TparoC; 

XO.  ov  Tii/05  iovXoi  K€KXfiuTaL  ^taro^y  oi/S'  virnKOOi. 

AT.  Trm  av  ovv  fAevoiev  avhpa^  woXefuov^  iiriiXvSa^  ; 

XO.  wirreAapeiov  iroXvv  re  Kai  KaXov  {pOetpai  arparov. 

AT.  Zeiva  TOi  Xeyei'i  iovrtov  Tok  tskovo'i  ^popricrai. 

242.  MSS.  et  edd.  x^P^  ^^  Bninckii  conjectura  est  x^/^^  &d- 
X€/MK  j\  illud  contra  roetrum^  quod  modum  probabilis,  siquidem  ssepis- 
iraportuno  yc  miserrime  sarcitur.      sime  confuRa  haberaus  oetw,  ^etv. 

I 


66  AISXYAOY 

XO.  dW,  ijioi  Soiceii/,  rdx  cio'ei  iravra  vtifiefyrfj  \6yov' 
TOvSe  yap  Spafirifia  (ptoTO^  HepcriKOV  TrpeTrei  fiadeiv^ 
Kai  (pepei  (ra(j}€^  n  irpayo^  ecrQXbv  ij  kukov  KXveiv. 

ArrEAOS. 

w  7^9  dirdo'fi^  'Acrid^o^  TroXitrfiaTa, 
w  Tlepai^  dia,  Kai  ttoXv^  ttXovtov  XifiriPy 
ws  ev  fxia  TrXtiy^  KaTetpQaprai  iroXv^ 
oX/So^,  TO  Tlepawp  5*  dp6o^  oix€Tai  7re<r6v.    255 
aifioi,  KaKOV  fiev  TrpcoTOP  dyyiXXeip  KaKa* 
Ofiu)^  S*  dvdyKTi  Trap  dpairrv^ai  Trddos, 
Uepaar  CTparo^  yap  7ra9  oXtaXe  fiapfidpap. 
XO.  dpi\  dpia  KaKci,  peoKora  crp.  d. 

Kai  oai ,  at,  at.  260 

^laipecrde,  Tlep" 
craty  t6^  axo^  KXvoprei. 
AF.  m  wdpTa  y    ecTT    CKeipa  ^laireirpayixeva* 
KavTO^  8*  diXTTTto^  pofTTiixop  fiXiiro)  <pdo^. 
XO.  i;  ixaKpofiioTO^  oSe  ye  t(9  dPT.  a. 

aidop  €(l)dpdri  266 

yepaiohy  dKOv- 
€ip  ToSe  'Trfjfi   deXTTTOP. 
AF.  Kai  fifjp  iraptip  ye,  kov  Xoyov^  dXXwp  kXvwp, 
Ilepcrai,  (ppdcraifi    dp  oV  iiropcrvpdn  Kaxd.       270 
XO.  OTOTOToTy  judrap  rd  woXXd  CTp.  ^ . 

lieXea  Trafifjuyij 

250.  Retinui  vulgatum  hpdnrifjM,  264.  koi/toc  7'  Blomf.  e  MS.  uno, 

utpoteabSB/sa/Aovformatum^quam-  propter  icai— ^e,  de  quo  vid.  ad 

vis  apud  Eurip.  passim  hpofxfifAa;  Orest  6l4.    Me  autem  judice  y€ 

et  hoc  quoque  rectum.  ferri  nequit  propter  vers,  priorem. 


nEPSAI.  67 

Slav,  *E\\dda  x^p^^' 
Ar.  wXiidovfri  PCKpwv  Si;<r7roT/uft)5  i(p6apfA€Vwv         275 
Xa\a/uii^09  aKTai,  Trav  re  wpocrx^po^  totto^. 
XO.  OTOTOToi,  (l)i\(av  dXiSova  dvr.  ff . 

cwiiara  iro\vfia(pvi 

Kardavovra  \eyei%  <p€pe<rdai 
'TrXayKToU  iv  iiTrXaKeo'a'iv.  280 

Ar.  oviey  yap  IjpKei  rS^a,  ird^  S*  dirwWvro 
{TTparo^,  Zafiacrdeh  vatoKTiv  ififioXdi^. 

XO.  ii)^'  diroTfiop  (rrp.  y. 

fioav  hvaaiavti  Tlipcrai^ 

SaOL^y  m  Trdvra  irayKUKw^  285 

eOeaap,  at,  ai,  crrpaToO  (pOapivTO^. 
Ar.  w  TrAeuTTOi/  €;^6os  ovofxa  Za\a/i7i/09  ic\i/6ii/' 

» 

<^v,  Tviv  *A6tivwv  m  cTevto  fiefivriixevo^. 

XO.  (TTvyvai  y    *hOdvai  dvr.  y. 

Zaoi^*  fxcfXPficrdal  rot  wdpa,  290 

cos  TToWas  Hepcriiiop  fiaTap 
eKTicap  eijpiBa^  i;S'  dpdvhpov^. 

AT.  anyii  TrdXai  Si/cTTiyfos,  iKireirXti^fJLepri 
KaKOiV  vTrepfidXXei  yap  i/Se  crviKpopa, 
TO  fJivire  Xe^ai  firiT    epwrija'ai  irddti,  295 

O/1C0S    S'    dpdyKfl    TTflflOPM   fipoToU   <f)€p€lP^ 

de^P  SiSoPTiop*    irdp  8'  dpawrv^a^  irdQo^ 
Xe^op  KaraiTTM,  Kel  a'repei^  icaicois  ofito^, 

274.    Prsbet  MS.   unus  ^aiaw,     hits,    ^schyli    autem    cV  melius 
unde  Blomf.  SyoK.  judico  quam  Pauwii  crwV. 

^80.  Super  jactalit  navium  tahu^ 


68 


AI2XYAOY 


t/s  ov  riOvfiKC,  riva  Sc  Kal  wevdwQfiev 

t£u  dpx€\d(ov,  oar,  iirl  (TKnTrrovxia  300 

raxdei^p  avav^pov  rd^tv  ^pni^y  damv. 

Ar.  S6p^i79  fjikv  avr6%  ^  re  Kal  ijxio^  fiXiwei. 

AT.  ifAok  pilv  eJira^  itafmaip  <pdoi  l^iy<^f 
Kai  \€vk6v  tifxap  pvkto^  iK  lAeXayx^fxov. 

Ar.  'ApT€fifidpfi^  Se,  fivpiM  "Imrov  fipafiev^,  305 

frriKpXov^  Trap   aKrd^  Oeiverai  ZiXiyi/ioii/* 

X^  X^^'^^PX^^  AaSafci79^  'irXfiy^  Sopos, 
midfjfxa  Kov^v  iK  vem  dc^riXaro* 
Tevdytav  t\  dpicrro^  BaKrpitav  Wayepiis, 
daXaafrowXriKTOV  vfjaov  hiavro^  iroXei.  310 

hiXaio^f  'Apad/xfis  re,  Kapyn^rrn^  rpiro^, 
diS"  dfKpi  vijaov  r^p  veXeiodpefifjiOva 
viKWfUvoi  'Kvpiafrov  iaxvpdv  ;^0oi/a' 
irnyal^  re  NeiXoi;  yeirovtou  Aiyvwriov 
'ApKreif^,  'ASevtjs,  Kai  ^epe<rcrevfi^  Tpiros,      315 
f^apvovxos,  oiSe  pao^  iK  jjum  ttccov. 
Xpvfrev^  MaraAAos  fivpiom'apxo^  Oavwv, 
'iTTitov  fieXaiPfis  fjyefjuov  TpiafAvpia^, 


sou  Speciosa  admodum  lectio 
Rob.  avapxo^i  quam  tamen  ex  uno 
libro  redpiendam  non  putavi^  quid- 
quid  subtiliter  diuputaverit  Well. 
Est  autem  to^i^  avaw^pot,  odes 
viro  desiituia. 

SOQ.  Reponit  Blomf.  aptvr€tk, 
quod  libenter  reciperem  nisi  omnes 
libri  in  aptaro^  consentirent. 

3X6.  Vemim  vel  insititium  esse 
vel  oomiptum^  yixdubium.  Quem 
tamen  cum  retinui>  retinui  quoque 


vulgatam  lectionem  wiaop,  aug* 
mento  omisso.  Hac  de  qusstione 
quamvis  nonnulli  ludicra  fere  sub- 
lilitate  dissenierunty  non  tamen 
adeo  certa  mihl  videntur  omnia  que 
alii  ex  altera  parte  protulerunt,  ut 
lectiones  turn  MStorum  turn  editio- 
num  prorsus  nihili  habere  audeam. 
Quoties  igitur  salvo  verborum  or- 
dine  et  integritate  augmentum  ad- 
mitti  possit^  admittendum  puto; 
unde  *Kvptaeo»,  313*  nota  eliaioDis 


nEPZAI. 


69 


^irvpcfiy  ^aTrXfjdfi  SdaKiov  yepeidia 
ireyyf  dyueifitav  XP^^  'irop^vpea  fiatpl^*         320 
Kal  Mayo^  ''Apafio^^  'AprdfAti^  re  BdKTpio^, 
frKXfjpM  fieroiKO^  7^5,  eicet  KaT€(j)diro. 
''AfiKTrpiSf  * Aixtpicrrpew  re,  iroXinrovov  Zopv 
pwfMPy  6  T   icrOXo^  'ApiofxapBo^  ^dpSeai 
irevdo^  wapaax^v,  Zi^cra/ui/s  ff  6  Mvaio^,       325 
Qdpvfii^  T69  irevTYiKOVTa  irevrdKi^  vewv 
Tayo^,  yivo^  Avpvaio^j  eveiZti^  dvtip, 
K€Lrai  davwv  heiXato^  ov  fidX*  €irri;;^(os* 

KiXiKwy  ewapx^^f  ^^^  dvtip  irXeio'TOv  irovov    330 
ixOpois  irapaax^v^  evKX^m  dinaXero. 
TOiwvZe  y   dpxovTtov  vvu  vwefivticdtiv  irepi* 
iroXXHv  irapovTtav  S*  oXiy    dirayyeXXw  KaKd. 
AT.  cu,  at,  KaKwv  vyIricrTa  S17  kXvw  raSe^ 

tticrx^  T6  nipaai^  Kal  Xiyea  KWKVfjLara.  335 


habes  diftinctam^  et  379*  ^rpo^ 
woirog  in  quibus  si  peccatur^  at 
lerissinie  peccatar:  hoc  si  fieri 
neqaeat,  tatius  duzi  lioentiae  aliquid 
Homeri  imitatoribus  indulgere> 
quain  ad  nostne  seTeritatem  entices 
curiosios  refingere. 

31 9.  Vulg.  wvppdw.  Mutavit  Pors. 
Idem  in  vers.  seq.  reposnit  vop- 
fvpf.  Ita  sc  proountiandum,  in 
confesso  est:  scribendumne  ita, 
ambigitur. 

321.  Ma7<K  gentile  nomen,  quod 
monuit  Scholiastes. 

324.  Hie  versus  ex  iis  est,  qui 
amtra  Porsoni  regulam  de  pausa 


peccant  Viro  igitur  illi  doctissimo 
videbatur,  inter  *Api6futpio^  et 
'ZdpZeai  versnm  exddisse,  ita  aut 
similiter  supplendum:  *Apt6fiap^, 

dpZemv  BoAaro-i  irio-roc^  ^irpayddtj^ 

T€,  ^/>3€(ri.  Vid.  Praef.  Hec.  p.  33. 
332.  Canteri  emendaticmem  dp* 
X»v  receperunt  Blomf.  et  Well.  Sed 
neque  dpyvt  vox  admodum  tragica 
est^  et  omnes  MSS.  in  dpyovrmy 
consentiunt  Jam,  mejudice,  longe 
melius  ad  sensum  wv  quam  vvv, 
De  secunda  in  vwifivijaOfiw  correpta 
cf.  sup.  290.  et  vid.  Gaisf.  ad  He- 
pbest  p.  218.  et  Porson.  Append, 
ad  Toup.  IV.  p.  442. 


70  AISXYAOY 

drap  i^patrov  fxoL  tovt,  dvatrTpeyfra^  nd\iv, 

wrr   d^Lwcrai  TLepcriKw  crrpaTevfian 

AF.  7r\ii6ov^  fiev  ap  adfj)   icrff  eKori  &apfidpov%  340 
vavariv  Kparficrar    kul  yap  ^EWtjaiv  fxev  fjp 
6  Trac  dpidfio^  6i9  TpiaKoZa^  ScKa 
vatoVy  ScKM  S*  ^v  TtivSe  x^P^^  eKKpiro^* 
'Zep^ij  Se,  Kai  yap  oI8ay  ;(£Aias  fiev  ^i/, 
wv  fjye,  w\fi6or   ai  5'  vTrepKOfiiroi  Ta;^6i         345 
iKaTOV  Sis  ritrap,  eTrrd  &*   wS'  ex^i  XcJyos. 
/uif  aoi  SoKOvfiev  r^Se  XeKpdfjvai  fidx^  i 
dW  wSe  Saifitap  t«9  KaritpOeipe  arparov, 
ToKavra  fipicra%  ovk  IcroppoTrto  tvxh* 
deoi  TToXiP  crao^ova-i  TLaWdSo^  ded^.  350 

AT.  ^T    dp'  'hdripwp  iar   dwop&tiro^  ttoXi^  ; 

AF.  dpSpwp  yap  6ptu)p,  epKo^  ecrrlp  dcrtpaXe^. 

AT.  dpxh  Se  pavcri  ^v/AfioXfj^  t£5  tip,  (ppdaop* 
TiPe^  Karfip^ap,  irorepop  ''EAAiyi^es,  fidx^^f 
fj  TraU  ifJLOSy  irXiidei  Karavx^^^^  peiip;  355, 

AF.  ^p^ei/  fX€P,  w  SiaTTOipa,  rod  iraPTO^  KaKov 
^apek  dXacTTtapj  rj  KaKO^  Saifiwp  noOip. 
dpfjp  yap/^EXXtiP,  e^  'Adfjpaiiop  crrpaTOv 
iXdfjop,  eXe^e  Traiii  ata  'Zep^ij  Taie, 
m,  €1  fieXaipfi^  pvkto^  'l^CTai  KPe(pa'^y  360* 

''EAAiji^es  ov  fiepoiep,  aAAa  ceXfiact 
pevip  iwepdopoPT^^,  aAAo9  aXXoo'c 
Spaafxi  Kpv(paiw  fiioTOP  eKO'tafroiaro. 
6  V  evdm  m  riKOvaep,  ov  ^vpek  SoXop 


nEPSAI.  71 

^EWfiPO^  dvSpo^y  oi/Se  tov  6ewv  (pdovov,  365 

irafTiv  '7rpo(J)wv€i  roi/Se  pavdpxoi^  \6yov* 
€VT   av  (pXiywv  aKTiciv  ffAi09  j(j96va 

Tci^ai  petSv  (rritpo^  fxep  4v  aTixoi^  Tpiah, 

€Kir\ov^  (pvXdcro'eip  kuI  wSpov^  dXippoOov^'     370 

aAAa9  Se  KVK\(p  p^crop  AiaPTO^  'Trepi^, 

fik,  ei  fAopop  (pev^oiaff  '^EWtiPe^  kukop, 

pavaip  Kpv(j>aiu)^  Spacfiop  evpopre^  Tipd^ 

iraci  <rTep€i<rOai  Kparo^  "tiP  irpoKeifiepop. 

Toa'avT   €\€^€  Kdpff  VTT   iKdvfiov  (ppepov     .    375 

ov  yap  TO  jjiiWop  €k  dewp  i^irifrraro. 

oi  S'  ovK  dKOO'fua^f  dWd  weiddpxff  (ppepi 

ieiTTPOP  *T*  eTTopcrvpoPTO,  pav/Sdrtf^  t    dptjp 

*iTpo7rovTO  KWTTtiP  o'KaXfjLOP  dfx(p*  eviipeTfiop. 

iirel  ih  ^7709  tiKiov  KaTetpdiTOy  380 

Kal  vifJQ  eTT^ei,  ird^  dpfip  Kwirri^  dpa^ 

6S  vavp  ex^pc^f  ^«^  ^  ottXwp  eTriCTTdTti^. 

Ta^i9  Zk  Ta^iP  vapcKaXei  pem  ixaKpd^j 

TrXeovo'i  8*,  m  CKacrro^  ,5i/  Terayfikpov 

Kal  TTaPPVxoi  Sfi  SidirXoop  Kadicrraa'ap  385 

pawp  dpafcre^  irdpTa  poutlkop  Xewp. 

Kal  pv^  ix'^p^h  f^o^  /xaV  *EXXiip(OP  crrpaTO^ 

Kpv<l)aiOP  €K7rXovP  ovSa/xn  Kadio'TaTO. 

iirei  ye  fiePTOi  XevKOTrwXo^  tifxepa 

ira<rap  Karecrx^  yaiap,  evcpeyy^^  iSeip,  390 

vptSrop  fxep  fixV  ^^Xaho^  'EXAi/i/coi/  irdpa 

378.  Copulam  metri  causa  sup-         385.  Hue  et  illuc  navigando  ex- 
plevit  Brunck.  trcebant,  hawXoov  adjective  sumto. 

379.  Vid.  ad  V.  3l6. 


72  AI2XYAOY 

fAoXTTf^v  ev^^fiflfrepf  6p6iov  S*  afia 

'HX^*   <l>6fio^  Zk  ira<n  fiapfidpois  Ttaptiv 
yvtofAfl^  dirocripaXeiiriv*    ov  yap  1J9  ^1/7^          395 
TTOuav   eij^vfivovv  cefAPOu  *^E\\fiP€^  t6t€, 
dXX  eh  fidx^P  opfxtSpre^  eti'^vx^  Bpdtrei. 
adXiriy^  8*  dvr^  irdpT   iKcTp*  dwe^Xeyep' 

€7rai<rap  dXfifiP  fipvx^op  €k  KeXevfTfAaras.        409 
0om  Si  7rdpT€S  ri<rap  iK(paPM  iZeip. 
t6  Be^iop  fiep  irpirop  eiraKTOP  Kepm 
fjyeiTO  KOiTfJua,  Sevrepop  8*  6  itm  ctoXo^ 
ine^ex^p^h  ^(^  iraptip  ofiov  kXv€ip 
woXXfiv  (Borjp,  *n  vaiBe^  *EXXnPtap,  tre,  40& 

dXevdepovre  irarpiS',  eXeudepovre  Bk 
noiSa^,  yvpauca^^  de£p  re  irarptprnp  eBti^ 
d^KM  re  wpoyopwp*   pvp  vwip  jrdprtap  dywp. 
Kai  fifip  Trap   tjfiwp  Heptriho^  yXtacnrtit  p6do^ 
wrtipria^e*   kovk€t  fjp  fxiXXeiP  dK/xn"  410 

€v6v^  Be  pavi  ip  Pfjt  x^^^P^  aroXop 
eTTaia-ep.   fip}^e  8*  ififioXti^  ^EXXtiPudi 
pav^y  Kanodpavei  wdpra  ^oipiao'ti^  pew^ 
Kopvfi^*  iir   dXXfiP  8'  a\\09  tdwep  iopv. 
Ta  irpmra  fiep  Zfj  pevfia  HepciKOv  arrparov  415 
dpreTx^p*   tk  Be  wXifBo^  ip  crrevw  P€£p 
YidpoitTTf  dpioyri  8*  ovri^  dXXriXoi'S  irapfjp, 
avToi  8*  iJ^*  avTWP  ifxfioXah  x^^^^'^^l^^^ 

41 8.  Recte  se  habet  ifxffoXaT^,     Thuc.  11.  76.  quod  notavit  Blomf. 
sivB  de  roHris  interpreteris,  ut  in      sive  de  aggressionibus,    ut  Scho- 


DEPZAI.  73 

waloPT,  edpavov  irdyra  ifsairtipfi  frToXov^ 

^WsXsiViKai  re  vaet  ovk  d^pc&fjLOVw^  420 

KuKXtf'  iripL^Q  eOeivov*    vimovro  8e 

{rKcUjyti  vewVf  BaXcuraa  S*  ovKer    fiv  iB^, 

yavayiwy  irXnOovcra  Kai  (j}6uov  ^or^Sv* 

aKTal  Ze  veKpwv  XP^P^^^^  '^'  iirXnOvov* 

(pvy^  Z*  aKoafita^  Traca  i/ai/s  tipeo'cero^  425 

oo'anrep  naav  fiapjBdpov  arparevfioLTO^. 

TQi  h\  iocrre  duvvov^  ri  nv    i)(6uiov  fioXov^ 

dyaia'i  KtonHv  dpavfTfiouTiv  t   ipeiirmv 

ewaioPy  ^pp^x^^op'   oifjuayii  S*  dfwv 

KtoKUfAaciP  KaT€iX€  ireXayiop  dXa,  430 

6C09  KeXaipii^  vvkto^  Sfifi  o^iAeto. 

KUKwv  Ze  wXtjOos,  ovZ'  av  ei  JZeK   {jfUiTa 

arrixnyopoitiv,  ovk  av  eKwXiicraifii  coL 

€v  yap  TOO   iO'Oi,  fifjoafi   tj/JLepa  fiia 

TrXijdo^  Tocrovrdpidfioy  dvdpwinav  daveiv.         435 

AT.  ai^  at,  KaKwv  hri  7reXayo%  epptayev  fjieya 
Uepfrai^  re  Kai  irpoiravri  fiapfidptov  y^ei. 

Ar.  €5  vvv  Toh^  io'diy  yj/fieirto  fieaovv  KaKov* 
TOidS*  iir  avToh  tiXde  aviuc^pd  irddov^f 
019  TOicrde  Kai  hh  dirriO'tiKiSa'ai  powij.  440 

AT.  Kai  T«5  yevoiT   av  rtio'C    er   extfuov  rvx^ll 
Xe^ov  Tiv   av  (pfj^  TiivZe  o'VfKpopdv  arparw 
iXdeivy  kokHv  peirovcrav  eU  to,  fxd&o'ova. 

Ar.  Il€pa'(ov  ocroiirep  ^aav  aKfiatoi  <pv<nv^ 

lixatea.  Deinde  vulgata,  ut  supra,  tern  habebit  WelL  ncm  me  quoque. 
retenta,  si  quia  apodosiii  ab  idpavov  De  irauNrro,  omiMo  augmento,  vid. 
incipere  putet,  strenue  dissentien-     ad  31 6. 

K 


74  nEPZAI. 

yj^vx^^  T   apiCTOi  K^iyeveiav  €Kwp€7rei^,  445 

avT^  T   avaKTi  iriariv  iv  wptaroi^  dei, 
TcOvaaiP  alaxp^  ivtrKXeeaTdno  fiopia. 

AT.  c!i  iyw  rdXaiva  cvfKJyopa^  KUKfj^,  <l)i\or 
woifp  fx6p(a  Sk  Tova^e  ^fj^  6\ta\€vai ; 

Ar.  vfjao^  TiS  itrri  irp6<rde  ^aXafiivo^  towwv,  •     460 
fiaid,  SvcopfiOi  vavaiv^  v^  6  ipiXoxopo^ 
Uav  ififiaTevei  wom'tas  aicr^s  iiri. 
ivravda  irifXTrei  rova^,  ottw^,  "forav  vewv^ 
ip6apipT€9  ix^poi  v^trov  eKO'to^oiaro, 
KTelvoiev  evx^ipdOTOV  ^EWijvwp  {rrparop,         455 
(piXov^  ^  VTrcKad^oiep  ivaXitop  itoptav* 
KUKm  TO  fiiXXop  laropwp*  cos  yap  0€ov 
vawp  iSwKe  kuSos  ^'EXXfja'iP  fiaxn^y 
avdfifiepop  (j}pd^aPTe^  evxdXKOi^  Se/uas 
oTrXoKTi,  pawp  i^eOpiocrKOP*   dfitpl  Ze  460 

iKVKXovPTO  Trdfrap  pfjirop,  war   dfifixct^^^^ 
oiroi  TpdiroiPTO*    noXXd  fiep  yap  iK  x^P^^ 
irerpouTiP  vpdo'o'OPTO,  TO^iKfj^  t   dw^ 
Owfiiyyoi  lot  irpofmlrpopre^  coWt/crai/. 
T€\os  8*  e(popixridepTe%  i^  epo^  poOov  465 

TTaiovaif  KpeoKOirovcri  ivarriPtap  fJLeXfi^ 
etos  dwdpTWP  i^awefpdeipap  fiiop. 

458.  Pene  mihi  persuaseram^  ut  dum,  prseterhunclocum^adducitur 

cum  Elmsl.   oraw  in  or*  €K  mu-  tantum  Plato  Sympos.  §.  4fi.  dw6^ 

tarem ;  sed  audadus  id  videbatur :  ray  yovv  dwayKaaOeirifjiew  ubi  Bek- 

orav  igitur  obelo  notavi ;  quod  vix  ker.    monito  codd.    non    paucos 

credo  cum  optativo  conjungi  posse,  omisso  yovv  legere  owor,  subjidt : 

Aliter  censet  Hermann,  ad  Viger.  **  quod  verum  videtur." 
§.  256.  ad  quod  tamen  confirman- 


nEPZAI.  75 

kSpay  yap  etx^  ?rai/T09  evayfj  (rrparoS, 

pii^ct^  $6  wewKov^f  KauaKtoKva'a^  AiY^^ 
w€^£  TrapayyeiXa^  axpap  {rrparevfAari, 
iji^*  aKoarfxaf  ^vv  (pvy^.    roiavZe  (roi 
TTpo^  rif  irdpoide  a'ufKl>opdv  irdpa  cripeiu. 

AT.  I?  (TTvyve  haifiov^  m  dp   iyf^euca^  (l>p€v£u      475 
Tlepcav  wiKpdp  Se  waU  ifxo^  rifjuaplav 
K\€imv  *hdfivwp  €vp€,  KOVK  dw^pK€<rap, 
0V9  Trpoade  Mnpadtay  fiapfidptou  dw(o\€<r€Pf 
wy  dvTiiroiva  irah  dfJLO^  irpd^iv  Sok£p$ 
TocopSe  wKfido^  wtifjidTwp  iir€<nra(r€.  480 

arif  S*  eiwe  vawv  dl  ir^tpevyao'iv  fwpop, 
TToD  Tda^  iXeiwe^ ;  oiarOa  o'tifiiivai  ropcSs ; 

AF.  1/0(01/  ye  rayol  rail/  XeXeifxfxiifwv  cvSfiv 

Kar   ovpop  ovK  evKOir/JLOP  ^atpovrai  ^vy^v. 
arparo^  8*  6  Koitto^  ev  re  Boiayrwy  ;^0oi/i      485 
diwWvff,  {oi  filv  dfiKpl  KptiPoiov  ydpo^ 
Siyf^ij,  7rovoi/i/T€s,  oi  S'  vtt   darOfxaro^  k^vqI,) 
heKTrepwfxev  *t*  es  re  ^toKewv  yl^ova^ 
Kai, Atopic  alaif,  MfiXid  re  KoXnoy,  ov 
Tiwepx^io^  aphei,  weSiou  evfjiepei  iroTff  490 

468.  Cf.  254.  S55.  472. 506. 522.     evowroir.    Vld.  omnino  Eliiisl.  ad 
earn  multis  aliis.    Quod  si  toties     Bacch.  661. 

CMuram  negligere  posset  iEschy.  ^73.    d^  ^^a-  vid.  Pors.  ad 

Ills,  potoit  eodem  jure  regulaxn  de  jp^^^  ^^^ 

•ecundo  metro  eadem  voce  eon- 

duso  negligere.    Vid.  ad   Suppl.  ^*-  "W-^^'  pw>  v^^g-  alpoZirrai 

240^  post  Elmsl.  Well.  Blomf.  recepL 

46$.   Hesyc   cilaYct *  dywowy . . .         488.  r  ins^niit  Both. 


76  nEPSAI. 

Kavrevdev  tifxa^  ytjs  'A;^ai8os  weSov 
KM  06<r(ra\<5i/  woXio'ijl   JthretnTayiCfiivovv 
fiopM  iSi^aPT.    evda  S^  irXeia^oi  ^ddvov 
Siyj^  re  \ifm  t',  dfKporepa  yap  tiv  TaZe» 
MayvfiTiKfiu  Sk  yaiav  6S  re  MaKeZowov  495 

X^P^v  aKpiKOfieo'ff J  eir   *A^iov  iropov, 
BoAjSiy^  ff  eKeiov  ZovaKa,  Ylayyaiov  t   6po^y 
'HSmvefi*  mav.    pvkti  8*  iv  ravrtj  6e6^ 
Xj^ifiwy   awpop  wptre,  irnypvciv  Se  irav 
peedpov  dyvov  ^Tpvfiovo^.    Beov^  Ze  ti^  500 

TO  irplv  po/jLi^top  ovZa/jLOv,  tot   eiix^ro 
XiTcutri,  yaiav  ovpavov  t€  'rrpoo'Kvvwv. 
irrel  he  woWd  BeoKXvTwv  eVai/craTO 
orpaTO^y  irepa  Kpva'TaWoTTtjya  hid  wopav* 
X^SicTTK  fiev  fjfAwv,  TTpiu  (TKehao'dfivat  Beav       505 
aKTiva^,  wpfxiidfl,  (reawarfiipo^  Kvpe? 
(I>\€ymv  yap  auyaU  Xafiwpos  ijAioi;  kvk\o£ 
fxeaop  wopop  SifJKe,  OepfuziPiap  ifyXoyi"^ 
wTwTOP  S*  iw*  d\\ii\oi(riP^    evTv^^^  Se  Toiy 
ocTTis  Tdxio^f^  TTPevfi   dweppfi^ep  fiiov.  510 

Scot  he  \0LW0iy  KUTuxop  (TiOTfipia^y 
QpvfKifP  irepdcaPTe^  fioyi^  7ro\\£  wopw, 
movaip  eK<J}vy6pT€^ y  ov  ttoWoi  Tipes, 
e<p*  ecTiovxop  yaiav*  m  (TTepeip  woKip 
Hepawp,  irodovaap  (piXTdTtiP  ijfitiP  ;^^oi'os.     515 
TavT   eoTT    dXtidfj*    'iroWd  8*  eKXeiirto  Xeytop 
KaK&Py  a  Hepcais  eyKaTecKti'^P  6e6^. 

504.  Propter  caesuram  violatam     q.  v.  in  Prsef.  Hec.  p.  25.    Vid. 
ordinem  verborum  mutavit  Pors.     autem  sup.  ad  v.  468. 


nEPSAL  7T 

XO.  10  Si/CTTToi/i/Te  Salfiov,  m  ayav  fiapv^ 
TTohoip  dviiWou  iravrl  Hepo'iKw  yeveu 
AT.  cli  eyto  Td\aiya  SioTreTrpayfAevov  arrparov.      520 

cos  Kapra  fioi  catpm  cSifAcDcras  KaKo: 
vfxeh  a  ^ai/\ais  avT   dyav  iKpivare. 

vfiwv,  Beoh  /X6i/  irpwTOV  ev^aardai  0e\ai*  525 

eweira  T^  tc  Kai  (pQiroi^  StopiifjiaTa 

fi^oD  Kafiova'a  ireXavoy  e^  oikHv  ifxtSv* 

iwio'Ta/jiai  fxev  w£  iir   i^eipyaa/Jiivois, 

dW  €s  TO  XoiTTOv  €1  Ti  Sij   \a)OV  TriXoi. 

i/juas  hh  XP^9    '^^  Tciiarhe  toi^  ireirpayixevoKy    530 

wiarToiari  iriCTd  ^viKpepeiv  fiovXev/iaTa* 

Kai  TralS*,  idv  Trap  Sevp'  ifxov  irpoardev  ixoXri, 

7raptiyopeiT€,  Kai  irpoirefiireT    eU  iofwv^, 

fAfi  Kai  TI  'irpo^  KaKoiari  irpoG'dirrai  KaKOV. 

XO.       (S  Zev  fiaaiXev^  vvv  Tlepawp  535 

TcSi/  fieydXavx^^^  '^ckx  woXvdifSptov 

(TTpartdv  oXeo'a^, 
darrv  to  Zoi/<riov  i;S*  * ' Ay fiardprnv 

7r€P0€i  Zvo^pepw  Kar€Kpvyj/u^. 
TToXXai  8*,  a9raAai9  xef>cri  KaXi/TPr/oas  540 

Sia/Lii;Sa\60iS  ZdKpvari  koXwov^ 

T€yyov(r\  dXyous  ixerexovcai. 
ax  S'  d/Spoyooi  Tlepcihe^,  dvZpwv 

535.    Deest    syllaba.     Inseruit         538.  Vid.  sup.  ad  v.  16. 
Blomf.  ficV  ante  Ilcpowy.  544.  Nolim  sollidtatuiti   dfipo^ 


78 


nEPSAI. 


TTodeovo'M  iSeiif  dpn^vyiaif, 
\€KTpiop  r    €vpa^  dfipoxiTWPa^, 
;^\i8ai/^9  iilifi^  Tepyf^iUf  d^io'ai, 
7r€v0ov(ri  yooi^  cucopeo'ToraTOi^. 
Kay^  Sk  fjuopov  twp  oixofieptov 
aipto  SoKifJLw^  'H'oXvweifdfj. 

ifSu  yap  wpoiraa'a  fxev  crevei 
yaV  'Acrias  eKKevovfieva* 
Acp^fl^  fiev  dyay€P,%w07roT, 
Aep^fl^  8*  d7rio\€<r€P,  totoi, 

(BapiBeo'a'i  'n-ovriai^. 
ri  wore  Aapeio^  fxev  oi;- 
Tio  TOT    dfiXafifj^  eTTtiv 
TO^apxo^  TToXiiiTai^y 
Zoi/cTiSais  ^£\os  aKTWp; 
TTcfoi/s  T6  Kal  daXacciOv^ 

OfAOTTTepOl    KUaVWTTiSe^ 

vae^  fA€P  dyayoPf  tto^oT, 

vde^  h*  dw(o\e<rap,  totoT, 

i/a6S  TrapwXedpOKTiv  efxfioXais, 


545 


(TTp 


550 


•  a. 


555 


660 


dPT.  d. 


565 


7ooij  quod  omnibus  iis^  quae  in 
locum  ejus  inferdre  volunt^  me 
judice  longe  prsstat.  Quod  objicit 
Blomf.  mox  sequi  aPpoyimva^,  id 
in  .Sschylo  non  valde  movet :  quod 
autem  Well,  vocem  luctum  desig- 
nantem  ferri  non  posse^  quum  id 
ipsum  infra  prsedicetur^  respondeo 
dfipoyooi  non  tarn  luctum  designare 
quam  luctus  molliHm  ;  q*  d.  etiam 


in  luctu  non  oblitse  quam  delicatae 
antea  fuissent.— Mox  dw^prnv  dprt'- 
^vyta¥  nihil  aliud  est  quam  Mpa^ 
dpri^vyow* 

549*  fAopovnanfalttm,  sed  fueniatn 
obfaium. 

553>  Vulg.  fieV  '^dp,  contra  me- 
trum. 

562.  arS*  ante  ofionTtpoi  omisit 
Brunck.  et  post  eum  Blomf.  Well. 


HEPSAl. 


79 


Tvrda  S*  €K(pvyeiv  civaKT 
avTOP,  <09  aKOvofiev, 

Toi  ^  dpa  npwrSfjLOpoi,  ipev, 
\€i(l>devT€s  npo^  avayKav,  ije, 
uKTa^  dfA(pl  Kvxp^ici^,  6a, 
ippavrac  (rrive  Kai  haKvd^ 

^ov,  fiapv  S*  dfifioaa-ov 
ovpavi    axn,  oa, 

reipe  Be  Sucfidi/KTOV 
fiodriif  TdXaiPav  avhdv. 
ypaTTTOfxevoi  S*  d\i  heiva,  ^pev^ 
(TKuWoifTaL  7rp6^  dvavhwVy  lie, 
irai^wv  tm  dfXidvTOv,  6d. 
irevQel  8*  av^pa  SofAO^  o'Tepti- 

6ek,  TOKee^  8*  dwaiSes 
aifjLOVL   o,x^9  oa, 

*Zvp6fkevoi  yepovres, 
TO  nay  8i)  ic\i/oi;crii/  aAyos. 
Toi  8*  dvct  yap  'Aciau  8^i/ 


570 


575 


dvT.  0. 
580 


585 


€rrp.  y . 


566.  Plerique  editores  h.  y.  cum 
aequentibus  conjimgimt,  unde  tvt- 
$a  r  necessario  erat  mutanduxn. 
Secntua  sum  Well. 

570.  Pro  vulg.  Zvaj^eifiipow 
Heath.    Ivaj^eifAow   dedit,    melius 

571*  Deest  syllaba;  neque  Hea- 


thii  Sif  ante  ^cv  admittendam  ju« 
dicavi. 

574.  Sfiparrat,  et  metro  et  senaui 
necessarium^  hue  revocavit  Her- 
mami.  e  v.  583.  ubi  et  metnim  et 
sensum  diu  turbaverat 

585.  Ita,  metro  po^tulante,  re« 
centiores  pro  ohvpofie^oi .  Vid.  Port, 
ad  Hec.  728. 


«0 


nEPSAI. 


ovK  en  H€p(ropofAOvprMj 

OVK   €Tl    haCTfUHpOpOVO'lV 

hetnToavvomriv  dudyicai^, 
ovT   €s  yay  irpoirirvovre^ 
ap^OPTcu*  ^ao'iKeia 
yap  Si6Xia\ep  icr;^i;9« 
oi/S*  €Ti  yXwcraa  (Bporoiarip 
iv  <j)v\aKaU*    \i\vTat  yap 
\a6s  i\€v0€pa  fid^€iv, 
m  iXvdfi  ^vyop  d\Ka^. 
aifAaj^deTo'a  ^  dpovpa, 
hiavro^  TrepucXvtrTa 

AT.  (piXoi,  KOKwu  fA€v  c(crTi9  efAweipo^  KvpeT, 
eTrio'TaTai,  fiporoTciV  m  orav  kAi/Soii/ 
KaKwv  iireXOtjj  irdvra  heifiaiveiv  <j)i\€i' 
orav  S'  6  SaifAWP  evpo^y  ireiroSevai, 
Tov  avTOV  del  Saifiov   ovpieiv  ti/;^i;5. 
i/JLOi  yap  ijSfi  Trdvra  fiep  <p6fiov  wXia 


590 


avT.  y . 
595 


600 


605 


594.  Unus  oodex  habet  ovk. 

598.  Omnes  post  Pors.  apovpav, 
contra  libros.  Sed  neque  hiatus 
ferri  non  potest;  et  potius  credi- 
derim  aifiax^€Taa  apovpa  com  vacroc 
conjungi  per  epexegesin. 

605.  Blomf.  dedit  ruj^a^,  ut  oJ- 
fnttp  transitivum  ait.  £t  l^tur 
sane  transitive  in  (Ed.  T.  696.  (ex 
emendatione  quidem^  sed  ea  cer- 
tissima)  Andronu  6O8.  intransi- 
tive, nisi  subaudiatur  ifAaurov,  in 
Choeph.  313.  ambigue  in  Trachin. 


829*  Res  tarn  certa  non  est,  ut 
librorum  lectionem  hie  mutare  au- 
deam — Ceterum  ''egregius  error/' 
quern  in  Blomfieldio  reprehendit 
Well,  nullus  est:  cum  enim  Vir 
.doctissimus  ad  (Ed.  T.  714.  pro- 
vocaret,  provocare  voluit  non  ad 
versum  qui  in  edit  Brunck.  notatur 
723.  sed  696.  ubi>  ut  monui,  oJ- 
piaa^  ex  emendatione  legitur. 

6o6-7*  Lociun  diffidlem  nuUo 
alio  modo  extricare  possum,  quam 
si  wdirra  rd  dvrata  d^tiv  significet 


nEPSAI.  «l 

€v  SfA/juztny  rdyraTa  (paiverai  dewy, 

fioa  8*  iv  wcl  K€\aSo^  ov  iraiwviov 

Tola  KaKwv  eKwXti^i^  eK(po^ei  (ppiva^. 

Toiyap  KeXevdov  Tnv^  ^vev  t   oxtll^ciTiaif,      610 

X\iSi;s  T€  T^5  wdpoidev,  eK  hofxnav  'irdXiv 

etTTeiKaf  iraiZo^  iraTpl  irpevfieveh  x^^^ 

ipepoviTf  airep  veKpoiari  jneiXiKTiipia* 

000^  T    d(j>    dyvfi^  XevKov  evirorop  ydXa, 

T^5  T    dvdefiovpyov  a^dyfia,  iraixKpae^  /xeXi,  615 

Xifid^riv  vhptiXah  irapdevou  irtiyti^  fiera, 

dKriparov  re  {xtiTpo^  dypia^  dwo 

TTOTOPf  waXaid^  dfiireXov  ydvo^  ToSe' 

T^5  T   aieu  iv  (pvXXoiG'i  daXXovarti^  fiiov 

^aydfj^  iXaia^  Kapiro^  evtihti^  Trdpa,  620 

dvdfi  T€  TrXcKTci,  irafx<p6pov  yaia^  rcKua. 

aW^  w  ipiXoi,  x^^^^^  TalcrSe  vepripiop 

vfAvov^  eirev^tllieiTe,  rov  T€  iaifwifa 

Aapeiov  dvaKaXeiarde^  yairorov^  S'  iyw 

TifAM  TT poire fv^fa  Taarhe  veprepois  deoi£.  625 

XO.  IBaariXeia  yvvai,  *irpeG'fio^  Ylepam^j 
(TV  T€  irefjLire  x^as  daXdfiov^  i/wo  ytji, 
17/1619  ff  vfiuoi^  oirn^FOixeBa 

<pdlfieV(aV    TTOflTTOV^ 


omma  qum  a  diit  occurrunt,  Blomf.  tive  sumendum  est ;   sin  minus, 

^git  Tc2  0€»¥.    Well,  ex  Hesyc.  supplendum  Kara.  Sententiam  au« 

Tavrdtd  0€»¥  de  Deorum  suppUcO"  tern  explicat   Scholiastes^    olivam 

iiotMus  interpretatur.  quod  ad  folia,  non  quod  ad  fiructus, 

619.  0a\\ovaa,  av(avovira.    He-  vitam  semper  servare. 
syc  cni  si  fidem  habeas/hic  transi-         G26,  Pro  wp§<r/3a  correxit  Steph. 

L 


9% 


nEPSAI. 


ev(^ova%  ehai  Kara  ydiav. 
dWa  ;^^oi/tot  Saifiove^  dyvol, 
rfj  re  Kul  'Epfxij,  fiaa-iXev  r   ivepmvy 
*  Trefxyf/UT   ivepde  yjrvx^v  €S  ^m* 
€i  yap  Ti  KaK&v  aKO^  oISc  irXeov, 

fiopo^  &v  dytjTwv  Trepan  etrroi. 


630 


6a5 


rj  p    cttei  fxov  fiaKapira^  iaoSaifitov  fiacriXev^     arrp.  a. 

fidpliapa  a'a(l>fivii 
levTO^  ToL  iravaioK  ai- 
avfi  hvo'dpoa  (Sdyfiara ; 

iravrdXav    dx^  640 

Siafiodaw. 
vep6ev  dpa  K\vei  fxov ; 
dWd  trv  fioiy  Ta  re  Kai  dWoi  ;^0oy£aiy  dyefxove^, 


Sal/JLOva  fieyavx^ 
ioi/T*  alviaar    eK  Zofitav^ 
Tieptrdv  Xov<riyevfi  6e6v* 


avT.  a, 
645 


oiov    OVTTfO 


Hepcrh  aV  iKdXir^ev. 
VI  (pi\o^  dvripf  fi  <pi\o^  6x60^"^ 
<pi\a  yap  K€K€v6€P  fjdfi. 


ci-p.  ff.    650 


630.  Constructio  est>    eivai  ^v* 
(ppowa^  wofATTou^  (pdifjiivuv,  h.  e.  eJ- 

tium)  Kara  ydtav,  in  terrain. 

634i.  wXioif  non  abundat^  sed  vim 
habet  ei  similem^  quam  in  vXeov 

(p€p€t¥, 

650.  Lectionem  omnium  codd. 
retinui,  vel  potius  restitui.  Bum. 


dtnip,  quod  ferri  nequit  propter 
ax/do^  articulo  carentem.  Hoc  mo- 
nuit  Well,  qui  tamen  ipse  Bumeio 
assensus  est>  alterum  tj  ejidenti^ 
Sed  nimiae  est  temeritatis;  et  in 
vulg.  diiambum^  quorum  prior  est 
spondeus  resolutus,  respondentem 
habes  choriambo. 


nEPSAI.  ss 

'AiS(ovev9, 
Aapeiov,  f  oloi/  avuKra  Aapeiav,  ni. 
oure  yap  apSpa^  wot   aTTtoWv  dvr.  ff. 

woXefAOfpdopoio'iv  araKy  656 

BeofxriG'Ttap  S*  eKiKKria'KeTO  TUpa-ai^, 

deofii^a'rwp  S' 
ecKCPy  cVei  (rrparov  feS  eVoSoiicei. 
fiaXijv,  dpxaios  fiaXrjp,  lOi,  "Uov,         trrp.  y\ 
e\ff  eir   aKpov  Kopvix^ov  ox^ov,  661 

KpoKofiawTOv  TToSo^  ^vfiapiv  delptov, 
fiaaiXelov  Tidpa^  ipdXapov  wKpavG'Kiav. 
fidoTKe  irdr^p  aKaKe  Aapeiav,    61. 
OTTWs  KULvd  T€  icXi/ij^  viu  T    ax^y         dvT.  y. 
Seawora  iefnroTOv,  <pdpfi6i.  666 

^Tvyia  ydp  ri^  cV*  dx^if^  TreTTOTarac 
P€o\aia  yap  ijSfi  Kara  itd<r   ^XcoAe. 
fidaKC  irdrep  aKaKe  Aapeiav,  61. 

al,  al,  al,  al,  eTrwSo^.     670 

w  TToXvKXaure  ^iXoio'i  6avwp' 
Ti  Td^€y  dvvdra,  Suvdra, 
fTrepi  Ta  ca  iiSufia 
fhidyoiev  dfjidpria ; 

irdarai  ya  rah'  675 

654.  Ultimus  versus  et  in  9tropha  sentiri  its  deawora  lecworov  con- 

et  antistropha  corruptus ;    n^ue  jungenti  et  interpretanti>  ut  "  for- 

quidquam  conjectura  assequi  po-  tiorem  quamdam  significationem" 

teris.      In  antistr.    non    displicet  accipiat  cco-vora.     Confert  autem 

Blomfieldii  eCtiotoaew,  wiard  wicrw,  678. 

666,  Nequeo  non  Hermanno  as-         673*  Locus  corruptus. 


8*  HEPZAI. 

i}^€^iv&  ax  TpiarKoKfjLOi 
me^,  dva€^  dvae^. 

AAPEIOY  EIAflAON. 

Tl€p(rai  yepaiOi,  riva  ttoXis  irovei  ttovop; 

<rT€i/€i,  KeKOTTTai,  Kal  ;^a/)acrcrcTa£  irehov*        68© 

\^va'<nav  8*  aKOiriv  t^v  ifiriv  Td<l>ou  7re\a^, 

Tapfiw,  X^^^  ^^  Trpevfxepeh  ide^dfitiv. 

iz/xels  Se  dptiveir   iyyv^  ecrrcSres  raKpov, 

Kal  '^vx<^y^yoi^  6p6id^ovT€^  yooi^, 

oiKTpm  KaXeiarde  fi'    earn  S*  ovk  eve^ohov^     685 

dWw^  T€  TrdvTW^,  x    ^^  Kara  ;^^oi/os  deoi 

XafieTp  dfieivov^  eio'iv  tj  fiedievai. 

o/xais  S*  €ic€ii/0i9  eVSi/i/acrrei/cras  €7<tf 

r/  S*  ecrri  Ilejoo-ai?  veoxtlov  ififipidh  kokop  ;       690 
XO.  o'efiofxai  fxev  irpoo'iZeardaiy 
o'efiofiai  S*  aVrm  Xi^ai 
G'edev,  dpx<^iff  irepl  rdpfiei. 
AA.  a W  eVei  Kdrwdev  nXdov  a-oU  yooi^  ireweicfxivosi, 
fAV  Ti  /JiaKio'Ttipa  fivdov  dWd  (rvVTOfiop  XeywVy 
eiTre,  Kai  wipaipe  irdvTa,  tyiv  efifjy  alSw  ixedeis. 
XO.  Seofxai  fiev  ;^a/)<cracr0ac, 
Siofjuzi  S*  dvria  (pdo'dai, 
Xe^a^  hvo'XeKTa  (biXoio'ip.  699 

AA.  dXX*  iwei  Seo9  iraXaiov  O'oi  ^pevwv  dvOlcTaTai, 

69 1-3.  Versus  ionicos  esse  recte     mus  locus  molossum    habet    pro 
monet  Well.    In  699*  autcm  pri-     ionico. 


HEPSAI.  85 

T£y  ifAWP  \eKTpwp  yepaia  ^vvvofi\  evyepe^  yvpai, 
KXavfxaTtav  \ii^a<ra  rtSpSe  Kai  yotov,  (ra(p€^  ti  /jloi 
Xe^op.  dp0pw7r€ia  8* ap  TOi  irnfiar  ap  ti/;^oi  fipoTOt^. 
^roWa  fA€P  yap  eK  daXdanrn^,  iroXKa  S*  eic  xeparov 

KUKCC  704 

yiPCTai  dpfiToi^f  6  fAaanrtop  fiioTO^  tjp  Tadtj  irpofno. 
AT-  i5  fipoTwp  irdpTwp  virepo'x^^  oXfiop  ci;Ti/X€C7roT/u«, 
409  eftis  eXevaare^  avyd^  tjXiov,  ^i;\aiTos  iop, 
fiioTOP  evaiwpa  Tlepfrai^,  m  6e6^,  hiiyaye^, 
pvp  T€  ce  ^ri\to  dapoPTa  irpip  KaKWP  iSeip  fidOo^^ 
wdpTa  yap,  Aap€T\  aKOvarei  ixvQop  ip  /ipax^i  Aoyw* 
iiaTrewopdfiTai  to,  nepccip  'irpdyfiaff,  m  eiTreip 

eTTOs.  711 

A  A.  ripi.  TpoTTia  ;  XotfioO  n^^^Xde  a'Kfiwro^,  tj  trrdari^ 

iroXei ; 
AT.  ovSafim,  d\X'  dfi(p'  'Adi^pa^  Tras  KaT€(l>6apTai 

(TTparo^. 
AA.  T£5  S*  e/JLWP  cKeio'e  'iralSiap  iarrpaTtiXdreL,  (ppdarop. 
AT.  Bovpio^  Aip^fi^,  Kcptaara^  irdarap  i^Trelpov  TrXaKa. 
A  A.  Trefo?  ri  pavrn^  Se  ireipap  tyipZ*  ifioipapep  rdXa^ ; 
AT.  dfA<t)6T€pa*  SittXoup  fxercoTTOP  ^p  SuoTp  trrpa' 

Tev/JidTOiP. 
AA.  Trm  he  Kai  arparo^  rocrocrSe  we^os  iipuaep  irepap ; 
AT.  fxfix^^ycu^  ^^^fJ^^^i/  *'EA\i;s  wopdfioPy  iio'T   ex^iP 

iropop.  719 

A  A.  KOI  ToS*  e^eTrpa^ePfWtrTeBoo'Tropop  KXeio'ai  fxeyap; 
AT.  iSS*  €X^^'  ypei/JLti^  he  nov  Tt5  haifioptop  ^i/i/ij-^aro. 
AA.  ^ir  fieya^  ri^  nKde  haifiwpy  were  fxri  (ppopeip 

KaAa)9. 


«6  nEPSAI. 

AT«  019  iSeip  reXos  irdpeamv^  oiov  ijwo'ep  kukov. 

AA.  Kai  Ti  Srf  TTpd^aariv  avToh  iSS'  ewitrreyd^eTe ; 

AT.  vavTiKO^  (TTpuTo^  KaKwdeis  ire^ov  wXecre  irrpaTOV. 

AA.  mZe  TrafiTrnifiv  Se  \a6^  ttm  KareKpSaprai  dopi ; 

AT.  'TTpo^  Ta^  m  ^ovarcov  fiev  do'TV  irav  KevavZpiav 

arrevei. 

AA*  <3  TTOTTOi  Kevfi^  dptayfj^  KawtKOupia^  crrparov. 

AT.  BaKTpiwy  S'  eppei  'n-avniXri^  S^/ios,  oi/Se  ris  yipwv. 

AA.  itf  /i6\609^  omi/  dp*  fifiriv  ^vfxfjidxf^y  aVciiXccre. 

AT.  fAOpdSa  Se  Aep^tiv  eptifiov  (paariv  ov  ttoKSmv 

tier  a —  731 

AA.  Trm  re  Zii  Kai  iroi  reXevrav ;  €<m  ris  irmrtipia ; 

AT.  darfiepov  fioXeiv  yetpvpav  ev  Zvoiv  ^evKTtipiav. 

A  A.  Kai  Trpos  ^neipoy  aea'wa'dai  riivSe ;  tovt  inirviJioy; 

AT.  vai"  \070s  Kparei  caKptivn^*    tovto  y    ovk  evi 

trrdo'is.  735 

AA.  ipev*  rax^id  y  ri\6^  XP^^I^^^  "n-pd^ir  €S  Sc  TralS* 

ejuoi/ 
Zev^  eTreaKfi'^ev  t€\€i/t^i/  Becipdrtav.  iyw  hi  ttov 
Sid  fiaKpov  ;(/30i/oi;  rd^  tivxovv  iKTeXevrtjaai 

dW  orav  arirevStf  ti^  ai/ros,  x^  ^^^^  ^vvdwrerai. 
vvv  KaKwv  eoiKe  irtiyii  wdariv  evptja^ai  (piXoi^.    740 
waU  S'  ifxo^  raS'  ov  KareiSm  iivvaev  pew  Opdaei, 
ooTTi^  'EW^fcTTTOi/TOi/  UpoVy  iovXov  COS,  SeorfAWfiaariP 
ii\7ri<r€  crxiycr6£i/  peovra,  Boa'wopov  poop  depv, 
Kai  wopov  fxereppvOfnl^e,  Kai  TreSai^  cipvptiXdroi^ 
,   'irepifiaXwu,  7ro\\i)i/  KeXevdov  rivvaep  iroXXw 

CTparw'  715 


nEPSAI.  87 

Kai  YloireiZwvo^   Kpaniceiv.    m-eS^  raS*  ov  p6(ro^ 

<ppeviiv 
^X^  TracS*  iix6v ;  SeSoiKa  firj  wo\v^  m'XovTOv  wovo^ 
dt;/xo9  dvdptiiroi^  yevtirai  tov  <j)dd€ravT6^  dp'X'ayij. 

AT.  TaOra  rocs  KUKoh  d/ii\a)i/  dphpda-iv  ^iZda'K^Tai 
Bovpio^  Aep^fl^'  Xeyovari  8*,   m  crv  fiev  fieyav 

reKVOi^  751 

wKovrov  CKTiiata  ^vv  aixfJt'^,  t6v  8*  dvavZpla^  viro 
evhov  aixi^dl^eip,  irarpwov  S*  oXfiov  ovhep  av^dveiv. 
TOiaS*  6^  dvhpwv  ovethfi  iroWaKi^  K\vt^p  kukHv 
Tfiv^  efiovXevaev  KeXevdov  Kai  {rrpdrevfi   id) 

'EXXdSa.  755 

AA,  Toiydp  ^(piv  epyov  eo'Tiv  e^eipyaafievou 
fJLeytavov,  deifivtio'TOVj  olov  ot/SeVo) 
ToS'  dtrrv  ^ovarcoy  i^eKeivwo'ev  trecrovj 
€^  ovre  Tifirjv  Zeii^  dva^  t>}i/8*  wTraarev^ 
tv   dvSpa  Trdarti^  'AcriSos  fifiXoTp6(pov  760 

Tayeiv,  i'XpvTa  cKfitrrpov  evOvvniptov. 
M^8o9  yap  ^v  6  wpwro^  nyefMv  (TTpaTov* 
aXXo^  8*  eKeivov  ira7^  roh*  epyov  ^vv(r€, 
ippeves  yap  avTOv  Bvfibv  waKOtrrpoipovv. 
TjOCTOJ  8*  aV*  avTOv  Kvpos,  evZaifnav  dv^p,     765 
ap^a^y  e6riK€  irdo'iv  eipnvfiP  (j)iXoi^' 
Aviwp  ?€  Xaov  Kai  ^pvy£v  iKnifrarOy 
*Iaii/iai/  T€  'TTaaav  iiXaarev  (3ia* 
^€05  yap  OVK  nx^^P^^9  ^  evfppwv  €(j)v. 

747.    Qjui  Jleri  potest    ut   aliud     affecerit  ? 
quid    quam    insania  JUium    meum  769-    ev(ppu>v    alias     plerumque 


88 


nEPSAL 


Kvpov  Se  7rai9  TerapTO^  idvve  crpaTOv*  T70 

TrefXTTTO^  Se  Ma/)Sos  rjp^ep,  aiar')(yvvi  Trdrpa 
dpopoKTi  T    dp'xaioiarc  tov  Se  cvv  hoKw 
' Apratppeyti^  CKreivev  eardXo^  ev  Sofioi^ 

^vu  dvipdariv  tpiKoiarLV,  oh  t6^'  tji/  xpeos* 
iWos  Se  Mdpa(pis,  e/3iofio^  S'  *hpra(ppevti^.    775 
Kd^m  irdXov  T   eKvparay  rovTrep  tideXov, 
KdweaTpdreva'a  TroAAa  aifv  ttoWw  (rrpaTw" 
d\X  ov  KUKOV  ToarovSe  wpoarifiaXou  TroXei* 
Zip^fl^  S'  ifxo^  waT9,  cSi/  peos,  pea  (ppoveiy 

» 

Kov  yiVfifioveveL  ras  e/xas  cVicTToXas'  780 

€u  yap  (ra(j>m  toS^  iarT\  ifiol  ^i/i/ifXciceSy 
a7rai/T6s  iifieTs,  oi  Kparri  rdS"  ia")(pixev, 
ovK  av  {jyaveifiev  ini/JLaT    ep^avre^  Toaa^ 

XO.  T£  ovv,  dva^  Aapeie ;  ttol  KaTaaTpitpei^ 

Xoywp  reXevTiiv ;  irm  av  €K  Tovriap  in        785 
irpdaro'OLixev  ta^  dpio'Ta  Uepo'iKO^  Xem; 

AA.  €1  fifi  CTparevoio'ff  cs  top  ^EXXiipwp  tottop, 
fAijS'  ei  {TTpdrevfia  TrXeiop  *^i/  t6  Mi^Sikov* 


benevoUis  significat;  hie  autem 
mente  sanus,  prudens, 

771.  '^  Mardus  ^schylo  Magus 
ille  dicitur^  qui  post  mortem 
Cambysis  regnum  iniit ;  Herodoto 
Smerdis^  Ctesiae  Sphendadates> 
Trogo  Oropastes."  Stanleius.  Ita 
sane  adnotare  quanto  melius  quam 
corrigere ! 

775.  Versus  hie  mallem  equidem 
abesset ;  sed  Blomf.  ejicientem  non 
ausus  sum  sequi. 

779*  De  a  ante  ^p.  produeta  cf. 
Prom.  630.   GEd.  Col.  1314.  1386. 


Aj.  1120.  Alcest  558.  Elect  1053. 
£t  posses  quidem  haec  omnia  cor- 
rigere; neque  tamen  hunc  nostri 
locum  ita  corrigere,  ut  non  vim 
verborum  plus  nimio  corrumpas. 

784.  De  hiatu  vid.  ad  Suppl. 
301. 

788.  Vulg.  €1 — ^,  quod  inoon- 
cinne  et  audaeter  mutant  in  fjv — i;. 
Pejus  Dawes,  urj  pro  ^  to.  Quod 
dedi,  nihil  fere  mutat,  siquidem  i 
in  fine  voeis,  sive  subseriptum  sive 
adscriptum,  cum  y  saepissime  con- 
funditur.     Sane  po^t   el  (TTpart^ 


nEPSAI.  89 

auTfj  yap  ly  yij  ^vfifiaxo^  Keiuoi^  7re\€L 
XO.  'jrik  TOUT   lA€^a5 ;  tivi  Tpoina  8^  (TVfJLfxax^'i  I 
AA.  KTeivovcra  \ifM  Tom  wrepKOfAWOv^  ayav.         791 
XO.  d\X  evoTaXfj  Kal  XeKT^v  dpoSfxey  irroAoi/ ; 
AA.  d\X  oi/S*  6  fjLsipa^  vvv  ev  *EWaSos  roTroir 

irTf)aT05  Kvpn^ei  voo'Tifiov  (rtoTtipim* 
XO.  9rcS9  6?7ra9 ;  ov  yap  irdv  o'Tpdrevfia  ^apfidptov 

wepa  TOP  *'EWfis  iropQfwv  Evptiirfi^  dwo ;         796 
AA.iravpoi  ye  ttoWwp,  ei  ti  wia'Teva'ai  Oewv 
XP^i  BeaclxiTOia'iv,  h  to.  vvy  weirpayfieva 
fiXislravTa^  avfifiaivei  yap  ov  tol  fiky,  tol  8*  ov. 
Kct^ep  TdS*  €crTi,  ttA^^os  eKKpiTOv  arparov  800 
Xeiirei,  Kcvaiar^v  i\7ri<riv  ir^ireiafxepo^. 
fjufAUOvo'i  S\  evQa  weSiov  'Ao-oitto?  poaT^ 
dpieiy  (l>i\ov  rrlaaryLa  BoipoTwv  ;^0oi'i* 
ov  ^(pip  KaKwv  v^iOT*  iwafifxevet  vadeip^ 
vfipew^  aTTOiva  Kdditav  (ppovtiixaTiav*  805 

d{,  ytiv  fjLoXovTe^  'EWaS*,  ov  de£v  fipeTti 
^SovVTO  o'vKav,  ovSe  wifiTrpapat  vem* 
fi(afAOi  S*  aio'TOi,  Saifioptov  ff  i^pvfjLaTa 
irpoppt^a  (pvphfiv  ,e^aveaTpa7rTai  (iddpwv. 
TOiyap  KaKm  hpdaiavTe^^  ovk  iXdaraova  810 

Trdo'xova'if  Ta  Se  fxeWovcif  KOvSewto  KaKwv 
Kptytrh  vTrefTTiP,  dW  er*  *  eiari^veTai. 
Tocros  yap  earat  7reAai/os  alfxaToar^ayfj^ 

oiaOe  debebat  sequi  el  etfi,  quocum  satisfadt;  rednui  vulgatum. 

vim  cognatam  habet  fj¥,  812.  Schutzii  emendatio  pro  ix^ 

791*  vv€pirti\ov^  Blomf.  e  pau-  wathverai.  Scaturire  pergunt 

doribuscodd.  et  Scholiasts  glossa;  813.  Optime  explicat  Well.  W- 

vwepwoWow    Well,    e    oonjectura  \a¥(K  atfiarov  aipayivro^*    optime 

Hermanni :  quorum  cum  neutrum  confert  Ag.  202-3. 

M 


90  nEPSAI. 

ftm  v€KpSv  Se  Kai  Tpirotnropto  yivet  815 

^(jHdPa  crfiiiavovcriv  ofiixaanv  fiporwVy 
^  ovx  ^'^€p<l)€v  dvfjTOif  Syra  xph  ^poveiv. 
''Yfipi^  yap  i^apdovo''  eKdpna&e  crrdxvv 
''hrn^y  odev  wdyKXauTOV  i^ajuta  6epos. 
TOiavff  6p£vT€^  TwvSe  rdiririfAia,  820 

fiifAVfiirff  *A6fiv£v  *EWaSo$  t€,  fitfie  ri^ 
v7rep(ppovnara^  rhv  ndpovra  Sai/xopa, 
dW(ap  ipatrdeU^  oXfiov  eKX^if  fiiyap. 
Zci/s  TOi  KoXaiTTni  tAv  vmpKOfiirww  aryav 
<l}povfiiJuxT^p  i'freimv,  evdvpo^  fiapv^.  825 

wpo^  ravT   ixeipov,  tnKppoveiv  Kexpflfiipoi, 
TrimtrKer'  €v\6yoi(n  POvOenificun 
Xtj^ai  deo^Kafiovvff  ihrepKOfiTrw  Bpdtrei. 
aif  ^9  w  yepatd  fAfiTep  i}  Hcp^bi;  ^Xif^ 
€\dov(r   4^  oiKOv^,  Koa-fwv  otrrK  evwpeTnp       830 
\afiov(r,  ihravria^e  ttmSi*  iravra  yap 
KaKwv  \hr   dXyow  XaKid^  dfMKpl  cr^iurri 
crrtifioppayovcri  iroudXtav  icrBfifAartdy. 
dX\'  avfrov  €v(pp6vo^  av  irpdvyov  Xoyois* 
fiovfi^  ydpy  oIBa,  crov  KXvtuv  dvi^erai.  835 

iyw  2*  diretfu  yfj^  ihrd  ^o^p  Kdrw* 

yf^vxv  8i8ovT€5  ^dopfiv  Kaff  riiiepav, 
los  Tok  Bavovcri  irXovTOs  ovSev  ia<peXei^ 
XO.  fj  TToXXd  Kal  wapovra  Kai  fjdXXoirr  frt         840 

826.   SofdeiUia  uti  s.  versmti. 


nEPZAI. 


91 


^Xyfia   aKOvcra^  (iapfidpoKri  Ttfj fxara. 
AT.  c3  SaifAOP,  cos  fjL€  TToXX  ic^px^Tai  kukol 
aXyti,  iiaKicrra  S'  fihe  avyi/cpopa  icacvei, 
aTifuav  ye  iraiZo^  dfxipl  crtafuiTi, 
iirdfllJLarwp  kAvovcuv,  ^  viv  dfAwix^^- 
aW  eliJLi,  KOi  Xafiovo'a  Kotrfiov  €k  dofMV 
ihravTid^eiP  iraiS'  i/im  Treipdirofjuir 
ov  yap  TO,  <j>i\TaT   ev  kukoI^  TrpoiiicrofAev. 


845 


XO.  CO  woTTOi,  fi  fieydXa^  dyaOa^  re  wo- 
\icrcrov6fiov  fiiord^  iireKvpa-afuv^ 

evff  6  ytipaios 
TraprapKfi^y  dKdKUi,  dfiaxo^  /3a<n\ev^ 
icoOeos  Aa- 
peToi  apx€  xaijoas. 
Trptara  fjiev  evhoKiiJLOv  arrpaTid^  aVe- 
<paivoixe&9  i/Se  *  vofiltrfiara  irvpyiva 

irdvT   iwevdvpop. 
poiTToi  S*  CK  iroXcfiiop  dwopow,  diradek 
*   *    *  *    6v  irpdcr- 
cropra^  dyop  €s  oIkov^. 
^(Tcras  8*  elXe  TrJXei?,  iropop 


UTp.  a. 
850 


aPT.  a. 
856 


860 
err  p.  /y. 


847-  Ne  I  in  watSt  elidatur>  cor- 
ligit  Lobeck.  ad  Aj.  801.  w-alS' 
€fA6y,  contra  libroa  in  altero  con-. 
sentientefl.  Sed  quamvis  non  dis- 
simulo^  quoties  m  et  o,  i  et  y  in 
MSS.  pennutentur,  tamen  de  eli- 
atone  in  waih),  quanquam  pauUo 
rarior  est,  non  timendum.  Verbis, 
otor  Porsoni  in  Prs&t  Hec.  p.  I9. 

855.  Clari  eramus  ob  exercUunu 


856.  Pro  yo^/uio  TO  ^pr^e  resti- 
tuit  Herm.  wofiiafiaTa,  quod  quasi 
prscessisset  yofxoi,  verbum  sequitur' 
plurale.  Ita  vero  intelligo :  Leges 
vaKde  mumtas  omnia  ^^rigebant. 
Alii  irvpyiva  accusatiyum  habent. 

860.  Metri  causa  Pors.  aliique 
k  omittunt ;  sed  lacuna  in  v.  prsDC. 
omnia  magis  incerta  reddit,  quom 
ut  correctionem  redpiam* 


92 


nEPZAI. 


865 


dvT.  ff. 


870 


ov  Siafias  ''AAi;o5  *  Trorafioio, 

01/8*  d<l>   ccrrias  a-vdeir 
oJai  ^rpviJLOviov  weXa- 
yov^  'A;^6Aai/S€S  eicnV  TrdpoiKOi 
QpffKitav  €7rav\wp, 
Xifiva^  T   eKTodev,  at  Kara 
;^6/t>croy  eXfiXa/iivai  ^rept  Trvpyou 
To58'  dvuKTO^  aiop, 
*^EWa^  T   djjLipi  TTopop  TrXaruv 
evxof^^vai,  fivxia  re  UpoTTOvrk, 

Kat    CTOfAWfia    IIOVTOV* 

vdcroi  ff  ai  Kara  Trpwv  aXiov  TrepUXvirTOi,     (rrp.  y\ 

ra^e  ya  TrpoirriiJLevai, 
oia  AccrjSos,  iXaioipvTOS  re  'LdfAO^,  Xios,  875 

178c  Udpo^,  Ncifos,  MvKOuos,  Tiyi/w  re  crvvdwrovo'* 

''AvSpos  dyxiy^iTwv. 
Kal  Tas  dyx^^^ov^  eKpdrvve  fxecdKrov^,     dvr.  y\ 

AijfAPOP,    'iKdpov   ff   €^0^, 

Kal  *F6Sop,  ijhe  KpiSop,  KvTrpias  re  ttoXci^,  Ud^p, 
ffSe  ZdXoi/s^  J^aXa/Mpd  re^  ra^  pvp  fAarpoiroXis  tUp^ 

882 


aWia  *  arrepayfrnp. 


862.  Correxit  Bum.  pro  worafAov. 

864-5.  Urbes  indicantur  a(d  ostia 
Strymcmis  site  juxta  mare,  fluviis 
rigatse.  Mox  Xifiva^  iKTod€¥,  extra 
mare,  sc.  Mg^vaa:  et  i\ri\afii»at 
w€p\  wvpyov  recte  explicat  Blomf. 
quibus  wvpytK  wepieXiiKarat. 

871*  Vulg.  €x6fii€mi,  contra  me« 
tnim :  MSS.  autem  aJ;^o/Acvai,  ip* 
j(Ofi€vai,  €v')^6fA€¥ai*    quarum  dus 


priores  manifesto  corrupts  sunt, 
cv^^o/uieMxi  vero  valet  superbienUs, 
capita  aUaferentes. 

878.  Aldinam  /mcd-aicTovc  retinui, 
etsi  fA€aaKTiow,  quod  legebat  Scho- 
liasta,  melius  analogic  conyenit. 
Significet  autem  oportet>  medias 
inter  Asias  et  Europae  litora. 

882.  Ita  pro  ffrevayfidrnv,  metra 
postulante^  Herm. 


»W     9 


nEPSAI.  93 

Koi  Tas  evKT^avov^  Kara  KXfjpou  eVioSos. 

*E\\dvwv,  iKparv"  885 

P€  <r(l>€T€pais  <l>p€a'iu. 
aKafiarov  Se  irapiiv  aOepo^ 
dpSpwp  revxtiarrripiaVj 
TrafifUKTiav  t   iwiKOvpiay. 
vvu  8*  ovK '  dix<pifi6\ia^  Beorpe'irra  rdh*        890 
av  <pipoixevy  TroKifioiaiv 

yak  T€  TroPTiaKriu. 

2EPSH2. 
Iw.    Si/mriyi/os  €y(o  crrvyepd^  fxoipas 

TfjaSe  KvpYiaas  dreKfiapTordTfj^,  895 

nk  iifKH^poviO^  SaifjLWP  epifiti 
TLepcrUp  yepea:   ri  irddta  rXrifiiOp; 
\e\vTat  yap  ifjuip  yvitop  pta/ifi, 
TfiP^  ffXiKiap  iaiioPT   darrtSp, 
etff  6<l>€\€,  Zed  J  Kdfie  [xer   dpipwp  900 

t£p  oixofuptap 
dapdrov  Kara  fxoipa  KaXvyf/^ai. 
XO.  OTOToT,  jiaa-iXev,  a-rpanas  dyadfis 
Kai  UepaopofAov  Tififj^  fieydXri^, 

KOCfJiOv  T    dpipwp,  905 

S98.  ifxo\  cum  Blomf.  libenter  900.  Vulg.  €i^  i^Xc  ZcvV,  quod 

reciperem^  si  oodd.  adstipularentur.  manifesto   vitiosum.    Turn,  dedit 

Deinde^   sive  prsecedat  ifxot  sive  ut  sup.  et  ita  MS.  Med.  nisi  quod 

c/A«r«  co-iBotrr'  est  accusativus^  ut  in  o^eXcv.    Augmenti  omissionem  in 

Choeph.   404-5.     Vid.  ElmsL  ad  anapsstids  recte  vindicat  Elmal. 

Herac.  693.  ad  Med.  1380. 


94 


nEPSAI. 


ov^  pvv  haifjLWP  dweKeipev 
ya  c    aia^ei  rap  eyyaiav 
filiaPy  '^^p^ijL  KTafiipap,  AiSoi/ 
(raKTopi  YlepaaP*  *  alhofidrai  yap 
TToWoi  (l>(liT€^f  X^P^^  dpOoSf 
TO^o8afcai/T€s*    ttupv  yap  ipvan^ 
fivpid^  dpZpvip  i^e(p6iPTai. 
SE.  €u^  cu^  ai,  aif  Ke^pa^  d\Kd^. 
XO.  'Aa-ia  Se  x^^*''  tBaaiXeu  yaia^, 
aipm  aipws  iiri  yopv  fceicXiTai. 
aE.  00    eywp,  oi,  oiy  oi,  aiaKTo^^ 
fjiiXeo^^  yeppa  ya  re  Trarptaa 
KaKOP  dp'  eyepoixap. 
XO.     'irpoo'ipdoyyop  aoi  poarrovj  rap 

KaKO<j>dTi^a  fioap,  KaKOfieXerop  iap 
MapiapSvPOv  dpijptiTiipos 
Tre/u'^a),  iroXvdaKpvp  iaxdp* 
HE.  ier   aiapfj  Kai  irapoZvprop 

SvaOpoop  avSdp'   daifiwp  yap  oS'  at; 
fxerdTpoiro^  eV  ifxoL 
XO.     f/croi  TOL  Kai  Trapoivprop, 

Xaowadii  aejii^top  dXirvwa  fidpti 
TToXecos*  yippa^  TrepOfirtipo^ 


910 


915 
arp.  d. 


920 


aPT.  a. 


925 


909*  Locum  pulcherrime  resti- 
tuit  Passovius  apud  Well.  Vulg. 
*Ay^/5aTat,  nullo  sensu.  Elegan- 
tem  conjecturam  suo  calculo  con- 
firmabat  Dobrceus  noster,  qui  in 
margine  editionis  Glasg.  scripserat, 
**  altafiarat,  inferos  petiverc :"  pos- 


tea  tamen  eraserat-^Mox  ^Jo-rcc, 
vox  insolentior,  mixta  muUiiudom 

922.  Vulg.  wefiyj/m  bis.  Aut  al-^ 
terum  cum  Pors.  omittendum,  aut 
in  antistr.  geminandum  KXaj^m. 

928.  Omnes  editt.  distinguunt 
post  nevdriTtipo^,  prster  Blomf.  qui 


nEPZAI. 


95 


KXdy^o)  S*  aS  yoov  dpiZaKpvv. 
HE.       ^Iwvwv  yap  dwfivpa, 

*l(ipwp  vav^paKTOS  "Apfjs 
€T€pa\KvjSf  vvx^av  irXaKa  Keptrdfiepo^ 
ZvcrZaifxovd  t   dicrdp. 
oi  oi  01  poa,  Kai  iravr   ^Kirevvov. 
XO.  TToi;  hi  ^i\mv  aWos  ^;^\o€; 
irov  Sc  croi  Trapatrrdrai ; 
olos  fiv  ^apap^dxri^, 
Soi/cras,  HeXdytoPf 

J^ovcKrKdpti^  T 
' Ay  fidrapa  wpoXiTrtop; 
HE.  oXoow  dweXiTTOP 
Tvpias  eK  pao^  ippop^ 
ra^  iir   dicrai^  ^aXafUPidaiy  (rrvKpeXov 
OeipoPTM  €ir*  dicrd^. 
XO.  oJ,  diy  TTOv  Si  troi  ^appovx<^  *  * 
KapiofrnpSos  t   dyado^; 


arrp.  ff. 
931 


935 


940 


dPT.  /8'. 


945 


post  7€M««.  Sane  7001^  yip^a^  irei^ 
BnripfK  idem  omnino  valet  quod 
in  stropha  ld¥  M.apta»lvvov  dprjvri' 
Tfipo^.  Prava  interpunctio  orta  est 
ex  3c  quarto  loco  poaito.    Cf.  7l6. 

746. 
gSO.  Nihil  mutavi,  quamvis  pri- 

cores  yersua  antithetids  vix  satis 

respondent.  **  Mars  nosier  navibus 

sMstrudus  (i.  e.  classis)  aliis  vic- 

iariam  cedens,  mala  perpessus  est  ah 

Jomilms"    Qui    ita   intexpretatur> 

Bhmif.  apte  coofert  Hesiod.  Op. 


238.  IIoXXouci  Koi  (vfAwaca  iroAi« 
iroKov  dvhpo^  dmiupa,  (Cf.  etiam 
Prom.  28.)  Idem  de  ceteris  dubitat 
Tondens  occiduutn  campum  et  infelix 
iUus,    Glossa:  vyyiav^  ivTiKtjw,  Vel 

potest  esse  tenehricosum,  i.  e.  lugu* 
brem* 

939.  Kou^  vulg.  insertum  post 
\l€\dytc¥f  recentiores  uno  consensu 
cmittunt 

947*  Kapi6fAapZ<K.  Num  in  hoc 
noifDine  lateat  idem,  qui  sup.  38. 
*Api6fAap^o^  vocatur,  non  constat 


96  nEPZAI. 

Me/u^is^  Odpv/3is,  950 

Kai  MaciiTTpa^,  'AprefAfidpfj^  ,t 

Ta^e  a   iwapep^fiai. 

HE.  iw  fjLoif  iJLOi,  arrp.  y  • 

TM  (iyvy iov^  Kanhovre^  955 

arvyvds  'Addpa^, 

irdvTe^  ipi  TrirvXw, 

i\        A       A  <v     '  * 

€9  6,  6f  TAafAOPe^  a- 
orTraipovari  X^fxroi. 
XO.  ^  icai  t6i/  Ilefxraii^y  ai/roi;  960 

TOP  crop  wiarrop  irdpT    d^pdaKfAOP^ 
ixvpia  ixupia  ireinraarap^ 
Barapdxov  ttoi^  ''AXTrtcrrop 
Tov  ^ficrdixa^ 
*  *  TOV  Meya/idra,  965 

UdpOop  T€,  fieyap  t    OifidptiP 

Xlepcrai^  dyavol^  kuku  wpoKUKa  \iyeii. 

HE.  ivyyd  fxoi  dPT.  y\ 

SvJT    dyadwp  irdpwp  i/tto/ai/u-  970 

i/i7(rfC€i9,  dXacrra 
anrvypd  irpOKaKa  \eymp. 
fioa,  fioa  fieXitap 
epSodep  ^Top. 

954.  Vulg.  109  bis.  Ceterum  in  et  male  inter  seexaMiuata^dequibus 
hac  stropha  et  antistr.  ut  et  in  nequeo  a  me  impetrare  ut  nimis 
sequentibus,  qua?dam  sunt  conftisa     sim  soUicitus. 


nEPSAI.  97 

XO.  Kai  unv  dWov  ye  irodov/Aev,  975 

MdpBwp  dvtpwv  fivpiovrapx^^ 
Aapdou,  apeiov  t   'Ayx^p^^f 

iirmdyaKfras^ 
Kiyhaydrav  Kai  AvOifivav  960 

ToXfxov  T,  aixfJ^M  dKopea-Tov. 
eraipov^  ira^v^  ovk  dfMpl  (TKfiPah 
Tpoxfl^TOKTiu  6iricr6ev  iTrofuvoi. 

HE.  fiefidtri  yap  trrp.  it. 

dlvep  *dyp€Tak  crrpaTOv.  985 

XO.  fiefidarivy  di,  vtivvfioi. 

Ati.     Ifl,    ifl,    IWf    iCtf. 

XO.  iw,  ita,  Sai/JLOves, 

ider  deXwTou  KaKbv 
SiavpeTTov,  olov  ZeZopK^v  ''Ara.  990 

SE.  ireirXnyfieff J  oh  dvr.  y. 

at  &'  aiwvo^  tvxm. 
XO.  wewXnyiieff,  eihtiXa  ydp — 
SE.  vecu  veai  dvat  Svai. 

XO.  *la6vwv  vavfiaTciv  995 

Kvptrapre^  ovk  evrvx^^^ 

98t.  Valckenaerii  emendationem  Well,  de  Xenus  curru.    Huic  po- 

rro^r,  h.  e.   ira^oaw,  recipere  tius  accedo>  quocum  etiam  Xerxis 

diibitavi>  quia  Boeirrm  potest  esse  nomen  ante  h.  v.  omisi. 
ex  lis  verbis,  quorum  aoristua  se-         gg^^  Vulg.  dyp^ac  Hesychhis 

condus  passivam  vim  induit;  cu.  ^^  ^Aypirar  ifycVoKi,  6ecJr. 


J sunt     omi/ii,      cfiiywfiip 

-•A.VK«,^.,.-2K,H.«mterpret«bir        ^-   Antithedco  989-    non  re. 
Blomf.  de   mortuorum  sandapilit;     "P**""**- 


n  HEPSAI. 

Svo'TToXefAOP  $17  7ei/05  rojleptrdy. 
HE.  wftJ^  S*  ov;  crrparov  filv  Toaovrov  raKa^  7r€7r\i77- 

/bcai,  arrp.  i. 

XO.  Ti  S*  ovK ;  6\a)\€v  fieydXw^  ra  Xlepcav. 
HE.  opa^  TO  XoiTTOi^  ToSe  ras  €/uas  crroXas ;         1000 
r   .  XO.  opw,  optfi. 

HE.  rai'Sc  T   oicrro^eyiioya ; 
XO,  T£  ToSe  \67c15  arearwcriievov  \ 
HE.  Ofiaavpou  fieXieco'ip. 

XO.  jSaia  7*,  0)9  aTTO  ttoAAcSi/.  1005 

HE.  ecriravicrixeG*  dptayviv. 
XO.  '1 011/0)1/  Aaos  01;  i^vyai'xjia^. 
HE.  a7ai/  *dpeiov  KareiZov  Se  wiy/Lt'  acXTrroi/.  .  aVr.  e. 
XO.  rpa'jrivra  pavippaKTOv  ipeU  ofxiXdp. 
HE.  weTrXoi/  8'  eireppti^'  em  av/jupopa  kukov.      1010 
I  XO.  TraTrai,  waTraf. 

HE.  Kai  irXeov  tj  wairai  fiev  ovv. 
XO.  hiZviia  yap  i<m  Kai  rpiTrXd. 
HE.  Xvirpd*  x^Pf^^^  ^'  ixGpoU. 
XO.  fcai  ardivo^  y   iKoXovadti.  1015 

HE.  yvfAPOs  eifjLi  irpovofiirviv. 
XO.  <piX(ov  arauri  irovriaicriv. 
HE.  Sia£i/6)  S/aii/6  TTfjfjLaf  wpo^  Sofiov^  8'  £0i.  crrp.  ar. 
aU.  aiy  ai,  ai,  at,  Cva,  Ova. 

997.  Scholiast  explicans  3u<7iro.  omittunt  in  Btropha.    Sed  MSS. 

XefAoVf  KaKOTv^6f  Kai  aBXtow,  addere  prsbent  ayavopeto^,  unde  conjecit 

debebat  cV  iroAcfio*^.  Well,  quod  recepi.     /wo  nimh  beU 

'  1008.  dya¥6p€w  vulg.  quod  qui  licosus, 
in  dydvope^  mutant,    /meV  quoque 


nEPSAI.  ^99 

HE.  I36a  vvv  duriiovTrd'  fjLO^.        ^  1020 

XO.  SoO'CI/  KOKaV   KUKWP   KaKoh.     ' 

HE.  iv^€  fieXo^  dfxoO  rideU. 

XO.    OTOTOTOT,    OTOTOTOl. 

HE.  fiapeid  y    aSe  (rvfjjfK)pd. 

XO.  (H,  ixdXa  Kal  toB'  d\ytli.  1025 

HE.  ipeao'^ipea'ae,  Kal  areva^'  ifjivip  x^P^V'  dvr.^r. 
XO.  haipofiai  yoeSpo^  civ. 

HE.   136a  vvv  avTiSovird  ixoi. 

XO.  fieXeiv  TrdpeaTi,  SccrTrora.  ^ 

HE.  €7rop6ia^€  vvv  70019.  1030 

XO.    oVoTOTOr,    OTOTOTOI. 

HE.  fAcKaiva  8'  av  /ue/ui^CTai^ 
XO.  icac  a'T0v6e<r<ra  irXayd. 
HE.  Kai  aT€pvdpa<r<r€  KaTri/ioaroMvaiov.  crrp.  ^'. 
XO.  ai/i\  ai/i',  ai/ia.  1035 

HE.  fcac  /uoi  yeveiov  irepde  XevKtipti  rpixct. 
XO.  dwpiyi^,  dwpiySa,  fidXa  yoehva. 
AC.  at/rei  0    o^v. 
XO.  ica£  raS'  ep^co. 
HE.  weirXov  8'  6f)6ffce  KoXTrmi/  aic/x^  xepcoi^.    aVr.  ^. 
XO.  dfi/i',  ai/i\  ai^ia.  1041 

XO.  Kai  yj/^dXX'  eOeipav,  Kai  icaroticTicrai  arparov. 
XO.  airpty^^  dirpiyha^  fxdXa  yoeSva. 
HE.  Siaii'Oi;  8'  00*0*6. 
XO.  TeyyojjLai  rot.  1045 

HE.  ^6a  vvv  avrihovird  fxoi. 

1026.   Cf.  Theb.  854. 


lOQ  nEPZAL 

XO.    otf    dHj   til,*  iH. 

SE.  aiaicTOs  €s  Sdfioi/f  icie.  • 
XO.  ita,  Tlepirh  dhu  hvafiaro^i 

HE.  m  Zn  Kar   aarrv.  1060 

XO.  iw  Zirra  val,  vaL 

HE.  yoacrff  dfiipafidrai.  

XO.  IC0  TlepaU  ala  Svirfiaros. 

ifl,  iri,  ifi. 
HE.  iri  TpLtTKoXfiOi^  fiaptaw  dx&fuvou  10&5 

XO.  irefi^/ia  roi  ere  ZvtrOpooiariv  y6oi^. 

1049.  Recte  Scholiastes :  ov^  «t     ^wofUvriv  ly  Sip(p>  Caatkanm  an^ 
cuXfipdv  Ko)  IwricoXov  ck  iikfiaciv,     tem  2  SamiieL  xix.  5. 

oAA*    fit    ciri    Koicf    icai    ^v^rvj^i^ 


nPOMHOETS  AESM12TH2. 


»       » 


\ 


YnOGESIS 

npoMHeEnz  AEZMnxoY. 


UPOMHOEOZ  «V  2kv6i>  ie^iiivov  Sia  t6  KeicAo^eMii  ro  irv^, 
wv»0a¥€Tai  *IoJ  w\av»fji€vri  art  fcar'  A^yvirToif  fewofAiwtij  €k  t^  iwa^o'em^ 
Tov  Aioc  ri^erat  rov  "Kwatpov,  'Ep/A^f  S^  wapdyerat  dwetXttv  oJtm 
K€pau¥»$iiff€a$mf  4clv  fi^  cifrff  7a  /ui^XAorra  iveoBm  r^  ^u.  wpoeKiye 
yetp  6  llpofiri$€v^  mc  €^M0'6i|<reTai  d  Zcvc  t^«  cipyji^  vwo  rtyo^  oiKeiov 
MOV.     TeAoc  ^6  0povrri^  yevofxcvri^  a^anjc  o  TlpofxriBev^  yivirat, 

KeTrai  hi  t]  fivBowotta  cv  irap€Kfid<r€t  «tipd  So^ofcXet  KoA^icri*  wapti 
3^  EvpuriSM  ^AoK  oJ  fcerrai.  if  |iiv  aicriPij  tov  hpdfxaT(K  vVdiceiTai  eV 
Zicv^i^y  eiri  TO  Kavfcao'iov.  o  Se  j(opS^  av¥€(rTfjK€v  i^  'Hiceai^iSMr  wfjL^mv. 
TO  ^  K€4fKt\atop  avTov  €<rrt,  Upofifi&ew^  Ziatt, 

'lo'TCoy  $€  ^Ti  ov  KOTOt  TOV  Kotvow  \oyo¥  eV  KauKOt^y  ^o^i  3cSeo'6ai 
T(^  ripo/Aff^ea,  aAAcJ  ir^o?  toFc  £vp»«-aioic  fiepiat  rov  *^hc€avoy,  m  dird 
Ttiv  irpoc  Tf^v  *Im  X€jofi€vmw  ^^co-Ti  avfi/3a\e*», 

AAAnD. 

TlpOfifi$€t99  (K  Alov  Kf kAo^otoc  TO  iTv^  icai  SeStoK^TO^  dyBptiwot^,  Si* 
of  T€^va«  irflurac  dvBpwirot  tvpovrOy  opyiaBe)^  6  Z€i)c,  irapaSiS«o'ir  ovtok 
K^TCi  fcai  Bi^  TO??  avTov  uinjpcTai^  koi  ^HipaiaTtf^  tfc  dvayay6¥T€^ 
wpoi  TO  KavfcaViov  o^oc,  Seo'/io?o'i  criSf/^orc  avrov  €«€?  wpo<rri\tia'at€v, 
eZ  y€¥Ofiiifov  wapayiwovrat  ira<rai  ai  'HKeaMirai  mtfupcu  wpdi  wapafAvBiav 
ttiroVf  fcai  enrTo?  6  ^ihctavd^,  oc  Sf;  xai  Aeyei  t^  npo/uH/^er,  Tva  dir€XBtiv 
irpoc  TOV  Ami,  ^if<r€oi  icai  AiTatc  irci<r»|  ailrdv  iicXvaat  tov  Sccr/mov 
UpofitiBia'  Ka)  UpofxriBevK  ouk  ea,  to  tov  Aid?  ciS«c  aKa/mirTOv  ica)  Bpaav, 
acai  dvavtt^o'avTOf  tov  'HKeavov,  irapayiv€Tai  Iti  wXavtsfiewtif  t}  tov 
'Ivavov,  KOI  fxawBdwei  trap*  avTov  d  t€  irewowBe  icai  d  ireiVcTai,  koi  Sti 
TIC  TMv  avT^v  difoyovwv  Xvtrei  avTOP,  A  ^»  6  Aide  'HpcucXfj^'  ica\  oti 
€K  Tfj^  cira^'<r€«K  tov  Aid?  Tcfci  Tdv  "Eira^v.  Bpaavo'TOfiovyTt  Zi 
Tlpo/iriBeT  KUTa  Aid?,  Mf  ixireaiTTat  Ttj^  dpytf^  v<p*  ov  TcfcTai  weuhd^^ 
acai  oAAa  fixda^fia  Xeyovri,  trapayiv^ai  'EpfAri^f  Aidt  wifAyf^ayTOi, 
aVciAtfr  avTip  Kcpavvow,  ci  ^if  to  /AcAAovTa  <rvfA/3tj<r€<rBat  t^  Aif  Crrif* 
KQf  fAff)  PovX6yi€vov^  fipovTif  KaTappayeTa-a  avTov  dipavi^ei* 

11  fA6v  o'Kf;vi;  TOV  hpdfAaTOi  vwoKCiTai  cV  ^kvBi^,  €iri   to   Kavfcao-iov 

opoc,  ti  hi  €wiypa^  TovTov,  nPOMHGEYS  AESMftTHi:. 


TA  TOY  APAMAT02  nPOSfinA. 


KPAT02. 
BIA. 

ff 

h<i>aii:to2. 

nPOMHGEYS. 

X0P02  ftKEANIAQN  NYMM2N. 

HKEANOS. 

in  H  INAXOY. 

EPMH2. 


"  In  Ed.  Aid.  recensentur  etiam  TH  et  UPAKAHS,  quae  personae 
ad  Promethea  Solutum  fortaase  pertinebant"    Blomfiildius. 


npoMHOETS  aesmhths. 


KPAT02,    BIA,    H<I>AI2T02,    nPOMHGEYS. 


KPAT02. 

XgoNOS  fxeu  €£S  TfjXovpop  ijKOfAep  ireioVf 
^Kvdfjp  i^  olfiov^  afiarov  ei^  ipfifAiay. 
*'H<l>aicrT€,  croi  ?€  xp^  fxeXeiv  iincrToXMj 
a9  <roi  TraTfjp  eK^lTOy  rovde  wpo^  Trerpai^ 
uyJ^XoKpiifXPOi^  Tov  \€wpydp  oxfJ^orcih  ^ 

dZafjLavTiVvnv  iecfuiu  iv  dppviKTOi^  TreSais. 
TO  irov  yap  av6o^,  iravrexvov  wvpo^  ireXa^, 
6vfir6Uri  KXeyj^a^  anraarev*   TOidcrie  toi 
dfAapTia^  axj>€  dei  Qeoh  hovvai  diKijp, 
cos  ay  it8ax6^  Ttjv  Aios  TvpavpiSa  10 

arepyeiy,  ipiXavBpmrov  8e  iravear6ai  Tpoirov. 
Wb.  Kpdroi,  Bia  re,  cr^iiv  fiev  ivToXrj  Aio? 
€;^C£  T6\os  817,  Koviep  ifiiroBwv  err 
eyw  8*  aroAjuos  eifxi  avyyeptj  deov 
dfja'ai  fiia  (pdpayyi  Trpd^  Svirx^^l^^pw.  15 

6.  £dd.  vett.  exhibent,  alafAav-     Vulgatam,   quae   et  vera  videtur^ 
-riKai<:  ircBfjrrii'  ei*  dppviKroi^  Trerpatv,     servat  Schol.  Aristoph.  Ran.  826. 

O 


106  nPOMHGEYS 

ndpTto^  8'  dmyKti  rwvSe  fioi  ToXfxap  arj(i0€iP' 
€^(apid^€iy  yap  Trarpos  \6yov^  (3apv. 
Tfj^  opdofiovXov  QcfiiSo^  ainvfifiTa  TraT, 
aKOPTci  €r   diciap  Si/crAi/roiC  ;^a\ic€i;)uacn 
'rrpocnraarcraXevarw  Twh*  dirapQpiairw  TrdytOf        20 
\p'  ovre  (pwprjp,  ovre  rov  fiop^prip  fiportSp 
6yj/^i,  craBevTO^  8*  liXiov  (poi^n  (piXoyi^ 
Xpoid^  dfA€iyj^€i^  dpdo^*  darfxepta  Se  cot 
fi  TTOiKiXeifJuop  pv^  dTTOKpv^ei  (J)do^, 
7rd)(PfiP  ff  itiap  ^Xio^  o'Kcda  wdXiP*  25 

dei  ie  tov  irapoPTo^  dx^vi^^^  KaKOv 
rpvaei  a*   6  Aoi^i^craii^  yap  ov  Tre^i/ice  ttof. 
TOiavT   dwrivpw  tov  (piXapQpwnrov  Tpowov. 
Oeo^  0€wp  yap  ovx  viroirTn<nrtap  x^^^^f 
fipordiari  ri/utas  coTracras  irepa  SiKfi^.  30 

dpff  wp  drepTTti  rifi/Se  (ppovpi^arei^  'rreTpap^ 
opdo(rrdSfjp,  avTrpo^f  ov  KafATmop  yopv' 
woXXoii^  S*  ohvpfiov^  Kai  yoov^  aVfti^eXeis 
<t^Oiy^€L*    Aco9  yap  SvarvapairfiTOi  <pp€Pe^* 
dira^  Se  rpaxv^f  ocrris  dp  peop  Kpar^.  35 

KP.  elep*  Tt  fiiXXei^  Kal  KaroiKTi^ei  fiaTfjp ; 
Ti  TOP  Oeoh  ex^io'TOP  ov  arvyei^  QeoPf 
ocrris  TO  (TOP  QptiTolin  irpovhmKep  yepa^ ; 

H$.  TO  ^vyyepe^  toi  Seipop,  n  ^  ofiiXia. 

KP.  ^vfi(l}fiiJL,  dpfiKOvo'Teip  ie  twp  iraTpo^  Xoywp    40 
oJop  T€  TTcSs ;  ov  TovTO  dei/Aaip€i^  wXiop ; 

21-2.    Luc.  ii.  64.    Mfx'^ti  to     cf.  locum  pulcherrimum^  Deuteron. 
^TOfia  Kai  If  yXmiTira.  Mox  in  25-5.      xxviii.  67* 


AESMflTHZ. 


107 


H^.  aUi  ri  SiJ  1/17X179  cri;,  Kai  Qpaaoy^  ttAcW. 
KP.  uKO^  yap  ovhev  rovZe  dpnveiirdac    cv  Sc 

Ta  iiffiev  (6(p€\ovvra  firj  novel  fuiTfiP. 
HO.  w  iroWa  fuartjOeiara  ^eipcoi/a^ia.  45 

KP.  ri  Viv  oTTvyeT^;  wovrnv  yap,  co5  aVX^  \6yip, 

tSv  vvv  Trapovrtop  ovdep  airia  rex^^^ 
HO.  ifXTra^  ris  avTtjp  aWo^  w(f)€\€P  Xax^iP. 
KP.  airaPT   iicpax^n  ir\r\p  Oeoiai  KOipapeip* 

eXevOepoi  yap  ovti^  earl  itXyip  A(09.  50 

HO.  eypwKa,  *Kai  tomtS'  ovSep  dpreiTreiP  €;^fti. 
KP.  ovKOVP  €7r6i^6i  Seorfxa  Twhe  wepi^aXeip^ 

m  fxri  a   iXiPvopra  irpoc^epx^^  irarnpi 
HO.  Kal  $9  npox^ipa  yf^Xia  ^epKeoBai  ndpa. 
KP.  \a/3(ap  PIP,  dyxpi  x^P^^^  iyKparei  cdipei  55 

pai(rrfjpi  Beipe,  irafradXeve  irpo^  Trirpais. 
HO.  wepaipeTai  hrj  kov  fxara  rovpyop  toSc. 
KP.  apaaae  fiaWop,  ciplyye^  fAfihafifj  x^^^'^ 

Seipoi  yctp  evpeip  Kd^  dfAfixciv^v  wopop. 
HO.  dpapep  ^e  7'  taXePfi  SvcrcicXvTftJS.  60 

KP.  Kai  Tiip^e  pvp  iropiraaop  dcr(paXw%*  ipa 

fidOff  ao^uFTYi^  wp  A(09  ptodicTepo^. 
HO.  TrXfiP  Toi/S'  aP  ovSek  eVSifCois  fiefx-^iro  fxoi. 
KP.  dSafiaPTiPOv  pvp  (Ftpti^os  avddhti  ypddop 


42.  Blomf.  dei  ye  e  correcdone ; 
Well,  vulgatam  alei  re  retinet  et 
defendity  de  qua  tamen  construc- 
tione  dubito.  Omnes  fere  MSS. 
vel  rt,  vel  rot  quod  ssepissime  cum 
Ti  confunditur.     Rob.  autem  tci. 

49.  Vulgatam  iirpdxBri,  me  ju- 
dice^  sine  causa  sollicitant.  "Awawr 


eirpdj(6fi  0€o7<rt  wXtjw  k.  Omnia  Diis 
Jieri  solent,  i.  e.  possunt. 

51.  Vulg.  roi<rh€  Kovhev.  Trans- 
posuit  Blomf. 

59*  Ita  omnes  libri^  quod  cum  e 
Marcellino  et  Schol.  Aristoph.  in 
wopov^  mutent  recentiores^  vix  satis 
habet  vel  causee  vel  auctoritatis. 


108  nPOMHeEYE 

crippwy  iiafiTra^  iraarfroKev   ippwfiivtat.  65 

H4>.  ai,  ai,  TlpOfAfidev,  atav  vireparivm  itovtav. 
KP.  <ri;  S*  av  KaroKvei^,  twv  A«o5  t   ex^p^v  vTrep 

(rripei^;  ottw^  fitj  aavrbv  oiKTiek  Trori. 
HO.  opa^  deafxa  Svo'deaTOV  ofifiao'iv. 
KP.  optS  Kvpovvra  rovSe  r&v  iTra^itav.  70 

aW  dfKpi  TrXevpai^  fAairxa^urrfipa^  fidXe, 
H4>.  dpav  TOUT    dpdyKti,  fxijieu  iyKeXev   dyav. 
KP.  ri  ixfiv  KeXeuano^  Kdiridiav^o)  ye  wpos. 

X^p^^  Karta,  CKiXti  Se  KipKioaov  /3ia. 
HO.  Kai  Sfi  TTCTrpaKTai  rovpyov  ov  fxoKpio  irovm.     7& 
KP.  ippwjAiyu)^  vvv  Oeipe  hiaropow  iriha^j 

m  ovwiTifinTm  y€  Twv  epytav  jiapm. 
HO.  ofAOta  fiop^^  yXwcard  crov  ytjpverai. 
KP.  a-ii  fAaXduKi^ov,  Ttjy  S*  efxtju  avOaSiap 

opyfj^  re  rpaxuTtira  fxfj  ^iriirXriarare  fioi.  80 

HO.  arreix^l^^v,  m  KtiXoiaiv  dfupifiXtitrrp   ex^i. 
KP.  ivravda  vvv  vfipi^e,  Kai  dewv  yipa 

avX^v,  e<pfifiepoiari  irpoariQei.    ri  troi: 

oloi  T€  OvfiTol  Twv^  aTTavrXfja'ai  wovmv; 

ylrevhwvvfua^  <r€  SaifAOve^  TLpofitjOea  85 

KaXoviriv*   avrov  yap  crc  Set  TlpofAtiBiw^, 

OTto  TpoTTta  Tfjo'S'  €KKvXur6iia'€i  rixvfi^. 
HP.  w  STos  aWrjp,  Kai  raxviTTepoi  wvoai, 

TTorafAwv  T€  TTfjyai,  Trovritav  re  KVfAdrwv 


86.  Vid.  Pors.  ad  Orest  659-  artificiose/abricatas,  ut  Butler,  qui 

87.  Vulg.  Tw^iy?.  Sedplurimo-  verissime  observat^  T^'xjm^  verbis 
rum  MStorum  lectionem  meliorem  eKKvXfo-^i/Veflet  Upoixridim  quodam- 
puto.     Significat  autem  compages  modo  convenire. 


h 


AEEMQTHS.  109 

dpiipid/JLoy  yeXatrfxa,  iraixfiriTop  T€  7^,  90 

KOI  TOP  iravowTfiv  kvkXov  fiXioi;  icaXcS* 
iSeade  jjl,  ola  tt/oos  OeiSy  7rdarj(^(o  deo^. 

iipxOflff,  oiai^  cuKiaiariv 

haKPaio/ievo^  top  fAvpUTfj 

Xpovov  dOXevo'to.  TOiovh*  6  veo^  95 

Tay6^  fiaKapwy  i^evp'  i'rr   ifwi 
Zecfibv  deiKfj. 

(pev,  ipev'  TO  irapov  to  t  iirep'xpyievov 

wijfAa  CTevdyfa.   mj  ttotc  fAO'xJdwv 

Xpfi  TepfAUTa  tUv^  iTriTeiXat ;  100 

KcuTOi  Ti  (pfiixi'y  irdvTa  irpov^eiriarTaixai 
CKcOpm  Ta  fieWoPTf  ovhi  /jloi  iroTaiviOV 
irrifi   ovhev  ij^er    Tfjv  ireirptafikvYiv  Se  ypri 
alcap  (pipeiv  co?  paCTa,  yiyvwcKOpff  oti 
TO  T^5  dpdyKfi^  ecTT    ddiipiTOP  cQepo^.  105 

dXK  ovT€  iriyap,  ovtc  fAvi  aiyap  Ti;;^as 
oJop  T€  fwi  Tdirh'  ecTTL.    OptitoU  yap  yepa 
iropwPy  dpdyKai^  Toia^  viri^evyfiai  TaXar 
pap6fjK07r\iipa)T0P  Se  drjpiiiiat  wvpo^ 
TTfiyfiP  K\o7raiap,  tj  SiZdcrKaXo^  T€%i/iys  110 

wdcfj^  fipoTOi^  iretptipe  Kai  fxeya^  iropos. 
TOidcSe  TTOiPm  dfATrXaKfjfiaTWP  tipw^ 
vwaiOpio^  iecfAoTo't.  TraccaXevTo^  wp. 

T  T         >/  j/ 

a,  a,  eay  ea. 
T£5  dx^9  tU  oSfm  TrpofreTTTa  fx   d(p€yyris,       115 
OeocavTOS,  tj  fipoTeio^,  ri  KCKpafiePf!, 

112.   Vid.  ad  Suppl.  226.  893. 


no  nPOMHGEYZ 


iK€ro  repfioviov  iiri  irayov 


TTOVwv  ifjulip  detapd^,  ri  ri  Ztj  QeXtav ; 
Spare  hefrixiartiv  fie  Zvanrorixov  0e6u^ 

Tov  Aios  ex^p^^i  Tov  iraari  Qeoi^  120 

Zi    aTrexOeia^  eXQovff^  OTToaroi 

Tfiv  Aia9  avX^P  eicoix^evarip, 

iia  rfiv  Xia^f  (piXortira  fiporwv. 

(f}€v,  <p€Vf  ri  irer    av  Ktvadiarfia  KXvin^ 

weXa^  oitovtiv;  aid^p  S'  €Xa(ppah-  125 

Trrepvywv  piirak  vTToavpi^ei. 

Tray  fxoi  ipofiepov  ro  irpOQ'epirov. 

XOPOS. 

fxtfiev  iJHyfifiO^s*    (piXla  trrpotpii  a. 

yap  JySf  rd^i^,  wrepvyiav 

Boats  dfJuXXais  Trpoa-ifia  130 

ropSe  irayoVf  irarpifas 
fjioyis  wapeiTTOva'a  (ppevas. 
Kpanrvo(p6poi  Ze  fi   iwefAyJ/uv  avpar 
KrvTTOv  yap  dx^  ;^aAi;/3os 
h^^€v  dvrpiou  fivxov,  €k  8*  135 

iTrXfi^e  fxov 
rap  deixepwTTiV  aiScS*    cri/- 
6fiv  S'  ccTTcSiXos  6xv  vrreptarw. 
IIP*  ai,  ai,  aiy  ai, 

rtjs  woXvriKPOv  TtjOvos  eKyova,  140 

roO  Tcept  irdo'dv  6*  elXiaarofiePOv 

136.    ExpuUl.    Thucyd.  II.  3%.    tj  T§p\l/t%  ro  Xvwfipov  iawXtiiraei^ 


AEZMQTHZ. 


Ill 


X^ov   (XKOifAiiTio  pevfiari  wdihe^ 
Trarpo^  *QK€apoO*   SepxOflT^  iciieirff, 
(Hip  ieo'ijup  TTpoanropirarb^y 
Tfjarde  (pdpayyo^  crKOweXot^  cV  aKpoii  145 

(ppovpap  a^f]\ov  6x^<r(o. 
XO.       Xevcraro)^  TLpofifiBev'  (pofiepa  8*         duricrrp.  a. 
ifioTo'ip  oo'coi^  dfAix^ci 
7rpoa^^€  TrAffpqs  SaKptiwu, 

ardu  Sifia^  eicrcSoi/cra  150 

Trerpai^  irpofravaivoiuvov 
rah  d^afAaurodeTOici  Xvfiair 
P€Oi  yap  oiaKOVoiioi 
Kparovfr   'OXvfiTrov'   veoxi^oT^ 

Se  Zfj  POfiOK  155 

Zeif^  dderta^  Kparvpeif  ra 
TTpiv  $6  TreXxopia  vvv  ditrrdi. 
nP.       el  yap  pi    xhro  yfjv  vepdev  t   'AiSov 
Tov  veKpoheyfiovos  eU  diripavrov 
raprapov  ^k€P,  Secr/xoTf  aXi/rois  160 

dypiw^  TreXacras^  m  fnire  deo^ 
pL^re  rk  aWos  rdiar^  iireynQei. 
vvv  S'  aWipiov  Kivvyfi   6  rdXa^ 
ixQpok  iirixcLpTa  weirovQa. 
XO.       Tts  cSSc  rXnciKaphiO^  crrpo^pri  ff.      165 


143.  MSS.  plurimi  cViBccrde'  /ui'  s. 
|A€.  Pronomen  irreprisse  e  glossa 
potius  crediderim^  quam  cum  Well, 
l^erim  l/ui'  o?^,  penult,  in  oXtf  cor-* 
repta.    Similiter  in  234.  e/ui*  irrep* 


serat  post  ipmrare. 

162.   Ita  Aid.    Prsbent  autem 
MSS.  iirtyeytidei,    iweytytjdet,    cVi- 

71/^1;.   Constructio  est  ut  in  v.  767. 

oirM9  dwri\\ayfi¥. 


112  nPOMHeEYE 

TeoTcrif  iix^  7^  Aios;  6  8*  iTriKorta^  dei 

SdfAvarai  ovpaviav  170 

yevvav"   ovhe  Ai;- 
^€1  irpiv  &V  ti  Kopeatf  Keapj  ^  wdSafia  rivt 
Tap  Svad\wTO¥  eXij  t£S  dpx<iv' 
nP.       fi  (Atiu  €T    iiiov,  Kaiw€p  Kparepah 

€P  yviiyrrihai^  aiKij^OfAepov,  175 

XP^'^oLP  e^ei  fJLcucdptop  Trpurapi^, 
Zei^ai  TO  P€OP  fiovXevfx,  v<l>   orov 
(TKri'TrTpoP  Tifut^  T    aTTOcrvXaTai. 
Kai  fJL   ovTi  fieXiyXtoo'a'oi^  weiBov^ 
iTraoihaiaiP  OeX^ei,  crreped^  r  180 

ovTTOT   aTreiXas  Trrif^as,  toS*  iyw 
KaTayifiPva'Wy  irpip  ap  4^  dypiiop 
Secr/ucSi/  x^^^^V*  Troipd^  re  ripeip 

XO.       a-if  fxep  Opamk  re  kui  wiKpah        dpTurrp.  /8'. 
ivaiCiP  ov^p  67ri;^a\a$9  186 

dyap  8*  eXevdepocTTOfLeh. 
'  ifxd^  de  <ppepa^  ijpeOiare  Zidropos  ipofiov 
ZeSia  yap  diuL(j)i  irai^  Ti;;^ac9^ 

wd  wore  rcoi/Se  woPiOP  190 

XPV  ere  Tepfia  iciX^ 

189.   Ut  strophico  respondevet^     ydp  fere  necessarium  videtur. 
Gonigebat  Pors.  l"  pro  yap*    sed 


AESMQTHS.  113 

KTOin   eciSeiv*   aKixv^ra  yap  tjdea  Kai  Keafi 
dirapdixvdov  ^;^€i  Kpovov  wah. 
HP.       els'  Sri  Tpaxi^  Kal  irap   iavTw 

.  TO  iiKatov  €X^^  Zeik.    d\\*  ifiTras,  195 

oiu),     *      *      /JLaXaKoyvwfuov 
etrrai  Troff,  orav  ravrtj  paicO^* 
T^¥  S*  drepafAVov  irropeaa^  opytjUf 
el^  dpOfjiov  ifxol  Kai  (piKoTriTa 

anrevhwv  a"ir€vhovTi  Troff  n^ei.  200 

XO.  TrdvT   iKKaXv^ov  Kai  yiywv   i^fxiv  \6yoVy 
woita  Xafiwp  ae  Zei/^  iir   aindfiaTi, 
ouTio^  drifxw^  Kai  TriKpm  aiKi^eTar 
iiSa^op  fJiM^f  €1  Ti  fin  fiXaTTTei  Xoytp. 

HP.  dXyeiva  fiiu  fioi  Kai  XeyeiP  iariv  rd^e,         205 
dXyo^  Sc  criyav,  iravrayri  ^e  ^v(nroTfia. 
iirei  rdxiorr   tfp^avTO  iaifiove^  x^^^^f 
ardcris  t   iv  aXXriXoiaiv  wpoOvvero, 
01  fiev  6eXovr€^  eK^aXeiv  ehpti^  Kpouop, 
m  Zev^  dvacraroi  SfjOep,  ol  Se  rovfiTraXiV        210 
crwevhovTe^  m  Zfi/s  fniiroT    dp^eiep  6e£p' 
ivravff  iyta  rd  Xwo'Ta  fiovXevtop,  wideiu 
Tirava^j  Ovpavov  t€  Kai  Xdovo^  T€Kva, 
ovK  n^vviidfiv*    aifAvXa^  Se  fifix^ivd^ 
drifJuia'avTe^  KaprepoU  (ppoviifiaaiv,  215 

wovT   dfioxOi  Trpos  filav  re  ieo'TroceiP. 
dfioi  Se  fxriTfip  oux  cnra]^  fiovov  Qefiis, 

195.  Omnes  libri  ifiwa^,  oiu,  in  quoddam  in  se  habet^  quod  ut 
quibiiB  aut  deest  aliquid  aut  re-  servaretur^  in  vers.  seq.  reject, 
dundat     Et  om  quidem  exquisid     posito  lacunas  signo. 

P 


114  nPOMHGEYS 

Kal  Faiaf  woWwv  ovofAaTtav  fiop(pri  {jlaj 

TO  fieWov  ^  KpaiPOiTO  7rpovTe6e(nrikei, 

C0(  ov  Kar    io'xv^  ovde  irpo^  to  Kaprepov        220 

^ypetfij  SoXoi  he.Toif^  uTrepexovra^  Kpareiv. 

TOiavr   ifjLOv  \6yoi(riv  i^tiyovfiepov, 

ovK  fi^im<rav  ovhe  TrpoafiXeyf^ai  to  way. 

KpaTUTTu  8i|  fiOi  t£v  irapeorTWTtay  totc 

e^ii^er   eipai  irpocrXa^ovTi  fxtiTipa,  225 

eKOpff  CKOPTi  ZfiPi  crvyiirapaaTaTeiv. 

ifiois  Se  fiovXai^  TapTcipov  fieKapi^adri^ 

KevBfJubiv  KdKvTrrei  tov  TraXaiyevii  Kpopop 

avToTori  o'v^xfiaxoio'i.     TOidh'  i^  ifAoO 

6  Twp  Oewp  Tvpappo^  wipeXfjfiipos,  230 

KaKoiari  TroiPoi^  Toiarhe  fi   i^tifAeiylraTO. 

epecTi  yap  7rco9  tovto  t5  TvpappiSi 

pocfjfjLaf  T0i5  ^iXoKTi  fAfj  iceiroiQepai. 

«.X     ^>         *?  »  **     »  >      /  /tot/ 

o  0    ovp  eptoTaT ,  atTiap  Kaff  tjPTiPa 

aiKi^eTai  fie,  tovto  S17  {ratptiPiw.  235 

OTTCOS    TaX^O'Ta    top    TTUTpWOP    CS    dpOPOP 

Kade^eTf  eudv^  SaifAOO'iP  pepLCi  yipa 

aWoio'iP  aWa,  Kai  8i€crT0i;fif€T0 

dpxjnp*   fipOTWp  Se  t£p  TaXaiTTwpwp  Xoyop 

OVK  eo'x^y  ovhep\  dXX*  cuirTwaa^  yepo^  240 

t6  Trap,  exp^^^y  aXXo  (fyiTvcai  peop. 

Kai  ToToTLP  ovSek  dPTefiaipe  '^Xtjp  ifiov. 

dyta  8*  iToXfifia-*'   i^epvardfAtiP  fipoTOv^ 

TOV  iin  iiappaurdePTa^  eU  A*iSov  fioXeip. 

SSI.  XP^  Dawerii  emendatio         225.  Maire  in  consilium  adhibiia, 
Cft  pro  xH  ^  ^^^  XP*^  i'  ^^  visum  est. 


AEZMflTHS.  116 

Tw  TOi  TOiaTo'Se  irtifxavcucri  Kaynrrofxai,  245 

Tao^eiv  fxev  dXyeivaiariv^  oiKTpai(nv  8*  iScii/' 
dvfirom  S*  iv  oiktm  irpoBifxepos,  tovtov  Ti;;^€ii/ 
ovK  li^iwdfip  avTOif  dWa  pfiXem 
wS*  ippvdfAiarfiai,  Zfjpi  Si/cricAe^s  Oea. 

XO.  iriZfipoippwv  T€  kcLk  wirpa^  elpyaafiiyo^,  250 

oo-Tis,  npofifideVf  a-OiO'iP  ov  ^vpacx^^^ 
fioxOoiV    iyw  yap  ovt   up  eicriieip  Tode 
^XP^^op,  eicriiovo'd  t    nKyvpdfiP  Map. 

nP.  Kul  fifip  (J)i\oi^  ^eXeiPo^  eio'opap  iyw. 

XO.  fiii  TTOu  Ti  Trpov/iri^  TWpSe  Kal  trepaiTepta ;       255 

IIP.  BptfTOW  iirav(ra  firj  wpoSipKeardai  fiopop. 

XO.  TO  woTop  evpwp  r^crSe  (fydpfiaKOP  pocov; 

nP.  TU0Xas  €p  ai/TOis  iXwiSa^  KarwKicra. 

XO.  ixey   w(^€\fjfia  tovt   iZtapnorui  fiporoU. 

nP.  wpoi  ToiaZe  fieproi  irvp  eyw  a'(J)ip  wwaara.     260 

XO*  Kai  pvp  (piKoywirop  wvp  ^;^oi;(r'  e(prifJijepoi\ 

nP.  d(p'  ov  ye  TroWas  iKfiaOiia'OPTai  T€;^yas. 

XO.  TOiotcrSc  Si;  ere  Zevs  cV*  aindfAao'ip 
aiKi^erai  re^  KOvSafxij  x^^?  icaiciSi^; 
oi/S*  ccTTii/  a^Xoi;  repfjui  <roi  TrpOKeifiepop ;       265 

nP.  OVK  aWo  y   ovhkp^  ttXtip  orap  Keipw  ioK^. 

XO.  8o^€t  Se  TTcSi;   T£S  €\7ri9;   oiJ;^  opM  ori 
htiapres;   m  S*  fifjuxpres,  ovt   ifiol  Xeycii/ 
ica^  ri^opfip,  oroi  t    oKyo^.    dWd  TavTa  fiep 
fieOwiiep'    ddXov  8*  eKXvaiP  ^^tci  Tipd.  270 

254.  cAciyck  est  Porsoni  emen-     gia  egregie  confirmat  Prsf.  Hec. 
datio  pro  cAccivot,  quam  ex  analo*     p.  5. 


1J6  nPOMHeEYZ 

IIP.    i\a<Pp6v,   OCTTiS   TTtlfJUlTfOP  e^fo   TToSa 

€X^h  'frapaiveiv  voydereiv  re  *t6v  Kcucm 

*  TTpafrtrovT*   iyw  Se  Tavff  airavT   liTrKrrdfAtiP. 

eKwv  SKwp  ^fiaprop,  ovk  dppnaofMC 

6pf]T0ii  ^  dpi^ytoPf  ai/TOS  evpofAfiP  wopow.       275 

01/  fAiip  Ti  TTOiPoi^  y   wojjLfiP  TOiaiai  fie 

Kariirxf^^^^ordai  vpo^  irerpai^  Trehapcrioi^, 

TvxoPT   ip^fJLou  Toi/8*  dyeiropos  Trdyov. 

Kai  fioi  rd  fiep  irapopra  /i^  Zvpetrff  dx^p 

TrehoT  $6  fidcai  rd^  irpocrepirovo'a^  Ti;;^as        280 

dKOvaaffj  m  futdtiTe  Bid  reAoi/s  to  vdp. 

TreiOearOe  fioiy  TreiOeade^  arviiiropnccLre 

rw  yvp  fAoyovPTi.    ravrd  toi  TrXapwfiipfi 

Trpo^  dWoT   dWop  TrtifAOPti  wpoari^dpei. 

XO.       OVK  aKOvaai^  iweOwii^a^  285 

Tovro,  npofJLfjdev' 
Kai  pvp  i\a(j)p£  woSi  KpaiirpoavTOP 
QoLKOP  Trpo\iirovar\  aWepa  ff  dypop, 
iropop  oitaptaPf  OKpyoearcrij 

XBoPi    T^Se    TTCXcS'      Toif^   aOW   Z\   TTOPOV^  290 

XPV^^  Sca7rai/TO$  dKOvtrau 

OKEANOX. 

illKio  ZoXixii^  repfia  KeXevBov 
hafAeiyl^dfiepo^  wpo^  (re,  IlpofArjOev, 
TOP  wrepvywKfj  top^  oiwpop 

27S«3«   Omnes  Ubri  rout  wpwm        267*  Pro  Kpatwv6aavro¥  emen- 
Correzit  Stanl.  davit  Bentl.  Diss,  de  Phalar.  p.  1 40. 


AEXM^THZ.  117 

yviifAif  (TTOfjimv  arep  evOivwp.  295 

TO  T€  yap  jU€,  hoKci,  ^uyyeves  ourta^ 
iaraPixyKa^eif  j(Mpis  Te  yevovs 
ovK  itrriv  orta  fiei^opa  fjmpau 

yeifiaifAs  fl  coL  300 

XctpiToyXma'a'eTv  evi  fwr    <pep€  yap^ 
€rrifmiv   on  xp^  ^^^  ^vfATrpatrareiv* 
ov  ydp  iroT  ipeU  cos  'ClKeapov 

<pi\os  icrrl  fiefiaiorepos  croi.  305 

nP.  €a,  T£  XP^/xa;  Kal  av  8j7  'rrovwv  efmv 
flK€i^  iTTOTTTfi^;  TTftJs  iroXfAfia'a^,  Xiirdov 
iirtawfxov  re  pevfia  Kal  Trerptipetpfi 
avroKTiT   avrpaj  Ttjv  aiSfipofJuiropa 
iXBeiu  69  alap;  tj  Betapiia'wp  Ti/;^a9  310 

ifjuz^  d<pT^ai,  Kal  ^vvacxaXwu  KaKOi^; 
depKOv  Beafia,  ropde  tov  Acos  (piXov^ 
Tov  j^vyKaraarnaavTa  tvjp  rvpavvlSa, 
oiois  i/tt'  avTOv  irriixovaun  KafATrTOfAai. 

QK.  6p£,  TlpofifiOev,  Kal  Trapaivearai  ye  croi  315 

6e\w  rd  XwcTa,  Kaiirep  ovti  ttoikiXw. 
yivwcKe  cravrw,  Kal  fxeddpfioorai  rpoirov^ 
1/601/s*    Wos  ydp  Kal  rvpavvo^  ev  6eoh. 
el  S*  cJSe  Tpa;^cis  Kal  Tedtiyfjuevov^  Xdyov^ 
piyf^eiSy  rdx    dv  crov  Kal  jxaKpav  dvwTepw       320 
6aKwv  kXvoi  Ziev^^  wo'Te  oroi  tov  vvv  xpXov 
irapovra  iJiox^tov  waididy  eivai  ZoKelv. 


118  nPOMHeEYS 

d\\%  w'ToKai'wwpy  as  ^X^'^  opya^  a<pe^^ 

fijTCi  he  nSi/Se  Trfifidrwy  aTraWayd^. 

dpx^^  icrois  aroi  (paivoixai  Xeyeiv  Toie  325 

TOiavra  fiivroi  r^s  ayav  vyj/'fjy6pov 

yXtio'O'ris,  npofAtjBev,  rdwixcipa  yiverau 

aif  S*  avZevTta  TUTreivo^,  ov^  elKei^  kukoU, 

7r/K)9  T0&  TrapoSo'i  8*  dWa  irpoaXa^eiv  OiXei^. 

ovKOvVy  ifAoi  ye  'xptapievo^  diSaarKdXto,  330 

wpd^  KevTpa  kwKov  iKTCveh,  opwv  ori 

Tpaxif^  fJLOPapxo^  oi/S*  virevQvvo^  Kparei. 

Kai  vvv  iyw  fxev  elfii,  kuI  Treipdaofiai, 

edv  hvvvufiai  rwpSe  a   eicXi/crai  iropiav. 

av  8*  ^<ri;;^a^€,  /wi^S*  dyap  XafipoirToiAU.         335 

fi  ovK  oTcff  dKpifim^  wp  Trepuro'o^pwp,  on 

yXdcaif  fiaraia  ^fjfJiia  irpoarrpifierai ; 

nP.  ^fiXw  <t\  off  ovP€K   €kt6^  aiTias  KvpeTs, 
irdprwp  fieraorx^P  Kai  reroXfifiKm  ifioL 
Kai  PVP  eaorop,  juiySe  aroi  /leXtio'drw  340 

TrdpTio^  yap  ov  weia-eK  PiP*    ov  yap  evTriOii^. 
irdwraipe  8*  ai/ros  fxri  n  TrfffiapOij^  oSw. 

I2K.  TToW^  7*  dfxeiptap  roif^  wiXa^  (ppepovp  €0i;9^ 
fj  cavTOP*    epyio  kov  Xoyta  reKfxaipoiiai. 
opjJLtifAepop  a  fifi^afim  dPTiCTrdctf^'  345 

avx^  y^P>  €Lvx^  Triple  hiapedp  ifioi 
itoo'eip  Ai\  wave  TWpSe  c'  eicXi/crai  woptap. 

IIF.  Tci  flip  <r   €7raiP(o,  KOvSafifj  Xii^w  wore 
irpodvfxias  yap  ovhep  eXXeiTrei^'    drdp 

348.   rd  fiiv,  pariim  ;  cui  opponitur  drdp  in  v.  seq. 


k 


AESMOTHZ. 


119 


pui^ev  wovet'   fidrtiv  fopt  ovZev  w^'Kuv  350 

e/<o<>  vovritret's,  et  n  koI  troveiv  6e\€K. 

iyw  yap  ovk  el  ivarrvx^p  tovS"  eiveKu 

deXoifi   av  m  wXeifrroiari  irfiixovm  rvx^'iy* 

ov  S^T ,  €7r€£  fAe  Kai  Kaariyviirov  Ti/;^ai  355 

T€ipov(r  "ArXavro^,  os  tt/oos  ianrepov^  roirov^ 

ioTTfiKe^  Kiov   ovpavov  re  Kai  x^opo^ 

wfjLOis  ipeiiwp,  dx6os  ovk  evayKaXov. 

TOP  ytiyevfi  t€  KiAiicicoi/  oiKnTopa 

aprptop  ISwp  wKTeipa,  Saiop  repa^,  360 

*  CKaToyKapapop  tt/oos  fiiap  x^^P^^t^^^^ 

fTv^wpa  dovpop,  iraaiv  6s  dureaTti  0€oh, 

afnepSpauri  yafiXpfiX^fri  avpi^tap  {I)6pov 

i^  oixyiaTtap  8'  ijo'TpaTrre  yopyiairop  aeXa^, 

nk  TtiP  Acos  Tvpappi^  eKireparwp  fiia'  365 

dXX*  ^X6ep  avrto  ZriPo^  iypvirpop  fiiXo^, 

KaraifiaTfi^  Kepavpo^  iKTTPiwp  (pXoya, 

OS  avTOP  i^cTrXfi^e  twp  vyj^fiyopiop 

KOfAwacTfAaTtop*   (ppipa^  yap  eU  ai/ras  Tvrreh, 


S5S.  Vid.  ad  SuppL  184. 

361.  Vulg.  ^KaTorraKopf/yov.  Cor- 

rexit  Pauw.  tKaroyKclpriPow,  quod  in 
— -aroy  mutavit  Blomf.  recte,  opi- 
nor. 

362.  Vulg.  proculdubio  comip- 
tum^  in  textu  rdiqui.  Well,  qui 
in  V.  pnec.  anapsstum  in  secunda 
sede  tuetur,  ipse  de  quarta  dubitat. 
Jam  omnes,  quibus  morbo  meden- 
tuT,  conjecturae  magis  inoerts  sunt, 
ne  dicam  audaces,  quam  ut  admit- 


tendasputem.  Optima  est  anonymf 
cujusdam  in  Ephemer.  Jen.  qui, 
puncto  post  Oovpov  posito,  ck  eji- 
dendum  censet,  ut  de  novo  repe- 
taturfabula.  Ipseolimconjeoeram, 

6ovpo¥   Tv^ioy,    09  irdaiv   (Robort. 

enim  ^  wa<riv,  non  wa<rt¥  ov),  quod 
idem  serus  video  Butlero  quoque 
in  mentem  venisse;  sed  cum  eo 
plusquam  dubito  de  prima  in  Tv- 
0«c  correpta,  utcunque  corripiatur 
in  altera  forma  Tv<pmw> 


180  nPOMHGEYS 

Kai  vvp  d'Xfi^'iov  Kai  irapi^opov  Sifia^ 
K€iTai  crrevtaTTOv  TrXtitrlov  daXactriov 
iTrovfAepo^  pi^aicrip  Alrvaiai^  ihro* 
Kopv(j>ah  S'  ip  aKpav^  iipuepo^  fivBpoKTvnei 
''H^aiiTTOs,  epdep  eKpayi^croprai  wore  375 

woTUfwi  irvpo^  hdiTTOPre^  dypiaK  ypddoi^ 
T^s  KuWiKapirov  ZifceXeas  Xeupd^  yvav 

OeppLoh  dirXria'TOv  (SiXeai  irvpirpoov  l^dXti^^ 
Kaiitep  K€paup£  ZriPo^  ^pOpaKWjjiePo^.  380 

(TV  S*  ovK  aireipo^^  oi/S*  ifjiov  iiSacKdXov 
XP9?^'^*   o'cai/Toi'  (TiS^'  OTTois  iTritrTacrai* 
iy(o  8e  Tfjp  irapoOcrap  dprXiicto  Tv^fiP, 
ecTT   ap  Ai09  (ppoptiiia  \co^i;<r^  ;^o\oi/. 

{IK.  ovKOVP,  npofifideS^  TOVTO  yiPticKei^,  on         385 
opyij^  poaovatj^  elcip  iarpoi  Xoyoi; 

nP.  idp  Tt5  ip  Kaipw  ye  fiaXOdccrri  Kcap, 
Kai  firi  (T^piywPTa  OvfiOP  e<r;^i^aiVi;  I3ia. 

QK.  €P  Tw  TrpopLtiOeicrOai  he  Kai  toX/mp,  tipu 

opM  ipovo'ap  ^fifiiap;   iiSacKe  jue.  390 

nP.  fioxOop  irepuraop  koih^povp  t   evtidiap. 

QKr  ea  /ne  r^Se  ti?  pocrto  poceip,  iirel 

KepdicTTOP,  ev  (l>p0P0VPTa  fiti  SokcTp  (ppopeip. 

nP.  ifiop  8ojci;cr€£  TafxirXaKnti   ehai  roSe. 


S73.  Vulg.  linfavfjL€¥ot  coirigunt         389-  Auctoritatem  non  minoroii 
Steph.  Hemsterfans.  Toup.  ex  auc-     habet  wpoBvfxeTtrdai. 
toritateEustathiietScliol.AriBtoph.         394.  Vid.  ad  Suppl.  226.  893. 


AEZMfiTHX. 


121 


12K.  froKpa^  fi  69  oIkop  tro^  \6yo^  (rrdWei  irdXiv.     395 

IIP.  fjifj  yap  are  dpfivo^  ovfio^  €is  ex^pap  fidXtf. 

12K.  17  t£  p€OP  BaKOVPTi  irayKparei^  thpa^ ; 

nP.  TOUTOv  ^vXdarcrou  fniwoT   dxOetrOij  Keap. 

12K.  fi  atiy  TlpofifjOev,  ^vjjitpopd  hSdcKaXo^. 

nP.  cTTcXXoi;,  KO/ii^ov,  ccS^e  top  irapopra  poup.     400 

12K.  6pfjuofjL€P(a  fjLOi  roi/S*  iOdv^a^  Xoyop. 

Xeupop  yap  otiiop  aidipo^  yjraipei  irrepoh 
TerpacKeXtj^  oltopo^  a<r/LC6i/os  Sk  tup 
(rradfioh  ep  oiKeioKTi  Kdfiyjreiep  yopv. 

XO.  <rT€P(o  are  ras  ovXofiepa^  trrp.  a.     405 

Tvx^^^y  Ilp0[xfi6eu,  8a/t)ici/<ri- 
arraKTOP  8'  aV  oaatap  paZip£p 

Xeifiojjiepa  peo^,  wapeidp  potior 

« 

erey^a  irayah*    dfieyap- 

Ta  yap  rdSe  Zei/9  iSiois  410 

vofxoi'^  KpaTUPtap^  virepn'^ 

tjmpop  6eoh  roi^  irdpo^  eP" 

ieiKpyciP  aixi^dp. 
TTpOTrao'a  8*  fjhti  arropoep 
XeXaKe  X^P^*  fieyaXo- 
arx^fiopd  t   apxcuoTrpeTrij 
*  *  arepova'a  Tap  cap  ^upofiai" 

fiOPtOP    T€    Tlfldp*     OTTOCOi    T    * 

eTTOiKOP  dypa^  'Acr/a9 

eSoc  pe[X0PTai,  fieyaXo-  420 


aPTiOTTp.  a. 
415 


417.  Decsse  videtur,    quod  et 
j«nsuin  compleat^  et  cut  respon- 


deat X€tl5ofjii¥a,  V.  408.    Alii  u^rlm 
vova-t,  omisso  \€tfiofAiva, 

Q 


123  nPOMHeEYZ 

Kal  ZLKvQm  ofuXos,  di  ya^  425 

€<r%aTOi^  Tcurov  diMpl  Mai- 

'Apafiia^  t   apeiO¥  avdM,  dvTichrp.  fi\ 

V'^iKptlfkv6¥   ff   €&    TToXlCfia 

poici  fipifjuap  iv  aix/J^ah. 

fjLoyov  Sri  7rp6<r0ev  dWop  iv  irovoi^  eTrtoS. 

ZafUvT   dZaiiavToZiron 
Tirava  Kvfxats  eiciSofxap  BeHp  435 

"ArXavff,  09  aiep  wreipoxov  or6ivo9 
Kparaibv  oipupiov  t€  iroXov 
vcjTOK  virtHTTevd^ei. 
(ioa  Si  7roi/Ti05  K\vh(ap  ^i/ju- 
7r«Ti/ft)i/,  crrepei  fivOo^,  KcXaiPO^  5*  440 

''A'iSo^  vwoffpefiei  fivx^^  yd^f 
irayai  6*  dyvoppvrtav  iroTafiwp  ari-^ 
vovarip  a\yo9  oiicrpop. 

HP.  fAii  TOi  X^^^V  ^^'^^Itc  /xiJt*  avdaSia 

(Tiyap  fie'   (rvppoia  Si  Sd^rrofiai  Keap,  445 


.434.  Ita  codex  unus;  aliiomnes         458.  vfroar,  subtus  gemit,   L  e. 
dKa/utovr.  gerens  gemil,  oBivo^  ovpav/av  w6\ov. 


AEZMHTHZ.  12S 

opM^  ifiavTov  itfSe  *7rpov(r€\ovfM£ifOv. 

Kairoi  deoici  toT^  veoi^  rovroi^  y^P^ 

Ti9  aWas,  fi  'yw,  iravre\£^  iuipicep; 

aW  nura  aiyii*   Kal  yap  eihviauriP  a¥ 

vfuy  XSyoifii.    rdv  fiporok  Se  wfifiara  450 

dKOvaaff,  w£  ctpa^f  Pfiiriow  orras  to  irpiv, 

evvov^  edfiKa  Kal  <l>pepwp  iwti^Xov^. 

\i^  Se,  fiifiyj/'iv  ouriv   dvdpdiroi^  ^X^^* 

d\K  wv  SehtaK    evvoiav  i^nyovfievo^* 

oi  TTpwra  fiev  fiKeirovre^  efiXewou  fidrtiv,       455 

K\jioPT€^  avK  ijKOvop*   aW  oveipaTwv 

dXiyKiOi  fjLop(lHua'i,  top  fxaxpov  ')(p6vo¥ 

eipvpov  eiKfi  Trddfra,  kovtc  7r\tv6vif>€U 

So/ioi/s  irpocreiXovi  ^cav^  ov  ^vXovpyiap* 

KaTwpyj(€^  S*  epaioVy  Scr*  dnovpoi  460 

fivpfifiKe^y  avrptov  ev  iMtxpi^  dvfiKioi^. 

fiv  S*  ov^v  avToh  ovre  x^'^l^^'^o^  reK/iap, 

OVT     dv0€fA(oioU^   fipOS^    OVT€    KapiTifAOV 

Oepov^  iSefiaiov*    dW*  arep  ywcofiti^  to  wdp 
iirpao'a'OVy  ecTTe  i^  axpiv  dvToXa^  ey»  465 

aoTTptav  cSei^,  Ta9  re  ZvarKpiTov^  2u(rei9. 
Kal  fAtjv  dpiQfibv,  €^x^^  coipiorfAaroiV y 
i^evpov  auTohy  ypafifrnTtay  t€  avvdeo'ei^y 
fiv^/jLfjp  fff  dirdpTiav  ixovtroixnTop   iypaTiv* 
K&^ev^a  irpwTO^  ev  ^vyoTct  KP(fSSa\a  470 

446.  Pro  Aldina  7rpoa€\ovfA€PO¥  netn,  unius  MSti  et  Eustathii  auo- 

refldtuit  Pors.  ex  Etymol.  Mag.  toritate    confinnatain/  receperunt 

460.  *Aii<rvpov'  Kov^oy,  iXaipp^,  omnes  pro  deia-vpoi*    Ita  ego  quo* 

Hesyc    £t  hanc  Tumebi  lectio^  que^  quamvis  dubitanten 


124  nPOMHeEYS 


^evyXaKTi  hovXevopra*  (nafxaxriv  ff  birws 
BvfiToi^  jjieyicTTtap  haSoxoi  noxOtifJuzTtop 
*y€P0ivff^  v<l>   apfiar    fjyayop  (l)i\tipiov^ 
iTTTTOi/s,  dyaXfia  Ttj^  vwepTrXovrov  ;^\£8^5. 
OaXaa'O'O'n'XayKTa  S*  ovris  aWos  dPT   ifwv    475 
Xipowrep   €vp€  pavriXwp  ox^fMTa. 
TOiavTa  /jLtixc^^^fJ^T   i^evpm  TaAas 
fipoToio'iP,  aiJros  ovk  €;^fti  a'6(j>ta'fjL\  ortp 
T^s  pvp  irapovcfi^  Trtifiopf}^  aTraWaycS. 
XO.  iriiropda^  *a£fC69  irfjii^  diroa'tpaXeh  (ppePiip     480 
TrXapor    kukos  8*  iarpd^  m  ru,  €s  poaop 
Trectap  ddv/iei^,  kuI  ceavrop  ovk  6;^6i9 

IIP.  Tct  XotTrd  [xov  KXvovtra^  davixdaei  irXiop^ 

oia^  Te^va^  t€  km  iropov^  ifjLti(rdiJLfiP.  485 

TO  fi€P  fxeyiO'TOPi  el  ri^^  eU  pocop  wicroi, 
OVK  ^p  dXe^fifi   ovhcp,  ovSe  (ipda-ifiop, 
ov  ;^£crToi/,  oi/Se  ttiovop*   dXXa  <l)apfidKU)P 
■  XP^*?  KareaKeXXoPTO,  wpip  y   iyw  a'(j)ia'iP 
€^€i^a  Kpdcrei^  tjmwp  aKecrfidrtop,  490 

ah  Ta^  aTrdca^  e^afxvpoprai  pocrov^. 

TpOTTOV^  Se   TTOXXOV^  fMaPTlKfj^   io'TOixiO'ct, 

KcLKptpa  TrpwTO^  i^  opeipdrtap  a  XP^ 

473.  yiyotvCt  Dawesii  est  emen-  489*  wp\y  eyw,  Aid.  quod  red- 

datio  pro  yivuvff,  melior  sane  ad  perem>  si  mihi  persuasum  haberem 

sensum^    ad  metrum^    nisi  fidlor,  irp\v  produd  posse :  ye  igitur^  quod 

necessaria:    (vid.  Pors.  ad  Phoen.  non  otiosum  est^    et   quod    satis 

1230.)  mutatio  vero  est  levissima.  auctoritatis  habet  in  MSti$>  post 

480.   Omnes  libri  deiKiv.    Cor-  alios  admisi.   Vid.  788. 
rexit  Pors. 


AESMQTHS.  185 

virap  y€vi(rdai,  KXifSopa^  re  SvcKpiTOv^ 
eyvtipiar*  avroU*  ivoSiov^  re  frvyL^oXow  495 

yaix>ltwvvx^v  re  irrtia'iv  oiiavHv  (TKedpm 
Ziwpur\  diTive^  re  Se^ioi  (j>6a'iv, 
eviopvfwv^  T€,  Kai  SiaiTav  tiVTiva 
^;^oi;cr'  eKacrroi,  Kal  Trpos  aWffXoi/s  rive^ 
exBpai  re  Kai  (rripytidpa  Kal  ^vvedpiar  500 

crTrXayx^ifiiv  re  XeiortjTa,  Kai  Xf oiai^  Tipa 
exovT   av  eiti  Zaiixocriv  irpo^  n^ovnv* 

;^0\^9^   Xofiov  T€  TTOlKlXflV  €vfiop(f)iap. 

Kviaif  T€  KwXa  orvyKaXvinra^  Kai  fxaKpav 

oa^vv  'Hvptaara^,  Zva-reKfiapTOV  eU  rexvfiv      505 

wha9(ra  6vtirov%*    Kai  (pXaytawa  anifxara 

i^toiJLfjLaTW(ra,  wpoadev  out   iirapyeixa. 

TOiavra  fikv  Sij  ravT'    evepQe  Se  x^^^^^ 

K€KpvfJLIii€P*  dvOpciwoKTiv   <iJ^\l^/iaTa, 

XCtXxop,  clSfipov,  apyvpov,  xp^^^^  ^^^  '^*^      ^10 

(pnceiev  av  irapoiBev  i^evpeiv  i[xov; 

ovSeis,  aaip*  oTSa,  fxrj  fidrriP  ^\i;(rai  QeXwv. 

jipax^T  8c  fivOtp  irdvra  avXXrifilriv  fiaBe^ 

irao'ai  re^vai  fipoToTcriv  ck  Tlpofifidita^. 

XO.  fiii  wv  (ipoTOv^  ixev  w(f}€X€i  Kaipov  wipa,        515 
cavTOv  S*  aKYihei  ZvtrTvxovvTO^*    m  iydj 
eveXTrU  €t/ii,  TdSvii  (r   eK  ^ecfiwp  en 
Xvdivra,  fitj^ey  pteTop  icxvceiv  Ato9. 

IIP.  ov  ravra  Tavrif  fioTpd  wta  reXectpopo^ 

498*  Quasi  sc  dixisset^  hupia-a      Kvlaati  e  Photioj  Hesychio^  et  Ety« 

atmyotk  he^toik  re  Kot  evwvvfiov^.  mol.  Mag.    De  re  autem  cf.  Levit. 

504.  Kvi<rri  reposuit  Blomf.   pro      iii.  3, 4.  et  passim  in  libris  Mosaicis. 


186 


nPOMHeEYS 


Kpdvai  weTTptarcu,  fivpicu^  ie  wtifwvak  520 

Texvfi  8*  dpdyKfi^  d<r0€V€a^€pa  fxaKpA. 

XO.  T£9  ovv  dydyKfi^  icrriy  oiaKOtrTpoffH)^ ; 

IIP.  Moipai  rpifioptpoi,  fAt^fWpi^  r   'Eptvve^. 

XO.  TOVT(ap  dpa  Zevi  eamv  dcrdevearrepo^ ;  525 

nP.  ovKOvv  &v  iKipvyoi  ye  r^v  TreTrpwfAepfiv. 

XO.  Tt  yap  TreTrptarcu  Zrivi,  irXriv  del  Kpareip; 

nP.  TOUT   ovK  av  ovv  miOoto,  fjuiSe  XiTrdpei. 

XO.  nTTOv  Ti  cefufop  itrnv  o  ^wtafxwix^^^^ 

nP.  dWov  \6yov  fiifiiniarOe,  rovhe  S*  oi/Sa/uiS?       530 
Kaipo£  yeytaveiv,  dWa  (rvyKaXvwTeo^ 
6&0V  fxd\i(rTa*  TOvSe  yap  o'to^wy  eyta 
Secfiov^  deiKeh  Kal  2i;as  iic^vyydpw. 


XO.  fitfidfi   6  Trdvra  vifjuav 
QevT   ifxa  yptofxa  Kpdro^ 
dPTiTraXop  Zem, 
fjLflS'  iXivvcaifu  deov^  ocriaK 

doipai^  TroTiPicrcofJiepa 
fioiH^voi^  Trap    'ChceapoTo  irarpw 
dcfieavov  wopop, 
fifih*  dXiTOifu  Xoyois* 
dXXd  fjLOi  t6^  efJLfiepoi, 
Kal  fi^iroT   eKTaKeiti. 
nSv  Ti  QapaaXeai^ 

TOP    fiaKpOP    T€£l/€tl/    /3lOP 

dvfiop  dXhaiPovaap  ip  evippocvpais* 


crp.  a. 
535 


540 


aPTiaTp.  a. 
545 


AEZMQTHS.  127 

^/ot(r<rai  S^  tre  hepKOfJiiva 
fivpioi^  fjLOxOoL^  ZiaKvaiOfievov. 

«      «      «      «      4f      4f  jgQ 

Zfiva  yap  ov  rpofiittp 

ihia  yptafxa  aefiei 
OparoifS  ayap,  Ilpo/ii^dei/. 
^p*  O9rco9  ax<^pi^  X^P^^*  ^  ^tAos,  ei-      <rT/t).  /S'. 

we  iroO  T«s  aXfca  ;  555 

rU  i(j)afJL€puap 
apti^is;   oi/S*  iSipx^fl^ 
oXiyoSpapiap  okikvp, 
laopeipop,  a  to  ([xotwp 
dXaop  *  *  *  yepos  iiiTreTroSiarfiipov ;  5^ 

oiriroT^  tup  Aiosf  dpfiopiap 
OputAp  wape^iaai  fiovXaL 
iixadop  Tahe  cm  TrpociSovo''  6\oas  dpT.  ff. 

Tvx^^y  ^po/JLfidev* 

TO  Siafi(l>iSiop  565 

Se  fwi  fiiXo^  TrpoaeTTTa, 
Toh',  eKeiPO  ff,  6  t    dfi^i  XovTpa 
KOI  Xexo^  (TOP  vyjEPaxovp 
ioTOTi  ydfiwp,  0T€  Tap  OfAOiraTpiOP 

ihpoi^  dyaye^  'Hanopap  570 

TTidtap  ^dfJLapTa  KOtpoXeKTpop. 

in. 

T£5  7^;   Ti  761/05;  Tipa  ^kS  Xevaaeip 
Tophe  x^^^^^^^  ^^  werpipoKTiP 

552.  Forsanob  metnim  cV  «%>  utBurn. 


128  nPOMHGEYZ 

woipaU  6\iK€i;  ciififiPOP  OTrti  575 

y^s  ij  fjLoyepa  TreTrXdvfifxai. 

A       ^      ff         »r 

Xpi^^  '^^^  «5  fie  rdXaiPap  olcrrpov 
el^wXov  ''Apyov  ytiyepovv 
dX€v\  £  2a*   ^ofiovjMii  580 

TOP  fjLvpiwTTOP  eitropwca  fiovrap' 

6  hk  itopeverai  ^oXiop  Sfifi  ex^^f 
OP  ovZe  Kardapopra  ydia  Kevder 
dXXa  fi€  rap  TaXaiPUP 
i^  ipipwp  wepwp  KVPnyereiy  585 

irXapa  re  Ptjo'TiP  dpa  Tap  wapaXiap  yl/ufifiOP' 

UTTO  Se  KfipOTrXaaro^  OTofieT  Sopa^      aTpoipi^. 
dx£Ta^  vTTPohoTap  pofiop. 


iw,    M,    TTOTTOly 


*7rdy  woTTOi,  ird  /u'  ayovtn  590 

TnXeirXayKTOi  irXapai; 
Ti  iroTe  fi,  w  Kp6pi€  iraT, 
Ti  wore  TaTa^  eVe^ci/^as,  6i;- 
pwp  dfiapTOvtraP^  Ip  Trtj/jLOpaTarip ;  e,  e. 
oiarpfiXaTto  Se  SeifuiTi  SeiXaiap  595 

irapoLKOirop  taSe  Teipei^; 
TTvpl  <p>Xe^Py  fj  x'^opi  KaXvyJrop,  ^ 
iroPTioi^  SaKeo'L  Sos  0opdp, 
fitiie  fwi  ipQopiiarif^ 
evyfidrtop,  apa^.  600 

590.  wo  w6l  iTfi  ood.  ap.  Turn.    Prius  ird  metrum  postulare  videtur. 


AE2M12THZ.  129 

aiSfiv  fjL€  TroXvTrXayicTOi  wXavat 
yeyvfAvaKatr,  ouh*  e;^ctf  fmQeiv 

XO.  ic\i;6£S  ipGliyfjLa  tm  fiovKcpta  irapQivov ; 
nP.  irm  S*  ov  Kkuto  rtj^  o'urTpohiPnrov  KOpti^         605 
T^s  'Ivaxelas,  n  Aios  ddXvei  Keap 
iptoTi,.;  Kol  vuv  TOW  vwepfiiiKeis  hpofiov^ 
*'lipa  CTvytiTO^  irpo^  fiiav  yvfiud^erau 
ICL  iroQev  ifiov  av  warpo^  ovofx  dirvet^ ;  •   avTitrrp. 
eiTre  fwi  ra  fwyepa,  res  cSi/,  610 

risi  dpa  [i,  cS  rd\a9, 
rdv  TaKaiinapov  oiS*  €- 

QeOiTVTOV   T€    VOiTOV   ftJ- 

voiiaaa^y  d  fiapaivei  fie  xpi*  615 

ovaa  KevTpoiL(n  ipotraXeoiaivi  €,  e. 
CKiprtilMTWP  Se  vritrruriu  cuKiaK 
XqfipocruTO^  tlXdov,  *[*'H/mi?] 
iTTiKOTOicri  liAii^eai  hafieicra*  Svo'^ 

Saifwpwv  ie  Tiife^,  <A,  6>  e,  620 

cl'  iy^, .  fioyovo'iv ; 
dXXd  fjLOi  TOpm 
reKfifipoVf  o  Ti  fi   iirafnievei 
iradelVp  ri  fi^  XP^*   '^^  (jkipficucoy 

poaovf  hei^op,  ex  wep  oto'da^  625 

6p6ei^  (ppd^e  ra  iva^Xdvtp  TrapBiptp. 

602.   Vulg.  y€yviA¥dKaaitr  unus  6l8.  "Hpaf  e  Scholiasta   emit 

codex  -cri.    Correxit  Elmsl.  Herm.  metro  earn  necessariam^  et 

6 10.  <poiTaX€ot<rt¥  seciuida  pro-  quae  sensum  quoque  adjuvat. 
ducta>  ut  in  Orest  521. 

R 


\ 


130  nPOMHGEYi; 

nP.  Ae^co  Topm  aoi  Trap,  on  XPV^'^'^  jdaOeip, 
ovK  ifJLTrXeKtop  aiPiyfiaT,  dW  uirXw  \6rjf(p, 
wtnrep  SiKaiop  wpo^  <l>i\ov^  otyeiv  crofAa. 
irvpo^  fipoToh  SoTfip'  opM  TlpofAfidea.  dO 

in.    w  KOivov  (S(j)€\tifxa  dvniTOuriv  ipavehj 

T\fjfiop  TlpoiJLfidev,  ToO  S'lKTiP  ?racr;^€is  ToSe; 

TIP.  dpfJLol  7r€7ravfAai  tov^  ifAoifS  dptipciy  irovow. 

112.    ovKOvv  iropov^  av  rnvZe  hwpedv  ifAoi ; 

IIP.  Xey'  tfvTiv   airei*  wdv  yap  dp  irvBoio  fiov.     635 

Ifl.    (Tfifinvop  ocTis  €P  ^dpayyi  a   Axi^aa^. 

nP.  fiovXevfia  fiep  to  Aiop,  'H^aicrroi;  Se  x^'^P' 

in.    iroipd^  de  ttoiwp  dfiTrXaKtifidrtap  revets ; 

IIP.  TOcovTOP  dpKw  (TOi  a'a(l)fjpla'ai  fiopop. 

in,    Kal  irpo^  ye  toutoi^  rip/Jia  t^s  i/JLtj^  wXapfi^      640 
Sei^oi/,  Tis  ecrrai  Ttj  raXaiinapw  yjpopo^. 

nP.  TO  tin  fiaQeip  (TOi  Kpetfjnrop  tj  fiaOeip  TaSe. 

Ili.    fiiiTOi  fie  Kpv^£  Tovd'  oirep  fiiXXw  iraQeip. 

nP.  dXX'  ov  iieyaipta  rovSe  croi  hwpi^fiaTO^. 

112.    tI  hrJTa  ptiXXet^  fAtj  ov  yeywpicTKeip  to  ttSp  ;      645 

nP.  ^66po^  fi€P  ovSek,  <ra9  h'  okpH  Bpd^ai  (ppipa^. 

112.    fjLti  fiov  irpoKn^Qv  fxaacop,  cos  ifjLoi  yXvKu. 

HP.  €7r€i  Trpodvptei,  xp^  Xeyeip*    aKOve  Siy. 

XO.  /xiyTToi  76*    fioipap  ^  n^opij^  Kafwi  wope. 

Tfjp  Tfjahe  irpwTOP  io'TopYia'WfUP  pocop^  650 

avTfi^  Xeyovcfif^  Ta^  TToXvfpdopou^  Ti/^as* 
TCI  XoiTrd  8*  dOXwp  trod  hiaxOiiTW  irdpa. 

635.  MSS.  plerique  ^dvra  ydp      conjecerat  Steph.  neque  av  abesse 
fr^^oio*  duo  wdv  ydp  wfSdoio'  unu8      posse  videtur. 
tantum  quod  dedi.    £t  ita  sane         647.  m,  nam,  siquidem. 


AESMfiTHS.  ISI 

nP.  COP  epyovy  'loi,  Toitr^  virovpytia'ai  X^P^^* 
f        aWto^  T€  TrdvTW^  jcai  KcuriyyiiTai^  Trarpo^" 

m  TdiroK\av(rat  KcbrohvpaaBai  Ti/;^a9  655 

iPTavff,  OTrn  fiiXXei  ris  oicreaOai  iaKpu 
Trpo^  t£v  k\v6vt(ov,  d^iap  rpifi^p  ^X^*- 
m.    ovK  ol^  o?rai9  vfup  diria'Tfia'ai  fie  XP^* 
aat^l  Zk  ixvOif  Trap,  oirep  'rrpo(rxp^^^'r€f 
Trevcecde*    Kairot  Kal  Xeyovc*  oSvpojiai  660 

Oeocro'VTOP  ;^6i/LU0i/a>  Kal  Zia(pdopav 
fAop(pfis,  odev  fioi  (TX^TXia  irpotreirTaro. 
del  yap'  oyj^ei^  evwxot  iroXevfievai 
6$  Trapdevwpa^  roi^  ifiou^,  Trapriyopovv 
Xeloio'L  fivdoi^  ^12  jjiiy   evhaiiiwv  Kopri,  665 

Ti  irapQevevei  ^apop,  e^ov  aoi  ydfiov 
Tvx^'iy  fieyia-TOv\  Zeif^  yap  ifiepov  fiiXei 
wpos  (Tov  ridaXTTTai,  Kal  ^vi/aipea-dai  Kvwpip 
OiXec  (TV  S*,  cS  iraT^  fA^  'woXaKTiartf^  Ae^os 
TO  Zfivo^,  dXX'  e^eXde  wpo^  Xepvn^  fiaOvp     670 
Xeifmi^a,  iroiyLva^  (BovtrTacei^  t€  wpo^  Trarpo^^ 
cos  av  TO  A7ov  o/Lc/xa  Xwipriatf  irodov. 
TOiourSe  wdtra^  ev€j)p6ya^  dveipaai 
^i;j/ct%o/iiji/  Si/CTiyyos,  ea-re  Zti  irarpl 
irXfiv  yeytaveip  vvkTi^oir   oyeipara.  675 

0  $'  c9  Te  Tlv6(o  Kdirl  AwStoyfi^  nvKVOv^ 
OeoTTpoTTOv^  iaXXep,  m  fAuQij  ri  XP^ 
ipwvT    fj  XeyoPTa,  hai[xo(riv  irpaa'aeiv  (piXa. 

^  677*   Alii   e  paucioribus  codd.      sertim  scquente  xp'i'  ^'^  Pors.  ad 
liadoi'  sed  /la^vf  ferri  potest^  prae-      Phcen.  68. 


133  nPOMHeEYS 

^Kop  S*  dyayyeWopre^  aioXotrrofAOW 

coKpm  iinaKTiirrovira  Kai  tivOovpivtif 

e^to  ZofAMV  T€  Kai  wdrpai  iiBeiv  i/ihy 

d(l>€TOV  dXacrdai  ytj^  eir   ecr^ciTOK  opoiv 

Kei  fifi  deXot,  irvptunrov  €k  Aim  fioXeiu  685 

Kepavvov^  ^9  wdp  ij^cuirrtia^i  yevot. 

Toiciurhe  jr€ur6ek  Ao^iov  fAaprevfiairiv, 

e^ijXaa'ip  fxe  KdireKX€i(r€  Zwfiartav 

aKOvaav  aKt$v   dXK  intivdyKa^i  viv 

Aios  ;^a\ii^ov  wpo^  fiiuv  wpdarceiv  Tdhe.  690 

evOif^  Se  fioptpri  Kai  ^ei^es  Sid<rTpo(j)oi 

fl(rav,  KepdcTii  S*,  tai  opdr,  S^varrofup 

fjLvtoirt  ;^£crfl€iitr',  ifAfiavei  (TKiprtifiaTi 

^(Tirop  rrpos  ewrorSp  t€  Keyxpieia^  peo^, 

Aipwn^  aicpap  re*    fiomcoXo^  hk  ytiyevti^  695 

uKpavos  opyfjp  ''Apyo^  wfjuzprei,  irvKvdk 

oa'O'oi^  Ze^opKm  Toif^  ifjLOv^  KUrd  arrifiow. 

awpoaioKfiTOi  ^  avTOV  aupvihim  fiopot 

Tov  ^^v  d7r€(rT€pfi(rev   olirrpoTrXfi^  S*  iyw 

fida-T lyi  deia  yijv  irpo  ytj^  iXauvofmw  700 

ic\i;6f9  rd  irpaxQevT*  «'  8*'  ^x^*^  eiTrelv  o  ri 

XoiTTOP  TTOPtaVj  aviiJLaiPV  lUffie  fi   oiKrica^ 

^vpdaXire  fxvdoi^  ylrevhiaip'    pocfifxa  yap 

695.  MSS.  variant  inter  aKpw,  698.  Transposuit  Pors.  al<f>vihiot 

aKpfiv,  et  aKpav.    Hsec  si  sana  sit>  avrotr  sin  recte  se  habeat  vulgata, 

intellige  de  rup^us  Lemae  inipen<«  alipwlZto^  synisesin  patitur^  ut  vite* 

dentibus.  tur  anapcstus  in  quinta  sede. 


^ 


AESMnTHS.  133 

XO.   ia,  ia*  705 

ovwoT,  oihroT*  tivxovp 
j^vov^  fjLoXeicdai  Xoyov^ 
69  aKOav  ifiav, 
oi/S*  cSde  ivcdiara  Kai  Zvcronrra  710 

ipn^ei  K€Prp(a  '^vx^ip  '^X^^  ifidp. 

ia,  M,  fioipa,  fioTpa^ 
jr€<j>piK\  eio'idova'a  wpa^ip  loi/s. 

HP.  Trpo  ye  (rT€m^€is,  Kai  (^fiov  irXia  tk  el*    715 
iiriaxe^y  ecrr   av  Kai  ra  Xoiira  TrpocfjuiOf]^. 

XO.  Xey,  eicStSa<ric6*    roU  pocovcri  roi  yXvKu 
TO  XoiTTOP  aXyoi  frpov^em<rTa<r0ai  ropm. 

nP.  TnP  'n'piv  ye  Xf6iai/  tjpvo'aa'ff  efiov  irapa 

KOvifHa^'  fAaOeiv  yap  TfjirSe  irpSr   exp^^ere    720 
TOP  dfi(p*  eavrn^  adXop  i^nyovfxepti^* 
Ta  Xovwd  PVP  aKOvcaff,  ola  XP^  '^oBri 
TXfjpai  irpo^  ^Hpa^  Ttjphe  TtiP  pedpiZa* 
av  8*,  *\pdxei0P  arirepiiay  rom  ifwv^  Xoyow 
QvfMo  l3dX\  w^  ap  TepfiaT*  eK/mdifi  ohov.         725 
TrptoTOP  fikp  epdep^  n^iov  wpo9  dPToXm 
a^pe-^tra  aavriip,  (rreix   dpfipoTOv^  yvav 
^Kuda^  S*  d^i^ei  POfidSa^,  oi  wXeKTM  areya^ 
Treidptrioi  paiovor*  iw*  cvkvkXoi^  ^X^^^* 
€fci;i3o\ofs  To^oicip  i^tipTtiiiepoc  730 

708.  Supple  ihe  (ivov^  e  v.  704.      Horatianum  iUud :  Lanx)  suspenii 
750.  i^tipTfifniifOh    suspemiM   ut     hculas  labtUamque  lacerla. 


134  nPOMHeEYZ 

oh  fifj  ireXa^eiP,  dW  dhurroifoi^  woias: 
XpifJ^'TTOvcra  paxictiaiv  eKirepav  'x66va. 
Xaio^  Ze  x^V^  ^^  cri^nporeKTOve^ 
oiKOvo'i  XdXvfieSf  oik  <l>v\d^aa'6ai  are  XP^' 
dvniiepoi  yap,  ovie  irpoairXaa'TOi  ^evoi^.         735 
fi^ei^  S*  *Yj3pi<rTijv  irorafiop  ov  '^evZmvfioy, 
OP  fifj  irepdcff^f  ov  yap  evfiaro^  '^^pdv^ 
irplv  &v  irpos  avrov  KavKoarov  fioXifi,  opHv 
ir^iaToy,  evda  jrorafw^  eK<^v(ra  fievo^ 
Kpordipwp  dit  avrwp.    dfrrpoyeirova^  fie  xfih   '^® 
KOpixpa^  virepfidWovorav,  69  fieatififipiPfiv 
fifjvai  KeXevOop,  evff  'Ajjia^ouwv  arparov 
ii^€L^  (TTvydpop',  al  OefAia-Kvpav  wore 
KaroiKiovaiy  diiipl  QepfjuoSovff^  *iva 
Tpax^ia  TTOVTOv  ZaAjui/Sr/cria  yvdBo^  745 

ixBpo^evo^  vavrtfai,  /Jifirpvia  pewp* 
avrai  a   odtiyiitrovori  Kai  fidX*  dcfxevo^^. 
itrdfJLOi^  S*  iir  avrdl^  (rrevoiropoi^  Xi/iPfi^  wvXai^ 
KifiixepiKOP  fi^ei^,  Sv  QpaavairXdyxv^^  are  xp^ 
Xnrovcrap  avXtop*  eicirepav  MaiwriKOV.  750 

earai  Zk  dytjroh  eh  del  Xoyo^  /Jieya^ 
Tfj^  <r^s  TTopeia^,  Boomopo^  h*  ewwpvfio^ 
KeKX^cerai,    XiTrova-a  8'  EvpwTrti^  weiov, 
fjTreipov  ff^€«  'Ao"taS*.    dp'  vpSv  ZoKel 
6  t£v  6ewv  Tvpavvo^  €9  to,  irdvff  ofim  755 

piaio^  elvai ;  r^de  yap  Optit^  6e6^ 
XPV^^^  /x£7>7i/ai,  rda-S'  eireppi^l^ev  irXdva^^ 
TTiKpov  8*  eKvpaas,  to  Koptu   tcoi/  aiiv  ydfjLwv 
ixvuiarfipo^'    ov%  yap  vvv.  aKt^Koa^  Xoyov^j^ 


AE2MQTH2.  135 

eipai  BoKCi  croi  fifi^eTrto  *v  wpooifxioi^.  -.    760 

m.     'Iftf  fJLOl   fJLOl.      €,   iy   i,   6. 

IIP.  av  y  av  K€Kpaya9  KdvafxvxOi^ec    ri  wav 
ipd<r€Kf  Srap  rd  XoiTrd  irvvOavti  kuku  ; 

XO.  fi  yap  Ti  XoiTTOP  r^Se  irtifiaTtav  ipei^; 

np.  iwrxeifiepov  ye  TreXayos  drtipa^  Svn^.     .      •    765 

IQ.    Ti  Stir   efiol  ^v  Kepdos,  dW  ovk  iv  rdxei 
ippi'^*  ifiavTfju  Tfjo'^  diro  crrvipiKov  werpas^ 
oina^  irehm  <rKfi'^a<ra^  rcSi/  irdvT(0V  ttopcdp 
dirtiWdytiu ;  Kpeitrirov  yap  eis  aira}^  davcivj 
fj  Ta9  dird<ra^  tifiepa^  wdcx^^^  KaKm.  770 

IIP.  ^  SvarTrerm  ay  toi)$  ifxov^  ddXov^  ipepOi^j 
OTtp  daveiv  fiev  icrriv  ov  ireirpiafxevov* 
avTfi  yap  tfu  dp  wfifAdrtau  dwaWay^* 
wv  S'  ovhiv  io'Ti  ripfia  fwi  wpoKeifiepou 
/jLOxOtav,  irpiv  dv  Zei/s  eKireinf  Tvpavvido^.       775 

IQ.    i;  yap  ttot   iarriv  iKweo'eiy  dpxn^  Aia; 

nP.  *ridoi   dvy  olixai,  riivS"  idovo'a  avfx^opdv. 

m.    irm  h*  OVK  dpy  ^Ti9  €K  Aid^  '/rdo'x^  KaKm; 

UP.  cJc  Tohvu  Sptwv  Twvde  o'oi  fiadeiv  wdpa. 

m.  ,wpo^  Tov  Tvpavva  a'KfJTTTpa  avXtidiio'eTai ;      780 

TIP.  ai/Tos  TT/oos  avTOv  K€P0(j)p6p(au  fiovXevfUiTtav. 

l£l.    TToito  TpOTTto ;  cnfAfivov,  ei  fitj  ri^  fiXdfirj. 

nP.  yafiei  ydfxov  toiovtov,  iS  'ttot   d<rxaXu. 

Ili.    deoprop,  ti  fiporeiou;  el  ptirov,  ^pdtrov. 

nP.  Ti  S*  ovTiv;  ov  yap  pnrov  av^dcdai  rode.     785 

IXi.    i;  7rp6^  SdfiapTO^  e^auia^arai  Qpovvnv; 

777*  Prceclara  Dawesii  emendatio  pro  vulg.  ffiotii,  quod  btrbarum* 


136  nPOMHGEYS 

nP.  ^  ri^erai  ye  wdida  (j^iprepov  irarpS^. 

IQ.    01/8*  itrnv  avTto  t^o'S*  diroarrpofpfi  ri/^W^; 

HP.  ov  ^trra,  fTrpiv  iytay   &v  eK  Setrfuop  \v6w. 

IQ.    Tis  ovy  6  XviTtay  tr  icrrip  ukovto^  A109;        790 

nP.  T&v  (Twy  Tiu   auTov  eKyovtav  elvai  xpedv. 

IQ.    wm  eiTras ;  tj  '/jlo^  iraU  tr   diraWa^ei  koucwv  ; 

UP.  TpiTO^  ye  yevvav  irpo^  8cic*  dWaio'iv  yovais. 

IQ.    i/S*  ovK  ir   ev^v/JifiXfiTO^  1;  "xptifTfm^ia. 

nP.  Koi  firfie  a'avTti^  eKfiadeTv  ^nrei  wopov^.  795 

m.    fxii  fwi  TrpOTeivtap  K€p^09,  eir   dwocrripei. 

IIP.  SvoiP  \6yoip  ere  Oarepw  Stopiitrofiau 

I£2.    woioip  TTpohei^op,  aipetrip  r   i/jLol  Sidov. 

nP.  Sidta/JL*   i\oO  yap  tj  iroptap  tcl  \oiira  trot 

<l>pda'(a  (Tcupvipm,  n  top  ikkvfroPT   ifiL,  800 

XO.  TovTtop  av  Tfjp  pkp  T^Se,  tyip  S*  ifiol  x^P^^ 
OetrOai  deXtio'OP,  firi^  drifidfrri^  \6yov^* 
Kal  T^Sc  /U€V  yiycDPe  ttip  XoiwriP  wXdpviPy 
ifxol  Se  t6v  XviTOPTa"   tovto  yap .  wo6£. 

IIP.  iwei  wpoOvfieia-ff ,  ovk  ipaPTidcroiJLai  805 

TO  fjjj  ov  yeyiopeip  Trap  o&op  npoo'xpif^'STe^ 
(Toi  itpwTOP,  *loi,  TToXi/Sovov  TcXapviP  <l}pd(r(o, 
fjp  iyypd<pov  av  fJLP^fioa'iP  SeXroi^  <l)pep£p. 
orap  ^epdirijs  peWpop,  ^Treipwp  opop, 
irpo^  dpToXds  ij}\oyio7ra9  HXioo'Tifiei^  810 

iroPTOu  irepwira  <p\oT(r/3oPf  iirr   ap  e^iKff 

789.   Alii  aliter  corrigimt:    av  tra  Well,  vulgatum  retinet^  quippe 

iymy    av,    sequente    subjunctivo^  cui  vp\v  et  hie  et  in  489.  produd 

nemini  placet;    irpiv  y   ejuye  viz  posse  videtur ;  quod  cum  mihi  vix 

melius,  y€  importune  repetito:  con«  persuasum  habeo,  obelum  prefixi. 


AESMQTHS.  137 

wpo^  Topyoveia  ireZia  Kiadrii^fj^f  ipa 
ai  ^opKiSe^  uaiovo'i  Stii^aiai  KOpai 
TpeK  KVKVOfiopipoi,  KOivhv  ofJLfA   eKTrifiepai, 
fiovohovre^j  as  ov&  riXio^  irpo<rhepKeTai  815 

aKrlaiVy  ovff  f]  vvKTepo^  fJ^fivn  frore. 
TreAas  8'  ddeXipai  rcipde  rpeU  KardTrrepoi, 
SpaKoyrofiaWoi  Vopyoue^  (iporoa'TvyeT^, 
a^  vvtiTO^  ovoei^  eiaicayv  e^ei  Trvoa^. 
ToiouTO  fiev  <roi  rovro  <ppovpiov  Xiyto.  820 

dWfiv  ^  uKOViTOv  Suarx^pfj  detopiap* 
o^vo'TOfiou^  yap  Ztjpos  aKpayeh  Kvva^ 
FpuTTa^  (l)v\a^ai,  tov  re  jULOvvwira  crrparov 
^Apifiao'Trop  iinrofiapLOv\  ot  XP^^^PP^'^^^ 
oiKOuaiP  dpL^i  vdiiaj  YlKovTfovo^  TTopow  825 

TOVTOi^  (Tif  fxrj  TriXa^e.    TtiKovpbv  Se  yiiv 
ii^eiSf  KcXaivop  ipvXov,  0£  wpo^  i/AiOu 
paiovo'i  TTfjyaU,  ev6a  Trorafxd^  AWioyJ^. 
TOVTOV  Trap    oxva^  ^p(p9  6^5  ap  e^iKif 
KarafiaafioPy  epda  Bvl3\iP(ap  opUp  airo  830 

*tfl<rL  (rcTTTOP  NelAos  evirorop  peos. 
ovTOS  (T    oSoiaei  rrip  rpiyoDPOP  6S  ^j^opa 
^eCKwTiP^  o5  Sfj  TfiP  fxaKpaP  aTTOiKiaPf 
'1 04,  TreTTpwrai  <roi  re  Kai  tckpoi^  KTiaai. 
Twp  S*  €£  Ti  aoi  yJ/^eWop  t€  Kai  Svo'evperoPy      835 
€7rapaSi7r\a^€f  Kai  aa^m  eKfiapdape* 
axoXfi  §€  irXeitap  fj  deXto  irdpeari  fxoi. 
XO.  €1  flip  Ti  T^Se  AoiTToi/  fi  irapeifiepop 

820.  ^povpiov  irpo<pv\ayfia,  'irpo<pu\aicrrlpio¥.  Hesyc.  sc.  rem  profcavendam, 

s 


138 


nPOMHeEYZ 


€;^6is  yeywueiv  rfj^  iro\v<p6opov  irXavti^y 

80s  fjPTip'  alrovfieaOa'   fxefivvia'ai  he  ttov. 
nP.  TO  irav  iropeiM  ^Sc  ripfi   aKriKoev. 

owta^  S'  &v  eihri  fiti  fidrtiP  KXvovaa  (AOVf 
a  irpiv  ixoXeiv  Zevp    eKfieyLOxdfiKev  ippacw, 
T€Kfinpiov  TOVT'  avTO  Sov^  fivOiav  efiwv.  845 

oxXov  fiev  ovv  rov  irXeitrrov  eKXei^ta  Xoywu, 
wpo^  avTO  8*  el/jii  Tepjia  crwv  irXavtuJiaru^v . 
iwel  yap  fiXdes  tt^os  MoXoaaa  haTreha, 
TYiv  aiTrvvwrov  t    d/jopi  AwdtaptiP,  *iva 
fiavreia  O^jkos  t    icrri  Qeairpwrov  A£0$,         850 
Tcpas  T   airKrrop,  ai  Trpoaiiyopoi  ipves, 
ikpi*  (01/  <rv  XafjLTrpm  Kovhev  aiPiKTfiplw^ 
wpo(niyop€vdfi^  »/  Aioc  KXeiPtj  hdfiap 
/neAXoi/o-'  e<re<r6ai*  rwphe  wpoatraipei  ci  ri; 
ipTeuOep,  Oi<rr pna'aa'a  ttip  irapaKTiap  855 

KeXevdop,  ^^as  '/rpos  fuyap  koXttop  Teas^ 
a^'  ov  '/raXifiirXdyKTOKTi  ;^6i/uc3t^6i  Spoixoi^' 
Xpopop  ie  TOP  iJiiXXopra  ttoptio^  I^^xo^, 
caipm  ewiO'Tatrf  'lopios  KCKXijaeTat, 
Tfj^  cijs  iropela^  fAPfjfxa  toU  iraaip  0pOToU.        860 


848.  £t  hie  et  in  Orest  324. 
(ubi  vid.  Pors.)  oodd.  consentiunt 
in  idirela,  prima  producta^  que  ap. 
Hoin.  corripitur.  Utrobique  corri- 
gere  ydircha  non  ausim.  Quod  si 
ydw€lo¥  producatur^  utpote  ex  yij 
fonnatunij  quidni  credamus  Zdwetov 
pari  jure^  ut  ab  eodem  fonte  due- 
tom^  product  posse  ? 


850.  Omnes  codd.  Buko^,  forma 
loniea,  quamtamenretinui;  neque 
enim  omnes  lonismos  ab  ^schyli 
dietione  extrusos  velim,  quippe  qui 
nequeo  €KrrifX€vai  ex  814.  expellere^ 
nisi  baeehio  in  quintam  sedem  ad- 
misso.    Sup.  288.  eodd.  variant 

S56,  KoXirov  'Pea?,  Mare  Adrio" 
ficnm. 


AESMflTHS.  139 

m  SipK€Tai  'irXiop  ri  rov  Tre^paafievov. 
TO,  Xoiira  5*  vfuv  T^de  t   €s  koivov  (ppaam, 
€s  ravTOV  iXOwu  twu  wdXai  Xoytop  ix^o^* 
eiTTiP  woXi^  Kduwlio^,  eaxdrti  ;^^oi/os,  865 

NeiXou  TTjOos  avrio  (rrofAari  Kal  irpoa'x^f^<^TC 
ivravQa  S17  ere  Zev^  ridtio'iy  eyappova^ 
i^atJMV  drapfiei  X^^P^  ^^^  diywv  yiovov. 
iwwvvfiov  Se  Tcoi/  Aio^  yevvnyLdnav 
T6^6i(  K€\aivov  ''Ewaipop*  09  KapTTtoarerai         870 
bojiu  irXarvppov^  NeTAoc  dpSevei  ;^0oi/a. 
Trifxirrri  S*  aV  avrov  yevva  irevrtiKOvrd^trai^ 
irdXiV  TTpo^  ''Apyos  ovx  iKoOtr   iXevcerai 
6flXv<nropo^j  (pevyoua'a  (rvyyepfj  ydfiou 
dve^iHv*    oi  S'  iTTTOfifievoi  <ppeva%y  875 

KipKOi  ireXeiwy  ov  fiaKpdv  XeXeififievoiy 
ii^ovari  dtipevo'ovTe^  ov  Otipaaifiov^ 
ydfAOv^,  ipOovop  he  (rtaftdrmv  t^ei  decs* 
TleXafryia  hh  hi^erai,  driXvKTOVtp 
''Apei  dafjiipTwu  vvKTKppovpriTtd  dpd<rec  880 

yvvTi  yap  avhp   cKacrrop  aiwpo^  frrepeiy 
iidfiKTOP  €P  afpaydiai  fidyjratra  ^^^f>os. 
TOiaS*  CTT*  ix6pov^  rows  efxovs  eXOoi  Kwrpi^. 


872**  Phires  MSS.   ireyrifKoirTo*  rem  gesserit  Well,  retinens  omnium 

w<M,  sed  w€¥rfiKovrdwan  recte  vin-  fere    MStonim   lectionem  w€vrti- 

dicat  Blomf.    Hanc  formam  resti-  Kotrrowan. 

taere  neglexi  in  Suppl.  815.    de  878-80.  ImnddfU  ilUt  Deus  coT' 

codd.  auctoritate  nimis  forsan  sol-  pora  feminarum ;    Ulas  autem,  n* 

Udtus.    Sed  illius  loci  ratio  paullo  illarum  o(Nponi>  excipiet  PdasgiOf 

diversa ;  et  hodie  nescio  an  melius  maritis  nociefemnea  tn  occiiis. 


142  nPOMHGEYS 

ydfioy  yofuiu,  os  wirov  ck  rvpapyiBo^  990 

Opovay  T    aiCTTOP  iK^aXei*  Trarpd^  S*  dpa 

Kpopov  TOT   IjSfi  iraPTeXm  Kpapdiio'eTai, 

fiv  iKTTiTPwp  ripcLTO  SfiPaMP  6p6vtav. 

Tomvhe  fjLoxOtov  iicrpownv  ovSek  dewv 

hipaiT   av  avT^  irXtju  ifxov  Sei^i  <ra0ios*      985 

eyw  TOL^  oJBa,  XV  '^P^'^V'    "^p^^  TavTa  vvv 
0<zp<rwv  Kadii<rda,  tok  'rrehapcioi^  ktvttoi^ 
TTio'TO^,  Tivd<r<rwv  t   iu  x^P^^^  irvpirvovv  jSiXo^. 
ovSep  yap  ovtA  tuvt   iirapKitrei  to  fiti  ov 
7re<reiv  aTifjua^  TTTWfJuaT    ovk  duatrx^Ta*  940 

Toiop  waXaiGT^y  vvw  irapacKevd^eTai 
hr   avTO^  avTw,  Zvo'nax^TaTOV  Tepav 
dV  Si)  Kepavvov  Kpei^raop*  evp^trei  ipXoya^ 
fipoPTfj^  9  ihr€p/3dXXoPTa  KapTepov  ktvitov* 
OaXao'ciap  re  yij^  TimKTCipau  votrov  945 

Tpiaivay,  aixfJ^^  T17V  Tloa^idwvo^,  <rK^a. 
'rrraiirm  ie  r^Sc  wpo^  KaKtf,  /ua^ifcrerac 
o<rop  TO  T   apx^^y  Kai  t6  iovXeveiv  Si;^a. 

XO.  cri;  6fip  d  XPV^'^^9  toSt   €7riyXta<nra  Aio^. 

UP.  dwep  TeXciTai,  wpo^  S'  a  fiovXofiai  Xiyw.      950 

XO.  Kai  irpoahoKav  XP^  Ze<nr6<reiV  Zrivos  Tiva; 

nP.  Kai  Twvde  y   e^ei  ^vaXoiptaTepov^  wovov^. 

XO.  Trik  5*  oi/^i  TapfieUf  TOidS*  iKfMCTiov  iwn ; 

988.  Vulgatam  audacter  restitiii  Potuit  fiuallime  x^pMr  in  x^f^ 

propter  codd.    Alii^  e »  ooiisso,  le-  mutari^  deinde  in  x^P^^y  Xf^'  X^^ 

gunt  xc/iffi  vel  x^^P^  quarum  hanc  deinde  etiam  facUlime,    qnm  est 

unus,  illam  tres  MSS.  prsbent:  librariorum  inscitia^  qu«  editorum 

iiidem   retinetur    iivpw96o»,  inter  lioentia,  e¥  omittL    Forsan  memo- 

quam  et  m/pirwovv  MSS.  fluctuant  riter  citaverat  Pors.  ad  Hec  11 17- 


AEZMQTHi:.  143 

IIP.  Ti  S*  au  ipo^oififiVj  &  Oaveiv  ov  lAOpcifAOp; 
XO.  aW  a6\oy  av  (rot  roi/Se  y   dXyita  rropoi.      955 
nP.  oS*  ovu  7roi€iTW  Trdvra  irpoo'^OKirrcL  fioi. 
XO.  oi  irpoaKwovvre^  rnv  'ASpdcrreiav  cro^L 
nP.  (rifiov,  wpocetixov,  Owwre  tov  Kparovwr  der 
ifWi  S*  eXatrtrop  Ztiva^  fi  fitidev  fAsXei. 
hpdTw,  KpareiTOi  top^c  top  fipa^vp  'XfiOPOPy      980 
oirm  deXer   iapdp  yap  ovk  dp^ei  Oeoi^. 
dXX  eiaopH  yap  nrophe  top  Aids  Tpo'XiPf 
TOP  Tov  Tvpdppou  Tov  piov  Sidxopop' 
^dpTtiK  Ti  k($ip6p  dyyeX£p  iXi^XvOe. 

EPMH2. 

ere  TOV  o'O^icrTfiPj  top  iriKpm  wrepiriKpop,      965 
TOP  i^afiapTOPT   els  deovs  iiptifiepois 
iropopTa  Tiixds,  top  wvpos  KXeTrrtiP  Acyw 
TraTrjp  aptaye  tr   ovo'Tipas  KOfiireis  ydfkovs 
avBap,  irpds  wp  t   iKeipos  eiciriirTei  KpdTOvs* 
Kat  TavTa  fiePTOi  fitiSep  aipiKTtipitoSf  970 

dXX*  avff  (BKaarr   eKippa^e'  fifi^e  fioi  hiirXas 
oSoifS,  IlpofifideVf  irpoafidXtf^  opas  S*,  ({t« 
Zeus  TOis  TOiovTOis  ouxi  juaXdaKi^eToi. 
nP.  <refip6aTOfx6s  ye  Kai  tppopi^iiaTOs  ^rXeoas 

6  fjLvOos  ecTTiPy  m  Oewp  vTrtipeTOv.  976 

peop  peoi  KpaTeiTe,  Kal  ^OKelre  Zti 
paieip  dwepdfj  Trepyafi'   ovk  iK  twp^  eyw 
Sia-aous  Tvpdppovs  eKwetroPTas  ytrdo/uip; 
TpiTOP  he  TOP  pvp  KOipapovPT  eiro^^iiai 
aitrx^o^d  Kai  Tdx^o^ci.    jjl^  ti  <roi  2oicai        980 


144  nPOMHeEYS 

Tapfieiv  vTroTfTiiara'eiu  t€  toi)s  veou^  deovs; 
woWov  ye  Kai  rov  ttui'tos  iWeiTro).    av  Sc 
KeXevBov  ijuTrep  tiXde^,  eyKOvei  TrdXiv 
Trevo'ei  yap  oi/Sei/  tap  dvicrropeh  ifie. 

EP.  TOiOi<r^e  fxevroi  kuI  irplv  avOaSio'fxaa'iv  965 

69  TaaSe  aavrov  irtifiovd^  KaQtapyaaa^. 

nP.  Tfi^  aii^  Xarpeia^  ttji/  ifirip  SvaTrpa^iap, 
(ra(j)m  iwiaTaa,  om  &v  dXXa^aiy!  eyw* 
KpeTo'COP  yap  olfiai  r^Se  Xarpeveiv  wdrpa, 
fj  irarpl  (pvvai  ZtiPi  wkttop  ayyeXov.  990 

oi/Tftis  vfipi^eiv  tow  vlSpi^opras  ypetav. 

EP.    ;^\«8ai'  €0£ica9  roh  Trapovtri  7rpdyfxa<ri. 

nP.  x^«8cS;  j^Xihwi/ra^  wSe  tov^  ifxov^  iym 

iX^po^^  i^oijir    Kal  ere  8'  ev  toutoi^  Xeyto, 

EP.  i;  Kafie  yap  ri  ^vfitpopaTs  ewaiTia;  995 

nP.  dwXA  Xoyw  Toif^  iravra^  ix6aipa>  deov^, 
itroi,  iradovre^  ev,  KaKOvai  /jl   eicScicais. 

EP.  KXvto  (T   iyta  fie/jLtivor   ov  fiiKpav  voaov. 

nP.  poaoifi   av,  ei  poo'tifxa  tov^  exOpov^  (rrvyeip. 

EP.   eifi^  ipopfiTO^  ovK  avy  ei  7rpdar<rois  KaXm.       1000 

nP.  01  juoi.     EP.  Tode  Zev^  toutto^  ouk  eTrio'TaTai. 

nP.  dXX*  eK^iSdcKei  irdvff  6  yfipd<rKwv  XP^^^^* 

EP.   Kai  finv  arv  y    ovirto  (ra)(j}popeTp  eirio'Taa'ai. 

nP.  <re  yap  wpoctivStap  ovk  dp,  opff  vTrtiperriP. 

EP.  epelp  eoiKa^  ovSep  wp  XPV^^''  ^^Wf>.  1005 

nP.  Kai  fifiP  otpeiXtap  y    ap  Tipoifi    avrtS  X^V'^* 

EP.  eKeprofifiaas  Sfjdep  m  TralS*  opra  fxe. 

UP.  ov  yap  <rv  Trals  t€,  Kan  tovS*  dpovanrepo^, 
ei  wpochoKM  ifiou  ri  irevo'elardai  irdpa; 


AESMflTHi:.  145 

ovK  etrriv  aiKiaix   ovSe  finx^^^t'^' *  ^V  ^^^^ 

wpoTpiylrerai  fie  Zeii^  yeytovfja'ai  rdSe, 

wpiv  av  ;^a\a<r^  Setrfia  Xvnavrtipia. 

irpo^  raOra  piirreoBta  fiev  ^  alddKovira'a  0X3^, 

XevKOtrripw  Sk  vKpddi  Kai  /SpovrtifAatri 

XjBovioi^  KVKaTio  wairra  Kai  TapatrtreTW*         1015 

yvdfi'^ei  yap  ovSey  r&vhe  /u\  unrre  Kai  i^pdirai 

wpo^  ov  XP^^^  ^^^  iKir€<r€iv  rvpavvi^o^. 

EP.   6pa  vvp,  €i  o'Oi  ravT   dptoya  ^iveTai. 

TIF.  Snrrai  iraKai  Sfi  Kai  fiefiovXevrai  rdSe. 

EP.   ToXfificoPf  (o  fidraie,  roXfitiaou  irore  1020 

wpoi  Tai  irapovo'a^  irtifiopM  6p6m  ippoveiv. 

nP.  d;^\€rs  fAarriu  fie,  Kvfi   oww^,  iraptiyopHv. 
elo'eXdirta  o'e  fjniwoff  ws  iyw,  Aio^ 
yvwfitiv  <f}ol3fi6€i^f  OfiXvvov^  yeptja'OfAai, 
Kai  Xiirapn^ia  rov  fxeya  arvyovfievou  1025 

yvpaucofiiixoi^  ihmda'fiaa'iv  x^P^^ 
Xvaai  /u€  Sco'/nwi/  rwvSe*   rou  Travro^  Zita. 

EP.   Xiywv  ioiKU  'iroXXd  Kai  fidrtiu  ipeiv 

Teyyei  yap  ovSev  ovdk  iJiaXOdccei  Xirai^ 
ifiair  SaKwv  ie  <rr6fiiOV  m  veo^vyn^  1030 

7ri5\09,  ^id^ei  Kai  wpo^  tjpi^^  f"*X^'* 
drdp  cipodpvuei  y   da^evei  o'ixpia'ixaTC 
avOaZia  yap  rto  <l>poPOVPTi  fih  KaXm 
avTYi  Kaff  avrnv  ovlevo^  t^^^ou  aOivei. 

1013.  Omnes  codd.  ai^aAoJ<ra  eum  Blomf.  lectionem  Robortellia^ 
uno  <r.  Correxit  Canter,  confir-  nam,  fiaXSdwct  Keap  Xirdlv  qu« 
mavit  Valcken.  ad  Phoen.  524.  vellem  in  MStis  esset  reperta. 

1029-30.    Recepit  Pors.  et  post  1034.  Mque,ac  nihil  valet, 

T 


146  nPOMHeEYS 

(TKeylrai  S\  ia¥  /x^  rois  efwh  W€i<r6j^  \a7a1c,    1035 
olo^  ire  xeifXiav  km  kukwv  TpiKVfiia 
€ir€i(r   atfwKTor   irpwra  /ley  yap  OKpiSa 
{pdpayya  fipovr^  Kai  Kepavpia  (pXoyi 
waTfjp  <nrapd^€i  Tfivhe,  Kai  Kpvyfrei  Sifia^ 
TO  <r6vy  irerpaia  S*  dyKoKti  ce  fiaarrdo'et.    1040 
fAUKpov  he  fi^KO^  iKTeXevnica^  ;^okov 
a-^ltoppov  i|^6i9  6S  <^do^*    Aio^  Se  toi 
WTfiPOi  KvwVy  haipoufo^  axero^^  \dfipwi 
Siaprafifia'ei  trtofiaro^  fUya  pdKOi, 
aKXfiTO^  epTTtav  haiTaXev^  iraviifxepa^,  1045 

KeKouvofipmrov  S*  ^wap  €K6ot¥no'€Tai. 
TOiovSe  fiox^ov  ripfia  fui  re  TrpochoKaf 
irplv  av  $€cii/  ti9  SidSoxo^  twp  cmv  irovmv 
(pav^,  OeXiiaif  r   €is  dyavytiroy  fioXeTv 
AcSiji/,  KveiJHud  T   dfji^i  Taprdpov  fidOfj.       1050 
7r/t)os  ravra  fiovXev*  «s  oS*  ov  irewXcurfiivo^ 
6  KOfATTO^,  dXXa  Kai  Xiav  eiptifUvo^* 
-^vhfjyopeTv  yap  ovk  ewitrrarai  arofjui 
TO  AiOPy  dXXa  irav  €wos  reXei.    av  Zk 
irdirraive  kou  ^povTi^e,  fAti^  avOaSiap  1055 

evfiovXia^  dfieivov    ffyiitrij  irore. 
XO.  nfiiv  fA€U  'EpfAfj^  OVK  cucaipa  ^iperai 
Xeyeip*  dvtoye  yap  ere   ttip  avdahiap 
fiedePT,  ipevpap  rriP  cro0i}v  evfiovXiap. 
ireidov*  ao^to  yap  aitrxpop  i^afiaprdpeip .      1060 

HP.  elhori  Toi  fxoi  rdaS*  dyyeXia^ 
08'  idtiv^ep*    Trdax^iP  he  KaKm 


AEZMflTHS.  1^ 

wpo^  TaOr   iir  ifxoi  pi7rTe<rd»  fi€v 

TTvpos  dfjiKpn^n^  l36a^pvxo^9  oidnp  S*  1065 

ipedi^eadta  fipovr^f  at^KeXsa  r 

avTaU  pi^ais  irvevfjjz  KpaSaipoi, 
KVfjLa  Se  TTOUTOv  Tpax^^  poOito 
^vyx^€i€U,  Twv  T   ovpaviiov  1070 

atrTpwu  SioSoi/s*   €s  re  KcXaivou 
Tdprapoy  apStiP  piyl^ie  Sifxa^ 
TOvjJLOV,  dvayKti^  (TTeppaK  Sii^ais' 
TrdvTw^  ifie  y   ou  dauardo'ei. 
EP.    TOidSe  fievTOi  rwy  ^pevoirXtiKTWv  1075 

fiovXevfiar   eirti  r   iariy  dKoOaai. 
Ti  yap  iWeiirei  firj  Trapanaieiv  ; 
ei  8'  €v  Ta8'  *€X€«,  Ti  X^^9  fiapitav; 
dW  'ovp  vfieh  y   at  'irtipjocvvai^ 
^vyKdnivovaai  Tois  rovSe,  rowwv  1080 

fiera  irov  x^P^^*^'  ^^  rwvZe  doiSf 

fipoPTfj^  /jiVKfiiJL   drepafivov. 
XO.  a  Wo  TI  (^vei  Kal  irapafwOov  fi 

6  Ti  Kal  neicei^*   ov  yap  iii  irov  1085 

TovTO  ye  rXfiTov  irapearvpa^  iiro^. 

1078.  Vulg.  €1  V  ivrvyri'  multi  sum  prsbet  quam  alicMrum  tenta- 

autem  codd.  el  hi  ra^  evrvxri'  ad  mina.     Sin  heec  bene  se  haheant, 

quam  lectionem  proxime  accedit  h.  e.    it  hit  contetUus  sil,   cur  ab 

quod  e  BuUeri   conjectura  dedi;  insania  quidquam  remiltei?     Quid 

qu»  sane  non  omnino  placet,  sed  vetat  quo  minus  insaruie  indulgeal  ? 

minore  discrimine  meliorem   sen-  Vos  auttm-^ 


148  nPOMHeEYX 

irm  fie  K€\ev€K  KaKorrir   dtrKeiv ; 
fiera  Toi/S*  on  ;^j)  irdax^t^  idiXw* 
Tov^  wpodoras  yap  fiKreiu  e/iadov* 

KOVK  ean  votro^,  1090 

EP,  d\X  ovv  fiefivfia&j  or   eyw  TrpoX^ia* 
fjitihe  irpo^  arn^  OtipaOeia'ai 

m  Zevs  vfAM  6£S  dwpooTrrov  1095 

iriifA   elaifiaXey*  fitj  SfJT,  avrai  8* 
Vjid^  avrd^'    eiSviai  yap, 
KOVK  i^ai<l>vfi^,  ovhi  XaOpaita^, 
€15  diripavTOv  hiKTVov  aTti% 

ifiirXex^o'eo'ff  ihr   dvoia^.  1100 

nP.  Kai  finv  6/070)  KOVK  in  fivdio 

xQm  ceadXevrar 
fipv/JLCL  S*  tix^  TrapafivKarai 
fipoprfji,  €XiK€^  8'  iKXdfiwovo'i 
a'TepoTTfj^  ^dwvpoi,  arpofifioi  Ze  koviv        1105 
eiXiO'a'Ovac   crKipra  8*  dvifjuau 
TTpevfiara  irdmtov,  eU  aXXtiXa 
crrdaiv  dvTiirpovv  dTroSciKvvfieva' 
^vuTerdpaKTai  S'  aWtip  ttoi/to). 
roidh*  6V  ifiot  piTrtj  Aiodev  1110 

Tevxovca  (pofiov  crelx^i  <pavepm. 
w  fitirpo^  efiYt^  a-ifias,  ta  irdvrtav 
aidhp  KOivov  (pdos  elXio'a'aiu, 

iaopas  fx   m  eK^iKa  irdax^i 


EITTA  Eni  OHBAS. 


^ 


YnoeESis 


TQN    EOTA    Eni    OHBAS. 


\JlAinOY2,  fiaOwv  W9  adiafiwi  tnnnjv  t^  t^V^f^t 
cTuipXwaev  eavrov'  ol  Sc  ircuies  airov  'Et6(mcX^  koI  UoKv 
ycuctn,  0e\o¥Te9  Xtfifi  irtifKtirifi'y^ai  to  touwtc¥  §u€uriMi, 
€yKaT€Uc\eiov(riv  oucio'Ktp  auTov,  o  ^^  tovto  /ai|  tpiprnw, 
aparcu  avroi^  oia  aiciipov  tyiv  fiaaikBiau  Xajfclv.  di  Si  els 
tpofiov  veirnDKore^  ivravOa,  fin  '^  J^i  rdKiawnv  oi  9eoip 
eyvwaav  ieiv  e'xeaOcu  t^v  fiatptKiBuiw  irapa  fiepos,  eKaTepos 
eviavTov  afy)(wv.  irpmTow  ovv  'EreoicX^  vp^^y  ^'^^  f^ol  irpexr^ 
fivrepos  oiv  IlaKweiKoui,  ei  koI  So^oicX^  vemrepov  Xe'/ec. 
Tlokvyeucfis  ^  virejftipija'e,  TeXeaOevras  ie  tov  avyiceifiipov 
evuMVToS,  eireiO]}  HoXwcuctis  eXOtiv  airtiTei  to  ai^Trrpov,  ov 
fAovov  ovK  eXafieVf  aXXa  xal  airewe/KpOtf  kcvos  trap*  EreoKXeovs, 
ov  fiovXofievov  eKorijvcu  r^  ^X^>  ^'^'  eyKpaTik  i\oixivou 
TavTtis*  o0€v  Kol  YloXvvetKffi  ixelOcv  airdpas,  m  Apyos 
ip)(€Tai,  Koi  n}y  'Aipdarov  Ovyaripa  yiifUK,  ireiOei  tovtow 
(TwapaoQal  o\  irpos  tviv  t^  ^PX^^  avaXsf^iv'  koi  Xafitiw 
Tcap  avTov  <nr)(y^v  orpaTiav,  a{f>ucv€iTcu  Kara  Or/fiamv* 
rip^ov  a  r^9  Tocairrf79  o,pyfis  /uLera  IloXvveucovi  emrd  trrpa^ 
Tffyol,  €/3&>/iio9  yap  oi/roy  tfv,  w  av  irpos  tos  eirra  miXaa 
Twy  QijfiHv  &ca<rT09  hrayayoi  X6')(ov  troXxopKwvra.  oi  fiev 
ovv  aXXoi  orpaTfiyol  viro  QtifiaiMv  avrfpiOnaav  iv  ry  iroXifup' 
HoXweiKtis  ^  Kal  'ErecNcX^  fiovoiuiyiiaainre^  irpos  aXXiiXovs, 
aycupovaiv  aXXiXovs.  arifuiwaai  oe  nii  EvptiriStis  /nev  eva 
Ttiv  iirra  rov  ''ASpajtTTov  Xc^ei.  Aio^Xo?  ^  €T€pO¥  tw¥ 
eirra  'EreojcXov,  avrl  '^AopouTTOv  irpoadeis* 


TA  TOY  APAMAT02  DPOSiinA. 

ETEOKAHS. 

ArrEAOZ  H  KATAZKOnOZ. 

X0P02  nAPeENQN. 

ISMHNH. 

ANTirONH. 

KHPYS. 


EHTA   Eni   9HBA2 


ETE0KAH2. 

K.AAMOY  TToXirai,  xp^  \eyeip  ra  Kaipia, 

o<m9  ^i/Xacrcrci  Trpayo^  iv  irpvfxvif  TroXeoi^ 

oiaKa  vwfxwvj  fiXiipapa  fifi  koi/juSp  virvw. 

ei  fxev  yap  €u  vpa^aifxev,  aWia  Oeov' 

€1  S*  avff,  o  fxn  yipoiTO,  orvfiXpopa  tvxoi,  5 

'Et60ic\^^9  ap  eh  7ro\if^  Kara  tttoAii/ 

vfipoiff  \hr   dcTTWP  (j}poifjuoi^  iroXvppodoi^ 

oifAtayfAacrip  ff,  wp  Zeik  dXe^tiTiipio^ 

iinapvfio^  yepoiro  KaSfieiwp  TroXei. 

vfAa^  Se  XP^  ^^^9  ^^^  '^^^  iWelwoPT   in  10 

iifitl^  aK/iaias,  km  top  €^fil3op  XP^^V* 

fiXacTfifjLOP  dXSaiPOPTa  awyLaro^  ttoXvp, 

aipap  T   €Xop6*  eKacrrop,  ioare  crvfxirpeiri^j 

woXei  T    dpriyetPj  Kal  Oewp  iyx^pi^v 

fiwfioi<rif  Ti/uas  fiti  '^aX€i(j)6fjpai  ttotc,  15 

ri  yap  peov^  epiropra^  evfiepei  Tredw, 
airaPTa  TrapdoKOvcra  TraiSeia^  otXop, 
idpey^raT    oiKiarTtipa^  da"!riZri(p6pov^ 
Triarov^f  ottws  yepotarde  irpo^  XP^^^  ToBe.         20 

U 


154  EnXA 

Kai  vvv  fiev  65  t6^  vf^ap  ev  p€W€i  Oeor 

Xpopoy  yap  ^iti  rouie  TrvpytipovfJiiuoi^ 

fcaXctfs  Ta  TrXeiw  7ro\e/uos  €k  Oewu  KvpeT. 

vvv  8*,  lis  6  fAavtis  ipfiirlv^  oiidvAv  fiorrip, 

iv  (oa-i  vwfitSv  Kai  (ppealvy  irvpo^  8^X^>  ^ 

Xpvo^^piov^  SpviOa^  d^vdet  rex^V* 

0UT09,  TOiwvSe  SeoTTroTfi^  fiavrevfidTwVy 

\iyei  fxeyia-rfiv  TrpoorfioXtjv  *A;(aiSa 

vvKTfiyopeicrdai,  KairifiovXeveiv  iroXei. 

dXX  Is  T*  €7ra\^€is  Kai  TrJXas  TTvpytafJuiTWV    30 

opfiaaOe  iravre^^  a-ovtrOe  <rvv  Travrevx^^f 

irXfipovre  0wpaK€ia,  Kairl  creXfiaari 

TTvpymv  trrdOfirey  Kai  ttvXwv  iir   e^Soi^ 

fiifAVOvre^,  ev  dapcretre,  fxti^  eTrtjXvdwv 

TapfieiT   ayav  ofuXov*   ev  reXei  Oeo^.  35 

cjcoTTOus  he  Kayw  Kai  Karoirrtipa^  arpaTOv 

e^efAyfra,  tov^  ireiroiBa  fAtj  fiarav  odw* 

Kai  Twv^  aKOvara^,  ovn  fitj  Xfi<pd£  ZoXta. 

ArrEAOs. 

'EreojcXecs  <f}epia'T€,  KaSfAeiwv  ava^, 
flKW  caifni  raKeidev  eK  trrparov  (pepwv  40 

auTOS  Karoirrn^  S*  eifi   eyw  twv  irpayfiaTwv. 
dvdpe^  yap  eirra,  Oovpioi  Xox^^yerai, 
Tavpocri^ayovvTe^  cis  fjueXdvZerov  oraKO^y 

34.  Alii  oonjunctim,  €v6apv€ir€,  fit     Ut  igitur  qui  dixerunt  cuVe- 

Sed  alia  est   ratio  verborum  cJ-  /Sety,  dixerunt  etiam  tZ  aefiew,  non 

rvx€»»  €vvB€Am,  €va€l3im,  nquidem  cvec/Seiy/  ita  credo  dixerunt  ev  Qap^ 

a  forma  simplicium  in  Qompositione  eelv,  non  tvOapatTw,    Ct  etiam  €v 

detortonim,  quod  in  Bap&im  non  wpaeaetVf  et  similia. 


Eni    eHBAZ.  155 

Kai  diyydpoin'€^  X^P^^  ravpeiov  i^ovoVf 

''KptiVy  'Ei/i/ctfy  Kat  {j^iXaifuiTOV  ^ofiou  45 

wpKWfAOTficrav^  tj  woXei  KaTacrKa(f>d^ 

devre^,  XaTrd^eiv  dfrrv  Kaiixeltap  /3if, 

n  yfjv  Oapovre^  rifi/Sc  ipvpdcreiv  ^vff* 

ixvfllieia  ff  avrwp  toU  reKOvcriv  i^  Sofiov^ 

TTpo^  dpfi  'Adpdcrrov  x^P^^^  iirreipovy  Sojc/oi;  50 

aiifipof^ptav  yap  Ovfio^,  dudpeia  ipiKeymv, 
€7rP€l,   XeOVTWP  «9  ''Apfiv  SeSopKOTwu. 

Kai    TiSl/Sc    TTVCTTi^    OVK    SkPW    ;fpOI'4^€Ta4* 

KXfipovfiivov^  S"  iXeiTTOP,  cJs  ^dXto  Xa^^P        55 
€KacrTO^  avTWP  ^p6^  wvXa^  dyoi  X6xop* 
Trpos  TavT   dpioTow  dpSpa^  eKKpiTOV^  noXeto^ 
irvXwp  eV  ej^oZoia-i  rdyevcrai  T<i;fos* 
6771k  yap  ^dfi  TrdpO'jrXo^  'Apyeiwp  mrparo^ 
X^p^h  KOPiei,  Tredia  S*  dpyncrrri^  dippo^  60 

Xpoupei  crraXayfioh  ImriKiip  ex  frpevfiopwp. 
av  i\  co(rT€  1^1709  kcBpos  oiaKOtrTpSij^o^, 
(j}pd^ai  TroXiar/JLa,  irpip  Karaiyicrai  ttpoos 
''Ap€09'   0oa  yap  KVfia  x^P^^mp  crrparov' 
Kai  Twpde  Kaipop,  ocrri^  wKia^09,  AajSc*  65 

Kdyw  Ta  Xoi'/rd  iticttop  lifiepocKOWop 
otpOaXfAOP  €^(0,  Kai  araiptipeia  Xoyov 
eldm  Ta  tUp  Ovpadep,  dfiXafii^  ecrei. 
ET.  w  Zev  T€  Kai  Ttj,  Kai  TroXiarcoyxoi  Oeol, 

€2.    Vid.   Pors.  ad  Med.  MS.      AtUcam   mallet      In    Pers.  411.' 
Sed  potuit  JEsdiylus  lonicam  for-     omnes  in  wrft  amsentiimt. 
mam  retinere^    etiamsi  Euripides 


156  EnXA 

firi  fjLOi  'ttoXip  ye  Trpvfivodev  'rravwXeOpov 
iKQafivianre  iijaXtoTOU,  'EWaSos 
{j)66yyop  'xeovcraVf  Kal  Zofxov^  €(j)€aTiow 
e\ev6ipav  Se  yfjv  re  Kal  KddfjLOv  iroXiv 
^vyoTari  SovXeiotai  fjniTrore  axedeiv.  75 

yiveaOe  S*  aXici?*    ^vud  S'  iXm^o)  Aeyeii^* 
TToXis  yap  €v  Trpdoraovara  Sai/iova^  t<€<. 

XOPOS. 

Opevfxai  ipofiepd  fieydX'  a^t* 
fxedeiTai  crTparo^  aTpaToireZov  Xiinav* 
pel  TToXvs  whe  Xetik  wpoSpofio^  iTrrrora^'        80 
aidepia  koui^  /ue  weiOei  t^vela^ 
avavSo^,  a'a(j}fi^f  ^TVfJLO^  dyyeXo^. 
eXeBe/JLva^,  TreiiOTrXoKrvwo^  nicri 
Xpifi'Trrerai  fiod^  irorarai^  fipifiei  S' 
dfJLaxeTOu  Sikuv  iiSaro^  oporvTrov.  85 

ICO,    COly    iW 

ceo  deoi  deal  t,  opofievov  Kakou 
dXevKTare'   fioa  virep  T€i;^6aii/ 
6  XevKaoTTTi^  opvvrai  Xao^  ei/- 

TpeTT^^,  ewi  TToXip  SidKiov.  90 

T«s  dpa  pvarerai,  t«s  dp*  eTrapKecrei 
Oeviv  ti  dedv;   irorepa  hfiT    eyw 

83.    Si  Sana  eXeBe/xvac,   de  quo  iX^^fia^. 
jure  dubitari  possH,    significabit>  88.  Hiatum  reliqui^  cui  mede- 

occupans  lectot,  h.  e.  ipsat  thalamos  batur  Blomf.  inserendo  S'  post  /9of . 

terrore  implens.  Sed  conrexit  Herm.  Cf.  l63. 


Eni    eHBAS.  157 

TTOTiTrecrai  /ipeTti  Saifiopwv; 
iw  fMKape^  eveipoi. 
aKfid^ei  fiperiiop  i'xecrOac    ri  /U6A-  95 

\ofji€v  dyaiTTOVOi ; 
aKOveT,  fj  ovK  aKOveT,  dcrTrldwp  ktvwop; 

icoit\  €1  fin  vvp,  diK^l  XiTCLV  e^Ofxep ; 
KTVTTOP  SeSopKa'   Trdrayo^  ovx  i^o^  Sopo^.       100 
T£  pe^€i^,  wpoStacrei^f  TraXaixO^^ 
''Apfi^y  TCLV  Teav  yav ; 

av  TTOT    ei/^iAiiray  i$ou. 

Oeoi  iroXicrcrovxoi  x^^*'^^*  *''''  '^'^^  wdure^,        105 
iSere  irapOevwv  iKecriov  Xoxov 
ZovXoarvva^  iiwep. 
KVfia  yap  Trepi  tttoXiv 
ioxfJioXoipwv  dvhpwv 
KwxXa^ei^  irvoah  ''Ap€09  opofievov.  110 

aA\,  w  Zed  irdrep  iravreXe^f 
iravTia^  aptij^ov  Satwv  iiXworiv. 
*Apy€ioi  yap  woXicrfia  Kdifiov 
'  KVKXovprar    <^fio^  d'  dptftiau  oTrAoiy* 

didSeroi  de  yemitau  iTnreiwp  115 

Kivvpovrai  i^vov  x^Xivoi. 
eirrd  8*  dytiuope^,  irperrovTe^  crparov 
Zopvcooi^  arayai^,  wvXais  c/SSo/iais 
TrpocricrraPTai,  wdXto  Xaxovre^. 
(TV  T,  <S  Aioyeue^  <f>iX6fiaxo^  Kpdros,  120 

pvciTToXis  yepoO,  IlaAAas^  o  ff  'iTnrio^ 


lb» 


EnXA 


eiriXvaiv  ^fiwp,  i^iXva-ip  SiSov. 
Gv  t\  ''Apfi^,  <j)€0,  (pev^  Kdifiov  ewwuvfiop  I2& 
TToXiP  <l>v\a^op, 

Kal  KvTTpi^,  are  yivom  TrpOfuiTtop, 
aXevarop*  aeQep  yap  i^  a^ifiaros 
yeyopafAep'    Airouri  ere  OeoKXvroi^  130 

dirvova'ai  TreXa^ofxecrOa. 
Kai  arifj  Avk€i   apa^,  Avkcio^  yepoS 

CTTpaTW   Satw,   CTOPWP   dvTM* 

crv  T,  w  Aaroyipeia  Kovpa, 

TO^OP  €V  TrvKci^ov,  135 

''Aprefxi  ij^iXa. 

o^poijnj  a. 
*  oTofiop  dpfidrtop  dyapi  woXip  icAi/a>* 

w  woTPi    Hpa* 

eXaKOP  d^optop  fipidofjiipwp  ;(i/aai*  140 

'^Aprefii  <l>iXa.    e,  e,  I,  €. 

*  dopiTiPaKTO^  aid^p  £7ri- 


^        A        A 


€.    €y    €,    €. 


\pi.  AvKcicK^epithetonApoUmis, 
Td  a  XvKff^  dilucuhm,  vel  a  Amc(k> 
iupui,  ut  Soph.  £lec.  6.  tov  Xvkok- 
Toyov  Beov  ayopa  Aiweiov.  Posterior 
sensus  hie  innuitur:  Ul  quondam 
lupo,  iia  nunc  sis  terribilis  hostUi 
exercUuu 

138.  Sequentia  in  antistrophiea 
redegit  Bumeius,  ingeniose  qui- 
dem^  in  quibus  tamen  qufledam 
pmllo  violentius  mutantem  et  omit- 


tentem  sequi  eum  non  ausus  sum. 
Alitor  igitur  Tcnus  distribui,  non 
ita  sane  ut  andthetici  omnino  inter 
se  quadrenty  sed  ut  cum  minimo 
disccimine  quendam  ordinem  ex- 

hibeant.  — -  "Oro/Soy   pro    orrofiov 

cum  Blomf.  scripsi^  metro  tamen 
non  necessario  postulante.  Vid. 
inf.  191. 

142.  Pro  copvrtwaKTo^  rescripsi 
loptrivaKTiK,    e  certiasima  Blom- 


Eni  eHBAZ. 


159 


fiaiverar  ri  woXi^  afifjn  Trdcr^ 
Ttdi  S*  in  TcAos  iTrdyei  deo^; 


^      1^      1^     »t 

€3  6,  e*  6. 


145 


avT.  a. 


w  ^«A*  ''KiroWov 

Kui  Atodev 
iroXefxoKpavTOv  dyvov  reAos* 
ev  fidxaifri  T€  fiuKaip    avaaa 
''OyKa  irpo  ttoAcccis, 
eirTairvXov  eSo^  iwippvov. 
iw  wapaXK€i^  deoi, 
Iw  reXeioi  TcXeiai  re  yM 

Taade  irvpyoipvXaKe^j 
iroXiv  ^opiTTovov  fxri  irpoZHd* 
irepotpciutp  arparw. 
KXvere  irapdevtov,  KXveTe  TravBUw^ 
X^ipoTOPOu^  Airas. 
ioi  (j}iXoi  daifxoye^, 
XvTiipioi  dfitpifiavTe^  ttoAii/, 


150 


<rT 


156 


160 


dvTiarrp.  0. 


fieldii  regula  ad  Agam.  115.  pro- 
lata:  hujusmodi  enim  compoeita, 
qus  vel  vim  vel  formam  habent 
passivam^  e  lop\  oonflantur. 

148.  Locus  obscurior.  Mihinon 
perauasit  Blomf.  dxpofioXttw  cum 
€fra\(€a¥  non  esse  jungendum. 
Recte,  ut  videtur.  Heath,  propug' 
nacula,  quorum  summa  lapidUms 
peiuntur.    Idem  confert  v.  288.  dfi^ 


fpifioKotaiv  iroAiVaic.  Sed  vel  sic 
displicet  ellipsis  pnepositionis  cvi 
V.  Kara  ante  eVaX^€«v. 

150.  Strophico  141.  non  respon- 
det,  Ceterum  hie  cum  prsecedente 
et  sequente  versus  parenthetice  su- 
mendus:  StrepUus  est  ad  porUu, 
et  Jove  arhiiro  Justus  exitus  armis 
decemendus. 


16P  EOTA 

fieKofievoi  S'  dpri^arer 
(j^iXoBvTwv  Si  TOi  TToXeta^  opytav 
fivfiiTTope^  etrre  fwi. 

ET.  i//uas  €f)coT«,  Opemiar    ovk  duaarx^ra, 

fi  TavT   aptara  Kai  TroXei  crwrtipiUy  170 

CTTparw  T€  ddpcro^  rwSe  Trvpyfipovfiiptp, 

fipern  irearovcra^  irpo^  iroXicrcrovx^^  6ewv^ 

aveiv,  XaKd^eiP,  awppovfav  fiicriifiaTa ; 

fxiir   61/  KaKOio-i  fiYiT    €v  evecrroi  <f>i\ij 

^vuoiKO^  eifiv  Tw  yvvaiKeiia  yeuer  175 

Kparovcra  fxev  yap,  ovx  o/uiAiyroy  dpdaro^, 

Seicraora  i\  oiKta  Kai  iroXei  TrXeop  KaKov. 

Kal  vvv  iroXirai'^,  rdcrZe  hadpofiov^  <l>vya^ 

Beicraiy   SieppoQn^ar   a^vxov  KaKtiV 

Ta  Twv  dvpadev  S'  ois  dpicrr   oi^XXere*  180 

avTOi  S*  ikp'  avTwv  evZoBev  wopdovfxeOa. 

Toiavra  rav  yvvai^l  avvvaitav  e^^ts. 

Kel  fAi]  Tt5  dpxfi^  Tiys  ifAfj^  dKOvaerai, 

dvfip^  yvvri  re,  x^ri  tUv  fxeraixi^^ov^ 

-^^0$  Kar    avT&v  oXeOpia  /BovXeua-erai,         185 

XevarTtipa  Sif/uoi/  S*  ovti  fxtj  ipvyif  fxopov. 

fxiXei  yap  dudpi,   fAtj  yvvrj  fiovXeviro), 

l64.  Vulg.  ^XoiroAi6«.    Atdcam  173.  Res  pro  persona.  Sapienli" 

contracdonem    admiserunt    Seidl.  bus  abominanda*  Ita  ^paVcK^  v.  1 76. 

Blomf.  lonicam  <pi\oir6\t^  Well.  185.  fiov\€va€Tai  passivo  sensu, 

166.  Male  respondet  strophico,  ut  Orest.  484.  >/r^0cK  oicrcrai,  quern 

159-  ^^  ibi  forsan  syllaba  deest.  locum  apte  confert  Abresch. 


Eni    6HBA2.  161 

Ta^w6€v*  evdov  S'  owra,  fitj  ^Xafinv  ri0€i. 
flKOvtra^,  tl  ovK  iiKOvara^,  fj  kohJ}^  Xeyw ; 

XO.  CO  ij^iXov  X)«8i7roi/  t€ko^,  cJeicr  afcoi/-     crp.  o. 
aracra  tov  dpfiaroKrvTrou  Srofiov^  Srofiop^  191 
ore  ye  cvpiyye^  cKXay^ap  eXirpoxoiy 
iTnriKwv  T    *  dypv'irvwv 

irvpiyeveTciv  ;^a\ii/<cii'.  195 

ET.   Tl  ovv\  6  pavTfi^  apa  fitj  eis  irptopav  Kpvywv 
Trpvfiufldep^  €vp€  firi')(avhv  cnoTfipia^j 
vews  Kafiovcrfi^  irovrm  irpo^  Kvfiari ; 
XO.  dXTC  ivi  Satfxovwu  wpoSpofiOi  ^Xdop  dp-  dvr.  a. 
;^a7a  fipeTti,  deoicri  mcrvvos,  Pi^ddo^  200 

OT    oXod^  PKpOfAeva^  /Bpo/io^  iv  irvXai^* 
Si;  tot    fipdfiv  <p6fitf 
Trpo^  fxaKapfav  XiTo^f  woXeta^ 
IV  virepe^oiep  oXkuv. 
ET.  wvpyop  CTeyeip  evx^^Oe  woXifxiop  Sopv.  205 

XO.  OVK  ovv  Tah*  eorai  irpo^  Oewv;  ET.  o\A*  ovu  Oeov^ 
Toif^  T^s  dXovcrri^  woXeo^  eKXeiTreip  A0709. 
XO.  firiiroT   ifiov  kut    aiwpa  Xittoi  $€£p     trrp.  ff. 
aoe  irapayvpi^s  fitio    eiriooifxi  Tape 
da-TudpOfAOVfiepap  ttoXip,  Kat  orTpaTevfx        210 

193.4.  aypuirvmw  oorrexit  SeidL  potius  regere  debebat,  in  proram 

harrofita  Schutz.  pro  vulg.  avwymv  confitgit,  Deonim  sc.  simulacra  ibi 

et  Siet  cTouLQ.     Illam  requirit  me-  veneraturus  ?     Ita  fere  Schutz. 
trum^    banc  fere   sensus.      Apud  200.  Vulg.  itiVvkoc  ^cok.    SeidL 

PoUuc.  memorantur  vvocrofna,  et    Herm.    metri     causa     leviter 

196.  Vid.  ad  Suppl.  301. — Num  transponentes  et  mutantes  secUtus 

guhernaior  epuppi,  ubi  gubemacula  sum. 

X 


16@ 


EOTA 


dirrofievov  wvpt  Zatw. 
ET.  firi  fiOL  deov^  KaKovcra,^  fiovXevov  KaKm* 
ireiQap'xjia  yap  icrri  rtj^  evwpa^ia^ 
fji^rtip,  yvvYi,  crwTfipor  cSS*  €;^€i  \6yos. 
XO.  €<rTi  0€oi9  ^  €T   laxi^  Ka6uirepripa'    dvr.  ^. 
iroWaKt  S*  ev  KUKoiaiV  rbv  dfirixavov         216 
€ic  ;fa\€7ra5  Si/a9,  virepff  ofifxaTtov 
Kptifivaixevav  vetpeXav,  opdoT. 
ET.   dvZpwv  Tad*  icrri,  cnfxiyia  Kal  xpiycrriy/oia 

deoiariv  epSeip,  iroXe/xiioy  ireipwijukvwv*  220 

cov  h*  aS  TO  criyav,  Kal  fxeveiv  elcrto  iofiwu. 
XO.  iia  6ewp  TToXip  vefiofieo'ff  *  dlafiarov,    arrp.  y\ 
Zvarfieviwy  8*  oxXov  irvpyo^  dTToarreyei. 
ri  Tahe  pcfiecri^  crrvyei; 
ET.  ovTOi  (j)6ovw  croi  Saifiopwp  ri/uai/  76V09*  225 

aW,  flk  TToXiras  fitj  KaKOcnrXdyxyov%  ti6^^, 
6ici}\os  icrOif  fA9i^  ayav  V7r€p(po/3o0. 
XO.  iroraiviov  KXvovcra  wdrayov,  dfifiiya     dvr.  y. 
rapfioavptp  ipofito  rdvZ*  i^  dKpoirroXiv^ 

rifiiov  'dSo^,  iKOfiav.  230 

ET.  fill  pw»  eap  Qvno'Kovra^  fi  rerptofiipov^ 


214.  Omnium  codd.  lectionem^ 
yv¥fi,  ut  sanissimam  reliqui:  utrmn 
vero  pro  vocativo  accipienda  sit, 
quod  aliis  certum  videtur,  mihi 
maffis  dubium  est. 

222.  Vulg.  dldixaerow,  Pauwii 
correctionem    receperunt    Blomf. 

Well. 

229.  Vulg.  dfia,  Pors.  autem 
t^/MA.     E   duobus   MStis    dfifiiya 


cum  Herm.  recepi,  et  in  strophico 
vulgatam  v€fjL6fi€a'6*  rednui,  ut  si- 
miles dochmiaci  evaderent. 

231.  vdw  Well.  yv¥  Blomf.  Negat 
hie  particidss  /iff  subjici  w¥  nisi 
encliticum;  ille>  ¥V¥  encliticum 
produd.  Utramque  regulam  in-* 
certam  puto>  banc  autem  minus: 
hie  tamen  et  inf.  v.  235.  wv  propter 
sensum  recepi. 


Eni    eHBAZ.  163 

7rv6ficr$€,  KWKVToTcnp  dfyiraXi^ere' 

TOVTtp  yap  "Apti^  fioaKerai  i^fito  fipor^v* 

XO.  Kal  jULfjv  aKOvto  y   iTnriKWP  fppvayfiariav. 

ET;  (xn  vvv  aKOvovcr*  ifKpavm  ukov   ayav.  235 

XO.  arrivei  TtoKicrfia  ytjOev,  a»s  KVKXovfievwp. 

ET«  ovK  ovv  ifi  dpK€i  TwvZe  /BovXeveip  wipi; 

XO.  ^doiK,  dpayfw^  d'  eV  ttvXcu^  o^Werai. 

ET.  01/  ariya;  fAtiSey  rwv^  ipei^  Kara  ^rroXiv, 

XO.  w  ^vPTcXeia,  fitj  wpohm  TrvpywfuiTa.  240 

ET.  OVK  €S  ipOopov  ciyikr   duatrxn^^^  rdhe; 

XO.  Oeoi  TToXiTah  M^  1^  hovXeia^  Ti/;^€ii^. 

ET,  avrti  cry  doi/Xois  fca/ie,  Kai  ce,  Kal  woXiv. 

XO.  w  wayKpare^  ZeO^  rpeylrop  €4S  ixOpow  fieXo^. 

ET.  w  ZeVf  yvvaiKmv  oiov  mwacra^  yivas*  245 

XO.  fioxO^povy  Mnrep  avZpe^j  wv  dX£  ttoXi^. 

ET.  TraXivarrofxeh  au  Oiyydvovar*  dyaXfuiTwu; 

XO.  d'^vxioL  yap  yXiScrcrav  dpTrd^ei  ^/3o$. 

ET.  airovfievto  fioi  Kovipov  el  ioitis  reXo^. 

XO.  \67049  au  m  TaxiO'Ta^  Kai  rax   etarofxai.       250 

ET.   ciyijarou,  w  ToXaipa^  fiij  (j}iXov^  <j>6fiei. 

XO.  aiyvS'  ^vv  dXXoi^  weicrofxai  to  /lOporifAOP. 

ET.  TOUT   dvT   eKeivwv  tovtto^  aipovfiai  tridep. 

Kal  wpos  ye  roi/rois,  €kt6^  ova   dyaXfjLaTWP, 
evxov  Ta  Kpeicro'w,  j^vfipAxov^  etvai  deovs.      255 
fcdfAWP  aKOvaaar*  evyfAarwp,  iireira  av 
oXoXvyfxov  lepov  evfAevfj  iraidpurou, 
^EXXfiPiKOP  pofxiafia  QvarrdZo^  fiotjs, 

239.  Rectc  adhibetur  firilfv,  cum  eptU  vim  habet  imperativam.    Cf. 
Med.  818. 


164  EnXA 

Oaparo^  (l>i\oi^y  \vovaa  iroXeyaov  (^ofiov. 

€7«0'  Se  x^P^^  '^^^^  TToXtcra-ovxoi^  deois,  260 

irehovofAOi^  re  Kayopd^  eiriarKOwoii, 
AipKfis  T€  irttyaky  ovZ*  dir   'lafxtiuov  Xeyw, 
€v  ^vuTvxoPTwv,  Kai  TToXew^  aearwrfievfi^^ 
finXoiariv  alfAdcro'OVTa^  itrria^  Oewv^ 
TavpOKTOwovvTU^  deoicip,  w^  ifrevxofiai  265 

BiiareiP' rpowaia,  tto Ae/iuaii^  S*  eaOiiixaTa, 
Xd(f>vpa  *Sj(ap,  SovpiTrXfixff  dypoU  do/uois. 
roiavT   iwevxov  fxtj  (piXoarropw^  Oeoi^, 
fAfi^  61/  /uaraiois  Kaypioi^  woKpvyfiacriP* 
ov  ydp'  Ti  fiaXXou  fxrj  i^vyij^  to  fiopcrifiov.     270 
iywie  *y   dudpas  i^,  ifxoi  ^vv  efidofuo, 
dvTtipera^  exBpoiari  rdu  fjiiyau  rpoirou, 
€49  iTrrareix^i^  e^oSovs  rd^ta  fioXwp, 
irplv  dyyiXov^  crTrepx^ov^  re  Kai  Taxvppodom 
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vTrepdehoiKep,  Xix^^^ 
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262.  Neque  dico  seorsum  ab  IS"  sensum.  Emendavit  Blomf. 

meno,  h.  e.  Ismeno  omUso.  277-  fcaphia^  disyllabum. 

267*    ^>7My  pro  haitov  rescripsit  280.  ZpaKovra^  Bumeii  einenda<» 

Blomf.  tio  est  pro  ipwovra  h\ 

271-  Vulg.  S*  cV  avifKL^f  contra 


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Tov  fiaOvx^ov   alav,  295 

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ififiaXoure^,  dpoiarBe  305 


283.  wawrpoipof   bene    interpr.  apa  6  Herpot  iyiifcro, 
Schwenk.  magna  cura  suos  aleiu.  290.  Vulg.  AtoyeweT^  J.  Sed  cum 

284.  Ita  rescripsit  Blomf.  pro  i  MSti  satis  multi  omittunt,  neque 
^€),  Aei.  £t  in  illo  quidem  AlcL  Well,  statuentem  versum  esse  da^ 
et  Rob*  consentientes  habet.  ty Ileum  trimetrum  satis  intelligo^ 

$86*  Act  Apostol.  XII.  18*   Ti  ego  quoque  cum  Blomf.  omisi*    - 


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€,  €,  €,  Svcrrvx^  t€  Trpdcrcrei. 

306.  Vulg.  KvSof*  Tor«  86.    Op-  recte  monent  Blomf.  et  Well. 

time    distinxit    Blomf.    aptissime  S2S.  Ita  Rob.  Vulg.  woktx  contra 

etiam  ccmtulit  II.  A.  95.  ira<ri  Be  «€  metrum,  cui  tmccurrebat  Bninck. 

X/>»6o-<ri    ;^apiir    leai     kv8ov    apoio.  inaerendo  ay.     Sed  aw,    quod   ad 

Angl.  Al  the  hands  of.  constructionem  necessarium  puto, 

31&    Monosyllabum    esse    wkn  tamen  supprimi  posse  crediderun. 


Eni    eHBAZ.  167 

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Twv  iirifiao'TiZiwv  340 

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337.   Vulgata    inetrum    turbat  sequentibusjungenteni^optiinequi- 

£x  Hermaimi  sententia  ir6\t¥  un-  dem  ad  sensum^  modo  hi  abesset ; 

cinis  inclusi,  ut  ex  a<rrv  male  re-  metro  tamen  labanti  vix  succurrit 

petitum.  viro,  quod  in  strophico  e  Rob.  ad« 

351.  Well,  sequor^  Kvptjea^  cum  raiilit. 


168 


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Si/<r/x6yoi/9  wreprdpov.  860 

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AF.       XiyoifJL   ap,  eiSm  ev,  ra  t£p  ipaprmp,       370 
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lieo'tififipipoi^  KXayycuariP  m  SpaKiop,  (Boa* 


357*  Si  Sana  lectio^  quod  vd 
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.  junctum  durius  est  Porsoni  emen- 
dado  est  eU,  et  constructio  est^  ctV 
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adest  ut  audiaL 

36s,  Vulg.  kfVK  airapTi^€u  £loiIlf« 
e  cod.  uno^  ov  Karaprt^ei,  quod 
correxit  Henn.  Non  otiosumprcshet. 


Eni  eHBAZ. 


169 


380 


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atrrpoio'i  ixapfiaipovo'ap  ovpapov  KvpeiP, 
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390 


395 


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more.£8chyleo  repetids.  Wellauero 
ftcWi  dativus  esse  videtur  vocis 
luiycfi'  Brunek.  autem  pro  fkipmv 
audadssime  intulit  Kkvmp,  quod  est 
^schylum  ad  delicatas  nostras 
aures  refingere.  Tydeus  tnanet  non 
minus  impatiens  quam  equus,    qui 


tubas  somium  cssiual  expectans. 

397'  Vulgatam  dubitanter  reli- 
qui.  Blomf.  iwwoi^.  Semel  tantum^ 
in  Androm.  521.  dwoia  sine  con- 
troversia  ultimam  producit.  In 
Philoct.  129*  ay¥ota  ante  irp.  potest 
positione    produd;    potest   etiam 

dyvoia  legi. 

Y 


170  EOT  A 

yevoiT    av  opdm  'ipSiKta^  .  t\  eTrwuvfioVy  ^  400 

Kai/Tos  Kaff  avrov  TiivS"  iifipip  fiavrevo'erat. 
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TifitoPTay  Kai  (TTvyovpff  v7rep(ppopa^  Xoyov^" '  405 
alcxp^v  ycip  dpyo^f  fAtj  kuko^  S'  eJpai  (piXei. 
(nrapTWP  8*  aV  dpSpwp,  vjp  ''Apiys  itpeio'aTO, 
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eipy eip  TeKovcff  fifiTpi  iroXefiiop  Zdpv. 

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Trpofiaxo^  oppvrac   Tpifio)  8'  alfxartj' 

<p6pov^  fxapov^  i/Trep  (piKwp  415 

oXofiiptop  IZiaOai. 

«  .  . 

Ka^ayei^  8*  iir   'HXiKTpaia-iP  eiXtix^P  TruXai^^ 

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Oeov  re  yap  OeXopro^  eKireptreiP  iroXiPy 

Kal  firj  deXopro^,  <pri(rip,  ovSe  rfjp  Aid^ 

epip  ireZtp  orK^yj/'aaap  iK'iroiwp  ax^deip. 

rM  8*  da'rpaird^  re  Kal  Kepavpiov^  jSoXm      425 

lietrfififipipoiari  ddXirea-iP  irpocreiKcurep . 

ex^f'  86  CfJiJiay  yvfipop  dpSpa  7rvp(j}6pop, 


Eni   eHBAZ.  171 

ipXiyei  Se  Xaf^ra^  Sia  x^P^^  wnXuriJLevfi" 
Xpv<roi%  Ze  (pwvel  ypdfXfiao'iP,  IIPHZQ  IIOAIN. 
ToiftJSe  ipiOTi  TrifJLwe  .  .  tU  ^vamio'eTai ;  430 

Ti^,  dvhpa  KOfurd^oPTa  fx^  rpetra^  fiepei; 

ET.  Kai  r^de.  KcpBei  KcpSo^  dWo  Ttfcrerai. 
TcSv.TOi  [juiTauav  dvZpdfriv  (ppovrnAarmv 
fl  y\w€r<r   dXtidtj^  yiyverai  Karnyopo^. 
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Oeoif^  dri^tav*    Kairoyvfivd^wv  trrofia 
X^tp^ '  IJ^ctraiay  Opfjro^  wu,  es  ovpavov 
irefiirei  yeywvd  ZtiPi  KVfiaivovT   iirti. 
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fi^eiv  KepavvQVf  ov^ev  e^eiKcurfAevov  440 

fiea'tififipivdUri  OdXireav  toT^  iJXioi/.    , 
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Xey   dWou  dWai^ip  irvXai^  elXtixora. 

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iSvjXiwv  *  vitepKoina  450 

Zopi.  TTOT  ,€KXa7rd^ai. 

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450.  Vulg.  virepKOfiwij^  contra  metrum.    Correxit  Brunck. 


172  EnXA 

€^  vvriou  'TriJSi/flreK  cv^aAicov  Kpdpov^, 

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m  ovS'  av  ''Apti^  c^'  eK^dXoi  irvpyfaiMrmv . 
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iXvjp,  Xaipvpoi^  Zwfxa  Koarfi^arei  itarpo^. 
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XO.  eTrevxcfiai  t^€  fiep  evrvx^'ip,  crrp.  ff^ 

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4i62.  <rT€i;^€Ji  non  admovet;  ac-  diiur  per — Angiice,  treads  the  steps. 

cusativi  enim^  quoties  talk  verba  Cf.  Pors.  ad  Orest  1427. 
sequuntur,  sensu  cognato  efferun-  468.  KOfiwov,  argumerUum  jacta^ 

tur,  quasi  subaudita  prsposidone^  bundum  in  chfpeo  manu  gesto. 
ut  in  ire  viam.    Est  igitur^  progrc' 


Eni   GHBAZ.  173 

fiaivofieva  (ppevi,  rm  viv 
Zew  P€fjL€Tiop  eTTiBoi  KOTaiptap.  480 

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*/x67*  'I^nro/xcSovToy  cxiil^ci  Kai  fiiya^  tvttos. 
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Trpoo'ti^d^ia^ai  koiXoydirropo^  kvkXov. 
at/rds  8*  cTTfiXdXa^ep,  I^pOco^  8*  ''Apei 
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TOiovSe  ([HaTos  ireipap  ev  (pvXaicreop' 
(po/io^  yap  fj^fi  wp6^  TniXai^  KOfivd^erai.        495 

ET.  TTpwTOP  fiep  "OyKa  TlaXXd^,  tit   dyxyrrroXK, 
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fKOfAfiTo^*  *Ep/x^9  8*  evXoyta^  ^vpnyayep* 

483.  /AcV^  quod  vulgo  deest^  e      diim  videtur. 
conjecturaPor8.etBlomf.redpieii«         496.  Cf.  art,  v.  128. 


.174  EOT  A 

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TOidSe  fievTOi  wpoaipiXeia  Zaifiovwv"  510 

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;     XO,r  ireiroida  Zri-  top  Aios  dvriTvurov  dvr.  ff. 

exovT   a<pi\ov  ev  caKeL  rod  x^^^^'^^  ^ifia^ 
BaifJOPO^,  dxOpou  eiKaarfia  fiporoh  re.  Kal 
Zapofiioiori  deoiarip, 
irpoirOe-  irvXdp  K€^>aXdp  idyj^eQ/.  520 

AF,  oinrftis  yePOiTO.    top  Se  mfiTrrop  av  Xeyw, 
iriixicTaco'i  irpoarraxBiPTd  *Boppaiais  irvXai^, 
Tv/xfiop  KaT    avTOP  Aioyepov^  *hfi<piopo^. 
ofixpvari  5*  aixfJi^P  nv  ^X^^^  fxaXXop  Oeov 
crefieip  ireiroidm  ofifidruiP  6^  wreprepoPy  625 

n  fAfjp  Xa'ird^eip  dcrv  KaSfieiwp  fiia 
Aios*   t6^  avSa  fitiTpo^  e^  opecKOOu 
fiXdartifJia  KaXXiTTptapop,  dpZpoirdi^  dprip* 
(rreix^i  8*  lovXo^  dpri  Sid  iraptitStop, 

516.  3f7,  quod  vulgo  abest,  ser-  522.  Plurimi  codd.  Boppiat9,  c 

vavit  Rob.  et  at,  ut  sepissime  fit,  confufiis. 


Eni    GHBAZ.  175 

iipa^  tpvoitrti^y  Tap^v^  dpriWovcra  Bfi^.  .      530 

ippovfipia^  yopyoy  ^  Ofifi   ^X^^f  Trpoo'iarraTai. 
ov  fxfiu  aKOfATratTTO^  y   i(l)larTaTai  yniXai^* 
TO  yap  7r6\€fo^  6u€iio£  iv  ;^a\fCi;\aTa) 
craKei,  kvkXwtw  crtofxaros  'Trpo/iXrifjLaTi,  535 

^Ixpiyy   wjULOiriTOv  'irpoiTfiefAfixctPfifAivfiv 
y6fi(J>oi^,  ipvifjia,  \afiirp6v  eKKpovCTOV  Bifmr 
(pepei  h^  v<p*  avry  ipwra^  KaBjjLeitov  epa, 
flk  7r\6i<rT*  €V  dpSpi  t^8*  idirretrOai  fiiXti., 
eXdtav  ^  €OiK€U  ov  KaTrtiXevareiP  fuixflP,  540 

fiaKpd^  KeKeidov  S*  ov  Karaitrx^^^'i^  iropovy 
\Ylapdevo7raio^  'ApKciv  6  Se  roioorS'  dvrip 
fieroiKOt,  ''Apyei  S*  ekriPiap  fca\a9  Tpo<^^^  , 
TTvpyoi^  dTreiXei  ToTar^  d  [ifj  Kpaipoi  Oeo^. 
ET.  6t  yap  tvxoicp,  wp  (ppovovari,  Trpo^  Oevip,        545 
avTOi^  eKciyoi^  dpoaioi^  KOfiirdiTfiaa'i* 
ri  T&y  iravfaXet^  irayKaKw^  t    oXoiaro. 
iarnv  Ze  Kal  toJS*,  Sv  \€7€is  tov  *A,pKdBa, 
dpfjp  aKOfiiro^y  x^^P  ^  ^P?  '^^  SpdirifAOv, 
''AicTfti^,  aS6\^>os  tov  irdpo^  XeXeypIvdv*         550 
09  ovK  edcrei  yXHora'aVj  epynaTtav  aTcp, 
iarw  irvXviv  piovtrav,  dXBaiueiv  KaKa* 
ovV  eltrafxei'^i  Otipo^  exOiarTOv  Saicoi/s 
ehcta  (^povTa  iroXiixia^  iir .- dairlZo^* 
e^iadev  eiarw  tw  (pipovTi  fi€fiylr€Tai,  555 

irvKvov  KpOTfiarfjLOv  Tvyx^^ova,  vtto  tttoXiv. 

538.  fpepei,  sc.  Sphinx /erebat.  .     bat  Blomf.  inserendo  9rar«  ante  Ila/s- ^ 
542,  Metro  laboranti  succurre*     d€¥owai(K.  . 


176  EOTA 

Beiov  6e\6vT(ov  av  S'  dXfidevaaifi   iyw. 

XO.  iKveTrai  Xrfyos  Sia  (rrtidetov,  crrp.  7. 

Tpi'xj^^  5'  opOia^  TtXdKafAO^  iarrarai, 
fieydXa  fxeyaXnyoptop  *K\vov{rau  560 

dvotriwv  dvZpHv. 
(AOe  yap  Oeol 
TOvaS'  oXitreiav  ip  ya. 

AT.  eKTOP  \eyoiix   av  avZpa  a'(a^poP€(rT€pop, 

d\Kiip  T  dpiarrov,  fxdpT^p,  'Afxtpidpeta  fiiap*     565 
^OfioXanciP  Sc  Trpo^  TniXai^  Terayfjiipo^, 
KaKoTari  fid^ei  'iroXXa  Ti/Secos  fiiap, 
TOP  dpZpcHpovrriP^  top  TToAecos  TapaKTopa, 
fiiyiOTOP  ''hpyei  twp  KaKtUp  SiidcKaXop, 
'Epipvo^  KXfiT^pa,  irp6a"iroXop  ipopov,  570 

KaKvip  T   'fi^pdo'Tip  TwpSe  jSovXevrtipiop. 
Kal  TOP  COP  av6i^  tt^os  ffiopop  dSeXtpeop, 
i^vTTTid^wp  opofia,  TloXvpeiKOvs  i^/av^ 

8tS    T     €P   Te\€l/T^   TOVPOfA     ipBaTOVfiCPO^, 

KaXer    Xiyei  Se  tovt   cttos  hd  aTOfia*  575 

ij  TOiop  epyop  Kal  OeoTo'i  7r^o<r0i\€S, 

557*  Vulg.  B'  atr,  contra  metrum.  phico  vide  suo  loco. 
Transpositioneiii^   quam  suggessit  572.  Aldinum  irpoc  fiopow,  mani- 

Well,  recipere  non  est  ausus,  ipse  festo  comiptum^  alii  aliter  corri- 

audacior  admisi.  gunt :  sed  nihil  certi ;  conjecturas 

560.  Vulg.  kAvmi'^  in  quo  laborat  proferre  vix  operse  pretium  foret 
turn  metrum  tum  sjrntaxis. .  Unus         576*  Constructio  koi-^tc  pro  re 

autem  codex  exhibet  K\uov<r\  unde  — ko}^  Blomfieldio  vix  Greece  dici 

bene  conjedt  Herm.  K\vov<r^,  me-  videtur;    Wellauero   autem  nihil 

lius  edam  Well.  KXvowraw,  conferens  habere  reprehensionis.    lUe  igitur 

simillimamconstructionemChoeph.  e  solo  Rob.  BeTov  pro  toTow  recepit ; 

396.  Facillime  autem  excidere  po-  quern  pene  secutus  eram. 
tuit  ay  ante  dvoalmw.    De  antistro- 


Eni    GHBAZ.  177 

KaXop  T   aKOvtrai  icai  XeyeiP  [leffvcrrepoii, 
TToXip  ^arptiav  Km  deoif^  rous  iyyevek 
iropdeiVy  arrpdrevfi   eiraiCTov  ifi^fiXtiKora. 
fifirpoi  T€  miynP  rU  naraa-fieo'ei  SUn;  580 

warpU  T€  yaia,  <r5«  ihro  (nrovhif^  Sopi 
dXova-a,  irm  iroi  ^vfifiaxo^  yepiicerai; 
ey^e  /u^j/  S^  riivhe  inavvi  ;^doi^a, 
fiavTi^  K€K€vdw  noXe/Jua^  uird  ;^doi^09. 
fiax^l^^^f  ouK  ari/jLOV  cAtti^ai  fjopov.  585 

TOiavff  6  fidi/Ti^,  dcmi^  cvkvkXov  vefifAv 
Trdyx^^i^op,  fjvSa.    (rijfjia  ^  ovk  69r^M  KWcXm" 
ov  yap  SoKeiv  apiarro^  dXX  eivai  OiXei, 
fiaOeiav  dXoKa  Sia  ^p^vm  icapwQVfiepo^, 
i^  n^  Ta  KeBpd  fiXaarrdpei  fiovXevfiara.         590 
TOVTta  aroipow  re  Kdyadow  dPTtiperas 
wifiweip  €waip£.    Seii/os  os  deov^  crijiei. 
ET.  (pev  Tov  ^vpaXXdccoPTO^  opPiOo^  fiporoTt 
SiKaiop  ap^pa  ToTcn  ducnrefieavepoi^. 
iv  iroPTi  wpdyei  S*  iarff  ofuXia^  KaKfj^  595 

KOKiop  ovSkPj  Kapno^  ov  KOfuarrio^. 
artj^  dpovpa  Odporop  eKKapwi^erai' 
fi  yap  ^vP€i{rl3d's  wXoTop  evfrefirj^  dptip 
paimja'i  OepiJLoh  Kal  irapovpyia  tipi, 
SXtoXcp  dpSpwp  ^ifP  deo^rrrvtma  yiper  600 

^  ^i;/x7ro\iTacs  dpBpdariP,  iUaio^  wp, 
ix^po^ipoi^  T6  Kai  Bewp  dfipiifioiri, 


580.  Per  fitirpd^  ^rnyijp  intellige  matrem,  i.  e.  patruun  innatum  ge« 
ilium  caritatis  et  officii  sensum,  nt,  et  quein  nulla  justitia  extin* 
quern  8uo  quisque   pectore  erga     guere  potest 

Z 


178  EDTA 

TavTOv  Kvpiiira^  iK^iKws  dypevfiaros, 
TrXfiyek  OeoO  fida^iyi  wayKoivta  *Zafin. 
o5to9  8*  6  fxdvTi^,  viou  OiicAeoi/s  Xcyoi^  605 

<roi0paii/,  iiKaio^,  dyado^y  evtrefin^  dvfipy 
fieyas  irpo<priTfi^f  dvoaioiai  (rvfijxiyeh 
Opao'ua'TOfJiOKnv  dp^pdariv,  ippevHv  fiia 
reiuovtri  irofiiTYiv^  rnv  fiuKpau  ttoAci/  fioXeiy, 
Aios  6i\ovT0^,  ovyKadeXKvcrOiiaeTai.  610 

SoKvi  fiiev  ovp  a'<j)€  /ui/Se  irpotrfiaXeiv  irvXuiiy 

dW  oTBep  ik  o'^pe  xp^  T€\€vTfi<rai  (MX^y 

ei  KapTrd^  ecrrai  Oetr^droiai  Ao^iov* 

ipiXei  he  aiyav  fi  Xeyeiv  rd  Kaipia.  615 

o/uofs  $*  iir   avTw  <j)WTa,  Aa<r6ipov^  fii^^f 

€x0p6^vov  wvXwpop  dpTird^ofxep, 

yepovra  rov  povp,  ardpKa  S'  n&waav  (pepety 

TToSwKe^  ofifia,  x^^P^  ^  ^^  fipaZvverai 

irap   darTTiho^  yvfivwdey  dpirdtrai  Sopv.  620 

deoO  Se  Z£p6v  ianv  evrvx^^y  fiporom. 

XO.  ic\i/oi/T69  6eoi  hKuias  Xird^  dvT.  y. 

lifierepa^,  reXeiff  m  ttoAis  evrvx^y 
Zopiirova  KaK    eKTpeirovre^  f  705  Trpos 

iiTifioXovr    TTvpycDV  S'  625 

eKTodev  fiaXdu 
Zev^  <r0€  Kayoi  KcpavifS. 

609«  naKpcip  ir6\i¥,  distatUem  ur^  '    624.  Codd.  aliqui  wpo^  omittunt 

ton.    Glossa :   ijyoup  ek  tov  AXhtiv.  Metro  satisfaoeret  emendatio  Her- 

Confert  Blomf.    fAcucpdv   diroiKia¥,  manni,  i^  yd^. 
Prom.  BSS* 


Eni    GHBAZ.  179 

AF.  Tou  e/SBofiop  Sij  TOPS'  i(J>   ifiSofmi^  Tri/Xais 
\4^w,  t6v  avToO  (Tov  KaciyvfiTOP,  TrrfAei 
oia«  y   dparai  Kal  Karevx^Tai  n/xas*  630 

TTvpyoi^  iTrefx^M  KairiKtipuxOek  x^^^'i 
dXiotrifiov  iraidv   iire^icucxoura^y 
{Toi  ^ufi^pea-dai,  Kal  icravdv  Oaveiv  ^reXas* 
ti  ^wvT   drifAatrriipa  rm  cr   dpSptiXdrtiv 
(pvyij  TOP  avrov  TOvZe  riirairdai  Tpoirov.        635 
TOiaihr   dvT€i,  Kal  deov^  yeveOXiov^ 
KaXel  irarpwa^  yffi^  eiroTrrnpa^  \itwv 
t£v  wv  yeveaOai  TcdyyVj  WoXvv^iKOW  (3ia. 
e^ct  Se  KaiyoTTfiye^  evderop  o'dKOS, 
SittXovu  t€  (Tfjiia  TrpocfJLefJLfixavfifAipov*  640 

Xpvo'iiXaTOP  yap  apZpa  T6i/;^iKmji/  iZeip 
ayei  71/1/17  ti^  <na<pp6pia^  nyovfiepti^ 
AiKfi  S'  ap'  eJpai  fptjo'ip,  m  rd  ypdfJLfJLaTa 
Xiyei,  KATASn  A'  ANAPA  TONAE,  KAI  nOAIN 
E2EI,  nATPftlftN  AnMATftN  T  Eni2TP0<>A2.        646 
ToiavT   €K€iPWP  earl  Td^evp^fiara* 
arv  S*  ai/T05  iiSti  ypwOi  TiPa  ireixneip  8ofC6is* 
m  oviroT    dpSpl  TwSe  KfipvKevixdrtop 
fxifiyj/^i,  aif  S'  avro^  ypwOi  pavKXtipeip  toXip. 

ET.   CO  Oeofiapis  re  kcu  devip  fieya  arvyoi,  650 

cS  iraphaKpuTOP  dfiop  OiSittov  yepov 
wyLOiy  Trarpo^  Srj  pup  dpal  reXeanpopoi. 

634.   Vid.  Elmsl.  ad  Med.  313.      cum  unus  codex   exhibet    dyhpri' 
Deinde^  si  sana  dv^priXdrrip,  junge      xdd^,    et  scepissime   permutaiitur 

drinaarripd  ac  dvlptiKarfitf,    ie  qtd       if  et  i. 

eum   injuriosc  in  exilium  ahegisiu         644.  El  reducam.  Quasi  esset^  Dt- 

Sed  cumBlomf.  suspioor  dwhpfixdrpf,      cil  se  Justitiam  esse,  el  reduclnram. 


180  EOTA 

dW  ovre  KXaiiBiP  6v¥  oivpeo'dai  irphrei, 
fAfj  Kai  T€KPw6^  Sva'ipopmT€poi  yoo^. 
eTTwvvfjLw  ^  Kcifyra,  IIoAt/veifcci  Xiyw,  655 

Tax   €*<^^A*€ir0a  TawiatUJi   owfi  reXei* 
el  viv  Kard^et  yjpvo'OTevKTa  ypafJifAara^ 
eir'  dcrvi^o^  (pXiioPTa  arvv  <f>oiTto  ipp€v£v. 
ei  S'  H  Ai6^  iraX^  'nrapQivo^  AiKfi  yrapijv 
€pyoi^  iKclrov  Kal  ippeirlv,  rdx   ctv  roS*  nv*   660 
aW  ovT€  viv  i^uySpra  fMirpodev  otkotov^ 
ovT  iv  TpoipaXariV,  ovr  iiptifiiia'ayrd  md, 
o6t*  iv  yepeiov  ^vWoyij  rpix^fJ^TO^, 
AiKfi  wpoaieiTre  Kai  KaTfi^iw<raTo* 
OVT*  iv  frciTpma^  fiiiv  x^^^^  KaKOvxia  66& 

olfial  vtv  avTw  vvv  mtpatrTaTeiv  ircAac. 
fi  SfJT   av  eifi  TravSiKiOi  yl^evStavvfjio^ 
AiKfi,  ^vvova-a  (jmti  TtaVToXfiw  <j>pivai. 
Toi^roi$  TenoiO^^  elfit^  Kal  ^i/Gmicro/uat 
avTot*  tU  d\Xo^  fiaXXov  iviiKtiTepo^ ;  670 

dpxovTi  T*  apx^^%  Kal  Kao'iyvnTtf  Kdtri^y 
ij^o^  ovv  ix^P^  o'Tfia'OfAai.    <pep   «Js  Ta;^os 
KVfifiiZa^^  aixjJLti^9  Kal  wcTpwv  TrpofiXiifiaTa^ 
XO.  /liif,  ^iXrar'  dvZpwVy  OiZiirov  reicos,  y^i/ij 

dpyfjv  oiJLoio^  tw  KaKiCT   av^wfiivio'  675 

dXX'  avZpa^  'Apyeioio'i  Kaifxeiov^  dXi^ 
6S  x^H^^^  iXdeiv    cufia  yap  Kaddpaiov 
dvdpoiv  S'  ofMaifiOiv  ddvaTO^  wS'  avrOKTOVo^, 
ovK  ioTi  ytjpa^  TOvSe  tov  fjudcfiaTO^. 

677*    Eorum  enm  sanguis  est  expiabilis ;  frairum  vera  non  item. 


Eni  eHBAZ. 


i81 


685 


ET.  eiTrep  kukov  (pipei  ti9  aicr;(i;yf}s  artpj  680 

ecrrw*  fiovov  yap  Kip^^  e¥  TedptiKwrc 
kukHv  he  Koio'xpAv  ov  riv   evK\dap  ipeit. 
XO.  ri  fiifJLOVM,  rhcvov ;  fwfrc  tre  dviumXti^  frrp.  ^. 
6rfi  hopifmpyo^  Ara  i^pirto'^  kukov  S* 
iK^aX*  ipvno^  dpxctv. 
ET.  eirel  to  irpayfia  Kapr*  iwunripxu  Oedi:, 
irto  KOT   ovpoVy  Kvfjuz  Kmkvtov  \axov, 
^010(0  (TTvyfiOkv  irav  ro  Amav  yivo^. 
XO.  wfiohaKii^  fr*  ayav  ifiepa^  i^orpv^ 

vei  iriKpoKapirov  dpSpoKracrlav  reXeii^ 
aifAUTO^  ov  Befjuirrov. 
ET.  (jhXov  yap  ix^poi  fioi  ttarpo^  "^reXeC  dpa 
^fipoT^  aKXaviTTOK  6fijxaa'iv  Trpocril^aveiy 
Xiyovo'a  KepSo^  irporepov  va^ipov  fAopov. 
XO.  dXXa  cif  fin  'irorpvvov*  KaKd^  oj)  ic€ic\i;*  (rrp.  4. 
creij  fiiov  ev  Kvpnirar   fieXavaiyk  5*  ovk     696 
eicrc  hofiwp  *Epipbsy  o5t*  av  4k  x^P^^ 


OPT.  S'. 

690 


681.  In  morhtis  enim,  h.  e.  ri 
mortiii  fberint  homines,  solum  hoc 
lucrum  JU.  Qua  aliter  et  pejus 
quidem  intellezit  WelL 

683.  Vox  lanica  niiiom  apod 
Homer,  et  Herod,  sspissime  oc« 
currit  (n.  xnr.  SB.  Herod,  vi.  84. 
fierd  ravra  fiCfAowiuai  fjuw  Tttrao'Bai), 
ubi  mira  fingunt,  qui  a  fUtm  for- 
matam  volunt  A  /imi«  effluxit 
perfect,  med.  fAe/Aaa  et  fiifkowa,  ut 
yeyaa,  yiyowa.  Hinc  intelligere  pos- 
sumus  Soph.  Phil.  513.  Trach.  984. 

692.  Vox  suspecta  reXet  propter 
elisionem  vix  ferendam.    Recepit 


igitur  Blomf.  e  Turn.  reXcur. 

694.  Monens  lucrum  prius  fore 
morte  posieriore;  sc.  prius  me  vie- 
turum  esse,  deinde  moriturum.  Ita 
fere  Well,  quod  verum  puto. 

697*  Vulg.  hofwp,  Sed  hi^fiw, 
quod  pnebet  cod.  unus,  et  quod 
requirit  metrum,  ad  sensum  (][uoque 
melius  est ;  timebat  enim  Eteodes, 
ne  domus  furia  (jwarpot  dpd)  non 
in  domum  sed  in  seipsum  grassare- 
tur.  Deinde  retinui  olir  dw,  ut 
sensui  aptissimum,  quamvis  me- 
drum  postulet  ut  vel  av  vel  in 
ejiciatur. 


182  EOTA 

deoi  Bvoriav  Zi'xwvrai. 
ET.  Oeoh  fxev  n^ti  9ritf9  TrapfiiJLeXiiiJLeda, 

XO'P^^  ^  <^<p*  lifJi^v  oXofxevwv  OavfAa^erar         700 
Ti  ovp  er   av  traivoiiiev  6\e6piov  fi6pov\ 
XO,  vvv  ore  croi  irapecrraKev  eirel  BaifXiav      dvr.  e. 
XnyLaro^  ev  Tpoiraia  'xpovict  fierdX' 
XaKTO^  icritf9  av  iXdoi  daXepwrepto 

TTvevfiaTC  vvv  8*  en  ^ei.  705 

ET.  i^e^ecrev  yap  Oihiwov  Karevyixara* 

ayav  S*  dXtiOeh  ivimvi^v  (pavracrfidnav 
Syj/^i^,  waTpwiov  ;^/ii7/xaTiDi^  Sariipioi. 
XO.  Treidou  yvvai^i,  Kaiirep  ov  arepytav  ofiws. 
ET,  XeyoiT   av  wv  dvri  ti^*   ov  Si  )^pij  fiaKpdv.     710 
XO,  fiYi  iXdtfi  dSoi/s  crif  rdcr^  €(j>   ifiSofmi^  irvXais. 
ET.  TtdtiyfjAvov  Toi  fx   ovk  dirafifiXvvei^  Xoyw. 
XO.  vUriv  ye  fxevroi  Kai  KaKrjv  Tifxa  6e6^. 
ET.  ovk  avZp   owXirtiv  tovto  xP^  crripyeiv  eiro^. 
XO.  dXX  ai/raSeX^ov  aJfAa  Bpi'^acrdai  deXcK;       715 
ET.  dewp  SiSovTiOP,  ovk  av  iK(j>vyoi  KaKd. 

,    XO.  7ri(j>piKa  rdv  wXecrioiKOv  crrp.  a. 

deov,  ov  deoTs  ofioiav, 
iravaXridfj  KaKOfiavriv, 
irarpo^  evKxaiav  *Epivvv  720 

reXicrai  rds  TrepiOvfiovs 
Kardpas  fiXayl^iippovos  OiSiTroSa* 
iraiSoXeTtop  epis  aS'  orpvvei. 

701.  De  hiatu  vid.  ad  ^uppl.  710.  Qnw  fieri  jxtssunf.    Hesy-* 
301.                                                               chius:  ait^^  awai^  Kot  wpa^i^, 

702.  Vid.  ad  Suppl.  624. 


Eni    GHBAS. 


183 


KTedpiOP  j^ptifiaroSairas, 
wiKpds,  iOfjLO^pwv  ciSapo^f 
x66pa  paieiv  Sia9ri;\a9> 
oirocrav  Kal  (pQifievoitn  Karix^iP, 
Twp  fieydXiOP  TreSiiOP  dfioipov^. 
€7r€iddp  avTol  KrdpwcriPf 
avToSdiKTOi  ddptaorif 
Kal  x^opia  KOPi^  iritf 
fieXafiTraye^  atfia  <1)oIpiop, 
tU  ap  Kadapfiom  iropoi ; 
TI9  ap  cipe  Xovceiep;  w 
TTOPOi  SofJLtap  peoi  iraXai" 

dicri  (rvfifiiyei^  KaKolis. 
iraXaiyePfi  yap  Xeyo)  irap^ 
aifiacriap  wKVTroiPOP" 
aiwpa  8*  i^  rpirop  fiiper 
'AttoWuii/os  €vt€  Adio^ 
fiia,  Tpk  6i7roi/TOS  ip 
fiecroiJLtJHiXoi^  TlvOiKois 
XP^cTTfipiois,  OpdoTKOPTa  yep- 
pa^  drep,  crw^eip  ttoXip* 
Kpartidek  S*  eic  (l>iXwp  d/iovXiai^ 
iyeiparo  fxep  fxopop  avrw, 


dpT.  d. 


725 


730 


crrp.  ^. 


735 


dPT.  ff. 
740 


745 


arp.  y . 


747-  Copula  Se  omnino  retinenda 
est :  sententiam  enim  jam  a  v.  742. 
inchoatam,  nondum  vero  absolu- 
tam,  de  novo  repetitpoeta.  Propter 


sensum  igitur  suspensum  post  v. 
746.  plenius  quam  Blomf.  levius 
quam  Well,  distiiuu. 


184 


EOTA 


irarpOKTOVov  Oi^ivo^v^ 

ocre  fifi  7rp6^  dyvau 
(nreipas  apoupav,  iV*  irpaffnij 

pi^av  aifiaTito'auv 
irXa.    irapavoia  avvaye 

kukHv  2'  wnrep  OikXcuraa  icvfi  dyei, 
TO  fieu  iriTVOVy  aWo  8*  deipei 
TpixctXoPf  o  Kcu  wept  v/nJ/u- 

uap  TrrfAecos  ica;^Xa^ei' 
fxera^if  S*  aXica  it   dXiyov 
reivei  Trvpyo^  ev  evpei. 

riXeiai  yap  7ra\ai(l>aT0i 
dpai,  jiapeiat  KaraWayai, 
ra  8*  6\oa  reWofxev*  ov  irapipx^Tai. 
TrpOTTpvfJLva  S*  €K/3o\dw  (pepei 
dpdpwp  dXfjnicrTdp 
oXfio^  dyav  TraxwOei^. 
tip'  dpZpwP  yap  toctopS*  idav" 
fiacrap  6eol  Kai  j^vpefrrtoi 
iroXew^,  *irov\vfior6^  r   aiwp  fiporHPj 


750 


aPT.  y . 
756 


760 


crrp.  S). 


765 


dpT.  y. 
770 


756.  Cum  dicere  deberet,  ayei 

TO   fl€¥    WITVOV,    aWo    Se    d€lp6fl€¥0», 

constructionem  de  industria  varia- 
vit  scribendo  d€ip€t  pro  otYci  d€ip6^ 

l»£VOV> 

759*  Brevi  autem  iniervaUo  exu 
iium  arcens,  turris  se  exlendit  in 
latUudinem,  et  sola  sua  latitudine 


mortem  a  nobis  amovet  Confert 
Blomf.  Juven*  zii.  57* 

765.  Non  nmul  exsurgunt  d 
prcstereuni;  sed  mala  inde  enata 
diu  manent 

771.  irouXi;)^oT<K  Heathii  emen« 
datio  metrica  pro  voXvPoro^, 


Eni  eHBAS. 


186 


OiTOV   TOT    OiOiirOVV   TlOVf 

dvapira^avhpov 
Ktip   d/(^\6vTa  j^iopa^; 
eTrei  S'  dpTi<^piav 
iyiveTO  fiiXeo^  oBXiwv 
ydfjLWUf  iir   aXyei  Bv<r(j>opwu 
fxaivofukwa  KpaBia 
SiSvfjM  KOLK   iTeXecrep' 
waTpo(j)6u(o  x^pi  Tc5i/ 
Kp€icr€roT€KViov  ofifxaTiap  eTrXdyx^^' 
TCKPOi^  S*  dpaia^ 
e<^riKev  iiriKOTOv^  Tpo(j>d^, 
ai,  aiy  wiKpoyXwccov^  dpd^j 
Kai  aipe  cihapoyofjuo 

Bid  *  X^P'^  W0T€  Xax^iP 
KTfiixaTa*  vvv  Sc  Tpeta 
fAfj  TcXicff  Kafiyl^iTTOv^  *Epivvs. 

Ar.  dapaeiTe  ^raiSes  fXfiTepwp  TeOpafXfiivai. 
iroXi^  ireipevy^v  ffSc  ZovXeiov  ^vyov* 
7r€7maK€v  dvZpwv  ofipifiiav  KOfXTrdcrfjLaTa* 
TToXi^  ^  iv  evBia  tc,  km  KXvBa}PiOv 
'jToXXdio'i  'irXfiyaT^  dPTXop  ovk  iSi^aTO. 
areyei  Sc  wvpyos,  Kai  wvXas  (pepeyyvoi^ 


arrp.  e. 
776 


780 


avT.  €• 


785 


790 


781.  Vulg.  3*  air'  ofjifMrmv,  Cum 
autem  unus  codex  dwy  tres  3*  omit- 
tunt,  ho6  cum  Blomf.  propter  me- 
trum  sequor. 

783.  "  (Edipus^  qui  educationem 
victumque  debebat  filiis  suis^  dedit 
quidem,  sed  dpaia^  cVikotovv  rpom 


4pd^,  quae  deinde  explicantur  ap« 

posito  WMp<yfKma'a'OW  dpd^,"  WfiLJU 
786.  Vulgatam  hia'^eipi^  optime 

emendavit  Pors. 
79^*  dirr\o¥,  aqua  marina.  Vid. 

^egiam  Hemsterhusii  adnoCatia- 

nem  in  Lucian.  Tom.  i.  p.  108. 
A  A 


4 


186  EOTA 

i(ppa^dfAicr0a  fiovofidjfpuri  irpoirrdraii.  795 

icaXi09  ix^^  '^^  wTsjBurr  iv  e^  TrvXtafiacri* 

awa^  'AttoWwp  €i\€T\  OidiTrov  ^evei 
Kpaivwv  iraXaid^  Aatov  Svc/iovXia^m 
XO.  Ti  8*  icrl  irpayo^  veoKorov  w6\ei  wapop;      800 
Ar.  ai/Spes  T€6vacriy  iK  x^P^^  wiroKrovwv — 
XO.  Tildes;  Ti  S*  61^9;  irapaippovS  0o/3a»  Xoyoi;. 
Ar.  <ppovov€ra  vvv  aKOuarov,  OiSiTrov  yivo^* 
XO.  6i  iyta  TaXaiva^  fidPTK  elfu  t£v  kukHv. 
Ar.  oi/S*  dfMpiXiKrto^  fihv  Kareairohtifiivoi.  805 

XO.  iKeTQi  KnkQov;  fiapia  ^  ovv  ifita^  (ppdtrop. 
Ar.  otrrats  a'SeX^ais  xepcriV  tivalpovT   dyav. 
XO.  otrrici9  d  Saifuop  koivo^  nv  dyxpoiv  dfia. 
Ar«  ai/rds  S*  avaAoi  Birra  SvoTrorfiop  yivo^. 
XO.  TOiaGra  x^V^^^  ^^^  BaKpveo'dai  Trdpa*  810 

TToXii^  /116I/  €1/  Trpdcrorovcrau,  01  S*  iirurrdrai^ 
Zitrcrw  crrpanrtWf  ZieKaxov  cripvpfiXdrm 
^Kvdtf  (TiBiipto  KTrifidrtov  7rafA7rfi<riav. 

Trarp&i  kut   €vxd^  ^vtnroTfAOv^  ipopovfievou    815 
Ar.  9ro\i$  criciotrrai*  fiacrtXioip  S'  Ofxoairopoiv 
iriinaKev  alfxa  yaV  vtt  dWiiXiav  ipovta. 

XO.  i3  /i€7a\6  Zei;^  ica<  iroXiovxoi 
Zaifiove^j  01  S^  KdSfxov  wvpyov^ 

802.  Versum  qui  vulgo  precedit,  qecit  Blomf. 

m\«f  o-cdTMo^ai,  fiaaikie^  h*  ofiocwom  S07.  ayav,  mmis  cerio;  sive  ma- 

poi^  e  V.  816.  conflatum,  undnis  lis,  nmkm  JraiemU.    Conf*  jnf. 

induBerunt   Schuts.    Pors.  Well.  v.  931. 


Eni    eHBAZ.  187 

irirepov  x^^P^f  Kdiro\o\v}^(» 

TtoXew^  d<riP€T  CTfOTfipi   *Ti/X9, 

^  TOv%  fJLoyepovs  kuI  dvcrSaifAOPM 
dreKvov^  KXavtrta  woXeiJLapxom ; 
Oi  BiJT   6p0m,  KOT  iTTfOVVfiiap,  825 

Kai  'jToXvueiKeU, 
fSiXovr'  daefiei  hapoia. 
w  fxeXaiva  Kai  reXeia  irTp<Hf>ii. 

yiveo^  OiScVoi;  r   dpd, 
kukSv  fie  KapSiay  n  irepnrlrvei  Kpvo^.  890 

irev^a  rififiif  fjiiXo^ 
dk  QviM,  oLifiaroarTayM 
veKpovi  KXiov<ra  Zvtrfxopm^ 
Oavovra^*    n  Zitropvi^  a- 

Ze  j^wavXia  Zop6^.  835 

e^irpa^ev,  oi/S*  dnehre  dvTiarrp. 

Trarpodep  emraia  ipdriv 
fiovXai  S*  aTTiarroi  Aaiov  ZinpKetrav 
fxeptfxpa  ^  dfiKpi  tttoXiv, 
Kai  deatpar  ovk  dfifiXvperai.  ,  840 

i^  TToXvcrrovoi,  to8*  eip^ 
ydcraarff  airiarrov*  nX6e  8*  ai- 
aKTOL  wiifjLar   ov  Xoyta. 

822.    In   edd.   et  MStis  deest  alia  fuisae  aententia  videtor  Gaia- 

"^XVy  ^^^  audacissime  de  meo  ford,  ad  Heplueat  p.  ^SS.    Jam 

supplevi.    Vulgata   aensu    caret;  codd.  non  pauci  pro  <rmrripi  exhi- 

quia  est  enim  ille  daiv^^  ^mnip  ^  bent  amrfipif,  qiue  gloasam  redolet 

Certe  non  Eteodes.   Peaaime  ]m^  verborum  amrfipi  ri^p.  Cf.  €vwpa^ 

hotai  etiam  metrum ;  quamvia  in  f  lav  cmrnpfn,  v.  S13-4* 


188  EnXA 

rd^  avroSflXa,  irpovTrro^  dyyiXov  X070S.  iTrtpBos. 
iiTrXai  fiipifAVM,  hihviidvopa  845 

KtzK   avTCHpova^  SifAOipa  riXeia  rdSe  TraQn* 
Ti  ^;  Ti  8*  aWo  y   tj  irovoi 
TTOPiav,  Bofjuav  i(j>e(moi ; 
dWd  yoiov,  £  (l>i\ai,  Kar   ovpov 
ipicrcrer   dfx<^l  Kparl  irofiirifiov  x^P^^^  ^^ 

wirvXov,  d\  aikp  Si  'Ax^povr  dfielfierai 
Tav  acTTOVOVy  fieXdyKpoKOP  vavcrroXov  dewpiBa, 
Tap  dfmfifj  'AttoXXwpi,  rap  dpdXiop, 
irdpZoKOP  619  d(papii  re  ;^6/ocroi/. 

aWa  yap  nKOvcr   ai^  iirl  irpdyo^  855 

ITiKpOP  'APTiyOPfl  T    ij8*  'ItTfiiipfi, 
dpfjpop  aSeX^oii/*   ovK  dfxtpifioXio^ 
olfiai  crip*  ,€paT£p  €k  fiadvKoXwwp 
CTfidiwp  ijceip  dXyo^  iTrd^iOP. 
ijfias  Se  SiKfi,  irporepop  (p^firis,  860 

t6p  SvcKeXadop  ff  vfipop  'Epipjios 
lax^iP,    Aioa  t 
ix^pop  iraiav   iwifieXireiP. 
m.    SvcaBeXtpOTarai  iracwp,  oirotrai 

crTp6(^p  €(r6fi(rip  irepifidXXoprai^  865 

KXaita,  crrepofiai,  Kai  SoXos  ovdek 
fifi  eK  <pp€p6^  opdm  fie  XiyaipeiP. 
HMIX.     Iwf  ill),  &Tpo(pYi  d. 


849-  Constructio  est,  ipiaaerc  fi€rai  (deducU)  rdv  Oempila  ray 
yepoiv  dfif\  Kpar\  irirvXoy  wofiwtfjLOw  iarovov,  k.t.A>  €<9  yipvov  wd^ionoy 
j6m¥  Kar*  cZpov^  oi  (iriri/Am)  a/uici-      d<pa¥fi  re* 


Eni    eHBAZ.  189 

Svcr^popes,  ipiXwp  aTrurTOi, 
Kal  kukHv  drpvfJtove^f  870 

warpioov^  So/ioi/s  iXoP" 
T6S  fieXeoi  crifv  ai;^/Lia. 
HMIX.  fdXeoi  Sfjff,  oi  fjieXeov^  6avarow 
evpovTO  Zofuav  eirl  Xifitf. 
HMIX,     iw,  iw,  aVTiCTTp.  a. 

SiOfidriop  ipei^iroixoif  ^^ 

Kai  iriKpa^  lAovapyia^ 

\ax6e  crvv  (riSdpw. 
HMIX.  Kapra  8*  dXnQn  irarpo^  OlZiiroia  880 

irorvi  'Epiuv^  iireKpavev. 
HMIX.  Si  eviavufiiau  Tervfifuvoi.  trrpoipn  &• 

HMIX.  rervfifxivoi  Stj6\  ofwo'' 

irXdyx^^^  t€  irXevp^imTWV. 

HMIX.  oi  ai,  SaiiJLoyioi,  885 

at  ai  c   avTKpovtav  uauaTWP  apai. 
HMIX.     Ziavraiav  Xeyet^  irXaydv.  dvr.  ff. 

HMIX.    SofWict  Kai  trwfiacrtv 
irewXayfievov^  ivviirw. 
HMIX.   dpavBdrw  fiivei  890 

dpam  T   iK  warpb^  hx6<l>povi  iroTfxtf. 
XO.  Sii;fC€i  $€  Kal  iroXiv  trrovo^^  einaho^. 

<rT€vov<n  irvpyoiy  trrevei  wehov 
ipiXavSpov*  fievei  Kriapd  t   eTriyoPOis, 

869*  awiO'Tot,  impersuiuL  iw\   (powtf   ^t€Kpi6fiT€,     Omisennit 

879*  Vulgosequuntur  duo  versos     autem  Schuts.  Blomf. 
e  glossa  conficti>  ovk  M  (ptki^,  aXX'         89O.  dmvi^  Bum.  Blomf. 


193  ,.    EUTA 


•  I     <• 


r^ 


^1^  vofjLOV,  rerpafifdvov    - 

rpoiraiov  iv  vriXai^^  ip  <u^ 

i6&.yovTOf  Kal  950 


',  / 


ANTirONH-    I2MHNH. 


AN,  iraurOeh  e^FratCM.     !£•  0*1;  S*  idave^  KdraK^avtiv. 
AN.  ao/ii'  d'  ^icai/€$.     IZ.  Zopi  r  Idai^.       ' 
AN.  fieXeoirovo^.     YL.  fxeXeoiradii^. 
'^^  AN.  irta  yoos.     12.  fritf  daKpva.  955 

AN.  irpOKeiaai.     IS.  icarafCTas. 
AN.  176,  ife^  fxaiverai  yooicri  (j>piip.  crrpoipii. 

IX.   6KTOS  Se  KapZia  arevei. 
'  AN.  iw,  iw  TroKvSaKpvre  €rv. 
Hi.    crv  S'  aure  Kai  7rava6\i€.  960 

AN. .  TTjOos  ^iXov  y  i<p0i€ra}.     IZ.  nai  <l)iXop  Oc^ave^. 
AN.  hivXa  Xeyeip.     12.  hwXa  8*  d/Mi^.     ^* 
AN.  dx^^v  roiMV  ra^  iyyv^v.  '"  ■' 

IX.  ireXoi  al^  dSeXifHil  adeX^cSv.  ^^ 

XO.    iC0^  ifti,  fioTpa  '^*    965 

(SapvdoTeipa,  fioyepct,  ^' 


964.  In  hoc  et  quibusdam  aliis  gere  velit,  operam  perdet ,  Post 

hujus  scenae  versibus  metra  neque  h.  v.  forsan  inserendus  ex  antistr. 

per  se  sana  sant,  neque  antitheticis  oKod  \eytiv,  okoet  5*  dp^w.    fb  vers, 

respondent ;  quae  tamen  qui  oorri-  prsec  raSc  valet  $ifi€it,  ut  iirBens.  1« 


Eni    eHBAZ.  193 

AN.  IJ6,  nk,  SvcrBeara  w^yLora.  dvTitrrp. 

IZ.    iZei^^ar   eK  ^vya^  ifwi.  971 

AN.  01^  'Ueff  m  KareKravey. 
IX.    fTiodeh  Se  irvevfi   cbrtaXetrev. 
AN.  dirm\€fr€  htira.     IZ.  Kai  tov^  evo^itrev. 

AN.  ToKav  yevo^.     IZ.  rdXava  iradov.  975 

AN.  di;(rTOi/a  KnZe   Ofxtapvfia. 
IZ.    hivypa  TpiTrdXrwv  irtifianav. 
AN.  d\oa  X6761V.     IZ.  6\oa  S*  d/9ai/. 
XO.    IC09  m^  fjLoTpa 
fiapvdoreipaf  fioyepd,  960 

fxeXaiva  t    'Epivv^, 
fi  fxeyatrOevtfi  tk  eL 
AN.  ait  TOivvv  oiada  Ziairepiiv.  iirtfho^. 

IZ.    arv  S*  ovSev  vcrrepop  fxaOwv.  965 

AN.  eirel  Kar^Xdei  €S  ttoXiv. 
IZ.    Sojods  ye  rwi^  dvTfipera^. 
AN.  d\oa  Xeyeiy.     IZ.  d\oa  S'  d/nav. 
AN.  iw,  101  9roi/os.     12.  ita,  iw  koku. 
AN.  ZwfjLcuri  Kai  x^^^^>  '^P^  irdwrwv  S'  6/bioi.     900 
1£.    101,  iiCj  Kai  TTpoorw  y    e/ioi.    . 
AN.  Iw^  iw,  ZiHTTTOTyMV  kokHw. 
IZ.    ava^  'ErcdicXefS  a/9;^ay6Ta. 
AN.  ico  irdwTtov  iroXuirovwraTOi. 
IZ.    iii  ZaifAOvAwre^  ara.  996 

AN.  cco^  citfy  TToi;  cr^  dticrofieu  ;^0oi^ds; 
IZ.    fco^  oTTOi;  TifJLiwraTov . 

B  B 


194  EnTA 

AN.  iw,  iw,   TTfifJia  irarpl  irdpevvov. 

KHPYS. 

SoKOVPra  kuI  do^avr   aTrayyeWeip  fie  XP^ 
^tjfwv  TTpofiovXoi^  Ttjo'Se  KaS/xeias  VoXeco^.    1000 
'EreoKXitt  fiev  *r6vh\  iir   evuoia  j(66po^, 
6dirr€iv  iZo}^e  yijs  (piXai^  KaTdcrKa<^ah* 
eipytop  *yap  ix^pov^y  6avarov  ^iKer*  iv  ^irAXei* 
iepviv  TraTptiwv  S*  oorio^  wu,  yiOfii^fi^  arep 
ridpfiKep,  ovirep  roh  veois  OviicrKctP'  kuXop.    1005 
ovTio  fjL€U  dfx(j>i  rods'  eiritrTaXrat  XeyetP. 
TOVTOv  8*  dSeXipop  tSpBc  HoXvpeiKOvs  PCKpdp 
€^(a  l3aXeTp  ddairrop,  dpwayfip  Kvcrip, 
m  OPT   dpacrrartipa  KaSfAeitop  ;^^dros, 
€f  fifj  dewp  Tis  ifXTToSwp  ecrrn  Sopi  1010 

Tw  Toi/S'*  ayo^  Se  Kai  dapwp  Keicnicerai 
dewp  iraTptawp,  ous  drifidcra^  oSe, 
CTpdrev/jL   iiraKrop  ifi/SaXwp,  ^pei  ttoX^p. 
ovTw  irereipwp  topZ*  vir   oiwpwp  Sokci  *  *• 

ra^i/T*  drifiw^y  ^ovTriTljJLiop  Xafieip^  1015 

Kal  fjLiiff  ofAapreip  rviifioxoa  ;^6£/oii)juaTa^ 
fitlT   o^v/jloXttoi^  TTpocrcrifieiP  oijuuiyfiaariP, 
driiJLOP  €ipai  S*  iK(popdi  (piXwp  vtto. 
TOiavT   iSo^€  TwSe  KaSfieiwp  reXtei. 
AN.  €710  8e  Ko^fieiwp  ye  Trpoorrdrai^  Xiyw,    '      1020 
fjp  fifing  aXXoi  TOpSe  dvpOdwriEiP  deXtiy 
€70)  ar(j)€  ddylrw,  Kapd  kIpSvpop  jSaXtS, 

1004.  Constructio  eadem  quee  in  1022.  dt^a^Xeii^  Kiwhwu^proayap' 

Hippol.  146.  dviepo^  ddvTwv  ireXa-      pi\f/at  satis  tueri  videtur  Herod,  v. 
wmv*     Cf.  inf.   1011.  49*  fxa-x^a^  dvaPdWeaOat. 


.    Eni   GHBAZ.  199 

uaYao'   aoe\(pov  tov  efiou^  ovc    aicrxwofiai 

exovcr'  dirurrov  rn^  dvctp'xiav  iroKei. 

Zeivov  TO  KOiPOP  tnrXdyxvov,  ov  ire^vKafUP,    1Q25 

finrpm  rdKaivffip  kowo  iva^iivov  iroerpo^. 

TOtyap  OiKovtr   axovri  KOiPmvu-  Kcucmv 

'^^X^^  ^^voint  ^iSarar  arvyyoptf  ippevL 

TovTOv  Sc  o'opKa^  ouie  KOiKoydfrrope^ 

\vKOi  aireurovrac    fifj  hoKtitrarfa  rivL  1030 

rdtpov  yap  avTif  Kai  KaraorK^upas  iyto, 

yvvri  TT^p  ovcaf  r^Se  fitixO'Vntrofuii 

KoKirto  ipepava'a  fivtraivov  weTrXw/jLOTOV 

KavTfi  KoXvyjrw*   /uifSe  rep  So^  TraKitr 

ddptrei  Trapiarai  fAfixctvn^paarriipiOs.  1035 

KH.  ai/Sco  w6\ip  (re  fiii  fiuiXfitrdai  r6h€. 

AN.  av^  (re  fin  irepia'a'd  Ktipvtraeiv  ifioL 

KH.  rpaxy^  ye  fxeproi  S^/ios  iic^vymy  Kaicd. 

AN.  rpdxvv*    aOairro^  8*  ovro^  ov  yevnirerai. 

KH.  dW  oy  TToXi^  4rrvy€T,  trv  rtfuicei^  "rd^;    1040 

AN.  n^fi  rd  TOvS*  ov  hiarerifAfirai  0€oh;  , 

KH.  ov,  IT  pip  ye  x^P^^  .n|i^  Kiuhvmf  fioKHV. 

AN.  Tradmp  kokws^  KCLKOuriP  dpTtifAeifieTO. 

KH.  d\y  eis  diraprat  dvff  iv6^  t6^  ipyow  ^p. 

AN.  €pi^  wepaipei  fivdov  vcrrdrfi  BeAp*  1045 

eyco  he  dd^^,  ropSe'   /nn ,  f^<^^opeM.  .,  >  ./A 

KH.  dW  avr6^v\09  i<rff,  uTreppenw  ^  iym^ 

XO.    (J>€Vf  <pevj 
£  fieydXavxoi  Kai  ipdepcriyepeh 
Kfjpe^  'Epipve^,  air    Oi^iwoha  l6w 


196  EHTA  Eni  eHBAS. 

yivoi  wXiffare  npvfiv66ev  ovras, 

ftqVe  vpowiffwtiv  iiri  rvn^v; 
dWa  tpo^vfuti  KavoTpeirOfiat  1065 

Sajua  yroXtrav. 
(TV  ye  ftiiv  xoAXwi'  irevdtjT^puv 
rei/^cc    KCivos  S*,   d  rd\ai,  &yooi, 
fiovoKXavTOv  ix""  ^P^i'ov  d^A0$s, 
cTffi.     Tts  af  TauTa  wWoiTOi  1060 

HMIX.  SpaTta  *  T€  TToXis  KaJ  /tq  Spdrw 
Tovs  fcXaiovTas  noXwciKiii'. 
fijucis  juEV  ^juey,  tcaf  avvQd-^fiiSV 
atSe  TTpovofiiroi'    Koi  yap  yeve^ 
KOtvov  ToS*  a;(0£>  Kat  9ro\t5  aAXois  1066 

aXAoT    iiraivei  ra  Z'lKaia. 
HMIX.  fjjuets  S*  a/ia  twS*,  mtnrep  tc  ttoXis 

fterd  yap  ftdxapas  kui  Atoi  'urxiiv, 

juq  dvarpaw^vai, 
fiqS'  aAXodairaff  KVftaTi  fptOToiv 
KaTaK\ua-6ijvat  TafjuxAiarra. 

quod  Tulgo  abeat,  et      necessarium,  supplevit  Cuiter.  Cf. 


■  ,  '.«■■  •-•' 


AFAMEMNllN. 


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vnoeESis 

ATAMEMNONOS. 


ixFAMEMNQN  ck  "tXiov  amwv,  rij  KXinxu/btvifcrrpfy  el 
iropOfiaot  TO  iXioF,  viri<r)(€To  rtfi  wiriis  fifiepa^  trfiiuLaiwetw  jcij 
wvpaw.  oOev  (tkowov  iKodurw  ivl  fuoB^  KXvTaifunitrrpa,  cva 
Tffpoifi  Top^  nvpaov,  Kol  o  iuL€v  i^v  ainiyyeiKev'  cum)  ii  rov 
Twv  Trpecrfturmv  oj(\ov  fkeraTrifvmrm^  mpl  tov  irvptrdU  ipoStra' 
€^  wv  KOI  6  'xopo^  avvuTTartu'  cirtvef  cucovcrarrcv  irtuavil^own. 
fier  ou  woKv  ^  xal  TdSBvfitos  irapayimrtu,  koI  to.  xard  tw 
irkcXiv  iiriyeircu,  *AyaiuLefimv  ^  eiri  ciirfyy^  ipj(erai*  ciirero  ^ 
auT^  eTepa  ainivfi,  evOa  fjy  raXiifnfpa  Ktu  i|  Kamvipa.  airos 
fMV  avv  irpoeiaep^erai  ek  tow  oUov  cvv  t^  KXinraffAyifOTpf • 
Kocravj/oa  ie  TrpofAavTevercu,  Trplv  ek  ra  Paartkeia  eltrekOeiv, 
TOP  iavTfii  Kcd  Tou  *AyaiuL€tipovos  Oavarovj  kcu  Ti|y  6^  'OpiffTov" 
fiffTpoKTOPiop,  Koi  eur^riif  w  Oauov/uLeprij  pi^€ura  to,  (rrififtara, 
TovTo  ^  TO  fkipof^  ToS  Spa/uLOTos  Qoviiol^eTcu,  W9  6inr\if^iy  iyop 
Kal  oIktop  Ikopop,  iSW  ie  AMxyvkoi  top  'AytiftijULPOPa  iirt^ 
aKfpnis  avaipeitrOai  irocel *  top  Si  Kaaopopa^  (ru»ini<ras  Oaporop, 
pexpav  avT^p  vire^ci^e.  ireiroii^Mce  re  AiyttrOop  Kcd  KXvToifAyifa'-' 
Tpav,  eKUTepop  iiitryypi^oiJLepop  wepl  Ttj^  aprnpintwi,  ivl  kb^" 
Xai^'  Tt/p  fiep,  Tti  apoipetrei  'IffHyeveias'  top  H,  toi^  toS 
irarpoi  Qvitrrov  e^  ATpewi  trvftx^pai^. 

'E£iSd')(9fi  TO  ipofta  eTrl  apyppTOs  ^ikoKkeoviy  *0\v^inait 
oy^KooTtij^  €T€f  ievTeptp.  irpSroi  Accr^i/Xo^  Ayaitifu^opi, 
Xofi(l>6poK,    EviuLevlai,    Tlpuyrel  aaTupucf.     ix^P^^^   HcmncX^ 

1.  Stanl.  conjecit  i^d  vKtini^.  quod  facile  mutari  potuit  in  ^litf 

2.  Vulg.  €\KoaTfi  oYBoff.   "  Gor-      ^Ikoct^*'    Porson. 
rexenint     VV.  DD.     o^ltniKovT^i 


TA  TOY  APAMATOS  nPOZOIU. 

♦YAAS. 

XOPOS  FEPONTON. 

KAYTAIMNH2TPA. 
TAAGYBIOS  RHPY3. 
AFAMfeMNQN. 
KA2ANAPA. 

Ainzeos. 


afamemnhn. 


♦  YAAS. 

I 

0EOY2  /U€v  aiTw  tiSi/S'  dwaWaytiP  irovmVf 

crreycM  'Arpeiiwv  ayKaOev,  kvvo^  ZiifiP, 

dcrrpfav  KoroiZa  vvKripwp  OfiiiyvptVy 

Kai  TOv^  (pipovrm  X6r/ua  khi  Oipo^  iipoTOi^       5 

XajjLTrpov^  Zvvdarra^f  ifAirpifrowra^  cLidepi 

dcTepa^j  orav  (pBivuuriVf  dvroKd^  re  Tviv. 

KOI  vvv  i^vXdcrcrw  XafxirdZo^  ro  avfxfioXov^ 

avyriv  irvpo^f  (pepovo'av  iK  Tpota^  {l}drtv 

aXfatTifiov  re  fid^iv*   JoSe  yap  Kparei  10 

yvvaiKO^  dvSpofiovXov  iXiri^oP  Keap. 

^vT   &v  Zk  vvKTiTrXayKTov  evSpocop  t   ex^ 

evvtjp  opeipoi^  ovk  iirio'KOirovfxeptiP 

ifitjPy  ipofio^  yap  dpff  xnrpov  irapao'TaTCi, 

TO  fjLti  fiefiaiw^  fiXe(papa  avfifiaXeip  vTrpto'       15 

orap  0    aeiceip  tf  fxipvpecuai  cokw, 

VTTPOV    Toh'    dPTlfJLOXTrOP   €PT€fXP(aP    aKO^, 

KXaita  TOT   oiKOv  TOvSe  a'VfUpopap  o'Tepwp, 
ov^f  cos  Ta  TTpoo'fff  dpiCTa  Ziairopovfiepov. 

2.  /ti^Kov,  me  judice,  non  soUici-  ^ditmatw  idem  est    quod   Karoi3a 

tandum :  est  autem  accusativus  ah*'  currtptotf  ipBiirtp, 
solutus.  11.  dv^p6ficfy\o¥,  virik,     Cf«  71M 

6.  Confbrri  jubet  Blomf.  Genes.  vatKofiovXow,  Choeph.  616. 
i.  16.    Dein  Karotha  avrtpa^  oTa¥  i6.  Vid.  ad  Theb.  74?. 

Cc 


202  ArAMEMNON. 

euayyeXov  fpavivro^  opf^vaiov  irvpo^. 
w  X^P^  ^cLisirrnp  pvkto^,  lifxepticrtov 
^09  iri(l>ava'K(av,  Kai  x^P^^  Karacrratriv 
iroWHv  ev  ''Apyei,  Ttjcr^e  crvfKpopM  X^P^^* 

lOU,    lOV.  ^^ 

'Ayafiifivovos  yvvaiKi  ctHJiaipta  ropm, 

€i;k^5  iirapreiXao'av  nk  Tcixo^,  SofAOt^ 

oXoKvyfJLOP  €v(l)fiiJLOvvTa  T^Se  XafAfrdBi 

iTTopOta^eiv,  eiirep  'iKiov  woXi^ 

id\wK€v,  w5  6  <1>pvkt6^  dyyiWtov  wpiireu        30 

ai/TOs  T   iytaye  tppoifxiov  ;^op6i/<ro/uaf 

TCI  ZeaTTOTtiv  yap  ev  irecrovra  Otia'OfjLaif 

rph  €^  fiaXovfrti^  Tfia'ie  fAOi  ippvKTtopia^. 

yevovro  5*  ovv  fioXovro^  evfpiKti  X^P^ 

apuKTOs  oiKtav  r^Se  fiacrraa'ai  x^p'^*  ^ 

Ta  8*  oKKa  (riyw'    /3o5s  iwi  y\(a<raif  fiiya^ 

fiefifiKep*   oJkos  S'  avTOSf  ei  (pBoyyhv  \dfioif 

ca^a-Tar   &v  Xe^eieV   m  eKwv  iyta 

fxaOovo'iv  avS£,  kov  fuiOovai  XnBoixai. 

X0P02. 

ZeKarov  jjlcp  iro^  toS^,  eVei  Hpidfxov  40 

fxeya^  dpTiBiKO^, 
MeveXao^  dva^  i;3'  'AyafxifAVwv, 
Zidp6vov  J^ioOev  Kai  ZiaKriirrpov 

33.   ''Suminus   jactos  in  ludo  obscuritas^  quam  quod  par  illud 

tesaerario^  in  quo  tribus  tesseris  nobile  firatrum  primo  conjunctim 

ludebatur."    Blomf.  singulari  effertur  numero^  deinde 

41-2,  Huic  loco  nulla  alia  inest  vero,  utroque  separatim  nominator 


AFAMEMNnN.  903 

*  rifxti^^  oxvpop  ^€vyo^  'ArpeiSwif, 
aroAov  'Apyeiwv  ;^i\£Oi/ai;Tav  45 

Ti/cro   airo  x^P^^ 
npctVj  crrpoTiwriv  dptryav, 
fieyav  eK  dvfiov  K\a^opr€^  apn, 
rpoirov  aiyvTTMV,  o'lr,  iKwarioi^ 
aXyeci  ircuiwv,  vTraroi  \6;^£C(iy  50 

iTTcpvytav  ipeTfJuna-iv  epearcofAepoi, 
hefipiortipfi 
irovov  opToKix^v  oXecravre^. 
viraTO^  8*  diiav  fi  T£S  'AwoAAwy,  55 

fi  llav^  fi  Zew  omvodpoov 

Twp^e  fxeroiKwy,  virreponoivov 
wifXTrei  irapafiatnv  'Eptwv. 
ovTia  8'  'Arpiw^  watBas  6  Kpeico'tov  60 

ZeuSy  iroXvavopo^  dfxfpl  yvvaiKm 
TToAAa  iraXaKTixara  Kat  yvio/iap^f 
yovaTO^  KOvlauTiV  ipetiofiivov, 
diaKvaiOfiivfi^  r   iv  irporeXeioi^  65 

KUfxaKO^,  dricrwv  AavaoTcriv 


ad  pluralem  transitur.    Contraria  Dolore  ob  pmlloi  e  nidis  nMatoi. 

huic  difficultas  invenitur   in  Ze-  Cf.  148. 

chariae  vi.  13.  ubi  idem  Jesus  sub  58.  iirromm,  puUi  nido  depuU, 

duobus  nominibus  indicatur,  turn  et  alias  sedes^utinquilini^habentes. 

rex  turn  sacerdos :  icai  ^ovXti  ^Iptf  Ita  *  sive  post  o^vpoav,  sive  post 

vucff  iarai  d¥an€(ro¥  dti4f>oT€pto¥.  fi€TotKto¥  interpuDgas^  nihil  intcf* 

49*    Hypallage     pro    cKirariwy.  est 


90^  AfAMEMNl^N. 

Tpwci  ff  6[jioi(a^.    cctti  8*  lyrrfi  vvv 

earrc    tcXcitw  ^  €s  to  weTrpwfUPOV^ 

0V&  viroKKalwv,  oiff  vwoXei/i^v, 

ovT€  iaKpvtap,  dirvpwv  iepwv  70 

ofyyM  dr€W€ii  TrapaOeX^ei. 
fifieU  ^  driTai  ac^pKi  iraKaia^ 
rtj^  TOT   apdiiyfif  v7ro\ei<j)0€yT€^ 

fxifjLVOfAev,  icrx^^ 
icroTTaiSa  wifAQpre^  iwi  crKnirTpoi^.  75 

o  T€  yap  veapo^  /txucXos  (rripvwv 

61/TOS  dpaiarartav. 
laoirpetrfiv^f  ''Apti^  8*  ovk  iiu  X^P9' 
TO  ff  vnepyiiptav,  ^WaSos  tjZfi 
KaTaKap(j>ofjLeptis,  TpiwoBa^  fiev  oZow  80 

OTeix^h  ^acSov  ^  01^61/  dpeiwp 

ovap  fifAepoijkxvTOU  d\aip€i. 
ov  C€,  TvPCape» 
Ovyarepy  fiaori\€ia  KXvTaifAvtio^pa, 
Ti  xpeos;  T4  i/€oy;   ti  S*  iwaKrBofiiwnf         85 

ireidoT,  'irepiireixirTa  Ovqctkivm  ; 
irdvTwv  he  dewy  twv  do'TVPOf/uov, 

vTraTWV,  )(do^^^^f 
Twv  T    ovpavmv  tAv  t    dyopaitap,  90 

^71*  Locum  diffidllimum  ten-  in  w€wpmiiivo¥  innuuntur,  et  quae 

tavi  ad  Orest  12.   Ante  wapaSiX^ei  appellari  possunt  drrvpoi  tepa\,  si- 

subauditur  nc.  Quinam  autem  sint  quidem    apud  Hesych.    Upa)  est 

quorum  mentes  nullo  modo  dennil-  apj^ovtrat.    Contra  Well,  interpre- 

ceri  possint,  non  constat.    Mihi  de  tatur^  ira  oh  desideraUtm  sacryU 

Pards  accipiendum  videtur^  qu«  ciorum  Jlammam. 


ArAMEMNQN. 


205 


aWtf  ^  aWodev  ovpavofxtiKn^ 

fpapfjLao'a'OfjLivti  xp'if^^'''^^  dyvov 
fiaXaKoi^  dhoXouri  waptiyapiais, 

ireXavw  fivx66ev  /Baa-iXeim. 
Tojirwv  Xe^o-*  6  ri  kcu  hwarov, 

Kai  defxi^  aiveiy, 
iraiiiv  T€  y€Pov  Ttja-Se  n^pifivn^^ 
n  vvv,  rore  fxev  KaKoipptav  reXidei, 
TOTC  S*  6IC  6v<nmv  dyavd  (paivova 
eXiri^  dfxvvei  (ppovrlZ'  awXtia'TOV^ 

rnv  Ovfiofiopov  {l}pepa  *Xufrfiv. 

Kvpios  eifii  Bpoeiv  oiiov  Kpdro^  aiaiov  dy^pwv 
cKreXewv — en  yap  Oeodep  Korawpeiei 
Treidfa  fxoXfrav, 
dXKai/  *^viupvTOVj  ai^v  — 


95 


100 


105 


gS,  Per  vapfiyoplat^  intellige  un- 
guenti  vim  defmUcentem,  Cf.  wetd«, 
vis  suasoria,  106. 

99l  Statuunt  Herman,  et  Well. 
f€  apud  .Sschylum  idem  valere 
quod  elra,  aUads  duobiu  e  Choepb. 
hnda,  de  quibus  ibi  videndum  erit. 
Interim  vulgatam  reliqui,  quam 
mutare  audacius  est:  et  cum  X»- 
(a<ra  valet  Ae^or  ko,),  eodem  fere 
redit  ac  si  scripsisset  X§(o»  t§  Kot 

J€¥OV    T€. 

101.  Vulgata  ^ivovca  omnino 
sana^  subaudito  iavrnv,  ut  sup.  9^. 
av<<r^€i^  surgit.  Sed  cum  ifMiwei 
€avTtj¥  idem  est  quod  <pai¥€rai,  base 


constructio  in  dyawd  servatur.  Ap- 
tissime  confert  Wdl;.  Eur.  Elect. 
1231.  Jam  si  <raivovva  legas^  quod 
voluntalii^  ferepostulabitor  m^wrai^ 
contra  metrum. 

103.  Avirf|yemendayit  Heath*  pro 
Avirffc.  De  constructione  c£  ^inh* 
Urropa,  ▼.  1058. 

105.  Casauboni  emendationem^ 
§¥T€\€to¥,  ab  omnibus  fere  reoep^ 
tam^  non  recepi>  quia  codd.  in 
altera  consentiunt,  neque  adeo  cer- 
tum  est  .^schylum  non  potuisse 
€KT€\im¥  eodem  sensu  adhibere. 

107.  Facilem  Blomfieldii  correct 
tionem^    (tilKpvrow  pro  (vfufHn'QSf 


ao6 


ArAMEMNHN. 


hidpovov  Kpdro^,  *EWaSo9  tj^a^ 

^vfA{l}pOPa  Tayav^  110 

TrifATrei  ^ifv  ^opi  kui  )(€pi  irpaKTopi 
Oovpio^  6pvi%  TevKpiS"  iir   aJav, 
oiwpwt^  I3a(ri\€w,  fiacriXevo'i  ve- 
wp,  6  KeXaiwo^,  6  t   e^owiv  dpyia^p 

<j>aV€VT€^  iKTap  115 

fA€\d6pWV,    %6/90S   6IC    So/OI^TaXTOI/^ 

irafiTTpiirroi^  iv  eZpaifriVy 
fiocKOfAepoi  Xayipav,  epiKVfWwa  (l)€piJiaTi,  yipvav, 
/3\a/3i9fTa  XoKrOiayv  Spofjuav. 
aiXiyop,  aiXiPov  eiTre,  ro  S*  ev  viKorfa.       120 

KcSvos  Sc  crrpoTOixavTi^  iZwv  Si/a  XiifAaa  Sicrcroi/s    dirr. 
'ATpeiSai,  fiaxifiovs  eZdti  Xayo^aira^ 

oi;Tft>  5*  ehre  repd^wp* 

Xpoptp  fA€v  dypei  125 

Hpidfwv  woXip  dBe  KeXevOos, 


admifli,  ut  aXxriw  ^vfAipvrow  epexe* 
gesb  sit  verborum  wetdii  fioXwdv. 

110.  raydw  imperium  pro  impe* 
raiaresm 

111.  Pro  vulgato  3iKac^  quod 
metro  adversatur^  kg)  -^tpi  servavit 
Aristoph.  Ran.  1297. 

116.  Vid.adTheb.  142. 

118.  Codd.  plerique  eptKVfiara 
^Pfiart,  e  quibus  alterutrum  ne- 
oessario  est  mutandum:  unus  au- 
tem  exhibet  iptKvfiova,  duo  forsan 
ipipfnara.    lUud  Well,  hoc  Blomf. 


in  textum  intulit.  Well,  sequor, 
non  quia  Viro  docto  assentior  faU 
sam  esse  terminadonem  vocis  ipi^ 

KVfiaTO^,  (cf.  dvo^pfifiaro^,  Tptam^ 
IMLTW^  etc)  sed  quia  propter  insoli- 
tam  constructionem  tou  fiXafiem-a, 
et  similem  terminationem  (pipfiara, 
ipiKvpiara  &cilius  inferciri  potuit 

121.  hiaaoWf  dissetUienies.  Ita 
cum  WelL  interpretari  longe  melius 
quam  cum  Canter,  in  htaaoT^  mutare. 

123.  Vid.  ad  Suppl.  60.  et  cf. 
inf.  134. 


ArAMEMNQN. 


207 


KTnvvi  irp6<rde  ra  ZrifiiOirXnBn 

MoTpa  Xawd^i  irp^  to  fiiaiov. 

oJov  fin  TI9  *dya  6e66ev  jcye^-*  130 

trif  irponmev  arrofuov  [leya  Tpoia^ 

(TTpaTwBeV*     OiKW 

yap  iwi(j>dovo9  ''Aprefii^  dypd, 
irravoio'iv  Kvcri  warpo^, 
avTOTOKOv  irpo  Ao%oi/  ixoyepdv  irraKa  Ovofxevourc     135 

OTvyei  he  SeiTrpov  aicrwv. 
aiXivov^  atXivov  eiTre,  ro  S'  eZ  yiKorto. 

TOCTiTOV  w€p  €v<pptav  d  KaXd  iwipSo^. 

ZpotrouTi  *X€Trroh  fxaXepwv  ^XeoPTWv 
irdvnav  t   dypovofxwv  tpiXoyMOTOi^  140 

OfipHv  ofipiKaXoio'iv,  repfrvd 
TOVTWP  airei  ^vfifioXa  Kpdpai, 
ie^id  fjL€V,  KardfAOfjLtpa  de  tpdcrixaTa  CTpovOwt^. 


150-2.  070  fadlis  Hennaimi 
emendatio  pro  ara.  Deinde  wpo^ 
Tvireyproculdubio  reddendum  cum 
Blomf.  procusum;  et  cum  trrpam 
Tm$i¥  conjunctum  valet,  mUUttri 
expedUione  procusum.  Durius  au- 
tern  subjungitur  K¥€(paap.  Totus 
jam  locus  ita  intelligendus :  Quale 
Jranum,  militari  expediiume  ad^ 
versus  Trqfam  procusum,  nequa 
Deorum  invidia  obnubUei,  h.  e.  cukn 
tale  firsnum  procuderit  haec  expe- 
dition &c. 

182.  oiKtf,  sc  Atridarum,  cujus 
epexegesis  est  wrawoTatw  Kva\  w€tm 
Tpm'  qui  per  aquilas  significaniur. 


138.  Litene  <r  ita  apud  Tragicos 
geminate  exempla  profert  Well. 
Sophod.  Aj.  185.  Phil.  509-  Eurip. 
SuppL58.  Troad.  785.  Moxina* 
KoXd  subaud.  "ApTc/iiv. 

139*  Codd.  acAirroiv  vel  acirroiv. 

Ex  hoc  WelL  A  in  A  more  suo 
felicissime  mutato,  (vid.  ad  SuppL 
90.)  effedt  Acv-ToTv.  Deinde  AcJr> 
T«v  pro  owrmw  vel  oKrmp  reposuit 
Stanl.  ex  Etymologid  auctoritate. 

143.  <rrpov$mw,  avium.  Quod 
tamen  cum  metro  dactylioo  offi- 
ceret,  expungendum  judicabat  Pors. 
Ceterum  hsec  aquilarum  omina  in 
eo  fiuista  erant,  quod  Trojam  8ig« 


208 


AFAMEMNfiN. 


*liiiop  Se  *Ka\x3  Uaidva, 
fin  Tiva^  dvTiirvoov^  Aavaoh  XP^^^^^^  i^^v^^a^       145 

mrevZofAjeva  Ovtriav  irepav,  avo/iov  tiv,  ahairov^ 
peiK€iov  reKTOPa  avfiipvToVy  ov  Zeurrivopa*  fiLixvei 

yap  (po/iepa  waXiyopro^ 
oiKOwofAO^  doXia,  fxvdfuav  fifivi^  nreKVoiroivo^. —         150 
TOiabe  Ka\;^a5  j^ifV  fxeydXoi^  dyaBok  direKXay^ev 
fi^po'ifx   dir   dpviOwp  oSitep  oiKOi^  /SaartXcloi^* 

aiXiPov,  atXivov  evrrey  to  S*  ev  vikotw. 

Zeif^f  ocTis  TTOT   iarrivy  ei  toS*  ai;-      o'rp.  d. 
t£  (j>iXov  KeKXtifievWy  156 

TOvTo  viv  irpofrevveiro). 
ovK  €X^  Trpoo'eiKaa'ai, 
TrdpT    eTnorraQfififxevo^j 
irXtiv  A£09,  el  *  to  fxdrav  dwo  ^povri^o^  dx^o^ 

Xpti  fiaXetp  ertiTVfxw^.  161 

oi/S*  ocrT£5  irdpoidev  yiv  fieya^,  dvr.  a. 

irafxixdx^  Qpaaei  fipvwp, 


nificabant  capiendam ;  ineoautem 
KardfAOfAilM,  quod  Iphigeniae  sacri- 
ficium^  mox  innuendum^  erant  pos- 
tulatura. 

144.  Vulg.  Ka\€w.  MutavitBum. 

l60.  TO  pro  TO  Be  correxit  Pors. 
Ceterum  to  ftdTtiw  a-^^Qo^  est,  onus 
doloris  vanum  et  lemere  susceptum, 
quod  utrum  e  falsis  oriatur  tiniori- 
bus,  an  mali  aliquod  revera  instans 


indicet,  nemo  pra?ter  Jovem  docere 
posset 

162.  Neque  enim  Coelus,  ^t  oUm 
magnus  exsiiiU,  quidquam  dicere 
possii,  quippejuii,  nunc  veronullus 
est:  (Angl.  Since  he  is  gone  6y. 
Cf.  Orest.  962.  et  Virg.  .^neid.  n., 
325.  Fuimus  Troes)  et  qui  ei  suc' 
cessit  Saturnus,  victus  ahiit,  Jovem 
auiem  qui  invocaverit,  &c.     ^ 


AFAMEMNflN.  309 

ovSew  *  av  Xej^iy  irplv  Av* 

OS  8'  iirevr   1^,  t/oiok-  165 

rev^rai  <ppev£y  to  irdv* 

Tov  (ppoveiv  (BpoToif^  dSw-  crrp.  jS'. 

(ravra,  tw  iraBei  fxdOo^  170 

&€vra  Kupio)^  cx^ii^. 
ard^ei  S"  ev  ff  virvw  irpo  KapZiaa 
fiVflo'iTnifiiOP  TTOVO^,  KM  trap'  a- 

KOPra^  fiXOe  at^poifetp* 
haifxovwv  Se  irov  X^P^^  fiiato^  175 

(reXfJLa  a-efivov  ^fiivfav. 

Kal  Toff  nyifAWV  6  irpecT'  dvr.  /3'. 

fiv^  vetiv  *AxctiKwv, 

ndvTiv  ovriva  -^ywv, 
ifXTraioi^  n/^accrc  frvfiirveiaVy  180 

evT    dirXoia  Kepayyei  fiapv' 

vovT   'AxouKO^  Xem, 
XaXKiSo^  irepav  ex^^  iraXippO' 

001^  ev  Ai;\iSo9  roVois, 

TTVoal  8'  diro  ^rpvixovo^  fioXovcai       trrp.  y. 

164.  a¥  intulit  Schutz.  recepe*  nebiana  sensiim  pnebet  cum  prae« 

runt  alii^  ob  metrum.  cedentibus    optime    cohBerentem. 

172.  Vid.  locum  pulcherrimum  Par  vim  incutUur,  ut  Blomf. 

Job.  iv.  12 — 16.  177-'  Apodosis  est  in  v.  198.  ubi 

175.  Vulg.  fttaim,    quod  cum  repetitur  nominativus^  adjecto,  ut 

filiiwmv  conjungitur,  sensu  vix  satis  in  talibus  fieri  solet,  3c.    Cf.  Theb. 

apto.     Lectio,  quam  recepi^  Tur«  747. 

Di> 


/ 


210  AFAMEMNON. 

KaKOCXoXoi,  wtiamZe^,  Svcopfioiy  186 

*ve£v  *T€  Kal  neicfiaTtov  d^iSci^, 

TraXifxjjLiiicfi  xpovop  ndeUrai 
rpilSw,  KaT€^aiwop  avdo^  'Apyeiwu'  190 

iirei  he  Kal  iriKpoO 
;^€i/xaTd9  aWo  fitix^^P 
fipiOvrepov  frpSfioici 
fjidvTiS  €K\ay^€V,  irpcx^pwv 
''ApTCfuv,  &irT€  x^^^^  fiaK'  195 

Tpoi^  ifTiKpova'aPTa^  *At^i- 

awa^  5*  6  irpetrfiw  Toh*  eme  ^i^cSv—  dvr.  y. 
BiipeTa  fiey  Ktjp  to  fU7  irideadar 

fiapeia  ^,  ei  200 

riKVOV  Soi^^  hofmv  ayaXfxa, 
fuaiptap  TrapOevocripayoiaiv 
^peidpoi^  warpwov^  X^pas  fitafiov  wiXa^. 
Ti  T£vi^  avev  kuk^p; 
xcSs  Xiiroyai/s  yevwfiai^  206 

^vfAfuixici^  d/JLapTwv; 
Travo'avefiov  yap  6v<ria^ 
wapdewlov  ff  aifxaro^  op' 
ya  irepiopyta^  iiridv^ 
fulv  Oifuv  €v  yap  etn.  210 

188.  Pro  wamv  kcu  oorrezit  Pors.  mo  cuptrt  sacri/tcmm  virginei  ja»- 

ob  metmm.  gfomis,  quod  vaUoi  coerceai.   In  his 

SOS.  Ita  Pors.  Vulgo  peddpo*^.  paullo  durius  ofyff  iwidttfitiw,  longe 

207*10.   JEquum  est  socios  (cf.  diirisaiinam  op7^  ircpcop7iK  cvi^v- 

(vfiiia'x^ia^,  206')  vekementer  ex  am*  /icrv. 


ArAMEMN12N.  211 

(j>pepd^  irvitav  Zvcrcrefin  rpoiraiav 

dvayvoy,  dviepovy  rodev 
TO  iravToroXfAOv  (ppovelv  fXGreyvta. 
*fipoTOv^  6pa<rvv€i  yap  ai<rxp6fAfiTi^  215 

TaXaipa  wapaKOird  wpunoTr^/Map. 
6T\a  8*  ow  BvTtip  yevifrdai  Ovyarpo^, 
yvvaiKOwoivtav  woXifAtop  dptaydv, 

Kai  nporeXjiia  vawv. 
Xira^  Ze  Kai  icXi/Soi^as  irarpwou^  dvr.  S'. 

irap   ovSev,  cuUva  irapBiveiov  t\  221 

eOevTO  ^iXofia'Xpi  fipafiei^. 
(j>pd<r€P  S'  ao^ois  Trarfjp  fieT    evx^^^ 
hiKav  x^l^^'^P^^  vwepOe  fiwfjLOv 
Tri'TrXoKTi  TrepiTreTtj  iravrl  Bvixio  225 

irpovwTrii  Xa/Beiv  depZtiVj  arofxaro^ 
T6  KaXXnrpwpov  ipvXaKav  Karaa'X'^^^9 

<j)06yyop  dpaiov  oikok, 

fiia,  ;^a\ii/itfi/  t    dvavZw  fievei.  (rrp.  e. 

KpoKOv  fiafpas  S*  6S  ireZov  x^^^^^f  ^^ 

efiaXX'  eKaavov  dunipwu 
dir   ofifxaTOs  /BiXei  ^iXoiJcrip, 
wpe'TTOvo'd  9y  I0S  iv  ypa^ai^,  irpotrevveTreiv 

214.  Extnde  senterUiatn  Ua  mn'  Xdaattw,  Ilia  locutio  in  priore 
iavU,  ut  omnium  audacissimum  siO'  membro  genitivum  postulat ;  haec 
iueretf acinus.  in  posteriore  accusadvum. 

215.  fipoToU  libri  omnes.  Emen-  230.  KpoKov  /3a^V  interpretantur 
davit  Schutz.  veties  croco  tinctas :  ego  potius  de 

218.  Qwe  res  auxilio  esset.  sanguine  acdpio.    Cf.  KpoKofia^^ 

228.  <pu\aKd¥  Karacy^^Tw  est  (pv^       a'Taym¥,  IO9O. 


212 


AFAMEMNflN. 


6eXov<r*  inei  woWaKi^ 
irarpm  kot   dvZpwva^  €VTpav4^ovs 
ifieXyl^eVy  dyva  S*  dravpwros  avBa  Trarpo^ 
ipi\ov  rpiroinrovZop  diiroTixov 
alSiva  <p'OsM^  irifia. 
TO,  8*  ivOev  ovT  eJSop,  ovr  eweir^. 
re^vai  he  KaX^^KTOS  ovk  oKpavroi. 
ZiKa  Se  TOis  (lev  iraBovcriv 
fiadeiv  ewippeirec   to  fieWov  h\ 
iirel  yivoiT   av  ijXua'i^,  wpoxcttpiTm* 
itrov  hk  Tw  irpocTTeveiV* 
TOpov  yap  ^^ei  cnivapOpov  avrai^. 
TriXoiTo  5*  ovv  rdirl  tovtoutip  evvpa^K,  i& 
6i\ei  ToS*  ayx^o^ov  'Awia^ 
yaias  fiovo^povpov  tpKO^. 

riKta  crefii^tav  cov,  K\vraifAVii(rrpaf  Kpdros* 


235 


aPT.  €. 
240 


245 


234.  Sententiie  ita  constractfle 
negat  Well,  nexum  se  videre  posse, 
qui  talis  esse  videtur:  Cum  tOBpe 
cecinisset,  &c  memores  vocis  illius, 
quam  sspe  inter  convivia  audive- 
rant,  eo  magis  movebantur. 

236.  Plerique  dywd.  Turn,  avid, 
Vel  neutrum  mutandum,  vel 
utnunque. 

242-8.  Vulg.  TO  ftiWov.  to  Se 
wpoKXv€t¥,  eirci  ycvoir  dv  tj  Xvat^, 
irpoxatpirm,  Assentior  Elmsleio 
voces  TO  irpoK\v€i¥,  ut  glossam, 
ejicienti.  Omnes  autem  MSti  con- 
sentiunt  in  ijXvviv,  vel  ijAvoic,  vel 
K\vot^,  qusB  omnia  eodem  redeunt, 
f|  et  K^  o  et  a,  confusis.    Retinui 


igitur  fiXviTK,  quod  ut  metro  satis- 
faciaty  corrigere  velim  in  strophico 
mfrvep  pro  «»V.  Deinde  to  fiiWow 
cum  sequentibus  conjungens,  hunc 
habebis  sensum :  ViUeat  autem  Ju» 
turum  ante  quam  advenerit,  h.  e. 
donee  advenerit,  missam  &cio  om- 
nem  de  eo  sollidtudinem ;  quoniam 
utcunque  soUicitus  sim,  nihilo  mi- 
nus,/^ advetUus. 

245.  Si  Sana  avral^,  referas  ad 
Tc^wii  KaA^avTof,  quod  parum 
placet,  cum  sententia  generalis  est 
MSti  autem  awopdov,  unde  emen- 
darunt  Herm.  Well.  cwopOpov  av* 
jaTf,  cum  mattUinis  radiis. 


AFAMEMNnN.  313 

Siicfi  yap  €<m  (JMro^  dpxnyov  Tieiv  250 

yvvdiK^  iptifiafSePTOt  Apcevo^  Bpovov. 
(TV  S'  eire  iceSpoVf  eire  fxti,  frenvarfUpti, 
evayyikoicriv  iKwicriy  OvtyiroKek, 
K\voifi  av  ev^pwv*   ov^e  aywrtf  <^Q6v(k. 

KAYTAIMNH2TPA. 

€vayye\o^  fiep,  ti<nr€p  i;  wapoifua,  255 

€015  yivoiTO  fifiTpo^  €v^>p6vfi^  irapa. 
irevo'ei  Se  X^Pt^^  fiti^ov  cAircSw  kKv€iv' 
npiafiov  yap  ijpiiKa<nv  'Apyeioi  ttoXiv. 

XO.  7rm  ^ijs ;  irei^vye  roviro^  i^  aVwrTiar. 

KA.  Tpoiav  'A;^a«<Si^  owrap*  ti  ropii^  Kiym;  360 

XO,  x^P^  1^'  v(j}€p7r€iy  haKpvov  eKkaXovfiewti. 

KA.  ev  yap  <J>popovPTOs  ofifia  aov  Kctrtiyopei. 

XO.  T«  yap  rd  wurrov  etrri  Twp^e  aoi  TCKfiap; 

KA.  eariv*   ri  8*  ovxi  i  M^  So\flj<rai/TOs  BeoO. 

XO.  wSrepa  8'  oveipwv  tpacfiaT   evweiOtj  crifiei^ ;    265 

KA.  ov  8o^i^  av  XdfioifJLi  /Spi^ovo'ti^  ippevo^. 

XO.  dW  n  <r*  iiriavev  ti«  awrepo^  (jxiri^ ; 

KA.  TraiSos  i/€a$  co9^  icapr   ifuafxiia'ta  ^peva^. 

XO.  ^oioi;  ;(poi^oi/  Jc  ica«  trenvpOtirai  wd\i5; 

KA.  T^5  I'l/i'  T€KOi;<ri;s  ^xSs  rdS*  €v<pp6vfi^  Key  to.    270 

XO.  icai  Tis  To8'  i^iKOiT   av  dyyiXwv  Taxes ; 

KA.  ''H^aicTTOs,  ''iSi/s  \afiirp6v  iicTrifAfrwv  creAas. 
(ppvKTO^  Sc  ippvKTov  Zevp   dir   dyydpov  irvpos 
eirefjiwev*    ''liti  jjtkv,  7rp6^  ^Epfxaiov  XcTras 

273.   Vid.  Herod,  viii.  98. 


AFAMEMNfiN.  ai5 

iropdfiov  KUTOiTTOV  TTpwv*  vTTepfidWeiv  TTpoarw 
(pXeyovcrap'   elr   ecrKti-^Vy  eir   aKpiKero 
*Apa)^vaiov  oitto^,  darrvyeirova^  CTKOira^*         300 
KaireiT   'ArpeiSwi/  eU  roZe  aKnTrrei,  crTeyo^ 
<pdo^  ToS",  ovK  airamrov  'iSalov  wvpo^. 
TOioiS"  eroifjLOi  \afX7raSfj(j)6pwv  vofxoi, 
a\\o9  Trap*  dWov  SiaSoxcu^  irXvipovfievoc 
viKa  h*  6  TrpwTOS  Kai  reXevraios  Zpafiwv.        305 

TCKfiap    TOiOVTO    ^Vfx/SoXoV    T€    CTOl    XcyWy 

aVS/709  TrapayyeiXatn'O^  €K  Tpoia^  eiM)i. 

XO.  0€O£9  fuv  avQi^y  w  yvvaiy  Trpotrev^OfxaC 
Xoyovs  S'  aKOvtrai  rovtrSe  KaTTodav/xdcrai 
Sifiv€K(o^  deXoifx    aVy  m  Xeyoi^  irdXiv.  310 

KA.  Tpoiav  'Axciioi  t^S*  6;toi/(r'  iv  rifxepa. 
difxai  (3ofiv  dfXiKTOv  iv  iroXei  irpeireiv. 
o^os  T    dXei(pd  t    *€'y;^€as  Tavria  KVTCi, 
^lypcrraTOvvT    av  ov  ^iXtos  irpocevviiroi^. 
Kai  TtSv  dXovTwv  Kai  KpaTficrdvTwv  ^ix^         31^ 
ipdayyds  aKOveiv  ecrri,  a'viuL(j)opa^  SittA^s. 
ol  iJiev  yap  dfi^i  crtafiao'iu  TreirnoKore^ 
dpSpwVy  Kao'iyvriTiov  re,  Kai  (fyvraXfiiwp 
'jraTSes  yepovTwv^  ovk€t    i^  iXevOepov 
hepti^  dwoiixw^ovo'i  (piXTdrtov  fiopov.  320 

TOi)s  8*  avre  vvKTiTrXayKTO^  eK  fidxfl^  ttovo^ 

tunum  Kai    Upm¥  autem  Karowro^  810.  Quemadmodum  Uerkm  veUm 

est  promoniorium  quod  despicit  Si^  narres,  interpretatur  Well. 

num  Saronicum.  813.  iyx^*  correxit  Canter,  pro 

303.  Talis  ordo  prcestUtUus.  ^i^X^^' 

306.  TOIOVTO  omnes  libri.    Cf.  814.    Non   amice    disseniientes. 

Prom.  8S0.  h.  e.  tntmtamme. 


214 


AFAMEMNflN. 


AiifJLVOv*  fiiyav  Sc  iravbv  eK  viicrov  Tpirov       275 

vTrepreXti^  t€,  ttovtov  wcrre  vwricrai, 
icrx^^  TTopevTOv  XafiTrdSo^  irpo^  iJ8oi/i}i/ 
irevKfi,   TO  ;^|t)i;a'0^77€5,  W9  t£5  ^'\£0S, 
<re\a£  irapayyeiXaaa  MaKicrrov  CTKOwah*        280 
6  S"  ov  Ti  fieWiap,  oi/S*  d<ppa€rii6vni^  inrvta 
viKmfievo^^  TrapfJKeu  dyyeXov  fiepov 
eKCL^  hk  (ppvKTOV  0(09  eir   EvpiTrov  pod^ 
MecraTTiov  ^vXa^i  atifiaivei  /xo\oj/. 
01  S*  avriKafv^av  Kat  irapiiyyeiXau  wpoato,       285 
ypaia^  ipeiKti^  Ow/jlov  dyj^a^re^  irvpi. 
adepovcra  XafiTrd^  S"  ovieTTw  fxavpovfiip^^ 
vTrepOopoScra  Trediou  'AcrwTToS,  iiKtiu 
(jmiSpa^  aeXi^vfi^,  irpo^  Ki6aipwvo9  Xeira^^ 
nyeipev  aXXtiv  iKio'XYjv  irofiirov  wvpos.  .  290 

(l)do^  he  TfiXeTTOfiTTOU  ovk  tivaivero 
(ppovpd,  TrXeoi/  Kaiovcra  twu  eiptifievuiv^ 
XifAVfiv  8*  vwep  TopyHiriv  ecrKtiyJ^ep  (J)do^* 
opos  T   iir    AiyiTrXayKTOV  i^iKVOVfxepoUj 
wrpvve  decriiov  fxtixotpi^eaOai  itvpo^.  295 

TrefjLTTOvcri  S'  di^haioPT€9  d(l)66vw  fiivet 
(pXoyo^  fieyav  iriSxyiava^  Kai  JlaptoviKOv 


281.  o  Z^,  nempe  o-Koirof  qui 
cKoird^  istas  occupabat  Mox 
d<ppalix6va^  correxit  Pears,  quae 
sane  vetustior  forma  occurrit  Pers. 
420. 

295.  Codd.  lectionem^  fxtj  x^P^' 
^eadat,  ita  refinxit  Well,  fxtixopt^to 
a  fxfjx^p  formato^   ut  $€vapitt9   a 


0i»ap.  Jussit  legem  Jtammai,  h.  e. 
justum  tsedarum  ordinem^  renovare- 
297-9*  ''  Si  sana  sunt  vulgata, 
subaudiendum  erit  utrre,  et  (pKe- 
yovaav  referendum  ad  <p\6ya,  ut 
constructio  sit>  ware  vircpl3d\\€iv," 
Blomf.  Satius  hoc  quam  emen- 
dare ;  sed  vel  sic  displicet  impor- 


AFAMEMNfiN.  ai5 

iropQfiov  KaTOiTTOV  irpwv*  virepfidWeiv  Trpoarw 
(pXiyovcrap^   eir   ecKtiyj^eVy  eJr   d(j)iK€TO 
'Pipa'xyaiov  cuiro^^  darrvyeirova^  CKOirds*         300 
KaireiT   'ArpeiSiSv  eh  rode  aKnTrrei,  crTeyo^ 
^dos  ToS*,  ovK  airamrov  *\Zalov  irvpo^. 
TOioi^  eroifxoi  \afiiraZri(^6p(av  vofxoi, 
aWo9  Trap'  dWov  8ia8o;^a£S  irXripovfievoc 
ViKa  8*  6  irpHro^  Kal  TeXevrdio^  Spafjuov.        305 
TCK/xap  TOiovTO  ^vfifioXov  T6  col  XiytOy 
dvSpo^  irapayyeiXavTO^  eV  Tpoia^  ifioL 

XO.  deoT^  fiev  avOiSy  w  yvvaiy  irpocrev^o/jLaC 
X6yov9  S'  dKOvcrai  TOvcrSe  Kairodavfidcrai 
hriP€Km  OeXoifA    aVy  m  \iyoi^  irdXiv.  310 

KA.  Tpoiav  'Axaioi  t^S*  exov(r   ev  nfxepa. 
otfiai  /Sofiv  dfxiKTOV  iv  iroXei  irpeireiv. 
6^0^  T   dXeKpd  T    *  iyx^cL^  ravrS  Kvrei, 
hixoarrarovvT    av  ov  0£\cu$  irpocrevvi'iroi^. 
Kal  Twv  dXovTwv  Kal  KparficrdvTwv  Bixci        315 
<p6oyyd^  dKOveiv  earl,  (rviixpopM  SittA^s. 
oi  fieu  yap  dfxipl  cwfiao'iv  TrewTtoKOTe^ 
dvSpwify  KaciyvvfTiov  re^  Kal  ipvTaXfxiwu 
TrarSes  yepovrwvy  ovKer   i^  iXevdipov 
hepti^  dTTOifjuo^ovci  ^iXrdTCJV  fiopov.  320 

Tov^  8*  avT€  i^vKTiTrXayKTO^  €k  iidxn^  irovo^ 

tunum  KOI.    l[pm¥  autem  fcaroirTo«  810.  Ctuemadmodum  Uerkm  veUm 

est  promoniarium  quod  despicit  5i-  narres,  interpretatur  Well. 

futm  Saronicum.  813.  iyx^^  correxit  Canter,  pro 

303.  Talis  ordo  prtesHtuius.  ^i^X^^' 

306.  TOIOVTO  omnes  libri.    Cf.  814.    Non   amice    dissentienies. 

Prom.  820.  h.  e.  inimicissime. 


216 


AFAMEMNfiN. 


vnOTt^  Trpo^  dpiiTTOicriv,  wv  ex^^  itoXk, 
Tacrcrei,  ttjoos  ovSev  iv  fJ^^pei  TeKixnpiov* 
dkX  m  iKacTTO^  €<nrcurev  tv%i|S  ttuXop, 
iv  alxfMXtAroi^  TpwiKOK  oUcifiacriv 
vaiovtriv  ijSfi,  rHv  ihraidpitop  Traytav 
ipocrwv  T   aTTaWayevre^'  ws  hvcrScufjLOve^ 
d(j>v\aKTOV  evSiitrovcri  Trdcrav  €v(j>p6vfiv. 
ei  h'  €v  cifiovtri  toi)s  TroXiccrovxov^  deow 
TOWS  T^^  dXovcrri^  yfj^,  decSv  6*  iSpvfiOTaj 
ovK  av  y   eXovre^  avQi^  dv6aX£eu  av. 
€pwi  Se  ftiy  Ti9  irporepou  ifATriirnji  trrparA 
TTodeip  a  iJLff  XP^9  KepSecriv  viKtOfievov^. 
Set  yap  Trpos  oikov^  voa'Tiixov  crwrripia^ 
KafAyfrai  havXov  Odrepop  KciXov  TrdXiu. 
$€oi^  8*  au  dfiTrXaKfiro^  ei  fAoXoi  arrparo^s 
iyptiyopb^  to  irtJiuLa  t£v  dXtoXonap 
yevoiT   au,  el  7rp6<nrata  jujJ  tvxoi  kuku. 
TOtavrd  toi  yvvaiKO^  e^  eixov  kXvoi^^ 
TO  8*  ev  Kparoifi,  fuj  SixoppoTtw^  iSeip* 
TToXXwv  yap  dcrOXwv  t^v  Svficriv  eiXofitiv. 


325 


330 


335 


340 


827*  InfeUces,  vel  propter  la- 
bores  exantlatos^  vel  propter  peri- 
cula  adhuc  imminentia.  Quse  qui- 
dem  interpretado  parum  placet^ 
magis  tamen  quam  emendadones. 

331.  dvda\tpe¥  vel  -Xo?6v  egregia 
est  Stanleii  emendado  pro  vulg.  aZ 
Bdvoiev,  Quodes  in  rebus  forensi- 
bus  iXu¥  et  dXow  inter  se  oppo- 
nantur,  nemo  nescit 

336.  Jungenda  0€o7^  dfi^XaKtiro^, 
Diis  obnoxius.   Ceterum  d¥,  quam« 


vis  in  hoc  sententis  membro  sedem 
habeat,  vim  suam  exerit  in  yevotro, 
V.  338.    Cf.  Demosth.  Mid.  §.  65. 

KOLV  aae/Seiav  ei  Karayiyvtio'iioi,  tci 
trpovriitovTa  iroieiy  ubi  ri^  av  nihil 
cum  KarayiyvtoGKOi. 

SSQ.  KXvotK,  audias  velim. 

341.  Nihil  muto;  sed  Pauwio 
assendor^  prseter  solitum  solxio^ 
ita  interpretand :  ^^  MuUa  enim  bona 
mihi  optem.  Ad  Ityoppoirwfs  lleXv 
hoc  pertinet.     Non   bona   mixta 


AFAMEMNON.  SIT 

XO.  yvvaij  KUT  avZpa  {nif^poy   exkppovia^  Xiyei^. 
iyto  8',  aKOvaa^  viara  crov  TeKfuipiOf 
6eoif^  irpoaeiireiv  ev  TrapacrKevd^ofjuii* 
;^a/oi9  yap  ovk  drifiM  etpyatrrai  TcovtAv.  345 

i  Zev  fiacriXev,  Kal  uv^  <piXia, 

fieydXwv  kociuov  Kredreipa, 
iir   iirl  Tpoia^  mipyoi^  ^/3a\€s 
frreyavov  Hktvov,  nk  /xrire  /liyuv 
firiT   ovp  veapwv  tii/'  vTrepTeXicrai  350 

IjJya  iovXeia^ 

ydyyafiovy  aTti^  iravaXwrov. 
Ala  TOi  ^eviov  fieyav  aiZovixai, 
Tov  rdhe  irpd^avr,  eir   'AXe^dvipto 
TCivovra  wdXai  to^oj/,  ottcos  &v  355 

fwjre  irpo  Kaipov  fiiiff  virep  darpwp 

Aios  irXaydp  exovciv.    eiireiv  crrp.  a. 

Trdpecrri  tovto  *  Ka^ix^evcrai. 

eirpa^ePy  nis  ^Kpavev.  360 

OVK  €(pa  TI9  Oeom  fiporiv 
d^iovadai  /jieXeiv, 

malisy  sed  bona  mera;  non  bonum  vane  tentarunt;  sed  quamvis  ipse 

unuin^  sed  bona  multa."  dubito  de  optativo  aidiyj/tiev  pott 

355.  Cf.  Psalm,  vii.  12.  particip.    prssens    reiwom-a,    oor- 

356.  Jir€/)a0-Tpwi'^  sisanuslocus^  ruptum  non  ausim  pranunciare. 
significat  nimis  alie.    Cf.  Ludan.  358.  Olim  post  elirttv  distingue- 
Tiraon.  p.  119*  ubi  de  se  Jupiter:  batur^  et  in  proximo  versu  lege- 

ipi\oriiJi6r€pov  fiiKwrura   wpwtiw   im\       batur    y     i(ij^»€v<rat.      Blomfieldli 

T6iKro<pi<mi»' Ava^ayopaw.  In  vers,  emendationem  recepi  fiuulem  et 
seq.  metnim  laborare  videbatiir  felicem;  quocumetiam  etHennan. 
propter  exitum  spondaicum,  imde      ««  ante  iwpa^ev  eject. 

Ee 


S18 


AFAMEMNON. 


irardiff*  o  V  ovk  evtrefin^. 

droXfinrtap  "Apti 

^XeovTwu  BtofidTtov  virip(^v 
ihrep  to  fiiXTurrou.    iarw  8*  aTrif- 
fxavTOU,  wrre  KmrapKeiv 
€v  Trpamitap  Xaxovra. 
ov  yap  icTTiv  iiroK^i^ 
irXovTOv,  Trpos  Kopov  dvhpl 
XaicricravTi  ^fiiyav  SUa^ 
fiwfiou  eU  dipaveiav. 
fiiaTai  S'  d  TaXaiva  ireidto, 
wpofiovXoiraii  ai^epTO^  dras* 

ojcos  Be  wafifxdraiov. 
OVK  iKpv<l>6fi,  irpivei  de,  (pw^ 
cdyoXafiire^f  <rlpo^" 
KOKOv  Ze  ;^a\fcoi;  rpoTTOPj 


965 


370 


375 


airr.  a. 


380 


^ 


865»  wiiparrat  a  <p€im  fonnatiim 
dudum  oonjedt  Stanleius,  qui 
tunen  interpretationeiii  non  enu- 
deavit   Bis  apud  H(mi.  II.  £.  531. 

et  O.  56S»  diipmw  3'  alhofjiivnw  irX«o- 
vf?  cooi  iji  witpavTcu.  £t  ibi  qui« 
dem  pasaiye;  sed  perfecta  passiva 
acdvo  sensu  sspissime  usurpari, 
nemo  nescit.  Ipsam  progeniem  tm- 
piorum  occiderurU. 

866.  droXfxiiTuw  "Apri  sane  du- 
rissimum;  sed  vertit  Blomf.  Mar- 
iem  rerum  nefastarum. 


369-  Sit  mUd   tors 
expert,  Ua  ut  tana  menie  pnedUut 
tuffidam  eliam  contra  omnes  casus. 

372.  Construcdo  ut  in  Rrom. 
556. 

374.    (A€ya¥  pro  fieyciXa  Canter. 

377*  irpofiovKowai^  Well,  post 
Schutz.  vertit^ia  contiUairix,  con« 
ferens  cdvowarep,  et  similia:  sed 
>cf.  ev^tXoiratla,  inf.  700.  unde  ver« 
terini>  mala  inkkranda  potterit 
parant:  d^ipra^  pro  dtpiprov. 


ArAMEMNHN. 


219 


Tpifiip  T€  KOi  *  7rfKKrj3o\a£9 
fieXafiwaytj^  TriXei 
SiKauodek,  eirel 
SicoKei  Trah  *7raTav6y  opviv^  385 

iroKei  Trpocrrpi/jifi   ai^prov  ivdei^. 
\iTau  8*  uKOvei  flip  ovri^  de&v* 
TOP  8*  imtrrpoipov  rwyhe 
ipwT   aiiKOv  Kadcupei. 

oJo^  Kal  ndpi^,  i\6w  390 

€is  iofiou  Tov  'Arpeihav, 
^crxvpe  ^€Pia¥  rpdire^ 

XiTTOvcra  5*  dcrroicnp  dtnr'urTopa^         crrp,  ff. 
kKopov^  XoyxifJLOw  re  Kai  uavfidrM  dTrXicrfiov^,     395 
dyovcrd  t   dpriipeppov  *l\i(p  <p6opdp, 
fiifiuKCP  pipixpa  hd  TTvKap, 
aTXfiTa  T\acra*    ttoXv  5*  dpecrrepop 
rdS'  ippiiropre^  hofuap  Trpo^tJTar 
'Iw,  i(o  BwfjLU,  iwfia,  Kod  Trpofwi*  400 

iw  X6X05,  Kai  {rrlfioi  (piXdpope^. 
irdpeoTi  *crTY,  drifio^,  *aXA'  dXoiSopo^, 
*a7ri<rT05  *d^fiivap  iSeip. 


382.  Vu]g.  wpo^kau.  CoiTexit 
Staxil. 

383-4.  Ejcphraiut  niger  eoadii. 

385.  Ita  Pon.  pro  vravov,  ob 
meCruin. 

398.  Vulg.  irT€¥ow,  quod  metri 
causa  vane  corrigunt  Cttm  autem 
cod.  Florent  aWarcvov  exhibet,  id 


reoepi:  qu«  vox  licet  in  Hecub. 
183.  aignificet  iterum  gemo,  nihil 
tamen  vetat  quo  minus  mgnificet 
etiam  alie  gema.  Sic  inf.-  529. 
Aliter  redperem  Bothei  iwivrepo^ 
402-3.  Vulgo  legitur:    w(ip€&ri 

dip€fuvm¥,  lltiv.    Qus  cum  mani- 


sao 


ArAMEM'NnK 


TToOtp  8'  virepTTOvria^ 
(patTfia  8o^6£  Sofjuov  dvaccreiir  405 

evfjLopipmv  *S€  Ko\o(rcr£p 
ixOerai  ;^c^£S  dvZpi* 
ofifiarmv  8*  ^j/  axfipia^ 
eppei  vaa   'Aippoilra. 
oveipo^vTOi  ie  wevdnfiopet  dvr.  ff.     410 

irapeKTi  Zoj^ai  ipepowrai  x^P^^  f^Tuiav. 
fidrav  yap,  €vt   av  etrOKd  tk  Sok£v  *6pa, 
TrapaWd^cra  hid  x^P^^ 
fiefiaK€v  Syj^i^  ov  fudua'Tepov 
TTTcpoh  oirahoT^  imvov  KeXevOois.  416 

rd  pL€U  Kar   oikov^  i<p*  ecrria^  axn 
TaS*  itrTi,  Kal  t&vZ*  VTrepfiartirepa. 
TO  Trdv  c,  d<p*  *E\\a8os  ata^  crwop/jiepoi^, 
Trevdeia  rXricriKdpSio^ 


festo  comipta  sint,  reoepi  varias 
emendadones:  Schutzii  trty,  d\\\ 
d^niwatf  Hennanni  awiar<K.  Quod 
ad  metrum^  in  priore  verau  diiam- 
bum  habes  respondentem  ionico 
majori;  quod  ad  sensum^  in  pos- 
teriore  d^fxiifaw  valet  amistam 
aeu  desertricem.  Hesyc  dtpefUwov, 
dwoardvra.  Totus  autem  sermo 
de  Mendao,  qui  adest  tacite,  coH' 
iumeiia  affecius,  sed  tamen  conviciis 
absHnens,  vix  credens  vtdute  se 
uxorem  prqfectam.  Posset  etiam 
legi  Ihw,  nisi  id  esset  sine  causa 
mutare.  In  sequentibus  egregie 
adumbratur  ejusdem  Menelai  moes- 
titia,  (pdtrfAart  potius  quam  viro 
similis. 


406.  Vulg.  7op.  Sehutsii  cor- 
rectianem  dubitanter  reoepi»  ut  in 
antistr.  Porsoni. 

412.  Si  vulgatum-.  Sokmv  opaiv 
retineres^  hoK»»  esset  pro  Bok^v  p, 
h.  e.  3oK^.  (Cf.  £ur.  Elect  533.) 
Sed  melius^  opinor^  reposui  opji* 
I  et  V  oonfusis  nihil  fere  frequen- 
tius.  Turn  idem  valet  quod  ^k^ 
opjiv  Angl.  infancy  sees* 

414-5.  AUs  proxime  {ov  ikMvrtm 
pov)  sequentibus  somni  vias,  ■  h.  e. 
somnum. 

418.  jl7t#vero(Paridiet  Helens) 
a  Grascia  simuljiigientibus  prcglucet 
dohr  damns  utriusque ;  sc  Graeco- 
rum  et  Trojanorum^  eied^Tov  pro 
iKaripov  podto. 


AFAMEMNQN.  ^l 

Sofitov  eKacrTOv  irpewei.  420 

TToWa  yovv  diyydvei  irpo^  fiirap* 
o\k  fiev  yap  *T£5  incfr^ev 

Tov  SofjLOv^  *  d(j>iKV€irai.  425 

6  xf>i;(ra/LiOi/3o9  8*  '^Apti^  ctofjidTiov,       err  p.  y. 
Kal  ToKavTOvxo^  €V  fidx^  iopo^y 
irvpwQlv  i^  *l\iov  (j>i\oia'i 
Trefxirei  jBapv  '^tiyfut  hvaidKpvrov ^ 

dvrnvopo^  cnrohov  ye/xi^tov  430 

Tom  Xififira^  evOirov. 
crTepovai  8*  eJJ  Xiyovre^  ai/- 
Spa^  TOV  fieVy  m  fidxfi^  ihpir 
TOV  8',  iv  ^vah  Ka\m  ireaovT   aA- 

Xorpias  *iiai  yvvaiKO^.  435 

TdZe  crlyd  Ti5  fiav^er 
<p6ov€p6v  8*  uTT   d\yo^  epirei 

TrpoSiKOi^  *AT^i8ai$. 

oi  8'  avTOv  irepl  Teixo^ 

6nKa^  *\\idho^  ya9  440 

evfjiop(pOi  KaTcxovcriv*   ix' 

6pa  8'  ex^^'^^^  eKpuyf^v. 

(iapeia  8*  darviv  (JHiTi^  ^vv  KOTtf,         dvT.  y. 

422.    TIC    ob    metnim   inseruit  leHwm. 

Pors.  quod  ad  semum  abesse  posset  451 .   Articulum  post  Hermann. 

425.  Correxit  Pors.  pro  eliiaipM-'  libenter  expellerem^  nisi  deinde  ex- 

vurai,  pellendum  esset  ex  antistr.  oZv. 

429.  (iapv,  non  onuHum,  sed  mo*  435.  liai  pro  lid  Herm. 


SSS  ArAMEMNflM. 

SfifiOKpdvTOv  2*  dpa^  rivei  XP^^* 
fxivei  S*  aKOvcrai  n  fiov  fnkpifiva  445 

WKTfipapi^.    T&v  i^XvKrrwiAV  yap 
ovK  acKOTTOi  0€oi-    K€\aiPai  S* 
ovp  'Epiuves  XP^^V 
Tvxvpop  Syr.  Aveu  Zikos 
iraXivTvxfi  rpifia  fiiov  450 

Tideur*  dfjuivpov,  ev  ^  Mtrroi^ 
T€\€0ovT(K  CUTIS  aAjca. 
rd  8*  ihrepKOTws  kXwiv  €u 
fiapv*  0dW€Tai  yap  occovs 

AioOep  Kepavvos.  455 

Kpivm  S*  atpBovov  oXfiop. 
fiirr*  eifiv  TTToXiiropOns, 
fAffT    ovv  avTOS  aAoi/s  vw    aA- 
\(0P  fiiov  KarihoifXi. 

TTvpds  8*  ihr*  evayyiXov  woXip  Sii;-        iirtoSos. 
K€i  0oa  0d^is'    ei  S*  ertirvfiws^  461 

Tis  oTSePy  if  TOi  OeTop  iart  /uij  yf^vdos; 
tU  Sie  wai^pos,  fi  (j>pepSp  KCKOiJi/jiepos, 
^Xo709  irapayyiXfuta-iP  peo^s  Trvpw^ 

0€PTa  KapSiap,  l^reir'  465 

dXXaya  Xoyov  •  Kafieip ; 
yvpaiKot  aijQia,  Trpiirei, 


450.  waXtvTvxn  nihil  opus  mu-  oofniptum,  interpretatur  WelL  Am 

tare:    in  diversam  fcrtunam  inci*  vero  rectefama  ilia  obiineat,  tm  turn 

dcfUem.  mendacium  sit  divinitus  nussum,  quia 

461.  Locum  perob6curiun>  si  non  est  qiui  sciat  f 


i 


ArAMEMNON.  2S3 

iriQavoi  ayav  6  Qfi\u%  8po^  iviffifierM 

raxyfropo^*   dWa  raxvy^pov  470 

yvvmKOKnpvKrov  SWvrai  K\io^. 

KA.  Tax   eicrofietrOa  Xa/ATraStop  ipoteax^pt&v 
i^pvKTiopUov  re  Kal  irvpo^  irapdKKaya^, 
etr  ovv  aXfidcK,  elr,  dueipdrwp  hiKftP, 
Tepnvop  t6^  iXdop  (pw^  i(priKw<rev  (ppevM.     4ttb 
KfipvK   air   dKTtfi  TOP^  6p£  KardcKiop 
KXdSoii  iXaiar   liaprvpei  Zk  fwi  KacK 
ifrfi\ov  ^vpovpo^s  Siyj^ia  kopi^,  rdie, 
tik  OUT   dpavZo^f  ovre  coi  ^aitop  (j>\6ya 
v\fl^  opeia^  (rq/txam  kowp^  nvpo^.  480 

d\y  fj  TO  ;^ai|96iJ/  fjidWop  cK^d^i  Xiywp^^ 
TOP  dpTiop  hi  Toia^  dTTOCTTepyto  Xoyop* 
€v  yap  irpo^  ev  (jmpeicri  vpoarBn^fl  triXoi. 

XO,  ocTTis  TaS*  dXXta^  t^S*  iwevx^Tai  iroXei, 

auTO^  (ppepiop  KapwOiTO  t^m  dfutpTiap.  485 

KHPYS. 

ita  irarpwop  oZZas  'Apyeia^  X^^^^f 
heKarw  ere  (peyyei  raiS*  d(piKOiiriP  €T0vs, 
TToXXcjp  payeicwp  iXirihfAPy  fiid^  tvx^^* 
ov  yap  iroT   fidxovp  t^  ip  'Apyda  x^^^^ 
dapwp  fxedi^eip  ^iXTaTOv  tox^v  fiipo^.  490 

pvp  X^^P^  M^*'  X'^^^^  X^^  ^  v^iov  <pdo^, 
ijiraro^  t€  x^/oa$  Zev^^  6  UvOio^  t  apa^, 
To^ois  iaTmop  imKiT   €«  ij/Lio5  ^Xri* 


224  AFAMEMNQN; 

a\i9  Trapa  ^Kcifuzphpov  *ficr6*  dvapariosi" 

vvv  8*  avre  cwrnp  ladi  Kawaywvio^f  495 

avaJQ  ''hiroWov.    roi/s  t*  dywviov^  Oeov^ 

iravTa^  ^irpocravSw,  tov  t   iyJov  Tifxdopop 

^Epfiiiv,  (jhXov  KiipvKay  KtipvKwv  <rifia^, 

ffpws  T€  TOi/s  Trefv^avrmy  eviJieveh  7rd\iP 

frrparov  Sexccrdai  tov  XeXeifAjiivov  Sopos.      500 

iw  fieXadpa  fiacnXewv,  <pi\ai  CTTeyai, 

ceiuLVoi  T€  daKOi,  haifiove^  t    dvTii\iOi' 

€1  TTOv  *jrd\aif  (^aiSpoTcri  rditriS*  Ofxfiacri 

Se^acrde  kocixw  fiacriXia  ttoWw  xP^^V* 

fjKet  yap  vfiiv  (^m  ev  €V<pp6v^  (pepwv^  505 

Kal  ToTcrS'  airaci  koivov^  *AyafiefiPa)v  ava^. 

aW  ev  viv  dfrirdcraoQey  Kal  yap  ovv  'jcpeirei^ 

Tpoiav  KaracrKd^avTa  tov  hiKfi<p6pov 

Aids  futKeWfi,  T^  KOTeipyao'Tai  iretov. 

fitofioi  8'  d'iaTOi  Kai  Oetav  iSpvfJLaTa,  510 

Kal  (nrepfxa  irdatis  i^airoWvTai  xl^ovo^. 

TOiOvZe  Tpoia  Trepi/SaXwv  ^evKTiipiov 

ava}^  'ATpeiSfi^  irpecrfivs,  evlaifiwv  dvfipy 

nKeiy  Tieo'dai  8*  d^itaTaTOS  fipoTtSv 

Twv  vvv*    Ildpi^  7«P>  ovTe  (rvvTeXfj^  ttoAis,    515 

i^evx^Tai  to  hpdfia  tov  Trddovs  irXeov. 

494.  ^K0€^  dvdpaio^  edd.  Blamf.  meipsum  indubitanter  adjungo. 
dedlt  tjtrd*  e  Margine  Askeviana.'         'Eira^wyiov  est  certaminum  presses, 

495.  Mire  certant  inter  se  non  vero  bellicorum^  sed  gymni- 
V V.  DD.  utrum  sit  Kal  i'Kxiyuwto^  corum ;  quod  idem  valet  dynvioit^ 
an  KOI  dvaytavtw.  Hinc  stant  Scho-      in  vers.  seq. 

Hastes^   Blomf.  Well,  inde  Pauw.  515.    q.  e.     ovre    Udpt^    ovrc 

Heath.  Schutz.  Maltbeius^  quibus      irdXiv.  * 


AFAMEMNON. 


2S5 


6<l>\wy  yap  dpirayn^  re  Kai  fc\oir$$  Biicifj/^ 
Tov  pucriov  ff  rifAapre,  Kai  irav^TuOpov 
avTOx^ovov  iraTp^ov  eOpicrep  hSfxov" 
SiTrXa  S*  ericrav  Hpia/uSai  Qafidpna.  520 

XO.  KYipv^  ^h^aMP,  X^^P^f  '^^^  ^*^^  OTpaToG. 
KH.  x^^-P^*    Tedvavai  S'  ovk  €t   dvrepm  6eok. 
XO.  6fM0$  irarpniaii  Tfjirhe  yfj^  kf  iyvfipao'ewi 
KH.  wcTT   ivhaKfnftiv  y   ofiiiouriv  x^P^^  ^^* 
XO.  repTTVfj^  dp*  fire  rtjcri*  iwn(io\oi  votrov.  525 

KH.  wm  Zn ;   Siiax^ek  TOvSe  hetntocrm  \6yov. 
XO.  roiv  dvreptivriov  Ifiipff  ireTrXnyfUva^. 
KH.  TTodeiv  woOovyra  nii/Se  yiiy  a-rpardv  Xiyei^; 
XO.  m  iroW*  dfiavpa^  €k  ^pevo^  fi   dpacrre¥€ty. 
KH.  'TToQev  TO  hvcr^pov  tovt   iTrfjy  crruyo^  crTpari; 
XO.  7rd\ai  to  tnyav  ipdpfxoKOV  fiXdfiti^  ^X^*         ^^ 
KH.  ica£  TTois ;  diroynov  *KOipaviov  erpeii  Tims; 
XO.  I0S  i/i;i/  TO  aov  di}^  Ka£  Qaveiv  iroXKri  X^f^^* 
KH.  €?  70/0  ireirpaKTai.    raura  S'  cV  ^roXXi^  XP^^V 

rd  ^  avre  KdwifAOii^a.    tU  he,  ^\fiv  Oeiv, 
airavT    dmifitov  tov  Si    aicSj/os  XP^^^^  i 


518.  pviriov,  pignoris,  quod  apud 
judices  prius  deponebanty  quam 
causa  cognosceretur ;  oonvicti  au- 
tem  amittebant. 

519-  Posses,  avroj^dov  ov  sed 
avTo^B^tf  est  potius  indigena,  hie 
autem  requiritur  arm  ipsa  terra, 
i.  e.  patria.  Forma  autem  legitima 
est  avToyQovo^.    Vid.  ad  1 1 8. 

520.  rd  dfjidpria,  pretium  peccati 
quod  pendebant,  ^y  hiwXd, 


527*  w€w\trrfi€9o^  refertur  ad 
ar parody  quod  prox.  vets,  aequitur ; 
vel  ad  <rc\  v.  528. 

580.  Recte,  ut  videCor,  Well. 
interpretatur  irrparot  popnbu.  Cf. 
Soph.  Elect  749* 

582.  KOipdwmv  certissima  Canteri 
emendatio  pro  rvffdypn^, 

535.  av  e  Stanleii  conjectura  pro 


<J. 


Vv 


9S6  AFAMEMNQN. 

fuixOov^  yap  ei  Xeyoifu  koi  Zv€rav\ia% 

crirapm^  Trapii^ei^  Kai  KUKoa^piiTOW^^'^ri  h'  ov 

arevovre^f  ov  Xaxom^^,  iifiaro^  fi€p(K;  540 

Ta  8*  avre  X^P^V  ^^^  'irpociiv,  wXeov  arrvyo^* 

€vval  yap  tlcraif  SfiMP  wpos  Tcix^a-iv* 

i^  ovpavov  yap  Kono  yfj^  Xeifuiviai 

Zpocoi  KareyfreKa^oUj  l^fiir^ov  aivo^ 

iaOfl/iarfay^  riQevre^  ivOtipov  rpix^*  ^^ 

;^6£/LUtfj/a  ^  ei  \eyoi  ri^  oitouoKTOPOP, 

oJov  wapeix   ai^prov  *\haia  x^^^f 

n  6d\7r(K,  €vT€  TTOVTO^  ip  lucTfi/AlSpivai^ 

Koirai^  dKVfJUdv  ytivifion  evdoi  Trecrwv — 

Ti  Tavra  irevQeiv  Sci;  Trapoix^rai  ttoi/os*        550. 

Trapoix^rai  §6,  ToTcri  fiev  redutiKoo'iP, 

rd  fuirroT   avdi^  /iii|8'  dyacrr^vai  /liXeiP. 

Ti  Tovs  dvaXwOiPTa^  iv  '^n<pV  Xiyeiv, 

t6v  ^cSi/ra  S*  dkyeiv  XP^  Ttix^^  waXiyKOTOv ; 

Kai  "jroWa  ;^ai^ij/  }^vfMpopa'k  Kara^iiS.  555 

i|/LuV  §€  T0i5  XoiTTOicriu  ^Apyeiwp  irrparov 

ViKa  TO  K€pSo^,  irniui  8'  ovK  dvTippeirec 

m  KOfiwda-cu  t£^  Ciicos  17X101/  tpdei 

virep  OaXcurcrti^  Kai  ;^0oi^os  wortofiipoi^f 

Tpoiav  i\6pT€9  Si^Tror',  ^hpyemv  (ttoAos        560 

deoh  Xdipvpa  Tavra  tok  Kaff  *EXXa8a 

^fjLOi^  iTracrcdXev&av  dpxaiov  ydvos. 

TOiavTa  xpV  KXvovTa^  evXoyeiv  ttoXii/ 

539.iraptj(€t^,adt€rramappellendi      quippe  his  incotninodis  careniesf 
occasumes,    interpretotur    Schutz.  559.  Constructio,  eiVck  i;>iV  #com- 

Deinde^  Qua  parte  din  nongemenies,      irdaat  iroT»fAivot^. 


ArAMEMNQN.  827 

Kal  Tois  irrpaTnyom^    koI  xapi9  Tifinar^rai 
A40S  Tah*  eKTrpd^acra.    irdvT   e%€is  Xoyov.      665 

XO.  viKWfxevo^  Xoyoiaiv  ovk  dvaivofiac 

del  yap  nfia  roh  yipovcriv  ev  fiaQeiv. 
Zofxoi^  Ze  Tavra  Kai  KXyrai/AViicrTpa  fjiiKeiy 
eiKO^  fAaXiarra^  cryy  ie  TrXovri^eiu  ifJ^. 

KA.  dvtoXoXv^  fuv  irdXai  x^P^^  viro^  570 

or   fiX&  6  wpmro^  vvx^o^  dyyeXa^  wvpo^, 
(ppd^wy  aXoHTiV  *lXiov  t    dvaaTaaiv. 
KM  Ti9  ft'  iviTTTwu  ehrc,  ^pVKTWpWV  hid 
weiarOeura^  Tpoiav  vvv  w^TropOtjcrOai  SokcIs  ; 
fj  Kdpra  TTpo^  yyyaiKOi,  aipearOai  Keap.  575 

Xoyoi^  TOiovTOi^  wXayKTO^  over*  iiJHiiVOfjuiy' 
ofuas  h*  eOvov*   Kai  yvvaiKeua  vofua 
oXoXuyfiov  aXXo^  dXXoQev  Kara  irroXiv 
eXaoTKoy,  €v<j>riiAOvuTe^  iv  Oe£v  eSpai^ 
dvfi(^yov  KOifjLwure^  evwSti  <pX6ya.  580 

Kal  vvv  Ta  fjuza'aro)  fikv  ri  Zei  a  ifwi  Xeyeiv; 
avaKTO^  avTOv  irdvra  wevarofiai  Xoyov. 
OTTois  ^  dpio'Ta  Toy  efiov  aiholov  woariy 
{nrevarw  wdXiy  fioXoyra  Se^aarOai.    tI  yap 
yvuaiKi  TOVTOv  ^770?  iidiov  SpaKcTv,  585 

dwo  (TTpaTeia^  avhpa  orcJcrai/TOS  Qeovy 
irvXa^  dyoT^ai ;    TavT*  dirdyyeiXoy  woarei, 
ijKeiy  OTTtfs  rdx^o^'f  ipdarfuou  woXei. 
yvvaiKa  TrKTrfiy  ^  cV  SofjLOi^  -j*  evpoi  fioXtou, 

585.  ti^io¥  TOVTOV  valet  ^  tovto,      constructionem  expedivit Well.  6ia9 
sc.  Qwoi^i,  in  quibus  nulla  videtur      atiaawTo^  dpdpa. 
ellipsis.     Optime  autem  v.  586.         589.  Me  judice>  tvpot  stare.  pe« 


228 


AFAMEMNflN. 


olav  irep  oZv  IXeiTre,  htaiianav  Kvva  590 

itrdXfjv  eKeivtOg  woXefjiiay  toU  hvat^oaiv^ 
KOI  raW*  oiiolav  iravra^  (rnfiavrnpiov 
ovSkv  hiaipdeipatrav  iv  fniKCi  ;^/9orau. 
o^  olBa  repyf^iv  oiJS*  ewiylrayoy  tpariv 

KH.  TOcoorS'  6  KOfiwo^  r^s  aXfiOeia^  yifitoy,  596 

ovK  aiarxpo^  ^^  yvvaiKi  yevvaia  XaKeiv. 

XO.  avTfi  fA€V  ovTw^  elire  ixavQdvovri  aroi 
Topdiaiv  ipfAfivevtriv  evirpeTrw^  \6yop. 
on)  5'  eink,  Kiipv^,  MeyeXewv  he  weudo/iai,      600 
€1  voarifxo^  ye  Kai  arecwcfAivo^  ^d\iv 
nj^ei  avv  vfjLiy,  ri/crSc  7^5  (piXou  KpaTO^. 

KH.  OVK  etrff  ottw^  Xe^aifii  ra  yltevSfj  Ka\d, 
€c  t6v  woXifu  (piXoion  KapwovarOai  xpo^ov, 

XO.  TTcS?  S^'  dv  eiwwv  KeSvd  TaXfiOfj  *Ti;%Ois;      605 
cr;t«(r0€i/Ta  8*,  ovk  evKpvirra  yiyverai  rdSe. 

KH.  dpfjp  d(paPT09  i^  'hycuKOv  (TTpaTOVy 

avTO^  T€  Kal  TO  7r\oiOi/*     ov  yf^evifi  Xeyta. 

XO.  TTorepop  dvaxOek  efiipavm  e^  'iXiov, 

ij  X^^f^9  KOiVov  dxOo^,  ^pwatre  crrpaTov; 


quit,  quamvis  probat  Well,  qui 
intelligit,  UHnam  cderiUr  ventat, 
Mi  inveniat.  Pene  repo8ueram  evpcF. 
Cf.  ayp^T,  125* 

595.  Ut  CSS  colorem  iingemh  mm 
bibii,  iia  neque  ego  ex  aUo  wro  noun 
vduptatem. 

5QS,  ouTwc  fiTre  xrot  tvirpevm  fiav^ 
6avovTi  \6yov  Topoiiciv  epfAtjyeZiri, 
Bine  quibus  intelligere  non  potes. 

603-6.  Locus  non  admodum  diffi- 


610 


cilis,  nisi  interpretationes  obscurum 
reddidissent  Non  Jieri  potest  ut 
ligta  nunciem,  qua:  falsa  sunt,  ila  ut 
din  fruantur  amid  ;  spes  autem,  e 
fidso  nuncio  conoepta,  dto  peribit 
VeUem  igilur  narrare  posses  lata, 
qua:  vera  guoque  sint:  sin  hac, 
laeta  et  vera,  separentur,  non  facile 
cekmtur:  ne  igitur  nos  ludifices, 
sed  omnia  vera  narres. 
605.  Vulg.  Tu;^f|v.  Correxit  Pors. 


AFAMEMNON.  229 

KH.  eKvptra^y  t&trre  to^ottis  axpo^^  orKOirov* 

fjuzKpov  Se  TTfjfia  arvurofjua^  iiptifiitno. 
XO.  TTorepa  yap  avroO  ^wvto^,  fi  TeOytiKoro^, 

KH.  ovK  oJBep  ovSek  iicrr   dwayyeiXai  TOpm^        615 
"irXiiP  Tov  Tpi<l>ouTO^  ijXiov  %0oy^  (pvciy. 

XO.  TTws  yap  XeycK  ;^e</LUtfi^a  vavructp  crrparm 
e\6eiy,  TeXevrtitrai  t€,  Scufiowtoy  Konp; 

KH.  eu(pfifjLOif  fi/Juip  ov  wpiTrei  KaicayyeXtp 

yXwarartf  fjnaiveip*    %ctf/><s  n  Tififi  Qewv.  620 

OTav  S*  drrevKTa  irtifiar   dyyeXo^  ^oXei 
OTTvyvw  wpoo'WTrtp  Trrwo'ifiov  orpaToy  ^pti, — 
TToXei  fjL€V  eAicos  iV  to  iiifuov  Tvx^^^y 
TToXXov^  Se  TToXXwi^  i^ayiaddtrra^  hoyaav 
avhpa^  SiTrAiy  fAacmyt,  riji^  '^Aptj^  (piXeT^         625 
SiXoyxou  artiVf  tpoiviav  ^vutopiha, — 
TOiwvhe  fievTOi  irtifiaTfav  arearayfJLivwv, 
TTpewei  Xiyeiv  iraiava  Tovh*  *B»pivvwy* 
(TiaTTipiiav  Se  TrpayfAaTtoy  evayyeXov 
YiKOVTa  irpo^  'xj^ipovarav  evearrdi  TroXiU —        630 
TTcSs  Kciva  TOiS  KaKoTari  arvfJifii^tOy  Xiytay 
X^ifJLtSv'  'hxaiHv  OVK  dfiriviTOv  deoh; 
^vpwfioo'av  yap,  oyre^  €;^0urTOt  to  wph, 
wvp  Kal  OdXaarara,  Kai  rd  Triorr   iSet^dTtiy^ 

620.  Deorum  sc.  quibus  bona,  et  hiXoyxpif  artip  cum  Blomf.  adawd' 

quibus  mala  nunciare  euros  est.  Haec  talem  pubUcam  el  privatanu 
autem  illorum  dies  est  630.  Abrupts  orationis  signuin 

625.  Per  ItirX^  fmariyt  intelligo  reliqui.  Dicturus  erat^  wm  3er<rv/A^ 

cum  Siaxil.ferrum  eljiammam  ;  per  /ut/fai ;  qu«  more  poetioo  invertit. 


290  ArAMEMN12N. 

ipOeipoyre  tov  ivcrni^ov  'Apyeimw  arparov.     63S 
cV  vvKTi  iviTKVfiayTa  2*  tipwpei  icajca* 
vaih  yap  wpo^  iiXXtiXf/ai  QfnjKuu  ir¥oai 
iipeucop*    ai  ik,  *  Keparvirovfuwu  fiia 

Axo^  aipam'Oi,  iroipnevo^  kcucov  trrpofitf.       640 
ewel  2*  diniXBe  Xafiirpoy  tiXiou  i^auK, 
opwfiep  dv6ov¥  iriXayo^  Aiyaiow  wexpoh 
dvhp&v  'Ax^uip  ¥auTUiw¥  t   ipeiwiwy. 
ij/ias  ye  fikv  hn  wavv  t\  dtc^paroy  orKo^pm, 
nroL  Tis  i^hcXe^v^  j|  '^tfrtiararo  645 

Oeos  Tis,  ovK  avBpunro^^  oiaKO^  Oiytov. 
Ti^if  Se  armrhp  vavv  6e\ov<r  i^pe^eTO^ 
tk  fiiir   iv  opfuf  KVfMTO^  ^aKtiP  e^eir, 
fuir*  i^K€i\ai  irpoi  KparaiKiiav  x^^^^* 
eireira  8'  aZtiv  irovriov  iretpeuyore^,  650 

XevKov  Kar   rJiMtp,  ov  wewoiOore^  '^^XV* 
ifiovKoXovfJLBV  (ppoyricriy  veov  iraQo^, 
crrparov  ica/Ltoi/TOS  Kal  Kcucm  fnroSoufUvov. 
Kai  pvv  eKeivwu  ei  n^  etrrlv  ifxirviwv, 
Keyovaiv  nfM^  tk  oXtoXora^*    ri  fiii;  655 

fifjiei^  T    €Keiuou9  ravr   ex^iv  ^oj^dl^ofiev. 
yiwoiTO  S*  (ik  apiora*     lAeveXewv  yap  ovv 

638.  Poraoniemendatio  pro  xe.  wimv  t€,  cum   scribere  poiuisset 

pmrvwovfupai,  de  qua  vide  ipsum  ipetwioK.  Imo,  cadaveribut  virontm 

in  Prsef.  Hecub.  p.  5.  el  minis  (quod  in  9€Kpo7f  intelli- 

639'  Cum  'xiifxmifi  Twpm  cf.  Tv^M  gitur)  fractarum  namtm. 
fiiv€K,  Suppl.  554.  647-  Stanleii  vel  Casauboni  can« 

64^'  Quidquid  dixerint  VV.DD.  jectura  pava-ToXova  el^ans  quidem 

vix  crediderim  poetam  ea  construe-  est,  sed  omni  dubitatione  non  caret, 

tione  usum  esse,  dwdeiv  v€KpoK  c^ei-  Navi  propUia  inndehat. 


ArAMEMNON. 


231 


tt/kStoi/  t€  Kai  fJidXiarra  irpoa^OKa  fAoXeiv. 
€1  5'  ovy  Tis  aKTi^  liXiov  viv  ItrropeT 
Kai  ^(Sura  Kai  fiXewopra,  /ifixdyM^  Aio^, 
ovTTto  Oe\ovTO^  i^aya\£<rai  yevo^, 

ToaavT   aKOvcra^y  lardi  TaXfiOri  kXvwv. 


660 


XO.    Tis  ^roT*  (oifOfia^eu  cSS* 
«  TO  Trai^  irtiTVfua^ — 
/ilf  T«5,  SvTip'  ovx  op£' 
fxey,  TTpovoiaiari  toD  ireirpwfxevov 

yXwcaray  eV  Tvx9  ^^/^^^"^ 
Tav  Sopiya/ifipou  dfi(f)iveiKfi  ff 

*EX€vav;  iirei  icpeirovTW^ 
eXeva^y  eXavSpo^,  iXi'irroXK, 

€K   TWV    dfipOTlfltOV 

TrpoKaXyfJifidrtov  iTrXevare 
Zeipvpov  yiyavTO^  avpa" 
TToXvavSpoi  T€  ipepaam'ihe^  Kvvayoi 
Kar   ix^o^  TrXdrav  dipairrou 
KeXadvT^v  'Zi/jLoevTO^  dKrd^ 
iit   *  av^KpvXXow,  Si*  ipiv 
alfAaroetra'au. 


(TTpm  a. 
665 


670 


675 


668.  cV  Tv'xi^  recte  vertit  Butl. 
JeUciier, 

671.  €\€¥aw  reponit  Elmsl.  ad 
Bacch.  508.  Sed  panun,  opinor, 
refert 

672.  Emendat  Salmasius  dflpo* 
w^imv.  Ita  sane  iBschylum  scribere 
{x)tui8se,  non  nego ;  ita  scripsisse, 
non  credo.— 'Hoc  dictum  puta  de 


omnibus  illis  emendationibus^  qus 
Mtne  cmua  inferuntur. 

678.  Vulg.  d(i<pv\\ovt.  Correzit 
Stanl.  Totum  autem  locum^  iwXevm 
<raw  e  pnecedentibus  repetito,  red« 
das:  Ei  mulH  cfypeaH,  insequetiieg 
ui  venaiores,  e  vettigUs  eorum  (P»« 
lidis  et  Helens)  navigarunt,  mpm 
pelknHum  navem  ad  Sh 


232  AFAMEMNQN. 

Owwvfiop  re\e(r(ri<ppwv  661 

^a^  dTifuoinv  varriptf  XP^^V 

TTpaararofxeua  to  uvfi(f>6TiiuiOP  685 

vfievaioPf  OS  tot   iweppewep 
yafxfipoiarip  deiSeip. 
fxerafxapOdvovara  S*  vfivov 
Tlpiafiov  TToAis  yepaia  690 

TToXvOpfiPov  fxiya  ivov  orTevei,  KiKXiiarKOv- 
ara  Hdpiv  rov  oivoXeKTpov^ 
TrdfAwpoarff  tj  iroXvdpn^ov  aitSy 
dfJL^l  TToXirdv  fxiXeoy 

€Ufx    dvarXdtra.  695 

edpeyf^y  he  Xeoura  arrp.  ff. 

ariviv  Sofioi^  dydXaKTOV  ot;- 

TI0S  dvfjp  ipiXofiaaroVf 
iy  fiiOTOu  TrpareXeiOi^ 
dfxepov,  evipiXowaiha,  700 

Kai  yepapdk  eTrixaprov. 

TToXea  S*  eoTK   ev  dyKdXai^ 

¥€OTp6<pOV  TeKVOV   SiKap, 

jflMfi    Ifwlgmi  rwiftfinrffrrTrT  i.e.  rac  autem  intellige  Trojanos,  qui 

^^^M/ttrnt^  ob  MDtamdiam,  mensas  et  inordinate  honorasse  dicuntur,  ai- 

^^^^%lfe>cl  m  qd  umrdmaie  honora^  quidem  ipse  nuptiae  nullo  in  ho- 

W  MplMtfe  CMTMOi*     Duplioem  nore  habends  erant. 

K  aecMitivttf^  wpaeeofiiva,  ut         702.  Vulg.  €0-;^*.    Mutavit  Ca« 

( 785»  nbi  Jy  vakl  a.   Per  tioim  saub.    Cf.  Pers.  659* 


I 


ArAMEMN12N.  8S33 

(paiSpeowo^  TTori  X^V^»  crai- 

utoy  re  yaarrpo^  dudyKait.  705 

Xpovicrdek  5*  aTreSei^ev  dvr.  ff. 

€00^    TO    TTpO^    T0IC€«F'     X^V'*' 

yap  Tpp^peviTiV  afxeifiwu, 
jjLfiKoipovoia'iV  dyaiariv 
iaiT   dK€\€v(rTO^  erev^ey  710 

aifiari  ^  oIko^  i(l>vpOri, 

dfxaxoy  d\yo^  oiKcrai^, 

fjLeya  arivo^  ttoAi/ktoVoi/* 
€K  6eov  ^  iepev^  ti9  a- 
Ta^  SofjLOi^  TTpoaedpitpOfi.  715 

Trap'  avrd  8'  i\6eii^  €5  'iXiov  ttoXiu     arp.  y. 
KeyoifjL   dv  (ppovtifxa  fxey  vtiveyiov  yaXdva^, 
dKacTKalov  5'  dyaXfia  ttXovtov, 
[laXdaKOV  OfJLfJidTtoy  fiiXos, 
Sri^idvfJLOV  epwTO^  av6o^*  720 

irapaKXiVOva   dweKpauey 
ie  ydfjLOv  TriKpd^  reXevrd^, 
ivceSpo^  Kai  hvcofAiXo^ 
arvfxeva  HpiafxiZaio'iv^ 

irofxira  Acos  ^eyiov,  '    725 

pvfi(f>0KXavT6^  'Eptini^. 
waXai(paTO^  8'  ey  fiporoU  yepwy  \070s  dvr.  y . 
TervKTai,  fxeyav  reXetrdevra  (jmto^  oXfioy 

716.  Vulg.  wap*  avrd  B'  oZv,  et  Demosth.  Mid.    §.  35»    wap   avrd 

in  antistr.  eV  roTc  fiporon,  ubi  to7«  ToBoc^'^uiTa. 
insulsissimum  est  Utrumque,  oi/ir  721.  In  pnecedentibus  designa- 

et  roT^y  post  alios  omisi.  wap  avrd,  tur  Helena,  quce  jam  wapaicKiHfifca, 

siaiim,  non^  ut  Well.  sitmUter.    Cf.  a  recto  deflectens,  cVck^vcv^  k.  r.  €• 

Gg 


234;  AFAMEMNftN; 

€K  8*  dyadM  Ti;x«s  yepei      .  730 

fiXaaraveiv  aKopecrrov  oil^vv. 

fiir    TO  Sva-cefih  yap  epyop 

fiera  fiev  irXeiova  rifcrei, 

a<p€Tkpa  S*  €iK6ra  yiwa,.  735 

oiKwv  yap  evOvducww 

KaWiTrai^  irorfio^  deL 

(ptXei  Se  TiKreiy  vfipi^  fiep  TraXai-  arrp.  S'. 

a  ped^ovaap  iv  KaKok  fiporiop 

vfipiPy   TOT  ^  t66\   OWiTOTaV  740 

t6  KVpiOV  fioXif^ 

yeapa  *8^  *^€i  ^KOpov, 
iaifiopa  *Tau  cifiaxop, 
dviepop  &pd<ros  /icXai- 
i/a$  fjLe\d$poi(nw  aTa%,  74& 

elSofiemp  TOK€variw. 
AiKa  Sc  Xdfjtfrei  fM^p  ip  SvtrKaTrPOi^       dpT.  ^. 
iwfi€uriP,  TOP  5*  ipaio'ifiop  Tiei 
fiiop*   Ta  XP^^^*^^^^^^  ^'  ^^" 

6\a  avp  wiPip  x^P^^  750 

waXtPTpoTTOi^  Sfifiao't  \i- 
7rova'\  ocna  irpoorefiaj 
hvpafiip  ov  (rifiovara  ttXoi/- 

74/Si»   ^apd  i/Hiow   KOTOW  vulg*  manet  mutandmn. 
^u€t  Kopow  proponit  ButL  quod  re-         7^«   toV  pro  rt  rw  Herman. 

cepi>  adjecto  li  e  monitu  Blom-  et   post  ifxaxop   ejecit   uvoKepiow 

fieldu.    Quo  facto,  nihil  in  antistr.  Stanl. 


ArAMEMNQN:  235 


Tov  irapdarfifAOif  atim* 


Tray  S'  cVi  repfia  vtafm.  755 

aye  SjJ,  fiaariXei,  TpoicK  woXiwopff, 

'Arpetoi  yeyeOXov, 
7r<09  are  irpoaeifna ;  ttcSv  <r€  crefii^w, 
fJLlid*  VTrepapM  find'  VTroKafiyj^xxi 

Kaipdy  x^/9<TOs;  760 

TToWoi  he  fipOTwv  TO  hoKeiy  eivai 

TrpOTiOvari  SUfiy  Trapafidyre^. 
Ti5  Bvinrpayovyri  8'  eiricrTeydyeiV 
ird^  T«9  ^TOi/1099  hfiyfia  Si  Xvirti^ 

ovi^y  d(p>'  ^wap  irpotriKyeirar  765 

Kai  ^vyx^ipovciy  d/ioiOTTpeTreis 
dyeXourra  TrpoatoTra  fiia^ofieyoi. 
varm  ^  dyadoi  Trpo/iaToyytofjitoy^ 
ovK  ia^i  \a6eiy  ofAfxara  ^motov 
rd  hoKOvyr'  eikppoya^  €k  hayoitxs  770 

vSapei  araiyeiy  (l>i\6Tfrri. 
<rv  Se  fioi  t6t€  fiey,  trreWtay  arrpandy 
"EXeVi/s  ey€K — ov  yap  *a  iirtKevtna — 
KapT    dwofiovcta^  fjo'da'  yeypafifjieyo^, 
ovd*  eu  TrpaTTiSeoy  otaKa  yefitoy^  775 

Opdo'o^  aKOvciov 

dvhpdari  dyiicrKOVari  fco/ixi^aii/* 
yvy  5'  OVK  an   aKpa^  ippeyd^,  ouS'  dipiXw^, 

761*  ToSeK€ryc7Mu  interpretantur      Resp.  ii>  §.11.    nf  ti/  o?ci  op^¥ 
^pdciem  sinctrUaiis;  scd  potest  etae      aWtiv  w6\iif  oiVi^ciy ; 
TO  3oic€rp  frpo  TOV  c7mi4.   Cf.  t^lato.         173.  <r*  inseruit  ButL  ob  metnitn. 


836  ArAM£MN£2N. 

€v(bpwv  Tis  TTOi/CK  €v  TcXetracriv. 
ypwarei  Se  XP^^V  ^^"f^^^^ofievo^  780 

TOi/  T€  SiKaiw^  KOI  TOP  aKuipw^ 
iroXiP  oiKOvpovvra  TroXirtSv. 

AFAMEMNQN. 

TTpHrov  fi€P  "Apyo^  kui  Oeoi^  iyx^p'^^^ 

Sijci;  TTpoareiTreiy^  tov^  ifioi  fieTaiTiov^ 

poarrov,  SiKaiwp  ff,  &v  eTrpaj^ayjiy  woKiv         785 

TlpidfAOv*  SiKa^  yap  ovk  diro  yXtaaari^  Beoi 

KXvoure^,  dvhpoQvfiTix^  ^iXiov  <p6opM , 

6s  alfiaTfipdv  tcOxo^  ov  ^ixoppoirw^ 

y^triipov^  edePTO*    rtf  S'  ivavrita  Kvrei   , 

eXirh  irpocfjiei  x^^P^^  ^^  TrXtipovfievw.  790 

Kairvio  h'  dXovara  pvv  ir   evartifio^  w6Xi^» 

drri^  OveXXai  ^£arr    orvudviiarKOvara  Se 

inroho^  TrpowifXTrei  wiova^  wXovtqv  ttpou^. 

TovTwv  6eoT(n  XP^  'iroXvfivno'Tov  x^P^^ 

Tiveiv*   iireiirep  kui  TrdyM  virepKorov^  795 

eTrpa^dfAearda,  fcai  yvvaiKo^  ovveKa 

TToXiv  Zuifxadwev  ^Apyeioy  Sdico^, 

iinrov  veoatro^y  dtnri^fitrTpoipo^  \6co9, 

irri^rifjL    opovaras  dfxtpl  TlXeidZmv  SvariP' 

vTrepOopwy  Se  wvpyov  mfxriarvi^  Xewp,  800 

aSriv  eXei^ey  aifiaro^  TvpavviKOv. 

779.  Ti«  abesse  malunt  VV.  DD.  interpreteris ;    sive   cAirW    xei^oc, 

non  ego.     Idem  fere  valet  ac   si  q.  d.     manus    expectans,    sive    oJ 

dixisset    £vil>p6¥   ti,    gratum    all'  w\tipovfi€¥f  (vVo)  ;^€i/>o«  (^iKoarmp). 

qwd.  Elegans    conjectura    Stanleii    yd 

790.   Durum  ^cip^k,    utcunque  Casauboni,  x^^^- 


ArAMEMNON.  237 

TO,  S*  €«  t6  arov  (ppoyti/ia  fiifAVfifAai  K\umv, 
Kal  ^viiu  ravTa,  Kai  ^wnyopov  fi   €X^^^» 
Travpoi^  yap  dvSpwy  iirri  arvyyevi^  ToSe,    .    805 
^\oy  rhv  cvtvxovpt   dvev  <p66vov  arefieip. 
Svar(f>ptav  yap  169,  *KapZia  wpoariifieuo^^ 
a^Bo^  ZiirKoi^ei  tw  TreTra/jLevio  votrov* 
ToFs  r   avrd^  avrov  Tr^i/xaaip  fiapvyeraiy 
Kat  TOP  Ovpaiop  6\l3ov  eiaropwv  arrivei.  810 

elSw^  Xeyoifi   av- — ev  yap  ej^eniarraixai 
cfiiKia^  Karoirrpov — eiZioXov  orKid^ 
SoKOvvra^  elvai .  Kapra  Trpevixeuei^  ifioL 
fiovo^  h*  'Odvararev^,  otrirep  ovx  iicwv  ewXei, 
^evxOck  6T0I/U0S  ^p  ifAoi  creipa<p6po%*  .    815 

€?T     OVV    daVOVTO^,    €«T€    Kai    ^dtfl/TOS    ^€pl 

\eytti.    TO,  3'  dWa  ir/909  ttoXip  t€  Kai  deov^, 
KOipov^  dyiUva^  Biuret  iv  iravrtyvpei^ 
l3ov\€var6fA€ar6a.    Kai  ro  fiev  KaXm  ixoVf 
oirta^  XpoviXpy  ev  fievei,  fiovXevrioy*  820 

OTio  Se  Kai  Set  (papfidKiav  Traiwyiwyy 
iiroi  Kcayre^,  ^  refioyre^  €v(f>p6yw^, 
iteipaiTOfxetrQa  Trfjfi   *  dTrocTpeyl^ai  *  yoo'ov. 
vvP  h*  69  fxeXadpa  Kai  hofiov^  itpetrriov^ 
iXOioVy  OeoiOTi  TrpwTa  he^itoarofiai,  825 

ciwep  Trpoarw  TrefAyJ^ayTe^y  fjyayoy  TrdXiy. 

S07»  Pro  vulg.  Kapliav  Casauboni  aliter  res  se  habet  in  Pen.  206. 
correctionem  recepi»  cum  i  et  r  823.  Pro  vruiarm  Tpi\l/€u  voeop 

ssepissime  permutentur,  nequepofBt  emendatio  Porsoni,  quam  palma- 

verbum,  motuin  non  significans^  ac-  riam  vocat  Well.    Vide  Pont.  Ad- 

cusativusstare  posse  videtur.  Paullo  vers.  p.  158.  et  ad  Orest  581.  , 


288 


AFAMEMNnN. 


piKi]  S'  iireiirep  €arirer\  ifiTredta^  fitvoi. 
KA.  QvSp€\'  TToXiTai,  irpearfio^  'Apyeitotr  ToSe^ 
ouK  aiarx^^ovfiai  Toii^  ipiXavopa^  TpOTTOVi 
\€^€u  wpo^  i/jnas*    €1/  XP^^V  ^'  diro<p0ivei         830 
TO  Tapfio^  dvOptoTroicriw.    ovk  dWtoy  wdpa 
fjLa6ovar\  ifiavrn^  Zvatpopov  Ae^m  fiiop 
TOfToy^,  iarovnep  outck  ^y  ihr   'Wito. 
TO«  fiey  yvyaiKa  wpwroy  dpaeyo^  ^^X^ 
^ardai  hofxoi^  eptifJioy,  eKwarfXoy  KaKoy,  835 

TToAAas  KXvovcdy  KXi^Sdi/as  waXiyKOTOv^' 
Kai  Toy  fiky  liKeiy^  Toy  h'  eireiar^peiy  kukoO 
KdKioy  dWo  TTfifia,  XdarKoyTa^  iofioi^. 
KOi  Tpavfidrwy  fJLey  ei  Toarwy  ervyx^^^^ 
•    dyrip  o8*,  m  Trpo^  olKoy  tox^TevcTO  840 

<l>dTiS,-T€Tp(aTai  SiKTvov  TrXiw  \4yety. 
€i  8*  tip  T€0yfiKm,  m  iirXnOvvoy  \0701, 
TpKnifxaTo^  T&y  Fripvdoy  6  SevTepo^ 
woWfiP  dyioOey,  Ttjy  KUTio  yap  ov  \eyta, 
xGovo^  TpifMOipoy  ;tAari/aK  i^rivx^^  Xa/iwy,       845 
awa^  CKao'Tip  KaTdavwy  fjLOp<p€iiiaTi. 
TOiwyS*  €KaTi  KXfidoywy  iraXiyKOTioy, 


828.  Quidquid  in  hac  oratione 
durum  et  coactum  invenitur^  id 
de  industria  quesivisse  .Sschylum 
credat  lector. 

887*  Rumores  sc.  alterum  venisge 
nuncium,  deinde  alterum  alia  pefara 
nunciare,  clamantes  (toV  fiiif,  t6v 
M)  tn  domo. 
"   848.  Angl.  A  second  Geryon, 

844-6.  y(iu¥6^  "^Kaiwa  est  sepuU 


chrum  seu  pubdi  tepuUo  mjeclus, 
ut  dicitur  717 v  €wi€<raa0at,  et  similia. 
Hanc  igitur  ^XaTvav  accepisset  tri- 
pUcem  tupeme,  et  tema  super  cor^ 
pora  ejus  pulvis  injectus  Juisset. 
Deinde  v.  846.  mera  est  epex^pesis 
VQiCh  rpipi9ipo¥,  adhibito  nop^fiaTi 
<r»/uia Ti.  Ita  fere  Blomf.  cujus 
len  interpretationem  ferri  posse 
negat  Well,  quod  miror. 


ArAMEMN12N.  239 

TToWa^  avtaOeu  dprdva^  €/u^9  t^pff^ 

eXvarav  dWoi  wpos  jiiav  \€\f;/i/i6yi7S. 

^K  TwvSi  TOi  'H'aU  iv6ah*  od  Trapaarrcrreif       850 

ijjLwi^  Te  Kai  trip  Kvpto^  witrreviiofnav^ 

«o«  XP^^f  'Opea^fi^*  fifiSe  Oavfidinj^  roSc* 

Tpeipei  yap  avrov  evfieyn^  ^pv^evas, 

ZT/>a^ios  6  ^iaKeif^,  dyiKpiXeKra  wvifuira 

ifioi  Trpoijwvwv,  TOP  &  vir   IXito  are&ep  855 

KipZvPOPj  €1  T€  htifAoOpov^  dpapj(JLa 

/SovXfjp  KaTapptyJ/'eiep^  iiarre  avyyopop 

lipoToiari  TOP  ireoroPTa  XaKTiarai  TrXeop. 

TOidhe  flip  TOi  arKffyl/'K  ou  ioXop  ipip^i. 

ifjLOiye  fiep  Sri  KKavfuzTwp  iwitrcruTOi  860 

TTfiyai  KaTearfinKa&iPf  ovh'  ipi  OTTaywp. 

ip  o'^ifcofTOis  S*  ofAfiao'iP  fiXdfias  ^X^* 

TM  dfiipi  aroi  KXaiovara  XafirrTtipovxia^ 

dTfifieXtiTOvs  aiep.    €p  ^  opeipaarip, 

XeirraU  vTrai  KtaPtoTro^  i^tiyeipofxtiP  865 

piTToiari  Owuaro'OPTO^y  dfA(f>i  aroi  wddfi 

opwara  TrXeiw  tov  ^vpevhoPTO^  xpopov. 

pvp  TavTa  wdpTa  TXatr'  dnepBi^Ttf  <pp€Pi^ 

Xeyoifi   ap  apSpa  Tophe  tUp  orTad/mp  Kvpa, 

arwTfjpa  i/aos  wpoTOPOP,  iJ-^A^s  irreyri^         '870 

(TTvXop  irohripriy  fiopoyepe^  tIkpop  TraTpi, 

Kai  yfip  (papeiorap  pavTiXoi^  irap    iXiriha^ 

857*   CoiMtfitMi  prqfedum,  h.  e.  cum  accendebaniur   bicemat,    tkig^ 

csecum  et  temerarium,  inirent,  sc  leeks  semper.  Angl.  unheeded.  Alii 

Decidendi  Orestis,  qui  patre  mortuo  accendebant,  quibus  hoc  pertine* 

essetiretrwv.  Hsc paitim StanleiU8.  bat;   ipsa  vero  pne  dolore  nihil 

86s.  Te  propter  lugefu  pernoctes,  curabat 


340  ArAMEMNQN; 

KdWitrrov  n^iap  eio'iheiv  bk  x^^/MaTO^y 
oSoiTTOpta  Styj/'tlSyTi  TrtjyaToy  /icos* 
reprrvdv  Se  TdvayKoioy  €K<j>vy€Tv  awau.  875 

TOiOicrSc  Tol  *viv  d^i£  TvpoaipQiyfiaariv. 
ipQovo^  S'  aTreiTTto*   ttoWu  yap  Ta  wpip  iccnca 
nveixofiearda'   vvv  hi  fxoi,  <pi\op  Kapa, 

(EKfiaiv   dmivvi^  riifrie,  fin  x^t^^  ndeit 
r6v  aov  7r6h\  w  Va^,  'l\iov  Tropdnropa.  880 

ifAwai,  ri  iJii\\€&f  al9  efriarTdKrai  reAcwf 
irihov  K€\€v0ov  arrptovyjiuai  ireTaafxacriv ; 
evdif^  yepecrSw  Trop^vpotrrpiaro^  Tropo^, 
€S  dcS/i'  deXTTTOU  cJ9  ai/  tjytiTai  Aikti. 
Ta  S'  dWa  ^povrUy  ovx  ^V(a  piKtofiitnif        88& 
dtiarei  Scicaicus  arift^  deoT^  elfiapfiipa. 
AT.  Aifdas  yeveQXov,  Stofidrtov  ifjuay  (pvXa^, 
dirovaia  fiev  elira^  eiKorw^  ifx^' 
fjLcucpdv  yap  i^ereivas*    dW  ivaiaifXias 
aiyeiv,  irap   aWcrn/  xp^  ^^^*  epx^ordai  yepcK, 
Kai  raWa,  /Atj  yvuaiKO^  eV  rpoiroi^  ifxe  891 

dfipvP€,  fJifl^if  fiapfidpov  (JMTO^  iiKfiv, 
;^a/Aai7r6T€9  fioafAa  irpoarxdvn^  ifjLor 
fAfj^  eifxaari  uTpwarao''  47riil>0ovov  iropov 
TiOei.    deov^  Toi  TOiorSe  n/AaXipeiv  XP^^^*      ^^ 
eV  TTOiKiXoi^  Se  Oyrirov  6vra  KdW^friv 


876.  Toi  ¥i¥  pro  TOiwv  Schutz.  et  ridicula  grandiloquentia  amorem 

880.  Neque  cum  Valcken.  cor-  suum    profiterir    conferat    autem 

rigendum^    neque  cum  Bud.  in-  Aristoph.  Equit.  782.  K^ra  KaBi][ov 

terpretandum.     Meminerit  lector  fiaXoKm,    Tm    fitj    rpifiri^    r^y   cV 

Clytsmnestram  jam  partes  agere>  2aAa/um. 


AFAMEMNfiN; 


9/^ 


l3aiv€ip,  i/jLOi  fiey  oi/Sa/ucSs  ai/€u  (pofioy. 
\ey(a  kut   avlpa,  fin  6e6v,  arefieiv  ifie.       ^ 

;^(0pi9    TToSo-^IICrT/Jftll/    T€    Kal   Tl5l/   TTOiKikiaV 

kXyi^^v  dvT€r   Kai  to  fxri  kukw^  (ppoveiVf        900 
0601;  fxeyiarToy  hwpov.    oXfiio'ai  Se  xp^ 
fiiop  reXeuTiiaaPT   iv  evearroi  ^'Ai;. 
€t  TrdvTa  S'  m  TrpdaraoiiA   ay,  evQapfrtfi  iyni. 
KA.  Kai  firiv  t6^  elire  fxrf  wapd  yviifxriv  ifioL 
AT.  yvwfjLfiv  iikv  laOi  fifj  SiaipOepovpr   ifxe,  905 

KA.  61/^01  deol^  Seio'a^  av  w^  ep^eiv  rdde. 
AF.  eiTrep  res,  eiSm  y   ev  Tod^  e^eiTrov  riXo^. 
KA.  Ti  S*  ay  *SoK€t  croi  Hpiafio^,  el  rdS^  iipvcrev; 
AF.  iv  TTOiKiXois  av  Kapra  fioi  fitjvai  *SoK€i. 
KA.  fx^  vvv  Tov  dvdpdireiov  aidea'6^^  yf^oyov.         910 
AF.  (ptifiii  ye  fAevroi  iijfAodpov^  fxeya  arOevei. 
KA.  6  S*  dipQovfiro^  y   ovk  eTri^tiXo^  ireXei. 
AF.  ov  TOi  yvvaiKO^  itrnv  ifieipeiv  fidxn^* 
KA.  rok  S*  oXfiiojL^  ye  Kai  to  viKao'Oai  Trpiwei. 
AF.  ^  Kai  ar^  vUtiv  Tiivie  Siipio^  riei^;  915 

KA.  TTidov'  Kpdro^  fxev  roi  Tvdpe^  y   eKtov  ifwi. 
AF.  aW  ei  hoKei  aroi  ravff,  \hrai  tis  dpfivXa^ 


903.  wpdvaoifii  ap  nihil  aliud  est 
quam  frpa(»,  quo  sensu  non  certum 
habeo  €l  cum  aw  conjunctum  soloe* 
cum  esse.  Vulgatum  igitur  reliqui, 
id  tantum  monensy  sensum  non 
esse.  Si  ita  modeste  me  geram,  eed, 
Si  hacfarluna  semper  utar,  nempe 
/Slav  T€A€UTf;<ra«  €»  cvWto?  <pi\ti, 

906.  cv^»  ay,  vovisses.  Cf.'  936. 
^'Ai/  ad  €pl€i¥  trahit  Well,  sed  in-* 
finitivus  post  tv^m  non  requirit  aw. 


908-9.  Vulg.  bis  ^p  egregio, 
sed  apud  omnes  scriptores  firequcn- 
tissimo,  librariorom  errore.  Cor* 
rexit  Stanl. 

915.  Ncmne  tu  quoque  Sx^iot, 
igiturque    vind    vis,    ut   oA/^ioit 

917*  Persuasus  tandem  Agt^ 
memnon,  festive  quodammodo 
uxori  morem  gerit  Age  vero,  kM 
iijleri  oportet,  solvat  aUquis  calceotl 

Hh 


242 


AFAMEMNQN. 


\voi  rdxo^,  wpoSovXov  l^fifiaa-ip  '^o^^. 
avv  TOurSc  fi  ififiaipopff  dXovpyeo'iv  de&v 
firi  T£9  irpoawBev  ofJifAaro^  /3d\oi  <p66vo^. 
TToWfj  yap  aiS<09  <n0fiaTO([)6op€iv,  irotriv 
<p6eipovTa  irXoiirov  dpyvptovtr^ov^  ff  ikpd^. 
TOvTtov  fikv  ovTtA^*   TYflf  ^kvtiv  hk  wp€Vfxevm 
Tiiv^  io'KOfii^e.    Tov  Kparovvra  fiaXdaKm 
deo^  wpoo'wdep  evfievm  wpoahepKerau 
€Kwv  yap  ovSek  Sov\i(o  XP^'^^^  ^^?* 
aijTfi  Se,  woWwv  ;f|[)j|/LtaTioV  i^aiperov 
dvdo^,  iTTparov  ^wptifif  ifioi  ^vvio'Trero. 
iwei  $*  dKOveiv  <rov  kariaTpafAfiai  rdhe, 
eJfi   €S  dofxtov  fxiXadpa  nop^vpas  wartiv, 
KA.  Ieot^v  doKatraa — ri9  hi  viv  Karaa-fiecrei  ;— 
Tpetpovo'a  TToWfj^  Trop^vpa^  *  ladpyvpov 
KfiKiSa  wayKaiViaTOV^  eiiidTWV  /3a^s. 
oIjcos  h*  virdpx^i  rwphe  avv  deoh^  ava^f 
ex^i^*    "JTeveadai  S*  ovk  iiriararai  iofio^. 
woWwv  TraTfiafiOV  S'  eifiaTfov  av  ev^dfifiv, 
dofioiiri  irpovvexQ^PTO^  iv  ;f|[)j|<m;|t>«o«5, 
yj^vxfj^  KOfxio'Tpa  rfjo'he  *  [jLtixccvfOfJ^vti. 


920 


925 


930 


935 


pedis  incesium  qui  servum  deceat, 
noD  autem  regem.  Deinde  medio 
ae  in  sennone  corripiens  precatur^ 
Nequa  me  invidiajeriai,  Sec 

919*  ^oiaZ€  in  Tai<ri€  mutant^ 
quo  facto  quid  lucremur  nescio; 
aiquidem  vix  potest  cv¥  vel  cum 
dp/SvXant  vel  cum  a\oupyiai¥  jungi. 
IS  ,coiTuptum  ToTah,  mallem  cor- 
ngere  irv»  co\  le  sed  ut  dubium 
leliquL 


98 1*  Tria  objidt  uxori :  primom 
negat  mentem  se  luxu  oormpta- 
rum;  (v.  905.)  jam  vero  corpus; 
mox  proximo  versu^  opes  attri- 
turum.  Horum  ultimo  soli  reqKm^ 
dere  conatur  Clytenmestra. 

932.  Vulgatum  civ  ap^pow  op* 
time  correxit  Salmasius. 

938.  Vulg.  ikrixa¥myLi¥tt^*  Emen- 
davit  Stanl. 


ArAMEMNHN. 


243 


irrp.  a. 


pi^fl^  yap  odo'fi^,  ^vWa^  *ik€t   €S  So/iot/s^ 
o'Kiav  vTrepreivaa'a  ^eipiov  kvvo^,  940 

Kai  <rov  fioXovTOi  dfOfiarTriV  io'Tiav, 
6d\7roi  fxev  ev  ;^€£/uaivi  atiixaivei^  fioXdv. 
orav  he  revxtf  Zev^  air   o\iX^KO^  itiKpa% 
olvov,  TOT   fjhfi  '^vxo^  iv  hofjLOi^  TriXei, 
dvSpo^  TeXeiov  iwfi   eirtoTptiK^pijevov.  945 

ZeVf  Zev  TiXeie,  tm  ^/tas  €i/;^as  TeXei* 
fiiXoi  he  TOi  a-oi  Ttivirep  &v  pueXX^  TeXeXv. 

XO.  Tiirre  fioi  t6^  ifiTrihw^ 
Seiyfia  TrpotrraTiipiov 
Kaphia^  TepaaKOwov  woTaTai,  950 

fiavTiwoXei  $*  dKeXevtrro^f  afiiirOo^  doihct, 
ovh'  dirowTva'a^,  hUav 
ivo'KpiTtov  oveipaTwv, 
ddpcroi  evTTide^  */^€i 
(j>p€PO^  <l>iXov  dpovov ;  'xpovo^  S*  iirel  9S5 

wpvfivviaiwv  ^vvefi/ioXoi^ 
-^afifiia^  ecKaras  *9rajo- 
^^€1/,  evff  \ht  ''\XiOV 
wpTO  vavfiaTa^  irrparos. 
irevdofiai  S*  dir   Ofxixdnav  dvT.  d. 


942.  ftoXmv,  vemendo. 

945.  Vulg.  Zm  r .  Otiosam  par- 
ticulam^  quam  vix  operas  pretium 
fuit  cum  Port,  in  y  mutare^  post 
alios  omisi. 

952.  dwowTVira^  pro  dwowTvaav^ 
roQ  ifiov,  Neque  enim  adeo  recte 
Bdp9o%  diceretur  rejicere^  quod  vo- 


lunt  qui  in  dwowrwraw  mutant. 

954.  Vulg.  i^ci.  Correzit  Casau- 
bon. 

957*  Vulgatum  wapiifirfirev  et 
metrum  et  senaum  jugulat ;  quare 
reGq>i  exHeathii  emendatione  ira« 
priyl/€¥.  Diu  ut  ex  quo  exercUus 
aUigavU  naves  in  arenU  Hante$^. 


«44  AFAMEMNQN. 


yocTTOV,  avTOfiaprv^  wv*  961 

TOP  ^  avev  \vpa^  *6iiw9  vfAVtphei 
dpfjvop  'Eptvvo^  ai/ToSiSaicTOs  iataBev 
dvfxo^,  ov  TO  Trai/  €X^^ 
iXwiSo^  ^i\ov  dpaao^.  965 

air\dy')(ya  S*  *ovTi  fiard^ei, 
frpd^  ivhiKOi^  (ppealv  TeXec^poi^ 
hivat^  KVKXovfievov  Keap. 
eixoiMzi  8*  dir   ifia^  n 
eXiriho^  *\lrvdfi  ireaeiv  970 

€5  TO  fifi  TeXeo'ipopov. 

fxdXa  ydp  toi  tol^  iroXXa^  crp.  ff. 

vyieia^  dKopecrov 
Tcpfia*  viiTO^  ydp  *  *  yeinav  Ofioroixo^  epeiSei, 

Kai  fTOTfio^  evdvTTopwp  975 

.  dpSpos  iiraiaev  *  * 

******      >'u.  </ 

m  m  m  m  ^  m  a(pavToy  epfxa. 
Kai  TO  fi€P  irpo  y^ptiyidTWV 
KTriaidop  okvo^  fiaXwv 
€r(pevZ6va^  dir    evfieTpovy  980 

ovK  eSv  TTpoira^  hofio^, 
TTfifAOVM  yifiwp  dyav, 
oiJS*  iirovTio-e  a'Kd(po^. 
iroXXd  Toi  hoai^ 

96^.  ofum^  emendavit  Stanl.  pro      sed  exiium  timorum  hahtturam. 

970.  y^fvlfi  post  Steph.  correxe- 


966.  ovroi  edd.  vett    Correzit  runt  omnes. 

Casaub.  Pracordia  vero  hand  dc"  978.  Constructio  okvoc  wpofiaXmw 

Srani,  cor  BC»  vorticUfUS  circunmctum  to  piiv  y^ptfyidrmwy    ubi   oKyo9  est 

ad-m€niem  jusia  quidem  vdentem,  pendens  nominativus. 


ArAMEMNHN. 


S45 


-iK  Aioi  dfKpiSMprfi  t€  koI  i^  dXoKutv  iweretay 

vijtrrty  wXeaev  vocov,  986 

TO  c    ewi  yaw  ^ire<rov  awa^  ayr.  p. 

Qavaaiixov  irpowdpoiff  dv^ 
ipo^  fxeXav  aJfxa  rk  up  irdXiv  dyKaXea-aiT  eVaeiScoi^ ; 

ovSe  Tov  opdoSafj  990 

TWP  (j}6ifi€Ptop  dvdy€iv 
Zev^  *av  avT   iwavaev  iir   evXa/ieia. 
€1  §6  fATj  Terayfieva 
fjLoTpa  fioipav  6ic  6ewv 
eipye  fitj  TrXeop  ipepeiv,  995 

irpofpQdo'aa'a  KupZia 
y\wa'(rav  av  rat   e^ex^i- 
mv  8'  i/TTo  cKOTtp  fipifiei 
BvfiaXyri^  T€y  Kal 
ovhev  eTreXTrofieya  ^n'ore  Kaipiov  iKToXvirevaetVy 

^wTTvpovfieva^  (ppevo^.  1001 


KAYTAIMNH2TPA. 


eitna  KOfii^ov  Kai  <ri/*    Kaadvdpap  Xeyw 
iwei  <r   edfiKe  Zev^  dfifivirw^  ^ofxoii 
KOiViavov  elvai  x^P^^I^^^9  ^oXXwv  fiira 


987*  ireo-ov  pro  w^vovff  recepi. 
Alia  omnia  magis  inoerta  quam  ut 
metrum  strophico  respondens  ex- 
hibere  coner. 

992.  Vulg.  cV*  ev\a/3€i^  ye,  quod 
e  mera  Scholiasts  glossa  in  ai^Aa- 
/3€f a  mutant.  Resdtuit  a v  Hermann. 
Neque  enim,  si  fas  esset  mortuos 
reducere,     Jupiter    pros    cautume 


(Schol.  mere  iirj  0\aPrJ¥at)  turn 
cohUmUsei  qui  caUebal  ex  inferis 
resuscUare. 

99^*  Quod  nisijaium  a  DUs  con^ 
9titutum  prchibuissel  aliud  foium, 
quo  minus  opem  ferret,  ego  tulissem^ 
et  cor  linguam  prceverteru  httc  ejfk^ 
disset.  Has  animi  cogitationes  noa 
dicto  sed  fiulo  effudissem. 


S46  AFAMEMNON. 

dov\(OP,  arradeia'ap  jcri|criov  fiwfiov  neXa^,     1005 
iKfiaiv  dinivfi^  rfia-he"   /xi|8*  ihrep(^p6vei. 
KM  watha  yap  roi  ^atriv  'AXKfiiipfi^  wore 
wpadivra  rXnvaif  Kal  ^vy£v  diyeiv  fiia. 
€1  8*  ovp  dvayKfi  Tfja-i'  iirippeiroi  rvx^f 
dpxO'iOirXovTtav  hea^orSu  TroWti  ^cj^iv         1010 
oi  d\  oihroT   i\7ria'ayT€^,  iifiij(rav  KaXm, 
iofioi  T€  SovXoK  iravra^  Kal  irapa  arddfifiv. 
6;^6is  Trap*  tifmv  oidirep  vofu^erai. 

XO«  O'oi  TOi  Xiyovo'a  Traverai  aa(pii  Xoyov* 

ivTO^  S*  &v  ovtra  fAoparifitov  dypevfidrfov,        1015 
TreiOoi   dv,  el  Treidoi*    dweidoiti^  S*  Zcrois. 

KA.  a W  eiirep  iairl  fifjf  %6\iSoi^o9  iiKtiv, 
dyptSra  ipwvriv  fidpfiapov  K^Krtifiewtif 
iata  (j>p€v£v  Xiyovo'a  ireidto  pip  Xoyw. 

XO.  €7rov*   rd  Xwtrra  twp  wapecmarviP  Xiyei.     1020 
Treidov,  XiTrovo'a  topS^  dfia^iipri  Opopop. 

KA.  ov  TOi  dvpaiap  ty^p^  ifxoi  (rxoXtj  irdpa 
Tpi^eiP*   rd  fxep  yap  eVrta?  fxecofxipdXov 
€a'TfiK€P  fiSfi  fAfjXa  irp6%  €r<l>ayd^  wvpo^, 
ni^  oih-OT   iXTria-aa-i  nivS*  i^eip  ;^apii^.  1025 

orv  8*  €1  Ti  ipda-ei^  rwp^e^  firj  crxoXriP  ridei* 
€1  8*,  d^vPfifjuop  ova-a,  firj  Se^ci  Xoyop, 
<rv  8*  dPTi  iptopfji  <t>p<i^^  Kapfidpto  x^P^* 

1019-  i^^  <pp€¥m¥  Xiyovaa  recte  wpoa€v(ofJLat  hi  KOt  rif  ¥oL 
imerpretantur  Blomf.  WelL  Ua  lo-         1022.    Olim    correxeram    Tph\ 

quens  ut  intdUgai  Cassandra;  quod  hodie  vero  vulgatum  retineo.  Sane 

idem  valet  ymapud  Paul.  i.  Corinth,  dvpaiav  Ttjvhe  valet  hie  anie  fares; 

xiv.  15.  wpoc€v(ofjLai  Tf  w»€VfAart,  wdpa  autem  est  wdpearu 


AFAMEMNON.  847 

XO.  epfAfivew^  eoiKey  i;  ^evfi  ropov 

SeTtrdac    rpono^  Se  dfipo^  m  veaipirov.  1030 

KA.  n  ixaiverai  ye  Kal  KaKwu  k\v€i  ippevHv^ 
nri^  XiTToOa'a  fiev  ttoMv  veaiperop 
mci'   ;^aAii^oi^  8*  ovk  eiriararai  ^p€iv, 
Trpiv  cufjuiTfipop  e^a^pi^ea-dat  fievo^. 
ov  fXfjv  TrXeto  piylraa-'  drifiiadno'OfJLai.  103& 

XO.  €710  S*,  iwoiKreipta  yap,  ov  OvfJuaarofAai. 
iff,  w  TaKaiva,  Tovh*  eptifmaaa  oxovy 
eiKOVir'  dvayKij  T^he  Kaivitrov  ^vyop. 

KA2ANAPA. 

OTOTOTOTOt,    TTOTTOly    8a.  ITT/d.  €»• 

w  *iro\\op,  «5  *7ro\\ov.  1040 

XO.  Ti  rai/r'  dptoroTv^M  dfjxpl  Ao^iov; 

ov  yap  TOiovTO^  tSiaire  dpfivtirov  ri/xeti^. 

KA.  OTOTOTOTOi,  TTOiroi,  ha.  dvT.  a. 

XO.  ifS*  avre  hva^fniovtra  rov  6e6v  KoKei,  1045 

ovhev  irpoa'n^ovT   iv  y6oi%  TrapairraTeiv. 

KA.  ''hwoWov,  "hwoWov,  trrp.  ff. 

dyvidr,  diroWtov  e/uor 
dTrtiXeaas  yap  ov  /Lto\i«  t6  Sevrepov. 

XO.  ;^<rc«y  ioiKev  diJL<j>i  t£p  avri}^  kokwv.  1050 

fiivei  TO  deiovy  hovXia  *7r€p  ev  ^pevL 

1046.  ^<m,  ad  quern  fiihUMinet;         1051.    wap9¥  et  wap   iv  codd. 
sed>  cum  ad  turn.  Correxit  Schuti. 


94»  ArAMEMN12N. 

KA.  "AttoWop,  ''AttoWop,  dwr.  ff. 

dyviar,  aTToWwp  ifio^. 
a,  TTOi  iroT   fiyayi^  fie ;  wpos  irolap  (rriytiv ; 

XO.  wpo^  Ttiv  'ArpeiSwv*    ei  trv  firj  t6^  ivvoei^^ 

eyw  \eyw  coc  icai  rd^  ovk  ipei^  '>l^v6fi.        1056 

KA.  a,  a.  trtp.  y. 

fuaodeov  fikv  ovv,  iroWa  avvitrropa 
airo(p6va  kuku,  ^Kdprdva^, 
dpSpo^  c^ayeiOPy  Kal  ir&ov  pavrnp^ov.  106O 

XO.  ioiKeV    €Vpii    li    ^^^^9    KVVO^   dlKflP, 

elvai,  fiareveiv  S*  wv  dpevpiiarei  (popop. 

KA.  a,  a.  apr.  y . 

fiapTvpioto'i  yap  toTc^  iiriweldofxai^ 

K\ai6fi€Pa  TaSe  fipe(pfi  cipayM,  1065 

oirrd^  T€  trdpKa^  irp6%  irarpo^  fiefipwfA€Pa%. 

XO.  n  *  fxrjp  K\eoi  aov  fxaPTiKOP  weirvtrfupoi 
tifiep*   wpo(pYiTa^  S*  ovTiPa^  fiaiTTevofiep. 

KA.  iw^  iroiroij  ri  irore  /uifSeTai;  err  p.  S'* 

Ti  ToSc  peop  dxo^  fieya  19J0 

fiey   ep  hofioiai  TOio'Se  fi^herai^  kuk^p 
d<pepTOP  ^iXoitriPy  ^vaiarop;  d\Ka  8* 


6fca9  diroaTarei. 


XO.  rovTWP  d'iSpU  eifii  tUp  fxaPTevjJLdrwp* 

iK€ipa  8'  iyptop*    irdaa  yap  iroXi^  fioa.  1075 

1058.  Vid.  ad  103.    Mox  Kclp^  e  duobus  codd.  rd:   sed  rerSc  em- 

Ttt'yac  correxit  Stanl.  pro  Kaprdvat,  phaticum  est^  tcl  fere  otiosum. 

1065.   Posses  versum  refingere  1067.  /iijV  pro  fiiv  Pors* 
strophico  respondentem  recipiendo 


ArAMEMNON.  249 

KA.  iw,  TaXcuva^  ToSe  yap  TcAcFr,  dwr.  8'. 

TOP  d/AoiefXPiov  iroo'iv 
Xovrpoici  ^cuipvpao'a;  irik  ^curw  riKo^; 
Ta;^05  yap  t6^  ifrrai.    wporeiwet  ik  x^^P  ^^ 

X^^^  opeyofiiva.  1080 

XO.  oimw  ^uinJKa'    vv¥  yap  i^  aiviyfidrwy 
eirapyifAOiO't  BeatpdroK  dfifixctwi. 

KA.  €,  ^,  ^ceTTa?,  wairaiy  ti  Toie  <l>aiy€Tai ;    trrp.  e. 

ly  Mktvou  t£  7*  ATlSov ; 
aX\*  apKV^  ii  ^vv€W09f  ij  ^wairia  1085 

(povov.    arrafTi^  8*  aKopero^  yivei 
icaToAoAw^aTfti  difiaro^  Xevariftov. 

XO.  iroiav  'Epivvv  riivSe  itifjuxo'ip  KeXet        orr/d.  cr . 
ewopOid^eiv ;    ov  fie  (paiSpvpei  \070s. 

iwi  Se  KapSiau  eSpafie  KpoKofia<pri^  1090 

array wv,  are  Kal  *Sopi  *^T«cr£fio«s 
^vvavurei  fiiou  Suvro^  *  avyoi. 
Tax^o.  8*  ara  iriKei. 

KA.  a,  a,  iJoi),  \tov*    airex^  t^^  j3oos        ai^r.  6* 
TOi/  Tavpow  iv  mTrKoi&iy  1095 

fieXayKeptay  Xafiovo'a  fAtix^P^f^^^Ti 

Tvirrec  Triryei  ^  *€V  iw^pta  t^i/^ci. 
ioXo<j)6pov  Xi^TOi  rvx^ajp  col  Xeym. 

XO.  01/  KOfiiraaraifx  av  Oea'(pdTiav  yvwfiwp  aKpo^  dirr.  ar. 

109 1-2.   ^upia    '^rmaifAo^,    Aid.  occideniis  concludil. 
lop'ta,  Vict.  Correxit  Stanl.  Deinde         IO97.   cV  ob   metrum   iiweruit 

01^019  edd.    Conexit  Paaw.    Qimt  SchuU. 
m^  ^  fuista  necantnr,  lucem  vUas 

I  I 


250  ArAMEMN12N. 

€har  KaKw  he  tw  wpoaeiKci^ta  rdBe.  1100 

diro  Se  Oea^aTfov  t<s  dyadd  ipdri^ 
fipoToU  creWerai ;  kukcov  yap  hiai 
'H'oXveweii  rex^cii  Becnmahov 

ip6fiov  (pepovaiv  nadeiv.  1104 

KA.  £w,  Mf  ToKouva^  KaKOwoTfioi  Ttix^^'     a-rp.  ^' 
TO  yap  ijjLOP  dpow  irdBo^  €7r67X€aira, 
irdi  Zri  fie  Sevpo  rfiv  rdXaipav  {jyaye^; 
ovtev  iroT   el  ixri  ^vvdavovfAeptiv.    tI  yap ; 

XO.  (ppevofiavYfi  rts  ei  deo<l>6pfiTO^,  dfi-  (rrp.  17. 

<pl  ^  aura^  Opoeh  1110 

vofJLOV  dvofioVf  old  Tis  ^ovdd 
aKopero^  fioM,  <pev^  ToKaivai^  (ppecrh 
''IrvPy  *'lTc;y,  irrevovir    dfXKpidaXii  KaKOK 
dfidwp  ^iov. 

KA.  iw^  ICO,  Xiyeia^  fiopov  dtfiovo^*  dvr.  ^\ 

"frepifiaXoPTO  ydp  oi  wrepo^pov  he/xa^         1116 
deoi,  yXvKVP  t    aiwva  KXavfidrtop  drep* 
eixol  Se  fufivei  a^x^Lo-fih^  dfjxpri^ei  Sopl. 

XO.  TTodev  eTriaavTOv^  deoipopov^  t  c^^is  dvr.  ti. 
fiaraiov^  hva^,  1120 

Ta  S*  ew'Kpofia  Sv€r(j}dTW  KXayya 
fieXormreT^f  ofwO  r  opdioi^  ev  vojJLOi^i 
TToBev  opov^  ^x^i^  deaTrecrla^  ohov 
KaKoppijfiopa^ ; 


1106.  Vulgatum  retinuiy  sensu      borat 
satis  coramodo ;  metrum  autem  vel  1113.  Per  vitam  amnnnis  ahun- 

hujus  vei'sus  vel  antistrophici  la-      dantem,  ' 


AFAMEMNQN,  351 

KA.  iw  ydfiot,  ydfAOi  irrp.  0.      1125 

HdpiZo^f  oKedpioi  ^<Ac0i/. 
ictf  ^KafidpSpov  woLTpiOv  irorov* 
Tore  fiBV  dfupi  cm  diova^  rdXaiv 

vvv  8*  a/i^i  Kwici/ToV  T€  Kax^pova-iovs  1130 

ox^ow  ioiKa  de<nriwhna'€iv  Tdx^* 

XO.  T£  ToSe  Topoif  dyav  €7ro^  i<l>fifJLia'a>;     crrp.i^ 
veayvo^  *ap  dvdpiinnov  fiadoi. 
ireirXtiytiai  8*  viral  Stiyfrnri  (fnymto, 
hvaaXyei  riJx?  fiiyvpa  dpeofiiua^,  1135 

QpavfiaT   ifioi  K\v€iv. 

KA.  iw  TTOvoi,  irovoi  dvr.  0. 

TToXeos  dAo/i6i/a9  to  irdv. 
id  wpoTTVpyoi  Ovtriai  Trarpos 
TToXvKaveh  fiorHv  iroiovoyitov.    uko^  S'        1140 
ovhep  eTnipKetrap, 

TO    fifj    TTOXlV   fJL€Uy    WCTTTep    OVV   €;^€«,    TTudeTv. 

iyta  Se  dep/iopov^  rdx    cV  wedw  fiaXw. 

XO.  ewofieva  wporepoio'i  TaS*  d^9ifjua'w.     dvT.  i. 
Kai  Tis  o'C  KaKO^povtSy  t<0i|->  1145 

o"!  Saifxwp  vwepfiap^  iixirirwwvy 
fieXi^eiv  irddn  yoepd  0ayaro(p6pa* 
repfia  S'  dfirix^^^* 

1131.  Vulgatum  oxBov^  tuetur  esoo;  neque  tamen  emendadcmes^ 

Well.  coUato  Eurip.  Suppl.  655.  Btpnov  mc,  vel  rcQ^plaoent  Supple 

1133.   a¥  cum  Schutz.   recepi,  igitur  ^/uuivriyV  post /SaXii. 

melius  ad  sensum,  ad  metnmi  pejus.  1 1 45.  kq)  vulgo  iiuertum  post  ct 

1143.  In  vulgata  parum  acqui-  ejecerunt  Hermaimu8>  alii. 


ArAMEMNQN. 

KA.  Kul  fiffy  6  XP^^I^^  0VK6T  €K  KaXvfifAdrfav 

itrrai  Sehopiulk,  veoydfAOv  vvytK^  Ziktiv*         1150 
XafXTTpo^  h'  ioiKev  nXiov  irpo^  dvroXa^ 

KXv^eiv  irpo^  auydi  rov^e  irnfAaro^  iroXif 
fxei^ov    ^peywaw  8'  ovKer   i^  alviyfuzrwy. 
Kai  fxapTvpeire  avy^pojjLm^  tx^^ot  Kaic£y  1155 

pivriXaroia'f]  twv  TrdXai  ireTrpayfiipwp, 
Trip  yap  areyriv  ttivZ*  ovnor   CKXeiwei  x^/dos 
^vfKp6oyyo^^  ovK  €v(pwvov    ov  ydp  ey  Xeyei. 
Kat  fitjif  TrewfOKm  y\  w%  dpatrvveo'dai  irXeop, 
fipoTCiov  oufxa,  K&fio^  iv  Bofiois  fiivei,  1160. 

Si/CTTrcfiTTTOS  €^ft),  ^vyyopwu  'Epivvwp^ 
Hfivovcri  5*  vfJLPoi/,  hiafiaiTiv  wpotrfifAepai, 
irptarapxov  arriv'  ev  fiepH  S'  aTreTTTva'av, 
evvM  dheX^ov  rta  iraTOvvn  SvafxeveT^. 
fjfiaprov,  fj  dfjpw  Ti  TO^OTfi^  ti9  m ;  1165 

fl  yjrevSoiJiaPTU  eifxi  dvpoKOwo^  ipXeStov; 
eKfiapTvptiaov  Trpov/ioa'a^  to  fi  elSipai 
Xoyta  waXaiM  t(SpS'  dfiapTia^  hofiwy. 

XO.  Kat  TTw  ap  opKO^y  *irfiyiia  yeyvaiw^  frayep, 

iraiiaviov  yevoiTo;   daufid^io  Se  (rov,  1170 

woPTOv  irepav  Tpa^eiirav,  dXXodpovv  woXiv 
Kvpeiv  Xiyovaav  ioairep  ei  wapecTdTci^. 

KA.  fidvTi^  fl   ^hiroXXtov  t£^  eTreaTtio'ev  TeXei. 


1169*  v^Yfui  pro  irffia  post  Can-  tur.     Vensimile   est   iEschyluin^ 

ter.    receperunt   omnes.     Deinde  propter  proxime  pvaecedens  wiy/ia, 

non.  est  cur  'Kaiuviov,  constructione  neatrum  genus  pretulisse. 
ubique  obvia  adhibitum^  solliclte-  1171-  Dicerede  urbe  peregnna. 


ATAMEMNQN.  U9 

KA.  irporov  fx€¥  aiSm  tip  ifioi  Xeyctv  rdhe.  1175 

XO.  diSpvverai  yap  wa^  ris  ev  irpaactov  irXiov. 

KA.  dXK  ^v  TaAaiiTT^,  Kopr   ifwi  wvetav  x^P^^* 

XO.  ^  Kal  r€KV(oy  eU  ^pyop  *ii\Oernv  *6fJL0v; 

KA.  ^vvaiifecrao'a  Aa^iap  e^vaafxny* 

XO.  rihti  T€;^i/ai(riv  ivdeais  ^ptifieyti;  1180 

KA.  fiSfi  TToAtrais  Trdvr    ideayri^oy  Trddti. 

XO.  TToJs  hifT   *  dvuTO^  tiaQa  Ao^ioy  kotw  ; 

KA.  iweidov  ovtei/*  ov^ev,  m  rd^  ^fAwXaKOv. 

XO.  iifjuif  ye  fxev  drj  irio'Td  deo'm^eiif  ioKch. 

KA.  (01/,  loi/f  (i>  (0  KUKa.  1185 

i)7r'  au  /4€  ScAi/os  opdofxavTeiM  vovot 
(rrpofiei,  rapdo'a'WP  ^poifuoK  -f  i^fifiioi^. 
opdre  TovcSe  roi/s  So/uoi9  eipnfjuevov^ 
veov^f  oveiptav  irpoanpepei^  fiop^iifiaaiv  \ 
iralhe^,  Qavovre^  wairepel  irpo^  tUv  ipiXtaVf    1190 
X^^p<^^  KpeHv  7r\i|0ovT6s  oiiceias  fiopdv 
arw  ivrepoi^  tc  a'ir\dy')(y\  eTroiicmrToy  ye/jLO^, 
irpeirova   ej^ovres,  wv  irarrip  eyevaruTO. 
eK  TwpSe  woipd^  <pntu  fiovXeveiv  riva 

1178.  Pro  fi\Q€TO¥  vofntp  dedit  1182.  okitoc  pro  avaKroc  optime 
Butl.  oftov,  Elmsl.  ifx$€Tti¥.  Hie  ad      restituit  Canter. 

Acham.  733.  et  Med.  1041.  rectc  ,,o«     t>       •*     *             -j       j 

,.     ,,            -  1183.    De    ii/iirAaKoy    vid.     ad 

contendit    "  secundam    personam  ^       ,    ^^^ 

J    1                     .J.  SuppL  220. 
dualem    a    tertia    diversam    non 

fuisse."  1187.  c^^/uok^  procul  dubio  ccxr- 

1179.  Constructio  est,  (vwawi^  niptum,  ex  f^iyMfVowc  in  seq.  vers. 
<raaa  (Aof i»   e>;.cucro>iyK  Ao^aw.  ^^<^  retrahi,  jam  vidit  Butl.    Quid 
GEd.  Col.  1145.    ovK  i^evifdfAfii^s  autem  sit  reponendum,  " 
ouc€w  tr€.  jeceris. 


urn,  frusHmjij^^^ 


254  AFAMEMNl^N. 


\eovT   avaXKiv  iv  Kex^i  (TTpw^fievov  1195 

i/jM'   ipepeiv  yap  XP^  ^^  iovXiov  ^vyov. 
P€wp  T   eirapxo^  'iXiov  t   dvacrraTfii 
ovK  oJBev,  ola  yXwatra  fiitrtiTfii  kvvo^ 
Xe^atra  ^KaKTeipaaa  ipaiSpovov^j  diKtiv  1200 

''Arti^  Xadpaiov,  Tev^erai  kuk^  '^^XV* 
TOiavTa  ToXfjLa*    dfiXw  apaevo^  ipioveif^ 
etrriv.    ri  viv  KaXovtra  $i;(r^i\69  Saicos 
Tvxof'lJL   civ ;  dyapia'^aipaVf  tj  ^KvXXav  nva, 
oiKOvaay  ev  wirpaio'iy  pavriXtou  ^Xd/ifiv,      1205 
6vovaav  aiSov  fxtirep*,  aairovhov  t   *  apnv 
(piXoi^  frveovo'ap;  m  ^  eTnoXoXv^crro 
fj  TravTOToXiios,  iio'Trep  ev  iMxxn^  Tpoir^. 
hoKei  he  ;^a£p6iy  poarifKo  (nartipia. 
Kal  tUvZ'  ofioiov  ei  ri  firj  ireidw  ri  yap ;  •  1210 
TO  fiiXXop  ff^ei.     Kal  cv  fi   *€P  rdx^i  irapmv 
ayav  y   dXtidofiavriv,  oiKreipa^,  epei^. 

XO.  Tfju  fxev  Qvearov  SaTra  waiheiaii^  Kpewu 
^vv!JKa  Kat  ire(ppiKa*    Kal  ^/3os  fi   6;^6i, 
kXvovt   dXfidm  ovhev  i^eiKaafieva.  1215 

TO,  S'  dXX'  dKOvca^,  ck  Bpofiov  ireatav  Tpex^* 

KA.  'AyafAefxvopo^  ere  iptifx   eTToyj^a^ai  fiopov. 

XO.  €v(j>tjiiov,  CO  rdXaipa,  KoifAticou  arofia. 

KA.  dXX'  ovTi  Uaiwp  roiS'  iwid'TaTei  Xoyw. 

XO.  OVK,  el  TrapecTai  y*  dXXd  firj  yevoiro  irtas.     1220 

1200.  Ita  pro  koi  KTeii/a<ra  Can-  1210.  Si  minus  persuadeo,  per" 

ter.    Cf.  autem  S89.  inde  csi.     Ita  inf.  1375. 

1206*.  upnv  pro  dpdv  Butl.  alii.  1211.  fx  iv  pro  fiijv  Casaub. 


AFAMEMNQN.  255 

KA.  cv  fiev  Karevx^h  'roT^  h'  dwoKTeipeip  fieXei. 
XO.  Tti/05  wpo^  dvhpoi  TOUT   *  ciyo^  iropavverai ; 
KA.  fi  Kapra  xptitrfAwv  ap*  ifmv  wapetrKOireis. 
XO.  Tov  yap  t€\ovpto^  ov  ^vvtJKa  fitiX^^^^^ 
KA.  Kal  fArjv  ayav  y  ''E\\i;v'  iTrifrTafiaL  (jxtriP.  1225 
XO.  Kai  yap  ra  wvOoKpavra^  hvafiadfj  S*  ofito^. 
KA.  TraTraT*   oJov  to  itvp*  cVepxcrat  Ze  fxoi. 

OTOToT,  AvK€i  "AttoWop*  di  iy^t  iyd. 

avTfi  Si7roi/9  Xeaipa^  O'vyKOifuafiipti 

\vK(p,  XioPTO^  evyepov^  dirovaia^  1230 

KT6I/6I  fie  Trip  TaXaiPap*  cJs  he  (pdpfxaKOP 

Teiixova'a,  Kafxov  fiiadop  epQiiaei  k6t(o. 

67r6i/;^6Ta«,  dnyovtra  ^wtI  (fxifryapop, 

ififii  dyioytj^  dpTiTia'aa'dai  <j>6pop. 

Ti  BfiT    ifAavTrj^  KaTayiXtOT    i^^  TadCf  1235 

Kat  CKfiTrTpa,  Kai  /laPTeia  wepi  hepij  (TTe^fi; 

ire  fX€P  wpo  fAoipa^  Ttj^  efxfj^  hiaip6epii. 

IT    65  <j>06pop  ireaoPT*   *iycj  S'  afi   ^iyjrOfiat. 

aXXfiP  tip'  *  aTaii  dPT   ifiov  nXovTi^eTe. 

iSov  h',  'AnoXXtop  avTOi  iKhvwp  e/i^  1240 

1222.  aj^o^  vetus  lectio.    Aurati      Neque  enim  oblivisoendiim  est  la- 
conjecturam  recepi.  qui  vatem  furibundam. 

1223.  Vulg.  ri  Kopr    ap    av  iro-  ®  ' 

D«»Ko»e«  xpn't^i'  ii^i*,  importu.  -V*'^"^'.  contra  taaam  et  me- 

nissime  iiuerto  «V    Recepi  igitur  *™"-  V*"*  "wrigunt:  mihi  pne- 

Porsoni  trangpo«itionem,  q.  v.  in  P'^«=«*'  I"""*  "**?''  """'^  "'J"' 

Praf.  Hecub.  p.  25.  Vid.  etiam  ad  "»»J«*"™- 

Suppl.  240.  et  Fere.  468.  ^^^^'  "''""'  «<*«»«»  emendatio 

pro  &Ttiv,  a  vulgats  vestigils  non 

1237-  «  ad  sceptnun  referri  vo-      ^deo  longe  recedit  j  siquidem  arauK 

lunt,  quod  panun  placet,  cum  pre-      fiicQe  transire  potuit  in  arp*,  hoc 

sertim    aKnwrpa    plurali    numero     autem  in  ari;*.    SiquisU 

efTertur.  QuidniadAgamenmona?      malit,  me  consentienteiv 


256  AFAMEMNQN. 

Xpno'Tfipiav  io'OfiT,  iwoirreva'a^  ie  fie 
Koy  ToicrBe  KOCfWi^  KarayeKbBfiivfiWf  fiera 
ipiKtBtf,  VTT   eyOpip  ov  Sixoppowms,  ftLOTfiv. 
KaXovfiivfi  he  (^irct^y  cJ^  dyvprpia, 
TTTwx^y  ToKaipay  XifioQwti^  tjvearxoiJaiP.  1245 

Kai  vvv  6  fiavTiSf  fiavrtw  iKirpd^a^  dfie^ 
mriiyay   ii  roiacrhe  QavcurifAOv^  Tu;^af. 
fiiOfxoO  Trarpwou  ^  avr'  im^tivo^  fieveif 
depfxtS  Koweiati^  <pomm  irpoanpayfxari. 
ov  fxtjp  arifioi  j    ck  dewp  Tedyii^oiJLev.  1250 

fi^i  yap  rifi£v  aWos  av  TifJidopo^f 
firiTpoKTOvov  (JHTyfAaf  iroivdrwp  warpo^' 
ipvya^  8*  d\riTfl^9  Tfjo'Se  yij^  dno^vot, 
Kdreiaiv,  dra^  rdaie  dpiyKWtav  (piXoiv 
OfAdOfxaTai  yap  opKO^  4k  6€W¥  fieyas,  1255 

d^eiv  Viv  vTrTiacfxa  Keipukvov  irarpo^. 
Ti  BfJT   dyfo  icaroifcos  c5S*  dvaO'Tevm ; 
iirei  to  wptorov  elhov  'l\iov  woXtv 
wpd^curav  ws  eirpa^eif,  oi  S'  clj^oi^  noKiVy 
ovTii)^  d'jraWdararova'iv  ev  Qewv  Kpicei.  1260 

iov^a  7rpd^(o,  rXi^^roixai  to  KarQaveiv. 
A'lhov  W\as  Sc  TcecrS*  €y(o  irpocevve'Trta. 
iTreuxofuii  Se  Kaipia^  TrXtiyfj^  rvx^^^f 
w^  datf^dZaarTO^y  ai/xdrtop  evOvtfO'iiJLmp 
diroppvevTtav,  ofAfia  €rv(xfidK(a  roSe.  1265 

XO.  w  'TToWd  fxev  rdXaivaf  TroWd  S'  ay  <ro^ 

1242.  Vulgatum  /uera  non  sol-  1255.  Hiinc  venum^  ▼ulgo  pMt 

licito^  cum  0<A«v  de  Agaroemnone      v.  126l.   posittun/  in  htnc  suaM 
intelligi  potest.  sedem  revocavit  tiennan. 


AFAMEMNQR  S57 

yvvai^  fXUKpap  ereipasi*    ei  8*  /ti/ti/jlwos 
fwpov  Tov  avTrji  oiada^  wm,  OetiXdrov 

KA.  ovK  iirr   AXv^is^  ov,  ^evoi,  XP^^V  *7r\€0V.    1270 
XO.  d  S'  vcrraTOs  ye  rod  x/^di^ov  wpetr federal. 
KA.  i^Kei  t6V  fifiap*    trfiiKpa  Kepdavta  <pvy^. 
XO.  dW  ttrdi  tX^jjuov  ova   dir   euroXfiov  ^pevo^. 
KA.  aW  €VK\em  rot  Kardaveiv  x^P^^  fiporS. 
XO.  ovheU  dKOvei  ravra  r&v  evSaifiovtav.  1275 

KA.  iw,  Trdrep,  trov^  tUv  t€  yevvaMv  t€kvwp, 
XO.  Ti  8*  €a"Ti  XP^I^^  9    "^  ^'  dwoarrpe^i  ipo/io^ ; 

KA.  ^61/,    ^61/. 

XO.  Ti  TOVT   €<p€v^a^;  €t  T«  fxj)  (l>p€v£v  arriyo^. 
KA.  *(p6vov  Sofioi  TTpeovaiP  aifiaToa'Tayfi.  1280 

XO.  fcai  Trm ;  roS*  o^6i  dv/jLartev  iipeariiav. 
KA.  ofjLOio^  drfio^  wcTrep  ck  ra^oi;  wpiwei. 
XO.  01/  Jlvpiov  dyXaifTfia  hdfiao'iv  Xiyei^. 
KA.  aW  €ij|Ui,  icaV  Sofioitn  KiaKvaova   efiriv 

' Ay afiifivovo^  re  fidipav.    dpKeirw  (iios.         1285 

ov  Toi  Svaoi^w,  ddfivov  cu9  opvv^,  ipo^if 
aWctfs.    davovcff  fAapTvpeiri  fxoi  ToSe, 
brav  yvvfi  yvvaiKO^  dvr  ifwO  ddvtj^ 
dvnp  T€  ivtridfjiapTO^  dm''  dpSpo^  irifni.        1290- 
eTTi^evovfiai  ravra  8*  cos  davovfAevti. 
XO.  ctf  rXfi^oVy  OiKreipto  o'e  decipdrov  fjuipov. 

1270.  'rAectt  vulg.  irXcoy  Pauw.  1291*  -^^^  voticinia,  quasi  dona 

Heath.   Verte,  diuiius.  hospUaUa,  morilura  vobis  relinquo, 

1280.  ipovov  pro  ipopo¥  Canter. 

Kk 


858 


ArAMEMNQN; 


KA.  aTra^  er   eiTreiu  pfiaiv  tj  dptipop  deXw 
iixov  Tov  avTfi^.    fjXito  8*  iweuxotJiaL 
TTpdi  vcrrarov  <pik^  Toi^  ifioi^  Tifiaopoi^        1295 
*ix6pov^  (povevcTi  *tov^  ^dfiov^  riveip  ofwO, 
iovXfi^  davovtrti^y  evfxapov^  XCipdfiaTO^. 
i(a  fiporeia  TrpdyfAar*    evTvxovvTa  /xev 
OTKia  Tis  av  Tpeyj^eiep'   ei  hi  hvavvxfi, 
fioXai^  vypuxrawv  (rwoyyo^  wXecev  ypa^p.    1300 
Kal  ravT   iKeiptev  fidWop  oiKTeipte  ttoXv. 

XO.  TO  fi€P  ev  irpdaceip  dKopetrrop  e(pv 
iratri  fiporoTo'ip.  daicTvXoSeiKTtSp  8* 
oi/Tis  aTreiTTtap  eipyei  fieXdOpwp, 

MfiK€T   ^itriXdij^  TdSe^  ipwptSp.  1305 

Kai  Twde  ttoXip  fiep  iXeip  edoirap 

[MKape^  Tlpidfiov, 
OeorififiTOi  h'  oiKaS'  'iKdpec 
pvp  8'  ei  TTporepwp  aifi    dnOTiO'ei, 
Kal  TOia-i  6apov(ri  dapwp  aXXwp  1310' 


1295-6.  CumriydysitjpamarjTcn- 
dere,  dativos  rot^  ifAoh  rijxaopoK  non 
esse  mutandos  constat  Pro  vul- 
gato  autem  i^Bpoi^  rot^  ifAoU  pro- 
posult  Pears,  quod  dedL  Ut  simul 
ifomci  met  (.£gisthus  et  Clytaem- 
nestra)  solvant  pcenas  uUoribus  meit 
occidentibw  eos. 

1299«  Subaud.  6<rri  Vulgo  au- 
tem Zvarv^^.  Hunc  locum  nemo 
interpretum  perspectum  habuit ;  et 
ipse  quidem^  vereor  ut  ceteris  sim 
perspicacior :  nisi  forte  hujusmodi 
sit  sententia :  Prosperas  res  umbra 


everterit :  sin  adversm  sini,  modem 
spongia  delebit  notam,  ita  ut  me- 
moria  cabunitatis  intercidat:  hoc 
vero,  si  quis  nempe  ex  adversis  ad 
secundas  res  transierit^  magisaUero 
deploro. 

1303-4.  ovTic  €ipy€t  ro  eZ  irpaV- 
o-eiv  fji€\ddpuv  iaKTv\o^€iKTm¥,  arcet 
a  domibus  utcunque  prosperis. 

1305.  Hermanni  correctio  pro 
HfiKcrt  6  elaixdri^,  quod  tamen  stave 
potuisset^  per  aposiopesin  intelli- 
gendum:  Alias  adeas  aides,  has 
atUem'^ 


AFAMEMNQN. 


259 


TTOivas  davaTtav  f  ayai/  iwiKpaveiy 
Ti^  av  *ovv  ev^aiTO  fipordov  dcnvei 
haifJLOPi  i^vvaif  rdZ*  aKOvtav ; 

AF.  wfioif  TriTrXfiyfiai  Kaipiav  "n-Xipy^p  etrw. 

X0PEYTH2  a. 

(riya*   tis  irXtfyfiv  avrei  Kaipita^  ovTatrfJiivo^ ; 
AF.     wjjLoi  fid\'  avdi^,  Zevrepav  7r€7r\fiyfi€PO^»       1316 
X.  ^.  Tovpyov  eipydardai  hoKei  fwi  fiaciXiw^  Oifuoyfxari. 
X.  y.  dWd  * KOiviatraifieff  av  wm  daxpaKti  fiovXevfiara; 
X.  S'.  eyw  fiAev  vfUP  t^p  ifiiiv  yviafxtiv  \iyw, 

TTpos  hwfia  devp*  da^oTa-i  KtipvfrtreiV  fionv.    1320 
X.  €•  Cjuoi  8'  OTTCtfs  Tdxicrd  y   ifiweo'eiv  SoKei, 

Kai  TTpdyfi   eXeyxeiv  ^vu  veoppxma  ^iipei. 
X.trr  .Kdyto,  toioutov  yvdfiaTOi  Koivtavo^  wu, 

'^^fjtpi^Ofiai  Ti  hpav*   to  fifi  fieXXeiv  S'  aic/mi. 
X.  ^.  opav  wdpecrrr    (ppoifiid^ovrai  yap  m  1325 

Tvpavvihos  Cfitieia  wpda'trovre^  woXei^ 
X.  if.  x/'oi^i^ofiei^  yap*    ol  he  r^s  fjueXXov^  icXeos 


1311.  Comiptom  a7air  reliqui^ 
donee  meliora  invenero. 

1312.  In  codd.  deest  ovjr.  Pononi 
emendationem^  ut  e  malis  mini- 
mum^ recepi. 

1314.  Corrigit  Blomf.  irAir/tjy 
€x»,  post  irefrXrjyfiat  interpungens. 
Ingeniose  quidem;  sed  primo  friget 
TrenXrrffjiai,  nisi  sequente  accusa- 
tivo^  ut  in  V.  1316.  deinde  earn  rec- 
tissime  adhibetur^  cum  toTp  c^m 
clamat  Denique  Sam  praebent  libri 
imiversi :  "  facit  uoc  illos  hyadn- 


thos." 

1318.   Vttlg.   Kot¥t»a'tifjL€ff,  quod 

quomodo  stare  possit  non  video. 

Pors.  igitur  sequor^  quamvia  sua- 

^picio    indderat    de    aYTm    pro 

1322.  ¥€oppvrf,  recenti  ccede  ma-* 
dido;  quod  moneo,  ne  cum  aliia 
de  Choreutarum  gladio  interpre* 
teris. 

1327»  Vulgo  neWovffff^  pro  t^ 
/ueAAovf.  Correxit,  praeeunte  Tryj 
phone^  Hermann. 


860  AFAMEMNQN. 

wedov  TrarovvTes,  ov  Kadevhovtriv  X^P^* 
X.  ff.  ovK  oJSa  (iovXij^  ^o-rii/os  tvx^^  \€7W, 

Tov  ZpUvTO^  ecTTi  Kal  TO  (iovXevcai  irepi.  1330 

XoyoiiTi  TOV  6av6vT   dvurTavai  iraXiv^ 

X.  ia.  fi  Kal  fiiov  *  reti/oi^es  iS8*  vnei^OfAev 

SofjLwy  KaTcuo'xvPTfipa'i  toic^  fiyovfievoi^; 

X,  ifi\  a W  oi/ic  aVcicToi/,  aWa  KUTdaveiv  KpaTev  J33& 

,  .        ireiraiTepa  yap  fioTpa  r^s  TvpavviZo%. 

X.17'.  5  7^/0  TeKfAfipioia-ip  €0  oifuayfiaTtav 

fiai/T^vcofieo'da  TcivBpo^  m  6\w\6to^  ; 

X,  iS'.  cra^'  6iSora9  ;^pji  TwvSe  fivdovo'dai  wipi' 

TO  yap  TOTTci^eiP  tov  tra(p*  ei^ivai  St;^a.     1340 

X.  i€.  TavTfiv  eiraiveiv  iravTodev  TrXfidvvofiaif 
Tpavm  'ATpeiSfiP  eiSevai  Kvpovvff  ottw^. 

KA«     TToWcSv  irapoidev  Kaipiw^  elptifiivwVy 
TavapTi'  eiireiv  ovk  eTraio'xyvGria'Ofxain 
TTcSs  yap  Ti9  ix^poh  ix^P^  iropavvrnv,  (piXoi^ 
hoKOvaiv  ehai,  irtifiovYiP  apKyCTaTOv  1346 

(j)pa^€i€v,  vyjro^  Kpei(rcrov  eKwvfiriixaTO^'y 
ifiol  8'  dytov  o^  ovk  dippovTiO'TO^  irdXai 
viKfi^  iraXaiM^Xde^  orifv  XP^^V  7^  1^^^* 
ifTTfiKa  S*  ev&  eTraia   iir   e^eipyatriievoi^.    1350 
ovTfo  8'  eirpa^a,  Kal  Tah*  ovk  dpynaofiai, 

ISSO.  Verte>  Out  aUquidfacturus  retibus  munitam,  h.  e.  reda  calami- 

nt,  eitm  etiam  ddiberare  decet  de  tads, 

re  gerenda.   Vid.  ad  Hecub.  502.  1S47.  Si  sana  wkij^,  certamen  de 

1383.  reivovre^  correxit  Canter,  victoria    Jampridem    inter    domos 

pro  KT6IVOVT69.  Atrei  et  ^gisthi  decerUUum,    Sed 

1346.  Trfifkovriv  dpK.  colamiiatem  Heath,  et  alii  veinn^. 


AFAMEMNQN.  361 

aweipov  dfi<l)ili\n(rTpoVf  mtr^ep  ix^^^t 

iraiw  he  viv  Sis*    icdv  hvdiv  olfiwyixaaiv  1355 

fiedfiKev  avTOv  iccSXa*   Kdi  TreTrrwKOTi 
Tpirtiv  €7r6pSiSa>fii,  tov  Kara  x^^^^^ 
A*iSov,  V€Kpwv  artarnpo^f  evKTcuav  x^P^^* 
ovTta  TOV  avTOv  Ovfiov  opfiaivei  Treativ' 
KUKipvcitov  o^eiav  aifiaro^  aripayti^  1360 

fiaWei  fi   epefAvy  yj^uKadi  (j>oivia^  Spocov, 
Xctlpovtrav  ovZev  rjo'a'op,  fj  ^Sioo'SoTip 
ydp€i  CTTOpfiTO^,  Kd\vKO^  iv  Xox^vftaciP. 
ws  «o8'  ixovTwu,  irpio'^o^  'Apyeiwp  ToSe, 
XcdpoiT   dv,  ei  ;^a£|0OiT',  iyw  S*  iTrevxofJiai,     1365 
ei  8'  tju  TrpeTTOVTwv  war   iiri(nrevZeiv  veKpta^ 
Tad    av  oiKaiw^  tip*    vwepoiKta^  fiep  ovv 
TOtrtaphe  Kparrip   €P  dofioi^  KaKwp  ode 
TrXifcras  dpaiwp,  avTO^  CKvipei  fioXwp. 

XO.  Oavfid^ofiep  arov  yXwatrap  m  dpao'vo'TOfAO^,     1370 
ffn^  TOiopd'  eTT   dpdpi  KOfAvd^ei^  \6yop. 

KA.  ireipdaOe  fiov  yvpaiKo^  m  dippdcfiopov 
eyta  S*  drpetTTta  KapSia  wpos  eiSoTa^ 
Acyft^— iri/  S*  aipeip  eire  fie  yfriyeip  6e\ei^, 

1354.    ir(pi<rToi;^i^tf    certisgime  mum  judical  Well,  mihi  Porscmi 

emendavit  Canter.  correctio  elegantior  videtur. 

1362.  Ita  correxit  Pors.  vulga-  1366.  frpefrorruv  pro  rmw  wp€» 

turn,  AicK  vortp  ya¥,  el — Objiciunt  ir6vru¥    pauUo    durius    est ;    sed 

tamen  Hermann,  et  Well,  deside-  satis^  opinor^  defendit  aimilis  locus, 

rari  verbum  finitum;  quasi  scilicet  Choeph.  355.  ubi  irtwXdyrmy  est  eh 

non  sit,  if  airupriTO^  yaipei.    Com«  rm¥  inw\ayrw¥. 

gunt  igitur  701^^,  quod  elegantissi-  1372.  Vid.  sup.  ad  281. 


4 


zBtt 


AFAMEMNaK 


1375 


/w^. 


1380 


1385 


^ocis,  veKpK  Ze  r^aie  Sc^ios  X^P^* 

XO.  Ti  KOKOV,  <3  yvvai^ 

ircurafneva^  *puTa^  i^  d\6i  opofnevoVf 
ToZ  iiriOov  $ua^  Sfi/jLoSpoov^  t   dpd^; 

dmiiKcs,  dweTafMe^* 
*a7r<wro\is  5*  icei, 

fjuco^  ofipifioif  daroh. 

Kai  fuaro^  darviv^  ififiodpovs  t   c^^ii^  dpm, 

ovO€V  TOO   avopi  TWO    evavTiov  ipepfay* 

o^  ov  Trporifjuav  tatnrepei  fioroO  [lopov, 

firiKwp  ipXeovTwv  evTTOKOi^  vofievfiacii^, 

idvirev  avrov  iratha^  ^iKrdTfiv  ifiol 

wSiv\  iTTwdov  QprfKiwv  ^drifiaTiov. 

ov  TOvTOV  CK  yfj^  Ttio'de  XP^^  ^'  dvipviKareiVp 

fjLiao'fAdTwv  diroiv  \  einiKOO^  S'  iimv 

epytav,  iiKao'Tfj^  Tpa^v^  €i.    Xeyw  Si  troi, — 

TOiavT   direiKeiv  m  *  irapeorKevaarpievfi  1395 

€ic  rwv  OfAoiwv — X^^P^  viKria'avT    ifioO 


1390 


vfTo  rriVi 


1376.  Quasi  dixisset^    (pov€vd€\f 

1380.  pvrd^  pro  pvad^  Stanl. 
6p6fji€voif  pro  6ptafi€ifo»  Canter. 

1381.  Imposuisti  tibi,  ut  victimae 
mox  ob  crimina  mactandac^  1u)c 
thus  piiblicarum  cxecrationum  ?  Ubi 
€v  lid  cvolv  exprimitur. 


1383.  airoiroAK  ob  metrum  pro 
airoXic  Hennann. 

1391.  drtfidrmv  felicissime  cor- 
rexit  Canter,  pro  XripLfAaTuw. 

1395.  Vvlg,  wapeaKCvaa-fjiiinj^,  Bed 
genitivus  absolutus  subaudito  c/aov 
vix  recte  se  habet  Emendavit 
Well. 


AFAMEMNON.  863 

apxciv'    eav  Se  TOv/iTraXiP  Kpaivif  6eo^, 
ypwirei  SiSa;^d€is  oyj/k  yovu  to  atoi^poveiv . 

XO.  fieyaXofJLfiTi^  el,  dururrp. 

7r€pi(j}pova  h'  i\aK€^.    w(nr€p  ovv  1400 

(povo\ifi€i  Tvx<f'  <pphv  i'n'ifiaiveTai. 
AiVo5  iir   ofAf/uiTtav  aifiaTO^  ^iinrpeirei 
drierov    In  tre  xp^ 
iTT^pofievav  tpiKmv 
Ti/ju/ia  ^rvfifiaTi  rTcai,  1405 

KA.  Kai  Tf/i/d'  dKOvei^  opKivnv  efmv  difiiv* 

''Atiji/,  '"Epivvv  ff,  attri  TOPS'  etrtpa^'  iyta, 

ov  fJLOi  (pofiov  fiiXadpop  iXwh  efiTraTeli^, 

€W9  £p  aidfj  TTvp  i(p*  6<rTias  *€fi^9  1410 

Aiyi(r6oSf  m  to  irpotrdev  ev  tppovwv  ifioi. 

ovTOs  yap  nydv  dtnrh  ov  fxiKpa  Opdcovs. 

K€iTai  yvvaiKO^  Ttjo'Se  XvfJLavTijpio^, 

XpvfrrfiSwp  fieiXiyfia  twp  vtt   'I\iw' 

fj  T   aJ;t/ua\coT09  r^e  Kai  TepaCKOwo^,  1415 

Kal  KOtv6\€KTpo^  Tov^e,  deaxpaTtiKoyo^ 
irioTTri  ^vvevvo^,  vavTiXtav  de  treXfidTUiV 
WTOTpifin^.    aTifxa  S*  ovk  iTrpa^aTtiv* 
6  fjiep  yap  ovTtov   i;  Se  toi,  kvkvov  SiKtiP, 
TOP  vcTaTOP  fJLeXyj^ao'a  dapdaifjiop  yoop,        1420 

1402.  Vulg.   evwpeweiaw  tUtow'  certissime  correxit  Stanl. 
cod.  unus  €u  7rp€7r€i  arUroM*    Cor-  1410.    ^/uift    pro   iiid^  restituit 

rexit  Canter,  ut  sup.  Pors. 

1405.  Vulgatum    rvfiika    tJ/h/uui  1417*  Cf.  Juven.  vi.  101*2. 


264  ArAMEMNQK 

KeTrcu  <l)i\iiT(op  tov^,  ifwi  S'  iiriiyayev 

HM.  <l)€v,  Ti9  av  iv  Tax^h  M^  TrepuiSvPOSf     (TTp.  a. 
fiffSe  BefJLViOTiipfis, 
fioXoi  rov  cuel  (pipova^  iv  i^fuv  1425 

fjLoip   dreXevTOv  vttvov,  Sa/xePTOs 
^i;\afco9  eufxevefrroTOv^ 
Kol  iroWa  TXavTO^  yvvaiKO^  hiai ; 
wpo^  ywaucas  B'  direipBtcev  fiiov. 

XO.  iw,  *7rapdpov^  *E\€Pa,  crp.  jS'. 

fxia  Ta^  TToWas,  rai  iravv  itoWm  1431 

yj/'vx^^^  oXiaraa   vno  Tpoia. 

HM.  pvv  Be  TcXeiav  crp.  y. 

iroXviivafTTOV  iirtivdiirta 

Zi    €Ufi    aviirrovy  1435 

nri^  ffv  TOT  iv  oofioii 
epis  epiCfjLaTO^,  avcpo^  oi^v^. 

KA.  fitiSev  OavuTOv  fidipav  eirevxov^  aTp.  8'. 

Torcrfie  fiapvvdeir 

jui/S'  €is  *E\6i/iji/  KOTOv  eKTpeyj^fi^,  1440 

0)9  dvSpoX€T€ip' ,  m  fjiia  woXXwv 

dvSpwv  yj^vxci^  Aavawv  oXeo'aa''^ 

d^vo'TaTOV  dXyo^  ^wpa^ev. 

HM.  BdifjLOV,  OS  ifXTriTvei^  htajxao'i  Kal  Si^v     dvT.  d. 

elari  TavTaXiSaiariv,  1445 

1430.    Ita  pro   vapavofiov^   cor-  1434.  ifrrivOiau  ipiw  tin^  rjif*   Sed 

rexit  Herman.  de  integritatc  loci  dubitari  possit. 


ArAMEMNQN.  Mb 

iwi  ie  irwiMtTO^,  SiKav 
fjLoi  KopoKO^  ^X^P^^f  araBei^  iKWO/im^ 

vfivop  vfjLPeTv  iTrevx^'Tai  *  *  1450 

KA.  pvp  S*  (Spdwa'a^  arofiaro^  fPWiifiP^        dvr.  8'. 

TOP  rpinaxviov 
Saifiopa  yippa^  TtjcSe  KiKXiicKWP* 
eK  Tov  yap  tpm^  aifAaroXoixo^ 
peipei  Tpiiperar   Trpip  KaraXfj^at  1455 

TO  iraXaiop  axo^,  pio^  *X^* 

HM,  5  fJteyap  oikoi^  ToTo'Se  trrp.  e. 

haifxopa  Kal  jiapvfifipip  aipeU^ 
ipevy  <p€Vy  KUKOP  alpop  drti^ 

pas  Tvx^^  aKOpiiTTOv.  1460 

10)3  ifiy  hat  Ai09 
Trapairiov,  irapepyera' 
Ti  yap  fiporol^  apev  Acos 

TeXeirai;    ti  tApV 
ov  OeoKpaPTOP  icTip  ;  1405 

AU.         lO),    lU).  CTTp.  CTT  • 

fiaariXeVf  jBaciXeO,  irta^  ce  SaKpucw; 

1446.  T*  inserult  Herman.  sequi  debent,  antistrophae  fi,  j\ 

1447*  KapholriKTow  praedara  A-  1452.   Tpiwdj^yiof,  a  iro;^,  po- 

breschii  correctio  pro  Kapii^  hfiurow.  test  esse  valde  gravis,  ut  rptyipui, 

1449-  aradek  ad  ScuVova  refero.  Tptraka^,  rpiWiimK,  &C.  sed  rec- 

De  mutata  persona  nemo  mora^  tius  forsan  Stanl.  per  tres  genera^ 

bitur.    Cf.  autem  v.  1451-3.  times  grams.  Cf.  Choeph.  1055-6a 

1450.   Desunt,  quae  post  h.  v.  Theb.  741. 

Ll 


t66  AFAMEMNQN. 

Keitrai  S*  dpax^fi^  €i/  ytpdcfian  t«8' 

dtrefiei  davdrw  /3iop  eKirvemv.  1470 

HM.  w  fioi,  /xoi,  Koirap  rdvS*  dveXevdepov^     irrp.  ^. 

So\i(o  fJLopw  iafieh 
CK  x^P^^  dfxipiTOiMo  fieXifiPtp. 

KA.  avx^'i^  ehai  roSe  rovpyov  ifji6v.  frrp.  ri. 

firj  8*  iwiXexO^^  1475 

*  Ay  afiefipoviav  ehai  /jl   aXoxov. 
(pavTa^ofievo^  ik  yvvaiKi  veKpov' 
TOvh\  6  TraXaioc  Spifiv^  dXdtrrwp 
/Arpews,  ;ta\€7roi;  doivaTrjpo^, 
Toi/8*  direr itrev,  ♦  *  »  *  1480 

T6\€oi^  veapoi^  eiridvtra^. 

HM.  cos  jLiei^  dvairio^  eJ  ^av  dvT.  €. 

Tovhe  ipopoVj  tU  6  iJJzpTvpr^crwv  \ 
TTw  ;  TTto ;  irarpodeP  he  a"i;\\iy- 

TTTiop  7€FD«r'  av  dXdtrrmp.  1485 

fiid^erai  8*  d/iOO'Tropot^ 
emppoaio'iv  cufiaTtop 
fieXa^  ''Apfi^'    OTTOi  ^SUav 
wpofiaivwu  Trdx^ot 
icovpofioptp  wape^ei.  1490 

•   1482*  (TV  e  conjectvra  supplevit  prebety  et  quae  in  Doricam  formam 

Schutz.  mutator  proxime  accedit  vulgatss 

1484.   "wti  Sicula  vox/'  inquit  vestdgiis.     Quo    quum   proeesierit. 

Well.  poenas  solvet,  vd  fadet  ut  solvantur 

1488.  Vulg.  Be  fcai,  nullo  sensu.  poena,  ob  concretum  roretn  sanguinis 

Conjecit  Butl.  htKtiv,  quae  sensum  liberarum  voratorum. 


AFAMEMNQN. 


967 


avT.  fi. 
1500 


XO.       iia,  iwy  avT.  err. 

fiao'iXev,  fiaciXevy  wm  ore  ZaKpvirw\ 

(ppevo^  eK  ^iXiai  ri  iror   eiww; 
Keicrai  5*  dpaxvfi^  iv  jk^dtr/xaTi  TiwS* 

da-efiei  Oavdrw  fiiop  eKirviiov.  1495 

HM.  ctf  fioi^  fjLoi,  Koirap  rdv^  dpeXevdepop,    dvr.  ^\ 

hoXito  fiopw  Sa/jiek 
€K  x^P^^  dfKpird/jLtp  (ieXifiPw. 

KA.  ovT   dveXevdepov  olfAai  ddvarov 
TtaSe  yepiaOai. 
ovSe  yap  ovtos  SoXiap  draw 
oiKOKrip  eOfiK  ;  dXX'  efiov  €K  Toi/8* 
€pPO^  depdkp,  TfiP  *  iroXvKXavTtiP 
'lipiyepeiap,  dpd^ia  Spdo'a^, 
d^ia  irdtrxiOPy  finlep  dp  A'lSov  1505 

fieyaXavx^iTw,  ^KpodtiXi^Tto 
Oapdrtp  Tiaras  direp  vp^ep. 

HM.  dfiifixctpoi,  tppoprihwp  o-reptideis, 
*€v7rdXafiOP  fxepifxpap, 

OTTa    TpdTTWfXai,    wiTPOPTO^   OiKOV.  1510 

ZiZoiKa  S*  Sfi/ipov  KTVTTOP  hofwaxlHiXfi 
TOP  oufAOTfipop'    yj/^CKM  S^  Xiiy€i. 
^hiKfjp  S'  cV  a  Wo  TTpayfia  *6fiydp€i  fiXdfiti^ 
Trpo^  aWais  dfiydpaiai .  M oFjfia. 

XO. 


crrp.  9. 


Id,  yd,  yd. 


1503.  Vulgatam  froXvKXaurSp  r 
correxit  Pors.  ad  Med.  822. 

1509>  ItaPors.  Vulg.  €vwa\an»o¥, 

1512.  Omnium  codd.  lectionem 


(TTp.  I. 

>^€Ka«  rethiui,  quamvis  sup.  136l. 
oinnes  ezhibent  yj/oKaZu 

1513.  cUn,  0^y€t  vulg.  Correxe- 
runt  AuratuB  iUud^  hoc  Hemuuui. 


i 


268  AfAMEMNnN, 

eiff  ill   iSi^w,  irpiv  rovl'  etnl^iv  1516 

dpyvpOToixov 

Tis  6  dd-^v  viPy  Tis  6  Opfivn^wp; 

T\i;<r€i,  Kreivatr   avhpa  tov  avrn^f 
aTTOKWKvo'ai  yj^vx^Pp  ^X^P^^ 

fieyd\a>p  dSiKws  iwiKpavai; 

HMi  ri^  5*  *  ewiTvix^iov  *ahov  iir*  dvhpl  deito    crp.  k  . 

arifv  *SaKpvoi^  idirrwv  1526 

dXfideia  (ppeptSp  "^opiicei; 

KA.  ov  ae  irpoariKei  ro  fiiXtifia  XeyeiP       crrp.  V. 
rovTO*    irpb^  tifiwp 
Kdwirearey  KardapCy  kui  KaTaddyj/OfAep,        1530 
ovx  V7r6  KXavdfiwp  rwp  i^  oiKtep, 

aW  *l(l)iy€P€id  PIP  dcrrrao'iws 

dvyarrip,  ik  xp^y 
irarip    dpridcatra  tt/ooj  wKvwopop 

7r6p6fJL€Vfi    dx^^P^  1535 

irepl  *x^^P^  fiaXovca  ^iAi^Vci. 

HM.  oi/6iSo9  i^Kei  ToS*  dPT    opeiSov^*  dpT.  6\ 

SutTfJiaxct  8'  ecrri  KpTpai, 

1525.    Admisi   Stanleii  correc-  an  in  v  potius  corruptum  faerit: 

tionem  pro  iirtrvfA/Sio^  alvo^,  refra-  ZoKpvaiv,  Baicpyoic. 
g^te  Well.    Mox  edd.  SaK/9voiv^  in  1536.    x^^P^    l^ors.    pro  ^^cFpa. 

quo  dttbitari  possit,  utrum  <r  in  o  Dubitanter  recepi. 


ArAMEMNi2N. 


269 


1540 


1545 


(l)€p€i  <J>€povTy  eKTivei  ^  6  Kaivwv. 
fiifipei  he,  fiifivovTO^  iv  XP^^V  ^^^^» 
iradeiv  t6p  ep^ai/Ta*    Oetrfiiov  yap 
Tis  M  yovav  *dpaiov  €K/3d\oi  Sofuat^; 
KeKoWfirai  yews  Trpd^  ^dra. 

KA.  eU  TOi/S*  *ip€l3fi^  ^vp  dXnBeia 

XpVO'l^op*   eyw  8*  ovp 
edeXto,  Saifiovi  rw  TlXeio'depiddv 
opKOv^  OefAepti,  rdde  fiep  trrepyeip, 
SritrrXfird  irep    opff*   S  hk  Xoiwop,  iopt' 
€K  Twpie  SofiwPy  dXXfiP  yepedv 
TpifieiP  ddparois  av6ipTai(riP.  1550 

KTedpwp  T6  fiepo^ 
/iaiop  exovcri  irdp  diroxpn  l^oi, 

*  KdXXfiXotpopov^ 
fxapia^  fxeXdOptap  d(p€Xova'ri. 


Airi2eo2. 


ta  (peyyo^  ev(ppop  tjiiepas  hiKti^pov* 
(paifjp  ap  nSfj  pvp  /ipormp  Tifiaopov^ 


1555 


1540.  cV  ypowtff  per  seriem  stBcu^ 
lorum. 

1542.  dpoiov  pro  p^o¥  optime 
emendavit  Hermann.  Tovd  autem 
dpaTo*:  est  calamitos  domui  adhse- 
rens. 

1543.  ir/>o9  dr<f,  praeclara  Blom* 
fieldii  emendatio  pro  irpoad\l/at,  de 
qua  si  quis  dubitet^  is  videat  om* 
nino  Pors.  ad  Med.  553> 

Post  h.  V.  deesse  putant  antistro- 
phas  I.  K.  Mihi  vero^  quamvis  alios 
secutus  sum  in  antistrophicam  foir* 


mam  carmen  hoc  redigentes,  ha&c 
omnia  nimis  incerta  videntur;  -cum 
prsesertim^  ipsis  fieitentibus^  v.  1544. 
ad  1541.  refertur.  Hiatum  igitur 
non  reliqui. 

1544.  Vulg.  ivefffi.  Canteri  con- 
jecturam  recepi:  sin  quis  malit 
Casauboni  xP^^t^^f  p^f um  refert. 

1548.  eir^o/uiat  avroif  (Bai^oya) 
lovra  Tpip€i¥, 

1553.  Canteri  emendatio  pro  t* 


870  AFAMEMNnN. 

deov^  dvmdev  yij^  iirowreveiv  ax*!, 

iSwi/  vtpavToU  ev  TreTrXois  'Epivi/cov 

Tov  dvhpa  TovZe  Keifxevov  <pi\(os  ifioi, 

X^po^  irarpwa^  eKTiPOPTa  yLtixO'Vas.  1560 

^Arpeif^  yap  apx^^  r^crSc  yij^,  tovtov  irarriPf 

irarepa  QveaTtiv  top  ifwVf  cJ9  ropm  (ppdcaif 

avTOv  T    dSeX^v,  aju^iXeiCTOS  top  Kpdrei, 

riv^pn^dTYiaev  ck  iroXem  re  Kal  Zofiiov. 

Kal  TTpoo'TpoTraio^  icria^  fioXtap  wdXiP  1565 

rXiifiwu  Oi/ecTTiys,  fioipav  evper   dctpaXiiy 

TO  fifi  Oavmv  Trarpwou  aifid^ai  weSop 

*ai/Tds'    ^ii/ia  Se  TOvSe  hvadeo^  irarrip 

'Arpeif^i  TrpoOvfJLw^  fidWov  tj  (piXo)^,  Trarpi 

T(S  'fjLtOy  Kpeovpyov  fi/JLup  evdvfxw^  dyeip  1570 

SofccSj/y  wapeax^  iaira  waiSeitov  Kpewv. 

f  Ta  fi€P  wohnpn  Kal  x^P^^  dxpovi  Kreva^ 

edpvTTT    dvtadev  dvSpaKa^  Kadi^fievo^. 

dctifia  S*  avTwp  avTiK    dyvoia  Xa/Stoi/, 

ecdei  fiopdv  dcvuTOVf  m  opa^,  yeveu  1575 

KaTTCiT   eTTiyvov^  epyov  ov  Karaiciou, 

w/juo^ev,  dfiTTiTrrei  8*  dwo  cipayij^  e/xbiv* 

fiopov  8*  d(l>€pTOv  TleXomSai^  eTrevx^Tai, 

XdKTicrfia  ^eiirvov  ^vpSikw^  Tidek  dpa, 

ovT(Oi  *6Xeadai  wdp  to  HXeio'devov^  yevo^.     1580 

6IC  rUvZe  (TO I  wecovra  tov^  iSeiv  wdpa. 

1557'  Forsan  ayrj,  ut  Canter.  de  ipso  loco  nihil  certi  statui  potest 
1568.  avroi  reposuit  Blomf.  pro  1579*  ^dtcnafxa  Zeiirvov  de  con« 

avTov.  vivii  sanctitate  violata  intelligo. 
1572.  Ante  h.  v.  aliquid  exci-  1580.  oXiadat  correxit  Pors.  pro 

disse  veri  est  simile;  quapropter  oKeaBri. 


AFAMEMNQN. 


271 


Kciyio  hUaio^  Tovie  tov  ipovov  pa(p€w* 
TpiTOv  yap  ovra  fi    ctti  C€K    auAno  warpi 
avve^eXavuei  rvrdov  ovr    ev  crirapyavoK* 
Tpa(pevra  S'  avdis  tj  SiKti  Kartiyaye.  1585 

Kai  ToOSe  TaVSpos  liyj^dfifiv  dvpdio^  wv, 
iraarav  ^vpdyj/a^  pti'xavYiv  hva-/3ov\ia^. 
ovTta  KaXop  817  Kai  to  KaTdaveip  c/jloI, 
iSovra  tovtov  ttj^  SiKri^  iv  epKeciv. 

XO.  Aiyio'd',  v/ipi^eiv  iv  KaKoiciv  ov  aifiw.  1590 

av  S'  dvSpa  tSpSc  (pfj^  eKWP  KaraKrapeiPy 
fiopo^  S*  eiroiKTOP  Topde  /iovXeva'ai  (I)6pop; 
ov  (priiJL    dXv^eiP  €P  SiKri  to  (top  Kdpa 
drifioppi<f>€U,  a'd(j}    icr^i,   Xei/crijuoi/s  dpds. 

KA.  o'v  Tavra  (jxopeis  pepTcpa  TTpoo'iifiBPO^  1595 

koJtti;,  KparovPTWP  twp  cVi  ^vy^  Sopo^; 
yptatreiy  yiptop  wp,  m  SiddcKecdai  jiapv 
T(S  TfiXtKOvrtp^  (raxppopeip  eiprjiJLepop. 
Sec/io^  §6,  Kai  TO  yfipa^,  al  t€  p^cmde^ 
Svaiy  Si^diTKeiP  i^O'XJiiTaTai  ^pepwp  1600 

iarpOfidpTei^.     ovx  opa^  opwp  TdSe ; 
wpo^  K€PTpa  fifi  \aicTi^€|  fifi  TTifcras  fxoy^i. 

XO.  yupai,  (TV  rov^  tiKOPra^  €k  fidxn^  vkop 


1590.  Cf.  Soph.  Aj.  1151.   oc  eV 

1598.    elprifjiiyov    absolute    poai« 
tiun.     Cum  ei  praceptum  est. 

^  1602.  A  verbo  antiquo  midm 
effluxit>  opinor,  wii<ru,  (unde  wiyVo- 
/uiai,  TreiVo/mai,)  evrjaa  (unde  wfjaa^), 
etradov,  wijfAa,  &c.  Miror  W.  DD. 
qui^  quia  SchoL  ad  Pindar,  citat 


waio'a^,  hac  tola  auctoritate^  que 
nulla  est,  mfo-ac  in  irTQ<<rac  mu- 
tant 

l603.  Tovi  fjKoyraf  in  tou3*  ^icor- 

TOf  mutare  non  sum  ausus.  Imo 
rarius  est  exemplum  accusativi  ab- 
soluti ;  q.  d.  av  Tavra  ihpaaa^  Toik 
riKO¥Ta^,  SC  €V¥^»  alo'^vwovffa,  kou 
/3ov\€wraaa  fxopov. 


t 

272  ArAMEMNHN. 

dv^pl  <rr partly (i  tov^  ifiovXewra^  fiopoy;     1605 

AI.    Kal  Tavra  Tairti  KXavfidrtav  dpxnycvfj. 
*Op<pei  Se  yXwaaap  Tfjv  evavriav  €;^€is' 
6  fiev  yap  ^ye  iravr    air 6  (pdoyyfjs  XOipa^ 
av  S*  i^opha^  f  i/TriOis  vXayyiaciv 
•a^er  Kparridek  S'  lifxepwrepo^  ipavei.  1610 

XO.  m  hri  av  fioi  Tvpavvo^  'hpyeiwv  iaet^ 
OS  ovK^  iireihfi  twB*  efiovXevaa^  fxopov, 
hpacai  ToS*  epyov  ovk  erXti^  avroKTOPto^ ; 

AI.    TO  yap  SoX£a'ai  irpo^  yvvaiKO^  tiv  arat^v 

iyto  S*  VTTOTTTO^  6;^d^os  fj  TraXaiyevfj^.  1615 

€K  t£v  he  Tovhe  ;^i;/xaTft)i/  iretpdaoiiaL 
apx^iP  TToXiTwv*    TOP  Be  firj  ireiQdvopa 
^ev^w  jSapeiais  ovri  fi^  aeipatpopov 
Kpidwvra  wwXov    dXX'  6  SvctpiXri^  (TKOTio 
Xifxos  ^vvoiKO^  fxaXdaKOV  irt^*  eTToyJ/'eTai.         1620 

XO.  Ti  hij  TOP  at/Spa  ToVS*  diro  yj/^vxfi^  KaKfj^ 
OVK  avTO^  tjvdpi^e^,  dXXa  cup  yvvri$ 
X^P^^  fJiiacfia  Kal  6ewv  eyx'^pf-oav^ 
eKTeiv  ;   'OpeVri/s  apd  irov  fiXeirei  ipdo^, 
OTTftis  KaTeXdiav  Sevpo  irpevfieveX  tvx^i,  1625 

dfjupoiv  yevfirai  ToTvSe  irayKpaTfjs  <povew ; 

AI.    dXX  eirel  iofcels  TaZ*  epZeiv  Kal  XeyeiVy  yvtoaei 
Taxa. 

XO.  ela  Sj7,  <piXoL  Xoxlrai^  rovpyov  ovx  i^as  roSe. 

1609.  Pro  f/vtofc  Jacob,  vrjinoiv,      sedjeminam  in  auxilium  adicivisiif 
Blomf.  tjwtow,  1624.  Nonne  alicuhi^^ 

1622.  Quare  non  ipse  inierfecisti,  1627*  De  hoK€i^  cf.  v.  I6. 


AFAMEMNQN.  273 

eia  5i),  ^i^09  TrpoKconov  ira^  ti9  ^evrpairi^eTta. 

AI.    aWa  ica7co  ju^i/  irpOKWiro^  ovk  dvaivofiai  Oavelp. 

XO.  Sexofxevois  Xiyeis  Qaveiv   ae'     ti)j/  tvx^^  8* 

^ipwfxeda.  1631 

KA.  fjLfihafiili^y  10  (piXruT  dvhpHvy  dWa  Spdcw/xei^  KaKa' 
dWd  Kal  TaS'  ej^afitia'ai  iroXKd  hvcTtivov  *  depos' 
irrjfiOPf}^  S*  a\£9  7*  i;7rajo;^€x'     fxtidev  aifxartofMeda. 

TreTTpoafxevov^j  1635 

TTjOfV  iraQeiv  ep^avra^  ^aipeiv  XP^^  TaS*  ws  iwpd^ 

^afxev. 
€1  06  T0«  fiox^ff^^y  yevoiTO  twpo  a\i^  y ,  exoi/Jieu  ap, 
Saifxopo^  X^^?  iSapeta  Sj/crri/xftis  we'n-XrjyfxePOi. 
cSS*  €;^€i  \0709  yvpaiKOS,  ei  ti^  d^ioT  fxadeip.     1639 

AI.    a \\a  TOwSe  /itoi  fxaraiap  yXwaaap  w8'  dTrapdia-ai, 
KUK^aXeip  eirti  roiavra,  ^daifxopo^  weiptafxepovs, 
a-wfppopos  ypdfxf]^  h'  dfxapreTp,  top  KparovPTa  *  * 

XO.  OVK  ap  'Apyeiwp  Tod*  eiri,  (ptara  Trpoaaalveip 

KUKOP.  1644 

AI.    dXX  dyoi  <r    ep  va'Tepaiaip'  ijfxepai^  fxereifx    en. 

XO.  ovKy  edp  SaifJLtap  'Opearrip  Seup*  dTvevdvpif  fxoXeip. 

AI.    Old'  iyo)  (pevyopra^  dpSpa^  eXiriSas  {riroufxepov^, 

XO.  Trpdo'cre,  TriaiPOVf  fxiaipcop  Ttjp  hiKrjp*  CTrei  irdpa. 

1631.  Ita  Schutz.  pro  ipovfueda,  autem  cod.  Flor.  habet  ep^avrc^, 

1633.  depo^    palmaria    Schutzii  k  in  9  mutandum  esse  vix  dubium 

emendatio  pro  6  epto^.  videtur.   Admisi  igitur  Blomfieldii 

1635.  Vulg.  <neix€r€  S*  ol,  et  in  correctionem,  distinctione  tantum 

fine  versus  adjicitur  rov<rl€.   Quod  mutata. 

dedi,  Blomfieldii  est  l641.  ZaifAova^  correxit  Casaub* 


1636.  Vulg.  ep^avra  Kaipov.  Cuni 


Mm 


274  AFAMEMNQN. 

AI.   icdi  fiOi  Stiaiov  airotva  TtjcZe  jjnopia^  X^P^^' 
XO.  KOfATrao'OP  daptrwp,  dXeicTwp  *  cwrre  BriXeia^ 

TTeXas.  1650 

KA.  fifi  TrpoTiyLn^if^  fxaraitap  TftJi/S*  vXayfAartoif.  *67«iS 

1649.  Vulg.  mairep.  Corr.JStanl.      koAmv.   Sappleverunt  illad  Canter 
1651-52.  Desunt  in  codd.  iym,     hoc  Stanl. 


XOH^OPOL 


ARGUMENTUM^ 
CHOEPHORARUM, 


A     STANLEIO     CON8CRIPTUM. 


Orestes  jussu  Oraculi  una  cum  Pylade  Argos  re- 
versus,  tumulum  patris  sui  Agamemnonis  invisit;  ubi 
virginum  ccetui  Clytsmnestrss  famularum  occurrit,  quas 
ilia  somnio  exterrita^  consultis  conjectoribus,  ad  placandos 
manes  mariti  cum  inferiis  miserat.  His  adjunxerat  se 
soror  ejus  Electra;  cui  Orestes  per  varia  indicia  innotescit. 
Ab  iis  totam  rem  edoctus,  regias  sedes  accedit,  viatorem 
se  fingens  e  Phocide  Dauliensem,  qui  obiter  mandata 
acceperat  Orestis  mortem  parentibus  ejus  nunciandi. 
jEgisthum,  hoc  ut  audiat  lubenter  ^essum,  derepente 
interficit;  cujus  clamore  evocata  Clytsmnestra,  et  pro 
vita  sua  apologia  brevi  usa,  a  filio  sao  interemta  est. 
Hac  patrata  csede,  matemis  furiis  agitatus  Orestes  Delphos 
profugit. 

Scena  Fabulas  Argis  constituitur :  Chorus  autem  con- 
stat ex  Virginibus  cum  inferiis  ad  tumulum  Agamemnonis 
profectis.     Titulus  Tragoedias  Choephorce. 

1.  Hoc  argumentum  post  Blomf.      quod  Grsce  conscripserat  nescio 
ego  quoque  recepi^  posthabito  illo      qvds^  valde  ineleganter. 


TA  TOY   APAMAT02  HPOSanA. 

OPEITHS. 

XOPOS  AIXMAAQTIAQN. 

HAEKTPA. 

KAYTAIMNH2TPA. 

Ainseos. 

nVAAAHS. 

TPOcDOS. 

0IKETH2. 


X0H4^0P0I. 


0PE2TH2. 

Epmh  X^^^^^9  irarpS  iiroirrevwv  Kparti, 
aoartip  yevov  juloi  ^v/Jifiaxo^  t   aWovyiipw* 
^Kw  yap  €is  yfjp  ri/i/Se  km  KaripxofJiai. 
Tiffifiov  S*  eir   ox^V  TftJSc  Kfipvo'O'u}  Trarpi 
K\v€iVy  dKOvaai  *****  5 

*   ♦   TrXoKaiiov  *\vax^  dpeTmipiov* 
rbv  Sevrepop  Sc  roi/Se  TrevQfirripiov 

(TTeix^i  yvvaiKcip,  (papecip  fieXayxifioi^ 
TrpeTTOvaa  ;  Troia  ^v/JLCpopa  nrpoaeiKaata ;  10 

iroTepa  hofwiai  Trrtefxa  TvpocKvpei  peop ; 
n  warpi  Tiji  *fiw  Taa^  iweiKcia'ai  tvx^ 
Xoa^  (pepovca^  peprepoi^  fjLei\iyfxa(rip ; 
ovSip  WOT   aWc    Kal  yap  'HXcKrpap  Sokw 
(TTeix^iPy  dSeXtpfip  Tfjp  efjLrjp^  irepdei  Xvypw       15 

1.  Primos  quinque  versus^  qai  et  sequentem  venum^  apud  Schol. 

In  codd.  desunt.  Canter,  emit  ex  Pindari  ad  Pyth.  iv.  145.  servatos, 

Aristoph.    Ran.    1157-9^    1203-4.  hie  inseniit  Stanl. 
Tlarptpa  tcpaTtj,  poieslatem  a  patre  13.  Ad  placandos  manes,  recte 

luo  tibi  datam.  veitit  Well. 

6\  Cf.  II.  i'.  140-^.  Hunc  autem 


280  XOHOOPOI. 


irpeTTOvaav.     w  Zev,  So9  fxe  rio'aa'dai  fwpov 
warpo^,  yevov  Se  a'viifAa')(0^  deXtav  ifioi. 
YlvXdSf],  CTadioyLev  eKiro^wVy  cos  av  cafpm 
fid6(o  yvvaiKwv  ffns  ^Se  TrpoaTpOTrti. 


X  O  P  O  2. 


ia\T09  eK  BofJLtop  efifiP  crp.  a. 

*;^oai/  TTpOTTOfXTTo^  6^v)(^eipi  avv  ^ktvttw.  21 

TTpeirei  'n-aprjh  ^(poipioi^  dfxvyfioT^, 

Si    alwpo^  S*  *ivyfjLOi(ri  fi6(rK€Tai  Keap* 

Xivo<p66poi  S*  (ffpacrfidTiav  25 

KaKiSe^  e(pXaZov  vir*  dXyecriv, 
Trpocrrepvot  a-ToXfxoi  TreTrXcDi/  dy€Xd(rTOis 
^viJL(popah  TrewXtjyfxei/wv. 
Topo^  yap  (pofio^  opdodpi^y  dvT.  a. 

Sofxwp  oveipofxai/Ti^,  e^  vttvov  kotov  30 

TTvetoVy  dwpovvKTOv  dfxfioafxa 
fxv')(pdev  eXuKC,  Trepi  (j}6fi(p 
yvvaiKeioio'iu  iv  doifxacrip  (iapif^  ttltvwv* 
Kpirai  *T€  Tc5i/S'  opeipuTwu 
QeoQev  eXuKOv  vTreyyvoi,  35 

fxefxcpecrdai  roifs  yd^  vepQev  Trepidufxa)^, 


Tols  KTavovcTi  T    iyKOTeiv. 


21.    ypd^    edd.    vett.    quod   ita  22.  ipotifi4r.<ra  yayixol^:  et  tpoivura'am 

defend!  potest,  ut  irpomofxiro^  valeat  fxu^fioh  codd.    Emendavit  Stanl. 

wpowefAwovaa.    Sed  facillimum  est  24.  hotyfjioTai  Aid.  Rob.  Correxit 

com  Casaub.  ?  in  v  mutare.     Mox  Canter. 

Godd.  KjiwTu,  quod  correxit  Arnald.  34.  re  inseruit  Pors. 


XOH*OP01. 


m 


Svcrdeo^  yvydp  40 

(pofiovfxai  8*  €7ro5  roS*  eKfiaXeiv 
Ti  yap  *  Xvrpov  ireaoyTO^  aifiarot  wi^tp ; 


Iw  Trayoi^v^  icria, 


45 


50 


dvriKioi,  fipoToarrvyei^ 

SetnroToiy  daydrotan. 
(rifia^  S'  dfxaxov,  dldfiarov,  dwohefioy  to  wply,  dvr.  fi'. 
he  wTfSy  (ppewo^  re  Safua^  nepdiyoPf 
vvy  d^itrrarai. 

(pofieiraL  Se  tk.    to  5*  evTvx^^^s 

ToB*  ev  fipOTOii  deoi  t€  kc^i  deov  wXeop. 

pOfTfj  S'  iiriOTKOirei  AUa^ 

Tux^^cL  Tous  fxey  iy  (pdei, 

TO.  S'  ev  fUTaixfii^  ckotou 

fxevei  ;^oi/i^oi/Ta  ffpuer 
Toif^  5*  iKpavTO^  ^;f€£  vv}^. 


55 


39.    Codd.  fiiA\er.    Corr.  Stanl. 

41.  Vulg.  iKftakXeiw.  St«nleii 
correctionem  roceperunt  omnes. 

42.  Vulg.  Xvypov.  r  in  T  mutavit 
Canter. 

48.  Vulgatum  dldy^avroy  metri 
causa  correxit  Herman. 

5S.  poTtj  Aiicac  simpllciter  valet 
AUvi,  qus  alios  ammadveriit  die, 
h.  e.  adhuc  viventes ;  alios  autem 


serius  uldfldtur,  ei  in  media  ere* 
pusculi  tempesiaie  pctncs  illia  dm 
moraias  germinanl,  h.  e.  sub  ipsum 
mortis  articiilum;  aUos  nox  tenet 
re  infeda,  etprius  morinntur  quam 
poena  prehenderit  Cf.  Paul,  ad 
Timoth.  I.  T.  24 — Quam  recepi, 
ZtKa^,  rov^,  lectio  est  Tumebi :  alii 
^iKav,  ToU.  Deinde  post  ^oifij^owTa 
vulgo  inseritur  d^,  quam  ut  glos* 
sam,  metro  jubente^  ejecit  SchutSr 

Nn 


i 


282 


XOHOOPOI. 


ii  aifAUT  *  eKTTodepff  vtto  x^opo^  Tpoipov 
Tiras  <p6vo^  TreTrtiyev  ov  iiappvSdv. 
SiaXytj^  dra  Bta(l)€pei  tov  aU 
nop  TvavapKera^  pocqu. 
otyoPTi  S'  ovTi  PvfKpiKwp  eScoAio)!/ 
aKO^,  iropoi  T€  7raiT€S  6#c  fita^  oSov 
jSaivopre^  top  *  x^/t>o/xi;er^  (popop 
KadaipoPTCS  ^iXovcap  *  fidrtiP. 
€fioi  S\  (dpdyKUP  yap  dfA(pi7rTo\iP 
deoi  TTpoorriPeyKap^  €K  yap  oiKtap 
irarpiawp  ZovXiap  eadyop  alcap,) 
iiKata  Kal  fitj  BiKaia, 
TTpeTTOPT    dpxo^^  fiiOV^ 
I3ia  ^pofi€PWP  aipearaif  TviKpop  <ppepwp 
OTvyo^  KpaTOvcrif. 
ZaKpita  S'  v<p^  eifxanap  fxaraioi^ 
hecTTOraP  Ti;x^*^f  Kpv(paioi^ 
wipdeciP  Traxpovfiepti. 


iwioS. 


60 


65 


70 


75 


58.  Vulg.  €Kwo$€v,  quod  emen- 
davit  Pors. 

61.  Post  h.  V.  vulgo  sequuntur 
repetita  quse  sup.  56-7-  leguntur^  a 
ftpv€i¥  usque  ad  tni(.  Uncinulis 
induserunt  Musgrav.  Pors.  Well, 
cgedt  Blomf. 

62.  In  his  comparationem  intel- 
ligi  inter  adulterium  et  caedem  vix 
credo:  imo  alluditur  ad  duplex 
JEgiifihi  et  Clytemnestrae  crimen. 
Neque  enim  premenda  est  vox 
9Vfi<l>uc£¥  ad  virpnalem  lectum. 

64.    ^aipofno'fj  Aid.     ^eipofxiafi 

Tom.  ^atpofAv<rii  Rob.  Vulg.  Cor- 


rexit  Pors.  De  ai  et  e  oonfinis  vix 
opus  monere. 

65.  Vulg.  lovaav  aTti¥f  quod  alii 
aliter  corrigunt  Quod  dedij  du- 
bitanter  recepi  e  Scaligero. 

69-71.  Vulgatum  cum  Well,  re- 
tinui,  in  quo  offenderunt  inter* 
pretes^  dum  per  dpyaU  fiiov  origin 
nem  vitas  intelligebant  Mibi  vero 
significare  videtur  fata  quas  vUam 
dirigunt:  sin  minus,  libenter  re- 
ciperem  rv^a^,  Convenii  (irpcK-ovrd 
€(rrt)  meas  vilw  conditioni  laudare 
turn  justa  turn  injusta  eorum  qui 
violenio  cursit  ferurUur. 


xoHoopoL  ass 

HAEKTPA. 

dfjitoai  yvvaiKe^,  Ztofiaroav  evdiifiope^, 
iirel  TTapeare  TfjaSe  TrpocTpowti^  ifioi 
TTOfXTToi,  yevearBe  rcSi/Se  cvfi/iouXoi  trepc 
TVfxfiw  'xjEovara  rdahe  KtiSeious  X^^^f 
irm  ev^pov   eiirw ;    Tvm  Kareu^tofxai  irarpi ;     80 
TTorepa  Xiyovaa  Tvapa  (piXti^  <pi\(p  if^p^iv 
yvvaiKO^  dySpi,  riji  ifxij^  fitirpo^  irdpa; 
tc5j/S'  ou  TrdpecTTi  ddpao^,  oi;8*  l;^co  r*  (pw, 
X^ovca  TOvSe  TriXavou  iv  Tv/ifitp  irarpo^. 

fi   TOVTO   (j>da'KU>   TOV'H'O^,    dk   VOfJLOS   fipoTok  85 

itTTy  dPTihovpai  rdiai  irefXTrovaiv  rdie 
o'T€(j}ri,  BociP  T€  Tc5i/  KaKwv  €7ra^iap; 
ii  aly    aVi/xccis^  wtnrep  ovv  dinoXero 
Trarfipy  rdS*  eKx^ovaa^  ydirorov  XP^iyy 
{rreixooy  Kaddpfiaff  ik  ris  eKirifiylra^f  TvdXxv     90 
^iKOvaa  T€vxo^  darpo^OKriu  onfiaciy; 
Triers'  eare  fiovXfi^,  w  (piXai,  fxeraiTicu' 
KOivbv  yap  ^;^0os  ii^  Softois  vofxi^Ofiev. 
firj  Kevder    evSov  Kaphia^^  <l>6fi(f  tlvov 
TO  fiopaifiov  yap  top  t   iXevdepov  fxcpei,         96 
Kai  TOP  Tvpo^  aXXfi^  SetnrOTOvfUPOP  x^P^^* 
Xeyoi%  ap,  ei  ti  Ttoph*  exoi^  virepTepop. 
XO.  aiSovfxePt]  aoiy  fiwfjLOP  cos,  TVfifiop  Trarpos, 
Xe^w,  KeXevei^  7ap,  top  ck  <l>p€p6^  Xoyop. 
HA.  XeyoK  ap,  wonrep  ^Siam  Td<l>op  Trarpos.  100 

XO.  (pdeyyovy  ;^€Oi;<ra,  aefipd  toicip  ev<f>po(rtP. 

87.  re  nan  est  otiosum.    Et  tale  qiUdem  donum,  quale^^ 


S64  XOH^OPOI. 

HA.  Tii/as  Se  tovtov^  rwv  x^lXwv  irpoaevveirm ; 

XO.  wpwTOV  fiev  avriiVy  ;^aMrT£S  Aiyicdoy  CTvyei. 

HA.  €/iOi  T€  ^ai  iroi  7'  ap   iirev^Ofxai  rcseoe; 

XO.  ai/Ti)  cri;  Tavra  yLavQavova   ti^fi  (ppdaat.  105 

HA.  TIP   oiv  €T   aWov  T^Se  irpoariBoi  irraaei ;' 

XO.  fiefxvfia   *Opia'rov,  icei  dvpaio^  iaff  ofito^. 

HA.  ^5  TovTOy  Katppevwau^  ovx  flKKTrd  /ue. 

XO.  ToU  airioi^  vvv  rod  <j>6vov  nefiPflfxevfi-^ 

HA.  Ti  (pvi\  BiSatTK    aireipov  d^fiyovfiePfi.  110 

XO.  iXOeiif  tip'  avroi^  daifiop\  tj  0poTwP  Tipd- — 

HA.  irorepa  SiKaaTfiP,  tj  SiKtitpopop  Xeyei^; 

aO.  drrXtS^  Ti  (ppd^ova,  octi^  dpTaitOKTepel. 

HA.  Kal  Tavra  fiovarip  evaefifi  detap  Trdpa ; 

XO.  TTiS^  S'  01;,  TOP  e^Opop  dpTafieijiea'dai  KaKoU; 

HA.  K^pv^  fieyio'Te  tc5j/  dpw  re  Kal  Kdrw,  116 

*  *  ^EpfJL^    J(66pl€y    KtlpvjPa^    ifXOi 

TOif^  yij^  ePepBe  ^aifiovas  kKvcip  e/xas 

€vx^^9  irarptawp  ^Sto/idTtap  eTTitrKOTTOv^f 

Kal  yaiap  avTfjp,  tj  Ta  irdpra  TiKrerai,  120 

dpeylracra  r',  av6i^  rwpSe  Kufia  Xafifidpec 

Kayw,  xeovaa  rdaZe  ;^6/oi/i^a9  fiporoh, 

\eyu}y  KaXovaa  7raT€p\  eiroiKTeipop  t   ifie 

<pi\op  T    'Opea^fiP'  ttcSs  dpd^ofxep  Sofwi^ ; 

*  ireirpafxepoi  yap  vvp  ye  ttois  dXcifxeda  125 

110.  i(nyoviii9ri,  prweuns.    Du>  119.  Yulg.  Z' ofufidrmv.   Stanleio 

toting.    Cf.  omnino  Med.  743.  corrigenti  ut  sup.  pnefracte  obiii- 

II6.  fjLovtr^tv,  fioi  itTTiv,  titur  Well. 

116.  Vulgo  h.  V.  post  157*  le->  122«  ftporo?:,  "  morkUi  vita  de^ 

gitur,  ubi  sensum  pessime  turbat  functo,"  recte  Blomf. 

Jabente  Herman,  hue  reduxi.  125.  Ita  Caaaab.  Veterem  leo 


XOHOOPOI.  285 

'Trpo^  Tfj^  reKOvcft^,  avZpa  S*  dvTfiWd^aro 

AiyicdoVf  QtrTrep  ttov  (popov  fAerairio^. 

Kayw  fiev  dvriSovXos*    eV  ie  j^ptifxarwy 

(pevytav  ^Opearti^  eariv*   oi  8*  ihrepKOTrfa^ 

iv  Toiai  (ToT^  TTovoici  ;^\ioi/<riK  fxeya.  130 

6X06X1/  S*  *OpecrTfiv  Zevpo  avv  tvxh  tivI 

KaTevxofJLCLi  (for   kui  trb  K\v6i  fiov,  frdrep' 

avT^  T   ifAOi  Sd^,  o'tHppov^erripav  woXi) 

fjLTiTpo^  yevecdai,  x^^P^  '^*  evo'efiearepav. 

tjfxiv  fiev  6i;;fa9  rdcBe*    roi^  S*  evavrioi^  135 

Xeyia  (pavrivai  cov,  Tvdrep^  rifxdopov, 

Kai  Tous  KTavovra^  dvTiKaTdaveiv  *SiKri. 

» 

ravT   ev  /U6<rai  ridrifii  rfj^  *Ka\iis  dpds, 

K€iPOi^  Xiyovaa  rijvSe  t^p  KaKfjp  dpdv. 

fifxiy  Se  TTOinro^  ladi  twv  iadXoiv  dyw,  140 

^ifv  Qeoio'iy  Kul  T^^  kui  AiKif  yiKvi(p6pw. 

TOiaTcrS*  iir    evx<^^  Taa^  eTriCTrevhta  x^^^* 

vfXM  ^6  KWKVToT^  iirap6i^€iv  vofw^ 

waiava  tov  davovro^  i^avSiofxeva^. 

XO.  ieT6  iaKpv  Kavaxe^  oXofievop  145 

oXofjLeptp  dearTTOTa, 
TT/oos  epvfxa  ToSe  KaKwv  KehvUv  t\ 
dwoTpOTTOv  dyoi  direvx^TOP^ 

tionem,  Trevpayfiivoi^  vix  satis  de»  147*  Vid.  ad  Med.  1319*  EffiuU 

fendit  Well,   exemplis  vocis  com-  inferiU  ad  tumulum  hunc,    tpvua 

posits  hafrewpayfji€¥ot,  de  qua  nemo  leakc^y  KetvMv  r€,  quod  omnes  arcet 

dubitavisset  fortunas    impetus,    sive   mala:  sive 

136.  rifxdopoif,  uliorem  aliquem,  bona.    Idem  etiam  averiU  piaculum 

137*  S<Ki7  correxit  Scaliger.  pro  abomnandtm.     Cf.  Horn.   II.  xv. 

ciKfi¥,  646.   SpKov  aKovrmv.    Phcen.  11 16. 

138.  KaXfi^  SchutZ.  pro  Muciiv.  0vAaica«  ^Apytiov  ^/>or. 


286  XOHOOPOI. 

ce/Sas  10  heairoT,  i^  dfiavpas  (ppepik*  150 

OTOTOTOT,    OTOTOTOTOl,    ilO. 

tU  hopvadepfi^  dvfjp, 
dvdKvTfip  hoyjaVj  ZfcJdi;?^ 
Ta  T   ev  x^P^^^  iraXiVToya 
€P  epyif  fieXfi  ViTraXAoi/  ''Apij^,  155 

HA.  ex^t  fJLep  ^Si/  yuTroTou^  X^^^  irarnp* 

peov  Ze  jjLudov  Tovde  KOipwviia'aTe. 
XO.  Xeyoic  ay    opx^iTai  Se  KapSia  <p6fiio. 
HA.  df)c5  royLoiov  rovZe  fiStrrpvxoy  Td(j)w.  160 

XO.  Tiws  ttot'  dphpo^,  fi  fiadv^cipov  Kopti^; 
HA.  ev^vfjilSoXop  roZ  icTi  Travrl  ho^dcat. 
XO.  7rm  oZv  TraXaid  irapd  veiarepoi  fiddo) ; 
HA.  ovK  itrrip  ocrris  irXtjp  i/JLOv  Keipairo  viv. 
XO.  e'x^poi  7ap  ols  irpoatiKe  Trepdfjarai  Tpix}»         165 

HA.  icai  /ii/i/  00    eaTL  KapT   iceip  ofAOirrepo^ 

XO.  TToidis  ideipai^ ;    tovto  yap  deXw  fxadeip. 
HA.  avToTo'iP  ^fiip  Kdpra  'trpoo'^epfi^  iZeip. 
XO.  iioip  oup  'Opitrrov  Kpv/iSa  hcSpop  *5i/  roSe; 
HA.  fidXio'T   eKeiPov  fioarrpiixois  irpoaeiBeTai.        170 
XO.  Kai  'n-m  €K6?i/09  hevp*  iroXfxtjo'ep  fioXeiP ; 
HA.  €7r€fi\j/'€  x^'^'^^^  KOvpififiP  x^P^^  irarpo^. 
XO.  ovx  n^o'OP  evhuKpind  fxoi  Xeyei%  rdhe, 

153.  Jungenda  swat,  hopv<r6€»ti9  l68.  aCraiatv  tjfitow  Turn.  Vict. 

amifi  ^Kv^ffc,  quae  durior  quidem  Utrumque  probum :  alterum  prop- 

ctt  ftrri  prosopopoeia ;  sed  glossae  ter  librorum  auctoritatem  praetuli. 

vice  optime^ungetur  Theb.  724-5.  169.  Vulg.  ^.  Ipse  1  in  »  mutavi. 


XOH^OPOI. 


887 


€1  Trjahe  x^P^^  fitiTTore  yj/^avo'et  wohi. 
HA.  KafjLoi  7rpo(re(rTfi  KapSias  kXvSwviov  175 

XO^ti^f  e7rai(r0fjv  S'  ds  havraiw  fieXei: 
i^  ofjLfjLaroiv  Se  ^I'^ioi  TriTrrovai  fioi 
<rTay6v€S  acppacroi  hvcx^ixov  TrXtififivpiio^, 
wXoKafjLOv  lSov(rif  fofSe*   ttcSc  yap  i\7ri(no 
dfTTwv  Tiv   aWov  rtitrZe  Zecnro^eiv  tp6fifi^\    180 
aW  ovhe  iiriv  viv  tj  KTavovc*  iKeiparo, 
ifjLti  Se  jULTiTfip,  ovSafuo^  einivvfiov 
(ppovrifia  7rai(ri  hvcrOeov  ireiraiiivti. 
ijfa  8*  oTToic  fup  aPTiKpvs  rah*  aip€(no, 
elvai  Toh'  dy\ai(rfJLd  fioi  rov  tpiXrarov  185 

'jipoTWP  'Op€(rTOv — fraivofiai  8'  ihr   e\7riho^. 
<peS.    eiff  elx^  tpwvfjv  €v<ppov\  dyyeXov  iiKtiv, 
oTTws  Ziippovn^  ovara  fiti  ^Kivvtrtrofitiv* 
aW  *^^  (rd<p'  *^ifj  Toi/S*  diroTTTva'ai  itXokov, 
eiirep  y*  dir   ex^pov  Kparo^  fjp  rerfifiixevo^,    190 

AyaXfia  TVfifiov  TOvhe,  Kai  tijjlvjp  irarpo^. 
aW  ei^ora^  fiev  tow  deov^  KaXovfieOa, 
dioiaiv  ev  ;^6i/iaia'i9  vavriXiav  SiKtiv, 
frrpojioviieff.    el  de  XP^  rvx^iv  a-taTtipia^,       195 
(riJLiKpov  yevoiT   av  criripfxaro^  fieya^  TTvOfiiiv. 


177.  Vocis  liyj/ioi  sensus  quidem 
ad  ofAfAoirtav  refertur:  ipsa  vox 
transfertur  ad  (rrayowe^,  Ziyl/aw  e/i- 
woiovaai.    Cf.  Agam.  861. 

184.    "  \€iV€l,    OVK  €X«-"     SCHOL. 

I89.    Vulg.    €v    traipfini,    quod 

posses  ita  refingere,  cu  ao^'  i»  v, 


nulla  mutatione:  sed  €»  adtp*  riw 
duriusculum  est  turn  per  se^  turn 
cum  dwowTwat  conjunctum.  Cor- 
rezerunt  n  Canter,  phi  Pors.   Fd 

192.  Construcdo  ut  Agam.  218. 
Qjaod  eiset  fumori^Atiter  Well    . 


388  XOHOOPOI. 

Kai  fin^  (TrifioL  ye,  hevrepov  T^KfiiipioP, 
irohwv  ofioioi  toU  t   ifidUnv  ^fK^pei^* 
Kai  yap  dv   itrrov  TtfiSe  irepiypa^a  iro^oXvy 
avTOv  T  iKeivov,  Kai  ^vifefiTrSpov  Tiifos.  200 

irripvai,  t6v6vt(ov  $*  viroypa^i^  fierpovyu^vai 
eU  ravTO  (rvfilSahoucri  toT^  ifioi^  crriffoi^, 
Trdpearri  h'  oiSiV  Kai  (ppevmv  KaracpOopa. 

0PE2TH2. 

evxov  TO,  Xoiwa^  roi^  Beoh  T€\e0'(p6pov^ 

evx^t^  iTrayyeWoviraf  Tvyxi^^^^  Ka\w^.  205 

HA.  iirei  ri  vvp  eKan  haiiioviav  Kvpw; 

OP.  eh  6^iv  nKei^  wyirep  e^fivxov  7ra\ai. 

HA.  Kai  Tiva  cvpoKrOd  (xoi  KaXovfjiv^  fiporwy ; 

OP.  avvoid'  'OpearTfjv  ttoWo,  or*  iKirayXovtM^vtiv. 

HA.  Kai  irpo^  rt  Zttra  ti/7X^i/ci)  KarevyfiaTmvi      210 

OP.  oS'  eifu*   firi  narev   ifioD  fxaWoif  (j)i\ov. 

HA.  dW  ri  hoXop  tiv,  c5  ^eu,  dii<pi  fnoi  w\eK€i^; 

OP.  airros  Kar    avrov  y    dpa  fxtixct^oppa^. 

HA.  dW  ev  KaKoTari  toU  ijjLoU  ye\av  OeXeis; 

OP.  Kau  Tols  ifjLoU  ap\  eiirep  ev  ye  Toiari  col^.    215 

HA.  fti9  ovT   *Ope0^fiv  rdde  tr   eyw  *  irpoarevventa  \ 

OP.  avTOv  fiev  ovv  opioara  hvarfiadel^  e/ue* 
Kovpav  h'  iSovara  ri/i/Se  KfjSeiou  Tpixo^ 
crai/T^s  dde\^ov,  ^jULfierpov  tw  crw  Kapa^ 
i'Xyoa'KOirova'd  t    ev  arrijSoia'i  roU  efioi^^         220 
dveirrepwdfi^,  KahoKei^  opav  ifie. 

216.  Tah*  iyti  a€  wpovwiirw  Aid.  rdht  iyd  Vict.    Aurati  Eojre  oertam 
correctionem  admisi. 


XOHOOPOI.  «89 

(TKeylrai  TOfArj  wpoo'Oeiara  fiocTpvxov  Tpixo^' 
ISoD  S'  ixpaafjia  tovto,  arfj^  epyov  X^P^^^ 
(TTrddti^  T€  wXtiya^,  eU  he  dfjpiwv  ypa(piiv. 
evZov  yevov'  X^P9  ^^  t^^  *K7r\ay^^  ^pevav     225 
Toif^  (piXraTOv^  yap  oTSa  viiv  ovra^  iriKpov^. 

Ha.  w  <pi\TaTOV  fieXfifia  Swfjtao'ii/  Trarpo^s 
BaKpvTo^  iXwk  (rmpfiaro^  (rtortipiov^ 
d\K^  ireiroidm  Swfx    dvaKT^O'ei  irarpo^^ 
w  Tepirvov  ofifia^  Teaaapa^  fioipa^  ^xot^  230 

ifxol'    TrpocravSap  S*  earr   dvayKaiw^  exov 
Trarepa  re,  Kat  to  fifirpo^  cs  are  fioi  peirei 
(TTepytiOpop, — fj  ie  wavSiKta^  ixOciip^rai — ^ 
Kai  Tfjs  Tv6ei(rfj^  j/i;\6a)9  ofxofnropov* 
TTicrros  S'  dSe\(p6^  no'ff^  ifioi  (re/ias  ^pwu.    235 
fiovov  KpaTO^  T€,  Kai  AiKri,  ^vv  tw  rpiTW, 
TrdvTtap  fxeyioTTW,  Zrivlj  avyyevoiro  fioi. 

OP.  Zed,  Zev,  dewpo^  rcSi/Se  irpayiidnav  yevov* 
iSov  he  yevvav  evpiu  alerov  iraTpo^^ 
davovTO^  ev  irXeKTalo'i  Kai  cTTreipdfjLaan  240 

Seiv^^  €;fiSj/i75.    Tom  5*  dirtapipavicixevov^ 
vncTi^  wie^ei  \i/i09*   ov  yap  evTeXtf^ 
dnpav  irarptiav  TrpoarKpepetP  CKfj^iifiao'iVM 
ovTw  ce  Kafie  Ttivoe  t,    riAeiCT/Dai/  A67ii>^ 
iSe?!/  irdpeo'Ti  (roiy  irarpoo'Tepfi  yovov^  245 

diii(l>a)  (pvyhv  exovre  Tfjp  avrtiP  Bofxwp. 

222.  TOfiij,  SC.  rofiai^  "^/"X**    ^^'       ^oiwff  ol  ircirXoi  rtf  irtifiUTi;  Sed  in 

16l.  h.  1.  vtpavfAa  non  tarn  ipsam  vestem 

223.  Ridet  Euripides  in  Elect  indicate  quam  texloriam  operants 
£>43^  &c.  ircof  av,  tot  my  irai^,  rvir  qufe  si  non  simul  crescere,  cerUr 
l)^ot  TuvT  uv  (puprj,    E<  //»y  fi/vflJ*  siiuul  servari  poterat* 

O  o 


890  XOHOOPOI. 

Kai  rov  Ovrtipo^  Kal  ce  rifiSvTO^  fieya 

irarpo^  peoararom  Tovah'  d7ro(j>6eipas,  iroOev 

€^6is  ofJLoia^  X^V^^  evdoivov  yepa^ ; 

ovT    aierov  yeveOX'  dirofpOeipM,  irdXiv  250 

ireiiireiv  ixoi^  av  a'nfxaT    evweidij  jipoToTv 

OVT    dpxiKO^  (TOi  Tras  oS'  avapdei^  Trvdfifiv 

jiwfjLoU  dpii^eif  (iovdvTOi^  ev  nfjtacip. 

KOfJLi^*   dwo  arfiiKpov  8'  au  apeia^  fieyay 

SofjLOV,  BoKOVPTa  KapTa  vvv  ireirTiaKevai.  255 

XO.  w  TToiSe^,  CO  ctariipe^  eaTia^  iraTpo^^ 

ariydffy  ottois  fiti  Trevarerai  tis,  c3  TeKPa, 
yXwcro'ti^  X^P^^  2^  Trai^T*  dirayyeiXif  TaSe  • 
Trpos  Toif^  KpaTOvvTa^'  ov9  tSoifx    eyw  ttotc 
davovra^  ev  KtiKih  TTurarripei  ^Xoyo^.  260 

OP,  ovTOi  TrpoSwaei  Ao^iov  fxeyatrBevtj^ 

XP^^I^o^f  KeXeviov  rop^e  kipSvpop  wepap^ 

Kd^opOid^fOP  woWa,  Kai  SvarxcifJicpov^ 

uTa^  v({}    rjTTap  depfxop  e^av^wfiepo^y 

el  fifi  fjL€T€iiJ.i  Tov  irarpo^  tov^  alriovs*  265 

TpOTTOP  TOP  avTOP  dPTairOKTeiPui  \€ya)P, 

diroxp^lMTOiari  ^tifxiai^  Tavpovfxepop* 

avTOP  S'  eKpaaKe  r^  (piXti  '^vx^  TaSe 

TioreiP  fij  exoPTa  iroWa  ivcTTepTTfj  KaKa. 

Ta  fiep  yap  €k  yfj^  Zvar(pp6pwp  fieiXiyfiaTa     270 

267.  Conjech  Rob.  d-^priyidroKrt,  268.  Quin  me  dicebat  tnea  ipsius 

invito  senffu^  qui  est,  injuriis  effe--  vita  hac  luiturum, 

ratum  pecnniam  rrdhi  auferentihus.  270.  Quas  enim  e  terra  oriunda 

Cf.  242.  293.   Plus  sc.  valet  dwo^  hominibus  morbos  levant  malignos, 

'Xpiifjiaro^    quam    d-^ptjfjiaTo^,    ut  (nam    morbos   e    sequente    i^ocrout 

dv6rifxoii    (CEd.   T.   215.)     quam  intelligitur,)  Juec  nobis  contra  de- 

aTi/4oc.  minciatit  morbos  fore,  h.  e.  crea- 


XOHOOPOI. 


291 


arapKwv  iirafifiarfipa^  dypiai^  ymBoi^ 
\i;^^i'as,  e^earOovra^  dpx^'^^v  (pvtnv* 
XevKa^  Se  Kopaa^  t^S'  67rai/T€W€ii/  v6ar(o. 
aWas  T6  <pwveT  TrpoarfioXa^  *Epivva)Vf  275 

€K  Tcip  Trarpwwv  aifAaTiav  TeXovfiivas^ 
opwura  XafAirpoy,  ev  cncoroi  vwiimvr    6<^p6v. 
TO  yap  aKoreivov  Ttiv  eveprepiav  fieXa^ 
SK  TTpocTTpoTraiwp  iv  yivei  TrewTWKOTWVf 
KUi  Xvaro'af  Kat  fidraio^  €K  vvKTviv  (^fio^,     280 
Kiveij  Tapdararer   Kai  Siciifcerai  woXew^ 
XciXKf]\dT(o  TrXdaTiyyi  \vfiawdev  Sifia^. 
Kal  Toh  TOiovToi^  ovT€  Kparfjpo^  fjicpo^ 
elvai  fxeraaxeivy  ov  ipiXoarirovZoy  Xifio^j 
(3a)iJLWp  T   aTreipyeiP  ovx  opwfxevtiv  itarpo^       285 
fxiiviv'    ZexeaBai  *S',  ovTe  o'vWveiv  Tiyd' 
irdvTmp  S*  aTifjLOV  KafpiXov  OvriaKeiv  XP^^Vf 
KUKm  Tapixcvdivra  TrafKpBdpTw  fiopw. 
ToibrcrSe  XP^^I^^^^  ^P^  XP^  ireiroiQewai ; 


tura  esse ;  nempe  lichenas,  &c 

274.   Cf.  omnino  Levit.  xiii.  10. 

277.  opivra  ad  ea  omnia  refer- 

tur^  quse  in  verss.  proxime  prsece- 

dentibus    obscure    indicantur^    et 

qutB  clare  quidem  videbant,  i.  e. 

quid    in    summa    vellent,    nimis 

erat  manifestum^  quamvis  obscure 

adumbrata;    quamvis    in    tenehris 

superciUum  movebant.    Cf.  (Edip. 

Col.  74.  Off*  a¥  \€ywfA€v,  wcwff  6pmw» 

TO  X€(ofA€¥.    Cf.  etiam  Job.  iv.  I6. 

1278.  Tencbrkoswn  eium  inferO' 


rum  telum,  jactum  a  suppUeUms  tpti 
consanguineontm  manu  ceciderufU — 
ut  Eurip.  HippoL  53^.    olot^  rS 

"EpAK  6  AiCK  iraFc.  Optime  autem 
irpofTTpoiramp  expltcat  Scholiastes : 

286.  S*  supplevit  Herm.    Con- 

Structio  esty  oimva  hi  Z€'y€<r0at,  ovt€ 

cvXXveiw,  Neque  hospUio  excepturum 

neque  operam  daiurttm  in  cxpiando. 

289.  apa  xpn — Nonne  oportet? 


292 


xoH^opor. 


K€l  jiifi  ireiroiQaf  ToZpyov  ear   ipyatTTeov*       290 
TToWol  yap  eU  ev  ^vfiTriTVOvariP  ifiepoi-^ 
deov  T    ifpCTfiai,  Kat  irarpo^  irevdo^  l^^y^f 
Kal  irpotririi^ei  xpfiiJidTU}v  a;^i7J/ia — 
TO  fjLrj  woXira^^  euKXeeo'TdTOv^  jipoTwv, 
Tpoias  dvaarTaTnpa^  evdo^to  <ppevl,  295 

hvolv  yvvaiKoTu  toi*  virriKOOv^  wiXeii/. 
dfjXeia  yap  (ppnp'   el  Se  firi^  ^^X   ^icrcra^ 

XO.  d\\*  w  fxeydXai  Moipaiy  ^loOev 
T^he  TcXevrau, 
^  TO  SiKaiou  ixeTafiaivei.  300 

dvTi  fiev  ij^dpa^  yXdaati^  ix^P^ 
yXwaaa  TeXeiirda)'    TOXftpeiXofievov 

wpdcro'ova'a  AiKtj  ixey    dvTei* 
dpTi  Se  TrXfiyij^  (povla^  ^i^iap 
TrXfiyriv  TiveTio.    SpdcravTi  iradeiv,  305 

Tpiyepmv  fjLvdoi  TaSe  (ptavei. 


OP.  w  TraTcp  alvoTraTepy  ti  coi 
(pdixevo^,  ti  Ti  pe^as, 
Tv^Oifi   dv  eKadev  ovpi(ra^, 


OTTp.    a. 


310 


297»  cTffCTai,  scietur.  Erfurdt 
ad  (Ed.  T.  1499- 

307*  Sequitur  carmen  obscunmi^ 
et  in  qnibusdam  vix  non  corrup- 
turn.  Alii  aliter  distribuunt^  eor- 
rigunt^  interpretantur :  meum  erit 
mutatis  quam  paudssimis,  quam 
possim  luculentissime  explicare. 

909*    Si  ovptaa^  active  sunias. 


subaud.  eixavTow.  Quidfaciam  ami 
tUcatn,  ut  e  lon^nquo  eo  propellar, 
ubi  te  lectus  habet,  lux  tenebris 
aqualis  ?  Tria  ultima  verba  epexe- 
gesis  sunt  vocis  evm),  et  condi- 
tionem  Agamemnonis  describunt, 
in  tenebris  ut  mortui  degentia^ 
quadam   tamen  luc^  fruends^    u^ 

fj^KapiroZ 


XOH^OPOr.  293 

CTKOTta  (pdos  laofioipop; 
Xcipire^  S*  ofjioiu)^ 
K€K\fivrai  yoo^  evKXefj^ 
TrpoaOoSofioi^  'ArpeiSaic. 
XO.    TeKPOv,  (l)p6vfjiJLa  rov  U'rp.  ff. 

davovTO^  ov  da/ia^6i  316 

TTvpo^  d  fiaXepa  yvdOoi, 
<paiP€i  8'  varepov  opyM. 

dpatpaherai  8*  d  fiXdirrwy*  320 

Trareptop  re  Kai  TeKOPrtav 
700s  ephiKOs  ixarevei 
TO  Trap,  dfx(l)i\a(pfi^  rapaxO^i^. 
HA.    kXvOi  pvPf  w  Trdrep,  ip  fiipei  opt.  a« 

TToXvSaKpvTa  irepdri.        •  325 

Ziirai^  Toi  tr    *  iTriTVfxlSihio^ 

dpfjpo^  dpa(rT€pd^€i. 
Ta^ov  S*  iKera^  SehsKTai, 
^vydSa^  ff  OfJLoioi^. 
Ti  twpS'  €v;  Ti  8*  drep  kuicwp;  330 

ovK  drpiaKTO^  dra; 
XO,    dXX*  €T*  ap  eK  TtapSe  decs  XPV^^^ 
6eit!  KeXdhov^  ev^doyyoripov^* 
dPTl  Sh  dp^pwp  eTTLTviifiihiwp 
^Traidp  fieXddpoi^  ip  fiaariXeioi^  335 

812.    Hoc  autem    si    nequeam  e^quirit,  sc.  wp6^  to  dva^wewBcu 

Cacere,  nihUominus  btctu*  in  honorem  ro¥  fixdwrom-a. 

AtridiE  heneficii  vice  habetur.  326.   Ita  Pors.  pro  ciriTv/i/9iSiW» 

321.  Luohts  ob  parentes  omnia  335.  wcudv  Jacob,  pro  waimw. 


294 


XOH^OPOI. 


veoKpara  (piXov  KOfucei^v. 
OP.     ei  yap  vir   *\\ifo 
irpo^  Tii/09  AvKiwp,  Trdrepj 
BopiTfifiTO^  *  Karfjvapicrdfj^. 

AlTTCtfl/    aV    €VK\€iaV    eV    hoflOKTiV^ 

TeKvmv  T€  KeXevBot^ 
iTriarrpeirTOV  aifova  icricra^, 

7ro\i;;fo><rTOJ'  &u  €ix^^ 

Ta^pop  iiaTTOPTiov  ya^, 
SwfJiaariu  evKpoprfrop. 
XO.  <l>i\oi  ^lAouri  toU 
iK€i  icaAa>9  davovari, 
Kara  ;^0oi'oc  iixirpiinav 
(refiPOTifAO^  dvuKTiapf 
irpoTToXo^  T€  Twv  fAeyiom^u 
'xOoviwv  iK€L  Tvpdvvwv 
fiaariXev^  yap  tjs^  6(pp*  e^tl^f 
fjLopifiov   Xdxo^  *  TTlTrXdvTWV 

X^poiv  ^TreicifipoTOP  t€  fiaKTpov. 


OTp.  y 


340 


345 


350 


HA,    yitiV  vTTo  *Tptoioi£ 


avT.  y . 


"339-  Vulg.  Karevapitrdti^.  Cor- 
Texit  Pon. 

341-3.  Cum  vUam  exttnueisses, 
mpuE  liberorum  vUs  esset  observanda, 
h.  e.  qus  liberorum  oculos  per 
vitam  ill  se  converteret  .  Vid. 
Suppl.  974. 

353.  wiw\dirr»p  Heathii  correctio 
pro  TrifAwXairrnif,  **  probante  But- 
lero,  qui  monet  w<irX»7/ii  formatum 
esse  a  irAew,  sicut  ridtifxi  a  0eu" 
Ita  Blomf.    Valet  autem  eU  rwv 


vnrXaVrvK.    Vid.  ad  Agam.  1366. 

354.  ir€tvifipoTO¥  ob  metrum 
Pauw.  pro  ir€i(riyifiporow.  Est  au- 
tem in  h.  1.  hendiadys  pro  Ao^^oc 
/SaxTpov, 

355.  Indicat  vox  fitjhi  haec  non 
declarative^  sed  optative  esse  in- 
telligenda.  Orestes  quidem  in 
stropha  votum  suum  professus  erat, 
Utinam  sub  Ilio  occidisses!  Tmm 
sepulchrum  magnificutn,  &c.  Imo, 
respondet  Electra,  ne  hoc  quidem 


XOH^OPOI.  995 

T€ix^(r(ri  <p6ifievo^y  irdrepy  356 

fier   dWto  dopiKfi^Ti  \a£ 
irapa  ^KafiavZpov  wopov  reOayfrar 
TTopos  S*  oi  KTavovre^ 
PIP  ovTW^  iafAijpai   *  *  *  360 

0apaTfi(f>6pop  aicrap 
wpoo'a'm  Tipa  TrvpddpearBai 
rmpSe  ttop^p  dweipop. 
XO.  ravra  fiep,  w  Trdi,  Kpeiccopa  XP^^^^f 

fxeydXfi^  Bk  tvxv^  ^^^^  ^Ywepfiopiov  365 

fAci^opa  iptopeU*   *6hvpa  yap. 
dWd  SiwXfj^  yap  TtfaSe  fiapdypti^ 
SovTTO^  iKPeiTar   twp  fxep  dpmyoi 
Kara  yfj^  ti^fi*   rwp  8e  Kparovprmp 
;^€/t>€s  ovx  oaiai  crruyep&p  toutwp*  370 

Traiari  Be  fidXXop  yeyepttrai. 
HA,     rovTO  iiafiTrepe^  *oik  trrp.  S'. 

*iKeffj  dwep  T€  /3€\o9. 
Zev,  Zev,  KdrwOep  dfiTrefiirtap 

varrepOTTOipop  drap  375 

fipOTWP  rXiifiopi  Kai  Travovpyta 
;^6£pi*  roKevci  S*  ofjM^  TeXeiroi. 

mihisatis&cit:  utinamnetub  Trofa  366.  Pononi  emendatio pro  oSv- 

quidem  sepuliusjwses,  9ed  yixisses  vaatu  yap. 

potius! — Vulg.  TpmdK.    Correxit  372-  oJ«  pro  vulg.  ««  Schuts. 

Herm.  Henn. 

360.  Deest  creticus  in  fine  ver-  376.  fipormv  ....  ;^eip)  est  vtriw 

SOS.    De  constnictione  notat  Scho-  gut  audaci  et  scdesta  numu  utuntmr. 

Hastes:   AciVei  to  m^eXop.     Con-  377*  Sed  tamen  (h.  e.  quanrns 

stnictio  hujusmodi  esse  videtnr:  sero,  quod  in  v<rr€powoi90¥  intelli- 

w<p€\ov  haiAtjvai,  mart  rivd  (sc  ifxi)  gitur)  parenttbut  nastris  rdribueimr* 

frifvOdvcadat,  k.  t.  r.  Nisi  malis  ob  metrum  reXci  racc^ 


896 


XOH^OPOI. 


385 


XO,     €(pvfiviia'ai  yevoiTO  jjloi  irrp.  €• 

deipojiiivov,  yvvaiKos  t  380 

oWvyikva^.    Ti  yap  kci;- 
dw,  (ppevo^  *oJov  eiiTra^ 
iroTCLTai ;   irdpoiQev  8e  irptipa^ 
Zpifiv^  *^Tai  Kapdia^ 
dvfJLos^  eyKorov  CTvyo^i 
OP,    Kai  TTOT    av  dfjL(j)i0a\fi^ 
Zei/s  eiri  X^^P^  fidXoi, 
(j)ev,  ^ev,  Kapava  Sat^a^ ; 

wiara  yevoiro  X^P9* 
hiKav  S'  i^  d^iKtov  dwaiTtS.  390 

k\vt€  §6  Ta  ;^0oi'icdi/  TCTifieyai^ 
XO.  dWa  voiio^  iiev  ^OPia^  crrayova^g 
XVjdiva^  eh  irehov^  dWo  irpoa'aireiv 
aJfJia*  jioa  yap  *\oiyd^  ^*EpiPvi/, 
wapa  TtSv  *Trp6repov  (pdifiivtop  drrjif  395 

erepav  eirdyova'av  eV*  dr^. 

HA,  iroiy  TToi  8^  vepreptav  rvpappide^;       crrp.  ott. 
iSeTCf  'H'oXvKpaTeh  dpai  (pdeifiiptop, 


379-80.  dwlpaSyyvvaiKOi*  ^gisthi 

^  Clytsemnestrae. 

38 1 .  Cur  enim  celem,  quod,  etiamsi 
cdem^  tatnen  in  menie  JUtcluat? 
ttermaimo  debetur  OJov  pro  QEToy. 

384.     ^pifiv,     vel    ^pifiw,    arirai, 

MSS.  veteres  autem  edd.  uktoi, 
tc  et  ti,  ut  ssepe^  confusis.  (Vid.  ad 
Suppl.  775.)  Optime  Pors.  ^rai, 
Sedet  autem  a  fronte  cordis  torva 
ira,  ittfensum  odium. 


390.  6^  dlUwvf  post  injurias. 

391*  Versum  corruptum  vel  me* 
trum  arguit  Sed  vid.  ad  stroph. 
377. 

394.   Vulg.    \oi<rf6v    'Epuni^,     vix 

recte ;  siquidem  iwdyoviraw  ad  Aoi- 
70^  referri  nequit  Quare  Her- 
mann! correctionem  dubitanter  re- 
cepi.  Mox  irporepow  Pors.  pro 
irporiptavi 

398.  Vulg.  <p6tfAivu)v,  sed  ob  me* 


XOHOOPOI. 


897 


OP. 


i^ovra  Kal  ZiafxaTo^v  400 

arifjLa.    ira  T£5  TpdiroiT   av,  w  Zev; 
XO.     TreTraXrai  S'  avri  fioi  ^i\oi/  dvr.  e. 

K€ap,  TovSe  K\vov(rav  oIktov* 
Kal  Tore  fiev  Si/ctcAttis, 
(TTrXdyxyci  5e  *fjLOi  KeXaivov-  405 

Tai  irpo^  €7ro^  KXvovarif 
-foTap  8*  avr'  67ra\ic69  6pace\ 
*  *  direa'Tao'ev  dxo^ 
Trpo^  TO  ipaveiadai  fioi  Ka\m. 
Ti  S'  dv  eiTrovTC^  rvxoifJLCP  ;  tj  Tdirep     dvr.  err . 
TrdOoficy  ax'^o,  irpo^  ye  twv  reKOfievtav         411 
TrdpeaTi  araiyeiy;   tu  S*  ovti  OeXyerai. 
\vKOs  yap  iio'T    wiJLO(ppa)V, 
daraPTO^  ck  fiarpo^  io'Ti  dvfxo^. 
HA.  eKO^e  Koyifxov  ''Apeiov'   eire  Kiaarla^       (rrp.  ^. 
vofioiatv  TroXefAicTTpias  416 

*  dirpiyKTOirKfiKTaj  ^iroXvirXdvtira  S'  iji/  iZeiv 
eiraira-VTepoTpififi  rd  x^P^  opeyfiara, 
dviadev,  dveKaOey   kti/ttoi  8*  eTTippoOei 


tnim  restitui  Aldinum  ipOetfjievmp, 
quae  est  fonna  Homerica,  ab 
Eustathio  et  Heynio  senrata.  II.  6. 

489. 
405.    fAoi  pro  fiov  Blomf. 

407.  Vulgatum  reliqul^  quod 
corruptum  esse  dooet  turn  census 
tiun  metnun. 

410.  a»  vulgo  post  rv^oifX€¥  re- 
petitum    delevit    Hennan.     Mox 


aj^ea  pro  a^dea  e  Scholiasta  repo« 
nunt  Blomf.  Well. 

415.  Ut  vitaret  anapsMtum  in 
tertia  sede^  transposuit  Fon.''Ap§to¥ 
KOfifiov'  sed  vix  opers  pretium  est 
senarium  in  choricis  ad  arctiore^ 
leges  redigere. 

417-  Vulg.  awptyKTOt  wXriKTci 
XuwXayKTa    htjv.      Que 

Lachman. 


298  XOH*OPOI. 

Kporrirbv  dfiotf  Kat  vavddXiOV  Kcipa.  420 

Iwy  id'   Saia  irdvToXfie  fidrep, 

dvev  iroXirdv  Avukt^ 
dvev  Ze  irevOfifidrwv 
€t\i;s  dvoifiiOKTOV  dv^pa  dd'^rai.  425 

OP.  TO  irdy  drifJLio^  cAe^as,  oifior  trrp.  ti. 

irarpo^  8*  driintacnv  dpa  riaei, 

eKUTi  S*  dfjLaif  X^P^^* 
eireiT   eyw  poar(pi<ras  6\oifiav.  430 

HA.  ifxaa-xaXia-On  S*  iffy  nJs  *TdS*  €c8if5,       dwr.  if. 
eirpaaro'e  S'  airep  piv,  wde  Odnreif 
fxopov  *  KTicai  fuofiei^a 


» «^ 


a(pepTOv  aaavi  cro). 
K\vei^  waTpwov^  *  Si/as  drifiov^.  435 

OP.  \€7€is  Trarpwov  fiopop.    HA.  iyw  8*  dTrecTdrovUf 

fvjxov  8*  d(p€pKTO^y  7ro\varitfOv  kvvo^  SiKap, 
iroifjiorepa  76X01x09  dv€(p€pov  \ififi9 
Xaipovara  7ro\vSaKpvv  yoov  KeKpvfifAeva.  440 

TOiavT    dKOvtav  ev  (ppeah  ypd(p0Vy  Si'  oJ- 
tUv  Se  crvvrerpaive  fivOop 

fjtrvxV  ^P^^^v  fidaet. 
rd  fiev  yap  oi/rws  €;fC£, 

431.  TOT*,  too-t'  vel  TO?  MSS.  et  Stanleii  conjecturam  Kri<rm. 
unde  Canter,  tout  ,  Pauw.  Tod\  435.  Edd.  vet  cvaarifievt.  Egre- 

433.    Vulg.    KTcTyai.     Dubitare  gie  emendavit  Stanl. 
possis  inter  Robortellianum  OcT^at 


XOH<t>OPOI. 


i99 


avT 


450 


.ff. 


Ta  S*  ai/TOP  opya  fxadeiv.  445 

irpeirei  h*  aKoifiirrif  fxevei  KaOriiceiv. 
OP.     (re  Toi  A€7fti,  ^vyye^ov,  wdrep^  <pl\oi£,    (rrp.  ff. 
HA.     €y(a  3'  eirKpOeyyofxai  KCKXavfieva. 
XO.     aTaari^  Sc  wdyKOivo^  a^  eirtppoOec 

}qvv  §6  yevov  tt/oos  iyQpom. 
OP.     *'A/oi/s  *'A/o€i  * ^vfifiaXoi,  AIku  Aikol. 
HA.     Jco  0604,  KpalveT    evtiKta^  ^Ziku^. 
XO.     Tpofjio^  IX    itpeptrei  Khvovarav  evyfxarwp. 

TO  fiopaifiov  fxevei  frdXai, 

evxojxipois  8'  a  I'  ^\6oi. 
HA.  «  TTOfOJ  iyyev^^, 

Kal  wapdfiovo'O^  ^'Atu^ 

aifiaToecrara  irXayd. 
Iw  Zvo'TOV    d(j)€pTa  Kiidri' 
Uo  hvcKaTdiravtrTOV  a\yo^. 
OP.  SiifjLa(ny  efi/xorou, 


455 


arrp.  i. 


460 


ai'T.   /. 


446.  KadtjK€t»,  im  arenam  descent 
dere.    Cf.  Karij3a»  in  Trachin.  504. 

452.  ^vfxfidxoi   Pors.    pro    fwM- 

453.  3iKac^  quod  vulg.  deest^  ex 
emendatione  intulit  Herm. 

462.  Vulg.  h.  V.  cum  prseceden- 
tibus  conjungitur,  contra  stropha- 
rum  ordinem.  Distinxit  ut  sup. 
Well,  et  sententiam  feliciter  expli- 
cavit.  "E/i/uoToi/  interpretatur  H. 
Steph.  Thesaur.  mcdicamentum  li' 


quidum:  hinc  Mgnificare  potest 
remedium  qualecunque.  Mox  se- 
quentis  versus  constructio  est  ov 
TttPC  CKOK  9vd  aw  oAAMy.  DcmquB 
in  V.  465.  recepi  post  Well,  emeiio 
dadonem  elegantissimam  anonymi 
cujusdam,  Ai«K£Iv  Efnv  pro  AicoN* 
ArAI^Eiir^suffragante  metro^  sensu^ 
et  Scholiasta  (^y  rlpitre  wpof  to¥ 
varipa). — Jam  sensus  est :  ^dibus 
remediutn  est,  rixam  persequi  san^ 
guinolenlam  non  procul  ah  his,  neque 
jjer  alios  Bx(emos,  sed  per  seipm. 


300  XOH*OPOI. 

€KTO0€V,  dW  d({}    avrwv 
*hmKeiV  *ipiv  aifiaTtipdv.  465 

dewv  *TiSi/  Kara  ya^  oS*  vfiyos. 

XO.  dWd  k\vovt€^,  fxaKape^  ;^0oi'iO£, 

wataiv  7rpo(pp6p(o^  eirl  viKtiv. 

OP.  Trdrep,  Tpoirottriv  ov  rvpavviKoh  SaviaVf  470 

airovfiivof  fioi  So9  Kpdro^  t&v  atov  Zofiiov. 

HA,  Kdyte,  irdr^p^  TOidvhe  crov  x/^eiai/  ^x^f 

(pvyeTu,  fiiyav  irpoaOeicrav  Aiyiardw  fiopov. 

OP.  ovTw  yap  av  troi  Zaire^  evvofWi  fipoTtiv 

KTi^oiar'   61  ^6  fA^,  Trap'  evdeiTTVOi^  itrei  475 

arifjLO^  ev  wvpoiiri  KPiarwToU  ;f0owc. 

HA.  Kdyo)  ;^oas  coi  rfis  ififj^  wayKXtipia^ 
oi(ra)  TTaTpwwp  €k  hofionv  yafiffKiovV 
irdvTiav  Be  wpwrov  Tovde  irpeafievcrw  Td(^v. 

OP.  CO  yaV,  dve^  fioi  irarep*  i7ro7rT€v(rai  fidx^^*  480 

HA.  CO  Ylepcretpaara'a,  80s  he  *y    evfxopipop  Kpdros. 

OP.  ixefivfico  XovTptaVy  oh  evoo'tpia'dfis,  irdrep. 

HA.  fiefivncro  8*  dfAiplfiXfiirTpov  w  cr'  eKaivicav. 

OP.  ireZai^  8'  a;^a\fC6i;T0is  edtjpevOri^,  ndrep. 

HA,  aiaxp^^  ^e  fiovXevTOiariu  ev  KaXvfifxacriP.        485 

OP.  ap*  e^eyeipei  roIcrS'  opeiheariv,  Trdrep; 

HA.  ap'  opOov  aipei^  ^IXTaTOU  to  o'oi'  Kapa  ; 

OP.  riTOi  AiKfiP  laXXe  arvfifiaxov  (piXoi^, 

465.  r«v  inseruit  Herman.  nente  Abresch.  certe  fieri  potest  ut 

481.  r  pro  T  Herm.  Kaiy/jo)  pro  interimo  usurpetur. 
483.  Cum  apud  Lucian.   Asin.  485.  ala^pto^  cum  fiov\€vroi<rtw 

p.  153.  KatvU  ccedes  significet^  mo-  jungendum^  quod  monuit  Blomf. 


XOH*OPOL  301 

fj  Ta9  Ofioias  dvriho^  fiXafia^  Xafieiv, 
eiwep  Kpartidei^  y    avTiviKtitrai  OeXei^.  490 

HA.  Kal  Tfi(rh*  aKOvaov  XoiarOiov  fioij^,  irarep. 
iZtav  veoo'aroifs  rovirh*  itpfifxevov^  rdfpif, 
oiKTeipe  daXvp,  dpcrevo^  ff  ofxov  yovov* 
Kat  fxfi  *^a\€i"^i;s  (nripfxa  TleXoTriSwv  Tohe. 
oijTw  yap  ov  riOvfiKa^,  ovdi  wep  davtav.  495 

iraiZe^  yap  dvhpi  KXvidove^  awriipioi 
Qavovrc  (peXXoi  S*  «&,  dyovtri  hiKTvov, 
TOW  CK  l3v6ov  kXtatrrfipa  aw^ovre^  Xivov. 
aKOv*    vwep  arov  roiaS*  iarr   o^vpfiara* 
avTos  8e  crw^ei  ropSe  Tifiria'a^  Xoyov.  500 

Kal  fxtiv — dfiO/JKpfiTOP  S*  *6T€iva  Tov  Xoyov — 

TlfJLfJfia    TVflfiov    Ttj^    dPOlfiWKTOV    Tl/;^I79* 

Ta  S*  dXX\  fTreiS^  Spav  Kanapdiacai  (ppevl^ 
ep^Oi^  av  fjdfiy  Saifiovoi  ireipwinevo^. 
OP.  earar  irvdeardai  8'  ovdev  ecr   i^w  dpofxov,     505 
TtSOep  x^^^  eTrefxyf/^v;  €k  tipos  Xoyov 
fxe6v(rT€pov  Tifm(r   dvYiKecTOv  irddo^; 
*dav6vTi  S*,  ov  (ppovovPTif  BeiXaia  X^P^^ 
67re/U7r€T  •  ovk  ^xoifi   av  eiKaarai  rdde 
Ta  Scipa^  fiem  8'  i(rTi  ti/s  dfxapria^*  510 

Ta  irdvTa  yap  ti9  6fc;^€a9  dvff  a'ifiaTO^ 
€1/09,  fjLaTfiv  6  fxoxOos*   i58*  ex^i  Xoyo^. 

498.  KXuxrrrjpa  xlwow  bene  expli-  pro  3c  nwa,  et  vers.  seq.  ha  inter- 
cat  Butl.  per  \i¥0¥  K€K\»irfi€¥0¥,  pretatnr:    *^  TumuU  honor  est  Jor- 

501.    H.  V.   spurium  judicabat  tunm  secunda,  so.  Hpyov" 
Pors.  q.  V.  in  Prsefat  Hec.  p.  34.  508.   Oavowri  emend.  Stanl.  pro 

Aliter  Well,  qui  corrigit  V  trtiva  $a¥ov¥Ti, 


302 


XOH*OPOI. 


deXovTi  S\  eiirep  oJaffy  ifiol  (^paaov  TaZe. 
XO.  olZ\  w  reKVOv    Trapfj  ydp*   €k  t   opeipdrtop 

Kai  PVKTiwXdyKTwv  Seifidrtav  ireiraKfievvi,        615 

OP.  ri  Kal  irevvaOe  rovvap,  war   6p6£^  ^pdo'ai; 
XO.  T€K€iv  hpaKovr   ehp^ev,  ws  avrrj  Xeyci, 
OP.  Kal  vol  reXevTa  Kai  Kapavovrai  \6yoi ; 
XO.  iv  awapydvoiari  wai^o^  *6pfAfia'ai  SiKtiv.  520 

OP.  Tipos  fiopM  XPV^^^'^'^f  veoyepes  Saicos; 
XO.  avrri  vpoo'ea'x^  M^^^^  ^^  *T(oi/eipaTi. 
OP.  Kal  irm  drptaTOv  *ov6ap  nv  vwo  trrvyo^; 
XO.  wa-T    iv  ydXaKTi  6p6ixfiov  aifiaro^  crwdcrai. 
OP.  ovTOi  fidraiov  dvSpos  oyj/^apop  neXei.  525 

XO.  i;  8*  ef  iiwpov  xiKpayep  iTrrofjfjidpfi, 

TToXXol    S*    *dPy60P,    6KTV^\a)6ePT€^    CTKOTtfy 

XafiTTTfipe^  €P  hofiOKTif  hetnroipfifi  x^P^^* 
TrefiTrei  t   eneiTa  TacrSe  Ktideiou^  X^^^f 
aKo^  TOfAaTop  iXvitraa'a  irntidrtap.  530 

OP.  dXX  evxofiai  y^  T^ie,  Kal  irarpo^  Td(JHp, 
TOvpei,pop  ehai  tovt   ifiol  TeXetr^opop. 
Kpipo)  Se  Toi  PIP  tatrre  cvyKoXXw^  c^^iV 


514.  yrdp€i  edd.  vett.  irapijv  Seal, 
rectius  et  ad  veterem  lectionem 
propius  wapfj  Pors. 

520.  Vulg.  Spfntrai,  Correxit 
Pors.  Mox  ne  mutandum  esset 
V.  522.  auTjf  in  Kavrtf,  Well,  secu* 
tus  sum,  V.  521.  Oresti^  et  inter- 
rogative quidem^  adsignantem. 

522.  Vulg.  T*  oveipari,  Emend- 
avit  Pors. 


523.  oZBap  fjv  emendavit  Valck. 
pro  ov  ydpiy  vel  ovK  ap  ^v. 

525.  Vuum  hominis,  non  bestise, 
hand  vanum, 

527.  Valckenaerii  correctipnem 
dvrjdov  pro  dvrj\6oy  fere  QBrtam 
reddit  Scholiasts^  interpretation  aVe- 
Xafiyj/av.  Confert  Blomf.  Soph.  Aj. 
285.  Kafjiw Tripe's  ovk  er  ^doy. 


XOH*OPOI. 


303 


€1  yap  Tov  avTOV  x^P^^  eKXeiinov  ifwiy 
ov<pi^  T€  Trdai  (nrapydvoi^  wTrXt^ero,  535 

Kal  fiao'TOV  dfitpix^'torK    ifxov  OpeTTT^piov, 
dpofxfito  h'  efjLi^ev  aifiaTOS  (piXov  yd\a, 
ij  S*  dfiAipi  ^Tapfiei  TflJS*  e7r(oiJLW^€V  irdduy 
Sei  Toi  viVf  ws  idpe^ev  ^KirayXov  repa^, 
daveiv  jSiaiayv    iKdpaKOPTiodeis  S*  iyo^  540 

KTehto  viVy  m  Tovveipov  ivvcwei  roSe. 
TepatTKOTTOV  Se  rcoi^Se  a    aipovfiai  rrepi. 

XO.  yevoiTO  8'  oi/ros.     rdWa  8*  i^tiyov  ^iXoii, 
TovaS*  ev  Ti  TTOieiv,  tovs  Ze  firi  ti  ^pav,  \67coi/. 

OP.  aTrXov^  6  fxvdo^*    riivde  fA€V  a^elx^iv  earw,       545 
alvw  Se  KpvTTTeiy  racrSe  (Tvvd^Kas  ifxa^* 
ci)9  dv  ZoXia  KTeivavre^  Avhpa  rifiiov, 
S6\(p  T6  KUl   \f\(p6iia'iv   €¥  TavTtf  fipoxV 
davovreSy  ^  Kal  Ao^ias  i(prifna'€Vy 
dva^  'AttoWoii/,  fxdvTi^  dyj/evStj^  to  TrpiP.      550 
^€i/fti  yap  eiKw^,  iraPTcXtj  crdytiv  ix^^9 
ii^a)  ^vu  dwhpi  Twh'  €0*  ipKeiov^  irv\a^ 
Ili/AaSfy,  ^€F09  re  Kai  hopv^evo^  Sofxtav^ 
dfKpta  Ze  (ptavYiv  ffaroinev  napptidhap 
yXcoaati^  dvTrjv  ^wkISo^  fiifiovfAevw.  555 


535.  Ex  Aldina  ov^Tae  mtra  et 
Turnebiana  o(pt^  ri  itatrtv  conflatur 
vulgata,  in  qua  baud  scio  an  in- 
juria suspecta  sit  vrao-i.  Angl.  in 
complete  swaddling-cloihes,  Cete- 
rum  constructio  est,  m^Xij^eTo  re 

538.  Ita  Pors.  pro  dfupirapfiirm 
c  Aldina. 


54f6.  oiy»  ^  vfia^  (Chorum)  fcpvir- 
retv. 

547*  Constructio  est,  si  me  au- 
dias:  Kreivarrev  BoX^,  Bavowre^  re 
xai  doXtt),  \ri<pBmiriv,  k.  t.  e'.  £t  po» 
terat  quidem  verborum  \ri<l>$mtn0 
et  BawwTtK  sedes  permutare :  quod 
vero  dedit,  exquisitius  est 


896 


XOHOOPOI. 


385 


XO.     i^vfivfia'ai  yevoiro  fxoi  frrp.  6* 

Qeivofievov,  yvvaiKO^  t  380 

oWv/niva^.   Ti  yap  fceJ- 
6(0,  (ppeva^  *oTov  efiwas 
irordrai ;  irdpoidev  8e  irpwpa^ 
Spifivs  *^Tai  Kaphla^ 
dvfxo^,  iyKOTOv  CTTvyo^ ; 
OP,    Kai  iroT   av  dfxtpidaXfi^ 
Zeus  ini  X^^P^  fidXoi, 
<j>€v,  <l)€v,  Kapava  Saigas ; 

TTicrra  yevoiro  X^P?* 
SiKav  S'  i^  dhiKWP  dTTaiTcS.  390 

k\vt€  5c  Ta  ;^0oi/icoi/  rerifAevai^ 
XO.  aWa  vo/ios  fxeu  <j>ovias  crayovas, 
XVfJLeua^  eh  neSov,  dWo  irpoaaiTeiv 
cufia'  (3oa  yap  *\oiyd9  *'Epivvv, 
irapa  rviv  ^irporepov  ipdifxevvav  drriv  395 

erepav  eirdyova'av  in    aTtj. 

HA.  TTOi,  ircfi  8^  veprepwu  Tvpaifvihe^;       (rrp.  err. 
there,  iroXvKpareh  dpai  (pdeifxei/ayv, 


ftt  Clytaemnestrce. 

38 1 .  Cur  enim  celem,  quod,  etiamsi 
celepa,  tamen  in  mente  Jluctuatf 
Hermanno  debetur  OJov  pro  QElov. 

384.     hpifjiv,     vel    hptfiw,     arjrai, 

MSS.  veteres  autem  edd.  uKrat, 
K  et  rj,  ut  saepe,  confusis.  (Vid.  ad 
Suppl.  775.)  Optime  Pors.  i^rat. 
Sedet  autem  a  fronte  cordis  torva 
ira,  infensum  odium. 


390.  6^  a2fK«i/j  post  injurias. 

391-  Versum  corr upturn  vel  me- 
trum  arguit  Sed  vid.  ad  stroph. 
377. 

394.  Vulg.  X0170V  *Epiuv9,  vix 
recte ;  siquidem  ivdyovaav  ad  Kin^ 
yov  referri  nequit.  Quare  Her« 
mannl  correctionem  dubitanter  re- 
cepi.  Mox  irporepow  Pors.  pro 
wpoTeptovk 

.']98.  Vulg.  (pdi/Aivutv,  sed  ob  rae- 


XOHOOPOI. 


297 


OP. 


iheo'ff  'ArpeiSau  to,  XoItt   dynfi'xavta^ 

i^ovTa  Kai  htafxanav  400 

arifxa.    nd  ri?  TpdyroiT   &v^  <S  Zev\ 
XO.     TTCTTaXrai  S*  avri  yioi  (piXov  dvT.  i. 

K€ap,  TOifde  KXvovo'av  oIktov" 
Kai  Tore  fxev  SJo-€\7ris, 
(nrXdyxva  Se  *  fxoi  KeKaivov"  405 

oTav  0    airr    eiraKKe^  opatre  , 

*  *  dTreaTaaev  d^o^ 
Trpo^  TO  (paveio'dai  jjloi  Ka\m. 
TL  S*  dv  eiirovTe^  Tvj^oifxep ;  ti  Tdirep 
wddofxev  d'xjea  wpo^  ye  rcoi/  reKOfUvfap 
irdpeo'Ti  (Taiveiv;   rd  8*  ovri  diXyerai. 
\vKO^  yap  iio'T    cifA6(pp(ov, 
daavTO^  €k  fxarpos  earn  diz/xos. 
HA.  eKO^€  KOfxfxop  ''Apeiov   elre  Kia-arla^       trrp.  ^. 
voixoKTiv  TToXefAio'Tpias  416 

*  drrpiyKTOTrXfiKTa,  *7ro\v7r\dv9iTa  8'  tfi^  iheiv 
eTraara-vrepoTpiliii  rd  x^P^  opeyfxaTa, 
dviadev,  dveKaOev   ktvitw  8*  ewippodei 


aVT.  (TT  . 

411 


trum  restitui  Aldinum  <f>6€ifi€»u¥, 
quse  est  forma  Homerica,  ab 
Eustathio  et  Heynio  servata.  IL  6. 

429. 

405.    fioi  pro  fiov  Blomf. 

407.  Vulgatum  reliqui,  quod 
comiptum  esse  docet  turn  census 
turn  metxiipi. 

410.  ay  vulgo  po8t  Tvj^oifi€¥  re- 
petitum   delevit    Herman.     Mox 


aj^ea  pro  a^dea  e  Scholiasta  repo* 
nunt  Blomf.  Well. 

415.  Ut  vitaret  anapflratum  in 
tertia  sede^  transpoauit  Por8.''Apfiov 
KOfifAow  aed  vix  opere  pretium  est 
senarium  in  chorids  ad  arcticffek 
1^^  redigere. 

417*  Vulg.  awptyKTOi  wXificra  wo* 

AuirXo7icTa  Zijv.     Quae  emendavit 
Lachman. 


306 


xoHoopor. 


600 


605 


fiotrpoQev  KeXd^fio'e, 
^vfifxerpov  t€  hial  (iiov 
jjLOipSKpayroy  i^  tj/iap. 

\oyois  aTvyelv^  <l)omav  ^KvWavr 
aT    extfptov  vTTai 
^fOT    dTTioXecev  (piXovy  KpfiriKOi^ 
Xp^o^eohfjuiroiariv  opfwi^ 
*  7ri6v(raaraf  hwpoiai  MiPta, 
Nicroi/  ddavaTu^  Tpixo9 
voo'ipia'acr*  dTTpofiovXtat 
TTveovff  a  Kvv6(ppiav  vwvw* 
*Kiy)(dvei  Se  fiiv  ^Epfxfj^, 

iirel  8*  *  ilr^fivfiadfifiv  diieiXix^v 

Xevfi,  d'trev'XJ^TOv  hofioi^y 
yvvaiKo/iovXovs  re  /Lti/riSas  ^p€vwv 

iir   dvipl  T€vx€a'(j)6pw, 
eJT   dvhpl  h^OKTiP  eiriKOTta  aefiav 
*Ti«  8*  ddipjiavTOV  iariav  So/juair, 


610 


trrp.  y 


61& 


602.  aWd  Bt;  riv   Aid.  a'AAet  Sc? 

Tt¥  Tiym.  unde  corrigunt  Pauw. 

oAXai'  Be?  nv,  Henu.  aWav  3*  iariw. 

Quod  post  alios  recepi,  vix  placet 
propter  copulam  absentem. 

607.  w€idtitra<ra  libri  omiies,  quae 

forma  extare  Bon  potuit    Homeri- 

'cam  vocem  bene  restituit  Abresch. 

609.  Junge  dvpofiovXu^  irviovff 
i/irvip.  Mox  }kiv  ad  Scyllam  refe- 
rendum censeo.  Correxit  autem 
Kty^dv€i  pro  Ki^dfci  Pors. 


612.  €V€fivriirdfitiv  pro  'fiew  Heaths 
Lod,  qui  sequitur^  deplorati  reme- 
dium  vix  sperandum ;  etsineegere 
quidem  remedio  Wellauero  vi- 
deatur.  Ego  corruptum  esse  oKaim 
pw  he  nullus  dubito.    Deinde  de 

V.  6l-7*  cwiKor^  aefia^,  ob  mqfesio^ 
tern  invito,  ut  reddit  Well,  dubitare 
possis.  Innuitur  autem  Agamem* 
non. 

61 6.  Ti«  correxit  Stanlv  pro  rimv^ 
ddipfMi¥TO¥'  dQpdavrrow,  S(fhol. 


XOHOOPOL 


3fft 


^vvaiKeiav  aroXfJLOv  aixiMV. 
KaKiHv  Se  irpeafieverai  to  Aiifivio¥ 
Aoyw'  yodrai  Se  SijTrodev  iCard' 

TTTvarrov.     eiKaaev  Ze  ns 
TO  Seivov  aZ  AtifAvioKTi  'jr^fiao'iu. 

deoaTvyriTw  S'  *ayei 
fipOTtiv  drifJuaO^y  oix^rai  yevo^. 
cefiei  yap  ovri^  to  hvo'^iXe^  deci^. 
Ti  TwvS*  QVK  evBiKWS  dyeipw ; 

TO  8*  ayxf'  irvevfAOVwv  ^i<po^ 
iiaPTaiap  d^vn€VK€^  *  ovra 
hiai  Aijcas*    TO  fiti  difu^  yap 
ov  \a^  nedov  irarovfiEVOV^ 
TO  irdv  Ai09 
€refia%  wapeK/Savre^  *  ov  Gefua^wi. 

AiKa^  S*  ipeiherai  'n'vdfjuiv* 
TTpotrx^^Kevei  8*  Altra  i^aoryavovpyo^^ 
tIkvov  8'  ifreiaripepei  ^hoftoKTV 
*  alfMTWV  iraXairepwp 


jai/T.  7. 
621 


«85 


trrpm  S'. 


630 


635 


624.   ayei  reponit    Aunt    pro 

627*  dyetpu,  ratiocinaiiane  colligo. 

629.  irovrai  vulg.  Nempe  adhsD- 
serat  c  e  prsecedente  voce,  qua 
sttbkta  optime  rqposuit  Hennan. 

631.  Nan  negUgUur  quoii  oon- 
tempium  aliquod,  sc  a  Jove. 

633.  irap€K0avT€^  oodd.  quod 
non  est  nominativus  absolutus,  sed 
per  ^positionem  subjicitur  ei  quod 


praeoess^rat,  t6  fiij  di/m»    Moz  oJ 
^e/buVrtK  Pors.  pro  aBtu'wrmt* 

635.  Omnino  non  aoUidtandum 
irpoo-j^aXiccvci.  Super  earn  (radicem 
jusidtias)JiUum  procudii  enaem. 

636.  Ufiotet  Paawii  oorrecdo  est 
pro  ZmfjMat  vel  hofMirt,  ob  metnim. 

637*  aiikdrmv  pro  ^itarmw  Can* 
ter. — ^Deeat  ad  metnim  sjrllabaante 
oifAarmv,  aed  cave  cam  Bum*  in* 
seraa  t«v. 


a08  XOHOOPOI. 

OP.  TTOi,  nai,  dvpa^  'dKOvaov  ipKcicK  ktuicov.         640 
Tis  ivZoVy  w  irai^  nai^  /uaV  avdi^y  iv  ^OfJtoi^; 
TpiTOV  ToS*  iKTripa/JLa  htafxaTtov  Ka\£f 
eiTTcp  (piXo^ev   eaTiv  Alyi<r6ov  Siai. 

OI.   €i€P'  aKOvo).    TToSaTTOS  6  ^€V0^ ;  iroOev ; 

OP.  ayyeWe  Toto'i  Kvpioiari  dwfAdrtav^  645 

irpo^  ovtnrep  i^KW  kui  (pepto  Kaivoii^  Xoyoi/s* 
Taxyve  8*,  019  Kai  vvkto^  apfi    eireiyerai 
aKoreivov,  &pa  ^  efxiropov^  ixedievai 
dyKVpav  iv  Sofioiari  ttupSokoi^  fei/coi/. 
i^eXdeTfo  n?  SiOfxaTtou  TcXecrtpopo^  650 

yvvfj  Toirap'xp^*     avZpa  8',  €V7rp€7reaT€poy* 
aiSws  yap  ev  \e')(6eia'iv  ovk  eirapye^iow 
\6yov^  Tidfjo'iV   elne  6ap(nj(ra£  dvfjp 
wpo^  di/dpa,  KdaiifXfjvev  ifKpave^  reK/xap. 

KAYTAIMNH2TPA. 

^ivoi,  \eyoiT   av  ei  n  Ser    irdpea'Ti  yap        655 
OTTold  irep  So/jLOiai  toIctS'  iireiKora, 
Kal  Bepfxa  Xovrpd,  Kai  irovwv  deXKTfjpia 
crrpwjjLVfj,  SiKaitop  t   6\x\xdTij^v  irapovtria. 


638.  Vid.  Pors.  ad  Hec.  263,  metrum^  ne  Ariiti^haiies  quidam 

6^.  Lectionemoptimorumcodd.  respuebat.     Cf.   Pac  66^    et  ibi 

cum  Well,  rednui.  Siper^gisthum  Dindorf. 

(quod  ad  .Sgisthum  attinet)  sunt  652.  Ita  enim,  h.  e.  si  vir  exieri^ 

hatpUaks,  sc.  aedes.  non  erit  pudor  in  dicemh,  qui  verba 

644.  Solitam  ia  talibus  locutio-  obscura  reddai. 

nein^  €Jev,  okovw,  quamvis  contra 


XOH^OPOI.  909 

dv^p£v  Toh*  earTi¥  epyavy  oh  Koivwfoyitv.        660 
OP.  ^61/09  fxiy  eifii  AavXieif^  iic  ^toKitav* 
(TTei'xpvTa  S'  a\rr6(popTOv  oiKeia  O'dyy 
€s  ''Apyo^,  iiarirep  hevp*  d'jre^yyfjv  w6da^, 
dyvm  irpo^  dyvwr   elire  {rvfxfiaXwv  dvfjp, 
i^ia'TOpi]<ra^  Kal  (ratfyfiviara^  ohov^  665 

^Tp6(pio^  6  Ocoic€ik*  wevdofxai  yap  iv  Xoyto' 
'E7r€i7r€p  d\\(o^,  w  }^v\  eU  ''Apyo^  icieic^ 
TTpos  Tov^  TCicoin-a?,  TTavdiKW^  ixefivtHjAvoi^ 
Tedvewr    *Opea'Tfiv  ciTre*  fitihafim  \ddtf* 
eiT    ovv  KO/j^i^eiv  So^a  PiKiicrei  (piXofP,  670 

eir    ovv  ixeroLKOVj  eU  to  irdv  dei  ^epoy, 
ddirreip^  etperfiM  rdarSe  TropOfxevaov  7rd\ip' 
pvp  yap  \ej3>;T09  j^aXxiou  irXevpw/idTa 

CTTodoP    K€K€V0€P    dpSpOi    €V    K€K\aVfl€POV. 

ToaavT*  dKOvaa^  eiTTOV.     el  Se  Tvyjfdvw  675 

T0i9  Kvploitn  Kal  irpoatiKOva'iP  Xeytop, 
ovK  olSa,  TOP  TCKOPTa  i'  eiKO^  ei^ipai. 
HA.  ot  'ycS,  KaT   aKpa^  ipddS*  ois  TropBovfieda. 
(o  hvcTrdXaia'Te  TtopSe  ^wfiaTtap  'Apd, 
C09  TToW  eVoiTras,  KdKTTohwp  €v  Keifiepa,  680 

To^ois  TTpoartoOep  evarKOTToi^  x^^P^^I^^^* 
(piXwp  dnoylriXo7^  fie  ttip  TrapadXiap. 
Kal  PVP  'OpccTfis  rip  yap  *€vfi6Xw9  €)^wp, 

66S>  dvel^vyriv  iro8av^  pedei  soU  '^€tpoufiini,  ita  insjncis  ut  defidas 

veram,  h.  e.  iter  inceperam.  mulia  vd  in  Mo  sepoiiia. 

680-81.    Si   lectio    sana,    quod  683.  InterpretesfefellitTapqiun. 

negat  Well,  jungenda  sunt  cir»ir^«  to  loco  positum^  unde  post  'Opwrn^ 


310 


XOHOOPOI. 


€^(a  KOfAi^toy  oXeQpiov  'rrtiXov  TrdSa* 
vvv  d^j  n'f^ep  iv  SofMOKTi  )3afc;^€ia9  KaXtj^  €85 

tarpon  iXirh  5^,  napoOarap  iyypd(p£i. 
OP.  iyw  fiev  ovv  ^cuoktiv  c5S'  ei/Sai/xocri 
fceSi/coi/  ^icari  TrpayfAaTtov  av  tjdeXoy 
yvaytrros  yepiaOai,  Kal  j^evtadfivai*   ti  yap 
^€POv  ^evoia-iv  icrip  evfievearrepop ;  690 

TOiovhe  'Trpayfxa  fifj  KapavHaai  <j>iXoi^, 
KaraLveaavTa  Kai  Kare^evcofxepov. 
KA.  ov  Toi  Kvpi^(rei9  fxeiov  d^lws  (redev, 

ovh*  ^(raov  av  yepoio  ^wfiaariv  (piXo^.  095 

aXXo^  8*  ofiOM^  ^Xdev  av  ra^  dyyeX&v. 
aW  iar&  6  Kaipo^  tifJiepevovTa^  ^evov^ 
fiaKpa^  KeXevdov  Tvy^aveiv  to,  irpoaipopa. 
ay*  avTOV  eU  dvSptovas  ev^evovs  iofitav, 
OTTiO'doirov^  Be  roi/crSe  Kai  ^vvefxwopow*  700 

KaKei  KvpovvTtav  Stofiaariv  ra  irpoartpopa. 
aiv£  he  irpdaareiv  w^  vTrevdvvta  raSe. 
i/juels  Se  ravra  roi^  Kparovo'i  Stofxdrwv 


interpungunt^  et  vel  sermonem 
abruptum  vel  repetitum  le  fingunt. 
Quin  Porsoni  correctionem^  ev/^o- 
A«v  pro  evfiovKu^,  et  ego  recepi. 
Sic  £um.  703.  dfA<pifiou\o^,  'fioXo^ 
confusa. 

685.  KaXrj^  ironice  dictum  volunt 
de  Clytaemnestrse  et  iBgisthi  fu- 
roribus;  quod  tamen  pauUo  durius 
est^  nisi  id  quodammodo  tecta 
oratio  excusare  possit. 

686.  Vulgatam  retinui^  cum  mi- 


nus certs  sint  emendationes.  Ita 
igitur  intelligas:  Spes,  quas  ah 
Oreste  conceperam,  Jrustra  sunt; 
nihil  enim  ex  its  reliquum  est,  nisi 
quod  prasens  video.  Et  hoc  am- 
bigue  dictiun^  ut  inteliigat  Cly- 
taenmestra  mortuum  Orestem,  ipsa 
autem  vivum. 

693.  Kare^epwfiiwov,    SC.  a  Stro- 
phio. 

694.  Minus  digne,  h.  e.  indigne. 


XOHOOPOI. 


311 


705 


710 


KOipdarofiip  T€,  Kov  (nrai/i^oPTe^  (JyiXwp 
*  fiovXevaofiearda  Tfiirhe  avfiipopM  irept. 

XO.  elevy  ipiXiai  Zfxm^e^  oikwv, 
irore  817  (TTOfxaTtov 

X^ficLTO^,  fl  vvv  ewl  pavdpx^p 
{Tw/iari  Keiarai  tw  I3a{ri\€i(a, 
Pvv  eirdKOva'oVy  vvv  eirdptj^ov* 
vvv  yap  aKfjid^ei  Ueidw  SoXiay 
^vyKaTa/Siipai  ;(0ov£Oi/  5*  ^Epfxtip, 
Kot  TOP  pvx^op  ToZerS*  i(j>oBeviJ'ai  715 

^KpoSfiXijTOia'iP  dytSaip. 

€01K€P   dPfjp    6    ^€P0^    T€i;;^€IV    KUKOP. 

TpO(php    S*    'OpiiTTOV    nfl/S*    6pw    K€K\aVfJL€P9IP. 

Trail  Sri  TrareTsy  KiKia'a'a,  BwfjLarwp  7rJ\as; 
XvTTti  S*  dfiia'd6%  ifTTi  (TQi  ^vpifiTTopo^.  72(X 

TP0<I>02:. 

Aiyiadop  ii  KpaTOvaa  *TOt9  *^€POi^  KaXeip 
07rai9  rdx^o'T    dptoyep,  w^  (ratpia^epop 
dpfjp  dir   dpdpo^  Trjp  pedyyeXrop  (pdrip 


705.  fiov\€v6fji€tr0a  codd.  Corr. 
Steph. 

714.  Et  ut  una  descendat  Mer* 
curius  lerresiris,  et  ut  noctumus 
(Mercurius)  hcec  certamina  secun-' 
det.  Nempe  cum  ydwiop  'Epfujv 
invocasset^  conjimgit  quoque  row 
w^tov  ut  aptum  tali  negotio  ad- 
jutorem. 


720.  dynaOo^,  Mercede  non  con- 
ductus.  Cf.  Agam.  QSl.  diciKevtrro^, 
ofAiadiK  ctoiBa.  Prom.  45.  aicXifrcK 
SoiraXeuc. 

721.  Vulg.  TOW  (ivow.  Quod 
ipse  olim  conjeceram,  ro?^  (i^ort, 
jam  video  id  Pauwio  quoque  iB 
mentem  venisse. 


312  XOH<»OPOI. 

i\6wv  TtvOfirai  nfySe.    wpo^  fieu  oiKcrat 

Kevdova   iir   epyoi^  ZiaTreirpayyukvoi^  Kd\m 

(prifAfi^  v<p\  n^  fjyyeiXav  ol  ^ivoi  TOpm. 

ti  S^  KXifuav  €Keivo^  evtppavei  voov, 

evT   av  TTvdfiTai  fiv6ov.    cS  TaXaip'  iyw'         730 

C09  fxoi  TO.  fiev  vaXaia  (TvyKeKpafAeva 

a\yn  hvaroio'Ta,  Toiarh'  ev  'Arpcois  hofioi^ 

TvxovTf  ififjv  riXyvvev  ev  arripvoi^  (f^peva* 

aXV  ov  Ti  TToi  TOiovSe  irfjii   ai/6(r;^ojui}i/. 

TO,  fxev  yap  aWa  rXfJinovtos  tjvTXovv  KaKa*   735 

(piXov  S'  'OpearnVy  r^s  ifxn^  '^vx^^  'rpi/ifiVp 

OP  e^edpe^a  fxf\rp6dev  heheyixevri, 

Kal  vvKTiTrXdyKTOV  6p6i(op  KeXevo'/MTwy, 

Kal  woXXa  koI  fxoxBnp*  dvaxpeXfjT   ifiol 

rXatrif*  to  fifj  ^povovv  yap,  wawepel  jBoTov,    740 

Tpe^eiv  dvdyKfi,  ttcSs  yap  ov;   rpoTrtp  (ppevo^. 

ov  ydp  Ti  (payveT  wais  ir    wv  iv  (nrapydvoi^, 

fj  XifJids,  ti  hl^ri  Tis,  tj  Xiyl/^ovpia 

6;^€i*    via  Se  vtihvs  avrdpKti^  reKViov. 

TOVTwv  TTpofiavTis  oviTa,  TToXXd  S',  oiofiai,     745 


725.  idero.    Augmentum  inse-  greditur  garrula  nutriz,  quan 

ruit  Heath.    Vid.  ad  Pers.  316.  tentiam  absolverit 

7S6.  Constructio  in  sequentibus  -oo      xt   i 

_^ .        J.       ^  738.     Noctumoeqne    wuratumet 

non  m.g.8  est  impedita.  quam  per.  p„^  i„f„ti8  ciLn« 
sonam  decebat.   Accusativi  Opea^ 

Tfiv,  wKTifrXayKTov,  woWd,  inter  se  7*^-  'Tpontf  ^pevov,  according  to 

conjunguntur^  sed  non  habent  quo  ***  humour, 
referantur ;  prius  enim  alio  trans*         744,  airdpKti^,  helps  itself. 


XOHOOPOI.  SIS 

yj/^evadeia'a,  Traidoi  crwapyaviav  (j>aiipvvTpia, 
yva(pem  Tpo(f>€v^  re  ravTOV  6i;f€Tf;i/  t€\os. 
iyw  Si7r\as  he  racrSe  )(^€ipiova^ia^ 
^xova^  'OpeartiP  i^ehe^dfxriv  varpi. 
TedvfiKdTO^  de  vvv  TciXaiva  irevdoy^ai.  750 

(TTei'Xia  8'  ctt'  avhpa  Twvhe  XvfxavTripiov 
oiKwp*   6e\(ov  he  rtavhe  irevaeTai  \6y(av. 

XO.  TTcSs  ovp  KeXevei  viv  iioXeXv  earaXfievov ; 

TP.   ri  TTcos;   Xey'  avOi^,  tos  fiddu}  araipecrrepov. 

XO.  ei  ^ifv  Xoj^iTai^,  eire  Kai  ixovoaTifiti ;  755 

TP.  ayeiv  KeXevei  hopv^opov^  OTvaova^. 

XO.  firi  vvv  cri)  ravr   dyyeXXe  hefnrorov  (rrvyer 
dXX'  avTov  eXdeiv,  ws  dheifjLavTto^  KXvfj, 
avcoj^^ff  otrov  Tdj(^i<rTa    *  ytiQovo'fi  <pp€pi* 
ev  dyyeXto  yap  ^kvttto^  *6p6ovTai  *X6yo^»  760 

TP.  dXX'  ri  (ppoveh  ev  tolo'i  vvv  fiyyeXfievoi^ ; 

XO.  dXX'  *ri  TpOTralav  Zevs  KaKbiv  Briaei  irori. 

TP.  Kai  TTcos;   'Opearti^  iXwh  oix^Tai  hoijuav. 

XO.  ouTTO)'  KaKO^  ye  fxdvTi^  &v  yvoitj  rdhe. 

TP.  Ti  01/9 ;  €;^€is  Ti  Twv  XeXeyfxivtov  5i;^a ;         765 

XO.  a776\\'  iovo'a,  Trpdo'ce  rdireG'TaXneva* 
fxeXei  dedio'iv  wvirep  av  fxeXtf  irepi. 

TP.  dXX'  elfxi,  Kai  crols  ravra  ireiaofiai  Xoyoiv 

754.  Num  interrogas,  quomodof  fluxerit    Sed  cod  Medic  habet 

759.  ya6ov<rri  libri.  Corr.  Heath.  \6yf  pro  4*p€¥),  et  Schol.  Vea  in 

760.  Codd.  plerique^  Kpuirrov  o^-  II.  O.  207*  citat  ut  sup.  quanquam 
Boutrri  (ppevL    Mira  lectio ;   neque  dat  Eustathius  KpwTo^, 
dubiuni,   quod  observavit  Butler.  762.  fi  fiudlis  et  certa  Stanleii 
quin— o-jj  (pp€v\  e  versu  prsec.  hue  correctio  pro  ci. 

Rr 


314 


XOHOOPOI. 


(TTp.  a. 
771 


yivoiTO  8'  C09  apiaTa,  aifv  dewv  doaei. 

XO.  vvv  TrapaiTOvixevi)  ijloi,  Trdrep 

Zev  detov  oXvfjimcov, 
80s  Tiy;^as  Tvx^^^  t^ov  *Kvpiov^, 
Ta  ^aw^pop*  ev  *  fxaiofiepov^  iScii/. 

cia  ^ciKu^  nap  67ros 
i\aKOV,  Zev*   av  Se  piv  (pvXdcra'Ois' 
I,  6,  TTpo  Se  Srj  *x^/ocoi/  tc5i/  ccroi    fxeXddptop,   to  Zev, 

dev  eirei  fiip  fxeyap  [reTpd^ 

dpa^  hiSvfia  Kai  TpiirXa 
*  TraXifjLTTOiPa  deXcop  dfieiyj/'ei. 


775 


770.  Mirum  qua  arte  vere  Pro- 
crustea  se  suumque  ^schylum  con- 
torserint  editores^  ut  carmen  hoc 
in  strophas  et  antistrophas  quatuor 
redigerent^  interposito  mesodo ;  et 
hoc  quidem  ordine:  a.  /y,  a.  7'. 
fjieatpZ,  7'.  J',  fit,  8'.  Quo  facto  quid 
tandem  lucramur?  Nempe  ut  e 
quinquaginta  plus  minus  versibus 
vix  unus  aut  alter  supersit,  qui 
emendationem  non  patiatur.  Aliter 
et  melius  Bumeius;  aliter  etiam 
Butl.  et  quo  simplicius^  eo  forsan 
melius.  Ilium  tamen  secutus  sum^ 
ne  omnia  antistrophics  formee,  si 
forte  unquam  extiterit^  deleantur 
vestigia. — Monendus  igitur  lector^ 
me  in  corrupto  carmine  exhibendo 
nihil  fere  propter  metrum  ausum 
esse  mutare. 

772.  t€  nov  edd.  vet.  Omisso 
^6  exit  bacchius  cretico  respondens. 
Quod  si  displiceat,  possis  legere 
Kvpiov^  fiou  rv^eTv  sed  inter  omnia 


tam  mcerte  quam  minimum  mutare 
studui — Vulg.  Kvpito^.  Post  Schutz. 
mutavi. 

773.  tr»(ppoav¥  vel  ~<ri¥  et  yjouo^ 
fievot^  edd.  vet.  Illud  correxit 
Herm.  hoc  Musgr. 

774f.  3ia  ZUa^  pro  ^tahiKatrai 
Herm. 

776.  Si  stropham  /3'.  hinc  ind- 
pere  statuamus^  antistr.  fi^.  ubi  sit 
quserenda^  nescio:  quidam  in  v. 
811.  seqq.  ponunt;  Bumeioa792. 
hectas  sua  altera  incipere  videtur. 
Id  tantum  certum  est,  antistr.  a. 
a  v.  780.  inchoari ;  quare  hos  me- 
dios  versus  in  tetrada  distribui 
(potius  quam  hectada  cum  Bum.)^ 
cui  aliam  tetrada  a  v.  792.  ita 
respondentem  habes,  ut  numero, 
non  genere,  versuum  aequentur. 

779'  dfici\l/€iy  accipies.  Cf.  Theb. 
293.  et  sup.  249*  vaXifiwoiira  cor- 
rexit Steph.  pro  waXivw, 


XOH*OPOI. 


315 


iadi  5'  dvhpo^  ^i\ov  TrtaXov  €u- 

irtiiMTtaVj  iv  dpofxto  Trpoamdek 
ixerpov.    Ti^  av  ato^ofxevov  pvdfJLOV 

TOUT   ^iSoi  *hia  ireBov, 
dvofxeviav  fififxarvDV  opeyfia ; 

irXovToyadfi  fivxav  POfxi^erey 

KXvere  (rvfKppove^  deoi. 
ayeT€y  rcoi/  7rd\ai  irewpayfxipo^v 
Xvaaarff  aliJia  irpoaripdTOi^  hiKai^. 
yeptav  <^6vo^  firiKer    iv  Sofxoi^  t€koc 
TO  Be  KaXm  KTafxevop,  to  fxiya  vaiwy 
aTOfxiop,  €v  So9  dvideip  iofJLOV  dvSpo^y 
Kai  VLV  eXevOepita^  Xafiirpw^  r   i^eiv 
(piXioi^  opLfxaai  SpoipepM  KaXvTrrpa^. 
^vXXd0oi  S*  ivhiKto^ 
wals  o  Mams  *  ovwKpopdTaro^ 

TTpd^iP  ovpiau  deXtou. 
iroXXa  S*  aXXa  (pavei  XP^K'^^ 

KpVTTT'    daKOTTOV    S'   CTTOS    XiytiVy 
VVKTa    TTpO    T     OlJifldrtOP    (TKOTOV    (f)€p€l, 

Kad'  tifxepav  h'  ovhev  ifK^avearepos. 


a¥T.  a. 
781 


785 
arp.  y. 


790 


Terpa^i 


795 
dvT.  y. 


800 


784.  TSoi  pro  lUXy  Portus:  ltd 
ir€^ov  pro  Zdiritov  Blomf.  quem 
propter  sensum  sequor^  non  me- 
trum;  id  enim  nimis  incertum. 
Deinde  post  ifiloy  dUtinxi^  ut  fin^ 
fxdTu>¥  upeyfxa  epexegesis  sit  prae- 
cedentium.  Ultimus  autem  versus 
strophico  non  respondet. 


786.  iam  pro  iemSt  Herm. 

797*  dvwKpoptiraro^  pro  cvi^ 
Bum.  poaoente  cum  metro  turn 
lingua. 

799*  XpiKl^*>  ^  vdU;  dum  autem 
obtcure  loquitur,  et  node  ienebras 
oculU  obducit,  et  interdiu  ntAjfc 
clarior  esL 


316 


XOHOOPOL 


Kai  Tore  S^  irXovTOV, 
iwfiaTwv  XvTtipiov, 
QfjXvv  ovpiOO'TaTav 
ofiov  KpeKTOV  yofj' 
TiHv  vofiov  fxednaofiev. 
TToAet  TfltS*  ev*   ifiov,  efibv 

K€poo^  ae^CTai  rooc, 
dra  8'  dTToarTarei  ^iXtov. 
(TV  he  dapawv,  orav  ri^tj  fiepo^  Ispywv, 

Opoovara  TTpo^  ere,  TeKPov,  Trarpo^  avBay, 
Kai  irepaiVfav  iTrifiOfxtpov  drav* 
Ueparitos  t    ev  (ppealv 
Kapdlap  (Txedtop, 

n'oi^  T    dvatdev,  irpowpao''' 
awp  ^xApira^  opyd^  XvTrpa^, 
euhodev  ^oipiav  arav  Tidek, 
TOP  atnov  S*  e^airoXXif^  fuipov. 

Ainseos. 

ijKio  fxep  ovK  aKXfjTO^,  dXX*  vTrdyyeXo^' 
veav  (paTLV  Se  irevdofxai  Xeyeiv  rivd^ 


inwdos. 


805 


810 


815 


820 


803.  Turn  autem,  h.  e.  si  hcec 
incepta  bene  processerint^  opes 
prqficiemus  cediutn  expiatorias,  n^ 
mul  eliam  {pnoZ)  femineam  intensam 
lugentium  caniilenam,  cithara  puU 
satam,  dimiUemus. — Haec  profero, 
non  quasi  mihi  satisfaciant,  sed 
quia  nihil  melius  extricare  possum. 

811.  Verbum  supplendum.  Ver- 


tas  autem :  Confidenter  ie  geras  in 
ipso  agendi  tempore,  inclamans  pa* 
tris  facinori  (ob  patrem  suscepto) 
patris  vocem  (ita  ut  ipsum  quasi 
patrem  audiat)  et  cum  iibi  dixerit, 
FiLi^  et  conficiens  calamitatem  (finem 
imponens)  quas  culpa  non  caret. 

819-  yapira^  pro  ^dptro^  SchutZ* 
Gratias  ob  tram  tristem. 


XOHOOPOL 


317 


juiopov  *y'  'OpecTOv.    Kai  toB'  av  (pipeiv  SofiOK 
yevoLT   dv  dxdo^  ^eifiaroo'Taye^y  ipovw  826 

Tta  TTpoardev  eXKaivovTi  Kai  deBtiyfjiivio. 
7rftJ9  TavT    dXtidfj  Kai  fiXeirovra  So^d(ra); 
h  TTpo^  yvuaiKwu  SeifiarovfievoL  \6yoi 
TreZdpariOL  OpwaKOvcrt,   dvYifTKOvre^  fiaTtiv;         830 
Ti  TftJi/S*  au  eiiroi^  ware  dfi\(iS(rai  ippevi\ 

XO.  n^ovarafiev  fieVy  irwddvov  Ze  Ttav  ^evwv, 
earto  TrapeXdwv.     ovSeu  dyyiXwu  adiuo^, 
tt)5  ^avTOv  avTwv  dvZpa  irevdeadai  irepi. 

AI.    L^eiv  eXey^ai  t    av  diXw  tov  dyyeXov,  835 

eiT    i^  dfiavpM  ic\i;Soi/o9  Xeyet  fiadcov. 
ovTOi  (ppepa  KXe^ei'  au  wfx/jLaToyfievrjv. 

XO.  ZeC,  ZeVf  ti  Aeyco ;  irodev  dp^cofxai 

rd^  eTrevxofievfj,  Kdiridod^ova  ;  840 

VTTO  0    evvoia^ 


"^  » 


Trm  \(rov  eiTTOvar'  apvccofiai ; 
vvv  yap  iUL€XXov(ri  fxiavdeiarai 
ireipal  KOTrdvwv  dvZpohaiKTtav 
ti  irdvv  driareiv  *  Ay  a  fie  fivoviwp 


845 


825.  7  pro  S*  Port.  Stanl.  Mox 
vulg.  dfi<p€p€iv,  quod  nemini  pla- 
cuit.     Recepi  Tumebi  lectionem. 

826.  Alter  esset  dolor  timoris 
plenus,  superveniens  vulneri  priori 
adhuc  exulcerato  el  irriiato.  Vid. 
ad  Suppl.  437-9- 

S34r,  avTov  correxit  Schutz.  pro 


a Jrof.  Nihil  in  nuntOs  iantum  valet, 
quantum  si  quis  ipse  interroget 
de  rebus  nuntiatis.  Recte  confert 
Blomf.  Aristoph.  Av.  967.  Cf. 
etiam  Demosth.  Mid.  59.  ov^¥  oJov 

OKOueiv  avTov  tov  vo/jlov. 

838.  a  ante  k\  productum  for- 
tasse  displicet;  sed  cf.  Alcest  558. 


318  XOH*OPOI. 

oiKWP  oXedpov  Zia  iravro^* 
fj  irvp  Kal  (pm  iir  eXevdepia 
SaiwUf  dpxo-^  Te  wo\i(r(rou6iuLOv^ 

€^€i,  irarepoiv  fxeyav  oXfiov. 
TOidvZe  TrdXfju  fiovo^  wv  eipeSpo^  850 

di(r(roi^  fieXXei  deio^  ^OpeaTti^ 
a-y-eii/.     eiti  o    eiri  viktjv. 

AI.    6,    i,    OTOTOTOi. 

XO.  ea,  ea  fidXa. 
irm  6X6i ;  ttcSs  *  KeKpavTui  Sofwi^ ;  855 

dTTOtrTadiSfiep  irpdyfiaro^  TcXovfiePOv, 

ehar    fid'^t]^  yap  Srj  KeKvpwTai  t€\o5. 

OIKETHS. 

oifxoij  Trapoifioi,  ^eariroTOv  TeXoviievov* 

oiiJLOi  fidX*  avdi^  ev  TpiTOi^  irpoo'ipdeyfiaa'iv.  860 

Aiyi(r6o^  ovK  er*  earTiv.    dXX*  dpol^are 

OTTcos  Ta;^icrTa,  Kai  yvvaiKciov^  TrvXa^ 

fAOxXoT^  x^Xdre*   Kal  fxdX*  tjfitSpTO^  Se  Set' 

ovx  w^  8*  dpfj^ai  Ziairewpayfievia*    tI  yap ; 

loif^  lov.  865 

KoxpoT^  dvTWy  Kai  Ka6evSov(riu  fidrtiP 

aKpavTa  jSa^o).    ttoi  KXvTaijJLUiiirTpa ;    ti  Spa ; 

348.  Correxit  Pors.  dp^di^ — iro-  h.  e.  assessorem,  qui  si  ipse  victus 

Xiaaovdfxoi^,    ut    cum    prsecedenti  fuerit,  pugnam  sit  redintegraturus. 
conjungantur.     Si    sana    vulgata,  855.  KCKpaprat    Rob.     Errorem 

constructio     expedienda     est     ut  typographicum  correxit  Steph. 
Agam.  9.0.  864.  3*  retinui.     Sed  non  ita  ut 

850.    Nullum     habcns    c<pccpov,  subvenialis. 


XOH*OPOI.  319 

avxhv  Tre<rei(r6aL  wpo^  SiKtju  TreTrXtiyfieuti^. 

KA.  Ti  8*  io'Ti  xP*il^^  *  '''*^«  fiotjv  ^laTf]^  Sofxoi^ ;   870 

OI.   Tou  ^(ouTa  Kalveiv  tov^  TedptjKora^  A€7io. 

KA.  oi  'yw.   ^vvfJKa  tovtto^  e^  alviyfjLarwp. 
8d\oi9  oXovfJLcff,  wo'irep  ovv  eKreivafiev. 
Zoif]  TL^  dvSpoKfifJTa  TreXcKvu  0)9  Ta;^09. 
elSwfiev  rj  pikw/jlcv,  ti  viKci/JLcda'  875 

evTavda  yap  Si;  roi/S'  dipiKOfiviv  KaKOv. 

OP.  ere  Kai  fiaTevta*    TwZe  S*  dpKOvvTO)^  ^^ei. 

KA.  oi  'yd.    TedvriKa^y  (piXTar    Aiyitrdov  fila  ; 

OP.  <pL\eh  Tov  avZpa  ;  Toiyap  ev  rai/roi  Taipw 

Keitrer  davovra  S'  ovn  idtj  Trpoim  ttotc.         880 

KA.  67ri(r;^€9,  co  ttoi'  Tovie  S'  aiiea'aiy  TeKVOVy 
ixaarovy  irpo^  to  <ri)  ttoWo,  Sri  lipi^wv  afia 
oiXoKTiv  e^rifxeX^a^  evTpa(j>e^  ydXa. 

OP.  UvXdSfi,  Ti  hpdarw ;  fitiTep    aiieo'dw  KTaveiv  ; 

IIY.  TTOv  Zfi  TOL  XoLira  Ao^iov  fxavTev/jLara  885 

TO,  Hvdoxp^o'Taf  TTiCTa  S*  evopKWfiara ; 
diravTa^  eydpov^  twp  dewv  tjyov  irXeov. 

OP.  Kpivta  ere  viKaVy  Kal  Trapaiveh  fxoi  fca\co9. 
eirov'   irpo^  avTOV  Tovhe  are  aripd^ai  deXto' 
Kai  ^wuTa  yap  viv  Kpeiararov    rjyiia'U)  irarpo^.  890 
TOVTU)  davovara  ^vyKadevS',  eirel  ipiXel^ 
TOV  dvdpa  TOVTOV,   ou  S'  e^ptiv  (piXeTu,  (rrvyeh. 

KA.  eyci  a    edpeyj/^a,  *vvv  Se  ytipdvai  deXw. 

893.  uv»  in  (Ti/V mutant;  speciose  runi.  Quare  retento  vvv  vertas  : 
quidem.  Sed  in  Suppl.  870.  (ubi  Nunc  autem  ad  seneciulem  ie  nulrire 
vid.)   iy/jpaaav  est  senem  nuirive"      volo. 


320  XOH*OPOI. 

OP.  iraTpoKTOVovaa  yap  ^vvoiKiicrei^  ifiol ; 
KA.  i;  fwTpa  tovtwp,  w  tckpov,  Trapairia. 
OP.    Kai  Toi/Sc  Toivvv  fioip    eiropavvev  fiopov.  895 

KA.   ovhev  cefii^ei  yepedXiov^  dpM,  tckvov; 
OP.    TCKOva'a  yap  fi   eppiyJAa^  eU  to  Si/cm/x^s. 
KA.    ovTOi  (T    dTreppiyJ/  eU  do/uLOv^  Sopv^evov^. 
OP.    Six^^  €7rpd6tiv,  £01/  dXevdepov  warpo^. 
KA.   TTOv  SfjO'  6  tTjulos,  ovtlv   avrehe^dfiriy  i  900 

OP.    aicxy^Ofiai  aov  tout    oveihlaraL  ara<^%. 
KA.    fxri.  aW  etip*  ofioio)^  Kal  irarpo^  rod  crov  fidra^. 
OP.    /xi)  ^Xeyxj^  top  ttovovvt    ecw  Kadrifxevti. 
KA.    d\yo%  yvvai^lv  dvhpo^  etpyetrdai,  tckvop. 
OP.    Tpeipei  Se  y    dvBpo^  fio^Qo^  i7/i6i/a9  ecrw.         905 
KA.    KTeveiv  eoiKas,  w  t€kvov,  Trjp  fxtiTepa. 
OP.    av  TOL  aeavTriv,  ovk  eyta,  KaTaKTCveis. 
KA.  opa,  (l)v\a^ai  jULtiTpo^  iyKOTOv^  Kvi/a^. 
OP.   TM  Tov  iraTpo^  Ze  ttcSs  (pvyw^  irapeU  TaSe ; 
KA.  eoiKa  dptiveiv  ^locra  irpo^  TVfi^ov  fxaTtiv.  910 

OP.  iraTpo^  yap  aJca  TOvSe  (rovpi^et  iiopov. 
KA.  o?  '7C0'  TeKOycra  tov^  oipiP  idpeylrdfitiv. 
5  KapTa  iidvTi^  6v^  oveipaTtav  (pofio^. 

OP.  *€icai/€9  y   ov  ov  XP^^»  '^^^  '^^  M^  XP^^^  wave. 
XO.  crTeviafiev  oZv  Kal  TtopSe  arvfxipopav  BiTrXfjv.      915 


898.  Non  abject,  cum  in  cedes  9 10.    Ad    eum    qui  non    fninus 

hospilales  te  misi.  surdus  est  quam  sepulchrum, 

901.     <rov   in    <roi    mutari    non  91 1.  aovpi^ei,  i.  e.  aot  opl^eu 

debebat.    Hoc  iuum  opus,  sc.  adul-  914.    koVc?   vulg.     Augmentum 

terium.    Hanc  constructionem  fere  prsefixit  Heath, 
certam  reddit  vers.  seq. 


XOH*OPOI. 


321 


eTrei  Se  ttoWcoi/  axfxaTwv  €W^Kpi(r€ 
TXfjfjLiau  'Opearrri^y  rovd'  ofita^  aipovfieda, 
otpdaXfULOP  oiKwv  fxfi  iravijiXedpov  Treareiv. 

ifjLoXe  fjLev  SiKa  HpiafiiSai^  xp^^Vf 

(iapvBiKO^  Tloiud' 
efxoXe  8'  €is  Sofiov  top  ' Ay afie/JLVOVO^ 
SittXov^  Xecou,  SittXov^  ''hpti^. 
^eXaye  c    ei^  to  irav 
6  HvdoxpVO'Ta^  (j>vya^f 
6eodev  ev  tppaZaitnv  wpfififjLeuo^. 
€7roXoXv^aT\  w,  Zeariroarvviav  hofiwv^ 
dva(pvyd9  KaKwp,  Kai  KTedvwv  Tpifia^ 

VTTO    SvOlU    jJLiaO'TOpOlV, 

«         «         «         «         • 

Bv(roifXov  Tvx<^^* 
ifioXe  S\  w  jJLeXei  KpvirTohiov  fidya^ 

ZoXi6(ppa)v  Hoivd. 
idiye  5*  *6i/  fidx^f  X^P^^  eTriTVfio^ 
Aio^  Kopa — AiKav  di  vlv 
irpoarayopevofi€¥ 
/ipoToi  Ti/;^oi/T€S  KaXw^ — 
oXedpiop  irveova   4v  ix^poU  kotov 


(FT p. 

920 


925 


930 

dvT. 


935 


j^S.  €\a-^t  pro  i\aK€  Schut^. 

927.  Nihil  mutavi,  nisi  accen- 
tus:  Inclamate  propter  herilem 
domum,  propter  mala  emtala,  et 
direptionem  bonarum,  quce  jam  ad 
finem  perducta  est.  Paullo  qui- 
dem  confusa  haec,  sed  non  ideo 
respuenda;  cum  praesertim  non- 
nihil  excidisse  videatur. 


931.  Coirigimt  f  pro  f,  sed 
minus  necessario:  cum  enim  in 
stropha  dixerat,  Venit  Piena,  ve- 
nt/ Orestet,  jam  in  eadem  sen- 
tentia  perstat:  Venit  Orestes,  (lo" 
losarn  pcenam  Jierens. 

9SS.  €v,  quod  in  codd.  deest, 
metri  causa  receperunt   fere  om** 


nes. 


S  s 


322 


XOH*OPOI. 


*Tai/7r€f)  d  Ao^ias,  d  ria/oi/acrtos, 

dioXw^  SoXiav^  940 

fiXairrofxevap,  *  ;^|t)oi/t(r- 
deiarav,  iiroix^Tai. 
KpareTrai  7rco9  to  dexoi/  ^a/oa  to  /ui)      €Wfti8o« 

vTTOvpyeTv  KaKOir 
a^iov  S'  ovpavovxov  dpxo.y  crefieiv.  945 

TTOjoa  TO  ^cSs  IScIi/* 
*  fjieya  t    dipifpedriv   yJrdXiop  oiKwv. 
ava  ye  fidvy  *Z6fioc  iroXifv  dyav  XP^^^^ 

XctfJ^cLLireTeh  eKeiaff  dei. 
tdx^  Sc  7rai/T€\j79  ;fjt)oi/os  dfxeiylreTai  950 

TTpodvpa  hiafidnaVy  OTav  dip*  icTia^ 
jivao^  irdv  eXatrtf  KadapfJLoh 


938.  Corruptissimi  sunt,  ut 
vulgo  leguntur,  verss.  seqq.  Tdir€p 
6  Aopa^,  6  Ylapvdfrciw  =  fiiyav 
t^wir  fivj^ov  -^dovo^  cV  o-^dci  = 
a^€v  aSoAwc  hoXiav  ^  fiXavTO" 
fjLtyav  €v  y^povoi^  =:  ^euray  ivoU 
;^€Ta(.  Conjecturas  igitur  admisi, 
lectori  ignoscendas :  rdnrep,  Her- 
manni;  mox  e^Bpo^evav,  meam, 
cum  cV  oxOci  d^€¥  prius  muta- 
verat  idem  Herm.  in  cV  ^x^pO" 
^ivoL^'  eidem  dZoKtt^  hoXiaw  sollici- 
tanti  omnino  non  assentior;  sed 
felicissime  corrigend  ^^poi^io^eurav 
suam  lubens  laudem  tribuo.  De- 
nique  evoc^iTaiy  quamvis  dubi« 
tanter,  retinui :  arcessit,  vel  dirigiL 
Omnia  vero  tali  sensu :  Quam 
(Justitiam)   ApoUo    arcessit,    hos* 


pUiutn  violanlem,  doloBam  quldem 
sed  jure  dolasam,  claudicaniem, 
longas  past  moras. 

943.  Fieri  potest  ut,  quae  se- 
quitur,  epodus  in  stropham  et 
antistropham  dividi  debeat;  qua- 
rum  utraque  in  iisdem  vocibua 
terminetur,  wdpa  t6  0««  i^7y. 
Quod  tamen  cum  nimis  incertum 
sit,  vulgatam  formam  reliqui. — 
Coercetur  quodammodo  Detu,  quo 
minus  malts  opUuletur.  Cf.  Hecub. 
793-4. 

946.  /meya  pro  /u67aif  Pors.  Se- 
quor  autem  Well,  reddentem, 
Magno  asdium  freno  Uberaius 
sum, 

948.  Vulg.  So/ioit,  quod  cor« 
rexerunt  Blomf.  Well. 


XOH*OPOI. 


323 


*  evTrpoawTTOKOLTui  TO  wav 
ideiv  aKOvcai  ff  ^Ufxiuoi^ 
^  fxeroiKOi^  BofJLWP  Trearovvrai  iraXiv. 
irdpa  TO  ipw^  Iheiv. 

OP.  iZearde  x^P^^  ^^^  SiTrXfjv  TvpavviSa, 
TrarpoKTOvov^  re  Ziaixarwv  TropOijTopa^. 
arefivol  fiev  ricrav  ev  dpovoi^  Toff  ^fxepoi, 
^l\oi  *8e  Kai  vvv,   fti9  eireiKdcrai  irddti 
TrdpecrriVj  opKO^  t    efxfievei  TrKTrw/xaci. 
^vv(Ofxo(rav  fxev  ddvaTOV  ddXita^  TraTpi^ 
Kal  ^vvdaveicrdar  Kal  Tdh*  evopKto^  ^X^^* 
iieo'de  S'  avT€,  twvS'  iir^Kooi  kukSv, 
TO  fxrixdvtifxay  Setrfiov  ddXita  iruTpi, 
Tre'Sas  re  xj^ipolv,  Kal  woSoTu  ^vvwpiSa. 
€KTeivaT    avTdp,  Kal  kvk\u>  TrapaaTaZov 


955 


960 


965 


953.  Vulg.  airav  eXar^piov,  Prae- 
eunte  Stanl.  correxit  Schutz.  De- 
inde  vulgo  legitur,  rv^a  3*  cvirpo^ 
awwta  Ko'tT^  TO  irav  Ih^iv  oKovcat 
0p€Ofji€vot^  fitToiKot,  Viam  ad  ve- 
ram  lectionem  egregie  monstravit 
Herman,  tu^^  S'  cv7rpo<rwiroKotT<f 
legendo.  Mox  dpeofxevoi^  jam  cor- 
rexerat  Stanl.  Post  Ufiivoi^  au- 
tem  facile  in  ixeToUoi^  fit  muta- 
tio ;  quod  fecerat  etiam  Schutz. 
His  ducibus  totum  locum  refinxi 
ut  supra,  ita  fere  reddendum : 
Casus  auiem  Jhlici  jactu  uientes 
retrocedent  (e  contrario  cadent) 
iis  (Oresti  et  Electree)  qui  domum 
r  muiaia  forlnna  obtinehunt,  omnia 
el  videre  et  audi  re  speranlibus* 


961.  Sc  pro.  vulg.  T€  dedit 
Abresch. 

968.  In  aDToy  offenderunt  pie- 
rique,  et  quidam  correxerunt  ouVd, 
ut  ad  iiti-xawfiixa  referatur;  sed 
ad  leviiov  referre  longe  tutius 
quam  mutare. — Neque  tamen  di& 
fiteor,  olim  me  in  suspidonem  in- 
cidisse,  versus  hos  a  recto  ordine 
detrusos  fuisse.  Certe  fadlius 
procederet  oratio,  si  post  967. 
legerentur  vv.  982—989.  Deinde 
V.  990.  ad  CljTtsmnestram  optime 
referretur.  Sed  hujusmodi  sus- 
piclones  omnino  ipsae  non  sine 
suspicione  sunt  exdpiends^  ne 
forte  pro  ipso  ^Eschylo  exhi- 
beamus  "  disjecti  membra  poets.'* 


324  XOH*OPOI. 

ovx  ovfxo^y  dW  6  irdvT    iiroiTTevtav  rdSe,      970 
''HA £09,  dvayva  fxriTpb%  epya  Trj^  ifAfjv 
ii^  av  IT  apt]  fioi  fxapTv^  ev  SiKtf  Trore, 

0)9    TOVS*    €yw    IUL€Tfj\6oP    ivSlKW^    fJLOpOV 

Tov  fitjrpo^'  Alyiadov  yap  ov  Xeyao  fxopop' 

€;^6i  ydp9  al(rxvvTfipo9  ok  po/jlov,  SiKtjv.  97& 

f;Ti9  S*  €7r    dvhpl  tovt    ifxi^a'aTO  crrvyo^j 

i^  ov  TeKVtop  nveyx    vtto  ^toptjv  (idpo^j 

(piXop  T6C0V,  pvp  S*  ix^poVj  tt>9  ^ati/et,   KaKov, 

Ti  COL  SofCcT;  fAvpaipd  y    eiT    6;^iSi/*  €(pv 

ai^ireip  diyovcr*  ap  dWoPy  ov  SeSfiy/iepop,        980 

ToA/xi/s  cKari  Kd^iKOv  (ppop^fiaro^. 

ri  PIP  wpoaeiTro),  ^Kal  Tv^ao  \idK  evaTOfitip  ; 

dypevfia  dnpo^y  n  PeKpov  TroSeVSi/roi/ 

SpoiTfi^  KaTaa'KrjpfOfia ;  Siktvop  jjusp  ovp, 

dpKVP  8'  dp  eiTTOis,  Kai  iroZiarTfipa^  ireirXov^.  985 

TOiovTOP  dp  KTricaiTO  (piKriTti^  dpfjp^ 

^eptop  diraioXrifxa  KdpyvpoarTepfi 

fiiop  pofxl^wp*  T(SSe  T    dp  hoXiijiaTi 

TToXXom  dpaipwp,  ^oXAa  depfiaipoi  ipp€pi. 

TOidie  fioi  ^vP0iK09  €P  SofjLOKn  fxfj  990 

yepoiT*  6Xoifif)P  Trpoadep  €k  dewP  dirais. 

XO.  a?,  a'l,  fxeXewp  epytop. 
CTvyepiS  dapdrtp  SieTrpdxO^^* 

982.  Koi  pro  Ktti^  Pors.  decipio.    Vid.    Gaisf.    ad   Hesiod* 

986.  (piXtjrrj^  Eustathio  auctore  Op.  373. 
KXcVrf/c.      Ab  v<p€\e7ify   vtpeiXtirti^,  988.  uofii^wv,  exercens. 

<p€i\rjrrj^,   (ptXriTvj^.     Scribunt     alii  989.  voWa   av   Qcpiiatvoi,    muUa 

^nXifTrt^,  quasi  a  (priXew  v.  (prjXow,  vtolenter  ageret. 


XOH<l>OPOI. 


325 


fxifAVOVTi  Se  Kai  irddo^  dvdei.  995 

OP.  eSpaaeVf  ij  ovk  ^Spaa-e;  fxaprvpeT  Se  fioi 
(pdpo^  T6d\  (i^  e^ayl^ev  Aiyio'dov  ^lipo^, 

7roWa9  I3a<l)ds  <l)6eipov(ra  tov  TroiKiK/iaTO^. 
vvv  avTov  alvwy   vvv  diroifxvo^^ia  wapwp*  1000 

iraTpOKTOVov  6*  v(l>aa'iJLa  7rpO(r(j}(oviav  Toie, 
dXyw  jiev  epya  Kat  Trddo^,  yevo^  t€  irdv, 
dl^tlXa   viKvi^  rfjo'S*  6Xcoi/  fxidaixaTa. 

XO.    ovTi^  fxepOTnau  d(rii/fi  filoroi^ 

f  Sia  irdvT    drifio^  d^ei^erai.  1005 

*  6?, 

fjLox"o^  0    o  iiev  avTix ,  o  o    ri^ei. 

OP.  a\\09  ^(papei  BiJT,  ou  yap  oIS*  otti;  TcXei, 
w(r7r€p  ^ifu  'ittttoi^  f]vio(rTp6(pov  Spofxov 
€^ci)T€/oc5'    (pepovo'i  yap  viKw/ievop  1010 

(ppive^  iv(rapKTOi*  irpo^  S^  Kapdia  (pojio^ 
a^eiu  eTOifiO^  i;S'  viropx^^O'dai  kotw. 
60)9  8*  €T    e/JL(ppa)V  elfii,  Ktipv(r(ra)  (j}i\oi^, 
KTaveiv  T€  ^>;/u£  fJLfjrep'  ovk  dvev  SikYi^, 


1000.  Nunc  eutn  (^gisthum) 
laudoy  quoniam  ultus  sum;  nunc 
defteo  mortem  ejus  prcesens,  et  ab 
exilio  reversus. 

1004.  Quid  sit  mutandum,  ut 
versus  hi  et  anapsBSti  fiant^  et  pri- 
oribus  992-5.  respondeant,  viderint 
alii. 

1008.   Aid.  Rob.    aAAo?    av    ei'Si} 


(v.  Oil),  TOUT  Qp\  Quibus  e  tene« 
bris  lucem  emit  Erfurdt  <p  in  0ayc7 
inserto,  et  Tap  in  Tap  mutato. 

1010.  Vulg.  i(mT€pm,  unde  cor- 
rigunt  rjvioaTpoipm,  minus  apte: 
ego  reposui  i^wrepw,  q.  e.  ef «t€- 
p€09,  extra  vagor,  formatum  ut 
v<rT€pito,  irporepiw.  Idem  et  Well, 
suspicatus  erat. 


326  XOH*OPOI. 

TraTpoKTOvov  [jiatrfjia,  Kal  detap  arrvyo^.  1015 

Kal  (j>i\Tpa  ToXfJLfj^  Tfja-Se  TrXeKTrtipi^Ofiai 

Tov  UvdofxavTiv  Ao^iav,   'x^pr^aravT    ifioi, 

wpd^avTi  iiev  tuvt,  eicros  airia^  KUKn^ 

etvar    wapevTi   §*  ovk  ipta  ttjv  ^ttfAiaw 

TO^o)  yap  ovTi^  Trnfianav  irpoai^eTai.  1020 

Kal  vvv  opdre  jiy  tas  irapecrKevaarixevo^ 

^ifV  Ttihe  daWii  Kal  (TTeipeiy  wpoci^ofiai 

fxeiTOfxcpaXov  ff  ^iSpvfiay  Ao^iov  ireZov^ 

irvpo^  T€  ipeyyo^  a(pdiTOV  K€K\fifjL€POv, 

ipevyiav  toZ'  oufia  kolvov   oi/8'  e<p*  icTiap      1025 

aWifv  Tpaireo'dai  Ao^ia^  ecpieTO. 

Kal  fjLapTvpeiv  fiev  0)9  iiropcrvvdri  KaKa 

ToZ*  ev  XP^^V  t^^^y  iravra^  'Apyeiov^  \eyu). 

eyw  S'  a\i;Ti;9,  Ttja'Se  ytj^  a7ro^€i/o9 

^c5i/,  Kal  TedufiKw^  TaaBe  ic\i;Soi/as  \mwv.     1030 

XO.  d\\*  €v  T    eirpa^a^,  fjnir    ^CTri^evx^^^  crTOfxa 
(prifiai^  TTOUfjpaT^,  fir^T    eTriyXcoo'a'w  KaKa^ 
iXevdepwaa^  Traaau  'Apyeiav  ttoXiv, 
SvoTv  ZpaKovTOiv  evTreTco^  rejJLwv  Kapa. 

OP.  a,  a.  dficoal  yvpaiKe^,  a'tSe^  Topyovtav  diKfiv,  1035 
^{paiOKxJ-'riave^y  Kal  ireTrXeKTavtiiievai 
TTVKPoh  SpaKOvtriP.    OVK  er    av  fxeivaifi    iyw. 

1019.     ifapivri,    si    neglexissem.  1031.  Ita  Pors.  pro  eirtj^ev'^^Ori, 

Cf.  910.  i03(h  Optimi   libri  (paio^irmye^ 

1027.    Vulg.   h.   V.    post   1030.  contra  metrum ;  Turn.  Vict  ^i«- 

legitur,   sensu  turbato.     Transpo-  j^irtuve^  contra  analogiam.     Judice 

suit  Bloraf.  forsitan  recte ;  sed  ob  Hermanno  vel  scribendum  vel  pro- 

variantes  lectt.  ixaprvpelv  fioi  Aewc,  niintiandum  (paioK^iroive^.     Ut  in 

V.   ficveXcuj^,  nihil  certi  statui  po-  re   dubia,    illud  prsetuli^    adjecto 

test.  asterisco. 


XOH<&OPOI. 


aw 


XO.  Tipe^  are  So^ai,  {piXrar   dvdpmrwp  narpi, 

CTpofiovtriv ;  i<rx6,  fitj  ipofiovy   vikHv  ttoXv. 
OP.  ovK  elarl  So^ai  rioi/Se  wtifidrwv  ifioc  1040 

(ra<pw^  yap  aiie  fitirpo^  eyKOTOi  ici/yes. 
XO.  iroTaiviov  yap  cufid  aroL  'XjEipolv  en* 

€K  TcSi/8e  TOi  TapayfjLO^  eU  ippeva^  wirvei. 
OP.  dva^  ''AttoWov,   aiie  wXtjOvovtri  Siy* 

Ka^  Ofifxarwu  crd^ova-iu  cufia  Zvcri^iKe^.        1045 
XO.  eiarta  Kadapfxo^*   Ao^iov  Se  irpoo'diywVy 

eXevdepov  ae  rcSi/Se  TrfifiaTwv  KTicei. 
OP.  v/jLcT^  fjLCu  ovx  6 pare  rdcr^,  eyto  8*  opci* 

iXavvofjLai  Se,  kovk  er    dp  fieiyaifi   eyw. 
XO.  aW  evTvxoi-fl^,  Kai  a   eirowTevtav  7rp6<l>pwp  1050 

6e6^  ipyXdcraoi  KaipioKri  arvfUpopal^. 

oSe  TOL  fxeXddpoi^  Toh  fiaciXeioi^ 

TpiTO^    av    X6i/XCdl' 

*7ri/€i;<ra5  yovia^  eTeXecdti. 
*waidol36poi  fjikv  irpwrov  vwfjp^av  1055 

fiox^oi  TaXape^  re  Qvicrov. 
Sevrepou  dvSpo^  fiaaiXeia  wddfj' 
XovrpoidiKTO^  h*  wXeT    'Axctiwv 


1038.  Si  mater  te  odio  vexarit, 
at  patri  es  carissimus. 

1046.  Lectionem  Tumebi  re- 
cepi:  Aid.  autem  ciV*  6,  Rob.  ek 
a  o.  Intus,  in  edibus,  ett  pur^ 
gatio :  sin  ApoUinem  teligeris,  U  te 
liberabit.     Nominativus  absolutus. 

1054.  irvtyaa^  correxit  Scalig. 
pro  ir¥€ov<Ta^.    Deinde  yoviat  in^ 


terpretatur  Blomf.  venhu  ex  yowp 
spirant,  i.  e.  e  familiig  stirpe;  quod, 
quamvis  paullo  duriu8>  vmim  esse 
posse  puto :  qu»  enim  sequuntur, 
familisB  calamitates  depingimt. 

1055.  irailofiopoi  optima  Stanleii 
correctio  pro  vaihoiiopoi. 

1056.  Sanum  esse  h.  v.  pronun^ 
tiare  non  ausim. 


328  XOH*OPOI. 

TToXefJLap^os  dvrip. 
yifv  6*  av  Tpiro^  tiKde  irodev  amriip,  lOfiO 

fi  fiopou  eiiro); 
TToi  cfJTu  Kpauei,  iroi  KaraXii^ei 
fxeTaKOifXKrdev  fxevo^  arti^; 


EYMENIAE2. 


T* 


328  XOH<tOPOI. 

9 

pvv  S'  av  Tpiro^  riKde  irodev  cwTtip,  1060 

TTOi  dfjTa  Kpavei,  ttol  KaraXti^ei 
fieraKOi/jiiadev  fievo^  drtis; 


ETMENIAE2. 


T* 


YnoeEziz 


TAN  ETMENIAAN 


^ovX^  AiraXXtt»yo(.  wt^myimra  ets  ^A|mw    €&  to  i^v    t^ 


TA  TOY  APAMATOS  HPOSOnA. 


nveiAS  npo<frHTi2. 

AnOAAfiN. 

.0PE2TH2. 
KAYTAIMNHTITAS  EIAflAON, 

XOPOZ  EYMENIi^N. 
AOHNA. 

pponoMiioi. 


ETMENIAES. 


nveiAS. 


IlPfiTON  /i6i/  €vx^  TiySc  Trpeo'/ievio  Oewv 

Ttjv  TrpwTOfiavTiv  Taiav  €k  Sc  tijs  Qifiiv, 

fi  Sfj  TO  fifjrpo^  ievrepa  roi'  €^€to 

fiavreiov^  cos  Aoyos^Tis'  eV  Se  tw  rpina 

Aa;^€£,  0€Ao(;o'9;9,  oi/Se  7rpo5  jSiai'  Tii'os,  6 

Tiram  aXAi;  Trais  'xjdovo^  Kadi^ero 

^oijSfi*  ilStoo'i  8'  ly  yeviOXiov  Zotriv 

^oifiw*  TO  Ooi/3i79  5'  oi^Ofi'  €;^€i  TraptauvfAOV. 

XiTTwv  Se  Xifxvfiv  AfiXiav  t€  x^^P^^^f 

KcKca^  iir    uKTa^  vaimopow  tm  IlaAXaSos,     10 

€9  TrivZe  ydiav  iJA0€  Haputjcov  6'  eSpas. 

irefiirovo'i  S'  avTOv  Kai  ce^i^ovciv  fxeya 

KeXevdoTTOiol  ttoIScs  'H^aicrroi;,  x^^^^ 

dvYifxepov  Ti6evT€^  fifxepcofAivtiv. 

fioXovTa  S'  avTOV  KoipTa  TifJiaXipei  Accis,  15 

AeXipo^  T€  x^P^^  Tfjahe  irpvfxvtiTfi^  ^^^^» 

Texyn^  S6  viv  Zew  ivdeov  kticu^  (ppiva, 

'/^€i  TeTapTOv  rrfv^e  fidvTiv  iv  dpovoi^* 

A 10^  irpoKpriTfi^  8*  itrri  Ao^ias  iruTpo^. 

TovTOv^  iv  evxQ^^  K^poifxid^OfAai  deov^.  20 

1 .  Aliam  hujus  rei,  et  quidejtn      Eurip.  Iph.  Taur.  1202-48. 
pulcherrimam^  historiam  vide   ap« 


334  EYMENIAE2. 

IlaWa^  Trpovala  S*  iv  \07015  TrpecfieveTai. 
aifiia  he  pv/xipa^,  evOa  KtapvKi^  irerpa 
KoiXfij  (piXopvi^y  SaifAOViov  dvao'Tpo^fi* 

€^  ovT€  Bafc^ais  ea-Tpaniytia-ep   deo^,  25 

Xaydo  hiKtiv  HevdeT  KaTappdyJras  fxopov* 

YlXeio'TOv  T€  TTfiym,  Kal  YlotreiZiivo^  Kpdro^ 

KaXovca,  Kai  reXeiov  xr^itrrov  Aia. 

iireira  fidvn^  eU  dpovov^  Kadi^dvw. 

Kai  vvv  Tvx^^^  M^  '^^^  ^f'^  eio'O^iav  fJuiKptS     30 

apiCTa  hoiev*  icei  irap   'EAAyfi/coi/  nvk^, 

inav  irdXio  XaxovTe^^  015  vofji^eTaC 

fxaPTevOfxai  yap,  cos  av  liyirrai  6e6^. — 

fi  deivd  Xe^aif  Seiva  S'  6<p6aXfAOi^  SpaKeiv 

'TrdXiP  fi   i7r€fi\lr€v  €K  hofiwv  tUv  Ao^iovy  35 

105  /ui;t6  o'toKeTv,  fxiire  fx   dKTaiyeiv  (TTdtnir 

Tpex^  Se  ;^€/t){rii/,  ov  rrodwKia  CKeXtSif 

^ifraca  yap  ypav^,  ovhev  aVriTrais  fxey  ovv. 

€yw  fxev  epirw  irpo^  iroXva^ecp^  l^^xov* 

opw  S*  €7r    6iuL(j)aX(a  fxhp  dvSpa  deofivcfi  40 

eSpav  exovTa,  irpoo'TpoTraiOV,  aifiaTi 

CTd^ovra  x^^P^^y  '^^^  veocTraie^  ^i(po^ 

exovTy  iXaia^  6'  vy^nyivvfirov  KXdZov^ 

Xnvei  fxeyia-Tta  aaK^povia^  da-refAfiepov, 

dpytJTi  fxaXXw*  r^Sc  70^  Tpavm  epH.  45 

Trpoo'Qev  8c  rdvZpo^  rovSe  davfiatTTO^  Ao;^os 

€vhei  yvvaiKwv  ev  Opovoitriv  iifxepo^. 

34.  "  Ingressa  templum  subito  redit  in«ana  et  pavefacU."   Stanl. 


EYMENIAEX.  335 

ovroi  yvvaiKa^j  dWa  Topyova^  Acyw 

ov^  avre  Topyeioio'iv  eiKao'to  ti/ttois* 

cTSoi^  ttot'  ijifi  4>ii/€ai9  yeypafifAeva^  50 

SeiiTPOv  if^povaxi^*  airrepoi  ye  /uifr  i^ip 

avrai,  fxeXaiuai  8'  €«  to  Trav  ^eXvKTp&Tror 

piyKOvci  d*  01/  TrAcMTToZtfi  (pvanafAaciv* 

CK  i*  ofJLfiarwv  Xeifiova-i  hnrtpiXn  fiiav* 

KOI  KoaryiO^  ovT€  irpo^  Oetiv  dydK/AaTa  55 

ipepeiv  hiKuios,  ovt   €s  dvdptoTrmv  (rreycK. 

TO  <j}v\ov  ovK  oTTiaru  Tfja^  ofiiXia^y 

01/8'  ^Tis  €ua  tovt'  iirevx^Tai  yepo^ 

Tpe(l}ova''  *  dvarl  firj  lierairreve^v  ttovwv. 

TavrevOev  n^n  Ttavhe  heanroTij  iofjuap  60 

avT^  fxeXeaSwy  Ao^ia  fxeycurBeueu 

iarpofxaPTis  S'  eaTi  Kai  TcpaaKOTro^f 

Kcu  ToitTiV  aWois  htafxaTwv  Kaddpario^. 

A  n  o  A  A  n  N, 

ovToi  TrpoSwo'a)*  Sia  riXov^  di  coi  ipvXa^ 
€771)9  irapetTTmj  Kai  irpoo'ta  S'  diroo'TaTwVf     65 
i'Xdpo'ia'i  Tols  troh  ov  yevriaoixai  ireirtav. 
Kal  vvv  aXovtra^  rdcrZe  ra^  fidpyov^  opM* 
xnrvw  irtcrovo'ai  8'  al  KardirrviTTOi  KOpai, 

50.  Sc  Ttwd^  jeypafAfjiiva^,  h.  e.  54.  /3iav  Rob«  pro  htd, 

pictas  Harpyias,  Phinei  canam  a%i^  58.  Neque  sdo    (hoc   enim  ex 

ftrenles :  has  lameu  aiis  carmU,  nan  oirmwa  intdiligitiir)  qtuenam  ieUus 

igitur    illis    assimilande .     Contra  jactare   possit    hoc  genus  impune 

Euripides,  Orest.  311.    de  Furiis,  aiens,  se  turn  propter  dohres  inde 

ZpofidheK   »  wrepiHpofMC    aed   ab-  enatos  gemUuram. 

surdum  esset  apud  poetas  talis  ad  59.  omitci  vulg.  Vid.  Blomf.  ad 

amussim  exigere.  Prom.  SI 6. 


S36  EYMENIAEZ. 

ypaiai^  iraXaiat  TraiScs,  als  ov  fiiyvyrai 

dewv  Ti^,  01/8*  apdpiOTTOS,  oi/Se  diip  ttotc*  70 

kukHv  S*  6KOTI  KciyevovT*  eirel  kukov 

OTKOTOV  vifAOPTai,  Tdprapov  &  vwo  ;i^flows, 

fXKriilJiaT   dvZpiav  Kal  6ewv  'OXvfATritov. 

ojJLios  ih  (l>€vy€,  fAtiSe  fAaXOuKO^  y^vti* 

iXwci  yap  ae  Kal  Si    riireipov  fxaKpa^,  75 

fiefifOT    av  ai€i  tyiv  irXavotrTifiti  x^^^^f 

virip  T€  irovTOVj  Kal  irepippvra^  7ro\€iS«, 

Kal  fxrj  irpoKafxve  rovZe  fiovKoXovfievo^ 

irovov*  fioXwv  Se  UaWddo^  irorl  tttoXiv, 

'i^ov  TraXaiov  dyKadev  Xafiwy  fipeTa^*  SO 

KaKCi  diKacTM  Twude  Kal  deXKTtipiov^ 

fJivOov^  €X0PT€^,  [jLflXavd^  evpi^a'Cfxev, 

Sar   6S  t3  wav  are  t«Si/8*  diraXXd^ai  irovmv* 

Kal  yap  Kraveiv  a   eweiaa  fxtirpwov  ^fia9. 

0PE2TH2. 
dva^  ''AttoWoi/,  oicda  fiev  to  pLti  'Sikcip^  8& 

€7r€£  8*  iwio'Ta,  Kal  to  fitj  'fieXeip  fidOe. 
trBevo^  Ze  iroieiv  ev  (pepeyyvop  to  cov. 
An.  fxifAUfia-o,  fjLfi  (pofio^  o"€  viKdrw  tppeva^. 

cv  S\  avTdSeXipov   aJfxa  Kal  koivov  irarpo^y 
^Epfxtj^    (pifXatraey — Kdpra  8'  wv  iTTiavvfio^,        90 
TTO/uTTaiOS  iadi^ — Topie  iroiiiaiviav  efiov 
iK€Tfiv.  (re/iei  roi  Zev^  toS*  €fc  vofxiav  o'e/iai, 

76.  /3€/3»T    av,  siqutdem  tnigrO'  92.  r^e  ae/^^,  hoc  munus  ttram 

veris,  vertit  Well.  (sc  ut  sis  wofAwaToK)  quod  tibi  legu 

78.  l3ovKo\fiaoiA€V  fji€ptfjiiniaofX€v,  bus  sancUum  est.   InterpretatcQr  atf<< 

tiesyc.  tern  Well,  dejure  suppUcum, 


eyMeniaes. 


337 


opfxdfiepou  (ipoToTo'iP  ethrofiina  Tt;;^if« 

KAYTAIMNHXTPAS   EIAfiAON. 

€vhoiT    &Vy   (ifi,   Kal  KadevhovaHv  ti  Sei; 

€70)  0    ikp    vjiwv  wo    aTTfiTifAacnevTi  95 

^Woiciv  eV  veKpoiciVj  cJs  /i6i^  eKTavovy 

ovei^o^  iv  ipOiTciio'iv  ovk  eKXeiTreTai, 

alcxprn  0    dXwfxar   irpovvviirw  S*  vySv,  ori 

€x^  fJieyio'Tfii/  aiTiav  Kelvwv  ihro* 

iradovo'a  S*  oima  Zeiva  irpo^  Twy  (piXTarwVf  100 

oviei^  wrip  fiov  Zaifxoviav  fitivlerai, 

Karao'cpayeia'fi^  irpo^  X^p^^  fifjTpoKTOVWu. 

bpa  Se  TrXfiyM  Tciche  KapSla^  tredev" 

evSovaa  yap  (ppnv  ofiyLaaiv  Xafxirpvverac 

iv  tjiiepa  Sc  [xoip*  dirpocKOTro^  fipoTtiv.  105 

fl  iroWa  fiev  8^  tUv  ifxdSu  iXei^are* 

Xod^  T    dolvov^,  vri(j)d\ia  fAeiXlyfiaray 

Kai  pyKTicefAPa  deiTrv   iir   etrx^ipo^  Trvpo^ 

edvoVy  wpav  ovievo^  KOiPtjv  dewv. 

Kal  irdvTa  Tavra  Xd^  opw  irarovfieva*  110 

6  8'  ij^aXv^a^  oix^Tai  vefipov  SiKtiv^ 

Kai  Tavra  KOv(p(a^  €k  fxio'tav  dfiKvafxaTtav 

wpovaeVy  vfxiv  iyKariXXwyfra^  fieya. 


100.  iradoZvay  cum  pasta  nm. 
Nominativus  absolutus. 

103.  ttX »;7a I  sunt  convicta  quibus 
pungit  dormientes.  Cf.  130.  icap^ 
cia^  autem  idem  quod  inf.  444.  dv- 
TiKcvrpa  Kapll^.  Dein  sensus  totius 
loci :  Sentias  hcBC  vulnera  cordi  tuo 
infiicta :  dormierUi  enim  mentis  acies 


clariorest;  interdiu  auiem  nan  pras" 
videni  homines.  £t  hoc  quidem  ex 
opinione  Peripateticis  frequentata^ 
quam  generaliter  per  fipormv  ex- 
pressam  ad  Furias  quoque  retu« 
lisse  videtur.' 

113.    C7KaTiAA«>^ai*   eyKarafAVK" 
Tfipivai,  Hesyc. 

Uu 


S38  EYMENIAES. 

'^^X^^*    (ppoyi^o'aT  9  w  Kara  xj^opo^  deal.  115 

Svap  yap  vfxa^  vvv  KKvTaifxviia'Tpa  Ka\£. 

X0P02. 
(Mvy/JLO^.) 

KA.  fiv^oiT    ai/,  *dvtjp  8*  oix^Tai  (peuycov  irpotria* 
(piXois  yap  eiciu  ovk  ifAOi^  TrpoaiKTOpe^. 

XO.     (Mvy  jJLo^.) 
KA.  ayav  vTri/aicrcreis,  kov  KaTOiKTi^ei^  Trado^' 

(popev^  8*  ^OpicTfi^  Tfjo'Se  fitirpo^  otx^Tai.       120 

XO.     Cnyfxo^.) 
K A.  cd^€£S ;  vTruwco'ei^  ;    ovk  ai/acm;o'6i  rdxo^ ; 

Ti  aoi  TrerrpaKTai  Trpayfxa  ttXtiv  t€i;;^€ii/  KaKa  ; 

XO.     Cny/ios.) 
KA.  VTTVOS  7roVo9  re,  Kvpioi  cvutofAoraiy 
ieivfj^  SpaKaivfl^  e^eKiipauau  /u6i/os. 
XO.      {Mvy fAO^  8i7r\oi;s,  o^i;9.) 
\dfie,  \dfie,  Xd/Be,  Xd/Be^  (ppd^ov.  125 

KA.  ouap  8/a)ic6iS  di;|9a,  fcAayyafi/eis  S*  aTrep 
KViav  fxepifxvau  ovttot   eKXiTrtav  nrovov. 
Ti  hpM ;  dyicTa),  firi  (re  i/ncaro)  irovo^y 
fxti^  dyvoYiCff^  irfjixa  fAaXOaxOeio'*  vttvw. 
dXyno'ov  nwap  eviiKOi^  ovelSetriv  130 

TOi^  (rwcppoaiv  yap  avTiKevrpa  yiverai. 
*  (TV  S*  alfAarvpov  irvevix    iirovpi(ra(ra  tw, 

11 4.  Sane  t^c  ^V^^  '''^f>*  ^^X^^      tuis  adhibita. 
nihil  aliud   est  quam    ircp)   ifAov.  132.  Omnes  libri  ovl*,  O  et  C 

Mirum  si  displiceat  yj/v^ti  de  mor-      confusis.     Correxit  Pears. 


EYMENIAEZ.  339 

aTfjiw  KaTia")(yaivova'a,  vti^iio^  wvpi, 
(ETTovy  fxdpaive  devripoi^  duoyfiaaiv. 

XOPAFOS. 

eyeip ,  eyeipe  Kai  av  TtiPO ,  eyta  be  ae.  135 

evSei^ ;  duio'Ta),  KaTToXaKTia'aa    inrvov, 
IZiafieff  eiTi  Tov^e  (ppoifilov  fxara. 
XO.  lov,  ioi),  woira^.  eirddofxev,  (j>i\ar  arp.  a. 

fj  TToWd  Sri  Tradovo'a  Kai  ixaTtiv  iyta. 
eTrddofxev  irddo^  8i;cro;^€S,  &  ttottoi,  140 

ai^prov  KUKdu. 
e^  dpicvtov  iriwTtoKev,  oi'^eTai  8*  6  diip. 
wrvw  KpaTfi$€i(r   dypav  wXeaa. 
iw,  irdi  Aio^,  ewUXoTro^  WXei.  dvr.  d. 

1/60S  Ze  ypaia^  Zaifxova^  KaOiwTrdo'tay  145 

TOP  iKerav  a-ifitiiv,  adeov  dwSpa  Kai 

TOKevciv  iriKpov. 
TOP  fAfirpaXoiau  8'  i^KK^yj^a^  fiv  deos. 

ifAoi  S*  oi/eiho^  €^  oveipdriop  fxoXov,         arrp.  ff. 
erv^ev  diKap  Si(ppfi\drov  151 

fieo'oXafiei  Kevrpm 
vTTo  (ppepa^,  viro  Xofiop.  Trdpefrri  iAa(rriKropos, 
Sa'tov  dafAiov, 
I3apv,  TO  7repi/3apv  Kpvo^  ex^iP.  155 

138.  ^' Hsc,  quae  sequuntur,  non  155.  /3apv  n  currigunt  Schutz. 

ab  universo  Choro  cantata  ease,  sed  Herm.  sed  to  ad  utrumque  fiapv 

ab  singulis  personis  awopa^riv  pro-  et  trcpifiapu  refertur.    SetUio  horro* 

runipentibus,    et   SchoL   docet  et  rem  gravem,  imo  prcpgravem  a  Jim* 

seiisus."     Well.  gellifcro  instantetn. 


340  EYMENIAEZ. 

TOiavTa  SpSaiv  oi  vemTepoi  Oeoi,  dvr.  p. 

Kparovvre^  to  irav  Siku^  7r\€0V' 
ipovoXififj  dpovov 
irepl  iroSa,  irepl  Kapa  Trdpecm  yas  6fx<pa\ov 

irpoo'SpaKeiv,  aifxanav  160 

(BXoo'vpop  ^dpafxevov  dyo^  6;^c(i^. 

c^ecTTift)  Sc,  fidvTi^  *cSi/,  fiidorfJLari  OTp.  y. 

fxvxov  expcivas  avrocavro^,  avTOKXriTO^, 
Trapd  vofiov  dewv  fiporea  fiev  ritav, 

TraXaiyeveTs  Se  Moipa^  (pdica^.  165 

Kd/xoi  T€  \v7rp6^,  Kai  rov  ovk  €K\va'€Tar     dvr.  y. 
VTTO  re  ydv  (puytay,  ov  ttot   iXevdepovTar 
TTOT IT poTraio^  wv  h'  tTepov  ev  Kdpa 
pado'TOp    *e^  ^ipiov  irdtreTau 

An.  €^w,  KeKevw^  rcSi/Se  ZwpidTiav  Ta;^os  170 

^wpeiT,  diraWdo'a'ea'Oe  fxauTiKwv  ixv)((ap' 
fitj  Kal  Xafiovtra  irrtivov  dpyfiCTriv  Sipiv, 
)^pva'fi\dTOv  Odfiiyyo^  e^oppaafjievovy 
dv^^  vtt'  d\yov^  pieXav    dir   dvdptoinav  dippov, 
epovca  OpofxlSovs  01/9  a^eiAxi/cra^  (poyov.  175 

158.   Vulg.  <povo\€iPn    correxit  Orestem  transfertur  sensos. 
Arnald.  l67*  <pvymv  Pors.  pro  (pevynv, 

161.  a/)a/ui€vov  ob  metnim  Heath.  I68.  Vulg.  3*  «v.     Transposuit 
pro  alpovfxevop*    In  se  susdpientem  Herm. 

ut  habeat.  l69^  fudirTopa  idem  valet  quod 

162.  fjidwTt,  <r^   vulg.     Leviter      dxdaTopa,  Vld.  Orest.  I6OO.  Med. 
mutavit  Schutz.  1368.    Deinde  vulgo  legitur  ctcci- 

'i66»   Transitionem    ad   tertiam  vov,  quod  ob  metrum  et  sensum 

personam  non  est  cur  miremur ;  varie  corrigunt,  €k  k€i¥ov,  €K€T  ttom^ 

prssertim  si  cum  Well,  statuamus  60-tif  ov.     Ego  IN  in  M  mutavi. 
aliam  jam  personam  loqui.     Porro  174.  Nigram  spnmam  ex  hamini" 

in    versu    seq.    ab    Apolline    ad  bus  exsuctam. 


EYMENIAE2. 


341 


dW  ov  KapayfjcTfipe^  6(p6a\impvxoi 

SiKui^  (Tipayai  re,  cirepixaTO^  t    dwcKpdopa 

7raiSu>v  KUKOvrai  )(\ovui^,  tj^  aKpioviuy 

Xevcfioi  T€,  Kai  fiv^ovo'iv  oIkticixov  iroXvVy    180 

VTTO  pdx^v  irayevre^.  ap    aKOvere, 

dia^  iopTfj^  ear   diro'irrva'TOi  deoi^ 

OTTepytidp    €xov(rai,\  irm  S*  vtptiyeiTai  Tpoiro^ 

ixopfpfj^.    XeovTO^  avTpov  alfxaToppotpov 

OLKeiv  TOiavra^  eiKo^,  ov  xpVO'Ttipioi^ 

€1/  TOurSc  TrXficioKri  Tpifiecdai  fivao^. 

^(opeiT    dvev  fioTtjpo^  aiwoKovfJiepai. 

XO.  ai/a^  ''AttoWop,  dvraKOvirov  iv  fxepei. 

aVTO^   (TV  TOVTCOV   OV   /i€TaiTI09   TTcAei, 

dW  €15  TO  Trap  enpa^a^,  m  Travairio^. 


185 


190 


179.  Si  vods  x^ovvi^  pro  certo 
statui  posset  sensus,  fere  nulla  in 
h.  1.  maneret  difficultas.  Aliis  est 
castratio,  aliis  viridis  cetas,  Eusta- 
thius^  II.  A.  105.  x^^'^*  interpre- 
tatur  eKTOfxiav,  sed  corrigit  Mus- 
gray,  x^ovvtv,  viridem  herbatn;  quae 
tamen  interpretatio  auctoritate 
carets  quamvis  a  x^^  herba  deduci 
videatur.  Sed  in  nostri  loco  op- 
timi  quidam  codd.  exhibent  icaicov- 
rat,  quod  si  redpias,  dwo<p6opa\  in 
dvofpdop^  mutato,  et  puncto  post 
itail»¥  sublato^  sensus  erit:  Firidis 
puerorum  cetas  seminu  corruptione 
ladUur.  Ubi  id  solum  incommodi 
manet,  quod  interponitur  verbum 
inter  plures  nominativos  ad  ciVir 
pertinentes.    Jam  si  alteram  inter- 


pretationem  amplectaris,  castratio, 
KaKov  in  KaKti  mutandum  videtuTy 
et  dtcptovia  cum  Schuts.  ihtelligen- 
dum^  quasi  sit  aKprnrriptatrfio^ 
Schol.  enim>  tKrofitf  fAopimy^^^fUa 
perpensis^  earn  rationem  praeferen- 
dam  duxi>  quae  in  textu  nihil 
mutaty  quamvis  constructionem 
pauUo  impeditam  reddat  Detnde 
i|3*  dicpmvia,  k,  r.  A.  vertas :  JEt  uU 
membrorum  est  abscissw,  et  lapida* 
tiones,  et  ubi,  &C. 

180.  Codd.  Xtvafiov,  quod  in 
kevafiiof  mutant:  ^go  potius  in 
XevfffAoi,  cum  »  et  i  non  minus  saepe 
quam  v  et  9  inter  se  permutentur. 

182.  €irr€  ad  dwowrvaroi  pertl* 

net,  non  ex^^^*-  Q<^^  convimum 
appetenies,  Diis  estis  invisi  ? 


342 


EYMENIAE2. 


All.  wm  iij;  TOO'ovro  /x^ko9  eKreivov  \6yov/ 

XO.  exptica^  ware  tov  ^evov  fxtirpoKTOveiv. 

An.  e'x^ptitra  iroiva^  rod  irarpo^  Trifxyjrat.    tI  fi^v; 

XO.  KUTreiff  xnriG'Tfi^  ai/juiTO^  SeKTwp  veov.  195 

An.  Kal  irpotrTpaireirQai  roi/crS'  eirio'TeWov  So/uoi/s. 

XO.  Kat  TOL^  irpowofxirov^  dfjra  rdtrBe  XoiiopeT^; 

An.  ov  yap  SofiOKTi  rourSe  irpotripopov  fioXeiv. 

XO.  dW  eanv  lifiiv  toSto  irpoaTerayixevov. 

An.  Ti^  rihe  TtyJi ;  KOfiiratrov  yepa%  koKov.  200 

XO.  Tom  fXftTpdhjoia^  €k  hofitav  iXaivofiev. 

An.  TI  yap ;  yvvauco^  ffris  dpdpa  voa'(piirff ; 

XO.  ovK  av  yevotff  ofiaifAO^  avdivrti^  ipova^. 

All.  r\  Kopr    aTifia^  Kai  Trap    ovcev  ^tipeana, 

*'Hpa^  T€\€ia^  Kai  Aios  TrKmafAara*  205 

KvTTpi^  8*  drifio^  Twh'  direppiirTai  Xoytj^, 

odev  lipoTOuri  yiverai  ra  tpiXraTa. 

€vvn  yctp  dvSpi  Kai  yvvaiKi  fxopo'ifJLfi, 

opKOv  ^'o'Ti  fxei^tou  T^  SiKff  (ppovpovfuvfi. 

*€£  Toitriv  ovv  Kreivovo'iv  a\\iy\oi/s  ^(aKM^    210 

TO  firi  \yey€<r6aij  fxtih*  iwoTrreveiu  kotw, 

ov  (pfifi   ^O pear  TIP  or*  ivBiKto^  dyhptiXareiv. 

TO,  fiev  yap  oiSa  Kapra  a   iifdviAOVfievtiv^ 


194«  T< /uLinr  jam  StanL  oorreserat 
pro  rtikfiw, 

i}ric>  N.  *r.  \.    Nam  <povia  e  fifirpa^ 
Xoiav  sabauditar. 

204.  Vulg.  rjpK€(TWy  nullo  sensu. 
Conjecit  ijpecrw  Well,  quod  recepi 
propter  v.  809«     ifop*   ovhev  f{pav. 


Cf.  etiam  Tcap  oviiv  SBevro,  Agam. 
221. 

209*  £  librormn  lectt  opKov  ti, 
opKov^  T€  conflavit  Pors.  opKov  Vt«. 

210.  el  pro  tj  Canter. 

211.  Pro  je¥€<rdcu  conjectural 
sunt  7*  iifiadai,  fieXeadai,  ireveadac 
quarum  nullam  in  textum  admit- 
tenclam  puto. 


EYMENIAES. 


343 


SiKa^  Se  IlaWa^  Tiv^  eTroirrevcei  Bed.  215 

XO.  Toi/  dvSp'  eKeivov  ov  ti  fitj  *\i7ro§  Trore. 
An.  arif  S'  ow  BUoice,  Kai  ttovop  TrXeov  tiBov. 
XO.  Tifid^  (TV  fih  arvPT€fiV€  Ta9  ifid^  \6ym. 
ATI.  ovS'  av  Zexpififiv  war    €X^v  TifMS  ciSev. 
XO.  fxeya^  yap  ifiira^  wdp  Aio?  6p6voi^  Xeyec       2S0 

dyw  S'y  dyei  yap  cufia  fxtirpwovy  Siacas 

fxereifAi  topSc  (pHra  KaKKuPffyern. 
An.  eydo  h'  dp^^,  top  iKeTtiv  t€  pvcofiar 

heii/^  yap  iif  fiporoun  Kdv  Oeoh  wi\€i 

Tov  irpoa'Tpoiraiov  iiiivi^j  ^ei  irpo^H  axj/  extiv.   225 


0PE2TH2:. 


avaao"'  *A6dua,  Ao^iov  KeXevo'/aao'iu 
f/KO),  Sexov  ^6  Trpevfxevm^  dXdo'Topa, 
ov  TrpocTpOTraioVy  oi/S*  dcpoijSavTOV  X^P^* 


21 6.  XiVw  correxitPor8.proA6firw. 

217.  Lahoreminsumemagisesq^o, 
h.  e.  supervacaneum. 

221.  Ita  recte  distinxit  Elmsl. 
ad  Herac.  852.  ut  fxireini  duplicem 
regat  accusativum.  Mox  tcaicicvinf- 
7€Tic  est  pro  KaraKuvriyeTt^. 

225.  Vulgatum  el  reliqui^  obelo 
tamen  notatum;  quippe  qui  vix- 
dum  mihi  persuasum  babeo  cI  apud 
Atticos  cum  subjunctivo  jungi 
posse.  NonnuUa  exempla^  quae  in 
hanc  rem  citantur^  jam  e  MStis 
emendantur :  alia  autem  multa  do- 
cent,  quam  librariis  inprodivi  fueiit 
^i'  et  €f  confundere.  In  Thucyd. 
III.  3.  ijy  ^vfi^p,  citat  Scholiastes 


Aristoph.  el.  In  Isocr.  Pac.  I68. 
c.  plurimi  codd.  exhibent  i|v  «{a« 
fjidproi€»,  «didit  Bekker.  ex  uno  §L 
In  G£d.  T.  917*  ubi  %itur  fw 
\iyp,  pnebet  Laur.  A.  el  \iyot,  8U« 
praacr^to  fy.  In  eadem  fabula  191. 
quod  ediderunt  Brunck.  EbnaL 
Erfurdt  rjv  a^^,  ^'prosae  orationi 
eonvenientius*' jadicat  Herm.  Si* 
militer  in  874.  fluctuant  codd. 
Henn.  autem  ad  Aj.  491.  ''  non 
jam  dubitare'*  predicat  W.  DD. 
^'quin  ei  cum  conjuncdvo  etiam 
ab  Atticis  construatur." — Ceterum 
post  h.  v.  scena  Athenas  trans- 
fertur. 
228.  Per  hanc  fabulam  mesii* 


444' 

OXnr 


EYMENIAE2. 


d\X  a/xj3\i)i/  flSfi,  irpoo'Terpififievov  re  7rp6^ 
aWoio'iv  oiKOi^  Kai  iropevfxao'iv  fiporHv.  230 

biioia  x^P^^^  ^^^  OdXacarav  eKTrepwv, 

irpotreifii  Bwfia  Kal  fipira^  to  (top,  Bed. 
avTOv  (pyXdaatov  dvafxevw  t€\o^  Sikti^. 
XO.  elei/'   To8*  cVt^  rduSpo^  cV^ai/es  TeKfiap*  235 

(ETTOV  Se  fAfiPVTfjpo^  d(f>deyKTOv  (ppa^aK. 
TeTpavfJtaTKTfiii/ov  yap  0)9  kvwp  vefipop, 
wpo^  olfAa  Kal  CTaXayixov  eKpLaa^evofxev. 
TToWoT?  ^6  iio^Qoi^  dvSpoKfXfjo'i  (pvo'ia 
orTrXdyxvop*  xj^ovo^  yap  Tra^  ireirolpiavTai  totto^, 
wrep  T€  TTOVTOV  dirrepoi^  Trwriifxaariv  241 

vX6ou  SKaKova,  ovSep  varepa  i/ecJ?. 
Kai  vvv  6S'  €v6dZ'  icTi  irov  KarawraK^v. 
dcpifi  jipoTeiwu  aifxaTwu  fxe  irpoayeXa. 

XO.    opa^  opa  fxdX'  av.  245 

Xevacerov  irdvTa^  firi  Xddtj  (pvyBa  /3as 

6  iiaTpo(p6vo%  drira^. 
oo    avre  y    ovv  aXKav  €x^^y  irepi  pperei     crp. 

trXexOek  6ed^  dfxfipoTOVj 


lierit  lector  duos  habere  sensus^ 
eosque  pauUo  diversos^  vocem 
irpoarpowato^'  valet  enim  vel  sup^ 
plex,  ye\,  ut  Hesych.  tpovtS^,  fxia^ 

po^,  a7fAaTt  fi€ixia(riX€»o^,  koi  irpo^ 
Tiva  Tp(ir6fi€vo^  heria-ei  Kaddpaew^, 
Horum  ratione  habita^  Orestes  et 
est  et  non  est  irpoarpoirato^,  Cf. 
yv.  423.  452. 


229*  Offendens  Well,  post  alios 
in  preepositione  "rrpSi  in  fine  versus 
posita,  statuit  h.  1.  adverbium  esse^ 
insuper :  cui  nequeo  accedere^  Col- 
late V.  429.  ubi  eaedem  voces  oc- 
currunt^  et  sensu  quidem  minime 
dubio.  Ipse  potius  licentiam  pa- 
denter  sumtam  .£schylo  condona- 
verim. 


EYMENIAE2*  S45 

i/7rd5cico9  06\€i  yeveardai  ;f€/tK5i/.  250 

To  8*  01/  wdpearriv'   aifxa  fiarpwop  X^A^'y     ^'^^ 
SvarayKOfiiarrop,  wawar 

TO  hiepov  TriSw  ^^vfiivoy  oix^Tai. 
a  W*  dPTiBovpai  SeT  or'  dwo  ^«5i/tos  poipeiv       ewfpS. 
epvdpop  €K  juLeXewp  neXaPOP'   dwo  Sc  aroO         255 
fioarKCLP  ipepoifjiap  Tnofiaro^  hwrwoTOv* 
Kai  ^dipTd  or*  lax^dpatr   dwdj^Ofxai  icaroi. 
dpTtTTOiPOv^  Tipeis  jxfiTpo<p6pa^  5i/as. 

0^6«    8€    IC€i    TI9    *a\\0S    ^\«T€I/    fipOTWPf 

fi  deop  ^  ^pop  tip'  dae/iwi^,  260 

fj  TOK€a^  {l)i\ovs, 
^xopff  €Ka<rTOP  T^9  hiKfi^  eTrd^ia. 
fjiiya^  yap  AiiSi/s  iarrip  evdvpo^  (ipOTtop 
€P€p6€   x^^^^f 
Se\Toypd(l>ia  Be  irdpT    ewiaTra  ipp€Pi.  265 

OP.  67ft),  SiSa^^eis  ip  KUKoh^  iwio'Taiiai 

TToWov^  Kadapfiov^,  Kai  \eyeip  iirov  BiKtif 
triyap  ff  6fioia>v  ip  he  Twhe  irpdyfjuiTi 
(pwpeip  irdx^fl^  wpo^  aro(pov  hiZaarKaXov* 
fipl^ei  yap  alfia  Kai  fxapaiPCTai  X^P^^f  ^^ 

fjLfjTpoKTOPOP  fiiairfia  B'  IkwXvtop  ireKec 
TToraipiop  yap  op,  wpo^  iCTia  Oeov 

250.  Reus  manuum  s.  caedis  use;  oorrexit  Herm. 

h.  e.  judicium  subire.  Dee  simu-  254n  Dare  mihi  sanguinem  sor* 

lacro  adhaerens.  here. 

253.  TO  3<€poX  humidUas,  h.  e.  259.  Vulg.  aWow,  quod  retinet 

sanguis.    Horn.  Od.  vi.  201.   awe  Well.    Ita  tamen  quid  valet  col?' 

€90*  ovToc  avfyp  htpo^  ffporik.     VU  Heathii  emendationem  recepi. 
/a/f.r.— -Mox  yvfxkvov  pro  Ke-^vfA^vov 

Xx 


346  EYMENIAE2. 

'TToXvs  Se  fxoi  yipoLT    av  e^  <ipx^^  \6yo^y 
oaoi^  TTpocrfiXdop  dfiXa/Bei  ^vpovaria.  275 

Xpopos  Kadaipei  irdvra  ytipacrKiav  Ofiovk 
Kal  vvv  d(p*  dyvov  CTOiiaTO^  €V(priixvi^  koKw 
X^p^^  dvafTcrav  Ttjarh*  'AdtfvaiaPf  ifioi 
fioXeip  dpiayov  KT^crerai  8*  dvev  Zopoi 
avTov  T€  Kai  yijv  Kai  top  'ApyeTop  Xewp^       280 
TTiarrop  BiKaiios  cs  to  Trap  t€  crvfifiaxov. 
dW*  eire  x^P^^  ^^  tottoi^  Ai/Svo'tikoTs, 
T/oiTOM/os  dfx(l>i  x^^l^^  yepedXiov  wopov, 
TiOfjariP  opQop  ri  KaTfip€(l)fj  woha, 
^i\oi9  dpnyova^  eire  ^Xeypaiap  TrXaKa,         285 
dpaarv^  Tayovxo^  cos  dpfjp,  iiricrKOTrei, 
^X6oi, — kXvci  he  Kai  irpoarwdep  wp  Beds, — 
OTTws  yipoiTO  twpS'  ifxoi  XvTfjpios. 
XO.  ovTOi  a    'AttoXXwp  ovB*  'Adripaia^  crdepo^ 

pvaraiT    aPy  oio'Te  firj  ov  iraprnxeXnixepop  290 

eppeiPy  TO  ;^ai/0€ii/  fxri  fiadopff  ottov  (l>pepwp, 

dpaifiUTOP  fiooTKrifia  iatjjLOPWPy   ^OTKidp. 

ovh'  dPTKpwpehy  dXX*  diroirTvei^  Aoyoi/s, 

€juo£  Tpacpei^  T6  Kai  KaOiepwfxepo^  ; 

Kai  ^wp  jie  BaiaeL^,  ovie  tt/oos  fiwyiia  a'(payei^*     295 

vfjLPOP  8*  dKOvarei  Topde  Ho'/jliop  areOep. 

dye  ifi  Kai  x^P^^  a'^rWfjLep,  eVei 

284.    Kartipetprj,    cooperlum,    SC.  290.  waprjfx€\rjn€¥0¥,  illorum  auX" 

vestibus ;    h.  e.   sive  stet  sive  se-  ilio  destitutum.     Cf.  Theb.  699. 

deat.     Ita  fere  Schutz.     Cf.  Med.  292.  cKia  vulg.  vKidp  Heath* 
1163. 


EYMENIAEX.  347 

/jLOvcrav  (TTvyepai/ 
d7ro(l}aiV€ar6ai  hehoKfiKCV, 
Xe^ai  re  \dx*l  Tct  Kar    dvBptairov^  300 

evdvdiKai  ff,  tihofxeff  ehau 
Toif^  fiep  KadapM  x^V^^  fTrpoavefiovra^ 

danvYi^  h*  aiwpa  iioix^^^'  305 

ocTi^  c    aAirpwy^  axrwep  .od    avtip, 

X^^p<^^  <l>opia^  eTriKpvTTTeiy 
fidprvpe^  opdai  rolari  OavovciP 
Trapayipofiepai,  wpdKTopes  odfiaro^ 

avTtS  T6\ec0S  e^ai/i;/i6i/.  310 

fidrep  a  fi   eriKreSy  w  fidrep  crp.  d. 

Ni)^9  dXaoTcL  Kal  hehopKOcriP  woipap, 
K\vff'  6  AaroCs  yap  ms  fi    drifiop  rlOfiariP, 

Topd*  d(j}aipoviJL€PO^ 
TTTWKa,  fxarptfop  dypicixa  Kvpiop  (popov.  315 

eTTi  C€  T(j>  Teuufiepta 
rode  fieXos,  TrapaKOird,  7rapa(j}opd  (j}pepoSa\ri^, 

iifAPO^  i^  'EpiPvwp, 
Sear/iio^  (ppepcop,  dipopfxiKTO^,  avopd  fiporoh. 

301.   dyid  jure    suspectum    est  numerum  invenisse^  pluralem  intu- 

propter  paroemiacum  proxime  se-  lisse^  sequente  hoiyjn^. 

quentem.    Conjecit  WeU.  dfA^ripa.  306.  Revocavi  'oi^p  c  Glasg.  2. 

303.    irpo<rv€yiovra^    corruptum.  De  prims  syllabee  quantitate  vid. 

Speciosa  est  Hermanni  correctio,  ad  v.  727. 

Tov wpove/iovT,    Sed    sensus  312.  iroivdv  Aldinum  retinui^  ut 

rov  nrpovifna  minus  aptus ;  et  in*  tit  res  pro  persona. 

credibile  est  llbrarios  singularem  > 


M8  EYMENIAE2. 

TOVTO  yap  \d^o^  iiaprala  aVr  a. 

fioip'  eireKXwarev  iinrehud^  ^X^^^^  damrww         321 
TOiaiP  avTOvpyiai  ^vfrn-iarioaiy  fidraioiy 

TOis  Ofxapreiv,  6<pp   aV 
yav  vTreXdij'  davwv  5*  ovk  ayav  iXevdepm. 

eirl  hk  Tfl5  reOvfiepto  325 

ToSe  fxeXo^,  irapaKOird,  irapafpopd  ippevoZaXh^, 

36(rjui09  (ppeptSp,  d(p6pfiiKTO^i  avovd  fiporoi^. 

yiypofxeyaiiri  \dxfl  tuB'  €((>  dfxlp  eKpdpdti*  arp.  ff. 
ddapariop  5*  dTrex^iP  X^/oas,  ovdi  tis  ecri       330 
^vpSaiTwp  fxeraKoiPOs. 
iraWevKiOP  he  TrewXtop 
djULOipo^  uKXripo^  €TvxGflP' 
SiOfxdrwp  yap  eiXofiap 
dparpcn-ds,  orap  ''Apiys,  335 

TiOaaos  wPy  (piXop  eXn* 
iirl  TOP,  Wy  SiojJLepai 
Kparepop  opff,  ofjioiw^ 
fiavpoviiep  v(^*  dijULaro^  piov. 
airevhoixepai  8*  d(j}€Xeip  ripa  rdarle  fieplfipa^,  dp.ff. 
Oewp  i'  dreXeiap  ifxaTari  XiraT^  iiriKpaipeip^    341 

322.  Qui    agdibus    sine   causa      sychius:  Sioyrai*  hitiKovrcu. 
factis  impUcantur,    Cetenim  Can-  340.    Studentes  has   curas    (ac. 

teri  emendationem  dwartau  recepe-  sontes  puniendi)  cuivis  alii  adimere, 

runt  recentiores.  et  prohihere  nequis  Deorum  preces 

323.  De  enallage  numeri  cf.  303.  meas     (mihi     oblatas)     perficiai. 
337'  r6¥,  sc.  <po»ea,  qui  in  "Apii^  Nempe  demw   aVcAciav    €wiKpat9€t¥ 

^i\ov  €\ri  indicatur.     Delnde^  He-      valet  Beov^  circXcr^  woi€7¥. 


EYMENIAEZ. 


349 


fAfj^'  €s  *dyKpiarip  iXOeiv. 
Zct/s  yap  aifiaroirTaye^ 
d^iOfXKrop  i6po9  ToBe  Xiax^^ 
a^  dTni^iwiraTO. 
fjidXa  yap  ovv  dWofieva 
*dP€Kad€P  fiapvireo'fi 
KaTcupepw  ird^o^  aKfiav^ 
cipaXepa  Tapvdpofioiari 
Kw\a  Svartpopop  arav. 


345 


350 


Zo^ai  T  dpBpwp  Kai  fxdX'  vir  aWepi  aefxpai,  trr.  y. 
TaKOfxepai  Kara   yap  fiiPvOovo'iv  aTifxoi 
fifMerepai^  €^odoi9  fieXapeifioaiP, 

TTiTTTWP  8'  ovK  oJSep  To5*  VTT*  a(l}popi  \vfAa'  dPT.  y . 
Toiop  eirl  KP€(f>as  dp^pi  fxvaro^  weiroTarai,       356 

Kal  BpoKpepdp  TIP*  d^Xvp  Kara  hio/jLaros 

avSarai  ttoXvo'topos  (pdn^. 


>    # 


fiepei  yap*  evfitix^^^^ 
he  Kal  reXeiOij  KaKtop 


CTp.  5'. 

360 


342.  €ir*  aKpoi<ri¥  Aid.  c«  fYKpiciv 

Rob.    Emendavit  Steph. 

343-4.  Strophids  non  respon- 
dent. 

346.  Qui  sequuntur  quinque 
versus  vulgo  post  stropham  7'.  le- 
guntur.  Transponentes  Herman, 
aliosque  et  ego  secutus  sum. 

347.  Ita  Herm.  pro  ajKaBew, 
350.   Strophico  non  respondet 

Constructio  autem :  araw  hvaipopow 
Tawlpofxoiai  <rfpa\€pd  kioXo.     Inter 


currendmm  extendenHbus  pedem  die- 
bilem, 

354.  Vulg.  «Vi0oM>M.  Heathii 
emendadonem  recepit  Well.  Posses 

tamen  op^tiafioii^i  r  itrnpowon. 

356.  fifiaof  per  appositi<»iem  sub- 
jectum  Tf  Kvc^av  idem  valet  quod 
fiwrapov, 

358.  Suspectum  habeo  avlaTOi, 
quod  si  sanum^  poeticam  induere 
significationem  videtur^  ^porgii  in- 
ter  vociferandum. 


350  EYMENIAEZ. 

T€  fjLvriixove^  aefivaiy 
Kai  BvcTrapiiyopoi  fiporoUy 
drifx    ^driera  Siofxevai 
^^X^f  Cecil/  dixoarraToOpTf 
dpfiXitp  XafiTTOLj  dvaroSoTraiTraXa  365 

SepKOfxipoiari  Kai  BvarofifMarois  ofiw^. 

TI9  ovv  Tad    ovx  a^erai  avr.  o . 

T€  Kai  heSoiKe  fiporviyy 
dfJLOv  KXviov  dearfxop 
TOP  fxoipoKpaPTOP  €K  dcwp  370 

SodePTa  T€\€OP;  eiri  he  fioi 
yepa^  TraXaioPy  *  *  ov^ 
aTi/JLia^  Kvpwy  Kaiirep  viro  ydopa 
Ta^ip  €xov(ra  Kai  Sv(ni\iop  KPe(pa^. 

ABHNA. 

TrpofTwdev  i^riKOvara  KKtihopo^  l^orip,  375 

diro  ^KafidpZpoVy  *yfip  *  KaTacpOaTOvfxeptjy 
TIP  S^T*  'Axctitop  aKTOpe^  t€  Kai  TrpojJLOiy 
TWP  ai^l^aXiaTWP  ^ptujLaTWP  \a;^09  fieya, 
^peifxav  avTOirpefxpop  eJs  to  ttclp  efxoi, 
e^alpcTOP  htoptifxa  Otiariw^  tokoi^'  380 

€p6€P  hiwKOvar*  ^\6op  aTpvTOP  Troha, 
irrepwp  aTep  poifiZovara  koXttop  aiyido^, 
TTcoXocs  dKfxaioi^  toVS'  eTri^ev^ao''  6xop> 

363.    Codd.    drierai,     Coixexit      ejicere  xdxri-     Huic  non  assentior' 

Canter.  376.  Libri  rtjv  Kara<pdarovfA€¥riVy 

366.  Cf.  V.  167.  quod  correxit  Bentl. 

372,    Herm.    Schutz«     inserunt  382-3.    "  Mos  notissimus  Deos 

ia-Tiv,    Well,   mavult  c  stropliico      in  machina  inferendi."  Butler. 


EYMENIAE2. 


351 


Tapfiio  fxev  oviep^  davfju  S'  ofifiaaip  irapa.      385 
TII/6S  TTOT   €<rT6 ;  TTttCTi  8'  €S  KOiPOp  \eyta* 
fipera^  re  TOVfxop  tmS*  iiptiyiePia  ^€i/fti, 
vfm^  6*  QfjLOias  ovhepi  drapTWP  yepei, 
OUT    ep  deaiari  wpos  6ewp  *  optofxipa^, 
OUT   ovp  (iporeioi^  efKpepeU  fiop<pioiJLaariP .  390 

XeyeiP  S*  afxoiKpop  opra  toi)s  TreAas  KUKm, 
irpoarw  SiKaitap,  ?JS*  d'TToarTarei  BeiiL^. 

XO.  Ttevarei  ra  irapra  arvprofiw^y  Aio^  KOpti. 
fjfjLei^  yap  iarfiep  Ni;ktos  aiap^i  T€KPa' 
.  *dpai  S"  ip  oiKOLS  7^s  virai  K€K\^fi€6a.  395 

A0.  761/OS  fxiBP  oT8ay  fcAi;Soi/a9  r*  iTrwPVfxov^. 

XO.  T£juas  76  fi€i/  8^  ras  c/xas  irevarei  rdx^* 

AG.  ixdBoifi   aPj  el  \eyoi  t«s  ifi(papi}  Xoyop. 

XO.  fipOTOKTOPOVPTa^  €K  Sofiiop  iXavPO/JLep. 

AG.  ^ai  TO)  KTUPOPTi  *7rov  to  repfia  rtj^  *  ^1/7^5; 

XO.  OTTOi/  TO  x^ipeip  fxfjdafiov  pofii^erai.  401 

AG.  tj  Kai  TOiavra^  rtoi'  ^imppoi^eU  ipvyd^; 

XO.  ^01/61/9  7a|t)  eli/ac  fitjTpo^  i^^uiaaro. 

AG.  a\A>;s  dpdyKti^  ovtipo^  rpiwp  kotop  ; 

XO.  TTOv  yap  rocrovro  Keprpop,  m  fitirpoKTOPeip ;  405 


387-8.  Insolita,  et  sane  durissi- 
ma,  constructionis  mutatio,  f  ^T» 
J/iat.  Dcinde  awapriiv,  omnium 
qui  gignuntur. 

389'    opu)fji€va<:    pro    6p»^€vaK    e 

Stanleii  emendatione  admisi;  ne- 
cessariam  sane  eam^  nisi  longe  au- 
daciiis  vfiaK  ofAoia^  mutaveris. 


391-  afio/M^w  oirra,  si  nihil  tit 
quod  in  iis  reprehendas. 

395.  dpd  libri.    Correxit  Canter. 

400.  Vulg.  TOVTo  Tfpfia  rrj^ 
tr^yrjit;  Emendavit  irou  Amald. 
ipvyijf:  Pears.     Cf.  402. 

402.  ewtppoi^eT  vulg.  Activam 
formam  intulit  Scaliger. 


352 


EYMENIAE2. 


A0.  ivoTv  irapovTOiVy  Hfjuarv^  \6yo^  irapa. 

XO.  d\K  bpKov  ov  ie^aiT   av,  ov  Sovpm  deXeu 

A0.  k\v€IP  Sucaicos  fxaWop  ti  wpd^ai  OeXei^. 

XO.  wm  Sfi  ;  SiSa^op'  twp  <ro^>wv  yap  ov  irepei. 

AG.  opKOi^  TO,  fifi  SUaia  firj  piKap  \iyto.  410 

XO.  aW  €^€A€7;^6,  Kpipe  S*  evdeiav  ZiKtiP. 

AG.  ri  Kdir   ifiol  rpeiroiT    ap  alria^  t€\09  ; 

XO.  TTws  5*  ov ;  arefiovarai  y    d^iap  iir*  d^iwp. 

AG.  Ti  wpo^  TaB'  elweiPy  £  ^€p\  ip  fxepet  0e\6<s ; 

\£^a9  Ze  x^P^^  '^^^  yepos  Kai  ^vfX<popa^  415 

TOL^  CMy  eweira  toVS*  dfxvpddov  yfroyop' 

eiirep  weiroidm  Ttj  iiKti,  fipera^  ToSe 

naai  <pv\da'a'(op  iarria^  dfifj^  WXas, 

ae/jiPo^  TTpoariKTwp,  iv  Tpoiroi^  l^tow?. 

TOVTOi%  dfxeifiov  irdarip  evfxadi^  ri  fioi.  420 

OP.  apacar*  'Adapa,  irpwrop  eK  twp  vcrraTwp 
rwp  (Twv  eirwp  fieXrifx   d<j)aipti<ra)  fxeya. 
ovK  eliJii  TrpoaTpoTraio^,  ovh*  6;^ei  fxvcro^ 

irpo^  X^^P^  '^V   I^V  '^^  ^^^  *e<pfiiiepff  (ipera^. 
TeKiiripiop  he  rwphe  aroi  Xe^w  fxiya'  425 

a<p6oyyov  eipai  top  waXafipaTop  POfjLO^, 
eoTT  ap  irpo^  dpipo^  alfxaTO^  Kadapariov 
crt^ayal  Kadaifid^axn  peodiiXov  /ioTOv. 


410.  Injustam  victoriam  reportare 
veto. 

413.  Vlllg.  d^iav  T  €wa(iu¥,  quod 
putat  Well,  positum  pro  irr"  d^iatv 
T€  (disjunctim  enim  Rob.  eV*  d^ttov). 
Hoc  autem  incredibile  videtur; 
versus  enim  387,.  longe  alia  ratio 
est.     Quare  t'  omisi  cum  Pors. 


424.  €(p€^ofiivi^  libri  contra  me- 
trum.  Schutzii  correctio  fere  certa. 
Cf.  418. — Ceterum  vp6^  ita  adhlbi* 
tum  pauUo  rarius :  e  mea  assideniu 
manu. 

428.  Junge  apa^ai  wpo^  dyipot, 
cades  ab  homine  effecta  sanguinem 
ptirgante. 


EYMENIAEZ.  S53 

vrdXai  tt/dos  dfWois  raur   d<l>i€ptifi€6a 
olKOiai,  Kal  /SoToari  Kai  pvTOi^  iropoi^.  490 

TavTfiv  fjL€P  ovTta  <f>povTi^  iKwohHv  \eyw. 
761/05  Ze  Tov/JLOV  m  6X€«,  9r€i/0"6i  Tcixa. 
'Apyeio^  elfxi,  Traripa  S*  lavopeU  Ka\m^ 
*  Ay  a  fjLeiJiPoy    dvhpwv  vavfiarwv  dpfAOcrropa* 
^vy  &  crv  Tpoiav  aTroXiv  'IXtoi;  w6\i¥  435 

edtjKat.    oj/TOs  e(p6iT   ov  Ka\m,  fwXw 
iv  oIkow*    dWd  viv  KeXaivoippwv  i/xtj 
fxriTtip  KarcKTa,  woii^fXoi^  dypev/Aacriv 
Kpfr^aaa*   \ovTpwv  i^efiaprvpei  ipovov. 
Kayta  KareXBwp,  tov  irpo  rov  (^vymv  XP^^^^* 
eKTeipa  t^v  TeKovcau,  ovk  dpvn<rofJiai,  441 

dvTiKTOVOi^  TTOiydio'i  (piAraTOv  warpd^. 
Kai  TtSySe  fcoiv^  Ao^cas  iwaiTia^, 
dXyti  7rpo(JHovwp  dvTiKevrpa  KapSia^ 
ei  fi^  Ti  Tc5i/S*  ep^ai/JLi  rovs  cVacrioi/^.  445 

cv  *5',  ei  BiKalws,  eire  fx^,  KpTvov  SiKfiv* 
TTpd^a^  yctp  iv  (rot  wavraxv  Td^  alvitra. 
A0.  TO  irpdyfia  fiei^ovj  etri^  oierai  ToBe 
(ipOTo^  BiKd^eiv*  ovhh  fxtju  ifwi  defXK 
{popov  iiaipeiv  o^vfAiipiTOv  ^iKas*  450 

aAAftis  T€  Kai  av  fiep  KartiprvKm  ofout 

429*    Prsepositionis    wpo^    idem  451.  Karfiprtmmr'  rcXfnfVcit.  He- 

usus  V.  272.   Vid.  etiam  280.  Difr-  sych.    Non  autem  aedem,  ut  Wdk 

jungenda  autem  oUottri  et  fioroT&t.  sed    exptatumem.     Cf.  429.    C^m 

Jampridem  apud  alias   aedes   hos  pnBserlim  tu  qmdemyquamvueapm' 

ritus    expiaiorios    suscepimus    per  time  fada,    nikUo  mimu  mppkx 

oves —  adtii  asdibms:   tamen  si  reprehen^ 

433.  lirropeTK,  sets,  non  Ut  alii.  sionis  imnmms  sis,  quod  ad  urbem 

44^.  3*  pro  T*  Pears.  aitinet,  le  excipio;  non  autem 

Yy 


354 


EYMENIAE2. 


ofictfs  h*  dfioiMpop  ovra  <r'  alpovfiai  iroXer 
avrai  S*  exovai  fxoipav  ovk  evwefiweXoVy 
Kai  fifj  Tvxovo'ai  wpdyfJiaTO^  viKfi(l>6pov, 
X^P^  fJ^€Tav6i^  109  €K  {f^povriiidrtnv 
irehif  irecrwv  dipepro^  aiavri^  votro^. 
Toiavra  fiev  rdZ*  iarTiP,  dpapoTepa  pLeveiv 
TrefiweiP  Se  *5i;o"7ri}fiai/T*  dfitixdvao^  ifioL 
iirei  Zi  irpdyiia  Zevp   iweaKfiyl^ev  ToBe, 
<p6va)V  BiKaard^  opKiiop  alpovfxevov^, 
BeafAOv  Tov  ets  dwaPT   iyw  di^au)  XP^^^^* 
vfxeU  $€  fxapTvpid  re  Kai  reK/xiipia 
Ka\€i(rff,  dpwyd  t^s  SiKti^  opKiifiara. 
Kpivaaa  S*  darrHv  twv  ifXiSp  Ta  fiiXrara 
fi^(Of  haipeiv  tovto  wpay/x   eTtirv/Jiw^^ 
opKOV  wep&VTa^  fitfiev  eKhiKOv  tppeo'iv. 


455 


460 


465 


£t  V.  453.  sane  quasi  parenthetice 
interponitur^  ut  <rv  /m^y^  451.  et 
aZrai,  454.  invicem  sibi  respon- 
deant 

454.  Earn  habent  condUionem  ut 
non  facile  dimitti  potstnt  Quod 
aliter  exprimitur  Agam.  Il6l.  ^vV- 
ve/uiwToc  eftt.— Mox  /*f}  rv^oZaat 
est  nominativus  absolutus. 

458-9*  Hos  vv.  si  quis  ita  corri-* 
gere  possit,  ut  minima  mutatione 
l^mum  sensum  eliciat,  me  consen- 
tientem  habebit  Interim  retento 
Yulgato  sed  aliter  distincto^  iare 
ante  dfi<p6r€pa  suppleto>  et  dfA<p6m 
npa  de  utrisque  partibus  (Oreste 
et  Furiis)  intellecto^  talem  inter- 
pretationem  extundere  licet:   Res 


quidem  ita  se  kabei,  si  uirique  ma* 
neani;  dimitere  autem  turn  sine 
calanUiate  possum  et  difficultaie. — 
Suspicatur  Well,  in  priore  versu 
dfAipto  fA€i^  pro  dfA<par€f>a,  unde  eun- 
dem  sensum  habebis. 

46l.  opKiov^  atpovfiini  emendabat 
Pears,  sed  forsan  stare  potest  vul- 
gatum:  Concilium  per  omne  tempus 
mansurum  statuam,  nempe  judices 
electosqui  de  casdibusjurati judicium 
ferant.    Cf.  585. 

464.  Qttce  vi  jurisjurandi  Justin 
tiam  adjuvent.  Sed  post  hlKfj^  in- 
fert  Well.  d\ 

465.  Quivis  contulerit  Med.  91 S. 
TO  wpur  €<r€ffdat» 

467*    Si  lectio  sana^    ire^wyrac 


EYMENIAEZ. 


3b& 


XO.  pvp  Karacrrpoipal  vitov  deafxitop, 
el  Kpariiarei  iiKa  *t€  kuI  fiXdfia 

TOvSe    fJLfirpOKTOPOV. 

a  ovpapfAOirei  fiporovi. 
TToWa  S*  ervfia  'iraiioTptrra 

irdQea  TrpoarfUpei  TOKev^ 
ariPy  fxera  r   av6i^  €P  xP^^V* 
ovre  yap  jSporoaKOTnap  fiaipdBwp 
Ttaph*  eipepyl/ei  koto^  tis  ipyfMTWP* 

irdpT   €(l)iia'oi  fwpop. 
Trevaerai  S*  aWos  dWodep,  irpoipw^ 
p£p  rd  Twp  TTcAas  KUKa, 
Xff^ip  vTroSoaip  re  ijl6j(6(op 

*dKed  T   ov.  lUfiaia*  TXd- 
fiwp  he  fMTap  Traptiyopei. 

fAflBe  Tis  KiKKfiaKerw 
^viupopa  rervfAfiepo^, 
TOVT   €7ros  dpoovfiepo^, 


arp.  a. 


470 


475 


QPT.  a. 


480 


crp.  I3\ 
485 


valet  vwepfiaivovra^,  Sic  Noster 
Fragment.  Incert  iii.  ry  neptiim 
Ttjv  de/juv.  Non  in  injtuta  quapiam 
re  jusjurandum  animo  violantes. 
Quod  durum. 

468.  Nunc  revobdumes  novarutn 
legum,  h.  e.  veteres  abolentur,  et 
novae  in  locum  earum  invaserunt 

469.  T6  propter  antistroph.  inse- 
ruit  Heath. 

472.  FacUUale  concUiabil,  h.  e. 


fiicilei  reddet  ad  idem  suacipieiK 
dum. 

478.  Omnem  dadem  impune  <fi- 
mitiam. 

481.  Audiet  invicem  labore*  iut- 
ceptoi  et  allerum  alieri  succedentes, 
remedia  veto  non  jam  certa.  In 
482.  vulg.  ovKtr  ov'  optimi  aut^m 
libriaVcT**  unde  certissime  Sdiuti* 


oicea  T. 


483.  Vulg.  $c  Tit.    Hoc  propter 
metrum  eztniserunt 


352 


EYMENIAE2. 


AG.  ivoTv  irapovTOiv^  ^fiiav^  \6yoi  wdpa. 

XO.  dW  opKOV  ov  he^aiT   av^  ov  Sovvai  deXeu 

AG.  k\v€IP  hKaiw^  fxaWov  ti  wpa^ai  OeXei^. 

XO.  7rm  81} ;  BiBa^ov  twp  aro<l>wu  yap  ov  irevei. 

AG.  opKOi^  TO,  fifj  BUaia  firi  viKav  Xiyw.  410 

XO.  d\K  i^eXeyx^f  'ffiii/c  8*  evdeiav  Biktiv. 

AG.  ^  KUTT*  ifiol  TpeiroiT    av  alria^  rdXc^ ; 

XO.  7r«5s  8*  ov ;  orefiovo'aL  y    d^iav  iw    d^iwp. 

AG.  Ti  irpo^  Tai*  eiTreip,  w  ^cV*,  ev  fxipei  OeXet^ ; 

Xi^a^  Be  x^P^^  ^^^  yevos  Kai  ^vfitpopa^  415 

TCL^  cra^i  iweira  topB*  dfivvdOov  yfroyov' 

eiirep  TrewoiOm  r^  Bikij,  fipera^  ToBe 

^crai  <pvXd(rar(op  iarria^  dfifj^  ireXa^, 

(re/JLPo^  TTpoariKTiop,  ev  rpoiroi^  1^£0W9. 

T0VT0i%  dfxelfiov  irdo'ip  evfxadi^  ri  fioi.  420 

OP.  apaaar*  'Adapa,  irpwrop  eK  twp  vtrrdTtap 
TWP  (TWP  iirwp  fjteXfjfA   d(j}aipti(rw  fiiya. 
ovK  elfjLi  irpocrrpoiraLO^y  ovB*  €;^€i  fxvcro^ 

Trpo^  X^V*  '^V   I^V  '^^  ^^^  ^eipntiipfj  fipkras. 
reKfiiipiop  Be  rwpBe  <roi  Xe^w  fxeya'  425 

a(j}6oyyop  ehai  top  TraXafiPoiop  pofios, 
eoTT  ap  irpo^  dpBpos  aifiaTO^  KaOapariov 
ar<payai  KaOaifid^wci  peodiiXov  fioTOv. 


410.  Injustam  vicloriam  reportare 

veto, 

413.  Vulg.  of  lav  T  iwa^iiov,  quod 
putat  Well,  positum  pro  iv  d(imv 
Tc  (disjunctim  enim  Rob.  eV*afiwi^). 
Hoc  autem  incredibile  videtur; 
versus  enim  387,.  longe  alia  ratio 
est.     Quarc  t*  omisi  cum  Pors. 


424.  €<l>€^ofjiivp  libri  contra  me- 
trum.  Schutzii  correctio  fere  certa. 
Cf.  418. — Ceterum  ir/Dov  ita  adhibi- 
tum  pauUo  rarius :  e  mea  assideniu 
manu. 

428.  Junge  c^pa^CLi  wpo^  dvipof, 
cades  ab  homine  effecta  sanguinem 
purgante. 


EYMENIAEZ.  353 

TrdXat  wpo^  aWois  ravr    d<l>i€pw/i€6a 

oiKOiari,  Kai  (BoroTo't  kui  pvroh  iropoi^.  430 

TavTfjv  fieu  oi/T«  (ppovri^  eKirohHv  \eyw. 

'ApyeTo^  eifxi,  itarepa  8'  liTTopeU  KoKm^ 
'Aya/jLefivou    dvhpHv  vavfiarwu  dpfnotrropa* 
^vp  iJ  <rv  Tpoiay  aTToXiP  *l\iou  w6\i¥  435 

eOriKat.    ovto^  €(J)6it    ov  KaXtoSy  fwXw 
69  oIkop*    dWd  viv  K€\ai¥6(ppvdv  ififj 

firirnp  KaT€KTa,  7roi\/\o<9  dypevfiao'iv 
Kpuyj^aaa'   \ouTpwv  e^efiaprvpei  ipopov. 
Kdyto  KareXdwy,  tov  irpo  rod  (peuywp  XP^^^^^ 
eKTSiva  Ttjv  TeKOvaap,  ovk  dppiiirofiai,  441 

dpTiKTOVOK  TTOivalo'i  ipiXraTOv  Ttarpis. 
Kai  Tcoi/Se  fcoii^  Ao^ias  iTraiTia^, 
aXyri  irptHpmvwv  dvriKevrpa  KapSia^ 
ei  fxi]  T«  Tc5i/S*  ep^aifjLi  Toih  cVairioi/?.  445 

(TV  *h\  ei  SiKaitas,  eire  fifj,  Kplvov  ZiKtiv* 
TTpd^as  yctp  ev  (rot  TtavTaxn  TaS*  dive<ra. 
A0.  TO  TTpdyfia  fjiei^oPy  eiris  oUrai  Tohe 
(iporos  hiKa^eiP'  ovhh  fxfjv  ifiol  Be/Xi^ 
(popov  iiaipeip  o^vfAiipiTOv  hUas*  450 

aA\(09  re  kui  av  fxip  KartiprvKW^  ofiiu^ 

429.    Pra^positiGinis    wpo^    idem  451.  Karfiprtmrnr  rcXtiifVct^.  He- 

usus  V.  272.   Vid.  etiam  280.  Dis-  gych.    Non  autem  cwdem,  ut  Wdk 

jungenda  autem  oUowi  et  fiorowt.  sed    atpiatumem.     Cf.  429.    Ctrm 

Jampridem  apud  alias    cedes    hos  pnBsertimtu  (jmd€m,quanwise3ipm' 

ritus    expiaiorios    suscepimus    per  ikme  facia,    nikih  mmus  suppkx 

oves —  adsts  mdihms:   tamen  si  repreheat^ 

433.  t<rrop€7^y  scis,  non  ut  alii.  skmis  immums  sis,  quod  ad  urbem 

446.  3*  pro  r  Pears.  aitinel,  te  excipio;  non  autem  aliter. 

Yy 


354 


EYMENIAE2. 


o/uci)s  S'  afxofKpop  ovra  or*  ctipovixai  iroXei*  ^ 

avTui  8*  exovari  fxdipav  ovk  evirefATreXov y 

Kal  fifj  Tvxovaai  wpdyfiaro^  viKri(p6poVf  465 

X^P^  fJ^€Tavdi^  16^  €K  (l)povrifidTa>v 

wiitp  irefT^v  dipepro^  alavri^  votro^. 

Toiavra  fjL€P  rdS*  eorrxV,  afK^orepa  fA€P€iir 

ireirrreiv  he  ^ZvfnrriiiavT   dfitixd^^^  ifJioL 

iirei  hk  irpdyixa  hevp    iTrecrKfiyj/ev  ToSe,  460 

0O1/C0I/  SiKuarM  opKitav  alpovfxevov^, 

vfieh  Se  fxaprvpid  re  Kal  reKfitipia 

KaXeiaff,  dptoyd  r^^  SiKti^  opKiOfxara. 

Kpivaara  S*  dcrtSu  twv  eiitliv  rd  fieXrara       465 

i/^ft),  haipeiy  rovro  wpdy/x   eTtirv/xw^^ 

opKOP  Treptovra^  fitiBev  eKdiKOU  (ppeaiv. 


£t  V.  453.  sane  quasi  parenthetice 
interponitur^  ut  o-v  fjiiv,  451.  et 
avrai,  454.  invioem  sibi  respon- 
deant 

454.  Earn  hahent  condilumem  ut 
non  facile  dimitti  possint.  Quod 
aliter  exprimitur  Agam.  II6I.  Sv<r- 
w€fiwr<K  cfw. — Mox  firj  rvj^ovo'at 
eat  nominativus  absolutus. 

458-9*  H08  w.  si  quis  ita  corri-* 
gere  possit,  ut  minima  mutatione 
bonum  sensum  eliciat^  me  consen- 
tientem  habebit  Interim  retento 
vulgato  sed  aliter  distincto>  cocrTe 
ante  dfitporepa  8uppleto>  et  dyapo- 
repa  de  utrisque  partibus  (Oreste 
et  Furiis)  intellecto^  talem  inter- 
pretationem  extundere  licet:   Res 


quidem  Ua  se  hahel,  n  utrique  ma- 
neani;  dimitere  auiem  nan  sine 
calamiiate  possum  et  ^fficuUaie^ — 
Suspicatur  Well,  in  priore  versa 
dfA<pu  fA€i^  pro  dfitporepa,  unde  eon- 
dem  sensum  habebis. 

46 1.  6pKto\n  atpovfji€¥ri  emendabat 
Pears,  sed  forsan  stare  potest  vul- 
gatum:  ConciUum  per  omne  iempus 
mansurum  statuam,  nempe  judicet 
electos  qui  de  casdihusjuratijudiamm 
ferant.    Cf.  585. 

464.  Quas  vi  jurisjurandi  JusH^ 
tiam  adjuvent.  Sed  post  ZUti^  in- 
fert  Well.  d\ 

465.  Qui  vis  contulerit  Med.  913. 
TO  IT  pur  eaevdau 

467.     Si    lectio    sana,    irfprnwra^ 


EYMENIAEZ. 


3b& 


XO.  vvp  Karatrrpo^pal  vetav  BefTfiimv^ 

TOvSe  fxtirpoKTOPOv. 
Trai/ras  tj^fi  to8'  epyop  evx^p^i' 
a  frvvapfioaei  (Bporov^. 
TToWa  S*  ervfia  waiSoTparra 

iradea  irpoaiAevei  tok€v^ 
civ^  /u€Ta  T    aZdi^  iv  ')(fi6vw. 
ovre  yap  fiporoo'KOTrwp  fiaipdhtav 
rwvS'  e(pep^ei  koto^  tis  ipyfiaruiv* 

irdvT   i(ptiO'w  fjLopop. 
Trevfrerai,  5*  a\\o«  dWoOev,  irpo<pw^ 
P(op  rd  Twv  TTeXas  kuku^ 
Xij^ip  viroSocrip  T€  (jLOj^Otop 

*dKed  T   ov.  fie/iaia*  rXd^ 
fitop  Se  fidrap  iraptrfopei. 

fiflBi  Tis  KiKXtiaKerw 
^viJi(j)opa  rervfAfAepo^, 

TOVT     €7r09    $pOOVfJL€PO^, 


arp.  a. 


470 


475 


QPT.  a. 


480 


crp.  /)\ 
485 


valet  vw€pl3aivo»Ta^,  Sic  Noster 
Fragment.  Incert.  in.  rf  irepwm 
Ttjw  0€fjn¥.  Non  in  injuHa  quapiam 
re  jtujurandum  ammo  violantes. 
Quod  durum. 

468.  Nunc  revoiutiones  novarum 
legum,  h.  e.  veteres  abolentur,  et 
novae  in  locum  earum  invaserunt. 

469.  re  propter  antistroph.  inse- 
ruit  Heath. 

472.  FacilUale  concUiabil,  h.  e. 


facilei  reddet  ad  idem  suscipieiK 
dum. 

478.  Omnetn  dadem  impune  dU 
mittam. 

481.  Audiet  invicem  labore*  fUS' 
ceptoi  et  alierum  alien  wccedenttM, 
remedia  veto  non  jam  carta.  In 
48S.  vulg.  ovxir  ov*  optimi  aut^m 
libri  aVer*'  unde  certissime  Sdiuti* 


oicea  T. 


483.  Vulg.  li  Tit.    Hoc  propter 
metrum  eztnuerunt 


S56  EYMENIAE2. 

'l(o  SiKa,  ICO  dpovoi  T   'Epivvtov. 
ravrd  ti^  ^^X    ^^  Trarrip 
fj  T€KOV(ra  veoiradfi^ 
oTktov  oiKTia'air,  iwei-  490 

017    7riTP€l    COflO^    ClKai. 

ecu   oTTOv  TO  oeipov  €v  avT.  p . 

Kat  (ppevviv  iirio'KOirov 
^Zeifxavei  KaOtifievov ; 
^vfKpepei  cto^poveiy  vtto  crriver  495 

tU  Se  lULfiSev  ev  (pdei 
KapSia^  dvarpetptav, 
fj  7roAi9  l3por6^  ff  djuoi- 
W9,  €T    av  crepoi  oiKav; 

finr   avapKTOv  fiiov^  crrp.  7'.    500 

fiiire  he<nroTOvixevoVy 

*fravTi  fiio'tp  to  Kpdro^  6e6^  diTrao'ew' 

dW  dWa  S'  i({}op€V€i, 

^vjJLjjLeTpov  8*  €7ros  Xeyto,  505 

^  Sva'cre/Sia^  fiey  vfipis  t€K09 
w^  6TI//XWS"  €K  S*  vyieia^ 

(ppevwv  6  trdciv  <j)i\os 

487.  <«  bis  in  «  mutant  propter      forsan  Koplla^   av,    quod    mavult 
metrum ;  forsan  recte.  Well.    QmU  autem,  si  nihil  dolcois 

488.  Tavra,  hacpropter.  (<rT6W)  in  corde  lucidoy  h.  e.  laeto, 

494.  aciMai/c?  Abresch.  pro  S^i-  8^"^—  ^^-  ^' ^9^ 
fiaipei.  Estne  uhi  aliquis  rede  rere-  ^98.  Pro  n  itoXt^  rj  fiporot. 

bitur  conscientiam,  terrihUein  illam  503,  travri  pro  avavrt  Pauw. 

etquasedet  animi  inspector?  506.  Sucrire/Je/M  vulg.    Correxit 

497.  Multi  codd.  Kapitav,  unde  Pors. 


EYMENIAEi;. 


367 


Kai  TToXvevKTO^  SXjio^. 
€5  TO  Tray  8*  *6Ti  Xiyto, 

Kepho^  idfop,  ddkio  ttoSi  \a^  dri' 
(Ttf^'  TTOiva  yap  eirecTac 
Kvpiov  iievei  reAos. 
irpo^  Tohe  Ti^  TOK€(OP  cel^a^ 
€v  TTpoTitaVf  Kal  ^evorijJLOv^ 
emo'Tpo^pa^  SfojuLaTiap 


avT.  y. 
511 


515 


iK  twpS',  dvdyKa^  arep, 
dUaios  wv,  ovK  avoXfio^  etrrai' 
TravtiXedpo^  ^y   ov  ttot   av  yiwoiro^ 
Tov  dvTiroXixov  Ze  (pa/Ai  ^wapfiaTav, 
Ta  TToXXa  iravT6<pvpT0v  * ovt    avev  iiKti^f 

XaT^o^  orav  Xdfitj  ttovo^ 

dpavoixiva^  Kepaia^. 
KaXei  8*  aKOvoPTa^  oi/- 
Sei/,  *eV  fiiaa  dvtnraXei  re  Sf^a* 


trrp.  S^. 
521 


525 


avr 


.  y. 


510.  Be  roi  vulg.  Mutavit  ob 
metrum  Bum. 

518.  S«/uiaTwy  iwiirrpoipa^  Vulg. 
Transposuit  Heath. 

520.  Si  nulla  interciderit  neeef- 
sitas. 

522.  Metri  causa  a]ii  iuBerunt 
3**  ego  cum  SchuU.  7'. 

523.  itapBdrav    Hermaiuii    est 


pro  wapagfiaZaw  vel  wapaifiaraw. 

524.  Vulg.  wavro^^vpr  avev.  In-* 
terposuit  Pauw.  aiovr,  sed  lectio 
Aldina,  wawTo(f>vpTo»,  ad  id  potiua 
dudt^  quod  probante  Well,  recepi. 

529.  €¥,  quod  post  ovhiv  exci^ 
derate  inseruit  Abrescfa.  Dein  dv^^ 
iraAc?  adjective  sumunt;  nescio  an 
non    recte^    licet    SvcnroAijc   apud 


358 


EYMENIAEi;. 


yeXa  Se  daifitop  eir   dvZpl  ^depfjLiS,  530 

Toy  ovTTOT   av^ovpr    idwy  d/JLtixdvoi^ 
dvais  XcTTaSpoVy  ov^  virepdeovr   uKpav' 
hi    altSvo^  de,  rov  irptv  SXjiop 
epfiari  irpoarfiaXwv  SUa^^ 
ctfAer'  aKXavcrro^y  aitrro^.  535 

AG.  Kiipvacre^  iciipv^f  Kal  trrparop  Karepyddov. 
if  T   *ovpavov  *vvv  Sidropo^  TvpativiKri 
trdXTTiy^,  fipOTeiou  irvevfiaro^  TrXtipovfiepti, 
vireprovov  yiipvfia  KpaiveTta  (TTparto. 
irXfipovfiEvov  yap  rovSe  fiovXevrtipiov,  540 

criyav  dpiiyei,  Kal  fiadeip  decfioif^  e/JLOv^ 
TToXiv  T€  irdarav  eU  top  axavfj  xpoVoi', 
Kal  *Toi/S*,  07ra)9  av  ev  KaTayvwaOfj  hiKti. 

XO.  dva^ '' AttoXXov ,  wv  c^^t^  avro^  Kpdxei. 

Ti  TOvSe  crol  fiireo'Ti  Trpdyfiaro^,  Xeye^  545 

An.  Kal  fiapTvpno'iav  ijXdop" — ecrri  yap  f  So/uaii/ 


Pindar,  occurrit,  <<roiraAi}c  apud 
alios :  mihi  verbum  esse  videtur  a 
lvffira\€»,  quod  secundum  analo- 
giam  a  irdWw  formatur.  Eligat 
lector. 

530.  RecepiexemendationePau- 
wii  BepfjL^,  vix  assentiens  Wellauero 
vulgatum  depfxoepy^  defendenti^  et 
neganti  Oepfxovpy^  glossam  esse 
potuisse  Tov  depn^'  imo  de  homine 
usurpatum  6epfji£  vix  potuit  glossa 
esse  rod  dcpfxovpyu,  quod  censet 
ille. 

532.  Crediderim  ^chylum  Ac- 
nalvou  adjective  usurpasse.    £t  ita 


Scfaoliastes :  vVe^evY/ievoy  koi  ;^aAi« 
vioBevTa,     Cf.  Pers.  51.  Aoy^^fft  ax* 

/UtOI/Cf. 

537-  Vulg.  ^  t'  ov»  hdroptn, 
Versum  vane  ezplent:  oupapov 
Askevio  et  Butlero  placuit^  quibus 
hactenus  assentior ;  de  ceteris  non 
item.  Fieri  potuit  ut  oCvou  wy  in 
ovy  corrumperetur :  vvv  igitur  sup- 
plevi. 

545.  Vulg.  T«»3',  Aid.  TOP, 
Herm.  tJi/3'. 

546.  Vel  in  h.  v.  vel  sequent! 
hofxoiv  proculdubio  corruptum.  Cor« 
rigere  nequeo. 


N 


EYMENIAEZ.  359 

ejucoi/*  <l>6vov  Se  rovh'  iy(a  KaddpcrioV'-^ 

Kal  j^vvZiKriartav  avTOV  aiTiav  8*  i'xta 

Tfj^  Tovde  fAfiTpo^  Tov  <^¥0v.  (TV  8'  eicaye     550 

oTTois  imtrra*  rifi'Sc  Kvpwarov  hiKtiv. 

AG.  vijuliv  6  fivdov  eicdydo  Se  rfjy  SUriv' 

6  yap  hwKwVy  irporepos  i^  dp^fi^  Xeytav^ 
yevoiT    av  opdH^  irpayixaro^  SiSdcrKaXo^. 

XO.  TToWai  fjuEV  i(riJL€v,  Xi^o/jLcy  Jc  crvvrofita^*        555 
CTTOS  8'  dixeifiov  irpo^  iiro^  ev  fiepei  Tideis. 
Ttiv  jJ^firdp*  elm  Trpwrov  €i  KariKTOva^. 

OP.    €KT€lPa^    TOVTOV    8*    Ol/TiS    dpVflO'l^    ^TCACI. 

XO.  €V  flew  ToS^  ridfi  rwv  Tpiwv  irdKaiarfuiTfav. 

OP.  ov  K€ifi€P(p  TToi  rovde  KOfiTrd^ei^  \6yov.  560 

XO.  eiTreiv  ye  fievroi  Sel  <r   o^rois  fcareiCTai/e^. 

OP.  \eyia.  ^i<1>ov\kw  X^V'  ^f'^^  Septiv  Tejjuiv. 

XO.  Trpos  TOV  8*  eTreicrdfi^,  Kai  rivo^  fiovXevjJLacriy ; 

OP.  Tols  Toi;8€  dec^dTOicri'  /JLaprvpel  de  /jlou 

XO.  d  fidvTi^  e^fiyeTro  aoi  fifirpOKTOvelv ;  565 

OP.  Kai  ^evpo  y   del  rfjv  rv^nv  ov  fiefxtpoixai. 

XO.  aW  ei  are  fxdp-^i  yj^^tfH)^,  dW  epeU  rdx^^ 

OP,  Treiroiff,  dpwyd^  8'  €K  Td(f}ov  irefJiirei  irarvip, 

XO.  veKpciici  vvv  weireKrdi  fxtirepa  KTavwv. 

OP.  ivdiv  yap  elx€  irpocrfioXd^  /JLiaafAdrtav.  5170 

XO.  TTcSs  Sii ;  8480^01'  TO^s  8iica^oi'Ta5  rdSe. 

OP.  dvhpoKTOVOvara  iraTep    e/uoi/  KaTeKravev. 

551.  AldinuniKvpMiroycumHerm.  culinum  de  Minerva  adhibitum, 
recepi.  Vulgo  Kvpticrmv,  quod  re-  quam  quia  aptior  videtur  modus 
jicio  non  tain  propter  genus  mas«      imperativus. 


360  EYMENIAEZ. 

XO.  Toi  yap  av  fiey  ^|^s,  ij  8*  e\evdepa  <p6vov. 

OP.  TL  S*  ovK  iK€ivff¥  ^waav  ijXavve^  ^^^  > 

XO.  OVK  Yiv  ojJLaiiJLOs  ^MTO^y  ov  KaTeKTuvev.  575 

OP.  eyta  de  /JLtirpo^  Tvj^  ejULtj^  iv  aifiari; 

XO.  TTcSs  yap  a   edpe-^ev  ivrd^j  co  fiiaKJ^ope, 
^cipri^ ;   dwevx^^  fxtirpos  al/Jia  (j>i\TaTOV ; 

OP.  fjdfi  (TV  jdapTvptiaov  i^fjyov  Be  fwif 

''AttoWov,  ei  aripe  arvv  hiKtf  KariKravov.  580 

ipdarai  yap,  wcTrep  icrivy  om  dppovfieOa* 
d\\*  ei  SiKaio)^,  etre  jjifiy  r^  &^  (ppevi 
SoKei  roS^  aJjuLa,  KpTvovy  ai9  rovrot^  (ppdtna* 

An.  \e^(o  wpo^  vfiM,  Tovh*  'AOfivaia^  ixeyav 

decrjJLOPy  SiKaiws,  {xavTi^  wv  ^  ov  yl^evtrofjLcu.    585 
ovTTWTTOj   ehrov  /JLavriKoio'iv  €¥  OpovoiSy 
OVK  dpdpos,  ov  yvvaiKo^y  ov  iroXeia^  irepi, 
o  firj  *'Ke\ev(r€  Zev^  'OXv/JUTritov  Trar^p, 
TO  [Jiev  SiKaiov  rovff,  oarov  cdeveif  fAadeiv^ 
l3ov\^  irKpavcKta  S*  i/ju/x*  ewianreo'dai  irarpov     S90 
opKO^  yap  ovri  Zijvo^  i(r;^i/€i  irXeop. 

XO.  Zev^,  m  Keyei^  crv,  rovde  x/oi;(r/uoi/  wTrace, 
^pd^eiv  *OpetrTtf  rtaSe,  rov  irarpo^  (povov 
irpd^avra,  jULfirpo^  jULtiSafiov  ti/hm  vefieiv ; 

AIT.  ov  yap  ti  ravrov,  dvSpa  yevvalov  davelv       595 

573.  Cf.  V.  324.  turum  sensum  mihi  fundere  vide- 

5S5.  Oca-fAov,  concilium,   Cf.  462.  tur.     Secutus  sum  Stanl. 

Mox    vulg.    S*    toy.      Transposuit  589*  Constructio :  irttpavaKw  fia^ 

Canter.            '  6eTv, 

588.  Quod  legunt  Herm.  Schutz.  594.     vpd^avra'       iKhKtjaawTa, 

Well,   o  fjitj  KcXevffri,  idem  est  ac  Schol. 

o  fxri  uv  KeXcAiariy  quod  nonnisi  fu- 


EYMENIAES.  361 

iiotrdoroi^  (TKii'jrrpoia'i  niiaXipovixevov, 

Kal  Tuvra  vrpa^  yvwaiKo^f  ov  n  dovpioi^ 

To^oi^  iKfifioXoKTiv,  iiarr*  'Afia^oyo^, 

dW\  COS  (ZKOvcrei,  IlaWM,  ol  t    i^nt^€VOi 

'^f/'iiipia  diaipeiv  TOvSe  TrpdyfxaTO^  iripc  600 

aTTO  orrpaTela^  yap  fxiv  ^jJLTroXtiKora 

rd  ttXcictt*  dixeivov   *r;  '^(^pdaraL^  Sedeyjjieyfi 

dpoirrf,  TreptaPTi  Xovrpd^  Kdirl  rep/JLari, 

(pdpo^  TrapecTKijpwa'ep,  iv  S'  drepfAOvi 

KOTTTei  TreSija'aa'*  dvipa  SaiddXw  TreirXw.  605 

dp^po^  IJLey  vfuv  ovtos  eiprirai  jJLopo^ 

Tov  iravToarefJivoVf  rov  (TTparfiKaTOv  ve&w* 

TavTfjp  TOiavTijv  ehrov,  m  StjxO^  Accis, 

oarirep  reraKTai  Tijpie  KvpHtrai  ZiKfiv. 

XO.  iraTpo^  irpoTifia  Zeus  fAopov,  na  trio  \6yia\    610 
avTO^  8*  eSffore  Traripa  irpecrfivrfiv  Kpovov. 
TTws  Tavra  tovtoi^  ovk  epavTiw^  Xiyei^ ; 
vfxd^  S'  dKOveiw  ravr    iyw  ixaprvpofxai. 

An.  w  iravTOfiian  KVii^aXay  crrvyri  dewv, 

TreSas  fiep  av  Xvireiev*  ecri  tovS*  uko^^  615 

Kai  Kdpra  iroXXfi  fitix^^V  XvTiipiov 

dpdpo^  3'  eTreiddi/  alfi    dvaairdartj  Kovi^, 

uTra^  davovTO^  ovm  iar   dvatrraan^. 

TOvroDv  cVftiScis  ovk  iiroirto'^v  irarrip 

ovfxo^*  rd  8*  aWa  irdvT    dvia  re  Kal  KaTW    620 

602.    Vulg.   evippoiriif   Zeceyfiipfi,      quam  balneo  excepusei,  exeuntl  jafk 
Recepi   Bothei   conjecturam,    non      e  lavacro  et  in  ipsa  ejus  extrend^ 
adfnodumimprobabilem;  qua^dum      iaie  stanti^  vestem  clam  circumde* 
melius  aliquod  in veniatur^  admissa^      dit 
totus  locus  ita   reddendus:    Post"         6l5.  \va€t€v,  sc.  riv. 

Zz 


3e&  EYMENIAEZ. 

XO.  irm  yap  to  ipevyeiv  touS*  vwepSucek,  opar 
TO  fifirpo^  al/i   ofiaifjLOV  €ic;^€as  ire^, 
eTTCiT   iv  ''Apyei  hiixar    oixno'ei  irarpo^  ; 
TToiouri  fiwfioT^  ^pwfiewiK  rdk  Sfifiioi^',  685 

TToia  SI  X^P^^^  ^>paT6piay  Trpocrie^Tai  i 

An.  tcai  TOVTO  \e^,  kcu  fjuiff  nk  opOtk  ipm. 

OVK   eOTl  fJnimp    ^    K€K\fllJieVOU    T€KWOV 
TOK€USy   TpOfpO^  he   KUfJtaTO^   ¥€0{nr6pov' 

TiKTei  8*  6  dpwcTKwvj  ij  S*  airep  ^v«  ^wi      63*^ 

eawtrev  €p¥(K,  olo'i  /avj  /SXa-^  Oeo^m 

TeKfiiipioy  Sc  TOvZe  o'oi  iei^  Xoyov^ 

warnp  fiev  av  yeyoir   avev  ixnrpo^*  ireXa^ 

fidpTVi  irapeoTi  irak  *0\viXTriov  Aios, 

OI/2'  iv  CKOTOici  wfidvo^  TeOpafifUvfi ,  63S 

dW  olov  eppo^  ovns  dv  t€koi  decs. 

iyw  he,  HaWd^,  rdWa  ff,  w^  iiriarrafAai, 

TO  crov  TToKurfxa  Kat  CTTparow  tcv^  fiiyav' 

Kal  Tov^  eirefv^a  trwv  Sojjuav  iipeoTioyj 

oTTois  yevoiro  ttictto^  eU  to  ttclv  XP^^^^f         ^^ 

Kal  Tovi'  eTnKTnaraio  cvfA/iaxov,  Bed, 

Kal  Toif^  €7r€iTa^  Kai  Tdh*  aiavm  fievoi 

OTepyeiv  Ta  irio'Td  Twvie  tou^  iTritnropov^. 

hQ.  fi^ti  KeXevta  Tovarh*  diro  ypwjjLti^  (pepeiv 

ylrfi(j)oi/  SiKaiaVj  w^  d\i^  XeXeyfiePwv.  645 

XO.  i^fiiv  /u€i/  ^817  nav  TeTO^evrai  jSeAos* 

621.  oJ3cV,   K.  T.  i.  Jacile.     Cf.      minus  in  exilium  abeal. 

Suppl.  92.  635.    ovhe,  lie  . . .  quidem*      Cfl 

622.  TO  ip€vy€iv,    8C.    Kara,  quo       629* 


EYMENIAE2.  S63 

ixevta  8'  uKOvcai,  9ras  dywv  Kpidiiarerai. 

AG.  Ti  yap ;  irpo^  vfmv  irik  TiBeicr  afiofUfH)^  «S; 

XO.  tiKOva'aff  wv  ^Kovcrar^  iv  ie  KapSia 

-^fjiJHyv  (j)€povT€^  opKOV  aiZeiar6€y  ^evoi.  650 

AG.  K\votr   &v  fjdfi  Qecixovy  'Attiko^  Xem, 
TTpoirai  SUa^  KpivovT€^  aijJLaTO^  ;fi/Toi;. 
earai  Sk  Kat  to  Xoittov  Aiyeiio  crrparii 
del  ^iiKuo'Twv  tovto  fiovXevrtipiov . 
irayov  S*  ''hpeuw  roi/S*,  'Afxa^opwy  eSpav         655 
CKfipd^  ff,  6t   ^\dov  Qfiaita^  Kara  tpBovoy 
CTparfjXaTOvo'aiy  Kal  iroKiv  veoirToXiw 
Tifi/5*  vyJ/^iTrvpyop  avTeirvpywaray  Tore, 
Ap£i  0    evvovy  €vuev  ecT    ewwwvfio^ 
Trerpa,  irayo^  t  ''hpeiov  iv  ie  tw  cefias       660 
dcTwv,  (fxifio^  T€  cvyyevfi^  to  firj  'diiceci/ 

0'Xio'€if    TO    ff    nfJ^p    l^^i    KUT     €V<l>p6vflV  dfJLWS, 
aVTWV   TTOXlTWV   fJirj   ^'TTlKaiyOUVTiOV    vofAom. 

KaKaU  iirippoalo'i  fiop/Bopw  ff  viwp 
XajJLTrpov  iJLiaivwv,  ov  ito&  evpiicrcK  ttotov.       665 
TO  fxriT   avapxov  finTe  heairoTOVfievov 
dcTToh  TrepiOTeXXova'a  jSovXevw  cifieip, 
Kal  fxtj  TO  deivov  Trdv  TroAews  i^w  fiaXeiv. 
Ti^  yap,  deSoiKm  fiijiep,  iviiKO^  fipOTwv ; 
TOLOvhe  TOi  TapfioOpT€^  eviiKo^  (rifia^,  670 

epvfJLa  T6  x^pas  Kal  iroXem^  irtmt]piov 

6^S.if»iTid€i<raafAOfMf>o^tiirpd^         663.    Stephani    emendatio   pro 

654.  Vulg.  y  iKdaruy.    Emen-  668.  to  Bciww,  revereniiam. 

davit  Canter. 


S6#  EYMENIAEZ. 

Kepdtop  idiKTOv  TovTo  fiovXevTfipiov, 

alBoioy^  6^v0VfAOVy  evSopnoy  vTrep  675 

eypfiyopo^  ippovptlfia  717s  KaQio'Taixau 

TavTtiv  fikv  €^T€iy   €ijjoU  irapaiveariv 

do'Toianv  tU  to  Xoittov.  6p0ov(r6ai  ie  XP^^ 

Kai  '^fj(l}ov  alpeiVj  Kai  Biaypwvai  SiKfi^. 

aiSoviJL€POi^  Tov  opKOv  eiptirai  \6yo^.  680 

XO.  Kai  firiv  fiapeiav  rifi^S'  ofiiklav  x^^^^^ 
^vfjL^ovXo^  eifii  fArihajJLm  drifida'ai. 

AIT.  Kaywye  xp^^f^^^  roif^  e/uoi/s  t€  Kai  Aios 
rapfieiv  KeKevWy  fxrih'  aKapTrwTOu^  Kricai. 

XO.  aW  aifjiaTfjpa  irpdyixaTy  ov  Aa;^cov,  aefiei^y     685 
fxavreia  8'  ovk  eff  dyva  fiavrevcei  fxe^wy^ 

An«  fi  Kai  rranip  ti  ctpdWerai  ^ovXevixdru^v^ 
TrptoTOKTovoia'i  irpoarpoirah  '\}qiovo^\ 

XO.  Xeyei^*  eyio  Se  /u^  rvxovcra  t^5  ZiKt/i^^ 

fiapeia  X^f?  ^V^'  d/ucA>/<rai  TraAiy.  690 

An.  aAA'  €V  T€  TOi5  veoicri  Kai  vra\aiT€poi^ 
deoii  drifxo^  el  av'  piktjo'w  8'  iyti. 

XO.  TOiavT    ehpatras  Kai  ^epijTOS  iv  Sojjloi^* 
Moipa^  €9reicras  d<pdiTOW  Qeivai  /Bporovs. 

An.  ovKovv  ZiKaiov  Tov  aefiouT   evepyereiPy  695 

aAAcos  T€  iravTio^  ;^c5{t€  Zeofxevo^  tvxol  ; 

XO.  (TV  TOi  TTaXaiM  ZaifjLoya^  Karaipdio'a^ 


688.    In    snpplicalionibus   quas  696.  Cum  alias  omnino,  turn  prse« 

^udivit  Jx'wnh,  primi  ccedis  ret.  sertim  quando  egeat  ? 


EYMENIAE2.  368 

An.  (TV  Toi  Tax  J  ^^^  exov(ra  r^s  iiKti^  reXo^, 

ifiei  TOP  ioy  ovSev  ixOpoTciv  fiapvv,  700 

XO.  iirel  KadiTTTrd^ei  fie  irpea'^VTiv  yeo^, 
Sifcr/9  yeveo'dai  Ttjah'  eVif/coos  fxeytOf 
C09  dfKpifiovXo^  ovara  dvfjLOvarOai  iroXei. 

AG.  e/jLOP  ToS^  epyop,  XoiarOiav  Kplvai  Siicfiy* 

yj/^^^oy  8'  ^Opeo'Tij  rnvh'  iyw  TrpocdiiarofAai.     705 

fiflTrfp  yap  oi/Tis  icTiv  ri  fi   eyeivaTO' 

TO  S*  dpcrev  aivw  wdyra,  'irXriv  ydfiov  tvx^^^p 

diravTi  6viuL(py  KdpTa  S'  el/ju  tov  Trarpo^. 

ovTw  yvvaiKO^  ov  irpoTifJiria'fa  fjLopov, 

avZpa  KTavovati^  Ziafidnav  eTrlarKOirov.  .    710 

viKo,  S'  'OpeiTTfi^,  Kav  laoyj/'fiipo^  KpiO^, 

eK^dWeff  COS  rdxto'Ta  Tevx^^v  ird\ov^y 

ocrots  Bucaarrwv  tout   iwecraXTai  reXo^. 

OP.  cS  4>or/3'  ''AttoWoi/,  'irm  dywv  KpidiicreTai ; 

XO.  CO  Ni)^  fieXaiva  infJTep,  dp*  opa^  rdde;  .    715 

OP.  vvif  dyxovn^  fioi  ripfiaTy  ^  (pdo^  ^Xiireiv. 

XO.  fj/Mu  yap  eppeiv,  ^  irpotrta  rifids  veijuuy. 

An.  irefiTrd^er    opdm  eK^oXd^  -^if^coi/,  ^ivoiy 
TO  fifj  %Keiv  (refioyres  ev  Ziaipeo'eu 

XO,  ypiifAfi^  8'  dirovcTfi^  Triifia  yiyerat  jMya,  720 

fiaXovtrd  t    oIkov  -^fjipo^  wpdwaev  fiia. 

698.  Varie  corrigunt  alvtf*  nescio  non  faverit     Deinde^    Vnum  suf^ 

quare^  cum  art,  vino  sopitas  decC'  fragium  vel  dejicit  vel  erigit,     C£ 

pislL  Thucyd.  v.   111.  in  fin.   i|bi  qy^ 

717*  Ti/xa\  vifxety,  munera  admU  h»  e.frarpila,  ru^ovtrav,  K.r.€»  po» 

nislrare.    Aliter  sup.  594.  situm  videtur  pro  to  riyV  varpUti 

720.  Si  dcfuerit  siiffragium,  h.  e.  rv^eTy  re  xat  ftij  Karopducrat. 


866  EYMENIAEi;. 

AG.  dpfip  oS*  eKTretpeuyey  alfiaro^  Siktip* 

itrov  yap  €<m  TapidfAijfAa  tUv  iraKiav. 

OP.  40  IlaWas,  w  crdaaa'a  tov^  ijJLOus  Sofiov^, 

Kal  ytj^  irarptaa^  icrreptifiiuop  arv  roi  .  725 

KarwKKrd^  fi€*  Kai  ti^  *E\\iii/iav  ipei^ 

'Apyeio^  *dvYip  audi^,  ev  t€  xP^I^^^^^ 

OiKei  warptfOL^y  IlaAAaSo^  Kal  Ao^iou 

CKari^  Kal  tov  irdvra  Kpaivovros  Tplrov 

a-wTfipo^,  o^y  irarpwov  aiSeadek  fxopow,  730 

aw^ei  fi€y  fifiTpo^  Taarhe  avv^iKOv^  opwv. 

€yw  Se  xcojoa  tiJSc  Kal  t£  aw  crrpaTw 

TO  XoiTToy  6(5  airavra  TrXeio'Tripvi  ^fi^^^^ 

opKWfiOTija'a^,  vvv  aireifxi  7rp6^  Sofiov^j 

fxriTOi  Tiv    avZpa  Sevpo  irpvfJivriTfiv  ;^0oj'os        735 

eXdovT   iwoiareiv  €v  KeKatrfievov  Zopv. 

avTol  yap  ^fxeh  ovre^  ev  Ta^ois  Tore 

TOi^  Tafia  TTapfiaipovtri  vvv  opKci/JLaTa 

dfifix^voKri  wpdj^ofxev  hvcrirpa^iai^, 

oZoif^  dOv/JLOv^  Kal  wapopvida^  iropov^  740 

Ti6evT€^f  ctfs  avToTtri  fieTaixeXij  ttovo^* 

727-  Vulg.  *A/i7€uK  dw^p  a^0iK  reperiatur  avtjp  apud  Tragicos,  nisi 

€•"  76,  ubi  76  otiosum  ferri  non  in  choricis^  prima  producta. 
potest:  porro  si  ob  metrum  'dytjp         732.    trrpar^,    popido.    Again. 

GorrigaSy   contra  linguam  peccas.  5S0. 

Recepi  indubitanter  Schutzii  con-  738.  Re  perpensa  Botheana  ratio 

jecturam^  puncto  post  av^i?  posito,  aliis  prseferenda  videtur :  irpd^ofiew 

unde  sensus  evadit:  Fir  (Orestes)  »c  /mera/iAcAii  iroyoc   (malim  iroyov) 

est   Argivus   iterum,    in   civitatem  toTq  irap/3aivovori  Tcifid  vvw  opKWfAara, 


restituitur^    et   habital-^Uhi   jam  dfxti^dvotori  hvanpa^icu^,  propter 

neque  importune  se  habet  Arti-  lamitates.     Deinde  avrotai  (741.) 

culus^  et  copula  tc  requiritur. —  repetitio  est  rod  tok  nap/Saivovvt^ 

Posthac  dubitari  possit^  an  nsquam  in  talibus  satis  frequens. 


EYMENIAEZ.  362 

opdovfiivmv  Je,  koI  ttoXiv  Trjp  TlaWdSos 

TiiJLcSo'iv  del  T^i/Se  crvfifidxff  Sopif 

auToTcriv  i;)U€<s  ecriiev  evfiepeirrepoi. 

Kai  x^^P^  ^^^  ^^9  'f"'  woXKTarovxo^  \6cos,       745 

<rWTtjpi6v    T€    Kai   dopO^    ViKfl(l)6pOV. 

XO,  i(a  Oeol  vewrepoi,  waXaiov^  vofiov^ 

Kadimrda'airQe^  kuk  x^P^^  eiXetrde  fiov. 
iyw  8*  drifxo^  tj  rdXaiva  fiapvKora^,  750 

€P  ya  TaSe,  ^eO, 
iov,  lovy  aPTiTTauti 
ixedeitra  KapSia^  trraXayfiop^  ;^0oi/i 
d(popov   €K  ie  rod  Xixv^  d<j>vXXo^f 
drcKPO^,  iw  SiKa,  ireZov  iwearirv flavor,  755 

fipoTO(pd6pov^  jci/\?2as  iv  x^f?  fiaXei. 
<rT€vd^a) ;  ri  pe^w ;  yivwjJLai ; 
Si/croicrra  TroXiTai^  eiradov, 
i(o,  fAcydXaroi  Kopai  hvarrvx^^^ 

Ni/icTOs  drifjioirevdeh^  760 

AG.  ifiol  mOeo'de  fivj  ^apv(rr6via^  (pepeiv* 
ov  yap  veviKfiirffy  aW*  laoyjniilH)^  ^iKti 
e^tjXff  dXfiQiky  ovK  drifua  cridev. 
dXX  €K  A<o(  yap  Xafiirpd  jJLaprvpia  Trap^p, 

742.  Similiter  variatur  construe-         754.  d(popo¥,  sterUitaUm  creans. 

tio  387-8.     Exhibet  autem  Turn.  Hesych.  a^piaw,  aKopwiaw,    Vid« 

6p6ovn€voK,  quod  facile  a  librariia  768.    Alio  aenau  ex  analogia  rov 

proficisci  potuit  Vulgatam  acdpit  hvtnpopof  esset  mm  tolerandum. 
Well,  impersonaliter :  Si  re$  recU         757-  Ante  yifm/Aai  iterum  buIh 

agantur.  audiendum  ri 


S68  EYMENIAEZ. 

ai/Tos  ff  6  XP^'f^^^9  avTO^  nv  6  jjLapTvpwv,      765 
m  ravT   'Opeartiv  Bpwpra  fifj  fiXdfia^  ^X^^^* 
vfjLch  Se  T^  7^  T^de  fitj  fiapvv  kotov 
<rK^yj/f!(rdef  firi  OvfAOvaOe,  fiti^'  aKapTriav 
TCv^riTy  d(f}eta'at  iaifxoviav  <rTa\a7/uaTa, 
fipwTtjpa^  aixfJ^as  crTrepfiaTWV  dvtifiepou^*  T70 

iycj  yap  v/JUif  Trai/St/cois  viritrxofuti^ 
eZpa%  re  Kal  Kevdfmva^  iphiKOv  x^^^^^f 
\iirapo6p6voicriv  nfJ^eva^  iir   iaxapcii^f 
€^€iP9  VTT   darwp  nSpSe  TifiaX^ovjuiiva^. 

XO.  ito  deoi  vewrepoiy  TraXaioifS  vofiov^  '         775 

KadiTrTrdaracrOe,  KdK  x^P^^  eiXecOe  fxov. 
iyw  S*  driiJLOS  tj  TaKaiva  fiapvKOTO^, 
iv  ya  Taie,  (pev^ 
iOVy  iov,  avmravri 
fxeSeiara  Kapdia£  crraXayfwu,  ;^0oi//  780 

d(JH)pov'  iK  ie  Tov  Xix^^  cupvW(K, 
drcKPOs,  ieo  SiKa,  weSov  eirecavfiivo^f  . 
fipOTO<j)66pov^  KfjXiSa^  iv  X^P9  ficiXei. 
crrevd^w  ;  ri  pe^w ;  yeptofiai ; 
SvaroKTra  TroAirais  iiraOov,  785 

ioiy  fxeydXaroi  Kopai  dvarvx^^^ 
Nc/fCTOS  dniAOirevdeh. 

AG.  OVK  ecr    drifioi,    jjltjS'  vTrepdv/jLw^  dyai/,     ^ 
deal,  fipoTwy  (rT^atire  ivcKtiXop  ;f^oi/a. 
Kdyw  7r€7roi6a  Zfivi,  Kal  ri  Zei  Xeyeiv  \  790 

Kal  KX^Za^  olZa  Stofidrwy  fiovtj  Oewv, 

770.  oi;^/uie?c,  impetus,  influences. 


EYMENIAEZ. 


369 


€V  w  KCpavpo^  iarrtp  ia-^paytcriJLepo^' 

aW  ovSev  avrov  Ser  cru  S'  ev^reidfi^  efjtoi 

y\(a<r<rfl^  IJLaraia^  fAtj  'KfidXtj^  iwi  x^^^^ 

KapTTOVy  (l}€povTa  irdvTa  fiYi  wpdo'creiv  Ka\6k.    795 

KOifxa  KeXaivov  KVfiaro^  irtKpbw  jmevo^, 

ctfs  (reiivoTifAo^  kuI  ^vpoiKtirwp  ifio'r 

7roAA^9  Sf  'Xiopa^  rfjo'S'  er    aKpodivia, 

vvri  wpo  wcuSwv  Kai  yafirfKlov  tcKov^, 

€XOV(r   €S  aiei  toi/8*  iiraipio'ei^  Xoyov.  800 

XO.  ejue  TTadeTv  Taie,  <p€Vy 
ifie  7ra\ai6<j>pova  Kara  yav  olKeiv^ 

irveta  rot  fievo^  awavrd  re  kotov. 

oi  oi,  Sa  ^v.  S05 

t/s  /u*  v'ltoSverai  jrXevpM  oSvua; 
dvfjLOP  aUf  jdarep 
Hv^'   diro  ydp  fie  rifiap  dafAiav  deHv 
Zv^irdXafiOL  itap    ovdev  tjpap  SoXoi. 

AG.  opyd^  ^vpoica)  aor  yepairepa  yap  el.  810 

KaiTOt  (TV  fjiev  Kdpr    el  y    efioO  cro^taTepa, 
(ppopeTp  Se  Kafioi  Zev^  ^SwKep  ov  KaKw^. 
vfxei^  8'  6S  dXX6(J)vXov  eXdovtrai  xdova^ 


792-  «p  pro  otK  ad  setuum  rov 
Sw/maTOfy  refertur. 

802.  Vulgatum  ydv  reliqui ;  sed 
rectius  forsan  Herm.  yd^> 

809-  Junge  ifap*  ouhiw  ijpav,  fi»- 
hili  Jecerunt,  ut  sup.  204.  et  irap 
ovhev  tQtwro,  Agam.  221.  Deinde 
diro  rt^dy,  exclusum  ob  konofibus. 


Vertas  igitur:  Mala  machinanies 
Deorum  Jraudes  de  honoribus  me 
coniumelioie  defecerunl. 

811.  Vulg.  KouTOi  y€ftijy  av  Kapr^ 
7e  post  rot  posito,  quod  recte  fieri 
negat  Pors.  ad  Med.  675.    Recepi. 
lectionem  Tumebianam^  quam  e. 
conjectura  fiuzisse  putat  WelL 

3A 


370  EYMENIAE2. 

yrj^  Tfjch'  epaa^o'eo'de'  irpovvviina  rdZe. 

ovwippitov  yap  Ti/JLUorepo^  ;fpoi/09  815 

icrat  woXirais  TOi(rSe'  kcu  av  rtfiiaw 

eBpav  ^;^oi/(ra  7rp6^  Bo/jlois  'EpexO^ioSf 

T€i;^€i  ^ap*  dvdpwp  Kai  yvpaiKeiwv  (TToXiow, 

oartiv  irap   aWwv  oihror   av  crx^Goi^  /3pOTWP. 

arv  S*  cV  TOTTOicri  Toh  ifioTo'i  jui)  fiaXff^  820 

fiYi&  aifiaTfjpd^  dtiydva^^  crTrXdyx^^^  jSXdfia^ 

vewVy  doipoii  ijULfAayeT^  dvfuafxao'r 

fiflS',  i^eXovcr*  m  KapZiav  dXeKToptav, 

iv  roh  efjLoh  dcrdio'LV  ^ISpvcrti^  *'Apiy 

ifi^vXiov  re  Kai  irpo^  dWnXovi  Opacrvv.  825 

dvpaTo^  ecrroi  TroAe/xos,  ov  /xoAis  Traptav, 

ev  o)  Tis  ecTTai  Beipo^  evKXeia^  epcor 

ivoiKiov  S*  oppidos  ov  Xeyw  fidx^^* 

TOiavff  iXeardai  aroi  irdpeo'Tiv  e^  ifioVf 

ev  Spwa'av^  ev  Trdtrxovcav^  ev  TifAtafiePti^,        830 

X^pct^  jJieracx^'iy  rijcrSe  OeotpiXeardrfi^. 


XO.  ifie  iradelv  Tahe,  (pev, 
ifie  TraXaio^pova  Kara  ydv  OiKeiv 

drierop,  ^ev,  fivtro^. 
TTPeu)  TOi  fxevo^  dTravrd  re  kotov.  835 

Oi  oif  ca  (pev. 

822.  Furoribus  turn  per  vinum,      vet   Correxit  Canter. 

sed  ab  ipsis  Furiisy  excitatis.     Cf.  826.  Bellum  sit  peregrinum,  id* 

Esai.  11.  21.  fxedvovaa  ovk  avo  oivov,  que  non  cegre,  sed  abunde^  adve-* 

823.  Neque,  ianquam  cor  galla-'  mens,  Quantumcunque  sit^  nihil 
rum  ahslulisses,  et  tibi  indidisses,  moror^  dummodo  non  sit  domestic 
inseras  civibus  Marlem^'  cum.     Alia  omnia  interpretes. 

824.  llpvan  Koprj  vel  /3dpn  edd.  828.  Cf.  Choeph.  976. 


EYMENIAE2.  *     371 

dvfiov  aie,  fmrep 
Ni/^'  aTTO  yap  fie  Tifiav  Zafiiav  dewv 
SvinrdXafAOi  irap    o\Sh\v  f\pav  ioKoi.  840 

AG.  oxnoi  Kafiovfiai  troi  Keyovo'a  rdyadd* 
cJs  fxrivoT    6?7nys,  tt/oos  vetarepa^  ifiov 
deo^  TraXaia,  Kai  woXiararovx^^  /Bpor^p, 
drifios  ippeiv  rovi'  aVo^ei/os  ireZov. 
d\K  ei  fiev  dyvov  etrTi  troi  Treidov^  are/Ba^,    845 
y\w<r<rfi^  ifAfj^  fielKiyixa  kui  QeXKTvtpiov, 
(TV  S*  ovp  fxevoi^  dp*  €1  Se  fifj  deXei^  fievetv^ 
ov  Tap  SiKai(o^  r^S*  ewippeiroi^  iroXei 
fifjpip  TIP*  tj  KOTOP  Tip\  ^  fiXdfifiP  a^paT£. 
€^€<rTi  ydp  troi  ^TtjarBe  y    eufioipou  ;t6oi/os     850 
elpai  SiKaM^  69  to  Trap  Tifxtafiepti. 

XO.  dpacrtr   *A6dpa,  Tipa  fie  <pi^  ^x^ip  ehpap ; 

AG.  irao'ti^  dirrifiop*  ol^vov  iixov  Se  av. 

XO.  Kai  irj  ieieyfiai'  Ti9  Se  fioi  TifAfj  fiepei ; 

AG.  a5s  fiii  tip'  oIkop  *€v6€P€ip  dv€v  areOep.  855 

XO.  ov  TOVTO  TTpd^ei^,  iooTe  fie  orOepetp  tootop  ; 

AG.  Ttd  yap  o'i/BoPTi  avfiipopd^  opQwcrofxep. 

XO.  Kai  fioi  irpoiraPTO^  iyyvfiP  diiorei  XPOFOi;; 

AG.  e^eo'Ti  ydp  fioi  fxrj  XeyeiP  a  fxfi  t€\i3. 

XO.  OeX^eiP  fi   ioiKa^,  Kai  ixeQiaTafiai  kotov.         860 

850.   Vulg.   T^3c,    unde  locum  855.  Vulg.  €vir6€¥€t¥y   sed   Rob. 

varie  corrigunt.  Adinisi  levissimam  ad€if€Tif,  unde  Scalig.  cJ^evcur.     De 

medelam :    rifiufiiwri  (vepi)  rrjtrhe.  ev  et  a  confusis  vid.  Pors.  ad  Orest. 

Elegantior  vero  Peanoni  conjee-  404. 
tura,  iw  fAoip^.  857-  (rifiovrt,  tc*  at,  Mox  iyj/vtit^ 

854.  Ka\  dtj,  fac  autcm.  Btivtt,  spondebu. 


373  EYMENIAEZ. 

A0.  Toiyap  Kara  yQov   ov<r'  eTriKTiiarei  <l>i\ov^m 
XO.  T(  ovp  fJL   aviaya^  r^S*  i^vfiptjcai  xdovi ; 
AO.  OTToia  viKfjs  fifi  KaKfj^  eirl<rKOira* 

Kal  ravra  yijdep,  €k  t€  wovrla^  Spocovy 

i^  ovpavov  T€'  Kavefxiav  drifiara  865 

ci/i/Xicos  TTveovT    eTTiarreix^iP  yQova' 

KapTTOV  T€  yaia9  Kai  *fioTwtf  eTrippvTOP, 

dtrroTariP  evdevovvra  firi  Kafiveiv  j^opw, 

Kai  Ttav  /Bporeitop  arTrepfAaTWU  Gnartipiav, 

Tiop  ZvacrefiovvTiav  S*  eKKpoptarepa  ireXoi^.       870 

arepyw  yap,  di/Sp6^  (piTviroifievo^  ZiKfiv, 

TO  TtHv  SiKaiu)¥  TwvZ*  direvdriTOV  yivos. 

TOiavra  aovari.  twv  dpeiipdrtav  S*  eyia 

TrpeTTTfUp  dyiivtav  ovk  dpi^Ofiai  to  fAtj  ov 

Tiyi/S*  daTvviKOv  iv  /BpoToU  Tifxav  iroXiv.         875 

XO.  Ze^Ofiai  YlaWdZo^  ^vvoiKiap,  OTp.  d. 

Tap  Kai  Zeif^  6  wayKpaTtj^ 

''Apfl^    T€    (ppOVpiOP    QeWP    P€fJL€i, 

pvaifivofiop  *E\\a-  880 

P(OP  dyaXfia  iaifJLOPdOP* 
aT    iyta  KaTev^OfJiaiy 
dearwio'aara  Trpevfiepw^, 
eTricarvTOv^  fiiov  rvxa^  opfiarifiov^ 

yaia^  •fe^afifipoo'ai  885 

862.  De  Ti  oZv  vid.  ad  Suppl.  867.  Vulg.  fipormw,  Emendavit 

301.    Adeo  tamen  facilis  est  trans-  Stanl. 

positio  TI   fi*  oZv,    ut  fere   rece-  873.  <roi5<rTi,  aoi  cVn. 

pissem.  885.  e^ai^ppocrai  quid  sit>  nemo 


EYMENIAEZ. 


37S 


ipaiZpov  d\iOv  <re\a^. 

AG.  ral'  eyia  irpo<pp6via^  rdia^e  TroXirai^ 
irpda(rta^  fxeydXa^  Kai  Zvaapitrrov^ 
Zalfiova^  avTOv  KaTavaar<rafA€¥fi. 
iravTa  yap  avTai  tu  Kar    dvdptairov^ 
eXa^ov  heweip'  6  Se  *iij  Kup<ra^ 
fiapetav  Tovrtap,  ovk  olSev  oQev 

irXipyal  /Biorov  ♦  *  ♦. 
TO,  yap  eK  wporeptav  * dirXaKntioLTd  viv 
Trpos  TacrS*  dirdyei^  cnywv  oXeOpo^, 
Kai  fieya  k^wvovvt 

exOpcti^  opyaU  dfiadvpei. 


890 


895 


XO.  hevlpOTrnfJitav  Ze  fin  irveoi  fiXdfiay 

Tap  ifidv  x^P^^  XeytOj 
0\o7/xos  T   6fXfjLaro(rT€pfj^ 
<l>vTwp,  TO  fifj  irepav  opov  TOinav* 
firi^  aKapTTO^  aia^ 
pij^  iipepTririo  vocro^" 
fiijXd  T   evdevovvra  *ya, 
}^vv  ZnrXoio'iv  ifi/ipvois, 
Tpk<poi  XP^^V  T^Tayfxevtp'  yovo^  *  * 


avT.  a. 


900 


905 


adhuc  declaravit    Conjecturas  me- 
morare  supersedeo. 

891.  Subest  corruptehu  Primo 
M  {y^n  Kvpaa^)  Bensum  turbat;  dein 
Papktay  debet  esse  I3ap€i»¥*  denique 
V.  893.  parcemiacus  esse  debet,  si^ 
quod  volunt^  hoc  aystema  illi  re- 
spondet,  quod  a  v.  9^7-  incipit. 
Pro  fxtj  igitur  Biy  dubitanter  recepi: 
cetera  reliqui. 


894.  Hie  jam  librorum  omnium 
lectionem  afiwXcMtlfiara  deaenii ; 
cujus  primam  syllabam  corripi  non 
is  sum  qui  cum  Seidl.  credam.  Vid» 
ad  Suppl.  226. 

904.  Vulg.  €vd€¥ouirr  aya¥,  lan- 

guente  0170^,   Dobnei  conjecturam 
recepi. 

906.  Duse  desunt  sylUba,  qua* 
rum  prior  vix  potest  non  esse  St* 


374  EYMENIAEX 

Zaifiovtav  SoariP  rioi. 

AG.  ti  rdB'  dKOv€T€,  TroXeco?  <ppovpiop, 

oV  *€wiKpaip€i ;  fiiya  yap  ivparai  910 

TTOTPi    'Epivv^  wapd  T    ddapdroi^, 
Tols  ff  vwo  yalap,  vepl  t   dpOpmTTwv 
ipavepm  reXecos  ZiaTrpdcraovariv^ 
.    To7s  fiev  doihd^^  Toh  S"  av  Saicpvtov 

fiiov  dfifiXwTTOP  7rapej(^ovarai.  915 

XO.  dpSpoKfifiTa^  8*  dwpov^  d'trevveTrw  ri/xas,      CTp.  ff. 

veaviZtav  t    eirtipartav 

deal,  Twv  Moipai 

fAarpOKaaiypfiTai,  920 

daifiope^  opdovofjioi, 
iravTi  Sofifa   ueTaKOLVOLj 
iravTi  Xf)oi/ft)  8'  iwi/ipideU 
euSiKOi^  ofiiXiai^y 
irdvra  TifinoTarai  detSp.  925 

AG*  rdie  toi  X^P^  ^V   I^V  '^po<pp6vta^       fAecrwBo^. 
iTTiKpaipOfieptap  ydpvfxac  arepyta  Z* 

910.    Vulg.  €mKpav€7.     Correxit  trant.     (Simile  fit  in  Shakspearii 

Pauw.  nostri  fabula^  Macbeth,)  Hae  igitur 

918.  €;^oyT6vprof;^ov<rai.  Deinde  tres    finale    hoc    carmen    decan- 

9€at  quenam  sint^  nemo  compertum  tant,    quse  aptissime  sorores  suas 

habuit:  suspicatur  Herm.  Horas.  alloquuntur^    tore,    Seat,    k.  t.  c. 

Mihi  videtur  per  totam  hanc  fabu-  Certe  que  sequuntur^  indicare  vi- 

1am  Chorus  ita  constitui:   fuerint  dentur  Furias^  quarum^  ut  Noctis 

Eumenides  vel  quinquaginta  vel,  filiae,  erant  Parcae  fxfirpoKa<riyvrirat. 

si  vis,  etiam  plures;    sed  ex  his  Vid.  Hesiod.  Theogon.  217. 
tres  supra  ceteras  eximiae  primum  923.  i^.ppSiXt,  graves,  potenles. 

tenent  locum  et  onmia  adminis« 


EYMENIAE2.  375 

ofifxara  UeiOov^,  ori  fioi  y\ti<r<rav 
Kal  CTOfi    iitwira  wpo^  rdcrS'  dypito^ 
aTTavYivafievav  dW  eKpdrtiare  930 

Zeif^  dyopaio^*   viKa  2*  dyaOHv 
epi^  tjli€T€pa  hd  iravTO^. 

XO.  rdv  S*  dirXricTTOV  kukwv  firiTroT   iv  TroAei  (TTdcriy 

ToS  iirevxofiai  fipefieiv^  \dvT.  ff. 

fxtl^e  iriovaa  kovl^  fieXav  oufia  iroXiTaVy  935 

ZC  Spy  ay  7roii/a9, 
dvTKpopous  dras 
dpTraXio'ai   ttoXccos. 
ydpixaTa  8'  dPTiZiZoiev 
KOivoipeKei  Ziavoiciy  940 

Kal  CTvyeiv  fiia  (ppeur 
7ro\\w¥  yap  toS'  ev  fiporoh  aKO^. 

AG.  dpa  ^Kppovovaa  yXdaati^  dyadfjs 
oBov  €vpi<rKei ;  eK  tUv  (pofiepioy 
Tcoi/Sc  TrpoartaTTWP  fieya  KcpSo^  opvi  945 

ToiaZe  TToXiTai^*    rdahe  yap  evippova^ 
ei(ppove^  del  fxeya  Ti/ic5i/T€9, 
Kal  yfjp  Kal  woXiu  opdohiKaiov 
Trpeyltere  irdvTe^  Sidyoirres. 

XO.  'xaipere  x^'^P^^'  ^^  a«(r«/x£a(«  ^Xovrov     crrp.  y. 

Xctip^T*  dtTTiKO^  Xem^  950 

931.  dyadiiv  €pt^,  certamen  tUer  teUes  creet  urbi  per  cades  muituu. 
plus  benefaciat.  9^*  Vulg.  (ppowovat.  Quod  dedi, 

938.  dpira\i<rat,  Theb.232.  Rap'  ex  Hermanno  recepL  Nanne  redm 

fun  cxigat  vindictam,  quae  calamu  piscens'^ 


376  EYMENIAEZ. 

iKTap  ^/Li€i/oi  Aids, 

wapdipou  <l>i\as  <pi\oi 

(Tio^popovPTes  iv  xP^^V* 

TlaWdZos  8*  VTTO  irrepoh  9S5 

OPTUS  a^erai  irarnp* 

A0,  x^'^P^'^^  X   ^/^^^^*  irporepav  8*  e/xe  ypti 
arreix^iP  QdKdfiovs  dwoiei^ovarap. 
wpos  (pm  lepoVy  rcoi/Se  *irpoTrofiir£iVf 
ire^  Kai  cipaymv  Ttaph'  vtto  aefiptap  960 

KUTa  yfjs  avfiepai,  to  fxep  *  aTtipov 
X^P<^^  KUTex^iP,  TO  de  KepSaXeop 

Trifiweip  TToXews  ewi  piKti. 
vfieU  8*  fiyeiardej  woKiararovxoi, 
TToiSes  Kpapaov,  Toiarie  fieTOiKOis.  965 

eifi  8*  dyadwp' 

dyaQn  Zidpoia  iroXiTais. 

XO.  ;^aip€T€,  x^'^P^'^^  ^*  avdis,  eTridiTrXoi^io,     dPT.  y\ 

Trai/TCS    01    KUTOL    TTTOXlP,^ 

daifxopes  re  kui  fipOToi,  970 

riaWaSos  TToXiP  pifiop- 
res*  fieTOiKiap  8*  6/ii}i/ 
€v  ai/ioPTes,  ovti  fJi^fi^ 
ylr€<rde  crvfi^opas  jBiov. 

A0.  aipw  8^  fJLvdovs  Twp^e  twp  KaTevyfidTWP,         975 
irefxy\ria  re  (jyeyyrj  XafxirdZtap  a'€\a<r(l>6p(op 
eU  ToifS  epepde  Kai  KUTio  ;^^oi/o?  tottovs, 

959'  Vulgatum  ^powofiwow  cor-         961.  irtipov  i^ro  drtipiow  correxit 
rcxit  Bcntl.    Cf.  964.  BenU. 


EYMENIAES. 


877 


^vp  itpoo'TToXoKrip,  aire  <f>povpov<ri¥  fipira^ 
*rovfiov  ZiKaiw^.  Sfifia  yap  irdcrti^  ;^doi/oc 
0i;(r^8o9  i^iKOiT   iJi/,  evKXerj^  Ao^oj'  980 

TraiStov^  yvvaiKwp,  Kai  a^6\o^  '/rpeafivTiBiap 
<l)oipiKOJ3d7rroi^  ipdvroU  €<r6iiiia(ri. 
Tifidre,  Kai  to  ipeyyo^  opfido'dta  Trvpo^, 
OTTw^  av  ev(ppuiv  ^'  ofiiKia  xQovo^ 
TO  Xoiirov  evduSpOKTi  avyxpopah  irpeinj*  965 


nponoMHOL 

fiar   *e9  *Z6fioVj  fieydXai  tpiXoTifioi 
Ni/icTOs  TraliSes  airaiZe^y  vtt   evdvtppovi,  wofi'rra. 
evcpa/jLeire  ie,  ;^ft)p€iT€ 
7as  vrro  Kcvdecrip  wyvyioio'ii 
Kai  Tifiah  Kai  dvo'iai^  irepitrenrai  rixa  t€* 

exK^fieire  Ik  wapZafu.  991 

iXaoi  Se  Kai  €v6v(ppoP€s  ya 
Sevp'  ire,  aefivai^  irvpiZdirrta 
XafjLTrdZi  repTTOfxepai.  Kaff  oBop  S' 
oXoXv^are  pvv  iiri  /uoA7ra?9.  995 


979.  ofxfia,  decus,  9C^  Jloi  populi, 
eui  per  appositionem  subjungitur 

986.    Codd.     CK     l6fAt9¥,     €¥    ZofJLf. 

Praepositionem  in  e«  mutayi^  et  ex 
Herm.  Z6fio¥  recepL — Ceterum  hoc 
carmen  in  duas  strophas  et  anti- 
strophas  dividunt  Herman,  aliique; 
quod  cum  paollo  violentius  it, 
monostrophicam  formam  reliqui. 


988.  Herman,  ob  antiiftftypham 

8uam  corrigit  x^P^'''^^>  4^^^  ^^^ 
extat  1^.  Nofltnim,  Fragm.  Leon* 
et  S(^h.  Fragm.  .Sgeoa.  Sed  vul- 
gatum  retinui.— Id  vero  obsenran- 
dum  est,  banc  wpowofiwmw  ^auf  ita 
dividi,  ut  modo  Furiaa^  modo  dvea 
alloquantmr;  illaa  ad  v.  99O.  boa 
in  991.  iUas  iterum,  99^^^  htm 
995. 

SB 


378  EYMENIilEZ. 

ayrovZcu  2*  £s  to  irav  evSetSev  ciKttv, 
llaWdZo%  da^ouTi  Xem  trapoTTTa^ 
ovTta  fidipd  re  cvyKarefia. 


FRAGMENTA. 


FRAGMENTA. 


I.     AOAMAS. 

1.  TOP  fiey  TpiTTom  eie^ar   oiKeios  Xe/BtiSf 
del  ipvXdcrcrwv  rriv  virep  Trvpo^  crTaaiV. 

Eustathius  in.Odyss.  E.  et  II.  I.   Athensus  ii.  et  vii. 

2.  driTOv^.  Hesych.  fie'ydXa^. 

3.  dirapna.  Hesych.  dwapTiarfAevw^. 

4.  fipva^ovari^    Xealvti^.    Hesych.     dKfia^ovcri^,    tj 
eyKvfiopo^. 

II.     AIA2  A0KP02. 

Ti  aoi  6  *hir6\\wy  K€KiQdpLKev\ 

Zenobius.  vi.  14. 

III.     AITNA. 

1.  .  Ti  ZnQev  avrdi^  ovofxa  Ono'ovTai,  fipOTOi; 

aefipov^  UaXiKOv^  Zeiis  eipierai  KaXeiv. 
tj  Kal  HaXiKfav  evXoym  fievei  ipdn^f 
TrdXiv  yap  'iKOvar'  ck  (tkotov^  t6^  6s  ^09. 

Macrobius,  Saturnal.  v.  19. 

2.  Kpelrrova^.  Hesych.  rov^  ijptoa^.   km  ot  deoi  Be.  . 

3.  aifAoL   Hesych.   IpvfWi. 

(Item  ap.  Eustath.  Odyss.  2.) 

i.      di/a^lav.   Hesych.  fiaaiXeiap. 


382  FRAGMENT  A. 


IV.  AKTAIQN. 

1.  fci/i/es  8'  ^ImOvvov  dwSpa  Sea^ortiv. 

Schol.  Venet.  ad  Homer.  Iliad.  I.  589* 

2.  Kvpa^y  'Ap'TTvia,  Xdpwv,  AvKirav  Nomina  canum 
Actseonis,  servavit  Pollux,  v.  5. 

V.  AAKMHNH. 
aVocrras.      Hesych.      (pvyww. 

VI.  AMYMQNH. 

1.  aoi  iiev  yaixeiaQai  fiopcnfioVf   yafjueiv  ie  fiti. 

Ammonius  de  Diff.  v.  ytifuii. 

2.  Kay  wye  rd^  (rd^  BaKKdpeis  re  Kai  fiupa. 

Athenaeus.  xv.  13. 

3.  dpwcKiav.   Hesych.   KViihaXa  eKdopl^wy. 

VII.  APFEIOI. 

1.  Kai  *7ra\Ta  *  KayKvXriTd  Kai  ;^\^Soi/  /3a\a»y*. 

Harpocration  v.  y\^Sov. 

2.  l^airavem  fwu  KaTaXeiTrerai  \oi7roh  aKepavvo^ 

dpovpwp  * €Vfi\v<ria)P  dweXiTrep^. 

Etymol.   M.  v.  'EptiXutria. 

3.  d'rroo'KfifXfia.   Hesych.   direpicrfia. 

4.  ifjLfjLeXeia.  Hesych.  cISos  6p')(tia'eia^.  TpayiKti  Sc 
cpx^io'i^'  'Apyeioi^  Se  Aiax^Xo^  dvri  tov  frarvpiKtiy 
i]  eari  'LiKivi/i^. 

*  Corrigente  Stanl.  pro  TruAraxai/  ^^  Correxit  Stanl.  pro  e'mjXuatw^, 

KvXfjTuv,  Sed  totus  locus  corruptus. 


FRAGMENT  A.  38S 


VIII.    BA22APIAE2. 

1.  elWofxepop.  Hesych.  elpyofievov. 

2.  Kapipei  wa\ai£  Kawifiiafiito  yj^oXta. 

Schol.  ad  Nicandri  Theriaca.  288. 

IX.  TAAYKOS  ^0NT102^ 

Athenaeus.  iii.  33. 

2.  KaTreir    'Adripa^  AidSa^  ^TrapeKireciav^. 

Vita  Arati  in  Uranologio  Petavii. 

3.  EvfioiZa  KafiiTfiv  dfKpl  Ktiualov  Ai09 
aKTri^y  KUT    avTOP  TVfifiov  ddXiov  Aij^a. 

Strabo  x.  p.  446. 

4.  ^arvpovsy  ieiX^^ov^  Kai  Ilai/as. 

Sdid.  Theoc.  IdyU.  iv.  62. 

5.  dav\o^  8*  vTTiiini  Kai  yepeidio^  irvQiinv. 

Etymol.  M.  v.  Aai;\£S.   Et  Eustath.  p.  274. 

X.  FAAYKOS  nOTNIEYS. 

1.  €^*  apfiaros  yap  dpfia,  Kai  veKpA  ueKpo^, 
'iWTToi  8*  €<!>*  iTTwai^  fia'ap  ^ifiwetpvpfiipoi  •. 

Schol.  ad  Eurip.  Phoeniss.  1210. 

2.  Ka\oi<ri  \ovTpoU  eKXeXoufiai  fiep  Sifia^, 

€9  vyf^iKptifAPap  'Ifxepau  t    dipiKOfitiv. 

Schol.  ad  Pindar.  Pyth.  i.  152. 

"^  Argumentum  memoratur  apud      U  Uepamy. 
Pausan.  Bceotic.  *  ifiw€<l>vpiJ^i¥Oi    optime    correxit 

•*  Valckenaerii  correctio  pro  irap*      Valck.  pro  €KW€ip€vy,  vel  i/iwe^vy^ 


384  FRA6MENTA. 

3.  evohlav  fiev  wpwr   diro  a-rofiaro^  X^o^6i/. 

Schol.  Aristoph.  Ran.  1676. 

4.  ayaov  yap  avSpa^  ov  fievei  XeXeifAfiipov^. 

Schol.  MS.  ad  Platonis  Cratylum. 

5*     €V(prifioi^  yooi^.   Hesych. 

6.  ^Kpipov   Xifi^P.  Hesych.  6  Tropdfxo^. 

7.  iTfiXov^  Hesych.  to  ififiovov  Kui  ovk  ij^irtiXov. 

Item  Photius. 

XI.     AANAH. 
Kadaipofiai   ytjpa^.  Hesych.  eK^VPOfiat. 

XII.     AANAIAE2. 

1.  Kaireira  Z*  elai  Xafinpop  ijXiov  <])do^, 
^o>9  iyeipo)  Trpev/iepeTs  tov^  PVfKpiov^ 
vofioiai  devr(ov  orvv  Kopois  t€  kui  Kopais. 

Schol.  ad  Pind.  Pyth,  iii.  27- 

2.  ipa  flap  dypo^  ovpapo^  Tpwarai  j(66pa, 
epta^  Si  yaiap  Xafxfidpei  ydfiov  tv^^^v* 
ofifipo^  S'  dir   evpdePTO^  ovpapov  irecrwp 
eXvae  yaiap*  n  Ze  TiKrerai  /Sporoi^ 
fii^XiOP  re  fioGTKa^  Kal  /Slop  Atifxiirpiop. 
ZepZpwp  Tis  wpa  8*  €K  POTi^oPTO^  ydfxov 

T€\6i09    CCTTi*    T«5|/S*    67ft)    TTapaiTlOS^. 

Athenseus.  xiii.  8. 

^  In  hujus  fragm.  v.  1.  si  rpuaai  v.- 4.   obiter  monendus  est  lector^ 

retineaSj  vertas  cum  Grot  penc'  longe  longeque  pulchrius  esse  cAvo-e 

trare.     In  6.  vulgo  BeVSpary  he  ric  omnibus  quas    inferciunt  conjee- 

»p\  quae  transposui.-— Ceterum  in  turis. 


FRAGMENTA.  38& 


XIII.    AIKTYOYAKOI  fj  AIKTYOYPFOI. 

1*      ofipia.  Photius.  aKxtfivia. 

2.  6w<r6ai.  Hesych.  6i/cc);^6r(r0ai. 

3.  SiKTvou   S*   evriTpia. 

Pollux  VII.  10. 

XIV.     AI0NY20Y    TPO<I)OI«. 

1.  ZiKpa  o>/r(s.    Hesych.  n  ZiirXfi. 

2.  ireZoiKOV  ;^€\£Soi/os.  Hesych.  fxeTOiKOv. 

XV.    EAEY2INI0I  tj  EAEY2INIAP. 
ao^yfcrco.   Hesych.  Siafcoi/ifo'co. 

XVI.     EHirONOL 

1.  \oil3ai  Ai09  fX€P  irptaTOV  wpaiov  ydfiov 
''Hpas  T€,  *  »  ♦         ♦ 

Trjp  Sevrepap  ^€  Kpcunv  *'Hpwariv  i/6jluo* 
Tpirtiv  Aios  o'taTfipo^  evKraiav  Xi/Ba. 

Schol.  Pind.  Isthm.  vi.  10. 

2.  Tifia\(pn^.  Hesych.  eifTifJU)^,  TifitiP  d\(paipov(ra\ 

'Scholiast.   Eurip.  in    Argum.  ^ ''ApudCiceroDemTuscDigpp. 

Medes :  Al<rxy\<K  cV  rdk  rod  Aio-      ii.  25.    occurrit  versus  hie  ex  £pi- 
vvcov  Tpixpaivi  \<rrop€if  on  icai  Tci^      gonis  ab  Attio  Lttiiie  versis : 

Aiorwrotf  Too^uc  intra  rmv  dvhpmv         .      .  ^       »•  t    ^ 

,    .     ,     /  ,  ^        ,  "^  Audisne  hoc  Amphiarae  sub  terram 

**  Karafiaprvpovai  H  rmy  EJpiwi- 

Sov  'IkctiBcov  oi  AIo^Aov  'EAev<rivioi.      Vid.  Nonium  in  Mactare."   But- 
Plutarch,  in  Theseo.  ler. 

3C 


t       » 


386  FRAGMENT  A. 

XVII.    EYPOnH  h  KAPE2. 

1.  dXX    "Aptj^    0t\€r    7     del    ra    Xwarra   Travr 

*dfiap  a^parov^. 

Stobaeus  Eel.  Eth.  Senn.  li. 

2.  Mi/\a9.   Stephanus.  iroXis  Kapia^. 

XVIII.   HAQNOI. 

1.  cre/iva  Korv^  ev  roU  'HSwvoU, 

*6p6ia^  8*  opyav*  fexovra 

6  fiev  ev  xe/ocriV  /iofi/ivKas  ex^v, 
Topvov  Kofiarov  daKTvXodeiKTOV, 
TTiTrXfia  fieXo^, 
fxavia^  eiraywyov  ofiOKXdv* 
6  he  ;^a\ico8€TO«s  KorvXai^  orofiel. 
«  «  « 

yJ/^aXfio^  S'  dXaXd^ei, 

Tavpotpdoyyoi  S* 
vTTOfivKwvTai  irodev  e^  dipapov^ 
<j)ol3epoi  jJUfioi,  Tvirdvov  S*  tjx^f 

axru    vTToyeiou 
fipoPTfj^f  (piperai  fiapvrapfin^. 

Strabo  x.  3. 

^  Admisi  Valckenaerii  correc-  in  quod  Pauwius  quoque  inciderat. 
tionem^  q.  v.  in  Diatribe,  pag.  Sed  mancus  locus  vix  restitui  po- 
224.    Apud  Stobeum  legitur,  ra      test  Mox  eleganter  conjicit  Jacobs. 

Xtfcrra   vdyra    t     dydptiirny   <rTpa-       ZaKrv\6diKTO¥,  Deinde  ap.  StraboD* 

rov.  legitur  x^XKodiot^,  Alterum  serv»- 

^  Reposui  opdia  pro  vulg.  opta,      vit  Eustathius. 


FRAGMENT  A.  387 

2.  ri  WOT    icrrai   6  fiovaofxaPTiS,    a\a\o^  dfipa- 

revs  o  crdevei"'. 

Scholiast.  Aristoph.  Av.  277*  ^^  Suidas. 

3.  iKTap.   Erotian.  in  v. 

4.  aiaoTfio^.  Hesych.  ovSeva  dcurfi6y  €KT€\ovara. 

5.  alyi^€(r6ai  vevplSa^.  Hesych. 

6.  dfi<pllpofio^.  Hesych. 

7.  aaarKTra.  Hesych.  eyyia^a. 

8.  fiaKpocKcX^s  fxev  apa^  fiax^ovvfi^  Tts  el. 

Schol.  Homer.  Villoison.  in  II.  I.  535. 

XIX.    'HAIAAE2. 

1.  cupOovearrepav  Xifia.  Athenaeus  x.  24. 

2.  ivff  iwi  dvcTfiah  *a'ov^  irarpos 
* 'H0atcrTOTi/;^€5  Sewa^,  ev 

Tw  SiafidW(ap  iroXiiv  oid- 
liaroevra  (pepei   hpofiov  wopov, 
ovd*  €«s  MeXavimrov  wpoipvyiav 
ifi^pid^  vvKTO^  dfioXyop. 

Athenseus  xi.  38. 

3.  pinai  fjiv  S^  irarpo^. 

Scholiast.  Soph.  (Ed.  Col.  1248. 

XX.     HPAKAEIAAI. 

1.     ov  ydp  Ti  fiei^ov  dXXo  rovSe  weicofiai. 

Stobseus  Eth.  cxxii. 

^  Locum  manifesto  comiptmn  ®  Recepi  ex  emendatione  troZ  pro 
ita  sanabat  Both,  t^  iror*  iaff  0  Ivov  (1  e  Zwtiaifn  ad  vdv,  ut  vide- 
liovffOfAavrt^,  oAoAof,    d^pov,  da$€^       tur,    attracto),     et   *}itpatrrorv^ii 

¥ti^ ;  pro  *H^i<rTOTcv;^cc.    Cetera  cor- 

"  dwd  pro  dpa  corrigit  Bottig.         rupta  inveni,  oomipla  reliqoi. 


388  FRAGBiEirrA. 

2.  dfxxpifinrope^.    Hesych.    oi   bk   toWmp   fitireptav 

3.  €7tty\tHr(rw.  Hesych.  i'H'OWvi^ou  Sia  yXwrrm. 

XXI.     eAAAMOnOIOI. 

—  aW  6  flip  TIC  A^ecrfiiov  <parv(Ofia  Ti 
Kvyi   iv  Tpiytovoi^  eKTrepaiveru)  pvdfidt^. 

Jul.  Pollux  vii.  122. 

XXII.    eEQPOI  J}  I20MIA2TAL 

1.  Kal  /jLrjv  'TraXaiWP  rwvSi  troi  crKOirevfidnav. 

Athenaeos  xiv.  7- 

2.  iafi/ii^.  Hesych. 

3.  dwocrra^.  Hesych.  ipevywv. 

4.  vwocTKOiroy  X^P^*  Hesych. 

XXIII.     ePHSSAP. 

1.  ayah.  Hesych.   ^tiXoia-ecriv . 

2.  TO  avyKXives  iw'  hlavri. 

Anstoph.  Ran.  1301. 

3.  *♦♦♦♦»  eKafiwrero  ^Kpo^j 

*  *  ^fjOftiTos  €i/S«Soi/TOs  ovSa/JLfi  crtpayfj* 

*  *  *  TO^ov  m  TI5  evreivwVf  *  * 
TrpiP  Si;  tis  *  *  *  ^apovca  Sai/xovtav 
iSei^ev  avTta  *  *  icaTa  ttoIoi/  fiepo^ 

P  Scholiast.  Soph,   ad  Aj.    184.  Idem  ad  Aj.  815.  ^aWi  A^r;^ 

To  Be  rwv  cu'X^fia\wTU¥  KtfhefjiowiKov  Xov  €v  Op^aaat^  dvcupcatw  Aibrrot 

/!i€i»,  «€  A<V^i/Aoc  cV   Gpiio'O'arf^  ow  Si'  dyyiXov  dirayy€i\ai. 
IX€¥  €virp6<r»wo¥. 


FRJIGMBMTil.  999 

ScI  *  *  *  *  *  'xpricrcurdai  «r^7^'>. 

Scholiast,  ad  Aj.  824. 

XXIV.     lEPEIAr. 

m 

1.  areWeiV  owta^  Tax^o^Ta,  ravra  yap  TraTfjp 
Zei/s  iyKadlei  Ao^ia  deamcfiara. 

Schol.  Soph.  (Ed.  Col.  791. 

2.  KaiTQiXa/Sa.  Hesych.  oi  /lev  TroXfSy  Oi  Se  KWfiti. 

XXV.     lEIQN'. 

1.  liiov  'jrovtipov  ddvaro^  evKXeicrrepo^. 

StobttQs  Eth.  cxxn. 

2.  lepeiriv.  Hesych.  Kadapfiov  ieofievfip,  iKeriv. 

3.  Tov  S'  i^fiioirov  Kal  t6v  iXacrcrova 

Ta;^€cos  6  fieya^  Karairivei. 

Atheiusus  IV.  79* 

XXVI.  I*irENBlA. 

1.  ovTOi  yvvM^l  KvSd^€(r6ai.     Suidas. 

2.  Kvh(rr   'Ax^t^v^  'Arpems 
TToXvKoipave  fidpdaye  fioi  irai. 

Arktoph.  Ran.  1303. 

XXVII.  KABEIPOP. 

].     opvida  2'  ov  iroim  ae  Ttjs  eiji^  dSoi;. 

Athenseus  ix.  4. 

*i  Exscripsi  partim  e  Butleri  dis-  Xt^r^,  kou  ip  *l^iy€¥€i^, 
positione.  '  Sch(^    Pindar.    Pyth.  v.    40. 

'  Eustratius   ad    Aristot.    Ethic.  Toy  *l(iova  ol  /uicV  Arri»yo«  yeweaXo^ 

III.   1.    Aofcc?  ycip  Ata-'xyXo^  Xtjtw  youatv,  tk   Al<rj(yXo^,    ^€p€Kv2fi9  U 


390  FRAOMENTA. 

2.     0^01/9  arwapi^eiy  htofxa  ijlcp  iroiricroyiev. 

Plutarch.  Symposiac.  ii.  Probl.  1. 

XXVIII.     KAAAI2TQ. 
Wavia^  ^ricrca^.    Hesych.    m  diro  rod  liavo's. 

XXIX.  KEPKYQN. 

1.  a/x0aiTiS€9  TOi  Toh  iviorioi^  ire\a%. 

Jul.  Pollux  X.  45. 

2.  cififitave^.  Hesych.  ai  Trpocavafidcrei^  t£v  opwv. 

3.  d'Treyj/^vx^*  Hesych.  direTTvevfiaTicrdti. 

4.  dricrei^.  Hesych.  drifidcei^. 

5.  ev\t\fJiCLTei.  Hesych.     \i;/uaTOS    Kai    dvSpeias   ev 

6.  opop.  Harpocration.  cnceCos  Tt  yewpyucop. 

XXX.  KHPYKE2. 

1.  crrevoaroiiov  to  T€i/;^os.    Pollux  x.  19. 

2.  ica«  T^$  (Turvpvtjs  rtj^  Xeovreia^  SopM.  . 

Pollux  X.  49. 

3.  TTvpcoKOpcrov  XeovTO^.      Photius. 

4.  Xoyyd^eiv.     Pollux  ix.  8. 

XXXI.     KIPKH   XarvpiKfi. 

1.  avr6<popfio^.  Hesych.  avrot^yo^. 

2.  ^vywcw.   Hesych.  Safidaw,  Kade^o). 

¥td<Ti  Ty  Ipofkari  KoraAeyci  touc  €i«       Pindar.  Pyth.  IV.  303.   *Ei^  roU  Ka- 
To  *Ap*y^oif  elaeXdom-a^  axd^tK,  koi       0eipoi9  eiadyet  row  irepi  row  *IaVo»a 

AiV^^vAof  £V  Kafieipoi^,    Scholiast     fxMovrw*    Athenasus  x.  7. 


FRA6MENTA.  391 

XXXII.  KPH22AI. 

1.  \evKo7s  re  yap  fiopoicri  Kat  fxeXayxil^ois 
Kai  fii\ro7rp€7rroi^  l3pi6€Tai  ravrov  'xpovov. 

Athenaeus  ii.  30. 

2.  droTracrrov.  Hesych.  dveiKaarov. 

3.  eiri^evovcrdai.  Hesych.  iiaprvp€(r6ai,  iropevecBai. 

4.  'n'lccoKwviiTw  TTvpi.  Photius.  toJ  evKavrta. 
irio'croKwvriTOV  fiopov.  Hesych.  orav  iriccrt)  Karw^^pic^ 
devTe^  Tive^  ihro  wvpo^  aTrodavtocnv. 

XXXIII.  AAI02". 

1.  dpax^ov.  Hesych.  dwo  evdeia^  dpd'xyti^. 

2.  KeKfiriTi  fiaXaKiwp  Trodi.      Harpocration* 

XXXIV.     AEQN. 

dSoiTTOptav  SiiXtjfia  j(^u)piTti^  Spdxwp. 

Stephanus  Byzant. 

XXXV.    AYKOYPrOS. 

1.  KdK  Tcoi/S*  €7riV€  /3pvT0V  i(r;^i/aii/a>i/  y^povifj 
Kai  cefivoK&irrei  rovr   iv  dvZpeia  crreytj. 

Athenasus  x.  67* 

2.  Kai  TOvaSe  Kfifiov^  (rrofiaros. 

Schol.  Aristoph.  in  Equites  v.  1147- 

3.  aKOve  0    av    oi/s  6;^aii/. 

Schol.  in  Sophocl.  (Ed.  Colon,  v.  668. 

4.  dvovraro^.  Hesych.  arpunro^  €k  x^V^^* 

"*  Forsan   Laii    iEschylei    sunt,      \i\fiBtw  oCZiy  twM  ix,  Jp  ev  vov^ 
quae  servavit  Clemens  Strom,  p.         tcT^, 
388.  yvminfiw  V  ej^ovrd  ft  if  ^Jo-iv  fitm^i 


939  FHiGIIJBNTJi. 

5.     ivdovcria  S^  Swf/La,  jiaKx^vei  criyfi. 

Longinus  ire  pi  vyl/ov^  c.  15. 

.     Kai  or   CO  veavicx   ^ti^  ei. 

Aristoph.  Thesmophor.  141*. 

XXXVI.     MEMNQN^ 

XXXVII.     MYPMIAONE2. 

1.  rdSe  fxev  \€v(r(r€i^,  (paihfi   'A^iWev, 
SopiXvfJidvTOv^  Aavawp  fi6j(6ov^f 

ov^  *  TTpoweTTtaKm*  eicw  KXitria^. 

Harpocration  in  v.  TLpoweirtOKOTe^,    Schol.  Aristoph.  in 
Ran.  V.  1023. 

2.  ft)5  S*  eo'Ti  fivdtov  rwv  \l fiver iKwv  \o70$, 
irXtiyevT    drpaKTw  to^uk^  n'bv  alerbv 
eiireivj  iZovra  fitjxct^^^  irreptafiaro^, 

TaS*  ovx  ^*  aWwv,  dWd  to??  avTwv  irrepoX^ 

dXiCKOfiecrda. 

Schol.  Aristoph.  Av.  809. 

3.  fcoi  fxhvy  ipiXti  yapf  dfiSeXwcr   ifioi  raSe. 

Suidas  in  dfiSeXvKTa. 

4.  ^diAr*  'AxiXevy  ri  iroT\  dvSpoSdxKTOP  aKOvtav 

iriKOirov,  ov  weXddei^  iir   dptaydv; 

Aristoph.  Ran.  264. 

*  Kai  a  i  veawia^  ^tic  cJ,  kot*  Al<r-  njy  aKpiZd  tfmat  ravrriw  (/biamir)  ci 

X^^^^  ^povp\€y\A€i   rt¥i    rmy   ^wmv  iKeivm 

€K  rrj^  AuKovp7«a«  epettOai  fiavko^  KCkKoy  ytwdai. 

fiai,  '  4>f7<r)  he  koi  Ala^Xo^  rtjw  fiti" 

Sequentia  adnotavit  Schol.  The-      ripa  MifA¥ovo^Kt<raiav,  Strabo.xv. 
ocrit.  Idyll,  x.  18.  'Apitrrap'^o^  yap  *  vpowewwcm^  rescripsit  Biitl.  p^ 

€»  vwofimifAan  AvKOvpyov  Aic^yAou^       irpowdvwKa^  oh  metrum. 


fragmenta;  393- 

5.  *AvTi\oXf  aTToifjuo^ov  fie  toO  TcdpfiKoro^ 
Tov  ^tivTu  fxaWov*  rdfia  yap  Bioix^rai. 

Schol.  Aristoph.  Eccles.  392. 

6.  (refia^  Sc  fxtipwv  ^dyvov^  ovk  eirtjZecfo, 
(o  Svcxdpif^Te  Tviv  ttvkvwp  (piXtjfidrwv. 

Athenseus  xiii.  8. 

lu),  js.aiK€,  Mvciai  r    ewippoai. 

Strab.  XIII.  p.  610. 

8.      o7r\ft)i/,  oirXwv  SeT.      Schol.  Aristoph.  Av.  1420.  • 

KaWiov,  Lucian.  Amor,  sub  finem. 

10.  iSiefiXfiK    'A;^«\\€i)9  Svo  Kvfita  Kai  reTTapa. 

Schol.  Aristoph.  Ran.  1447-  * 

1 1 .  S6ic6/x/3o\oi/.      Schol.  Aristoph.  Av.  1256. 

12.  ^ovdo^  ImrdKeKTpvfiv. 

Aristoph.  Ran.  961.  et  Schol.  Pac.  1177- 

13.  dypifiova.  Hesych.  tov  Kd/iaKay  tj  XafiTrdBa,  tj Sopv. 

14.  iyKOvpdh.  Hesych.    opoipiKw  9ril/alCi^ 

XXXVIII.     MY20r. 

1 .  iroTafiov  KaiWot;  X^V^  wpHro^  opyewv, 
evxcu^  Se  (rw^ois  BecwoTa^  waitoviai^. 

Harpocration  et  Suidas,  in  v.  opyeoiv, 

2.  Olos.  Steph.  Byzant.  Hesych.  ttoKix^iov  Teyea^. 

*  dy¥0¥  Pors.  ad  Med.  750.  pro  Pkryges  noCata. 

vulg.  ajtov.  ^  Aristotel.  de  Poetic,  c  44»*m^- 

^  Hanc  fabulam  spectat,  ut  vide-  wep  «V  'Hackt^^i  o!  Uvdta  a«tt77c\- 

tur,  Plato  S3nnpo8.  §  7*  Aio^vAot  Aorrec^  ^  eV  MJo'oi*  6  a^tiyot  ck 

hi   ipXvapeT  tpdvKmi^   'A^iAAca    IIo*  Tffy^av  €l^  njw  Mvo^iav  i^I»p    ' 

TpoKXov  tpav,  K.  T.  ff.  Vid.etiain  ad  .      <  .  « 

3D 


^ 


394 


FRAGMEMTA. 


XXXIX.    NEANI2K0L 

1.  (ravpa^  v7ro(rKioia'iP  ev  '^vKTtjpioi^. 

Athenseus  xi.  15. 

2.  dpeitparov  Xfj/xa.  Hesych.  lax^pov. 

3.  dipolfiavTOV.  Hesych.   aKadaprov. 

4.  *OKTfawav.   Photius.   iroTafiov. 

XL.     NHPEY2  ti  NHPHIAE2^ 

1.  Ze\<piv6<popov  TTouTov  Trehiow 
Sianieiyj/^dfievai.  SchoL  Eurip.  Phoeniss.  218* 

2.  KcifiaKO^  yXwrcrtifia  hiirXaciov, 

SchoL  Pindar.  N^os.  vi.  86. 

3.  ivapoKTavra^  vyj/^ov 

Hesych.  in  ivapoipopo^. 

4.  ddtip*  Hesych.  CTriSopark  fieTai^opiKW^. 


1. 


XLI.     NIOBH'. 
Oi9  ev    loaioi  irayta 


A£05  irarptaov  (itofio^  darn.  Strabo  xii.  8, 

2.      Zi9ri/\oi/  *ldaiav  dva  ;^doi/a.  Ibid. 


^  Athenens  iii.  Al<rj(y\o9  I*  iy 
Uepaai^  tic  dvppti  rac  v^aouK  dvapt- 
Torp6<l>ov^  etpriK€v.  De  quo  vid. 
Schweigh.  in  loc.  Butl.  in  Fragm. 
Nerei,  et  Blomf.  ad  Pers.  897- 

*  Eustathius  in  II.  Q.  'O  Zikuco- 
ifio^  ypaip€ih  Zq|Aay0ifc,  Tf|v  iv  AvKih 
ypd(p»¥  <r<payif¥  Tf|9  'I^i^c y€ia?^  cKa- 
Xuyf/e  Toy  *AyafX€fAvo»a,  "Oirep  kqI 
AiV^uXof  fAifxria-dfjievo^  rffv  re  Nio/Jifv 
Kol  a\Aa  trpoatowa  o/uioicdc  icyfukd" 


f    \ 


Ti<r£*  <ric»irTo/ui€yo«  /mey  viro  rov  kw- 
/uiiicouji  ivaivovpL€¥W  Be  aAA«0«,  Sia  ra 
T^c  fAifitjaew^  d^to^€U¥.  Ov  yap 
fxovov  ffXeirea^ai  dtra^iotro  €¥  amp^ 
d\i\l/€i,    d\\'    ouhi  /3\iir€t¥,   cov    ola 

¥VKT€pt¥   /3lO»  alpOVfl€UO^    f|    KOt    VWO' 

yaiov,  Schol.  Eurip.  Phoeiliss.  l62. 
*'0/i»v  Hat  A!<r^uAoc  ev  Nio/Sify  Ka< 
^ApioToifMyti^  hi  cV  hpdfian  Nid^iff 
6fAoiu9  2^  avrd^   Xeyowriv,    €tifai  W 


FRAGMENT  A, 


395 


3.  (nreipta  S*  apovpav  SwSex    v^€pwv  6S6v, 

BepeKvvTa  xcSpoi/^  evff  'hZpaareia^  cSos, 

''l^ti  T€  fivKfidfioTari  Kal  (ipvx^l^^o'i 

TepTTOvci  fiiiXwv,  wav  he  KwpexOei  ire^p. 

Ibid^ 

4.  dvfxos  Se  WOT    ifJLO^  ovpapta  Kvpwv  avta 

ipa^e  7r«7rT€«,  Kai  fie  irpocriJMveT  raSc* 

rivwo'Ke  TavOpfaweia  firi  trifieip  ayap. 

Plutarch,  de  Exilio  10. 

5.  fJLOvo^  dewv  ydp  Qdvaro^  ov  hwpwv  ipa, 

ovT   av  Ti  dvwVy  ovT    iwKnrevStoy  Xa/ioi^' 

ov  fitafio^  icTTiv,  ovSe  Traiwpi^eTai. 

fxovov  he  Weidta  hai/iopwv  dwocTaTe'i. 
Stobaeus  in  Serm.  Eth.  cxvii.  Et  Eustathius  in  II.  I. 

6.  fieXadpa  fiev  avrov  Kai  So/xoi/9  *Afi(piovo^ 

KaraidaXcio'w  irvptpopOLCiv  aieroh. 

Schol.  Aristoph:  Av.  1247- 

7.  etpfifievfi 

Td(pw,  T6ICWIS  iirw^e'  roit  redpfiKociv. 

Hesych.  in  eww^eip. 

8.  ''Icrpo^  TOiavTM  irapdevov^  Xox^verai. 

Hephsestion  Enchir.  et  Prisciani 

Q.      KOKaXa.  Hesych.  T€t;^i;. 
10.     rifiopL^.  Hesych.  icei/^s  ecrreptifievri^, 

'  Hoc  fragm.  e  Toupii  correc-      tantur  cms  incuhare :  imo  clamart 
tione  exscripsi.  «.    Vid.  Eum.  121.  et  BlomfieU. 

'  €wwl^€t¥  post  Hesych.  interpre-      Gloss,  in  Agam.  1279. 


FRAGMENTA.  397 

4.     Zeanroiva  irevrriKOvra  ^tjpjhtop  *X^P^^^' 

Schol.  Aristoph.  Acham.  883. 

XLV.     OSTOAOrOI. 

1.       Evpvfiaxo^  ovv  6d*  aWos  ovhev  iiacrova^ 
vfipi^  vtSpiCfiov^^  ovK  *dpaarxeTOv^  dfioi. 
riv  fiey  yap  avrw  Korrafiovvr    del  (Tkowo^ 
Tou  y'  dyKvXnrov  KOTrd/iov  tov/jlop  Kapa. 
««««*«       eK  T    ifmv 
*     *     *     i^ficSara  ')(eip  itpiero^. 

Athenseus  xv.  2. 

XLVI.     nAAAMHAHS. 

1.  Tivo^  KareKTas  evcKa  TraiS'  ifiov  fiXafiri^; 

Schol.  Venet.  Homer.  Iliad.  A*  319« 

2.  Kat  ra^idpxo^  x^'^^^^^^^PX^^^  *  * 
era^a,  aTrov  S'  elBevai  htapica, 
dpiara,  Seiirpay   iopira  &  alpeio'dai  Tpira. 

Athenaeus  1. 10. 

XLVII.    HENOEYS- 

Gralenu8« 

^  Vulg.  x^P^*^'    Correxit  Valck.  v.  1.  ovk  pro  oiw  S6\  in  2.  aivco-ioK 

Xopov,  Heath.  Kopav,  pro    dva<rx€Tout.      (Emendaverat 

^  Schol.   Lycophron.  778.    Uap  Casaub.  aVcKTcov^*  ego  malui  onci' 

A  10*^1; Aw  ipaiverai  tic  tov  '0^v<r<rea  <r^€Tovf.)     Deinde  in  Sm  Korra/9of 

f>w.  "  Ap.  Athen.  interitur  eCiaiti  mA 

"•  Vulgo  corruptissime  legitur  in      arparapxo^' 


398  pragmenta; 

XLVIII.    nEPPAIBOL 

1 . dpyvpfiXdroi^ 

Kepaai  XP^^^  crrofiia  wpocfiefiXtifJiipoi^.  ^ 

Athenseus  xi.  7* 

2.  redvriKev  alcxpo^  x/^i^/xarwi'  diraioXtf. 

Hesych.  in  *hiraio\riy  et  Eustath. 

3.  TTOV  fioi  rd  TToWd  Swpa  KaKpodivia; 
iroS  ;^pi/croT€i;icTa  Kapyvpa  crKvfpiifiara ; 

Athenseus  xi.  14. 

XLIX.     nHNEAOnH. 

iyto  761/09  fiev  eijJLi  Kpri^  apx^crrarov. 

Etymol.  Mag,  in  AiSot€crraTOS. 

L.    nPOMHGEYS  nYP<K)P02. 

1.  (riywv  &  owov  SeT  Kal  Xeytav  tu  Kaipia. 

Grellius  N.  A.  xiii.  18. 

2.  XiWScs  KUi  iria'aa  KtifioXivov  [laKpol  tovoi. 

Pollux  X.  17. 

3.  Tpdyo^  yeveiov  apa  ireydncrei^  av  76' 

KaUi  TOP  d-^lrdfievov. 

Plutarch  de  capienda  ex  hostibua  utilitate. 

LI.     nPOMHGEYS  AY0MEN02. 

1.  iiKOfiev     *     * 

Toi/^  (roif^  ddXov^  TOvaSe,  mpofAtidev, 
decfiov  T6  irddo^  toS'  iiroylrofieyoi. 

Arrian.  Peripl.  Ponti  £ux. 


FRAGMEMTA.  399 

2.  T^  fiev  SlBufJLOU  yjdovo^  EvptoiTfi^ 

fjiiyav  *i;8'**  'Acreas  repfiova  ^aaiv.     Ibid. 

3.  (poiviKOTreSov  r'  ipv6pM  iepop 

XCiKKOKipavwov  re  irap   'SlK€ap£ 

\ifivav  iravTOTpoijxav  AWiottwv, 

iV*  6  iravTOTrrti^ 

n^i-o^  cuel  xpcoT*  dddvarop 

Ka/iarov  &  imroiv  dep/iaU  viaro^ 

fxaXaKOv  irp0'xpai%  dvairavei. 

Strabo  i. 

4.  'iTTTTWV  Svwy  T    o^^lay  Kai  ravpHv  yova^y 
Soi/9  dvTiZovXa  Kai  irovonw  CKSiicTopa, 

Plutarch,  de  Fortuna  et  de  Solut.  Animal. 

5.  evdeiav  ipire  rnvde,  Kai  irpwTiara  fxkv 
fiopedBa^  t;^6£5  wpo^  *7ri/ods%  iv'  evXa/ioO 
fipofjLOV  Karaiyl^opra,  fin  cr   dpapirdaif 
hvcrxeifxipof  TrifKpiyi  *  av(rTpe\l/'a^  d^pvw. 
€^ev\al3ov  Se  fivi  ce  ^pocrfidWtf  trrofia 
7r6/x0i^'  TTiKpoi  yap  kov  hd  ^fofj^  drfioi. 

Galen.  Comment,  i.  in  Hippocr. 

6.  ^^€is  Sc  Aiyvwv  €ts  drdpfifiTOv  (rrparop, 
ivff  ov  fJidxv^9  ardip'  olSay   Kai  Oovpo^  irep  4^, 
fjLefiyjrer  iriirpwrai  ydp  ore  Kai  I3i\fi  Xiireiy 
ivravff*  iXecrOai  8'  ovriv    iK  yaia^  \i6ov 
€^€«9,  €7r6i  Tras  x^P^^  icTTi  iiaXdaKOV 

iha)v  S'  dfjLtix^^ovyTd  cr*  6  Zev^  OiKTepeT, 

"*  Rescripsi  f|T  pro  rp  2*.  in  4.   Pauw.   vv^r^i^m  pro  rfi* 

P  In  V.  2.  dedi  wwwrc  pro  w¥»aW      >^a?. 


400 


FRA6MENTA/ 


vTrocTKiov  Oricrei  'xj^6v\  ok  eireira  arv 
fiaXwv  Sfi(i(r€is  paSiw^  Aiyvv  crrpaTOV. 

« 

Strabo  iv.  1. 

7.  eweira  S*  ri^ei^  Bij/JLoy  ivSiKtoTarov 
dvflTwv  dwdvTwy  Kal  (piXo^evdraTOP, 
'A/3iOi;9,  iV  OUT    aporpov  ovre  yairovo^ 
refivei  ZiKeXK  apovpay^  dXK  avroamopoi 
yvai  (j}€pova'i  jiioTOV  aipdovov  fiporois. 

Steph.  Byzant.  in  ''AfiiOi. 

8.  ex^pov  Trarpo^  fioi  rovro  (piKrarov  reKVOv. 

Plutarch,  in  Pompeio. 

9. d<p*  ov  Sfj  'Piiyiov  KiKXijarKerai. 

Strabo  vi.  1.  §  6. 

10.  d\\*  liriraKfi^  (ipwrfipe^  evvofioi  'EkvOui. 

Strabo  vii.  3.  §  7- 

1 1 .  eiaatjydo'fiaTa.    Hesych.     eicrwrnixaTa*   ^   ama^ 
pay  liar  a. 

12.  dpeidvaavoi.  Eustathius  ad  Iliad.  E*  dwoa")(}irfxaTa. 

13.  }^vvoK€(pa\oi*  ^Tepv6(p6a\fxoi.   MopofAfiaTOi. 

Strabo  vn.  3.  §  6  ^ 


'  Maluit  Casaub.  in  v.  7.  uVcp- 
ctj^mV,  '  sed  vulgata  ferri  potest 
Mox  vero  miror  neminem  in  vi^dh 
offendisse  (1  ante  trrp.  correpta) 
praeter  Both,  qui  transponebat 
arpoyyvXtaif  vi0a3i.  Vix  ausim  re- 
ponere  joyyvXtav, — In  v.  ult.  Irito- 
<r€i9,  prima  correpta,   vix  recte  se 

habet 

'  Scholiastes  Apollonii  Argonaut. 
IV.  284.       lov  "lo-T^oi/  (pfjfriv  €k  twi/ 


*Yv€pfiop€W¥  KaTa<pep€a0at  koi  rwr 
rivaitaif  optov'  ovrto  C€  €tw€¥  aico^ 
XovOuv  Ala^vX^  iv  AvotA€vm  Tlpo* 
fAfjOe?  \eyo¥Ti  tovto. 

Cicero  Tusc.  Dispp.  11. 10.  "  Ve- 
niat  ."Eschylus  non  poeta  solum  sed 
etiam  Pythagoreus:  sic  enim  ac- 
cepimus.  Quo  modo  fert  apud 
eum  Prometheus  dolorem,  quern 
excipit  ob  furtum  Lemnium  ? 
Unde  ignct  duet  mortaWnn 


FRAGMENTS. 


401 


Lii.  nponoMnoL 

CiTToXoi.   Hesych.  SiTrXai. 

LIII.     nPQTEY2. 

1.  (TiTOVfJLevfiv  Zvo'Tfivov  ddXiav  (pafia 

fieo'fiv^  TO,  irXevpa  wpo^  wrvoi^  TreTrXtiyfieptiP. 

Athenaeus  ix.  50. 

2,  aeXTTTOi.  Hesych.  Seivoi. 

LIV.    nPQTEYS  ^arvpiKOi. 

1.  afiaXa.   Hesych.   Ttjv  vavv. 

2.  €7rd<rw.  Hesych.  iKTii(rw. 

LV.    2AAAMIN1AL 

1.  ifioi  yepoiTo  <l>apos  J<rov  ovpavm. 

Herodiani  liber  MS.  irepl  Zixp^vwv  apud  Bninck. 
in  Lex.  Sophocl.  voce  ^apo^. 

2.  eKXoyov.   Hesych.  diiiyti<riP. 


Divit  oiim  doctu'  Prometheu* 

Clepsiste  dolOy  panatque  Jovi 

Fato  eMpendlue  supremo. 

Has  igitur  poenas  pendens  affixus 
ad  Caucasum  hec  dicit : 

Titanutn  ntboUty  woda  nottrt  tangu^idi^ 
Generata  Cctio,  aspicUe  religahtm  atpcrU 
Vinctumque  taxis;  navem  ui  horrisonofirio 
Nodem  pavcnies  tifmdi  adnectunt  navUa: ; 
Saturnius  me  sic  in/beit  JuppUer^ 
Jovisque  numen  Muldhri  ascivU  manus  i 
Hos  tile  cuneos  fabrica  crudeli  inserens 
Perrupit  artusi  qua  nUser  toUeriia 
Transverberatus  castrum  hoe  fitriarum  In- 

colo. 
Jam  tertio  me  quoque  fituesto  die 
Tristi  advoiatu^  aduncis  lacerasu  unguHus^ 
Jovis  satelles  pastu  dilaniat  ftro. 


Tumjecoreopimofirtaetmtittiaqfatim 
tkmgoremflmdU  vastmmy  et  subUme  avoknu 
Pinnata  cauda  nostrum  adulat  soHgt^nem* 
Quum  vero  adesum  it^/latu  renovatum  est 

Jecury 
Turn  rursumtetrosavida  seadpastus  r^frrU 
Sic  hunc  custodem  mtuti  erueiatus  o/io, 
Qui  meperensti  vivumfiedai  miteria, 
Namque^  ui  videtiSy  vimdis  constrictus  Jovis 
Arcere  nequeo  diram  vciucrem  a  pectore. 
Sic  me  ipse  viduus  pestes  exeipio  anxias^ 
Amore  mortis  terminum  anquirens  mali, 
Sed  longe  a  leto  numine  aspeUor  Jovis. 
Atque  hoc  vetusta  sttcUs  giomertUa  horridis 
LuctyUa  clades  nostro  ii^/lxa  est  corpori  ; 
Ex  quo  liquatee  soiis  ardore  excidunt 
Guttetyqua!  saxa  assldmiiutUkiU  CtmeatL 
•  fi4ati»  ret  pro  piivaKra 

3E 


40^  FRAGMENTA. 

3.  Kav6v\a^.  Hesych.  tm  dvoiSficei^. 

4.  dvappoi^Zoi.  Hesych.  dvappo(pei. 

5.  dpripti^.  Hesych.  dv^ptiZt]^. 

Lyi.    2EMEAH  tj  'YAPO^OPOI*. 

1.  Zeif^  05  KareKTa  tovtov. 

Scholiast.  Venet.  ad  Iliad.  A.  319* 

2 .  dvraia.   Hesych.   ivavriay  iKeao^. 

3.  do'TCpKra.     Hesych.    ra    ov    Zwdfieva    Kurao'' 

4.  dfKpiSpofiOS.  Hesych.  Aifrxv^o^  Ze/xeAi;  eirXao'e 
Saifiova  Kaivov  irepl  ra  dfX(piZp6ixiaf  m  ei  eXeye^  tov 
yevedXiov. 

LVII.    2I2Y4)02. 

1.  Koi  viirrpa  Si)  xfi^  6eo(l>6pa)v  tto^wv  (pepetv, 
XeopTofidfiwv  TTOv  (TKaipri  ;f a\ici;\aT09 ; 

Pollux  X.  22. 

2.  idoO  (TTaQfiovxo^  eKKaTriWwv  (pm  ddpei^. 

Pollux  X.  23. 

3.  dW  dpovpaio^  *Tis*  ecrrt  arfxipdo^  m  i/ttc^i/i^s^ 

iGlian.  Hist.  An.  xii.  22. 

4.  SiOTTOi.  Erotian.  Tw  rij^  Vfjo^  eTTifxeX^Trf. 

5«     d/JL/iwve^.   Hesych.  ai  irpoaravafido'ei^  TiSv  optiv. 

^  Schol.  Apollon.  Rhod.  i.  6S&,  ofioito^    S^    Ta^    itpawrofUwa^    rft 

Ovaaiv  tifAo/Sopoi^  Maivactv,     Etudev  ya<TTpo^  aur^?  evOeaKofiiva^, 

Kai  Ttiv  ^cficXriv  Ovuittiv  KoXovaiw,  ^  Corrigit  Hemsterhus.   2i»  S'  6 

cVci^f;  A«(r;^vXoc  ijKvow  avniw  -M-apeim  (rraOfiov'^ofi  ev  KaTt\\ti\l/a^  a$p€t. 

4r^yafe¥    ovaav    Ka\     ivdeaj^ofjiiinfiv'  *  tk  supplevit  Pauw. 


FRAGMENT  A.  403 

6.     Kai  OavovTtov  eiciv^    ovk   iyeoTiyfrno'eiTa^ 
<roi  S*  OVK  eyeoTTi  kiki^  ovd*  aijjLoppvroi 
(pXe/Se^.       Etymolog.  Gudian. 

LVIII.    2I2Y<&02  nETP0KYAI2TH2". 
Od^ei^.  Hesych.  dtaTrevceK. 

LIX.     2<I)irS. 

1.  T(S  de  ^ev(p  ye  (rreipavov,  apx^uov  creipo^ 
iea'fiwv  apifTTOV,  eK  Tlpofxtidew^  \6yov. 

Athenaeus.  xv.  5. 

2.  <r(f>iyya  ^vfrafiepiav 
irpvTaviv  Kvva  nifiTrei. 

Scholiast.  Aristoph.  Ran.  1320. 

3.  KIROVS.  Hesych.  6  Twv  iroSwy  -y^t^o^. 

XL.    THAE<&02. 

1  •     —  dirXov^  olfjuK  ei^  aSov  (j^epei. 

Clemens  Alex.  Strom,  vi. 

2.     diJL<l)ide^loi^  X^P^**   Hesych.  rais   twu  TO^ortiy. 

LXI.     T0S0TIAE2". 
1.     *icaTa)*  *ydp  ay  pah  irapdivoi^^  yafifiXitov 

^  Fragmentum  comiptum  extra  nica  nva  cv  re  ral^  ToPorto'i  ical 

spem  remedii  fere  positum  videtur.  'Upetant  koi  tV    'LiaC^    wtrpoKvm 

Verisimilia  sunt  Schneider!    olaiw  Aurrp. 

pro  €l<r\v,  Jacobsii  U^er  iyfid  vd  *  Ap.  Antig.  d^p  Toii— .&rr€i 

— Ijiti,    (Hesych.  lytitj,  fioij,)  fi^  fiXfitifidrmw  ^wifi&ikii, 

'  Eustratius  in  Aristot  Eth.  iii.  davit  Toup.    praeeunte 

1.  AoKt?7a/>  AtV;^vA<K  Aryciy  fkvc  Vid.  ad  Choeph.  68& 


403  FRA6MENTA. 

3.  KaydvXas.  Hesych.  ra^  dpoiitjcei^. 

4.  dvappoifiZoi.  Hesych.  dvappo(p€T. 

5.  dpfipti^.  Hesych.  dvdptidfj^. 

Lyi.    2EMEAH  v  'YAPO^OPOr. 

1.  Zev^  05  KareKTu  tovtov. 

Scholiast.  Venet.  ad  Iliad.  A.  319. 

2 .  dvToia.  Hesych.   ivavriay  iKeao^. 

3.  afrrepKra.     Hesych.    ra    ov    Ivvdfieva    Karaar- 

A.  diKpilpofJiO^.  Hesych.  Ai(rx«^Ao9  ZejueAj;  iirXacre 
Saifiova  Kaivov  irepi  ra  dfiipidpofjiia,  m  ei  eKeye^  tov 
yevedKiov. 

LVII.    2I2Y4)02. 

1.  Kai  viirrpa  817  XP^  d€o(p6piav  irohtHv  (pepeiv, 
XeovTofidfiwv  TTOv  (TKaipf]  ;^a\ici;\aT09 ; 

Pollux  X.  22. 

2.  IZov  CTaOfioOxo^  CKKaT^Wtov  (pm  ddpeV. 

Pollux  X.  23. 

3 .  dW  dpovpaio^  *  res*  ecrri  arfxipOo^  m  i/Trep^i/ifs, 

iGlian.  Hist.  An.  xii.  22. 

4.  SiOTTW.  Erotian.  T«5  rfj^  vtio^  67ri/u€\i;Ti;. 

5*     dfifitope^.   Hesych.  ai  irpoa'avafidfrei^  twv  opwv. 

^  Schol.  Apollon.  Rhod.  i.  6S&,      ofioito^    S^    rd^    €<pawTOfA§va^    r^ 

Kai  Ttjv  Ze/ui€Ai}ir  Qvtivriv  KoXovaiVy  "  Coirigit  Hemsterhus.   Xu  3'  o 

cVciBf;  Aia^vXoi  ijKvov  avrifw  -M-apeim      araOfiov'^fK  ev  KartWwxI/a^  a$p€u 
v^yayev    ovaav    koi     ivdeaj^ofAevriv  *  tk  supplevit  Pauw. 


FRAGMENT  A.  403 

6.     Kai  OavovTtov  eiariv^    ouk   cVccmy/xacrciTa, 
coi  S*  ovK  eP€<rTi  kiki^  ovt'  aifioppvTOi 
0A6j369.       Etymolog.  Gudian. 

LVIII.    2I2Y<&02  nETPOKYAirrnS". 
6(i^€i^.  Hesych.  dtoTrevo'ei^. 

LIX.     2<I)irB. 

1.  T(S  Se  ^ey(p  ye  (rrifpavoVf  apx^uov  (rriipo^ 
Secr/icSi/  apifTTOVf  eK  Ylpofirideu)^  \6yov. 

Athenaeus.  xv.  5. 

2.  (r(j)iyya  Zviraixepiav 
irpvraviv  Kvva  nifiTrei. 

Scholiast.  Aristoph.  Ran.  1320. 

3.  Kvovs.  Hesych.  6  rHv  irohwy  -^00$. 

XL.    THAE<&02. 

1  •     —  dirXov^  olfJUK  6c(  atov  (j^epei. 

Clemens  Alex.  Strom,  vi. 

2.      dfKpide^ioi^  X^P^'^*  Hesych.  rah   Twy  TO^OTwy. 

LXI.     T0S0TIAE2". 
1.     *icaTa)*  *ydp  dyvah  Trapdivoi^^  yafitiXiwu 

^  Fragmentum  comiptum  extra  nica  rtva  cV  re  rat^  To^onat  ical 

spem  remedii  fere  positum  videtur.  'Upeiai^  icat  i»    ^^go'vtfm    wtrpoKvm 

Verisimilia  sunt  Schneideri   oi<n»  Kiarp. 

pro  €1<t\v,  Jacobsii  evear   lyfid  vd  *  Ap.  Antig.  dZmw   rah — atrrn 

— fAtj,  (Hesych.  ?7m»i*  fioij,)  fAij  fiXijfifAdTmv  p€wifiov\ti.    Emeu- 

'  Eustratius  in  Aristot  Eth.  iii.  davit  Toup.    pneeunte  Salmasio* 

1.  ^OKU  yap  A<V;^uAoc  Aryciy  five  Vid.  ad  Choeph.  6S8. 


404f  FRAGMENTA. 


XeKTpwv    ^dyevarroi^f    *  fiXefifiarmv    ^  perm 

♦  4F  ♦  ♦ 

i/e'as  yvvaiKo^  ov  fxe  fjLtj  \a6^  (^Xeywu 
6(l>6a\iuL6^y  ffres  dvSpo^  ^  yeyevfiivfi* 
€X^  ^€  TOVT($)v  Qvfibv  iTnToyviifiova. 

Antigonus  Carystius  Hist.  Mirab.  p.  94.  et  Plutarch, 
in  Amatorio. 

2,     7r6^o^O|t)Oi9     ^wfioLfTiv.     Hesych.     &(nrep    ire^av 

LXII.     TPO<&OI. 

1.  ^Kpa.    Hesych.    SiKpa  oyf/^i^  i)  hTrXfj. 

2.  TredoiKOV  x^^^^^*^^^'   Hesych.   (rvvoUov. 

3.  iyj/^ioua'a.  Phot.  Lex.   rpiXpas    hiiov<ra   x^^^P^^* 
Kai  ra  e^fird. 

LXIII.    Y^^inYAH\ 
dirOKoptnacranevai^^   Hesych.  dirOKeipayiepais. 

LXIV.    <I)IA0KTHTH2, 

1.     ft)  davare  iraiav,  fxrj  fi"^  dTifido'ij^  fioXeiv* 
fiovo^  yap  el  arv  rwv  dvtiKearrwv  kukwv 
larpo^*  dXyo^  8*  oviey  Qirrera^,  v^Kpwv. 

Stobasus  cxxi. 

^  Scholiastes  ApoUonii   i.    773.  &pKO¥  eXa/Sow  trap'  aCrmw  dwo^d^ 

Al<ryy\cK  B*  iv  'Yyj/iwvXri  €v  ovXoi^  /jLtytjaeaOat  avrdi^, 

ipfl<n»  avrd^  eweXdovaa^  ;i^€«/iafo^€-  c  ^»  gupplevit  Bnuick. 
vovs    TO??   ^Apyovavrai^    f^^XP^^    ^^ 


FRAGMENTA.  405 

2.  Tis  S*  av  are  PVfKpti,  rk  Se  irapQivo^  via 
Ze^aiT    av\  eZ  yovv  cos  ya/ieiv  6%€is  Ta\as. 

Plutarch,  in  libello  €i  Trpecrfiureptf  iroXirevriop. 

3.  evff  ovre  fiifiveiv  dvefxo^  ovr   iKirXeiv  ia. 

Suidas. 

4.  (payeZaiva,  ij  fxov  cdpKa^  iardiei  irotos. 

Aristot.  Poet  37- 

5.  CO  TTOv^,  dipfja'a)  (re;      Maximus  Tyrius  Diss.  xli. 

6.  ^Trepx^ie  irorafie,  fiovvofioi  t   iimrTpiXpai. 

Aristoph.  Ran.  1430. 

7.  ov  yap  SpaKWp  ^eviJKep^,  d\\*  dvwKiare 
SeiPiip  y€  orrofiaTO^  iK(pv<riVf  iroho^  ^Xafiwp. 

Plutarch,  in  libello  ^^  Suaviter  non  posse  vivi  sec. 
Epicurum.'" 

8»     OKopvov^.  Photii  Lex.  Toif^  irdpvoTra^. 

Q.     (pafiUv.     Athenseus  ix.  2*. 

LXV.     <I>INEY2. 
Kal  yf/^evdodeiTTva  iroWd  fiapywcti^  yvddov 
*eppev<r^  a¥,  olop  o'TOfxaro^  ev  wpwrrj  xa/oa, 

Athenseus  x.  18. 

LXVI.     <&0INI22AI«. 

ireKvvrp   ixovariv  evOeroi^  ev  dpfivXaK. 

Pollux  VII.  22. 

^  Codd.  dnJKfiv,  Xa/Stiv,   CorrexiC  vfit  <rv/iAirAcom*v  rip  *Ohfaa€T  Koi  rf 

Valcken.  NcowToXc/iy. 

'Dio  Chrysost.  Orat  liii.    koi  'Athenaeus    ip^aia^.    Jacobsii 

70V  yopoK  ov^  mcitep  6  AIo^vAoc  correctionem  recepi:   perire  sok^ 

KOt  £upiiri3f|f  €K  rmv  itri^MpiMW  (i.  e.  bant. 

Ariixwinv)  w€woiriK€f  dwd  rmif  eV  r^        «  Scholiast.  Eurip.  Phoeniss.  9SS. 


406 


FRAGMENTA. 


LXVII.    *0PKIAE2 


*  *  eSi;  8' 


6S  avrpov  dax^^^po^  w^- 
Athenaeus  ix.  14.  Eustathius  ad  Odyss.  p.  1872' 


1. 


2. 


LXVIII.     <I>PYrE2  tj  'EKT0P02  AYTPA 


dWa  vav/Sdrtiv 


ipopTfjyov,  OS  Tts  ptaTTOV  i^dyei  ;f6oi'os. 

Pollux  VII.  29. 

Kal  TOi)s  Qavovra^  el  deXei^  evepyerelv, 

fj  yovv  KUKOvpyeiVy  dfK^iZe^iw^  ^X^^* 
ok  fJii]T€  ;^acp6ii/^  fJiriTe  \v7rei(r6ai  wdpa. 
ijfxwy  ye  fievroi  ^efxetn^  etrQ'  vneprepa, 
Kal  Tov  QavovTO^  v  SiKti  Trpdaro'ei  kotov. 

Stob.  Eth.  Senn.  cxxvi« 

3*     dviip  S*  eKelvos  riv  ireirairepo^  fioptav. 

Athenaeus  epit.  Lib.  ii.  11. 

4.     'AvSpaifiovo^  yevedXov  Avpvfiariouy 

66ev  irep  **'Eictoi/o*  aAo;^oi'  fjyayev  (piXriP. 

Scholiast.  Eurip.  Androm.  i. 


01  itept\ei(l>d€vre^  t»v  '2,irapria¥,  a>V 
Alc^vKo^  ipffatv  ^<rav  \06wttK,  Ou- 
Sa?oc^  IlcAwpoc,  *Yv€ptivwp  kqiE^imv. 

^  Eratosthaies  in  Catasterismis 
C*  2S*  ric^o-euc.  ricpt  TOV  TOV  iaTO» 
peiTai,  uTi  ev  to??  aaTpoi^  iTcdrj  hid 
TiJ¥  8of  ov  T)J  jdp  ^avdri,  «c  ^v<r6^ 

»        •    r/     \       »      »  ♦       •  »V*       * 

fity€K  o  Ia€v^  €y€vvrj<r€y  avToy,  I  wo 
Be  TOV  HoXvhcKTov  iir€/ji<l>dri  eU  rop' 
yowa^,  Ttjv  Zi  Kvyrjv  i\a/3€  itap  *Yjp-> 
fiov  KOI  TO  ireoiXa  €¥  o<?  Sia  Tovdepo^ 
iwotiiTO  Ttju  iropuav*     Aokci  ii  Koi 


apirrfv  trap  'H^aiVrou  KaficTw  i( 
ahdfiavTo^y  a>c  AlayvXo^  iw  ^opKvct 
<pri<ny,  6  twk  Tpajtfhmv  (le^*  rpa- 
7ip3i«y)  iroifjTff?.  4>o/>icuSac  F/Mziaf 
ci^ov  vpo<pv\aKa^  at  Topj6¥€^.  Av- 
rai  Sc  €va  €i^ov  o^OaXfiov  koi  tovto¥ 
dXXrJKai^  ihthoaay  xaTa  ^vXoKtjpy 
etc. 

*  In  priore  versu  deest  syllaba. 
Inconcinne  supplevit  Both.  y€y€d\a 
TOV.  Idem  in  posteriore  bene  "£«• 
r»p  pro  "Ekto^os. 


FRAGMEMTA. 


407 


5 .  rdio'i  x^P^^^  »  »  »  ai/ros  ra  o'x^t^^T  iwoiovv. 

♦  4F  4F  ♦  ♦ 

Toif^  yap  ^puyiov^  olBa  dewpwp, 

ore  Tw  Tlpidfiw  (rvWvaroiJievoi 

TOP  TTalS*  ^\6ov  redveiwra, 

TToWa  TOiavTi  Kai  TOiavTi 

Kal  hevpo  (rxi7MaTicrai/Tas. 

Athensus  Epit.  i.  39* 

6.  ddioTTOP.   Hesych.   avapxov,  d(pv\aKTOV. 

7.  apoTOV.   Hesych.  Tov  oXkov  rod  ''EicTO/009,  ^  to 
uvTiarradiJLOV. 

8.  hiaweippovpfiTai  /3c09.   Hesych. 

Q.     ewKTrpoipai.  Hesych.  Siarpifialy  iiairai. 

10.  dyafTTa,     Hesych.      a    av    T£S    dydaraiTO,    olou 
dpecTa. 

11.  Tirfjvai.   Hesych.  fiaariXide^^. 

Lxix.   ^YXAraroi. 

1.     ipptohio^  yap  vyf^Oev  irormfievo^ 

*6v6w  ere  wAiy^i*,  *vffivo%  x^^^^l^^^^^' 
6*c  Tovd*  aKavda  irovriov  (ioarKiifiaTO^ 
o'^'^ei  waXaiov  dipfxa  Kai  Tpixoppve^. 

Schol.  Homer.  Odyss.  A.  133. 


^  Schol.  Aristoph.  Ran.  942.  'Ov 

avTov  €l<r<p€povTo^  €¥   hpdfAaai  nra 

fieyOK  €<TT<  KOI  OVK  dwOMpt¥6fl€P<K  itaft 

AtV^^vAw  cV  cpd^iari  €vtypa<l)OfAaff 
<^pv(\»  rj  "Ekto^o*  XvrpotK.  OuScp 
36  o  'A;^iXXcuc  <pd§yy€Tat.  "AXAiK* 
K4K0?  Tor  cV  TO?ff  ^pv^t¥  'A^iXAca, 
17  "Ekto^oc  XwTpoir  fi  TOW  iv  Mvp- 


fu^dctp,  oc  t^ixfi*  TpiU9  ^fupmv  ovW 

Schol.  Horn.  Venet  ad  Iliad.  X«r 
351.  'O  Sc'  A;<rxvXav  eV*  dUffae^it 
dvdi<rTdix€¥0¥  ^vao9  wewoiriice  frpof 

TO  ^EiKTOpiK  emiXa  €9  ^pv^L 

^  Vulgatum  or  6^  Wc  iw\ti(€¥, 
19^  vioc.  borrezenmt  Heath,  et* 
Valck. 


408 


FRAGMENTA. 


2.  *EpfAav  fxeu  wpSyovov  riofiev  yevo^  ol  ireful  Xifxvav. 

Aristoph.  Ran.  1297- 

3.  Kal  CTKevodriKaiv  vavriKwv  t    ipeiTriwy. 

Pollux  Oiiomast.  X.  10. 

4.  (rradepov  'XpriixaTO^^  vel  jfevfiaTO^. 

Suidas  et  Photius. 

5.  SpwTrreip.  Hesych.  diaKOTrreiv,  tj  ZiacKOireiv. 

6.  Aaipa.  Schol.  ApoUon.  ii.  846.  Heparetpovtim 


1 


2. 

3. 

Tidfici. 


LXX,     ^^YXOSTASIA". 

—  evZareio'dai  tm  €as  exhraiZia^ 
vofnav  T   aTreipov^,  Kai  fiuKpaiwvas  ^iom. 
^vfiiravTa  t    elirwv  6€0(j)i\€h  e/xas  Ti;;^a9 
iramv  eireviprifXfia'eVy  evdvfiwv  ifie. 
Kdy(o  TO  ^oifiov  deiov  dyJAevdes  cto/uz 
fjXTri^op  elvaif  fxavriK^  fipvov  rexv^' 
6  S',  avTO^  vfiycSp^  avro^  ev  doivti  wapwu, 
avTo^  rraV  eiTTWPy  avro^  icriv  6  Kravmv 
Tov  iraida  roy  ijJLOV.      Plato  Respubl.  ii. 

avfiKidoTi.  Hesych.  dpev  dKido^. 

avpifiaTa^,    Hesych.     to  avpi  iiri  tov  Taj(i(a^ 


^  Plutarch,  de  audiendis  Poetis. 

2.     Glov    €iri    TOV   Alov    elpriKOTO^ 
X)n^pov 

cr  3'  iriSei  Zvo  K^p€  TaniXeyeo^  6a- 
vdroiOy 

IwwoZdfjiOto, 
SXk€  Ii  fUvaa  Xafitov'  pive  5'  *'Fk- 
ropo^  aiffifxov  rjpiap, 


^€ro  i*  cic  af^Oy  Xiwew  Ii  i  ^oTfio^ 

*Aw6xX»v 
Tpaytp^tay  6  Ala^vXov  oXrjv  r^  nvOm 
ir€piidrjK€v,  €wtypa\l/a^  '^v^oa-raclav, 
Ka\  irapaa'rijffa^  raT^  wAo^nyf i  tow 
Aioc  iiSev  fiiv  rtjw  StTiv,  iwBev  ti 
Ttjv  r\w,  t€OfA€va^  vwep  rmw  vt9m¥ 
fio'^opiviov. 


FRAGMENT  A. 


409 


LXXI.    QPEIGYIA. 

Sequentia  apud  Longin.  iii.  servantur,  qus  qua  aucto- 
ritate  ^schylo  adjudicent,  infra  apparebit: 

4f  ♦  ♦  ♦  ♦ 

—  Kai  Kafiivov  arx^o'f'  fidKio'TOP  €re\a%' 
el  yap  nv   efrnovxov  oyf/^Ofiai  fiovovy 
fiiav  irapeipa^  irXeKTavfiP  ')(€iixdppoov, 
arriyriv  7rvp(i(rw,  Kai  KaTapdpaKw<roixai. 
vvv  S*  ov  K€Kpayd  ttoi  to  yevvaiov  fxeXo^. 

ov  TpayiKOL  in  ravra,  dWa  iraparpayiaZa^  ai 
TrXeKrdvai^  Kai  to  wpo^  ovpavov  i^efxeiv^  Kai  av  rov 
Bopeav  avKtirriv  iroieiv^  Kai  rd  dWa  fc^^s". 


"  Ad  h.  ].  Ruhnkenius.  "  Quod 
T.  Faber  de  conjectura  vidit  .£8- 
chyll  fragmentum  esse^  planissime 
confirmat  Joannes  Siceliota  Com- 
mentario  MS.  in  Hermogenem^ 
quern  Parisiis  excussimus  in  biblio- 
theca  Camilli  Falconet  V.  C.  <l>ai- 
¥€Tai  le  tj  drowia  rou  iroi^Tov  (£>- 


chyli^  cujus  ante  mentionem  fece- 

rat)  €r  Tf  T^c  *Qft€iOvia^,  owov  raU 
ov<n  atayoci  ^vo'mv  6  Hopia^  kvkJI 
Ttjw  Bd\a<r<ra¥'  ov  yap  <p€pto  tvl 
funintl^  rd  lafiffucd,  €iri\a06fi€¥o^. 
A<o  KQi  2o0ofcA{«  fiifieiTai,  Aiy€t 
h%  v€p\  Tovrmw  Aoyytwoi  OKpi/Siare* 
po¥  ffV  T^  Kwrd  ^iXoXoymv" 


;jF 


FRAGMENTA 


EX 


FABULIS   INCERTIS. 


1.  ApdcavTi  yap  roi  Kai  wadeiv  o^eiKerai. 

Stobaei  Eel.  phys.  vii, 

2.  TO  Toi  KUKOV  7ro5aJic€5  epx^'rai  jSporoU. 

Ibid. 

3.  KeiT    dfiTrXaKfifia^  rcS  TrepcivTi  rriv  Oifxiy. 

Ibid. 

4.  opa^  iiKfiv  avavSov  ovx  optafievtiv 

'  evtovTi  Kai  (rreixovri  Kai  KadtifievWy 
i^fj^  8*  oTrd^ei  So;^jueoi/,  d\\o6*  vo'Tepov. 
ovS'  eyKaXvTTTei  vv^  KaKw^  jEipyaarfiiva* 
OTi  S*  ap  TTOi^s  Seipov,   vofii^*  opav  Tiva. 

Ibid. 

5.  cS  ZeVf  Trdrep  Zev,  aov  [xev  ovpavov  Kpdro^* 
(TV  S*  epy*  eTTOvpaviwv  *t€  KavdpwTTWv^  opa^ 
Xewpyd  KadefiKTra*  aroi  Se  dtjpiwp 

vfipi9  re  Kai  ^iKti  fieXei,     Ibid. 

*  De  dfiirXdKrjfAa  vid.  ad  SuppL  rigunt.     Quod  dedi,  nequis  putel 

226.  anapaestum  in  tertium  pedem  in« 

^  Vulg.  in  secundo  cV*  ovpavmv  ferre,  prohibebit  synixesi*. 
fcat  dvOptiirtot',  quod  alii  aliter  cor- 


FRAGMENTA  INCERTA.  41i 

6.  KOivbv  Tvxfl,  ypfifif]  he  rcSv  KeKTrifiiviov. 

Stob.  Ethic.  VII. 

7.  a  deJ  Traptav  0poi/Tt^6,  fxfi  wapwv  dir^V 

6  xp^^^f^'  eihm,  oux  o  ttoW  eihm,  a'0<l)6i. 

Ibid.  III. 

8.  dfiapTavei  ri  Kai  coipov  (roipiOTepo^.     Ibid. 

9.  n  fiapv  (jnipfifi   avOptoTTO^  evrvx^^  a^ptov. 

Ibid.  IV. 

10.  fi  ;i^ap£6i/  ifrr    avOpwwo^f.fjv  avdpwwos  ^. 

Ibid.  V. 

1 1 .  dnart]^  hiKuia^  ovk  diroirrarei  6e6^.     Ibid.  ix. 

12.  KaroTTTpov  etSov^  ;^a\ifoy  cVr*,  oTvo5  he  vov. 

Ibid,  xviii. 

13.  opytJ9  fiaraia^  eiariy  airioi  \6yoi.     Ibid.  xx. 

14.  OVK  dvhpo^  opKOi  mfTTi^f  dXM  opKwv  dvi^p. 

Ibid,  xxvii. 

15.  opKO^  fiefiaio^  earriv,  av  vevarw  ^ovov. 

Ibid.: 

16.  (piKet  Ze  rw  Kafivovn  crvtnrevheiy  6e6^. 

Ibid.  XXIX. 

17.  KoKov  Ze  Kai  yepopra  fiavOdveiv  (ro<f>d:     Ibid. 

18.  TTpo  Twv  TOiovTWV  XP^  Koywv  haKveiv  CTOfAa. 

Ibid.  xxxiT. 

19.  oiKOi  fxeveiv  heX  tov  KaXia^  evZaifxova, 

Kai  TOV  KaKm  7rpd<r<rovTa  Kai  tovtov  fxeveiy. 

Ibid,  xxxix.  et  Clem.  Alex.'  Strom,  vi. 


»    f 


20.      KaKOi  yap  ev  irpaaorovres  ovk  avao'x^'roi. 

Ibid.  xLv. 


ii2 


PRAGMEMTA 


21.  TO  yap  fiporeiov  ciripfi   ipij/Jiepa  ^povei^j 
Kal  incrrov  ovSkv  fidWov  ti  Kairvov  CKia. 

Ibid,  xcviii. 

22.  yrjpa^  yap  iifitis  ecriv  ivhKwrepov.    Ibid,  cxiv, 

23.  Ti/;^a  fiepowtav  dp^ct  Kal  repfia. 

TV  Kal  €ro<pia^  Tifxav 
/ipoTeoi^  eTriOfiKa^  epyas* 
Kal  TO  KaXop  7r\eov  fj  KaKOV  €K  aedev. 
a  T€  x^^^  Aa/UTTCi 
irepl  &dv  TTTepvya  ;^pi;<r€Oi'' 
Kal  TO  Tea  irXdo'Tiyyi  ZoQev 
fxaKapiCTTOTaTOV  TeXedei. 
(TV  S*  dfiaxoLVia^  iropov  cJSe?  ev  a\y€<r«, 
Kal  XajjLTrpov  (pdo^  ayayes  ev  otkotw, 
'7rpo(pepe(rTaTa  Qewv.      Idem  Phys.  x. 

24.  TO  CTKaiov  ojULfxa  irapafiaKwp  dvvvov  ZiKtiv. 

iElian.  de  Nat.  Animal,  ix. 

25.  al  8'  CTTT*  *^ PirXavTO^  ira'iZe^  wvoixaaixevai 

iraTpo^  fxeyiOTTOV  a6\ov  ovpavocTeyfj 

'KXalecKOV,  evda  vvKTepwp  (pavTaorfiaTiav 

exovo'i  iJLop(pa%  awTepoi  IleXetdSe^. 

Athenasus  xi.  12. 

26.  ——  6e6^  fiev  aWiav  <pvei  fipoTOi^, 
OTai/  KaKworai  iwfia  TrafJLTrridrjv  deXn* 

Plato  Resp.  11. 

27.  d\\*  ovT€  TToWd  TpvofxaT  ev  CTepvoi^  Xa/iwv 
Qvrio'Kei  T(9,  ei  fxtj  Tepfxa  cwTpexoi  fiiov* 

'  Vid.  Pers.  779- 


INCERTA.  413 

ovT   iv  crreyij  t49  rj/iepo^  irap   icrria 

<l>€vy€i  Ti  fAaWov  rbv  irewptafievoy  fiopou. 

Euseb.  Prsep.  Evang.  xiii. 

28.  m  ov  hKaiw^  ddvarov  €x0ou(rip  fipoToi, 

ocnrep  fiey   *€<rT'*  iafia  rwv  iroWwv  KaKwv. 

Plutarch,  de  Consol. 

29.  (TV  TOi  fi  iipvca^y  fTv  fxe  Karaideiu  fxoi  ^OKek. 

Plutarch.  Demetr. 

30.  diSoiKa  fiwpov  Kapra  wvpavarrov  ixopov. 

iGlian.  Hist.  Animal,  vii.  8.  et  Suidas. 

31.  yevo^  ixev  aiveiv  kuI  fiadwv  iwicTafiai 
AWiOwiSos  7^5,  iv6a  N61X05  eirrdpowj 
yaiav  KvXivdwv  pev/JLartav  eTrofi/Bpiai^, 
fev  ^  irypwirbv  /jltivo^  eKXdfi^ai  <l>\6ya*. 
AiyvTTTO^  dyvov  vdfxaTO^  wXtipovfjievfi 
Ti^KCi  ireTpaiav  ;f(oi/a"  irdo'a  8*  evddKti^ 
(pepe<rfiiov  AtifitjTpo^  dyyiWei  arrd^vv. 

Auctor  Anon,  libelli  Trepi  rfj^  Tov  N€i\oi;  aVaTrXi;- 
pwaeo)^  ^id<popoi  do^ai. 

32.  TOVTOV  S'  eircnrrtiv  eiroTra  twv  avrov  KaKWP 

Tpa^vP  Trerpaiov  opviv  ev  iravrevx^oL* 
OS  rjpi  fxev  (paivovri  diawdWei  irrepov 
KipKov  \e7rdpy0v'  ivo  yap  ovv  ^op(pM  ipav^l 
TraiSos  ye  ravrov  Vfi^vo^  fXiM  awo* 
ved^  h*  oTTWpa^  iiviK    av  ^avdij  crdxv^, 

^  Vid.  Pors.  Praf.  Hec.  p.  7-  *  Vers.  4.  nequeo  corrigere. 


4l4  FRAGMEMTA 

^CTTiKTri^  Viv  avdi^  * dfKpievvvcri  irripv^. 
del  Se  idio'ei  ^TtipSe  *lla\\iipti^  tottwp 
Spvfiov^  eprifiov^  tj  irdyov^  d7roiKi<r€i. 

Arist.  Hist.  Anim.  ix.  49- 

33.  — —  Tftf  irovovvTL  S*  eK  dewif 
6(j>€l\€Tai,  reKPWfia  tov  ttovov^  kXcos. 

Clemens  Alex.  Strom,  iv. 

34.  a  A  A'  ecTL  Kdfxol  fcAels  eirl  yXiiccij  (j>v\a^. 

Clemens  Alex.  Strom,  p.  407- 

35.  'TTav'  vSwp  SiKfiP  irvpo^. 

Plutarch,  de  primo  frigido. 

36.  ZiEv^  e<rTip  aidfjp,  Zeif^  Se  yfj,  Zeif^  S*  ovpavo^* 
Zev^  TOi  rd  irdvra,  j^ii  ti  rHvh*  vireprepov. 

Clemens  Alex.  Strom,  v. 

37»  M^  irapao'iria'Tvi^  ^fJLoi, 

firir    eyyv^  eiri^.  Aristides.  Tom.  iii. 

88.  ov  xp^  A60I/T09  (TKvfjLUOv  ev  iroXei  Tp€(p€iy* 
fidXio'Ta  fiev  Aeoi/ra  juiy  V  iroKei  Tpe(^eiv* 
fjv  8'  €KTpa(l>^  T£9,  ToTs  TpOTTOi^  viTfipereiv. 

Aristoph.  Ran.  1461^ 

39*     Odpo'ei'  irovov  yap  aKpov  ovk  I;^€i  ;^oi/oi/. 

Plutarch,  de  audiendis  Poetis.  xiv. 

40.     OTTOv  yap  la'xv^  o'v^vyovo'L  Kal  SiKti, 

^  Ap.  Aristot.  in  v.  8.  legitur  Aristidis  esse,  neque  in  .^schyli 

rUret — Kayapiv^titivei,  deinde  v.  9*  senarium  premenda. 

TovV  iv'  dWov  ek  tovov.    Emen-  ^  Censet  tamen  Schutz.   versus 

davit  Salmasius.  hos  non  desiunptos  esse  ex^Bschylo, 

^  Assentior   Butlero  verba  quse  sed  ab  Aristophane  confictos :  quod 

sequuntur,  oo-nt  /uf;  <pi\o^  tw  dvop\  mihi  quidem  parum  probabile  vi« 

TOVTci)     ^vict     Tifxn     TO     "n-ptTovrcij       dctur. 


INCERTA. 


41» 


Schol.  in  Homer,  ap.  Valcken. 

41.  Seiuoi  7r\€K€ip  roi  yivij(ava^  hiyvirrioi. 

Schol.  Aristoph.  Nubes,  1128^ 

42.  ovveK    €K€i  av6ea  XeifXiovia.     Ibid.  1367- 

43.  V^i^X^^  ^;^oi/T€S  KvfxaTWP  ev  dyKoXai^. 

Schol.  Aristoph.  Ran.  716. 

44.  oire  Sfj/ULO^  ovr   €Tfi9  dvrip. 

Eustathius  ad  Iliad.  Z.  262. 

45.  eiKKOv  *S**  avpa  XvKfihov^  ioG'Te  hiirXooi, 
\vKOi  vefipov  (pepova-i.     Eustath.  ad  II.  14. 

46.  TTorepa  yvvri  T£9  AWloyl/-  (f}apii(r€Tai. 

Eustath.  ad  Odyss.  A. 

47.  XeoPTOxoprap  /3ov/3a\ip  veairepov. 

Eustath.  ad  Odyss.  I. 

48.  m  Xeyei^  yepov  ypdfxfxa.      Id.  ad.  Odyss.  X. 

49.  '  dca/3/06;^6iS  TdpTVfJLara. 

Athenaeus  Epit.  Lib.  11. 

50.  eiT    ovi/  <ro^i<rT^s  ^Kapra    irapaTralwy  j(^eXv¥. 

Athenaeus  xiv.  6. 

51.  iyw  Se  x^I/ooi/  kui  fidX'  evdtiXovfiepoy 
ToVS*  iy  yvadovvTi  Kpifidutp  di^am.     Ti  yap 
o^ov  yiuoiT    av  dvhpt  rovZe  ^iieXrepov^; 

Athenseus  ix.  17^ 

^  I*  supplevit  Pauw.  ^  itdpra  optime  correxit  Butler. 

»^  Verba  »\  xiyu  .Eschyli  ene      P^o  ««^«- 
vix  credo.  "  CerUtim  reponunt   fiiKreppm 

pro  Pi\riov, 


i 


416  FRAOMBIITA 

52.     XevKo^;  ri  d'  oi/;^i;  kui  KaXm  tii^ufMievo^ 

6  x^^P^^*     eyjrovy  fiti^e  XvTrtid^^,  irvpi. 

Ibid. 

f]  9roWa  y    ev  SofiOKriv  eipyacrrai  kuku 
Soyovara  Kai  Tpenovcra  rvp/i'  avw  KaTu^^. 

Ibid. 

54.  'TTOv  S*  iarriy  'Apyov^  iepoPy  avSaaov^  ^vXov. 

Fhilo  Judaeus. 

55.  Kwrpov  Yld(pov  t    €;^oi;(ra  iravra  KXtjpoi/. 

Strabo  viii.  6. 

50.     BoSpap  S'  iepdv  re  kui  Kepavvla^  *Pi/7ra9. 

Id.  VIII.  7- 

57.  Kvhicrr   'A;^aii5i/,  'At pern 
7roXvKoipap€y  fidvdave  fiov,  Trot. 

Aristoph.  Ran.  1269,  70. 

58.  evfpafieire  fieXio'crovofxoL'' 
Zofioy  'AprifiiSo^  iriXa^  otyeiv. 

Ibid.  1273,  74. 

59.  *'l{pa  reXeia,  Ztivo^  evvaia  Zdfiap. 

Scbol.  Find,  in  Nem.  x.  31. 

60.  /lt^T€   KpWO'O'OVSy    firiT     OiVfipoif^ 

IJLtiS*  vhartipoif^  XiTreip  dipvedio'i  Zofioicriv. 

Pollux  Onomast  v.  4. 

61.  o^vyXvKiav  t    dpa  KOKKieh  podv. 

Pollux  Onomast.  vi.  11. 

<"  V.  3.    avp/3a,    nerd  dopv/Sov,         **  Corrigit  Dindorf.  e  Sdioliast* 
Hesych.    Idem  significare  videtur      iroMaaowofAoi, 

Tti pj3a. 


INCERTA. 


417 


62.  (TV  Sk  (nradfiTOi^  TpifiiTiyoi^  v^pacrfiatn. 

Pollux  Onom.  vii.  18. 

63.  Xovrai'^  ye  fxeu  Srj  Xovrpov  avro  ^evrepov* 

aAA*  €K  fxeyiamav  evfxapw^  Xourtjpiwv, 

FoUux  VII.  33. 

64.  Toaravray  Ki^pvj^y  i^  ifiov  ^idpracrov. 

Etymol.  Mag.  v.  ''Aprafiot, 

65.  inriSioi^  /x^fC09  oSov.     Etymol.  M. 

66.  6ip6^  ifilioXM  dAov.      Ibid. 

67.  veoKpdra^  arirov^a^.     Ibid. 

68 «     'lioviKYiv  pfjo'iy  6fCT6ii/a9.     Atheiisus  xiii.  4. 

69.  o  Ti   pvp  fjXff  €7ri  CTTOfxa.     Plato  de  Rep.  viii. 

70.  — aWov  aWfj  irpo^  iroKei  rerayfieyov.    Ibid* 

71.  ———  KaiTfiKa  irpoarp€pwv  rex^nfJiCLra. 

Etymolog.  M.  ^ 

72.  irplv  &v  TraXayfxoh  aifxaro^  ;^oi|CIOjctoi^oi/ 

avTO^  are  *XP^^V^  ^^^  icaTacrrafa?  yj^pdiv. 

Eustathius  ad  Iliad.  T. 

73.  ov  e^x^  TTwAoi/s  rerrapa^  ^vynipopov^^  . 
(pifioTariy  avXwToTariw  eG'TOixiofxeva^. 

Eustath.  in  Iliad.  2.  494. 

74.  ev  hppvfJLia  irwXoi.     Eustath.  in  Iliad.  8. 

75.  irdrep  Qeoipe,  MaipdSt^p  ^evKnipie. 

Harpocration  v.  Qeomov. 

76.  darrofiop  imrov.     Pollux  Onomast.  11.  4. 

^  Ita  Pauw.  e  libro  Falkenbergii         '^  XP^^  corrigit  Pcm.  ad  Orest 
pro  AouTo/  7e  fifjy  Xovr^ptov  airo      909*  PTO  '^(pavau 

C€VT§pO¥» 

3G 


418  FRAOMENTA 


77.  -— ^S*  ia-TiP,  09  war'  dfiipi  /uoi  /3c Acs 
^ekmroTTOiov^  Tfjv  KaKoafiov  ovpdvtjp, 
eppiyjrep,  ovS   tifiapre.     irepi  o    e/uco  Kapa 
irXfiyeicr   ipavdytiarev  oarTpaKOVfiivrif 
X^pi^  fJivpripdip  Tev\e9av  irveova   ifxol. 

Athensas  Epit.  i.  30* 

78.  avTOpeyfioi^ot  woTfWV.     Hesychius. 

79*     dvZpwv  ydp  ecTTiv  ivZiKiav  re  Kai  iro^nSi/^ 
ev  Toh  KaKoio'i  fifj  TedvfiSardai  deoU. 

Plutarch.  ConsoL  ad  ApoIIonium.  29* 

80.  oi/S*  diroBev  elScv  avroi/;  ov  ydp  eyyvQev 
opa^'  yeptov  8e  ypafifiarev^  yevov  ara<pii^. 

Plutarch.  Symposiac.  i.  8. 

81.  \al3(iv  ydp  avroQtiKTOv  EvfioiKoy  ^/^s. 

Plutarch,  de  defectu  oraculomm.  43. 

82.  ir^Xoi'  nfin^aca  reKTOPtov  irovov. 

Plutarch,  de  cohibenda  ira.  4. 

83.  'hypevs  8*  *Piw6\\wv  opQoif  iQvvoi  /deAos. 

Plutarch.  Amator.  13. 

84.  Tov  TTfiXoTrXdfTTOv  crirepfxaro^  QvtiTfi  71/1/17. 

Tzetzes  ad  Hesiod.  '£^7.  157- 

85.  €^  oaipvaXyov^  Kiohvvoo'irdhov^  Xvypov 
yepovTO^. 

Plutarch,  in  libello  oTi  irapaZo^ortpa  ol  ^rmKOt 
T(Su  TTOifiTwv  \€yov<riy.    2. 

86.  diroTTTva'ai  Sci  Kai  Kad^pao'dai  crrofia. 

Plutarch,  de  Iside  et  Osiride.  20, 

87.  Aiyiva  S*  avrn  wpos  vorov  Kelrai  irvoa^. 

Strabo.  ix.  9r 


INCERTA.  419 

68*     AifivpviKffi  fJLifjLiifia  fiavhvfi^  ;^itc»i^. 

Pollux  Onom.  vii.  60. 

89.     6irur0ofipi6h  iyxo^*     HesycMus. 

QO.     oi  T€  {TTePayfAOi  twp  ttovwv  dpeiarfiaTa, 

Schol.  Soph.  Electir.  283. 

91.  —   ewfjfiey  T$s  oSov  Tpo'xjn^ctrov 
crx^orTfj^  Ke\€v6ov  rpioioPy  €v$a  (rvfifio\M 
TpitSv  K€\ev6wv  HoTVidSwy  rifieifio/iev. 

Schol.  SofOiocl.  CEd.  Tjrr.  733. 

92.  Xaynrpaicnv  dfrrpairaTari  XafiwdSwp  crdepei. 

Schol.  Sophocl.  (Ed.  Col.  IO47. 

93.  ^<pp^^'  €^0)9  Ze  Tovhe  fivoTiKOv  reXov^. 

Schol.  Soph.  <Ed.  Col.  1049- 

94.  hetnroiv  ^EKarti  Tiiv  jSacrtXeiwv 
TTpohpofio^  fie\d6p(oy. 

Schol.  Theocrit.  IdylL  11.  36. 

95.  epaywpi€  Matas  icai  Aios  ^Ep/Jia. 

Schol.  Find.  Pyth.  u.  18. 

96.  Kai  TOP  ixOvrnv  ydpov.     Athenaeus  11. 

97.  fioM  ToiovBe  TTpayfrnTO^  Oewpo^  Av. 

Ammonius  de  diff.  yerbor. 

98.  fu^fioav  irpenei 

ZiQvpafifiov  ofJiapreiv 

Plutarch  de  EI  apud  Delph. 

99.  Afjfi^Tep  17  dpiyj^aa  rfjp  ifxh^  ippeva, 
elvai  fie  twv  trwv  d^iov  fAVfrrtjpMP. 

Aristoph.  Ran.  913-14. 

'  ffvyKUfxov  restituit  Pors.  pro  vvyicotvov. 


420  FRAGMENT  A 

100.     o  Kar<r€i;9  "'A^roAAo)!/  6  KajSalos*  yjxvn^.    * 

Macrobius  Satumal.  i.  17- 

10  !•     ^fti^^  irovfipd^  ddvaro^  evTTopdrepo^f 

TO  fiJ7  y€V€<r6ai  S*  io'Tiv  n  ire(pvKevai 
Kpeiacrov  kukw^  wpaa'a'ovTa. 

Stobaeus  Ed.  Grot.  Tit.  cxxii. 

102.  KoXm  TeQvavai  kolWiov  av  fiaXKov  rj  tretrwo''' 

6ai^»     Thomas  Magister. 

103.  £v  iyw  (l)€p€yyvo^s      Ibid. 

104.  TTC^iKO^  iipfjLfiTai  Xiws.      Ibid. 

105.  aripvpa^  hex^o'dai  KawixciXfceveiv  Xeytou 
fjLvBpov^         ♦  ♦  ♦  ♦  « 

6  S*  do'TevaKTi  dvvvo^  ok  *i;fn/;^€TO* 
avav^o^.  Athena^us  yii.  15. 

106t      vapoi,^  re  AipKti^.     Fhotius  Lex. 

107.  x^'^^*'  '^^  7r\oKafx6^,  wfrre  irapQivoi^  dfipai$^ 
odev  KoKeiv  KovpiJTa  Xaov  ifvearav. 

Athenaeus  xiir  6. 

108.  vfxei^  de  (iwfiop  roy^e  kui  irvpb^  creXa^ 
KVK\to  * irapiG'TacrQ*^ y  ev  \6xta  t   aTreipovi 
ev^aa-de.      SchoL  Venet.  Horn.  II.  S.  200. 

109.  €1/  napoarrrifjLOi^  TreTrAois.        Timaeus  Lex. 

1 10.  ZecTTvoiva  vvfi'C^fi  Si/(r;^i/uc5i/  opwv  ava}^'. 

Ononis  Thebani  Et3nnologioon. 

'  Pro  Ka^aroc  corrigit  non  inepte  ^  tjuvx^ro  felicissima  est  Toupii 

Barnes.  2a/3o?o?.  correctio  pro  riv^ero. 

'  Subest  comiptela;  etcum  citat  ,  ^apiera<r0'  reacripsi  pro  ira- 

Magister  quasi   e  fabula  extanti,  /         • 
Sept  con.  Thebas,  an  -^schyli  sit, 

dubitari  possit.  '  Hue  etiam  referendum  est  quod 


INCERTA. 


4@1 


111.  crx€\i^a^.        Schol.  Aristoph.  Equit.  361. 

112.  Kpavaa  ttoXiv.      Schol.  Aristoph.  Acham.  75. 

113.  yj/'iXm.     Schol.  Venet.  Homer.  II.  E.  9. 

114.  arTTihov  TriSiov*.     Eustath.  in  II.  A. 

115.  (TTOfXi^.     Eustath.  ad  Odyss.  E.  313. 

1 16.  Aivfido^.      Stephanus  de  Urb. 

117.  AaAiycris  et  aTrepiXaXtiro^. 

Pollux  Onomast.  11.  4. 

118.  ireXvrpa.     Idem  11.  40. 

1 IQ.  Karaipaya^.    Pollux  vi.  7- 

120.  fifJLiOTrop  avXop.   Idem  vi.  37- 

121.  PiTTTpa.      Idem  VII.  40. 

122.  d\afia(rrpo<p6pov.     Idem  vii.  33. 

123.  oo'Tetav  {rreyaarrpop.     Idem  x.  45. 

124.  eSapoh.  Hesych.  fipwcrifioU. 

125.  \eaiva  ripiyeveia.  Hesych. 

126.  iTTvya.   Hesych.  eKTrXfiKTiKci. 

127.  Kexptip^aTicBai.  Hesych.  ireippv^dai^. 

128.  ufKpi^.    Etymol.  M. 

129.  dcaXri^  fiavia.      Ibid. 

130.  acrx^^^^*    ^^d.    dKaraaraTOv. 

131.  axyn.    Ibid,    rbv  Kairvov. 

132.  T/oi(r<ro  fcoos.    Ibid. 

133.  €^av(rT^p.    Ibid.  .  <ric€i/os  n. 

« 

memorat  Suidas,  awxf  ap.  iEschyl.  *  Cf.  Fragm.  65. 

BfjXvKti^  adhiberi.  *  wetppvxOat  quid  ait,  neaciunt 


422  FRAGMENT  A 

134.  TrXdtmy^.  Etymol.  M.  i;  ndfrri^. 

135.  redpiTnrop  ^evyo^.  Etymol.  M. 

136.  diro<pto\iOi.  Suidas.  JQevou 
137*  KaWdivov  xp^y^*  Suidas. 

138.    (f>v^ifJLri\a.  Pluturch.  Quarat.  Grasc.  x. 
139«    dv(o  TTOTafXtap.  Hesycliius. 

140.  XeijJLdfjLVVa.  Pollux  Onom.  vii.  26. 

141.  fJLfi^ev  oietrdai  fxeya^. 

Plutarch,  de  Prefect,  in  virtute. 

142.  XaAi/Ka2a9.    (Baccharum  epitheton.) 

Schol.  Apollon.  Rhod.  i.  473- 

143.  fieKavoo'refKptav  yevos. 

Idem  IV.  1348. 

144.  fidx^op  afiTreXov.      Eustathius  ad  Iliad.  A. 

145.  Tis  dvripei  rd^  vno'ov^  dvapiTorpoipovs^. 

Athen.  tii. 

146.  xb4|t>o>/raAai/.    (Bacchi  epitheton.) 

Flor.  Christianus  in  Aristoph.  Pec.  p.  ^2. 

147.  Kvureptarepa.     Photii  Lex. 

148.  XafXTToipi^.     Ibid. 

149.  Xoyydo'ia.     Ibid. 

150.  OfJidfiaira.     Ibid. 

151.  oarrpaKtav.     Ibid*. 

152.  ovpapi^ero).     Ibid. 

^  Utrum  ipsa  verba  ^schyli  sint,  Nerei  fragm. 
an  sola  sententia^  incertum  est.  *  Servavit    Hesychius,    auctore 

"^  Ad   Persas   refert  Athenseus :  non  nominate,  qui  ^schylus  esse 

sed    locus    ipse    corruptus.     Vid.  ^uit:  dirrriva,  rvrdov,  aprt  yvfivov 

Blomf.  ad  Pers.  897*    et  sup.   ad  oarpdKwv. 


INCERTA. 


423 


153.  7re(ppacryievo^.     Ibid. 

154.  irpe^ai.     Ibid. 

155.  oraXa.      Ibid.  (Cf.  129) 

156.  x^^^^^^^*    Eustath.  Iliad.  I. 

157.  7r€7r\oiS  fJL€\ayxil^oi^\      Eustath.  ad  Iliad  H- 

158.  (TTroP^ai  x^AiJC/cifiTOf.  Eustath.  ad  Odyss.  r. 

159.  AWiima  (pwvriv.     Ibid. 

160.  x^^^^^^'^K^^^^ '      Schol.  Aristoph.  Ayes.  1680. 
iCl  •  avXHva.     Eustath  ad  Iliad.  2. 

162.  a\ai09.    Hesych.  d  iroKaio^*  a(ppwv. 

163.  eiKarrivai.      Athenseus  iii. 

164.  ypir/raierov^  ;^aAic97AaTOi;9.     Aristoph.  Ran.  959* 

1 65 .  rpaye\a(pov^  ^.     Ibid,  967- 


•  Vid.  ad  Eumen.  179* 

'  Vid.  Choeph.  9- 

«  Forsan.  Agam.   1017-18.  re- 
spexit. 

^  Sequentia,  ut  admodum  dubia^ 
in  marginem  rejeci : 

166. 
oTTi  Key  6ir*  aKaupifiav  ^Xmrraw  tXOp, 

Athenseus  v. 
167. 

a  ax'  €iT  €  WW  yo¥  (pavraafta  ipofiet, 

Plutarch  de  Superstitione. 
Vide  Pors.  ad  Orest  401. 

Sequentia  Nostro  tribuit  Cle- 
mens Alex.  Strom,  v.  Grotius  au- 
tem  aliique  juniori  cuidam;  vix 
dubium  quin  recte: 


168. 

^tipt^e  BvffT»¥  TO¥  0€O¥,  KcA  flf}  SoKCl 

o/ioiov  avTm  aapKt¥0¥  Ka6€<rra¥au 
ovK  onrua  b  avTO¥'  wore  fi€¥  m^  wvp 

ipai¥€TQt 
dw\aaTO¥  opfip'  wore  B*  vimp,  wori 

Zi  f¥6^o^' 
Koi  0tipa\¥  avToc  yivctcu  wapen^ptjtf 
d¥€fitf,  ¥i(p€t  T€,  Kciirrpawp,  ffporrp, 

CwfipertT  h*  avrf  BiLXacca,  ical  irt* 
rpai, 

rpifiei  3*  opti  Koi  yata  icai  weXtipiof 
l3v6o9  daXdaafi^,  Kmp€U¥  yyl/ot  fiiyaf 
oraw  iwi^\iyl/ti  yopyo¥  ofAfm  jcc 

TOV. 


404  FRAGMENTA. 


Sequuntur  Testimonia  qusedam  de  ^schylo,  in  quibus  yel 
sententiae  ejus  nonnuUas  servantur,  vel  de  scriptis  aliquod  me- 
moriae traditur. 

1.  aifiaTO^  io'Tiv  tj  dperti  wvia. 

Guell.  ad  Mn.  ix.  904S. 

2.  on  Sh  Kai  eyevovro  rov  aiiiaro^  (sc.  rcSi/ 
fia<r;faX4(r0€i/T«i/),  Kal  aTriTrrvov,  Aiarxy^o^  fiaprvpei. 

Etymol.  Mag. 

3.  ^schylus  convivas  indicant  de  seriis  tracta/ntes, 

Athenseus  iv.  25^ 

4.  ol  TrepiXeKpdepres  twv  'L'Trapr^v,  m  Ai(rxv\o9 
ijnicrii/,  fjirav  X66viO£,  OvSaios,  TleXiop,  *Yir€piii/wp, 
Kai  'E;^ia>i/,  os  eynfiev  'Ayavtiv  Trjv  KaS/iov  dvyarepa. 

Schol.  Eurip.  Fhoeniss.  949- 

6.  Pcsana  carmen  ease  victorUe  iEschylus  docet,  quod  ideo 
ApoUini  dicatum  esty  quia  malorum  avertendorum  potens  est 

Servius  ad  Mn.  x,  738. 

6.  Mapadwuiop  Troitifia,  AiarxvKo^*  evSoKifiriare  yap 
iv  TcS  MapaQwvi  (rvv  r£  aZe\(p(o  Kvuaiyeiptp. 

Photii  Lex. 

7.  TpaiTOS  6\op  iiv  6  Acas*  to  (rtHfia,  Kai  ov 
fiovov  TO,  irepi  fxao'xa^^^  Kara  Aio'xvXop  Kal 
a\Aoi;s*     Eustath.  ad  II.  S- 

*  Vid.  Plato.  Sympos.  §  42* 


FRAGMENTA.  425 

8.  dTToarrpi'^as  ie  eic  rfj^  odoO  ro  vSwp,  ha 
T^s  *Apyeias  ^Siy  to  aTro  tovtov  Kareio'iy  Kai  inl 
TOVTtp  TOP  ''Iva^oy  dWoi  re  Kai  AicrxvXo^  iroraiiov 
KaKovcriv  'Apyeioif.     Fausan.  Arcad.  vi. 

g.  AiifAfiTpo^  Se  '^Apre/iip  dvyarepa  ehai,  Kai 
ov  Ai/ToiJs,  Svra  Axyxnrriwv  top  Xoyov^  Axcrxv\o^ 
ehiZaj^ev  Evtpopiwvo^  tov9  *'EXXi7i/as.     Ibid,  xxxvii. 

10.     oJda  i'  on Kai  Ai(r;^i;Ao(  (elwe)   rov 

A'lBfiP  ' Ay fia-iXaop.     Athenaeus  iii.  66. 


sn 


INDICES. 


INDEX 


AUCTORUM    KT    ALIORUM. 


XUMKUl    PAGINAS    INDICANT. 


Afollodorus.   ,5. 
Aristophanes. 

Aves.  317- 

Equites.  240. 

Pax.   308. 

Rana».   279-  414. 
Aristotcles.  393.  414. 
AthensDUfl.  390.  394. 

Bentleius.  11 6.  376. 

Cicero.   385.  400. 

Clemens  Alexandrinus.    391 .  423. 

Dawesius.    88.  114.  124.  135. 
Demosthenes.  21 6.  233.  317. 
Dio  Chrysostomus.  405. 
Dobraeus.  9-*' 

Elmsleius.  74.  75.  93.  343. 
Ephemeris  Jenensis.    119- 
Eratosthenes.  40(). 
Etymologus  Magnus.    125. 
Euripides. 

Andromache.    80. 

Electra.   220.  289. 

Hecuba.   21 9.  322. 

Hippolytus.    194.  291. 

Iphigcnia  Taur.   333. 

iMcdea.  22.  l63.  28i.  285.  354. 


Orestes.   208.  335. 

Phcenissse.  285. 

Troades.  59. 
Eustathius.    120.    123.    324.    341. 

386.  394. 
Eustratius.    389.  396.  403. 

Gaisfordius.  69.  324. 

Hemsterhusius.    185.  402. 
Herodotus.    43.  58.  63.  194.  213. 
Hesiodus.   95.  374. 
Homerus.  62.  I66.  218.  285.  297- 

304.  345. 
Horatius.  133. 

Joannes  Siceliota.   409. 
Juvenal.   184.  263. 

Lucianus.   217.  300. 

Pausanias.   383. 

Pearsonus.   32. 

Pindarus.   6I.  358. 

Plato.   14.  74.  235.  393.  424. 

Plutarchus.   385.   408. 

Porsonus.  36.  62.  63.  69.  79*  91 

108.    115.    131.    138.   142.  155. 

304.  308.   369'   393.    413.   417- 

423. 


430 


INDEX    AUCTOEUM    £T    ALIOBUM. 


Ruhnkenius.  409. 

Sacrae  Scripture. 

Genesis.  201. 

Leviticus.  125.  29  L 

Deuteron.  106. 

2  Samuel.   100. 

Job.  209.  291. 

Psalmi.  217. 

Esaias.  370. 

Zacharias.  203* 

Lucas.   106. 

Act.  Apostol.  165. 

Paulus  ad  Corinthios  I.  246. 

Colossenses.  63. 

' Timotheum  I.  281. 

Scholiastes  Apollonii.    400.    402. 
404. 

—  Aristophanis.   105.  107-  120. 

407. 

—  Euripidis.  385.  394.  405. 

—  Homeri.  313.  407- 


— -  Lyoophronis.  397- 

—  Pindari.  271.  279-  SS9.  S90. 

—  Sophodis.  3SS. 

—  Theocriti.  392. 
Sophocles. 

iBgeus.  377* 

Ajax.  271.  302.  304. 

Electra.  158.  225. 

CEdipus  Coloneus.  253.  29I. 

(Edipus  Tyrannus.  8.  80.  290, 
305.  343. 

Philoctetes.   181. 

Trachin.  63.  80.  181.  299- 
Stephanusy  H.  299. 
Strabo.  392. 

Theocritus.  62.    . 
Thucydides.    41.    59-    72.    110. 
365. 

Valckenaerius.  97-  145.  30^. 

Virgilius.  208. 


k 


INDEX  LATINUS. 


AccusATiYUS  absolutus.  271.  Hiatus  in  ri  oZw.  16.  182.  572. 

Augmentum  omissum.  68.  73.  93. 

312.  320.  lanicK  forms.   11.  II9.  155. 


Caesura  i^glecta.  75.  76* 


Deo9>  mo6  in  machina  inferendi. 
S50. 

Dualis  persona  secunda  a  terda  non 
diversa.  253. 

£umenidum  numerus.  374. 


NominatiYus  absdutos.  327.  337. 

Numeri  enallage.  348. 

Procne,  hucima.  5. 

R^gula  de  pedibus  senarii  tertio  at 
quarto.   13.  75.  255. 


INDEX  GRiECUS 


A. 


a  finalisy  quantitas.  I69. 

a  ante  icA.  producta.  317* 

a  ante  if  p.  producta.  88. 

A  et  A  confusa.  Sg.  299. 

a  et  €11  confuaa.  I6. 

A  et  A  oonfusa.  7-  207. 

a  et  01  confusa.  47. 

dfiovKoKriToy.  42. 

cifipoy6<K»  77. 

oYCiVy  existimare.  42. 

dyeipu.  307* 

dyperav,  97- 

aBoAtPC  SoA/a.  322. 

dff9vp<K.  123. 

dOipfiawroi,  306. 

at  et  €  confusa.  43. 

Ai^f;c,  fiaKpd  iroAic.   I78. 

alZofidrfi^,  94. 

aifxaroaipayrj^*    8Q. 

ai-^fjiaL  36b. 

dtip6fio\<K,  159* 

aKptovia,  341. 

dxdKTwp,  Sol.    12. 

dfidprta,  225. 

dfi€i/3otMt.    12.   188.   314. 

dfjitado^.  311. 

dfAvXaKewy-ri^a,    aV.     12.  41.   109» 

120.  216.  253.  373.  410. 
dfxofxipo^.  351*  3D3. 
d¥afia\€7v  Ktv^vyov,   19^* 
dvaidetvs  302. 
mwavhpo^,  68. 


awif,  genere  femimno.  421. 

dpcurriwm,  219* 
ayaTi,«e<.  335. 
dvcpriXdrff^.  179» 
dv^po/SovXot,   201. 
an/.    182. 

awj^.  de  quantitate.  347.  366. 

avrara  ^€i0v^    ra.    80. 
orrAov.    185. 
aTravpdu,   Q5. 
airiffTcK.   I89.   220. 
airo^i;7^iMif  ird3a9.    309' 
dwoj^ptinaTOii,   d^tJiJLar<K.  290. 
dvvpo^,    140.   204. 
aw  pot   lepaL   204. 
Jpa,  m^^tite.  272.  291. 
dpato^  yotuj.  269- 
ot/Df},  (SXafitj.  6. 
"A^i;,   "A^iyv.   29. 

aVoAjUfjroiy.   218. 

apoif    o0eAoc.   40. 

a/39raA(^tt).   375. 

ao'Tofei'oi.    18. 

darpafii^u*   1 5. 

ai;ra^Kt}c.  312. 

auT0^6oifo«.   225. 

d<p/Krup,  de  Supplicibus  et  Sup^ 

plicum  prseside.   3. 
d<popo^,  367* 
a^i/KTOf.  35. 
'A;^€A«1^6?    iroA£i9.  92. 
o^6<K,    TCI   /uotTi/y.    208. 


INDEX    ORjBCUS. 


433 


firifidrup  opeyfjia.   315- 
/3\awr6fi€»ov,  322. 
fiovX€v<r€Tai,  passive.   l60. 

r. 

r  et  T.  confusa.  g.  43.  281.  300. 

325. 
yap  loco  non  suo  positum.  309. 
yripai^i,  ynpavKtiv.  40,  319. 
Yoiriac.  327. 

A. 
A  et  A  confusa.  Sg.  299. 
A  et  A  confusa.  9. 
Idiftlov,  de  quantitate.   138. 
U  insolentius  positum.  95. 
htvov,  TO,  reverentiam.  363. 
hdirwoTa    leworov.  83. 
^tdirXoo^f  adjective.  71. 
3ia<rTo/uia.   I6I. 
^t€p6^,  345. 
Auk    woprtK,   4. 

BoKI/IAOC.    59* 

hopiKuwrit,  45. 

3o/3iTfyaicrov,  non  ^^v-  158. 
Cv<r/3aro^.    100. 
3i/<nra.\f7V,*ya\e».  357» 

E. 

iyyvri¥  rideffdat.  371. 
€1   ciy  7f pdva€Hin.   241. 
CI    cum    subjunctivo,  6.    20.   88. 
343. 

€'l€V    tlKOVU.    308. 

e'tKaaa,  pKaaa.  15. 
cr^eica,  Homericum.  11.  119, 
€Ka<TTo^  pro  tKarepoK.  220. 
€Kiri3vC(rdai.   89- 

€KT€A€?P,    6VT€X€r?.    205. 

€\artjpio^  drdv.  323. 
eAf3ejUKXf^-jua9.   156. 
eAfii'o?,   cAeeiyor.   115. 


eAifXa^'Mii  ye^i  wiipyow.  92. 

tfifioTowf  remedium.  229. 

SifotKoi  diro.  25. 

i(trf€t<r$au  284. 

i^urepetv,  extra  vagaru  325. 

€wayu9t(Kf  non  aV.   224. 

iw€K€tva,  iw\   ToSc.  14. 

tfViKOToc  vifia^.   306. 

€TiXiyofuu.  4. 

iittoTpevroK,  45.  294. 

€woij^€<r0ai.  322. 

CTif^ciy.  395. 

ipiKVfjLOTOf,  ipucvfimw.  206. 

f/>c«   dyaOmw.  375. 

'Epftij^   Mr^toCy  yOopio^.  311. 

-      rofivarof .  336. 
€^vp[a    icaicity    iceSritir    re,     A(JlliiAi# 

285. 
ev  et  a  confusa.   I6. 
cvaTiyc.  75. 

€v0ap<r€7¥,  minus  recte.  154. 
ev  icAveiy,  benigne  audire.  10. 
€vir€fiw€\o^.  354. 
evirpoo'tpiroicoirof.  323. 
evwpvftmi^,  ^* 
€vpe7  pro  ev/NfVci*  228. 
€v^pmw,  prudeiu.  88. 
c^SpiK.  318. 
€^e(o/uievoc,  c^ff/ievoc  confusa.  352. 

€^po(€¥<K.   322. 

H. 
If  et  K  confusa.  212.  296. 
vv  cum  optativo.  343. 

a 

e  et  O  confusa.  5.  20.  273.  296. 

OaKOff   0mKOf,  138. 

tfaXXciy,  tramUive.  81. 

^€/iiv.  17. 

$€pftai¥€i¥,  324. 

a€<r/ioc.  47.  354.  360. 

^oa^eiv.  28. 

31 


434 


INDEX 


I. 
I  dativum  elisum.  3.  91. 
I  et  ¥  confusa.  88.  91.  285.  286. 

iK¥€ivOai  0€uy.   17. 
tKraTov,  19. 

Tkm  Homericum.  10.  381. 
lw90VfA€y<K,  <Vov-  120. 
r^a^.  38. 

K. 
K  et  If  confusa.  212.  296. 
Ka0^K€i¥,  299. 
Kai-— Se.  66* 

KotTe  pro  T€-«cai.  176.  et  Addenda. 
KaphtohtiKTOw,  265. 
Kara^i^M.  l68> 
Karafipnrr^tv  fiiwX^v.  239. 
KaTtip€<pn^,  3i6, 
Karri prvKM*  353* 
Karoirroc.  215. 

K€pOTUW€lV.    230. 

fce^if/uicvoi.  90* 

nXucTtip  \/ycK.  301. 

Kwiaa,  Kviaaa.   125. 

Kotpawo^f  rvpavvo^  confusa.  225. 

KpcKTo^,  316. 

Kp€fJid^.   36» 

Ki/irrof  Xo70f.  313. 

A. 
A  et  A  confusa.  7*  207. 
A  et  A  confusa.  9* 
XaKTiafia  heiwvov,   270. 
\af  irare?<r0a<.  307* 
XeVa^yof,  adjective.   358. 
Xevpo^,  vXarw.  24f> 
\v€tv   yauiv.    384. 
AvKeio^.  158. 

M. 
Mayo^,  gentile  nomen.  69' 

fieiXiyixara   Zvctppovtiv,  290* 
fjL€tov  a^iws,  310. 


fX€fxo¥a,  a  /uuiif.  181. 
fic<raicroc.  92, 
ix€rtomo^m^pm¥.  11. 
Mf^^c*'  post  ff^Ff.  163. 
fijw«  fAaareipa.  g, 
fjLtlturtk.   14. 
^f7T/>ov   »f;yi;.    I77. 

MX^PK*^'  214. 
ftiaiif€tv.  30. 

N. 
I'  et  I  confuga.  88.  91.  285.  286. 
•»  et  <r  confusa.  8.  65.  280.  345. 
ved^eiv,  active.  7. 

vefACiv  Ti/uac.  365* 
MK^v  ra^  /hi;  Siicaia.  352. 
irvKTiVXayicTCK.  312. 
mffKpiKo^.  282. 
Kvv   ore.  29.  182. 
w»  encliticiim,  de  quantitate.  162. 
post  fjLti.  ibid. 

O. 
O  et  e  confusa.  5.  20.  273.  296. 
o  et  <r  confusa.  142.  212.  338. 
o  et  t9  confusa.  65.  9I. 
ofifia,  decus.  377' 
opyji  wepiopyta^,  210. 
6pi^€i¥  3(^^.  26. 
opaoXotreio'dai,  55, 

orav  cum  optativonon  jungendum. 

74. 
oTo/3ov.  158. 
ovpi^€i¥.  80.  292. 
oifpio^,  28. 
6<p0a\fioi,  de  Xerxe.  62. 

n. 

wdytK,   vpvfxva    w6\€oi.   17. 
iraiho^6p<K,  327* 
9raiaVy-«y.  293. 
iraAiy  V€(r6ur6ai.  323. 


GRACU8. 


435 


iraXimJ^if^.  222. 
wawrSifHfpTtK,  357* 
ira.¥rpo<po^.   l65. 
ira^eic,  negligens.  326. 
iraptiyopia.  205. 
^aprjfjLe\rifji€¥<K,  346. 
trdpfj^iK,  226. 
irapoi^ofjLai,  22. 
irap*  ovhev,  342.  369* 
Trarpoi  ipyow,  31 6. 
waTptovvfjiio^,  6l. 
W€ZdfA€pOl,   305. 
v€t0u   fioXrrdw.   206. 
w€i(riPpoT<K.  294. 
^evdrirtjp   yiwi^.    9^. 
trewTtiKOvrdvai^,   139* 
ire  pa.  14. 

if€p^v,  violare.  S55. 
vetpavrat   a   ^Vtv.  218. 
iri;0«.   271- 

n-i^ewy  Homericum.  306. 
irupM?  (ZKOvecy.  44. 
ir/irXf;/uif.   294'- 
trpdaaofjiai,  232.— <r«.  360. 
irp€v6vrt9v  pro  wpeirov.  261. 
irpiv,  de  quantitate.  124.  1S6. 
irpiy  wy.    208. 
irpofiovXoirai^,  218. 

Wp6^€VOl,    42. 

9rpo9.  353. 

vpo<rTp07ra\  *l^io¥0^.  364. 
trpoarpowato^.  291*   344. 
Trpoo-vaAKCucii'.    307* 
wpoTvirev,  procusum.  207» 
TTDovireXcT^ai.   123. 
9rp«v,    de    ponte    navibus    facto. 
60. 

fTvpyiwo^.  91* 
ir».    266. 

P. 

pdfico^  pro  pafi^Apopo^.  13. 


Peac  koXtoc.    138. 
po«ij  Siicfyc.  281. 
puvtov,  fngtttu.  225. 

2. 

o-  et  y  oonfiua.  8.  65.  280.  345. 

o-  et  o  confiisa.  142.  212.  338. 

SapmiSoMa.  39. 

fficf/Mii,  de  ciffTtt.  97* 

Ixvdri^  dvripf  fenri  prosc^Kipoeia. 

286. 
vov  craais  e  o-m  o.  320. 

CO*  6.  372. 

<nrapTov.   351. 
arparot,  popmbu.  225.  366. 
<rvXXv€iy.   291* 
infvapfAocet  ev^e^i^,  355* 
vmr^p  Tvj^.    187- 

T. 

T  et  r  coii£  9-  43.  281.  300.  325. 

—  etylr  Gonf.  269* 

TiiBc  pro  fj/uer^.  192. 

TowtpofUK.  349* 

Tff   an  pro  €lra  uaurpetur.  205. 

303.  318. 
nf  pov.  13. 

Ti  oSir,  hiatus.  16.  182.  372* 
Tit   subauditum.    204.   221.  305. 

361. 
rXif/iAoycv  cJiniir.  I68. 
To7o9  pro   oiof.   25. 

TOIOVTO.    215. 

TpK   cf.  202. 

rpawtf  il>p€¥<K.   312. 

Tpti<rcum  pcfutroTf.  384. 

Tv/ui/}o9.  irpoc  rvfA/Sop.  320. 

rvpPa.  416. 

Tv^.  Tc^tffi/uieyof,  inJUUus.  11* 

Tv^V,-«€vv.  119- 


4S6 


MDEX    GKACirs. 


Y. 

¥W€ft0tia$ti^f  iecandA  eorrqpU.  69. 

iw€fitu>^wo9»  171* 
yvaetfttft  j^tprnw.  345. 

v^a#/ia.  289. 

^tu¥€i9  dyavd,  905.  ct  Addenda* 
^Mi^fTi»r,-oi(^-  526. 
^€vy€i¥p  anUendere.   19* 
^iifttpo^,  Homericuni'  297* 


^ifTqr.  524. 

^ToXcoc,  tecimda  prodncta. 

i^W^Tfff*    94* 

X. 

j^aptrat,  graiku.  316. 
yj^awat  ^XoiPa.  238. 
^Aovrw.  341. 

"P  et  T  confusa.  269- 

ylroKOf,   >ffCiciK.  267* 
>fr€i3c0^ai  TIKI.  253. 


129. 


'0 


APPENDIX 


AD  EDITIONEM 


^  S  C  H  Y  L  I 


CANTABRIGIENSEM      NOVISSIMAM. 


CONFECIT 

JACOBUS   SCHOLBFIBLD,  A.M. 

GR«r.   LIT.   PROF.   REG. 


CANTABftlGIiE: 


!   EXCVDBSTIS   JOANSK  SMITH. 
VF.XEINT    APUD   J.    ET   J.    J.   DEIGJITON,  CANTABRIGI^; 
J.  G.  ET  r.  RIVINCTOK.  LONDIM. 
II.DCCC.XXXIII. 


LECTORI. 


Cum  j£schylum  relegeiiti  non  pauca  mancre  vide- 
rcntur  loca,  quae  interprctis  adhuc  egercnt;  nonniilla 
ctiam  quibus,  cum  ab  aliis  turn  interprctibus  turn  cor- 
rcctoribus  nequcam  non  disccderc,  aliquantulum  lucis  me 
ofFundcre  posse  sperarem;  non  ingratum  tironibus  fore 
judicavi,  si  talem  in  manus  traderem  fasdculum,  unde 
subsidii  aliquod  ad  summum  Poetam  intelligendum  facil- 
lime  possent  comparare.  Libenter  etiam  occasionem 
arripui  quaedam  corrigendi,  in  quibus  dim  me  graviter 
errassc  non  invitus  fateor:  quae  vero,  graviora  fortasse, 
remanere  adhuc  passus  sum  errata,  ca  omnia  Lector  hu- 
manus  de  suo  corrigat;  sin  minus,  condonet. 


SUPPLICES. 


.  19.  Til/    *ai/  ovp  x^P^^ — 

Vulgo  Tiva  yovv.  "  a¥  hic  recte  abesse  posse  probavit 
Herm.  ad  Soph.  Aj.  904."  Well.  Quidquid  de  hoc 
statuas,  cum  optimi  libri  exhibent  riva  ovv^  recipiendum 
duxi  av  cum  Dobrseo  in  1.  quern  vide  etiam  de  Hennanno 
Advers.  11.  p.  266. 

38.  Nominativum  ante  infinitivum  requirit  Attica  con- 
structio;  nisi  forsan  ci^ept^atievov  arctius  jungendum 
cum  TTCMx/^arc  irovTovS^  v.  33.  quasi  ceteris  parenthetice 

sumtis. 

53,  54.  Ta  T    ^apoiJL€P, 

^olfiai,  aeXirrd  irep  ovra  (^aveirai. 

Vulgo  aiH>/uKua,  o\h\  Aldus  autem  cufo/una.  Porsoni 
correctioncm,  de  qua  nimis  religiose  dubitaveram,  tandem 
mihi  persuasit  Dobrasus  ut  reciperem.  Hunc  vide  in 
loc.  ct  ad  Fr.  Niobes  5 — In  wiaTa  rexfiiipuL  confer 
Agam.  343. 

99.  Metri  causa  Pors.  OaXKos^  quod  cum  t6  junctum  minime 
placet.  Forsan  igitur  rectius  Both.  reOoKm,  quod 
melius  etiam  congruit  cum  sequentibus  xac— €;(ftiK.  Oc- 
currit  i/ea^€<y  intransitive  Agam.  739- 

110  (=121.)  Kapfiam  ^  aMw 

Etymol.  Mag.  Kapfiavesy  fidpfiapw. 

115 — 16.  TreXofAevwy  Ka\t!i^, 

*€7ri8po/uos  o0i  OdvaTO^  aV^. 

Vulgo  ewiSpoiuLwa  coutra  sensum  et  metrum.  Inter 
alias  G.  Burgesii  conjecturas,  facile  silentio  prastereundaa, 
ewiSpofKK  non  improbabilis  videtur.     Scholiastes  autem, 


6  SUPPLICES. 

evayeaj  evay icrfiara.  Quod  si  verum,  vcrterc  possis: 
Rite  Diis  Jient  sacrificia^  rehus  bene  cedentibus,  dum 
(dml  mars  ex  aggressume  illata. 

138_^9.   Siur/fiolcriv  omisso   ^   Rob.   deinde  a^jm^ro^  pro 

a^firiTa^  R^eg.  L.  unde  non  male  Butler,  iravrl  Se  aOeyei 

V  iiayyfioi^  'AafUvw^  a^M^To^— salvo  metro  et  scnsu.  Sed 
lenius  datfxiKm.  Forma  Homerica  aS/mi^  occurrit  Odyss. 
^.  109.  Soph.  (Ed.  C.  1056.  Antig.  358. 

175.    aiPiS,  ^i/Aa^ai  rdfi  — 

Ita  melius  distinguitur  quam  post  0i/Xa^a<,  non  obstante 
asyndeto.  Melius  etiam  (f>v\a^ai  ad  iirti  refertur  quam 
ad  Toari  'XjEpaov,  Conf.  infra  989* 

190.     TO,   XP^^'      Q^*    'T^'^^'^^'^ 

202 — 11.  Horum  versuum  ordinem  turbatum  esse  vix 
dubium.  Assentior  Wellauero  v.  206.  post  v.  202.  revo- 
candum  esse.  Deinde  forsan  intercidit  versus,  quem 
statim  excipit  v.  203.  m»7  y^v  a^^Xa^e — Denique  nullus 
dubito  V.  210.  Danao  esse  tribuendum,  ut  respondeat 
Chorus  V.  211.    Totus  igitur  locus  ita  decurret : 

Zcvs  Sc  yevvnrwp  Hoi. 
AA.  ihoiTO  SfiTa  irpevfievov^  dir    ofAfxaros. 

xo.  ♦♦♦♦♦♦* 

AA.  fxfj  vvv  o"xoXa^€,  fixrjxavfj^  S'  iarw  Kpdro^. 

XO.  QeKoifi  dv  fih]  troi  TreXas  dpovov^  €;^cii/. 

AA.  w  ZeVf  Kowwv  oiKreipe  firi  'iroXwXora^. 

XO.  Keivov  deXovTO^  ev  TeXevTYiaei  rdhe. 

AA.  Kat  Zrivo^  opviv  Tovhe  vvv  KiKXriaKere, 

XO.  KaXovfiev  avyd^  tiXiov  trwrripiovs. 

AA.  dyyoi/  t  'AttoAAci)  <pvyah'  dw  ovpavov  6e6i/, 

XO.  elSw^  di/  aiaav  ri/i/Se  (rvyyviari  jSporoU. 

310 — 11.   BA.     *       *       »       »       *       ov; 

XO.  Ai/ivrif  * fieyio'Tri^  ^ovofia  yfj^  Kapirovfxevfu 


SUPPLICES.  7 

Syllaba  ou  iu  sola  Robortelliana  invenitur.  Deinde 
rccepi,  sequo  forsan  tardius,  palmariam  quam  vocat  But- 
lenis  Porsoni  emcndationein.  Vulgo  /uLeyiarou  t^Sc 
7^  K.  in  quo  qui  fuissc  potuerit  sensus,  frustra  quseras. 
Aid.  et  Rob.  cum  MSS.  t^otSc  omittunt :  unde  per  com- 
pendia scribendo  facile   efficies  quod  supra  exhibetur: 

fieyiar^  (fi€yiaTfj^)  oy  (ovoyua)  y,  k, 

333.  Imo  et  si  infeliciter  res  evadant^  facile^  credo,  fit 
divortium.  Ironice.  Nempe  spes  v.  332.  propositae  certce 
sunt,  si  feliciter  cedant  tales  nuptise:  aliter  requiritur 
divortium,  quod  non  jam  facile  efficitur.  Male  Stanl.  de 
morte. 

387*  Illud  remedium  nuptiarum  eligOj  quod  astris  metior, 
ncm^e  Jiiffiendo, 

406.  pucrlwv  inepte  explicat  Scholiastes  per  ^ucerwv.  Vide 
infra  418.  604.  708.  Adde  Eurip.  Ion.  537.  a^l^ofiai,  kou 
pvaidl^Wy  Ta/id  S'  eupicKw  (piXa.  ubi  Musgravius  inter- 
prctatiu:  vocem  ad  puaiov^  pignus^  referendo ;  unde  debi- 
tor dicitur  pvo-ia^eo-dcu,  qui  quasi  pignoris  loco  abripitur ; 
qui  sensus  transfertur  ad  omnia  vi  abacta.  Confer  Iliad. 
A.  673.  pv(Ti  iXavvofk^vo^,  Hie  igitiu:  verteris,  Et  neque 
contentio  vos  quasi  preedam  abripiat. 

425.  cLfnrvKwv.      Sane  in   rc/MTravoi/,   a/ATrXaici/yua,    (supra  ad 

V.   226.)    irijuLirXfjiULij    ir^Kri/JL^poro^^  oimfipijuLO^j    et    similibus. 

At  ante  labialem  aut  inseritur  aut  omittitur :  quod  tamen 
in  a/uiirv^  fieri  nequit,  siquidem  a/unr.  est  aiuL(pL  Vide 
Blomf.  Gloss,  ad  Agam.  897. 

501.  x^^P^  ^^^  Xoyois  aeOeuy  ut  manu  monstras  (point)  et 
verbis  jubes. 

561,  ttcxWoi/t',   oyp-iv  dii6ri, 

Simplicior  constructio,  kaopwvre^  o>\fiv  ariQrjy  fioTov  S, 

589.  Forsan,  ut  Butl.  apxa^.  Neque  sub  alterius  potestate 
sedens,  imperium  gerit  minus  quam  alii  potentiores; 


6  SUPPLICES. 

evayea,  evayiafiaTa.  Quod  si  veram,  verterc  possis: 
Rite  IMis  fient  sacrificia,  rebus  bene  cedentibus,  dum 
absil  mars  ex  aggressione  iUata, 

138—39*  Sutr/fjioiaiv  omisso  ^  Rob.  deinde  d^M^ro^  pro 
dSfjLiiTa^  R^g.  L.  unde  non  male  Butler,  wairrl  Se  aOeyci 
V  Suayfioli  'AtTfieva^  ct^M^Tov— salvo  metro  et  sensu.  Sed 
lenius  aa<l)aXm.  Forma  Homerica  aS/mrf^  occurrit  Odyss. 
^.  109.  Soph.  (Ed.  C.  1056.  Antig.  353. 

175.    aluw,  (pvXd^ai  T&fi  — 

Ita  melius  distinguitur  quam  post  (pvXa^cuy  non  obstante 
asyndeto.  Melius  etiam  (puXd^ai  ad  eirrj  refcrtiu:  quam 
ad  TOTTi  \ip<jov.  Conf.  infra  989* 

190.    Ta  XP^^'     Q^'  'T<^'^^i^'^ 

202 — 11.  Horum  versuum  ordinem  turbatum  esse  vix 
dubium.  Assentior  Wellauero  v.  206.  post  v.  202.  revo- 
candum  esse.  Deinde  forsan  intercidit  versus,  quern 
statim  excipit  v.  203.  /mrj  vdv  crxoXa^c — Denique  nullus 
dubito  V.  210.  Danao  esse  tribuendum,  ut  respondeat 
Chorus  V.  211.    Totus  igitur  locus  ita  decurret : 

AA.  ihoiTO  SfiTa  Trpevfievovi  dir    o/tx/txaros. 

xo.  *♦****♦ 

AA.  ixY\  vxiv  <r;(o\a^6,  fxfjx^^^fi^  ^*  icro)  Kpdro^. 

XO.  QeKoLfi  av  ijh]  aoi  TreXas  Opovov^  €;^cii/. 

AA.  c3  Zevy  KOTToyv  oiKreipe  fx^  VoXcoXora^. 

XO.  Kciuov  deXoPTO^  ev  TeXevTi^cei  raZe. 

AA.  Kat  Zfipo^  opviv  TovZe  vvv  KiKXtja-Kere. 

XO.  KaXov/xev  avyd^  fiXiov  awrripiov^. 

AA.  dyvov  T   'Atto'Wo)  (pvydh'  aV  ovpavov  deov. 

XO.  eiSai9  av  alcap  ri/i/Se  arvyyvtari  fipoToh. 

SIO— 11.  BA.     *****       01;; 
%0*  Aifivfif  *ft€yi<rTi|5  *6vofxa  7^9  KapTrovfxeutf. 


SUPPLICES.  7 

Syllaba  ov  iu  sola  Robortelliana  invenitur.  Deinde 
recepi,  aequo  forsan  tardius,  palmariam  quam  vocat  But- 
lerus  Porsoni  emendationem.  Vulgo  /miyiaTov  t^Sc 
7^  K.  in  quo  qui  fuisse  potuerit  sensus,  frustra  quaeras. 
Aid.  et  Rob.  cum  MSS.  T^aSe  omittunt :  unde  per  com- 
pendia scribendo  facile   efficies  quod  supra  exhibetur: 

fieyiar^  {fieyicTTfj^)  ov  {ovo/ma)  y.  k. 

333.  Imo  et  d  infeUciter  res  evadant^  facile^  credo,  fit 
divortium,  Ironice.  Nempe  spes  v.  332.  propositas  certas 
sunt,  si  feliciter  cedant  tales  nuptiae:  aliter  requiritur 
divortium,  quod  non  jam  facile  efficitur.  Male  Stanl.  de 
morte. 

387.  Illud  remedium  nuptiarum  eligOj  quod  astris  metioTy 
nem^^ejiigiendo. 

406.  pvaiwv  inepte  explicat  Scholiastes  per  uerwv.  Vide 
infra  418.  604.  708.  Adde  Eurip.  Ion.  537.  a>f^o^i,  kov 
pvaiaj^Wy  Tafia  ^  evplaKto  (piXa.  ubi  Musgravius  inter- 
pretatiu:  vocem  ad  pvaiovy  pignus^  referendo ;  unde  debi- 
tor dicitur  pvaioj^coBaty  qui  quasi  pignoris  loco  abripitur ; 
qui  sensus  transfertiu:  ad  omnia  vi  abacta.  Confer  Iliad. 
A.  673.  pvai  eXai/i/oMci'o^.  Hie  igitur  verteris,  Et  neque 
contentio  vos  quasi  prtedam  abripiat. 

425.  ofnrvKwv,  Sane  in  nz/uTravoy,  a/unrXcuajMa,  (supra  ad 
V.  226.)  TrifjLtrXti/jLif  ir^KTifi^poTo^y  ofAfipifjLo^^  et  similibus, 
M  ante  labialem  aut  inseritur  aut  omittitur :  quod  tamen 
in  afiirv^  fieri  nequit,  siquidem  a/u^.  est  afiipL  Vide 
Blomf  Gloss,  ad  Agam.  897. 

501.  x^^P^  '^^'^  X070CS  aeOepy  ut  tnanu  monstras  (paint)  et 
verbis  jubes. 

561.  TrdWoPT,  oyf/'iv  dridriy 

fioTOv  ear. 
Simplicior  constructio,  eaopUvre^  oyl^iv  d^Oijy  fiorov  S. 

589.  Forsan,  ut  Butl.  apxa^>  Neque  sub  alterius  patestate 
sedensy  imperium  gerit  minus  quam  alii  patentiares; 


8  SUPPLICES. 

neque,  altero  superius  sedente,  ipse  db  inferiori  parte 
veneratur.    Mire  jungit  Schutz.  Karw  tuievou. 

611.  *7rpo(j)wy£v,  fxri  ttot  eWoiriv  j^pouov 

iroXiv  Tcwxyvaij  ^. 

Denuncians  Jovis  iram^  ne  quando  apprimeret — 
Quse  significatio  vocis  iraxvveiv^  quamvis  rarior,  aliquid 
defensionis  faabet  ex  Agam.  1452.  Tpura-j^vtov.  De  irpo^ 
^Havwv  of.  Agam.  855. 

628.  er  aXXoi9,  in  aUis^  non  in  his :  ut  Eurip.  Med.  846. 
/uier'  iWuyv,   Confer  etiam  Agam.  1549. 

726.  "  Sensu  caret,"  inquit  Well.  Imo  Kareppivrnxevov^ 
QaKirei  ev   yjefTtipL^piff.   idem   omnino  valet  quod  daKwei 

/Aeati/uiPpivfp, 

749.  Certe  nihil  mutandum.  Durior  sane  repetitio  vods 
vv^f  minus  tamen  dura  quam  fioXovro^ — imoXdv  Agam. 
491-2.  et  qusedam  alia. 

778»    irpoi  ov  vi(^fi  ci    vcpriKa  yiyverai  'Xjlwv 

Aid.  Rob.  1/601/  ^  vSpfika,  quod  Porsonus  Praef.  Hecub. 
p.  57.  ita  interpretatur  ut  Si  sit  adversativa,  sed  sedes 
ejusmodi — aliter,  ejecto  Sc,  transponendum  ccnset  xiwv — 
ve0i7.  Cujus  cum  interpretatio  duriuscula  sit,  et  trans- 
positio  minus  probabilis,  fortasse  prsestat  revocare  vul- 
gatam,  quam  exhibent  Turn.  Vict,  non  obstante  anapaesto 
in  tertia  sede,  de  quo  in  choricis  non  est  forsan  cur 
solliciti  simus.     Vide  ad  Choe|^h.  415. 

837.  *ayvas  *e')(w  fioBvyaio^ 

Editt.  07109  vel  ayeio^  eyti.  Schutzii  et  Butleri  cor- 
rectiones  dubitanter  recepi,  mutata  tamen  €17109  in  dyvaT. 
Vide  Pors.  ad  Med.  750.  Intellige  autem  07^9  (iadpem, 
sacras  sedes,  aras. 

852.  Rob.  iv^e  KOI  /3oa  trucporep  ayiwv^  omissis  ceteris 
oc^i;o9  ovoiJL  e^div.  Jam  potest  ay(€<ov  esse  V.  1.  sive  glossa 
pro  0(^1/09,  unde  qui  desideratur  Iamb.  trim,  efficere  possis 


SUPPLICES.  9 

legcndo,  iv^e  Kal  /3oa  TTucporepov  oi^i/os.  Confer  quas 
scripsit  de  adverbiis  comparativis  post  Forsonum  Do- 
brseus,  Advss.  T.  ii.  pp.  49*  208. — ButL  vult  oc^i/o$  to« 
vofiov  6^wi;,  omnia  monostrophice  capiens. 

862.  ftporeoi  Eumcn.  164.  altera  forma  fiporuo^  Agam. 
1298.  De  fi«  enclitico  sententiam  inchoante  confer  Soph. 
El.  648.  et  vide  Dobr.  ad  Ran.  507*  et  exempla  quae 
congessit  Advss.  T.  ii.  p.  261. — Cum  h.  1.  confer  supra 

766.   irarpa^  (TKOwat  o€  jul    €i\ov. 

894.  ehcu  non  pro  wv,  ut  Pauw.  sed,  nescis  te  gerere  ut — 
Vide  Dobr.  ad  Vesp.  186. 

972.  Non  intelligo,  ut  Stanl.  et  Butl.  to  eWfiv  fivaayiiay 
€i;7r€Tes — sed  e  versu  praecedenti   to    elirelv  kv  yLeroUtp 

€uw€T€^  jULvaay/Jid  itcd?  eariv.      De  eV  vide  Dobr.  Advss.  I. 

p.  40. 
979.        *Ka(apa  KtaXvova    av  cos  fX€V€iP  *depo^. 

VulgO,    Ka\wpa    KwXvowrav    m^    fieveiv    epw.      Comipte. 

Stanleii  corrcctionem  Kawpa  fere  certam  reddit  praece- 
dens  o-Ta^ovTa.  In  fine  versus  Oepoi  dubitanter  proponit 
Schutz.  qui  etiam  in  Agam.  1633.  similiter  emendavit 
Oepo^  pro  o  ipw^.  Ceterae  emendationes,  de  meo  invectae, 
sunt  lenissimae.  Quippe  qu4B  prohibere  solet  etiam  im- 
maturas  quo  minus  ita  (h.  e.  non  decerptae)  exspectent 
€Bstatem.     Mallem  tamen,  nisi  audacius  videretiu:,  kw^ 

Xvovca  wpoafieveiv. 

1014.  arvyepov  affkov^  prtemium  non  optandum;  non  prae- 
mium,  sed  infortunium.  His  san^  locutionibus,  ubi  sub- 
stantiva  epitheta  adsciscunt  sibi  plane  contraria,  inest 
ipsius  rei,  quam  substantivum  exprimit,  negatio.  Here. 
Fur.  637.  (piXov  ayOoi^  grotum  onusy  non  onus  sed 
deliciae,  (ubi  miror^  Hermannum.)  Hecub.  1050.  ru<p\6w 
067709,  privationem  luds^  aecitatem.  Med.  989-  okedpior 
(iiordv,  privationem  viUs^  mortem.  Neque  aliter  expe- 
diendus    locus    qui    misere  vexavit  interpretes^   S<^h. 

B 


10  PERSiB. 


Trach.  558—4.  y  c    i'^w,   ^iXoi,  Aunipiov  Xi/ini/na,   r^^ 

vfAip  ippaaw.    Dicam  vobis  quamodo  yrp^  Ji)  raiionem 
compertam  habeam  nueraris  met  dissohendi. 


P  E  R  S  iE. 

* 

V.  124.  eo-o-erai.     "Attici   non   dicunt  co-croi,   sed   ccrroi." 

Verissime;  unde  aliquatenus  firmatur  recepta  lectio 
iaacrai.  Cum  enim  optimi  libri  exhibent  itrerai  contra 
metrum  et  linguam,  hoc  nihil  aliud  esse  potuit  quam 

Homerica  forma  irraerai. 

142.  ayere  libri  neque  pauci  neque  mali.  Sed  a7e  cum 
omnibus  numeris  jungitur.  Eumen.  297.  aye — ay\mfA€v. 
Similiter  i9i  in  Soph.  Phil.  1081.  ex  egregia  Hermanni 
emendatione.     Ita  etiam  Div.  Jacob,  v.  i.  076  vvw  o\ 

vXovauH. 

152.  Constructio  certe  est,  ut  vidit  Schutz.  fj^  opfutr-cu 
<l>cuK  itrov  6(f)0aXfUHi  Oewv.  Confer  usum  vocis  6<p0a\pLdi9 
in  V.  170. 

205.  fiwfiov  irpoaeaTfiv.  Vide  ad  Agam.  807.  et  confer 
prasterea  Suppl.  185.  '^0701'  irpoaii^eiv,  Demosth.  Androt. 

61 7»  15.  ovSeva  KivSuvov  e^eartj. 

213.  Ordo  verborum  paullo  rarior  pro  solito  ttqIj  caioj  {ev 

tare)  av  7.  vel,  €u  tare  (on)  ir.  Confer  Suppl.  427.  ifcrft — 
ToSc — pivei.     Eurip.    Heracl.   598 — 9-   Jcrft   Titxiwrdrti — 


€(J'€C. 


273.  Quod  ad  metrum  attinet,  versus  est  Pherecrateus ; 
ut  parum  referat  utrum  vocis  liav  syllaba  finalis  pro- 
ducatur  an  corripiatur. 

567.  In  syntaxi  <k  abundat,  confusis  scilicet  duabus  con- 

structionibuSy  aKouofiev  apcucra  itcipuyeiPj  et  ava^  e^e^i/^CF, 


PROMETHEUS.  11 

w^  aKoiofiev.  Ipsum  outem  regem  audimus  vix  qffkgisse 
per  campestres  etfrigida^  Thracue  isias. 

575.  ovpdvi  axn  nihil  aliud  significare  puto  quam  IN- 
GENTES    calamitates.     Et    ita    Hesychius,    respiciens 

Soph.  Ad  tig.  418.    oipaviov  a^os,   Tov  KoviOfyrov^  otiXoi   oe 

Kai  TO  fieya  Kal  vyf/tiKov.  Eandem,  nisi  fallor,  vim  faabet 
vox  in  locis  a  Blomfieldio  citatis  et  in  quibusdam  aliis ; 
ad  quam  illustrandam  plurimum  faciunt  duo  e  SS.  Scrip- 
tuns  loca,  2  Chron.  xxviii.  9.  Jerem.  li.  9. 

787.   "fci  (TTparevfAa  irXeiov  ly  to  MfjSucov, 

De  subjunctivo  ita  post  el  posito  vide  ad  Eumen.  225. 
Olim  legeram  irXeiov  nv-  sed  quamvis  imperfectum  ita 
cum  optativo  conjunctum  non  raro  invenitur,  ut  in 
Eurip.  Electr.  1072.  el — ^i',  el  5*— eii;,  Aristoph.  Vesp. 
282.  m — ^Vf  Kal — Kare'tTTotf  hoc  non  video  quomodo 
fieri  possit  prseeunte  verbo  futuro,  ut  av  irpaxraoitiev. 
Hujus  autem  quamvis  sensus  sit  futiuiis,  recte  sequitur 
(TTpaTevoiade  optativus.     Vide  Dobr.  Advss.  ii.  p.  265. 

825.  Sed  forsan  melius  Schutz.  e  Scholiasts  interpre- 
tationc  legit  Kcj^nfJ^euovy  sapientUe  inopem.  Vide  Elmsl. 
ad  Heracl.  801.  Addend. 

899.  Obiter  moneo,  productam  ante  ^  in  Blomfieldii 
nota  (v.  912.)  merum  esse  errorem  pro  carreptam  vel 
non  productam ;  quem  minim  non  animadvertisse  Wel- 
lauerum,  qui  ideo  Blomficldium  maxime  miratur. 

990.  Vcrte,  PerceUimur  ejusmodi  calamitatibus  quales 
perpetuo  per  temporum  seriem  mortalibus  eveniunt. 


PROMETHEUS. 

V.  5.  Xcwpyov.    Inter]^reta,ntuT  Jacinorosum^  vel  popuUfi" 
cum.     Ad  verum  vocis  sensum  viam  egregie  monstravit 


12  PROMETHEUS. 

Hennannus  ad  Antig.  1261.  ubi  confert  cum  Xeamanf- 

Tov,  et  utrumque  verbum,  ut  et  alia  similiter  inchoata* 

'  a  Xew9  formatum  ostendit,  qua  voce  pro  Xelm  utebantur 

lones.  Hinc  ^Xewpyi^  dictus  est,  qui  alio  consimili 
nomine  fx^iiovpyo^  vocatur."  Vide  eum  1.  c.  et,  quern 
ibi  allegat,  Photium  in  XewKoptiro^.  Xeovpyo^y  o  fieya- 
Xovfyyoi, 

j  209-  Possis  ordinare  ^p^amro  ^^oXoi;,  oi  fxev — ceteris  paren- 

thetice  sumtis.  Sed  altera  constructio,  quamvis  anomala, 
satis  habet  defensionis  ex  Eiuip.  Phoen.  1476.  et  locia 

I  similibus :  tjv  epi^  (TTparriXarai^^   0\  fiiv  tt. 

'  221.  Vulgo  vwepej^ovra^  contra  sensum  et  metrum:  multi 

i  codices  uTrepexotn-as,  quod   retinet  Well,  qui  in  metra 

ita  ordinato  non  videt  quid  insit  offensionis;  alii  vtrep- 
ec-xpvTa^f  unde  Porsonus  vTrepC-xpirras^  quod  recepit 
Blomf.  unice  verum  putat  Butl.  et,  si  quid  id  sit,  ego 
quoque  hodie  recipiendum  censeo. 

241.  Omnino  dele  punctum  post  way^  cum  ordo  verborum 

est,  ^XPV^^*^  duTTwaa^  yevo^  to  irav  (^iTvaai  aXXo, 
I  351.   €1 — Kai.      Confer  Paul,  ad  Galat.  III.  4.  roaavra  €9ra- 

9€T€  eiK^ ;  ei  ye  kgi  f i/c^.     Quod  redditur,  if  it  be  yet, 

480.  ireirovOa^  *alK€9  irtj/m  '  a7ro(r0aXefV  ^pevwv 
TrXav^*  K. 

Varie  legitur  et  interpungitur  hie  locus.  Alii  wXw^ 
vel  -I'p.  Blomf.  levissime  distinguit  post  Trrjfx\  Well, 
plenius  post  <ppevw¥.  Sed  parum  placet  irXavq,  absolute 
positum.     Distincto  ut  supra  verte,  Mente  captus  erras^ 

567.  oT  junctim  scribendum,  ut  Blomf.  sed  interpre- 
tandum  ore^  quod,  ab  oare, 

984.  Vulgata  av  'laropri^  si  retineatur,  non  sensui  repug- 
nat,  ut  Well,  censet,  sed  sensum  praebet  paullo  diversum, 
fortasse  non  pejorem,  wv  av  io-ro/}^?,  qurecunque  roga- 
veris ;  ut  referatur  non  ad  id  modo  quod  jam  rogaverat 
Mercurius,  sed  ad  ea  omnia,  quaecunque  sint,  qua  postea 
rogaturus  sit. 


SEPTEM  CONTRA  THEBAS.  IS 

1034.  Plus  valet  nikilo;  h.  e.  nihil  minus  valet  quam  talis 
superbia.     Confer  Demostfa.  F.  Leg.  405,  &i.  oi^o( 

jmell^ov  (jiOeyyofievov. 


SEPTEM  CONTRA  THEBAS. 

V.  49.  Forsan  hujusroodi  aliquid  innuitur  1  Samuel,  xvii. 
18.  ubi  ante  omnes  consulendus  interpretum  Princeps, 
Polius. 

213.  Restat  in  hoc  loco  difficultas,  quam  neminem  mora- 
tam  esse  miror.  Quaenam  enim  syntaxis  est  t$(  ei)- 
irpa^las  awTtjpos?  Quod  supplet  Scholiastes,  t^  ante 
acoT^po^  certe  dcsideratur.  De  generis  cnallage  nemo 
dubitabit ;  sed  propter  constructionem  subest  comiptelas 
suspicio.     Vix  enim   audiendus   Scholiastes,  /mfrrvp  'rih 

€VTr paj^ia^,  yvvtj   Aiof  atvTrjpos. 

239-  Sed  consulendus  Dobraeus  in  loco,  qui  punctum  tollit 
post  aiyay  ut  constructio  sit  ov  inn  ip^h ; 

572.  Koi  Tov  aov  *avT  aoeX^ov^  *€«p  ^Trarpo^  fddpov 

VulgO  KOI  TOV   (TOV  av9i9   vpoa/JLOpov  aoeX^oi;.      Aldus 
irpo^  /jLOpov.     Pro   do€X0€oi;   Blomf.   post    alios   o/ioairopov. 

Servavit  autem  Robort.  a&€\<pov.  Ex  tantis  tenebris 
vide  modo  quam  feliciter  lucem  eruat  Dobraeus.  irpov 
est  TT/ooy,  h.  e.  irarpos.  av9i£  ex  avT  cij  corruptum. 
Deinde  ai€\(p6v^  suo  loco  omissum,  margini  adscrip- 
tum,  inde  in  finem  versus  migravit,  ubi  ob  metrum 
alteram  formam  induere  cogebatur,  d^eXipeovy  earn  quidem 
tragicis  ignotam  nisi  in  melicis.  Verte,  Alia  voce 
inclamans  nomen  e;us  de  patris  morte:  in  allusion  to 
the  death — 

682.  Uhi  vera  et  calamitas  et  dedecus  junguntur^  nuUam 
jam  gloriatfi  dicere  poferis,  qua?  calamitatem  sublevet. 


14  SEPTEM  CONTEA   THEBAS. 

Nempe  d  quis  sine  dedeoore  moriatur,  honesta  fimm 
yd  mortuis  est  lucro;  qua  qiiidem  sublata,  nihil  aliud 
restat  quod  solatium  afferat. 

692.  Praster  alia  argumenta,  quibus  confirmatur  lectio 
Turnebiana,  id  me  non  minime  movet,  quod  consulto 
repeti  videtur   reXelv  e  v.  69O.    Qua  tandem  recepta 

COnstructio  erit,  dpa  wpoai^avei  ofijucuriu  {mo7s  ware)  tcXcIf 

(avipoKToaiav.)  Impellens  ut  perficiam — vel  etiam  ut 
perjidat. 

700.  Quid  si  aliter  accipienda  base  verba  quam  apud 
interpretes  ?  Et  honor  IHis  habitus  a  nobis  quasi  jam 
defunctis  admirationem  moveret;  b.  e.  non  est  exspec- 
tandus.  Quas  cum  ita  sint,  cur  adhuc  fato  pemicioso 
blandiri  Juvat?  Scil.  ita  adulari  ut  qui  lenirC)  et 
leniendo  avertere,  studemus. 

806.  Vulgata  ^  oup  displicet  Blomfieldio,  qui  corrigit  7' 
wv.  Sed  similiter  legitur  Agam.  217.  erXa  i'  ow. 
Ordo  est,  (^piaov  ^e  ow  (iapea  6/ulw9.    Quamvis  gravia. 

822.  7ro\6oi5  daivei  awrtipi' 

Hujus  versus  neque  metrum  neque  sensus  satisfadt. 
Similia  quidem,  neque  tamen  omni  ex  parte  similia, 
metra  babet  Gaisf.  Hepbaest.  p.  288.  Ob  sensum  autem» 
cum  codd.  non  pauci  exbibent  (rwrtipiq.,  olim  suspicatus 
eram  awTrjpi  rvxiit  cujus  ilia  vox  glossa  Aiisse  potuit. 
Sin  autem  sana  est  lectio  vulgata,  quam  nunc  revocavi, 
idpropter  solummodo  vocari  potest  Eteocles  aaiir^^  tromip, 
quod  cum  urbs  in  tuto  collocata  sit,  ipse  occiderat  salva 
fama  et,  quod  v.  1004.  exprimitur,  \epww  waTptpwv  oo-ios 
(tfv,  t/^o/uLfp^^  arep.  Huic  tamen  interpretationi  obstat 
quod  legitur  in  v.  proxime  sequenti,  rou^  /moyepov^  k€u 
iwrSaifiova^.  Horum  igitur  neuter  aaimi^.  Post  longas 
bas  ambages  buc  tandem  redeo,  ut  credam  cum  Bur- 
tono  apud  Butlerum,  (neque  aliter,  ut  videtur,  Scbo- 
liastes,)  awr^pa  daivfj  esse  posse   Jovem,  v.  818.   me- 


AGAMEMNON.  15 

moratum.    Sola  movet  difficultatem  praepositio  ivl  in 

1041.  Si  lectio  sana,  certe  ponenda  nota  interrogationis 
in  fine  v.  cum  Well,  et  interpretandum.  Si  civitas 
oderit,  nonne  IHi  eum  per  omnem  vitam  honare  qffe- 
cerunt?  Quern  vero  honorant  Dii»  nonne  ego  quoque 
honorabo? — Oppositio  est  inter  ttoXi?  <rrvye7  et  ^larc- 
Tifxtp-ai  Oeoi^.  Haec  si  vera  interpretation  interdderit 
aliquid  necesse  est  post  h.  v. 


AGAMEMNON. 

V.  2.  Exemplum  vel  accusativi  absoluti,  yel  potius  a^if- 
Maros'  vpoi  to  atiJULcuwofjievoVf  cui  simillimum  occurrit  infi*a 
V.  228.    Ut  enim  ibi  adhibetur  <f>Ooyyov^   quasi  prae- 

cessisset  (j>v\d(Ta€iu  pro  (pvXaKav  Karaayeivy  ita  hic  fktiKoi^ 
quasi  praecessisset  dtpeXelv  vel  avvreiiveiv  Tovaie  vovov^. 
Confer  etiam  omnino  1064 — 5. 

16.  orav  ^€  optime  reddit  Butler,  cum^  inquam — Simile 
exemplum  vocis  U  post  parenthesin,  multo  longiorem 
illam  quidem,  repetitse  vide  infra  v.  177 — 198.  Simi- 
liter Thucyd.  iv.  73 — 4.  longo  intervallo  apodosin  ex- 
cipit  ot/To)  ^i7»  et  variatur  locutio,  ut  qui  prius  o\  Meyapi}^ 
appellati  sint,  postea  oi  roiy  (pevyovrwv  (pikoi,  Meyapii^. 
Aliquando  etiam  apodosis  fit  per  yap,  ut  Paul,  ad 
Galat.  II.  cfULol  yap  oi  5oicoSyTes,  variata  constructione 
quae  ab  initio  processerat  airo  rHv  ^okovvtwv'  aliquando 
per  ouvy  ut  idem  i.  ad  Corinth,  viii.  4.  Vide  Eumen. 
655 — 60.  et  ibi.  Sed  in  omnibus  his  et  hujusmodi 
exemplis  vis  repetitionis  accuratissime  exprimitur  per 
inquam. 


16  AOAMEMNON. 

99-  Sanisnma  yulgata,  re  redundante  quasi  pnecessisset 
Xe^oy.  Ita  fere  locum  jampridem  expedivit  Hennannus 
ad  Nub.  180.  sed,  ut  verum  fatear,  parum  mihi  pro- 
bavit  regulam  exemplis  vix  satis  confirmatam.  De 
qua  tamen  nemo  amplius  dubitandum  putabit  post  ea 
quas  scripsit  Dobrseus  noster  ad  Nub.  624.  A  v.  1456. 
Eodem  prorsus  modo  expediendus  locus  Choeph.  849. 
forsan  etiam  ejii$dem  fabulse  548.  sed  ibi  vide. 

247.  To^  ayx^rTov  epKo^^  hoc  intimum  prtesidium;  nos 
qui  huic  terrae  proximo  cognati,  soli  regno  custodiendo 
praeficimur. 

278.  Interpunctionem  corrige  hoc  modo : 

io'xv^  fropevTov  Xafxiraho^f  wpo^  fjSovtjv 
TrevKfi  TO  XP' 

» 

Verte,  Superans  vis  lampadis^  nempe  tada  trans- 
mittens  aureum  juhar  ita  ut  Uetitiam  adferret  Mecisii 
speculataribus.     Confert  Blomf.  Eurip.  Ipb.  A.  1042. 

irpo^  ffoopfiv  <pi\oi^  2iot  T    av  yevoiTo. 

297 — ^9.  "  Displicet  importunum  /ca<."  Imo  si  per  irp£va 
KaroTTTov  iropOfiov  ^pwviKov  designatur,  ut  verisimile 
est,  Sunium,  nihil  vetat  quo  minus  vim  suam  exserat 
Kal,  ita  reddendum :  Ita  ut  vel  Sunium  superaret,  pro- 
mantorium  quod  sinum  despicit  Saronicum.  Nempe 
lux  tam  abunde  sinum  verrebat,  ut  usque  ad  Sunium, 
terminum  a  Megaride  maxime  remotum^  pertingeret. 
Melius  forsan  delebitur  punctum  post  wtiywva. 

303.  Si  cum  Pors.  aliisque  ToioiSe  roi  /loi  legeris,  conf, 
inf.  947.  McXoi  Se  Toi  aolf  et  intellige,  Tales  quidem 
sunt  nunciorum  Jaces  gerentium  leges^  quae  mihi  affe- 
runtiu:. 

342.  ev<pp6vws,  prudenter,  ut  inf  822.     Pers.  768. 

345.  Latus  laborum  exiius  (sc.  Agamemnonis  et  Gne- 
corum)  talis  effidtur,  ut  honorem  mereatur  Diis  wl- 
vendum.     Confer  inf  564. 


AGAMEMNON.  17 

369.  iarw  optative  adhibetur,  quod  displicet  Blomfieldio : 
sed  conf.  Suppl.  649.  et,  ne  ulterius  quserendum  sit, 
plurima  exempla  in  isto  carmine. 

399.  Repone  t6^  iwewovres.  ra?  enim  per  menun  errorem 
in  textum  irrepsit.  Turn  cum  ioiiwv  Trpo<p{iTaiy  quod 
ab  aliis  male  sollicitatum  video,  conf.  Cfaoeph.  SO.  Sofiwv 

oveipo/uLavTi^, 

402 — 3.  In  not.  1.  9.  corrige  nUnori  pro  tnajori. 

420.  Dobrsei  correctio  &>My  V  recipienda  videtur.  Neque 
enim  constat  quae  constructio  esse  possit  vocis  ^fiwr. 

444.  TiVei  x/>€oy,  dehitum  solvit  Agamemnon,  inquit  Butler. 
Contra  Blomf.  interpretatur,  idem  fere  valet  ac — quem 
sensum  an  voces  habere  possint,  dubito;  ita.enim  rivet 
valeret,  opinor,  exigit.  Vide  an  propius  ad  Butleri 
mentem  sit,  rivei  (ny)  y^.  a  man  pays. 

477.  Testatur  pulvis,  quem  currendo  excitat,  magna  eum 
festinatione  usum  esse,  ut  qiii  magna  nunciaturus  mit- 
titur;  ^^ideoque  nee  mutus  erit,  nee  per  ignem  res 
gestas  significabity  sed  viva  voce."  Posterior  pars  in- 
terpretationis  est  Blomfieldii;  quam  tamen  cum  Wel- 
laucrus  '^  dolose  omiserit,"  (verbis  utor  ipsius  summi 
Viri,  q.  v.  ad  v.  97.  hujus  fabulae,)  alteri  quam  citat 
parti  nigrum  suum  Theta  subjecit,  ^'Paene  ridicule." 
Unde  non  mirarer  si  de  ipsius  etiam  interpretatione 
simile  aliquando  judicium  feratur,  eadem  brevitate, 
iisdem  fere  verbis,  **Magis  ridicule." 

530.  Locus  obscurus.  Obscuritatem  toUere  vult  Well, 
interprctando  crrpaTy,  populo,  collato  Soph.  El.  749.  ubi 
tamen  usurpatur  non  de  civibus,  sed  de  certaminum  spec- 
tatoribus,  quibus  nonnihil  est  cum  exercitu  affine.  Sed 
etsi  concederem  aliquando  de  populo  usurpari,  (confer 
Eumen.  536.  732.)  non  facile  crederem  posse  ita  in- 
telligi  hoc  loco.  De  duobus  enim  hie  agitur,  exercitu 
et  civihusy  se  invicem  desiderantibus :  vox  autem  frrparoi 

c 


18  AGAMEMNON. 

VT.  581.  528.  proprio  sensu  de  exercitu  adhibetur;  jam 
fieri  potest,  ut  haec  ipsa  vox  y.  5S0.  cives  designet? 
Non  credo.  Quare  proprio  sensu  hie  etiam  servato, 
versus,  opinor,  hoc  fere  modo  intelligendus  est:  Umle 
tibi  supervenit  hec  adeo  ingrata  erga  exerdtum  male" 
volentiaf  Scilicet  ut  recordata  ejus  ingemisceres.  Et 
hoc  quasi  per  jocum. 

566.  viKwiAcvos  owe  avcuvofuuf  non  invUus  vincor ;  quasi  plena 

COnstructio    esset,    WKWfievos   wk    dvaitfofuu    vucacQau      Sic 

in  locis  apud  Blomf.  Gloss.    Sic  etiam  in  SuppL  58. 

aKoi(av  oo^aaei  {cucoveiv.) 

595.  Miratur  Schutz.  pravas  aliorum  interpretationes,  ip- 
sius  Schutzii  Butlerus,  qui  monet  verbis  x'xXjcwi  fia<f>a9 
inesse  proverbialem  locutionem,  consentiente  Blom- 
fieldio,  refragante  Wellauero.  Negat  hie  hujus  pro- 
verbii  alibi  mentionem  fieri,  quare  cum  Schutzio  vertit 
vulnera  ferro  %f^%ctay  quae  sanguine  saucium  tingunt. 
Sed  apud  Soph.  Aj.  651.  simile  proverbium  occurrit, 
/3a0f7  aiirifw  &'  neque  ex  Schutzii  interpretatione  ap- 
tum  extricare  sensum  facile  poteris. 

596.  Nemo  interpretum  offendit  in  roioV^  6  ko/iwo^j  neque 
erat,  opinor,  ofiendendum.  Dobraeus  vero  ad  Soph.  Aj. 
776.  TouiicrSe  T019  Tioyoiaiv  interrogat,  j^n  Griecum  pro 
roI(  rofofo-^?  Imo  roioo-^e  eandem  de  articulo  legem, 
quam  o^,  seqiii  videtur;  ut  uterque  locus  sanus  ait. 
Cum  tamen  in  Thucyd.  iii.  4S.  aliter  prseponitur  arti- 
culus,  ei;  r^  roi^e  a^iodvrt^  fortasse  VOX  aualogiam  sequi- 

tur  nunc  rod  o&,  nunc  rod  rotovTo^. 

653.  icafA0KT09,  laborantis,  ut  Stanleius,  vel  qffUcti.  Blom£ 
autem  mortui.  Hodie  etiam  ulterius  pergendum  puto, 
et  delendam   distinctionem  post   7ra0o9,   ut   sit   trdda^ 

(TTparov, 
697.  (TiPii/,  SofjLOi^  dydXaKTOP  oiJ- 


AGAMEMNON.  19 

Domibus  tarn  intime  cofuanguineum.  wrm  ut  apud 
Latinos  ita,  ayaXcucTos  exponit  Hesych.  ofAoOfikos,  crya- 
XaicTcy  vero  fTvyyovoiy  ^Xiices^  o /Aoy dkaKToi.  Per  leonem 
autem  intelligitur  non  Helena,  quae  v.  716.  primum  in- 
ducitur,  sed  Paris,  cujus  facinora  adumbrantur  v.  706, 
seqq.  Turn  tok€wv  refer  non  ad  Priamum,  sed  patrem 
allegoricum:  indicavit  se  revera  esse  leonem,  quamvis 
ita  inter  homines  educatum. 

707.  TO  irpoi  TOK€wv.    Confer  Suppl.  325.  to  ir/wk  yvvcuKHv. 

717.  Xeyoi/A'  av  male  a  quibusdam  sollicitatur.  Confer 
omnino  v.  869.  ubi  eaedem  voces  longam  metaphorarum 
seriem  similiter  inchoant. 

740.  ^oiriroTav 

oTTTTOTav  Pauw.  pro  oral'  ob  metrum. 

773.  Vix  mihi  satisfacit  ov  yap  a  eirucevawf  multo  minus 
ov   yap  kiriKpv>\f(o^   melius,   quod  olim  conjecit,  statim 

repudiavit  Blomf.  ov  rap    ewucevaw. 

822.  Supra  ad  342. 

863.  Interpretationi,  quam  in  nota  propositam  etiamnum 
amplector,  illud  obstare  videtur,  quod  articulus  Tas  cum 
a/uL(l)i  (Toi  junctus  disjungeret  aiuL(J>i  aoi  a  xXaioi^ra,  et 
arctius  ad  Xatkirrtipov^ia^  premeret.  Sed  simillime  tov 
a  substantivo  suo  disjungitiu:  Choeph.  498.  tov  €k  fivOod 

KXdKTT^pa  (ToJ^OFTeS  \ivov. 

907.  CertCy  d  quis  alius,  probe  sciens  hunc  rerum  exitum 
hsec  dixi.  Quidquid  olim  statuerim,  dum  incertae  res 
erant,  nimc  certo  sdo  prosperum  eventum,  et  sciens 
ita  me  gerere  statuo. 

919.  Elegans  Dobraei  conjectura  fyo-ToI?  le  pro  fw  toio-Sc 
adeo  certa  videtiu:,  ut  recipiendam  omnino  putem.  De 
1/  et  0-  confusis  non  opus  est  monere. 

994.  Propendeo  in  Blomfieldii  correctionem,  MoT/oia,  fioipa 


aO  AGAMEMNON. 

1008.  Videtur  esse  oonstructio  tcotimfov  elpai  iopMtf  parti- 
cipem  es9e  cum  damo. 

1051.  irapov  (ppevi. 

Ita  Rob.  e  codioe  uno,  probante  Kidd.  ad  Dawes. 

p.  289.  qui  confert  Eurip.  Or.  1179.    Plerique  codd. 

irapiv  vel  irap    ei/,  unde  Schutz.   vep  ivy  sequentibus 

Blomf.  WeU. 
1181.  Nexus  versus,  qui  paullo  obscurior  videri  posdt, 

hie  est:    Imo  jam  imbuta  ita  ut  civibus  omnia  pras^ 

dixerim. 

1249*  KoreifTfi^y  sc  e/uoi/,  si  Sana  lectio;  sed  Abreschii  cor- 
rectio  Koireiari  admodum  speciosa.  Confer  ifwl  fufAvei 
y.  1118. 

1296.       exOpoU  {povevai  toU  i/jLoh  riveiv  ofxov. 

Olim  recepi  Pearsoni  emendationem  i'xjSpovs  tov9 
ifiov^.  Sed  etiam  mutatione  tarn  violenta  non  multom 
proficitur;  certe  enim  durum  sonat  roi^  €^019  Ti/iaopoit 
ipovedai.  Quare  hodie  vulgatam  revoco;  non  quod  cm- 
nino  in  ea  acqiiiesco,  sed  qiiia  ^fieri  potest  ut  ita  scrip- 
serit  iElschylus,  hac  construction^  eireixofiai  i/Xi^  ejfipois 

{pov€vai    T019   e/uof9    Tiveiv   ofiov    to7(    ifioi^    Ti/maopoi^j   ubi 

iydpoii  Tiveiv  idem  valeret  quod  ey6pov%  Ttveiv.  For 
my  hated  murderers  to  pay.  (Vide  an  simile  exem- 
plum  apud  ^schin.  F.  Leg.  37,  1.  i^  rw  ypafifiarei 
imyf/tiipitraaOai  Toii  vpoeipoi^.  For  the  Proedri.)  Hac 
de  re  vide  notam  ad  Orest.  606.  Quidquid  autem  de 
hoc  statuas,  melius  certe  quam  rli/eiv  interpretari  per 
rependere  vel  exigere.  Intellige  autem  o/xou  de  .^^tho 
et  Clytffimnestra  simul  occidendis. 

1325.  Possis  legere  w^  cum  Well,  qui  negat  w^  ita  in 
fine  senarii  poni  posse.  Sed  de  simili  licentia  ^chylo 
concessa  vide  ad  Eumen.  229. 

1356.  Solvuntur  illi  membra,  ut  bene  Stanleius.  Accu- 
ratius,  solvit  sua  membra.    Confer  Homericum,  \vq€ 

C€  yvia. 


AGAMEMNON.  SI 

1422.  Per  ein^i  trapoffwvrfiuLa  intelKgit  Well.  vapo^tivifipLa 
o  irapeyei  ei/i/i),  fnoTS  efus  seu  sepulcTum.  Mavult 
Blomf.  x^'^79  quae  lectio  magis  perspicuam  redderet 
sententiam    proculdubio.       Constructio    esse    videtur, 

7rapoy\fiovfiixa    '^ilrj^   evvrj^  t^9  €/a$9.      Opsonium  clandeS" 

tinum  volupteUis  lecti  met:  vel  ut  Schutz.   lecto  meo 
cumulum  voluptatis  addidit 

1501.  SovXiov  pro  ^oXiav  Dobr.  probante  Blomf.  improbante 
Well.  Si  verum  ^oXlat^^  quod  paruin  dubito,  respondet 
Clytaemnestra  quasi  ayeXevOepov  valeret  eXeuOepov  avd^iov. 
Cum  duo  objiceret  Chorus^  mortem  Agamemnonis  esse 
dvcXevOepoVf  et  SoXup  /utopw  occidisse,  innuit  Clytsm- 
nestra  ipsum  libero  indigna  prius  fecisse;  non  juste  igitur 
queri  potuisse,  se  libero  indigna  perpessum  esse.  Vide 
V.  1418.     Confer  etiam  Choeph.  470.  Tpowoiaiv  ov  Tvpav- 

VlKOtS  0ai/Q)F. 

1522.  x'^P^'^  ax^tpiv  de  eadem  re  Choeph.  88.  Turn  nihil 
opus  correctione  Pauwiana  /meyaXws  a^ucwv.  Que  enim 
memorantur  ipya  /meyaXaj  non  sunt  Clytaemnestrae,  sed 
Agamemnonis;  et  aSucta^  cum  iwiKpdvcu  arete  jungendum, 
hoc  modo:  Tune  audehis  deplorare  eum,  et  kanc  in- 
gratam  gratiam  pro  magnis  ejus  Jhcinoribus,  infus- 
tissime  quidemy  priestare?  Quam  sane  gratiam  si 
agnosceres,  prsestare  debuisses  vivum  eum  colendo»  non 
autem  occidendo  et  deinde  occisum  sepeliendo.  Prse- 
terea  melius  delebitur  punctum  post  ajurij^,  1521. 

1595.  "  Clytaemnestrae  haec  tribuenda  putat  Blomf."  no- 
tat  Well,  addens,  "  ineptissime.'*  Tum,  ut  sibi  constet, 
jBngit  v.  1603.  Chorum  JCgisthum  alloqui,  quem  acerbe 
yiivai  salutat.  Et  hoc  '^perspicuum  est."  Non  tamen 
ita  perspicuum,  ut  ego  vel  monitus  credam.  Et  quod 
affirm  at  Clytsemnestram  non  esse  in  scena,  id  ipsum 
refellitur,  ut  opinor,  e  v.  1632,  etc.  Quod  si  respon- 
deatur  cam  scena  relicta  postea  redire,  id  vero  gratis 
dictum.     Porro  v.  1603.  quamvis  non  assentior  Stanleio 


28  CHOEPHORiB. 

corrigenti  roSSt  tiKopTaSf  nequeo  tamen  cum  Wellauero 
interpretari  tov^  ^/coih-qv  olxovpot  dami  exspectans  eos 
qui  ex  pugna  rediusent.  Vide  meam  notam.  veov 
autem  cum  ^Korroi  jungendum.    Nuper  reduces. 

1622.  Quare  avv  71/1/1),  si  yvvvj  sola  interfecerit  ?  Quia 
ippayjfe  <f>6uov  iE^sthus  (v:  1582.)  quamvis  ipsi  ca&di  non 
adfuit.     Certe  igitur  nihil  mutandum. 


CHOEPHORiE. 

V.  28.  Pendet  J^v/uLtpopai^  ab  iwl  subaudito,  quod  idem  fit 

V.  47-  OavdrouTi. 

36.  ToUe  punctum  post  nr^piOvfuoi^  ut  dativus  ktovowti 
pendeat  a  (AefitpeaOai  non  minus  quam  ab  eyKoreiv,  De 
constructione  rod  /jL€fi(f>€<r9cu  vide  Dobr.  Advss.  i.  p.  48. 

42.  Recepto  Xvrpov,  nexus  esse  videtur :  Metuo  hoc  verbum^ 
•    sc.  eiros  airorpoirov  KaKwv^  preces  quffi  malum  avertanty 

prqferre;  quippe  sanguine  semel  efFuso,  nulla  superest 

redemptio. 

53.  poirii  h'  iiricrKOirei  ZiKavy 

Ta')(eia  Toi^  fxev  iv  (jxieif 

Ita  propter  meliorum  librorum  auctoritatem  legendum 
puto,  sensu  seque  bono,  ne  dicam  meliore.  Et  ita  Well, 
qui  apte  confert  Eumen.  215.  Timi  v.  55.  per  ra  5e, 
aKa,  intellige  aUarum  crimina. 

61.  Post  v6<rov  omnino  retinendum  fipueivy  ceteris  quae 
vulgo  inferciuntur,  roi/s  f  cucpavro^  e^^ci  vii^^  omissis* 
Sane  repetitio  vocis  fipieiv  in  causa  fuisse  videtur  quare 
repeterentur  cetera.  Quinetiam  necessarium  fipieiv  ad 
sensum,  ut  constructio  sit  fipvetv  poaou.     Certe   enim 

.   voaov  non  pendet  ab  aUioy.    . 


CHOEPHOR^.  28 

143.   Omnes  editt.  distinguunt  post   vo/ulw.     Male,   cum 

COnstructio     sit    €irap0i^€iy    iratava    KWKvroli    i^avowfieva^^ 

inter  eloquendum.    Sic  Theb.  942.  eiravOuravre^  irovotai 

164.  Pro  €fiou  egregie  corrigit  Dobraeus  ckoj.     Orestis. 

286.  avKkveiv^  una  deversari^  ut  recte  Pors.  apud  Dobr. 
Elmsl.  ad  (Ed.  T.  817. 

394.        oufxa'    fioa  yap  \oiy6y  'Epiyii^, 

irapa  twp  ^irporepov  (pdifxevtav  drtiv 
erepav  iirdyovcr*  av  eir    arri. 

Quani  olim  invitus  receperam  Hermanni  conjecturam, 
Xoiyo^  'Epivuuy  bodie  non  invitus  abjicio,  ex  monitu  Viri 

docti    reponentis  iirayowr    av  pro    vulgato    eirayovaav. — 

Sed  eidem  Viro  docto  affirmanti  me  vocalem  ante  7/ui 
correptam  admittere,  et  alia  qusedam  hujusmodi,  fides 
non  temere  habenda. 

406.  irpo^  €7ro9,  oh  verbum,  ut  in  irpoy  ravra  et  similibus. 
Fingit  Stanleius  tmesin,  irpoaKXvouaav.  Anglice,  at  the 
word  as  I  hear  it. 

414.  Cum  irpo%  tUv  t€ko/jl€vwv,  411.  manifesto  ad  Clytsem- 
nestram  referendum  est,  non  video  quo  modo  Ov/w^  possit 
esse  Orestis,  ut  intelligit  Pauw.  et,  opinor,  Blomf.  JSa 
(so.  axea)  nou  talia  sunt  qute  demulceri  possint ;  instar 
enim  lupiy  implacabilis  est  matris  animus.  Ita  ultimas 
voces  reddit  Stanl.  recte,  ut  mihi  videtur;  ex  quasi 
redundante.  Soph.  Antig.  95.  tj/i;  e^  e^oS  SvafiovXiay. 
ibid.  1056.  to  5*  €k  Tvpavmov,  Plenius  et  accuratius,  a 
parte  matris. 

483.  Exempla  verbi  fiefivijcrOcu  sequente  accusativo  occur- 
runt  apud  Demosth.  01.  i.  12,  12.  Phil.  11.  73,  12. 
F.  Leg.  421,  6. 

498.  atii^ovTc^  €K  fivOov.  Vide  ad  Agam.  863. 


24  CHOEPHOR^. 

611.  Blomf.  viv,  sed  luy  iteram  oocurrit  777.  et  idem  recepit 
Pors.  e  Musgravii  emendatione  Phoen.  652.  Vide  SeidL 
ad  Iph.  T.  1216. 

613.  Si  Sana  esse  possint  axaipwi  Se,  satius  erit  cum  praece- 
dentibus  jmigere,  hoc  modo :  Quoniam  memoravi  graves 
calamitates,  quamvis  parum  convenienier^^msL  scilicet 
neque  Althaea  neque  Scylla  in  eo  Clytemnestrffi  similis 
fuit,  quod  nuptiarum  foedus  violaverit.  Deinde  procedet 
constructio  admissa  emendatione  v.  617.  quam  olim  PrsB- 
fationis  calci  subjeci,  eV  avSpl  Si^a^  eireiKOTws  efiav.  Quae 
quidem  est  lenissima :  habent  enim  libri  ^oi^y  non  Si^ouny^ 
et  facilius  sarcitur  metrum  e  inserendo  in  cTrtKOTm  quam 
inferciendo  if.  Porro  Aid.  omittit  i  subscriptum  voci 
iviKOTw.  De  a  et  oi  confusis  {S^a^),  a  et  y  {eliav)^  cuivis 
notum.  €7reucoT(0(  efiav  yafiijXevfiay  convenienter  trtmseo 
ad  nuptias—Ocmrnt  eweucira  mox  656. 

681.  ov  metro  nocet,  quod  male  sarcitur  inserendo  twv  in 
antistropha,  contra  linguam.  Neque  minus,  opinor, 
nocet  sensui ;  quamvis  olim  obsecutus  sum  Blomf.  Well, 
interpretantibus  non  negligitur.  Sane  Xa^  wareltrOai  con- 
temptum  exprimit,  non  neglectuniy  ut  Eumen.  110.  513. 
Agam.  1328.  Soph.  Antig.  1275.  quae  loca  citavit 
Blomf.  in  Glossario.  Hodie  Pauwio  et  Hermanno 
assentior  oi  ejicientibus. 

686.  Confer  Eurip.  Helen.  1201.  et  ibi  Dobraeum. 

714.  7*  pro  ^  Rob.  quod  recipiendum  videtur.  Invocatur 
'Ep/i^y  ^oKioi  Soph.  Phil.  138. 

786.  seqq.  Locum,  qui  hactenus  pravis  distinctionibus 
misere  deformatus  Aiit  tum  in  meis  tum  in  aliorum 
editionibus,  totum  exscribere  in  lectoris  gratiam  non 
pigebit : 

(pi\op  h'  'OpioTTtiVy  rfj^  ifin^  '^^X^^  '7"f)^i3i;i/, 

01/  e^edpeyj^a  fxrirpodev  Bedeyfxepriy 

Kai  PVKTiTrXayKTOi^  opdiwp  KeAei/cr/uaTcoi/, 


CHOEPHOR^.  25 

Kai  TToWa  Kai  fioyddrip    avtat^KtiT*  ifxoi 

T\aartj'    to  fxh  tppovovv  yap^  wtrirepel  fiorovy    740 

Tpe<peiv  dpdyKvj,  Trm  yap  ov;    rpoirta  <ppev6^' 

ov  yap  Ti  (pwvei  iral^  er    cSi/  ev  arwapydvoi^j 

t)   AifAO^y   fi  Ciyl/-fi  Tis,   ti  Aiyj^ovpia 

€X€i*    pea  §€   vri^v^  avrdpKvj^  reKUtow 

rovTtav  irpOfxavTi^  ovca,  TToWa  S*,   oiofiaiy         745 

ylrevardeTcay  TraiSos  CTrapydifwv  (paiSpvuTpia' 

yua(J)€v^  Tpo(J)€v^  t€  TavTOV  eixertiy  reXo^' 

eyco  Si7r\a9  Se  rdarSe  x^ipwva^ia^ 

exovc',  'OpecTtiv  e^eSe^dfitiu  warpi 

TediffjKOTO^  Se  vvv  rdXaiPa  irevQofiai.  750 

736.  Tpifivivy  darling;  cui  immorahatur  anima  mea. 

747*  Parenthetice.    FuUo  enim  et  ntUrix  eodem  munere 
fungehantur. 

750.  Hie  tandem  absolvitur  sententia,  jam  a  v.  736.  in- 
choata.  In  qua  diversae  res  ita  inter  se  commiscentur, 
altera  alteram  excipicntes^  ut  v.  749*  nibil  fere  est  nisi 
repetitio  versus  787. 

770.  Perpensis  variis  rationibus  quibus  viri  docti  hoc 
carmen  in  antistropbica  redegerunt,  eo  tandem  ventum 
est,  ut  eum  ordinem  magna  ex  parte  retinendum  censeam, 
quem  olim  instituit  Hermannus,  quamvis  postea  repu- 
diavit.  In  eo  tamen  strenue  a  Viro  egregio  dissentio, 
quod  versus  804-22.  una  epodo  contineri  puto.  De 
ceteris,  versus  776-9.  et  798-6.  vestigia  antistropbici 
ordinis  satis  certa  babere  videntur.  Quare  bac  forma 
carmen  exhibendum  bodie  judico :  o'.  ^.  a.  y.  ^.  y. 
Epod.     De  singulis  versibus  vide  infra. 

772-3.       Sos  Tv^a^  rvx^i^  MOv  *  Kvploi^, 
Ta  ^aruKppov    ev  fiaiOfAeifOi^  iSeTv. 

Confer   infra    957.   unde  mallem   ireaelv  legere   pro 
Tvxeh'.    Sed  et  audacius  esset,  et  minus  necessarium. 

D 


26  CHOEPHORiE. 

776.       ***€,€  Trpo  Se  Sri  'x6pwp         arp.  /3'. 
Twv  earta  fieXdOpwu,  w  Zev,  de9* 
iirei  fiiv  fxiyav  dpas  Sldvfia  kui 
TpiTrXd  ^iraXi/jLTTOiva  deXvoy  d/jLelyf/'ei. 

In  V.  776.  desunt  quae  respondeant  antistrophicis 
ToSe  /coXco?  KTa/uefov,  de  quibus  vide  suo  loco.  In  777. 
legit  Bumeins  elfcrco,  ut  efficiat  antispasticum  monome- 
trum  et  dochmiacum ;  quae  tamen  mutatio  non  est 
necessaria.  apeim  fieyav  supra  254. 

793.  TO  Se  KaXw^  KTafievoVy  «   fieya   vaitav       dvT.  ff. 

Voces  TO  Sc  ica\cii9  icTa/ici/oK  glossam  redolent,  prae- 
sertim  cum  nihil  sibi  respondens  habent  in  stropha.  Sed 
acute  observavit  Well,  me  trum  hujus  versus  cum  sequente 
prorsus  consentire ;  unde  patet  ejiciendas  non  esse.  Jam 
si  Sana  lectio  vers.  scq.  aviliiv^  quae  vox  nihil  aliud  sig- 
nificare  potest  quam  suspicere^  to  hok  up,  (sed  Rob.  aw 
ileiv^  unde  Blomf.  ay!  l^.)  nominativus  pendens  necesse 
sit  TO  he  KoKw^  KTcifievov.  Hoc  vero  ctede  perpetrata 
concedas  ut  bene  suspiciat  viri  domus.  Well.  toSc, 
plene  distinguens  post  Krafxevov.  Sed  praestat,  opinor, 
cum  sequentibus  jungere ;  quod  si  fiat,  fere  requiritur 
copula. 

796.  Certe  per  hvo(f>€pd^  KaXvvrpa^f  ut  vidit  Schutz.  idem 
intelligendum  quod  supra  v.  46.  expresserat,  hv6(p<H 
KoXuwTouai  oo/Aot/s.  (Cf.  etiam  Cumen.  357.  ^yo^pav 
ax^i;i/.)  Et  sensus  loci  est,  Eum  (Orestem)  ita  videre 
amicis  oculis  tenehricosam  caliginem  ut  liberum  et 
illustrem    virum  decet.      Fere  quasi  processisset  con- 

structio,   ware   eli/ac  eXeuOepov  Kai  Xajnirpov. 

804.  Sanum  esse  totum  locum  hodie  teredo,  ita  fere  intelli- 
gendum :  Et  turn  quidem,  h.  e.  si  haec  incepta  bene  pro- 
cesserint,  vere  Choephorarum  mimere,  ad  quod  missas 
sirnius,  fungemur,  opeSy  h.  e.  inferias  uberrimas,  €edium 
expiatarias  effundendo ;    simul  etiam   {oijlov)  femineam 


EUMENIDES.  27 

intensam  lugenHum  cantUenam^  cithara  pulsataniy 
edendo.  Similiter  junguntiir  supra  21.  x^^ — m-vin^^ 
145,  seqq.  \oav — ^wcpv.  Turn  iieOriGOfAeu  ad  utrumque 
irKovTov  et  voiJLov  refertuT.  No/ios  autem  yorjrwv  in 
Agamcmnonis  honorem  designatur. 

849.  De  T€  redundante  post  participium  Saiwv  vide  ad 
Agam.  99. 

935.   eOiye  AiJca  x^P^^  {Orestis),  Ut  Esai  XLI.  13.  6  Kparwv 

T^y  ^€^109  aou.  ubi  interpretes,  Tanquam  pugn^e  socitus : 
opem  poUicens. 

1008.  Si  recte  se  habet  e,  e,  v.  996.  quod  tamen  in  ana- 
pajstico  systemate  vix  fieri  potest,  verisimile  est  ec  nihil 
aliud  esse  quam  6, 6  repetitum.     Sed  locus  desperatus. 


EUMENIDES. 

V.  112.  Kai  ravra.  His  vocibus  ita  adhibitis,  (Angl.  and 
this  too)  sequente  participio,  nihil  frequentius :  sequcnte 
verbo,  ut  hie,  rara  locutio.     Verte,  and  moreover. 

118.  kfxoi  Schutz.  probante  Dobr.  Quod  si  recte  se  habet 
€Aioi9,  intellige,  Sunt  enim  suppUcum  pnesides  iis  qui 
non  milii  sunt  amid.  Orestes  et  qui  aliis,  non  mihi, 
amici  sunt  habent  qui  preces  audiant.  irpoaucrope^  eodem 
sensu  quo  a<piKTa)p  Suppl.  1.     Altero  sensu  infra  419. 

123.  ^vpw/uioaav  Agam.  633. 

169.  €^  movy  post  mcy  qui  in  meum  locum  succedat. 

229.  Vide  ad  Agam.  1325. 

231.  o/io<a,  tamen^  ut  o^ioiw^  infr.  338.     Choeph.  312. 

330.  Deorum  autem  est  manus  s^uas  abstinere :  subaudito 
fpyov  eVrJ,   ut  recte   DobrsBus  ad  Eur.  Androm.  511. 


^. 


28  EUM£NID£S. 

£t  constat  adatfaTwv  eandem  hie  constructionem  habere 
quam  dewv  in  antistropha ;   de  quo  vide .  mox. 

340.   CTTrevlofievai  S*  d(pe\eiv  riva  rdar^e  fxepifipa^* 
dewv  S* — 
arrevSo/uLevai  participium  pro  verbo.    Studemus  autem  has 
euros    (sc.   sontes  puniendi)    cuivis    alii   adimere;    et 
Deorum  est  preces  meas  (mihi  oblatas)  non  pet^ficere^ 
neque  in  certamen  cum  nobis  venire.     Nempe  Xirals 

aTi\€iav    kiriKpalveiv    valet    XiTov    otcXcis   ^oxeii^,    tnfectOS 

relinquere. 

343,  346.  yapy  yap.  Duas  causas  assignare  videntur  quare 
hsec  cura,  sibi  propria,  aliis  adempta  sit:  1.  Nullum 
nobis  cum  Diis  commercium.  2.  Sola  nostra  vis  satis 
efficax  est.  In  qua  posteriore  sententia  perstat 
V.  351,  seqq. 

363.  Vide  infra  ad  802. 

384.  Omnino  languct  tj/i/^  o/JuXlav  '^Oovo^  nullo  epitheto 
adjuncto,  in  quo  contineatur  causa  quare  posset  timere. 
Neque  propriam  vim  habere  videtur  adverbium  vuy. 
Adeo  non  verum  est,  quod  dicit  Well,  nullam  aliam 
esse  mutandi  causam  quam  xal — Se.  Certe  qui  primus 
mutavit  Canter,  non  propter  Kol—ie  mutavit.  Vix 
dubito  ejus  emendationem  Kaivfivy  Porsono,  Hermanno, 
aliis  probatam,  esse  recipiendam.  Sic  infra  681.  984. 
ubi  eaedem  voces  occurrunt,  diversa  adsciscunt  epitheta 
qualia  occasiones  decent. 

459.  '^efATreiv  8e  hvairrifiavTj  a/Ltiy;^ai/',   o5s  efxol. 

Ita  versum  refingendum  censeo.  Dimittere  autem 
calamitosum  est,  imo  et  difficile,  ut  mihi  videtur.  m 
cfioty  sc.  SoKcly  ut  Soph.  An  tig.  1161. 

476.        ovre  yap  fiporoaKOTrcop  fiaivdSwp 

twpS*  €(j>€p\lr€i  kStos  TI9  epyfiaTcov 
irdvT    i(J)fia'(o  fxopov 


£UM£N1D£S.  S9 

Trevaerai  8'  aWo5  dWodePy  Trpo^co- 
i/coi/  Tci  TftJi/  TreKas  kuku,  480 

*aK€d  T    ov  fie/Baiay  T\d^ 
fitav  he  fxdrav  irapriyopei. 

Vulgo  post  yiopov  478.  plena  ponitur  distinction  post 
/uioxOwv  481.  nulla ;  unde  fit  ut  nullam  apodosin  habeat 
oire.  Distinguendo  ut  supra,  et  478-81.  quasi  paren- 
thetice  sumendo,  sensus  evadit  totius  antistrophse : 
Neque  enim  Furite  talia  facinora  ulciscentur ;  ei  alia 
remedia  minus  certa  sunty  miser  autemfrustra  se  solatur. 
In  V.  477.  KOTOi  duplicem  genitivum  adsciscit,  ita  ut 
IC0T09  iiaiva^wv  sit  vifidicta  quam  FuriiB  exercent;  kqto^ 
ipyfj^Tayy,  vindicta  propter  facinor a. 

497*  Aldina  lectio  auaarpetpwv  non  improbabilis  est,  eo' 
sensu  unde  v.  23.  Saiiwiftov  ava<rrpo(l>tj. 

529.  Non  valde  arridet  locutio  /leV^  ivfnraXel  re,  quam 
sane   optimi    libri   non   exhibent.      Eo    duett    quidem 

Aldina    SvaTraXelrai,  sed  Rob.  habet  SvtnraXel  Se.     Hoo 

si  verum,  SvcnraXeT  pro  verbo  accipiendum  videtur.    Et 
in  medio  vortice  misere  luctatur. 

573.  Nempe  in  vivos  tantummodo  potestatem  exeroebant 
Furise ;  mortui  vero  irepov  iv  Kapq,  imuiaTopa  in  illarum 
locum  succedentem  habebant,  ut  v.  169*  Orestem  igitur 
persequi  potuerunt,  Clytsemnestram  non  item.  Cui 
bene  subjicitur,  Quidni  autem  vivam  persequebaris  ? 

577.  Si  recte  interpungitur,  ir<ik  yap  valet  irm  yap  aXXm 
€9pe\l/€v — how  else?  Distinguit  autem  Schsef.  ad  Aj. 
279.  'Ttt>?  7«p; 

655.  Anacoluthon  viderunt,  sed  vix  satis  perspexerunt, 
interpretes.  Sententia  hie  inchoata,  et  variis  rebus 
interjectis  abrupta,  turn  dcmum  de  novo  repetitur  v.  660. 
cum    ^€,   ut  fieri  solct:    ita  ut  accusativo  irayou  quasi 


30  *  EDMENIDE^. 

absolute  posito,  vera  constructio  a  v.  660.  procedat»  iv 
Ik  T^y  in  hoCy  inquam —  Pro  his  scribere  debuit  poeta, 

€1/  ie  irdytp  'Apeltp  etc.  aeftai  aarrwv  0o/3o9  t€ — ^Vide  ad 

Agam.  16. — ^Pessime  Heath,  vertit  ev  ^   r^jJ,  in  ice 
vero  instituto. 

679.  Kat  SiaypiSyai  SiKfju, 

aiSovfiivoi^  top  opKOv.    eipfirai  \6yo^. 

Sive  aiSovfievoi^  legas,  sive  cum  Stanl.  aiSovfievov^y  certe 
pertinere  videtur  ad  prfficedentia,  non  ad  sequentia. 
Prasterea  longe  usitatius  est  tragicis  voces  elprjrai  Xayos 
ita  nude  adhibere.  Si  igitur  ita  legendum  est  et  distin- 
guendum,  vide  an  constructione  usus  sit  .^chylus  paullo 
rarioriy  ^1}  {ufuu)  opOovadai^  k,  t.  X.  aiSovfiivoia^—de  qua 
vide  Erfurdt.  ad  Antig.  732.  Elmsl.  ad  Med.  1334. 
not.  f. 

759*  jiieyaXaTosy  gravi  calamitate  oppressuSy  nusquam  alibi 
occurrit;  sed  analogiam  sequitur  adjectivorum  fAeyakoiTo^^ 
fULeyoLkoyl/vxo^f  et  similium. 

795.  Ferentem  earn  rerum  conditionem,  ut  omnia  impro- 
spere  cedant     Durius  dictum;   periphrastice,  ut  recte 

Sutlerus,  pro  <f)€povTa  waaav  ovaTTpa^iav, 

802.  Omnino  retinendum  yai*,  ut  sit  oIkcIv  Kara  7ay,  in 
terra.  Respondet  iis  quae  dixerat  Minerva  772.  797. 
Neque  enim  fiuaos  habebant  sub  terra  habitare,  (confer 
977.)  sed  si  in  terra  habitarent  post  dedecus  ex  Orestis 
victoria  illatum.  Omnino  autem  dele  punctum  post 
oiK€iVy  et  verte,  Me  inkonoratam  in  terra  vivere.  Quod 
ad  drierov  de  Furiis  dictum  confer  v.  363.  ubi  nescio  an 
librorum  lectio  arUrai  satis  ex  hoc  loco  defenditur,  metro 
non  refragante. 

880.  pvai(i(i)/jiov  arete  jungendum  cum  ayaXfia^  ita  ut  ab  hoc 
pendeat  ^aiimovfovy  ab  illo  'EXXarwi/.  Uelici<e  deoruwy, 
altaria  Gnecarum  tuefites. 


EUMEKIDES.  SI 

885.    In  ilafjL^pacai  confer  Herodot.  vii.  188.  190.  c^c- 

892.  Calamitatis  severitas  eo  indicatur,  quod  inopinanti 
supervenit)  ita  ut  effugere  nullo  modo  possit ;  quae  ipsa 
res  in  sequentibus  adumbratur.    Res  eadem  depingitur 

supra    355.    TriTmov    0     ovk    oloev    too     vtt     a^^i^i    Xiz/u^. 

Et  confer  Esai.  xlvii.  11.  De  (iapewv  pro  fiapeiwv  vide 
ad  918.  Paroemiacum  893.  efficere  possis  supplendo 
irpocetraiaaVf  aut  simile  quid. 

982.  Vulgata  lectio,  fpoiviKo^irroi^  iviurol^  eaOvfAoat,  saltern 
inelegans  est.  Tumebiana  (powucofiawros  forsan  minus 
dura,  enallagen  habens  insolitam  quidem,  sed  quae  poetae 
facile  concedi  possit. 

988.  Hermanni  correctionem  x^P^'^^^  ^^  multa  sunt 
quae  commendent,  ut  pudeat  me  non  in  textum  earn 
admisisse.  Imprimis,  €u<lHi^€tT€  manifesto  ad  cives 
refertur,  ut  991.  non  ad  Eumenidas.  Deinde,  non 
est  dubitandum  carmen  hoc  finale  esse  antistrophicum, 
utraque  antistropha  similem  habente  cum  stropha  ter- 
minationem:  quare  ad  h.  v.  plenius  distinguendum. 
Denique  e  et  ai,  i  et  ei  confusis  nihil  fere  magis  obvium. 
De  6  et  ai  similiter  pronunciatis  vide  Bend,  ad  Mill, 
pp.  31,  65. 

Prior  antistropha  cum  manifesto  corrupta  sit,  varie 
corrigunt :  id  tantum  videre  videor,  pro  tvx^  t€  legendum 
esse  Ti;j^oiT€. 


FRAGMENT  A. 


E  Fragmentis  unum  alterumve  tantummodo  in  hoc 
opusculo  attingere  libet,  posthac  forsan,  modo  vita  supersit, 
totam  seriem  paullo  diligentius  retractaturus. 


82  FRAGMENTA. 

FAAYKOS    nONTIOS. 

Adde, 

6.  dudpwTToeiSe^  diipiop  vSan  av^wp. 

Phrynichus  Bekkeri,  p.  5,  21. 

7.  6  T171/  dei^top  a(p6iT0P  ttoup  (paytiv. 

Grammaticus  Bekkeri,  347»  22. 

'HAIAAE2. 

4.  'ASpiauai  re  yvudiKe^  Tpoirov  e^ovai  70011/. 

Grammaticus  Bekkeri,  346,  9. 
Bekker.  Aia'xyXoi  'IXtacriy. 

KABEIPOI. 

3.  vSpfipov^  mdov^  Kai  oivripom. 

Antiatticista  Bekkeri,  115,  5. 

Vide  Fragm.  Inc.  60. 

KHPYKE2. 

5.  KaKOiroieiv.     Antiatticista  Bekkeri,  102,  14. 

6.  voararov  {jc^pl^  tov  e.)     Ibid.  109,  22. 

NIOBH. 

1.         ol  dewp  dyxicriropoiy 

ol  ZfiPos  €771)9,  c5i/  KUT    'iBdioi/  irdyov 
Aios  TraTptfov  fiwfio^  icT   ev  aidepij 
Kov  TTW  ar(j)ip  i^lTtiXou  cufia  Sai/aopcop, 

Plato  Rep.  111.  ^  5. 

Auctoris  quidem  nomen  non  citat  Plato;  sed  apud 
Strabon.  xii.  8.  exstat,  et  ad  ^schyli  Nioben  refertur, 

oh  €v  *ldat(p  irdytf)  Af09  'rrarptpov  /3a)/uu)$  ean. 


FRAGMENTA.  33 

Obiter  moneo,  in  hujus  fabuls  fragmentis  4.  5.  et 
Porsoni  conjecturam  oi/ios  Se  iroTfAos,  et  Dobrsei  eirurwev^y 
avoi99  amplectendas  esse ;  sed  hoc  non  est  hujusce  tem- 
poris. 

nPOMHeEYS  AYOMENOS. 

14.   'xjeptra.     Antiattieista  Bekkeri,  il6,  7.  Ta  jJLtj  yewpyov^ 
ixeva. 

TOHOTIAES. 

3.  ov  TTw  Ti^  'AKTaiwp'  ddfjpo^  fjfiepa 

KevoVy  irovov  irXovTOvvTj  eTre/jLyf/^ev  6S  Sofiov^. 

Grammaticus  Bekkeri,  351,  9. 


FRAGMENTA   INCERTA. 

5.  Alii  autem  hoc  fragmentum  Archilocho  assignant.  Vide 
Gaisf.  ad  Hephsest.  p.  364.  ubi  versus  secundus  ita 
exhibetur :  av  o  epy  ew  dvOpwirwv  op^s.  Et  hoc  forsan 
verius :  qusenam  enim  ilia  sunt  eirwpavlwv  ipya  \€a>pya? 
— In  €7r'  dvOpwirwv  confer  Soph.  Antig.  789.  et  de 
Xewpyd  vide  ad  Prom.  5* 

10.  Vide  Dobrseum  ad  Menandr.  Advss.  T.  ii.  p.  286. 

15.  Imo  Alexidis  videtur  esse  fragmentum. 

107.  irapiaTatrff.    Quanto  melius  Dobrseus  ad  Hecub.  914. 

wepidTaT . 

165.  dippo^  iSporeio^  eppvti  kutol  arrofxa. 

Schol.  Aristoph.  Lysistr.  1256. 
Ita   correxit    Porsonus.    Bekkerus   e    Rav.   fiporelas: 

eppvfjKOTa  cTTOfia. 

K 


^ 


34  FKAGMENTA. 


Adjicienda  sunt  sequentia  e  Bekkeri  Anecdotis : 

166.  dreyKTO^  Trapnyopnixacnv.     Phrynidiius «,  IS.    • 

167.  diraipeiv   {eirl  rfjs  ohoLTTOpla^J)    Ibid.  6,  16.     . 

168.  duayKoSuKpv^.     Ibid.  20,  13. 

169.  M'l  KUKOi^  ita  KaKOL.    Ibid.  48,  22. 

170.  <ppfl^  dyeXacTO^.     Grammaticus,  337,  8. 

171.  KUi  yevofial  ttw^  rtj^  dei^taov  Troa^.     Ibid.  347,  J 

172.  a€L\a.     Ibid.  347,  32. 

173.  dpfjpel  Se  7001/  Toi/  dfi^oviov.     Ibid.  349,  7- 
Ita  recte  Dindorf.  pro  atiloveiop. 

174.  aioJ  (pro  aictfi/a.)     Ibid.  363,  17- 

175.  aKuiawTOS  oJko^.     Ibid.  36,  8,  30. 

176.  uKOve  ra^  ifia^  iTricroXd^.     Ibid.  372,  8. 

177.  fxeyav  dKacropou.     Ibid.  382,  30. 

178.  dXKadw  Kat  dXKadeiv.     Ibid.  383,  31. 

179.  aWWiyroi.     Ibid.  421,  5.  dyraywpiarTai. 

180.  dp^fiBeP.      Ibid.  450,  4. 

181.  a(rai.     Ibid.  450,  30.  fiXd-sj^ai. 

182.  avTOKpayov  \6yov.     Ibid.  467,  9. 

183.  /3oi/   (pro  /3o6^.)     Choeroboscus,  II96,  1. 

184.  KparaiTTiXo^.     Ibid.  1391.  6  icr')(vp6v  wiXioi/  6;^«i 

185.  riaXajUi/s,   i/Sos.     Ibid.  1408. 

186.  I3pi6v^  OTrXiTOTTaAav,  Sai'o9  aVriTraXoiS. 

Plutarch.  Moral,  p.  334.  D.   Vit.  p.  887.  B. 

187.  Tvppf]vdv  yeveaVj  {papiiaKOiroiov  edvo^. 

Thcoplir.  Hist.  PI.  ix.  15. 


60001 1390K 


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ANNOTATIONS 


ON   THE 


GOSPEL  OF  ST.  MATTHEW, 


DESIGNED 

FOR   THE  USE    OF    STUDENTS 

AT  THE  UNIVERSITY, 
AND 

CANDIDATES    FOR    HOLY    ORDERS. 


BY    THE 


Rev.  M.  bland,  D.D.  F.R.S.  &  F.A.S. 

KICTOR  OP  LILLET,  HERTS;    PREBENDARY  OP  WELLS;  AND   LATE  FELLOW  AND 

TUTOR  OP  ST.  John's  college,  Cambridge. 


CAMBRIDGE: 

Printed  by  J.  Smith.  Printer  to  the  University. 

SOLD   BY    DEIOHTON^   STEVENSON^   AND    NEWSY,   CAMBRIDGE; 

AND    BY   G.  B.  WHITTAKER,    LONDON. 


M.DCCC.XXVIII. 


TO 

THE  RIGHT  REVEREND 

GEORGE    HENRY, 

LORD  BISHOP   OF  BATH  AND  WELLS, 
NOT  LESS  DISTINGUISHED 

■ 

BY  THE  SUCCESS    ATTENDANT   ON    HIS  SCIENTIFIC   AND 
LITERARY  PURSUITS  IN  THE  UNIVERSITY, 

THAN 

BY  HIS  CONSCIENTIOUS 

AND  UNWEARIED  EXERTIONS  IN  THE  DISCHARGE 

OF  THOSE   HIGH    DUTIES 

TO   WHICH   HE   HAS  BEEN   SUBSEQUENTLY   CALLED, 

THESE  PAGES, 
INTENDED  TO   FACILITATE  THE   PROGRESS   OF   STUDENTS 

IN  ONE  IMPORTANT  BRANCH  OF 
ACADEMICAL  LEARNING, 

^  ARE  INSCRIBED 

BY  HIS  OBLIGED  HUMBLE  SERVANT, 

M.  BLAND. 


) 


PREFACE. 


On  submitting  to  the  public  another  Volume  in 
addition  to  the  many  valuable  ones  which  have  already 
appeared  on  the  same  subject,  some  apology  may  seem 
due,  some  explanation  requisite,  of  the  motives  which 
led  to  the  undertaking,  and  of  the  object  proposed 
to  be  accomplished. 

Several  years  ago,  Dr.  Craven,  then  Master  of 
St.  John's  College, — a  man  of  primitive  simplicity,  of 
unostentatious  merit,  and  a  Christian  indeed  without 
guile, — anxious  that  the  Students  of  the  Society  over 
which  he  presided,  should  receive  some  religious  in- 
struction in  addition  to  the  usual  course  of  College 
Lectures,  directed  that  all  those  over  whom  he  had 
any  control,  should  be  lectured  and  examined  in  the 
Gospels  or  Acts  of  the  Apostles,  every  Sunday  during 
term: — ^his  directions  were  warmly  seconded  by  those 
who  were  engaged  in  the  tuition  of  the  College : — and 
it  may  be  added  from  a  personal  experience  of  several 
years,  that  there  seemed  to  be,  in  by  far  the  greater 
portion  of  the  young  men  themselves,  a  regularity, 
attention,  and  anxiety  for  information'  more  general 
and  more  eager  than  was  usually  to  be  found  in 
their  ordinary  studies.  Considerable  difficulty,  how- 
ever,  arose  respecting  the  Books  to  be  recommended 


VI  PREFACE. 


for  their  perusal.     For  though  nothing  could  be  easier 
than  to  present  them  with  a  long  catalogue  of  Authors 
who  have  gained  a  reputation  by  the  mode  in  which 
they  have  treated  the  subject :   and  in  those  cases  in 
which   the   usual   academical   pursuits  were   neglected, 
a  selection  might  not  perhaps  have  been  attended  with 
much  trouble : — yet  in  a  course  of  instruction,  in  which 
the  foundation  only  was  to  be  laid  whereon  a  goodly  edi- 
fice might  in  due  time  be  erected ; — where  other  branches 
of  science  were  required; — and  where  degrees  and  honors 
were  conferred  by  the  University  without  any  reference 
to  religious  knowledge  or  acquaintance  with  any  part 
of  Scripture   (though  happily   this  disgrace  has   since 
been  removed)  it  could  scarcely  be  expected  that  suffi- 
cient time    could    be    allotted    to   the    perusal    of    a 
multiplicity  of  books:  and  it  was  much  regretted  that 
some  of  those  which  were  most  frequently  met  with, 
contained  matter,  ignorance  of  which  would  have  been 
deemed  bliss  in  the  opinion  of  all  who  were  anxious 
for  the  welfare   of  the  Students  or  the  general  good 
of  society.     In  a  system  of  education,  where  the  mind 
is   to    be    informed,    the   heart    impressed,    and    thus 
the  real  good  of  others  promoted,  especial  care  ought 
to  be  taken  that  nothing  drop  even  incidentally  that 
can  offend  those  whom  our  Saviour  calls  little  children 
that  believe  in  him,  that  can  either  stagger  their  faith 
or  corrupt  their  hearts :  and  it  was  not  therefore  without 
considerable  uneasiness  that  observations  were  discovered 
of  a  nature  widely  different  from  those  which  a  Christian 
would  wish  to  have  first  imprinted  on  young  and  inex- 
perienced minds.    Such  were  the  insinuations  and  doubts 
^conveyed  in  extracts  from  other  writings  respecting  the 


PftEFACE.  Vll 

miracles  of  our  Savour  and  his  Apostles,  and  the 
Divinity  of  two  of  the  persons  of  the  Holy  Trinity, 
inserted  at  considerable  length,  and  with  much  greater 
force  than  any  attempted  answers. 

Considerations  of  this  nature,  aided  and  strengthened 
by  a  wish  to  do  good  wherever  an  opportunity  might 
occur,  suggested  the  idea,  that  a  portion  of  the  leisure 
hours  which  the  duties  of  a  very  small  parish  left 
unoccupied,  might  be  usefully  employed  in  arranging 
some  of  the  materials  which  had  been  collected  for 
private  use;  increasing  them  from  the  stores  of  the  old 
Divines  of  the  English  Church,  than  whom  we  shall 
look  in  vain  for  more  sound  expositors  of  Holy  Writ; 
and  occasionally  endeavouring  to  illustrate  and  confirm 
interpretations  deemed  the  best,  by  the  opinions  of 
tlie  Fathers  and  early  writers.  It  is  needless  to  add 
that  free  use  has  been  made  of  the  best  and  most 
eminent  authors  that  could  be  obtained ;  so  that  what- 
ever appeared  important,  instructive,  or  impressive, 
has  been  unhesitatingly  incorporated  in  the  following 
pages.  Novelty  in  Theology  indeed  has  not  been 
aimed  at,  nor  could  it  be  expected  in  such  a  work  as 
the  present : — to  arrange,  unite,  and  reduce  to  a  conve- 
nient finrm  what  has  been  said  by  others,  has  been 
the  object  chiefly  kept  in  view : — and  a  consciousness 
of  good  intentions  with  a  willingness  to  follow  in  a 
good  cause  will,  it  is  hoped,  have  guarded  against  any 
erroneous  views : — will  plead  an  apology  for  any  imper- 
feetims  which  may  be  observed,  or  defects  which  may 
have  escaped  attention.  Had  the  desire  of  fame  only 
been  conodered,  some  other  department  of  composition 
would  have  been  chosen:    but  if  the  present  volume 


Vlll  PREFACE. 

shall  be  found  to  have  contributed  to  promote  the 
study  of  those  writings  which  alone  arc  able  to  make 
us  wise  unto  salvation,  and  which  in  a  learned  Uni- 
versity it  is  more  particularly  our  bounden  duty  to 
read,  mark  and  Jeam,  the  time  which  has  been  devoted 
to  this  purpose  will  not  be  considered  lost,  nor  the 
labour  bestowed  in  vain. 

The  foregoing  remarlcs  are  not  intended  to  apply 
to  any  Commentaries  in  our  own  language:  the  value 
of  these  is  fully  appreciated,  and  their  excellency 
licknowledged :  but  some  of  them  are  of  such  a  nature 
as  renders  a  small  Ubrary  necessary  to  accomplish 
their  object:  and  in  others,  though  valuable  in  several 
points  of  view,  there  are  omissions  which  have  ge- 
nerally been  considered  of  material  importance.  But 
as  it  is  no  part  of  the  present  plan  to  undervalue  the 
labours  of  others,  where  no  mischievous  intentions  are 
apparent,  and  no  mischievous  results  are  likely  to  ensue ; 
it  may  be  sufficieirt  here  to  express  a  hope  that  what 
is  now  offered  to  the  younger  Students  may  be  found 
to  answer  the  purposes  for  which  it  was  intended. 

It  has  not  on  the  present  occasion  been  deemed 
necessary,  except  in  a  few  instances,  to  insert  the  names 
of  the  writers  from  whom  any  observations  may  have 
been  borrowed:  their  oym  language  having  been  in 
general  retained,  those  who  are  conversant  with  their 
writings,  should  any  such  peruse  the  present,  will  easily 
recognize  them :  to  others  it  would  be  of  small  im- 
portance ;  and  their  insertion  would  have  very  materially 
contributed  to  increase  the  size  of  the  volume,  already 
extended  to  a  greater  bulk  than  was  originally  con- 
templated.    It  is  impossible,  however,  not  to  refer  to 


PREFACE.  IX 

the  "Doctrine  of  the  Greek  Article,"  by  the  late 
learned  Bp.  Middleton;  a  work  which  a  very  distin- 
guished Prelate  has  justly  characterized  as  one  which 
will  supply  to  the  Scripture  Student  some  of  the  most 
valuable  helps  to  the  critical  investigation  of  the  text 
of  the  New  Testament  which  can  be  derived  from 
any  modem  publication.  The  value  and  importance 
of  the  extracts  which  have  been  made  from  this  book 
willf  it  is  hoped,  lead  to  a  diligent  perusal  of  the 
work  itself.  Nor  has  it  been  deemed  advisable  to 
enter  upon  the  discussion  of  the  Harmony  of  the 
Gospels:  this  would  fall  more  particularly  within  the 
scope  of  the  subsequent  volumes :  but  it  will  be 
suffident  to  make  a  reference  generally  to  the  "New 
Testament  chronologically  arranged"  by  the  Rev.  G. 
Townsend.  Should  health  and  strength  be  granted, 
it  is  proposed  to  complete  the  Historical  Books  of  the 
New  Testament  on  the  present  plan,  when  a  catalogue 
will  be  appended  of  those  authors  from  whom  ob- 
servations have  been  derived. 

The  references  to  the  Old  Testament  are  according 
to  Bos's  edition  of  the  Septuagint. 


ANNOTATIONS 


ON 


St.  MATTHEW'S  GOSPEL. 


eiayyiXiov]  Agreeably  to  its  Etymology,  from  eS  and 
uyyiKXm,  this  word  in  classical  use  signifies  either  good  news, 
or  the  reward  given  to  the  bearer  of  good  news,  or  the  sacrifice 
offer«l  in  consequence  of  good  news.  Suid.  to,  KoXXiara  Sidy» 
'ycXXor.  Etym.  M.  to  ayaOd^  ayyeXia^  ou)povjut,€voV'  Thus 
Aristoph.  Plut.  ^66^  eiayyiXia  rocoirr'  dirayyclXavTa-  So  also 
Joiephut  Bell.  Jud.  iv.  11,  6,  rd  awo  Ttj^  *P«/uuf€  euayyekta 
flK€*  And  Chrysostom  ovic  iireiJL>^a^  otd  tUv  ypofi^dTtav  to 
€vayyi\ia  T99  <r^9  vYieia;.— In  the  second  signification  Hom. 
Od«  ^.  152,  eiayyiXiov  ii  fioi  €<rrai,  in  answer  to  which  166, 
o¥T  ap  iywv  tuayyeXiov  rdSe  tictoi.  In  which  sense  also 
Chryaostom  uses  it,  Hom.  19»  on  Acts,  to  evayyiXiov  tovto 
€<m.  Tci  a  cot  ifxrai  drfixBd'  KaOdmp  Kal  iv  rfj  autnfieiif,  ffKurl 
wpig  oXXifXoi/f  01  iufOpwiroi'  ti  /mm  TiSy  eiayy^kimv ;  o  wartip  aoi 
^€i*  If  fLttnip  GOV*  And  Cicero  2  Ep.  Att.  12,  8,  O  suaves 
Epbtolas  tuas  ;-*^uibus  euayyeXia  quae  reddam  nescio. — In  the 
third  signification  we  meet  with  the  word  in  Xen.  Hell.  i.  6,  27> 
iOu€  Ta  euayyiXiOf  koI  toi9  arparuiraiv  irapifyyeiKe  ^nrvo' 
iroM?crftu*  And  Isocr.  Areop.  evi  Toaaurai^  irpd^eaip  euay^ 
yiXia  piw  ZU  lioti  Te0vKa/jL€P> 

The  words  €vayyi\tov  and  euayyeXta  occur  six  times  in  the 
Septuagint,  in  the  Books  of  Samuel  and  Kings,  (2  Sam.  iv.  10: — 
XTiiL  20,  22,  25,  2?: — 2  Kmgs  vii.  9).  In  five  of  these  the 
meaning  is  good  news :  in  the  other  the  word  denotes  the  reward 
givoi  for  bringing  good  news.  In  like  manner  cvayyeXi^eiy  or 
euayyeXij^eaOai  which  occurs  much  more  frequently,  is  always 
the  version  of  the  Hebrew  verb  signifying  to  tell  good  news. 

In  the  New  Testament  it  signifies  the  joyful  intelligence  of  tlic 
Advent  of  the  Messiah,  and  the  erection  of  that  spiritual  and  ever- 
lasting kingdom  forttold  in  the  prophet  Daniel,  by  the  coming  of 
Jesus  Christ  in  the  flesh :— -or  the  glad  tidings  of  the  redemption 

A 


Iki 


2  ST.   MATTHEW. 

of  man  from  sin  and  death,  through  his  merits  and  intercession, 
on  the  merciful  conditions  of  faith  and  repentance.^ 

But  Ecclesiastical  writers  have  given  to  it  a  diflTerent  meaning, 
and  used  it  by  metonymy,  to  signify  the  History  of  good  news, 
viz.  of  the  life,  the  sayings,  actions  and  suflTerings  of  Jesus  Christ. 
See  Schleusner,  Campbell,  Prel.  Diss.  5,  2 : — Michaelis.  Vol.  iv. 
Not  that  each  of  the  Evangelists  however,  has  given  a  complete 
history  of  the  actions  of  Christ  in  a  regular  chronological  order ; 
but  each  has  recounted  such  memorable  events  as  the  circum- 
stances of  the  readers  for  whom  it  was  designed,  seemed  to 
require.  Chrys.  Hom.  1.  in  Matth.  p.  3.  ovk  fipKei  eh  evay- 
yeXicmj^  iravra  eirreiv',  ijpKCi  iiev  oXXa  ^c^i;  Teaa-ape^  oi  ypa- 
ipairr€9  wri,  firiTe  koto  tov9  avTov^  Kmpovs ;  /unyre  ev  Tens  avrois 
Towoi^j  firjTe  avueXOovres  Kal  oioXcj^^ei/rcy  oXXj/Xocj,  cIto  wairep 
aif>  epos  arofMiTos  iravTa  (pOeyywvrat^  /uLcylaTij  x^y  aXtfOeia? 
€nro&c{c9  TovTo  yivercu.  So  also  Theophylact  in  praef.  to 
St.  Matth.  p.  3. 

It  may  be  added  that  our  English  word  Gospel  derived  from  the 
Saxon  God  or  good  and  spell,  word  or  tidings  (i.  e.  God^s  word 
or  good  tidings)  expresses  the  force  of  the  Greek  euayyeXiov- 

This  title  is  not  to  be  ascribed  to  the  writer  either  in  this  or 
the  other  histories  of  our  Lord,  but  was  given  by  the  early 
believers  who  knew  the  writer,  and  the  occasion  on  which  it  was 
written  (a  Kal  evayyeXia  oi  itkttoI  fn^Tci  Tavra  eoiKaiaxjav 
KoXeiVf  QScumenius  in  Act.  ex  Chrysost.  p.  4.  de  libris  Evan- 
gelist.) ;  and  indeed  it  was  used  from  the  time  of  the  Apostles  as 
we  learn  from  Justin  Martyr,  who  calls  these  books  airoinvtiiJLO' 
vev/jLara  or  memoirs,  i.  e.  an  account  of  transactions  familiarly 
written,  by  which  name  Xenophon  designated  those  in  which  he 
gave  an  account  of  the  acts  and  sayings  of  Socrates.  Apol.  xxi. 
p.  77*  ®'*  y^P  'AttocttoXoi  €v  Tols  •yci/ofAci/Oi?  vir  avTwu  Airofi- 
tnHULOvevfjLaaif  a  KaXelTnt  evayyeXia'  Dial.  p.  257-  (os  ev  roly 
atro/JLVtjfjLovevficurt  rcSi;  'ArroaroXwv  avTw)  oeSiiXan-ai' 

Kara  MarOaiov^  i.  q.  tov  Morflaioi;,  the  force  of  Kara  de- 
pending entirely  upon  the  word  with  which  it  is  connected.  In 
the  title  of  this  Gospel  several  variations  are  found  in  the  different 
copies,  as  evayyeXiov  to  Kara  MaTOdiov,  to  KaTci  MarOalov 
evayyeXiov,  to  evayyeXtov  Kara  TAaTQcuov, 

^  Theodoret  in  £p.  ad  Rom.  i.  1^  has  eva^^^^iXiov  li  r6  Ktjpvyfxa 
wpoirtjyopevacw,  ai*v  iroWtiw  dyadtiv  viriay^vovfievou  yoprjylav,  evayyeXtj^CTai 
fap  ra^  tov  Gcov  KaTaWayw,  Ttjv  tov  hia(3i^\ov  KUToiXvaiv,  ruv  dfjiapTtj- 
fUiTrnv  Tfi¥  a^caiv,  tov  Oavarov  Ttjv  wavXav,  twv  vcKpuv  rrjv  dva<TTU(Tiv, 
^ifp  ^f^'  Tf/K  atmpiov,  Tijv  ffavtXtiaw  Tmw  ovpavwv. 


CHAPTER   1.  3 

From  the  expression  Kara  MarOaloVj  &c.,  Faustus  the 
Manichaean  imagined  the  Gospels  not  written  by  the  persons 
whose  names  they  bear,  but  by  persons  who  professed  to  write 
according  to  them.  But  we  find  the  phrase  commonly  used  in 
the  signification  which  it  here  bears,  as  Acts  xvii.  28.  rive^  rHv 
Koff  vfioii  iroitiTwvj  for  i/yucSi/^ — and  Ax^ts  xviii.  15.  ei  Se  l^tjTrjfid 
con  irepi  \oyov  Kal  ovojuaTwv  Kai  vojulou  tov  Koff  v/mas.  Thus 
also  Polyb.  iii.  6.  to.^  kot  'Avvl^v  irpa^ei^ ; — iii.  48.  ir€pt  twv 
Koff  iavTov  TTpayfxaTwv*  iSlian.  V.  H.  ii.  42.  ri  kot  avrov 
apenf,  Diod.  Sic.  i.  p.  648.  tf  Kara  awixa  pcifirj,  corporis  robur. 
-— £ustath.  on  Od.  e.  p.  213.  ij  Kara  tov  'EWdviKov  \<rToplaj 
the  history  which  Hellanicus  wrote; — ^he  cites  also  uElius  Dio- 
nysius  ev  ry  kut  avrov  ptjropiKtp  \e]^iKw,  So  Plato,  Cratyl.  iv. 
KOT   EidiiSrifjiov,  and  xviii.  /cad'  'HpaKXeiTov. 

Tertullian  and  Cyprian  though  writing  Latin,  retain  the 
Greek  preposition,  Kara  Matthseum,  Kara  Marcum.  And  the 
Greek  Fathers  when  quoting  the  translations  of  the  Old  Testa^- 
ment)  usually  say  xard  tov^  ejiSojuniicovTa,  Kara  'AxiXav,  Kara 
2i^/ifui^oF,  &c.     Thus  Origen,  Ta  Se  Trap    tiylv  avrlypaipa,  wv 

Kai  TOf  Ae^ens  e^euefitiv,  ra  fuv  tiv  Kara  toi/9  -  U,  to  oe  erepov 
KOTO,  QeoioTiwva,     Epist.  ad  Africanum. 

The  simple  title  was  kept  till  the  fifth  century,  when  the 
Epithet  aYfov  or  sanctum  began  to  be  added,  and  in  conformity 
to  this,  the  Complutensian  Polyglot  has  to  Kara  MarOalov 
aytop  evayyiXiopi  -though  as  Wetstein  observes,  in  quorum 
{9ciL  Apostohrum)  scriptis  cum  Evangelii  plusquam  septuagies 
fiat  mentio,  sancti  Epithetum  nusquam  additum  reperitur.  Some 
of  the  Latins  write  sanctum  Domini  nostri  Jesu  Christi  Evange- 
lium  secundum  Matthseum; — and  the  translators  into  modern 
Languages  have  added  the  Epithet  both  to  the  Gospel  and  the 
writer.  II  santo  Evangelio,  &c.  secondo  S.  Matteo. — Le  saint 
Evangile,  &c.  sdon  St.  Matthieu.  Our  translators  have  only 
added  the  Epithet  to  the  writer.  And  though  Grotius  says 
the  inscription  of  this  book  was  formerly  evayyeXiov  'Itja-ou 
KpurroS,  he  must  be  mistaken ;  all  the  old  Greek  copies  having 
as  Wetstein  says,  the  inscription  to  KaTci  MaT6a7ov  evayyeXtov. 
MaT0cuoi^]  St.  Matthew  was  the  son  of  Alphseus,  though  pro- 
bably not  that  Alphseus  who  was  the  father  of  the  Apostle 
James  the  Less:  by  birth  a  Galilsean  as  all  the  Apostles 
were;  but  of  what  city  or  which  tribe,  does  not  appear.  It 
has  been  supposed  not  improbable  that  he  was  bom  at  or  near 
Capernaum,  the  place  of  his  ordinary  abode.  Though  a  Jew 
by  religioii,  he  was  by  profession  a  publican:   and  his  office 

a2 


*  ST.   MATTHEW. 

feemft  to  have  consisted  in  collecting  the  customs  due  upon 
tx>mmodities  which  were  carried,  and  from  persons  who 
passed  over  the  lake  of  Gennesareth.  His  profession  as  well 
as  his  call  to  the  Apostolic  OiBce  he  himself  relates  ix.  9* 
Bt.  Mark  and  St.  Luke  mention  him  by  the  name  of  Levi :  but 
as  the  custom  prevailed  among  the  Jews  as  well  as  other  nations 
of  having  more  names  than  one,  and  the  three  Evangelists  have 
recorded  one  and  the  same  fact,  though  they  differ  in  respect  to 
the  name,  it  is  reasonable  to  suppose  they  mean  one  and  the  same 
person.  And  this  seems  confirmed  by  the  Apostolical  constitu- 
tions which  introduce  him  speaking  thus,  €7€0  MarOalo^  o  Kal 
Aei;i9.  And  Jerom  gives  as  a  reason,  Cseteri  Evangelistae  nee 
publicani  nomen  ascribunt,  ne  antiquse  conversationis  recordantes, 
Bugillare  Evangelistam  viderentur :  in  Matth.  c.  x.  Both  he 
and  Eusebius  think  them  the  names  of  one  and  the  same  person. 
Probably  Levi  was  the  name  by  which  the  Apostle  was  called  in 
the  former  part  of  his  life :  and  Matthew  that  by  which  he  was 
best  known  afterwards.  This  probably  lucrative  post  he  cheer- 
fully quitted  for  the  sake  of  Christ:  and  under  the  following 
circumstances.  Our  Lord  having  cured  a  paralytic  retired  out 
of  Capernaum  to  walk  by  the  sea  side,  where  he  taught  the 
people  that  flocked  aftar  him ;  and  seeing  Matthew  sitting  at  the 
receipt  of  custom  commanded  him  to  follow  him.  He  instantly 
obeyed,  and  became  one  of  his  constant  attendants.  We  cannot 
however  suppose  that  he  was  before  wholly  unacquainted  with 
our  Saviour^s  person  or  doctrine,  especially  as  Christ^s  sermons 
and  miracles  were  so  frequent  at  Capernaum,  by  which  he  could 
not  but  be  in  some  measure  prepared  to  receive  the  impressions 
which  our  Saviour's  call  now  made  upon  him. 

From  his  elevation  to  the  Apostleship,  he  continued  con- 
stantly with  our  Lord  during  his  abode  upon  earth ;  and  by 
this  long  attendance  he  was  enabled  to  communicate  accounts 
on  which  we  can  depend.  After  the  Ascension,  for  the  space 
of  eight  years  he  preadied  the  Gospd  in  several  parts  of  Judaea: 
but  into  what  countries  he  subsequently  travelled,  is  uncertain. 
From  Eusebius's  Ecd.  Hist,  it  may  be  inferred  that  at  the 
banning  of  the  fourth  century  there  were  not  any  certain  and 
wdl  attested  accounts  of  the  places  out  of  Judaea,  in  which 
several  of  the  Apostles  preached.  JSthiopia  is  generally  as- 
signed as  the  province  of  St.  Matthew'^s  Apostolical  Ministry. 

Of  the  time  and  manner  of  his  death  no  certain  account  is 
mBsnitted  to  us.  And  it  seems  a  matter  of  doubt  whether 
he  died  a  natural  death,  or  suffered  martyrdom.     The  former 


CHAPTER    1.  5 

has  been  deaned  not  improbable  (Clem.  Alex.  Strom,  lib.  iv.) ; 
though  Socrates  (Hist.  £<xd.  1. 1,  c.  xix.  p.  50)  says  that  Matthew 
preached  the  Grospd  in  Ethiopia,  and  suffered  martyrdom  at 
Nadabbar,  a  city  of  that  country.  Others  say  that  he  died  in 
Persia:— -and  others  again  that  he  was  honourably  buried  at 
Hierapolis  in  Parthia,  one  of  the  first  places  to  which  he  preached 
the  GrospeL  But  the  diversity  of  these  accounts  seems  to  shew 
that  they  are  all  without  good  foundation.  Chrysostom  (Hom.  48) 
has  a  conmiendation  of  St.  Matthew  consisting  of  divers  articles, 
but  says  nothing  of  his  martyrdom ;  which  may  induce  us  to 
think  that  there  was  not  any  tradition  about  it  among  Christians 
at  that  time,  or  that  it  was  not  much  regarded. 

That  St.  Matthew  wrote  his  Gospel  (though  doubtless  designed 
for  the  benefit  of  the  universal  church)  yet  more  immediately 
finr  the  use  of  the  Jewish  converts  in  Palestine,  is  a  point  on 
which  all  the  antients  are  agreed;  but  we  have  no  good  autho- 
rity for  the  opinion  that  he  wrote  it  in  Jerusalem.  Chrysostom 
(Horn.  1.  in  Matth.)  says  ivda  m€v  <wv  iKoaros  ^iorpifiwv  iy^ 
payffe,  oi  aipoSpa  iei  (al.  iuvarov)  iajfupicraaOai.  With  this  view, 
the  Apostle  carefully  points  out  every  circumstance  which  might 
coDciliate  the  faith  of  that  nation,  and  avoids  every  unnecessary 
expression  which  might  in  any  way  serve  to  obstruct  it. 

It  is  generally  agreed  that  St.  Matthew's  Gospel  was  the 
first  which  was  written,  though  no  positive  conclusion  can  be 
drawn  as  to  the  exact  date^.  It  would  seem  to  have  been  extant 
before  the  dispersion  of  the  Apostles,  from  Bartholomew's  carry- 
ing it  with  him  to  India,  where  as  Eusebius  Eccl.  Hist.  v.  10, 
infonna  us  it  was  found  by  Pansetus  when  he  went  to  propagate 
the  faith  in  those  parts,  and  by  such  as  retained  the  knowledge 
of  Christ,  was  reputed  a  valuable  treasure.  But  as  it  has  become 
impossible  to  settle  the  point  upon  antient  authority^  various 
opinions  have  been  raised ;  the  earliest  date  which  deserves 
noticing  being  a.  d.  38,  the  latest  a.  d.  64.  And  as  it  is  not  pro- 
bable that  the  Christian  converts  would  be  left  any  considerable 
number  of  years  without  a  written  history  of  our  Saviour's  ministry, 
we  may  safely  incline  to  the  early  publication.  For  when 
St.  Matthew  began  to  write,  the  great  question  among  the  Jews 
was,  whether  Jesus  was  the  true  Messiah  or  no;  and  the  main 
tendency  of  his  Gospel  seems  to  prove  this.     He  shews  by  his 


>  That  the  first  published  Gospel  was  written  in  the  language  of 
the  Jews  and  for  their  peculiar  use,  is  perfectly  conformable  to  the 
distinction  with  which  we  know  they  are  fiivoured^  in  having  the 
Gospel  preached  to  them  exclusively  by  our  Saviour,  and  before  all 
other  nations  by  his  Apostles. 


6  ST.    MATTHEW. 

mighty  deeds  that  he  was  the  Christ,  the  Son  of  God ;  that  his 
Mother  Mary  was  a  Virgin:  that  he  was  not  come  to  destroy 
the  law  but  to  fulfil  it:  and  that  his  miracles  were  not  the 
eiFect  of  any  human  art,  but  incontestable  proofs  of  the  power 
of  God,  and  of  his  divine  Mission.  And  as  the  fulfilment  of 
prophecy  had  greater  weight  with  the  Jews  than  any  other  species 
of  evidence,  we  may  suppose  the  Apostles  would  be  anxious 
to  enable  them  to  compare  what  had  occurred  during  Christ^s 
ministry  with  their  antient  prophecies,  as  well  as  to  confirm 
those  who  believed  in  his  Divine  Mission,  and  convert  others: 
and  it  is  reasonable,  therefore,  to  conclude  that  they  would  lose 
no  time  in  sending  forth  a  written  account  of  them,  in  order 
that  the  enquiry  might  be  more  easily  made;  and  the  coinci- 
dence when  ascertained,  be  more  striking  and  satisfactory. 

The  proper  evidence  of  antient  facts  is  written  testimony: 
and  all  the  antients  with  one  consent,  assure  us  that  St.  Matthew 
wrote  in  Hebrew:  not  meaning  by  this,  the  antient  pure  Hebrew 
(for  that  in  a  great  measure  was  lost  among  the  vulgar)  but 
m  a  language  commonly  used  at  that  time  by  the  Jews  of 
Palestine,  and  therefore  still  caUed  the  Hebrew  tongue  because 
written  in  Hebrew  characters.  It  was  the  Syriac,  with  a  mix- 
ture of  Hebrew  and  Chaldee ;  and  was  the  language  which  the 
Jews  brought  with  them  from  Babylon  after  the  captivity, 
blended  with  that  of  the  people  whom  they  found  at  their 
return  in  the  land,  and  in  the  neighbouring  regions.  Papias, 
Irenseus,  Origen,  Eusebius,  Cyril  of  Jerusalem,  Epiphanius, 
Jerom,  Augustine,  Chrysostom,  the  Author  of  the  Latin  Com- 
mentary  an  St.  Mark^  ascribed  to  Chrysostom,  and  the  Author 
of  the  Synapsis  af  the  ScripturCy  which  bears  the  name  of 
Athanasius,  are  a  cloud  of  witnesses  who  depose  this;  and 
therefore  strange  it  is  that  any  should  question  its  being  originally 
written  in  that  language,  when  the  thing  is  so  universally  as- 
serted by  all  antiquity,  without  a  single  contradictory  voice,  and 
all  having  so  much  better  opportunities  of  being  satisfied  on  the 
subject  than  we  can  have  at  so  great  a  distance.  Indeed  this  point 
does  not  seem  to  have  been  controverted  during  the  first  1400 
years.  Erasmus  was  one  of  the  earliest,  who  called  in  question 
a  tradition  which  had  so  long  and  so  universally  obtained  in 
the  church,  and  wha  contended  for  a  Greek  original :  and  though 
several  ingenious  arguments  have  been  adduced  in  its  favour, 
which  however  admit  of  an  answer ;  still  the  dispute  is  about 
4  matter  of  fact ;  and  this  is  a  fact  attested  by  all  the  antients, 
pany  of  whom  had  seen  the  original  and  were  capable  of  forming 
^     n  judgment  of  it. 


CHAPTER   I.  7 

It  was  no  doubt  soon  translated  into  Greek,  but  by  whom 
is  uncertain.  ,  Jerom  professes  that  he  could  not  tell.  Theophy- 
lact  (praef.  Comm.  in  Matth.  p.  2.)  says  it  was  reported  to  have 
been  done  by  St.  John,  but  Athanasius  (or  the  author  of  the 
Synops.  S.  Script,  p.  493)  attributes  it  to  St.  James  the  Less. 
It  was  made  however  in  the  Apostolic  times,  and  considered  as 
authentic  as  the  cnriginal ;  and  therefore  it  matters  not  whether 
it  was .  translated  by  an  Apostle,  or  some  Disciple,  so  long  as 
the  Apostles  approved  the  version  which  has  been  received  fig 
authentic  and  placed  in  the  sacred  Canon. 

It  is  probable  that  the  Hebrew  Gospel  remained  for  some 
time  in  use  among  the  Jews  who  had  been  converted  to  Christ- 
ianity ;  when  they  retired  to  Pella,  they  carried  it  thither  along 
with  them ;  and  in  the  times  of  Epiphanius  (Hseres.  29,  7*)  ^^^ 
Euaebius  (EccL  Hist  iii.  25)  it  was  used  by  the  Judaising 
Christians  in  Decapolis  and  the  countries  beyond  Jordan.  But 
they  added  to  it  several  things  which  they  perhaps  might  have 
heard  from  the  Apostles  and  their  immediate  Disciples :  and  this 
in  time  brought  it  under  the  suspicion  of  other  believers.  The 
Ebionites  ^  at  length  by  their  additions  and  defalcations  in  favour 
of  some  errors  into  which  they  had  fallen,  concerning  the  Divi- 
nity  of  our  Saviour  and  the  Virginity  of  Mary,  so  corrupted 
it,  that  at  length  it  was  given  up  by  other  churches  which 
adhered  to  the  form  oi  sound  doctrine.  It  would  appear  from 
a  passage  in  Epiphanius  that  for  some  time  it  continued  in  its 
primitive  purity  in  the  hands  of  the  Nazarenes ;  e)(ov<Ti  Se  ro 
Kara  Mardaioy  evayyeXiov  irXtipearaTov  efipdio'Tl,  trap  avTol^ 
yap  aad)£i  toiJto,  KCLOtas  ef  cipx^^  €ypd(f>fi  efipducol^  ypa/uLfiaaiVf 
€T«  o-vyrrai.  Haer.  29.  9-  Whether,  or  how  far  they  assisted 
in  corrupting  it,  we  need  not  here  enquire ;  see  Jones'^s  Method 
of  settling  the  Canon  of  the  New  Testament;  for  after  their 
extinction  we  hear  no  more  ot  the  genuine  Gospel  of  St.  Mat- 
thew: for  the  Greek  Version,  which  in  the  Apostolic  times 
was  made  from  it,  having  always  preserved  its  integrity,  uni- 
versally prevailed,  and  was  looked  upon  as  authentic  as  the 
original:  and  there  being  no  longer  any  country  in  which  the 
language  of  the  original  was  commonly  spoken,  that  original 
would  soon  be  forgotten,  and  the  Greek  translation  then  ge- 
nerally understood  would  be  substituted  in  its  room^. 

■  ■       ■  -  *  I  III  I  ■ 

^.ip  T^  wap  avTorc ' £vtt776\f w,  Kara  ^laTdaTov  opofia^ofxcvt^,  ovy  oXtp  $e 

wXtipeaTctTtpf  dWd  vevoOtvu^vt^,  koi  rjKpoTrjpia<Tfiivtp.     Epiph.  Hser.  30.  13. 

*  Those  who-  have  leisure^  would  do  well  to  consult  Campbell's  ip- 

to  St  Matthew's  Gospel ;  and  Micfaaelis  with  Bishc^  Marsh's 


10  ST.    MATTHEW. 

'    titAoc.                                                                                                    Cap.  Ver. 
fifj,  vepi  t£v  ewepoaTtjddvTwv  tov  Kvpiov  Ap'^iepewv 

Koi  TlpeafivTepwp 21  23 

/ud.  wepi  Twv  ivo  v\(ov  irapafioXrj 21  '28 

p.  irepl  Tou  aM-ireXiivo^  'irapafioXr} 21  33 

va.  irepi  tUv  Kokovfiepwv  ek  tov  yafiov 22  2 

v/3.  wepi  Tcoi;  eirepurrritTavTwv  did  tov  K^vaov   ....  22  17 

vy.   irepi  t£v  ^laooovKalwv 22  23 

PC.  *nr€pi  TOU  €ir€pu)Tii<TavT09  ^ofiiKov 22  35 

PC.  w€pi  Ttji  TOU  Kupiov  TTpoi  Tov^  ^apKTaiou^  €ire- 

pWTfl(T€W^ 22        41 

IT-   TTcpi  TOV  TaKavKTfiov  Twv  FpafifAaTcwv  Kai  4>a- 

piaaiayp 23  13 

if^.   Trepl  T^9  (TvpreXela^ 24  3 

ptj,   irepl  T^  riiiiepas  Koi  wpa^j  t^  avvTeXeias  .  •  .  •  24  36 

p0,  wept  t£v  o€Ka  irapOepwv 25  1 

f ,   w€pl  Twv  Tci  ToXapTa  XafioPTtov 25  14 

fa.   trepl  Ttji  iXeuaew^  tov  Xpicrrou 25  31 

f/3.  w€/o2  Tfj^  aXei>/^acri7s  top  Kupiov  fivptp 26  6 

^y.  irepl  t^  eToifxaala^  tov  Tlacry^a 26  17 

f ^.  vepi  Tuwov  fivGTiKOU 26  26 

{•.   vepl  T7S  irapao6(T€(a^  tov  'Ii/aoD 26  45 

fr.  irepi  t^j  apvi^aeati  TlcTpov 26  69 

f  ^.  irepi  Ttji  'lovia  fiCTOfjieXeiai 27  3 

^tj.  vepi  tIJj  aW^tTew^  KvpiaKou  atofiaTos 27  57 

These  titXoi^  though  perhaps  more  proper  and  accurate  than 
our  chapters,  are  yet  deficient.  Thus  we  do  not  find  one  'irepi 
Tfj^  yepeaXoyia^  hjaov,  c.  i.;  nor,  to  pass  over  the  interme- 
diate portion  of  the  Gospel,  do  we  find  one  wepl  Ttj^  cTaupdaea)^ 
Ifjaov,  c  xxvii.;  vepi  tjJs  a(J>payiaea)£  tov  Ta(f>ov  'Itja'ou, 
c*  xxvii.4  vepi  r^  opaaToureto^  'Iryrovy  c  xxviii.;  Trepl  t^^  tov 
Iryrov  airo  tUp  fiaOviTwv  a'jro\topiia'€w^y  c  xxviiL  &c. 

Ver.  1.  Jii^iXi09  yevicrew]  Both  Hebrews  and  Greeks  under- 
stood by  /3i)3Xov  any  kind  of  writing,  whether  short  or  long. 
In  Mark  x.  4,  a  bill  of  divorce  is  called  /3ij3Xo9 :  see  also  Isai.  l.  1, 
and  Jer.  xxxii.  10,  11, 12,  a  deed  of  conveyance  is  called  by  a 
corresponding  name.     See  also  Deut^  xxiv.  1 ;  Josh.  x.  13. 

Arrian,  speaking  of  Alexander  and  the  origin  from  which 
he  wished  to  be  supposed  to-  have  descended,  uses  the  word 
-yei/eaiy,  Alex.  7*  29,  4,  or*  ex  0eov  re  avT^  tj  yeveai^  ^vvefifj, 
4COf  'irapa  Oeov^  ij  aTro-xoiptiaii.  See  also  7*  29,  6,  7 — And  4. 
Sf  3,  uirep  toiv  Aioaxovpoip  Xoyov$  yiypeaOaiy  owws  e^  Am  avtj- 
9fix^  oiraip  9  yive^is^-a^fHupffieitfa  Tvp^aptp,     So  Herodotus  11. 


.    CHAPTER    I.  11 

469  y€¥€fiKcy€ov(ytv  airimv  t^v  yiveaiVf  i*  e.  from  what  parents 
they  were  descended.  In  Philo  1.  de  vit.  Mos.  we  find  Balaam 
saying,  rh  err  cucpifieias  eSpe  7-171/  irpiortiv  KarafioKvjv  t^  tovtwv 
y€W9Wif  which  in  the  Septuagint  is  expressed  by  tU  eJ^fiKpifiar 
aaro  ri  inripfjia  'laxwfi. — Archdeacon  Bonney,  in  his  life  of 
Bishop  Middleton,  p.  42,  tells  us  that  the  Rajah  of  Tanjore, 
speaking  of  English  History,  called  it  the  generations  of  the 
Kings  of  England. 

This  is  an  elliptic  form  of  expression,  and  ^Se  iariv,  or 
auTtif  or  something  similar  must  be  understood :  See  Bos.  Ell. 
Gnec.  p.  207*  Thus  St.  Mark  i.  1,  OjO^i;  toS  euayyeXiov  'IficroS 
\purTo5  vlov  Tov  0€ou,  scil.  ijce  earu  And  St.  John,  Apocal. 
airoKa\u^t<i  'Itjaod  Xpio'Toi;,  scil.  ^o€  €<m.  See  also  Isai.  i.  1,  and 
Jer.  i.  1.  Thus  Herodotus  i.  1,  ^HpoSoTov  ^AXucapvcuTafjo^  laTopiij^ 
am&^i^  li^9  in  which  only  the  substantive  verb  is  omitted. 

By  these  words  some  understand  only  the  genealogy  of 
Jesus  Christ,  and  therefore  suppose  it  to  be  the  inscription  of 
the  first  seventeen  verses.  But  as  the  Hebrews  sometimes  de- 
nominate a  Book  from  the  first  words  of  it,  or  from  what  is 
described  in  the  beginning,  as  e.  g.  the  first  Book  of  Moses  is 
called  Grenesis ;  so  others  understand  the  History  of  the  life  and 
actions  of  Jesus  Christ,  and  therefore  suppose  it  to  form  the 
title  of  the  whole  Grospel;  though  the  words  may  really  and 
properly  belong  only  to  the  first  seventeen  verses.  Our  Trans- 
lators seem  to  have  inclined  to  this  latter  opinion.  It  has  been 
a  subject  of  much  discussion;  and  authorities  seem  in  favor  of 
the  former  explanation.  An  appeal  to  the  Septuagint  will  not 
perhaps  settle  the  dispute,  each  party  producing  instances  from 
it.  In  Gen.  v.  1,  from  which  this  seems  to  be  taken,  we  have 
avTti  j|  filpKo^  yev&reta^  avOptoirtov  which  Aquila  renders  tovto 
/ScjSXioy  y€W9ifidTa)v  *Aiafx,  where  the  Sons  of  Adam  and  those 
descended  from  them  are  enumerated:  and  in  Gen.  ii.  4,  the 
same  words  /3i/3Xos  yeveaeuy^  are  used  in  the  account  of  the 
gradual  creation  of  the  Heaven  and  Earth.  It  seems,  however, 
more  fi^uently  used  in  the  former  signification  (see  Trommii 
Concordantia) ;  and  the  design  of  the  Evangelist,  which  appears 
to  have  been  first  to  prove  that  Jesus  Christ,  whose  history  he 
was  about  to  give,  was  the  Son  of  David  and  Abraham,  would 
lead  us  to  restrict  it  to  that  signification ;  more  especially  as  we  find 
(v.  18)  the  history  proceeds  to  relate  the  manner  of  his  birth. 

Chrysostom,  indeed,  in  Horn.  2.  on  Matth.,  in  answer  to  the 
question  why  St.  Matthew  calls  his  Grospel  /3i/3Xo9  yeveaeuf^f 
since  it  does*  not  treat  only  of  the  nativity  of  Christ,  answers 


18  ST.    MATTHEW. 

oTi  Tratrifi  rij^  oiKOPOfiias  to  KCtfxiXcuov  tovto,  kqI  cip^tj  Kal 
pf^a  wdpTwv  tiiuLiv  tUv  ayaOtov  •yiVerai.  Aild  in  the  same  manner 
Theodore!  on  chap,  xxxix.  of  Jer.  calls  the  first  Book  of  Moses 
fiifiXo9  Ttj^  Kriaeta^y  and  CyriU.  Alex.  1.  adv.  Julian.  fii(i\iov 
T^5  Koajtioyoviciis. 

Grotius,  who  thinks  this  like  one  of  the  €7rtypa(pai  /mepiKal 
found  in  Moses  and  the  Prophets,  says  the  Hebrews  have  no 
single  word  which  expresses  the  meaning  of  the  Greek  yeueaXoyla : 
and  as  they  would,  therefore,  use  two  words,  so  the  Greek 
translators  rendering  word  for  word,  would  also  use  two.  He 
therefore  translated  the  words  ^^  descriptio  originis,^^  and  in  some 
English  versions  we  find  it  rendered  ^^  an  account  of  the  origin 
or  descent ^'^  "  a  table  of  the  Genealogy  ;**'  "  the  lineage,**"  &c. 

— 'IjyoroD]     See  v.  21. 

—  XpuTTiw]  Literally,  anointed  (Suidas  Xpurro^'  6  Key^pur- 
juiivos  ev  e\ai(p)\  and  applied  to  priests,  prophets,  and  kings; 
though  for  prophets  we  have  not  that  express  law,  nor  the  practice 
upon  record  which  we  have  for  the  other.  The  priests  and  kings 
were  set  apart  to  their  offices  by  a  certain  oil  prescribed  in  the  law 
of  Moses.  But  though  Jesus  Christ  united  in  his  own  person 
all  the  offices  of  priest,  prophet,  and  king,  yet  we  no  where 
find  that  he  received  any  outward  or  sensible  unction ;  and  there- 
fore the  unction  which  the  prophets  and  Apostles  speak  of  with 
regard  to  him,  is  the  spiritual  and  internal  unction  of  grace  and 
the  Holy  Ghost,  of  which  the  outward  unction  was  no  more 
than  a  figure  and  symboL  See  Kidder^s  Demonstration,  and 
Pearson  on  the  Creed,  vol.  i«  p  125 — 150. 

In  the  Septuagint  and  the  New  Testament,  the  word  answers 
to  the  Hebrew  Messias  (Joh.  iv.  25,  42:  Dan.  ix.  25),  which 
name  was  sometimes  given  to  the  Kings  and  High  Priests  of 
the  Heblnews,  1  Sam.  xii.  6 :  Psal.  civ.  15 ;  but  after  tlie  pro- 
phecies of  Daniel,  it  belonged  kot  el^o^viv  to  the  King  of  the 
rice  of  David,  whom  they  expected  to  avenge  them  of  their 
enemies,  of  whom  the  prophets  in  the  Old  Testament  spake,  and 
whose  spiritual  kingdom  extends  over  all  nations.  Hence  we 
find  XpuTTOi.  and  BoktiXci/s  frequently  changed,  1  Sam.  ii.  12 : 
Psal.  ii.  2,  6 :  and  Luke  xxiii.  2,  Xpurrov  fiaaiKea  for  Xpi<TToif 
Tovrea-Ti  ficurikicu  Thus  Greg.  Nyss.  de  Perfectione,  p.  709. 
Tri  0€  Tw  XpioToS  irpoariyopuf.  Kvplu}9  Kal  irpdrms  to  (iaaikucov 
Siacrtifiaivercu  Kpdros.  And  Lactantius  iv,  7)  Christus  non  pro- 
prium  nomen  est,  sed  nuncupatio  potestatis  et  regni :  sic  enim 
Judaei  reges  suos  appellabant.  Sed  exponenda  hujus  nominis 
est  propter  ignorantium.  errotrem,  qui  eum  immutat^  littersl 


CHAPTER    I.  13 

Chrestum  solent  dicere.  Erat  Judsis  ante  praeceptum-,  ut  la- 
crum  oonficerent  unguentum,  quo  perungi  possent  ii,  qui  Yocabau- 
tur  ad  sacerdotium  vd  ad  regnum.  £t  aicut  nunc  Romanis  in* 
dumentum  purpur®  insigne  est  regiae  dignitatis  adsumptce,  sic 
illis  unctio  sacri  unguenti  nomen  ac  potestatem  regiam  confere- 
bat.     See  also  Horsley'^s  Sermons,  Vol.  i.  Sermon  9*  p.  188. 

Without  the  article  however,  it  is  to  be  ^  understood,  not  as 
an  appellation,  but  as  a  proper  name:  and  some  distinction  was 
necessary,  as  the  name  Jesus  was  conmion  among  the  Jews,  about 
our  Saviour^s  time.  And  so  prevalent  did  the  name  of  Christ 
become,  that  Tacitus,  Suetonius,  Pliny,  and  o\  il^w  distinguish 
him  by  no  other.  Whence  the  Jews  who  would  not  acknowledge 
Jesus  to  be  the  Christ,  began  to  call  the  Messiah  whom  they  ex- 
pected, no  longer  ^purro^  but  ijXecMMCvo^. 

That  the  name  of  Jesus  is  so  often  added  to  the  name  of 
Christ  in  the  New  Testament  is  not  only  that  thereby  Christ 
might  be  pointed  out  for  the  Saviour  (which  the  name  of  Jesus 
ngnifies,  see  v.  21)  but  also  that  Jesus  might  be  pointed  out 
for  the  true  Christ;  against  the  unbelief  of  the  Jews,  who  denied 
that  Jesus  of  Nazareth  was  he. 

Mill  omits  XpicxTov  because  it  is  not  in  the  iEthiopic  version, 
and  he  thinks  there  is  no  need  of  it,  as  St.  Matthew^s  intention 
is  to  shew,  not  that  JesUrS  Christ  was  descended  from  David; 
because  it  was  notorious  to  all  that  the  Messiah  must  descend 
from  him ;  but  that  Jesus  of  Nazareth  was  of  the  seed  of  David 
and  Abraham.  Prol.  1213.  But  is  it  reasonable  to  place  so 
much  authority  in  one  version,  to  the  overlooking  so  many  others 
aswdlasMSS? 

— ^-vioi;]  i.e.  mroyovov^  according  to  the  flesh.  Acts  ii.  30: 
Bom.  ix.  5.  In  the  same  manner  the  Hebrews  used  the  ccv- 
lesponding  word  for  all  who  were  lineally  descended  from  the 
person  spoken  of.     mov  here  anarthrous :   see  Middleton  Gr.  Art. 

p.i6a 

-— Ao/SiJ]  In  some  of  the  old  MSS.  there  is  a  different  read- 
inghere,  Aai/i^:  but  in  general  it  is  abbreviated  and  written 
Ao8,  omitting  the  third  and  fourth  letters.  It  may  be  observed 
that  in  the  generations  which  follow,  scnnetimes  one  and  some- 
times  another  name  is  omitted  in  different  MSS.,  and  there  is 
sometimes  a  great  discrepancy  in  the  orthography  of  the  proper 


—  i/ioS  Aa/32£]  Sec  Pearson  on  the  Creed,  Vol.  i.  p.  136 : 
and  South'^s  Sermons,  Vol.  iii.  Sermon  7*  By  no  more  ordinary 
and  more  proper  name  did  the  Jewish  nation  point  out  the  Mes- 


k 


14  ST.   MATTHEW. 

siah  than  by  the  Son  of  David.  And  not  only  in  the  New 
Testament,  (see  Matth.  xii.  23 :  xxi.  9 :  xxii.  42 :  Luke  xviii.  38.) 
but  in  the  writings  of  the  Jews  we  find  continual  mention  of 
"  Messiah  the  Son  of  David,"  and  the  "  Son  of  David'"  kut 
i^aXtjv.  It  occurs  no  less  than  seven  times  in  one  section  of  the 
Talmudical  book,  Sanhedrin. 

Chrysostom  says  David  is  named  here  before  Abraliam,  be- 
cause he  was  nearest  the  time  of  Jesus ;  and  being  a  great  King 
as  well  as  prophet,  and  an  illustrious  type  of  Christ,  he  is  fitly 
enough  named  first ;  especially  since  the  Jews  expected  the  Mes- 
sias  of  the  lineage  and  family  of  David.     See  Kidder  ii.  p.  164. 

— 'i/loJ;  AfipaaM-]  Which  Wetstein  thinks  belongs  to  David. 
But  it  may  be  referred  to  Christ,  and  perhaps  with  more  pro- 
priety on  account  of  the  particular  promises  made  by  God  to 
each  that  the  Messiah  should  be  bom  of  their  seed.  To  Abra- 
ham (Gal.  iii.  16.)  the  promise  was  that  of  a  Son  in  whom  all 
the  nations  of  the  earth  should  be  blessed ;  Gen.  xii.  3 :  xxii.  18: 
xxvi.  4:  xxviii.  14:  To  David  of  a  Son  whose  reign  should  be 
eternal,  2  Sam.  vii.  12:  Psal.  Ixxxix.  4 :  cxxxii.  11 :  Isai.  ix.  7- 
xi.  1 :  Jer.  xxiii.  5 :  xxxiii.  15.  These  promises  the  Jews  ex- 
pected should  be  accomplished  in  the  person  of  the  Messiah, 
Luke  i.  32,  69-  And  it  was  from  this  particular  expectation 
that  those  who  believed  Jesus  to  be  their  Messiah  called  him 
the  Son  of  David. 

And  besides  that  the  promises  were  made  to  these  two  in 
plainer  terms  than  to  any  other;  one  of  them  was  the  Father 
of  the  Jewish  nation,  and  the  other  the  first  in  the  kingdom ; 
of  which  nation  and  kingdom  all  the  prophecies  had  told  tliat 
Christ  should  come.  Whence  we  observe  that  when  God  pro- 
mises not  to  destroy  his  people,  it  is  on  account  of  Abraham, 
not  David :  but  when  he  declares  he  will  not  destroy  the  kingdom, 
it  is  for  David^s  sake,  not  Abraham^s. 

—  'Afipad/ui]  Erasmus  1,  2,  and  Stephens  1,  2,  write  after 
the  Septuagint,  A(ipad/i  with  an  aspirate,  which  is  properly 
rejected,   as  it  should  be  in  *£oraia(,  'EKia^,  &c. 

2.  'Afipad/m]  St.  Matthew  begins  his  reckoning  from  Abraham 
to  whom  the  first  promise  of  the  kingdom  was  made.  Gen.  xvii.  6. 
Si.  Luke  runs  his  line  up  to  Adam  the  first  head  and  fountain 
of  hiunan  nature ;  which  fairly  shews  that  one  deduced  only  his 
title  to  the  crown,  the  other  the  natural  descent  of  his  humanity. 

—  c^ei/WTcrc]  The  frequent  repetition  of  this  verb,  Rosen- 
m&ller  thinks,  originated  in  the  Hebrew  manner  of  expression. 
And  Middleton  (Gr.  Art:  p.  164)  remarks  that  throughout  the 


■ 

CHAPTER    I.  15 

whok  of  this  genealogy  there  is  an  use  of  the  article,  which  is 
wholly  foreign  from  the  Greek  practice,  and  which  in  some 
degree  favours  the  historical  account  of  the  original  of  St. 
Matthew^s  Gospel.  The  Greek  usage,  he  says,  would  require 
^Afipadfi  iy€tfvfia€¥  'laaaK'  6  Se  'laaaK  eyevvrfaev  'loKwfi'  &c., 
thus  introducing  the  article  on  the  repetition  of  each  proper  name; 
the  very  reverse  of  which  here  takes  place. 

-—Toy  'lo-aojc}     See  Gen.  xxi.  2:  xxv.  24:  xxix.  35. 

—  Toi)(  o^eX^i/ff]  The  brethren  of  Judah  are  mentioned, 
though  not  by  name,  in  this  genealogy,  because  though  the  Mes- 
siih  was  to  arise  out  of  the  tribe  of  Judah,  they  were  on  an  equal 
footing  with  Judah  in  respect  of  religious  privileges.  To  them 
belonged  the  promises,  their  posterity  had  tlie  law  given  to  them, 
and  though  not  returned  from  the  captivity  they  had  an  equal 
interest  in  the  blessing  promised  to  the  seed  of  Abraham,  Acts 
vii.  8.  See  Chrysost.  Hom.  5,  on  St.  Matth.  It  was  otherwise 
with  Ishmael  and  Esau,  though  the  one  was  the  son  of  Abraham, 
aiid  the  other  of  Isaac.  They  and  their  posterity  were  excluded 
from  the  privileges  of  the  covenant,  for  which  reason  they  are 
not  mentioned  in  Messiah^s  genealogy.  See  Chrysost.  Hom.  3w 
oil  St.  Matth.     So  also  Theophylact. 

It  may  be  remembered  too  that  St.  Matthew  was  an  Israelite 
and  wrote  his  Gospel  for  the  Jews.  The  sons  of  Jacob  were  the 
heads  of  that  people  from  whence  Christ  was  to  proceed,  and 
heirs  of  the  promise;  and  therefore  St.  Matthew  would  not,  as 
Bishop  Kidder  observes,  pass  them  by  altogetlier. 

3.  Tov  4>ap€(  Kal  rov  Zapa]  See  Gen.  xxxviii.  27 :  1  Chron. 
ii.  4:  Ruth  iv.  18.  Zara  is  here  mentioned  to  prevent  any 
mistake.  For  as  it  was  no  uncommon  thing  among  the  Jews  to 
have  several  children  of  the  same  name,  we  might  have  been  apt 
to  imagine,  considering  the  circumstances  of  his  birth  (Gen. 
xxxviii.  28.)  that  this  Fharez  had  been  some  other  Son  of  Judah. 
But  Zarah  and  Thamar  being  mentioned,  the  matter  is  beyond 
doubt.  Wetstein  thinks  Zarah  here  mentioned,  and  the  brethren 
of  Judah  V.  2.  and  of  Jechonias  v.  11.  designedly,  in  order  to 
answer  an  objection  of  the  Jews,  from  not  seeing  any  reason  why 
Jesus  was  preferred  to  James,  Joses,  Simon  and  Judas,  xiii. 
55,57. 

— -  Oofuip]  It  was  not  usual  in  the  genealogies  of  the  Jews  to 
insert  the  names  of  women:  and  here  perhaps  they  are  only 
introduced  because  in  the  four  cases  mentioned  the  law  was 
departed  from,  which  was  given  generally  to  the  Heirs  of  the 
promised  blessing,  that  they  should  take   them  wives  of  their 


16  ST.   MATTHEW. 

nearest  kindred:  or  possibly  to  obviate  any  cavils  of  the  Jews 
against  the  mean  condition  of  the  mother  of  our  Lord;  their 
ancestors  being  descended  from  women  whose  manners  rendered 
them  infinitely  meaner  than  the  mother  of  Christ.  For  they  are 
all  branded  in  history  with  a  mark  of  infamy ;  viz.  Thamar  for 
incest,  Rahab  (if  of  Jericho)  for  fornication,  Ruth  for  heathenism, 
and  Bathsheba  for  adultery.  This  is  Episcopius^s  opinion  (Oper. 
Tom.  II.  Part.  3).  The  former  seems  the  more  probable  reason. 

4.  *Apdfi]     See  1  Chron.  ii.  10, 11. 

"^'A^iwa^fi]  In  some,  !A/ieivada/3,  and  'AfiivaSafi^  which  last 
may  have  arisen  from  the  termination  of  the  preceding  word 
'Apaiif  or  from  so  many  names  ending  in  a/x,  Roboam,  Joram, 
Joatham,  Abraham ;  or  because  it  is  unusual  for  a  Greek  name 
to  end  in  /3;  or  because  of  the  similarity  of  the  letters  in  the  MSS. 

5.  'Paxafi]  From  Ruth  iv.  21;  and  1  Chron.  ii.  11.  we 
learn  that  Boaz  was  the  son  of  Salmon.  But  that  Rachab  was 
the  mother  of  Boaz,  we  cannot  find  any  trace  in  the  Old  Testa- 
ment: so  that  the  Genealogist  must  have  had  recourse  to 
tradition,  or  to  the  public  registers  of  the  tribe  of  Judah  and  of 
the  other  tribes  that  adhered  to  it,  which  were  kept  even  in  the 
captivity,  as  may  be  collected  from  the  Books  of  Ezra  and 
Nehemiah,  and  from  St.  Luke'^s  telling  us  that  Anna  was  of  the 
tribe  of  Aser,  and  St.  Paul  that  himself  was  of  the  tribe  of 
Benjamin.     See  v.  14. 

It  has  been  a  question  amongst  Interpreters^  whether  the 
Rahab  here  mentioned  is  Rahab  the  harlot  of  Jericho  (Josh.  ii.  1.) 
or  not.  Theophylact  was  of  opinion  that  she  was  not ;  and  his 
opinicm  has  been  embraced  by  several  modem  Commentators. 
That  she  was,  as  all  the  other  women  mentioned  in  this  list,  a 
remarkable  person,  can  scarcely  be  doubted :  nor  can  any  motive 
be  assigned  which  should  have  induced  St.  Matthew  to  mention 
her  in  the  genealogy  of  Christ,  unless  she  were  some  person  previ- 
ously spoken  of  in  Scripture :  but  many  reasons  may  be  assigned 
why  she  should  be  introduced  in  the  lineage,  if  she  were  the 
Rahab  whose  conduct  is  mentioned  by  Joshua.  That  she  was 
one  of  the  idolatrous  nations  with  which  the  Israelites  were 
forbidden  to  marry,  Exod.  xxxiv.  16 :  Deut.  vii.  3.  hinders  not 
]|er  marriage  with  Salmon,  she  having  become  a  proselyte  of 
Justice ;  the  reason  of  that  law  being  lest  they  should  tempt  them 
to  idolatry,  which  reason  would  cease  upon  their  owning  the 
God  of  Israel :  or  the  prohibition  might  not  take  place  till  they 
^tered  into  the  Holy  Land. 

But  it  has  been  inferred  from  Chronological  reasons  that  the 


CHAPTER    I.  17 

Rachab  here  mentioned  must  have  been  one  who  lived  later  than 
Rahab  of  Jericho.  For,  if  not,  the  time  betwixt  Salmon  and 
David  must  have  been  at  least  three  hundred  years,  and  only 
Booz,  Obed,  and  Jesse  intervene ;  unless  we  admit  that  the  sa- 
cred writers  mentioned  in  the  Genealogy  such  names  only  as  were 
distinguished  and  known  amongst  the  Jews,  (see  Bp.  Gray^s  Key 
to  the  Old  Testament,  Ruth,  p.  163).  Supposing,  however,  these 
to  be  the  only  persons  intervening,  and  from  their  extraordinary 
piety,  as  Usher  thinks,  (Chron.  Sac.  c.  12)  of  a  longer  life  than 
ordinary,  Dr.  Allix  makes  Salmon  beget  Booz  when  ninety-six 
years  old,  Booz  beget  Obed  when  ninety,  Obed  beget  Jesse  when 
ninety,  and  Jesse  beget  David  when  eighty-five. 

The  civil  records  to  avouch  for  the  truth  of  these  Genealogies 
being  now  lost,  though  at  the  time  there  was  no  difficulty  with 
respect  to  those  of  the  royal  family  in  particular ;  the  later  Jews 
unjustly  cavil,  and  have  broached  the  tenet  that  Rahab  married 
Joshua;  but  unfortunately  for  their  consistency  they  make  her 
the  mother  of  eight  priests  and  prophets ;  yet  Joshua  was  neither 
of  the  tribe  of  Judah  nor  Levi,  but  of  Ephraim,   Numb.  xiii.  8. 

*Povd]  The  Moabitess.  The  son  of  a  Moabite  by  an  Israelitish 
woman  could  never  be  allowed  to  enter  into  the  congregation  of 
the  Lord;  i.  e.  at  least  he  was  rendered  incapable  of  being  a 
prince  in  Israel,  and  perhaps  even  of  being  naturalized  by  cir- 
cumcision, (Deut.  xxiii.  3).  But  from  this  instance  it  appears 
that  the  precept  was  not  understood  as  excluding  the  descendants 
of  an  Israelite  by  a  Moabitish  woman  from  any  hereditary  ho- 
nours and  privileges.  From  Ruth  iv.  13,  we  find  Booz  thought 
himself  obliged  to  marry  her. 

6.  o  fiaKriK€v^]  See  1  Sam.  xvi.  1,  &c.  These  are  omitted 
in  some  MSS.  and  versions,  but  probably  repeated  honoris  caus^ : 
see  1  Kings  i.  1,  13,  28,  31,  32,  37,  38,  43,  47,  from  which  it  is 
plain  that  the  repetition  is  not  unusual  with  the  sacred  writers. 

In  this  genealogy  David  has  the  title  of  King,  because  the 
Tesseradecads  being  adapted  to  the  various  states  of  the  Israelites 
from  Abraham  to  Jesus,  David  being  the  origin  of  the  second  state, 
was  the  first  King  of  his  family,  and  had  the  kingdom  entailed 
upon  his  children.  It  is  true,  ten  of  the  twelve  tribes  revolted 
fit>m  Rehoboam,  David^s  grandson :  nevertheless  the  promise  of 
Grod  remained  sure :  for  an  end  was  soon  put  to  the  kingdom  of 
the  ten  tribes:  whereas  the  kingdom  of  the  two  tribes  was  of 
much  longer  duration,  not  to  mention  that  the  tribe  of  Judah, 
out  of  which  Messiah  was  to  spring,  was  one  of  the  two  that 
continued  their  allegiance  to  DavidV  family. 

li 


18  ST.    MATTHEW. 

—  SoXo/uuSi/ra]  Very  many  MSS.  hare  ^Xoniwva,  which 
Griesbach  admits.  Suidas  KKiveTai  oe  ^^o/xiov  ^^Xo/jlwvto^^  koi 
^io\ofi<Sv(Kf  Kal  irpowapo^^uTovcoi  ^Xofiwvo^.  H  oe  TraXaid  oia~ 
Oipcrf  ^XofieivTa  KoXei,  whence  it  has  been  inferred  that  it  is 
not  so  read  in  the  New  Testament. — It  is  however  found  as  an 
indeclinable  in  the  old  MSS.  of  the  Old  Testament ;  and  if  the 
reading  'S^XofxwifTa  be  admitted,  the  nominative  will  have  the 
last  syllable  circumflexed,  otherwise  not.  Serv.  in  Mn,  i.  100, 
says  Homerus  et  Sarpedonis  declinavit  et  Sarpedontis. — Natu- 
ralis  autem  declinatio  est  Sarpedon  Sarpedonis, — si  autem  geni- 
tivum  in  dontis  miserit,  a  circumilexo  venit,  qui  est  in  ultimi 
syllabi  uominativi. 

— '6if  Tfj^  Tou  Ovpiov^  2  Sam.  xii.  24.  In  this  expression 
there  is  a  double  ellipsis ;  see  Glass.  Phil.  Sac.  p.  120 :  scil. 
yvvcuKo^j  Bos  Ell.  Gr.  65 ;  sub.  ttotc.  Bos  489.  The  relation 
is  neither  expressed  nor  implied  in  the  phrase  in  the  text;  but 
supplied  from  a  previous  acquaintance  with  the  subject.  Thus 
also  in  Mark  xvi.  1,  Mapla  tf  tov  'Icucwfiou,  sub.  /uLtirrjp'  and  in 
the  same  manner,  Acts  i.  13,  in  *la/cft))3o9  'AXtpaiou,  sub.  1/I09'  and 
Luke  vi.  16,  in  *lovSav  'laKtofiou^  sub.  aSeX^ov,  Not  very  dis- 
similar is  VirgiPs  Hectoris  Andromache  Pyrrhine  connubia  serv  as, 
Mn.  III.  320.     So  Terentia  Ciceronis,  Metella  Crassi,  &c. 

7.]    See  1  Chron.  iii.  10. 

8.  'Ao-d]    1  Kings  xv.  8,  24 ; — 2  Kings  viii.  16. 

— 'IwpaM  Se  eyevuijae  tov  'OJ^/ai/]  Ozias  or  Uzziah,  2  Kings 
XV.  32,  called  also  Azariah,  2  Kings  xiv.  21 ; — 2  Chron.  v.  11 ; 
— ^xxvi.  1.  Here  the  verb  yevvav  must  be  taken  in  a  more 
extended  signification:  for  three  Kings  are  omitted  between  Joram 
and  Uzziah,  viz.  Ahaziah,  Joash,  and  Amaziah,  which  last  was 
the  father  of  Uzziah :  see  2  Chron.  xxvi.  &c.  But  omissions  of 
this  kind  are  not  uncommon  in  Jewish  genealogies :  thus  in 
Ezra  vii.  3,  five  descents  from  Meraioth  are  omitted,  as  appears 
from  1  Chron.  vi.  7>  9.  So  the  writer  of  the  first  book  of  Chroni- 
cles, when  he  begins  with  the  sons  of  Judah,  (as  he  does  iv.  1) 
omits  Zerah,  and  sets  down  others  who  were  not  strictly  his 
sons,  though  they  were  descended  from  him.    So  also  1  Chron.  ii. 

19  3,  he  reckons  up  all  the  sons  of  Jacob,  and  seems  to  design 
%^particular  account  of  the  posterity  of  each  of  them,  and  does 
actually  give  an  account  of  the  posterity  of  ten  of  them,  but  yet 
lie  omits  in  this  account  Zebulun  and  Dan. 

It  was  a  maxim  of  the  Hebrews,  that  the  children  of  cliildren 
ire  reputed  the  children  not  only  of  their  immediate  parents,  but 
of  their  ancestors :  iSgid  these  ancestors  are  said  to  beget  those 


CHAPTER   I.  19 

who  are  removed  some  generations  from  them  :  see  an  example  in 
Isai.  xxxix.  7*  where  the  prediction  was  fulfilled  long  after  the 
days  of  Hezekiah. 

The  curse  denounced  1  Kings  xxi.  21 ;  and  2  Kings  ix.  8, 
against  the  house  of  Ahab  to  which  these  princes  belonged,  has 
been  supposed  a  probable  reason  for  their  omission;  since  this 
curse  was  to  take  place  till  the  third  generation.  They  are 
therefore  blotted  out  of  the  records  of  Christ'^s  family,  and  over- 
looked as  if  they  had  never  been. — So  Simeon  in  Moses"*  blessing, 
Deut.  xxxiii.  for  his  cruelty  at  Sichem ;  Joab  in  the  list  of  David''8 
worthies  for  his  slaying  Amasa  and  Abner :  and  the  tribe  of  Dan  in 
Rev.  vii.  for  their  idolatry,  Judg.  xviii.  30.  But  without  having 
recourse  to  this  supposition,  it  may  have  arisen  merely  from  the 
Evangelist^s  wish  to  complete  the  genealogy  in  Tesseradecads,  and 
to  terminate  the  second  with  the  end  of  the  kingly  government. 

9, 10.]  See  2  Kings  xv.  7,  38 ; — xvi.  20 ; — xx.  21 ; — xxi. 
18,  24. 

11-  Imaia^  oi  eyivvtiae  tov  'ley^oviav  Kal  rovs  ao€X0oi)s] 
Here  yMvySv  cannot  be  strictly  taken,  if,  as  is  frequently  done, 
we  suppose  Jechonias  to  be  the  son  of  Jehoiakim,  the  son  of 
Josiaa.  See  1  Chron.  iii.  15.  But  it  does  not  appear  that  Je- 
choniaa  had  any  brethren  :  and  Jehoiakim  had  two,  who  also  sat 
upon  the  throne,  Jehoahaz  and  Zedekiah ;  the  former  before  and 
the  latter  after  Jechonias.  In  some  MSS.  and  versions  we  find 
ItKnav  Oe  eyewrftre  tov  Iwayeifx,  Jwa^ei/u  oe  eyevvtiae  to¥ 
lejfoviav  xal  roi/y  0^6X^01)9  avrouy  whicli  is  evidently  an  inter- 
polation, and  probably  owes  its  origin  to  some  over-zealous  tran- 
scriber, who  finding  that  there  were  only  thirteen  in  either  the 
second  series  or  the  third,  thought  it  necessary  thus  to  supply 
the  defect. — In  very  early  times,  however,  the  Fathers  found  the 
same  difficulties  in  this  passage  that  we  do :  and  Porphjrry  and 
the  Manichseans  made  the  objection  ;  which  are  strong  arguments 
for  retaining  the  old  reading  without  any  variation. 

The  common  supposition  is,  that  Jechonias  v.  11,  and  that 
V.  12,  are  difFerent  persons ;  this  Jerom^  expressly  asserts :  other- 
wise it  would  seem  to  be  quite  inadmissible,  as  in  every  case  we 
find  each  person  mentioned  as  the  son  of  the  preceding,  and 
father  of  the  succeeding   one.     Still   less   is  the   conjecture   in 

'  In  Dan.  i.  In  Evanffelio  secundum  Matthaeum  secunda  riaaapa 
Smc  in  Joacim  desinlt  fiho  Josise^  tertia  incipit  a  Joacim  filio  Joachim. 
And  in  Matth.  i.  Sdamus  Jechoniam  priorem  ipsum  esse  quern  et 
Joadiim^  tecundom  aatem  filium  non  patrem. 

n  2 


i 


20  ST.   MATTHEW. 

Bowyer,  icoi  roi/y  do€\(j>ovi  avTov  to  1)9  enl  t^9,  &c.  to  be  ad- 
mitted, which  has  no  authority  whatever;  though  Glass  gives 
it  that  meaning:  see  Phil.  Sac.  p.  137- 

—  Kal  Tovi  dSeXcpovs^  These  words  have  been  supposed  to  be 
an  interpolation;  and  to  come  with  more  propriety  after  2aXa- 
9i^\,  V.  12;  for  we  find  six  of  his  brothers,  sons  of  Jechonias, 
1  Chron.  iii.  18.  But  here  another  difficulty  might  seem  to  occur; 
for  we  read  in  Jer.  xxii.  30,  speaking  of  Jechonias,  "  write  ye 
this  man  childless:  for  no  man  of  his  seed  shall  prosper  sitting 
on  the  throne  of  David.''  But  this  translation  is  faulty :  the 
word  being  rendered  by  the  Septuagint  eKKtjpuKTo^,  which  may 
signify  stript  or  rooted  up  (see  Schleusn.  Lex.  V.  T.)  deprived  or 
abdicated.  And  from  what  follows  we  could  not  infer  that  he 
was  to  have  no  children,  but  that  his  children  should  not  succeed 
him  in  his  throne  and  dignity.  As  Theodoret  observes,  the 
prophet  declares  the  end  of  the  kingdom  of  Judali. 

—  eirl  T^9  M€To«/fe(7«as]  eirt  about  the  time,  not  many  years  be- 
fore the  carrying  away  to  Babylon.  Thus  Porphyr.  de  Abstin.  iv. 
17*  Bapotfadvri^  dvrip  Ba/Sc/Xwi/ios  €7r2  twv  iraTepwv  tj/Jiwv  yeyovw^. 

— /uL€ToiK€aia^^  This  word  is  not  found  in  profane  authors. 
It  signifies  the  translation  of  the  Jews  from  their  own  country  to 
that  of  Babylon,  which  amongst  the  Hebrews  went  by  the  name 
of  the  captivity.  The  act  of  the  removal  or  the  beginning  of 
the  captivity  is  here  only  meant,  and  not  the  state  in  which  the 
Jews  remained  during  seventy  years. — It  occurs  in  the  Septua- 
gint, where  the  corresponding  Hebrew  word  signifies  captivity : 
but  it  must  be  remembered  that  that  version  was  made  for  the 
use  of  Hellenist  Jews,  who  lived  where  Greek  was  the  vulgar 
tongue;  and  therefore  softer  terms  especially  in  the  historical 
part  might  probably  be  used. 

The  Babylonish  captivity  of  the  two  tribes  who  adhered  to  the 
house  of  David,  was  begun  by  Nebuchadnezzar  in  the  reign  of 
Jehoiakim,  whom  Nebuchadnezzar  bound  in  fetters  to  carry  him 
to  Babylon,  but  afterwards  pardoned  and  re-instated.  About 
nine  years  afterwards,  in  the  reign  of  Jehoiakin,  Nebuchadnezzar 
made  a  second  descent  against  Judah,  and  besieged  Jerusalem 
and  took  it,  and  carried  away  the  king  and  all  the  nobles,  and 
the  great  men  and  officers,  and  ten  thousand  captives,  to  Babylon, 
with  all  the  treasure  of  the  house  of  the  Lord  and  the  treasure  of 
the  king's  house,  2  Kings  xxiv.  10 — 16.  About  eleven  years 
after  this,  in  the  reign  of  Zedekiah,  Nebuchadnezzar  came  and 
Backed  and  burned  Jerusalem  and  the  temple,  and  carried  away 
to  Babylon  the  remainder  of  the  sacred  vessels,  together  with 


CHAPT£R   I.  21 

all  the  Jews  who  remained  in  the  country,  except  some  poor 
people  whom  he  left  to  till  the  land.  Four  years  after  this,  he 
again  invaded  the  land  of  Israel,  and  seized  upon  all  the  Jews  he 
oould  meet  with,  and  sent  them  captive  to  Babylon.  Thus  was 
the  captivity  of  Judah  completed,  and  the  land  was  made  deso- 
late, none  of  its  former  inhabitants  being  now  left  in  it.  The 
aeventy  years  of  captivity  were  dated  from  the  first  transport- 
ation:— and  it  is  of  this  the  Evangelist  here  speaks. 

12.  M€Ta]  After  the  translation  of  the  Jews  to  Babylon.  It 
seems  here  put  in  opposition  to  cttJ  t^s  fxeTotKeaia^  Baj3i;\c5i'oy  of 
the  preceding  verse. 

Jehoiakin  was  carried  away  to  Babylon  in  the  third  month  of 
bis  reign,  and  the  eighteenth  year  of  his  age,  2  Kings  xxiv.  8 ; — 
Joseph.  Ant.  x.  7'  1*  ^^^  Salathiel  or  Shealtiel  was  born  in 
Babylonia. 

—  ZopofidfieX]  Though  it  is  the  more  generally  received 
opinion,  still  it  does  not  seem  to  be  universally  allowed  that  the 
fion  of  Salathiel  here  mentioned  is  the  same  with  the  one  men- 
tioned Luke  iii.  27,  inasmuch  as  the  descent  of  Zorobabel  is  here 
deduced  from  David  through  Solomon,  but  in  St.  Luke  through 
Nathan :  and  in  ascending  from  Salathiel  and  descending  from 
Zorobabel,  the  names  are  different  in  the  two  genealogies. 

It  has  been  a  question  also,  whether  the  Zorobabel  here  men- 
tioned is  a  different  person  from  the  one  1  Chron.  iii.  19,  and 
there  called  the  son  of  Phedaiah.  Those  who  suppose  them  the 
same  have  endeavoured  to  support  their  opinion  by  imagining 
that  Salathiel  died  without  issue,  and  that  according  to  the  laws 
of  the  Hebrews,  his  brother  married  his  widow,  by  whom  he  had 
Zorobabel,  and  therefore  Phedaiah  was  his  natural  and  Salathiel 
his  legal  father.  But  this  does  not  remove  the  difficulty ;  since 
by  the  law  and  by  the  common  mode  of  forming  the  genealogical 
tables,  the  name  of  the  legal  father  would  have  been  inserted  in 
1  Chron.  iii.  19-  Thus,  though  Booz  married  Ruth  by  virtue 
of  his  being  the  nearest  relation  to  Mahlon,  her  former  husband, 
Obed  the  issue  of  the  marriage  was  never  called  the  son  of  Mahlon 
his  legal  father,  but  always  of  Booz  :  nor  does  it  indeed  a])pear 
that  the  children  of  such  marriages  ever  were  called  the  children 
of  the  deceased.  In  the  present  case  also  the  names  of  the  child- 
ren are  different.  And  as  the  name  itself  signifies  '*  a  stranger 
in  Babylon,''  and  might  be  given  to  several  children  bom  in  the 
captivity,  additional  probability  is  given  to  the  opinion  of  those 
who  think  the  Zorobabel  here  mentioned  a  different  person  from 
the  one  in  Chron.,  as  well  as  from  the  one  in  St.  Luke. 


22  ST.   MATTHEW. 

—  *A/3ioi/S]  An  objection  has  been  brought  against  St.  Mat- 
thew for  affirming  that  Zorobabel  begat  Abiud ;  whereas  if 
he  be  the  same  as  in  1  Chron.  iii.  19.  there  is  no  mention 
of  Abiud.  It  has  been  observed  above  that  they  are  most 
probably  not  the  same :  still  the  objection  is  of  no  validity, 
even  supposing  them  the  same.  For  it  is  well  known  that 
many  persons  in  the  Old  Testament  had  several  names:  and 
as  this  was  common  with  them  at  all  times,  so  it  was  especially 
about  the  time  of  their  captivity,  see  Dan.  i.  6,  7-  They  had 
other  names  in  Babylon,  beside  those  which  were  used  in 
their  own  land.  And  long  before  the  time  of  the  captivity  this 
custom  obtained:  comp.  2  Sam.  iii.  3.  with  1  Chron.  iii.  1. 
Abiud  therefore  might  be  mentioned  in  1  Chron.  iii.  19.  under 
the   name   of  MeshuUam. 

13]  Of  the  ancestors  of  Jesus  mentioned  in  this  and  the 
following  verses  we  have  no  account  in  the  Old  Testament. 
A  question  therefore  here  arises,  whence  had  St.  Matthew  his 
genealogy  ?  No  doubt  from  authentic  tables  kept  in  the  archives 
of  the  towns,  but  particularly  in  the  temple  at  Jerusalem.  See 
Nehem.  vii.  64:  Euseb.  Eccl.  Hist.  i.  7-  And  from  St.  Luke 
we  may  infer  the  same,  since  all  went  to  be  taxed,  every  one 
to  his  own  cityj  ii.  3.  That  in  our  Saviour'*s  time  they  had 
these  genealogical  tables  of  families  and  tribes,  is  evident  from 
what  Josephus  tells  us  in  his  life,  that  he  found  the  succession 
of  his  family  in  the  public  tables ;  tyjv  //eV  ovv  too  yevou^ 
ij/uwv  diaco')(rjVf  ws  iu  rals  oijfJLoaiats:  ccXtok  dvayeypafjL/uiet/rjp 
evpoVf  OVTW9  TrapaTiOefJiaif  to??  oia/3aXXf4i/  j;/xas  weipvo/uLevoi^ 
yfzipeiv  (fepacrai.  Indeed  in  preserving  the  line  of  their  priests, 
their  care  was  extreme;  and  there  can  be  no  question  but  the 
like  care  was  employed  to  preserve  the  stems  of  the  royal  family 
of  David,  on  which  all  their  hopes  of  tracing  the  Messiah 
depended. 

On  returning  from  Babylon  they  saw,  or  certainly  believed 
they  saw,  a  purer  spring  of  Jewish  blood  there,  than  in  the 
land  of  Israel  itself.  Care  was  to  be  taken  therefore  to  lay  up 
among  themselves  genealogical  tables  from  generation  to  gene- 
ration, as  faithful  witnesses,  and  lasting  monuments  of  their 
legitimate  stock  and  free  blood.  It  lay  especially  on  the  San- 
hedrim, to  preserve  pure  families,  as  much  as  tliey  could,  pure 
still :  and  when  they  prescribed  canons  of  preserving  the  legi- 
timation of  the  people,  there  was  some  necessity  to  lay  up 
pedigrees  with  them ;  whence  it  might  be  known  what  family 
was  pure  and  what  defiled.     These,  therefore  furnished  St.  Mat- 


CHAPTER    I.  23 

I 

tliew  with  the  last  fdurteen  generations,  and  St.  Luke  with  the 
first  forty  names  of  his  genealogy ;  at  a  time  too  when  no 
doubt  the  tables  were  perfect.  Hence  the  Apostle,  Heb.  vii.  14. 
appeals  with  confidence  to  the  Hebrews  concerning  the  lineage 
of  Christ ;  ^^  for  it  is  evident  that  our  Lord  sprang  out  of 
Judah.^  And  it  would  seem  highly  improbable  that  St.  Matthew, 
writing  for  the  use  of  the  Jews,  would  at  the  very  commence- 
ment al  his  Gospel  have  inserted  any  thing  which  could  be 
liable  to  their  cavils. 

To  the  enquiry  how  St.  Matthew  and  St.  Luke  are  to  be 
reconciled,  we  answer  that  the  former  gives  the  genealogy  of 
Joseph,  the  latter  of  Mary.  Christ  having  been  promised 
as  the  seed  of  the  woman  and  the  son  of  David;  that  as  a 
man,  this  as  a  king;  it  was  necessary  that  satisfaction  should 
be  given  concerning  both.  St.  Luke  therefore  declares  him  the 
{HTomised  seed  of  the  woman  that  was  to  break  the  serpent'^s 
head ;  deducing  his  mother'^s  stock  from  whence  he,  as  man, 
was  bom,  from  Adam  to  whom  the  promise  had  been  made  long 
before  the  Jewish  people  had  any  being.  Besides,  being  not 
a  Jew  by  birth,  nor  in  any  way  obliged  to  any  custom  of  theirs, 
when  writing  his  Grospel  for  the  use  of  the  Gentiles,  and  parti- 
cularly the  Greeks,  who  had  the  Septuagint  Bible  in  their  hands, 
in  which  the  text  in  Isaiah  is  translated  exactly  as  St.  Matthew 
(i.  23.)  had  given  it,  and  had  a  clear  notion  that  the  Messias 
was  to  be  bom  of  a  virgin ;  he  does  not  think  it  could  signify 
any  thing  to  them  to  give  them  the  genealogy  of  a  supposed 
but  not  a  real  father ;  and  therefore  for  the  satisfaction  of  man^ 
kind  he  takes  a  different  method  from  that  which  St.  Matthew 
took  for  the  satisfaction  of  the  Jews^  and  gives  an  account  of 
Jesus  by  the  mother^s  side.  Whereas  St.  Matthew,  a  Jew, 
writing  his  Gospel  for  the  use  and  benefit  of  the  Jews,  kept 
to  the  received  custom  of  the  Jews,  who  reckoned  their  gene- 
alogies by  the  male  only  and  not  by  the  female,  and  who  perhaps 
had  not  so  clear  a  notion  that  the  Messias  was  to  be  bom  of 
a  virgin,  and  therefore  derives  his  pedigree  through  the  royal 
family  of  David  to  Joseph  his  reputed  father,  through  whom 
he  would  have  a  legal  claim  to  the  crown,  as  the  heir  of  those 
who  succeeded  the  first-bom  by  right;  Joseph's  marriage  with 
Mary  having  given   him   a   right  to  all  the  privileges. 

Though  die  difficulties  of  this  perplexed  question  are  not 
hereby  removed,  they  are  diminished;  and  at  this  distance  of 
time,  for  want  of  a  fuller  knowledge  of  the  customs  and  modes 
of  forming    their  genealogical  tables  we  cannot    satisfactorily 


24  ST.   MATTHEW. 

resoWe  all  the  difficulties  in  whidi  it  is  involved,  yet  we  are 
assured  that  during  the  life  of  our  Saviour  no  objection  against 
his  descent  from  David  was  brought  forward  even  by  the 
Pharisees,  who  had  the  best  means  of  being  informed  on  the 
subject.  Nor  was  any  opposition  made  to  the  Apostles  calling 
him  "the  Son  of  David,^  Rom.  i.  3:  2  Tim.  ii.  8:  and  there- 
fore whatever  obscurities  may  have  since  arisen,  we  may  reason- 
ably conclude  that  his  descent  was  originally  admitted  to  be 
fairly  made  out  by  the  first  Christians.  The  Jews,  their  co- 
temporaries,  who  were  most  nice  and  exactly  skilful  in  things  of 
this  nature,  and  withal  most  maliciously  bent  against  Christ 
and  Christianity,  never  offered  to  quarrel  against  or  invalidate 
the  accounts  they  have  given  us  of  this  particular ;  which,  had 
these  been  faulty,  the  Jews  would  most  certainly  have  done ; 
this  giving  them  so  vast  an  advantage  against  us.  And  this 
consideration  alone  is  of  that  weight  and  substance,  that  so 
far  as  terms  of  moral  certainty  can  demonstrate  any  thing,  it 
ought  with  every  sober  and  judicious  person  to  have  even  the 
force  of  a  demonstration.  The  later  Jews  indeed  have  per- 
plexed the  Christians  with  objections,  but  they  have  not  been 
able  to  offer  any  proof  against  the  main  question,  whether 
Jesus  was  of  the  family  of  David.  Indeed  some  of  our  learned 
writers  have  from  the  Babylonian  Talmud,  a  book  of  great 
antiquity,  proved  against  the  modem  Jews,  that  the  aniieni 
Jews  did  own  that  Jesus  was  of  the  house  and  family  of 
David.  See  Kidder  Dem.  Mess.  Part  ii.  c.  13.  And  it  may  be 
observed,  that  it  is  a  very  easy  matter  to  perplex  a  learned 
Jew  with  many  difficulties  to  be  found  in  the  Books  of  Moses,  of 
Samuel,  the  Kings,  and  Chronicles,  especially  in  matters  of 
names  and  numbers;  but  he  will  not  therefore  doubt  of  the 
whole,  because  he  is  not  able  to  give  a  clear  account  of  the 
difficult  passages  which   are   found   therein. 

Yet  however  the  genealogies  are  described,  whether  one 
belong  to  Joseph,  the  other  to  Mary,  or  both  to  Joseph;  it 
is  from  other  parts  of  the  Scripture  infallibly  certain,  not  only 
that  Christ  descended  lineally  from  David  according  to  the 
flesh,  but  also  that  the  same  Christ  was  begotten  of  the  Virgin 
Mary,  and  not  by  Joseph.  See  Pearson  on  the  Creed  i.  p.  262. 
Allix^s  Reflections  on  the  Books  of  Scripture,  Part  iv.  c.  7* 

Much  lalx)ur  has  been  used  to  reconcile  the  apparent  dis- 
orepancien  of  tlie  two  genealogies.  See  Grotius^s  Annotations ; 
l^ightAxit'H  Ilannony;  Whitby's  Preface  to  the  R/cader;  Kidder's 
Demonstration  of  the  Messiah,  Part  ii. ;  South's  Serm.  Vol.  in.; 


CHAPTER  I.  S5 

and  Dr.  Barrett  in  the  Prolegomena  to  the  Codex  Rescriptua, 
who  endeavours  to  solve  the  principal  difRcuIty  by  adopting  the 
Genealogy  of  David  as  delivered  1  Chron.  iii.  He  thinks  the 
family  of  Salathiel  (whom  he  makes  the  same  in  St.  Matthew, 
St.  Luke,  and  1  Chron.  iii.)  divided  into  two  branches,  one  of 
which  is  traced  by  St.  Matthew,  the  other  by  St.  Luke.  See  a 
summary  of  his  argument  and  conclusions  in  Dr.  Adam  darkens 
Note  on  Luke  i.  23 ;  or  Townshend''s  New  Testament  chronolo- 
gicaUy  arranged,  p.  54. 

16.  T09  avhpa\  Some  take  avrjp  here  in  the  sense  of  vujuL(bioij 
as  the  Hebrews  called  those  who  had  been  espoused,  husbands 
and  wives  :  See  Gen.  xxix.  21 :  Dcut.  xxii.  23,  24.  The  Latins 
also  used  the  words  gener,  maritus,  conjux,  uxor,  soror,  &c.  of 
those  who  were  to  be  really  such,  though  not  already  become  so : 
and  in  v.  19$  aviip  must  be  necessarily  taken  in  that  sense.  But 
here  there  is  nothing  to  lead  us  to  think  of  Joseph  as  espoused, 
which  is  the  case  in  v.  19:  besides  in  genealogies  of  the  Jews 
only  those  are  mentioned  who  are  married  :  and  in  v.  24,  Joseph 
is  expressly  said  to  have  taken  Mary  his  wife.  We  may  there- 
fote  without  any  hesitation  conclude,  that  avSpa  is  here  used  in 
the  sense  of  husband. 

—  Ma/)<a«]  This  name  is  sometimes  formed  in  the  New  Testa- 
ment with  a  Greek  termination,  and  declined  through  all  its 
cases  in  that  manner.  Sometimes  it  is  written  with  the  Hebrew 
tennmadon  Ma/cMo/x,  and  is  aKXtrop,  as  the  Greeks  have  no  word 
ending  in  /«•  Josephus  uses  M^apux/uLjuiti  or  M.apuzfjLtnj,  So  for 
'AfipadfiL  we  find  'Afipadimo^  or  'Afipads  or  'Afipadfifj^*  for  'Aid/uLj 
"AiajaunT  ^/3eX,  ''A^Kor  &c.  Thus  also  in  the  names  Annibal, 
Aadrubal,  Amilcar,  &c.  we  find  the  terminations  altered  to  adapt 
diem  to  the  Greek,  Ai/W/Sa^,  'AcrSpovfia^,  'AfiiXxa^f  &c. 

This  name  was  common  to  many  even  at  that  time :  to  the 
sister  of  Lazarus;  to  the  mother  of  James  and  Joses;  to  the 
wife  of  Cleophas;  to  the  mother  of  John  whose  surname  was 
Mark ;  to  her  who  was  of  Magdala  in  Galilee ;  to  her  who 
bestowed  much  labour  on  St.  Paul  r  nor  is  there  any  original  dis- 
tinction between  the  name  of  these  and  the  mother  of  our  Lord. 
For  as  the  name  of  Jesus  was  the  same  as  Joshua,  so  this  of 
Mary  was  the  same  with  Miriam ;  the  first  of  which  name  re- 
corded was  the  daughter  of  Amram,  the  sister  of  Moses  and 
Aaron. 

Besides  this  name  of  the  Virgin,  little  has  been  discovered  to 
US.  Of  her  immediate  parents  the  Scriptures  tell  us  nothing :  but 
from  tradition  we  learn  that  she  was  the  daughter  of  Joachim 


Ik 


26  ST,   MATTHEW. 

(Stw  Luke^s  Eli  or  Eliakim  according  to  some  explanations  of  the 
genealogies)  and  Anna,  of  the  royal  tribe  of  Judah. 

— eyevvi^Otj^  yevmv  is  used  by  the  Greeks  when  speaking 
either  of  Father  or  Mother.  Thus  Plut.  Symp.  ii.  4,  Xtiyovai 
TiKTOvaai  TToXi)  Trporepov  17  yei^vwure^  o\  avope^.  And  Ages. 
p.  497»  'TO  yevvti0€v  €^  avTtj^  Traiclof,     See  also  Joh.  xvi.    21. 

—  o  Xcyo/uiei/os  ]  Who  is  known  by  that  name,  and  is  really  the 
Christ,  Luke  i.  32,  35.  This  idiom,  though  familiar,  is  not  pecu- 
liar to  the  Hebrews,  or  writers  of  the  New  Testament.  We  find 
KaXeo)  used  in  the  same  way  in  Hesiod.  Theog.  410,  (plXtiv  kck- 
Xij(T$cu  oKoiTiv  where  Asteria  is  taken  home  to  be  his  wife.  And 
in  Horn.  II.  ^.  268^    odco}  oirvii/JLeuat  Kal  arjv  KCKXijaOai  ukoitip, 

— <  X/aio-Tov]  Not  o  Xpierro^'  See  Middleton  Gr.  Art.  p.  165. 
See  also  Pearson  on  the  Creed,  p.  Ill,  &c. 

,17«  0.1  y€V€ai]  A  few  MSS.  want  ai,  which  should  be  in- 
serted. See  Middleton  Gr.  Art.  p.  165.  See  also  Glass.  Phil. 
Sac.  p.  131.  The  word  signifies  the  series  of  men  succeeding 
each  other,  so  that  the  second  was  born  from  the  first,  the  third 
from  the  second,  &c.  It  is  thus  used  by  Josephus,  Ant.  vii. 
6,  6,  eirl  T€<7<Tapa^  yevea^  tov9  iraloas  avTou  (iaaiXevaeiu  twv 
lapaeXiTuiv :  Ant.  vii.  2,  /xera  tov  KaTaKXuafiof  ccKaTrj  'yei/ea 
irapd  \aX0aio19  Ti$  fjv  dtKaio9  dvrip.  See  also  v.  9,  4 :  vii.  5,2. 
See  also  Pearson  on  the  Creed,  vol.  11.  p.  7^-  Dion.  Hal.  reckons 
as  many  •yci'eaf  as  there  were  successions  of  Kings.  Philo  in  his 
life  of  Moses,  i.  efioofjLfj  yeved  oStos  eaTiv  airo  tov  irpwTov,  09 
cm^Xi/rf/s  iwi;,  tov  avjULTravTo^  lovoalwv  eOuov^  dp'^^rjyeTtj^  eyeiero. 
And  Herodotus  vi.  98,  cttx  yap  Aapeiou  tov  'YcxTaaTreoy,  Kal 
Sep^eo)  TOV  Aap€iovy  Kal  'Apra^ep^eoi  tov  Se/o^eo),  Tpiwv  tovtcwv 
earcf^j  yeveewv^  eyeveTo  ttXccu  /ca/ca  Ttj  *EXXddi  rj  eirl  eiKoai 
aXXof  yevsd^  tcJs  irpo  Aapeiov  yevojmeva^.  And  i.  7^  ap^avTc^ 
€iri  Olio  T€  Kal  eiKoai  yeved^  dvopwv^  €T€a  irevre  re  Kal  Treirra- 
KoaiOy  ircu^  irapd  irarpo?  eicoe/co/ici/of  t^v  dp')(riv. 

—  •yei'cai  SeKOTeaaapes^  It  was  no  upcommon  thing  with  the 
Jews,  for  the  convenience  of  memory,  to  reduce  numbers  in 
genealogies  to  the  same  quantities:  in  conformity  with  which, 
St,  Matthew  has  here  brought  the  genealogy  of  Christ  into  three 
parts  or  classes  of  fourteen  (i.  e.  twice  severij  a  number  the  Jews 
were  fond  of).  And  these  genealogies  have  a  marked  distinction; 
the  first  fourteen  under  the  patriarchs  and  prophets,  from  Abra- 
ham till  the  kingdom  was  established  in  the  family  of  David: 
the  second  under  kings,  from  their  state  of  splendour  to  the 
dfistruction  of  the  temple :  the  third,  under  the  Asmonaean  priests, 
.lEOm  the  misery  of  the  captivity  to  real  glory  again  in  Christ. 


CHAPTER    I.  27 

And  these  three  parts  which  answer  to  so  many  remarkable 
periods  in  their  history,  were  every  one  of  them  early  distin- 
guished by  predictions  concerning  the  Messiah,  peculiarly  inter- 
esting to  them;  the  first  by  the  promise  to  Abraham,  that 
in  his  seed  all  the  nations  of  the  earth  should  be  blessed;  in 
the  renewal  of  wliich  promise  Isaac  was  chosen  before  Ishmael, 
and  in  the  bequest  of  which  as  an  inheritance  Jacob  was  pre- 
ferred to  Esau : — the  second  by  assurances  to  David,  that  the 
promised  seed  should  spring  from  his  loins;  to  whom  the 
greatness  of  his  cliaracter,  offices  and  acts  were  revealed,  and 
by  whom  as  a  prophet  it  was  represented  to  Israel : — ^the  third 
by  marking  an  sera  of  seventy  weeks,  or  490  years,  before  the 
end  of  which  time  the  Messiah  should  come;  and  foreshowing 
a  sign  of  his  advent  in  the  appearance  of  his  Messenger. 

18.  Erasmus  connects  this  verse  with  the  preceding,  thus : 
From  the  carrying  away  into  Babylon  unto  Christ  are  fourteen 
generations  :  and  the  birth  of  Christ  was  in  this  manner. 

—  '1 170-01;  XpiaroTf]  Many  critics  read  Xpurrov  without 
*Iriao!fj  on  the  authority  of  Irenseus,  and  the  unanimous  con- 
aeat  of  the  Latin  MSS.  and  Fathers.  Of  the  Greek  MSS.  the 
Cambridge  is  the  only  one  which  omits  ^lijaod. 

— 'yeywyo'i?]  Some  read  here  •y€i/i/i7<7«<?  and  others  yevecn^j 
deriving  the  former  from  yewaaOai  and  the  latter  from  yiveaOtu^ 
and  making  nice  distinctions  which  in  other  writers  are  not 
observed.  Griesbach  prefers  the  latter  reading;  and  Wetstein 
contends  for  the  other  on  the  authority  of  the  MSS.  the  only 
authority  which  ought  to  induce  us  to  receive  any  alteration 
of  the  common  text  of  the  New  Testament. 

—  avTW9  sji']  Referring  to  what  follows.  See  Glass.  PhiL 
Sac.  p.  438.  tjy  taken  aopiaTw?  i  and  ovtcos  tip  for  avrtf,  as 
vii.  12 :  ix.  33 :  xix.  10.  &c.  or  for  rola  ^r,  as  Theognis  345. 
alcra  yop  ovtco^  ecrrL  And  Ocell.  Lucan.  c.  11.  ovoe  ovrwg 
iarat  yiveai^^  Thus  also  Persius,  Nee  fonte  labra  prolui  Ca- 
ballino,  Nee  in  bicipiti  somniasse  Pamasso  Memini  ut  sic  Poeta 
prodirem. 

It  may  be  observed  here  that  the  mode  of  dating  from  the 
birth  of  Christ  does  not  seem  to  have  been  adopted  till  about 
A.  n.  730 :  and  it  is  now  generally  allowed  that  an  error  of 
four  years  was  admitted  in  fixing  the  era  from  which  the 
computation  of  the   dates   is   made. 

—  firricrrevOtiGfi^  yoip^  The  absolute  case :  for  fivrj(TT€v6ei<ra 
Mapia  tipidvi'  There  are  similar  constructions  in  the  Sep- 
tiuigint,  as  Gkn>  xliv.  4:  1  Sam.  ix.  11.     The  Vulg.  omits  Top. 


^ 


^  ST.   MATTHEW. 

But  it  is  comxnom  in  Greek,  when  the  writer  has  shewn  in 
what  precedes  that  he  was  going  to  relate  any  thing,  to  begin 
a  narrative  with  the  addition  of  yap^  (as  we  do  with  the  word 
now)  which  connects  what  goes  before  with  what  follows.  It 
has  the  signification  of  nenipe,  scilicet.  See  Hoogeveen,  Gr. 
Part.  c.  XII.  sect.  2.  §  1.  It  is  not  causalis  but  explanativa. 
Thus  Herod,  in  Life  of  Homer,  'Hpo^oro?  6  *A\iKapvaa<T€us 
irepl  'O/uLtjpov  yeveaioi  Kal  iJXi/c/i/y  Kal  (iiorrj^  TaSe  'laropriKe, 
^iTTiJcray  ewe^cXOeiv  eis  to  aTpeKearaTov.  EttcJ  yap  tj  TraXai 
^ioXi(it!Ti9  Kvjuiti  etcTi^ero.  And  Hist.  ii.  5.  ecrri  o  irepov 
TOiovTOP,  'AiyviTTou  yap  <pvai^  Ttj^  X^P^  ecxri  Toiiioe.  Very 
often  Se  precedes,  as  in  the  foregoing  case.  So  also  in  iv.  14. 
Tov  o€  wepi  avTov  fjKouov  Xoyovy  Xe^o).  'ApiaTetjv  yap  Xeyovai, 
And  Xen.  Hist.  Gr.  iv.  2,  9.  (ppdcro)  oe  Kal  to  irXtjOo^  iKareptov. 
SweXeyfjaav  yap  oirXlrai  AaKeoamovia)!/  /meu  ei?  €^aKia"^iXiov9, 
Joseph.  Ant.  l.  2,  3.  Treipacrofxai  oe  fxova  rd  twv  awo  ^tjOov 
iteXdeiv.  TpaKpek  yap  ovto^^  &c.  Also  ix.  10,  2 :  and  B.  ix. 
7,  3,  3.     See  also  Matt.  iii.  3. 

Espousing  or  betrothing  was  a  solemn  promise  of  marriage, 
made  by  two  persons  each  to  other,  at  such  a  distance  of  time 
as  they  agreed  upon.  The  manner  of  performing  this  espousal 
was  either  by  a  writing^  or  by  a  piece  of  silver  given  to  the 
bride,  or  by  cohabitation.  See  Calmefs  Dictionary,  Art.  Mar- 
riage. 

"—'wpiv  fj]  See  Hoogeveen,  Gr.  Part.  c.  xlix.  §4.  Exod.  i.  19. 

^—  trvveXdciV  ai/rovy]  Scil.  eJy  OfxiXiau^  €19  yajmovy  eh  evvrjv. 
Thus  Dion.  Hal.  A.  R.  iv.  eh  ojutiXiav  avrtp  avveXOelv,  And 
Achill.  Tat.  i.  otov  ovv  eh  yafiov  eOeXwcriv  aXXrjXoi^  avueXOelv, 
And  Aristsenet.  i.  Ep.  15.  daxrov  afiKpu)  avviiXOov  eh  evvrjv.  Jose- 
phus  has  the  word  singly.  Ant.  xii.  4,  6.  (rwep-xerai  rfj  tou 
a^eX0ot;  duyarpL  And  Philo  de  Spec.  leg.  p.  780.  6  \epwTa- 
Toy  ii/lcavafji — dvd  Kparo^  direlwev  dSeX^fi  crvvep'^eadai.  And 
Xen.  Memor.  11.  2,  4.  ipavepol  c  ecrfxev  Kal  aKoirovfieuoi  e^ 
avolcav  av  yuvaucuiv  (ieXTiaTa  tj/uuv  TCKva  yevoiro^  ah  crvueX" 
Qovre^  TeKvoiroiovfxeda,  And  Orig.  c.  Cels.  i.  p.  15.  ttj  eavrou 
dvyaTpl  6  iraTrip  dvopvup  re  Oeaiu  re  avveXriXyde^  concubuit. 
Plutarch  uses  avveXdelv  and  avvoiKelv^  which  last  is  in  Deut. 
xxii.  13. 

It  was  the  custom  of  the  Jews  for  the  husband  and  wife, 
after  marriage  to  abstain  some  time  from  cohabiting  together. 
We  have  very  antient  traces  of  this  custom  in  Scripture,  par- 
ticularly in  Gen.  xix.  8,  14,  15.  from  which  it  appears  that 
Lot^s  sons-in-law  who  had  married  his  daughters,  had  not  coha- 


CHAPTER    I.  29 

bited  with  them.  The  espoused  virgin  commonly  remained  at 
her  father^s,  or  with  her  relations,  till  the  time  of  the  proof 
of  her  chastity  expired.  Thus  Judg.  xiv.  8.  Samson^s  wife 
remained  with  her  parents  a  considerable  time  after  espousal. 
And  accordingly  in  the  present  instance  we  find  the  Virgin 
tarrying  three  months  with  her  cousin  Elizabeth,  after  she 
was   espoused. 

—  evpidti  e')(ov<Ta]  for  r^p  e'^ovtra^  i.  e.  el^e.  See  Glass. 
Phil.  Sac.  p.  221.  So  Eurip.  Iphig.  Taur.  777-  '^ou  wot  ovff 
eiptifieOa'  So  also  evpeOtjvai  is  used  in  the  sense  of  elucUf 
Luke  xvii.  18:  1  Pet.  ii.  22.  And  Hierocles  in  Aur.  Carm. 
Pythag.  p.  86.  ap)(fj  /ul€v  t£v  dpCTwv  ij  (Ppovriai^  evpiaKCTai' 
Aristoph.  Pax,  372.  ap*  olaOa,  Oavarov  oti  irpoeiKf!  6  Zei/r, 
oj  av  TavTfjv  avopuTTcjv  eupedii ;  Or,  perhaps,  it  appeared  she 
was  pregnant,  ifjL(bavYi^  eyivero* 

•—  iv  yaaTpl  cxovaa^  Scil.  to  ejuL^pvov,  or  tov  yovov.  See 
Bos,  EU.  6r.  p.  88.  Thus  Herod,  in.  32.  tov  Se  evfiwOivTa 
ip^mfi^frai  avTrj  k')(ov(Tri  kv  yacTpl*  Ka<  fiiv  iicrpwcrcurav 
amBayeiv,  And  in  Life  of  Homer,  ii.  avpefitf  ti^v  wai^ 
fityeifrav  avopl  XaQpaiw^  iv  yaaTpl  ayeiv.  See  also  Gen. 
xxxviii.  18. 

—  ix  TTvevfiaTo^  ayiov\  Explained  by  St.  Luke's  SvvafU9 
v^iarrov  iirio'Kido'ei  aoi,  i.  34,  35.  This  miraculous  concep- 
tion of  our  Lord,  Bp.  Horsley  observes,  is  the  foundation  of 
the  whole  distinction  between  the  character  of  Christ  in  the 
condition  of  a  man,  and  that  of  any  other  prophet.  See  also 
Pearson  on  the  Creed,  Vol.  i.  p.  260,  &c. :  Horsley's  Tracts, 
p.  354,  &c. 

ViTassenbergh  (see  Valck.  Schol.  Vol.  i.  p.  26.)  thinks  these 
words  a  gloss.  And  as  it  ought  not  to  appear  yet,  by  whom 
Mary  was  with  child,  till  the  revelation  was  made,  it  might 
be  suspected  that  these  words  were  originally  the  marginal  note 
of  some  well-meaning  injudicious  person,  who  was  not  willing 
to  leave  the  Virgin's  character  in  suspense  for  a  moment,  and 
had  not  patience  to  let  the  reader  wait  till  the  course  of  the 
narration,  ver.  20,  should  clear  up  the  matter. 

19.  Jiiccuos]  A  religious  observer  of  the  law  of  Moses.  See 
Luke  XX.  20 ;  for  by  the  law  it  was  infamous  to  retain  an  adul- 
tress.  Bp.  Taylor,  Life  of  Christ,  Sect.  2.  §  5,  a  good  man ; 
and  §  10,  a  good,  a  charitable  man.  Abp.  Magee,  Vol.  i.  p.  482. 
being  a  just  man,  i.  e.  actuated  by  a  sense  of  right  and  duty, 
he  determined  to  put  her  away  according  to  the  law,  and  yet  at 
the  same  time  not  willing  to  make  her  a  public  example,  he 


30  ST.   MATTHEW. 

determined  to  do  it  privately.  Chrysostom  explains  it  by  XP*I^' 
Toy  and  ewieiKi^if  Horn.  iv.  in  Matt.  AiKaios  ovv  wvy  tovt€(jti 
yjpflCTos  Koi  e7r<€iici/9.  And  ctKaioi  and  '^tjcTTol  are  by  Aris- 
tophanes put  irapaXXtiXw^.  Theophylact  in  loc.  says  ^Uaio^ 
fju'  ou  yap  efiaiiXeTo  airfjvfj^  elucuy  a\\  etpiXapOpwirevero  awo 
ToXXiji  x/t>J7(rTOTi7T09.  So  Clarke,  Serm.  Vol.  ix.  p.  125,  and 
paraphrase,  takes  it  in  the  sense  of  merciful  and  humane.  But 
Whitby,  who  says  it  occurs  above  eighty  times  in  the  New 
Testament,  will  not  allow  it  to  be  once  in  that  sense. 

—  'Trapaoay/uLaTtaai^  irapaSeiy/uiaTi^eiv  and  oeiyimaTl^eiv  de- 
note, to  point  out  any  thing  so  as  to  bring  it  forward  into  public 
notice,  and  S€r7/ua  as  well  as  irapaSeiyfia  what  is  thus  brought 
forward.  Hesych.  delyfxa'  tj  evSeil^i^*  TrapaoeiyjuaTiaaif  0ay€- 
pwaai.  So  Ezek.  xxviii.  17-  Jerem.  xiii.  22  ^  Then  each  word 
came  to  be  used  in  a  worse  signification,  to  affect  any  one  with 
ignominy,  i.  q.  arifjidi^eiv.  Chrysostom  thus  understands  it, 
distinguishing  it  from  the  punishment  inflicted  by  law  ;  Kulroiye 
QV  TrapaoeiyfiariafjLOU  julovov  rjy  uirevOvuo^  17  roiauTtj^  aXXd  Kal 
KoXdl^eaOai  avri^v  o  po/ulo^  CKeXcvev,  'AXX*  o  'looa^cf)  ov  julovov 
TO  /ueT^oi/  CKeluoy  dXXd  Kal  to  cXuttov  crvvc^^oipriae  ti)i/ 
ai<r)(uvrjv,  ov  yap  fxovov  ov  KoXdaai,  d\X!  ovoe  TrapaoeiyfiaTiaai 
ifiovXeTo.      Poly  bins,  speaking  of  Aristomachus,  a  tyrant,  B.  n. 

60,    op    VTTOyeipiOV    y€p6/UL€P0Vy    OVK    €P     K€yy(J)€a7s    €0€l    TrjV     VVKTa 

iTTpefSXovfJiepop  airoOapeiPy  (0%  ^vXap-^^o^  <prj(ri.  Trepiayojucvov 
o  €19  Ttjp  TleXoTTOPPrfaop  Kal  /lera  Tifxwpia^  TrapaoeiyjUiaTt- 
^6fA€P0Pf    OVTW9  eKXiireip  to  ^tjp.     See  also   in  Legat.  88. 

—  ifiovXtjOrj]  Eustath.  in  II.  a.  112,  ovk  aTrXcSs  OeXto 
aXXa  fiovXofJiat'  oirep  eTriTacrij  tov  OeXw  €<ttip'  Kal ,  ov  tv^ov^ 
TCtfs  jSovXo/iac,  dXXd  Kard  ttoXi).  And  Ammonius,  fiovXeaOai 
flip  itrl  fjbovov  Xcktcop  tov  Xoyucov  to  oe  OeXeiv  Kal  ewl  dXoyov 
^«!oi/.     The  word  implies  deliberate  counsel. 

Photlus^s  opinion,  as  we  learn  from  his  Letters,  was,  that 
Joseph  did  not  suspect  her  of  adultery,  nor  yet  knew  that 
she  was  ep  yaaTpl  e'xovaa  €k  irvevfidTot  dyiov^  but  fluc- 
tuating in  uncertainty  was  meditating  on  the  subject  till  the 
angel  explained  it  to  him,  Ep.  181.  ad  Eulamp. 

—  Xd$pa]  Not,  without  having  any  witnesses ;  but  without 
accusing  her  and  alledging  any  reason  in  the  bill  of  divorce, 
which  was  to  be  put  into  her  bosom  before  two  witnesses 
only. 

'  It  occurs  also  in  Numb.  xxv.  4.  which  passage  Philo  (de  Somn. 
jl*  578.)  makes  use  of,  and  commentiiig  on  it  uses  evcc^^ai  and  iinc^T^ai 
m  the  ^same  signification. 


CHAPTER  I.  31 

—  airoXverai]  For  airoKveiv  to  repudiate,  the  Septuagint  use 
H^afroariWetv.  The  law  of  divorce  laid  none  under  an  obliga^ 
tion,  but  gave  permission  only  to  put  away  the  wife.  If  a  man 
took  a  wife  and  hated  her,  Deut.  xxii.  13,  he  might  bring  her  to 
trial,  and  upon  conviction,  to  punishment : — ^but  if  he  love  her 
for  all  his  suspicion,  and  will  connive  at  her  fault,  and  not  seek 
her  death,  he  is  at  liberty  to  connive,  and  tolerated  by  the  law 
so  to  do,  and  blameless  if  he  did  it ;  Judg.  xix.  2,  3.  But  if  a 
couple  were  discovered  in  the  act  of  adultery,  there  must  be  no 
connivance ;  Deut.  xxii.  22,  explaining  Levit.  xx.  10. 

SO.  €v0u/uirfievTo^^  See  Schleusner.  It  is  constructed  with  an 
accusative  in  the  profane  writers  as  in  the  Evangelists.  Thucyd.  ii, 
40,  KUi  avTol  tjToi  Kpiuofiev  ye  tj  evOv/novixeda  opOws  ra  wpdy" 
/ttara.  Isocr.  ad  Nicoc.  iii.  i'Treiodv  oe  evQviirfiwai  tovs  <p6(iov9. 
See  also  Acts  x.  19- 

—  iSou]  The  corresponding  word  is  continually  used  by  the 
Hebrews:  and  sometimes,  as  here,  to  prepare  the  mind  for 
hearing  something  wonderful  and  unexpected.  We  find  ecce  in 
profane  authors  signifying  in  the  same  manner  something  sudden 
and  unexpected,  as  Virg.  Mn,  ii.  270,  In  somnis  ecce  ante  oculos 
moratissimus  Hector  Visus  adesse  mihi. 

—  Kvpiou]  Which  Mill  thinks  has  been  transposed  hither  from 
T.  24. 

—  Kar  ovap]  Thus  Gen.  xx.  6; — xxxi.  11,  Koff  vwvov'  and 
1  Kings  iii.  6,  ev  VTrvtp,  The  phrase  we  find  in  other  writers,  as 
in  Plutarch,  Parall.  p.  305,  NeaicXcoi/y  tou  waTpo^  aurov  kot 
opap  kwpoKOTosi  and  p.  307$  KaT  ovap  lowv  dvaXafielv  lepeto^ 
Koafu>V9  So  Jamblich.  de  Myst.  iii.  3,  Awuva-ov  kqt  ovap  eTrc- 
^reifro9.  Sometimes  the  Kara  is  omitted,  as  Plut.  in  Pericl. 
p.  160,  fi  Oeoi  ovap  (paveiaa.  And  Julian,  ovce  ovap  (paveh  aSeX- 
0of .  The  common  phrase  in  somnis,  occurs  in  Accius,  Ennius, 
Viigil,  &c.     Cicero  has  secundum  quietem. 

In  the  antient  and  purer  times  of  patriarchism,  as  well  as  in 
the  earlier  ages  of  Judaism,  the  Deity  frequently  revealed  his 
wiU  in  this  manner,  both  to  his  own  people  and  to  some  indi- 
viduals of  other  nations.  Not  only  were  Joseph,  Jacob,  and 
Abraham  thus  favoured ;  but  Laban,  Abimelech,  Pharaoh,  and 
even  Nebuchadnezzar  received  similar  communications  from  on 
high.  This,  with  every  other  miraculous  evidence  of  God*s 
superintendence  over  the  Jewish  Church,  had  been  now  long 
discontinued :  and  the  Jews,  who  placed  the  greatest  dependence 
on  dreams,  and  had  even  formed  rules  and  a  regular  system  for 
their  interpretation,  had  particularly  regretted  the  loss  of  this 


32  ST.    MATTHEW. 

medium  of  divine  communication.     Philo  describes  at  length  the 
diflTerence  between  prophetical  and  monitory  dreams. 

—  vioy]  for  i;i6.  So  xxvii.  29j  "xaipe  6  (iaatXev^  rcSi'  ^lovdaiu)v. 
And  Hom.  II.  y,  277^  ZcJJ  irarep — 176X109  ff  09  travr  €(f)opqL9 
jcai  iraPT  iwaKovei^,     See  Glass.  Phil.  Sac.  p.  7^* 

— -TraoaXajSeli/]  When  this  verb  is  used  in  an  account  of  a 
marriage,  we  learn  from  Xenophon,  (CEcon.  vii.  5,)  that  irapd 
refers  to  the  parents,  or  those  from  whom  the  wife  is  received  by 
the  husband,  irdw  av  tjoews  arov  irvOoijULtjv^  iroTcpa  avTos  au 
eiraiSevaa^  T171;  yvvaiKa  waT€  ctvai  oiav  del,  tj  eTricrayjevriv 
iXafie^  Trapa  rod  irarpo^  kol  Trj^  fx^Tpo9  ctoiKeiv  to,  Trpotrtj" 
Kovra  auTrj.  Kal  ti  av  €(ptj,  w  2ft;icpaT€9,  eiriaTafxevriv  axrrriv 
irapiXafiov,  i]  eriy  fiev  oi/ttco  irevre  Kai  oeica  yeyovvta  tjXOe  irpo^ 
€/4€,  ToV  o*  efxirpoadev  yjpovov  eyy  viro  7roXX^9  €7ri/uieXe«a9.  Joseph. 
Ant.  I.  19,  7>  ^*t*X0oi/(ri/9  aXX»79  iirra^Tia^  ttjv  Paj^iyXaf  irape^ 
Xafiev. — Aafi(iav€iv  is  used  in  the  same  way  Deut.  xx.  7»  ical 
T«9  o  avOpwTTO^^  oari^  jULCjJLPfjaTevTai  yvvaiKa,  Kal  ovk  eXafiev 
ai/TiJi/,  where  yvvoTiKa  also  is  used  in  a  similar  manner  to  that 
in  which  St.  Matthew  here  uses  it ;  only  espoused. 

«—  TO  yevvrfihv\  Thus  also  to  ycvvwimeuov  e/c  <Toi/,  Luke  i.  35  ; 
and  John  iii.  6,  to  yeyevrjfxevov  €k  t^9  aapKo^,  ^^p^  can : — and 
1  John  V.  4,  wav  to  yeyevfj/mevov  €k  GeoiJ.  See  Glass.  Phil.  Sac. 
p.  64.  In  a  similar  manner  Herod,  i.  108,  to  yevvoificvov  cf 
aiJT^9  SiafpOeipai,  And  Ter.  Andr.  i.  3, 14,  quicquid  peperisset, 
decreverunt  toUere.  In  Josephus  we  find  the  King  ordered  those 
to  be  punished  tou^  ato^eiv  XaOpa  ToX/uLtjcravTaf  to  T€')fiev  avTo7^f 
Ant.  II.  9,  1 ;  and  iii.  11,  5,  ai;  appev  to  TeyjBev  rj.  Dion.  Hal. 
A.  R.  I.  TO  yevvrfiev  ei^  to  tov  TrorayuoiJ  (idXXeaOai  peidpop. 
In  ApoUodorus  iii.  5, 7>  Laius  to  yepvtfiev  eKdelvai  ^iStoai  vo/uel. 
See  Pearson  on  the  Creed,  Vol.  11.  p.  115. 

—  €K  irv€ujuLaTos  ay lov]  e/c  denotes  the  cause  which  gives 
birth  to  any  thing,  in  which  signification  it  is  frequently  used 
in  common  Greek.  See  Limborch''s  Theol.  Christ,  in.  12,  9:  and 
Glass.  Phil.  Sac.  p.  464.  For  the  different  meanings  of  irvevfia 
and  wvevjiAct  ayiov  with  and  without  the  article;  and  on  what 
occasions  the  article  is  taken  or  rejected,  see  Middleton  on 
Gr.  Art.  p.  166 — I7O;  who  observes  that  when  denoting  the 
third  person  in  the  Trinity  they  are  never  anarthrous,  except 
indeed  in  cases  where  other  terms  confessedly  the  most  definite, 
lose  the  article.  But  where  the  influence  or  operation  of  the 
Holy  Spirit  are  meant,  the  words  are  always  anarthrous,  the 
oase  of  renewed  mention  or  other  reference  being  of  course 
jOlcepted.   With  respect  to  this  passage,  however,  lie  adds  it  is 


CHAPTER    I.  53 

impofiflifale  to  prove  inoontestably  that  the  Holy  Spirit  in  the 
permmal  acoq>tatioii  is  here  meant ;  inasmuch  as  the  preposition 
may  have  occasioned  the  omission  of  the  Articles. 

SI.  Ti^^Tcu]  Used  when  speaking  of  either  parent,  though 
chiefly  by  the  poets  when  speaking  of  men.  Find.  Ol.  vii.  131, 
iw0a  'Poo^  /uLijfieK  nKW  eirra  iraiSa^.  Od.  f.  174,  o¥  tck 
'Oow9V«V9 :  Od.  o.  349,  Mamor  ai  re^rrro  TloXiHpeiSed  re  KXei - 
Tor  T€. 

^-^xoXeicrecf  to  ovoixa  aiToXii\  for  avTw,  Luke  i.  13,  31  ;— 
iL  SI9  ike.  See  Gren.  xvii.  19:  1  Sam.  i..20:  Ruth  iv.  I7. 
£iirip.  Ion.  74?  ''Iwva  2*  avrov  Kvurrop  'Acrca^  y0oyo^  '^Ovo/na 
tUKkifaOm  difo'rrai  xaff  *EXAii^:  Soph.  Phil.  613,  /xavrv^  ijy  Tif 
eiyew^f  IlpiatuLou  fiiw  v\o^  owofia  f  wtfoiuLa^tTo^EX€P09.  Lucian. 
Ocjrp.  13.  Vol.  III.  p.  665,  ovofidtra^  /ulou  Tuvvofia.  See  Glass. 
Phil.  Sac  p.  112 ;  and  Matthise  Gr.  Gram.  p.  594.^ 

'Iif0'oi;r]  Not  rov  'Irf<Tovv.  See  Middleton,  6r.  Art.  p.  I70. 
This  waa  a  proper  name  not  uncommon  among  the  Jews,  parti- 
cularly for  successful  leaders.  Thus  we  find  in  the  Old  Testa- 
ment it  was  given  to  those  that  saved  and  delivered  the  children 
of  land  out  of  the  hand  of  their  enemies,  as  to  Joshua,  which 
if  the  same  as  Jesus :  Ecclus.  xlvi.  1,  09  €y€V€To  /card  to  ovofia 
avTov,  fiiyas  iirl  awTtjpiifiKXeKTwv  avTov:  Its  signification  being 
similar  to  that  of  the  Greek  cmrfip^  (Philo  de  Mut.  Nom.  p.  823, 
'li|0!o£?  a  trmrtipuz  rov  Kvpiou).  This  latter  was  a  title  of  honour 
given  to  those  who  deserved  well  of  the  state,  and  frequently 
joined  with  evepyertfi.  The  Greeks  also  gave  it  as  a  title  to 
their  goda,  whom  after  any  remarkable  preservation  they  styled 
savioan,  and  under  that  notion  consecrated  altars  to  them.  They 
alaomad^  it  stoop  unto  their  baser  flattery,  calling  those  men  their 
saviours,  for  whom  they  seemed  to  have  as  great  respect  and 
honour  aa  for  their  gods.  See  Pearson  on  the  Creed,  Vol.  11. 
p.  84,  86.  Its  meaning  is  such,  that  Cicero  says  it  cannot  be 
expressed  by  a  single   word;   in  Verr.  2,  63,  Eum  non  solum 

'  There  are  few  instances  in  Scripture  where  men  had  names  deter- 
mined Sat  diem  by  particular  appointment  of  Heaven,  and  before  the 
time  of  their  birth ;  and  as  such  names  appear  to  be  very  significant,  so 
the  persons  distinguished  by  them  were  always  remarkable  for  some 
extraordinary  qoahties  or  events  which  their  respective  names  were  de- 
signed to  denote.  See  1  Chron.  xxii.  9, 10 ; — 1  Kings  xiii.  2; — Isai.  xlv. 
S,  4; — ^Luke  L  13^  17*     See  Stanhope  on  £p.  and  Gosp.  Vol.  i.  p.  373. 

*  Chrysost  Horn.  11.  in  Matth.  p.  10,  to  *ltj<roui  ovofxa  ovk  cartv  eXXti- 

wtKow,  dXXd  T^  *l£,ppamv  fptovn  ovrto  Xiycrat  ^Iriaow'  o  itxTtv  €i^  t>;V  'EXActBa 
7\MrTav  ipftipf€y6fU¥(Ky  e^Ttjp'  ^(orrjp  Ze  dwo  tov  atoaat  rov  Xaov  aJrpi/. 

So  also  Theopbylact ;  and  Justin  Martyr,  Apol.  in  Anton.  Pium. 

C 


k 


34  ST.    MATTHEW. 

patronum  istius  insulfle,  sed  etiam  trwriipa  inscriptum  vidi  Syra- 
cusis.  Hoc  quantum  est  ?  ita  magnum  ut  Latino  uno  verbo  ex- 
primi  non  possit.  Is  etiim  est  aayrfjp  qui  salutem  dat.  Tacitus 
Ann.  xv.  71»  Milichus  prsemiis  ditatus,  conservatoris  sibi  nomen 
Graeco  ejus  rei  vocabulo  assumpsit. 

Why  our  Lord  might  well  be  called  Jesus  a  Saviour,  see 
Kidder''s  Demonstration  of  the  M essias,  p.  3  ;  who  also  compares 
the  salvation  and  deliverance  wrought  for  us,  with  those  deliver- 
ances which  were  wrought  of  old  for  the  people  of  the  Jews. 
See  also  Pearson  on  the  Creed,  Vol.  i.  p.  113,  &c.  whose  deriva- 
tion shews  how  Christ  being  called  Jesus,  was  in  effect  an  accomp- 
lishment of  the  prophecy  that  he  should  be  called  Emmanuel. 

'—avTo^  yap,  &c.]  Compare  Luke  ii.  10,  where  we  find  one 
angel  explaining  the  words  of  another. 

— '  Toy  \aov  avTou'\  By  these  words  Joseph  could  understand 
only  the  Jews.  For  the  benefit  of  Christ's  coming  was  not  yet 
known  to  extend  to  the  Gentiles.  See  Limborch.  Theol.  Christ. 
IV.  4.  3.      Add  Euthym.  Xaov  Se  avToS  (^riGl  ToiJy    lovoaiov^, 

—  oLfiapTiHv  airrwvl^  In  some  copies  read  avrov^  referring  to 
Xaov.  But  this  kind  of  enallage  of  number  is  not  uncommon 
when  a  noun  of  number  has  gone  before.  See  Glass.  Phil.  Sac. 
p.  650.  'Afiaprla  signifies  the  punishment  of  sins,  as  well  as  sins 
themselves;  1  Pet.  ii.  24; — John  i.  29; — ix.  41; — ^xv.  22,  24; 
—  &c. 

These  words  Joseph,  in  common  with  his  countrymen,  would 
understand  in  allusion  to  the  misery  which  they  endured  under 
Herod  and  the  Romans.  We  believe  that  by  virtue  of  his 
prex^ious  blood  Christ  hath  obtained  remission  of  our  sins;  by 
the  power  of  his  grace  hath  taken  away  the  dominion  of  sin; 
in  the  life  to  come  will  free  us  from  the  possibility  of  sinning ; 
and  utterly  abolish  death  the  wages  of  sin.  Hence  he  is  called' 
by  Zacharias  a  horn  of  salvation^  by  Simeon  the  salvation  of 
God,  by  St.  Paul  the  captain  and  author  of  eternal  salvationj 
by  St.  Peter  a  prifwe  and  a  saviour, 

22.  TovTo  Sc  6\ov^  See  also  xxi.  4 ; — xxvi.  56 ; — and  Rom. 
▼iil.  36,  €V€ica  aou  OavarovfieOa  oXtjv  Ttju  jjimipavf  for  iraaav. 
And  vice  versa,  ttSs  occurs  in  the  signification  of  oXch,  as  iii.  5^ 
iraora  ij  irepl-jfaipos,  and  viii.  32,  Trao-a  i}  dyeXrf  for  oXiy.  We 
find  omnis  used  similarly  in  Latin^  as  Caesar  B.  G.  i.  1,  Gallia  est? 
omnis  in  tres  partes  divisa,  for  Tota  Gallia. 

The  words  touto  Se  oXov  comprehend  not  only  what  is  men- 
tioned in  the  preceding  verses,  but  the  whole  particulars  of  the 
transaction ;  and  among  the  rest  the  circumstance  noticed  in  the 


. CHAPTERS   r.  35 

Isftt  Tcrae  of  the  chapter ;  because  that  circumstance  was  neces- 
sary to  the  accomplishment  of  the  prophecy  that  a  virgin  was  to 
bring  forth  a  son  in  her  virgin  state. 

—  &a  TrXfipoiOri]  When  events  occurred  unexpectedly,  the 
Jews  were,  accustomed  to  accommodate  their  prophecies  to  them, 
especially  if  there  was  any  resemblance  between  the  occurrence 
and  the  passage  in  the  Old  Testament.  Hence  irXrjpwOijvat  and 
TffXecr^Mu  are  used,  not  only  when  what  was  predicted  turns  out, 
but  when  any  thing  else  occurs  to  bring  the  words  into  one^s 
memory,  and  strengthen  and  illustrate  them.  Still,  however, 
though  the  import  of  iva  irXtipafBfi  may  in  many  instances  be  no 
more  than  that  such  words  of  the  prophet  may  be  applied  with 
truth  to  such  an  event ;  yet  in  the  events  and  circumstances  of 
the  life  of  Christ  we  have  prophecies  finally  completed  in  him 
in  a  higher  and  spiritual  sense :  and  the  hand  of  God  so  mani- 
festly appears  in  them,  that  we  cannot  but  conclude  that  they 
were  brought  about  according  to  his  predictions,  and  those  pre- 
dictions are  rightly  applied.  See  Owen^s  Mode  of  Quotation, 
Sect.  5 :  Chandler^s  Defence  of  Christianity,  p.  237 :  Michaelis 
(who  contends  for  a  single  literal  meaning)  Vol.  i.  c.  5. 

^*  TO  fnfiew^  The  Jews  object  that  this  promise  being  made 
to  Ahaas  as  a  sign,  must  have  relation  to  a  child  bom  in  his  time, 
and  therefore  not  to  our  Jesus,  bom  above  seven  hundred  years 
afko:  his  death.  But  this  objection  is  founded  on  a  mistake; 
this  promise  or  sign  being  not  given  to  Ahaz,  who  refused  to 
ask  s  sign  (Isai.  vii.  12),  but  to  the  house  of  David,  v.  13, 
which  waa  then  in  danger  of  being  cut  off,  v.  2.  The  promise  of 
a  Messiah,  therefore,  who  was  to  be  of  the  seed  of  David  and 
to  sit  upon  his  throne,  was  a  great  security  that  the  house  of 
David  should  not  be  extinguished,  and  so  a  proper  remedy  against 
those  fears. 

That  it  cannot  be  supposed  to  have  been  fulfilled  in  Hezekiah, 
as  some  of  the  Jews  contended,  and  Trypho  owns  in  his  discourse 
with  Justin  Martyr,  is  clear;  the  sign  being  given  and  the  promise 
made  in  the  reign  of  Ahaz.  Now  Ahaz  reigned  sixteen  years  in 
Jerusalem^  and  Hezekiah  who  succeeded  him  was  twenty-five  years 
old  when  he  began  to  reign,  and  therefore  born  several  years  before 
Ahaz  was  king,  and  consequently  not  now  to  be  conceived  when 
this  sign  was  given.-^See  also  Kidder^s  Dem.  Mess.  Part  ii«  c.  6, 
near  the  end. 

23.  ^  wap0m>9]  The  article  in  this  place,  says  Bp.  Middleton, 
as  in  many  others  appeared  to  our  translators  to  be  without 
meaning:  accordingly,  they  render  ^^a  virgin.*^^     The  article  is 

(2 


36  ST.    MATTHEW. 

never  without  meaning  in  Greek,  though  it  may  not  always  be 
possible  in  a  version  adequately  to  express  its  force.  The  passage 
however  is  quoted  accurately  from  the  Septuagint,  who  have  as 
accurately  translated  the  Hebrew.  The  force  of  the  article, 
therefore,  in  this  place,  can  be  sought  only  from  the  ^ebrew  of 
Isaiah  vii.  14.  See  6r.  Art.  p.  158:  and  Glass.  Phil.  Sac.  p.  131. 
Dr.  Owen  says  that  the  Greek  tf  irapOevo^y  as  well  as  its  cor- 
respondent Hebrew,  is  emphatical,  and  means  not  a  virgin  in 
general,  but  that  particular  virgin  that  was  prophesied  of  from 
the  beginning,  and  whose  seed  was  to  bruise  the  serpent'^s  head. 

—  €^€i^    There  is  a  reading  Xiiyl/erai,  but  in  no  valuable  MS. 
— /caXcdoi/crc]    Sub.  oi  avOpayiroiy  i-  e.  personal  for  impersonal, 

K\ft0ti<r€Tai ;  see  Luke  xii.  20 :  xiv.  35 :  xvi.  9.  Not  uncommon 
in  the  sacred  writers,  that  an  active  verb  having  no  person  before 
it,  is  to  be  understood  as  a  passive  or  impersonal.  The  Septua- 
gint,  which  agrees  with  the  Hebrew,  has  KaXeaei^y  which  reading 
is  also  here  met  with:  but  the  best  M SS.  have  KoXiaowri.  Justin 
Martyr  has  icoX^creTai  to  ovofia  auTov, 

Looking  into  the  prophets  we  find  that  being  called^  or  called 
by  such  a  namcy  does  not  infer  that  the  thing  or  person  so  to  be 
ealled  shall  be  commonly  known  by  that  name,  as  a  man  is  by 
the  name  by  which  he  is  known  and  distinguished  from  other 
men.  It  is  enough  that  they  shall  be  that  which  they  are 
called,  and  that  what  is  foretold  shall  truly  belong  to  them; 
as  will  appear  from  the  following  places,  Isai.  i.  26:  Ix.  14: 
Ixii.  4 :  Jer.  iii.  17 :  Ezek.  xlviii.  35 :  Zech.  viii.  3.  There  are 
many  things  said  of  our  Saviour,  which  serve  to  describe  his 
office,  and  acquaint  us  with  his  perfections  and  relation,  and  were 
never  intended  for  his  name,  by  which  he  was  to  be  known 
among  men.  His  name  shall  be  called  Wonderful,  Counsellor, 
the  mighty  God,  the  everlasting  Father,  the  Prince  of  Peace, 
Ini.  ix.  6 :  i.  e.  the  Messiah  shall  be  all  this,  though  not  com- 
monly known  and  called  by  these  names. 

—  'EjuLfiavovi^X]  The  Evangelist  affirms,  that  our  Lord's  being 
ealled  Jesus  was  an  accomplishment  of  the  same  prophecy  which 
likewise  foretold  that  the  virgin^s  son  should  be  called  Emmanuel. 
This  application  deserves  attention,  being  a  clear  proof  that  the 
writers  of  the  New  Testament,  in  citing  and  applying  the  pas- 
aages  of  the   Old    Testament,    considered   the   sense   of    those 

rather  than  the  words.     The  Evangelist  here  has  inter- 
hdOi  names,  Jesus  as  well  as  Emmanuel,  to  shew  that  the 
was  fulfilled,  not  in  the  names,  but  in  the  signification 
them ;  the  sense  of  Emmanuel  being  comprehended  in  Je^us. 


CHAPTER    I.  37 

— -^M0e/E>/buyimo/A€Koy]  Polyb.  vi.  26,  \inreif  xal  v€^ov^  exXi- 
yovaif  TOW  KCLkovfiiww^  '  ExTpaopSivaplov^,  o  fJLeOepfitfvevo/jLeuov, 
tfvtXcrrovr  OifXoi.  And  ii.  15,  to  'yap  rpap^  e^epfirivevo/uLevov  i<m 
wipatt  010  Toi)^  einKetva  twv  ''AXirewv  TpavaaXvtPov^  KoXouat. 

54.  SieyepOeU]    i*  q*  eycpOek^  which  is  the  reading  of  one  MS. 
— -airo  Toi;    Jhrvov]     In   reference   to  .ovap  above.     So  also 

Acts  XX.  9- 
<— 'ffou]    Adversative.     Kal  wk,  non  tamen. 

55.  iyi»waK€v\  Some  read  iyvw.  The  word  used  similarly 
by  Callimachus  Ep.  68,  To  j^peo^  m  dirc^fciv,  'AaKXiivte,  to  vpo 
ynfoucis-  AtifAoiitcffi  'Anicrwv  oxpeker^  ap^dfiievos  TivwaKeiv*  And 
IsBUS.  Or.  XI.  p.  20,  wply  yvwvcu  t6v  tjfiMTepov  Qeiov  airriv,  ^ 
iaoi,  imiuoy  ytypwcrKovros  inXfjcrlal^ov  avrti.  See  Gen.  iv.  1,  17, 
S5:  xix.  8:  &c.  The  Latins  use  cognosoere  and  agnoscere  in  the 
same  manniy ;  thus  Ovid,  Turpiter  ilia  virum  cognovit  adultera 
▼irga  Catullus  61,  147,  Dicebas  quondam  solum  te  nosse  Ca- 
tullum,  Lesbia.  Cs&sar  B.  6.  vi.  p.  239,  In&a  annum  vero  vice- 
aiiiium  foeminse  noHtiam  habuisse  in  turpissimis  habent.  Justin 
xxviL  8y  quam  familiarius  noverat. 

— ~ltw  ov]  Scil.  'xpdvov.  Thus  2  Sam.  vi.  ver.  ult.  xal  Tiy 
McA)^X  Ovyttrpl  'SmouX  ovk  iyevero  iroii^iop  Swi  Trjf  li/mepas  tw 
wanAu^eiv  ai/Tijir.  Matth.  xxviii.  20,  iyw  ixeff  viawv  eipn  iraaa^ 
Tof  fifiipm  ifi9i  T^  avvTGkeiai  rod  aiwviK,  See  also  ii.  9,  13, 
15 :  V.  25. — From  this  expression  we  can  draw  no  inference  as 
to  the  terms  on  which  Joseph  and  Mary  afterwards  lived.  Suidas 
says  TO  my  irapd  Tti  7pa0^  iiri  rod  SitivcKovt  iroXXwcis  evpiaKo/uiev 
K6q»M90¥*  Theophylact  in  Cor.  Tovreanv  ovk  e/uLiytf  avrfj  ovSe- 
voTc  To  y^p  €ft>r,  em'avOa  ov  toSto  eyxfiaivei,  on  a')(pi  fiev  tov 
TKMDov  OVK  ^yvw^  /ULCTa  Se  rauTa  e'yvoi.  aXXa  KadairiM^  ovoeTror^ 
avnyr  €yimm  iouojua  oe  €j(et  toiovtov  ff  ypa<pfi.  W9  to,  ovk  eire- 
orpe^v  o  Kopa^  €i$  niv  Ktfiwrou^  ia>s  ov  e^ffpdv0ri  ii  yijm  oure 
yap  fuera  Tavra  vTrscrrps^f/e,  &c.  Chrysost.  Horn.  142,  jj  vap^ 
Oiwos  Kol  fAerd  to  TeKciv  irapQivo^  ifieivev^  €k  tov  T€K€iv  fiij 
1^^9U/t^0€ifra  n^y  wapOeylav.  Epiphan.  Hseres.  xxviii.  p.  55,  wic 
yap  OTi  Kt^pt/Tcu  Tfj  irapOevtp,  0X009  evpiarKCTat  fxeTa  to  yeyevfi^ 
Kewai  ^  wapBiwos  ajfpavTo^.  Pearson  also  contends  for  the  per- 
petual vh^^ty  of  Mary,  Vol.  i.  p.  272.  See  also  Bp.  Taylor'^s 
Works,  VoL  xv.  p.  21.  and  Life  of  Christ,  Sect.  5.  Kidder's 
Dem«  of  Messias,  Part  11.  c  3.  But  since  the  Angel  commanded 
Joseph  to  take  Mary  m  his  wife^  without  any  intimation  that  he 
should  not  perform  the  duty  of  a  husband  to  her,  it  is  not  easy 
to  conceive  that  he  should  live  twelve  years  with  Iier,  and  all 
that  .while  deny  that  duty  which  the  law  and  the  canons  of  the 


3f  tt.   '«i.kmi3w, 


•Kfmit  nwiiiMM  tile  'imhanif  *d  iiar  ii»  -rr^b.  LiBFing  dm  ({ue»- 
Hfli.  JiMiiwnty  rn  diuse  -vhu  Jl&fis:  oi  bt:  juz:ini»  beyrmii  what  is 
^rxttca*.  -le  3IBU  -smy  vsimdiuus  Tufr  :?ti  Bkiai*  dmc  diuu^  it 
wi  ii  lir  'iut  jmnpiioiim  of  du*  pmpimKy*.  dmc  tdie  mo- 
•if  nir  Lani  sdauiiL  ocmmiue  x  ^ir^m  luuil  niiis  iiuii  bocoo^t 
inch  ber  dnvuimn .  ^er  -vtuL  -tfie  -wk  jiiur^onbr  it  i»  idle  to 
iiiCTiffib  ifccaaue  x  i&  lu  Tiimni^r  .jf  ^zmuum  :u  the  niv^Cisrr : 
(tfra^fu.  ^trf^J  '^'^  tfOETix.  7->ir  -"^rrwfiffr  itrrv^MiKnav  JtvarrKuuJL  if  np- 

jyummtm       SsmL  BiimiL  iitt  >«ULv.  Duim 

nrnvir  tup  laMfruruwoyT     Wmlud^  in  mis  Gr .  l£^.  ami  the 

^•imzc  V^niaii.  Ea  jeii^mire  tiii»  wmxi  jdiniis-  Jt  viiifiaimt  sg* 
.TiiiRaninnfc  irmustxiiua  (ami  imiiit  ^lummuiiiy'  it  >fwfniti»  the 
•ssfiibar  if  tx»n  <ir  mme  oinicttEsu  a»  Eliuii  iir  >-iiltnt  chi2  txncJxim 
•if  -TiaHL  I  JHiL  mL  L:l :  and  Jt  jcii2E»  die  3r«t  duic  i&  bom, 
mfaour  aBsmri  m  onv  ■**«».  :»  EjumL  t^uL  i.  ^siuciii^f  me  jR  the 
^ras^nacL,  III  fome  oiiusa'  ir  imDUEts  JirtiRiiivtiiv  -^imc  iif  mixst 
teany  'i4dinr«>d.  by  ja^  in.  vmua  «3is«s  Gtjd  titiuuentiy  jaiL^  the 
IfanHditeft  rut  irs^-biiin.  and  jl  Jthifr^  ^buc  iir  mubc  Demurkdble 
shr  jpn^amcsfr  ir  -^xiy'li^niTv,.  i»  Gtid  apiimM£!!>  David*  Fs^  Ixxx^riii. 
:2!71.  :d  3iaiM±  .mn  dm  Trwr-bwm  of  che  iinir^  <i£  die  tsirtii. 

^^inx  Sfc'i-  ••  ■^*  5ic  mihi  ns^iptimTum  pmmn*  dedic  ille  petenti. 
.lf*i-  :.  L      TmiiB  ijui  uxxmim  ji)  jns*     Sir\*!u:*  savs  primus 
nicsn  huIiud. 
•mBLxetn^i  ^'^^  '^1116x111. 


II. 

Tai  <m    Tffftml     Bisbbl  ami   Sainudt  ctsiukr  Jit   by    er^:  it 
hmy^  iiiatifnu  not   tdeentativtt. 

-^wpriepiijyT       J&M-  <iwi*r  ^fftfr   r/w    TirfA    of  Jesu»:   the 

noie  not  wsa^  mr  tmwt4v  omrktid.  Uhii^  mubt  buwcfvi^r  be  un- 
"ttnSDwt  It  fThmc':*  naovity;  a»  uimi  HiLiCtiu'^  ^ue^ciuu  imi  o 
'inrnfrm.  :^  Peiiraua  on  die  Crt;ed%  Voi.  :i.  p.  116. 
.a  .n*  Clnraoiocy  <if  die   LJl*  vit  C!ir;>t,  p.  7^  ^>hew$ 

GO  •JenisiiLtiUi  becure  die  ur^r^i^ucadua  of 
the  esaU  -Ivisa^  :n  die  rempie.  but  did  nuc  tiieec  :mit  riier^ :  but 
SAmfjtk  iVan  za  Bcdiieiiian.  See  jibo  Uaviur'^  L;ie  of  Cbrist, 
wim  "vith  iMiiji  GOBiDcsitxitijrs  bad  adopted  dlul  arrruiiceuieuc. 

:  Acta  ssni.  5.  m  Mii^  rvfy  A^'j^cov-  V  suiuU  town 
▼iL  48. >  in  die  tribe  of  Juduiu  oiMaiic  :'r»;ui  Jerusalem 
mmdu  abaut  :a3L  H^m^^  xuiJe^  blus<b.      15i|(^\d4<>i>  (JM/^nr 

"*'■'*  ■        ^    TjiMv    Tti   : vTtu :    called    Beth- 


CHAPTER    II.  39 

khan  Ephrata,  Gen.  xxxv.  19 :  Mic.  v.  2 :  and  BffiXeipL  'lovSuf 
Judg.  xix.  18.  to  distinguish  it  from  another  town  of  the  same 
name  in  Lower  Galilee  in  the  tribe  of  Zebulon,  Josh.  xix.  15. 

—  *louiaw'\  As  there  were  two  Bethlehems,  Jerome  thinks 
that  St.  Matthew  would  probably  discriminate  this  by  its  tribe 
and  therefore  reads  'loiSa^  as  it  is  described  in  the  Old  Testa^ 
nient.  But  this  is  against  all  MSS.  authority.  It  is  so  written 
in  V.  6.  But,  Lightfoot  observes,  in  this  verse  the  Evangelist 
tells  us  it  was  in  Bethlehem  of  Judea  to  distinguish  it  from  Beth- 
lehem of  Galilee :  and  in  v.  6.  he  says  it  was  in  the  land  of  Judah 
to  distinguish  it  from  the  lot  of  Benjamin. 

■  — -« f|/ui€/EMti9]  These  words  are  suspected  by  Mill  to  have 
been  interpolated :  they  are  wanting  in  some  MSS.  The  expres- 
sion is  frequentiy  used  in  the  New  Testament,  where  in  common 
Greek  jfpo^oi  or  Kcupo^  would  be  used ;  though  we  find  it  used 
by  Plutarch  in  the  same  manner,  Camill.  i.  3^^  irvy^ave  voaHv 

~~^*Hpwiav]  Herod  the  Great,  who  was  tetrarch  and  after- 
wards King  c^  Judea:  son  of  Antipater  the  Idumasan,  and 
therefore  of  the  seed  of  Esau.     See  Prideaux,  Connex.  Vol.  iv. 

—  ToJ?  fi€uriK€tai\     Scil.  Tvf%  'lov^aia^- 

—  Ma^yof]  This  name  was  given  by  the  Persians,  Chal- 
dseans,  and  Arabians,  to  those  philosophers  among  them  who 
Implied  themselves  to  the  study  of  the  works  of  nature,  and  par- 
ticularly of  astrology,  and  were  besides  the  priests  and  ministers 
of  religion.  Hyde  in  Hist,  of  Relig.  of  the  anticnt  Persians 
derives  this  word  from  Moghy  which  signifies  a  priest.  Apu- 
leius  in  Apol.  i.  147*  Persarum  lingua  Magus  est  qui  nostra 
saoerdos.  Hesych.  /uLoyov  tou  Qeoae^ri  koi  0€o\oyov  kqI  \epea 
o\  nipacu  Xiyovai.  Suidas,  fiayoi  irapd  Tleptrais  oi  (j)iXo<ro(l)oi 
Kol  ^iko&eoi-  Porphyr.  de  Abst.  An.  iv.  16.  irapd  ye  /uLtjv  toIh 
Tlipa€U9  oi  irepi  to  Geioi;  <ro(f)Oi  Kal  tovtov  Oepairovre^  ^layoi 
fiiif  irpoaayopevoirrcu'  toSto  yap  crjKoi  icara  ri/i;  kirf^dpiov 
iidkeKTOp  o  Mayos*  See  Xen.  Cyropsed.  iii.  3,  34 :  iv.  5,  51 : 
IV.  6,  11,  &c.  Cicero  de  Div.  i.  23,  41 :  Pliny  Hist.  Nat.  xxx. 
1,  &c :  Broughton^s  Dictionary  of  all  Religions. 

The  word  is  reserved  by  the  Syr.  Arab.  Ital.  and  generally  by 
all  Latins.  The  French  read  it  Sages  in  the  sense  of  our  English. 
Lightfoot  (nimis  h&c  in  parte  credulus ;  Wolf)  translates  it  sar^ 
eerers  or  magicians.  See  his  reasons,  Vol.  i.  436 :  but  these 
would  rather  be  yoiires- 

Had  they  been  Kings  of  Arabia,  as  some  have  imagined  from 
Ps.  Ixxii.  10  2  and  Isai.  xlix.  7  ^   Ix.  3 :  the   Evangelist   would 


40  ST.   MATTHEW. 

scarcely  have  omitted  the  circumstance,  nor  would  Herod  pro- 
bably have  let  them  go  alone  to  Bethlehem,  or  laid  upon  them 
his  commands  to  return  and  give  him  an  account  of  the  child : 
nor  can  we  conclude  that  they  were  three  in  number,  as  has  been 
supposed  from  the  threefold  offering.  Nor  could  they  be  Jews, 
as  has  been  strangely  supposed,  the  posterity  of  the  captives  who 
did  not  return  home  when  permitted  by  Cyruses  Decree,  now 
coming  as  ambassadors  to  do  homage  to  the  Messiah;  for  they 
must  have  known  the  prophecies  relating  to  the  Messiah,  and 
could  have  no  need  to  enquire  the  place  of  his  nativity.  It 
is  most  probable  therefore  they  were  Gentile  philosophers :  and 
it  seems  not  unreasonable  to  suppose  that  God  had  favoured 
them  with  some  extraordinary  revelations  of  himself,  as  he  did 
Melchizedec,  Abimelech,  Job,  and  others,  who  were  not  of  the 
family  of  Abraham ;  and  as  we  find  v.  12.  he  did  afterwards 
interpose  to  prevent  their  return  to  Herod :  and  that  whilst 
proofs  were  given  to  the  Jews,  that  the  Messiah  was  come  into 
the  world  to  fulfil  his  high  office,  some  notice  would  be  vouch- 
safed to  the  Grentiles  also,  to  whom  he  was  to  be  a  light. 

About  the  time  of  our  Saviour^s  birth,  there  was  an  universal 
expectation  throughout  the  East,  that  in  Juda&a  one  was  to  be 
bom,  who  should  become  universal  monarch  of  the  world.  Sueton. 
Vesp.  IV.  Percrebuerat  Oriente  toto  vetus  et  constans  opinio, 
esse  in  fatis  ut  eo  tempore  Judaea  profecti  rerum  potirentur. 
Tac.  Hist.  v.  13.  Pluribus  persuasio  inerat,  antiquis  sacer- 
dotum  libris  oontineri,  eo  ipso  tempore  fore,  ut  valesceret 
Oriens,  profectique  Judseft  rerum  potirentur.  See  also  Jose- 
phus,  B.J.  V.  5;  tii.  31.  which  compare  with  the  two  preceding 
quotations. 

Among  the  Jews  this  expectation,  which  we  may  trace  to  the 
days  next  to  Antiochus  Epiphanes,  took  its  rise  from  the  prophe- 
cies concerning  the  Messiah,  contained  in  their  sacred  Books. 
It  was  now  the  settled  judgment  of  the  chief  priests,  the  Scribes, 
and  the  learned  in  their  law:  they  who  made  the  study  of  the 
Scriptures  their  chief  business,  who  were  the  depositaries  of  the 
traditicmary  explications  of  the  prophets,  were  unanimous  in  this 
belirf:  the  expectation  was  national,  DaniePs  weeks  having  so 
dearly  defined  the  time  of  the  coming  of  the  true  Messiah.  Hence 
it  was  doubted  of  the  Baptist,  whether  he  were  not  the  Mes- 
lUi,  Luke  iii.  15 :  hence  it  was  that  the  Jews  were  gathered 
together  out  of  all  countries  unto  Jerusalem,  Acts  ii.  expecting 
and  coming  to  see,  because  at  that  time  tlie  term  of  revealing 
die  Messiah  that  had  been  prefixed  by  Daniel  was  come :  hence 


CHAPTER   II.  41 

It  was  that  there  was  a  great  number  of  false  Christs,  (Matt.  xxiv. 
5,  &c.)  taking  the  occasion  of  their  impostures  hence,  that  now 
the  time  of  that  great  expectation  was  at  hand  and  fulfilled,  and 
in  one  word,  'Hhey  thought  the  kingdom  of  God  should  pre- 
sently appear.*"  Luke  xix.  11. 

Among  the  Arabians  this  expectation  was  probablj  derived 
from  the  promise  made  to  Abraham,  whose  descendants  they 
were  by  Ishmael.  Of  this  promise  they  preserved  a  traditional 
knowledge,  as  is  evident  from  Balaam^s  prophecy,  Niunb.  xxiv. 
17«  which  Philo  says  was  understood  of  the  Messiah.  And 
among  other  Eastern  nations  it  owed  its  original  to  their  com- 
merce with  the  Jews  and  Arabians,  but  especially  the  former, 
who  in  their  several  captivities  being  dispersed  through  the 
East  in  numbers  sufficient  to  gather  themselves  together  and 
defend  themselves  against  their  enemies,  spread  the  knowledge 
of  their  prophecies  together  with  their  religion  wherever  they 
came,  and  scattered  the  advent  of  their  great  King.  Besides, 
we  are  told,  that  Zoroastres  or  Zerdusht,  the  celebrated  reformer 
of  the  Magian  discipline  and  worship  in  Persia,  was  servant  to 
the  Prophet  Daniel,  who  had  particular  revelations  made  to  him 
coDceming  the  coming  of  the  Messiah.  If  so  it  is  not  impro- 
bable that  the  expectation  of  his  arising  in  Judea,  should  have 
remained  so  strongly  imprinted  in  the  belief  of  the  disciples 
of  Zoroastres,  that  on  the  appearing  of  a  new  star,  some  of 
them  should  have  been  moved  to  undertake  this  journey,  in 
order  to  be  witnesses  of  the  truth  of  its  accomplishment. 

With  the  same  tradition  the  Greeks  and  Romans  came  to  be 
acquainted  by  means  of  the  Jews  in  Asia  Minor,  and  the  Greek 
Islands,  who  had  turned  into  Greek  verses,  the  better  to  remem- 
ber, what  they  had  learned  from  the  prophets  touching  the 
Messiah.  These  verses  were  called  Sibylline,  i.  e.  prophetic, 
from  a  Hebrew  or  Chaldee  word  of  the  same  sound,  that  signifies 
to  prophesy.  They  are  of  a  di£Perent  nature  from  those  pur- 
chased by  Tarquin,  and  burnt  with  the  Capitol  in  Sylla''s  days ; 
and  are  thought  by  some  very  learned  men  to  be  a  Jewish  com- 
position designed  to  propagate  the  belief  of  the  Messiah,  and 
to  prepare  the  way  for  his  reception  by  the  Gentiles.  See  Chand- 
ler^s  Defence  of  Christianity,  p.  8,  &c. 

—  awo  ajfOToXiSy]  The  East ;  as  Polyb.  x.  10,  5,  iroXip 
wepi€j(Ofiiinfp  doXami  m6i;  otto  atfaToXmv  xai  fieo'Tfjuifipiai.  Here 
to  be  jmned  with  Mcryoc,  i.  e.  Magi  Orientalcs :  as  iElian. 
V.  H.  II.  33.  \eppoift}aioi  Si  oi  airo  KviSov.  So  Matt.  xxi.  11. 
'Iif<rovc  d  vpo^iirtfi  o  airo  Hal^apeT :  xxvii.  67-  aiSptofro^  ttXoiJ- 


42  ST.   MATTHEW. 

cru>9  airo  'ApifnaOaiai :  Acts  xvii.  13.  oi  otto  QecraaXovucfi^  lov 
icuoi:  Heb.  xiii,  24.  oi  aVo  rij^  'IraXiay.  So  also  Virg. 
Georg.  III.  1.  Pastor  ab  Amphryo,  i.  e.  Amphrysius. 

The  country  probably  was  Arabia,  where  it  appears  the 
Magi  were  as  numerous  as  in  Persia.  See  Lucian,  Vol.  ii : 
Pliny  Hist.  Nat.  xxv.  2 :  xxx.  1 :  Stanley's  History  of  Philo- 
sophy, p.  liyi'  Arabia  was  to  the  east  of  Judea,  Tac.  Hist. 
V.  6:  Terra  finesque,  qud  ad  Orientem  vergunt,  Arabia  termi- 
nantur:  and  the  inhabitants  are  constantly  called  men  of  the 
East,  Gen.  xxv.  6 :  Judg.  vi.  3 :  Job  i.  3 :  1  Kings  iv.  30 : 
Jer.  xlix.  28.  The  offerings  also  seem  rather  those  of  Arabia 
than  of  Persia:  1  Kings  x.  2:  Isai.  Ix.  6:  Pliny  Nat.  Hist.  vi. 
28 :  XII.  24.  This  Justin  Martyr  in  his  Dialogue  with  Trypho 
mentions.  And  supposing  these  men  to  be  Arabians  harmo- 
nises with  some  considerable  things  in  Scripture ;  as  the  first 
proselyte  to  the  Jewish  church,  mentioned  in  Scripture,  was 
Jethro,  an  Arabian,  of  the  seed  of  Abraham  by  Keturah:  it 
agrees  also  with  the  prophetic  Psalm  Ixxi.  10.  and  with  the 
rule  and  dominion  and  homage  that  David  and  Solomon,  types 
of  Christ,  had  over  and  from  that  country :  and  much  of  Arabia 
was  the  land  of  Canaan,  as  well  as  Judea.  See  Lightfoot, 
Vol.  I.  p.  437. 

-  They  have  sometimes  been  supposed  to  be  Chalda?ans:  but 
these  are  called  in  Scripture  the  families  of  the  North :  Jer.  i. 
14,  15  :  vi.  22:  xxv.  9:  Joel  ii.  20.  Others  have  supposed  them 
to  come  from  Mesopotamia,  Persia,  Parthia;  and  an  opinion 
has  been  hazarded  that  they  came  from  different  and  distant 
regions  of  the  East,  because  avaroXwv  is  in  the  plur.  numb. 
But  this  word  is  as  common  in  the  plur.  as  the  sing.  Whatever 
opinion  we  adopt  as  to  the  place  from  whence  they  came,  we  may 
consider  them  the  prelude  to  the  calling  of  the  Gentiles :  sent 
to  excite  the  attention  of  the  Jews  to  their  Messiah,  and  to  shew 
that  all  nations  would  be  included  under  his  dispensation. 

2.  (iacri\ev9  t£v  'louSaiwv]  Meaning  hereby  the  Messiah, 
whom  they  supposed  to  be  sent  to  rescue  the  Jews  from  the 
slavery  of  the  Gentiles  under  which  they  groaned. 

— •  'lou^mv^  Aft^r  the  separation  of  the  ten  tribes  under 
Jeroboam,  they  were  called  the  "  house  of  Israel,"  and  tlie  two 
taider  Rehoboam  "  the  house  of  Judah.''  But  after  the  Baby- 
Ibnuh  captivity  the  name  of  Jews  (louSaloi)  was  given  to  tliose 
ifho  returned  to  Palestine,  of  whatever  tribe  thev  were :  and 
afterwards  all  who  professed  the  religion  of  Moses,  of  whatever 
tribe^  or  "wherever  living,  were  so  called. 


CHAPTER    11.  43 

— •  Toy  atrripa]  What  this  was  cannot  be  ascertained.  Some 
have  supposed  it  a  new  star:  others  that  light  which  appeared 
to  the  shepherds  at  Bethlehem  on  the  night  of  the  nativity.  See 
Lightfoot,  Vol.  I.  p.  437:  others  a  phsenomenon  of  the  same  nature 
as  that  which  conducted  the  Israelites  through  the  wilderness. 
See  TayWs  Life  of  Christ,  p.  1,  4.  §  8 :  others  that  it  was 
a  comet ;  amongst  whom  is  Origen,  against  Celsus  i.  p.  45.  r^ 
y€V€i  toujStou  yeyoveuaij  oiroioi  Kara  Kaipov  yivo fievoi  KojuLfJTaim 
He  tells  us  that  the  antients  held  the  opinion  that  great  changes 
were  portended  by  these  bodies.  Ca&sarius,  Qusest.  45.  says  on 
oi  ouK  aoT^p,  aXXu  poepa  rif  koi  XoyiKvj  vir^py^e  ovva/un9  o  tUv 
Ma'yttw  KaQfiyifrri^,  e^  avrii^  TrawevojuLeOa  T^i  CKeivou  Kiplgaeti^ 
Tie  nai  irrarewif  and  afterwards  he  adds  aaTtip  fiev  (pcuvofievfKj 
ayyiKa^  H  voov/ul€vo9.  In  the  same  way  Chrysostom  Homil.  vi. 
in  Matt  p.  37-  and  Theophylact  in  c.  ii.  Matt,  attempt  to  shew 
OTi  au  rwv  iroAAwv  eis  o  aartip  01/T09  171^.  ixaWov  oe  ovoe 
dcrrifp  aXka  ivvcLfiU  T19  aopaTo^,  Ignatius  seems  to  have  had 
a  more  correct  notion,  Epist.  ad  Ephes.  p.  231.  atrrtjp  ev  ovpavw 
cXflKM^y  virep  iravra^  roi/f  irpo  avTov^  Kai  to  <pSi^  avTov  aveK" 
XaXtfTOw  iiVf  Kcu  ^evto'fAOv  irapfiyev  tf  Katvorfi^  avrov  toI^  optoaiv 
oi/T^y"  Tct  C€  \oiird  nravra  aarpay  afia  17X101  koi  aekrivti  \opo^ 
iyiwcurro  tiji  acTTepi'  ai/ros  ce  rjv  virepjiaXXayv  ai/Toi/s  ry  (payw' 
Topa^^if  tc  fiv,  iroOev  ti  kcuvotij^  17  (paiuojuLevtf.  So  also  Euseb. 
Dem.  Evang.  ix.  p.  261.  Sevoi  Kal  ov  avviiOti^f  ovSe  tSw  ttoKKwv 
Kol  ymoplfiwv  eh,  aXKa  tk  kqivo^  xai  v€os  cuTTtfp  €iri0av€iV  t^ 
fiUff  cr^Meioy  ^€1^01;  <p<iocrTfipo9  6O17X01;  KaTaXafjLyj/avro^  np  Travrl 
KoafUff  09  91V  o  Xpicrroi  tou  GcoS,  juLcya^  Kal  P€os  atrTtjp^  ov  t^v 
fiKova  frvfijiokiKw^  6  (paveh  Tore  toip  Ma<yoi9  eire^epeTo.  It 
clearly  could  not  be  one  of  the  heavenly  bodies,  because  it  moved 
by  intervals,  whereas  they  move  perpetually :  their  motion  also 
is  from  east  to  west,  whereas  the  motion  of  this  was  from  north 
to  south.  They  never  hang  over  one  country  more  than  another, 
much  less  over  any  certain  place;  this  shewed  the  place  of 
Christ^s  nativity,  and  the  very  house  of  his  abode.  Whatever 
it  was,  its  motion  was  undoubtedly  miraculous,  and  the  Magi 
knew  the  meaning  and  design  of  it,  and  the  course  they  were 
to  pursue;  most  probably  because  they  had  learnt  it  by  a 
Divine  Hevdation,  by  which  we  find  them  afterwards  guided, 
V.  12.  For  we  can  scarcely  suppose  that  they  could  infer  from 
the  rules  of  their  art  what  it  portended,  though  their  profession 
leading  them  peculiarly  to  the  study  of  astronomy,  they  would 
plainly  perceive  it  to  be  some  new  appearance.  And  Balaam'^s 
prophecy,  which  some  have  thougl^t  a  ground  for  drawing  the 


k 


44  ST.    MATTHEW. 

conclusion,  though  applied  to  the  Messiah,  by  Jewish  and  Christ- 
ian writers,  was  too  indefinite:  the  star  and  sceptre  being  only 
metaphorical  expressions. 

Those  who  are  inimical  to  Christianity  are  unwilling  to  allow 
that  at  the  time  of  our  Saviour'^s  birth  any  star  appeared  out 
of  the  usual  course  of  nature,  because  of  so  miraculous  a  thing 
they  find  no  account  handed  down :  hence  they  have  had  recourse 
to  all  manner  of  strange  suppositions.  But  Chalcidius  in  his 
Comment,  on  the  Timasus  of  Plato  vii.  126.  mentions  the  tra- 
dition of  this  star,  and  the  journey  of  the  Magi. 

Shuckford  (Connect.  Vol.  ii.  B.  8.  p.  282.)  mentions  an  opinion 
entertained  by  the  antients,  which  Warburton  seems  not  to  allow, 
that  their  great  men  and  heroes  at  their  death  migrated  into 
some  star :  and  in  consequence  of  that  they  deified  them.  Thus 
Julius  Caesar  was  canonized  because  of  a  star  that  appeared  at 
his  death,  into  which  they  supposed  he  was  gone.  See  Sueton. 
Jul.  CsBS.  Lxxxviii. :  Virg.  Eel.  ix.  47:  Hor.  Od.  i.  12,  47- 

—  €v  Tfj  aparoXfj^  In  the  East :  not  with  reference  to  the 
Magi,  but  Jerusalem.  The  words  of  the  English  translation, 
according  to  their  usual  acceptation,  do  not  convey  the  idea 
intended.  For  ^^  to  see  a  star  in  the  East  "^  means  to  see  it  in 
the  east  quarter  of  the  heavens :  whereas  the  meaning  here  is 
clearly,  that  when  they  were  in  the  East,  they  saw  the  star. 

—  irpocrKvvfja'cu^  To  pay  the  homage  of  prostration.  Justin 
VI.  2,  3.  expresses  it  by  adorare:  and  C.  Nepos  by  venerari, 
as  Vit.  Con.  iii.  necesse  est  enim  si  in  conspectum  veneris, 
venerari  te  regem,  quod  vpoaicvvuv  illi  vocant.  This  mode  of 
salutation  was  common  in  Persia  and  all  the  countries  of  the 
East.  Herod,  i.  134.  evrvYXavovre^  6  aXXi;Xoiai  kv  Trjcri 
oooio*!,  T^^  cuf  Tis  cuiyvoiff  €1  ofUHOi  eiaiv  di  ivrvyyavovre^. 
airri  yap  tov  irpoaayopev€iv  aW^Xov^,  (piKeovai  roiai  aro/uLcun. 
f/tf  ce  fi  oirepa^  i/Trooeccrrcoor  aXi«yy,  tos  irapeid^  (biKeovrai. 
11V  oe  7roAA<^  jy  ovTcpo^  ayevpecTepo^t  TrpfxnrnrTtov  irpocjKvvei 
Tw  erepov.  The  Jews  alao  paid  civil  adoration  both  to  kings 
and  prophets,  either  by  bending  the  knee,  or  by  prostration^  or 
falling  down  before  them.  See  1  Sam.  xxv.  23,  41 :  2  Sam.  i.  2  : 
ix.  6 :  xiv.  4 :  1  Kings  i.  23.  So  the  whole  congregation  worship- 
ped the  Lord  and  the  King,  1  Chron.  xxix.  20.  Thus  also  they 
reverenced  the  holy  prophets,  1  Sam.  xxviii.  14 :  J  Kings  xviii. 
7 :  3  Kings  i.  13 :  Dan.  ii.  46.      The  first   Christians    made   no 

,  temple  of  this  ceremony,  where  divine  worship  did  not  interfere. 
So  in  Sozomen,  a  Christian  irpoa'eKvvffae^  prostrated  himself  he- 
£ote  the  King  of  Persia,  Kara  to  vevofihfievov,  as  the  law  and 


CHAPTER   II.  45 

eustom  required:  but  i^hen  this  was  demanded  as  a  proof  of 
his  having  forsaken  Christ,  he  strenuously  refused.  In  the  same 
way,  we  leam  that  they  reverenced  as  was  customary,  the  Roman 
Emperors,  and  even  their  images:  but  when  those  of  Heathen 
Grods  were  intermixed,  as  a  snare,  by  Julian,  they  made  the  due 
distinction.  It  has  been  therefore  supposed  that  the  Magi  paid 
Jesus  the  honors  usually  paid  to  kings.  The  word  itself  and  the 
posture  being  used  to  express  divine  worship  as  well  as  civil  honor, 
will  not  prove  any  thing  in  the  question,  whether  Christ  was 
adored  as  Grod:  but  Whitby  remarks  the  very  early  opinions 
of  Christians  entertaining  such  a  belief;  as  Irenseus,  Justin 
Martyr,  Tertullian,  and  Origen.  And  this  opinion  has  been 
supported  by  the  consideration  that  the  Magi  had  received  some 
divine  revdation,  and  also  that  it  is  not  probable  they  would 
have  undertaken  such  a  journey  merely  to  pay  honor  to  a  secu- 
lar king. 

It  may  be  -observed  that  the  Greeks  and  Romans  never  paid 
this  honor  of  prostration  to  any  mortal,  but  confined  it  to  their 
Gods:  as  Eurip.  Orest.  1521,  trpoaKVvtli  tr  ava^  pojulokti  fiap^ 
/iapouTt  irpoairiTviiv'  Phcen.  300.  yovuirerei^  eopa^  irfHXTTriTvS 
<r,  aMi^,  TOW  ducoOev  vojtAOv  <re^v<ra,  Livy  xxx.  16.  speaking 
of  the  Carthaginian  ambassadors.  Qui  ubi  in  castra  Romana  et 
praetorium  pervenerunt,  more  adulantium  (accepto  credo  ritu 
ex  e&  regione,  ex  qu^  oriundi  erant)  procubuerunt. 

In  V.  11.  this  irpoaKvvnai^  is  described  by  the  verb  iriirTeiVf 
as  also  iv.  9:  xviii.  26.  In  Luke  v.  12.  irpoaKvvelv  is  expressed 
by  a  circumlocution  iriirreiv  eiri  irpotrtoTroVf  and  Mark  v.  22, 
wcwreiv  irapd  T<m  iroia^  tivos.  See  Gen.  xliii.  26:  xxxiii.  3, 
6,  7 :  1  Cor.  xiv.  26. 

By  the  writers  of  the  New  Testament  the  construction  is 
sometimes  made  with  the  accusative,  as  is  the  case  always  with 
the  early  Greek  writers :  as  Matt.  iv.  10.  Kvpiov  t6v  Oeov  trov 
ir/MNrcvrifir«f¥-  So  Luke  iv.  8 :  xxiv.  52 :  John  iv.  23,  24.  So 
Joseph.  Ant.  xx.  7?  5.  But  more  frequently  with  the  dative  (as 
V.  8,  and  11 :  also  iv.  9 :  viii.  2 :  ix.  18 :  xiv.  33 :  xv.  25 : 
xviii.  96 :  XXVIII.  9,  17  ^  Mark  v.  6:  xv.  19  :  John  iv.  21,  23  c 
ix.  38 :  Acts  vii.  43 :  1  Cor.  xiv.  25  :  Heb.  i.  70  ^^  which  it 
seems  to  follow  the  Hebrew,  or  perhaps  the  Macedonian  and 
Alexandrian  dialect,  as  we  find  Polybius  and  some  of  the  later 
writers  using  the  same  construction,  v.  86,  10.  Trj  yap  oiKia 
TovTTi  fAoXXoif  oei  irw9  o\  xaxa  KolXtiv  ^upiav  o')(\oi  irpotTKvvovtn* 
Lucian  Navig.  xxxviii.  o\  ftap(iapoi  vpoaicvveiTwarav  Yifilv. 
^lian.  V.  H.  i.  21.  *hrfkfivia^  aier^i/vi/^  yii>p\t  irH^  Tiepawv  (iaaiKel 


i 


46  ST.   MATTHEW. 

irpocrtKvvrfO'ev.  Sometimes  it  is  placed  without  a  case,  as  Matt« 
XX.  20:  John  iv.  20,  22,  24:  xii.  20:  Acts  viii.  2?:  x.  25: 
xxiv.  11.  And  sometimes  it  is  joined  with  efiirpoirOep  or 
ivwviovj  Luke  iv.  7- 

3.  €Tapax0ff]  By  a  single  word  St.  Matthew  has  given  an 
accurate  description  of  Herod,  who  now  a  Septuagenarian  and 
sick,  indulged  his  fears  and  suspicions  that  Jesus,  like  other 
princes,  would  seize  by  force  his  destined  kingdom,  and  reduce 
his  enemies. 

The  word  properly  and  primarily  signifies  the  motion  of 
troubled  water  (Ezek.  xxxii.  2:  Isai.  xxiv.  14),  and  then  trans- 
ferred to  persons  whose  minds  are  disturbed  by  fear,  sorrow,  or 
any  other  perturbation:  hence  in  St.  Luke  i.  12,  we  find  eTO" 
pci'XJ^i  KQi  (po/io^  efreireaev  iir  aurov  joined :  and  Luke  xxiv.  38, 
Ti  T€TCLpayfjL€voi  ecTTe,  but  in  v.  37»  irrovfiivTe^  he  koi  €/jL<f>o(ioi 
yevofievoi.  In  Ps.  liv.  2,  eXvinjOriv  Kai  eTapdj^jSrjv  are  joined. 
Aristoph.  Equ.  358,  Kal  Huclav  Tapd^Wy  which  the  ^Scholiast 
explains  by  (pofiiiaa). 

— TToaa  'lepoaoXvfjLa]  Metonjm.  for  all  the  inhabitants  of 
Jd*usalem.     And  iracra  put  for  oXfi, 

'lepoaoXuiia  being  neut.  plur.  sub.  17  iro\i9,  Bos  Ell.  Gr.  224. 
See  also  Middleton  Gr.  Art.  p.  I72.  In  Cicero  we  find  once  also 
Hierosolymam  exportari  —  HienmAffmis  captis ;  pro  Flacc.  28. 
We  find  the  feminine  also  once  in  Tacitus. 

They  dreaded  a  rumour  of  this  kind,  considering  the  jealous 
and  cruel  disposition  of  Herod.  Besides  slaughtering  their  San« 
hedrim  (Joseph.  Ant.  14  and  15)  he  had  barbarously  executed 
his  wife  Mariamne,  caused  her  two  sons  Aristobulus  and  Alex- 
ander to  be  strangled  in  prison,  and  probably  about  this  time 
executed  many  of  the  Pharisees  on  account  of  some  predictions 
they  had  given  out  that  God  was  about  to  take  the  kingdom 
from  him.  Another  cause  also  of  fear  might  be  the  remembrance 
of  what  had  occurred  in  the  beginning  of  Herod^s  reign,  when 
the  Parthians  under  Paoorus  invaded  Judea,  and  carried  off 
captive  Hyrcanus  and  Phasael.  Herod  fled  to  Mark  Antony, 
and  by  the  help  of  the  Roman  arms  kept  possession  of  the  king- 
dom, notwithstanding  the  faction  of  Antigonus,  who  had  the 
greatest  part  of  the  Jewish  nation  on  his  side.  In  the  intestine 
war  which  then  occurred,  Judea  was  brought  to  the  brink  of 
destruction:  Jerusalem  was  taken,  the  temple  plundered  and 
ravaged,  and  a  dreadful  slaughter  ensued  on  both  sides.  But 
many  causes  no  doubt  combined  to  agitate  both  the  people  of 
Jerusalem  and  Herod:  for  a  bdief  seems  to  have  been  enter- 


CHAPTER    II.  47 

amongBt  them^  that  the  reign  of  the  Messiah  should 
oommeDce  with  a  train  of  calamitous  visitations,  such  as  insur- 
rections, wars,  earthquakes,  famine,  poverty  and  plague,  &c. 

4.  TW9  'Apjficpcly  Kal  rpafijuLareii^  The  members  of  the  great 
Sanhedrim.*  'A/ovicpeTf  is  frequently  used  in  such  a  manner  as 
to  include  not  only  the  high-priest,  and  his  deputy  the  Sagan, 
but  those  also  who  had  enjoyed  the  dignity  of  the  high  priest- 
hood, which  had  now  become  elective  and  temporary ;  and  the 
heads  of  the  twenty-four  courses ;  in  which  signification  we  find 
it  used  also  in  Josephus,  Ant.  xx.  8,  8,  and  B.  J.  iv.  3,  6,  8. 
See  1  Chron.  xxiv.  6 :  Nehem.  xii.  7$  ^^9  ^^'  ^^^  when  the 
discourse  is  of  the  Sanhedrim,  01  apx^iepeh  will  signify  those 
members  of  it  who  were  of  the  priestly  or  Levitical  stock.  In 
Matt.  xxvi.  3,  we  find  a  very  clear  distinction  between  01  'Ap- 
jpMpM  And  o  Ap-^iefHsv^, 

—  TpafAfiaTel^  tov  \aQv\  The  Scribes  were  persons  some  way 
emplojed  about  books,  writings  or  accounts,  either  in  transcribing 
or  explaining  them.  According  to  these  various  employments 
there  were  several  sorts  of  them.  Most  authors  however  reduce 
them  to  two  general  classes,  civil  and  ecclesiastical  scribes.  Of 
the  farmer  there  were  doubtless  various  ranks  and  degrees :  see 
Jennings^  Jewish  Antiq.  Vol.  i.  p.  390.  The  ecclesiastical  scribes 
who  are  frequently  mentioned  in  the  New  Testament,  were  the 
learned  of  the  nation  who  expounded  the  law,  and  are  therefore 
sometimes  called  vo/xo^ilaaKoKoi^  Luke  v.  17*  The  vo/ulikoI  so 
often  mentioned  in  the  New  Testament,  and  rendered  lawyers, 
were  the  scribes  (see  Matt.  xxii.  35  coll.  Mark  xii.  28),  which 
was  a  general  title  of  all  who  studied  and  were  teachers  of  the 
law  and  of  religion,  Isai.  ix.  15.  They  were  the  preaching 
clergy  among  the  Jews,  and  while  the  priests  attended  the 
sacrifices,  their  peculiar  business  was  to  instruct  the  people.  It 
appears,  however,  that  what  they  taught  chiefly  related  to  the 
traditions  of  the  fathers ;  that  it  was  about  external,  carnal  and 
trivial  rites;  and  that  it  was  very  litigious  and  disputatious. 
Theophyl.  in  Matt.  11.  p*  12,  ypa/uLfiarel^  ffaav  01  itSdaKoXog 
Tcd  Xoov,  wcirep  ov^  17/1x619  Xeyofiev  ypafifiaTiKov^*  And  in  xxiii. 
p.  140,  ypofifiaTCi^  tout€(tti  tov  \(xov  oioaaKaXoi,  They  are 
here  called  ypa/jL/marels  rod  \aov  to  distinguish  them  from  the 
secretaries  of  particular  men,  as  Baruch  the  scribe  of  Jeremiah, 

^  Herod  it  said  by  many  authors  to  have  slain  the  Sanhedrim;  but 
this  is  neither  to  be  understood  of  the  whole  Sanhedrim^  nor  if  it  were 
to  be  understood  of  the  whole,  would  it  denote  the  total  subversion 
of  it 


48  ST.   MATTHEW. 

and  Seraiah  the  scribe  of  David;  2  Sam.  viii.  17-     See  Prideaux'^s 
Connections,  Part  ii. 

It  was  part  of  their  office  to  take  care  of  the  preservation  of 
the  purity  of  the  text  in  all  Bibles  that  should  be  copied  out: 
that  no  corruption  or  error  should  creep  into  the  original  of  the 
sacred  writ. 

— -fiiri/j^ai^eTo]  Ammon.  iparrav  Kal  irvtSaveaOai  Sia(j>€p€i' 
ipwTOV  /JL€V  etTTi  TO  OiXciP  Ke<pa\€U(ioti  Xaficiv  d7ro<f>a<Tiv  ^  val 
Kal  ov*  TluvOdveaOai  oe  to  icara  oisj^ooou  a^iovv  irpayfia,  ciov,  irw^ 
€Tro\€fifj<TaT€ ; 

—  vap  avTWp]  Wanting  in  some  MSS.;  and  therefore  Mill 
supposes  them  transferred  from  v.  7*  probably  an  oversight  of  the 
transcribers. 

Lightfoot  thinks  it  no  improbable  conjecture,  ^hat  in  this 
assembly  called  by  Herod,  there  were  present  among  others, 
1.  Hillel,  President;  2.  Shammai,  Vice-President;  3.  the  Sons  of 
Betira,  Judah  and  Josua ;  4.  Bava  ben  Buta ;  5.  Jonathan  the  son 
of  Uzziel  the  Chaldee  Paraphrast ;    6.  Simeon  the  son  of  Hillel. 

—  o  XpttTToy]    See  chap.  i.  v.  1. 

—  yevvarat]  Some  take  this  for  y€vvijOii<r€Tai,  or  /meXKei 
yepvdaOai.  See  Glass.  Phil.  Sac.  p.  308  and  200.  ''  Where 
according  to  the  prophecies  must  the  Christ  be  bom  ;^  see  v.  1. 
So  1  Cor.  XV.  35,  irw^  eyelfwvrai  ol  vexpoi;  Schmidt  and  Ro- 
senmuller  say  it  is  fut.  mid.  contr.  and  has  the  force  of  fut.  pass. 
But  it  seems  quite  as  suitable  to  the  sense,  to  consider  it  as  a 
pres.  tense. 

5.  €v  BfidXeifi]  See  v.  1.  This  was  the  birth-place  of  David, 
1  Sam.  xvi.  1,  4,  from  whom  the  Messiah  was  to  be  born.  And 
from  the  writings  of  the  Jews  as  well  as  the  Gospels,  it  is  evident 
that  the  universal  expectation  of  the  Jews  was,  that  the  Messiali 
should  be  bom  at  Bethlehem.  See  Chandler'^s  Defence  of  Christi- 
anity, p.  124.  ' 

—  Std  Tov  «-/9o^i7roi/]  Micah  v.  2,  which  the  Jews  in  our 
Saviour^s  time  evidently  explained  of  the  Messiah,  and  which 
is  still  preserved  in  the  Chaldee  paraphrase,  which  translates 
it  thus:  Out  of  thee  shall  come  before  me  Messias,  that  he 
may  exercise  dominion  in  Israel.  It  is  so  expounded  by  Rabbi 
Solomon,  and  David  Kimchi. 

This  prediction  was  most  manifestly  and  remarkably  fulfilled 
in  the  birth  of  Jesus,  when  by  the  providence  of  God  it  was 
so  ordered  that  Augustus  should  then  tax  the  world,  to  which 
end  every  one  should  go  up  into  his  own  city.  Whereupon 
Joseph,  and  Mary  his  espoused  wife,  left  Nazareth  of  Galilee 


CHAPTER   II.  49 

tkdr  habitation,  and  went  into  Bethlehem  of  Judea^  the  city  of 
David,  there  to  be  taxed,  because  they  were  of  the  house  and 
lineage  of  David.  And  while  they  were  there,  as  th6  days  of 
the  Virgin  Mary  were  accomplished,  so  the  prophecy  was  ful- 
filled. But  the  providence  of  God  is  still  the  more  remarkable, 
if  we  consider  farther,  that  Augustus  Caesar  had  decreed  twenty- 
ieven  years  before  the  birth  of  Christ,  that  there  should  be  an 
enrolling  of  the  whole  empire,  and  proclaimed  it  in  Tarracon, 
a  city  of  Spain,  after  he  had  conquered  and  reduced  the  Can- 
tabri:  for  he  conceived  that  to  be  a  fit  time  when  the  empire 
was  at  quiet.  But  finding  afterwards  a  breaking  out  of  some 
stirs,  he  deferred  it  to  this  time  when  our  Saviour  was  bom. 

6.  y^  *Iou^]  Here  taken  in  the  sense  of  city,  as  in  Jer. 
xxxvi.  7^  xli.  22,  the  Septuagint  render  the  Hebrew  word  which 
ngnifies  dty  by  yij.  So  1  Maccab.  v.  68.  See  Matth.  xiv;  34, 
where,  ytjw  Teweaapir  must  be  understood  of  the  city  which  in 
T.  35  is  called  totto^:  and  ytj  Y^oSo/uLtov,  x.  15,  and  xi.  24.  It 
ia  not  uncommon  in  the  Greek  writers  to  give  the  name  of  ylj 
to  a  dty  and  contiguous  country ;  thus  Hesiod  ipy.  xal  ^fi,  161^ 
Tovi  fkiw  i<l>  iTTTavvXtp  Qiifitj,  KaS/uLtitSi  yalti.  And  Soph,  uses 
Tttia  IliXoTreiaf  jfiovos.  Eurip.  in  Supp.  410,  calls  Thebes 
Kad/u>v  jf&opa,  and  in  Phcen.  252,  iirTdnvpyo^  ya.  And  JEsch. 
9rr  0iifi»  101^  Ti  p€^€i9f  trpoSwareis  rdi;  reap  ydvl  where  the 
Schol.  explains  yav  by  iroXiv.  So  Virg.  Mn.  xi.  245,  qua 
coDcidit  Ilia  iellus.  It  is  by  some  taken  in  the  sense  of  Canton 
or  trU>e ;  which  seems  to  be  Lightfoot'*s  opinion ;  he  taking  it 
for  ip  ytjf  the  preposition  being  understood.  Wassenbergh,  (see 
Valckenaer^s  Schol.)  takes  it  in  the  sense  of  tribe ;  observing 
however  that  xwpa,  ytj,  xOdv,  are  sometimes  used  by  the  Poetn 
to  denote  a  cUy. 

—  ovJcj^iM  cXa^^io-n;]  According  to  the  Septuagint,  which 
nearly  agrees  with  the  Hebrew,  the  words  of  Micah  are  Kal  av 
Bif0Xec/i^  o  oL(09  E(f)pa6a,  oXiyoaTo^  el  rod  etvai  ev  ^cXcaoriv 
'lov&i,  (oXiyooTOS  speaking  of  the  smallness  of  number;  St.  Mat- 
thew^s  cXo;(urri7  of  smallness  of  bulk  or  dignity).  The  easiest 
solutioD  of  the  difficulty  which  arises  from  the  variation  seems  to 
be,  to  read  the  words  of  the  Prophet  with  an  interrogation,  so 
that  it  may  correspond  in  sense  with  the  Evangelist.  So  Acts  vii. 
60:  Isai.  Ixvi.  2.  See  Glass.  Phil.  Sac.  p.  411.  Art  thou  little 
to  be  numbered  among  the  thousands  of  Judah  ?  An  interroga- 
tion which  implies  a  strong  negation :  as  Dion.  Hal.  A.  II.  i.  16, 
fkoipa  T<j  owe  iXa\urjri*  and  VJ^  KaretT^pv  oe  om  eXaj^/cTTi/y 
moipop.     Herod,  iv.  95,  10,   ov  rip  aaOeveararM  crofpiari}  llvOa" 

D 


50  ST.   MATTHEW- 

'yopti'  Cicero  caUs  Deiotarus  homo  mimme  stultus: — and  Gra- 
dus  Faliflcus  Cyneget.  311,  At  vestrum  lum  vile  genus,  non 
patria  Tulgo  Sparta  suos  et  Creta  suos  promittit  alumnos.  See 
also  Marshes  MichaeKs,  p.  313,  and  the  notes.  Bp.  Kidder,  after 
Dr.  Pocoeke,  takes  the  passage  differently.  See  Dem.  of  Mess. 
Part  I.  p.  33. 

— €r  To?9  irf€po<Tiw\  In  the  Septuagint  iv  'j(iKia<Ti¥',  but  the 
meaning  is  the  same.  The  Israelites  fit  to  bear  arms,  were  by 
Jethn>*s  adrice  to  Moses,  Exod.  xviii.  31,  classed  into  tens, 
hundreds  and  thousands,  each  of  which  had  proper  officers  who 
eommanded  them.  But  each  thousand  being  formed  of  the  in- 
habitants of  a  particular  district,  it  naturally  foUowed,  that  of 
these  thousands,  some  were  more  remarkable  than  others  for  their 
power,  riches  and  influence.  Those  composed  of  persons  of 
greatest  rank  and  influence,  were  called  leading  or  ruling  thou- 
■ands.  It  is  evident,  therefore,  that  the  scribes  gave  a  just 
representation  of  the  prophet'^s  meaning — >Thou  art  by  no  means 
the  least  among  the  rulers:  thou  art  the  greatest  in  point  of  dig- 
nity even  among  the  principal  thousands  of  Judah ;  for  &c.  See 
also  Glass.  Phil.  Sac.  p.  863:  and  Chandler's  Def.  of  Chris,  p.  138. 

Isoe.  Panath.  431^  ij   ie  woXif  iifiw¥  tiy^nmv  tcaTatrratra  twv 

ovK  cviropovvTwv ra    Trpayfurra  M€Tecmf<r€F.      Dion.    Hal. 

A.  Ri  VI.  864,  speaking  of  Suessa,  says  ijy  wnrep  Tjyefiwp  too 

— •cfeXcwrerai]  diall  be  bom.  See  Gen.  xvii.  6:  xxxv.  11: 
Isai.  XI.  1. 

^~-' liyaifievaf^  Thus  Herodian  i.  31,  exicrreXXec  roly  TtSr 
ttfmr  iiyov/uL€90iS.  Philostratas  Apol.  Epist.  lxix.  406,  vvv  Se 
fiOpO¥  v/JLCLi  ewtureiF  Ktupof  ardpas  tc  tovs  fjyou/AeFOv^*  Philo 
in  Life  of  Moses,  i.  p.  608,  calls  the  King  of  Egypt  tjyefuitf. 

*—  wocfiavci  ]  A  common  metaphor,  by  which  kings  are  called 
shepherds  of  the  people  ;  as  Homer^s  *AyafiL€fivora  Troi/uLeva  Xacin^^ 
II.  /3.  343:  and  Xen.  Cyropaed.  viii,  3,  8,  on  TrapairXiia la  ipya 
ejTf  ro/tec09  ayaOoS  xal  fiatrtktw^  ayaOoS,  Anacreon  Od.  lx.  J^ 
0¥  yap  awfifiepov^  TloiiuLCuveis  ^roXii/ras.  Eurip.  in  frag.  Temen.  x. 
jf/Wf  €€  Toy  frtparfiKamj^OiJLtn  iiKaiov  ovra  r-otuatvetv  cTTparov. 

It  appears  fix>m  this  and  several  other  quotations  from  the  Old 
Testament  which  we  find  in  the  New  Testament,  that  the  sacred 
writers  did  not  always  think  it  necessary  to  transcribe  exactly 
the  plttsagea  they  cited ;  but  satisfied  them<u?Ives  with  giving  the 
iMie  rather  than  the  words.  In  St.  Matthew  the  quotations 
generally  agree  with  the  Septuagint. 


1    n 


CHAPTER    If.  51 

7*  icaXecra^]   for  irpoaKaXiaa^* 

—  i|jr/>i/3anr€]  wcptfioSv  is  similar  to  dxpifiik  cfero^ciir,  r.  8 ; 
i*  e.  cx^^Tcfy^  e^c/Kweiir.  So  Isocrates  uses  oi  to,  weipt^w  lurpc- 
fiArrwf  tat  oKpifiik  €^eTci^oirrcs>.  The  word  signifies  to  get 
exact  information  in  eonsequoice  of  enquiry,  or  means  used  on 
the  part  of  the  informed.  Thus  Theodoret,  Therapeut.  Serm.  xii. 
Twr  /u«r  apicrrovi  dair;«a^o/uer,  tov^  H  *niv  T€')(yif»  wk  axpi' 
/SoSmoc,  axunrrenr  eUiBafuy.    Theophylact,  cucpi^m  awiinaOev. 

-— Toy  yp6woi[  i.e.  the  day  and  month:  in  order  to  ascertain 
as  nearly  as  he  could,  the  age  of  the  child. 

-— ^Muwomerov]  Glass,  says  apparere  incipientis,  Phil.  Sac. 
p^  188.     Some  take  it  tot  ^riirros. 

8.  wtft^ffuf]  This  cannot  be  taken  in  the  sense  of  irpoTrefiyl/av, 
or  ntmgKng  an  escort,  in  order  to  do  honour  to  the  Magi;  as 
■pptais  from  the  context;  Herod  acting  secretly. 

'^^mcpifiwf  €^eTa<raTe  irepl  tov  vai^i/}  Sub.  ra.  Isocr.  in 
Amip.  Xfor  aKpifi£^  i^eraS^^ip  ra  aAuumf/uara.  In  Busir.  axpi^'* 
vrmfom  a^aro^eiv.  Polyb.  v.  81,  7^  cia  to  /eii}  mKik  il^nraKipat. 
Demostli.  ady.  Lept.  p.  364,  ei  he  rns  airro  axpifiwf  i^eraaete. 

See  Hoogeveen  Doct.  Part.  chap.  vi.  sect.  14,  §1, 2« 
See  Hoogeveen  Doct  Part.  chap,  xxxvi.  sect.  1,  §  4. 

9*  o  atmip]  There  is  a  similar  passage  in  Virg.  Mu.  ii.  692, 
de  coelo  lapsa  per  umbram  Stella  facem  ducens  multa  cum  luce 
cucumt.  lUam  summa  super  labentem  culmina  tecti  Cemimus 
IdaeA  daram  se  condere  Sylva,  signantemque  vias.  So  also  Apoll. 
Rhod.  IV.  294,  tells  us  of  a  similar  appearance  to  the  Argonauts 
till  they  came  to  the  Ister.  And  when  Timoleon  sailed  to  Sicily, 
Diod*  Sic.  IV.  says  ci  SKri^  r^  vvkto^  irpotiyeiTo  Xa/A9ra9  Kaofiivii 
am  Tov  ovpavou,  /uLe^^9  ov  trvvi^ti  top  otoXov  €i9  t9iv  iToXlait 
XWJI11I  Xcvovu* 

— irpoify€ir]  Here  has  the  force  of  the  simple  verb  ^^yei/,— 
vpo  in  composition  being  often  redundant,  as  in  irpoiaifrTeiv  Horn. 
IL  a.  3,  where  Moschop.  observes  17  irpo  irepiatrii  w  ev  T(p  irpo^ 

\iWUP. 

-*-*ei99]   See  Hoogeveen  Doctr.  Part.  chap.  xix.  sect.  1,  §  6. 

— SjTJf]  In  some  MSS.  ixrraOti,  Ammonius  (rrod^yai  koI 
OT^nu  owxbipet.  <TTa6ijvai  fiev  yap  iaTi  to  i;0'  eTcpov-  (rrtivai 
C€  TO  JtoT  ioiav  opfjaiv  Kai  irpoaipeaip  olov  earautj  o  avcpia^  v(p 
€T9fk)Vf  mmJuhi  ti  wo<to%.  MUrrtf  ce  o  avupuyiros  01  aurou.  c^ec 
also  Thomas  Mag.  in  v.  (TTaOtipai.  But  the  sacred  writers  do 
not  adhere  to  these  distinctions,  saying  in  the  case  of  a  disease, 
t^TTf  If  /mrif  Tod  citfiaToSf  and  of  men,  aTaOcl^  o  'Irjaous,  o 
Xoucyai^^p  o  Oer^,  Luke  viii.  44:  xviii.  11,  40:  xix.  8:  Acts  ii. 
14:  xvii.  22,  8cc. 

j)2 


92  §T.   HATTHEW. 


i 


10.  iyaptfgmw  Jff^pow  ft^faXjfiw  at^ocpa\  These  words  are 
wphitiral  berood  my  in  our  langiuige :  they  not  only  cj^aptftray 
jfOfoWf  but  ypfaw  9ieyakfi9,  and  even  this  a^picpa,  the  highest 
toperiattre.  See  also  Ghus.  Phil.  Sac  p.  266.  See  also  some 
&lhenk,  ICatthije  Gr.  Gram.  p.  597- 

11.  cA0orr«vcif]  for  €ia^cXA>rrc*g.  Seeviii.  14,  ooU.  Li^.iT.38. 
^^€SffM0tf]  Almost  all  the   MSS.,   versions  and  fathers  ha^e 

ci&ir.  The  sense  is  the  same;  and  evpoif  may  have  arisen  from 
ver.  o,  cxoF  ce  evptfre. 

'^^w€7'irr€%  'rpoaeKptnyratr'^    See  ver.  1. 

— Btfaavpoif]  signifies  any  receptacle,  as  Ps.  cxxxiv.  7*  o 
€^ymif  atttfutvi  cc  Ti^ir  Ontravpiw  avToSi.  Hesych.  OtftravpoSj  ei; 
crYiAptth^PKatj(pfi^aTwriepii¥ari0€atv(HKos.  JosephusAnt.  ix. 
8f  2f  K€PovPT€9  Tor  Otgaovpop  (i.e.  ^vXipot  Otftravpawy  which  he 
had  heCare  mentioned),  and  icevwca^  tov9  tov  Beov  Bfitravpov^. 
The  Latin  word  Thesaurus  is  used  in  the  same  signification^ 
Ltvy  xzzi.  12,  Pecuniam  Locris  ex  Proserpinse  Thesauris  node 
quam  sublatam.  Virg.  Georg.  iv.  228,  ser\'ataque  mella  The- 
tauris.  £urip.  Ion.  923,  oi/uLoi  fieya^  OtftTavpo^  m^  avoiywrrai 
K(ucw¥.  Herod.  li.  150,  j^pij/uuMra  ipvXaao'Ofiera  ev  Qfi<Tavpoiat 
KOTOfyiuouTi.  Philo  de  Migr.  Abrah.  p.  406,  o  Se  tov  avpavov 
apoi^as  Otfffavpor,  ofiftpei  xal  €Wivi<f>€i  ra  ayaOa  aOpoa,  Pausan. 
B.  VII.  in  BcBOt.  p.  597*  Otiaavpov  tc  avOpiiirwv  wv  itr/uLCv  Mirvo^ 
irp&rot  cf  virocoj(^¥  yprifidrwif  ipKooofjLiiaaTo.  Epiphanius  ot 
fiuiyoi  ^vot^av  ras  TrtifM^  ti  tou^  Otyraupoik. 

"^^  irpwriiveyKay  SUpa]  The  eastern  people  never  came  into 
the  presence  of  their  prince  without  offering  him  gifts,  which 
generally  were  the  choicest  productions  of  their  country.  And 
modem  writers  assure  us  that  the  custom  is  still  retained,  ^lian 
V.  H.  I.  31,  TlepaiKos  vom-os  wepl  toS  cwpa  'n-poacpepeiv  t^  (ia- 
(fiXcf*  Kofw^  oirro9  TlepcriKOf  iv  Toi9  fJLoXiaTa  vw  avrwu 
<Pv\aTTOfA9Wo^,  arav  €19  Tlepaas  eXavvti  fiaaikevsj  Trcirre;  airr^ 

tlipaai   Kara  Tr/p  kavrou  cvva/jnv  eicacrrof   Tr/xKrico/Ai^ci irac 

opofid^^ai  Zwpa»  Seneca  £p.  xvii.  Reges  Parthos  non  potest 
quisqukfh  salutare  sine  munere.  See  Gen.  xxxii.  13:  xliii.  11, 25: 
1  Sani.  ix.  7*  8:  x.  27:  1  Kings  x.  2,  10:  Ps.  Ixxi.  10,  15-. 
Isai.  Ix.  6:  Prov.  xviii.  16. 

— '^pa]  by  way  o^  presents.  See  Middleton  Gr.  Art.  p.  173; 
'who  tells  us  that  nouns  in  apposition^  not  explanatory  of  the 
preceding  noun,  but  of  the  end  or  object,  to  which  the  person  or 
thing  implied  in  it  is  affirmed  to  be  subservient,  are  always 
anarthrous:  the  omission  of  the  article  being  a  consequence  of 
the  subinteUection  of  the  participle  of  existence. 


CHAPTER  II.  53 

'-^')(pvaovj  XiPavoVf  kqI  (TjULupvav]  From  these  presents  it  has 
been  supposed  that  the  Magi  came  from  Arabia,  because  the 
Queen  oi  Sheba,  who  came  from  thence,  made  similar  presents 
to  Solomon,  1  Kings  x.  2.  Pliny  Hist.  Nat.  12,  13,  principalia 
in  illi  (soil.  Arabia  Beata)  thus  et  myrrha. 

"The  opinion  of  some  of  the  antients  that  in  these  presents 
they  had  a  mystical  meaning,  and  designed  to  signify  their 
achmowledgment  both  of  the  divinity,  royalty,  and  humanity 
of  our  Saviour,  is  little  more  than  the  sport  of  a  luxuriant 
imagination.  They  might  however  be  a  most  seasonable  provi- 
dential assistance  to  furnish  Joseph  and  Mary'  for  a  journey  into 
Egypt,  where  they  were  strangers,  and  had  to  abide  some  time. 

— Xi/3awi/]  Suidas  Xifiavarrov  kqI  Xifiavwro^  6  Kapiros  Toi 
X</3aroi/,  Xtfiavo^  C€  auro  to  cevSpov,  Ammonius  Xifiavos  Koivm 
Koi  TO  oepcpov  Kal  to  0u/uLitijuL€vov'  Xifiavarroi  oe  fiouov  to  OvjuLid^ 
/utfiwir.  Hesych.  Xi/3ai/o;,  to  SevSpovy  Kal  to  opoi,  Xifia^wTos  ^e, 
o  xapKov  auTov^  etSos  0vjuLiafjLaTos>  So  also  the  Schol.  on  Aristoph. 
Plut  But  Sophocles,  Aristotle,  and  others,  and  more  especially 
the  Septuagint,  have  used  Xifiavos  for  Xifia^uyro^. 

12.  j(ptffAaTta9€¥T€^^  TheophyL  ad  loc.  irapa  tou  Oeou 
awomkv^w  iel^d/^evoi.  And  Justin  M.  in  DiaL  Tryph.  kut 
owtMKiXu^ir  KeXevardevTC^.  Phavorinus,  jfprifxaTii^eiv  XiyeTcu 
iwl  Oemp,  TO  de  SiaK€y€<T^€u  eirl  avOpdirwu,  Hesych.  XpfifiaTi^ei, 
airoKpuferaip  XaXel^  Id.  i-yptifiaTidOti'  'trpo€(f>fjT€v9ij.  The  active 
faeJng  used  when  i^)eaking  of  the  gods  who  give  answers  to  those 
who  ecmsuU  the  oracles:  and  the  passive  of  those  who  receive 
the  answers;  though  it  may  be  doubted  whether  the  passive  occurs 
in  this  signification  in  any  writer  except  Josephus  and  the  New 
Testament.  So  in  Latin,  moneri  and  admoneri  arc  used  of  those 
who  receive-  answers  from  the  gods,  or  to  whom  they  suggest 
any  thing,  particularly  during  sleep. 

Josephus,  speaking  of  Jaddus  the  high-priest  being  warned 
in  a -dream.  Ant.  xi.  8,  4,  says  to  'XptjfjiaTicrOev  auTtp  iraai 
pfimnrcBs,  Kai  wottjara^  oara  Kara  Tovi  virvov^  (wt^  TraptiyyeXip, 
And  HI.  8,  Sf  speaking  o{  Moses  eU  t^v  aKfjvtfv  eiaitiv,  ^"XP^^ 
itfOT^rrc^  TnfA  wv  eieiTo,  irapd  tov  Oeovl  whence  perhaps 
-wnpa  Tw  &€ov  may  be  supplied  here.  So  Philo  in  life  of  Moses, 
B.  III.  p.  688,  ouK  aTTfi^uiiae  '^YiiiaTiaai  Kopai^  op(pavaism  XPV 
fAaTtaat  ci  ^titxl  Trkeov  rt  irapea^ev,  ^  Kara  SucaaTffv  vofiovp 
See  also  Luke  ii.  26:  Acts  x.  22:  Heb.  viii.  5:  xi.  7* 

<muca/i>/^af  ]  to  bend  back  their  course.  Sub.  Spofwv  or  eauTov^, 
Boss  Ell.  6r.  p.  ^2y  and  77-  Di^d.  Sic.  in.  55^  dvaKafiy\fai  iraXiv 
€19  Aifivfi¥ :  Acts  xviii.  21,  Trakiv  oe  dvaKd/myl/a)  trpo^  vfias     Of 


64  ST.   MATTHEW. 

the  U6e  of  /h^  and  not  ovjc  in  this  phrase,  see  Hoogeveen,  Doctr. 
Part.  c.  xx^ii.  Sect.  1.  §  11. 

13.  ^oiyerai]  In  historical  narrationE,  the  praes.  frequently 
used  for  prset.  perf.  or  imperf.  And  this  enallage  is  very  common 
in  profane  historians.     See  Glass.  Phil.  Sac.  p.  308. 

"**-  ek  AlyyTTTw]  E^gypt  was  the  nearest  province  to  Beth- 
lehem, so  diat  he  could  reach  it  in  a  few  days.  After  the 
death  of  Anthony  and  Cleopatra  it  was  reduced  into  a  Roman 
pvovince,  and  Herod  had  not  such  influence  with  the  governors 
of  it,  as  he  had  with  those  of  Syria,  whose  dependent  he  in 
«oaie  measure  was.  Many  Jews  had  settled  there,  and  in 
Ptolemy  Philometor^s  reign,  a  temple  was  built  there  on  the 
model  of  that  at  Jerusalem,  by  Onias. 

-«—  icrdi  €«»?.]  Remain  there.  So  ^v,  ver.  15.  Also  Mark  i^. 
S:  Luke  i.  80:  ii.  6,  49:  John  vii.  42      Euthym.  oUei,  SuxTpifie, 

—  €wi  ay]     See  Hoogeveen  Doctr.  Part.  c.  xix.  Sect.  2.  §  5. 

—  pJkXei]     See  Glass.  Phil.  Sac.  p.  278. 

—  Toi  iwoketrai]     Sub.  iveKUy  or  yfipiv, 

14.  i/uicTos]     Sub.  SiOf  or  eirLO'TaariS' 

15.  iwi  Tfi%  Tekevrfff  'H/owioi;]  See  Hoogeveen  Doctr.  Part. 
c.  XIX.  Sect.  1*  §  4.  A  few  months  afterwards  Herod  died,  in 
the  thirty.'aeVenth  year  from  his  being  declared  King  of  the 
Jews  by  the  Romans :  thirty-four  years  after  the  expulsion  of 
Antigonus. 

•— '  Tffs  TcXeirrify]  Scil-  tov  ftiovy  as  Horn.  II.  «-.  7875  fi^Toio 
T^kevrij.  6o  the  Latin  finis  vitas  et  finis  simply.  Eustath. 
en  Horn.  Od.  o,  p.  52.  49,  reXct/ny  ce  irapd  toTs  <7raXaiot9  to 
TcXos  ToD  ipyov,  kqI  TcXevrdv  to  «5  tcXos  ti  ayeiv. — oi  oc 
^ye  fieff  *0^f|po¥  irpHra  ficp  koI  tov  Odvarov  t€X€i;t7;i'  (^wSji 
eKeyo¥y  tcai  TeXevTav  tov  {Hoy,  xal  ToiavTa  Ttva-  vaTepov  ^ 
KaTeKpanjae  TeXeirniv  amrXm  tov  SdvaTov  XeyeaOai* 

—  iva  irXfipwO^"^     See  i.  S2. 

— -<  &«  TOV  9r/9o^>ffrai;]  It  is  not  said  by  what  prophet  this 
is  spoken,  nor  is  it  material;  for  there  is  hardly  any  prophet 
who  does  not  aay  the  substance  of  what  is  here  afiirmed;  men- 
^iofiing  firequently  the  bringing  the  children  of  Israel  out  of 
£gypt.  The  allusion  probably  is  to  Hos.  xi.  1,  but  the  words 
in  the  S^tuagint  are  icoi  cf  AiyvirTov  /u^eTCKaXeaa  tu  tckvu 
oi^roS.  Bp.  Chandler  supposes  that  calling  out  of  Egypt  is  a 
proverbial  expression  for  being  delivered  from  imminent  danger. 
Sme  Befence  of  Christianity,  p.  214. 

— —  eKciXetra]  The  words  run  in  the  time  past,  not  only  be- 
cause 4bis  is  the  wa^  of  poetical  pre^ctions,  to  speak  of  those 


CHAPTER    11.  55 

a&  idready  done,  which  shall  be  as  certainly  accomplished 
as  if  they  were  already  done ;  but  because  they  had  already  been 
fulfilled  ia  the  type.  For  Israel,  of  whom  these  words  were 
spoken  by  the  prophet,  was  a  type  of  Christ,  to  whom  the  words 
ane  applied  by  the  Evangelist.  And  the  Jews,  as  Dr.  Allix 
obseryes,  have  no  cause  to  blame  the  Evangelist  for  ascribing 
these  things  to  the  Messias,  which  in  their  literal  sense  belong 
also  to  the  people  of  Israel,  it  being  the  maqner  of  their  nation 
so  to  do*     See  also  Kidder  Dem.  of  Mess.  Part  ii.  p.  769  77?  7^- 

16.  iyeraijfOif]  Properly  signifies  to  be  played  with ;  to  be 
tjrcaled  as  a  child ;  here  to  be  deceived.  The  Latins  use  illudere 
in  ibfi  «aine  manner.  C.  Nep.  in  Hannib.  c.  x:  Cicero  pro 
Quinct.  XVI. 

— ^  iOvMwOfi  XioLv]  In  Esth.  iii.  5,  and  v.  9,  we  have  Haman^s 
ragie  against  Mordecai  expressed  in  similar  terms,  iOufAwOrj  Xiav 
and  a^foipa* 

iftvtrretKu^  dyelXe]  Thus  Plut.  wepl  9rat2.  aywry.  xiv.  30. 
iriic^m  imTKe  top  QeoKpirov.  See  also  Matt,  xxvii.  19: 
Maik  VI.  17:  Acts  vii.  14.  where  the  accusative  after  agrocr- 
reiXas  is  wanting.  So  Matt.  xiv.  10,  xal  ire/uLyf^as  air€K€^>aXia€ 
Tor  ^Imimniif  iv  t^  <f>v\£LK^^  which  compare  with  Mark  vi.  27,  28. 
Fbene  the  accusative  is  supplied.  So  also  Herod,  i.  127,  '^<^'- 
r/fiymt  ^  .  •  .  ^  irifjLy\nK  ayyeXov  hcdXee  airov.  Joseph.  B.  J« 
V.  19*  7»  Ayroiiyfoff  eKTreii^Qs  oxXcto^  ^roXXoi/v  fiev  aVerrcii^, 
s-oiXXavs  ii  irprnfie.  And  i.  33^  7?  7rapa')^fifia  iri/x^a^  rois 
iofMfipdpov^  dir€KT€i,¥€  Toy  'AvrivaTpoy.  The  Latins  use  mitto 
in  a  fjinilar  manner ;  Justin  v.  9,  miserunt  qui  eum  interdper 
init     See  Bos  £11.  ,Gr.  p.  10. 

It  has  been  a  subject  of  wonder  that  Josephus,  who  relates 
at  considerable  length  the  actions  of  Herod,  and  even  tells  us 
of  tl|i9  xnuiidfiT  of  some  youths  when  he  was  only  Governor  of 
Galilee,  and  the  cry  of  their  mothers  for  justice  against  him 
far  it,  should  yet  say  nothing  of  the  slaughter  of  these  innocents. 
But  it  would  be  unreasonable  to  make  the  silence  of  the  Jewish 
Historian  an  objection  to  the  credibility  of  the  Evangelist,  when 
there  ia  equ4  nd  even  superior  reason  to  confide  in  the  fidelity 
of  the  latter;  imd  pi^ticularly  when  we  con^der  that  Josephus 
was  no  fiien4  to  Christianity,  we  must  aUow  the  omission  can 
scarcdy  nfbrd  any  argument  against  this  part  of  the  (xospel 
narrative,  ^lesides,  it  may  be  observed  that  Bethlehem  was 
but  ^  small  pjbice;  and  therefore  in  a  reign  of  so  much  cruelty 
such  an  evei)t  might  not  be  very  much  noticed.  That  Herod 
abundantly  capable  of  such  barbarity,  he  has  proved  by 


56  ST.   MATTHEW. 

those  atrocities  which  he  has  related.  Hence  Vossius  has  observed, 
post  tot  crudelitatis  exempla  ab  Herode  Hierosolymis  et  totS 
passim  Judaefi  edita,  post  sublatos  diversis  suppliciis  tot  filios, 
tot  uxores,  proximos  et  amicos,  non  magna  res  fuisse  videtur, 
sustulisse  quoque  unius  oppidi  aut  vici  et  adhaerentis  territorii 
infantes,  quorum  strages  in  loco  perexiguo  non  admodum  magna 
esse  pbtuit,  cum  non  omnes  sed  mares  tantum,  et  qui  intra 
bimatum  essent,  fuerint  csesi.  And  Tacitus's  observation  is 
very  applicable,  Ann.  vi.  7>  Neque  sum  ignarus,  a  plerisque 
scriptoribus  omi^sa  multorum  pericula  et  pcenas,  dum  copia 
fatiscunt,  aut  quae  ipsis  nimia  et  moesta  fuerant,  ne  pari  tsedio 
lecturos  afficerent,  verentur.  We  must  bear  in  mind  too,  that 
Josephus  wrote  in  the  fifty-sixth  year  of  his  age,  i.  e.  ninety-four 
years  after  the  fact,  and  therefore  could  not  remember  it  himself; 
and  possibly  might  not  know  of  it :  not  finding  it  in  the  Memoirs 
of  Nicolaus  Damascenus,  of  whom  he  made  great  use  in  com- 
piling his  History,  and  whom  he  himself  charges  with  having 
palliated  and  disguised  some  of  the  most  notorious  and  extra- 
vagant of  Herod's  cruelties.  Though  Macrobius  has  confused 
two  stories,  he  in  some  measure  confirms  the  truth  of  this, 
Batum.  II.  4.  Cum  enim  (Augustus)  audisset  inter  pueros, 
quos  in  Syri&  Herodes  rex  Judaeorum  intra  bimatum  jussit 
interfici,  filium  quoque  ejus  occisum,  ait,  melius  est  Herodis 
porcum  esse  quam  filium.  And  Celsus,  one  of  the  bitterest 
enemies  of  Christianity,  who  lived  much  earlier,  though  he  men- 
tions the  report  in  a  scoffing  manner,  does  not  venture  to  deny 
its  truth,  which  he  would  gladly  have  done,  had  not  the  fact 
been  unquestionable.  See  also  Warburton's  Divine  Legation, 
Vol.  IV.  p.  281,  &c. 

-r—  ai/cTXc]     Hesych.  aveiXevy    €<pov€vaev* 

'  —  aVo  oieToi;9]  Sub.  j^povovy  unless  it  be  from  to  Sccrey, 
biennium :  as  Longus,  Pastor,  i.  p.  5,  i^Sti  Se  Sierovs  'xpovov 
SuKvoufxevov.  And  2  Mace.  x.  3.  ixerd  Sier^  ypovov.  See  Bos. 
Ell.  Gr.  316.  But  Fischer  de  Vitiis  Lexx.  N.  T.  shews  that 
airo  SicTov^  is  (agreeably  to  the  Hebrew  mode  of  speaking)  for 
airo  iierSv,  and  therefore  to  be  understood  of  die  infants  them- 
selves,  and  is  neut.  gend.  There  is  a  similar  expression,  diro 
iiKwraeroviy  1  Chron.  xxvii.  23:  aVo  rpieroJ/y,  2Chron.  xxxi.  16. 
The  word  is  one  of  the  oTraf  Xeyofieva^  and  according  as  it  is 
explained,  will  include  pr  exclude  those  of  the  second  year.  Our 
translators  take  it  in  the  sense  of  bimulus ;  Hesychius  and  Phavo- 
rinus  that  which  Hves  a  whole  year,  Si  oXou  rod  eroSs*,  as  Aris- 
tode  uses  ^leri^cii;  to  live  a  whole  year.  Hist.  Aniijial.  ix.  41,  37; 


CHAPTER   II.  57 

where  speaking  of  some  wasps  he  says  oi  iiertl^ovah  they  do 
not  live  a  whole  year,  but  die  in  the  winter.  Aieria  is  used 
Acts  xxiy.  27 :  and  xxviii.  30,  for  the  space  of  two"  years,  as 
the  etymology  would  imply.  And  we  may  conceive  that  such 
a  tyrant  as  Herod  would  endeavour  to  make  sure  work,  and  so 
might  be  induced  to  slay  all  in  Bethlehem,  a  year  or  more  old, 
even  to  the  time  of  the  starts  appearing.  In  whatever  sense 
we  take  the  word,  we  cannot  from  this  collect  how  long  after 
Christ^s  birth  the  Magi  came  to  Jerusalem. 

—  Kara  tov  ypopov^i     Scil.  tov  (l>aivo/uL€iH)v  acrrepo^. 

17-  Tore  iirXtiptiOfj]  Then  that  happened  which  gave  a  more 
full  completion  to  those  words  of  Jeremiah  xxxviii.  15 ;  (lepcfxiov 
wanting  in  a  few  MSS.)  See  Kidder  Dem.  of  Mess.  11.  p.  79, 80, 
81.  The  words  in  their  literal  and  primary  sense  refer  to  the  two 
tribes  of  Judah  and  Benjamin,  which  were  carried  away  captive 
by  Nebuchadnezzar,  and  in  their  way  thither  passed  through 
Ramah.     See  xlvii.  1,  2,  3,  4. 

The  Evangelist  does  not  say  ?m  TrXiy/oa*©^,  but  rorc  eirKtipwOriy 
which  may  also  be  understood  thus,  such  another  scene  of  sorrow 
appeared  then  upon  the  murder  of  the  innocents,  as  that  was 
which  Jeremiah  mentions  upon  another  sad  occasion.  This  is 
a  way  of  speaking  used  in  the  New  Testament.  What  the  pro- 
phet Isaiah  says  of  the  hypocrites  of  his  time,  xxix.  13,  is  applied 
by  Jesus  to  those  who  were  like  them.  Matt.  xv.  7>  8.  Again 
the  words  of  the  same  prophet  which  were  spoken  to  those  of 
his  own  time,  are  said  to  be  fulfilled  in  those  who  lived  in  our 
Saviour^  and  are  accommodated  to  them.  In  them  is  fulfilled 
the  prophecy  of  Isaiah,  says  our  Saviour,  Matt.  xiii.  14.  comp. 
with  Isai.  vi.  9.  St.  Paul  applies  the  same  words  to  the  Jews 
of  his  time,  and  at  the  same  time  allows  them  to  have  been 
spoken  to  their  fathers.  Acts  xxviii.  25.  See  also  Matt.  xiii. 
34,  35,  oomp.  Ps.  Ixxvii.  2 ;  and  Matt.  xxi.  13,  comp.  Jer.  vii. 
11.  And  this  is  a  liberty  to  be  allowed  to,  and  that  is  taken 
by  all  writers.  St.  Matthew  was  a  Hebrew,  and  wrote  for  the 
use  of  the  Hebrews,  and  in  their  style  and  manner  of  writing. 
And  among  dhieir  writers  nothing  is  more  common  than  such 
accommodation  of  the  text  upon  all  occasions.  See  Chandler^s 
Defence  of  Christianity,  p.  213. 

18.  'Pa/uio]  A  town  on  the  confines  of  Benjamin,  not  far 
from  Bethlehem  in  Judah :  the  birth-place  of  Samuel,  1  Sam.  i. 
19.  Josephus  mentions  it,  TroXet  tivi  tcwi'  ovk  a(f>avwv  PafxaOtHyi 
TovifOfia^  (TTaoiov^  a^ej^ovcrj;  '  I e/xxroX v/jwui/  TeaaapaKovra.  The 
Hebrew   word  in  Jcr.  which  wc  translate   in  Ilamah,  may  be 


58  ST.    MATTHEW. 

^anslat^  on  high;  and  O/igen  and  Jerome  thought  it  should 
be  ^  translated.  Hesych.  'Pcjtf^ay  i;>//Ai|f-  Luther  has  rendered 
^t  in  the  prophet  aujf  der  hohe;  and  in  the  Gospel  auf  dem 
gebirge.  But  the  Seventy  thought  differently.  Aqd.  the 
^lention  of  Rachel  as  lamenting  on  this  occasion  gives  a  pro- 
bability to  the  common  version  of  the  prophets  expression. 
Otherwise  it  would  have  been  more  natural  to  exhibit  Leah 
the  mother  of  Judah,  than  Rachel  the  mother  of  Benjamin  as 
inconsolable  on  account  of  a  massacre  perpetrated  in  a  city  of 
Judah,  and  aimed  against  one  of  that  tribe. 

-r-  ^v^  tiKoiaOfi]  Referred  not  to  the  place  where  the 
voice  was  uttered,  but  to  which  it  came:  so  as  to  signify 
that  it  spread  far  and  wide. 

—  Op^vas  Koi  KXauO/AO^  fcal  oSvp(ioi'\  In  a  few  copies  Op^vos 
Kqil  are  wanting.  All  the  three  words  are  in  the  Septuagint, 
though  there  are  but  two  corresponding  words  in  the  Hebrew. 
And  in  most  of  the  antient  versions  the  same  words  are  wanting. 
Justin  M.  against  Trypho,  and  Jerome  omit  them.  But  almost 
all  the  Greek  MSS,  retain  them.  Joined  together,  they  express 
the  greatness  of  the  grief,  as  Plato  de  Repub.  ix.  oSvpMov^  &6  koI 
irrevayfULOV^  kuI  O^^qus  ical  aXytjoova^  oLei  ev  Ttvt  aXXiy  wXeiov^ 

—  'Pa^v^]  Her  tomb  was  near  Bethlehem.  See  Gen.  xxxv. 
19 :  xlviii.  7  -  1  Sam.  x.  2 :  whence  the  slaughter  of  the  Beth- 
lehemites  might  be  called  the  slaughter  of  her  children :  and 
more  especially  as  the  two  tribes  of  Judah  and  Benjamin  formed 
one  people  and  kingdom.  Besides  the  slaughter  was  not  con- 
fined to  the  town  of  Bethlehem,  but  extended  to  the  coasts  and 
confines  thereof. 

— —  Kkaiowra]  For  KXaiovara  fjVf  i.  e.  €icXai;(re-  In  the  sense 
of  defleo,  deploro,  it  has  an  ace.  case  after  it,  or  the  prep.  eirU 
as  Luke  xix.  41,  cKXavaey  eir  airti  Xiywv.  Josephus  always 
uses  the  farmer.  And  in  Homer  we  find,  II.  i;.  210,  rwy  S4 
9fdy  cre/QOf  ye  <l>i\q»  .ira7^  icKavaovTcu,  And  w.  77^»  '''^  o"^ 
0  afia  K\am  koi  efi  afi/uLOfMv,  a'xyvy^evti  Ktjp,  Plut.  Alcib.  p.  210, 
Ta  luey  cofTov  waQti  loKav^a^  kvu  oXo(f>vpcifi€vo9. 

Rachel  may  urith  congruity  enough  be  brought  in  weeping 
upon  this  occasion  for  her  children,  by  way  of  a  prosopopoeia ; 
nothing  being  more  common  than  for  writers  to  bring  in  a  person 
q>eaking,  who  is  not  really  any  individual  concerned  in  that  matter. 
Thus  is  Ephraim  brought  in  bemoaning  himself  in  that  very 
chapter  to  which  the  Evangelist  refers. 

•»-  ovK  lideXe}     Which  Palairet   renders  by  non  potuit ;  as 


CHAPTER  II.  59 

Longus  Pastor,  iv.  p.  133.  e^eXScIy  rHv  nepifiokAf  ovk  ^eXey. 
LyoM  Orat.  XII.  p.  200,  ovk  eQekncne  ir^iO&rOm  avrols.  Pind. 
Nem.  aE9Q/Msa  r  cvk  e0eX£c  xoacuf  iriiiov  vrepioSoK  mvOo^  €mi&Bs 
ipdpBw,    A  few  MSB.  bene  read  tj9ie\ij<r€v. 

— •  in  0VK  cCo-i]  Wetsteia  and  aeveral  commentators  here 
understand  Xeyovara,  as  in  Gen.  xxxvii.  35,  kuI  ovk  edcXe  irapa^ 
ra^uodoit  Xiywv  in..  But  on  may  be  taken  in  the  sense  of 
mim.  Hoogeveen  says  this  is  for  ^  to  fxt)  ehai.  See  Doctr. 
Part.  c.  XXVII.  Sect.  3.  §  14. 

— -  oix  CMTc]  See  Viger.  Idiot,  c.  vi.  Sect.  4.  §  12.  Thus 
Thucyd.  II.  44,  twv  ovk  ovtwv  XtjOti  oi  iiriyiyyofieifoi  itariv 
e<r)arrai-  On  which  the  Schol.  adds  tUv  t€9vtjk6twp.  And  45, 
TOW  yap  •vc  onxi  cnray  elwdep  ivcuvetvi  Sphol.  Toy  TeOyjjKora, 
Philo.  €iiraT€,  ^17  tf  TeQytiKey,;  ei  jney  ovk  ian^  iei^are  fioi  Toy 
ytKpoWm  Philostrat.  Up.  viii.  d  Se  ^itiSey  oyTes  owire  cicri,  nvef 
w  i2er  ovore  ouk  eicri.  80  Cic.  ad  Att.  xii.  19,  Liongum  iUud 
tfiByiia  quiim  non  eroj  magis  me  movet,  quam  hoc  exiguum, 
quod  nUu  Jtaioen  nimium  longum  videtur.  It  is  more  compdiete 
in  Soph.  Trach.  164,  w9  ir  ovk  wy.  And  Diog.  Laerjt.  vjij.  2. 
17  mr  cr  ijy,  1;  xovreXcS;  iirepyeyrfpiucw^*  And  in  Anthol.  Gr. 
1 1  J.  C-  83..  £p.  II9  ctf  warepf  ovtoi  ct  el/ic,  fkiXat  6  ifwy  ofxfia 
ffoXinrrei.  H^  anro^pQifiiyvfs  xvayeo^  dayaroi.  And  Josephus 
in  Vit.  ovjctrc  wi  ineff  vitmy. 

19*  TvXevTfO'arrof]  Sub.  Toy  filay  or  amvaj  9B  Herod,  vii. 
IM9  KXcwSpov  reXcimfcrayro?  Toy  (iii^^.  And  1.  32,  irpu^  &y 
TtXaimftwrra  xaXw  Toy  aiwya  TvOta/mai.  See  the  particular 
account  which  Josephus  has  given  of  the  terrible  death  of  this 
tynsoXf  whom  Grod  so  ranarkably  made  a  terror  to  himself  as 
wdl  as  to  all  about  him,  Ant.  xvii.  69  5,  and  Bell.  Jud.  i.  33.  5, 
6,  7)  B*  Eusebius  thought  it  so  great  an  illustration  of  the  Gospd 
History  that  he  has  inserted  it  at  large  in  Eccl.  Hist.  i.  8, 
with  great  exactness.  3ee  Prideaux^s  Connections,  Part  11.  and 
Echai4'B  Ecd.  Hist.  i. 

SO.  'K^p(i\nfi€  TO  irai^ioy  Kai  iropeiiov]  For  7rapaXa/3cJi/  to 
woiJior  7rop€uov, 

—  TcflMi|<f«wn  yap  o\  ^^tp'ovvTe^j  &c.]  From  these  words 
being  in  the  plural  number,  it  has  been  supposed  that  Antipater, 
Herod^s  son  and  heir  apparent  to  the  crown,  is  probably  joined 
with  his  falser.  He  was  a  person  of  such  cruelty  and  ambition, 
that  to  .dear  the  way  to  the  crown  he  had  procured  the  deaths  of 
his  two  elder  brothers :  and  therefore  might  be  supposed  to  have 
been  active  in  s^king  the  destruction  of  the  Messiah,  and  advis- 
ing tbe  jslaughbsr  of  the  infants.     He  was  put  to  death  by  his 


M 

b. 


60  ST.    MATTHEW. 

father  for  conspiring  to  take  away  his  life :  and  five  days  after 
this  execution  Herod  himself  died.  But  as  the  Evangelist  has 
hitherto  spoken  only  of  Herod,  and  the  Hebrews  often  use  the 
plur.  numb,  when  speaking  of  kings  and  great  men,  (see  Matt.  Ix. 
8:  Luke  xix.  33:  Acts  xvi.  16,  19)  it  seems  best  to  take  it 
in  that  sense  here. 

—  fiyroiJyTey  ti)i;  ^v'xrjvl^  i.  e.  ^a>i)i/*  See  similar  phrases 
Exod.  iv.  19:  1  Sam.  xxiii.  15  :  1  Kings  xi.  40.  So  Xenoph. 
Cyrop.  IV.  6,  2,  tov  fioyov  fiot  Kal  (^IXov  Truioa  a(f>€i\eTo  tiju 
^i/^f/y.  •  Herod,  i.  24,  XiaaeaOai  yptj/uLara  fiev  irpoieyra  af^t, 
'^ir)(flv  oe  Trapaireofiepov, 

22,  /Sao-iXei/ei]  To  be  taken  in  the  sense  of  ap-^ch  hy  which 
word  and  e^ouatdl^ei  Suidas  explains  it.  Archelaus  was  not  a 
^aikev^j  but  idvapyi^-  And  fiacriKev^  and  (iaaiXeveip  are  used 
to  express  any  command,  Hom.  Od.  a,  394:  ^Esch.  Pers.  24. 

Bv  his  last  will,  Herod  divided  his  dominions  between  his 
three  sons;  giving  to  Archelaus  Judea  together  with  Idums^a 
and  Samaria:  Antipas  he  appointed  Tetrarch  of  Galilee  and 
Peraea :  and  Philip  he  made  Tetrarch  of  Ituraea,  Batanaea, 
Trachonitis,  Auranitis,  &c.  This  was  ratified  by  Augustus, 
except  that  he  would  not  give  Archelaus  the  title  of  king,  but 
only  that  of  Ethnarch.  Of  all  the  sons  of  Herod,  Archelaus 
is  said  to  have  been  of  the  most  fierce  and  bloody  temper :  and 
so  great  was  his  cruelty  and  barbarity  that  in  the  very  beginning 
of  his  reign  he  massacred  three  thousand  Jews  at  once  in  the 
temple.  His  subjects  joining  in  grievous  complaints  against 
him,  he  was  banished  in  the  tenth  year  of  his  government  to 
Vienna  Allobrogum,  (Vienne)  in  Gallia  Transalpina  where  he 
died.  See  Jos.  Ant.  xvii.  15,  2.  His  kingdom  then  became  a 
Roman  province,  and  was  annexed  to  Syria. 

-^  dwTi  'HpwSoi;]  Thus  Xen.  Anab.  i.  1,  4,  (iacTiXevaei  dvT 
€K€ivov.  And  Herod,  i.  108,  oti  fieWet  o  ttj^  Ouyarpos  avTou 
youos  (iaariXeuaeiu  avr  cKeivov.  1  Maoc.  xiii.  32.  efiaciKcvo'ev 
avT  avTov  :  2  Kings  xv.  7>  efiaalXevaev  'IwaOdfn  vto^  aurov  dvr 
avTov, 

—  eicel]  i.  q.  CKeiae.  So  Xen.  Hist.  Graec.  vii.  1,  16,  ckci  Se 
eX9ovT€9.  Polyb.  i.  26,  1,  tov  irdXe/uLov  ckcT  irepidTrdv.  Plu- 
tarch de  Orac.  Defect,  p.  437,  ^f^T  ^ahi^eiv^  Appian  de  Bell. 
Pun.  p.  71,  d<piKo/uL€vwv  €K€7  irpiafiewv  €k  Kap^rjSovos-  Matt, 
xvii.  20 :  Luke  xxi.  2 :  John  xi.  8 :  xviii.  3 :  xix.  42 :  Rom. 
XV.  26. 

-—  eJy  ru  ficpri^  &c.]  v.  16.  els  rd  opia.  Antipas  endeavoured 
to  supplant  Archelaus,  when  application  was  made  to  Rome  to 


CHAPTER   II.  61 

confirm  the  will  of  Herod:  and  he  went  to  Rome  with  a  view 
of  obtaining  the  kingdom  which  had  been  left  to  him  in  a  former 
will :  and  in  this  he  was  supported  by  the  interest  of  the  whole 
family.  Though  he  did  not  succeed,  the  attempt  was  such  as 
could  not  but  widen  the  breach  there  was  before  between  them, 
and  left  no  room  for  any  farther  correspondence :  so  that  Joseph 
was  in  no  danger  of  being  given  up  to  Archelaus. 

23.  kal  €\9(ov]  Eleganter  abundat.  Arrian.  Diss.  Epict.  in. 
21)  aXX,  eX66vT€^  aKovaare  jxov  (ryokia  Xeyovrosi  and  iv.  13, 
tag  €X0w¥  wapaxaTcOov  /loi  cravrw  olwov. 

-^-  KortpKntrev]  he  fixed  his  habitation :  in  opposition  to  tto- 
potreir  to  dwell  for  a  time  only. 

—  €19  TTokiv]  for  iv  irokei-  Thus  2  Chron.  xix.  4,  Kartp^ 
Kiiaey  elf  ^UpovaraXi^/ii*  So  Mark  i.  9:  ii.  1 :  xiii.  16:  Luke  xi. 
7:  Acta  viii.  40:  xix.  22,  Sec.  And  ^EUan  V.  H.  vii.  8,  el? 
'Eir/3cmiva  aveOave*  Anthol.  6r.  i.  c.  68,  Ep.  1,  eir  aiyeipor 
circivoir  So!  Ti  Kara  (pXdiov  ypdjuLjuL  CKoKayl/e  Xeyeiv,  Joseph. 
Ant.  XX.  1.  1,  KoraXajJifiavei  aTocriaaavTas  tov?  ei9  Tt^v  Tlepatav 
KOToiKovrra?  *IouSaiov£.  Thus  Cicero  in  Aul.  Gell.  Noct.  Att.  i. 
7-    In  pnedonum  fuisse  potestatem  sciatis,  for  in  potestate. 

—  No^o/oer]  A  small  town  of  Lower  Galilee,  near  the 
fzoDtierfl  of  the  tribes  of  Zabulon  and  Issachar. 

-^oinwy]     See  Hoogeveen  Doct.  Part.  c.  xxxvi.  Sect.  1.  §  4. 

—  iia  TftJj'  7rpo<f>riTwv\  There  is  no  prophet  where  it  is  ex- 
pressly said  that  the  Messiah  should  be  called  a  Nazarene: 
and  therefore  St.  Matthew  does  not  cite  any  particular  prophet 
for  these  words,  as  he  had  done  before,  but  only  says,  this  was 
spoken  by  the  prophets  in  general.  Jerome  comm.  in  loc.  ob- 
serves^  pluraliter  autem  prophetas  vocans  ostendit  se  non  verba 
de  Scripturis  sumpsisse  sed  sensum.  In  Judges  xiii.  6,  we 
find  oTi  Na^p  Qeov  iarat  to  iraihapiov.  Comp.  ver.  7j  and  xvi. 
17-  Jerome  places  the  Book  of  Judges  among  the  Prophets; 
and  so  perhaps  did  the  more  antient  Jews.  The  texts  are 
amazingly  apposite :  and  Samson,  it  is  allowed,  was  a  type  of 
Christ:  he  was  bom   to  be  a  Deliverer. 

^  ^a(fopaios\  "  The  Nazarene.*"  See  Middleton  Gr.  Art. 
p.  173.  There  is  some  variety  among  the  learned  about  the 
various  senses  of  the  word;  but  in  this  diversity  Bp.  Kidder 
shews,  that  as  they  agree  to  the  Messias,  so  they  were  fulfilled 
in  our  Jesus.     See  Dem.  Mess.  11.  p.  66,  &c. 

The  Israelites  despised  the  Galileans  in  general,  but  espe- 
cially the  Nazarenes,  who  were  even  subjects  of  ridicule  to  the 
Galileans  themselves.     Hence  Nazarene  was  a  term  of  reproach 


62  ST.   UTATTHEW. 

proverbially  given  to  any  despicable  worthless  fellow :  and  there- 
fore since  the  prophets  in  many  places  in  their  writings  have 
foretold,  that  the  Messiah  should  be  rejected,  despised  and 
traduced,  Ps.  xxi.  6:  btviii.  9,  10:  Is.  liii.  3:  Zech.  ix.  9:  they 
have  in  reality  predicted  that  he  should  be  called  a  Nazarene. 
This  is  the  common  interpretation  of  the  passage.  The  joint  sense 
of  many  Scriptures  is  thus  referred  to,  in  John  vii.  38 :  James  iv. 
5.     9ee  also  Bp.  Chandler^s  Defence  of  Christianity,  p.  220,  &c. 

—  ncXiTft^crerai]  Eustath.  on  II.  c.  60,  KeKXrffJtat  avrl  tov  eifu 
Keirai.  And  among  the  sacred  writers  "  to  be  called'*'  and 
**to  be''  is  one  and  the  same  thing.  The  Hebrews  express 
word  and  thing  by  one  and  the  same  name ;  and  nothing  is 
more  common  with  them  than  to  express  themselves  as  in  this 
instance.  Still,  however,  the  word  may  here  retain  its  proper 
signification :  For  this  name  was  given  to  Jesus  by  way  of  scorn 
and  contempt,  Mark  i.  24:  xiv.  67-  John  xviii.  5,  ^i  Acts  vi. 
14:  xxiv.  6. 

Chap.  III. 

^e]  Is  wanting  in  many  MSS.  and  versions.  But  Griesbach 
retains  it  for  this  reason.  Nam  cur  adderetuf,  causa  erat  nulla. 
Contra  vero  facile  potuit  omitti  in  principio  non  Anagnosmatis 
solum,  sed  ice<l>ciKaidv  etiam,  a  quo  narratio  incipit  plane  alia, 
cum  antecedente  minimi  cohserens.  And  it  might  be  omitted 
also  by  those  who  doubts  or  denied  the  genuineness  of  the 
two  first  chapters;  as  was  the  case  with  the  Hebrew  copy  of 
the  Gospel  used  by  the  Ebionites,  which  began  eyevero  ev  Tals 
^Utipm^  *HpMov  fia&iK^W9  r^  'Iov3eiici$  ijXdev  *la)avvfis  fiaTrril^wv 
^TrtKffjia  yMravola^  ev  r^  'lop^vrj  iTora/i(p,  &c.  See  Epiphan. 
Haer.  xxix.  But  for  this  there  is  not  one  concurrent  testimony 
from  MSS.,  versions,  or  antient  authors.  And  there  is  internal 
evidence  besides  of  the  vitiation  of  the  Ebionite  copy,  from  the 
very  nature  of  the  additions  and  alterations  it  contains.  See  a 
summary  of  the  evidence  in  favour  of  the  two  first  chapters,  in 
a  "  Vindication  of  their  Authenticity'^  by  a  Layman,  p.  32,  &c. 
See  also  Abp.  Magee  on  the  Atonement,  Vol.  ii.  p.  436,  &c. 

—  iv  *fa79  tipuipai^  6ic€xi/ac9]  Here  for  ci/  eKeivtf)  XP^^'P>  whilst 
Jesus  was  living  in  obscurity  at  Nazareth,  where  he  d\velt  till 
he  entered  upon  his  public  ministry.  Thus  Diod.  Sic.  xx.  p.  835, 
€1/  ce  Tats  ai/raiff  rifiipai^  Kaccrav^po^,  &c.  and  Arrian.  Exp. 
Alex.  11.20,  ffKov  Se  iv  rai^  avrai^  i/yuepat?  Kal  ck  Pooov  Tpitjpei^, 
So  Virg.  iEn.  ii.  340,  Mygdonides  illis  qui  ad  Trojam  forte 
diebus  Venerat.  and  Livy  xxvii.  15,  lisdem  fore  dicbus. 


CHAPTER    III.  63 

This  is  a  common  mode  of  begimiing  a  narration  both  in  the 
bid  and  New  Testament,  Gen.  xxxviii.  1:  Exod.  ii.  11:  Isai. 
xxxyiii.  1:  and  from  its  frequent  use  sometimes  considered  a 
Hebraism.  But  the  expression  occurs  in  Dion.  Hal.  it.  p.  32O9 
iwap  TO  oovXov  avrwv  a<f>aipovvT€^y  iy  ra79  li/uiipais  cKeipw^m 
Yet  H  has  been  contended  that  profane  authors  use  this  expres- 
ncMi,  when  there  is  only  a  short  interval  between  the  time  of 
the  occurrence,  and  some  event  or  time  previously  mentioned: 
but  that  the  Hebrews  use  it  when  speaking  of  any  interval, 
even  of  several  years. 

— ^iro/(Mi7ii%i-ai]  which  Schmidt  translates  by  prodiit,  Beza 
by  adfiiit,  has  the  force  of  preterite :  and  TtapayivcTat  Kfipvaartav 
is  used  for  the  simple  word  eiO7/0t/^e,  as,  11.  23,  eTsJdwy  KartpKtifre 
for  KOT^Kfiare  simply. 

^^'Iwam^tfs  o  BaiTTKTTj}?]  So  called  to  distinguish  him  from 
John  the  Apostle.  The  name  is  given  from  his  office,  and  is 
equivalent  to  St.  Mark^s  6  fiairri^^wv,  vi.  14.  Joseph.  Ant. 
XV III.  69  2,  'Ifoavptj^  6  iiriKaXovfievo^  /SaTrrtcfn};.  Chrysost. 
Hcni.  5S.  in  Act.  orav  (iaTrrtaT^v  eiTrrj^^  iravre^  evOeays  tov 
'JaMimyr  ivwoelai.  Theophylact  interprets  *lh)dvpfft  by  Oeoo 
^apcr,  in  cap.  i.  Marc.  p.  311. 

How  John  passed  the  former  part  of  his  life.  Scripture  is 
tiknt.  The  antient  tradition,  which  rests  on  no  good  authority, 
nay  be  seen  in  Calmet^s  Dictionary. 

— ^  jni/Dv<roraw]  See  Mosses  Sermons,  Vol.  v.  p.  297-  Aucto- 
ritate  quasi  publica  proclamare  jussus.     See  Wolf.  Cur.  Phil. 

Prob6  notetur  quod  to  Kffpu(T<r€ir,  Kfipuy/ia,  K^pv^  semper  in 
Nov.  Test,  de  prseconio  verbi  Divini  et  operum  diviniofum,  accii- 
pittir.  Contra  lepev^f  ic/ocuz,  iepar^i/^ta,  iepaTeuetv  et  similia^ 
nttiiquam  de  praedicatione  verbi  aut  actione  Nov.  Test.,  sed  semper 
de  sacerdotibus Vet.  Test.  Mosaicis,  qui  sacrificiis  occupati  fuerunt, 
aodpitur.  Interdum  etiam  de  sacerdotibus  Ethnicorum  Numinum, 
ut  de  sacerdote  Jovis,  Act.  xiv.  13.  Nuspiam  vero  ut  dictum  est 
de  ministris  Nov.  Test,  in  propria  significatione  reperitur:  nisi 
quaodo  typicii  vel  de  Christo  agitur  vel  de  Christianis.  Schmidt. 

'-— er  Tif  €pfjfjLip\  Scil.  ywpq.y  yfj^  i.e.  in  the  cities  and  towns 
of  the  wilderness,  some  of  which  were  probably  within  the  ter- 
ritories of  Hebron,  the  place  where  John  was  bom,  Luke  1.  80- 
We  might  therefore  perhaps  understand  that  tract  of  land  which 
lieft  between  Ziph  and  Maon.  Some  have  supposed  the  country 
which  lay  on  each  side  of  the  river  Jordan,  on  the  confines  of 
JBiion  and  Salim,  to  be  meant :  but  it  seems  not  unreasonable 


I 


64  ST.   MATTHEW. 

to  suppose  that  he  might  teach  first  in  the  former  district,  and 
afterwards  at  iEnon.     See  ver.  5. 

By  epTf/1109  we  are  not  to  understand  a  region  uninhabitable 
or  uninhabited.  No  more  seems  to  have  been  denominated  by 
it  than  a  country  fitter  for  pasture  than  for  agriculture,  moun- 
tainous, woody,  and  but  thinly  inhabited.  Thus  the  wilderness 
of  Judea  seems  to  have  comprehended  the  mountains  and  part  of 
the  plain  along  the  Jordan ;  and  also  especially  the  hill  country 
south  of  Jerusalem.  Jos.  B.  J<  iii.  10,  1^^  (The  Jordan) 
oiarefivei  Ttfv  Fevviiarap  jutearfv,  eireiTa  iroWtjv  dvofieTpov/meva^ 
ipflfjiiav  eJs  ti/v  'AG^paLKrinv  e^eiai  XijuLVtjv.  In  the  time  of 
Joshua  (xv.  61,  62)  this  wilderness  contained  six  cities  and 
many  villages.  The  Talmud  also  makes  mention  of  its  cattle, 
trees,  com,  &c. 

Nabal  dwelt  in  the  wilderness  of  Paran,  1  Sam,  xxv.  1,  2  : 
Joab  had  his  house  in  the  wilderness,  1  Kings  ii.  34:  David 
passed  much  of  his  youth  in  the  wilderness^  1  Sam.  xvii.  28: 
Mattathias  retired  into  the  mountains  opfj,  and  called  upon  those 
who  would  remain  firm  to  follow  him :  many  who  souglit  to  live 
according  to  the  law,  1  Mace.  ii.  27,  29,  went  into  the  wilderness, 
eprifjLov,     Here  the  words  seem  synonymous. 

2.  fieravoeiTe]  signifies  to  change  one^s  mind  and  sentiments, 
to  have  them  really  altered,  so  as  to  influence  one^s  subsequent 
behaviour  for  the  better.  Phavorinus  defines  it  17  wpos  to  Kpeiaaov 
evicrrpoipri,  Kal  yvtiaia  ano  irraKJfiarwv  eir\  to  euavTiov  ayaOov 
€TriaTpc<l>rf.  Aretas,  ficTavoia  eoTi  juLeTcurTaai^  awo  twv  •)^€ipovwy, 
ical  fieTafioXn  €^«  to  (HXtiov,  The  author  of  the  questions 
ascribed  to  Athanasius  explains  iieTavofiv  by  juieTaTiOeaOai  tov 
povv  airo  tov  kcucou  wpo^  to  aya9ov.  And  Lactantius  expounds 
fieTavoia  by  resipiscentia.  Aul.  Gell.  xvii.  1,  Poenitere  tum 
dicere  solemus,  cum  quae  ipsi  fecimus,  aut  quo;  de  nostr^  voluntate 
nostroque  consilio  facta,  ea  nobis  post  incipiunt  displicere,  sen- 
tentiamque  in  eis  nostram  demutamus. 

This  is  the  substance  and  result  of  his  preaching.  There 
is  an  old  tradition  among  the  Jewish  Doctors,  that  repentance 
is  necessary  before  the  appearance  of  the  Messiah.  And  tlie 
Jews  own  that  their  impenitence  is  the  cause  why  he  does  not 
appear. 

The  corrupt  state  of  the  Jews  at  that  time  is  described  by 
Josephus  B.J.  V.  13.  And  in  Ant.  xvni.  6,  2,  he  gives  the 
foUowing  account  of  John  the  Baptist,  where  he  stiles  him 
ayaOov  avSpa  nal  roi)? '  \0u0ai0v9  KeXcvovra  aperi^v  iTraaKouvTa^^ 


CHAPTER   III.  65 

ffoi  r^  Tpiv  d\Xi|Xov9  cucaioavvri  koI  irpoi  tov  9eoif  cilore/Sei^ 
Xpttfuyou^f  /SairriaAi^  cuvelvai,  ovTfa  yap  Kai  rtjv  (iaimaiP 
awoStKT^v  avTtp  ipaveicrOaif  firj  eirl  twv  dfiaprdStoif  TrapaiTtfaei^ 
aXX'  €0'  ayyelq.  raXi  awfiaro^^  are  o^  koI  t^(  ^i^X^^  Sucaioavvfi 
wpo9KK€KaSapfiivfi^.  koI  tUv  oXXmv  crwTTpetpo^vwv^  koI  yap 
tipOtfaaw  iirl  xXeicrroi/  tSj  aKpoaaei  tUv  Xoywy,  oei^as  *HpioSfi^f 
&C. 

—  97711CC]  Pnet.  form  with  pres.  signification,  as  John  i.  34: 
▼.  85. 

—  If  fioffikeia  Twy  oupavwv]  frequently  taken  as  an  ev  Std 
jvoirj  fbr  ty  Paarikeia  ovpdpioi  or  oupavia,  as  xiii.  42,  i;  ku/ulivos 
irupis  tor  nvpoiaraa  or  wvpwofi^l  Luke  xvi.  8,  oiKot/6juL09  r^ 
aiucim  for  a^iico;:  Eph.  ii.  3,  reKva  Ttfi  opyijt  irm  obnoxii: 
Jcbn  xvii.  12,  o  i/ios  Trj^  aTrwXeias  for  airoXwXws*  Thus  also 
Aristoph.  £qu.  70^9  fiop/xw  tov  Opdaou^  for  Opaaeia,  It  may 
b^  here  observed,  that  the  sing,  ovpavo^  is  used  to  express  the 
Hebrew  dual,  the  sky :— -the  plur.  oipavoi,  to  express  the  He- 
brew reduplication,  i.  c.  the  highest  heavens,  or  the  throne  of 
God.   . 

Thii  manner  of  speaking  is  taken  from  Dan.  vii.  13,  14, 
where,  after  the  description  of  the  four  earthly  and  tyrannical 
moiuurcbiea,  viz.  the  Babylonian,  Medo-Persian,  Grecian,  and  Syro« 
GreduuHy  and  the  destruction  of  them  at  last ;  the  entrance  and 
nature  of  the  reign  of  Christ  is  described  as  it  is,  universal 
over  the  whole  world,  and  eternal  throughout  all  ages. 

The  words  properly  signify  the  Gospel  dispefisationy  in  which 
suljecta  were  to  be  gathered  to  God  by  his  Son,  and  a  society 
to  be  finrmed,  whidi  was  to  subsist  first  in  more  imperfect 
circumBtances  on  earth,  but  afterwards  was  to  appear  complete 
in  the  world  of  glory.  In  some  places  of  Scripture  the  phrase 
more  particularly  signifies  the  former,  and  denotes  the  state  of 
it  on  earth;— and  sometimes  it  signifies  only  the  state  of  glory : 
but  it  generally  includes  both.  It  is  plain  that  the  Jews  under- 
stood it  of  a  temporal  monarchy^  which  God  would  erect ;  the 
seat  of  which  they  supposed  would  be  Jerusalem,  which  would 
become  instead  of  Rome,  the  capital  of  the  world.  Both  John 
the  Bi^tist  then  and  Christ  took  up  this  phrase  and  used  it 
as  they  found  it,  and  gradually  taught  the  Jews  to  affix  right 
ideaa  to  it.     See  also  Beveridge  Serm.  88. 

3.  ouTos\  Here  some  have  supposed  that  John  speaks  of 
himself  ^firriiccJs.  Thus  Solon  in  Diog.  Laert.  xi.  p.  GC,  ^Q 
warpifiy  ovTOff  fiev  ^Xa^v  eToi/10^  toi  Kal  Xoytp  seal  hpytp  d/nvwew. 
And  Ajax  in  Soph.  446.  dvcpoi  rovo    dirwaavTes  Kpdrriy  where 

E 


66  ST.    MATTHEW. 

the  Schol.  avSpo^  toi/5*'  ieiKTiKto^  cufTi  rod  c/iov.  Still  it  is 
perhaps  better  to  understand  them  as  St.  Matthew'^s  words. 

-— o  pf/OeU^   foretold,  long  ago  announced. 

— ri/7ro*H<racoi/]  xl.  3.  The  words  here  do  not  agree  either 
with  the  Hebrew  text  or  Septuagint.  In  its  primary  and  <HiginaI 
signification,  the  prophecy  seems  to  relate  to  the  return  of  the 
Jews  to  Jerusalem,  after  they  had  been  set  at  liberty  by  Cyrus : 
but  it  also  belonged  in  a  typical  sense  to  John  the  Baptist  (John  i. 
23),  considered  as  preparing  the  Jews  to  receive  Jesus  Christ, 
either  by  exhorting  them  to  repentance,  or  by  testifying^  that 
Jesus  was  the  Messiah.  See  John  i.  31 :  Luke  i.  76,  77  •  Matt, 
xi.  10. — For  vwo  some  MSS.  and  versions  read  Sia. 

—  0ftiw;]  See  Middleton  Gr.  Art.  p.  173.  Sub.  Trapecm  or 
OKQverai.  Clem.  Alex,  in  Protrept.  vii.  calls  John  ipwvri  irapa' 
K\tiTiK%  irpoeroifiat^owTa  €k  awTttpiav^  (fxavrj  irporrpewova'a  et^ 
KhaipovoiJilaif  oupavSv.  Greg.  Nyss.  Homil.  14,  in  Cantic.  i.  p.  6879 
o  fjL^ya^  Iwapvtfs  epom^deiv  09  tus  eiti^  <fk»)y^v  eavTov  KaTwvofiaaer, 
iireiSav  tov  \6yov  irpoSpo/jLos  ^v.  Greg.  Naz.  Orat.  ix.  p.  166, 
o  IJL€ya9  T^y  aXffieia^  Kijpu^,  tj  irpoSpofUK  tou  \6you  (p(ovtf. 

— •  eroifAoaaTe]  See  Luke  iii.  4 :  and  AUix^s  Reflections  upon 
the  Books  of  Scripture,  Part  iii.  c.  12.  Arrian  Hist.  iv.  30, 
Kctl  17  cTTpaTia  avTtp  (viz.  Alexander)  oiowoielTo  'n-poarw  'uwaay 
avopa  oXXoif  ovra  to,  Taurri  ^(topia,  Joseph.  B.  J.  ill.  6,  2, 
ooQurouH  TO.  T£  (TKoXto  Ttj^  Xefofpopov  KaT€v9up€i¥y  icoi  jfOafioKmiw 
TO.  cvafiarcLf  koI  rds  i/JLVoiiov^  iXas  irpoavcucowTeiv,  0S9  /uij 
Tokaiirwpmro  ownropovv  to  xrrpaTeufia,  And  v.  3,  2,  ttj  oe 
oXf|  owafUi  irpocrircJ^ev  c^o/uoXx^cii;  to  P^iyjpi  tov  Tcc^^oyy  ouut" 
Tfi/JUDU  KaTafiKffiivTiK  ie  xavrof  epKov^  kqI  Trepi^pdyfiaTos  o<ra 
KtJTTwv  irpoav€aTii<ravTo  Kal  Sevcpwv  di  ouciiTopeSy  vXff^  tc  i^fiepou 
t5$  fiera^v  iranrif^  efacoTreunj^,  dveirXtjaBri  fULCv  to  KoTXa  kgI 
jfapacpwcfi  TOV  tottow,  tos  Si  trcTpw^eK  e^o-^fds  atSiiptp  KaTep^ 
yaS^ofievoif  'jfiaiuiXov  kiroiovv  m-dvTa  tou  xwpov*  Justin  11.  10, 
Montes  in  planum  deducebat,  et  convexa  vallium  aequabat.  Ovid. 
Amor.  II.  16,  61,  At  vos  qua  veniet,  tumidi  subsidite  montes, 
Et  faciles  curvis  vallibus  este  vise. 

—  Tpifiovi\  Philo  de  Agr.  Tpl(ios  ecTit^  ij  T€Tpi/nfi€inf  irpo^  tc 
aydpwTTwv  Kal  viroS^vyia>p  iirirt]XaTos  Kal  dfia^iiXaTo^  oco^* 

4.  ai;T09  o€  6  'Icdclvwi^^  Here  o  'Iwdwrjs  has  been  reckoned  a 
Gloss  by  Venema.  It  is  wanting  in  many  MSS.,  and  is  not 
necessary  for  the  sense. 

—  TO  evSv/uLa  avTov]  Here  avTov  redundant.  The  Jews  used 
to  wear  hair  or  coarse  garments  in  times  of  sorrow  and  humiliation. 
Matt.  xi.  21.     The  Nazarites  did  the  same  till  they  had  fulfilled 


CHAPTER   III.  67 

« 

tlieir  TOW.  The  prophets  of  the  Old  Testament  also  wore  a 
xougfa  dress,  made  chiefly  of  the  skins  of  sheep,  as  appears  firom 
3  Ijngs  i.  8 :  1  Kings  xix.  13 :  Zech.  xiii.  4.  And  it  appears 
from  the  relation  of  travellers,  that  a  similar  dress  is  worn  now 
in  the  East  by  those  who  affect  a  greater  degree  of  sanctity. 

^^aTTo  T(Hj(£v  K€^iii\ov^  ct'TTo  here  and  in  similar  cases  indi- 
cates the  materials  of  which  it  was  made.  Faulinus  thus  describes 
at,  Vestis  erat  curvi  setis  cooserta  Cameli,  Contra  luxuriam  molles 
duraret  ut  artus,  Arceretque  graves  compuncto  corpore  somnos. 

-— |2!»nry  S^pfiariytpi]  Such  as  Ellas  wore,  3  Kings  i.  8,  amip 
Citaiif  seal  ^timfv  iepiuiTivfiv  wepiel^wofuvoi  t^v  ocrfpvif  airoS. 
mi  ditMVf  ^HXiou  o  Qeafiinis  oi/roc  eari.  Others  wore  them  of 
linen,  silver,  or  gold.  In  £p.  to  Heb.  xi.  37,  we  read  that  some 
of  the '  prophets  wepirj\6ov  iv  iifiKmrcus^  kv  aiyeiois  iipiuurc 
And  Clem.  Rom.  who  imitated  the  writer  of  this  epistle,  says 
of  the  pro[Aets  iv  Sep/ncuriv  aiyeioi^  Kal  /uiyXctfralf,  Kal  Tpijfilov 
KafiUfkeimw  irXey ficuriv  irepiewdTria'av.  See  also  Josephus  B.  J.  i. 
24,  3 :  Ant.  xvi.  7,  3. 

■   'oer^r]    Enallage  for  6a(f>vaS' 

— axpiSe^]  The  Septuagint  use  rifv  oKpiSa*  Epiphanius  ob- 
serves  (Hser.  30,  Vol.  ii.  p.  65,)  that  the  Nazarseans  in  their  goepel 
read  iyxpiiie^y  wafers  made  of  honey,  Exod.  xvi.  31  :  Numb,  xi; 
8.  Isidore  of  Pelusium  understands  aucpi^si  to  mean  the  tops 
of  trees,  whidi  are  called  cucpejuLOve^'  Bucer  reads  KaplSe^,  squails, 
a  soa-fish  forbidden  by  the  law,  and  which  could  not  live  in  the 
river  Jordan.  H.  Stephens  cucpd^y  wild  pears.  But  there 
It  be  much  doubt  that  it  was  Ahe  animal  so  named  that 
here.  The  Jews  were  allowed  to  eat  locusts,  which 
wcfe  by  the  law  considered  clean,  Levit.  xi.  21,  22.  Pliny  tells 
us  the  Partbians  and  Ethiopians  used  them  for  food.  Hist.  vi.  30: 
XI.  S9.  It  i^pears  from  Aristophanes,  Acham.  1129,  that  the 
lower  orders  used  to  eat  them,  worepov  cucpwe^  rj^ioy  eariv  ti 
ri^Xai;  where  the  Schol.  Siaavpei  tov  Aayxiyov  m  cucpiSa? 
iffOiQirra,  ^  oti  irpoTtpov  ci/tcXci  eypiiTo  rfj  Oiarri;.  And  it 
seems  they  were  a  common  meat,  not  only  in  the  eastern  and 
southern  parts,  but  in  Palestine  itself.  Dr.  Shaw  tells  us,  that 
when  sprinkled  with  salt  and  fried  they  taste  much  like  the 
river  cray^fish.  And  the  months  of  April  and  May  are  the  time 
when  these  insects  abound :  see  his  Travels,  p.  258.  Sec  also 
Haselquist'^s  Travels. 

— /leXi  aypiov'l  Some  have  wished  to  read  liere  fxeXayplavy 
a  Idnd  of  herb  growing  in  the  wilderness.  Others,  because 
honey  made  by  bees  is  in  St.  Luke  xxiv.  42,  called  fi^Xia-triotf 

k2 


68  ST.   MITTMEW. 

Ktipiam^  have  soppoied  fubu  irf^w  to  be  what  oozes  {rom  cerUiB 
trees  md  is  ooDcreted.  Diod.  Sic.  xix.  94,  ifMiertu  nrcLp  airw 
TO  'wiwcfM,  awo  Tiv  cei^pwv^  kcu  fULcXi  iroKv  to  KoXaufteyot^  cr/fMoif, 
f  jjmtmu  wmr^  fuS  v^arm^.  And  Suidas,  cucpi^'  eiotK  ^mu^kav' 
^afhE  €€  a^fM€>ai  o  irpo^pofio^^  Kat  (ULeAi  ar/fMmf,  airep  an  rair 
iitfCfmnf  emtrvvttyo^ewor  ^lawva  tcH^  voKKm^  irpoawyopcmerau 
Joi^ihuB  B.  J.  IT.  27)  spd^s  of  honer  pressed  from  the  palm 
ti^ees  near  Jericho,  as  Htde  inferior  to  the  real :  and  Pliny  N.  H. 
XX III-  4,  of  honey  flowing  from  the  olive  tree  in  Syria.  But 
this  is  not  ao  prohafale  as  the  gesiuine  hoDej.  It  might  be  what 
he  found  in  the  holes  of  rocks  and  trees,  fitxn  wild  bees.  Thus 
Fs.  Ixxx.  16,  Hooey  out  of  the  stony  rock :  so  Deut.  xxxii  13L 
TheophyL  in  loc  fUki  ayptov,  to  vwo  aypitop  fieXjuTaiiw  Y^*y^ 
yaimemtfj  cr  cruopocr  eifMa^ofievov  rai  irerpai^. 
— wocjn]    far  oXjf,  as  Matt.  ii.  3. 

5.  ^iepoaokMHux]  See  Middleton  Gr.  Art.  p.  173.  See  aho 
Matt-iL  a 

'. —  Kol  wcpc^^mpx]  rai  especially,  ircfuywpo^,  sdl.  •yij.  Gen. 
xiiL  10.  Not  the  whole  tract  of  country  along  the  Jordan,  but 
a  certain  tract  called  the  plain  of  the  Jcndan. 

6.  i^tarrij^owTo^  Lustrations  were  in  use  mnong  the  Greeks 
and  Unmans,  before  sacrifices,  solemn  prayers,  games,  and  other 
fertivities:  and  those  who  had  committed  any  crime,  in  cxder 
to  expiate  the  offence,  wa«  wont  to  perform  ablutions.  Flaut 
AuluL  111.  6,  43,  eo  kvatum,  ut  sacrificem:  iv.  2,  5,  Nunc 
larabo,  ut  rem  divinam  faciam.  Macrobius  Sat.  ni.  1,  Comtat 
Diis  superis  sacra  fsctumm  corporis  ablutione  purgari.  Ovid. 
Fait.  II.  36,  Omne  ne&s,  omnemque  mali  purgamina  causam 
Credehant  nostri  toUere  posse  aenes.  Gnecia  principium  moris 
fuit.  nia  nooentes  Impia  lustratos  ponere  facta  putat.  Ah 
Bimiom  fadies,  qui  tristia  crimina  csedis  Fluminea  toUi  posse 
putetis  aqui.  SchoL  Soi*.  Aj.  653,  iOo^  ^w  xaXoioJy,  are  n 
^»9C¥  avOpmrov  ^  aXXo^  o^Mrya9  ewoicN/r,  u&irc  a'trotfirreuf  tos 
^el/Mis  €19  woAofaiv  tov  fuauTfuaToi.  See  also  Virg.  JEn.  n.  7^9: 
IV.  635:  Ovid.  Fast  iv.  313:  Hor,  Sat,  ii.  3,  282:  Pers.  Sat 
II.  15.  Among  the  Jews  also,  from  whom  no  doubt  they  passed 
to  the  heathens,  ablutions  were  in  use,  and  according  to  the  law, 
Numb.  xix.  7:  Heb.  ix.  10:  Judith  xii.  7,  8  :  x^^.  18.  See 
Bairow^'s  Doctrine  of  the  Sacraments.  And  Josephus  B.  J.  ii. 
8,  7>  mentions  the  ablutions  at  the  initiation  of  the  Essenes  in 
his  time. 

'  But  here  the  Evangelist  ^eaks  of  a  baptism  not  to  be  repeated: 
the  traces  of  which  rite  are  foi^  in  the  baptism  of  proselytes. 


CHAPTER    III.  69 

by  which  Grentiles  were  admitted  into  the  Jewish  church  and 
religion^  and  purged  from  the  uncleanness  of  idolatry.  And 
the  expositors  of  their  law  agree  that  this  ceremony  passed  upon 
the  whole  congregation  of  Israel  just  before  the  law  was  given 
at  Mount  Sinai.  The  Jews  therefore  must  have  well  understood 
this  ceremony  as  emblematical  of  a  change  of  religion;  so  that 
when  John  calls  upon  them  to  be  baptized,  it  was  for  the  purpose 
of  beocmiing  members  of  another  church,  under  another  dispen- 
sation different  from  that  of  Moses.  And  hence  it  has  been 
wondered  that  the  people  so  readily  flocked  to  him  when  he 
introduced  a  baptism  so  different  from  the  known  baptism  of 
proselytes.  But  it  should  be  remembered,  that  at  the  coming 
of  the  Messiah  they  thought  that  the  state  of  things  was  to 
be  dianged;  and  that,  from  the  prophets,  who  with  one  consent 
describe  the  times  of  the  Messiah  as  a  new  world. 

There  was,  however,  an  essential  difference  between  the 
baptiam  of  John  and  that  of  any  other  teacher.  The  baptism 
of  proselytes  was  an  obligation  to  perform  the  law,  that  of 
Jolm  an.  obligation  to  repentance.  The  law  required  the  wash- 
ing of  polluted  persons  from  legal  uncleanness:  the  baptism 
of  John  required  the  purification  of  those  who  were  legally 
clean :  and  they  who  were  baptized  professed  to  renounce  their 
own  l^al  righteousness,  and  acknowledged  themselves  to  be 
obliged  to  repentance  and  faith  in  the  Messiah  to  come. 

'lopiavfi]  Several  MSS.  and  some  versions  add  woraiuup'  an 
additspn  scarcely  necessary  to  be  made  in  a  Gospel  written  for  the 
lue  of  Jews. 

''^i^ofuikoyovfA€¥oi]  Used  in  the  sense  of  the  simple  verb, 
ai  in  Joseph.  Ant.  viii.  4,  6,  e^ofioKoyovfiei^wv  ra;  dfAapria^ 
av7VV|  .ecu  TOP  t£v  7raTpiw¥  vofiifiwu  irapa^aet^.  B.  J.  v.  10, 
5,  H^mfAoKoTfiifTavro  ^',  oirep  ^aav,  SovXoi,  Philo  Alleg.  i.  p.  55, 
ToS  ftiv  ov¥  e}^ofio\oyovfjL€Pov  6  'lot/^a;  avfifioXov,  And  auXoi 
fihf  Hi  o  i^ofULoXoyovjuLeva^  'loSoa;. 

This  is  to  be  understood  according  to  the  tenour  of  the 
BaptisTs  preaching;  not  that  they  did  this  man  by  man,  or 
by  some  auricular  confession  made  to  John,  or  by  openly 
declaring  some  particular  sins :  but  when  the  doctrine  of  John 
exhorted  them  to  repentance  and  faith  in  the  Messiah,  they 
renounced  and  disowned  the  doctrine  of  justification  by  their 
works,  wherewith  they  had  been  befbretime  leavened,  and 
acknowledged  and  confessed  themselves  sinners. 

7-  ^apuraiwv,  &c.]  See  an  account  of  these  sects  in  Beau- 
flobra^s  .  Iptroduction    to    the   New   Testament ;    or    Prideaux's 


^"P 


V«i   L 


0^  "i 


XII- 


CTZOp.    I. 


»      #      » 


• 


*^  bis  bip- 


kxm: 


tij  bfc   .^^dbli^btri  crv  force  rf 


-  -/••»r^fl#»^i  «Y^cwv;  Brjijci  JT  jErprmg:  jf  T:piir».  Ye  are 
•^  W^  -^«i  »f  -he  Dininia^.  bur  tne  xed  of  Ot?  seroent.  Ottr 
^^*:'^^  /■••'•^  ^Jv?ni  :he  same  ctie-  Matt.  idL  34:  xxixL  33L  Thus 
*«Mv  ^^rnh  Tr*rh.  1115,  fcunfc  e^iryifv  (^uciiu&a.  Chnrsoetaiii 
rf'^'i    r.r    -n  G^-n.     H  tf€.a  yooMptf  ttr-  TaSr  a\iJ>^/a»r  rtNMnryeyMr» 

,^^^090*  ^*#t  T4  yMMTfiKW'  irarrw  ci  owm  cui  xttt  a^ypwoocrvpiyir  jnu 
/^r  n^^^jfi'  itiifri  <4  Xeatrnn  gm  TapeaXeis,  eta  to  apnurriicor  «ai 
^/0^^0^/^4^  w*rri  d^^jrlitK  cui  n  iakepov'  inrre  c«  o^if  irai 
^/f^  ^M  r^  l6¥  <r«i  njr  'K'otniplaw. 

'  *f^iA*if^fp\  The  Septuagint  tran:flate«  the  same  Hebrew 
^'/ft  f/y  ^/TT/^^firyvcfir,  2  Chron.  XT.  3,  anil  ciSouKeiv^  Job  vi.  94: 
f'r/#v  1/  4  WfttuCdn  ftays  JeiiOFi/civ  dicitur  i»,  qui  digiti«  rem 
ffiMf^fit^  f\*t»nt  ^^ulifl  iiubjicit:    iiret€iKvv€tt    vcro,   qui   rationed 


CHAPTER  III.  71 

causasque  erponit,  quibus  aliquid  faciendum  suadet.  Polyb.  ii. 
22,  2,  mtpauTuca  iiep  jffwo'iov  irpoT€ivavT€%  ttX^^os,  eiy  to  /ulcXXok 
di  ivoSeucmivT€f  to  fJieyeOos  rtj^  *Pw/uiai9i>v  evSatfiovia^  Kat  to 
irX^^oj  TMV  vwap^oirrwu  avTois  ayaOtov^  iav  xpaTiiottxn.  And  ii. 
33,  1,  TWF  j^ikuipjfwp  vvoSeiJ^dvTwu,  ws  ScI  iroiitaOai  top  aywvam 

This  perhaps  had  better  not  be  considered  a  negative,  or 
dedaration  that  none  had  warned  them  to  do  this :  for  doubtless 
the  prophets  of  the  Old  Testament  and  their  own  conscienoe 
must  warn  them  to  avoid  impending  wrath.  But  it  is  a  who 
of  admiration  like  that  of  St.  Paul  to  the  Galatians  iii.  1. 
And  thus  Chryaostom  explains  it,  €i  5«  ri^  /icra  oKpifieia^ 
irpoamjfeL  tw  \€yoyjevoi^,  koi  eyKWfiitfi  TVf¥  eiriri/if/o'iK  eKspaae, 
OavMaywy  yop  avT0V9»  oti  o>^e  yovv  ttotc  to,  dcvvaTa  avTol^ 
<r)(wo0  cImcu  cokovvtu  liiv^nlfOficrav,  Taura  iXeyt*  See  also  IsaL 
du.  19:  xlix.  21:  liii.  1:  Ix.  8:  Ixiii.  1:  Matt.  xxi.  10:  Luke  v. 
21:  ix.  9-  Virg.  Georg.  iv.  445,  Nam  quis  te,  juvenum  confi- 
dfintiaame,  nostras  Jussit  adire  domos  ?  quidve  hinc  petis  ? 

''^ibuy€ip  oiro]  A  Hebraism.  Thus  Ecclus.  xxi.  2,  w  airo 
vpoamwou  o0€tt>s,  (f>€uy€  airo  afiaprtai. 

The  infin.  (for  iva  tpuytiTc)  used  in  a  similar  manner  1  Cor.  v. 
9$  eypayffa  vfiiv  m^  awcLvafilyyuaOm  wopvois*  ^ph*  iv.  1, 
xapaseoLkm  v/ua^  a^iwt  ir€pi7raTtj<rm.  1  Thess.  iv.  10:  1  Tim.  i.  3: 
&e. 

'  -— T^  Si€kkov<rff9  opyijs]  impending;  as  its  connexion  with 
ipvy€t¥  would  imply.  The  words  have  the  same  signification 
as  St.  Paula's  r^^  ipy^  'rij^  €p')(Ofievft^. 

'Opyij  here  signifies  puni^ment;  as  in  Philo  de  Great.  Princ. 
p.  727^  ftteil^opog  opytj^  a^ioi  Tuy\av€iv  etTTtv.  and  de  Jud.  p.  722, 
iwpOKm  ouK  iXioUf  w60€»;  dXX'  opyrj^  a^ia.  Dem.  in  Phorm. 
p.  913,  ifuy  opytj  fieyaXt/  Kal  Ti/uLwpia  i/troiceiTai.  Pausan. 
▼111.  2,  amim-a  vapd  t&v  OeSv  Tifi^  Te  ovtriv  ayaOoiSf  Kai 
o&inycratf'i  wravTw^  opyvj.     See  Reiske^s  Ind.  Dem. 

These  words  respect  the  very  last  words  of  the  Old  Testament, 
where  Malachi  is  prophesying  of  the  Baptist,  and  his  beginning 
to  pceach  the  gospel,  ^Mest  I  smite  the  earth  vrith  a  curse,^ 
and  denote  the  most  miserable  destruction  of  the  nation  (called 
by  St.  Luke  xxi.  23,  0/971;  iv  r^  \a^  TovTtp)  now  almost  ready 
to  fall  upon  them,  if  diey  should  disobey  the  gospel,  which 
was  now  the  last  means  offered  them  for  their  conversion;  and 
wfaidi  came  to  pass  when  about  forty-four  years  after  this  they 
were  destroyed  by  the  Romans.  So  1  Mace.  i.  64,  opy^  fieydXij 
€wl  'lapa^X  a^Mpa. 

8.  traufowrff]  Aristot..  de  Plant,  i.  4,  tcSm  (f>uTAu  tipu  /u6-f 
wmofcTi  K€Lpwo¥^  Tiva  ie  ovyly  v>^  ireai  Ka\  riva  elhti  opvAu.  koI 


72  ST.    MATTHEW. 

Tivafiev  iroiov(Ti¥  eXcuov,  Tfva  Si  oJ^x.  kuI  riva  fiev  ttoiovci 
<f>vWaf  Tiva  0€  ov.  And  ii.  10,  SevSpa  oe  oaa  yevvwvrai  ev 
vcaTi  o^doei  iroiovci  Kapirov  yXvKuv.  Cicero  pro  Planco, 
ferre  fructus  ex  republic^. 

"  —  TrtKiycrare  Kapirovs  aj^iovs  Ttj^  /mer-ai/oiW]  Similar  to  Acts 
xxvi.  20,  a^ia  t%  jjLeravoia^  epya  irpaaaovra^.  See  Luke 
xxiii.  15:  Acts  xxv.  11,  25.  In  many  MSS.,  versions  and 
fathers,  Kapirop  a^tov  is  read.  The  plutal  may  be  owing  to 
the  transcribers,  or  perhaps  introduced  here  from  Luke  iii.  8, 
where  it  is  the  correct  reading.  Yet  in  St.  Matthew  vii.  16,  17? 
the  same  phrase  occurs  four,  times  in  the  plural  number. 

—  af  loi/s]  Such  works  as  ought  t6  proceed  from  a  penitent  mind. 

—  Ttj^  pL€Tavoias'\     See  Middleton  Gr.  Art.  p.  173. 

•  9.  jti^  So^ffTc  Xeyeiy^  The  two  former  words  are  generally 
considered  redundant  (though  Whitby  will  not  allow  them,  nor 
/if}  ap^fjade  in  St.  Luke  iii.  8.  to  be  so)  and  the  expression  to 
be  equivalent  to  /ijj  Xiyifre.  So  Mark  x.  42,  oi  ^o/coJJi/res  apr^eiv 
for  o\  apjfovrei,  coll.  Matt.  xx.  25 :  1  Cor.  xL  16.  And  Hist. 
Sus.  5.  o\  coKouin'€9  Kvfiepvav  for  ol  Kvpepywirre^- — Wetstein. 
translates  them,  Ne  animum  inducite,  sic  apud  vosmet  cogitare. 
And  Lightfoot,  who  says  it  is  a  common  phrase  in  the  Talmud, 
Be  not  of  opinion. 

— —  Xiyetv  ev  cai/roTy]     The   Septuagint   translates   the  same- 
Heb.  woi^ds  by  Xeyei¥  ev  iaurto  Esth.  vi.  6,  and  Siavoeip^  2  Sam. 
xxi.  16. 

—  Trare/oa]     See  Middleton  Gr.  Art.  p.  173. 

— •  iraripa  i^ofx^v  rov  'AjSjoadju]  The  Jews  and  particularly 
the  Pharisees  cherished  the  preconceived  notion,  that  as  Jews 
and  descendants  of  Abraham  they  alone  were  pleasing  to  God; 
and  that  to  the  exclusion  of  the  Gentiles,  they  should  have  the 
good  things  and  honours  of  the  kingdom  of  the  Messiah,  which 
they  fancied  was  to  be  established  on  earth.  Justin  M.  Dial, 
with  Tryph.  p.  369,  VTroXafifidvom-e^  on  wdvTuy^  toIs  crtro  t^ 
(Firopa^,  Tfj^  Kara  aapKa  tov  'Afipadfi  ovaiy  Kav  d/uLaprcoXoi 
Ari  Kal  airiaToi  Kal  awetOei^  irpo^  tov  OeoVy  tj  fiaaiXela  i; 
dUowo^  ^€0fi<T€Tai,  A  remarkable  passage  occurs  in  the  Talmud, 
in  which  it  is  said  "  that  Abraham  sits  next  the  Gates  of  Hell, 
and  doth  not  permit  any  wicked  Israelite  to  go  down  into  it.'* 
These  Jews  might  perhaps  pervert  the  promise  in  Jer.  xxxviii. 
34j,  &c.  to  support  this  vain  and  dangerous  confidence  in  oppo- 
sition to  such  a  multitude  of  most  express  and  awful  threatenings ; 
particularly  Deut.  xxxii.  19,  &c. 

.  —  c/c  tUv  X'Swv  rovTtav\  SeiKTucikj  here  on  the  banks  of  the 
Jordto.     See  Luke  xix,  40. 


CHAPTER    III.  73 

■  Scnne  take  this  figuratively,  (as  Ignatius,  Ep.  ad  Magnes. 
p.  96,  Justin  Martyr;  Clemens  A]ex.  Protrept.  ad  Gentes,  p.  3;) 
of  the  Grentiles  who  are  stony-hearted  towards  the  truth,  and 
worship  stocks  and  stones,  God  is  able  to  raise  up  children  to 
Abraham.  But  it  is  rather  to  be  interpreted  litterally,  for  the 
crying  down  of  their  idle  boasting :  that  it  was  but  a  vain  prop 
whereupon  they  leaned,  to  think  that  it  was  enough  for  them 
that  they  were  descended  of  Abraham;  for  God  by  his  omni-. 
potent  power  was  able  to  make  as  good  and  towardly  children 
to  Abraham  as  they  were,  even  of  stones.  So  Chrysostom, 
Horn.  II.  in  Matt,  /lii)  i/om'^cts,  (ptitriVf  oti  iav  u/uLii^  air6\ij(r0€, 
airaiM  iroiria'riTe  top  Trarpiaprjftiv*  ovk  iaTt  touto,  ovk  ecrri* 
T^  yJip  Ge^  ovi^Tov  Kai  airo  \i9wv  apQptHmov^  ai/r^  ioZvaiy 
«U'  61^  Ttiv  cvyyeuetav  eKeivrfp  ayayeiv,  iirit  kuI  i^  ^PX^^ 
ifirwf  €yev€To.  To  yap  eK  XiOwv  avQpwirov^  yeveaOat^  oijloiov 
fgy  T^  awo  rtj^  fitfrpa^  CKclurf^  TfJ9  (raXrjpd^  irpoeXOeiv  traiSiop* 
And'similarly  Thcophylact  in  c.  iii.  Matt.  p.  19. 

—  rytlpoi]  An  allusion  to  Isai.  li.  1,  2,  3,  4.  See  Gen. 
xxxviii.  8,  avd<rTti<Tov  airepfia  ri^  aSeXipip  croi;.  And  Matt. 
xzii.  S4. 

.  10.  jf&i  a  Kal]  See  Hoogeveen  Doctr.  Partic.  c.  xxii.  §  4. 
Kai  in  some  copies  is  wanting :  but  it  should  be  added,  as  usually 
placed  after  i^Stj  Se*     So  Herod,  ix.  95,  IjSrf  Se  koI  ToSe  riKOwra* 

— •  If  a^ivfi\  Hesych.  oicfTOfio^  ireXcice/y.  Some  by  the  ax 
understand  the  Word  of  God  and  the  publication  of  the  Gk)spel, 
fixmi  Jer.  xxiii.  29^  after  the  Septuagint,  and  from  Hos.  vi.  5, 
others  Christ  himself.  But  most  understand  it  of  the  judg- 
ments of  Grod.  Greg.  Naz.  Or.  xxxix.  p.  633,  a^lvti  earl  rtj^ 
oBfpawevrov  ^f^vyrh  *?  CKTojJLt}  xal  juLera  tvjv  Koirpov.  Theoph. 
in  Matt.  c.  iii.  al^ivtiv  Xeyei  niv  tou  Xpiarov  Kpiaiv.  civopa  oe  eva 
aracrrov  rifiwv^  6  ovv  /xij  Triarevaas,  €vt€v0€v  tiStj  avToppii^a^ 
atrari/oLveraif  Kal  ec9  yeeuvap  ^/i/SaXXerax.  See  also  Chrysos- 
tom Horn.  II.  in  Matt. 

—  tf  aj^ivfi  TTpog  pi^<otv^  A  proverbial  expression  to  denote 
that  punifilunent  is  close  at  hand.  Ecclus.  x.  15 :  Dan.  iv.  20,  23. 
So  that  by  the  ax  being  now  laid  to  the  root  of  the  trees  may  be 
understood  the  certainty  of  their  desolation  and  its  nearness :  in 
that  the  instrument  of  their  destruction  was  already  prepared 
and  brought  close  to  them ;  the  Romans  that  should  ruin  their 
city  and  nation  being  already  masters  and  rulers  over  them. 

—  Twv  Hvipm]  In  the  Sacred  Writings  men  are  frequently 
compared  to  trees,  Ps.  i.  3 :  Ixxiii.  5 :  Dan.  iv.  11 :  Matt.  vii.  17 : 
Luke  xiiL  6,  0:  John  xv.  1-— 7-  Bom.  xi.  17:  and  Jer.  xxvi. 
33^  o  aJ^iwaim  n^ovaiv  eir'  ai/Ti;i/,  m  KOTrroyre^  ^uXa. 


74  ST.  MATTHEW. 

—  M^  7roiov¥  KoKoy  KapTrop^  for  fwj  (pipop,  see  v.  8,  Hcxjge- 
veen  Doct.  Part.  c.  xxvii.  Sect.  1.  §  29* 

—  eKKotrrerai]  Alberti  and  Graevius  think  this  and  /3a\- 
\€T€u  put  for  eKKOWTeaOai  and  fidXXecrOai  Sel,  as  TreXexai  He- 
siod  ipy*  30,  for  ireXeaOai  ceij  and  j}  yXwTra  np  KtjpvKi  tovtwv 
ri/uLveTcu  for  refiveadai  iu^  So  Callim.  Hym.  in  Dian.  168, 
Aim;  o  e(  irarpo^  co/ulou  e^^eax  o<  o€  o*  e^  eoptju  llavre^  o/uuk)^ 
icoXeoi/crc,  (Ti;  ^  ^AiroXXo^Ki  vra^itei?^  for  eXevatj,  KaXiaowTiy  9ra- 
pi<T€i9,  Ephes.  V.  13,  ipavepovTai  and  Apocal.  xvi.  15,  iiou 
epxp/uLcu  w  KXewTfi^'  But  the  Hebrews  use  the  present  to  ex- 
press things  that  are  sure  and  very  near;  and  therefore  these 
presents  have  the  force  of  futures. 

11.  lidwri^w]  St.  Mark  uses  a  different  tense  i.  8.  This 
is  the  answer  John  made  to  the  question  whether  he  was  the 
Christ  or  no.  John  i.  26. 

— ^ci'  iiari]  for  viari  simply:  as  Luke  iii.  16:  Acts  i.  5: 
xi.  16,  without  the  preposition.  Herod,  iii.  104,  has  ev  vSari 
Xoy€f^  avTou9  itm  fipcxecrOai  TtjviKavTa.  In  other  similar 
phrases  we  find  ev  retained;  Luke  xxiii.  9,  eirepwra  avrov  iy 
X6yot9  iKavoIs.  Musaeus  168,  Ovyjov  epfaTOTOKOiai  7rapa7rXay^(K 
€ul  /ii/0oiv»  Find.  Olymp.  e.  A.  vii.  Avoioi^  airuiav  ev  ai/XoI;. 
See  Glass.  Phil.  Sac.  p.  4f60. 

That  the  baptism  of  John  was  by  plunging  the  body,  seems 
to  appear  from  what  is  related  of  him,  viz.  that  he  baptized 
in  Jordan ;  that  he  baptized  in  Enon  because  there  was  mt^h 
water  there;  and  that  Christ  being  baptized  came  up  out  of 
the  water:  to  which  that  seems  to  be  parallel,  Acts  viii.  38, 
Philip  and  the  Eunuch  went  down  into  the  water^  &c.  Some 
complain  that  this  rite  is  not  retained  in  the  Christian  church,  as 
though  it  something  derogated  from  the  truth  of  baptism ;  or 
as  though  it  were  to  be  called  an  innovation,  when  the  sprinkling 
of  water  is  used  instead  of  plunging.  But  this  is  no  place  to 
dispute  of  these  things.     See  Wall  on  Infant  Baptism. 

—  €£9  fierauoiau]  eU  here  points  out  the  final  purpose.  6ro- 
tiuB  translated  it  super  professione  pcenitentioe  quam  vos  facitis. 
St.  Mark  calls  it  fidirrurfia  fieravoiai^ 

—  6  ofTicrw  fiov  €p)(Ofi€¥o^]  for  eXevtTOfxevoi^  as  John  i.  27 ; 
or  perhaps  he  who  is  now  coming.  John  entered  upon  his 
ministry  about  six  months  before  Christ.  This  name  6  epyfo- 
fievo^j  was  one  by  which  they  called  the  Messias  at  this  time 
when  DanieFs  weeks  were  now  nearly  completed,  from  the  full 
alid  sure  hope  and  expectation  they  had  of  his  being  at  hand. 
Thus  John  sent  his  disciples  to  enquire  av  el  6  ep^ofievo^;  Jolm  iii. 
31,  o  opwOev  ip^ofievoi :  John  iv.  25,   the  woman  of  Samaria 


CftAPTSR   111.  75 

knew  iri,  M^crer&iv  c^troi.  And  when  Jesus  entered  Jerusa- 
haoELj  the  multitudes  cried  out  evXoytifuw^  o  ipyofievos  ip  r^ 
owifuutTi  Tw  Kvplov-    Apoc.  i.  4,  8 :  iv.  8 :  xi.  17^  o  wv  Kal  o  ^y, 

-—  Ucarov]  In  the  sense  of  St.  John^s  a^io9.  Herod,  tiii.  36, 
o  ci  dco9  fT^pea^  ovk  cfa  Ki¥e€iv^  <p^9,  avros  ucavo^  etvai  tcSk 
imSrcd  ^poKaTtjaOai, 

-^^  inroiiifiaTa]  In  the  New  Testament  iiroSruuia  is  used  in 
the  same  sense  as  aavSaXiov :  and  the  Septuagint  translates  the 
same  word  sometimes  by  iiroififiay  sometimes  by  aav^aXiou* 
Among  the  Hebrews,  Greeks,  and  Romans,  this  was  the  office 
of  the  lowest  slaves.  Lucian.  Herod,  v.  Vol.  i.  p.  835,  o  ie  ti9 
jaoKa  ccv\uc£9  acpaipel  to  aavidXiov  €k  tov  'jto^os,  m  KarcucKi'- 
woito  ^iif.  iEsch.  Agam.  917?  viral  riy  apfivXai  Avot  rajfo^, 
9poiovXo¥  ififia<ri¥  iroio^.  Chrysost.  Hom.  xvi.  on  John,  to 
yap  ifroofifAa  Xvaaiy  Ttj?  ea^aTtj^  Sicivoia^  iaTt,  Among  the 
Jews  however  we  find  the  disciples  doing  this :  and  in  the  early 
agea  of  Christianity  we  find  the  same  custom.  From  an  Epistle 
in  Euseb.  Eccl.  Hist.  iv.  15,  we  find  that  it  had  been  done  to 
Polycaip ;  and  that  now,  when  about  to  suffer  martyrdom,  earcx- 
p&ro  Mat  uwoXvetp  eaurov,  firj  nrpoTcpov  tovto  woiiivy  dia  to  del 

€KaaT09     TWV     7ri(TT(0V     (TTTOuidl^eiVi      6<m^     Tcij^lOV     TOV      JQXOTO^ 

airw  e<pd^Tai, 

— -^ /SooToerai]  Though  properly  used  to  signify  the  carry- 
ing great  weights  is  here  equivalent  to  (pipeiv. 

—  wi^/uari  ay  up]  See  Middleton  Gr.  Art.  p.  173.  By  this 
ik  not  meant  the  grace  concomitant  to  our  Christian  baptism, 
but  hla  sending  down  the  extraordinary  gifts  of  the  Spirit,  as 
is  plain  by  our  Saviour^s  own  exposition,  Acts  i.  5.  For  ^^  John 
indeed  baptized  with  water,  but  you  shall  be  baptized  with 
the  Holy  Ghost  not  many  days  hence  ;^  where  using  the  very 
same  words  with  these  of  the  Baptist,  and  applying  the  bap- 
tidng  with  the  Holy  Ghost  plainly  and  undeniably  to  his  send- 
ing down  the  Holy  Ghost  on  the  day  of  Pentecost,  he  has  given 
a  sure,  plain,  and  undoubted  explanation  of  these  words. 

The  descent  of  the  Spirit  upon  the  first  converts  was  called 
baptism  on  account  of  the  multitude,  variety,  and  greatness  of 
the  gifts  with  which  it  was  attended;  in  so  much  that  the 
minds  of  those  on  whom  he  descended  were  as  fully  replenished 
with  his  gifts  as  their  bodies  were  covered  with  water  in  bap^ 
tism.  TheophyL  in  Matt.  c.  iii.  p.  19,  TovTeari,  KaTaxXvaei 
vfiit  atpdoimv  rait  rov  irvev/naTo^  yapitru 


68  ST.   MATTHEW. 

KripioVy  have  supposed  jmiXi  aypiov  to  be  what  oozes  from  certain 
trees  and  is  concreted.  Diod.  Sic.  xjx.  94,  (pverai  irap  avrols 
tA  ite'rrepi  dwo  Twti  SevSpwv,  kqi  fieXi  ttoXi)  to  KoXovfievov  aypio¥, 
^'ypmyrai  ver^  fjieff  viaTOs.  And  Suidas,  aKpU'  elcoi  ^a}V<f}iou* 
tjaOie  C€  aicplda^  6  irpodpo/iio9f  koi  fxeXi  aypiov,  onep  otto  twu 
ievcpwv  eina way 6 fjL€Vov  Mo^va  toIs  TroXXoTy  irpoaayopct^eTai, 
Josephus  B.  J.  IV.  27^  speaks  of  honey  pressed  fi-om  the  palm 
trees  near  Jericho,  as  little  inferior  to  the  real :  and  Pliny  N.  H. 
XXIII-  4,  of  honey  flowing  from  the  olive  tree  in  Syria.  But 
this  is  not  so  probable  as  the  genuine  honey.  It  might  be  what 
he  found  in  the  holes  of  rocks  and  trees,  from  wild  bees.  Thus 
Ps.  Ixxx.  16,  Honey  out  of  the  stony  rock :  so  Deut.  xxxii.  13- 
Theophyl.  in  loc.  /neXi  aypiov^  to  uiro  aypiwv  fxeXicrawv  yewp- 
yoifjievovy  €¥  oevopoi^  evpiaKo/mevov  Kai  irerpat^, 
— •TTao'ct]    for  0X17,  as  Matt.  ii.  3. 

5.  'JcpocoXi/Aia]  See  Middleton  6r.  Art.  p.  173.  See  also 
Matt.  ii.  3. 

T— icaJ  ir€pl')(wpo9^  KOI  especially,  irepiywpo^,  scil.  ytj.  Gen. 
xiii.  10.  Not  the  whole  tract  of  country  along  the  Jordan,  but 
a. certain  tract  called  the  plain  of  the  Jordan. 

6.  efiairril^ovTo^  Lustrations  were  in  use  among  the  Greeks 
and  Bximans,  before  sacrifices,  solemn  prayers,  games,  and  other 
festivities:  and  those  who  had  committed  any  crime,  in  order 
to  expiate  the  o£Pence,  were  wont  to  perform  ablutions.  Plant. 
Aulul.  ni.  6,  43,  eo  lavatum,  ut  sacrificem:  iv.  2,  5,  Nunc 
lavabo,  ut  rem  divinam  faciam.  Macrobius  Sat.  ni.  1,  Constat 
Diis  superis  sacra  facturum  corporis  ablutione  purgari.  Ovid. 
Fast.  II.  36,  Omne  nefas,  omnemque  mali  purgamina  causam 
Credebant  nostri  toUere  posse  senes.  Graecia  principium  moris 
fuit.  lUa  nocentes  Impia  lustratos  ponere  facta  putat.  Ah 
niminm  faciles,  qui  tristia  crimina  caedis  Fluminea  tolli  posse 
putetis  aqufi.  Schol.  Soph.  Aj-  663,  i0os  ^¥  TraXaioIy,  ore  ^ 
<fH>vov  avQpodTTOV  fi  ciKXa^  aipayd^  eTroiovVf  voari  dwoviTrTciv  ray 
^cT/oa;  €<s  KaOapfjiv  tov  fLuxcrixaTo^,  See  also  Virg.  Mn,  n.  7^9: 
IV.  635:  Ovid.  Fast.  iv.  313:  Hor.  Sat.  11.  3,  282:  Pers.  Sat. 
II.  15.  Among  the  Jews  also,  from  whom  no  doubt  they  passed 
to  the  heathens,  ablutions  were  in  use,  and  according  to  the  law. 
Numb.  xix.  7"  Heb.  ix.  10:  Judith  xii.  7^  8  :  xvi.  18.  See 
Barrow^s  Doctrine  of  the  Sacraments.  And  Josephus  B.  J.  11. 
8,  7>  mentions  the  ablutions  at  the  initiation  of  the  Essenes  in 
his  time. 

'  But  here  the  Evangelist  speaks  of  a  baptism  not  to  be  repeated: 
the  traces  of  which  rite  are  foijnd  in  the  baptism  of  proselytes. 


CHAPTER    III.  69 

hj  .which  Grentiks  were  admitted  inio  the  Jewish  church  and 
religion^  and  purged  from  the  uncleanness  of  idolatry.  And 
the  expositors  of  their  law  agree  that  this  ceremony  passed  upon 
the  whole  congregation  of  Israel  just  before  the  law  was  given 
at  Mount  Sinai.  The  Jews  therefore  must  have  well  understood 
this  ceremony  as  emblematical  of  a  change  of  religion;  so  that 
when  John  calls  upon  them  to  be  baptized,  it  was  for  the  purpose 
of  beocmiing  members  of  another  church,  xmder  another  dispen- 
sation different  from  that  of  Moses.  And  hence  it  has  been 
wondered  that  the  people  so  readily  flocked  to  him  when  he 
introduced  a  baptism  so  different  from  the  known  baptism  of 
proselytes.  But  it  should  be  remembered,  that  at  the  coming 
of  the  Messiah  they  thought  that  the  state  of  things  was  to 
be  dianged;  and  that,  from  the  prophets,  who  with  one  consent 
describe  the  times  of  the  Messiah  as  a  new  world. 

There  was,  however,  an  essential  difference  between  the 
baptism  of  John  and  that  of  any  other  teacher.  The  baptism 
of  {HToselytes  was  an  obligation  to  perform  the  law,  that  of 
John  an  obligation  to  repentance.  The  law  required  the  wash- 
ing of  polluted  persons  from  legal  uncleanness:  the  baptism 
of  John  required  the  purification  of  those  who  were  legally 
clean :  and  they  who  were  baptized  professed  to  renounce  their 
own  legal  righteousness,  and  acknowledged  themselves  to  be 
obliged  to  repentance  and  faith  in  the  Messiah  to  come. 

'lofiavfi]  Several  MSS.  and  some  versions  add  Trora/u^*  an 
addition  scarcely  necessary  to  be  made  in  a  Gospel  written  for  the 
use  of  Jews. 

— -€^ofAoXo7oi/M€n>i]  Used  in  the  sense  of  the  simple  verb, 
as  :in  Joseph.  Ant.  viii.  4,  6,  e^o/uLoKoydvtiemvv  ra;  afAapria^ 
mrSuff .  Kol  Toc  t£v  7raTpiw¥  vofiifiwv  irapafiaaet^,  B.  J.  v.  10, 
5,  ^mfMKoy.^o'apTo  c,  owep  tfuav,  ^uXoi.  Philo  Alleg.  i.  p.  55, 
ToS  jtbiy  ov¥  i^oM'OXoyovfiivou  6  'Iot;&if  (tv/jl^oKov.  And  avkoi 
fi€¥  mi  o  i^opLijikoyovjuLeva^  'lovda9- 

This  is  to  be  understood  according  to  the  tenour  of  the 
Baptist^s  preaching;  not  that  they  did  this  man  by  man,  or 
by  some  auricular  confession  made  to  John,  or  by  openly 
declaring  some  particular  sins :  but  when  the  doctrine  of  John 
exhorted  them  to  repentance  and  faith  in  the  Messiah,  they 
renounced  and  disowned  the  doctrine  of  justification  by  their 
works,  wherewith  they  had  been  befbretime  leavened,  and 
acknowledged  and  confessed  themselves  sinners. 

7-  ^apuraiwv,  &c.]  See  an  account  of  these  sects  in  Beau- 
tpbre^s    Iptroduction    to    the   New   Testament ;    or    Prideaux's 


70.  ST.   MATTHEW. 

Connections,    VcA.  ii..:    Jehning^s    Jewish    Antiquities,    Vol.  i. 
p.  437:  Mosheim's  Eccl.  Hist.  Vol.  i.  p.  42. 

Suidas  ^Ikipuratoi.  atpopiGfievoi  irapd  to  fiepll^eiv  /rai  aitpopil^eir 
eearrov^  r£i/aX\ttiy  aTrayrwv  ek  t«  to  Kadapwrarov  tou  fiiov  ica\ 
oKpi^OTatory  Ktil  €19  Ta  rod  vofuw  ivrdXjuiaTa.  Albert!  Gloss. 
^ttpiaaio^,  iuLKe')(wpuTiJL€vo9» 

-p—  iirl  TO  fiaTTTiaiJia  avTov]  for  the  pu/rpose  of  being  baptized 
by  him.  See  vs.  11,  13:  Luke  iii.  7-  The  sense  which  has 
sometimes  been  given  to  eTrc,  of  opposition  to  John^s  baptism, 
is  totally  inadmissible.  For  though  kirl  when  joined  with  the 
dec*  of  the  pertorij  has  that  sense,  yet  with  t?ie  ace.  of  the  things 
it  never  has.  Thus  Joseph.  Ant.  ii.  6,  3,  {jKoniev  ^e  vvif  itt 
ayopdy  (tItov,  for  the  purpose  of  buying  com.  So  also  xii. 
2,  10,  a"tr€vSwv  ^  ivTvyeiv  T0T9  ott^}  tUv  ' iepoaoXvfiwv  I^Kowxt 
wpccrfivTepoi^  eirl  Ttju  epfkffveiav  twv  vojujov,  Xen.  Cyrop.  i. 
65  12,  fiKOo¥  kir  apyvptov,  (Econ.  11.  15,  enl  vvp  eXOouTo^  cou, 
Kol  fifg  opTo^  Trap'  ifjiou  cl  aXXoae  tiyriatilpLfiv,  oiroOev  <toi  rfi; 
Xa(iM»  Polyb.  xxix.  8,  7>  tovs  iirl  to,  yptifxaTa  wapovTa?* 
Arrian.  Indie,  xxit].  1,  ol  ie  i(f>  iSwp  6/rj3airre$,  v^pevovTo. 

It  is  manifest  from  the  reproof  of  the  Baptist,  that  they  did 
not  come  with  true  faith,  or  else  that  they  fancied  baptism  alone 
could  procure  them  the  remissibn  of  their  sins,  Matt.  xxi.  35 : 
Luke  vii.  29-  Or  perhaps  more  probably  they  desired  his  bap- 
tism only  as  the  ceremony  of  admission  into  the  Messiah^s 
kingdom,  with  a  view  to  avoid  the  impending  destruction  which 
they  supposed  would  fall  on  the  enemies  of  the  Messiah,  whose- 
kingdom,  according  to  thcm^  was  to  be  established  by  force  of 
arms. 

•—  y€vviifiaTa  ij(iivw$f'\  Brood  or  offspring  of  vipers.  Ye  are 
not  the  seed  of  the  promise,  but  the  seed  of  the  serpent.  Our 
Saviour  gives  them  the  same  title.  Matt.  xii.  34:  xxiii.  33.  Thus 
also  Soph.  Trach.  1115,  ieip^^  c^i^y);?  Opefijuia.  Chrysostom 
Hom.  XII.  m  Gen.  H  Oela  ypatpij  ras*  twv  dXoywv  trpoatjyopiat^ 
'/roKXn'^fov  oi  koi  tUv  Otjpiwv,  toIs  Xoyw  TeTijutj/jiivot^y  eiriTiOrfau 
iroTe  flip  Kvpai  KoiKodaa  cid  to  avalfxyyvTov  /cai  iTa/uLOP'  ttotc  Si 
itnrovi  oia  t6  Xaypop'  iroTe  oi  opov9  otd  Tjjy  ayyu)/uLoavprjv  xal 
Tiji'  livoiap*  froTs  oe  XioPTos  koi  irapidXei^,  Scd  to  dpiraicriKOP  kuI 
itXeoveKTucop'  jrori  d<nriia9  Sid  to  SoXepop'  trore  Se  o(j)€if  fcal 
i'X^eti  Sid  TOP  iop  xai  Tijp  ir^pripiap* 

••^i/ir^&tftfy]  The  Septuagint  translates  the  same  Hebrew 
word  by  uiroSeiKpveiPj  2  Chron.  xv.  3,  and  StSdcKeiv^  Job  vi.  24: 
Prov,  iv.  4.  Wetstein  says  SeiKPvetp  dicitur  is,  qui  digitis  rem 
monstrat  quam  oculis  subjicit;   vweSeiKvyctv  vcro,   qui  rationeiip 


CHAPTER  III.  71 

cauaasque  expcHiit,  quibus  aliquid  faciendum  8uadet.  P(dyb.  ii. 
S8,  2^  TTopcufTuca  nep  ypwriov  irpoT€ivavT€%  irXijOoSf  €19  to  ficXXoK 
ii  i9roo€ucmivT€9  to  ikiyeQo^  r^  ^Vtajikaimv  evSaifAovias  Kai  to 
irXfjOoi  Tmv  virap^oirrwv  avTois  ayaOwv,  idp  KpaTifowci,  And  ii. 
33^  1^  T«OK  j^ikuipjfiop  vvoSeij^avTwv,  409  oei  iroiiurOai  top  aywpo* 

This  perhaps  had  better  not  be  considered  a  negative,  or 
declaration  that  none  had  warned  them  to  do  this :  for  doubtless 
the  prophets  of  the  Old  Testament  and  their  own  conscienoe 
must  warn  them  to  avoid  impending  wrath.  But  it  is  a  who 
dl  admiration  like  that  of  St.  Paul  to  the  Galatians  iii.  1. 
And  thus  Chryaostom  explains  it,  el  hi  ri^  /iera  oKpifiem 
^poamjfet  roiv  Xtyofievon,  Kal  iyiavfiitp  TVfw  iinTifjLvjciv  eicspaae, 
OovMoykiy  yop  avTov9»  oti  o>^6  ycXiv  ttotc  to,  aovvaTa  avToli 
ajfww  cImcu  ioKoSvTa  ffivvii0ffa'av^  TavTa  tXeye*  See  also  Isai. 
xlu.  19:  xlix.  21:  liii.  1:  Ix.  8:  Ixiii.  1:  Matt.  xxi.  10:  Luke  v. 
21:  ix.  9-  Virg.  Georg.  iv.  445,  Nam  quis  te,  juvenum  confi- 
dfintiaaJme,  nostras  Jussit  adire  domos  ?  quidve  hinc  petis  ? 

-— ^v7«iv  oiro]  A. Hebraism.  Thus  Eoclus.  xxi.  2,  w  airo 
vpoamwou  oif)€wSf  ^pevyc  airo  aixapTia^. 

The  infin.  (for  Iva  (pvytiTc)  used  in  a  similar  manner  1  Cor.  v. 
9)  eypayffa  vfuu  /uLtj  avvavafilyvvadcu  wopvois*  ^P^*  iv-  1, 
vapoKoXm  Vfxa^  o^iW  ire/MTrar^cu.  1  Thess.  iv.  10:  1  Tim.  i.  3: 
&c. 

-— T^  fi^KXoian^  opyffi\  impending;  as  its  connexion  with 
i^vyelp  would  imply.  The  words  have  the  same  signification 
as  St.  Paulas  t^s  ipy^  Ttj^  epyonevti^. 

^Opyti  here  signifies  puni^ment;  as  in  Philo  de  Great.  Princ. 
p.  727*  fMi^opoi  opytj^  a^toi  Tuy\av€iv  etTTtv,  and  de  Jud.  p.  7^2, 
Je^Mum  ovic  iXiov^  ir6Qev\  aXX'  opyrj^  a^ta.  Dem.  in  Phorm. 
p.  913y  vfiiu  opytj  jmeyaXtf  Kal  Ti/uLwpia  vwoKciTat,  Pausan. 
VI II.  2,  iwiiifTa  irapi  t&v  OeHv  tijuly;  t€  oi/crii^  ayaOois,  Kal 
aiuciitram  wravTw^  opyii.     See  Reiske^s  Ind.  Dem. 

These  words  respect  the  very  last  words  of  the  Old  Testament, 
where  Malachi  is  propliesying  of  the  Baptist,  and  his  beginning 
to  praach  the  gospel,  ^'lest  I  smite  the  earth  vrith  a  curse,^ 
and  denote  the  most  miserable  destruction  of  the  nation  (called 
by  St.  Luke  xxi.  23,  0/9717  iv  Ttp  Xaip  roi/r^)  now  almost  ready 
to  fall  upon  them,  if  they  should  disobey  the  gospel,  which 
waa  now  the  last  means  offered  them  for  their  conversion;  and 
which  came  to  pass  when  about  forty-four  years  after  this  they 
were  destroyed  by  the  Romans.  So  1  Mace.  i.  64,  opy^  /uLeyaXfi 
f  wf  'Icpai^X  oK^odpa. 

8.  trcM^r^vre]  Aristot.  de  Plant,  i.  4,  twv  (f>uTAp  Tiva  niiv 
wotaStn  KOpwoy^  riya  ii  Qu^lf  tos  Wiai  koI  riva  eiotf  ipvUv.  Kal 


72  ST.    MATTHEW. 


^ 


^Wiij,  Ttwa  a  aif.  And  ii.  10,  cep^pa  ce  in  ^tppipuM  & 
Htm  ij^mtm  irauAfn  KOfnw  yXmcvtf.  Cicero  pro  Pfamoo, 
tarre  fructus  ex  republidL 

— *  nafercrrc  aapm-oii  aj^iotff  Ttf^  fterapoias^  Snnilar  to  Acts 
XXtL  9O9  o^ui  T9f  fterajnias  ^pr/a  irpaiT(Torras»  See  Luke 
xxnL  15:  Acts  xxr.  11,  25.  In  many  MSS^  Terskms  md 
hAerBf  mofrotf  Sl^um  is  read.  The  plural  may  be  oving  to 
tlie  tnmscfibersy  or  petliaps  intiodaced  here  from  Luke  iiL  8, 
vbere  it  is  tlie  correct  reading.  Yet  in  St.  Matthew  \tL  16,  VJ^ 
tlie  SMoe  phrMe  occurs  four  times  in  the  plural  number. 

'^^al^um\  Such  woiks  as  ought  to  proceed  from  a  penitent  mind. 

'—  Tiy^  /irraroMXf  ]     See  Middleton  Gr.  Art.  p.  173. 

9'  Miy  ^o^^re  \r/e<r]  The  two  former  words  are  generally 
considered  redundant  (though  Whitby  will  not  allow  them,  nor 
Mif  ap^ffffOe  in  St.  Luke  iiL  8.  to  be  so)  and  the  expression  to 
be  equivalent  to  ^^  Xiytrre^  So  T^Iark  x.  42,  oi  2ocovirrcv  apyw' 
tor  oi  apj(a§rr€t9  colL  Matt.  xx.  25 :  1  Cor.  xL  16.  And  Hist. 
8us.  5-  oi  coKOvirrei  xyfieprav  for  o\  ci/^Seproiirref. — Wetstdn. 
transhUes  them,  Ne  animum  inducite,  sic  apud  vosmet  cogitare. 
And  Lightfoot,  who  says  it  is  a  common  phrase  in  the  Talmud, 
Be  not  of  opinion. 

—  Xiyetr  iv  cairroi^]     The   Septuagint   translates   the  same- 
Heb'  wofds  by  Xiyeiw  ip  iaurti  £sth.  yi.  6,  and  Siavoeiy^  2  Sam. 
xxL  16. 

—  iraripa]     See  Middleton  Gr.  Art.  p.  173. 

—  varipa  €y(OfjL€P  rov  'Afipaaim]  The  Jews  and  particularly 
the  Pharisees  cherished  the  preconceived  notion,  that  as  Jews 
and  descendants  of  Abraham  they  alone  were  pleasing  to  Grod; 
and  that  to  the  exclusion  of  the  Gentiles,  they  should  have  the 
good  things  and  honours  of  the  kingdom  of  the  Messiah,  which 
they  fancied  was  to  be  established  on  earth.  Justin  M.  Dial, 
with  Tryph.  p.  369,  VTroXafifiavom-e^  oti  irdvrw^  toIs  crro  t$s 
airopSf,  T^9  Kara  aapxa  tou  'Afipaoifi  ovtrij  koLv  afiaprwKoi 
ttkri  Kai  airuTToi  /cat  aireiOei^  7rpo9  rov  Oeov^  rj  paatXeia  1; 
duivuK  ioBiiaerai.  A  remarkable  passage  occurs  in  the  Talmud, 
in  which  it  is  said  "  that  Abraham  sits  next  the  Gates  of  Hell, 
and  doth  not  permit  any  wicked  Israelite  to  go  down  into  it.**^ 
These  Jews  might  perhaps  pervert  the  promise  in  Jer.  xxxviii. 
34,  &c.  to  support  this  vain  and  dangerous  confidence  in  oppo- 
sition to  such  a  multitude  of  most  express  and  awful  threatenings ; 
particularly  Deut.  xxxii.  19,  Sec 

.   —  tic  Twv  \i9wy  TovTwv]'  SeucTucikj  here  on  the  banks  of  the 

Jordan.    See  Luke  xix.  40. 


CHAPTER    111.  73 

-  Some  take  this  figuratively,  (as  Ignatius,  Ep.  ad  Magnes. 
p.  96,  Justin  Martyr;  Clemens  A]ex.  Protrept.  ad  Gentes,  p.  3;) 
of  the  Grentiles  who  are  stony-hearted  towards  the  truth,  and 
warship  stocks  and  stones,  God  is  able  to  raise  up  children  to 
Abraham.  But  it  is  rather  to  be  interpreted  litterally,  for  the 
crying  down  of  their  idle  boasting :  that  it  was  but  a  vain  prop 
whereupon  they  leaned,  to  think  that  it  was  enough  for  them 
that  they  were  descended  of  Abraham;  for  God  by  his  omni- 
potent power  was  able  to  make  as  good  and  towardly  children 
to  Abraham  as  they  were,  even  of  stones.  So  Chrysostom, 
Ham.  II.  in  Matt.  /jLtj  iH^/ii^ere,  (ptiaiVf  ari  eav  v/ulm  a7r6\ij(r0€, 
awcuoa  wocifa-tpre  tov  Trarpiapytiv*  ovk  ian  tovto,  ovk  cctti. 
T^  y€ip  Oc^  ovvuTov  Kai  avo  XiOtop  avOptinrov^  avrf  SoSihzi, 
«U'  €19  Tfjv  cvyyevetav  eKelvtfv  ayayeiv^  iirit  kuI  e^  ^PX^ 
OVTW9  €y€V€To»  To  ydp  €k  XiOwv  avOpwirou^  yeyeaOai,  o/xoiou 
fgy  T^  airo  r^  fitfrpa^  CKelurf^  TfJ9  aaXripa^  irpo€\0eiv  jraiSiov* 
And  similarly  Thcophylact  in  c.  iii.  Matt.  p.  19. 

—  67Cipai]  An  allusion  to  Isai.  li.  1,  2,  3,  4.  See  Gen. 
xxxviii.  8,  dvd<rTficrov  airepfia  Tij)  aSeXiptp  aov^  And  Matt. 
xxii.  S4.  > 

10.  jf&i  a  Kai]  See  Hoogeveen  Doctr.  Partic.  c.  xxii.  §  4. 
Kal  in  some  copies  is  wanting :  but  it  should  be  added,  as  usually 
placed  after  i^otj  ce»     So  Herod,  ix.  95,  tfcri  Se  kqI  t6o€  ffKOuaa. 

— •  If  dj^iytf]  Hesych.  i'urrofxo^  TreXc/ce/y.  Some  by  the  ax 
understand  the  Word  of  God  and  the  publication  of  the  Gospel, 
fixmi  Jer.  xxiii.  29,  after  the  Septuagint,  and  from  Hos.  vi.  5, 
others  Christ  himself.  But  most  understand  it  of  the  judg- 
Hieiits  of  God.  Greg.  Naz.  Or.  xxxix.  p.  633,  aJ^ivti  kaT\  t^9 
a0€paw€VTov  ^f^vy^  V  ^KTojJLt}  Kal  /uLera  Ttjv  Korrpov.  Theoph. 
in  Matt.  c.  iii.  d^lvrfv  Xeyei  n^v  tov  Xpurrou  Kpiaiv.  Sivopa  oe  eva 
iawTov  rifiwv^  o  ovv  /ULii  Trurrevaas,  evrevQev  ijSti  airroppiQ^ 
aTori/oLwerai,  koi  ec9  'yeci/yav  ^/i/SaXXerai.  See  also  Chrysos- 
tom Horn.  II.  in  Matt. 

—  i  d^ivrg  TTpoi  pl^ai/]  A  proverbial  expression  to  denote 
that  punishment  is  close  at  hand.  Ecclus.  x.  15 :  Dan.  iv.  20,  23. 
So  that  by  the  ax  being  fiow  laid  to  the  root  of  the  trees  may  be 
understood  the  certainty  of  their  desolation  and  its  nearness :  in 
that  the  instrument  of  their  destruction  was  already  prepared 
and  brought  close  to  them ;  the  Romans  that  should  ruin  their 
city  and  nation  being  already  masters  and  rulers  over  them. 

— —  nSv  Sevipwv]  In  the  Sacred  Writings  men  are  frequently 
compered  to  trees,  Ps.  i.  3 :  Ixxiii.  5 :  Dan.  iv.  11 :  Matt.  vii.  17 : 
Luke  xiiL  6,  9 :  John  xv.  1-— ^7  -  Bom.  xi.  17 :  and  Jer.  xxvi. 


74  ST.   MATTHEW. 

—  fxij  7roiov¥  Kokoy  Kapiroi^^  for  fwj  ipipov^  see  v.  8.  Hcxjge- 
vecn  Doct.  Part.  c.  xxvii.  Sect.  1.  §  ^9. 

—  eKKoirrerai]  Alberti  and  Graeviua  think  this  and  /3a\- 
Xerai  put  for  eKKoirreaOcu  and  (iaXKecrOai  Set,  as  iriXcTai  He- 
siod  ipy.  30,  for  ireXeaOat  Sei,  and  rj  yXwTra  rtp  KtjpvKi  tovtwv 
rifjLveroi  for  riyLvetrOai  iet.  So  Callim.  Hym.  in  Dian.  168, 
Airrj  o  ej  iraTpa^  oofiov  cpjfcai'  o\  o€  a  €0'  eopfju  IlaWcy  ofiw^ 
KoXeovcTt,  (TV  o  AiroXXctfi'i  irapiCei^,  for  eXevatj,  /coXecrowri,  wa- 
pi(T€i9,  £phes.  V.  13,  <pav€povTai  and  Apocal.  xvi.  15,  loov 
epxp/Atu  w  ifXeTTTi^y.  But  the  Hebrews  use  the  present  to  ex- 
press things  that  are  sure  and  very  near;  and  therefore  these 
presents  have  the  force  of  futures. 

11.  jScTirri^cw]  St.  Mark  uses  a  different  tense  i.  8.  This 
is  the  answer  John  made  to  the  question  whether  he  was  the 
Christ  or  no.  John  i.  26. 

«— ei;  iiari]  for  vSan  simply:  as  Luke  iii.  16:  Acts  i.  5: 
xi.  16,  without  the  preposition.  Herod,  iii.  104,  has  ev  iSari 
Xo'yos  avTov^  can  fipe')(€crOai  TtjvtKavTa.  In  other  similar 
phrases  we  find  ev  retained;  Luke  xxiii.  9,  eirepdra  avrov  iv 
Xoyoi^  LcavoTs.  Musaeus  158,  Ovfiov  epfaroTOKOKTi  irapaTrXdy^a^ 
€Vt  /ii/docv*  Find.  Olymp.  e,  A.  vii.  Av^ioi^  arrvwv  ev  avXol^. 
See  Glass.  Phil.  Sac.  p.  460. 

That  the  baptism  of  John  was  by  plunging  the  body,  seems 
to  appear  from  what  is  related  of  him,  viz.  that  he  baptized 
in  Jordan ;  that  he  baptized  in  Enon  because  tJiere  was  muck 
water  there;  and  that  Christ  being  baptized  came  up  out  of 
the  water:  to  which  that  seems  to  be  parallel.  Acts  viii.  38, 
Philip  and  the  Eunuch  went  down  into  the  water j  &c.  Some 
complain  that  this  rite  is  not  retained  in  the  Christian  church,  as 
though  it  something  derogated  from  the  truth  of  baptism ;  or 
as  though  it  were  to  be  called  an  innovation,  when  the  sprinkling 
of  water  is  used  instead  of  plunging.  But  this  is  no  place  to 
dispute  of  these  things.     See  Wall  on  Infant  Baptism. 

—  €15  fxeravoiav]  eJs  here  points  out  the  final  purpose.  Gro- 
tiuB  translated  it  super  professione  pcenitentioe  quam  vos  facitis. 
St.  Mark  calls  it  fidirriafia  fieravoia^' 

—  o  oTTiffw  fAov  ip)(ofJL€vo9]  for  iXeviToixeyoij  as  John  i.  27 ; 
or  pernaps  he  who  is  now  coming.  John  entered  upoa  his 
ministry  about  six  months  before  Christ.  This  name  6  epyfo- 
jmevo^i  was  one  by  which  they  called  the  Messias  at  this  time 
when  DaniePs  weeks  were  now  nearly  completed,  from  the  full 
a!kid  sure  hope  and  expectation  they  had  of  his  being  at  hand. 
Thus  John  sent  his  disciples  to  enquire  av  el  6  ep^oi^^vo^;  John  iii. 

1^  31,  o  ajifw0€v  €p)(opL€yoi :  John  iv.  25,   the  woman  of  Samaria 


CllAPTCR   III.  75 

knew  iri  MccrtrJuv  e^rroi.  And  when  Jesus  entered  Jcrusa- 
km,  the  multitudes  cried  out  euXaytiiievos  o  ip^opueifos  iv  Ttp 
owifAOTi  Tov  Kvpiov.  Apoc.  i.  4,  8 :  iv.  8 :  xi.  17)  6  wv  xal  o  ifv, 
K^l  o  iprjfOfk^voi* 

—  iicaM>(]  In  the  sense  of  St.  John^s  a^io9.  Herod,  viii.  36, 
o  cm  Oeoi  c^eas*  ovk  ela  KiwetiVf  0a?j  auro^  ucavo^  etvai  rcSr 
imuTcd  wpotcarfjaOag. 

-^  iwoinfiaTa]  In  the  New  Testament  vwoSti/uia  is  used  in 
the  same  sense  as  aawSaXiou:  and  the  Septuagint  translates  the 
same  ward  sometimes  by  vvoirjfjLa^  sometimes  by  aavSaXioV' 
Among  the  Hebrews,  Greeks,  and  Romans,  this  was  the  ofBce 
of  the  lowest  slaves.  Lucian.  Herod,  v.  Vol.  i.  p.  835,  o  ie  ti^ 
fitdka  covXucw^  axpaipei  to  aavidXioi^  €k  tou  iroSoi,  m  iraroxXc- 
pocro  ^oif.  iEsch.  Agam.  917>  viral  ti^  apfivXa^  Avw  rdj^o^f 
TpoiovXio^  iikfiaai¥  iroio^.  Chrysost.  Horn.  xvi.  on  John,  to 
yap  imofifia  Xvaaty  t^9  iayaTtj^  Stavoia^  icTi.  Among  the 
Jews  however  we  find  the  disciples  doing  this :  and  in  the  early 
ages  of  Christianity  we  find  the  same  custom.  From  an  Epistle 
in  Euseb.  Ecd.  Hist.  iv.  15,  we  find  that  it  had  been  done  to 
Polycarp ;  and  that  now,  when  about  to  suffer  martyrdom,  eTrei- 
p&ro  ml  ywoXvetv  eavrovy  fxri  irporepop  touto  iroiHv,  did  to  del 
inoifTop  Twv  triiTTwv  crirouod^eiVf  ocmy  Taj^iov  tov  jqmoto^ 
auToS  €<pdylniTat. 

— -^ /SfMTrocrai]  Though  properly  used  to  signify  the  carry.- 
ing  great  weights  is  here  equivalent  to  <f>€p€iv. 

—  xyci/^ari  ay  up]  See  Middleton  Gr.  Art.  p.  173.  By  this 
is  not  meant  the  grace  concomitant  to  our  Christian  baptism, 
but  hb  sending  down  the  extraordinary  gifts  of  the  Spirit,  as 
is  plain  by  our  Saviour^s  own  exposition.  Acts  i.  5.  For  ^^  John 
indeed  baptized  with  water,  but  you  shall  be  baptized  with 
the  Holy  Ghost  not  many  days  hence  ;^  where  using  the  very 
same  words  with  these  of  the  Baptist,  and  applying  the  bap- 
titing  with  the  Holy  Ghost  plainly  and  undeniably  to  his  send- 
ing down  the  Holy  Ghost  on  the  day  of  Pentecost,  he  has  given 
a  sure,  plain,  and  undoubted  explanation  of  these  words. 

The  descent  of  the  Spirit  upon  the  first  converts  was  called 
baptism  on  account  of  the  multitude,  variety,  and  greatness  of 
the  gifts  with  which  it  was  attended;  in  so  much  that  the 
mindi  of  those  on  whom  he  descended  were  as  fully  repleuished 
with  his  gifts  as  their  bodies  were  covered  with  water  in  bap^ 
tism.  TheophyL  in  Matt.  c.  iii.  p.  19,  TovreoTiy  /cara^cXi/aei 
v/tiar  dfpBo¥W9  T€ut  tov  7rv€VfjLaTOi  yapKTu 


76  ST.    MATTHEW. 

—  Kui  wpi]  These  words  are  wanting  in  Mark  i.  8  :  John  i. 
33 :  in  the  almost  parallel  words  of  Jesus,  Acts  i.  5  :  and  here  in 
several  MSS. :  they  are  however  found  in  the  older  ones,  and  all 
the  antient  versions ;  and  in  so  many  of  the  Fathers,  that  Mill 
in  his  Notes  entertains  no  doubt  of  their  being  genuine,  though 
he  had  previously  condemned  them  as  spurious. 

It  has  been  sometimes  thought  that  the  words  irvevfiaTi  ayitp 
Kol  irvpi  are  an  ei/  ^la  ^voivj  as  St.  Peter'*s  did  oo^ri^  kuI  dpcTtji 
2  Pet.  i.  3 :  and  Acts  xiv.  13,  raupou^  Kal  aTcixjuLaTay  i.  e.  earefi- 
fiiifovi.  And  Virg.  Georg.  ii.  192,  pateris  libamus  et  auro,  i.  e. 
Aureis.     See  Glass.  Phil.  Sac.  p.  19. 

Possibly  the  Baptist  might  have  in  view  Mai.  iii.  2 ;  where  the 
Messiah  is  compared  to  a  refiner^s  fire,  on  account  of  the  judg- 
ments  he  was  to  inflict  on  the  Jews  in  consequence  of  their  im- 
belief.  This  verse  may  perhaps  represent  the  manner  in  which 
Jesus  will  admit  his  disciples :  the  next,  that  in  which  he  will 
judge  them  at  the  end  of  the  world. 

12.  ou]  redundat.  See  vii.  24 :  viii.  15 :  Mark  vii.  20 :  John 
i,  33 :  Acts  xv.  I7. 

— '  ou  TO  TTTuov]  The  expression  taken  from  the  prophetical 
writings.  See  Levit.  xxvi.  23:  Isai.  xli.  16.  Hesych.  Trri/oy, 
Oplua^j  ^vXov  €v  (p  oiaywpiXfi^(Ti  tov  gitov  airo  rod  d-^^vpov^ 
Theoc.  VII.  156,  avQi^  eyw  Trd^aifxi  fxeya  ttti/of.  Schol.  oraif 
ce  XiK^/LWVTai  Kal  cwpevwai  tov  irvpov,  KaTd  imlaov  7rrjyvuou<Ti  to 
^n^Tuov.  Alciph.  lii.  26.  apTi  /noi  r^v  oKu)  oiaKaOripavTi,  xal 
TO  wTvov  dTTOTiOe/uLevtpy  6    oeaTTorrii  eTrecm;. 

See  Pearson  on  the  Creed,  Vol.  i.  p.  451,  where  the  several 
figurative  and  parabolical  descriptions  of  the  office  and  dignity 
of  the  Son  of  Man  as  Judge,  are  enumerated.  See  also  Glass. 
Phil.  Sac.  p.  1119. 

—  iiaKa6api€i'\  1.  fut.  Att.  for  haxaQaptaei*  See  Matt.  Gr. 
Gram.  Xen.  (Econ.  xviii.  6,  KaOapovjuLcv  tov  oItov,  XiKfiwvTe^ 
.  ,  .  .  TO  ayypa.  The  word  in  this  verse  is  used  in  the  sense 
of  XcicfAav  ventilare,  vannare. 

—  Ttjv  a\(i)va.  The  Attics  used  oXcds  :  a  place  in  the  open 
air,  for  treading  out  the  com.  It  is  evidently  used  here  for 
what  it  held,  the  com  and  chaff  together. 

—  avwi^ei]  avvdyeiv  is  properly  used  when  applied  to  men, 
cattle,  and  miimate  things :  avyKOjiiii^eiy  when  speaking  of  the 
com,  &c.  Deut.  xi.  14. 

\  f"^  Tiiv  airoOfiKfipJi     Many  MSS.  with  the  Syriac  add  qvtov* 
Middleton,  Gr.  Art.  p.  175>  says  the  article  alone  has  in  such 


CHAPTER    III.  77 

instances  the  force  of  the  possessive  pronoun ;  but  the  Syriac,  as 
the  genius  of  the  language  requires,  generally  has  the  addition 
of  the  pronoun.  Its  insertion  or  omission  in  passages  of  this 
kind  is  a  fruitful  source  of  various  readings.  'ATodi^  litterally 
signifies  any  repository,  in  which  any  thing  aTroriOerai:  here 
a  subterraneous  cavern,  in  which  the  people  of  the  East  laid 
up  their  com,  wine,  oil,  &c,  Q.  Curt.  vii.  4:  Plin.  H.  N. 
XTiii.  30:  Hor.  i.  Od.  1,  9,  proprio  condidit  horreo  Quicquid 
de  Libyds  verritur  areis. 

—  a-xypop]  signifies  not  only  chaff  properly  so  called,  but 
also  the  stalks  or  straw,  and  whatever  though  it  grew  with  the 
grain  is  separated  from  it.  See  Xen.  (Econ.  c.  xviii.  Eustath. 
on  II.  €•  p.  675,  ovK  aTrXia^  a')(ypoVy  aXKa  to  tou  d'^ypou  \eir- 
TOTctrov  fV¥  17  a ^1/17  cijXol.  Etym.  Mag.  17  KaXafitj  17  oXXocoi- 
0ti(ra  ayypo¥  Xeyerai.  In  Exod.  v.  7?  it  is  used  for  the  straw 
which  Pharaoh  would  not  give  to  the  children  of  Israel.  And 
Jos.  Ant.  II.  13,  4,  uses  it  in  the  same  way  on  the  same  occa- 
siiHi.     And  so  does  Fhilo  in  Vit.  Mos.  i.  p.  608. 

The  wicked  are  often  compared  to  stubble  which  shall  be 
scattered  with  the  wind,  or  burnt  by  fire.  See  Ps.  xxxiv.  5 : 
Job  xxi.  18 :  Isai.  xxix.  5  :  v.  24 :  Hos.  xiii.  3 :  Mai.  iv.  1 : 
Exod.  XT.  7- 

18.  TOT«]  Does  not  accurately  mark  the  time,  but  merely 
during  the  time  that  John  was  baptizing,  as  Mark  i.  9,  ey 
circfMiiV  Ta7$  rnjiifiaiS'  Our  Saviour  was  baptized  and  entered 
OB  :hi8  ministerial  functions,  when  he  began  to  be  thirty  years 
of  age,  and  that  according  to  a  legal  ordinance.  So  also  did 
the  Baptist  begin  to  preach,  when  he  began  to  be  thirty,  which 
was  about  six  months  before  this. 

It  may  possibly  be  made  a  question,  why  the  Evangelists 
have  given  us  no  account  of  our  Saviour^s  life  from  the  twelfth 
year  of  his  age  till  he  began  his  ministry.  But  when  it  is  con- 
sidered that  the  end  of  the  Sacred  Penmen  was,  not  so  much  to 
gratify  our  curiosity^  as  to  consult  our  profit,  we  cannot  but 
admire  the  great  wisdom  of  God  by  whose  inspiration  they  wrote, 
in  passing  by  the  less  active  parts  of  our  Lord'^s  life,  which  would 
certainly  have  swelled  their  Gospels  to  immense  volumes,  fit 
far  the  perusal  of  none  but  the  studious,  and  such  as  had 
plenty  of  time  at  their  command;  whereas  now  taking  the  four 
Gkrapels  together,  they  make  but  a  small  book;  and  separately 
no  more  than  little  manuals,  that  may  be  carried  about  with 
us  wherever  we  go;  may  be  soon  read  over  and  easily  remem- 
bered,  even.. by   men  of  mean  capacities  and  no  great  leisure. 


78  ST.   MATTHEW. 

And  yet  they  ccmtain  all  the  tranaactions  of  our  Saviour'^s  life, 
which  chiefly  concern  us  to  know ;  I  mean  such  as  relate  to  his 
meditUorial  office,  as  that  he  came  into  the  world  to  teadi  us, 
to  die,  and  rise  again  for  us:  to  instruct  us  by  his  heavenly 
doctrine  as  our  Prophet;  to  offer  himself  as  a  sacrifice  on  the 
cross,  as  our  Priest ;  and  to  loose  the  bands  of  death  and 
ascend  triumphant  into  heaven  as  our  King.  Ilia  ergo  tern- 
pora,  says  Spanheim,  Dub.  Evang.  Fart  ii.  Dub.  96,  notata, 
quae  nobis  impensa,  qua?  in  munere  transmissa,  qua^  ad  aaipd- 
Xeiav  fidei  nostras  sufficere  visa,  quae  Christum  exhibent,  vel 
in  Cathedrd,  vel  in  Cruce,  vel  in  Throno.  Sic  etenim  osten- 
sum,  ilia  tantum  nobis  quaerenda  et  vestiganda  esse  in  Messi^, 
quae  act(is  officii  turn  Prophetici,  tum  Sacerdotalis,  turn  Regii, 
cujus  causa  venit,  concemunt.    See  also  John  xxi.  25:  and  xx.  31. 

— -ciTTO  T^  FaXcXaia;]  from  the  town  of  Nazareth,  where 
he  had  been  educated. 

-^  eiri  'lopSdinjv'\  Near  Bethabara,  John  i.  28. 

14.  Si€Kw\u€v^  Used  in  the  sense  of  the  simple  verb  KtoXveiV' 
It  signifies  here  the  wish  to  hinder,  rather  than  the  act.  See 
Mark  xv.  23,  coll.  Matt,  xxvii.  34 :  Ps.  Iv.  1 .  Thus  Peter 
forbad  Christ  to  wash  his  feet,  not  in  any  surly  frowardness, 
but  in  an  holy  humility,  having  an  eye  upon  his  own  unwor- 
thiness :  not  refusing  the  service,  nor  crossing  the  will  of  Christ, 
but  confessing  the  unworthiness  of  himself,  and  ponderating 
the  inequality  of  the  persons. 

— —  -j^peiav  i^w]  i.  e.  with  the  baptism  of  the  Holy  Ghost :  or 
if  we  suppose  John  to  speak  of  bi^tizing  with  water,  his  words 
ai«  to  be  understood  not  simply  of  any  absolute  necessity  that 
he  had  of  baptism,  but  comparatively  betwixt  him  and  Christ; 
that  it  was  fitter  that  he  should  be  baptized  by  Christ,  than 
Christ  by  him.  For  the  phrase  yjpeiav  eyw  is  used  not  always 
to  import  necessity,  but  sometimes  convenicncy. 

A  question  here  has  arisen  how  the  Baptist  knew  him  to  be 
the  Christ  before  the  Spirit  descended  on  him :  to  which  almost 
all  the  commentators  answer,  that  John  the  Baptist  being  a 
prophet .  **  filled  with  the  Holy  Ghost  from  his  mother''s  womb,"*' 
knew  by  the  afflatus  of  that  Holy  Spirit,  that  he  who  then  came 
to^  him  was  the  person  on  whom  the  Holy  Ghost  should  descend 
so  plentifully  and  on  whom  he  should  abide,  that  he  might  im- 
part  him  to  others ;  such  matters  being  frequently  imparted  to 
^opophets  by  an  immediate  intimation  of  the  Holy  Spirit. 

15.  moKpiQeh  el'n-e]      A    pleonasm,   of  a  form  common    in 
lon,  Cyrc^aed.  ii.  2,  l,.<ca{  i  ^YardaTrfi^  vwoXa^wv  clTrev- 


^^^^jL^BDOfht 


CHAPTER   III.  79 

(Eoon.  VII.  10,  ffoi  o  'J<rwfiaj(Oi  airtKpivaro^  ti  ^,  ^^i;,  i  ^dir 
KpaT€£*  So  Herodotus  6  ce  a/uL^ifiero  Xe^coy :  6  Se  aXyiiaas  €X€- 
prnmiiuiTgy  elwe  <l>ds :  iipfi  Xeywv,  and  eXe^e  ifHontvot. 

-^-  elire  irpos  cujtov]  Hebrew  manner  of  speaking,  common 
in  the  Septuagint  and  New  Testament. 

— -  o^€y  opri]  Sub.  /ic«  ^A<fk4pai  used  in  the  sense  of  c^. 
See  Pearson  an  the  Creed,  Vol.  ii.  p.  452,  who  instances  the 
different  significations  of  this  verb  in  the  New  Testament.  The 
same  Hebrew  words  are  translated  by  the  Septuagint  in  Jud^.  xvi. 
S6f  a0€v  M^»  and  in  £xod.  xxxii.  10,  eooor  fu, 

—  apTt\  The  emphasis  of  the  clause  is  held  to  be  in  this 
word.  Whereas  John  had  told  the  people  before  of  Christ'^s 
baptising  with  the  Holy  Ghost,  and  had  told  Christ  in  the 
verse  preceding  that  he  had  need  of  that  baptism;  to  that  it 
is  fliai  our  Saviour  giveth  this  answer  a^9  apn,  as  meaning 
thus.  That  it  was  true  indeed  that  he  was  he  that  should  come 
after  him,  and  that  he  should  baptize  with  the  Holy  Ghost, 
of  which  baptism  John  had  more  need  from  him  than  he  of 
John^s :  yet  the  time  of  that  his  baptizing  was  not  yet  come ; 
for  first  must  he  fulfil  all  the  righteousness  required  of  him- 
self before  he  was  to  pour  out  or  bestow  that  baptism  of  the 
Spirit  upcm  others.  And  therefore  must  John  suffer  him  to 
be  baptized  now  with  the  baptism  of  water,  for  that  baptism 
of  bia  with  the  Spirit  was  not  yet  to  be  exhibited. 

— •  Tifr  iiKouHTuvfjv]  here  the  same  as  iucaiiOfiLa  institutum ; 
both  thd  words  in  the  Septuagint  are  used  as  the  translation 
of  the  same  Hebrew  word.  See  Prov.  xvii.  23 :  Numb,  xxxvi. 
13:  Deut.  iv.  40:  vi.  1.  And  irXtfpouu  nji^  ^euoauvrpf  is  the 
same  as  woieiv  rd  iuccudftuara  Deut.  vi.  24:  <f>vXac(T€crdcu  to, 
imauoiuiTa  Deut.  xxvi.  17 :  Exod.  xi.  20.  So  Chrysostom  Horn. 
X.  in  Matt.  iiKcuoavvnp  iyravOa  Triv  eKirXiipwaip  kclXcI  twv 
crruAM  aircurwv.  This  exposition  he  repeats  Horn.  xii.  in 
Matt,  and  Hom.  lxxiv.  Vol.  v.  So  also  Theophylact  in  c.  iii. 
Matt.  p.  20.  And  in  c.  i.  Mark,  p.  192,  by  iraaav  SiKcuoavvtivhe 
understands  mcras  erroXd^  tov  vofiov-  Lightfoot  translates  it. 
That  we  fulfil  every  thing  just :  observing  that  in  the  baptism  of 
Christ  there  were  two  just  things  especiaUy.  1.  That  this  great 
priest  being  initiated  into  his  ministerial  office,  should  answer 
the  type  of  the  admission  of  the  Levitical  priests,  who  were 
initiated  by  washing  and  anointing,  Exod.  xxix.  4 :  Lev.  viii.  6. 
So  was  he  by  baptism  and  the  Holy  Ghost.  (See  also  Jenningls, 
Jew.  Ant.  Vol.  i.  p.  204.)  2.  When  by  the  institution  of  Christ 
those  that  entered  into  the  profession  of  the  Grospet  were  to  be 


80  ST.    MATTHEW. 

introduced  by  baptism,  it  was  necessary  that  Christ  being  to 
enter  into  the  same  profession  and  to  preach  it  too,  should  be 
admitted  by  baptism.  Clem.  Alex.  Psed.  i.  6,  kqi  ci  tcXckk  ^r, 
Ti  i^TTTil^eTo  o  TcXeioil  cSct,  ^ocri^  irXt/ptocrai  to  eirayyeXfia  to 
avOpwirivov  irayKaXw^,  the  profession  in  which  he  was  engaged 
as  man.  In  the  Constit.  of  Clem.  vii.  c.  23,  efiaTTTladrf  ^e  xal 
ipijaTevaev  (scil-  Jesus)  ovk  ai/rov  airopviraxreay^  ti  vrjcTeiof  ')(p€iav 
i)(mv  ^  Ka9iipa'€W9,  o  tti  <pua€i  KaBapo^  koI  ayio9,  aXX  iva  Kai 
'luxivvfl  aXijOetav  irpoayjapTvpiicri  kol  tjfiiv  viroypaiiiiiou  TrapcuT" 
ynrcu,  Greg.  Naz.  Or.  xxxv.  p.  B^Sy  efiawTiaOfj  fiev  aly  avOpwiro^j 
(oXX*  a/ULapTiai  iXvcrev  cJf  Geov,  ov  KaOapalwv  ai/ros  oeofieyof^,  aXX! 
iva  aryidafi  to,  v^ara.  And  in  Or.  xxxix.  p.  633,  he  says  it  was 
iravTa  tov  7raXa\ov  *AoayL  iv  eiSdyl/ri  Tto  voaTi.  See  also  Hom. 
XXXVIII.  p.  622.  And  Origen.  Caten.  in  c.  i.  John,  p.  47,  6  ra 
€T€pwv  dfAapTijjuLaTa  awoXvacu  ouvdfiei/o^f  ov  KaOapalwv  eveKev  iirl 
TO.  voLfxaTa  €p')(€Taif  aXX'  wctc  cuvajuiiv  avTols  ivOeivai  KaQapTiKtiv, 

16.  dvef^')(dviaav\  Galen,  de  Curat,  dvewydri  <tov  jJ  Ovpa. 
Thomas  M.  ecrn  ic  to  fiev  tjvoiye  Kai  fivevoyQt}^  Koivd,  to  oe 
dveayyev,  'Attikov,  Etym.  Mag.  aveeoy/uLcvo^  .».,av€wy/uLai  ••,. 
dviar/6  jieaoi  irapaKclfjievo^ .  avoiyw,  tjvwyov^  i/i/earyo)/,  crwcrroX^ 
Tou  fi  619  a*  avewyov,  to  Tpirov  avewye — rjvewKTai  ri  Bvpa» 
Livy  XXII.  1,  Faleriis  ccelum  findi  visum,  velut  magno  hiatu; 
quaque  patuerit,  ingens  lumen  eflFiilsisse.  Serv.  ad  jEn.  ix. 
Discedere  ccelum:  in  Auguralibus  libris  inter  ostenta  etiaav 
caelum  discessisse  dicitur. 

— ^aiJry]  Some  suppose  the  dative  for  eir  ai/roi/,  viz.  Jesus  r 
and  others  make  it  refer  to  John,  i.e.  whilst  he  was  looking. 
From  the  words  which  follow  it  seems  to  have  a  reference  to 
John :  for  if  el^c  referred  to  Jesus,  instead  of  eV*  avTov  at  the 
end  of  the  verse,  we  should  have  €(f>  eavTov. 

Lightfoot  thinks  the  word  must  be  reserved  and  referred  in 
a  singular  peculiarity  to  Christ,  and  the  opening  of  the  heavens^ 
to  him  importeth  a  more  emphatical  propriety  than  their 
opening  to  his  sight.  For  the  syntax  and  grammatical  con*- 
struction  that  St.  Mark  useth,  makes  it  impossible  to  fix  the 
word  avTtp  any  other  ways  than  upon  Christ.  He  therefore 
understands  it,  to  his  prayer, 

—  o\  ovpavoi\  There  is  no  material  difference  in  the  thingy 
thouffh  St^uke  has  put  tov  ovpavov^  in  the  sing.,  and  St. 
Matuiew  oi  oipavol  in  the  plur.;  for  one  follows  the  idiom  of 
the  Hebrew,  and  the  other  of,  the  Greek.  The  Syriac  has  trans- 
lated it  just  cross,  St.  Matthew^s  plur.  in  the  sing.,  and  St.  Luke'^s 
sing,  in  the  plur. 


CHAPTER   III.  81 

St.  Mark  says  the  heavens  parted  asunder ;  which  is  to  be 
understood  of  a  very  great  lig^t,  or  an  extraordinary  appearance 
of  fire,  which  was  seen  in  the  heavens,  as  when  it  lighteneth. 
This  is  the  sense  which  Justin  Martyr  has  put  upon  this  passage 
in  his  dialogue  with  Trypho  the  Jew.  See  Ezek.  i.  1 :  John  i. 
63 :  Acts  vii.  56. 

The  common  people  of  the  Jews  were  of  opinion  that  the 
heavens  were  firm  and  solid^  and  that  the  fire  which  fell  from 
thence  upon  the  {ace  of  the  earth,  burst  through  this  firmament, 
and  made  an  opening  in  this  vast  convex  that  surrounds  us :  and 
therefore  it  is  that  the  Evangelists  express  themselves  in  this 
manner,  in  accommodation  to  the  prejudices  and  capacities  of 
the  vulgar. 

^'^Kol  el&]  No  doubt  this  wondrous  sight  was  seen  by  both 
of  them.  For  St.  Mark  has  expressed  it  so  as  plainly  to  refer 
tke  seeing  ii  to  Christ:  and  John  the  Baptist  has  in  another 
place  assured  us,  that  he  saw  t/,  and  took  particular  notice  of 
it,  as  the  sign  he  was  directed  to  observe  as  the  distinguishing 
and  certain  characteristic  of  the  Messiah ;  John  i.  32,  34. 

—  TO  wPMVfUL  Toi;  Geo!;]  Gen.  ii.  2.  The  Spirit  of  God  moved 
upon  the  £ace  of  the  waters  in  the  old  world,  and  so  it  doth 
here  in  the  new.  It  is  needless  to  instance  how  oft  in  Scripture 
the  Holy  Ghost  is  called  the  Spirit  of  God,  as  Gen.  xli.  38: 
Ezod.  xxxi.  3:  Numb.  xxiv.  2,  and  many  other  places.  But  it 
is  moat  necessary  to  observe,  that  wheresoever  he  is  so  called, 
it  is  in  the  Hebrew  the  Spirit  of  Elohim  in  the  plur.  number ; 
and  aheweth  his  proceeding  from  more  persons  than  one.  Middle- 
ton,.  Gr.  Art.  p.  175,  observes  that  St.  Mark  and  St.  John  use 
precisely  the  same  expression,  whilst  St.  Luke  speaking  of  tlie 
same  event,  iii.  22,  says  to  irvev/ia  to  ar/iov  cwfLarUtf)  eiSet^ 
which  appears  to  give  the  personal  sense  of  Trveu/uia  in  the  most 
unequivocal  terms.  He  remarks  also,  that  the  other  two  Evan- 
geliata  have  also  to  7rv€UfAa  tov  Qeou,  because  that  phrase  is 
to  be  disdngui^ed  from  irvev/ia  OeoD,  which  is  also  of  frequent 
occurrence  in  the  New  Testament,  but  which  signifies  no  more 
than  *'a  divine  influence.'"  It  is  worthy  of  mention,  that 
though  TTvevfUL  Qeov  and  irvev/jia  Kvpiou  are  very  common  in 
the  Septuagint,  to  TrveSfia  rod  Qeov  does  not  once  occur:  for 
which  he  assigns  the  reason  that  the  translators  attended  to  the 
idiom  of  their  original. 

-^  jcoTo/Sacrov  wael  irepicrepdv]  When  our  Saviour  was  to 
enter  upon  the  actual  and  full  performance  of  all  those  functions 
that   belonged  to  him,    then   did   the   same   Spirit   which   had 

F 


82  ST.    MATTHEW. 

sanctified  him  at  his  conception,  visibly  descend  upon  him  at 
his  inauguration.  And  that  most  properly  upon  his  baptism, 
because  according  to  the  customs  of  those  antient  nations,  washing 
was  wont  to  precede  their  unctions. 

Thie  antients  were  generally  of  opinion,  that  the  Holy  Ghost 
in  this  descent  assumed  the  real  shape  of  a  dove,  which  at  that 
time  more  especially  was  a  very  proper  representation  of  his 
dove-like  nature,  Isai.  xlii.  2,  and  of  all  such  as  were  to  receive 
the  same  spirit,  and  are  required  to  be  as  harmless  as  doves  : 
but  most  of  the  modems  (though  they  allow  that  the  blessed 
Spirit  did  at  this  time  assume  a  visible  shape,  to  render  his 
descait  manifest)  do  maintain  that  the  wa-cl  Trepurrepa  relates 
not  to  the  body  or  shape  of  a  dove,  but  to  the  manner  of  a 
dove's  descending  and  lighting  upon  any  thing :  and  thence  they 
infer  that  it  was  this  body  of  light,  which  issued  from  the  skies, 
that  came  down  upon  Christ,  and  while  he  was  praying,  hung 
hovering  over  his  head,  just  after  the  manner  and  motion  of 
a  dove,  before  it  settles  upon  any  thing.  Whether  of  these 
opinions  should  prevail,  it  is  idle  to  dispute,  since  neither  of 
them  are  destitute  of  some  countenance  from  Scripture,  neither 
of  them  injurious  to  the  dignity  of  the  Holy  Ghost. 

17*  <fHit)vri\  Scil.  eyeyerof  which  is  added  in  Luke  iii.  22: 
or  ifpepero,  Mich,  in  Bos.  Ell.  Gr.  p.  388,  or  liKouaOfi.  Palairet 
supplies  eppaytj  from  Diog.  Laert.  i.  10,  payfjvai  (^wuiiv  i^ 
ovfiavov   (scil.  Xeyowrav)  *  Eirifieviorfy  firj  vviJi(f>wv  aWa  i^ioi. 

— ^  ovTOi  eariif,  &c.]  See  Ps.  ii.  7»  The  Camb.  MS.  reads 
ir/009  avTov*  av  el. 

^-^  vloy  a^yaxj/Tcfy]  See  Pearson  on  the  Creed,  Vol.  i.  p.  64. 
Pollux  III.  19j  koXoTto  o  av  i/ios  dyatrtjTOi  6  fiovo^  wv  nraTpl  ^ 
fiflTpl'  wa"jr€p  KOI  ay airtiTfi  Ouydnip  Kal  fiovoyevri^  Kaff  *li<riodov. 
Hesych.  aYa^nyroi/  fjiovoyeufj,  Ke-^apiafxevoy,  Hom.  II.  ^.  4^, 
iraio  €iri  koXitov  e^a)v....*£icTO|oioi;i'  dyairrfTov,  Basil.  M.  in 
Ps.  liv.  ayaTTtjToi  ry  irarpt,  <is  jnoyoyevn^.  See  Matt.  xvii.  5 : 
Mark  i.  11 :  ix.  7^  Luke  iii.  22:  ix.  35.  Philo  calls  the  only 
daughter  of  the  King  of  Egypt  ayatrtfr^  xal  fiovrf,  1  Vit. 
Mos.  p.  804 :  and  in  other  passages  frequently  joins  these  words, 
as  when  speaking  of  Isaac,  1/109  ix  t>}s  yafULeTfjs  yiverat  T(p  ac(f>^ 
yvfi(TioSi  ar/airtiTO^  Kai  fiovo^y  and  ov  ^e  fiovov  t«s  ea'^ev  dyantjTOp 
ocdoi/9,  iravrig  Xoyou  fieii^ov  epyov  SiaTrpaTrerai*  In  common 
Greek  writers  also  we  find  it  used  in  the  sense  of  only.  Antiphanes 
in  Stob.  Florileg.  Tit.  lxxxiii.  p.  347,  «^*V  y^p  ayaTrtjr^  xt 
wpaTTwv  9r/oo9  "XP-piv  epavov  e/uai/r^  tovtov  o^tofiai  (j)€p€iv.  And 
the  S^ptuagint  make  use  of  it  when  there  is  a  word  in   the 


CHAPTER  IT.  83 

Hebrew  signifying  only.     See   Gen.  xxii.  2,  12:    Jer.  vi.  26: 
AinoB  viii.  80:  Zech.  xii.  10. 

—  eir  ^  evioKifora]  'Attikw^  durl  toS  evooKw-^  See  Viger.  Id. 
Grnec.  T.  3, 11,  and  notes.  EvSoKelv  ir  rivt  is  a  Hebraism.  So 
1  Mace.  X.  47)  eu^riaav  iv  'AXe^ar^p^.  So  also  1  Cor.  x.  5: 
S  Cor.  xii.  10:  2  Thess.  ii.  12:  Heb.  x.  38.  In  Matt.  xii.  18, 
we  find  OT  OP  evioKtiaep  if  >/^i^  fiovy  and  2  Pet.  i.  17^  eW  or  iyw 
eiioKticra*  The  Greek  writers  use  evSoKclv  Ttvt.  The  verb  is 
firequently  used  by  Polybius,  and  the  construction  is  either  with 
the  dative  or  nominative ;  as  e^cJ   cvSokw  t^  yeyopoTi^  or  to 

The  expression  is  taken  with  slight  variation  from  2  Sam.  vii. 
14:  Ps.  Ixxxviii.  26,  27:  Isai.  xlii.  1.  And  when  it  is  uttered 
i^pain  at  our  Saviour^s  transfiguration,  this  addition  ^^  Hear  him^^ 
is  put  to  it.  Matt.  xvii.  5 :  Luke  ix.  35 ;  sealing  him  then  for 
the  great  prophet  of  his  church  whom  all  must  hear,  Deut.  xviii. 
16:  as  it  sealeth  him  now  for  the  high-priest  of  his  church, 
being  now  to  enW  into  his  ministry. 

Chap.  IV. 

1.  nrre]  Immediately  after  his  baptism,  when  he  was 
acknowledged  by  a  voice  from  heaven  to  be  the  Son  of  Gtxl, 
when  the  Sjnrit  of  God  had  taken  fuU  possession  of  his  soul. 
See  Mark  i.  12,  who  uses  the  word  €i/di/$,  and  Luke  iv.  1. 

—  owf^^ftf]  i.  e.  from  the  low  grounds  about  Jordan,  in 
which  he  was  baptized,  into  the  higher  country:  unless  we 
take  it  for  the  simple  ^^^di;,  as  Acts  xvi.  34.  In  the  corres- 
ponding passage  St.  Luke  uses  ifyeTo.  And  Hesychius  explains 
awoyrrcu  by  oStiyelrcu.  St.  Mark'^s  expression  is  to  irpsifia 
av ror  itcfiaXKei.  He  was  moved  by  the  Holy  Ghost  to  retire 
into  the  wilderness. 

—  vro  ToD  irwev/JLaTo^]  Scil.  ayiovy  which,  iii.  6,  Karafiaipop 
iw  airrw  i\0€v.  So  expressly  says  St.  Luke  iv.  1,  wveufiaTo^ 
ayiou  wXif/oifs  iwiffrpeylfep  airo  toS  'lop^vov,  &c.  Doubtless 
there  must  be  some  very  great  and  good  ends  why  the  Holy 
Spirit  should  thus  move  our  Lord  to  repair  into  the  wilderness 
for  this  purpose;  amongst  which,  says  Theophylact,  this  was 
one.  To  teach  us  that  when  by  baptism  we  have  consecrated 
ouradves  to  Code's    service,    we  must  expect   temptations:    so 

^  Indefinitum  tempus  hie  adhibetur  ad  actum  continuum  indicandum, 
qnemadmodum  Grsci  eo  tempore  uti  conBueverint  de  lis  rebus,  qute 
lolent  fieri,  qnaeque  et  sunt,  et  fuerunt,  eruntque.    Kaphclius,  Wolfius. 

F   2 


84 


ST.   MATTHEW. 


k 


Ecclus.  ii.  1,  'feKvov,  ti  Trpo(T€pj(fi  oouXeueiv  ri^  Kupitpy  eToifiaaov 
tj)k  ^vj(^y  &0V  eU  ireipaainov :  and  to  teach  us  in  our  Lord"*s 
example  how  we  may  best  and  most  effectually  resist  them, 
even  -  by  an  unshaken  faith,  1  Pet.  v.  9,  and  by  the  sword  of 
the  Spirit,  which  is  the  word  of  God,  Eph.  vi.  I7. 

—^€15  Tffv  eprifiov^  What  wilderness  is  here  meant,  seems  to 
admit  of  very  great  doubt.  Michaelis  imagines  the  phrase  must 
suggest  to  the  mind  of  the  reader  the  great  desert  of  Arabia, 
in  which  the  Israelites  wandered  so  many  years,  and  in  which 
Mount  Sinai  is  situated :  and  this  notion,  if  not  elsewhere  con- 
tradicted by  the  historian,  he  thinks  will  appear  the  more 
probable,  when  in  reading  of  a  miraculous  fast  of  forty  days, 
we  recollect  a  similar  fast  of  Moses  and  Elias  on  Mount  Sinai, 
or  on  the  way  to  that  mountain.  See  Exod.  xxxiv.  28 :  1  Kings 
xix.  8.  The  instant  we  imagine  ourselves  in  this  desert,  the 
whole  history,  including  both  the  artifices  of  Satan  and  the 
answer  of  our  Lord,  receives,  he  says,  extraordinary  light. 

The  people  of  Palestine  shew  the  wilderness  in  which  Jesus 
is  supposed  to  have  been  tempted,  and  from  the  forty  days 
it  has  acquired  the  name  of  Quarantania :  it  is  an  extremely 
rugged  and  wild  ridge  of  mountains,  to  the  north  of  the  road 
which  leads  from  Jerusalem  by  the  Mount  of  Olives  to  Jericho. 
Its  aspect  is  most  hideous :  but  this  Michaelis  thinks  can  hardly 
be  the  desert  of  the  temptation ;  as  he  supposes  no  writer  would 
call  this  merely  the  desert,  without  a  more  particular  description: 
and  no  man  could  there  be  in  danger  of  perishing  with  hunger ; 
for  in  whatever  part  of  the  desert  he  might  happen  to  be,  he 
need  travel  only  for  a  few  hours  to  reach  a  place  where  provi- 
sions might  be  had,  viz.  Ephraim,  Bethel,  Jericho,  or  elsewhere. 
Nor  would  our  Saviour  have  been  here  altogether  in  solitude, 
nor  as  St.  Mark  i.  13,  says,  among  wild  beasts  and  serpents, 
but  among  men,  possibly  among  robbers  who  then  infested  this 
desert,  and  made  it  dangerous  to  travel  from  Jerusalem  to 
Jericho.     This  is  the  scene  of  the  parable  of  the  good  Samaritan. 

These  opinions  are  countenanced  by  Bp.  Middleton.  They 
were  adduced  before  by  Chemnitius,  and  answered  by  Lightfoot, 
who  says  that  if  the  correspondency  of  the  fasts  of  Moses  and 
Elias  with  this  of  Christ  may  be  argued  from,  we  may  argue 
far  the  wilderness  of  Judea,  from  the  sore  trials  of  David  under 
the  persecution  of  his  enemies.  Sec.  See  1  Sam.  xvii.  34:  xxiii. 
14,  19, 24:  xxiv.  1.  Again,  mention  being  made  of  the  wilder- 
Bess  of  Judea  just  before.  Matt.  iii.  2,  3,  and  a  wilderness 
being  here  spoken  of,  without  any  further  mention  what  wilder- 


CHAPTER    IT.  85 

ness  it  was,  none  can  so  properly  be  understood  as  that  of 
Judem,  which  was  last  named  before.  And  when  St.  Mark 
says  Christ  was  with  wild  beasts,  he  does  not  therefore  enforce 
that  that  wilderness  was  without  either  men  or  dwellings :  but 
that  Christ  for  that  time  avoided  both  the  one  and  the  other, 
and  kept  himself  in  the  wildest  places,  and  most  retired  from 
human  society :  and  that  the  Evangelist  seems  to  regard  rather 
the  state  of  Christ,  than  the  state  of  the  place;  and  to  shew 
Christ  to  be  the  second  Adam,  (see  Forteus,  Lect.iv.  Vol.i.  p.  90) 
ai  in  the  temptation  which  he  was  now  about,  so  in  his  safety  and 
security  among  the  wild  beasts,  as  Adam  in  innocency  had  been. 

The  reading  also  iv  r$  eprjfitp  which  is  found  in  some  MSS. 
confirms  the  common  acceptation :  though  the  Syriac  version 
and  the  Vulgate  favour  the  contrary. 

— —  W€ipaa0^¥ai]  Sub.  ivexa  rou^-^-^Arre.    See  Schleusner  in  v. 

We -are  told  by  St.  Mark  and  St.  Luke,  that  all  the  time 
of  our  Lord^s  retirement  he  was  tempted  of  the  devil;  but 
there  is  no  account  of  the  various  subtle  arts  which  that  evil 
spirit  used  in  the  course  of  so  long  a  temptation.  The  three 
assaults  only  which  he  made  at  the  expiration  of  the  forty  days 
are  recorded,  perhaps  because  they  were  more  violent  than  the 
rest,  or  more  for  the  instruction  of  mankind. 

The  matter  of  his  temptations  was  very  like  the  temptations 
of  Eve.  She  fell  by  the  lust  of  the  flesh,  the  lust  of  the  eye, 
and  the  pride  of  life;  which  are  the  heads  of  all  sins.  And 
the  same  tempter  set  upon  our  Savioiur  with  the  same  stratagems. 

— -vn-o  Tov  iiafioXov]  The  word  signifies  a  slanderer  or  false 
accuser^  irapa  to  SiafiiXXeiv,  and  answers  to  the  Hebrew  word 
Satan.  It  is  found  in  the  Scripture  only  in  the  singular  number, 
and  signifies  that  evil  spirit  which  tempted  our  first  parents, 
and  who  is  represented  in  the  sacred  writings  as  the  head  of 
the  rebellious  angels,  and  the  adversary  of  all  good  men  :  1  Thess. 
iii.  6 :  1  Pet.  v.  8. 

3.  iPif(rrei/o'Ct9  riixipa^  rca'aapaKovra]  During  his  abode  in  the 
wilderness,  our  Lord  neither  ate  nor  drank.  It  seems  he  was 
supported  by  a  miracle ;  for  he  found  no  inconveniency  from 
so  long  and  praetematural  a  fast.  He  did  not  even  feel  the 
sensation  of  hunger  till  the  forty  days  were  expired.  Luke  iv.  2, 
Koi  ouK  €(f)ay€¥  ovcev  iv  Tcii^  iffiipcus  CKeivai^'  Kai  ci/inreXco'- 
Oeiam  avruv,  varepov  iTreivaae, 

— -  lifiepa^  T^aaapctKovTo]  Moses,  who  was  a  type  of  Jesus, 
made  himself  remarkable  by  fasts  of  this  kind;  for  at  two 
diflerent  times   he  was  forty  days  and  forty  nights  with   the 


k 


86  ST.   MATTHEW. 

Lord,  and  did  neither  eat  bread  nor  drink  water  all  the  while, 
Deut.  ix.  9)  25 :  x.  10.  In  like  manner  Elijah,  who  was  a 
type  of  Christ^s  forerunner,  went  in  the  strength  of  the  meat 
he  had  eaten  forty  days  and  forty  nights  unto  Horeb,  the  mount 
of  God;  1  Kings  xix.  8.  The  number  forty  seems  remarkable 
in  the  history  of  the  Old  Testament.  So  many  days  were  the 
waters  of  the  deluge  increasing.  Gen.  vii.  11 :  so  many  the 
spies  were  in  their  journey,  Numb.  xiii.  26 :  Goliath  challenged 
the  Israelites,  1  Sam.  xvii.  16 :  time  for  repentance  was  given 
to  the  Ninerites:  so  are  fulfilled  the  days  of  those  who  are 
embalmed,  Gren.  1.  3 :  Ezekiel  bore  the  iniquities  of  Judah  in 
a  vision,  Ezek.  iv.  6. 

— -i/cTTepor]  for  "XpoiMp  icrrepoy, 

3.  Tore  'irpoaeXddv^  We  are  not  to  understand  that  the 
devil  then  Jhrst  assailed  him.     See  note  above,  (TreipcurOffPcu)' 

—  o  ireipcS^wv]  i.  q.  6  ireipaaT^s:  so  1  Thess.  iii.  5.  The 
Greeks  also  use  in  the  same  way  the  participle  with  the  article 
for  the  substantive ;  thus  Herodian  i.  p.  23,  rn  tov  ftaaiXevoirro^ 
yuvaucL  Herod.  1. 120, 121,  oi  yeivafievou  Aristoph.  Plut.  798, 
oi  OeUfxevoi  for  o\  Qearal.  Eurip.  Alcest.  661,  i)  TCKwaa,  Xen. 
Mem.  III.  5,  19^  o\  i<f>€iTTWT€^,  Cic.  de  Divin.  ii.  44,  6  opl^tov 
finitor  Circulus ;  Dem.  ii.  Phil,  ot  Xiyovre^  for  o\  p^ropts.  See 
also  Glass.  Phil.  Sac.  p.  342. 

—  €c  1/10$  el  TOV  Oeou]  From  the  absence  of  the  article,  this 
has  been  sometimes  translated  ^-  a  son  of  God.""  But  Middleton, 
Gr.  Art.  p.  179^  has  shewn,  that  the  presence  or  the  absence 
of  the  article  does  not  determine  the  phrase  to  be  used  in  a 
higher  or  lower  sense :  but  that  in  this  particular  phrase  there 
is  a  licence  arising  out  of  the  nature  of  the  word  Oeos,  and 
hence  it  will  be  allowable  to  write  either  6  1/109  tov  Oeov,  or 
viov  Oeov  indifferently :  the  former  however  is  the  more  common. 

In  the  language  of  the  Jews,  the  Son  of  God  and  Messiah 
were  of  the  same  import.  See  Chandler's  Defence  of  Christianity, 
p.  192.  Ignatius,  Hilary,  and  others  suppose  that  Satan  knew 
not  yet  the  mystery  of  the  incarnation, 

—  €iir€^  Command.  See  xx.  21:  Luke  iv.  3:  x.  40.  Eurip. 
Iph.  Aul.  95,  TclKQv^iov  elirov  iravr  a(fH€if€u  (TTparoV'  Lucian. 
Asin.  48.  Vol.  11.  p.  616,  kcu  elire  KaTtf^eiv,  Thucyd.  vii.  29, 
elirovre^  afxa  €v  T(p  irapairXtp  kcu  tov^  iroXe/miov^y  ei  n  ovvcayTai^ 
air  avTwv  )3Xa\/^ai.  Thus  Dicere  is  used  in  Latin ;  Sil.  Ital.  ix. 
474.  I  Dea  et  CEnotris  velox  allabere  terris,  Germanseque 
truces  die  PaQafi  mitiget  iras. 

—  opTot]     Loa\'C3.     ^ApTo%    ujied    indefinitely    is    properly 


CHAPTER  IV.  87 

bread;  but  when  joined  with  eh  or  any  other  word 
limiting  the  signification  in  the  sing,  numb.,  ought  to  be  rendered 
loaf:  in  the  plur.  it  ought  ahnost  always  to  be  rendered  loaves. 

The  first  of  the  three  temptations  mentioned  by  the  Evangelist 
was  grafited  on  the  keen  sensation  of  hunger  with  which  Jesus 
was  pressed  after  his  forty  days^  fast.  For  as  no  such  thing 
had  happened  either  to  Moses  or  Elias  after  their  fasts,  the 
devil  might  think  it  argued  weakness  in  Jesus,  and  on  that 
account  might  suspect  him  to  be  no  more  than  an  ordinary 
num.  In  this  temptation,  therefore,  he  solicits  him  to  doubt 
the  evidence  of  his  mission,  and  to  distrust  the  Divine  power ; 
dna  which  were  the  more  heinous,  as  the  voice  at  his  baptism 
had  been  so  uttered,  that  none  could  justly  doubt  its  being 
from  heaven. 

4.  yiypairrai]  Deut.  viii.  3.  This  answer  was  perfectly 
conformable  to  the  principle  on  which  our  Lord  acted  through- 
out the  whole  of  his  ministry :  not  one  of  his  miracles  being 
wrought  for  his  own  gratification.  See  Porteus,  Lect.  iv.  Vol.  i. 
p.  94. 

*— cr'  ifyr^l  Thus  Max.  Tyr.  Diss,  xxvii.  6,  (iioTeuew  etr 
olfiifiy  and  XIX.  p.  193,  ^^y  iwl  roh  'A/ulu¥tou  dya0o7^,  koI  rij 
HepiufKou  eUaifjiovitf,  Polyb.  vi.  9,  8,  iaOieiv  ra  oXXoTfHa 
coi  TOf  iXiriias  ej^^eiv  tov  ^^y  €7r2  Toh  t<ov  irika^.  Plut.  de 
Cupid.  Divit.  p.  526,  fiaOovres  fifioe  iir  aXKup  tivi  ^viv  ri  r^ 
wohXi  MJCTJfadac. 

*— ^jjovroi]  With  the  force  of  present  tense — ^is  supported 
or  nourished.  From  the  Hebrew,  where  the  fut.  is  frequently 
used  for  the  pres.  to  express  any  thing  usually  or  necessarily 
done  or  suffered. 

— avtfpwxor]  In  some  MSS.  the  article  is  prefixed  here, 
and  in  the  majority  of  the  MSS.  in  die  parallel  passage  of  St. 
Luke  iv.  4.  In  the  Septuagint  the  reading  is  o  avOpwTros^ 
This  being  an  exclusive  proposition,  the  article  would  regularly 
be  omitted.     See  Middleton,  Gr.  Art.  p.  182. 

— iirl  icauTi  pijMaTi]  The  Evangelist  has  here  followed  the 
Septuagint:  in  the  Hebrew,  there  is  no  word  corresponding 
to  prj/uLOTt.  It  may  be  used  in  the  sense  of  irpayixay  as  iiro^ 
and  Xo^og  are  frequently  in  common  Greek.  So  Luke  i.  37: 
ii.  15:  Acts  v.  32.     For  eiri  some  MSS.  read  iv. 

-^-^ iKiropeuofiivtp  Sui  arofiaTos^  i.e.  whatever  God  appoints 
or  commands.  Lam.  iii.  38 :  Judg.  xi.  36.  Man  is  not  sus- 
tained only  by  the  food  which  he  eats;  but  whatever  God 
appoints  for  that  end,  however  unlikely   it  be,   sustains  him. 


88  ST.    MATTHEW. 

as  was  seen  in  the  manna.  It  is  the  blessing  of  God  that  renders 
our  food  the  support  of  our  life.  SeeWisd.  xvi.  26,  oi;;^  al 
y€V€<T€is  Twv  KapiTWv  Tp€<f>ovtTiv  avOpwiroVj  aXKa  to  p^fia  aov 
Tov^  coi  WKTreuovras  ciarrjpel. 

5.]  In  the  former  temptation,  the  devil  had  endeavoured  to 
make  our  Lord  distrust  God'*s  promise  and  providence,  but 
in  this  he  attempted  to  make  him  presume  too  much  upon  them. 

—  wapcLKafji0dvei]  Taketh  him  along  with  him.  See  i.  20, 
24:  ii.  14,  20:  xvii.  1 :  Luke  iv.  5,  9.  Thus  iElian.  V.  H.  xi. 
18,  irapoXrj<p0€ls  viro  UXarwvoi  cis  to  avfiiroaiov.  Isocr.  Paneg* 
Kol  rmv  (Tvy4idy(av  oXiyow  irapaXafiovre^-  Lucian.  1.  de  Sacrif. 
Vol.  I.  p.  526,  irap€\rj(p$ij  wpo^  riyif  Ouaiav.  Lam.  iii.  2, 
napeXajie  fie  koi  airrgyaye  ixe  €is  ckoto^  koH  ou  (^is* 

Whether  he  transported  him  through  the  air  or  not,  cannot 
be  determined  from  this  passage'.  And  tot^  may  indicate  either 
a  long  or  a  short  interval ;  here  perhaps  a  short  one. 

^'^ayiav  iroXcy]  This  is  frequently  used  to  express  Jerusalem, 
because  it  was  honoured  with  the  temple  and  worship  of  God ; 
and  because  antiently  the  Schecinah,  or  visible  symbol  of  the 
Divine  presence  rested  between  the  cherubims  in  the  temple. 
Chrysost.  on  Ps.  Ixxviii.  says  of  it,  UelOev  i}  wtfy^  r^s  evae^ia^, 
Ka\  rii%  Beoyvwcrltt^  a\  pi^at  Kal  ai  apj^ai,  AiSaarKoKeiov  ^v  Ttj^  yfjs^ 
And  Jerome  ad  Hedib.  qu.  8,  Vocatur  civitcts  sancta  ad  dis- 
tinctionem  omnium  civitatum,  quae  tunc  idolis  serviebant:  in 
hac  enim  sola  fuit  Templum,  et  unius  Dei  cultus  et  vera  religio. 
The  inscription  on  their  coin,  the  shekel,  was  ^^  Jerusalem  the 
Holy  ;^  by  which  name  and  title  the  Turks  distinguish  it.  See 
Isai.  xlviii.  2:  Iii.  1:  Neh.  \u  1:  Dan.  ix.  24:  Matt,  xxvii.  63: 
Luke  iv.  9:  and  Josephus  and  Philo  continually.  In  1  Mace.  x. 
31,  Demetrius  in  his  letter  to  Jonathan  says,  'lepovaaXtjfi  17x01 
ayia  koi  atpeifiemif  kqI  ra  opia  avTfjs,  In  like  manner  the 
heathen  writers  often  called  those  cities  holy,  in  which  any  of 
their  deities  were  supposed  to  hold  their  special  residence.  Thus 
Homer  calls  Troy  \epov  iXioi^,  and  TpoJiyy  lepop  TrroXleOpou, 
Od.  a.  2.  And  Aristophanes  calls  Athens  lepau  iroXiv,  Pac.  1034. 
and  Upwrdrriu  X'^P^'^y  Equ.  586.  Thus  also  Pindar  has  'lepa^ 
^Kuwvo9,  Nem.  6.  127-  So  also  Rome  was  called  Urbs  sacra, 
and  Sacrosancta  Ci vitas.  Josephus  says  such  towns  were 
exempted  from  foreign  garrisons,  like  Delphi. 

St.  Matthew  alone  ascribes  those  titles  of  sanctity  to  Jerusalem, 
\rf  which  it  liad  been  distinguished  by  the  propliets  and  sacred 
historians,  and  was  known  among  the  neighbouring  nations. 
In  the  same  way  he  testifies  a  higher  veneration  for  tlic  temple. 


CHAPTER    IT.  89 

which  had  a  peculiar  sacredness  till  the  Son  of  God  came  to 
tabernacle  among  men.  The  notion  of  this  Sacredness  St.  Mat- 
thew continues  on  to  the  death  of  Christ:  whereas  no  other 
writer  of  the  New  Testament  calls  it  the  Temple  of  Grod  in 
treating  ei  a  time  after  the  birth  of  our  Lord.  It  has  hence 
been  inferred  that  St.  Matthew  wrote  his  Grospel  several  years 
before  the  others,  and  whilst  the  title  and  character  were  ac- 
knowledged which  Jerusalem  claimed  by  antient  prescription. 

—  'ioTficrivl  See  Schleusner.  We  must  not  suppose  that 
the  Devil  took  Jesus  and  disposed  of  him  as  he  would.  But 
only  that  our  blessed  Saviour  who  yielded  to  the  temptation, 
was  pleased  to  do  what  the  Devil  required  of  him.  It  is  a 
common  thing  to  say  that  a  person  does  a  thing,  when  he  orders 
or  causes  it  to  be  done.  See  xviii.  2.  So  Gen.  xliii.  0,  arriaia 
amor  ivavrlov  aov*     A  few  MSS.  here  read  ecrnfiaev* 

In  Euseb.  Eccl.  Hist.  ii.  23,  we  find  the  same  words  used 
by  H^;esippus  of  James  the  Apostle,  the  Martyr,  ecrt^av  ovv 
o\  wpotifftifbivoi  ypaMfiareli  Kal  ^apuraiog  rov  laxwfiov  eiri  to 
wT€piytop  Tov  \epov* 

-^^  irrepiyioy  tov  lepoi;]  Hesych  irTepvytov,  aKpwn^ptov* 
Schol.  Aristoph.  Av.  1110,  Ta^  t£v  \epwif  aTeya^  irT€pd  Kal 
arrovf  ffoXovori.  It  is  not  well  known  what  part  of  the  temple 
the  Evangelist  here  means.  The  common  opinion  is,  that  it 
was  the  battlement  of  the  outer  court,  where  was  the  aToa  j3curf- 
Xac^.  to  the  east  and  south  of  the  temple,  which  according  to  Jose- 
phuB  was  of  such  a  height  that  no  one  could  look  down  from  the 
top  of  it  without  making  himself  giddy :  Ant.  xv.  11,  5,  ei  T19 
ir  aicpou  toS  TauTtf^  reyoui  afi<f>(o  avvTiOeli  tci  (idOtf  jiox- 
Tmim,  axoToSiviqiVf  ouk  i^iKovitiepfis  Ttj^  o\l/€a)9  €19  afiiTpifrov  to¥ 
fivOop.  In  Judea,  the  houses  being  flat-roofed,  the  Jews  were 
commanded  by  the  law,  Deut.  xxii.  8,  to  make  battlements 
round  their  roofs,  lest  people  walking  on  them  might  fall  over. 
The  roof  of  the  temple  was  filled  with  golden  spikes  to  prevent 
the  birds  settling  upon  it.  It  may  be  observed  that  *iepoy  in- 
cludes all  the  buildings  joining   the  temple  (rao9*) 

Krebs  and  Middleton  (Gr.  Art.  p.  182)  consider  vTepvytov 
as  monadic:  and  the  latter  thinks  it  may  have  been  the  roof 
oi  the  great  Eastern  Porch  ;  the  spot  fixed  upon  by  Lighfoot. 
The  height  of  this  roof  was  385  feet. 

6.  yiypaimu]  Ps.  xc.  11,  12.  The  Jews  expected  the 
Messiah  to  descend  visibly  from  Heaven  in  some  such  triumphant 
planner  as  is  here  proposed. 


do  ST.   MATTHEW. 

^-—  mpl  aov]  after  this  St.  Luke  has  tov  Sia<pv\a^ai  acj  which 
with  ev  wdaat^  reus  6^79  gov  is  in  the  Psahn  from  which  the 
quotation  is  made. 

—  Kcl  kiri  x^^P^^^  ®y  i^^serting  koX  in  this  text,  which  ren- 
ders it  a  kind  of  double  quotation,  it  has  beien  supposed  that 
the  Evangelist  meant  to  apprize  the  reader  that  he  had  omitted 
some  words :  this  being  one  of  the  marks  by  which  distant  texts 
are  connected. 

—  apoi(Ti\  Hesych.  aipec  ^(rra^ei.  Xenophon  uses  a  phrase 
resembling  this,  Kvp»  ttoi^.  vii.  5,  ev  rai9  dyKoXais  TrepK^epeiv^ 

—  *np<xTK6y\frt9  irpos  TSfiOov]  This  is  a  proverbial  expression 
in  Greek  as  well  as  in  Hebrew,  to  express  any  danger  or  mis- 
fortune. 

7*  ToXiv]  Also.  Hoogeveen  translates  it  vicissim;  the  par- 
ticle here  pot  being  so  much  iyavTuajtiaTiKfj  as  aPTiwapaOeTiKtiy 
Doct.  Part.  c.  xlii.  §  8.  Some  take  it  in  the  sense  of  ck  to 
kvavTiov^  in  opposition  to  the  quotation  which  the  Tempter  had 
made.  See  Glass.  Phil.  Sac.  p.  393.  See  Rom.  xv.  10,  11 : 
1  Cor.  iii.  20 :  xii.  21 :  2  Cor.  x.  7  -  Heb.  i.  5.  Some  commen- 
tators prefer  connecting  waXiv  with  the  former  words,  €<pti  avrt^ 
6  'IiycroS^  iroKiv*  yeypavTaij  &c.  This  is  the  opinion  of  Eras- 
mus; Beza  is  properly  opposed  to  it. 

—  eKweipdaeis^  See  Deut.  vi.  16.  The  fut.  with  significa- 
tion of  imper.  as  in  ov  fpovevaeK^  ov  /uiot^6i;o'€f9,  &c.  Kvpiov 
TOV  Qeov  (TOV  TTpoaKwriaei^j  Kal  avrto  fiovw  XaTpevcrei^f  v.  10. 
i.  e.  by  requiring  proofs  of  his  veracity  and  power  and  pro- 
tection, after  such  as  are  sufficient  have  already  been  given : 
by  demanding  further  evidence  of  what  is  already  made  suffi- 
ciently plain,  as  Christ^s  relation  to  God  is,  by  the  miraculous 
and  glorio.us  testimony  so  lately  given.  Thou  shalt  not  rush 
into  unnecessary  danger  in  order  to  tempt  God,  in  order  to  try 
whether  he  will  interpose  to  save  thee  in  a  miraculous  manner ; 
much  less  ought  this  to  be  done,  as  now  proposed  for  the  pur- 
poses of  vanity  and  ostentation.  Compare  Exod.  xvii.  2,  3 : 
Numb.  xiv.  22 :  Ps.  Ixxvii.  18 :  cv.  14.  The  word  is  used  in  a 
similar  manner  Gen.  xxii.  1,  when  God  commanded  Abraham 
to  offer  up  his  son  Isaac  for  a  burnt-offering.  He  tried  Abra- 
ham, putting  his  faith  and  obedience  to  the  proof.  See  Lim- 
borch,  Theol.  Christ,  v.  22,  16. 

8.  vyfniXjov  Xlav^  From  the  silence  of  history  we  cannot  de- 
termine what  mountain  is  here  meant,  any  more  than  what  part 
of  the  temple  he  set  him  upon ;  and  it  is  as  little  material.     The 


CHAPTER   IV.  91 

whole  of  Judea  was  opetv^  But  it  seems  not  improbable  that 
tbis  mountain  was  beyond  Jordan  eastward,  because  the  first 
appearing  of  Christ  after  this  among  men  was  at  Bethabara 
on  that  side,  John  i.  28.  Now  whether  it  were  Pisgah,  Nebo, 
Horeb,  or  what  else,  is  but  lost  labour  to  make  enquiry,  as 
we  are  sure  we  cannot  discover.  This  however  is  worth  observa* 
tioTkf  to  compare  together  the  being  of  Moses  in  the  mount 
with  God  and  the  being  of  Christ  in  a  mount  with  Satan: 
aad  the  Lord'^s  shewing  to  Moses  from  a  high  mountain  (Deut. 
sxsdv.  1,  3,)  all  the  kingdoms  of  Canaan,  and  saying.  All  these 
will  I  give  to  the  children  of  Israel ;  and  the  Devil^s  shewing 
to  Christ  all  the  kingdoms  of  the  earth,  and  saying.  All  these 
will  I  give  thee,  &c. 

— —  jckrwrcv]  That  this  temptation  was  founded  on  a  real 
not  an  imaginary  vision  of  the  ficurikeiai  t<w  Ko<riiiw  is  evident 
Iran  the  DeviPs  carrying  up  our  Lord  into  an  exceeding  high 
mountain  to  view  them.  This  implies  reality  in  the  view  from 
it:  and  it  probably  was  very  similar  to  the  real  view  Moses 
bad  of  the  whole  region  of  the  Holy  Land,  including  the  east 
side  of  Jordan,  from  mount  Nebo.  Had  it  been  either  a  deli- 
Bcntion  ci  the  kingdoms  in  a  map,  or  a  visible  representation 
of  them  in  the  air,  or  a  vision  of  them  in  an  extasy,  or  a 
sigfat  of  them  in  a  dream,  or  a  view  of  them  by  being  carried 
roond  the  globe  in  a  moment  of  time,  that  is  meant,  it  might 
have  been  done  any  where  as  well  as  on  a  high  mountain.  The 
whole  is  a  plain  recital  of  a  matter  of  fact :  miraculous  indeed 
and  attended  with  difficulties :  but  circumstantial  and  of  some 
continuance:  and  no  traces  of  any  assertion  in  it,  that  it  was 
only  a  vision.  See  Porteus,  Lect.  iv.  who  gives  several  con- 
sidarations  which  afford  strong  ground  for  believing  that  the 
temptation  of  Christ  was  a  real  transaction,  a  personal  contest 
b^ween  die  great  enemy  and  the  Great  Redeemer  of  the  human 


The  Abbe  Mariti,  in  his  travels,  speaking  of  Quarantania^ 
says,  ^'  Here  we  enjoyed  the  most  beautiful  prospect  imaginable. 
This  part  of  the  mountain  overlooks  the  mountains  of  Arabia, 
the  country  <^  Gilead,  the  country  of  the  Ammonites,  the  plains 
of  Moab,  the  plain  of  Jericho,  the  river  Jordan,  and  the  whole 
extent  of  the  Dead  Sea.^  These  various  domains  the  tempter 
might  shew  to  our  Lord  distinctly,  and  might  also  at  the  same 
time  point  out  and  direct  our  Lord'^s  eye  towards  several  other 
regions  that  lay  beyond  them,  which  might  comprehend  all 
the  principal  kingdoms  of  the  Eastern   World.      This  expla- 


92  ST.   MATTHEW. 

Datum  Bp.  Porteus  thinks  an  easy  and  a  natural  one.  But  if 
others  think  differently,  it  is  sufficient  to  say,  that  this  par- 
ticular incident  is  not  more  extraordinary  than  almost  every 
other  part  of  this  very  singular  transaction ;  throughout  the 
whole  of  which  the  Devil  appears  to  have  been  permitted  to 
exerciae  a  power  far  beyond  what  naturally  belonged  to  him. 

The  verb  is  here  to  be  taken  in  its  proper  sense,  as  in 
Philo  de  Migr.  Abrah.  p.  394,  Moktcc  ce  o^ioio}^  irSurav  ewi^ 
i€iJ^afi€VOV  *riiv  ytjt^y  (ptfO'iu  ori  ecei^a  toi^  6(f>6aXfio7i  aovj 
cdccf  auK  ArfKevo'fi*  .  And  1  de  Vit.  Mos.  p.  645,  ck  \6(pov  iravv 
W€pift4KOVf  iireieiKwro  /j.epos  ti  t^  dvriTraXou  arpaTiai, 
And  p.  64fif  eiv  aXXov  tottov  aniiye  tov  fiavTip,  a<f>  ov  oei^a^ 
fiipot  Ti  Tffff  ifipau^  arrpaTia^,   KarafjocrOai  wapeKoXei. 

Pflaifet  wiahes  to  understand  it  in  the  sense  of  SeUvwri  r^ 
\ay^  OtherB  take  it  in  the  common  sense,  and  at  the  same 
time  suppose  the  Devil  gave  a  short  and  lively  description  of 
them  from  the  addition  of  the  words  xal  rtiv  co^av  avrHv* 

—  TToaaj  Tas  ficuriXeiai  rod  KOfffiov^  See  note  above.  Kon/uiois 
here  as  oiKovfievfi  in  St.  Luke  has  been  taken  for  o  *IovSaio^ 
K0CM0S9  ^^6  ^9xid  of  promise;  for  this  in  its  largest  significa- 
tion reached  from  the  Euphrates  to  the  Mediterranean,  and 
from  Egypt  on  the  south  to  beyond  Sidon  northwards.  In 
Joshua^s  time  indeed  that  extent  of  country  contained  thirty 
distinct  principalities,  besides  the  Philistines  and  Sidonians. 
And  in  our  Lord'^s  time  it  comprehended  'several  kingdomsy 
mentioned  Luke  iii.  1.  Herod^s  sons  governed  these  with  the 
titles  of  Tetrarchs,  but  we  find  them  also  called  (iaffiXei^y  and 
the  countries  /Sao-iXeiai.  Lightfoot  thinks  Rome  with  her  em^ 
pire  and  state  is  meant.     JJdaai  renders  the  expression  strong. 

—  Tj}i;  ioj^av  avTwv^  Their  great  and  opulent  cities,  rich 
fields  and  fertile  vallies.  Those  who  fancy  this  to  have  been 
a  representation  in  the  air,  &c.  understand  by  So^a^  their  riches, 
pomp,  splendor,  and  magnificence. 

9.  eai/]  .  See  Hoogeveen  Doct.  Part.  c.  xvi.  Sect.  9.  §  3. 

—  irpo<TKvvff<rfi9^  See  ii.  2.  Some  have  supposed  that  the 
Devil  assumed  the  appearance  of  an  angel  of  light,  in  order 
to  deceive  Jesus.  For  agreeably  to  the  opinion  of  the  Jews, 
Satan  might  imagine  he  would  be  taken  for  the  guardian  angel 
of  the  promised  land,  who  could  easily  raise  him  to  the  throne 
of  all  the  kingdoms  contained  in  it,  the  peculiar  management 
of  their  affairs  being  committed  to  him. 

JHEeliodoruB  uses  the  same  phrase,  p.  154,  and  462,  wcawi^ 
wpoa€Kvinia€»     Sub.  cis  to  yoyara,  or  eirJ  tijv  yrjv. 


CHAPTER   IV.  93 

10.  i^nxfytf]     After  this  word,  oirttrw  fiov  are  inserted  in  several 
MSS.  and  versions  and  Fathers  both  Greek  and  Latin. 
'    — .  'SaiTava]     This  word  which  properly  signifies  an   adver- 
sary, is  a  name  commonly  given  to  the  Devil.     Suidas  Sarayav 
jcarti  T^v  ifipaiwv  yXwraau  o  airoaraTrii  Xe'yerai,  o  ai/ros  xal 

0  Jfa/3oXo9,  (w  Tov  Qeop  irfw  toi/9  atSpwwovi  cvKof^avTwv  Ka\ 
pirois  y€  T0I9  avOptoiroi^  epiv  irpo^  oKKrikov^  ififiaXwif  koI  iiid')(fiv. 
See  ScMeusner.  The  name  Satan  as  denoting  ^^  an  enemy  ^  fre- 
quently occurs   in  the   Old   Testament.     See  2  Sara.  xix.  22 : 

1  Kings  V.  4,  where  the  word  for  adversary  is  in  the  original 
Satan.  Bp.  Watson  thinks  it  extremely  probable  that  the  root 
Saian  was  introduced  into  the  Hebrew  and  other  Eastern  lan- 
guages, to  denote  an  adversary,  from  its  having  been  the  proper 
name  of  the  great  enemy  of  mankind.  The  Evil  Spirit  in  this 
temptation  is  called  by  the  three  names  which  unitedly  charac- 
terise him  as  the  destroyer  of  man,  their  enemy  Sarara^y  their 
accuser  o  Aia)3oXo99  and  their  tempter  6  Treipal^wy. 

—  yiypavTcu]   Deut.  vi.  13,  and  x.  20. 

— /Moi^]  Not  in  the  Hebrew,  but  in  the  Septuagint.  In 
exjdanung  the  same  commandment  on  Otos  itrriw  619,  Josephus 
has  All  toUtov  trefieoBai  fiovov*     See  also  1  Sam.  vii.  3. 

—  Xarpevceti]  '  In  the  Hebrew  Thou  shalt  fear  the  Lord. 
Though  this  word  in  pure  Greek,  and  sometimes  in  the  Sep- 
tuagint is  not  confined  to  divine  worship,  yet  in  general  XaTpeia 
in  the  Septuagint  is  applied  to  the  worship  of  the  Deity.  The 
New  Testament  throughout  adopts  the  same  rule.  Hence  springs 
the  distinction  made  as  early  as  Augustin,  between  Xarpela  and 
iovXila,  not  so  much  in  the  force  of  the  words  themselves,  but 
ehiefly  from  this  peculiar  usage  of  the  Hellenist  Jews,  and  after- 
wards of  the  Christians. 

11.  itfiK6»ovv'\  Though  this  signifies  to  serve  or  wait  upon 
in  general,  it  also  signifies  to  wait  at  table.  Matt.  viii.  15  :  xxv. 
44 :  Luke  xvii.  8 :  xxii.  27 :  John  xii.  2  :  in  which  sense  minis- 
trare  is  used,  Hor.  Sat.  11.  8,  69,  ut  omnes  Prsecincti  rect^  pueri 
compdque  ministrent.  Plaut.  Stich.  v.  4,  7*  Nosmet  inter  nos 
ministremus,  monotrophe,  Hoc  convivium  est  pro  opibus  nostris 
ecmunodule.  Leisner  supposes  i-pairel^ai^  to  be  understood,  which 
is  expressed  in  Acts  vi.  2.  Theoph.  Char.  xi.  SiaKovovvre^  waliet* 
Philo  de  Vit.  Cont.  dicucovodvTai  ^  01)^  i/tt'  avcpairoowV' 

The  temptations  are  supposed  to  have  happened  in  the  order 
in  which  they  are  here  related,  from  the  words  used  in  this 
verse,  which  affirm  the  order  of  the  history.  And  the  temp- 
tation mentioned  by  him  as  last,  happened  in  all  probability 


94  ST.   MATTHEW. 

last;  otherwise  in  answering  it,  Jesus  would  not  have  ordered 
the  Devil  to  depart^  nor  would  the  Evangelist  in  relating  it 
have  said,  Then  the  Devil,  &c.  St.  Luke  therefore  must  be 
supposed  to  have  neglected  the  order  as  immaterial.  And  this 
supposition  may  be  admitted  without  weakening  his  authority, 
since  he  connects  the  temptations  only  by  the  particle  xaU  which 
imports  that  Jesus  was  tempted  so  and  so,  without  marking 
the  time  or  order. 

12.  o  *Iijo-oi;s]  omitted  by  many  MSS.  versions,  and  Fathers. 
Mill  says,  Insititium  est  ob  inchoatam  novam  lectionem.  Wet- 
stein  retains  it.  Between  the  temptation  and  the  imprisonment 
of  John  the  Baptist,  there  happened  what  is  related  in  the  three 
first  chapters  of  St.  John'^s  Gospel. 

—  irapeSoOri]  Sub.  eh  (puXcuaiv^  which  is  added  Acts  viii. 
3 :  xxii.  4.  It  is  commonly  supposed  that  the  ministry  of  John 
the  Baptist  lasted  about  eighteen  months  at  most,  and  that  he 
was  put  into  prison  a  year  after  Christ''s  baptism. 

13.  €is  Tiji;  roXiXaiai']  Not  the  Galilee  of  Herod ;  but  the  coast 
of  the  Lake  of  Tiberias ;  in  the  dominions  of  Philip  the  Tetrarch, 
who  was  of  a  milder  disposition.  Many  of  the  Jewish  traditions 
assert  that  Galilee  was  to  be  the  place  where  the  Messiah  should 
first  appear.  See  Mede,  Discourse  xxvi.  p.  101.  Lowth^  Isai^ 
ix.  1,  3. 

—  KaraXiirw  rtjv  Na^apcr]  where  he  dwelt  till  his  baptism. 
See  the  cause  of  his  departure  mentioned  Luke  iv.  16 — 30.  We 
do  not  read  that  he  returned  thither  again. 

——  KaTtfiKffaev^  whence  Capernaum  is  called  his  iSia  ttoXi;, 
ix.  1. 

^—  Kairepvaovfi]  Written  in  many  MSS.  versions  and  Fa- 
thers Ka(papvaovfi-  It  is  no  where  mentioned  in  the  Old  Testa- 
ment, either  by  its  own  name,  or  by  any  other.  Probably  it  was 
one  of  those  towns  which  the  Jews  built  after  their  return  from 
Babylon.  Its  exact  situation  has  not  been  determined ;  but  from 
its  being  on  the  confines  of  the  two  tribes,  it  is  supposed  to  have 
stood  on  the  N.  W.  shore  of  the  lake  of  Gennesareth.  It  was 
a  populous  toMm  and  much  frequented  by  strangers. 

— •  Tjji/  7rapa6aKaa'(riav]  This  word  occurs  but  once  in  the 
New  Testament,  but  we  find  it  in  several  places  of  the  Old 
Testament.  Appian  B.  C.  iii.  p.  901,  TrpovTre/uLweu  dvd  /u€po9 
Trjv  irapaBaKaaaiov  oSeveiv  iirl  apiixivov.  Thucyd.  i.  5.  kqI  t£v 
fiap(iapa)v  dire  ev  ri}  rfireiptp  wapaOaXao'a'ioi,  The  Jews  were 
wont  to  give  the  name  of  sea  to  all  collections  of  water^  though 
fresh,  and  encompassed  with  land.     Here  is  meant  the  lake  of 


CHAPTER    lY.  95 

Gennesareih,  called  in  the  Old  Testament  the  sea  of  Chinneroth, 
Numb,  xxxiv.  11 :  Josh.  xii.  3.  In  later  times  called  the  sea 
of  G^ee,  because  that  country  formed  part  of  its  shore;  and 
the  sea  of  Tiberias  from  the  city  of  that  name,  lying  on  its 
S.  W.  shore,  Matt.  iy.  18:  John  vi.  1.  The  river  Jordan  runs 
through  the  middle  of  it.  According  to  Josephus,  B.  J.  iii.  18, 
its  laigth  was  one  hundred  furlongs  (or  twelve  miles  and  a  half) 
and  its  breadth  forty  furlongs  (five  miles.)  Pliny  says  it  was 
sixteen  miles  long,  and  six  broad. 

In  the  countries  round  this  lake  our  Lord  spent  two  or  three 
yean  of  his  public  Ufe;  and  though  he  afterwards  enlarged 
the  compass  of  his  joumies,  yet  they  always  enjoyed  a  con- 
siderable share  of  his  company  and  instruction.  Several  rea- 
sons mi^t  be  assigned  for  his  being  so  much  about  the  sea  of 
Galilee.  The  countries  surrounding  it  were  fertile  and  popu- 
I0U89  especially  the  two  Gralilees.  On  the  east  were  Chorazin, 
Bethsaida,  Gadara,  and  Hippon :  on  the  west,  Capernaum,  Tibe- 
rias, Tarichea,  &c.  And  besides  the  numerous  inhabitants,  there 
was  a  constant  influx  of  strangers  to  the  trading  towns.  These 
countries  also  were  remote  from  Jerusalem,  the  seat  of  the  Scribes 
and  Pfaariaees,  who  would  not  have  borne  the  presence  of  a  teacher 
held  in  such  estimation  as  Jesus  was :  but  here  he  was  sure  of  a 
favvniFaUe  reception.  And  here  dwelt  those  men  who  had  be- 
come his  disdj^es  immediately  after  his  baptism. 

14.  *Hiraioi;]  ix.  1.  See  Mede  on  this  text.  The  Jews  interpret 
this  prophecy  of  the  deliverance  which  their  fathers  obtained 
by  the  miraculous  destruction  of  Sennacherib  and  his  army.  But 
£rcH&  the  context  it  is  evident,  that  the  prophecy  has  a  much 
grander  meaning;  for.  it  promises  the  universal  restoration  of 
the  church  and  people  of  (rod,  whose  darkness  of  death  should 
be  turned  into  the  light  of  life. 

St.  Hfttthew  citing  these  words,  that  he  might  shew  the 
{HX)phecy  to  be  fulfilled,  of  that  light  that  should  arise  there, 
omits  those  words  which  speak  of  their  former  misery,  i.  e.  the 
first  dause  of  the  verse,  and  produces  those  words  only,  and 
that  very  fitly  too,  which  make  to  his  purpose,  and  which  aim 
directly  thither  by  the  Prophet^s  intention. 

15.  yii]  Country,  for  inhabitants. 

— ^  Nc^doXciM]  Rather  Ne^oXei,  as  in  the  Hebrew  it  is 
always  written.  So  Siloa  for  Siloam;  unless  custom  perhaps 
has  introduced  this  way  of  writing. 

Odkcuranii]    i*  e.   nard   Trfv   6o6v  or  vapa  ti^v  ocov* 


96  ST.    MATTHEW. 

As  in  Xen.  Kup'  iratc,  ii.  4,  13,  aful^a^  aiTov  trpoeirefire  ti^p 
iirl  TO,  ibpoipia  oooy.      See  £zek.  xlvii.  2.^ 

The  expression  is  rather  obscure,  but  it  is  used  for  any  country 
that  lies  round  a  sea  or  lake.  The  Lake  of  Gennesareth  is  here 
evidently  meant.  And  the  words  are  copied  from  the  Septua- 
gint  version  which  (Middleton,  Gr.  Art.  p.  184)  appears  to  have 
omitted  the  article  before  doXoa-o-iTf  from  considering  o&>y  in 
the  light  of  a  preposition. 

— —  irefMv  Tov  'lopoopov^  Some  take  this  in  the  sense  of  irapa 
Tov  'lof^wfVj  or  on  the  Jordan.  Mede  translates  it  by  Jordan. 
Bp.  Pearoe,  by  the  side  of  Jordan.  Lightfoot  says  this  is  to 
be  taken  as  an  entire  clause  of  itself,  and  Galilee  of  the  Gen- 
tiles; so  that  he  thus  understands  it.  The  land  of  Zabulon 
and  Nepthali  which  are  by  the  way  of  the  sea,  or  on  the  sea 
coasts.  And  also  Peraea^  or  the  country  which  lies  beyond  Jordan; 
and  likewise  Galilee  of  the  Gentiles  or  the  Upper  Galilee,  even 
the  people  of  all  these  several  places  saw  great  light,  &c.  Wells 
understands  the  passage  thus :  As  the  Gospel  should  be  preached 
chiefly  within  the  lands  of  Zabulon  and  Nepthalim  in  general; 
so  more  particularly  at  the  city  or  town  whence  was  or  should 
be  the  way  by  sea  from-  Galilee  to  the  country  lying  beyofid 
Jordan,     Geog.  New  Testament,  vol.  ii.  p.  174. 

It  may  be  observed  that  in  Num.  xxxii.  19,  the  same  word 
which  the  Septuagint  render  irepavy  is  used  in  the  same  sen- 
tence to  signify  on  this  side*  and  on  the  other  side.  And  Zabu- 
lon and  Nepthali  were  on  the  same  side  of  the  Jordan  with 
Jerusalem  and  Judea  where  Isaiah  exercised  his  prophetical 
office. 

—  FaXcXam  riav  eOvHv]  Josephus  tells  us  that  Galilee  was 
divided  into  Ti;y  cofu)  and  tyjv  kcltw*  Here  therefore  must  be 
understood  Upper  Galilee  wherein  several  nations  were  settled. 
Upper  Galilee  was  in  the  land  of  Nepthali,  the  Lower  in  Ze- 
bulon:  and  Capernaum  probably  situated  in  the  confines  of 
both.  Grotius  traces  the  name  up  to  Gen.  xiv.  1 :  but  most 
commentators  refer  it  to  1  Kings  ix.  11 — 13,  supposing  that 
Solomon^s  giving  a  tract  of  land  here  to  Hiram  occasioned  it 
to  be  fiUed  with  foreigners,  as  Phoenicians,  Egyptians,  and  Ara- 
bians. Euseb.  ova  e'ltji  roXiXalai,  wf  ij  fxev  TaKtKaia  edvUv 
elpriTai  eu  opioid  Tvpiwv  ivapaKeifxevrif  evda  e^wKe  ^Xo/x(t)v  r^ 
Xipafi  Ke.  iroXcfS  KXijpov  HetpOaXel/ui.  Aeirrepa  Se  eartv  apxpl 
Ttjv  Tipepiaca,  Kal  Ttjv  irpo^  avrfj  Xtfivrju  Kkripov  Xa(iou\top, 
JLa<Papyaovfi'^''-i(m  KWfiri  ey  rfj  FaXiXaia  riay  idpwv,  ku\  eariv 


CUAPTER  IV.  97 

€9  T^  FoXiXaf^  7t5r   iOimw   jcojdv^    kkiptn^    Ne^doXeVft-      See 
Strabo  yi.  p.  523. 

16.  KQ0iifU¥os]  See  Luke  i.  79-  To  sit  or  to  walk,  in  Scrip- 
ture^  whi&i  they  are  used  in  a  borrowed  sense,  do  indifferently 
signify  lo  ie  or  to  cofUinue^  as  Gen.  xv.  2,  I  walk  childless ; 
Lam.  i.  1,  The  city  sitteth  solitary.  So  here.  The  people  that 
have  been  and  continued  in  darkness,  be  The  Hebrew  word 
which  the  Septuagint  have  rendered  by  K€i0iiiA€voiy  signifies  to 
waik.  But  the  metaphors  are  of  one  kind,  only  that  used  by 
the  Septuagint  expresses  the  length  also  and  confirmatiim  of 
the  misery  of  the  nations  of  Gdiilee,  and  for  that  reason  was 
(nefened  both  by  the  Septuagint  and  by  the  Evangelist.  Be* 
sides  mtting  being  the  posture  of  mourners,  it  gives  the  reader 
a  more  perfect  idea  of  the  distress  of  the  Heathen  nations  aris- 
ing from  their  ignorance  of  Grod  and  religion.  Herod,  i.  45, 
Crceaua  cwi  hvo  irea  iv  ireuOei  /jLcyaXip  KaO^aroy  roi  iraiSa^ 
iarmpt^wdi.  Dion.  Hal.  viii.  p.  502^  iy  ipff^'i^  Kai  y^eif^ 
KoBifnUf  iraaav  lifiepav  ical  viicTa  Ta9  cror  iivpo^ivti  0iryav. 
Thus  asdbv  used  in  Latin ;  Propert.  i.  15,  11,  Multos  ilia  dies 
incompds  moesta  capillis  Sederat^  injusto  multa  locuta  salo.  Virg^ 
iEn.  vi.  616,  Sedetj  setemumque  sedebit,  Infelix  Theseus.  Mn. 
XI.  350,  Totamque  videmus  Consedisse  urbem.  Ovid.  Trist.  iv. 
2,  44,  Et  ducis  invicti  sub  pede  mcesta  sedet 

^'^iw  cncoTsc]  In  Scripture,  darkness  represents  ignorance 
and  misery :  consequently  <rKid  Oavdrou  being  the  blackest  dark- 
ness must  signify  the  greatest  ignorance  and  misery,  the  igno- 
rance of  spiritual  darkness  in  which  the  people  of  that  region 
lived  before  they  received  the  light  of  the  Gospel.  On  the 
other  hand  light  represents  happiness  and  knowledge,  especially 
the  knowledge  of  divine  things  which  is  to  the  soul  what  light 
is  to  the  body,  John  v.  35 :  1  John  i.  7*  Hence  the  Son  of 
Grod  who  has  dispelled  the  thick  darkness  of  sin  and  misery 
wherein  the  world  was  involved,  is  called  by  the  Prophet  Malacid, 
the  Sun  of  righteousnsss;  and  his  appearing  on  earth  is  called 
by  Isaiah  the  springing  up  of  light,  and  the  people  among 
whom  he  lived,  are  said  while  sitting  in  darkness  to  have  seen 
great  li^t« 

•*^  cr  Xttfpf  Koi  (TKt^  Oavdrov]  for  X'^P^  <^f  w  Oavdrov  which 
are  the  words  of  the  Septuagint.  See  Middleton  Gr.  Art. 
p.  184 ;  or  x^P?  incoretp^  Oavdrov^  Wetstein  takes  it  for  €¥ 
fio9.  See  Horn.  Od.  ^.  180,  Oavdroio  fiiXav  peipo^.  Ovid. 
Met.  V.  191,  Mortis  umbras.     See  also  Virg.  Mn.  vi.  26& 

G 


98  ST.   MATTHEW. 

'  The  heathen  writers  represented  the  arrival  of  some  great 
public  benefactor  in  a  place,  as  a  new  light  sprung  up  in  the 
midst  of  darkness.  Msch,  Agam.  505,  ^icei  yap  v/uuv  ({>m  ev 
ev<f>povvi  <f}€pwv  Kal  Tolao  airaci  koivov  *Aya/ui€/uiV(vv  ava^.  Pers. 
305,  ifioli  fi€v  elira^  owjuacriv  (fxio^  fieya  Kal  Xcukov  tifiap  vvicro^ 
eK  ixeXayxijUiov.  Ludan.  Nigrin.  iv.  Vol.  i.  p.  42,  I  was  glad 
Aairep  eK  }^o<f)€pod  tivo9  aepo9  tov  (ilov  tov  irpoadev,  ei?  aiOpiav 
re  Koi  fieya  0ci)y  ava(3\€Tra)v.  Virg.  JEn,  ii.  281,  to  Hector, 
O  Lux  Dardanise,  spes  O  fidissima  Gentis.  Horn.  II.  ^.  6,  <p£^ 
irapotariv   e0i;/c€.     Schol.    0a>9*    Xo,pa^    crwTtjpla' 

—  ai/ToIy]  Pleonasm  not  uncommon  in  Hebrew ;  it  is  con- 
stantly occurring  in  the  Septuagint.  So  in  Xen.  Kvp.  iratS,  i. 
3,  15,  ireipao'o/ULat  Ty  wdirirtp  ayadwv  nrirewv  KpancrTos  wv 
iTTirev^  cvixfia')^€iv  ai/r^. 

17'  <wro  Tore]  Scil.  -^^povov.  From  the  time  that  Jesus 
settled  at  Capernaum.  St.  Matthew  and  St.  Mark,  who  pass 
over  what  our  Lord  did  in  Judea  and  other  parts  in  the  interval 
between  his  temptation  and  John^s  imprisonment,  both  open 
the  history  of  his  public  ministry  with  the  calling  of  St.  Peter, 
which  they  relate  in  the  same  words.  Jesus  had  already  preached 
at  Jerusalem  and  in  Judea  :  John  iv.  3. 

— '  rjp^aTo  Krfpva(T€iv^  for  cifi/jOi/fe,  viz.  in  Galilee.  Thus  also 
the  Latins  use  ccepit  and  instituit,  as  Phaedr.  i.  3, 10,  redirecoepit 
for  rediit.  Ter.  Andr.  v.  1,  2,  satis  pericli  coepi  adire,  for  adii. 
Curt.  III.  2,  10 :  Flor.  ii.  6.  extr. :  Justin,  ii.  7^  H- 

—  fiyyiKe  yap  yi  /Sao-tXe/a]  See  iii.  2.  The  same  doctrine 
John  the  Baptist  had  preached :  but  his  ministry  being  now 
at  an  end,  Jesus  adds  weight  to  his  forerunner'*s  exhortations 
by  inculcating  the  same  things. 

18.  *lfiaoW\  Wanting  in  many  MSS.  and  probably  added 
as  in  V.  12,  from  this  being  the  commencement  of  a  lesson,  and 
not  likely  to  have  been  added,  if  the  preceding  verse  had  been 
read  at  the  same  time. 

-^*  irapa  Ttjv  9a\a(T(Tav\      See  vs.  13. 

—  TOV  Xeyojtxevov  Herpoy]  See  xvi.  18.  Some  have  sup- 
posed this  to  have  been  added  afterwards,  to  prevent  any  mistake 
from  the  name  of  Simon.  It  is  not  found  in  St.  Mark.  This 
was  not  the  first  time  that  Jesus  saw  and  called  them.  'We 
find  from  St.  John's  Gospel  (i.  43,  &c.)  that  Simon  and  Andrew, 
who  were  formerly  inhabitants  of  Bethsaida,  but  now  of  Caper- 
naum, had  been  called  to  the  knowledge  of  Christ  on  the  banks 
of  the  Jordan ; — upon  the  testimony  of  John  the  Baptist  acknow- 


CHAPTER  IV.  99 

ledged  Jesus  for  the  Messiah ;-— end  probably  for  some  time 
aooompanied  him,  perhaps  to  Cana  and  Jerusalem,  being  dismissed 
by  him  when  he  retired  from  Judea  on  John^s  imprisonment, 
and  returning  then  to  their  usual  occupations.  For  some  space 
of  time  Jesus  then,  it  is  supposed,  remained  prudently  without 
attendance,  unless  we  suppose  Philip  to  have  remained,  whom 
he  called  at  first  in  a  formal  manner,  though  he  did  not  the 
rest.  He  was  received  in  the  synagogues,  was  rejected  at  Naza- 
reth and  removed  to  Capernaum:  when  the  time  being  fully 
come,  he  began  openly  to  manifest  himself  and  preach  that  the 
kingdom  of  heaven  was  at  hand,  and  to  call  again  to  him  his 
disciples ;  their  first  call  having  been  only  temporary,  bringing 
them  to  a  personal  knowledge  of  Christ;  the  second  to  a  per- 
sonal attendance  upon  him. 

It  is  questioned  among  the  antients  whether  or  no  St.  Peter 
was  elder  than  his  brother.  Epiphanius  gives  the  seniority  to 
St.  Andrew,  and  herein  is  followed  by  most  of  the  writers  of 
the  Church  of  Rome.  But  Chrysostom,  Jerome,  and  many 
others  adjudge  it  to  St.  Peter,  and  for  that  reason  say  he  was 
President  of  the  College  of  Apostles.  After  our  Saviour^s  death, 
hia  first  mission  was  to  those  Christians  Philip  the  Deacon  had 
converted  in  Samaria.  See  Acts  viii.  14,  15,  l^^  18.  He  after- 
wards  employed  himself  at  Antioch  in  making  converts,  and  was 
the  first  Bishop  of  that  place  according  to  the  sense  of  antiquity. 
He  afterwards  preached  the  Grospel  to  the  Jews  dispersed  in 
Pontus,  Oalatia,  Cappadoda  and  Asia.  Towards  the  latter 
end  of  his  Ufe  he  went  to  Rome,  about  the  second  year  of  the 
Emperor  Claudius,  where  he  laboured  in  establishing  Christianity, 
chiefly  among  the  Jews,  being  the  Apostle  of  the  circumcision, 
Eoseb.  Ecd.  Hist.  iii.  1.  He  suffered  martyrdom  about  a.  d. 
69,  under  Nero ;  and  probably  in  that  persecution  of  the  Christ- 
ians when  the .  Emperor  binrned  Rome,  and  charged  them  with 
the  guilt  and  punishment  of  it.  He  is  said  to  have  been 
crucified  with  his  head  downwards.  He  wrote  two  Epistles 
whid  make  part  of  the  Sacred  CancHi. 

"-^'Avipiav]  This  is  a  Greek  name.  From  the  time  that 
Alexander's  successors  had  dominion  over  Judea,  many  Greek 
names  and  words  crept  into  use  there.  From  John  i.  35,  40, 
it  appears  that  Andrew  was  one  of  the  two  disciples  of  John, 
to  whom  be  said  i&  o  ofivo^  rod  Geo?,  speaking  of  Jesus.  After 
our  Saviour'^s  ascension,  it  is  generally  asserted  by  the  antients 
(Socrat.  Hist.  EccL  i.  119)  that  the  Apostles  agreed  among 
themsdvesy  by. lot  some  say,  probably  not  without  the  special 

g2 


100  ST.   MATTHEW. 

guidance  and  direction  of  the  Holy  Ghost  what  parts  of  the 
world  they  should  severally  take;  and  that  in  this  division 
St.  Andrew  had  Scythia  and  the  neighbouring  countries  allotted 
him  as  his  province,  Euseb.  iii.  1.  After  he  had  planted  the 
Gospel  in  several  places,  and  by  his  indefatigable  labours  had 
converted  many  to  the  faith,  he  confirmed  the  truths  he  had 
taught ;  having  been  crucified  by  Mgesis  the  Proconsul  of 
Achaia;  and  that  his  death  might  be  more  lingering,  he  was 
fastened  to  the  cross  not  with  nails  but  with  cords.  On  this  he 
hung  two  days,  teaching  and  instructing  the  people  all  the  time. 

—  a/ui(f>i(i\fi<rTpov]  This  Schleusner  tliinks  is  properly  an  ad- 
jective, agreeing  with  Siktvov  understood.  Hesych.  and  Etym.  M. 
explain  it  by  SIktvov  in  which  sense  it  seems  used  in  the 
Septuagint.  So  Menand.  Frag.  d/x^i/SXi/o-Tp^  TrepifidWerau 
Herod,  i.  141,  Xafieiv  d^KpipXtjo'Tpov,  kuI  TrepijSaXecy  re  wXrjdo^ 
iroXKov  Twy  ijfOvwv  Kal  ej^eipvaai.  n.  95,  7ra9  aprjp  avretav 
afA<pipKti<rTpov  eKTtircu,  Ty  Ttjs  /mey  tj/uiepffs  ^X^^^  dypevei,  rviv 
o€  vvKTa  oi/T^  j^parai,  €i;  r^  avairai/eraf  Kolxtj^  which  a  little 
afterwards  he  calls  by  the  name  SIktvov. 

19.  oei/Tc]  Phavor.  eirlpptifia  wapoKeXevaficiTiKovj  dvrl  tov 
ayexe*  See  Schleusner.  Hom.  II.  j^.  460,  Seure  ^i/co  fioi  ewea-- 
6ov.  Hesiod.  epy.  i.  2,  oevTe  Ai  ivveirere  G(f>eT€pov  warep 
ifivuovaai.  Here  the  passage  signifies^  Be  my  disciples ;  accord- 
ing to  the  custom  of  the  Jews,  the  disciples  following  their 
masters  wherever  they  went.     See  Luke  ix.  23 :  xiv.  27- 

— •  aXfec;]  Thomas  M.  ipixtivea^^  lepeas,  kui  oaa  Toiaura 
AttucoI — TO  o€  <rvyffpfi/ULeva)9  Tavra  Xe'yeii'  ovk  ecmv  €K€ivwy. 
Yet  Josephus,  Diod.  Sic,  Polybius,  &c.  have  the  contractions 
epfxrivei^y  (iaaiXel^,  &c.  Solon  in  Stob.  Serm.  xciii.  elra  o\ 
fk€v  €iXi€f9  virofxevovai  paivecrOai  rfj  OaXaaari  tva  /coijSfoi;  Qfipar 
awatp,  eyw  oe  fitj  cu^aaxf^jiiai,  iva  avupayjrov  aXieva'a). 

—  aXfec9  dvOpdirwv]  Ye  shall  gain  and  convert  men  from 
sin  and  misery  to  righteousness  and  happiness,  by  gaining  them 
to  the  faith,  or  bringing  them  within  the  net  of  the  Gospel. 
See  Jer.  xvi.  16:  Ezek.  xlvii.  10.  Before  dXiel^  a  few  MSS. 
read  yeviaOcu^ 

20.  oi  &]     See  Glass.  Phil.  Sac.  p.  134. 

— -  rd  SiKTva]  Their  nets.  A  few  MSS.  with  the  Syriac 
version  have  avriif.     See  iii.  12.     Several  omit  evOew^. 

—  i/zcoXoi/di/o-ar]  See  Schleusner.  Accompanied  him  as  dis- 
ciples: see  above. 

21.  laKwfiov  TOV  Tod  Ze/3e£atoi;]  Scil.  viov*  This  was  James 
the  Elder,  the  brother  of  John   the  Evangelist,  both  of  them 


CUAPtER   IT.  101 

ions  of  Zebedee  and  Salome.  It  was  this  James  that  was  put 
to  death  by  Herod,  Acts  xii.  2.  He  was  called  o  tov  Ze^Saiou 
to  distinguish  him  from  James  the  LesSy  the  son  of  Alpheus. 

— 'Icmxi^f]  St.  John  is  thought  by  the  antients  to  be  far  the 
youngest  of  all  the  Apostles,  being  under  thirty  years  old  when 
he  was  first  called  to  that  dignity.  And  his  great  age  seems  to 
prove  as  much;  for  dying  about  an  hundred  years  old  in  the 
third  of  Trajan,  he  must  have  lived  above  seventy  years  after 
our  Saviour^s  suffering.  He  was  not  only  one  of  the  three  dis- 
dplet  which  our  Saviour  admitted  to  the  more  private  passages 
of  his  life,  but  was  the  disciple  whom  Jesus  loved,  John  xiii. 
83.  The  province  that  fell  to  his  share  was  Asia,  though  it 
IB  ]»t)bable  he  continued  in  Judea  till  after  the  Virgin'^s  death, 
which  is  reckoned  to  have  happened  about  fifteen  years  after 
our  Lord^s  ascension,  otherwise  we  must  have  heard  of  him 
in  the  account  St.  Luke  gives  of  St.  Faults  joumies  in  those 
puts.  He  founded  the  churches  of  Smyrna,  Pergamus,  Thya- 
tira,  Sardis,  Philadelphia,  Laodicea;  but  his  chief  place  of 
residence  was  Ephesus,  where  St.  Paul  had  many  years  before 
settled  a  church.  Neither  is  it  thought  he  confined  his  ministry 
merely  to  Asia  Minor ;  but  that  he  preached  in  other  parts  of 
the  East,  probably  in  Parthia.  He  wrote  the  Grospel  which 
bean  his  name,  three  Epistles,  and  the  Book  of  Revelations. 
See  Note  c.  x.  2. 

—  w  ^  vrXoitp]     See  xiii.  2. 

—  swra/wifof^ay]  Polyb.  i.  29,  1,  vav9  KaTaprlcavr^^  auti' 
yoimh     And  v.  101,  2,  Karapriaa^  ^SsKa  vav^> 

29*  a^pipTe^  to  ttXoIov]  Epictet.  Enchir.  xii.  iay  Se  6  xvfiep*- 
vifnyv  ciiXccriy,  Tpejfe  iwl  to  TrXoioi/,  a^€i9  ocelva  iravra,  firioiv 
irurrpe^fievoi. 

23.  mpivfy^v\  Sub.  eai/roy.  So  ayetv  used  xxvi.  46 :  and 
Mark  i.  38. 

—  oXiyy  TJfir  FaXiXaiai']  Joseph,  in  Vit-  says  SiaKoaiai  xal 
T€atrap€V  Kara  nyy  FaXiXaiav  elo'c  TroXei?  Kal  Kw/mai.  Into  the 
most  eminent  and  most  convenient  for  his  work  Jesus  entered 
and  preached.  This  is  his  second  perambulation  of  Galilee, 
fuUer  than  the  first,  Luke  iv.  15.  Then  he  had  walked  more 
alone,  and  without  the  company  of  his  disciples ;  but  they  are 
now  constantly  with  him.  Then  he  did  few  or  no  miracles, 
but  only  preached,  but  now  he  does  many  and  heals  all  the 
diseased  that  come  unto  him. 

— —  iv  Tocy  <Fvuayfiifydis'\  In  its  original  meamng,  signifies 
both   civil   and  ecdesiastical   assemblies,    and   also  the   places 


10^  ST.   MATTHEW. 

wherein  those  aBsemblies  were  held.  Almost  all  over  the  New 
Testament  it  is  taken  for  the  places  or  buildings  where  the 
Jews  met  to  pray,  and  to  hear  the  interpretation  of  the  law 
and  the  prophets.  From  Acts  xv.  31,  it  is  evident  that  for  a 
long  time  there  had  been  synagogues  in  every  city,  and  that 
the  Jews  were  used  to  meet  therein  every  Sabbath  day.  Authors 
ore  not  agreed  about  the  time  when  the  Jews  began  to  have 
synagogues.  Some  infer  from  Levit.  xxiii.  3,  4:  Deut.  xxxi. 
11,12:  Ps.  Ixxiii.  4,  8 :  that  they  are  as  antient  as  the  cere- 
monial law.  Others  fix  their  banning  to  the  times  after  the 
Babylonish  activity.  The  most  famous  synagogue  the  Jews 
ever  had,  was  the  great  synagogue  of  Alexandria.  For  the 
government  and  service  of  the  synagogue  see  Beausobre^s  Intro- 
duction :  Prideaux^s  Connection,  i.  6. 

The  Christians  themselves  often  gave  the  name  of  synagogues 
to  their  assemblies,  as  also  to  the  places  where  they  assembled, 
as  is  evident  from  St.  James  ii.  2 ;  from  passages  in  the  Epistles 
of  Ignatius  ad  Polyc. — ad  Trail.;  and  from  the  writings  of 
Clem.  Alex. 

—  av-rSv]  Referring  to  FaXiXaiwv  implied  in  FaXiXatai/.  Thus 
^sch.  Socrat.  li.  1,  airo  ^LuceXia^  .  .  .  irorcpov  Trepi  avrHv  eKeivtov- 
So  Nepos  Alcib.  xi.  3,  Postquam  inde  expulsus  Thebas  venerat, 
adeo  studiis  eorum  inservisse.     See  ix.  35:  xi.  1 :  Luke  iv.  15. 

—  ^^iViccuv]  joined  with  Kijpva'atav,  1  Tim.  ii.  7-  2  Tim.  i.  11. 
After  reading  the  law  and   the  prophets,   the  heads   of  the 

synagogue  desired  such  learned  and  grave  persons  as  happened 
to  be  diere,  to  make  a  discourse  to  the  people;  and  by  virtue 
of  this  custom  it  was  that  Jesus  Christ  and  St.  Paul  (Acts  xiii.  15: 
xiv.  1)  were  allowed  to  preach  in  the  synagogues.  There  were 
two  things  especially  that  gave  Jesus  Christ  admission  to  preach 
in  every  synagogue,  viz.  the  fame  of  his  miracles,  and  that  he 
gave  out  himself  as  the  head  of  a  religious  sect.  For  however 
the  religion  of  Christ  and  his  disciples  was  both  scorned  and 
hated  by  the  Scribes  and  Pharisees,  yet  they  accounted  them 
among  the  religious  in  the  same  sense  as  they  did  the  Sadducees, 
i.  e.  distingmshed  from  the  common  people  or  seculars,  who  took 
little  care  of  religion.  He  therefore  easily  obtained  among  the 
governors  of  the  synagogue  a  liberty  of  preaching.  See  Jen- 
ning^s  Jewish  Antiquities,  Vol.  ii.  p.  54. 

— -  iraaav]  of  every  kind ;  as  Acts  ii.  5,  wav  eOvo^- 

—  fioiXcuciav]  Hesych.  fiaXcucia'  i/ocros.-— /LwiXa^i^eo-flar  axr^ 
Qevai^  SiaxeiaOah  voariXeveaBai.  Eustath.  in  Od.  0,  305,  30,  ei 
Kai  Kar  clXXov  Xoyov  /uoXcudi^  cj^eii'  Xeyerac  kqI  6  voaeiv  evap^or 


CHAPTER    IV^  103 

fieiHK'  l^he  Septuagint  translate  the  same  word  by  fiaXcuciaf 
Deut.  vii.  15 :  Isai.  xxxviii.  9^  and  by  voaos  Deut.  xxviii.  59- 
And  Dan.  viii.  Sy*  kficikcuciaOriVy  which  afterwards  is  koI  ov\ 
iirek€i<p0ri  iv  ifioi  fo^i)9>  x.  8.  Tbeophrastus,  Char.  xiii.  uses 
the  term  yxtKoKv^oiievov^  and  soon  after  KaKW9  e'^ovra*  ^lian. 
V.  H.  III.  19,  makes  /uaXa/cc^ecrdai  and  voaelv  synonymous. 

34.  fi  oxoij]  Hesych.  aKOtj '  (pfififj.  Suidas  aKoii'  earl  k€u 
9  ^fitl*  Matt.  xiv.  1,  ijKovaev  'HptiSri^  T^jv  aKOi^v  'lifcrovm 
Caesar  B.G.  vii.  42,  Ut  levem  auditionem  habent  pro  re  comperta. 
Com.  Ncp.  Annib.  ix.  Exisse  famam. 

— —  aifToS]  for  irepi  avTovy  as  Luke  iv.  37,  iTXP9  we  pi  airov. 
JoBeph.  Ant.  viii.  6,  5,  Ttip  <rwv  ayaOwv  rj  ^i^/ui;. 

—  oXjfi^  Tfju  ^upiav]  bordering  upon  Galilee.  The  places 
mentioned  in  ver.  25  were  in  Palestine ;  and  in  Mark  i.  28, 
that  his  fame  had  spread  over  6\tjv  ti^v  ireplywpov  t^9  FoXiXaia?; 
hence  Syria  may  be  put  for  the  country  adjacent  to  GalileCp 
Bowyer  inserts  this  in  a  parenthesis,  as  being  not  part  of  what 
goes  before  or  follows  after. 

—  xarrav]  i.e.  great  numbers.  Similarly,  see  Mark  i.  37; 
Luke  iii  21:  John  iv.  29:  xiv.  26:  1  Cor.  ix.  22:  Phil.  ii.  21. 

— icoicwj  fj^oj/Tay]    Sub.  cai/roi}^.    Mark  v.  23,  eayaTw^  *X^** 

^^/SoKTCiMoiv]  Suid.  TO  (icuravi^eiv  ov  to  ai/ci^ecrdac  Koi  ti/aco- 
ptiaOcu  K€u  /m,aaTiyovv  atifxaivei  trapa  Tciii  At-tikoi;,  ctXXa  to 
)^«y>js  irXriywv  avaKpiveiv  Koi  eXey-jfCiv  t  aXtiOh  oia  Xoywv, 
Etym.  /3a(rai/09— aTTo  Tfj^  fiacavov  Ttj^  ypwroyoiKij^  \i0ov,  ev  tj 
ooKifuil^eTtu  6  j^vao^,  xav  re  ofipv^os  Kav  tc  «cf/3oi;Xo9  17.  The 
word  is  here  used  to  signify  those  diseases  of  the  body  which 
are  attended  with  severe  pain.  Some  have  taken  v6aoi9  ical  fiaarar 
pQis  as  an  ey  ^itt  ^i/oli/.     In  a  few  MSS.  fiaaauoi^  is  wanting. 

— awexofiivov^]  Arrian  Exp.  Alex.  vi.  24,  Sl\j/€t  airawTT^ 
avyejfoptiewoi.  Plato  Gorg.  p.  327,  ^^  /^^^  '''<?  jneyaXoi^  koi  avuxToi^ 
voaiifiaat  Kara  to  awfia  ai/i/e^o/u^ci^of .  Luke  iv.  38,  avvc^foiievfi 
mpcT^:  Acts  xxviii.^  8,  irupcTol^  kou  ivcevTepiq,  aruveyoiievov 
KctroKeitrOcu.     Hesych.  auvc'jfOfievov.  evavTiov fievovy  appwaTovvra. 

•— JaiAtov<^oM^iH>i/9]  Here  mentioned  as  distinct  and  separate 
persons  from  those  that  were  taken  with  divers  diseases  and 
torments:  and  the  same  distinction  is  made  in  several  other 
passages  of  Holy  Writ.  There  can  be  no  doubt  that  the 
demoniacs  were  persons  really  possessed  with  evil  spirits;  and 
against  the  authority  of  those  writers  of  every  sect  who  would 
beUeve  .that  origin  of  the  Scriptures  which  appears  to  them 
rational^  we  may  place  the  uniform  interpretation  of  the  passage 
in  its  literal  sense  by  'the  anticnt  church,  the  best  commentators. 


104  ST,   MATTHEW. 

and  all  who  are  generally  called  orthodox,  as  desirous  to  believe 
the  litteral  interpretation  of  Scripture,  and  the  opinions  of  the 
early  ages,  in  all  points  of  doctrine,  whether  it  can  be  brought 
to  a  level  with  their  reason  or  not.  See  Porteus,  Lect.  x.  Vol.  i. 
p.  262.    Warburton's  Works,  Vol.  vi.  p.  329 . . .  335. 

—  (reXijvia^ojuLevow]  From  the  symptoms  of  this  disease  as 
mentioned  xvii.  15:  Luke  ix.  39:  Mark  ix.  17)  it  seems  to  have 
differed  but  little  from  the  falling  sickness.  This  word  only 
occurs  in  the  two  passages  in  St.  Matthew. 

—  irapaXuTiKov^^  Celsus  iii.  27,  Resolutio  nervorum  interdum 
tota  corpora,  interdum  partes  infestat.  Veteres  auctores  iUud 
aTTowXfi^iav,  hoc  wapakvaiv  nominarunt,  nunc  utrumque  irapd^ 
Xi/criF  nominari  video.  Aretseus  de  Morb.  Chron.  i.  7>  airoTrXri^la, 
irapeai^f  irapaKwri^^  airavra  ry  ♦yci/ei  raura. 

1  Mace.  ix.  55,  irapeXvOti^  xal  ovk  eivvaTo  in  XaXfja'ai  Xoyov, 
and  56,  he  died  iJLerd  fiaaravov  iroXXtj^, 

25.  o^Xof]    Etym.  M.  oj(Xo9"  o  (rvveaTpafi/uievo^  Xao^. 

—  AcKairoXew^^  A  country  of  Palestine,  in  the  half  trib^ 
of  Manasseh,  so  called  from  its  containing  ten  cities,  about 
the  names  of  which  the  learned  are  not  agreed.  It  bordered 
upon  Syria,  and  extended  on  the  east  side  of  Jordan  and  the 
lake  Tiberias,  with  the  exception  of  Scythopolis.  But  see 
Cellarius,  Vol.  ii.  p.  542.  Euseb.  AeKairoXis  ev  evayyeXloi^. 
avTti  eoTTiv  VI  eiri  Tiepaitf,  KeifievYi  d/UL(f>l  top  "'Ittttov  koi  JJeXXav 
Kai  Facdpav.  Plin.  v.  18,  Jungitur  ei  (Judese)  latere  Syri« 
Decapolitana  regio,  a  numero  oppidorum,  in  quo  non  omnes 
eadem  observant:  plurimi  tamen  Damascum  ex  epoto  riguis 
amne  Chrysorrhoa  fertilem,  Philadelphiam,  Raphanam,  omnia 
in  Arabiam  recedentia:  Scythopolim — Gadara  Hieromiace  prse- 
fluente,  et  jam  dictum  Hippon,  Dion,  Pellam  aquis  divitem, 
Galasam,  Canatham.  Intercursant  cinguntque  has  urbes  Te- 
trarchis,  regionum  instar  singulse,  et  in  regna  contribuuntur, 
Trachonitis,  Paneas,  in  qu&  Csesarea,  Abila,  Area,  Ampeloessa, 
Gabe. 

We  find  other  tracts  of  country  taking  a  name  from  the 
number  of  cities  contained  in  them:  as  Herod,  i.  144,  0\  ex  Ttj^ 
HetrmiroXio^  vvv  x^P^  Awpiee^,  irpOTepov  ce  'EfaTroXios  t^^ 
avTYJ^  TavTfi^  KctXeojUievtf^, 

—  iripav  Tov  'lopcavov\  i.  e.  Persea,  awo  rwv  iroXeoiv  *rwv 
ire  pap  rod  'lopodpov  Kei/mevwp,  Josephus  has  9/  v'jrep  *Iopdapffp 
Tlepaia.  The  country  beyond  Jordan  contained  the  two  tribes 
of  Reuben  and  Gad. 


105 


Chap.  V. 

!•  iowv  ce  T0V9  0^X01/9]  who  had  come  partly  dicoi/crai  avTov 
and  partly  iaOrjvai  dwo  t£v  voawv  avrwv*  Though  the  disciples 
inay  be  concerned  in  some  few  verses  of  this  chapter,  yet  from 
the  words,  vii.  28,  29,  at  the  close  of  the  sermon,  it  is  certain 
that  the  multitude  not  only  heard,  but  were  taught  the  things 
contained  in  this  sermon,  according  to  those  words  of  Chrysostom, 
/uiJ|  TCM9  fiaOtirai^  fiovov  avrov  vo/mil^e  Sia\iy€<r6ai,  aXXd  koI  ii 
mlvwv  airatnv.  3.  Blair  in  his  sermons  on  this  chapter  says, 
that  in  order  to  enter  into  the  beauty  of  this  discourse,  it  is 
necessary  to  consider  it  as  addressed  not  merely  to  the  Apostles 
(who  are  not  yet  chosen  under  that  character)  but  to  his  disciples 
in  general,  and  to  vast  numbers  of  people  who,  affected  with 
die  sight  or  fame  of  his  miracles,  were  now  assembled  around 
him;  probably  expecting  that  he  would  immediately  declare 
himself  the  Messiah,  and  full  of  those  false  notions  of  his 
kingdom  which  so  generally  prevailed. 

— •«?  TO  ofH3fi\  Wolf  says  ubi  erat  j}  avvaytoyii  rwv'IovSaiwv, 
It  has  been  common  among  expositors  to  suppose  to  here  used 
for  Ti,  as  in  Diog.  Laert.  vi.  5,  irapcucaXwv  irepl  rod  (for  tivos) 
TviuHuri^Lpywv.  Diod.  Sic.  i.  TavTtjv  oe  viro  tov  orjirore  (j)0a-- 
pttaave  yKvov  yeveaOau  And  they  have  fixed  upon  Mount 
Tabor.  But  it  does  not  appear  in  what  part  of  Galilee  this 
mountain  was  placed;  and  there  seems  no  reason  to  suppose 
it  to  have  been  in  the  neighbourhood  of  Capernaum.  Maundrell 
(Travels,  p.  115)  says,  that  what  is  now  called  the  Mount  of 
Beatitudes  is  a  little  to  the  north  of  Mount  Tabor:  and  if 
this  be  its  situation,  it  must  be  at  some  considerable  distance 
from  Capernaum. 

Middleton  (6r.  Art.  p.  185)  contends,  that  the  article  here 
admits  of  a  very  certain  explanation.  Judsei  in  Talmude  (Rel. 
Pal.  Vol.  I.  p.  306)  terram  suam  in  tria  dividunt,  respectu 
montiumj  vaUium  et  camporum.  To  opo^  will  signify  the 
mountain  district,  as  distinguished  from  the  other  two.  The 
Seventy  have  so  employed  the  term:  thus  in  the  destruction 
of  Sodom  and  Gromorrha,  cities  of  the  plain.  Gen.  xix.  17?  the 
angels  tell  Lot  €19  t  o  0/009  ati^ou,  where  no  mountain  has  been 
mentioned,  and  none  in  particular  can  be  meant.  And  that 
the  Seventy  intended  to  express  ^^  the  mountain  district,"^ 
may  be  inferred  from  Josh.  ii.  22,  23,  where  it  is  said  of  the 
spies  whom  Rahab  protected,  vjXOov  e(9  tiJi/  opetvtjv^  and  of  the 
came  persons  in  the  next  verse,  that  after  staying  till  the  danger 


106  ST.   MATTHEW. 

> 

was  over,  Karefitiaav  ck  rod  opov^.  He  infers,  therefore,  that 
the  article  is  not  without  meaning ;  that  Mount  Tabor  was  not 
the  scene  of  Christ's  first  preaching,  but  that  the  sermon  was 
delivered  farther  to  the  north. 

—  KaQidavTo^  avTov\  Here  for  KaOiaavri  avrtp;  though  this 
construction  is  not  uncommon.  Thus  Herod,  i.  3,  tov^  Se, 
irpoia^ofievtMyv  TavTa,  7rpo(j)€p€ty  c(pi*  And  v.  95,  ap^avro^  Se 
TovTov  eirl  TpiaKovra  erea  Kal  oiairXeva'avTo^  tou  fiiov  €Vy  oidoo'xo^ 
ol  Ttjs  Tvpavvico^  6  TTOis  Jleptavopo^  ylveraiy  for  ap^auri  and 
ota7rX€i;<rai^«.  Polyaen.  vi.  p.  546,  Traiolov  yevinjOevro^,  ai/r^ 
fieWwv  ovoixa  TtOeaOcu.  Thomas  M.  /cadi^a)  eyeo  koi  icadx^o/iac, 
Kal  KaOl^o)  €T€pov'  TO  oe  KaOi^o)  ov  /jlovop  ai/rl  rod  ertpov  iroiw 
icqdi^eci/^  aXXa  koi,  eiiavTov. 

—  KadiaavTosi]  As  the  Jewish  doctors  did  when  they  taught. 
Maimonides  thus  describes  the  form  in  which  the  Master  and 
his  disciples  sat.  The  master  sits  at  the  head  or  in  the  chief 
place,  and  the  disciples  before  him  in  a  circuit,  like  a  crown: 
so  that  they  all  see  the  master  and  hear  his  words.  The  master 
may  not  sit  upon  a  seat,  and  the  scholars  upon  the  ground ; 
but  either  all  upon  the  earth,  or  iipon  seats.  Indeed  from  the 
beginning,  or  formerly,  the  master  used  to  sit  and  the  disciples 
to  stand ;  but  before  the  destruction  of  the  second  temple  all 
used  to  teach  their  disciples  sitting. 

'-^  liaQrirai]  Not  only  the  twelve  Apostles,  but  all  those 
in  general  that  followed  Jesus,  and  attended  on  his  doctrine. 
Luke  vi.  13,  17:  John  vi.  66,  &J. 

2.  cafoll^as  to  aro/xa]  A  phrase  used  by  the  Jewish  writers, 
when  they  introduce  a  person  speaking  gravely  on  any  subject 
of  great  importance.  Job  iii.  1:  xxxiii.  2:  Ps.  Ixxvii.  2:  Acts 
viii.  35:  x.  34.  Thus  also  iEsch.  Prom.  Vinct.  682,  airXt^  Xoyto 
wairep  ciKaiou  Trpos  (btXous  oiyetv  crro/xct*  Sophocles  has  aTo/uLa 
exXveiVf — Socrates  Xveiv  to  aTOfxa.  Aristoph.  Avcs  1724,  aXXa 
'Xpfl  0eay  Moi;<7f79  avoiyeiv  \epov  evc^rj/iAov  GTonxa.  Lucian. 
Philopseud.  3.  Vol.  m.  p.  60,  qi^oifas  to  aro/ua  ev  eireaiv  eirTa. 
Virg.  -^n.  II.  246,  Tunc  etiam  fatis  aperit  Cassandra  futuris 
Or  a  Dei  jussu.  The  origin  of  this  expression  has  been  explained 
from  the  prophets  being  as  it  were  dumb,  and  having  their 
mouths  closed,  till  the  Divine  Afflatus  came  upon  them.  See 
Ezek.  ii.  12.  J.  Blair  says  this  is  a  common  phrase  for  a  deli- 
berate breaking  of  silence  and  offering  to  make  a  speech. 

"-^  eiiSa^ev^  He  explained  to  them  the  great  doctrines  of 
religion  and  morality.  Throughout  the  whole  of  tliis  sermon 
our  Lord  not  only  displays  the  sacred  doctrines  of  faith,  morals. 


CHAPTER  V.  107 

duty,  and  eternal  life ;  but  he  shows  also  that  he  was  thoroughly 
acquainted  with  all  the  learning,  doctrines,  customs,  traditions, 
and  opinions  of  those  times ;  and  to  these  he  has  a  reference 
in  almost  every  line;  and  every  verse  contains  a  refutation  of 
Boijae  cf  the  prevailing  errors  in  doctrine  or  practice ;  the  over- 
throw of  the  false  glosses  and  rabbinical  corruptions  which 
had  perverted  the  spirit  of  the  Divine  law.  And  as  Michaclrs 
observes.  Part  1,  c.  iv.  §  5,  the  sermon  on  the  Mount,  the 
oonversation  of  Christ  with  Nicodemus,  and  the  Epistle  to 
the  Bomans,  are  very  imperfectly  understood  by  those  who  are 
unacquainted  with  the  rabbinicid  language  and  doctrines.  See 
Bp.  Blomfield^s  Sermon  on  *^  Reference  to  Jewish  tradition  neces- 
sary to  an  interpreter  of  the  New  Testament.'''*  It  is  evident 
that  our  Lord  meant  at  the  outset  of  his  public  instructions, 
to  mark  at  once  in  the  strongest  and  most  decided  terms  the 
peculiar  temper,  spirit  and  character  of  his  religion;  and  to 
shew  to  his  disciples  how  completely  opposite  they  were  to 
•n  thoae  splendid  and  popular  qualities  which  were  the  great 
oibjecta  of  admiration  and  applause  to  the  heathen  world,  and 
are  stfll  too  much  so  to  the  Christian  world.  Hence  Linacer 
on  reading  this  sermon  exclaimed,  Aut  hoc  non  est  verum 
Evangelium,  aut  nos  non  sumus  veri  Christiani. 

3.  fjMKapuHj  &c.]  The  several  blessings  here  pronounced 
appear  to  have  some  opposition  to  the  vices  to  which  the  Jews 
were  addicted.  They  were  proud,  attached  to  wealth  and  its 
distinctions ;  unmerciful  towards  other  nations  ;  devoted  to  super- 
fltitiouB  ablutions,  but  not  pure  in  heart ;  not  peace-makers,  but 
stubborn  and  seditious,  especially  the  Pharisees ;  and  they 
esteemed  worldly  persecution  the  most  wretched  state. 

— -r^  nvevfuiTi]  In  some  MSS.  r^  is  wanting.  But  Bp. 
Uiddleton  observes,  the  article  should  be  retained,  if  to  irvevixa 
here  means  the  sentient  and  thinking  principle  in  man.  So 
Acta  xviii.  25,  ^itav  t^  irvevyjarij — and  in  ver.  8,  xaOapol  Ttj 
KOfiiq.,  in  their  heart. 

— -irTaijfol  ry  irv€VfjLaTi\  Those  who  have  irvevfia  irrwj^ov^ 
the  men  of  a  true,  humble,  lowly  spirit.  This  is  the  usual 
expression  by  which  the  Scriptures  and  the  Jewish  writers  still 
represent  the  humble  man^  So  Prov.  xvi.  19:  xxix.  23:  Isai. 
Ivii.  15:  Ixvi.  2:  Ps.  xxxiii.  18.  It  seems  to  be  of  the  same 
import  with  rwireivoi^^  James  iv.  6. 

In  several  places  Eusebius  interprets  this  of  worldly  poverty: 
and  so  Faustus  the  Manichsean  understood  it.  Clem.  Alex.  Strom. 
If.  p.  4B4,  fiaiuipuH  &  ol  irTW)(pl,  Are  irvevfiari  €it€  ircpiovaia'f 


^ 


108  ST.   MATTHEW. 

iid  oucauxnivfiv  otikovari*  /mrj  ti  ovv  ovy^  a7rXa!9  toi)?  irevfirai^ 
oKKa  T0V9  eOeXiiiravTa^  Sid  oiKaip^rvvtiv  tttcuj^oi)?  yeveaOai, 
TOVTovi  juLOKapS^ei^  TOi)s  KaTajuLeya\o<Ppovri<TuvTa^  twv  evravOa 
TiiJiHv  eU  Trepiiroifiaiv  r  ayaOov.  Some  among  the  moderns  also 
have  joined  Trvev/maTi  with  txaKaptoit  but  amongst  the  jULCucapiaiuLoi 
which  are  to  be  found  in  the  Old  and  New  Testament,  and 
the  writings  of  the  Jews  and  Rabbins,  there  does  not  seem  to 
be  any  such  junction  either  with  the  corresponding  Hebrew  or 
Chaldee  words,  or  the  Greek  fiaKapio^  or  fiaKapioi*  And  in 
the  blessing,  ver.  8,  no  one  would  join  /maKciptoi  with  Trj  /ca/oSi^. 
The  translation  "  homines  ingenio  et  eruditione  parum  florentes'* 
fieems  scarcely  to  deserve  notice. 

Greg.  Nyss.  Or.  1.  de  Beat.  p.  766,  says  'rrT(v')(€iav  'rrvev/uLarag 
etvat  TTjv  eKovatov  Ta7r€tvo<f)po(Tvvriv,  Basil.  M.  in  Isai.  xiv. 
Tom.  I.  p.  1100,  TTTca'^ol  Tip  TTvevfiari  oi;j(  ol  ra  ')(ptj/uLaTa 
ipSeei^y  dXX*  ol  T17  Ciayoitf.  lyXoTTco/xeVoi.  Chrysost.  Hom.  xv.  in 
Matth.  p.  93,  'jrTa)')(ol  Ttp  TrvevfxaTi  ol  Taireivoi  xai  {rvtrrerptmuLevoi 
Tfjv  ciavoiav.  wvevfAa  yap  evravOa  ti^v  ^j/v^iijv  Kai  rtju  Trpoaipeciv 
€iptjK€v.  And  Theophylact  says  that '  Christ  here  ttJv  rawenfO" 
'^poavmiv  irpoKaTafia\K€(r6ai  w<nrep  Oe/neXiov, 

—  avTwv  eariv  i}  fiaaiXeia]  See  a  similar  expression,  xix.  14. 
Because  their  humility  rendering  them  teachable,  submissive, 
contented  and  obedient,  prepares  them  to  enter  into  Chrisf s 
kingdom,  and  makes  them  living  members  of  his  body;  and 
seeing  they  who  are  thus  holy  shall  be  also  happy,  they  must 
be  also  meet  to  enter  into  the  kingdom  of  glory  hereafter. 

4.  oi  irevSodvTe^^  Under  a  penitent  sense  of  their  sins ;  filled 
with  that  godly  sorrow  which  works  repentance  not  to  be  repented 
of,  or  not  reversed  by  our  return  again  to  the  like  sins,  2  Cor.  vii. 
10.  These  must  be  blessed  in  the  pardon  of  their  sins,  Rom.  iv. 
6,  7>  8*  It  is  proper  to  restrain  the  words  within  these  limits, 
since  there  is  a  sorrow  which  ends  in  death,  2  Cor.  vii.  10. 
Probably  there  may  be  a  reference  here  to  Isai.  Ivii.  18 ;  which 
James  iv.  9,  seems  to  have  had  in  view. 

Thomas  M.  irevOuv  €irt  toD  Xi;7re7(r0ai  kqI  /xeXaveifxovciUy 
QptlV€iv  C€  eiri  Tov  KXaieiP. 

—  irapaKXfiOiiaovTcu]  With  the  assured  hope  of  future 
happiness ;  this  true  repentence  being  styled  /merdvoiav  €19 
trwTtipiaVi  2  Cor.  vii.  10 :  and  fieravoiav  eh  ^(i^riv^  Acts  xi. 
18 :  HXde  ydp  o  i/loy  tov  avdpwwou  awaai  to  aTroXwXd^,  Matt, 
xviii.  11. 

In  many  MSS.  and  quotations  in  the  fathers,  the  fifth  verse 
precedes  the  fourth;    which   may  have  happened   by  accident 


CHAPTER  V.  109 

from  the  number  beginning  with  /uaicapcoi:  or  designedly  that 
nif  yijv  might  follow  rwv  ovpavHv^  ver.  3,  as  the  Antithesis 
seems  to  require  between  the  poor  in  spirit,  whose  is  the  kingdom 
of  heaven,  and  the  meek  who  shall  inherit  the  earth. 

5.  xpocis]  The  men  of  such  a  happy  frame  of  spirit  as 
renders  them  averse  from  wrath,  even  when  they  are  provoked 
to  it  by  the  injuries  they  have  received  from  others,  and  from 
retaliation  or  recompensing  evil  for  evil;  but  on  the  contrary 
are  inclined  rather  to  remit  something  of  their  right  and  over- 
come evil  Math  good ;  and  by  the  sweetness,  friendliness  and 
affability  of  their  conversation,  to  reconcile  and  win  their  brother 
to  a  kind  affection  to  them :  a  temper  conspicuously  recommended 
in  Christ^s  precepts  and  examples.  Clem.  Alex.  Strom,  iv.  irpael^ 
C€  ciacy  ol  Tj}y  aviaTov  fidytiv^  tj)j/  iv  Tti  '^vx^  KaTaireiravKore^ 
Ovfiov  KBU  iinBviiia^  koi  tZv  tovtoi^  vwofiefikruuLeyayv  eiowv.  wpaei^ 
oi  Tovf  Kara  irpoaipecriv  ov  icar  avdyKrjv  eiraivei.  Aristot.  Nicom. 
IV.  ll,  irpaoTfj^  o  earn  /xei/  /necoTtj^  jrepi  opyd9 — ov  yap  TtyLWpif' 
TUC09  o  wpao^j  aXXd  fiaWov  avyy vw/uloviko^,  Isocr.  ad  Nicocl. 
irpaot  fiev  {f>aivov  Ttp  Ta^  Tifjiwpias  eXarTov^  irfHclaOai  tUv 
OfiapninaTwy^  Plato  de  Repub.  ii.  evavria  yap  trov  OvfioeiSei 
fl  irpcuiia  ^wri^. 

^^  KkfipovofuiaroiHTi  nji;  yriv]  Taken  from  Ps.  xxxvi.  11,  where 
David  understands  this  of  the  land  of  Canaan :  for  the  tenor  of 
the  36th  Psalm  is  designed  to  shew  that  wicked  men  shall  by 
6od'*5  judgments  suddenly  perish,  whilst  righteous  men  lived 
easily  and  quietly  in  the  land  of  Canaan,  see  ver.  9  and  34. 
Chrysostom  therefore  observes,  that  because  the  Jews  had  been 
ofken  taught  this  lesson  in  the  Old  Testament,  our  Sa^dour 
addresses  them  in  the  language  they  had  been  accustomed  to: 
he  applies  in  a  spiritual  sense  to  all  the  advantages  of  our 
future  everlasting  inheritance,  those  typical  expressions  to  which 
hia  hearers  had  been  habituated.  Bp.  Porteus  applies  these 
words  to  inheriting  those  things  which  are  the  greatest  blessings 
upon  earth,  calmness  and  composure  of  spirit,  tranquillity, 
cheerfulness,  peace  and  comfort  of  mind.  See  Lect.  vi.  Vol.  i. 
p.  138. 

Moeris,  iKkfipovo/uLfiae  t^9  ovala^,  'Arrucm'  eKXripovo/uLfiae  Triv 
owrlav,  *EXXrfyiK£^»  Suidas,  KXtjpovofjLw  ore  Gtifiaivei  to  /merexfi 
Kal  Xa/uL^vw,  yeviKtj — aiTiariKfj  Se,  dvrl  rod  evpelv  Kal  oiK^ai. 
In  Philo  we  meet  vrith  a  passage  in  which  this  verb  is  followed 
by  an  ace.  case,  Vit.  Mos.  iii.  p.  6899  iireioi^  v6fio9  (pvacoo^  can 
KXjipoyofiei<r6iu  Toui  yov€79  vtto  TraiSwv,  ov  tovtov^  KXfjpovo/uLeiy* 
See  Ecclus.  xz.  25 :  xxii.  4. 


^ 


110  ST.    MATTHEW. 

6.  ot  ireivwvre^  koi  &>/^ftJirrey]  ci>\f^v  and  rreiv^v  are  often 
used  metaphorically  to  signify  an  ardent  pursuit  of  any  thing; 
'  to  be  as  sensible  of  the  want  of  it,  as  fervently  desirous  to 
have  it,  and  industrious  to  obtain  it,  as  restless  and  incessant 
till  we  do  enjoy  it,  as  men  usually  are  when  they  are  pinehed 
with  hunger  and  thirst.  Ecclus.  xxiv.  21,  ot  eaOloirre^  /me 
(soil.  Ti^v  <To<Piav)  €Ti  iretvatToxTi,  kui  oi  irluovTe^  fie  en  my\/ri(rov(jiv. 
Wisd.  xi.  14,  ov^  ofxoia  SiKaiois  Siyj/iia'atrre^ ,  Isai.  xli.  17:  Iv.  1: 
John  vii.  37-  Hesych.  Siyl/^v  yap  to  e'triTroOeip.  Suid.  eSlyf/ijcref' 
eireOu/Jifiaev.  Artemidor.  Oneirocrit.  i.  68,  to  Siyj/^v  ovSetf  aXXo 
ioTiv  ^  eTrtOv/ielv.  Philo  omn.  prob.  lib.  p.  867^  (TuyKXeiei  /acv 
ovce  TTOTe  to  eai/r^y  (ppovTiaTtipiop,  dvewTajULevrf  oe  d€')(€Tai  Tovt 
wotI/uloju  Si^jfSvTa^  Xoyayp*  De  Sept.  et  Fest.  p.  1178  ;  de  Leg. 
ad  Cai.  p.  1005.  So  Xen.  Ki/p.  Traio.  vii.  5,  18,  Kal  /xd\a  ireivwai 
KrvfJLfJLa')(wvi  OEcon.  xiii.  9,  TreivvHo'i  tov  eiraivov  oi/j^  tjTTov  enai 
Twv  <pv<T€(i)v  ^  aXKai  twv  (Titwv  t€  kqI  ttotwv,  Ki//o.  TraiO.  iv.  6, 
7>  €701  vfilv  Siyj/ii  ')(apil[€a9at.  So  Plut.  de  Ir.  cohib.  p.  460, 
^pijyou  Ttfiwpltjf,  6  fjLtj  TreivHv  fitfce  ot\ffwv  avTtj^.  Lucian.  Amor.  i. 
Vol.  II.  p.  397j  Styj/tovTi  ToiavTf]^  aveaeo)^,  Aristaenet.  ciyf/totn^a 
TOV  KoXKovs.  Clem.  Alex.  Protrept.  p.  60,  Siyf/^aov  tov  iraTpos. 
The  same  metaphor  is  common  in  Latin.  Hor.  £p.  i.  18,  23, 
Quern  tenet  argenti  sitis  importuna  famesque.  Cic.  ad  Q.  frat. 
III.  6,  nee  honores  sitio,  nee  desidero  gloriam.  A.  Gell.  xiJ.  2, 
hominem  avarum  et  avidum,  et  pecuniae  sitientem.  Cic.  Tusc.  iv. 
17*  sitienter  (i.  e.  cupide)  quid  expetens.  Virg.  Mn.  iii.  56, 
"Quid  non  mortalia  peetora  cogis  Auri  sacra  fames.  Sil.  Ital.  in. 
678:  Juv.  x.  140. 

—  hiKaioavv7i}f\  The  righteousness  here  mentioned  has  by 
Bome  been  thought  to  be  the  righteousness  of  faith,  by  which 
we  being  justified  or  freed  from  the  guilt  of  sin,  have  peace 
with  God.  But  SiKaioavvrj  does  not  seem  to  bear  such  a  sense 
in  the  Gospels,  but  only  in  the  Epistles  of  St.  Paul.  Nor 
had  the  Jews  any  idea  of  this  righteousness,  no  appreliension 
even  that  their  Messiah  was  to  die,  and  therefore  if  Christ  had 
spoken  of  this  righteousness,  they  could  not  have  understood 
his  meaning.  The  righteousness  therefore  intended  is  that 
inherent  righteousness  which  consists  in  a  sincere  endeavour  to 
practise  all  those  duties  which  Grod  requires  at  our  hands, 
and  to  eschew  that  evil   which  he  has  forbidden.     Luke  i.   6, 

74,  76. 

We  find  in  Bowyer's  conjectures,  perhaps  SiKatoavuriSy  since 
¥hiIo  de  profugis  reads  tov9  Siyj/wvTa^  Kal  TreivwvTa?  KoXoKt^- 
ya0la9  itf^n^vvowra.    Or  perhaps  ^ioctyiv  SiKaiocTvpn^,  see  ver.  10. 


CHAPTER  V.  lU 

But  the  latter  alters  the  sense  of  the  passage;  though  Clem. 
Alex,  seems  to  have  read  it  so,  Strom,  iv.  p.  196.  Nor  is 
there  any  authority  for  the  former.  The  common  interpretation 
seems  to  have  been  the  general  interpretation  of  the  earliest 
ages ;  which  is  a  strong  presumption  that  it  is  the  most  natural 
and  best  suited  to  the  construction.  That  Siyj^aat  is  sometimes 
used  actively,  and  governs  the  accusative  of  that  which  is  the 
object  of  our  thirst,  we  are  authorised  by  Phavoiinus  to  assert, 
orvrracro'rrat  aiTiaTiKij  koI  yevucti, — aiTiariKfi  jmev  w^  to,  eciyf/tiae 
flie  jf  '^vjffi  fiov,  Kal  ciyj/w  tovs  \6you9.  So  Siyl/dw  tov  Oeov, 
Pb.  xli.  2;  Ixii.  1.  Joseph.  B.  J.i'i.  20,  ^a^ei/^^rm  ^  ovSeli 
iofniam  Tov/uLOv  at/xa.  Philo  lib.  11.  Alleg.  p.  62,  Meowx^^ — 
imffiaew  eirl  tov  (ppearo^  cKoejfOfJievoi  tI  o  0€O9  avofifip^aret 
woTfMoy  Tff  oiyl/w(rfi  Kal  ToOovari  ^vytj  to  aryaOov.  Phaedrus 
in  Epist.  Socrat.  <pCKoao(f>lav  ihiy\fwv.  Philippus  in  Anthol.  6r. 
IT.  9)  10,  ac€f  yap  Siyp^9  fipe^wv  (f>6vov.  Stobseus  Serm.  5. 
de  temper.  Kal  6  oi>\fiov  ri^iaTa  iriv€i  koI  ijKurTa  to  fitj  irapov 
ironnr  ava/i€rec*   17  ireivq,  T19  irKoKovvTa  rj  oiyj/qi  jfiovai 

— -jfopraadiyo'ot^rat]  They  shall  have  all  the  means  and  aids 
required  to  make  them  thus  righteous  here,  and  shall  have 
the  reward  of  righteousness  hereafter,  and  so  shall  be  blessed. 
See  Ps.  xvi.  16 :  Isai.  Ixv.  13 :  Luke  i.  63. 

This  word  is  used  when  speaking  of  men  as  well  as  animals, 
as  in  Nicander  apud  Athen.  xv.  14,  direveyKaTw  pLOi  riji^  Tpair^l^av^ 
utaam^  KeyopTaa/mcu  ycip.  Arrian.  Epictet.  i.  9,  ore  yopracdriTe 
atifupov,  KaOtjaOe  KXaiotrre^  irepl  TrJ£  avpiov^  iroQev  <payfjT€, 
And  III.  2,  Std  ypovov  -^pradOr^vai. 

7*  cXtf|/ioi^]  They  who  from  an  affecting  sense  of  sympathy 
with  others,  and  a  charitable  affection  and  good-will  towards 
them,  are  ready  to  relieve  them  as  they  are  able  under  all 
their  wants,  to  pity  them  in  their  infirmities,  to  comfort  and 
support  them  under  their  calamities,  and  ready  to  forgive  and 
shew  mercy  to  them  when  they  have  offended,  and  to  pray  to 
their  Heavenly  Father  to  give  them  those  supports  and  conso- 
lations we  are  not  able  to  ^ord  them ;  and  who  especially  have 
this  compassion  for  their  souls,  by  endeavouring  to  instruct  the 
ignorant  and  to  reclaim  the  wicked  from  their  evil  ways.  Clem. 
Alex.  Strom,  iv.  p.  889,  eXetj/mova^  Se  elvai  jSouXerai  ov  iiovov 
TOU9  eXeop  TroiwvTa^^  aXXa  koi  tov9  eOeXoirra^  iXeelv  Kq.v  firj 
ivnmrrcu, 

Erasmus    gives    the  following    description    of    the    merciful. 

Qui  pro  charitate  firaterna  alienam  miseriam  suam  esse  ducunt ; 

'qui  calamitatibus  aliorum    illachrymant,    qui  dc   suo   pascunt 


112  ST.   MATTHEW. 

egentem,  vestiunt  nudum,  monent  errantem,  docent  ignanuitem^ 
Gondonant  peccanti,  breviter  qui  aliquid  habent  dotis,  id  aliis 
sublevandis  et  refocillandis  impend  unt. 

— 'ai/Tol  iXe^Oiiaovrai]  When  they  are  judged  they  shall 
find  forgiveness.  Besides,  they  shall  be  recompensed  even  ia 
this  life ;  and  after  many  days,  shall  find  the  bread  which  they 
have  cast  on  the  waters  of  affliction,  returned  to  them  tenfold 
by  God.  Gen.  xlii.  21 :  Judg.  i.  ^ :  Ps.  xl.  1 :  xxxvi.  25,  26 : 
Prov.  xiv.  21 2  xvii.  5 :  Matt.  vi.  4 :  xviii.  23 :  xxv.  31 — 46  ; 
Acts  X.  4 :  2  Tim.  i.  16,  17?  18 :  James  ii.  13.  Ovid.  Metam. 
XIII.  70,  Aspiciunt  oculis  Superi  mortalia  justis.  En  eget  auxilio 
qui  non  tulit:  utque  reUquit,  Sic  linquendus  erit:  legem  sibi 
dixerat  ipse.  And  Trist.  v.  8,  11,  Vidi  ego,  navifragum  qui 
riserat,  sequore  mergi,  Et,  nunquam,  dixi,  justior  unda  fuit.  Vilia 
qui  quondam  miseris  alimenta  negarat.  Nunc  mendicato  pascitur 
ipse  cibo.  Publ.  Syr.,  Bona  comparat  prsesidia  misericordia.  And 
Habet  in  adversis  auxilia,  qui  in  secundis  commodat.  Demosth. 
c.  Midiam.  eyii  jmeTpioi  irpo^  awavras  el/un  eXermojVy  ev  woiwv 
wdKKov£f  aircuTi  wpoafiKci  ry  rotoi/ry  TavTa  €UT^p€iv^  eav  'grou 
Kcupo^  ff  ')(fi€la  irapcuTTrf'  irepo^  ovroai  T19  fiiaio^^  ovoeua  out 
eXewv,  ovff  0X109  fjyov/uLevoi  ptvOpwwov*  Tovrtp  Ta9  avrds  <j)opa9 
Trap   &cd(rTou  ouccuov  virdpj(€iw» 

8.  Kadapol  Tvj  KapSlq,]  Whose  hearts  are  pure  from  those  evil 
thoughts  and  reasonings,  those  evil  desires  and  affections,  those 
evil  passions  and  perturbations,  and  from  those  evil  intentions^ 
devices  and  machinations  which  defile  the  soul. 

Seneca  de  Ira,  i.  3,  Injuriam  qui  facturus  est,  jam  fecit.  Sic 
latro  est,  etiam  antequam  manus  inquinet,  quia  ad  occidendum 
jam  armatus  est,  et  habet  spoliandi  atque  interficiendi  volun* 
tatem.  Exercetur  et  aperitur  opere  nequitia,  non  incipit.  Juv. 
XIII.  2099  Nam  scelus  intra  se  tacitum  qui  cogitat  ullum,  Facti 
crimen  habet.  Tac.  Hist.  11.  77'  V^^  deliberant  desciverunt* 
Demochares,  dyaOov  ov  to  fx^  dduceiv,  dXXd  to  /uajSe  iOeXeiVm 
JSlian.  V.  H.  xiv.  28,  ov  ydp  ijlovov  o  doiKviaa^  kuko^,  dXXd  xal 
o  epvoiitra^  diiKfja'ai. 

•-^Tov  Qeov  oyj/ovTai]  favoured  with  peculiar  manifestations 
of  God  here,  they  shall  hereafter  see  him  face  to  face.  See 
Rev.  xxii.  4.  The  allusion  here  is  probably  to  the  antient  ritual 
from  which  the  metaphors  of  the  sacred  writers  are  frequently 
borrowed.  The  laws  in  regard  to  the  cleanness  of  the  body, 
and  even  of  the  garments,  if  neglected  by  any  person,  excluded 
liim  from  the  temple.  The  Jews  considered  the  empyreal  heaven 
Mb  the  archetype  of  the  temple  of  Jerusalem.     In   the  lattec 


CHAPTEH  y.  113 

tliey  enjoyed  the  symbols  of  Grod^s  presence^  who  spoke  to  them 
by  his  ministers ;  whereas  in  the  former  the  Messed  inhabitants 
have  an  immediate  sense  of  the  Diyine  presence,  and  Gkxl  speaks 
to  them  face  to  face.  Our  Lord  preserving  the  analogy  between 
the  two  dispoisations,  intimates  that  cleanness  will  be  as  necessary 
in  order  to  procure  admission  into  the  celestial  temple,  as  into 
the  terrestrial.  But  the  cleanness  is  not  ceremonial,  but  moral; 
not  of  the  outward  man,  but  of  the  inward.  See  Ps.  xxiii.  3,  4: 
2  Kings  XXV.  19:  Tob.  xii.  19*  And  Heb.  xii.  14,  j(wpk  dytaa/uioS 
oSroeir  o^erof  tov  Kipiov4     See  Joseph,  c^  Apion.  i.  26. 

Callim.  Hym.  Apoll.  99  'Q  *iroXKa)v  ov  warri  (paeiverai^  aXX*  o, 
*ns  ccrAXor*  Eurip.  Bacch.  501,  Ka\  Tniarlv ;  01;  yap  (pavepo^  o/jl" 
fuurivy  ifidl^,  B.  trap*  iiioi'  (Tv  c  dcre/SiJ^  airro9  cSv,  ovk  eiaopqhf* 
9.  c^p^voirocol]  Who  loving  peace  promote  it  to  the  utmost 
of  their  power.  Theophylact  explains  it  by  o\  irepovs  arao'id* 
^oirror  ffaraXXcuro'o/i€voi— 01  cid  CioaaKokia^  tov9  €j(6povi  toS 
Geo?  iirurrpi<poPT€s , 

This  word  does  not  occur  either  in  the  Septuagint  or  in  the 
New  Testament ;  but  elpnyoiroiiw  is  found  in  Coloss.  i.  20,  and 
Prov.  X.  10,  where  it  signifies  actively,  to  reconcile^  to  make 
peace*  And  in  this  sense  it  is  used  by  the  Greeks;  whence 
Plutarch  calls  the  Feciales  ^Ipffvoiroiol  Xen.  Hist.  vi.  3,  4, 
€K€iin§  ftM¥  ydpj  Sray  iroXe/xof  97,  arpaTtfyov^  ij/xS^  ai/oeirac' 
irop  ci  tiavj(UK  €iri9u/uLii<rfi9  eiptivairoiov^  finia^  iKire/ULTrei,  Which 
Cicero  Ep.  Att.  xv.  7*  calls  pacificator.  Phavor.  6  rtfi^  eip^wfip 
iv  oXXoc^  KikT^pyaS^ofi^vo^. 

Some  have  taken  the  word  here  to  signify  preachers  of  the 
new  covenant,  who  reconciled  the  two  dispensations ;  who  were 
not  to  enter  upon  the  obscure  and  useless  discussions  of  points 
of  the  ceremonial  law,  but  to  preach  the  sublimer  doctrines  of 
the  Goapel. 

— •  vioi  Ocov]  As  Ood  is  the  God  of  peace,  Rom.  xv.  33 :. 
XTi.  90:  1  Cor.  xiv.  33:  2  Cor.  xiii.  11 :  2  Thess.  iii.  16:  Heb. 
xiii.  90:  the  peace-makers  are  the  children  of  Grod,  because 
the/  ffdlow  his  example;  Eph.  v.  1,  2.  Philo  de  Sacrif.  o\  to 
apmrronf  Ttf  ^vovc  ipwure^  xal  to  koXov,  viol  elai  tov  Oeov. 
Hierocles  tells  us  the  followers  of  Pythagoras  used  a  similar 
mode  of  expression,  no  doubt  borrowed  from  the  Hebrews, 
T^  i^iri  wpoeipySffOcu  Ta  iraioo^  o^<a,  tov  Oeov  Trare pa  koXSv. 
In  a  simSar  way  we  read  of  the  sons  of  Belial,  1  Sam.  i.  16. 
And  St.  Paul  called  Elymas  vm  SidfioXov,  Acts  xiii.  10. 
Philostr.  Apoll.  386,  iXlywr  oel  aov  rolv  inucwy  ei  i^iKooo^v 
waiie^  elffaav. 

H 


I 


114  ST.  MATTHEW. 

'  -'-*-  cXifAytfoi^tfc]  for  itrovrcu,  as  before.  Sec  also  Glass. 
Philol.  Sac.  p.  222. 

10.  iv€K€P  iuccuoavvfi^^  i.  q.  erexep  iiJLOVm  For  persevering 
ftedfastly  and  patiently  in  the  Christian  faith;  or  for  the  per- 
fi>rmance  of  that  duty  which  they  owe  to  Grod  the  Fathar  and 
mir  Lord  Jesus  Christ,  and  to  our  Christian  brother  for  their 
sakes:  or  who  are  persecuted  because  they  do  not  own  that 
as  an  article  of  faith  or  any  part  of  Christian  duty  which  God 
has  not  declared  to  be  so.  See  1  Pet.  iii.  14,  dW'  €i  koi  7rd<r)(oiT€ 
oia  SiKaicavmipj  fuwdpioi*     See  2  Tim.  iii.  11,  12. 

.  -— 'OTi  avTiiv  eariVj  &c.]  In  Clem.  Alex.  Strom,  iv.  p.  582, 
we  find  .a  different  conclusion  to  this  verse,  tcv€9  rwv  /meraTi^ 

T^  StKaioauvfi^,  oT€  avToi  ecoirrat  TiXei'oi.  Kai  /mcucdpioi  oi 
C€OUffyjUievoi  evexa  e/mou  vti  e^owri  toitov  oirov  ov  ciwjfOijaovTai. 
This  possibly  may  have  been  from  some  Gospel,  as  that  of 
the  Hebrews  or  Nazarenes. 

11.  oyeioi(rw(nv\  Scil.  oi  6v€wil^ovT€Sy  Bos.  Fll.  Gr.  p.  7,  or 
father  oi  avOpuynroij  Bos.  p.  22.  The  Greeks  and  Latins  omitting 
Ifais  nom.  case  before  the  third  person  plur.  of  verbs ;  as  Thucyd. 
TH.  69j  Strep  iraayovaiv  iv  tm  /leyakois  dywaiv.  Anton. 
Liberal,  fab.  xxxiv.  to  Se  fip€(fx}s  wpo/uLocrav  "ASwyiv.  Thus 
Cic.  Off.  Maximeque  admirantur  eum,  qui  pecunia  non  monetur. 
Se  Amicit.  xxi.  Omnium  vitiorum  una  cautio  est,  ut  ne  nimis 
oilo  diligere  incipiant.  Plant.  Ciurc.  iv.  3,  17,  Culpant  eum, 
conspicitur,  vituperatur.  Livy  v.  32,  Neque  Deorum  modo 
monita  spreta:  sed  humanam  quoque  opem,  quss  una  erat, 
M.  Furium,  ab  urbe  amoverunt.     See  Sanctius^s  Minerva,  iv.  4. 

— ^ifti^oio'c]  Some  think  that  this  word  relates  to  the  prose^ 
euHona  of  the  disciples  (to  whom  Jesus  here  directly  addresses 
himself)  on  account  of  their  religion,  before  human  tribunals, 
whereof  he  frequently  warned  them  on  other  occadons.  In  this 
vterse  he  descends  to  particulars,  distinguishing  &(o/ceu/  from 
iveioS^eiv  and  eiirely  irav  Troinjpov  prj/may  which  seem  also  to  be 
used  in  reference  to  judieiid  proceedings.  In  the  preceding  and 
foHowing  verse  there  can  be  no  doubt  that  the  verb  is  used  in 
tile  utmost  latitude,  and  ought  to  be  rendered  persecute. 
'  —  cTxftxrc,  &c.]  In  the  spirit  of  the  former  explanations,  this 
hafr  been  interpreted  ^^  bring  all  manner  of  false  charges.*^ 
Thus  Judith  viii.  8,  koi  ovk  tfv  09  €7rrjv€yK€f  avrfi  pfjfia  Troptjpov. 
Though  Beausobre  understands  here  the  unjust  sentences  and 
decrees  th^t  were  passed  against  the  Christians  both  by  Jews 
and  Gentiles. 


CHAPTER  T.  115 

•*-«iroMf/9or  p^Mci]  Ambrose  Beeim  to  have  read  Koff  ifi&v  irap 
-mwnipoy  i¥€K€P  iiKouHTiiwi^.  *P^iuuz  is  wanting  in  some  MSS.  and 
Latin  fathers.  GMesbach  thinks  it  may  have  been  added  to 
avoid  a  seeming  ambiguity.  Uovrjpov  also  is  wanting  in  a  feir 
MSS.  as  is  also  ^ev&i/aci^oc,  which  some  fathers,  versions  and 
modem  editions  omit. 

.  13.  yaipere  kqI  cryoXXfaerOe]  Joined  to  express  the  strongest 
joy.  So  Rev.  xix.  7$  x^^P^f^^^  '^^^  dyaWtwfisOa.  See  Isai.  Ixvl^ 
10:  Zeph.  iii.  14.  'AyaWiata  is  not  used  in  profane  authors^ 
^ee  IPet.  i.  8.  From  its  etymology  it  would  seem  to  signify  to  exult 
duougfa  joy.  Valckenaer  gives  a  different  etjrmology  from  the  one 
commcmly  received.     See  Schol.  on  Luke  i.  and  Schmidt  in  loo.' 

^-^  fiurOo^  woKvsf]  Soil,  iarcu.  See  Gen.  xv.  1.  it<iKv9,  i.  q. 
fUyitty  Mattii.  18:  iElian.  H.V.  i.  19:  Chariton  iii.  6,  6: 
Hesjcb.  xoXi;  arf 2  tou  jjtiya, 

•^^ir/H^tira^  tovk  npo  vfi£v]i  Scil.  vTrapxpvTtii,  or  yeyotfotaSf 
or  /Se/ScMfcaraf.  Xen.  Mem.  iii.  5,  11,  ov  ttoXi)  H  wpo  tijmm 
^yryoMrrcr*    So  oi  irpwrOev  aoiioi  and  ayip€^  ofrictrto* 

This  is  abundantly  evident  from  the  known  histories  of  MoseSf 
Samuel,  David,  Elijah,  Elisha,  Jeremiah,  Ezekiel,  Zechariaht 
&«. .  See  Matt,  xxiii.  39 :  Acts  vii.  63 :  1  Thess.  ii.  15 :  Heb.  xi. 
36 :  9  Kings  ii.  33 :  3  Chron.  xxxvi.  16 :  Nehem.  ix.  36. 

18.  ifM^  ierre]  i«e.  you  ought  to  be.  This  may  relate  to 
all  the  disciples  that  were  then  present ;  and  also  to  all  Christians 
in  general;  though  it  may  have  a  more  especial  reference  to 
the  Apostles. 

— *To  ^tXof]  This  seems  a  proverbial  expression.  See  also 
Luke  xiv.  84.  Sal  sapit  omnia ;  salt  is  given  to  make  things 
aanmry ;  as  Job  vi.  6,  ^*  Can  that  which  is  unsavoury  be  eaten 
without  salt:^  and  also  to  save  them  from  putrefaction.  So 
that  the  meaning  of  the  metaphor  seems  to  be,  Ye  are  appointed 
by  that  pure  and  holy  doctrine  which  you  are  to  preach,  and 
by  the  savour  of  your  good  conversation  to  purge  the  world 
firom  that  corruption  in  which  it  lies^  and  present  them  to  God 
as  m  sacrifice  of  a  sweet-smelKng  savour,  holy  and  acceptaUe 
to  God.  But  if  you  yourselves  should  lose  the  savour  of  your 
good  conversation,  and  become  putrified  members  in  my  body^ 
you  would  be  wholly  useless  to  those  good  ends,  and  therefore 
caa  expect  nothing  but  to  be  rejected  by  me  and  cast  off  as 
unsavoury  salt  is  cast  into  the  dunghill. 

-^^cof]  See  Hoogeveen,  Doctr.  Part.  c.  xvi.  Sect.  9,  §5. 

—  TO  a\m\  See  Glass.  Phil.  Sac.  p.  143.  Thomas  M.  ol 
oKe^  Kal  TQvt  oXdv  ^7  XeT^iy  oi  to  aXa^f  though  Theocritus, 

h2 


116  ST.   MATTHEW. 

Hom^,  and  Herodotus  have  used  it.  Llvy  called  Greece  Sal 
gentium,  on  account  of  those  intellectual  improvements  which 
tihey  learnt  from  thence*  Fliny  xxxi.  9,  Nihil  corporibus  sole 
et  sale  utilius. 

'  "^  fuopaiSrj]  In  some  read  imapavOfi,  which  will  not  suit  the 
preceding  words.  It  is  derived  from  /mtopo^j  and  like  the  Latin 
fatuus,  when  applied  to  meat,  it  implies  insipidity.  Dioscorid. 
Of  piCcu  yevtra/uiivtp  fiwpaU  L*  Valla,  £leg.  L.  L.  iv.  113,  Fatuu9 
plane  insipiens  est,  tractum  a  sapore  ciborum :  nam  cum  illi  non 
sapiunt,  fatui  dicuntur.     See  Martial  xx.  37 :  xi.  32 :  xiii.  10. 

Our^  Saviour^s  supposition  of  the  salOs  losing  its  savour,  is 
supposed  by  many  to  be  illustrated  by  Maundrell,  who  tella 
us  that  in  the  valley  qf  salt  near  Gebul,  and  about  four  hours 
journey  from  Aleppo,  there  is  a  small  precipice  occasioned  by 
the  continual  taking  away  of  the  salt.  In  this,  says  he,  yon 
may  see  how  the  veins  of  it  lie  i  I  brake  a  piece  of  it,  of  which 
the  part  that  was  exposed  to  the  rain,  sun  and  air,  though  it 
had  the  sparks  and  particles  of  salt,  yet  it  had  perfectly  lost 
its  savour,  as  in  St.  Matt.  v.  The  innermost,  which  had  been 
connected  to  the  rock,  retained  its  savour,  as  I  found  by  proofi 
But  this  seems  a  more  recondite  and  abstruse  meaning  than 
we  commonly  meet  with  in  our  Lord^s  addresses  to  the  people ; 
his  illustrations  being  usually  drawn  from  common  objects, 
which  were  either  in  all  probability  in  the  presence  of  his 
hearers  when  he  addressed  them,  or  were  well  known  from 
their  familiarity  and  frequency.  That  interpretation  tlierefore 
seems  more  probable  which  supposes  an  allusion  here  to  a  custom 
connected  with  the  temple  service.  There  was  a  kind  of  salt 
used  in  Judea,  which  was  principally  composed  of  the  bitumen 
obtained  from  the  Asphaltite  lake.  This  salt  or  bitumen,  which 
had  a  fragrant  odour,  was  strewn  in  great  quantities  over  the 
sacrifices,  both  to  prevent  inconvenience  to  the  priests  and  to 
the  worshippers  from  the  smell  of  the  burning  flesh,  and  to 
quicken  the  action  of  the  fire,'  that  the  sacrifice  might  be  more 
quickly  consumed.  Great  quantities  of  this  bituminous  prepa- 
ration lay  in  its  appointed  place  in  the  temple,  and  was  easily 
damaged.  The  virtue  of  the  salt  was  soon  lost  by  exposure 
to  the  effect  of  the  sun  and  air,  and  it  was  then  sprinkled 
over  the  pavement  of  the  temple  to  prevent  the  feet  of  the 
priests  from  slipping  during  the  performance  of  tlie  service. 

—  cf  TiVt]  quomodo,  for  kv  rivi  rpotrff).  In  the  same  way 
Sophocles  uses  €¥  ry,  Electr.  1192,  ci/  t^  Sieyvu)^  tovto  twv 
^ifnifiivmv ;  where  the  Schol.  explains  ei/  r^  by  kv  rm. 


CHAPTER   v.  117 

€iKia0iia€T(u\  ScU.  to  aXa;^  St.  Mark,  €¥  tIvi  avro  ap^ 
There  are  proverbial  expressions  of  similar  import  in 
Diog.  Laert. :  Diogene  vi*  47*  w/w  to  pvirapop  ^ciKatmov,  ol 
ivOacej  ti^fit  Xovofieroi  xoS  Xovovrai ;  Ad  Herenn.'  iv.  6^  Isti 
<cum  non  modo  dominos  se  fontium,  sed  se  ipsos  fontes  dicant, 
«t  omnium  rigare  debeant  ingenia,  non  putant  fore  ridiculum, 
■i,  cum  id  polliceantiur  aliis,  arescant  ipsi  sicdtate.  PhHo  de 
Therapent.  T.  ii.  p.  483,  irpoai>^iiiJLa  ie  ake^^  oh  cctik  ire  Kui 
wraw^os  ^oua/uLa  irapafrrvercu  iia  roi);  Tpv^Uvra^* 

— "  m  ovoey]  ^lian.  H.  A.  ii.  17»  e\s  ovoev  ci  if^vtriiaiv  o\ 
«yc]uof« 

—  fiKifitjwai  €f«]  .£lian.  H.  A.  x.  30,  6ti  apa  to  (1€p  eviov 
Hmet/OLOw  itrrif  Ta  oi  ej^o)  fiaXXeiu  XP^' 

14.  vfAeif  iare  'to  0<u$]  This  name  was  given  by  the  Jews 
to  their  wise  men  and  doctors.  See  John  v.  35 :  2  Pet.  i.  19^ 
Je«ua  Christ  bestows  it  on  his  disciples  because  they  were  ap- 
pointed to  preach  the  Gospel  and  to  reveal  to  mankind  the  know- 
ledge of  Christ,  who  is  the  true  light  of  the  world.  It  is  also 
Jipplicable  to  all  Christians  in  general. 

-Cioeio  Cat  iii.  10,  clarissimis  viris  interfectis,  Imnina  civitatis 
extincta  sunt.  Hor.  Sat.  i.  7>  ^^r  laudat  Brutum  laudatque 
cohortemp-  Solem  Asias  Brutum  appellat  stellasque  salubres  Ap- 
pd|at  oomites.  Demochares  de  Rege  Demetrio  optoios  wairepei  ot 
^iXoc  M^r  atrrepesf  'ileXtos  ^  €K€ivo9» 

'— ^  ov  iivoTcu  iroXis  Kpvfiijvaiy  &c.]  This  being  •connected 
with  ver.  16,  in  which  is  the  application  of  the  similitude,  ovTWi 
Xafi^T»y  &c.  there  is  an  ellipsis  of  Kadw^»  So  in  Isai.  hr.  9 : 
Jer.  iii.  SO,  where  the  Septuagint  have  supplied  w^.  The  con- 
duct of  persons  in  eminent  stations  is  the  object  of  general 
•baervatiiHi. 

—  fcpvfirivcu]  In  the  Septuagint  and  in  the  New  Testament 
the  first  Aorist  €Kpi<p0tiu  is  never  found,  though  in  use  with 
the  Atticd"^:  but  the  second  eKpvfivjv  is  always  used,  without  any 
▼ariatioa  of  MSS.  See  Luke  xix.  42:  John  viii.  59:  xii.  36: 
1  Tim.  v.  26:  Heb.  xi.  23:  Gen.  iii.  8,  10:  Jud.  ix.  5:  1  Sam. 
xiii.  6:  xivu.  11,  &c. 

—  eiroyw  opov9]  As  was  the  case  with  Jerusalem  and  many 
other  towns^  Dion.  Hal.  i.  12,  ^Kiae  woXei^  /Jiucpd^  Kal  avve)(€i^ 
iirl  Toiy  opeaiVi  ocirep  »;v  T0I9  iraKouoi^  Tpoiro^  oiKtiaeiii^  (TWYfiti^. 
Manilius  11.  77^9  ^^  velut  in  nudis  cum  surgunt  montibus  urbes. 
Lucret.  ii,  606,  Magna  Deum  mater — terra — Muralique  caput 
summum.  cinxere  corona  Eximiis  munita  lods  quod  sustinet 
urbes. 


k 


118  ST.   MATTHEW. 

]VIaundrell  (TraveU,  p.  115)  says  (hat  there  is  a  city  called 
Saphet,  supposed  tp  be  the  aotient  Bethulia,  whiph  standing 
on  a  high  hill  might  easily  be  seen  from  the  mountain  on  which 
Christ  made  this  disoonTse,  and  probably  supposes  he  might 
poipt  to  that  here,  as  afterwards  he  did  to  the  birds  and  lilies, 
vi,26— ^. 

15.  ov^e]  Here  in  the  sense  of  non;  as  Horn.  Od.  ^,  493, 
'Arf^i^ri  tI  f^€  Tqvra  ^ielpecu'y  ouie  ti  <Fe  yprj  ''iSjixevcUi  ouoi 
ia^vai  ifiov  voov, 

-T—  Kdiovai]  Sub.  avd^o^Troi. .  This  seems  also  to  be  a  pro- 
verbial expression.  See  another  application  of  it,  Mark  iv.  21 ; 
Luke  viii.  16:  xi.  33:  where  he  uses  Xvxvov  ccTrrciy.  The 
meaning  of  this  comparison  is  the  same  as  that  of  the  preceding, 
J^aleiv  properly  signifies  urere,  but  here  used  in  the  sense  of 
oeeend^e,  as  in  (lUcian,  in  Asin.  51,  VqL  ii.  p.  618,  ^  Se  Xv^votf 
i§fSfi¥  ituxte  Meyau^  PlMt.  Sympo^.  i.  9,  tov9  X^xvov^  ^eXrioii 
'smfiyw^i  Kaiofiivovi'  Xen.  Hell.  vi.  4,  36,  p  iicia  Xvyvo%  in^ero. 
Arte0|idor.  ii.  9»  Xi^xvos  Si  Kaiomtvos  ev  oi'ci^  Xa/xnpos,  ayo&o^^ 
irpoaKTijaiv  yap  ari/iaivei  xai  eviroptar  iraai*  In  the  same  way 
Horace  uses  urere  for  accendere,  1  Od.  iv.  7^  dum  graves  Cyclo- 
pia Vulqanus  ard^a  tmt  officinas. 

•'—  r^eo^iy]  £tymoL  Tavra  5e  rd  rpiro  irpocrtwa  tUv  €19 
m  vXffivvTuiiW¥t  01  'Icoi^s  Tpoao^  Toi  a,  kuI  avcToXii  rij^  i^apttr 
Ajryoi/<r>ys  irpo(f>ipov<TiVy  aK^lait^  tiWckti^  &&>a(r£,  ^ei/^Fvcwi. 

Mi^os  seeims  to  be  the  Latin  modius  containing  the  ^ixth  part 
4?i  A  fUS^$i^vai>  Coro.  Nep.  in  Att  11.  6,  ita  ut  singulis  sex  nnxlii 
tntici  darentur^  qui  modus  mensiurae  medimnus^  Atbenis  appel- 
lalur.  i^lutarch  iises  the  word  in  Depaetrio,  p.  904,  o  tUv  i^vpiu 
Ifniiioi  ^vtv  iv  'rp^oKoaltovp  Joaepbi^s  A.  J.  xiv.  3,  cJr  t6v  ftoo^n 
Tov  aiTov  TOT  avTcii^  ej^wvelaOai  Spayjawv  evScKo*  It  is  here  use4 
Ipir  a^  thing  under  which  a  candle  being  placed,  is  of  no  service. 
AmA  therefore  St.  Mark  iv.  81,  joins  viro  tov  tw^¥  n  ^o  t^ 
KXiiftft.  And  St.  Luke  joins  a  general  word  with  a  particulatr, 
'^'^^  I6i  KoXi/TTTfi  oirov  aii€v€L9  ii  irmoKaTm  icXiw^s :  and  xi.  33. 
^lU  Kpvurrotf  Tidjyo'iv  oi^  viro  tov  fiiitoy. 

—  Xirxyiav]  A  lamp-stand.  Phrynichus,  p.  139.,^  Xu-xyiar^ 
wtI  tov  Xvxvuw  Xiye,  ws  i  KwiiwSta.  Eustath.  in  Od.  o-, 
Xaft/KrrSjfas  X^yeu  as  rdv  oi  aypoTiKol  Xy^yiav  (paalv,  €(f>  wv^ 
0ifiil%  if€im¥ai  Kura  .Sopirov  avaicTovTai.  Pollux  x.  115,  Kai 
Xa^^i^m/i^  €0*  t^  etrriOsTai  6  Xvyyoi^  ii  KaXjovfxevii  Xu\vla. 

"rr-nw<^a  TO*  iJkiwuf]  Thomas  M.  tiJv  vitep.  'srpoOeaiv-'^Trpo^ 
y^mi^n^  ^Ti^po^CMf  'ArTucoi  ''EXKipfe%  5c  Trpo%  cuTiaTiKtiv.  wacui^ 

TWS    Kal  T//J/  VTTQ. 


CHAPTER   V.  119 

•«—  jcoi  XcifAirti]    A  Hebraism— -for  iim  kifiirfi. 

——  7raai¥  iw  rij  oociijt]     Sub.  ovau 

16.  Tiffms  viuSv]  See  Philip,  ii.  15.  Though  Christ's  twelve 
Apostles  maj  be  chiefly  concerned  in  these  metaphors,  they  are  in 
aome  measure  applicable  to  ail  Christians.  Chrysost.  Horn.  Xhvu 
T.  V.  p.  805,  Oi^  iavT^  XP^^^^  etvat  jqm)  fiovovTov  Xpurritir 
wor,  ciXXa  rai  iroAXoi9.  Tlovto  iS^^waep  o  X/>tcrrdr,  oXa?  v/uor 
coi  ^iwry  «aX«<i'a?  xal  <f^.     Tdvra  ie  iripotf  ctrri  XP^^^  ^^' 

-^-— t&w<  Kol  ioj^acrtxri]  for  i^oWec  Jo^curttHri*  Not  only 
praising  him,  but  also  themselves  embracing  your  faith  and 
imitating  your  holy  exalnple.  In  pure  Greek  ^o^cc^iv  signiflet 
cziatimo:  here  in  its  Hellenistic  use. 

•^^  ttaXd  ipya]  Such  ad  by  the  light  of  nature  seem  good 
and  honourable  in  the  sight  of  men,  because  they  must  give 
occaaofl  even  to  Heathens  to  think  well  of  Christianity. 

-— •  tiw  ip  To79  01//XXP0T9]  i*  q*  ovpapiov.  In  the  time  of  our 
Saviour  the  Jews  reckoned  three  heavens,  the  air,  the  firmament^ 
and  ikm  third  heaven  or  heaven  of  heavens,  the  place  of  God's 
residence:  and  this  probably  is  the  reason  why  in  the  New 
Testament  we  meet  so  frequently  with  oipavol  in  the  plural.- 

17*  KOTttkwftii]  To  dissolve,  to  abrogate.  So  SL  Paul^  Rom. 
iii.  3I9  mxTopyeiv  tov  voyuov.  John  x.  -35,  ov  ^vyarai  Xudtjvai 
t}  ypaKp4  •  ▼•  1-3,  \¥€ip  TO  aaftfiaroy.  Heliod.  v.  15,  /carat-' 
X»m  for  vofiow  Toy  XfjoTpiKov*  Folyb.  iii.  8,  3,  iraroXt/o-arrcr 
T0¥9  poficui,  Fhilo  de  Legg.  Spec.  T.  11.  p.  330,  iiroiUyetP  yctff 
W0  iripmy  jre/xx  fitiie/miay  S^ovra  KoiywvitiVj  oKKa  toIs  eiSearip 
aw^/rtilfieviif  KoraXvovTwy  vofiov^  ecTiw  oi  fieftcuovptufv.  Joseph.' 
Ant.  XYl*  SI9  4,  SI/  olS  oTi  iravTa  fioXKoy  aip/faoyTcu  ToBeiy  ^ 
ccrroXSerttc  ri  nSy  traTpimy,  Curtius  x.  3,  9,  Grsed  baud  ausi 
hnperium  aspemari,  quanquam  sdlvendarufn  legum  id  prindpium 
esse  censebant  Cic.  Phil.  l.  9^  Hasc  utrum  tandem  lex  est,  eat 
legum  onminm  dissolutio.     See  Mede'^s  works,  p.  12. 

^— » riy  vomof]  The  law  of  Moses :  or  as  some  understand 
it,  the  moral  precepts  contained  therein.  For  Christ  came  tc^ 
destroy  the  whole  ceremonial  precepts  of  the  law,  the  h&nd- 
writii^  of  ordinances  which  he  blotted  out  and  nailed  to  his 
cross.  Or,  if  we  consider  the  rites  as  typical  of  things  future^ 
and  a  shadow  of  good  things  to  come  by  Christ;  in  this  sense 
Christ  came  not  to  dissolve  the  law  and  the  profits,  but  ta 
fulfil  them,  by  exhibiting  the  antitype  and  substance  of  which 
these  were  the  types  xmd  shadows. 

It  was  the  opinion  of  the  nation- concerning  the  Messias,  that 


120  ST.   MATTHEW. 

he  would  bring  in  a  new  law,  but  not  at  all  to  the  prejudice 
or  damage  of  Moses  and  the  prophets;  but  that  he  would 
advance  the  Mosaic  law  to  the  very  highest  pitch,  and  that  he 
would  fulfil  in  the  most  splendid  manner,  according  to  the  letter, 
the  favourable  predictions  of  the  prophets.  The  Scribes  and 
Pharisees  therefore  seize  the  opportunity  of  cavilling  at  our 
Lord,  that  he  was  abolishing  the  law  when  he  reprobated  thdr 
traditions  which  they  obtruded  upon  the  people  for  Moses  and 
the  prophets.  Christ  shews  on  the  contrary,  throughout  this 
discourse,  that  in  its  genuine  and  spiritual  sense  he  establishes 
and  perfects  the  law. 

—  ^  Toui  irpo0i;Toy]  See  Glass.  Phil.  Sac.  p.  524.  The 
prophets  seem  here  to  be  named  as  the  interpreters  and  supporters 
of  the  law.  There  was  not  the  minutest  prophecy  that  concerned 
either  the  birth,  or  kindred,  or  life,  or  sufferings  of  the  Messias, 
but  what  was  fulfilled  in  our  Jesus,  xxii.  40  :  Luke  xvi.  29. 

—  aWd  wXfipiiirai]  Not  only  to  perform,  but  to  perfect  or 
fill  up.  Clem..  Alex.  Strom,  iii.  p.  445,  TrXtipwaai  Se  ov^  w^ 
CMoceT,  aXXa  ry  tos  Kara  voyjov  irpo^riTeia^  eTrvreKei^  yeveaOai 
Kara  rtiv  avrov  irapowriaVf  eirel  ra  r^y  opOfj^  iroXixe/ay  xal 
T0T9  ouQuiwif  ftefiiwKOiTi  irpo  rod  pofiov  ota  tou  \6yov  CKripuaaeTO. 
See  Marsha's  Michaelis,  VoL  i.  p.  399. 

.  Plutarch,  in  Cic*  p.  869)  wv  cvo  fieif  fieri  ireirXrjpwKevai  to 
yfiewtf,  Herodian  iii.  11,  irXripwa'ai  evroXas,  Heliod.  x.  17^ 
veirXiipafTcu  r^tiiv  to  vojulijulov.  Curtius  iii.  1,  18,  Oraculi  sor- 
t^  vel  elusit  vel  complevit. 

18.  afULfi¥]  This  word  is  of  Hebrew  original,  and  frequently 
retained  by  the  Evangelists.  St.  Luke  sometimjes  translates  it 
by  vaU  and  sometimes  by  aXtjOm'  Comp.  Matt.  xvi.  28 :  xxiii. 
36:  xxiv.  47  c  and  Mark  xii.  43:  with  Luke  ix.*27:  xi.  51: 
xii.  44 :  xxi.  3.  The  Septuagint  have  done  the  san^e.  St.  John 
and  St.  Paul  have  used  them  together.  The  Jews  used  to  add 
this  to  the  end  of  their  prayers,  denoting  concurrence  in  the 
wish  or  prayer,  in  the  sense  of  yevoiro  "  So  be  it,**^  which  the 
Christians  have  imitated;  and  the  word  has  been  adopted  into 
most  European  languages.     See  Glass.  Phil,  Sac.  p.  396. 

—  irapiXOrf  o  oipavo^  xal  jj  7^]  A  proverbial  expression, 
denoting  the  utter  impossibility  of  a  thing. 

The  Jews  bad  an  opinion  that  the  world  would  never  be 
destroyed,  but  would  be  renewed;  as  appears  from  their  writ- 
ings)- aa  also  from  Baruch  iii.  32,  o  jcaraajcei/ctaaf  Tfjv  ytju  ciy 
Tor  ai£va  ')^p6vov,  and  i.  11,  'iva  waiv  ai  rj^epat  aurwif  ws  at 
Touiwpavod  fir*  rijf  y^ 


CHAPTER  y.  12t 

Dion*  Hal.  vi.  05,  tiv  di  ra  yfMffmvra  roiaSe  iw  Toii  ^rwdiiKcui* 
Pmiuuait  cat  ral^  Aareimov  iroKecriv  amurai^  eip^tnj  wpo^  oXXiy-, 
Xovs  €<rTm,  fA€j(pi9  av  oipaua^  t€  kqI  yrj  ti^v  outi^v  araaw  eywn* 
Sil*  xvix.  607f  Turn  secum  Pasnus:  coelum  licet  omne  soluta 
In  caput  hoc  compage  ruat,  terrseve  Dehiscant,  Non  ullo  Caniias 
abolebisy  Jupiter,  sevo.  Ter.  Heaut.  iv<  3,  41,  Quid  si  nunc 
coelum  mat? 

•--^  o  cvpavov  Kal  17  7$]     A  periphrasis  for  the  world. 

— —  ov  /U117]     See  Hoog.  Doctr.  Fart.  c.  xxxix.  Sect.  6.  §  4. 

— —  irap^XSi;]  for  irapeXevaerai*  So  xxiv.  2,  ov  /uiy  atbeOri, 
liUke  xxi.  6,  ovk  a^edi/creTac. 

irap4px€(r0ai  is  used  by  the  Greeks,  when  speaking  of  a  thing 
that  80CMI  perishes  and  passes  away.  Aristaenet.  11.  1,  yuvauco9 
T«  air  waXiP  ei  to  elSos  irapeXOrt,  koI  to  koXKo?  TrapaSpd/iifif  T19 
en  jcaroXtf/ircTOi  evfppoav^ri.  Theognis  979,  al>^a  yap,  v><tt£ 
rofy/ua,  wapipy^eTai  ayXaoi   ^)3>/. 

—  €if  J|  /uiia — ov  /uLtj^     A  Hebraism  for  ovSev  and  ovSe/mia. 
^  imra]     This  answers  to  the  Hebrew  letter  Jod,  (whetice 

the  English  Jotf  here  used,  seems  to  be  derived)  and  which  being 
the  least  letter  of  their  Alphabet,  might  be  used  proverbially 
on  thia  occasion. 

'-—  Ktpaia]  properly  signifies  one  of  those  little  ornamental 
cunratures  or  flourishes  which  are  used  at  the  beginning  and 
end  of  a  letter,  ypdjuLjuiaTos  cucpov  as  the  grammarians  explain 
it,  whereby  the  difference  is  made  between  letters*  of  a  form 
almoBt  alike;  as  in  Beth  and  Caph,  Daleth  and  Resh,  &c.  Procop. 
Gas.  in  1  Sam.  xxi.  2,  onoia  yap  to,  aToi'^eia  (Biy0  Kal  Ka0) 
fipajprroT^  tcepaia^  fwvtfi  ivaXKaTTovatii,  Philo  in  Place.  T.  11. 
p.  536,  carta  crvXkafifiv,  fiaXKov  ^i  Kal  Kepaiav  CKaoTfiv  apyvpo^ 
Xaym¥  o  ypa/AfUMTOKviptov.  Gratianus  de  S.  Bavone ;  Quum  Iota 
in  Alphabeto  Hebraico  minima  littera  sit,  illam  non  tantum  non 
perituram  de  lege  divinU  pronuntiat  sanctissimus  Servator,  ut  pro- 
Terbiali  locutione  legent  minime  mutandam  adsereret;  sed  ne 
unam  quidem  xepaiav^  comiculam  vel  apicem  illius  litterse.  In 
figurft  ejus  apparent  bince  tales  xepalah  una  in  superiore  parte, 
una  etiam  deorsum.  Ne  tantillum  quidem  periret.  Est  empha- 
ticum  loquendi  genus. 

—  etoi  OF  woyra  ykvttrai]  till  all  be  effected,  i.  e.  its  sanc- 
tions executed,  and  its  precepts  obeyed.     See  xxiv.  6,  34. 

19.  09  cay  ovv  Xi/cri?]  Used  here  in  the  sense  of  violating  or 
transgressing.  Thus  Joseph.  Ant.  xi.  5,  3,  XeXmaat  tou^  'jtoT" 
piov^  vofULOVi"  XV.  3,  1,  irpwT09  AvTio')(0^  o  £7ri0aFi;9  eXvce  tov 
¥0fiO¥.     Plutarch  de  Vitioso  Pudore,  p.  535^  Xuaai  tov  vofnov  kqI 


122  ST.    MATTHEW. 

wapafifi^m  tov  opKou*  Philo.  Leg.  ad  Cai.  p.  1033,  riyi;  Kara 
TO  lepow  €K  fjajKiCTwp  ypovwv  ircLpa^So^imjw  OptjaKeiap  eT^ptjaevi 
cv^¥  aurijs  irapci\vaa^  tf  irapaKivtiaai  ixipo^.  Livy  viii.  7> 
Quandoquidem  tu  T.  Manli,  quantum  in  te  fuit,  disciplinam 
militarem  solvisti. 

The  interpretation  therefore  is  to  be  rejected  entirely,  which 
translates  Xi/eiv  evToXvjv  by  explicare,  in  the  sense  en-CKv^iv.  But 
though  the  word  doet  admit  of  this  signification,  (as  ApoUod. 
Bibl.  Deor.  3,  tdviyfia  Xveiv :  Flutarch.  de.  Gen.  Socr.  p.  579, 
\Satu  ^i^Moy,  and  Sympos.  i.  4,  Xvtrai  ri  rwv  awopovfievwy)  it 
is  when  followed  by  words  which  signify  senigma  or  diiSculty; 
and  it  does  not  appear  to  be  so  used  when  followed  by  vofiovf 
fiipKoVg  pijaiVf  &c.     There  is  an  opposition  in  Xveiv  and  irot€i»* 

— -  t£v  evToXiip  TovTwv  Twv  eXayiaTwv]  q.  d.  /ululv  Ttfv  iXa^ 
yjuFTtiv  TWV  eyroXwif  TWTWPy  scil.  tov  vo/jlov  nai  twv  irpo<pifrwvm 
So  XXY.  40,  evl  TovTwv  TWV  aoeXtpwv  fiov  tcok  eXaj(iaTwv.  And 
Acts  i.  5,  ov  fkeTa  irdKKas  TavTa^  tiikipa^^  for  ov  ttoXi;,  &c.  Thus 
Cic.  de  Nat  Deor.  i.  42,  Ubi  initiantur  gentes  orarum  ultimse 
for  ultimarum.  Lucret.  i.  120,  per  gentes  Italas  hominum,  for 
Italorum. 

It  is  not  improbable  that  Christ  might  here  reflect  on  those 
Scribes  and  Pharisees,  who  by  their  traditions  exempted  thcm- 
selves,  and  taught  others  not  to  observe  some  of  those  moral 
precepts. 

—  eXaJ(l<TTo^^^  Chrysost.  tovt  ccttii/  aireppifievoty  eayaTos^ 
Demosth.  c.  Mid.  eXoTTOvoi  o^iof  ecrri  tov  fjuKparaTov  ev  v/uv. 
PhaYorinus  with  a  reference  to  this  passage  explains  €Xa'xi<rT09 
by  o  €<r)(aT09  Kal  atrcppiMevof  ek  Tfjv  yeevvav.  There  is  in  this 
expression  a  fieiwai^^  The  least  are  those  that  are  excluded. 
Augustine  on  this  passage  says.  Minimus  vocabitur  in  regno 
oodorum,  et  fortasse  ideo  non  erit  in  regno  coelorum,  ubi  nisi 
magni  esse  non  possunt.  ^^  He  shall  be  unworthy  to  be  reck- 
oned one  of  the  members  of  my  kingdom,^  as  in  v.  20.  So 
1  Cor.  XV.  9,  ^^  I  am  the  least  of  the  Apostles  "^  is  ^^  I  am  un- 
worthy to  be  called  an  Apostle.^  See  Gal.  v.  51.  Glass  thinks 
this  an  allusion  to  the  Pharisees  catUng  some  {Hrecepts  cAap^urra  : 
Phil.  Sac.  p.  1346. 

—  icXii0ii<T€Tcu]    i.  q.  icTat.     See  Medea's  works,  p.  87- 

—  fiiyas]  for  utiyiaTo^,  in  oppositi<m  to  eXo^Mrrof ,  the  He- 
brews using  positives  lor  superlatives.  See  Neh.  viii.  17 :  1  Sam. 
viii*  14.     See  Glass.  Phil.  Sac.  p.  48. 

30.  irepiaaevati  irXeiov]  i.  e.  superaverit.  Except  you  ob- 
/Mrv6  the  law  better  than  the  Pharisees  do,  i.  e*  unkss  you  lead. 


CHAPTER   y.  123 

more  strict  and  virtuous  lives.  Clem.  Alex,  says,  cay  jul^  irXeo- 
MKTir  ipifiiv  n  iucauHpivti  wXeiov  rwy  rpofiftariwr  kqI  ^apiaaiwVf 
tUv  ikxto  awQr)(fiv  maimv  htKatovyipiMiv^  crvp  t^  fiera  t^$  iv  rovroi^ 
TfXffMi9V«W  Kcd  Tip  TOP  ir\tjatov  ayamip  xal  eiepyerelv  ^ivcurOcUf 
oiSc  wcxrdc  fioffikucoi.  The  precept  however  is  not  levelled 
mofdjf  against  their  lives,  but  their  doctrines  also;  for  they 
aeem  to  have  taugbt  that  the  precepts  of  the  law  extended  only 
to  the  outward  actions ;  that  the  thoughts  of  the  heart  were  not 
sinful;  that  a  zeal  in  the  ceremonial  parts  of  religion  would 
excuse  moral  defects  and  irregularities ;  and  that  some  important 
pffivilegea  were  inseparately  connected  with  a  descent  from  Abraham* 

Affirming  that  only  the  outward  action  was  commanded  or 
fiirfaiddeo  in  the  law,  and  interpreting  all  its  precepts  accordingly, 
they  boasted  of  having  performed  every  thing  that  was  required 
of  them :  nay,  they  were  so  arrogant  as  to  tliink  they  could  do 
even  more  than  was  required.  This  pernicious  morality,  destruc? 
tive  of  all  virtue,  Jesus  loudly  condemned  in  tl^e  beginning  of  his 
ministry.     See  Bp.  Taylor's  Works,  Vol.  vi.  p.  223. 

•«*-  wtpimr^vari]  The  verb  irepurirtveiv  is  used,  when  applied 
to  those  things  which  are  excellent  of  their  kind^  and  therefore 
surpass  others  of  the  same  kind.  Hence  mpiaaoy  is  implied  to 
that  which  is  excellent  or  surpassing  of  its  kind.  See  Eurip. 
Hipp.  96S.     See  2  Cor.  iii.  9 :  1  Mace.  iii.  30. 

««—  9  JMroiScrifrf;]  Chrysostom,  ivravOa  ^iKiuoaivfiv  rvip  maav 
\c7ti. 
Tiiir  ypauMorrimv]  SciL  rif s  Tmv  ypafifnaTewv*  See  Glass. 
Sac.  p.  136 :  and  also  Middleton,  Gr.  Art.  p.  187*  In  the 
fidlowing  verses  we  have  instances  of  the  pretended  righteousness 
of  the  Pharisees,  the  restrictions  they  gave  the  law,  and  the 
righteons^iess  required  by  it. 

rpo^VMirci?  and  <bapuraloij  here  first  joined,  include  all  the 
Jewish  Doctors,  the  former  explaining  the  law,  the  latter  the 


o,*ri  r 


— ^  et;  M9  €«rcX0i|Tc}  It  has  been  commonly  said  by  the  Jews 
that  ^'if  but  two  men  were  to  enter  into  the  kingdom  of 
heaven,  one  of  them  would  be  a  Pharisee  and  the  other  a 
Seribe."**  If  this  proverb  were  of  so  antient  a  date  as  our 
Saviour^s  time,  it  must  have  been  a  matter  of  surprize  to  hb 
hearors,  to  have  such  a  charge  from  him. 

•—  /SaoriXeW  Ttiy  ovpaviv]  In  this  and  the  preceding  verse, 
Schmidt  says,  these  words  do  not  mean  the  state  of  Chrises 
church  milhaiit,  for  the  bad  and  the  hypocrites  are  mixed  in  it  ^ 
bul  the  chureh  triiunpt\ant. 


134  ST.   MATTHEW. 

•  21.  fjKovaare,  he.']  The  manner  of  our  Lord's  citing  the 
doctrines  which  he  chose  to  speak  «of,  deserves  notice.  He  does 
not  say  ye  know  that  it  was  said  to  them  of  old  time,  as  he 
would  have  done  if  nothing  but  the  written  law  had  been  in 
his  eye :  but  he  says,  ^Kovaare  oTh  &c.  comprehending  not  only 
the  law  itself,  but  the  explications  of  it  which  the  Doctors  pre^ 
tended  to  have  derived  from  the  mouth  of  Moses  by  tradition, 
^lian.  V.  H.  iv.  1,  aKOuu)  rpl^  Xoveo'Oai  fiovov  irafta  iravTa  Tor 

—  ippeSri  ToJp  apxaloK]  This  has  been  variously  explained; 
8ome  understanding  ^^i;oc$,  i.  e.  formerly  by  Moses :  others  in 
the  sense  of  wpo^  tov9  apyaiov^ :  and  others  by  iiro  twv  ap)(aiwv. 
Beza  was  the  first  interpreter  of  the  New  Testament  who  made 
the  antients  those  by  whom,  and  not  those  to  whom  the  sentences 
here  quoted  were  spoken.  All  the  Old  English  versions,  even 
that  executed  at  Geneva,  say  to  them  of  old  time.  It  may  be 
taken  either  to  those,  or  by  those,  &c. ;  and  it  will  depend  upon 
this,  whether  the  opposition  be  between  ap-xalot^  and  u/uuvy  or 
ap)(aioi9  and  eyw*  For  the  former  interpretation  it  is  urged 
that  elsewhere  ippiOri  is  joined  to  a  dative  case,  as  Rom.  ix.  12, 
ippiOfi  avrvi^ — ^ver.  26,  eppeSij  ai/xoTy  :  Gal.  iii.  16,  r^  'Afipaa/m 
ippiOffaaV'  So  Rev.  ix.  4 :  vi.  11.  And  where  mention  is 
made  of  a  thing  spoken  by  another,  the  phrase  is  still  to  pifiev 
two  or  TO  pffiev  Sia.  See  ii.  15,  17?  23 :  iii.  3 :  iv.  14 :  viii.  17  : 
xii.  17 :  xiii.  35 :  xxi.  4 :  xxiv.  15 :  xxvii.  9 :  xxii.  31 :  in  the 
latter  of  which  is  an  instance  of  those  to  whom  and  him  by  whom 
the  thing  was  said ;  the  former  in  the  dat.  the  latter  in  the  gen. 
with  the  prep,  i/tto.  In  this  sense  the  Greek  Fathers  under- 
stood it. 

In  the  other  case  we  find  in  Isocr.  Panath.  wepl  rolv  Suoiv 
"iroXe/uLOiv  iKavUs  fjfuv  elpijTai : '  Polyb.  11.  22,  10,  cu?  #ca<  wpoaOev 
ijfiiv  eiptirai.  v.  5,  13,  KaOdirep  Kai  irpoTcpov  li/uuv  eipvfrai,  Dion. 
Hal.  A.  R.  II.  p.  700,  Kai  e/iol  vofkiaaTe  eiprjaOai.  Appian.  Bell. 
Civ.  V.  p.  1079 J  aJy  fioi  irepl  ^lipwv  Xeyovri  elpfjTai.  Incert. 
Aut.  in  Opusc.  Myth.  p.  716,  koi  rdoe  ixev  irepi  airavrwv  eiptitydw 
fioi.     Several  here  read  kpprfiti. 

—  e^^aiot^]  The  word  ap-^cuo^  is  used  when  speaking  of 
what  has  been  in  times  pa«^,  although  recent,  and  is  applied  to 
persons  and  things.  In  this  passage  it  has  been  understood  to 
mean  those  who  in  other  places  are  called  o\  trarepcs^  the  Jewish 
Doctors,  the  corrupters  of  the  Mosaic  law,  who  first  sprung  up 
lUider  the  Maccabees.     See  Luke  ix.  8,  19 :  Acts  xv.  7- 

—  ov  fpovevaei^]  for  /i^  (p6v^v€*     See  Hoogeveen,  Doct.  Part, 


CHAPTER   y.  125 

cl  XXXIX.  Sect.  1.  §  18.  It  seems  the  Doctors  gave  it  as  their 
opiiiion  that  the  law^  oi  <pov€va€t^^  prohibited  nothing  but  actual 
murder  committed  with  a  man'^s  own  hand;  and  therefore  if 
he  hired  another  to  kill  him,  or  turned  a  ¥rild  beast  upon  him 
that  sU|W  him,  according  to  them  it  was  not  murder  punish* 
able  by  the  law;  though  they  acknowledged  it  might  deserve 
the  judgment  of  God. 

-*•  Of  ^  ay  001^61/(79}]  This  may  be  the  interpretation  of  the 
Jewish  Doctors  mentioned  above.  See  also  ver.  27»  33.  See 
Levit.  xxiv.  21 :  Numb.  xxxv.  16, 17^  30. 

—  €yo;(09,  &c.]  Aristot.  de  Mirab.  Auscult.  rt/uLwrt  tov9 
mXapyoisi  Kal  'icreiv€iv  ov  vo/ulos,  kqI  edv  tc9  KTeiinj,  6vo^o9 
Tois  avToTi  ylverai  wairep  koi  o  dvcpo(l>ovoi*  Plato  de  Leg.  xi. 
ToXKoii  cvoyor  itrro)  vojmoi^  o  tovto  hpdaa^-  Dion.  Hal.  A.  R. 
XI*  p«  84,  €¥or^oi  1JV  T(p  vd/jLta  t^9  irpoooaict^*  Fhilo  de  Jud. 
OTomy  oftapT^/uLCUTiv  iuo-xovs  elvai  tov9  Toh  aXXoi^  rd  SUauM. 
fipafiw^tv  d^ujivra^*  De  Decal.  p.  763,  \epoav\iq,  evoj^o^  wv» 
Thoi^fh  m  one  instance  the  word  has  a  gen.  case  after  it,  de 
Joseph,  p.  558,  (U9  icXott^^  iravre^  €vo'j(ot. 

^—  r^  Kpl(Tei\  This  means  some  court  of  judicature,  but  not 
the  Sanhedrim :  and  it  has  been  disputed  whether  it  means  the 
court  of  Heioen  established  in  every  principal  town  to  decide 
petty  causes,  or  the  court  of  twenty-three.  The  existence  of 
such  a  court  as  the  latter  may  be  doubted.  There  is  no  definite 
number  fixed  in  Deut.  xvi.  18 ;  and  Joseph.  Ant.  iv.  8,  14,  men* 
tions  Meven;  dp^eadwaav  xaff  eKdarrju  iroXiv  eirTd,  o\  xal  r^y 
ap€T^¥p  Kal  nyv  Trepl  to  cikqiov  crirovo^v  irpoijaKtiKOTe^'  wdarff 
0€  opj^n  duo  cu^pet  vTrriperai  cicoauwrav  ex  r^  rcov  Aei/iroir 
^X^»  See  also  §  38,  where  iirrd  KpiTas  is  again  used.  It 
has  been  supposed  that  this  court  and  that  of  twenty-three  were 
the  same ;  that  in  smaller  causes  the  seven  decided :  but  in  capital 
eases  they  added  fourteen  assessors  which  with  the  two  Scribes 
made  twenty-three:  but  there  does  not  seem  sufficient  authority 
for  this  supposition.  In  causes  of  greater  importance  and  capital 
ones,  there  was  an  appeal  to  the  Sanhedrim :  by  the  sentence 
of  which  court  a  malefactor  might  be  strangled  or  beheaded.  Tha/ 
Sanhedrim,  and  they  aione^  punished  with  stoning,  which  was 
thought  a  more  terrible  death  than  the  former.  See  Bp.  Taylor'^s 
Works,  VoL  viii.  p.  360. 

22.  e^ci  li  \ifyu}\  This  was  a  form  of  speaking  used  by  the 
Rabbins  when  correcting  or  refuting  any  perdon'^s  opinion,  or 
animadvepting  on  it* 

—  Tfi  a&X^]     The  Jewish  Church  was  made  up  of  two 


126  ST.    MATTHEW. 

denominationfl  of  men,  viz.  brethren  or  Israelites,  who  were  all 
of  one  blood ;  and  neighbours^  or  the  men  of  other  nations  who 
became  proselytes.  Jer.  xxxviii.  34.  But  under  the  Gospel 
there  is  no  distinction  of  men  in  respect  of  descent.  Accord- 
ingly brother  in  the  New  Testament  has  a  signification  as  exten- 
give  as  neighbour  in  the  Old  Testament,  denoting  all  who  profess 
Christianity,  in  contradistinction  to  Heathens.  Matt,  xviii.  15, 
17:  1  Cor.  5,  11 :  Heb.  viii.  11,  where  a£eX0o9  and  o  vXtjaiov 
are  used  without  distinction.  In  the  Septuagint  the  word  which 
signifies  erepo^  is  in  many  places  translated  by  aSeXtpog- 

Fhilo  de  Caritat.  T.  ii.  p.  388,  40,  arrayopevei  Toivw  o^cX^ 
iaweii^wv,  a^€X<j)ov  ovofml^cjv  ou  fiouov  rov  ix  riiv  avriiv  ipvpra 
yovewPy  aWa  kcu  o£  op  aaro^  ^  o/iA(Hpu\o9  t}* 
.  -^  €u^]  This  word  is  found  in  almost  all  the  Greek  MSS. 
'  now  extant,  but  omitted  in  some  versions  and  Latin  Fathers, 
and  most  MSS.  of  the  Vulgate.  The  Syriac  translation  has 
retained  it.  Jerome  says.  In  quibusdam  codicibus  additur 
sine  causa-;  ceterum  in  veris  definita  sententia  est;  as  if  e'tKri 
had  not  been  in  the  true  copies.  But  how  little  Jerome  is 
to  be  trusted  in  these  matters  is  evident  from  this  and  many 
other  instances  of  like  nature.  We  find  it  in  Justin'^s  Ep.  ad 
Zen.,  in  Irensus,  Cjrprian,  Chrysostom,  Euthymius,  Theo|riiy- 
lact.  Griesbach  says  de  consulto  omissum  esse  nulli  dubitamus. 
Tantits  enim  erat  plerorumque  veteris  ecclesise  doctorum  in  mo- 
rum  discipline  rigor,  ut  non  solum  to  6pyi(f(T6ai  ciic^,  sed 
omnem  omnino  iram  lege  Christian^  prohiberi  censerent.  Horum 
aliquis  to  etic^,  velut  Christians^  perfectionis  studio  ofliciens,  et 
sanctissimo  nostro  magistro  minus  dignum,  suspicabatur  in  tex« 
tum  insertum  fuisse  ab  iis  qui  commodiore  via  in  coelum  pervenire 
cuperent.  Expungit  igitur  in  suo  Codice.  Hunc  postea  alii, 
iisdem  prsejudicatis  opinionibus  in  transversum  acti,  sequebantur. 
Mm  thinks  it  has  crept  into  the  text  from  the  margin ;  but  he 
allows  it  to  be  very  sentient,  and  almost  of  the  Apostolic  age. 

Hesych.  eiic^,  m^  rri/^ev,  aKaipm^,  /maniv*^  Xen.  Kvp^  iraiS. 
V.  5,  5,  /iif  0VTW9  eixif  if/utof  avTov^  aiTitifieOei'  Polyb.  I.  52,  2, 
019  eiKff  Kai  aXoyi(TTW9  to7s  irpdy/uuiari.  Ke^iuuLevo^-  Aristoph. 
Ran.  7^6?  oio€  (pap/mtucolaiv  eiKrj  p^tof  ey^priaaT  av,  Prov. 
xxviii.  25,  ain^Toi  avi^p  xplvei  eiKfj.  Cic.  Phil.  viii.  16,  Omnino 
irasci  amicis  non  temer^  soleo,  ne  si  merentur  quidem.  Jambl.  v. 
Pythi^.  33,  /uii/Te  wados  eyelptirai  flLtjSev  cJic^,  Kat  (I>av\w9  kqI 
ii/u.cipTfffjL€Viii^,  cSov  eiriOvfiia  ff  op^if. 

—  evo-xp^  earcu  Trj  Kpiaei]  He  exposes  himself  to  a  d>agree 
of  punishment  in  the  life  to  come,  which  may  fitly  be  represented 


CHAPTER    V.  127 

by  that  which  the/iMZ$ff?ien/  (the  court  of  seven)  inflicts.  Christ 
does  not  mean  here  that,  anger  or  every  scornful  and  reviling 
word  deserves  the  same  punishment  from  the  magistrates  as 
inurder,  i.  e.  death.  But  that  anger  being  an  indirect  violation 
c»f  the  Sixth  Commandment,  because  it  tends  and  disposes  men 
to  murder ;  the  judgment  of  Gxxl  will  take  cognizance  of  anger, 
dedies  of  revenge,  hatred,  revilipg  language,  &c.  1  Johniii.  15. 

-—  p^a]  Used  in  the  Talmud  for  a  despiteful  title  to  a  de- 
spised man.  Hesych.  paKicai  /ccvof.  Soph.  (Ed.  Cd.  986,  toS 
vai  mvov.  Electr.  405,  voi  KGinj*  It  is  a  Syriac  word.  Light- 
ibot  thinks  it  signifies  scoundrel,  Theophylact,  rive^  Se  to 
*Paira  H^purrl  KaruirrvaTov  ^acri  atj/iialvew*  Chrysostom  ro  2e 
ptuca  toSto  ov  /meyaXti^  eariv  vfipew^  pvy^Oy  aSXa  ^oKKov  Kara- 
^{pov^tfeaiv  Koi  oXiy^iw  timx  toS  Xiyopro^.  xaOairep  yap 
^MM7f  ^  oixeTtu^  i  Ttai  rcSv  KoraieeoTepiow  eiriTccTToyrcf  Xiyojiuif 
awtikl^  cn)y  ^  ecire  r^  ocm  (Ti),  ovtcu  kuI  oi  twv  ^pmv  Ke)(pfm€voi 
yKmrmi  pcuca  XeyovaiVt  airri  tov  av  tcStto  rideirrc?.  Augustin. 
de  S.  Dom.  in  Mont.  Unum  antem  hie  verbum  obscure  positum 
est^  quia  nee  Grsecum,  nee  Latinum  est  Racha — ^probabilius  est 
ergo^  quod  audivi  a  quodam  Hebraeo,  cum  id  interrogassem ; 
dixit  enim  esse  vocem  non  significantem  aliquid,  sed  indignantis 
aaimi  motimi  exprimentem. 

-^^  0vw^piiifli\  Sub.  irapaaraOijvcu.  This  is  called  ytpoyaiuf 
Acts  Y.  21,  and  irpea^vripiovy  Luke  xxii.  66.  This  is  a  word 
which  the  Jews  adopted  into  their  language,  and  giving  it 
«  Hebrew  termination,  Sanhedrim^  appropriated  it  to  their 
supreme  council,  whose  business  was  to  judge  in  the  most 
{mpofftant  affairs,  for  instance,  such  wherein  a  whole  tribe 
was  concerned,  those  that  related  to  the  high  priest,  a 
&lse  prophet,  idolatry,  treason,  &c.  It  consisted  of  seventy- 
two  judges,  or  according  to  others,  of  seventy  besides  the  pre- 
sident To  it  appeab  were  made  from  inferior  tribunals.  It 
used  to  sit  at  Jerusalem.  Its  first  institution  is  doubted.  But 
It  would  seem  that  there  were  always  elders  as  judges  in  the 
Jewish  government.  See  Numb.  xi.  16.  And  it  is  not  im- 
probable that  the  great  council  appointed  by  Moses  continued 
to  exist  at  least  till  the  establishment  of  the  monarchical  govem- 
iBent,  though  there  are  no  proofs  that  its  members  retained 
ihegifitof  inspiration.  When  such  a  court  of  justice  took  the 
form  of  the  Sanhedrim,  is  difficult  to  decide;  perhaps  under 
the  AsmoDsean  princes :  and  possibly  it  might  always  consist  of 
teventy-two  members,  in  imitation  of  the  elders,  but  with  very 
varying  powers. 


1^  ST..  MATTHEW, 

Christ  pur8ues\an  analogy  between  the  Jewish  courts  or  pumsh- 
ments,  and  the  punishments  of  a  future  life:  and  his  meaning 
in  this  place  is,  that  scoffing  and  deriding  our  brethren  is  so 
great  a  sin,  that  it  ought  to  be  ranked  among  those  that  used 
to  be  punished  only  by  the  Sanhedrim,  which  took  cognizance 
of  none  but  the  more  grievous  offences. 

—  oy  ^  ai/  elirtf]  Scil.  etKfj.  We  see  that  Christ  and  his 
Apostles  used  such  expressions  as  grave  and  weighty  reprehen- 
sions xxiii.  17,  19:  Luke  xxiv.  25 :  Gal.  iii.  1,  3:  but  the  Phari- 
sees as  malevolent  abuse,  which  indeed  the  law  of  Moses  did  not 
punish ;  but  which  is  here  absolutely  forbidden.  A  few  MSS. 
and  the  Coptic,  Armenian,  Persian,  and  Arabic  versions  add 
T^  aoeX0^  auTov. 

—  M-wpe]  This  reviling  expression  adds  to  the  foregoing  one 
an  idea  of  maliciousness  and  injustice.  Folly  in  the  stile  of  the 
Hebrews  is  commonly  the  same  as  wickedness  and  impiety.  Par 
xiii.  1,  &c.  This  is  particularly  the  case  in  the  writings  of  David 
and  Solomon :  so  that  it  signifies  not  so  much  a  weak  thoughtless 
creature,  as  a  man  deliberately  guilty  of  some  heinous  crime,  a 
villain.  By  this  name  the  Jews  addressed  the  Samaritans,  Idola- 
ters, and  Heretics.  « 

—  ei/ojf09  €(TTai  €19  TYJv  y€€vvav\  Sub.  fiXijO^vaiy  Kal  Kara- 
KpiO^vaiy  See  Matt,  xxiii.  33 :  unless  €cf  ti}v  yeevvav  be  put  for 
the  dat.  which  Wolf  would  prefer. 

—  yecvvav  rod  irvpo^^  i.  e.  irupl(p\€KTovj  in  Gehennam  ig- 
neam  et  ardentem.  Alii  dicunt  esse  hypallagen  pro  eh  to  irvp 
Tfj?  yeevvn^'     See  Glass.  Phil.  Sac.  p.  29. 

Gehenna  is  compounded  of  Ge  and  Hinnom,  i.  e.  the  Valley  of 
Hinnom,  from  the  name  of  its  owner.  Jerom  tells  us  that  the 
valley  of  Hinnom  was  a  beautiful  spot  at  the  foot  of  Mount 
Moriah,  the  mountain  on  which  the  temple  stood.  It  was  watered 
with  the  fountain  of  Siloam,  see  Josh.  xv.  8.  Here  the  Canaan- 
ites  and  afterwards  the  children  of  Israel  were  wont  to  make 
their  children  pdss  through  the  fire  to  Moloch.  During  these 
sacrifices,  they  made  a  noise  with  drums,  that  they  might  not  hear 
the  cries  of  their  djring  children.  Hence  this  place  was  called 
Tophet.  It  was  afterwards  defiled  by  Josiah  and  made  a  recep- 
tacle for  the  filth  of  the  city  (2  Kings  xxiii.  10 :  Jer.  vii.  31,  32), 
where  fires  were  kept  continually  burning  to  consume  it :  and  it  is 
probable  if  any  criminals  were  executed  on  the  statute  Levit.  xx. 
14,  or  xxi.  9,  this  accursed  and  horrible  place  might  be  the  spot 
of  ground  on  which  they  were  consumed.  However  that  were,  it 
seemed  both  with  regard  to  its  former  and  latter  state  a  fit  emblem 


CHAPTER  V.  129 

of  Hell  itself  (See  laai.  xxx.  33 :  Jer.  xix.  11— -13),  which  in  the 
Syriac  language  takes  its  name  from  thence,  and  was  commonly 
called  Gehenna  by  the  Jews.     See  Mede'^s  Works,  p.  31. 

It  must  here  signify  a  degree  of  future  punishment  as  much 
more  dreadful  than  that  incurred  in  the  former  case,  as  burning 
alive  was  more  terrible  than  stoning. 

23.  oSv]  Commonly  signifies  igitur,  ergo,  &c.  but  here  it  either 
irX8«N«^€f,  or  is  equivident  to  ^.  So  Eustath.  on  Od.  a,  Ouk  aei 
alTioKoyel  o  ovv  o'Jvdeo'MOf,  ctXX'  iv  fnvpiois  koi  irapairKtipoi, 

— •  car  irp<Hr<f>ipfti\  If  thou  art  bringing,  if  thou  art  about, 
or  wishing  to  offer,  &c.  See  Glass.  Phil.  Sac.  p.  201.  Thus 
Matt.  xxvi.  25,  Judas  is  called  o  irapaSiSov^  avrov,  who  was 
about  or  wished  to  betray  him. 

The  Scribes  and  Pharisees  held  that  the  gifts  and  sacrifices 
bfou^t  to  the  temple  were  sufficient  to  expiate  for  all  offences, 
which  were  not  to  be  punished  by  the  judge,  except  those  which 
required  restitution  to  be  made  first,  and  that  without  amend- 
ment of  life. 

— *  i£paw'\  This  implies  that  it  was  a  free-tviU  offering.  It 
waa  usual  with  the  Jews,  who  lived  at  some  distance  from  Jeru- 
salem, to  reserve  their  oblations  till  the  next  feast,  whether  the 
Passover,  Pentecost,  or  Tabernacles,  at  which  they  were  obliged 
to  attend;  and  then  to  offer  them;  so  that  they  might  easily 
comply  with  this  precept.  At  those  times  all  Israelites  were 
present,  and  any  brother,  against  whom  one  had  sinned,  was  not 
far  horn  the  altar. 

—  Owncumipiov]  Philo  de  Vit.  Mos.  T.  ii.  151,  13,  tov  S>  ev 
vwaiBp^  fiwfkov  elwOe  KoXelv  dvauuTTtipioVy  wravel  TtipriTiKov  koi 

—  o  a^X<|(>of  ]    See  ver.  22. 

—  ejfCf  Ti  Kara  <Tav\  Sub.  eyKktuuiy  i.  e.  has  any  cause  of 
complaint  against  you,  that  you  have  done  him  any  wrong.  We 
meet  with  the  same  phrase,  Mark  xi.  25 ;  Rev.  ii.  4.  In  Acts 
xix.  38,  we  have  it  varied  \6yov  i\€iv  irpos  riya  I  and  Col.  iii.  13, 
ej(€t»  fAofUpijif  irpoi  rii/a. 

24.  ifiirpoadev  tw  OvaiaaTtjpiov]  Added  as  an  explanation  of 
cirel  which  had  occurred  before.  Philo  de  Victim.  fiovXerac 
avTovf  araSiiSdj^iU  Sia  avjx^Xwvy  oirore  Trpoep-jfOivro  ei^  fiujfiov^, 
i§  ci^Ofievoi  ^  €i^a/(M<rTif(roirr£9,  fitiCev  appwaTtifAa  ti  iraOo^  eiri- 
<l>epe<r0ai  rp  V'vx?- 

•^  SidX^ytfii]  Schol.  Thucyd.  i.  120,  SiaXXayijvai  ecrri  to 
«  avTW  To5  eydpov  wapuKXifOfiuai  Kal  (piXuDOrjuai  ai/T<S.  Suid. 
itaKktiynvai*    same.      See,  also   Kuster    de   Verb.   Med.  i.  39. 

I 


130  ST.   MATTHEW. 

Thucyd.  ii.  95)  ci  'A0t}racoc9  2iaXXa^€iei^  cairroi/*— ^^  toXc/u^ 
Ttel^ofievop.  Loesner  translates  it  Da  operam  ut  adversarium 
tuum  places,  eique  mutuo  recmicilieris.  In  which  sense  Korcik- 
KarreaOat  is  used  in  Philo  de  Joseph,  p.  540,  KaraXkayei^  Se  6 
apr^fUHVoyoo^  ««cXay0ayeTac  tov  rd;  jcaroXXcryci^  7r/>oeiiroirro9. 
Philo  explaining  the  law  of  a  trespass-offering,  (de  Sacrif.  p.  844), 
tells  us  that  when  a  man  had  injured  his  brother,  and  repenting 
of  his  fault  Yoluntarily  acknowledged  it  (in  which  case  both  resti- 
tution and  sacrifice  were  required)  he  was  first  to  make  restitu- 
tion and  then  come  into  the  temple  presenting  his  sacrifice  and 
asking  pardon.  It  is  said  in  some  ancient  Jewish  writing,  that 
the  day  of  expiation  did  not  atone  for  a  man^s  offences  against 
his  brother,  unless  he  was  first  reconciled  to  him. 

*— •  Tore]  Scil.  &aXXo7€i9  Ty  dieXff}^  cov*  Grotius  thinks 
ikdw  here  redundant.  But  as  limwye  goes  before,  it  may  signify 
waXiv  cXdcJy,  as  in  Acts  i.  11 :  Horn.  Od.  e.  23,  ov  yap  oi)  rov' 
Toy  jmeif  ifiov\€v<rav  vwx¥  avni^  tis  firoi  Keiwov^  'Oiwr€Ui  dirorca- 
crercu  iXOwv. 

25.  i<T0t  eifro£p]  A  periphrasis  for  evvofi<Tov,  come  to  a  friendly 
agreement.     Luke  xix.  17)  icQi  k^ovaiav  iywv. 

Haying  told  us  what  we  ought  to  do  to  gain  our  brother^s  favour 
when  we  have  given  him  just  cause  of  offence,  our  Saviour  here 
Counsels  us  what  to  do  when  we  lie  at  his  mercy  for  our  debts  due 
to  him,  viz.  to  do  all  we  can  amicably  to  compound  the  matter j  lest 
being  brought  before  the  magistrates  we  should  be  put  in  prison. 

Xen.  Kvp.  iraio.  viii.  2,  1,  oi  pdSiov  can  ^ikeiv  tov(  fu<r€i¥ 
tOKoSwTa^,  dvo  cvi^ociy  Tocy  K€ucov6oi9.  Soph.  Aj.  698,  /uicXcTr  fi€¥ 
fifi£¥,  cvfocir  ^   v/uv.     Menand.  frag.  p.  226,  ver.  203,   oraw 

TVJftf    tU    eVVOOVVTO^    OlK€TOV. 

— -<  Tip  avTi^ictp]  Signifies  a  person  who  is  going  to  law  with 
you:  here  a  creditor  who  is  endeavouring  to  recover  a  debt. 
The  manner  of  conducting  the  process  was,  he  who  entered  the 
action  went  to  the  judges,  and  they  sent  officers  with  him  to  seize 
the  prisoner  and  bring  him  to  justice. 

—  6ci>s  oTov]  See  Hoogeveen,  Doctr.  Fart.  c.  xix.  Sect.  1. 
§  10.  So  Herod,  ii.  173,  fii'j^pi  orou  irXrfiwpfj^  ayopij^*  A  few 
MSS.  read  cois  oi;. 

-—  6l  cr  rp  0^1  To  the  tribunal ;  eir  ''Apxovra,  Luke  xii.  58. 
Herod,  ix*  14,  Ifcti  ii  iv  ri}  o^  iovri  avr^  fjXOe  ayyeXlri. 
Thucyd.  ii.  12,  opUvre^  ti^ti  a(pa£  iv  ovtp  oirrav* 

—  juLiiiroTe]  Here  for  tva  fnprore  rr€  irapaSt^y  &c.  Hoogeveen, 
Doctr.  Part.  c.  xxvii.  Sect.  10.  §  3.  See  the  phrase  complete 
Luke  xiv.  29. 


CHAPTER  v.  131 

—  ry  vmipiTri]  The  Official,  Apparitor,  or  Executor  of  the 
MUtence  of  the  court,  call^  in  St.  Luke  xii.  58,  fr/oomu/o,  dt 
Latin  Viator  who  carried  to  prison  him  who  was  sentenced  thither, 
or  inflicted  the  punishment  adjudged. 

Ariatid.  T.  ii.  p.  52.  o  jmev  yap  iXey^ei  rd  doiKiiiuLaTa  o 
ptiTwpf  JCflM  ^apaciooHTi  T^  iuccuTTri.  6  Se  cucoucra;  koI  fiadiop  icapa^ 
ciimffuf  avToi^  vvr/perai^  Kal  /xkao^  eaff  o  oiKoarri^  oicucovou  koI 
pufvofHK.  Diod.  Sic.  xvii.  109,  irokfifiGev  ai/rot  Karajids  aTO 
ToS  fi^fiUiToi  Toi/;  cuTiovi  T^  Ta/xi^^9  Toi^  loiai^  X^P^^  wapa^ 
ccSwoi  T0I9  vm/ipeTcu^  wpo^  riyi;  rijULtopiaym 

— fikffi^]  See  Glass.  Phil.  Sac.  p.  313.  Anthol.  ii.  3?,  1, 
CI?  0vXaici|y  fiXrfiek  Trori  Mopicos  o  dpyo^^ 

9&  01/  /ttif  iJ^eXBm]  The  syntax  common  in  the  New  Testa- 
ment, of  these  particles  with  the  conjunctive  instead  of  the 
indicative. 

•—  ims]  See  Glass.  Phil.  Sac.  p.  385 :  Hoogeveen,  Doctr. 
Part,  c  XIX.  Sect.  2.  §5.     For  av  several  MSS.read  oS. 

— ^OTio£^]  Eustath.  II.  a.  p.  42,  urriov  Se  on  Souvai  fuv 
cvi  <nrAt99  eiuwaiav  co(T€W9,  ou€¥  icai  to  dwpov*  airooovvai  oe  eiri 
Ttitf  j(p€waTucw^  ciconevwv,  m  Kal  o  Ai^Mocrdeyi/s  dtSe, — iTrtoi^ovcu 
oi  WTi  TO  iir€K€iva  Twy  irpoihrap\ouTa>u  ooivai,  Thucyd.  iv. 
fiS,  airoJoSiNu  dpyvpiov  roicroy.     See  c.  xviii.  28,  30. 

—  jcojpamyi/]  The  fourth  part  of  an  As;  it  was  the  least 
faraaa  coin  the  Romans  had.  Plut.  in  Cic.  to  XctttoVotoi;  tou 
jfokKoS  yofilfTfiaTos  KovaopdpTtiv  iKaXovv*  By  means  of  the 
Roman  garrisons,  and  Roman  governors  many  Latin  names  and 
wofds  were  introduced  into  Judea  \  The  Prutah,  Xcwtof,  Mark 
xii.  4S,  was  the  least  piece  of  money  among  the  Jews,  and  a  coin 
merely  Jewish.  The  Jews  being  subject  to  the  Romans  used 
Roman  money,  still  they  were  permitted  to  use  their  own. 

In  a  figurative  sense,  which  is  that  of  Jesus  Christ  here,  the 
priion  is  taken  for  Hell,  out  of  which  the  unrelenting  sinner  shall 
nerer  coine,  because  he  shall  never  be  able  to  make  satisfaction. 

27-  TtMf  dpFxaioti\  Wanting  in  many  MSS.,  versions,  and 
Fathers. 


'  Of  those  which  occur  in  the  New  Testament^  are  Acrcrdptov,  ^tipaptov, 
Kat&ap,  K€¥rvpiu¥,  Krivatf^,  KoXwvla^  Kcn/^'Tuhia,  ^§y€»w,  Afyriov,  Xtfitp^ 
rurof ,  \irpa,  /lOKf AXov,  fi€fi/3pd»a,  piiKiov,  fi6lio^,  (iffrrj^t^  irpairtipiov,  pe^a, 
friKaptOQ,  aiiiiKivQiovy  .  aouhdpiov,  cweKovXaTwp,  ra/iepvri,  tit\oc,  d>6pov, 
d>pay€\Xtow,  fftpajeWovv,  besides  proper  names.  There  are  few  or  none 
m  the  Septoaginty  which  is  a  strong  argument  that  the  Septuagint 
was  written  bdfore  {he  Romans  previuled  in  the  East 

i2 


132  -  ST.   MATTHEW. 

—  oi  fUHxeiaeKl  See  Hoogeveen,  Doctr.  Part.  c.  xxxix. 
Sect.  1.  §  18.  This  the  Rabbins  interpret  strictly,  calling  it  the 
thirty-fifth  precept,  "  forbidding  to  lie  with  another  man'^s  wife." 
Many  things  are  produced  from  the  Talmudists  to  shew  some  of 
the  Rabbins  condemned  this  looking  on  a  woman  as  a  very  vile 
thing,  yet  nothing  is  produced  frcHn  them  to  shew  they  held  it 
forbidden  by  this  precept.  Of  the  purity  of  the  Hebrew  law 
Philo  gives  this  account,  de  Vit.  Jos.  rol?  ^  aXXocs  eipeiTai  fiera 
Tfiv  TearaapeaKcu^KaTtp^  ^Xuciav  iropuats  Kal  yajuLaiTviroK  icai 
Taf9  oaai  /lurOapviHlaiv  Ttp  adfiaTi  /mera  iroWds  aoeias  ')Q)ii<r0ai" 
Trap  ii§U¥  Be  oi^  eralpq,  i^eariVf  aXkd  Kara  Trj^  STaipouaff^ 
Apurrcu  ciKfi  Oavdrov.  irpd  ivj  ffvvoSwif  voyl/jLWV  o/miXlaP  cTepas 
yuycukoi  ovk  ia/iep,  aXX'  ayvol  ydfiwv  ayvai^  irapOevoi^  irpoa^p^ 
yo/uLeda,  irporeOeiiiepoi  tcXos  oi!^  liiovrji^,  aXXd  yvriaiwv  irdicmv 

GTTOpdp, 

^«  P^kiirwv]  for  ifijStKeirwp.  The  phrase  fiXeweiv  irpas  to 
eTriOu/ifjirai  is  also  expressed  by  ewfKpOaKfu^v.  iElian.  H.  An.  iii. 
44,  €aV  etriXpOdkiudaaHTiv  €Tepoi9>  It  is  also  expressed  by  efl-i- 
fidWeiv  TOU9  o(p0aXiiov^,  Gen.  xxxix.  7)  eirejSoXei/  i;  'yi^rif  Toiu 
Kvpiov  avTov  Toi/9  o^doX/uoi/^  avTfj^  evi  laxrij^. 

— •  irpoi  TO  J  &c.]     for  €&  to,  &c.  i.  e.  ware* 

—  eiridc/fi^crcu]  This  word  denotes  all  loose  desires  which  are 
either  the  causes  or  effects  of  impure  looks,  still  implying  an 
acquiescence  of  the  will.  Isseus,  Or.  ii.  p.  378,  ri^ri  yap  Tfy€9 
v£oi  av0ptnrot  emOvfifiaavref  toioutw¥  yvvaiKwiP  Kal  axpaTtis 
i')(oyT€9  aJUTwv.  Plut.  de  Genio  Soc.  p.  594,  irept  r^  yvvoiKo^ 
ti9  etnOvfiHv  ervyxavep, 

—  avrifs^  Some  read  avrtfy,  Exod.  xx.  17,  ovk  einOvfuiaeii 
Tijv  yvvcuKa  tov  TrXi^ioy  crov. 

-—  $&7]  Jam  ex  eo  tempore.  See  Hoogeveen,  Doctr.  Partr 
c.  XXII.  §  6. 

—  ifiOi\€VG€v  avTfiv\  See  ver.  8.  So  Plut.  Pericl.  oi  fx6vo¥ 
\e(pti)  Tas  yeipai  Set  KoOapd^  ^yeiv  tov  aTpaTriyoVy  oXXa  Koi 
Taq  oyj/eii,  ^lian.  H,  V.  xiv.  42,  S^voKpartf^  6  TlXdTwvo^  €Ta7' 
poi  eXeyev,  /uLticev  Sia(p€p€iv  fj-Tous  iroia^  ^  tov^  o^daX/iOi/9  ei^ 
aWoTpiav  ouclap  TiOevai,  ey  roi/r^  yap  a/JtapTaveiv  tov  t€  eU 
a  /UL^  Of!  \wpla  pKeirovTa,  Kal  eU  ovi  /mi?  Se7  tottov^  iraplovTa* 
Ovid.  Am.  iii.  4,  3,  Siqua  metu  dempto  casta  est,  ea  denique 
casta  est;  Qua?,  quia  non  liceat,  non  facit;  ilia  facit.  Ut  jam 
servaris  bene  corpus ;  adultera  mens  est :  Omnibus  occlusis  intus 
adulter  erit.     See  Bishop  Taylor's  Works,  Vol.  xii.  p.  469. 

29«  oipOaXfio^  (Tov\  The  Hebrews  were  accustomed  to  com- 
pare evil  desires  and  lusts,  &c.  with  the  members  of  the  body : 


CHAPTER  V.  133 

and  therefore  to  pluck  out  an  eye,  or  cut  off  a  hand  is  synony- 
mous with  (TTovpovv  Ttjv  aapxa,  Gal.  v.  24 :  and  peKpwp  to  /mekfj 
TO  iwi  T^  ytjs'  The  meaning  therefore  of  the  passage  is,  deny 
thyself,  not  by  amputation  of  the  members,  but  by  the  force  of 
a  strong  resolution,  the  use  of  thy  senses,  though  ever  so  delight- 
ful, in  all  cases  where  the  use  of  them  ensnares  thy  soul.  Turn 
away  thine  eye,  and  keep  back  thy  hand  from  the  alluring  object. 
Or  as  Bishop  Forteus  says,  the  eye  to  be  plucked  out  is  the  eye 
of  concupiscence,  and  the  hand  to  be  cut  off  is  the  hand  of 
violence  and  vengeance,  i.  e.  these  passions  are  to  be  checked 
and  subdued,  let  the  conflict  cost  us  what  it  may.  Similar  to 
this  we  find  in  Seneca  £p.  li.  projice  quaecunque  cor  tuum 
laniant,  quae  si  aliter  extrahi  nequirent,  cor  ipsum  cum  illis 
evdkndum  esset.  Cic.  Phil.  viii.  15.  In  corpore  si  quid  ejus- 
modi  est,  quod  reliquo  corpori  noceat,  uri  secarique  patimur,  ut 
membrum  aliquod  potius  quam  totum  corpus  intereat.  Heliod. 
JStfaicqp.  II.  p.  104,  TOC9  aw/uMTOi  i(p0aKiuLoh  tw  t^  '^^fh 
arrioT^iwu. 

•^  i  iej^io^]  Aristot.  de  Animal,  incessu,  c.  iv.  ^wrei  /3eX- 
Tior  TO  M^iov  Tov  apKTTepov. 

—  <rffoiP&iX(^€i]  (TKoiflaKov  is  prc^rly  a  snare  or  stumbling- 
block,  so  as  to  occasion  a  fall :  i.  q.  irpwTKoufxa  as  Judith  v.  1, 
ecu  iBifoa¥  iy  rois  weiloii  crKavSaXa ;  see  also  xii.  2 :  in  which 
sense  Seneca  uses  offensa:  per  hujusmodi  offensas  emetiendum 
est  oonfragosum  hoc  iter.  Metaphorically  whatever  is  the  oc- 
casion of  leading  thee  into  sin.  Wisd.  xiv.  11,  ek  atcdySaXa 
"^vjfoi^  avdpdirwv.  Hence  aKaviaXiteiv  to  be  an  occasion  to 
ain,  to  cause  to  sin,  and  midd.  aKavcciKii^eaOai  to  fall  into  sin. 
See  Bishop  Taylor's  Works,  Vol.  iii.  Disc.  17»  of  Scandal, 
particularly  p.  213. 

—  S^cXc]  Heliod.  ii.  84,  tot  o^doX/Aoi'  efcTXe  tov  ^e^ioi/. 
And  /3e\Tiov  ^  Oarepov  fie  twv  oKpOcLkfiwv  cXaTTwOfjvcu,  tiwep 
cwi  aoi  <Ppo¥Til^€iy»  Philo,  ear  icaXXo^  i^r  a\p€0^  aur^  Koi, 
IkiWffi  irmieiv  trepl  avro  ^vye  \a6wv  airo  Ttfi  (f)avTa<riai  avroi, 

—  cvfAipipei  \va  airoXtjTai]  for  aufi<f>€p€i  airoXeaOai  tf  oXov 
TO  mfui  <rau  (SXtfiffvcu  €«5  t^v  yeevpav.  In  xviii.  8,  we  find 
KoXov  iart  for  ^vfx(f>ip€iy  and  €if  to  irvp  to  aitiviov.  In  a  similar 
expression  St.  Mark  uses  koXov  ecrri  /laXXov, 

—  fiX^p]  Some  read  aveXGrj  which  perhaps  has  come  from 
Mark  ix.  43. 

30.  j(€lp  Sc^m]  Tibull.  I.  7>  8^>  venerit  iste  Si  furor,  op- 
tarim  non  habuisse  manus. 

31.  €pf)i0$i]     Here  apxaloi^  is  not  added :  and  perhaps  to  not^ 


134  ST.   MATTHEW. 

that  this  was  not  a  precept  given  by  Moses  to  divorce  their  wives^ 
as  the  Pharisees  suggested,  xix.  7*  ^^^  ^^^y  ^  permission  in 
some  cases  so  to  do,  as  our  Lord  there  answers,  ver.  8. 

Among  the  chapters  of  Tahnudical  doctrine,  we  meet  with 
none  concerning  which  it  is  treated  more  largely,  and  more  to 
a  punctilio  than  of  divorcer :  and  yet  there  the  chief  care  is  not 
so  much  of  a  just  cause  of  it,  as  of  the  manner  and  form  of  doing 
it.  They  seem  to  have  dwelt  not  without  some  complacency 
upon  this  article  above  all  others. 

—  dirocTcuriov^  Same  as  /3i/3Xioj;  d-TrcKTracrioi;,  xix.  7>  *u^d 
Josephus  ypafiiuiTeiov  airoKvaew^,  See  a  copy  of  one  in  Light- 
foot'^s  Hor.  Hebr.  and  Talmud,  p.  147-  The  word  is  derived 
from  a(pla'Taa'0ai»  Hesych.  atroardaiov'  to  awoXvaai  nyv  yuvaTxa 
Kai  ypdylfcu  cntwrrounov.  The  word  is  not  to  be  found  in  pro- 
fane authors.  It  signifies  a  note  or  writing  whereby  a  man 
declared  that  he  dismissed  his  wife  and  gave  her  leave  to  marry 
whomsoever  she  would.  This  being  confirmed  with  the  husband'^s 
seal,  and  the  subscription  of  witnesses,  was  to  be  delivered  into 
the  hand  of  the  wife  either  by  the  husband  himself  or  by  some 
other  deputed  by  him  for  this  office :  or  the  wife  might  depute 
some  one  to  receive  it  in  her  stead.  This  must  be  done  in  the 
presence  of  two,  who  might  read  the  bill  both  before  it  was 
given  into  the  hand  of  the  wife  and  after :  and  when  it  was  given, 
the  husband,  if  present,  said  behold  this  is  a  bill  of  divorce  to 
you.  The  Jews  shamefully  abused  the  liberty  they  had  of 
putting  away  their  wives,  and  exercised  it  with  capricious  and 
wanton  cruelty.  See  below,  xix.  3.  One  of  their  Doctors, 
Akiba,  delivered  it  as  his  opinion  that  a  man  may  put  his  wife 
away^  if  he  likes  any  other  woman  better. 

Some  commentators  have  supposed  this  and  the  following 
verse  to  have  been  spoken  when  the  Pharisees  proposed  their 
captious  question,  xix.  2,  and  added  here  by  St.  Matthew  on 
account  of  the  similarity  and  connection  with  this  part  of  the 
sermon  on  the  Mount. 

32.  09  av  a7ro\v(rri]  Several  MSS.  read  7ra9  o  diroXvwv  from 
Xiuke  xvi.  18.  It  signifies  to  repudiate,  Dion.  Hal.  xi.  p.  96, 
airoXvaai  T^viavrov  ywaiKU. 

—  Trape/cTos  Xdyov  iropi'eias]  for  irapcKTOs  Tropi/eias,  i.  q.  ei 
/U9;  ewl  fropvei^^  xix.  9 :  X0701;  being  redundant  as  in  2  Mace.  iii. 
6;  TT/ow  Tov  Twv  Qucfiwv  \oyov^  i.  q»  irpo^  ra^  Overlap,  Acts  xx. 
32,  T(p  ©ey  Kai  t«J  Xoytp  t^  j^apiroy  avToVy  for  rrj  y^apiri 
avTOu,  Isocr.  in  Epist.  Socrat.  ab  AUat.  editis  p.  19,  ei?  aper^^ 
Xiyov — TrXcco-ra    avfAfiaXXcTai.     In   Dio^.    Lacrt.   xi.   p.  228, 


CHAPTER   T.  135 

Aristippus  says  neuiav  fiev  kqI  irXoirov  vpos  liioyrj^  \6yoy  etvai 
ciii¥'  Diod.  Sic.  iv.  p.  24*79  irapra^  ^  6  r^  Urropla?  \oy{n 
Toit  iro^VKDiHriif  ewaivois  ei^  tov  aiiiva  xaOvfivfiaev.  So  also  in 
Jut.  Tii.  1,  we  find  ratio  studiorum  for  studia:  £t  spes  et 
ratio  studiorum  in  Caesare  tuitum.  Solus  enim  tristes  h&c 
tempestate  Camoenas  Respexit. — See  Middleton,  Gr.  Art.  p.  188. 

—  vtywcW]  here  signifies  adultery.  Amos  vii.  I?)  ^  yv¥ii  crov 
cr  T^  iroXec  iropv^iati*  Here  sub.  koX  yajm4<rfi  aXX^F,  see  xix. 
0.  In  the  Constitutions  of  Clemens  we  have  o^KaT€j((Uf¥  n}v 
wufM^Bapeitrw^y  ^aemt  O^aiunt  TrapayojuLOs.  jSirccirep  o  Kareytav 
fWixeXioa  affipwv  Kal  cur^fii^u 

In  thia  verse  only  one  just  cause  of  divorce  is  acknowledged, 
vis*. adultery.  Yet  the  Apostle,  1  Cor.  vii.  15,  plainly  allows 
another,  viz.  malicious  and  obstinate  desertion  in  either  of  the 
parties;  and  that  because  it  is  wholly  inconsistent  with  the 
purposes  of  marriage.  We  must  therefore  suppose,  that  our 
Lord  here  speaks  of  the  causes  of  divorce  commonly  said  to 
be  oonqprehended  under  the  term  uncleanneas  in  the  law;  and 
declares  that  none  of  them  will  justify  a  man^s  divorcing  his 
wiScy  except  fornication. 

— -«nraXeXiWi^]  Middleton  says,  not  ^^her  that  is  divorced,^ 
or  dismissed,  but  any  one  that  is  divorced.  This  distincticm 
may  appear  frivolous,  but  the  principle  of  the  distinction  is 
nnportaiit.  The  force  of  the  precept  is  indeed  here  the  same, 
but  that  will  not  always  happen. 

— *  wouii  avTjjv  fiot-xjourOai]  Is  the  occasion  of  her  committing 
adultery.  Some  MSS.  and  Greek  fathers  here  read  /uLotx^v&iivai, 
whidi  perhaps  has  been  placed  h^re  for  the  other,  in  order 
to  Qomply  with  the  rule  of  the  grammarians,  that  fioiyei^iy  and 
ftrnxpaBai  are  used  when  speaking  of  husbands,  /tuM^eveadai  of 
wives,  and  the  verb  here  to  be  taken  in  the  passive  s^rae. 
Thomas  M*  inoijfaTai,  o  ayrjp,  Moiywenu  ti  yvvti, 

33.  wakiv]    porro,  item,  prseterea.     One  MS.  reads  wXifr. 

'—  OMC  twio/(Mcf|o-eis]  The  Jews  often  contracted  the  weightier 
precepts  of  the  law,  that  they  might  be  the  more  easily  remem- 
bered, into  short  forms  or  proverbs.  And  our  Saviour  speaking 
to  the  common  people  seems  to  have  expressed  these  and  some 
other  precepts  in  that  form  which  they  generally  used  and 
best  understood.  Etym.  M.  ewiopK^iV  ti  wt  wpod^ais  epravOa 
awri  ToS  inrsp  jceirai^  ictd  ^yXoI  to  ivnpdym  toik  opKwv  yiv^aOfu 
m  vwwpfimiMip  arrovf.  In  Isocr.  ad  Demonic.  cJopcciif  is  put 
in  oppositioii  to  ewiopceiv.  And  Xen.  Anab*  m.  S,  10,  efuweSovy 
revr  opffcovr  in  opposition  to  eVcopicecv,  wbifh  is  explakied  by 


136 


ST.    MATTHEW. 


Tcis  (TTTovSai  Kai  tov9  opKov^  XJeii/,  Cic.  Off.  iii.  29j  Non  enim 
falsum  jurare,  perjurare  est;  sed  quod  ex  animi  tui  sententia 
juraris,  sic  verbis  concipitur  more  nostro,  id  non  facere  per- 
jurium  est. 

— aTToSdaei^y  &c.]  Alluding  to  Deut.  xxiii.  21:  Levit.  xix. 
12.  See  Exod.  xx.  7*  Numb.  xxx.  3.  Dionys.  Hal.  A.  R.  xi. 
p.  696,  juLaprvpofiai  Qeovs  Kal  wpoyovcop  cai/jiovasy  oU  MCTci  GeoiJy 
Seurepa^  ri/ucif  Kal  j^apiray  aTroHSo/tiev  Koiva^.  In  the  same 
way  Ovid  uses  reddere  for  preestare.  Her.  Ep.  xx.  96.  Non 
meruit  falli  mecum  quoque  Delia:  si  non  Vis  mihi  promissum 
reddercy  redde  Dese.  Demosth.  de  fals.  leg.  p.  243,  ei  fiev  yap 
wpoaSe^aiTo  ^wxea^  au/uL/mdj^ov^,  xat  luff  vfiSv  tovs  optcoui 
auToi^  dnocoiij,  roi/s  irpos  QerraXovs  Kal  Qrifialovs  opKOV^ 
wapafiaiveiv  euOv^  apayKaiov  ^y. 

The  doctors  affirmed  that  oaths  are  obligatory  according  to 
the  nature  of  the  thing  by  which  a  man  swears,  Matt,  xxiii.  16. 
Hence  they  allowed  the  use  of  such  oaths  in  common  conver- 
sation as  they  «aid  were  not  obligatory,  pretending  that  there 
was  no  harm  in  them ;  because  the  law  which  forbade  them 
to  forswear  themselves,  and  enjoined  them  to  perform  their  vows, 
ineant  such  solemn  oaths  only  as  were  of  a  binding  nature.  It 
is  this  detestable  morality  which  our  Saviour  condemns. 

34.  fxi)  ofiocrat  0X0)9]  Mich,  governs  this  by  ^eT,  Bos.  Ell. 
Gr.  352.  Palairet  by  SeXcTe,  and  Kypke  by  the  preceding 
verb  \iyw'  Dem.  adv.  Polyc.  p.  7185  Xeyta  Ttp  Ku^pwiTti 
airoirXeiv  ciy  tjJi;  Oacov.  Eurip.  Here.  Fur.  332,  oiyeiv  KXtjOpa 
wpo9'iro\oii  Xeyw. 

Though  this  prohibition  is  expressed  in  a  very  general  and 
absolute  manner,  it  must  notwithstanding  admit  of  some  restric- 
tions, as  must  also  several  other  passages  of  Scripture  that 
are  expressed  in  general  terms.  What  Jesus  Christ  forbids  here 
is  swearing  by  the  creatures,  and  all  such  rash  and  profane 
oaths  as  the  Jews  were  wont  to  utter  upon  every  trivial  occa- 
sion, in  their  common  discourse  with  each  other,  without  any 
kind  of  necessity,  but  only  out  of  a  bad  custom  or  with  a 
design  to  deceive.  He  does  not  condemn  swearing  truly  before 
a  magistrate,  or  upon  grave  and  solemn  occasions,  because  that 
would  have  been  to  prohibit  both  the  best  method  of  ending 
controversies,  Heb.  vi.  16,  and  a  high  act  of  religious  worship, 
Deut.  vi.  13:  Isai.  Ixv.  16;  an  oath  being  not  only  a  solemn 
appeal  to  the  Divine  Omniscience,  but  a  direct  acknowledgment 
of  God  21s  the  great  patron  and  protector  of  right  and  the 
avenger  of  falsehood.     This  we  learn  from  Christ'*i»  own  example 


CHAPTER  V.  137 

and  that  of  St.  Paul,  who  in  cases  of  moment  often  sealed 
$be  truth  of  what  he  delivered  with  an  oath,  Rom.  i.  9:  Gal.  i. 
SO:  2  Cor.  xi.  31 :  2  Cor.  i.  23:  Phil.  i.  8.  If  all  swearing 
had  been  unlawful,  he  who  professed  himself  a  disciple  of  Jesus^ 
and  an  instructor  of  others  in  his  rdigion,  would  never  have 
left,  upon  record  such  testimonies  against  himself.  See  Bp. 
Taylor^s  Works,  Vol.  iii.  Discourse  x.  on  the  Decalogue,  p.  23. 

£pictet.  Enchir.  xliv.  opKov  irapa'tTfiacu,  ei  imev  otov  re,  elf 
oMfutT  el  ie  firjy  ck  tZv  evovrwv,  Plato,  opKO^  irepl  iravros 
aweoTw.  Menander,  opKov  Je  ipeuye,  k^v  SucgUd^  o/minitfi.  Philo, 
iwepi  t£p  Uku  Xayitov)  KaXKiOTov  kgI  fiia^XetrraTow,  xal 
ap/AOTToy  Xoyucfj  ipuaeiy  to  avw/iorovf  ovrw^  aXffieueiv  €(f> 
iniaTov  ieiiiay/uLCVfiy  ti^  tov9  Xoyov^  opKov^  vofxil^eaOai,  Chry- 
aoftom  in  loc.  oi  Oifii^  oXte^  o/ulvviku,  oice  avayKtiv  eirayeiv  opKov. 

—  liifre  €¥  ovpav^,  be]  The  Septuagint  also  use  o/mweiv  iw 
-riK,  the  Greeks  rii/a  or  Kara  T11/09.  Areth.  in  Apoc.  x.  6, 
•^  a  iv  T^  ^(SifTi  eU  Toi/f  aiUva^  ookcI  /ul€¥  aveXXtforrov  elvcu, 
ofunituf  yap  Xeyerai  Kara  riirov  ovk  ev  tiki. 

Our  Lord  is  here  giving  a  catalogue  of  oaths  which,  in  the 
cffimaa  of  the  doctors,  were  not  obligatory.  Philo  forbids 
men  to  swear  by  the  Supreme  Cause,  but  says  he  (de  Leg.  Spec. 
p.  77^)  irpoaXafierw  rJs  ei  /JovXoiro,  mj)  fiev  to  avwrdrop  Kal 
wpeafiyrarov  ev0v9  alriov,  dXXd  yfjvf  ifXtov,  currepa^,  ovpavov, 
Toy^aipuravra  Koafiov.  The  Romans  seem  to  have  understood 
the  opinions  of  the  Jews  on  this  point:  for  Martial  speaking 
to  (me  of  them  who  denied  some  wicked  action  he  was  accused 
of,  says,  XI.  95,  Ecce  negas,  jurasque  mihi  per  templa  Tonantis : 
Non  credo ;  jura,  Verpe,  per  Anchialum,  i.  e.  the  Most  High 
does  not  live;  which  was  the  most  solemn  oath  a  Jew  could 
take ;  being  the  oath  of  the  great  God  himself,  who  in  Scripture 
is  introduced  swearing  by  his  own  life  or  existence :  As  I  live, 
aaith  the  Lord. 

The  oaths  here  mentioned  were  common  oaths  among  the 
heathen;  Eurip.  Med.  7^1'  o/iavv  ireoow  yij^,  irarepa  ff  viXtov^ 
Hippol.  10299  Kal  ireoop  ')(9ovo^  o/uLVUfu,  Soph.  Menalip.  o/iw/jli 
f  lepop  aiOip,  oiKtyrtv  A109.  Orpheus  fragm.  v.  1,  ovpavov  ooKil^ta 
ov  dffov  ineydXov  coff>ov  epyov.  Apoll.  Rhod.  699,  oXX'  ofiocrow 
yaiay  re  Kal  oupavov.  Virg.  Mw.  xii.  197)  Hsec  eadem,  iEnea, 
tarram,  mare,  sidera  juro. 
.  —  Opovof  itrrl  tov  Qeov]  Isai.  Ixvi.  1 :  Matt,  xxiii.  22. 
Athen.  v.  4,  6  9p6vo9  auro  /ulovov  eXevOepw  €<m  KoBiopa  avv 
vwoiroiupf  iirep  Op^vw  KaXouirre^,  evrevOev  avrop  wpoficurap 
OpovoVf  TO?  OpPfaoffdai  x^P^^y  owep  iirl  rod  Ktidei^eaOat  rdaaovaiv* 


138  ST.   MATTHEW. 

Herod,  i v.  68,  rd^  jScuriXiyiat  lcrTia9  vofioi  Sfci/dtyo-i  rd  ^laktard 
iari  ofUfvvai  tot€j  «?reai/  toi^  fjueytarw  opKOV  idikwaiv  ofivvvtu. 
Thuc.  VII.  93.     See  Middletcm,  Gr.  Art.  p.  188. 

36.  i/iroirooiov]  Pausan.  v.  11,  vmOij/ma  to  vwo  Tott  irotru 
Philo  de  Cherub,  p.  126,  ovie  ydp  et  iroffa  yfj  jfpvaot  iJtc 
j^vaov  TifmK<f>ecrT€pop  fieTafiaXoSaa  ej^aifpyfj^  'yci^otro— y6i/o«T 
iv  fidai^  avTov  rois  Troaiv,  Orpheus  ap.  Clem.  Alex, 
oirros  ydp  ^^oXxcioi;  €9  ovpavou  eaTtipiKrai,  'xpvaitp  elvl  Opovip. 
yatfi  S  VTTO  TTocrcri  fiifiriKc. 

•— -€i9  lepocroXiz/tAa]  eis  here  is  used  as  ei^  before.  It  was 
common  with  the  Jews  to  swear  and  vow  by  Jerusalem.  "  As 
the  altar,  as  the  temple,  as  Jerusalem^  are  expressions  frequently 
to  be  met  with  in  their  writings.  In  the  Gemara  it  is.  He 
that  says  as  Jerusalem,  does  not  say  any  thing  till  he  has  made 
his  vow  concerning  a  thing  which  is  offered  up  in  Jerusalem. 

—  fi€yaXov\  here  used  for  iieyioTovy  i*  e.  of  God,  who 
was  in  an  Especial  manner  their  king.  See  Mai.  i.  14:  Ps. 
xlvii.  2. 

'86.  fifiT€  ev  Tti  Ke<f>cLKti\  This  also  was  an  usual  form  of 
swearing  among  the  Jews,  who  said  to  their  neighbour,  Swear 
to  me  by  the  life  of  thy  head.  Now  saith  Christ,  the  preser- 
vation of  that  life  of  which  the  head  is  the  fountain,  is  not 
in  thy  power,  but  depends  entirely  upon  him  by  whom  we  live ; 
and  so  to  swear  by  it  is  in  effect  to  swear  by  him  who  hath 
the  power  of  life  and  death. 

Eurip.  Helen.  841,  dXX'  dyvov  opKov  <t6v  Kapd  Karmnoaa. 
Cic.  pro  dom.  sua.  67,  Meque  ac  meum  caput  ea  conditione 
devovi,  ut  si,  &c  Virg.  ^n.  ix.  300,  per  caput  hoc  juro, 
per  quod  pater  ante  solebat.  CatuU.  lxvii.  40,  Adjuro  teque 
tuumque  caput.  Athen  ii.  p.  66,  on  le  *i€p6v  evom^ov  t^v 
icc^Xiyy,  ^ijXov  ic  tov  koi  kqt    avTfjt  ofivtieiv, 

»-  ov  /Jiiav]  i.  e.  ouSe/niav.  Not  spoken  of  change  of  colour, 
but  new  production. 

37.  iarw  vfkwv  o  Xa7oj,  &c.]  The  Hebrews  repeat  the 
affirmative  to  give  it  more  strength,  2  Kings  x.  15.  It  has 
by  some  been  supposed  to  be  put  for  d  \6^o^  vfiwv  o  val  (your 
promise  or  assertion)  e^rw  irai '  and  o  \6yoi  v/tiwv  o  ov  etrTta  d, 
as  James  v.  12,  You  ought  to  be  satisfied  with  bare  affirmations 
or  denials.  The  Jews  have  a  proverb  among  them  to  this 
purpose,  t£v  iiKctiwv  val  ean  vcu,  xal  ov  earlv  ov,  you  may 
depend  on  their  word ;  as  they  say,  so  it  is ;  as  they  promise, 
^  will   they   do.     Philo,    6  t^ov   airovSaiov  \6yoi  opKo^  eo-rw 


CHAPTER   v.  139 

—  TO  56  wepurcov  tovtwv]  Scil.  val  and  oiJ.  iElian*  V.  H. 
XIV.  32,  TO,  yap  wepiTrd  rovroav.    Eccles.  xii.  12. 

—  val  vai\  This  manner  of  converting  adverbs  into  nouns, 
is  in  the  idiom  of  the  sacred  writers ;  as  2  Cor.  i.  20,  all  the 
pnomises  of  God  iv  avrtp  to  val  Kai  ev  avr^  to  a/uLtiv,  i.e. 
certain  and  infallible  truths.  It  is  indeed  a  common  idiom  of 
Greek,  to  turn  by  means  of  the  article  any  of  the  parts  of 
speech  into  a  noun.  And  though  there  is  no  article  in  this 
passage,  it  deserves  to  be  remarked  that  Chrysostom  in  his 
Commentaries  writes  it  with  the  article,  and  therefore  he  must 
have  either  read  it  thus  in  the  copies  then  extant,  or  thought 
the  expression  elliptical,  and  thus  have  supplied  the  ellipsis. 
And  indeed  in  this  way  they  appear  to  have  been  always 
understood  by  the  Greek  fathers. 

— -€K  Tov  iroinfpov}  Arises  from  the  temptation  of  the  devil; 
o  irowipoi  being  most  frequently  used  in  the  New  Testament 
to  signify  the  wicked  one.  Matt.  xiii.  19,  39 :  Eph.  vi.  16 : 
2  Thess.  iii.  3,  &c.  The  article  here  determines  nothing  respect- 
ing the  question  whether  the  meaning  be  ^^  of  evil,"^  or  *^  from 
the  evil  one.^  But  the  Syriac  version  has  in  this  place  the 
same  word  that  is  used  for  o  irovripoij  Matt.  xiii.  19,  and  its 
undoubted  cases  *  wherever  they  occur,  and  for  tov  Sux(io\oSf 
Acts  X.  88,  with  which  therefore  tov  Trovtipov  in  the  verse 
befinre  us  is  made  synonymous.  And  so  in  the  Lord^s  prayer 
the  fiuhers  almost  unanimously  understood  it. 

38*  6(f}0aLK/uLov  dvTi  6(p6aXfjLw^  Scil.  Sciaeii  or  Sweet,  Abresch* 
from  a  similar  passage  in  iEschylus  says  the  complete  sentence 
will  be  o  €«iH>>/^09  6(l)0aXiULOV  nyeroi  6<p0akfiov  dvrl  6<p0aX^oSm 
See  Deut.  xix.  18,  21 :  Lev.  xxiv.  19,  20 :  Exod.  xxi.  24. 
There  was  a  law  at  Athens  of  a  similar  kind,  made  by  Solon. 
Diog.  Laort.  in  Sol.  i.  57,  eay  fiiv  eva  otpBaKfiov  eypvro^  imcd'^ 
Tit,  curreKonreiu  tov^  Svo.  The  Jewish  doctors  generally  main- 
tain that  this  punishment  might  be  redeemed  by  money,  except 
in  cases  of  murder ;  or  that  satisfaction  might  be  made  for  it 
by  a  pecuniary  mulct.  And  Josephus  tells  us  (Ant.  iv.  8,  35) 
that  if  any  one  would  not  take  pecuniary  satisfaction,  he  was 
deemed  crueL  So  from  the  twelve  tables.  Si  membrum  rupit, 
ni  cum  eo  padt,  talio  est.  Among  the  antient  heathens,  private 
revenge  was  indulged  without  scruple  and  without  mercy.  The 
savage  nations  in  America,  as  well  as  in  every  other  part  of 
the  world,  set  no  bounds  to  the  persevering  rancour  and  the 
cool  deliberate  malignity  with  which  they  will  pursue  for  years 
together,  not  only  the  person  himself  from   whom   they  have 


140  ST.   MATTHEW. 

receiTed  an  injury,  but  sometimes  every  one  related  to  or 
connected  with  him.  The  Arabs  are  equally  implacable  in 
their  resentments ;  and  the  Koran  itself  (v.  ii.  c.  17)  in  the 
case  of  murder  allows  private  revenge. 

It  appears  from  Deut.  xix.  that  the  law  here  mentioned  was 
given  as  a  rule  whereby  magistrates  were  to  be  directed  in 
taking  cognizance  of  the  wrongs  and  injuries  that  were  offered 
by  one  man  to  another.  The  Jews  made  a  very  ill  use  of  the 
precept,  when  they  enjoined  men  to  insist  on  retaliation  as 
their  duty,  and  declared  it  lawful  in  many  cases  for  the  injured 
party,  at  his  own  hand  to  avenge  himself,  provided  in  his 
revenge  he  did  not  exceed  the  measure  prescribed  in  the  law. 

39.  fJLf]  avTicrTfjvai  ry  irovtipi^^  i.  q.  t^  cloikovvti,  Exod.  ii.  13. 
See  Glass.  Phil.  Sac.  p.  418.  St.  Paul  in  some  measure  explains 
this  precept,  Rom.  xii.  I7,  fit/oevi  KaKov  dvrl  kokov  atroSi^vre^. 
1  Thess.  V.  16,  opare  fitj  ny  kokov  avri  kokov  tivi  diroow.  So 
Pet.  i.  3,  9,  /uLff  diroSicoirre^  kokov  dvrl  kokoUj  tf  \oioopiov  avrl 
\01S0pla9.  Plato,  Crit.  ovSe  doiKovimevov  oel  avTooiK€iv,  and  oirc 
apa  avraoiKeiv  o€i  oure  kokw^  iroieiv  ovdeva  avupwwwVf  ovv  av 
dTiouv  irac^fj  vw    avTwv. 

To  understand  this  part  of  our  Lord'^s  sermon  aright,  we 
must  remember  that  the  Jews  under  the  sanction  of  the  law 
of  retaliation  mentioned  above,  carried  their  resentments  to 
the  utmost  length,  and  by  so  doing  maintained  infinite  quarrels, 
to  the  great  detriment  of  social  life.  This  abuse  of  the  law 
Jesus  here  condemned,  by  ordering  men  under  the  Gospel 
dispensation  to  proportion  their  resistance  of  injuries  to  their 
nature  and  importance.  And  to  direct  them  in  this  matter,  he 
puts  five  cases  wherein  Christian  meekness  must  especially  shew 
itself,  and  in  which  he  forbids  us  to  resist.  Yet  from  the 
examples  which  he  mentions,  it  is  plain  that  this  forbearance 
and  compliance  is  required  only  when  we  are  slightly  attacked, 
but  by  no  means  when  the  assault  is  of  a  capital  kind.  In 
some  circumstances  smiting  on  the  cheek,  taking  away  one'*s 
coat,  and  the  compelling  of  him  to  go  a  mile,  may  be  great 
injuries,  and  therefore  are  to  be  resisted.  The  first  instance 
was  judged  so  by  Jesus  himself :  and  the  example  of  St.  Paul 
who  repelled  with  proper  spirit  the  insult  offered  him  as  a 
Roman  citizen,  clearly  proves  that  we  are  not  to  permit  ourselves 
to  be  trampled  on  by  the  foot  of  pride  and  oppression,  without 
eacpressing  a  just  sense  of  the  injury  done  to  us,  and  endeavouring 
to  avert  and  repel  it.  The  expressions  therefore  are  probably 
of  the  same  kind  as  ver.  19,  cutting  off  the  right  hand,  and 


CHAPTER  V.  141 

plucking  out  the  right  eye:  strong  Oriental  idioms,  figurative 
and  proverbial,  intended  to  describe  that  peculiar  temper  and 
disposition  which  the  Gospel  requires ;  that  we  should  not  suffer 
our  resentment  of  injuries  to  carry  us  beyond  the  bounds  of 
justice,  equity  and  Christian  charity,  but  rather  give  way  a 
little  in  certain  instances  than  insist  on  the  utmost  satisfaction 
and  reparation  that  we  have  perhaps  a  strict  right  to  demand. 

—  dmariivcu]  Set  yourselves  in  a  posture  of  hostile  oppo- 
sition; and  with  a  resolution  to  return  evil  for  evil.  Thus 
eunnwoSiiovah  Rom.  xii.  17*  Schleusner,  injuriam  illatam  non 
vicissim  rependendam  esse.  Euin.,  Non  tantum  resistere,  sed 
rependere,  retribuere.  Whitby,  in  matters  easy  to  be  borne, 
rather  to  suffer  them  with  a  Christian  patience  than  to  contend 
before  a  judge  about  them,  or  to  require  compensation  of  him 
for  them. 

— •atmf  <re  pairiaet}  This  is  alleged  as  an  instance  of  the 
most  heinous  affit)nt,  Job  xvi.  10.  *Pairii^€iv  derived  from  pairh, 
virgm  fustis,  properly  signifies  virgis,  sc.  baculis  caedere,  but 
here  to  strike  with  the  palm  of  the  hand.  Plutarch.  Sympos.  vij. 
8f  €Xf  Kopprfi  pairi(^wy  e^iliaXep.  Also  Quaest.  Rom.  p.  267» 
wulowiiP  ewi  Koppf^  Koi  pavi}[ov(rtv»  Achill.  Tat.  v.  kgI  pairi^^ei 
fi€  /card  Kopptf^  irXiiyijv  6v/jlov  ye/nouaau — o  oe  cri  puaXkov 
opyuf0€i9f  on  KOi  (fxovT^v  a^ijKay  pairil^ei  vaXiv. 

The  striking  of  a  free  man  on  the  cheek  with  open  palm, 
was  only  matter  of  disgrace,  and  he  that  did  it  was  by  the 
law  of  the  twelve  tables  to  pay  twenty-five  asses:  and  by  the 
Jewish  canons  to  pay,  if  he  gave  one  blow  on  the  cheek,  two 
hundred  zuzees:  if  he  gave  him  another,  four  hundred:  and 
these  mulcts  were  established  and  inflicted  by  the  judge. 

Seneca  de  IrS,  ii.  34,  Cum  pare  contendere  anceps  est,  cum 
superiore  furiosum.  Percussit  te?  recede:  referiendo  enim  occa- 
sionem  saepius  feriendi  dabis.  Some  others  of  the  heathen 
philosophers  perceived  the  folly  and  weakness  of  revenge.  See 
above:  On  Plato^s  sentiment  ovSe  doiKoufjievov  oei  dirradtKeTv, 
Max.  Tyr.  has  a  dissertation  tending  to  support  and  confirm 
it.  Add  Hierocles,  Menander,  Jamblichus  the  Pythagorean, 
Metellus  Numidicus,  Musonius,  Lysias,  and  Zeno. 

-r— &^caV]  In  some  MSS.  wanting;  either  from  negligence 
of  the  copiers,  or  the  parallel  passage  of  St.  Luke  vi.  29* 

—  oXXiyi/]    for  iripav^  as  xii.  13. 

—  GTpey\fov\  Scil.  /ixaXXoi/.  Thus  Jer.  vii.  19.  The  Seventy 
have  oi!^i  eavrov^  for  oiryl  eavrov^  iiaWov,  St.  Paul  has  the 
full  phrase  1  Cor*  vi.  7>  ciarl  ov'xl  fxSKKov  a^iKelaOe;  JnrpeKpeiv 


1        '         *  ' 

132  -  ST.   MATTHEW. 

—  oi  jioi'xevaeK^  See  Hoogeveen,  Doctr.  Part.  c.  xxxix. 
Sect.  1.  §  18.  This  the  Rabbins  interpret  strictly,  calling  it  the 
thirty-fifth  precept,  "  forbidding  to  lie  with  another  man's  wife."" 
Many  things  are  produced  from  the  Talmudists  to  shew  some  of 
the  Rabbins  condemned  this  looking  on  a  woman  as  a  very  vile 
thing,  yet  nothing  is  produced  from  them  to  shew  they  held  it 
forbidden  by  this  precept.  Of  the  purity  of  the  Hebrew  law 
Philo  gives  this  account,  de  Vit.  Jos.  Toh  ^  aWoij  etpelrai  fiera 
TYiv  TeaaapeaKaiSeKarriv  ^XiKiav  w6pvai9  Kal  j^a/uLairvwoK  Kai 
Tal?  oaai  fuadapvovaiv  rqU  aw/nan  /merd  iroWds  aoela^  "^^prjaOai* 
wap  tifkiv  Se  ovo  eTaipif,  efe<7Tiy,  aXXd  Kara  Trjs  eratpovcrti^ 
wpiarai  oucrj  Oavarov,  irpd  Si^  avvoStDv  vofil/uLWV  ofjuXlav  erepa^ 
yvvaiko^  ovk  iaficvp  dXX  ay  vol  ydfxwv  ayvai9  irapQevoi^  irp(xr€p- 
yofieBaf  irporeOeifievoi  reXoy  oi;;^  j}5ovi)i',  aXXa  yvijtTiwv  waioww 
airopav, 

28.  fiXiwwv]  for  ifkfjlKeirwv.  The  phrase  (iXeweiv  irpos  to 
ewiOvfJL^aat  is  also  expressed  by  eTro^aX/u^v.  iElian.  H.  An.  iii. 
44,  edv  €iro(f}0a\tuda(oa'iv  erepois*  It  is  also  expressed  by  eiri- 
(idXketv  Toi/y  o(f>0a\iJLOv^j  Gen.  xxxix.  7>  ewefiaXev  i;  yvpti  tov 
Kupiov  avTov  T0V9  otpBaXfiov^  avrfj^  ewi  loxri/^. 

—  TTpoi  TO,  &c.]     for  eis  to^  &c.  i.  e.  wotc, 

—  eiriQvfiYiGai\  This  word  denotes  all  loose  desires  which  are 
either  the  causes  or  effects  of  impure  looks,  still  implying  an 
acquiescence  of  the  will.  Isaeus,  Or.  ii.  p.  378,  i/^i;  yap  tivc^ 
veoi  avOpwiroi  €7ri6vfiria'avT€9  toiovtwv  yvvaiKwv  Kal  cucpaTw^ 
ijfoi'Tcy  auTwv,  Plut.  de  Genio  Soc.  p.  694,  irepl  r^  yvvaiKo^ 
fl^  eviOv/uLwv  ervy^^avev, 

—  ai/T^y]  Some  read  airrivn  Exod.  xx.  17?  ovk  eiriQufiriaei^ 
Tfiv  yvvcuKa  tov  irXtialov  aov, 

—  ifSri'l  Jam  ex  eo  tempore.  See  Hoogeveen,  Doctr.  Part.^ 
c.  XXII.  §  6. 

—  ifxoiyewrev  avTYiv\  See  ver.  8.  So  Plut.  Pericl.  ov  jmovov 
\eipfi)  Tas  \c7pai  eel  xaBapd^  ^X^'*'  '''^^  (TTpaTYiyovy  aSXd  kol 
Ta9  ^>p€t9.  iBlian.  H.  V.  xiv.  42,  Seyo/cpary/^  6  WXaTwvo^  CTal- 
po^  eXeyev,  firjoev  Sia(p€p€iv  fj  Tovi  iroSas  tj  Touy  6(l)9aX/uLov9  ek 
aXXoTpiav  ouciav  Tidevai.  ev  TovTtp  yap  afxapTavetv  tov  t€  eU 
a  fjLYj  0€i  -j^wpla  pXeTrovTa,  Kal  eU  ouy  fitj  del  Toirovi  irapiovTa. 
Ovid.  Am.  iii.  4,  3,  Siqua  metu  dempto  casta  est,  ea  denique 
casta  est ;  Quae,  quia  non  liceat,  non  facit ;  ilia  facit.  Ut  jam 
servaris  bene  corpus ;  adultera  mens  est :  Omnibus  occlusis  intus 
adulter  erit.     See  Bishop  Taylor's  Works,  Vol.  xii.  p.  469. 

29.  o0(JaX/xo9  Gov^  The  Hebrews  were  accustomed  to  com- 
pare evil  desires  and  lusts,  &c.  with  the  members  of  the  body : 


ICUAPTER  V.  133 

and  therefore  to  pluck  out  an  eye,  or  cut  off  a  hand  is  synony- 
mous with  tmwpovv  ti^v  capKa,  6al.  v.  24 :  and  veicpwv  to.  /ieXfj 
TO,  eirt  Tffi  yifS'  The  meaning  therefore  of  the  passage  is,  deny 
thyself,  not  by  amputation  of  the  members,  but  by  the  force  of 
a  strcmg  resolution,  the  use  of  thy  senses,  though  ever  so  delight- 
ful, in  all  cases  where  the  use  of  them  ensnares  thy  soul.  Turn 
away  thine  eye,  and  keep  back  thy  hand  from  the  alluring  object. 
Or  as  Bishop  Porteus  says,  the  eye  to  be  plucked  out  is  the  eye 
of  concupiscence,  and  the  hand  to  be  cut  off  is  the  hand  of 
▼icience  and  Tengeance,  i.  e.  these  passions  are  to  be  checked 
and  subdued,  let  the  conflict  cost  us  what  it  may.  Similar  to 
this  we  find  in  Seneca  £p.  li.  projice  quaecunque  cor  tuum 
laniant,  quae  si  aliter  extrahi  nequirent,  cor  ipsum  cum  illis 
evdlendum  esset.  Cic.  Phil.  viii.  15.  In  corpore  si  quid  ejus- 
modi  est,  quod  reliquo  corpori  noceat,  uri  secarique  patimur,  ut 
nembrum  aliquod  potius  quam  totum  corpus  intereat.  Heliod. 
^thiop.  II.  p.  104,   T0I9  cdfiaroi   6<p0aXiULoh  tw  t^  V^>^^ 

— -  o  ie^ioi\  Aristot.  de  Animal,  incessu,  c.  iv.  ipwrei  /SeX- 
TUHf  TO  cej^iov  ToS  opiaTepov, 

—  <riray&iXi^ci]  aKcufSaXov  is  properly  a  snare  or  stumbling- 
Uock,  so  as  to  occasion  a  fall :  i.  q.  irpwTKoniJLa  as  Judith  v.  1, 
Kol  Sr^^Kor  kv  Toh  ireiioit  cricav^aXa ;  see  also  xii.  2 :  in  which 
sense  Seneca  uses  offensa:  per  hujusmodi  offensas  emetiendum 
est  oonfragosum  hoc  iter.  Metaphorically  whatever  is  the  oc- 
catton  of  leading  thee  into  sin.  Wisd.  xiv.  11,  619  cKaifSaXa 
^vjfoii  awdpdirwv.  Hence  aKavSaXiiCeiy  to  be  an  occasion  to 
ain,  to  cause  to  sin,  and  midd.  aKavooLKi^eaOai  to  fall  into  sin. 
See  Bishop  Taylor's  Works,  Vol.  in.  Disc.  I7,  of  Scandal, 
particularly  p.  213. 

—  c^cXc]  Heliod.  11.  84,  to¥  o(p0cLkfiov  eJ^eTKe  row  ^ej^iov. 
And  ^Xnov  tiv  Oarepov  fie  rwv  6<p0a\fAwv  iXaTTwOfjwu,  tiwep 
€Wf  cot  i^po¥TS^€iy*  Philo,  eav  koKKos  I'^v  aipeO^  aur^  Kai 
fiiWiji  wToietv  irepl  avro  <f>vy€  XaOwv  airo  Ttji  (patrraaia^  avroi. 

—  avjJL<p4p€i  \va  airoXfirai]  for  avfKpepei  awoXeaOai  ti  oXov 
TO  owfAa  cov  fiXffiljwcu  €19  T17V  yinvvaw.  In  xviii.  8,  we  find 
jcciXov  ccTTi  for  av/uL^pet,  and  eiy  to  irup  to  auoviop*  In  a  similar 
expression  St.  Mark  uses  koXov  ecrri  fiaXXov. 

—  (SXtfi^]  Some  read  aweXO^  which  perhaps  has  come  from 
Mark  ix.  43. 

30.  j(€lp  Sc^ui]  TibuU.  i.  7>  80,  venerit  iste  Si  furor,  op- 
tarim  non  habuisse  manus. 

31.  ippiOti]     Here  ofryaloi^  is  not  added :  and  perhaps  to  note 


134  ST.   MATTHEW. 

that  this  was  not  a  precept  given  by  Moses  to  divorce  dieir  wives, 
as  the  Pharisees  suggested,  xix.  7-  ^^^  ^^''y  ^  permission  in 
some  cases  so  to  do,  as  our  Lord  there  answers,  ver.  8. 

Among  the  chapters  of  Talmudical  doctrine,  we  meet  with 
none  concerning  which  it  is  treated  more  largely,  and  more  to 
a  punctilio  than  of  divorces :  and  yet  there  the  chief  care  is  not 
so  much  of  a  just  cause  of  it,  as  of  the  manner  and  form  of  doing 
it.  They  seem  to  have  dwelt  not  without  some  complacency 
upon  this  article  above  all  others. 

—  diroaToaiop^  Same  as  (itfiXiov  awoaraaiovj  xix.  7>  *>^d 
Josej^us  ypafifiareiov  a'jroXvaetv^,  See  a  copy  of  one  in  Light- 
foot'^s  Hor.  Hebr.  and  Talmud,  p.  147-  The  word  is  derived 
£rom  a<f)laTCLffOai'  Hesych.  owoaTaciov'  to  airoXvcrai  tijv  yvvaTxa 
Kai  ypayjfcu  mrocrrcurioif'  The  word  is  not  to  be  found  in  pro- 
fane authors.  It  signifies  a  note  or  writing  whereby  a  man 
declared  that  he  dismissed  his  wife  and  gave  her  leave  to  marry 
whomsoever  she  would.  This  being  confirmed  with  the  husband'^s 
seal,  and  the  subscription  of  witnesses,  was  to  be  delivered  into 
the  hand  of  the  wife  either  by  the  husband  himself  or  by  some 
other  deputed  by  him  for  this  office :  or  the  wife  might  depute 
some  one  to  receive  it  in  her  stead.  This  must  be  done  in  the 
presence  of  two,  who  might  read  the  bill  both  before  it  was 
given  into  the  hand  of  the  wife  and  after :  and  when  it  was  given, 
the  husband,  if  present,  said  behold  this  is  a  bill  of  divorce  to 
you.  The  Jews  shamefully  abused  the  liberty  they  had  of 
putting  away  their  wives,  and  exercised  it  with  capricious  and 
wanton  cruelty.  See  below,  xix.  3.  One  of  their  Doctors, 
Akiba,  delivered  it  as  his  opinion  that  a  man  may  put  his  wife 
away^  if  he  likes  any  other  woman  better. 

Some  commentators  have  supposed  this  and  the  following 
verse  to  have  been  spoken  when  the  Pharisees  proposed  their 
captious  question,  xix.  2,  and  added  here  by  St.  Matthew  on 
account  of  the  similarity  and  connection  with  this  part  of  the 
sermon  on  the  Mount. 

32.  o9  av  airoXvarfl  Several  MSS.  read  7ra(  o  cLTroXuwv  from 
Luke  xvi.  18.  It  signifies  to  repudiate,  Dion.  Hal.  xi.  p.  96, 
airoXvarai  Trjviavroi  ywalKU* 

—  irapcKTo^  \6yov  iropveias]  for  'jrapeKTog  iropvela^,  i.  q.  ei 
/U97  €7ri  TTopvei^^  xix.  9 :  Xoyov  being  redundant  as  in  2  Mace.  iii. 
6^  7rpo9  Tov  Twv  OuaitHv  Xoyov^  i.  q-  irpo^  Ta^  Ovaia^,  Acts  xx. 
32,  Tip  Qetp  Kai  Ttp  Xoytp  Ttji  yapiroi  avroVy  for  t^  ')(apiTi 
auTov,  Isocr.  in  Epist.  Socrat.  ab  AUat.  editis  p.  19,  els  dper^^ 
Xoyov — TrXcTcrct    av/mftaXXeTai.     In   Diog.    Lacrt.   xi.   p.  228, 


CHAPTER   T.  135 

Aristippus  says  neuiav  fiev  kqI  irXoirov  vpos  liioyrj^  Xoyov  etvai 
ovjey-  Diod.  Sic.  iv.  p.  24*79  iraprui  ^  o  r^  Urropla^  Xiyo^ 
Toif  KoffitBovaw  ewaivois  ei^  tov  aiiiva  KaOvfivfiaev.  So  also  in 
Jut.  Tii.  1,  we  find  ratio  studiorum  for  studia:  £t  spes  et 
ratio  studiorum  in  Caesare  tuitum.  Solus  enim  tristes  hfic 
tempestate  Camoenas  Respexit. — See  Middleton,  Gr.  Art.  p.  188. 
— vtywcW]  here  signifies  adultery.  Amos  vii.  ly*  i  yvwri  aov 
cr  Tfi  iroXec  iroptf^vati'  Here  sub.  Kal  ya/n^cn  aXXi^i',  see  xix. 
0.  In  the  Constitutions  of  Clemens  we  have  o^KaTe')(iav  nyi; 
wufM^BapetfTovy  ^aemt  O^aiunt  TrapayojuLOs.  .6ir€<ire/9  o  Kareymv 

In  thia  versa  only  one  just  cause  of  divorce  is  acknowledged, 
via,. adultery.  Yet  the  Apostle,  1  Cor.  vii.  15,  plainly  allows 
another,  viz.  malicious  and  obstinate  desertion  in  either  of  the 
paitiea;  and  that  because  it  is  wholly  inconsistent  with  the 
purposei  of  marriage.  We  must  therefore  suppose,  that  our 
Lord  here  speaks  of  the  causes  of  divorce  commonly  said  to 
be  oomprehended  under  the  term  uncleanness  in  the  law;  and 
dedarea  that  none  of  them  will  justify  a  man^s  divorcing  his 
wife,  except  fornication. 

— -avoXeXv/uMyiiv]  Middleton  says,  not  ^^her  that  is  divorced,"" 
or  dismissed,  but  any  one  that  is  divorced.  This  distinction 
OM^  appear  frivolous,  but  the  principle  of  the  distinction  is 
important.  The  force  of  the  precept  is  indeed  here  the  same, 
but  that  will  not  always  happen. 

— *  wouii  avT^v  fiotjfjourOai]  Is  the  occasion  of  her  committing 
adultery.  Some  MSS.  and  Greek  fathers  here  read  /jLoixeyOijuat, 
whidi  perhaps  has  been  placed  h^re  for  the  other,  in  order 
to  comply  with  the  rule  of  the  grammarians,  that  fioixeveip  and 
ftmxoffOai  are  used  when  speaking  of  husbands,  fkai\€vea0at  of 
wivesy  and  the  verb  here  to  be  taken  in  the  passive  s^rae. 
Thomas  M*  inotjfarai  o  av^p,  fioixiveTat  17  yvpti. 

33.  waktv]    porro,  item,  prseterea.     One  MS.  reads  wXifr. 

<— -  OMC  cwio/Mcffo-ei^]  The  Jews  often  contracted  the  weightier 
preeepts  of  the  law,  that  they  might  be  the  more  easily  remem- 
bered, into  short  forms  or  proverbs.  And  our  Saviour  speaking 
to  the  common  people  seems  to  have  expressed  these  and  some 
other  precepts  in  that  form  which  they  generally  used  and 
beat  understood.  Etym.  M.  ewiopKtiv'  17  wl  ir/oodeo-iv  erraSda 
mri  Tou  inrip  jceiraf^  ictd  &yXo£  to  iv^pdum  rttiK  opKwv  yiv^a^fu 
m  vwwpfimiwew  airovi.  In  Isocr.  ad  Demonic.  eJopcciif  is  put 
in  oppoeitioii  to  evco^ceiv.  And  Xen.  Anab*  m.  S,  10,  efiveSoiif 
reit  opKovt  in  opposition  to  eVcopicecv,  which  is  explamed  by 


136 


ST.    MATTHEW. 


Tcis  (Tirovdas  Kai  tov^  opKov^  Xveiv^  Cic.  Off.  iii.  29,  Non  enim 
falsum  jurare,  perjurare  est;  sed  quod  ex  animi  tui  sententia 
juraris,  sic  verbis  concipitur  more  nostro,  id  non  facere  per- 
jurium  est. 

—  d7roS<i(T€i9f  &c.]  Alluding  to  Deut.  xxiii.  21:  Levit.  xix. 
12.  See  Exod.  xx.  7*  Numb.  xxx.  3.  Dionys.  Hal.  A.  R.  xi. 
p.  696,  juLapTvpofiai  Qeous  kqI  irpoyovwp  oalniovasj  oU  jmera  Gtoi/y 
oeurepa^  riimd^  Kai  j^ajOiray  dTroSiSo/tiev  Kotvd^.  In  the  same 
way  Ovid  uses  reddere  for  preestare,  Her.  Ep.  xx.  96.  Non 
meruit  falli  mecum  quoque  Delia :  si  non  Vis  mihi  promissum 
reddere,  redde  Deae.  Demosth.  de  fals.  leg.  p.  243,  ei  /ul€v  yap 
wpoace^aiTo  ^wkw  au/uLfidj^ov^,  Kai  fieff  vfiwv  tovs  optcov^ 
avTol^  dnoooifi,  tov^  tt/oos  OerraXovs  Kai  6ti(iaiov9  opKOV^ 
irapaftaiveiv  €v9v9  dpayKaiov  ijv. 

The  doctors  affirmed  that  oaths  are  obligatory  according  to 
the  nature  of  the  thing  by  which  a  man  swears,  Matt,  xxiii.  16. 
Hence  they  allowed  the  use  of  such  oaths  in  common  conver- 
sation as  they  «aid  were  not  obligatory,  pretending  that  there 
was  no  harm  in  them ;  because  the  law  which  forbade  them 
to  forswear  themselves,  and  enjoined  them  to  perform  their  vows, 
meant  such  solemn  oaths  only  as  were  of  a  binding  nature.  It 
is  this  detestable  morality  which  our  Saviour  condemns. 

34.  fiij  oniotrai  0X0)9]  Mich,  governs  this  by  5e7,  Bos.  Ell. 
Gr.  352.  Palairet  by  SeXcT-e,  and  Kypke  by  the  preceding 
verb  Ae^co.  Dem.  adv.  Polyc.  p.  7^3,  \eyw  Ttp  KuftepvifTfi 
dwoTrXelv  ciy  rijif  Odaov,  Eurip.  Here.  Fur.  332,  olyeiv  xXiidpa 
7rpo9'ird\oii  Xeyw. 

Though  this  prohibition  is  expressed  in  a  very  general  and 
absolute  manner,  it  must  notwithstanding  admit  of  some  restric- 
tions, as  must  also  several  other  passages  of  Scripture  that 
ve  expressed  in  general  terms.  What  Jesus  Christ  forbids  here 
is  swearing  by  the  creatures,  and  all  such  rash  and  profane 
oaths  as  the  Jews  were  wont  to  utter  upon  every  trivial  occa- 
sion, in  their  common  discourse  with  each  other,  without  any 
kind  of  necessity,  but  only  out  of  a  bad  custom  or  with  a 
design  to  deceive.  He  does  not  condemn  swearing  truly  before 
a  magistrate,  or  upon  grave  and  solemn  occasions,  because  that 
would  have  been  to  prohibit  both  the  best  method  of  ending 
controversies,  Heb.  vi.  16,  and  a  high  act  of  religious  worship, 
Deut.  vi.  13:  Isai.  Ixv.  16;  an  oath  being  not  only  a  solemn 
appeal  to  the  Divine  Omniscience,  but  a  direct  acknowledgment 
of  God  as  the  great  patron  and  protector  of  right  and  the 
Mlfenger  of  falsehood.     This  we  learn  from  Christ'*s  own  example 


CHAPTER  V.  137 

and  that  of  St.  Paul,  who  in  caseft  of  moment  often  sealed 
jthe  truth  of  what  he  delivered  with  an  oath,  Rom.  i.  9:  Gal.  i. 
20 :  2  Cor.  xi.  31 :  2  Cor.  i.  23:  Phil.  i.  8.  If  all  swearing 
had  been  unlawful,  he  who  professed  himself  a  disciple  of  Jesus, 
and  an  instructor  of  others  in  his  rdigion,  would  never  have 
left  upon  record  such  testimonies  against  himself.  See  Bp» 
Tigrlor^s  Works,  Vol.  iii.  Discourse  x.  on  the  Decalogue,  p.  23. 

Epictet.  Enchir.  xliv.  opKov  irapavrtfcrai,  el  /lev  otov  re,  €if 
aTfOMt'  6f  06  /uif|,  eK  Twv  evovTwv,  Plato,  opKO^  irepi  irairroi 
nirioTw.  Menander,  opKov  oe  fpeuye,  k^v  otKalto9  o/ivvrfi,  Philo, 
(jnpl  Tw  Uku  Xayifov)  koKKkxtov  koi  fiia^tpeXeararov,  kgI 
apMOTToy  \oyucfi  <f>va'eiy  to  avw/iorovf  ovrw^  aXffieieiv  €(f> 
iKwrov  ceoiiayiULevfiy  099  tou^  \6yov9  opKov^  vo/mll^eaOai.  Chiy- 
aoftom  in  loc.  oi  OefJLK  o\a»9  o/ulvviku,  ovoe  awayKtjv  iwayeiv  opKou. 

— —  lii^re  ey  ovpav^,  &C.3  The  Septuagint  also  use  ofivveiv  iv 
«riM^  the  Greeks  riva  or  Kara  Tii/09.  Areth.  in  Apoc.  x.  6, 
•^  ci  iv  T^  ^(SifTi  CIS  Tovf  aiSvai  ioKcT  iul€¥  aveWijcrtov  eli^i, 
ofuni€i¥  yap  Xeyerai  Kara  tivo^  ovk  ev  tivi. 

Our  Lord  is  here  giving  a  catalogue  of  oaths  which,  in  the 
o^Hoion  of  the  doctors,  were  not  obligatory.  Philo  forbids 
men  to  swear  by  the  Supreme  Cause,  but  says  he  (de  Leg.  Spec. 
p.  77O)  irpoakafiera)  T19  €i  fiovXoiTo^  nfj  /ul€v  to  avwrdrov  Kal 
wpeafiyrarov  €V0V9  alriov,  aXXd  yfjvy  tiKioVf  currepasj  ovpavov, 
rw^avfiiravTa  Koafiov.  The  Romans  seem  to  have  understood 
the  opinions  of  the  Jews  on  this  point:  for  Martial  speaking 
to  €me  of  them  who  denied  some  wicked  action  he  was  accused 
of,  Rays,  XI.  95,  Ecce  negas,  jurasque  mihi  per  templa  Tonantis : 
Nod  credo ;  jura,  Verpe,  per  Anchialum,  i.  e.  the  Most  High 
does  not  live ;  which  was  the  most  solemn  oath  a  Jew  could 
take ;  being  the  oath  of  the  great  God  himself,  who  in  Scripture 
is  introduced  swearing  by  his  own  life  or  existence :  As  I  live, 
saith  the  Lord. 

The  oaths  here  mentioned  were  common  oaths  among  the 
heathen;  Eurip.  Med.  7^1  >  o/iavv  ireoov  y^,  irarepa  ff  17X101/. 
Hippol.  1029)  Kol  ireSop  ')(9ovoi  ofiw/uu.  Soph.  Menalip.  ofiyvjmi 
f-  lepov  alOep,  diKtfatv  dito^.  Orpheus  fragm.  v.  1,  ovpavov  opKi^ta 
ae  09W  fieydXov  aoff>ov  epyov.  Apoll.  Rhod.  699,  oXX'  o/ioaov 
yma¥  re  xal  oipavov.  Virg.  Mn.  xii.  1979  Hsec  eadem,  iEnea, 
tarram,  mare,  sidera  juro. 

Opovoi  ecrri  rcXi   Oeoi;]      Isai.  Ixvi.    1 :    Matt,  xxiii.   22. 

Athen.  v.  4,  o  Opovos  auro  /movov  eXevOepw  etrrt  KaOeSpa  avv 
ywowoiiip,  owep  Op^wv  KoXouvTe^,  evrevOev  avrov  wvofiaa'av 
Opovovj  ToS  Op^aiardat  x^V'^'  orrep  iirt  tov  KaOei^etrBat  rdcaovaiv. 


138  ST.    MATTHEW. 

Herod,  iv.  68,  ra;  jScuriXiyiat  urria9  vofioi  ^vOpat  ra  /uciXiara 
icrri  ofunivm  Tore,  iireav  roy  fiiyurrw  opKov  idikoHTiv  ofivvvai. 
Thuc.  VII.  93.     See  Middleton,  Gr.  Art.  p.  188. 

36.  i/xoiro^iov]  Pausan.  v.  11,  vTrdOijju^a  to  vwo  Toli  iroal, 
Philo  de  Cherub,  p.  126,  ovU  yap  ei  wSffa  ytj  ypvaos  ijre 
f^vcov  TifAaK^crrepov  /uLeTafiaXoSaa  ej^aifpytj^  yevovror^^ivoir 
iv  fidai£  avTov  roiy  ttocfiv.  Orpheus  ap.  Clem.  Alex, 
oirros  yap  •)(a\K€iov  6ff  ovpavov  eaTtipiKrai,  j(pvcr€ip  eivl  Opovtp, 
yaifi  S  vwo  TToaal  fiifiriKe. 

•-— €19  *l€p(KroXi//uux]  €19  here  is  used  as  ev  before.  It  was 
common  with  the  Jews  to  swear  and  vow  by  Jerusalem.  ^^  As 
the  altar,  as  the  temple,  as  Jerusalem^  are  expressions  frequently 
to  be  met  with  in  their  writings.  In  the  Gemara  it  is,  He 
that  says  as  Jerusalem,  does  not  say  any  thing  tiU  he  has  made 
his  vow  conceming  a  thing  which  is  offered  up  in  Jerusalem. 

—  ineyaXov]  here  used  for  iiiyiarovf  i.  e.  of  God,  who 
was  in  an  Especial  manner  their  king.  See  Mai.  i.  14:  Ps. 
xlvii.  2. 

'36.  M^re  ev  Ttj  KeifrnXtj]  This  also  was  an  usual  form  of 
swearing  among  the  Jews,  who  said  to  their  neighbour.  Swear 
to  me  6y  the  life  of  thy  head.  Now  saith  Christ,  the  preser- 
vation of  that  life  of  which  the  head  is  the  fountain,  is  not 
in  thy  power,  but  depends  entirely  upon  him  by  whom  we  live ; 
and  so  to  swear  by  it  is  in  effect  to  swear  by  him  who  hath 
the  power  of  life  and  death. 

Eurip.  Helen.  841,  dXX'  ayvov  opKov  aov  xapa  icaTwuoaa. 
Cic.  pro  dc»n.  sua.  67$  Meque  ac  meum  caput  ea  conditione 
devovi,  ut  si,  &c.  Virg.  ^n.  ix.  300,  per  caput  hoc  juro, 
per  quod  pater  ante  solebat.  CatuU.  lxvii.  40,  Adjuro  teque 
tuumque  caput.  Athen  ii.  p.  66,  on  ^e  \cpov  €u6fii(pv  t^v 
icc^Xiyy,  ^rjXov  6K  tov  xal  kqt    avTfjt  oinnieiv. 

—  ov  iJLiav\  i.  e.  ovSe/jiiay-  Not  spoken  of  change  of  colour, 
but  new  production. 

37.  iaro}  v/uLwv  6  Xiyoi,  &c.]  The  Hebrews  repeat  the 
affirmative  to  give  it  more  strength,  2  Kings  x.  15.  It  has 
by  some  been  supposed  to  be  put  for  6  X0709  v/nwv  o  val  (your 
promise  or  assertion)  e^rw  ¥al '  and  o  \6yoi  v/nwv  6  ov  earrw  ov, 
as  James  v.  12,  You  ought  to  be  satisfied  with  bare  affirmations 
or  denials.  The  Jews  have  a  proverb  among  them  to  this 
purpose,  Twy  iiKctiwv  val  eari  valp  xal  ov  earlv  ov,  you  may 
depend  on  their  word ;  as  they  say,  so  it  is ;  as  they  promise, 
so  will  they  do.  Philo,  o  i^ov  avovSaiou  \6yoi  opKo^  iarw 
/3e/3aco^,  a/cAii'iJ?,  a^/zee/SeoTaroy. 


CHAPTER   v.  139 

—  ri  ie  wepurcoy  tovtwv]  Scil.  val  and  oiJ.  JEUan.  V.  H. 
XIV.  32,  Ta  yap  irepiTra  tovtojv*     Eccles.  xii.  12. 

»-  val  val]  This  manner  of  converting  adverbs  into  nouns, 
18  in  the  idiom  of  the  sacred  writers ;  as  2  Cor.  i.  20,  all  the 
promises  of  God  ev  avrtp  to  vcu  xai  iv  ovt^  to  dfiriv,  i.e. 
certain  and  infallible  truths.  It  is  indeed  a  common  idiom  of 
Greek,  to  turn  by  means  of  the  article  any  of  the  parts  of 
speech  into  a  noun.  And  though  there  is  no  article  in  this 
passage,  it  deserves  to  be  remarked  that  Chrysostom  in  his 
Commentaries  writes  it  with  the  article,  and  therefore  he  must 
have  either  read  it  thus  in  the  copies  then  extant,  or  thought 
the  expression  elliptical,  and  thus  have  supplied  the  ellipsis. 
And  indeed  in  this  way  they  appear  to  have  been  always 
understood  by  the  Greek  fathers. 

— -6IC  rod  irovfipov]  Arises  from  the  temptation  of  the  devil; 
o  iravtipof  being  most  frequently  used  in  the  New  Testament 
to  signify  the  wicked  one.  Matt.  xiii.  19,  39 :  Eph.  vi.  16 : 
2  Thess.  iii.  3,  &c.  The  article  here  determines  nothing  respect- 
ing the  question  whether  the  meaning  be  **  of  evil,"^  or  *^  from 
the  evil  one.^  But  the  Syriac  version  has  in  this  place  the 
same  word  that  is  used  for  o  irbvtipoiy  Matt.  xiii.  19,  and  its 
undoubted  cases  *  wherever  they  occur,  and  for  rov  iiafioKov^ 
Acta  X.  88,  with  which  therefore  tcS  Trovrfpov  in  the  verse 
befinre  us  is  made  synonymous.  And  so  in  the  Lord^s  prayer 
the  fiuhers  almost  unanimously  understood  it. 

38.  offSaKfiov  avrl  o^oX/aoi/]  Scil.  otiaei^  or  owcet.  Abresch* 
from  a  similar  passage  in  iEschylus  says  the  complete  sentence 
will  be  o  €«iH>>/^09  otpBaKfikov  Tiveno  6(f>0akfiov  avrl  6<p0aXfUHf» 
See  Deut.  xix.  18,  21 :  Lev.  xxiv.  19,  20 :  Exod.  xxi.  24. 
There  was  a  law  at  Athens  of  a  similar  kind,  made  by  Solon. 
Diog.  Laort.  in  SoL  i.  57*  edv  fiev  eva  6<p0a\fJLOv  eyovro^  iKKoy\ni 
Tit,  wn'€KonTeiv  roi^  Uo.  The  Jewish  doctors  generaUy  mam- 
tain  that  this  punishment  might  be  redeemed  by  money,  except 
in  cases  of  miuder ;  or  that  satisfaction  might  be  made  for  it 
by  a  pecuniary  mulct.  And  Josephus  tells  us  (Ant.  iv.  8,  35) 
that  if  any  one  would  not  take  pecuniary  satisfaction,  he  was 
deemed  cruel.  So  from  the  twelve  tables,  Si  membrum  rupit, 
ni  cum  eo  padt,  talio  est.  Among  the  antient  heathens,  private 
revenge  was  indulged  without  scruple  and  without  mercy.  The 
savage  nations  in  America,  as  wdil  as  in  every  other  part  of 
the  world,  set  no  bounds  to  the  persevering  rancour  and  the 
cool  deliberate  malignity  with  which  they  will  pursue  for  years 
together,  not  only  the  person  himself  from   whom   they  have 


140  ST.   MATTHEW. 

received  an  injury,  but  sometimes  every  one  related  to  or 
connected  with  him.  The  Arabs  are  equally  implacable  in 
their  resentments ;  and  the  Koran  itself  (v.  ii.  c.  17)  in  the 
case  of  murder  allows  private  revenge. 

It  appears  from  Deut.  xix.  that  the  law  here  mentioned  was 
given  as  a  rule  whereby  magistrates  were  to  be  directed  in 
taking  cognizance  of  the  wrongs  and  injuries  that  were  offered 
by  one  man  to  another.  The  Jews  made  a  very  ill  use  of  the 
precept,  when  they  enjoined  men  to  insist  on  retaliation  as 
their  duty,  and  declared  it  lawful  in  many  cases  for  the  injured 
party,  at  his  own  hand  to  avenge  himself,  provided  in  his 
revenge  he  did  not  exceed  the  measure  prescribed  in  the  law. 

39.  fiii  avTurTfjvai  rqJ  'irovTjptfi]  i.  q.  rqS  cloikovvtij  Exod.  ii.  13. 
See  Glass.  Phil.  Sac.  p.  418.  St.  Paul  in  some  measure  explains 
this  precept,  Rom.  xii.  I7,  firjScvl  KaKov  dvrl  kcucov  awoSi^vre^. 
1  Thess.  V.  15,  opaTc  fitf  tc(  kqkov  avrl  kokov  tivi  diroow.  So 
Pet.  i.  3,  9,  M^  diroit^irret  KaKov  dvrl  kcucov^  ^  Xoicopiav  dvrl 
Xoc^o/ola;.  Plato,  Crit.  ovSe  doiKovfievov  oet  dvraoiK^lv,  and  ovt^ 
apa  avraviKeip  o€i  oi/re  kcucojs  iroieiv  ovoeva  avvpwirfavj  ovo  at> 
inovv  irdayvi  vir    avrwvm 

To  understand  this  part  of  our  Lord'^s  sermon  aright,  we 
must  remember  that  the  Jews  under  the  sanction  of  the  law 
of  retaliation  mentioned  above,  carried  their  resentments  to 
the  utmost  length,  and  by  so  doing  maintained  infinite  quarrels, 
to  the  great  detriment  of  social  life.  This  abuse  of  the  law 
Jesus  here  condemned,  by  ordering  men  under  the  Gospel 
dispensation  to  proportion  their  resistance  of  injuries  to  their 
nature  and  importance.  And  to  direct  them  in  this  matter,  he 
puts  five  cases  wherein  Christian  meekness  must  especially  shew 
itself,  and  in  which  he  forbids  us  to  resist.  Yet  from  the 
examples  which  he  mentions,  it  is  plain  that  this  forbearance 
and  compliance  is  required  only  when  we  are  slightly  attacked, 
but  by  no  means  when  the  assault  is  of  a  capital  kind.  In 
some  circumstances  smiting  on  the  cheek,  taking  away  one'*s 
obat,  and  the  compelling  of  him  to  go  a  mile,  may  be  great 
injuries,  and  therefore  are  to  be  resisted.  The  first  instance 
was  judged  so  by  Jesus  himself:  and  the  example  of  St.  Paul 
who  repelled  with  proper  spirit  the  insult  offered  him  as  a 
Roman  citizen,  clearly  proves  that  we  are  not  to  permit  ourselves 
to  be  trampled  on  by  the  foot  of  pride  and  oppression,  without 
expressing  a  just  sense  of  the  injury  done  to  us,  and  endeavouring 
to  avert  and  repel  it.  The  expressions  therefore  are  probably 
of  the  same  kind  as   ver.  19,  cutting  off  the  right  hand,  and 


CHAPTER  V.  141 

plucking  out  the  right  eye:  strong  Oriental  idioms,  figurative 
and  proverbial,  intended  to  describe  that  peculiar  temper  and 
disposition  which  the  Gospel  requires ;  that  we  should  not  suffer 
our  resentment  of  injuries  to  carry  us  beyond  the  bounds  of 
justice,  equity  and  Christian  charity,  but  rather  give  way  a 
little  in  certain  instances  than  insist  on  the  utmost  satisfaction 
and  reparation  that  we  have  perhaps  a  strict  right  to  demand. 

— •amcTT^wu]  Set  yourselves  in  a  posture  of  hostile  oppo- 
sition; and  with  a  resolution  to  return  evil  for  evil.  Thua 
mrrairoStiovatj  Rom.  xii.  17-  Schleusner,  injuriam  iUatam  non 
vicissim  rependendam  esse.  Euin.,  Non  tantum  resistere,  sed 
rependere,  retribuere.  Whitby,  in  matters  easy  to  be  borne, 
rather  to  suffer  them  with  a  Christian  patience  than  to  contend 
before  a  judge  about  them,  or  to  require  compensation  of  him 
for  them. 

— •&^ny  ae  pairiW]  This  is  alleged  as  an  instance  of  the 
most  heinous  affiant,  Job  xvi.  10.  'Pavi^eiv  derived  from  pairU, 
rirga,  fustis,  properly  signifies  virgis,  sc.  baculis  csedere,  but 
here  to  strike  with  the  palm  of  the  hand.  Plutarch.  Sympos.  vii, 
8,  exc  Kopptfi  panit^wv  i^efiaXev,  Also  Quaest.  Rom.  p.  267) 
wtuowrw  ewi  KOppffi  koi  pairS^owriV'  Achill.  Tat.  v.  kqI  pa^irtt^ei 
fi€  JCOTci  Koppff^  irXiiyfiv  Ov/ulou  ye/movaau — o  ce  en  $wXXov 
ofyurOehs  ^'^^  ^^^  (ptoviiv  atp^KUf  pairii^et  vaXiv, 

The  striking  of  a  free  man  on  the  cheek  with  open  palm, 
was  only  matter  of  disgrace,  and  he  that  did  it  was  by  the 
law  of  the  twelve  tables  to  pay  twenty-five  asses:  and  by  the 
Jewish  canons  to  pay,  if  he  gave  one  blow  on  the  cheek,  two 
hundred  zuzees:  if  he  gave  him  another,  four  hundred:  and 
these  mulcts  were  established  and  inflicted  by  the  judge. 

Seneca  de  Ird,  ii.  34,  Cum  pare  contendere  anceps  est,  cum 
superiore  furiosum.  Fercussit  teP  recede:  referiendo  enim  occa- 
sionem  saepius  feriendi  dabis.  Some  others  of  the  heathen 
philosophers  perceived  the  folly  and  weakness  of  revenge.  See 
above:  On  Plato^s  sentiment  ovSe  dSiKov/jL€vou  ^7  atn-aSiKeiv, 
Max.  Tyr.  has  a  dissertation  tending  to  support  and  confirm 
it.  Add  Hierocles,  Menander,  Jamblichus  the  Pythagorean, 
Metellus  Numidicus,  Musonius,  Lysias,  and  Zeno. 

-T— &^iaV]    In  some  MSS.  wanting;   either  from  negligence 
of  the  copiers,  or  the  parallel  passage  of  St.  Luke  vi.  29. 
— -oXXiyi/]    for  erepav,  as  xii.  13. 

—  <rrpeyf/ov'\  Scil.  fiaWov.  Thus  Jer.  vii.  19.  The  Seventy 
have  ovyl  eairrovs  for  ouyt  eavrov^  fiaXkov.  St.  Paul  has  the 
full  phrase  1  Cor.  vi.  7*  ciarl  ov')(l  juloXKov  d^iKeiaOe ;  ^rpifpciv 


143  ST.   MATTHEW. 

i.  q.  irapi'^i^iVi  Luke  vi.  29*  This  is  an  allusion  to  Isai.  1.  6, 
and  Lam.  iii.  30.  Le  Clerc  thinks  it  a  proverbial  expression, 
and  compares  it  to  the  Latin  os  prsebere  calumniis,  which  is 
found  in  Livy  iv,  36:  and  Tac.  Hist.  xxi.  31. 

40.  KpiO^vat  (Toi]  for  KpiOfjpai  trvv  aoif  Mich,  in  Bos.  Ell.  Gr. 
p.  468.  Sue  thee  at  law:  in  which  sense  it  is  used  in  the 
Septuagint:  Job  xix.  3:  Eocles.  vi.  10:  Joel  iii.  2:  Hos.  ii.  2. 
Eurip.  Med.  609)  wv  ou  Kpivovfiai  Twvoe  aol  Tci  irXeiova,  See 
Kuster  de  Verb.  Med.  ii.  6. 

—  j(iT£va]  By  the  Jewish  canons  a  mulct  of  400  zuzees 
was  allowed  for  this.  We  have  no  very  proper  terms  in  our 
language  to  convey  an  idea  of  the  Jewish  garments;  and  the 
words  used  here  admit  of  different  senses.  It  may  however 
be  observed,  that  the  ytrwu  here  signifies  the  under  garment, 
and  \fiaTtov  the  upper,  which  was  commonly  more  costly.  Diog. 
Vj.  6,  Antisth.  Atoyivei  j^iTwva  avrovvTi  Tm/fai  irpo<T€Ta^€ 
OotfiaTioym^  Pausan.  Corinth,  ii.  yyrwv  yap  oi  \evKo^  epeos  xal 
IfULaTiov  iiri^efiXfprai,  iElian.  V.  H.  i.  16,  ivhvvra  tov  ^croiwz 
Jtai  TO  \fjLariov  trept^Wofievov. 

— -Xa/Selv]  i.  q.  aipeiv  and  a(f>atpeiG6at.  Cic.  de  Off.  ii.  18, 
Est  non  modo  liberale,  paullum  nonnunquam  cedere  de  jure 
mia,  sed  interdum  etiam  fructuosum. 

—  ai/TftJ]  Tr\eovaJ^€u  Thucyd.  iv.  93,  T<^  oe  iTnroKparei^ 
0VTI  irepl  TO  Ay/Xcov,  cus  ai/ry  rjyyeXOrij  oti  HokdtoI  ^iripyovrai^ 
iretnrei  to  OTpaTeujiia,  Pind.  01.  a.  B.  10,  Tav  ol  TlaTi^p 
virepKpefiaae  KopTcpov  avT^  \i9ov, 

41.  ayyapeuaci]  Taken  from  a  Persian  custom,  instituted 
by  Cyrus  (Xen.  Kvp.  iraiS,  viii.  6,  l^ :  Herod,  viix.  98),  and 
continued  by  his  successors,  which  was  also  in  use  in  Judea  and 
the  Roman  empire,  viz.  that  the  posts  and  public  messengers 
were  wont  to  press  the  carriages  and  horses  they  met  on  the 
road,  if  they  had  occasion  for  them,  and  even  forced  the  drivers 
or  riders  to  go  along  with  them.  See  also  xxvii.  32.  Among 
the  Jews,  the  disciples  of  their  wise  men  were  excused  from 
such  services,  but  Christ  advises  his  disciples  not  to  insist  on 
that  exemption.  Han  way  (Travels,  Vol.  i.  p.  262)  tells  us, 
that  in  the  modem  government  of  Persia  there  are  officers  not 
unlike  the  antient  Angari,  called  Chappars,  who  serve  to  carry 
dispatches  between  the  court  and  the  provinces.  When  a 
Chappar  sets  out,  the  master  of  the  horse  furnishes  him  with 
a  single  horse,  and  when  that  is  weary,  he  dismounts  the  first 
man  he  meets  and  takes  his  horse.  There  is  no  pardon  for 
a  traveller  that  should  x^fiise  to  let  a  Chappar  have  his  horse, 


CHAPTER  y.  143 

nor  for  any  other..t1iat  should  deny  him  the  best  horse  in  his 
stable. 

.  Hesydi.  ayyapoi*  ipyarrtRy  vTnjperti^f  a'^6(popoq.  ly  Xe^c? 
Ilff/tMriicfj^  <rif/tcaii/€Tou  ok  Koi  roif^  ck  iia8oj(^  fiaadkiKous  'y/oa/A- 
fgaTQ(f>opov%*  Suidas,  ayyap^ia*  ti  SrifjLoaia  Kal  avayKaia  SovXcia* 
ayyapeiav  avayKiiv  OKovaiov  Xeyofiev  Kal  eic  /3ca9  yivoiUvriv 
ymipsfriaif.'^-'ayyapeveaOat  KaXovatv,  wavcp  fiiia^  vvvy  to  eiv 
^Hf/mjylav  Kal  toiovtiiv  twcl  vwffpeaiav  ayeaOcu.  Joseph.  Ant. 
XIII.  9,  S9  ireXei/fti  ce  /utf/oe  dyyapeveaSai  to,  'Iov^Icdv  viroi^vyia, 
Niool.  Dam.  kui  ayxi  trtimrfi  riva  twv  irKrrordrwv  ayyapovy 
ovrw  yap  eKciXovp  tov9  (iaaiKew^  ar/yiXovs,  Epictet.  iii.  26^ 
oar  c  ayyapeia  tj,  Kal  trTpariiirti^  eirtXafifiraif  lULrj  avriTeive, 
|Uf2e  yi^Yy^^'  -^^h*  Agam.  273,  (ppvKTo^  ie  (ppvKrop  Sevp* 
Mr   ayydpov  irvpot  emfJLwe. 

— /miXfov]  Originally  a  Latin  word,  but  in  the  time  of 
Polybius  admitted  in  Greek,  as  in  Strabo  vi.  who  cites  HoXvfiiot 
f  an  TiJ9  'lairvyla^  iiefiiXtacrOai  (pfjal'  Kal  elvat  /ucXuz  ^^j3' 
9K  2iXov  iroXii;.  And  vii.  /mlXia  ^  €(tt2,  (ptforl  noX(//3io9,  Tavra 
imKoina  ej^fiKovTa  eimz.     See  Note,  p.  131. 

—  ifira76]    Sub.  /uaXXov. 

49.  T^  olroSirn]  Scil.  rl.  Blair  would  refer  this  to  irovtip^y 
▼cr.  39,  but  it  is  necessary  to  limit  it :  and  in  this  point  of 
mm  it  would  be  similar  to  ver.  44.  This  precept  of  charity 
must  be  regulated  by  the  circumstances  of  the  giver  and  the 
wants  of  the  person  that  asks.     See  9  Cor.  viii.  13, 14 :  1  Tim. 

T.  a 

-^•^airo  (Tov  iav€lcra<r9at]  commonly  used  with  irapd,  Theo- 
phrast.  Char.  xi.  m-apd  tUv  <rvfiirpcafi€VTwv  ^vei^ctrOai.  ^lian. 
V.  I^  XI.  9,  ^v€iadfUL€V09  irapd  tivo^  tAv  troXcroyK.  Flut.  Solon. 
moptjaorro  Krvywov  dpyvptov  irapd  twv  irXovaiwv,  Aristot. 
CEoon.  II.  irapd  twv  j^evwv  &%ve<^o/A€i/oc.  But  in  Philo  quis  rer. 
dhr.  her.  p.  520,  we  find  eKCurroi  lifiwv  avyKpaOeU  eic  rcSv  Teaadpwv 
'  Kol  ioi^ierdfievoi  a(p'  iKdarov  cvam  fUKpd  fiopia,  Kaff  wpKrafUvat 
«rqKO&»i^  Koipmy  eKriet  to  ^v€tov.  In  the  middle  voice  it  signifies 
to  borrow,  either  with  or  without  usury,  here  the  latter,  and 
periiaps  without  returning  the  sum  borrowed,  as  Luke  vi.  35, 
iaweB^ert  ^ifjei;  aw^Xiri^oi^es.  Theophylact  on  this  verse  says 
odtmtafia  ci  ov  ci^v  roic^)  Xiyn,  aXXa  njy  airXcS^  XP^^^f  ^^^ 
ico}  cv  Tfi  vofMf  X^^^  TOKOu  iSdveil^ov, 

-— awoorrpa^ifv]  dwocTpitf^eiv  signifies  to  turn  away  another. 
Midd.  dirocrTpe^eaOah  to  turn  away  oner's  self  from  another; 
lience  to  refuse,  to  slight,   or  reject.      Joseph.  Ant.  iv.   6,  8, 


144  ST.    MATTHEW. 

Ttjv  ieff(nv  vfiwp  airo(TTp€<f>6fieBa,  opposed^  to  irpoaipca/uteOa  t^v 
vfierepav  aj^iwatv.  And  v.  I9  25,  mcrpairevraiv  Se  ek  erepwv 
eOvwy  fULifujaiv,  aTroo'Tpatprfaofievou  to  yevo^  vfiUv.  Soph.  (Ed. 
Col.  1337 — fiii  IX  airocrrpatpfi^y  for  which  he  has  afterwards 
aTi/xdaa9  ir€iuLyf/€i9.  Eurip.  Helen.  77>  **■*  ^9  ^  TaXaiwwp  octtis 
wv  fi   d7r€(TTpa(pi^9» 

Tobit.  IV.  7,  M^  awoaTpeyl/fi^  to  irpoatoirov  <rov  d'lro  wapTo^ 
VTUfjfw,  xal  awo  cod  ov  fitf  airoarpaipfi  to  irpotrwirov  tou  Qeov. 
Philo  quod  Det.  Pot.  Ins.  p.  159,  09  yvrj<Tiou9  fiey  Oepaweia^ 
cMrira^cTOi— ray  oe  v60ou9  d'n'o<jTp€(j>eTai,  p.  172>  o  oe  axe 
ayaOos  kcu  tkew^  tou9  ucera^  ovk  avo(rrp€<l)€TcU' 

43.  dyavii<T€i9  irXtjaiov]  Lev.  xix.  18.  The  latter  part  of 
the  quotation  fiiatiaeis  top  eyOpop  aov  does  not  occur  in  the 
Old  Testament  in  express  terms,  yet  it  frequently,  occurs  in 
t^rms  that  were  looked  upon  as  equivalent.  The  doctors  pre- 
tended it  was  deducible  from  the  first  part  of  the  precept,  which 
s^ms  to  limit  forgiveness  to  Israelites.  Besides  they  supp(»:ted 
their  opinion  by  the  traditions  of  the  elders,  and  the  precepts 
concerning  the  idolatrous  nations  round  them.  Thus  they  were 
forbidden  ever  to  pardon  the  Canaanites,  Deut.  vii.  1,  the  Midi-* 
anites.  Numb.  xxxi.  2;  the  Amalekites,  Exod.  xvii.  14;  and  the 
Moabites  they  were  never  to  receive  into  their  body  politic,  nor 
to  do  them  any  good.  Finding  themselves  thus  expressly  00m- 
manded  by  their  law  to  hate  and  extirpate  the  heathens  who 
lived  in  or  near  to  Canaan,  and  observing  that  there  was  no 
precept  enjoining  kindness  to  the  rest,  they  considered  all  the 
heathens  in  one  light,  and  thought  themselves  under  no  oUigm 
tion  to  do  offices  of  humanity  to  any  of  them,  unless  they  em- 
braced the  Jewish  religion :  but  rather  looked  upon  them  as 
enemies  of  whom  they  were  ordered  to  avenge  themselves  as 
often  as  they  had  an  opportunity.  Tac.  Hist.  v.  5,  says  of  them, 
Apud  ipsos  fides  obstinata,  misericordia  in  promptu,  sed  adi- 
versus  omnes  alios  hostile  odium  ....  Transgressi  in  morem 
eorum  idem  usurpant:  nee  quidquam  prius  imbuuntur,  quam 
contemnere  Deos,  exuere  patriam ;  parentes,  liberos,  fratres, 
vilia.  habere.  They  were  so  excessively  haughty  that  they  would 
j^t  so  much  as  salute  a  heathen  or  Samaritan ;  none  but  breth- 
ren received  the  least  mark  of  respect  from  them.  They  refused 
the  common  civilities  to  foreigners.  Juv.  xiv.  103,  Non  mon- 
strare  vias  eadem  nisi  sacra  colenti,  Quaesitum  ad  fontem  solos 
deducere  verpos. 

—  jULuriiaeti,  &c.]     This  addition  of  the  Pharisees  agrees  with 


CHAPTER    V. 


145 


thoflie  passlkges  of  Hesiody  epy.  i.  340,  top  <f>iKeoirr  ewl  Saira 
KoXeip,  iyOpov  Se  eaaai*  and  352,  xal  So/ulcv  os  iccy  ocS,  koi  /uij} 
i6fi€¥  as  k€¥  /ufj  in. 

44.  eiXoytlre]  Charitably  and  sincerely  wish  them  all  man* 
ner  cf  good. 

—  K€i\w9  iroieire]  i.  q.  ayaOoTroielTe,  Luke  vi.  33.  See  £rlas8. 
Phil.  Sac.  p.  269.  Sub.  ei9.  Bos.  Ell.  (rr.  p.  412.  Do  not  en- 
deavour  to  retaliate  upon  your  enemy,  but  endeavour  to  subdue 
him  with  weapons  of  a  celestial  temper,  with  kindness  and  com- 
passion.    See  Rom.  xii.  19,  21. 

— —  Tovs  /uucrovrrav]  Toi^  /uaaowriv  in  a  great  many  MSS.  In 
several  they  are  wanting,  as  well  as  the  preceding  clause.  And 
some  of  the  Fathers  omit  them;  Origen  seven  times ;  Theophilus 
Antioch.  Athenagoras,  Chrysostom,  Tertullian,  Cyprian,  &c. 

—  finipca^ovTttiy]  In  profane  writers  generally  has  a  dat. 
case  after  it :  in  the  New  Testament  always  an  ace. 

Eisner  thinks  this  clause  is  to  be  interpreted  chiefly  of  mali- 
cious prosecutions  in  judicial  courts,  eirffpeal^civ  and  Siwk€i¥ 
hcving  frequently  a  forensic  signification.  Others  again  tran»- 
lale  them,  slander,  abuse,  revile.  But  as  our  Saviour  has  befose 
given  directions  for  our  conduct  towards  those  who  are  evil- 
minded  (ij(6poi^)  towards  us,  and  to  those  who  insult  us  by 
woids  {jiorapwiJiivovs^)  so  here  he  directs  our  conduct  towards 
those  who  injure  us  in  deed.  So  Demosth.  adv.  Mid.  p.  395, 
ovrw  tpapepm  Kal  fuapHs  iwfjpea^wv  TraptiKoXouOfiaeV'  And 
p.  415,  fc  ie  /Mil)  Trairrfy  iTraieaOe^  /mtiSe  iravre^  iinjpea^eaOe 
X^tptiyoSm'es*  Isseus  Or.  v.  hnjpcdl^etv  fiouXofnevos,  Philo  in 
Flaec.  p.  972,  TtfAiiv  rtov  (pikawe'xOtjjjLovwv  pLera  reyyrfi  eirifiov^ 
Xr¥OPTm¥,  2i'  ijv  01  jmiv  iirfipea^ovrei  ov  oo^owriv  aSiKelv,  toIs 
o  sw!qpta^o^€ifoc(  wk  cur^oXes  evatmovaOai.  ov  yap  enTiVy  w 
ymmum,  rc/uif  Kardkveiv  vofULOvs,  €0fi  irdrpia  laveiy,  eirtiped^eip 
TofY  auwoucaici.  p*  983,  ek  t^v  owriav  evripeaaBiivat  (pwTKwp,. 
In  p.  990^  hrtipeia  is  used  in  the  sense  of  malevolentia,  ol^  art 
fuAfBUcOCofUu  irpoi  Ooparov  e^  eirfipeia^  Sai/ULovoi  ovk  erriTpeTropros 
fUM  njp  cuAioy  {fnip  avvrofuas  awopptj^ai, 

TUs  doctrine  of  loving  our  enemies,  even  while  they  persist 
in  their  enmity  against  us,  may  seem  contrary  to  the  precept 
Luke  xvii.  3,  where  forgiveness  seems  to  be  enjoined  only  on 
ooodition  the  injurious  party  repents.  But  the  difficulty  wiU 
diM^ypear  when  it  is  remembered  that  in  the  two  passages  dif- 
fef^ent  persons  and  di£Perent  duties  are  spoken  of.  In  the  sermon, 
the  duty  we  owe  to  mankind  in  general^  who  injure  us,  is 
described ;  but  in  St.  Luke  we  are  told  how  we  are  to  behave 

K 


146  3T.   MATTHEW. 

towards  an  offending  brother,  one.  with  whom  we  are  particularly 
connected,  whether  by  the  ties  of  blood  or  friendship.  The 
duties  we  owe  to  the  former  may  be  received  by  them  even 
while  they  persist  in  their  enmity:  whereas  the  forgiveness  due 
to  a  brother  implies  that  he  be  restored  to  the  place  in  our 
friendship  and  luffection  which  he  held  before ;  for  which  his 
repentance  is  justly  required. 

45.  oTTCDs]     See  Hoogeveen,    Doct.   Part.   c.  xxxvi.    Sect.  1. 

§  6. 

—  yevriaee]     See  Glass.  Phil.  Sac.  p.  226. 

—  viol]      Some  MSS.  here  read  ofioioi  for  viol- 

—  i/loi  TOW  waTpoi]  i.  q.  fuy^tirai  tov  Qeov,  Eph.  v.  1.  That 
ye  may  shew  yourselves  by  a  conformity  of  disposition  to  be  his 
children.  Augustin.  de  Temp.  Serm.  lxxvi.  Similitudinem  patris 
actus  indicent  sobolis;  similitudo  operis  similitudinem  indicet 
generis ;  actus  nomen  confirmet,  ut  nomen  genus  demonstret. 
Hierocles,  fun/iovfuvos  ev  toI^  rij^  (piXia^  /neTpoK  tov  Qeov  09 
fAitrei  fiiv  firiSeva  av6pwTrk)v,  tov  d€  oyaQov  oiaipepovTUK  wr';ra'- 
^rrai.  Cic.  pro  Marcello,  hsec  qui  faciat,  non  ego  summis 
viris  comparo,  sed  simillimum  Deo  judico. 

—  avaTeKKei]  properly  a  neuter  verb — ^here  used  actively. 
See  Glass.  Phil.  Sac.  p.  252.  Seneca  de  Benef.  i.  1,  Quam  multi 
indigni  luce  sunt,  et  tamen  dies  oritur.     Find.  Isthm.  vi.  110^ 

III,  iv€T€iKay  trap  wreiyici  KdSfjLov  TriJXaw.  Philo  de  Norn. 
Mut.  p.  1053,  Kapwov  €T}}aiov  dvaTcXXeif.     Hom.  II.  e.  777- 

•''^oTt]  Pakuret  translates  by  enim.  Schmidt,  non  causale, 
sed  declarativum. 

—  /3/9t^ec]  Sub.  Bcoff,  or  o  iraTiip  v/ulwv^  See  Gen.  ii.  5. 
The  Greeks  sometimes  join  o  Oeo^  or  Zew  to  v€i.  Hom.  II.  /u. 
S5,  v€  ^  apa  Zevi»  Herod,  iii.  117)  iei  a(f>l  6  Geop.  Lucian 
Dial.  Deor.  iv.  2,  Vol.  i.  p.  209,  oiU  ^fmoy  cl^ey  (of  Jupiter) 
cy  T^  Fapyapiff  tov  vovtos  koi  fipovTwvTos  Kcd  dcTTpaira^ 
froiovirro^ :  Joseph.  Ant  vii.  12,  1,  {jp^aTo  ^  vetv  Trapaxpfifka 
o  Ocof. 

Thomas  M.  (ipey^i^  ot/^ci$  Toiv  apyaiwp  elirev  ewl  verov,  aXX 
a/€c.  TO  /3jO€yai  (acvtoi  iirl  Twy  diraXwoM-^viov  ceiro  vcaTo^  <p€UTi' 

—  eiri  ducalovf  Kal  a^ov^]  Plin.  Paneg.  Sol  et  Dies  non 
oritur  uni  et  alteri,  sed  omnibus  in  commune.     Seneca  de  Benef. 

IV.  ^6,  Si  Deos  imitaris,  da  et  ingratis  beae£k^a.  Nam  et  scele* 
ratis  sol  oritur,  and  piratis  patent  maria.  It  is  highly  probable 
that  the  philosopher  took  this  sentiment  from  this  very  passage 
of  St  Matthew ;  for  no  such  sublime  morality  is  to  be  found  in 

y  heathen  writer  previous  to  the  Christian  Revelation. 


CHAPTER    V.  147 

46.  cr/mr^o'iyrc]  Sub.  fiovoy*  See  ver.  47-  Some  read  aycnruT^, 

—  i^rre]  for  i^ere,  which   is  the  reading  in  some,   cad  is 
the  yersioo  of  the  Vulgate.     See  Glass.  Phil.  Sac.  p.  309- 

*— « €ij(lf  &c.]     Used  for  a  strong  affirmation.    See  Hoogeveen, 
Doct.  Part  c.  xxxix.  Sect.  1.  §  13.  For  to  aire  a  few  read  ovrw^. 

— •  TcXiSycu]  These  were  not  the  Publicani  whom  Cicero  calls 
the  floB  Equitum  Romanorum,  &c.  but  Portitores,  although 
eriginally  it  seems,  from  the  derivation  of  the  word,  that  the 
Publicani  were  so  called,  o\  riXm  mvti^afievoi.  The  Publicani 
(Gjt.  i9i$ioatm¥ai)  were  those  who  for  a  certain  sum  farmed  the 
taxfis :  the  Portitores,  generally  low,  abandoned  men,  were  those 
emi^byed  under  them  to  levy  the  taxes  in  the  different  towns, 
to  receive  the  customs  in  harbours,  or  on  crossing  bridges,  &c. 
Some  of  them  were  Jews ;  and  by  how  much  the  more  grievous 
the  Heathen  yoke  was  to  the  Jewish  people,  boasting  themselves 
m  free  nation,  so  mudb  the  miMre  hateful  to  them  was  this  kind 
of  men;  who  though  sprung  of  Jewish  blood,  yet  rendered 
their  yoke  much  more  heavy  by  these  rapines.  The  other  Jews 
would  have  no  manner  of  communication  with  them.  They 
locked  upon  the  {N*ofes8ion  as  scandalous ;  and  all  TekHvai  were 
to  them  very  hateful.  The  Scribes  and  Pharisees  looked  upon 
them  as  unfit  to  be  conversed  with  upon  any  account ;  even 
thou^  it  was  to  reclaim  them  from  their  evil  courses.  Their 
opinion  was  that  God  had  cast  off  all  care  of  them,  and  never 
intended  to  grant  them  repentance  unto  life.  So  that  whenever 
any  very  wicked  persons  are  to  be  mentioned,  we  find  TeKHwcn 
coupled  with  them:  Matt.  ix.  10, 11 :  Luke  xv.  1,  rekwvai  koI 
ifUQprmhoi :  Matt.  xxi.  31,  32,  T9\i¥at  xal  iropvai*  Among  the 
Giedui  also  the  reXcSvoi  seem  to  have  been  of  the  same  stamp. 
Tlieophr.  Char,  vii,  iravSoyevacUf  xal  iroppofiocnciiacu,  teal  Te\ci>- 
Mfirraif  Kol  fiffi^iuav  aiorypdif  ifiyaaiap  caro^oKifiaaat.  Plut.  de* 
Vit*  JRr*  AUen.  to  TcXaiveTi/  oveiooi  liyovvrcu  tov  vofiov  StioopTOff 
arm  wapayo^wt  Sapei^ouo't  reXwvovvTe^,  Stob.  Serm.  ii.  iv  jmev 
TOif  opeauf  apKTOi  Ka\  X^ovre^^  ev  ^  ralv  TroXeaiv  TeXivat  k€u 

47-  JunrdatiaOe^  Denotes  all  outward  signs  of  friendship, 
such  as  kissing,  embracing,  wishing  well.  Sec.  more  intimate  than 
jfaip9tM*  It  is  the  word  used  by  the  Apostles  in  their  salutations. 
See  R^UL  xvi.  Here  perhaps  in  a  more  extensive  sense  of  of/a- 
fr^,  in  which  signification  it  is  found  in  common  Greek.  Max. 
Tyr.  Diss.  viii.  caarc  iirepiowv  tov  Tvpdwovy  tov  loioiTtjv  iJcTTra- 
^fTo.  Dion.  Hol»  A»  R.  iii.  p.  151,  dam}^ovT€u  oXXi^Xoc/^  .  •  •  • 
ev;(  irrop  9  roiif  iHeXif^m.     See  Herod,  i.  122 :  Xen.  Ages.  xi. 

K  2 


fek 


148  ST.   MATTHEW. 

3.  Philo  de  Temul.  p.  264,  Kal  m  (pl\a  rd  iyOpa  acrira^eaQai. 
De  Gigant.  p.  288,  tyjv  dper^^  ip'iKviv  oXiyooeiav  irpo  twv  awixa- 
Tos  oiKeiwv  daira^oiuLCvotf  tov  ttoXvv  Kai  dvtivvrov  o')(kov  cunrovowv 
eyQpHy  KaraXvo/iev* 

—  dSeXipovi]  which  is  the  reading  of  most  MSS.  and  old 
versions.  Some  r^ad  (j>i\ov^^  which  seems  to  have  been  added 
by  way  of  explanation.  The  Jews  embraced  their  own  coun- 
trymen and  welcomed  them  as  brethren.  But  the  Gentiles  they 
thought  unworthy  of  that  honour.  Griesbach  says  (j>i\ov9  inter- 
pretamentum  est,  quo  indicere  aliquis  voluit,  aSeX^oi)?  designare 
non  fratres  sensu  proprio,  sed  ex  Hebrasorum  loquendi  usu 
amicos.  Verum  falsa  est  haec  interpretatio.  De  amicis  antece- 
dente  commate  disseruerat  Christus ;  hoc  vero  versu  dSeXKfk}! 
sunt  Judaei,  qui  quoscunque  sua^  gentis  homines  suaeve  religioni 
addictos  fratrum  loco  habere,  popularesque  suos  solos  irXncriw 
iauToiv  (Luke  x.  29^  36)  existimare  solebant.  Hinc  dSeXipol^ 
mox  scite  opponuntur  eOviKoU  quos  indignos  putabat  Judseus, 
quibus  salutem  diceret. 

,  —  Ti  w€puT(rov,  &c.]  What  excellent  thing ;  or  more  than 
others  do.  Herod,  ii.  32,  iiYiyavatrOai  Trepiarad'  Zosimus  iv. 
TTupiTToi  €v  TraiSci^.  Long.  Past.  ii.  icXeoi  el'^ev  ev  roly  jca>/ui/- 
Tcuy  oiKOiocrvvifi  irepiTTti^. 

—  o\  TeXiavat]  Many  MSS.  and  old  versions  have  o\  iOwKot' 
Most  probably  reXwvai  was  taken  from  the  preceding  verse. 

From  the  seeming  jingle  between  reXwt^ai  and  reXetoh  Wet- 
stein  argues  that  St.  Matthew  originally  wrote  his  Gospel  in 
that  language  and  not  in  Hebrew:  and  Lardner  adopts  the 
argument.  This  would  however  be  at  once  overthrown  by  the 
reading  eOviKol.  And  it  is  by  no  means  improbable  that  the 
text  was  corrupted  for  the  sake  of  the  jingle.  But  even  admit- 
ting the  received  text  to  be  genuine,  the  similarity  of  sound 
must  have  been  merely  accidental.  Whether  St.  Matthew  wrote 
originally  in  Greek  or  in  Hebrew,  these  words  in  the  Greek 
text  must  be  equally  a  translation  from  the  Hebrew  or  Syriac. 
For  they  are  part  of  a  discourse  delivered  by  Christ,  certainly 
not  in  Greek,  but  in  the  vulgar  Hebrew  or  Syriac. 

—  outcd]     Some  read  to  aurO'     See  Hesiod  cpy*  i.  351. 

48.  eaeaOc^  The  Vulg.  reads  estote,  taking  the  fut.  for  imper. 
Abresch.  says  eaeaOe  is  equally  imper.  with  iare.  See  Hooge- 
veen,  Doct.  Part.  c.  xxxix.  Sect.  1.  §  18. 

—  reXeioi]  Deut.  xviii.  13,  reXcio^  eari  evavrlov  Kvpiov  tov 
OeoS  aov*  In  St.  James  i.  4,  the  Christians  are  reXecoc  who 
are  cy  fiff^vl  Xetyro/uci^oi.     Philo  de  Abrah.  p.  354,  Noah  is  called 


CHAPTER   VI.  ]49 

M^ifos  Boaurrti  kotol  to  ewifidXKov  jfpwfuevos  oieriXeaev.  And 
Agaiiiy  €W€iir€¥  on  TcXeioy  rjp  kv  t5  yeveq,  avTOUi  otiXiiv  ort  ov 
KoBwraj^  oXXa  Kara  avyKpiatv  t&v  Kar  cKeivov  tov  yjpovow 
yeyoifOTwv  ayaOo^  ^v.  Sherlock,  Disc.  xiii.  Vol.  3,  says  the 
precise  meaning  is.  Let  your  love  be  universal^  unconfined  by 
partialities,  and  with  regard  to  its  objects  as  large  as  God'*s  is. 
Porteus,  Lect.  vi.  p.  157)  i*  e.  in  your  conduct  towards  your 
enemies,  approach  as  near  as  you  are  able  to  that  perfection  of 
mercy  which  your  Heavenly  Father  manifests  towards  his  ene- 
mies, towards  the  evil  and  the  unjust,  on  whom  he  maketh  his 
sun  to  rise  as  well  as  on  the  righteous  and  the  just.  This  sense 
of  the  word  is  established  by.  the  parallel  passage  in  St.  Luke 
▼L  SQ,  who  uses  the  word  oiKripfAovei'  See  also  Bp.  Taylor^s 
Works,  Vol.  VIII.  Sect.  3.  p.  278,  how  repentance  and  the  pre- 
cept of  perfection  Evangelical  can  stand  together.  Joseph.  Ant. 
Proem.  4.  6  oe  ^/j,€T€pos  pofioQerrf^  aicpai^v^  riji;  dperfjv  €j(ovTa 
TO¥  Oeov  diro(f>riva^i  wriBfi  oeiv  tov9  dvOptiwovs  eice<i/j|9  vreipaodai 
imruKatAfidveiv*  Max.  Tyr.  vi.  2,  iriik  ovv  yevoivr  aw  ofxoioi 
otfOpmwfH  Alt;  fULifiovfiewH  outw  to  aiaariKov  koI  <piKifnKov  koi 
wQTpmov  Qfi  rovTo. 

Chap.  VI. 

1.  icpQai\€Te\  Scil.  roy  vovv  or  ti)v  cidvoiav.  Augustine 
translates  it  Cavete.  See  vii.  15  :  2  Chron.  xxv.  16 :  xxxv.  21 : 
Levit.  xxii.  2.  Thomas  M.  irpocre'xto  aoi  tov  vovv  xdWiov  ^ 
irpoa^yw  cot  iiovov,  Flut.  Pelop.  p.  282,  awriei  irpode-^^wv  eavrtp, 
Aristoph.  Plut.  113,  irpd <!€')(€  tov  vovv  iva  irvOfj'  i£lian.  V.  H. 
XIV.  43)  irayv  a(l)6opa  irpoaiy^ovTa  Ttjv  oidvoiav. 

—  eXci^/uuKTi/i^y]  Literally,  pity  or  compassion :  in  the  New 
Testament  a  work  of  mercy,  particularly  almsgiving.  Callim.  in 
DeL  152,  auS^€o'  /uij  avy  efielo  irdOri^  kculov  eiveKOj  TtfaSe  'Ayr' 
eXfu^unrJi^*  j((iptTos  ^e  toi  eaacT  dfioifitj.  Diog.  Laert.  Aristot. 
V.  179  irovrip^  dvQpoiirtp  eXefi/jLoavvtjv  eowKcv.  See  Gen.  xlvii. 
29 :  Ps*  cii.  6 :  Tobit  xii.  9,  10  :  Ecclus.  vii.  10  :  xxxii.  2. 

In  two  Gr.  MSS.  the  reading  SiKaioauvtjv  is  found  :  the  Syriac 
and  Arabic  versions  and  some  Latin  Fathers  also  have  it :  and 
Griesbach  admits  it  into  the  text.  Wetstein  says,  Approban- 
tibus  H.  Grotio,  J.  Millio,  J.  A.  Bengelio  aliisque ;  licet  de 
ngnificatione  vocis  justitiae  non  idem  sentiant,  aliis  ea  quicquid 
recte  fit,  praecipue  vero  preces  et  jejunia,  de  quibus  in  sequen- 
tibus  sermo  est,  complectentibus,  aliis  contendentibus,  voces  jus-. 
tiii«  et  deiemosynse  ex  usu  Hebrseorum  hie  esse  synonymas. 


fe^; 


150  ST.    MATTHEW. 

Utro  modo  interpreteris,  non  video  quomodo  hie  locum  tenere 
pomt.  Si  priori  modo,  desidero  loca  in  quibus  jejunium  et 
preces  rocentur  justitia  (Bp.  Pearce  has  attempted  an  answer 
to  this  in  Comm.) :  qui  just^  vivit,  dicitur  SiKaioavvriv  woiciv,  non 
vero  TTOceiir  ti/v  cucaio&vvrfv  uvrov.  Si  posteriori,  non  facile  per- 
fluadebunt,  Matthseinn  ubi  de  eadem  re  agit,  eodem  eam  verbo 
ter  appellasse,  semel  autem  alio,  quod  non  poterat  non  obscuri- 
tatem  parere ;  neque  auctoritas  Latinorum  apud  aequos  Judices 
major  esse  debet  quam  Graecorum  testimonium.  It  was  not 
unusual  for  our  Lord  to  introduce  instructions  regarding  par- 
ticular duties  by  some  general  sentiment  or  admonition  which  is 
illustrated  or  exemplified  in  them  all.  See  vs.  20,  and  following 
verses.  Hence  Beza,  Doddridge,  Rosenmiiller  and  others  use 
this  reading,  and  think  this  a  general  introduction  to  the  foUow- 
ing  verses,  in  which  the  caution  is  branched  out  into  the  par- 
ticular heads  of  alms,  prayer  and  fasting.  The  authorities  how- 
ever for  this  departure  from  the  common  reading  seem  scarcely 
•  sufficient  to  warrant  its  adoption. 

--^  Tiqv  iXenpLiXTvvfiv  vpMv]  M iddleton  says  (Gr.  Art.  p.  190) 
the  article  and  pronoun  here  only  imply  in  our  Saviour  a  pre^ 
supposition  that  his  hearers  did  alms  in  some  way  or  other,  and 
his  precept  is  therefore  limited  to  the  manner  of  doing  them. 
The  liberality  which  you  and  all  men  exercise,  must  be  free 
from  ostentation.  This  presupposition  having  been  once  sig- 
nified,  the  phrase  afterwards  ver.  3,  3,  falls  into  the  more  general 
form  of  what  he  calls  the  Hendiadys :  Part  i.  c.  5,  Sect.  2,  §  1. 

—  fiii  iroc€cv]  He  does  not  forbid  us  to  do  works  of  charity 
publicly,  for  on  some  occasions  that  cannot  be  avoided ;  but  to 
do  them  publicly  with  a  view  to-be  seen  of  men  and  to  be  ap- 
}dauded  for  them.  Charity  to  men  should  proceed  from  love 
to  God:  such  a  principle  alone  can  render  it  acceptable  in  his 
sight.     See  Porteus,  Lect.  vii.  p.  168. 

—  roil/  avOpfjiTwv]  Men  generally.  See  Middleton,  Gr.  Art. 
p.  190. 

—  irpo^  TO  OeaQn^ai]  trpo^  here  expresses  the  intention  with 
which  the  Pharisees  act;  to  be  beheld  and  applauded  as  on  a 
theatre  by  the  spectators.  This  and  vtroKpiral  are  theatrical 
words. 

Arrian,  Diss.  iv.  9>  icaXcSy  KvtppaTfi^  eXcyey,  on  eiriwokv 
ert^if^fifiv  \aif0dv€iv  <l>iKoao(f>wv,  Kal  ijv  /mol,  (pijatj  tovto  ii(f>€^ 
XifiLOp,  TlprnTOv  fi€V  yap  ^oeci/,  oo'a  xaXw^  eVoiovi/,  on  ov  did 
Tcw  OeaTU^  eiroiovVj  aXka  oi'  €/j,avTOP'  tidOiow  cftavry  KoKi^^ 
MnTe(rraKfktvov  cl^^on  ro  /SXc/m/uo^  tov  irepliraTov'  iravra  cfiavr^ 


CllAPTER  VI.  151 

nai  r^  0€^.  Cic.  Tutc.  ii.  25,  Mihi  quidem  laudabiliora  viden- 
tur  onmiB,  qui&  sine  venditatione  et  sine  populo  teste  fiuntv  non 
quo  fugiendus  sit,  omnia  enim  benefacta  in  luce  se  collocari 
volunt,  sed  tamen  nullum  theatrum  virtuti  conscientia  majus  est. 

—  ec  oi  /JLiiy^]  Scil.  irpotre^rfre  fi^  oroceiv.  See  Hoogeveen, 
Doctr.  Part.  e.  xvi.  Sect.  4.  §  13.  See  Matt.  ix.  17:  8  Cor.  xi.  16. 

—  ovK  e^^ere,]  i.  e.  ovy^  e^ere.  The  present  frequently  piit 
for  the  fut. 

—  fuaSov]  They  expected  a  reward  for  their  alms-doing, 
for  the  mere  work  done. 

—  Tois  oi/paKoiy]     In  some  toTs  is  wanting. 

9*  fttif  caXiritrti^]  To  be  taken  here  as  active,  not  neuter. 
See  V.  46:  and 'Glass.  Phil.  p.  252. 

It  it  not  apparent  from  the  Jewish  Canonists,  who  treat  of 
alma  very  largely,  that  it  was  customary  with  the  Jews  to  sound 
a  trumpet  when  they  distributed  their  alms:  and  therefore  this 
teems  only,  as  Chrysostom  and  Theophylact  observe,  a  proverbial 
expresrion  for  making  a  thing  public,  and  for  doing  it  in  a 
uoity  ostentatious  way,  affecting  to  do  acts  of  charity  in  the 
most  open  and  public  places.  Achill.  Tat.  viii.  p.  6O79  avrti 
ii  oix  H|rJ  aaX'irtyyi  fiovov,  aXXet  icoc  KtipvKi  /aoi-jfeverat.  Basil, 
Tif9  €uwoua%  aaXirtJ^o/uLevrfs  o^€iXo^  ov^v.  Cic.  Epist.  Fam.  xvi. 
91,  Quare  quod  polliceris  te  buccinatorem  fore  existimatioiiis 
mete,  firmo  id  constantique  animo  facias  licet.  ^See  Bishop 
Taylor's  Works,  Vol.  xiv.  p.  398. 

—  4H  vwofr/EMToi]  Hcsych.  o  iv  ti?  aKtivri  uiroKpivofAevo^. 
A  stage-player,  one  who  acts  under  a  mask,  personating  a 
character  different  from  his  own.  Hence  it  is  applied  to  a  dis- 
sembler, one  who  assumes  and  acts  under  a  feigned  character. 
Euttath.  in  II.  17,  vwoKpinit  irapa  to7s  vtrrepoytvetrt  ptfropaiv  o 
fi^  ec  ^o/Jt^  Xc'ywv  ^  vparrcDv,  /xtjoe  airep  (ppoyei,  oiroienf 
wptirwt  fioKurra  ot  mc  rij^  OvfAeXifi,  01  aictiviKoL 

—  trvvayttfyais]  Public  assemblies  in  general,  probably  here : 
though  it  may  without  impropriety  refer  to  religious  assemblies : 
but  hypocrites  were  not  the  only  persons  who  joined  in  public 
prayer  or  who  gave  alms  in  the  synagogues  properly  so  called. 

—  pi/fuus]  Phrynich :  'Pv/ii;,  koI  rovro  fuey  *A0fjycu(H  ewi 
^iJ9  ipfiffS  iriOttrav'  o\  ie  vvp  ifiaO^t^  eiri  tov  aTeyanrov'  coKeT 
ii  fioc  Kal  TowTo  MaxeiiipiKoy  ehcu.  aWa  <rT€vwirov  icaXeTv  ypti' 
pifk^p  a  Tfjp  opfAfiP.  Hesych.  pvfifif  o  aTevuyrm.  Pollux  ix.  38, 
Tujfa  y  Ap  eipavf  xat  pvfifiv  elprifiivriv  kuI  wXaTelap  ws  01  uvv 
XiyowTu  In  Isai.  xv.  3,  the  Seventy  translate  by  pv/aaty  what 
other  Greek  irtnslators  interpret  by  irXaTccac. 


152  ST.   MATTHEW. 

—  mwixowTi]  for  a(p€^ouah  so  v.  46:  they  will  receive, 
obtain  from  others^  in  the  sense  of  dwoXafieiVf  Phil:  iv.  18: 
Luke  vi.  24.  In  no  passage  of  the  New  Testament  where  the 
verb  occurs,  can  the  sense  of  ^^  hinder**^  be  properly  admitted. 
Wherever  in  the  Septuagint  the  verb  is  used  actively,  the  meaning 
is  not  to  hinder,  but  to  obtain.  This  is  also  the  interpretation 
of  the  Vulgate,  Syriac,  and  other  old  versions.  And  Wolf 
observes  that  cnre^w  with  the  ace.  fiiaOou  always  has  the  signi- 
fication of  receiving.  In  Plut.  Sol.  p.  90,  among  Solon'^s  laws 
was  one  tc5  ynjoe  toI?  e^  eraipa^  yevofievoK  eirdvayKe^  clfac 
TOW  iraT€pa%  Tpe^ii'— o  yap  ev  yafxtp  irapopHv  to  kclKow^  ov 
reKvwv  ev€Ka  ctjXo^  eerrci/,  ctXX'  lioovtj^  dyo/mcvoi  yvvcuKa.  top 
T€  fjnaOov  oTre^ec,  &c.  Apothegm.  Lacon.  p.  217)  irpo^ 
AytjaiXaov  irXf/y evra  ev  /la^iy  viro  OtifialwVy  ciircj^cty,  elwc, 
TO,  oiScuricaXia,  fjLti  fiouXopiivov^  avrov^  fxriok  eTriaTa^ivovs  fidj^ca- 
Oat  oiva^a^.  Joseph.  B.  J.  i.  30,  6,  dXX!  e^yoS  fiev  aVe^ft»  Tfjs 
daefieia^  to  iwiTi/unov.  Philo  de  leg.  ad  Cai.  aVej^c*  Mey  ti 
n'dXaiva  yaaTijp  o  dwifrei  Sdv€iov»  Callim.  £pig*  lviii.  to  j(pco9 
€i>y  a-TTCjfCiy.  Anthol.  Gr.  i.  79*  1>  eKXtjOrfv  irapa  <tov  tov 
pYiTopoiy  €4  o  direXeiKfidfiVy  tiJi;  ti/uli^v  aTrej^o),  Kal  wXeov  elfil 
(piXoi.  Hor.  Ep.  I.  16.  Habes  pretium.  Thomas  M.  aTnyw 
Tijv  yapw  KoKKiov  ti  Xaiifiapo).  So  Theophylact  in  loc.  67rai- 
vou/ievoi  yap  to  irav  aweXafiov  irapd  tcdi'  dvdpwirtov*  Theo- 
phanes  Homil.  xix.  p.  121,  aTrejfovai  tov  juaOov  avTviv'  o  yap 
dpeTrjv  fjL€Tia)v  Kal  co^av  dvOpwwivfjy  €<f)  oh  irpoTTci  ^ffTwv, 
Xafiwy  ov   €^VT€i  fiurOoVf  eKTreirrayKe  tov  oi/tcw  fii<T0ov. 

—  fnaOov]  iElian.  Y.  H.  Frag,  speaking  of  a  person  killed 
in  consequence  of  sacrilege,  says  Toy  fiiaOov  i^veyKOTo  toStov 
trucpoTaTov.  Lactant.  de  Mort.  Persec.  c.  v.  Ut  esset  posteris 
documentum,  adversarios  Dei  ssepe  dignam  scelere  suo  recipere 
mercedem. 

—  TOV  ^uaOov  avTwv]  It  is  with  peculiar  propriety  that 
human  applause  is  here  called  their  reward^  as  being  that  which 
they  choose  and  seek.  The  Jews  held  that  God  punished  the 
evil  deeds  of  good  men  in  this  life  to  reward  them  in  the  next : 
and  rewarded  the  good  deeds  of  wicked  men  in  this  life  that 
he  may  punish  them  in  the  next. 

3.  ij  apirTT€pa\  Scil.  x^i/j.  This  is  a  kind  of  proverbial 
expression,  which  implies.  Let  no  one,  not  even  your  intimate 
acquaintance,  know  what  you  do.  Be  ignorant  of  it  yourselves, 
if  possible,  and  forget  it  immediately.  In  a  similar  manner 
Antpninus  speaking  of  the  man  who  is  liberal  to  the  poor,  says 
oi&e  oicev  o  weiroiijKev*     Clem.  Alex.  Strom,  iv.  eiXX'  ou3e  avTOt 


CHAPTER  YI.  153 

o  e\€w¥j  on  e\€€ij  yivtaaKeiv  o^iXei.  And  Chrysost.  Horn.  xix. 
in  Matt.  p.  1S4,  ov  x^T/>a$  aiyiTrerai,  aXX'  VTrepfidKiKws  avro 
TeQetKevm  el  yap  dCov  re  iarl,  (pritriy  kcu  aeavrov  wyvoii<r€u, 
mpunroiccurroy  earw  trol  tovto*  k^v  airras  hvpaTop  ri  ra^  ^m- 
ffOVov/tt€Mi9  'X^'ipoii  \ade1v*  ovy^  019  rivi^  (pcuriUf  on  toi)^  (TKcumk 
iei  Kpuirretv  ap0p(iirov9 ;  'travTOs  yap  evrauOa  \av0avcty  cice- 
Xewre.  Lightfoot  says,  he  seems  to  speak  according  to  the 
cuflom  used  in  some  other  things.  For  in  some  actions  which 
pertained  to  religion,  they  admitted  not  the  left  hand  to  meet 
with  the  right. 

4.  owms  17]    i.  e.  yevt/rai. 

—  €r  Ty  KpvTTT^^     Scil.  ^wpifp :  for  Kpu<pa, 

-^  o  pKevtov  €v  Ty  KpvTT^^  i.  e.  to  €i/  t^  tcpinrr^  or  Kpvd}a 
ymmifAWoiff  scil.  njy  eXeriiuLoauinfv  <rov  veTroififiivijv,  &c.  Thus 
xxii.  30,  ip  ovpav^  for  which  St.  Mark  has  oi  ev  ovpau^ :  x.  23, 
«y  Tif  voXcCy  for  o\  iv  rij  iroXec :  Mark  viii.  26,  iv  Ttj  Ktifiti  for 
Twr  cir  ri|  Kmfifi. 

— -fltvTos]  Wanting  in  several  versions  and  MSS.  Palairet 
translates  it  by  sponte,  ultro. 

—  ip  T^  <l>ap€p^'\  These  words  are  not  found  in  some  antient 
and  valuable  MSS. ;  are  not  received  by  some  of  the  Fathers ; 
and  wanting  in  some  versions.  Though  they  occur  three  times, 
▼er.  4,  6,  18,  Griesbach  thinks  St.  Matthew  only  wrote  them 
once,  viz.  ver.  6 ;  and  that  they  have  been  inserted  to  correspond 
with  the  ev  r^  Kpuirr^  thrice  repeated.  But  though  wanting  in 
Origen  and  Jerom  and  some  others,  the  greater  number  of  Fathers 
insert  them ;  and  YiThitby  contends  for  their  genuineness.  They 
may  signify,  in  the  sight  of  men  and  angels,  at  the  day  of  judge- 
ment; See  Luke  xiv.  14,  where  liberality  is  commended,  avra» 
woJo0^rreu  yap  <roi  ev  tvi  cofaaraaei  nSv  oikcuwv. 

5.  irrap  trpoaevyri]  Some  MSS.  versions  and  Fathers  have 
jlrar  wpoceiyeaQej  ovk  eireaOe. 

*—  ovc  i<ni]  for  ovk  itrOi.  See  Hoogeveen,  Doctr.  Part.  c. 
XXXIX.  Sect.  1.  §  18.  Christ  does  not  here  condemn  all  prayer 
made  in  the  synagogues;  seeing  both  he  and  his  disciples  often 
prayed  with  the  Jews  in  the  synagogues,  Luke  iv.  16 ;  nor  those 
public  prayers  in  the  streets  made  by  the  whole  multitude  on  the 
great  solemnities ;  nor  any  public  devotions  in  the  house  of  God ; 
but  speaking  here  only  of  private  prayer,  he  would  have  that 
performed  agreeably  to  the  nature  of  it  and  so  in  secret:  and 
condemns  them  only  who  affected  to  do  this  in  public  places,  that 
others  might  take  notice  of  them,  and  look  upon  them  as  devout 
religious  perscms  for  so  doing.    See  also  Forteus,  Lect.  vii.  p.  171- 


154  ST.    MATTHEW. 

—  oTi]    quippe. 

^-^  ipiKoiaiv]  Hesyoh.  ^Xcc,  eiwOew.  Herod,  vtii.  128,  oh 
<biKe€t  yiveaOcu  iw  irokeiAip,  Tbucyd.  ii.  65,  owep  0iX€i  omiXov 
woieiv.  So,  Hon  Carm.  iii.  I65  9}  Aurum  per  medios  ire  satellites, 
£t  perrumpere  amat  saxa.  And  11.  3, 9,  Qua  pinus  ingens  albaque 
populus  Umbram  bospitalem  consociare  amant  ramis. 

»—  <piKovmv  €»   TCU9  • . .  •  e<rT«3T6s  wpoaevyetrBai]    The  Cod. 

Cantab,  bas  ipiKciai  (rrfjpai   ev  ral; iarrwres  kuI  wpoorev^ 

^/uL€voi.  Some  omit  eaTwret,  and  some  for  irpoGev^etrBtu  read 
irpotrevyop^evoi  or  irpoaevyovrai'  The  Hebrews  use  the  verb 
signifying  "  to  stand^  for  "  to  make  prayers."  See  Jer.  xv.  1, 
coll.  14,  extr.:  Gen.  xviii.  22,  where  we  have  ^^  Abraham  stood 
before  6od«"  which  the  Chaldee  interprets  by  ^<  prayed."*^    Gries- 

bach  therefore  would  read  fpikovai  arrival  ev  toI^ 9r\ar€i»r» 

trttwif  ic.  T.  X.  and  supposes  the  words  icrrwTe^j  frpoaev^orToi, 
irparevxoiuLWoi  to  have  been  marginal  interpretations  from  Mark 
xi.  25:  Luke  xviii.  11;  which  have  afterwards  been  inserted  in 
the  text. 

—  <ya)v<ac9]  Sometimes  signifies  an  inner  comer  as  Acts  xxvi. 
36 ;  but  here  an  outer  one,  i.  e.  compitum,  trivium,  &c. 

Such  a  practice  as  is  here  intimated  by  our  Lord,  was  probably 
common  at  that  time  with  those  who  were  fond  of  ostentation 
in  their  devotions,  and  who  wished  to  engage  the  attention  of 
others.  It  is  evident  that  the  practice  was  not  confined  to  one 
place,  since  it  may  be  traced  in  different  nations.  We  have 
an  instance  of  it  related  by  Aaron  Hill  in  his  Travels,  p.  52 : 
and  such  practice  is  general  throughout  the  East. 

^-^ecrrflvrn]  Their  usual  posture  at  the  time  of  prayer :  so 
Mark  xi.  25»  crrav  ar^/aire  ^pwrevyofA^vou  They  never  knelt 
except  in  times  of  extraordinary  humiliation,  Dan.  vi.  10. 

^^-^oTTUfi  av  <fHMv£ai]  See  Hoogeveen,  Doctr.  Part.  c.  xxxvi. 
Sect.  5.  §  2.  In  some  av  is  wanting.  It  might  easily  be 
omitted  in  consequence  of  the  following  (pav.  particularly  in 
those  in  which  in  is  not  found.  The  latter  omission  might 
ariae  from  its  not  being  found  in  ver.  2. 

6.  TOAiieioy]  A  secret  place,  private  chamber  or  closet;  in 
the  upper  (i.  e.  most  private  or  retired)  part  of  the  house. 
Xsai.  xxvi.  20.  Hesych.  ra/A^ict  d7r6Kfw(f>a  oucrfimaTa*  Basil. 
Tapuelov  V  crwiiOeta  ovofid^^eiv  ol&ev  oikov  a')(oXd<^ovTa'  Kal 
avaKej(wpfifievoVf  ev  ip  anoriOemeOa  iirep  av  TajuLievaaaOat  (iov- 
Xn9wiJL€v'  ^  ex  ^  Kpvfiijvai  Svvarov.  There  is  a  precept  in  the 
Talmud  the  dii^ect  contrary  to  this,  ^<  The  prayers  of  a  man 
«r^  not  heard,  except  in  the  synagogue*^^ 


CHAPTER    VI.  155 

•*—  r^  iy  T^  KpvwT(p'\  Scil.  ovr'i.  But  in  lome  the  r^  it 
omitted,  so  as  to  qonnect  the  other  words  with  Trpotreu^ai. 

Epictet.  Arrian.  i.  14,  oxav  KXeiatire  Ta9  Ovpa^,  Kal  trKorot 
cvJov  wociyenfTc^  pifivfifTde  fiti^frcre  Xiysip^  6ri  fwvoi  iari'  ovSe 
wri  ciXX'  o  Oeo^  iy^op  ecrTij  Koi  o  vfActepOi  SaifAwv  ivSov  earl, 
Kul  rh  Tcirois  XP^'^^  <f>wTo^  els  to  /SXcitcif  n  iroielre; 

—  o  /3X€irtt>v  €P  ry  KfwirT^]  Orpheus,  who  eyidently  had 
it  fhm  the  Hebrew  writings,  speaks  thus  of  Grod,  Frag.  i.  10, 
mM  TH  airov  'Egaopaq,  dmfrwv*  airi^  ye  £e  iravra^  opartiu 
Philem.  o  mai^  ofiSv  re  xavro^  oi)^  opmfxevin^ 

7*  fioTToKayiiatiTe]  In  those  Greek  books  which  have  oome 
down  to  us,  this  word  does  not  occur :  but  it  appears  to  have 
been  in  existence  from  Hesych.  fiarroKoyla'  apyoKoyia,  aKcw 
fxiKayia.  It  occurs  but  this  once  in  the  New  Testament,  and  its 
meaning  appears  frpm  the  following  words,  Sokovci  ydp,  /t.  x.  X. 
frhidi  agrees  with  Suidas^s  explanation,  fiwrroKayia '  ^  ircikv\&yia, 
uwi  Barrov  ni^og  /uucpov^  Kal  iroXt/crri^oi/^  ifivov^  'nvniaavra^, 
TovTokoyiap  Ifj^omroy.  Etym.  jj  ci  fiarroKoyia  <nifiaivu  Ttjif 
wcKvkoyhuf,  am  Bdrrov  rim  ''EXXifFo^,  fiaKp<m  teal  iroXv/uificei? 
crlypm  TTtHttcravTo^  ek  Ta  ci^Xa,  rairroX<K/foy  ijfovraa.  *0 
BaT*rot  ovrof  r^  koto,  Kvpi^pfiv  cnroucia^  ij^iftraro,  iuo^iXoXof 
Ti9  cSy*  oiro  tovtov  xal  Tovi  fiti  eifOvarojuLovs  firiSe  Tpavfj  Ke^pfi^ 
/Mwouf  rp  yXipTTfiy  «IXX*  iirtaetrvpfAeuw^  (f)0€yyofA€yov^  Kal 
wofHunifims  ^rrapll^eiy  KJHuri^  It  seems  to  correspond  with 
iroXiiXi07€«y  and  Seurepcvp,  the  latter  of  which  occurs  in  Ecclus. 
viL  14,  fAff  i€VT€pii<Tfii  \oyov  €v  irpwrevyri  <rov,  Tertullian, 
Ne  agmine  verborum  adeundum  putemus  ad  Dominum.  The 
Greek  fitthers  seem  to  think  the  battology  and  much  speaking 
befe  reproved  in  the  heathens  by  our  Lord,  to  be  <<  the  being 
ardent  in  thar  desires  after  Ijttle  and  earthly  things.^  Origen, 
wepi  *vx^>  P*  ^'  BcrrroXoTOvcrc  yap  Kara  tijv  Xi^iu  tov 
€iayyeklov  fiovoc  oi  edi/cicoi,  ov^  tpavratriav  fJieyaXwv  e^otrte^ 
i(  itrc¥paplmif  alrtifutrwvy  maay  evyji^v  rwv  tnafiariicwv  xal  tww 
mcris  dranrcMWovTc^.  And  p.  25,  oi;  ^TToXoytfreaif  ovv,  ovii 
lUKpa  alrffricv,  oiie  'frepl  iiriyeiwp  irpoaewcriov.  See  also 
Chrysost.  and  Theophylact  in  loc. 

Plautus  Psen.,  Faucis  verbis  rem  divinam  fadto.  Terence 
Heaut.  V.  1,  6,  Ohe  jam  desine  Deos,  uxor,  gratulando 
obtund^re,  tuam  esse  inventam  gnatam:  nisi  illos  tuo  ex  in- 
genio  judicas,  ut  nil  credas  intelligere,  nisi  idem  dictum  est 
oendes. 

—  «<rir€/o  Oft  edyticof].  Who  were  wont  to  fill  their  prayers 
with  abundance  of  synonymous  names  which  they  bestowed  on 


156  ST.   MATTHEW. 

their  gods,  making  therein  to  consist  the  praises  and  prerogatives 
of  those  deities:  as  in  the  hymns  of  Orpheus,  Homer  and 
Callimachus. 

—  oi  iOvucot]  Though  in  John  xi.  51 :  Acts  x.  22  :  xxiv.  10, 
&c.  we  find  the  Jews  called  iOvos,  yet  the  more  usual  distinc- 
tion between  the  appellation  of  the  Jews  and  Gentiles  was 
Xooik  and  eOvtij  as  Acts  xxvi.  17)  23,  \ao9  xal  eOvrj.  The 
reason  is  iOvrj  imports  any  collective  multitude,  Xao9  an  assembly 
or  nation  bound  by  the  same  laws.  Thus  God  calling  the 
various  Gentiles  to  the  covenant  or  law  of  the  Gospel,  says 
he  will  prepare  to  himself  Xaas  e^  iOvwv,  Acts  xv.  14. 

—  cy]  on  account  of.  The  Hebrew  preposition  is  rendered 
in  Deut.  ix.  4,  5,  by  &a;  in  Jon.  i.  14,  by  evcKev;  and  in 
1  Sam.  xxviii.  10:  iii.  13,  by  iv. 

— -T^  Tro\u\<r/Uf,]  Thus  we  find  the  crowd  at  Ephesus  for 
the  space  of  two  hours  repeating  *^  Great  is  Diana  of  the  Ephe- 
sians,^  Acts  xix.  34 :  and  1  Kings  xviii.  26,  the  priests  of  Baal 
crying  from  morning  till  noon,  <^0  Baal,  hear  us!^^ 

Hence  it  appears  what  the  vain  repetitions  were  which  Clirist 
forbade  his  disciples  to  use  in  their  prayers :  such  as  proceeded 
from  an  opinion  that  they  were  to  be  heard  for  their  much 
upeaking,  after  the  manner  of  the  heathen;  as  if  there  were 
nomc  power  or  zeal  or  piety  in  such  kind  of  repetitions ;  and 
that  they  would  be  sooner  heard  and  prevail  with  God.  This 
fitfems  alHO  to  have  been  the  misapprehension  of  the  Jewish 
doctors  when  they  lay  down  these  rules,  "  That  every  one  that 
multiplies  prayer  shall  be  heard,**^  and  ^^That  the  prayer  that 
i%  long  shall  not  return  empty .'^  Their  fault  was  not  repeating 
tndciul  the  same  things  in  the  same  words,  but  speaking  the 
MUiii'*  thing  in  varied  phrases ;  which  appears  sufficiently,  Light- 
tiHtt  tells  us,  to  him  that  reads  their  Liturgies  through,  as 
well  the  more  antient  as  those  of  later  date.  And  certainly 
i\us  sin  is  equally  the  same  in  using  different  words  for  the  same 
thing  AS  in  a  vain  repetition  of  the  same  words ;  if  so  be  there 
ware  the  same  deceit  and  hypocrisy  in  both;  in  words  only 
multiplied,  but  the  heart  absent. 

8.  fui  avv  o/UMoid^re]  i.  q.  ylveaOe  wrirepj  ver.  16 ;  ovk  eati 
A9W9p%  ver.  5:  and  Eph.  v.  1,  yivsaOe  fu/xriTai :  Herod,  vii. 
15f  89  drifiUf^  ie  irpoi  ufkiwv  Kvpiicra^,  ou^  ofioiwrofxai  v/ulIv,  oXX' 

III  these  passages  we  cannot  reasonably  conceive  our  Saviour 
to  condemn  all  r^x^tition  of  the  same  words,  especially   when 
arifet  from  a  deep  sense  of  our  necessities  and  a  vehement 


CHAPTER  VI.  157 

desire  of  Divine  grace  For  he  himaelf  prayed  thrice  in  the  same 
words  to  be  delivered  from  the  bitter  cup.  It  is  also  highly 
probable,  that  as  David  composed  it  by  the  Spirit  of  Grod,  so 
Christ  sung  the  hymn  called  HaUel  magnum^  beginning  at 
Ps.  cxv.  and  ending  at  Ps.  cxviii.,  where  in  the  four  first  verses 
the  same  words  frequently  occur.  See  also  Dan.  ix.  5,  17,  18, 
19:  Ps.  cvi.  8,  15,  21,  31:  and  Ps.  cxxxv.  where  the  same 
words  are  repeated  twenty-six  times. 

^oLie  yap  o  irtiTrjp]  This  argument  would  make  against 
all  prayer  in  general,  if  prayer  was  considered  only. as  a  means 
of  middng  bur  wants  known  to  God;  whereas  it  is  no"  more 
than  an  act  of  obedience  to  our  Heavenly  Father,  who  has  com- 
manded us  to  pray  to  him,  and  made  it  the  condition  of  his 
fitvours;  an  expression  of  our  trust  in  him,  and  dependence 
cm  his  goodness,  whereby  we  acknowledge  that  all  the  benefits 
we  receive  com^  from  him,  and  that  to  him  we  must  apply  for 
the  (obtaining  of  them. 

— —  v/90  TcS  ilia's  airffcrai]  Heliod.  iv.  p.  188,  aXX!  tiv  apa 
tcai  voS  TTtivTo^  o^vrepov  to  deioVf  Kal  tm  KaTa  fiovXtiaiV' avr^ 
cpmfiimu9  iiriKovpov  yir/verai  Kal  aKkfjrov,  euimeveitf  wo\Xaici9 
<pBawo¥  Tjyy  aiTffaiv.  Julian.  Orat.  ii.  p.  92,  tpOavowrtv  o\  Qeol 
Tw  €tfj(av.  See  Spectator,  No.  207-  P^urson  on  the  Creed, 
Vol.  I.  p.  61. 

9*  oSruK  ovvy  &c.]  Jesus  Christ  gives  here  his  disciples  a 
form  of  prayer,  as  was  usually  done  by  the  Jewish  masters, 
of  which  several  examples  may  be  found  in  the  Babylonian 
Gemara,  the  tract  Beracoth,  and  elsewhere:  not  that  by  these 
forms  they  banished  or  destroyed  the  set  and  accustomed  prayers 
of  the  nation ;  but  to  supieradd  their  own  to  them  and  to  suit 
them  to  proper  and  special  occasions.  John  the  Baptist  had 
taught  his  disciples  to  pray :  and  St.  Luke  xi.  2,  recites  this 
prayer  as  taught  upon  a  request  of  one  of  Christ^s  disciples, 
who  when  our  Saviour  had  been  praying  at  a  certain  place  and 
had  ceased,  desired  him  to  set  them  a  form  of  prayer,  as  John 
had  done  to  his  disciples.  The  form  given  by  the  Jewirii 
masters  to  their  scholars  was  called  Kaddish  Magistrorum,  and 
from  this  they  did  not  vary. 

It  may  be  observed,  that  the  three  first  petitions  of  the  Lord^s 
prayer  are  taken  from  one  in  use  among  the  Jews,  and  by  them 
called  Kadesh  or  the  Holy,  which  our  blessed  Saviour  has  adopted 
into  this  form  with  some  few  alterations.  The  whole  indeed, 
with 'the  exception  of  the  words  ^^as  we  forgive  them  that  have 
treffMssed  against  us,^  is  found  in  the  Jewish  liturgies. 


158  ST.    MATTHEW. 


>:»'Mnn.»ri 


The  word  ovtw9  does  not  hinder  this  from  being  a 
to  utter  the  same  words,  a&  is  apparent  from  St.  Luke^s  wchxIs, 
xi.  2 ;  for  the  same  word  is  used  where  a  form  of  words  is 
certainly  prescribed.  Thus  in  the  form  prescribed  for  the 
Aaronical  benedictions,  oirws  eiXoyiiaere,  saying  the  words 
following,  Numb.  vi.  23.  So  when  God  put  a  word  into  the 
mouth  of  Balaam,  which  he  should  speak  to  Balak,  Numb,  xxiii. 
5,  16,  God  saith  to  him  ourw  XaXi/<rei9,  which  is  the  same 
with  rait  \aXti<r€i9.  Thus  Isai.  viii.  11 :  xxviii.  16:  xxx.  15, 
&c.  o6tw  Xe7ei  o  Kvpio^  is  the  same  as  Isai.  xxx.  12  :  xxxvii.  21 : 
lii.  3,  &c.  Tciie  \iy€i  o  Kvpios.  And  had  not  Christ  intended 
this,  he  would  not  have  given  his  disciples  a  form  of  prayer, 
but  the  heads  only  of  the  things  they  were  to  pray  for.  See 
Bp.  Taylor,  Vol.  vii.  p.  356.     Mede^s  Works,  p.  1,  &c. 

— —  VMC<^]  ^^  opposition  to  the  heathens,  who  used  vain  repe- 
titions. This  prayer  of  our  Lord  stands  unrivalled  in  every 
circumstance  that  constitutes  the  perfection  of  prayer,  and  the 
excellence  of  that  species  of  composition.  It  is  concise,  it  is- 
perspicuous,  it  is  s(demn,  it  is  comprehensive,  it  is  adapted  to 
all  ranks,  conditions  and  classes  of  men ;  it  fixes  our  thoughts 
on  a  few  great  important  points,  and  impresses  on  our  minds 
a  deep  sense  of  the  goodness  and  the  greatness  of  that  Almighty 
Being  to  whom  it  is  addressed.  See  Porteus,  Lect.  vii.  p.  174 : 
and  Paley^s  Evidences,  Vol.  ii.  p.  56. 

*—  irarep  i^imiiv]  Tertullian  de  Orat.  ii.  Appellatio  ista  et 
pietatis  et  potestatis  est.  Chrysostom  says  fjfiwy  is  added  Iva 
icoipov  iraripa  e^eiv  MayOeure^  dceXxfHKiiv  wpo^  oXXi^Xouf 
€€tK»vwfAev  Ti}p  evpotay. 

*— -o  €1^  Tai9  ovpavoi9li  Scil.  wv»  Thus  Aristoph.  Av.  1234, 
tifiiv  Toit  iy  ovpav^  0€oh,  This  epithet  Lightfoot  tells  us  was 
very  common  among  the  Jews.  The  words  contain  a  compre* 
hensive  though  short  description  of  the  Divine  greatness.  They  • 
express  God^s  majesty,  dominion  and  power,  who  is  said  to  be 
in  heaven,  because  there  is  his  glorious  presence,  manifested 
to  such  of  his  creatures  as  he  has  exalted  to  share  with  him 
in  his  eternal  felicity.  Erasmus  observes.  Pater  vocatur  ut 
clementem  et  benignum  intelligatis.  In  ccelis  esse  dicitur,  ut 
illuc  sustoUatis  animos  vestros,  neglectis  bonis  terrenis.  Vestrum 
appellatur,  ne  quis  sibt  proprium  aliquid  vindicet,  cum  ex  unius 
beneiicentia  proficiscatur  omnibus  quicquid  habent;  et  hac  in 
parte  est  regum  atque  servorum  eqUalitas. 

—  oyia&OiiTw]  Imper.  for  Optat.  When  ascribed  to  things 
capable  of  being  changed  for  the  better,  it  signifies  either  to 


f 

CHAPTER   VI.  159 

-oonaecrate  and  set  them  apart  from  a  profane  to  a  sacred  use, 
or  else  to  adorn  them  with  such  inward  habits  and  dispositions  as 
render  them  inwardly  pure  and  holy.  But  the  Divine  majesty 
being  infinitely  holy  in  himself,  and  exalted  above  all  that  we 
are  able  to  conceive,  cannot  be  hallowed  or  sanctified  in  either 
of  these  senses,  but  by  analogy  to  them.  He  is  then  sanctified 
by  us  when  we  do  separate  him  from,  and  in  our  conception 
do  exalt  him  above  all  other  things,  and  when  we  do  ascribe 
unto  him  the  excellencies  of  his  Divine  majesty,  and  treat  him 
suitably  to  them.  Hence  Chrysost.  Horn*  xix.  cryiao-di/TCtf,  toZt 
ioTi,  ioj^i»ff9i^a>.  And  he  immediately  adds  this  explanation 
of  ayuJ^uv  tov  Oeov,  viz.  to  ovth^s  aXtjwTOv  'frapi')(€<r0€u  fiiav 
•y  woeny,  w^  iKcurrov  twv  opmvrmv  rip  Seinrorti  ti/v  virep  Tovrmv 
liweupipeuf  evt^iyjLiav*  It  is  also  joined  with  /jLeyakivecQaij  Ezek. 
xxxviiL  83,  coll.  Ecdus.  xxxviii.  4.  When  we  use  therefore 
this  form  we  pray,  That  all  men  may  so  speak,  so  think  of  the 
Divine  majesty,  and  so  deport  themselves  towards  him,  that 
be  may  be  thus  glorified  in  their  words,  hearts  and  actions; 
and  Aai  all  worship  of  idols  and  devils  may  wholly  be  abolished ; 
and  that  this  honour,  as  it  is  his  due,  so  may  be  ascribed  to 
him  alone. 

*«— TO  opQ(ui  Gov\  In  Scripture  to  ovo/jia  is  often  put  for 
the  person.  Acts  i.  15 :  Rev.  iii.  4 :  xi.  13 :  or  the  glory  of  him 
tiiat  bears  that  name,  Eph.  i.  21 :  Phil.  ii.  0,  10 :  Heb.  i.  4. 
So  hcxe  the  name  of  Crod  signifies  the  Divine  majesty  or  God 
himself,  as  he  is  made  known  to  us  by  his  attributes.  See 
ako  Glass.  Phil.  Sac.  p.  111.     Mede's  Works,  p.  5. 

10.  iX&erm]  This  obtained  for  an  axiom  in  the  Jewish 
wAocHbj  ^*That  prayer  wherein  there  is  not  mention  of  the 
kingdom  of  God,  is  not  a  prayer.^ 

—  V  flaaiXeia  aou]  The  kingdom  of  the  Messiah,  or  the 
goapel  dispensation.  The  kingdom  of  the  Messiah  the  Jews 
then  thought  *^  should  immediately  appear,**^  Luke  xix.  11 :  and 
they  were  then  expecting  it,  Mark  xv.  43:  and  they  daily 
prayed  for  it  in  these  words,  ^^  Let  him  make  his  kingdom  reign, 
let  hit  redemption  flourish,  and  let  his  Messiah  come  and  deliver 
his  pec^le.^ 

In  the  direct  and  immediate  sense  of  these  words,  our  Saviour 
instructs  them  to  pray  that  his  gospel  might  be  generally  enter- 
tained by  men  with  due  faith  and  obedience;  that  all  might 
own  and  worship  God  in  truth,  receive  his  Son  Jesus  Christ 
as  their  king  and  saviour,  and  humbly  submit  to  his  laws ; 
and  consequently  that  it  may  reign  in  the  hearts  of  all  who 


160  ST.    MATTHEW. 

do  profess  to  own  it,  disposing  them  to  an  entire  subjection  to 
and  ready  compliance  with  its  precepts,  and  working  in  them 
those  fruits  of  righteousness  and  peace  and  joy  in  the  Holy 
Ghost,  in  which  this  kingdom  doth  especially  consist.  We 
therefore  by  parity  of  reason  are  to  pray  that  all  men  may 
become  subjects  to  the  kingdom  of  God  erected  by  Christ,  that 
the  knowledge  of  the  Christian  faith  may  come  to  all  nations ; 
that  his  kingdom  may  be  advanced  by  the  coming  in  of  the  Jews, 
and  by  the  fulness  of  the  Gentiles ;  that  the  Christian  religion 
may  obtain  every  where,  as  well  in  reality  as  profession. 

—  ytufjOifrw  TO  SiXfifia  (row]  Chrysostom  in  Ps.  cxiii.  wairep 
ayyeXoi  tov  Qeov  dyui^ovai  irovtipia^  iraavi^  awrjKKxvyyivoi, 
aperiiv  Ce  fierloirre^  fker  axpifieia^'  ovtw  £1)  Ka'ta^iojOeitifiey 
Kal  iiiuk€i9  avroy  ayio^eiv.  And  Hom.  xix.  in  Matt.  wair€p 
€Kfi  irarra  cmwXvTWi  yiverai,  ical  ov  ra  fiev  vwcucoiovauf  oi 
ayyekoh  Tct  ce  trapcucovovtriVf  aWd  iravra  eiKovat  xat  ircfdorroi' 
OVTW  Kal  fiiJLa^  Koral^iUHTOv  tov9  avOpeirrow  fii^  €^  rjfuaeias  to 
BiXfi/ULci  <T0u  iroieiv,  aWa  Travra,  KaOawep  OeXeii,  irXffpovPm  So 
Macarius  Hom.  11 1.  p.  30,  tva  ov  Tpoirov  o\  ev  ovpavw  ayyeXoi 
€rvv€i<Tiv  dyyifXoii  iv  o/JLOVoltf.  ttoXX^^  ev  eip^^vti  kuI  dydirti  Sidyov 
Tcr,  Kal  ovK  etTTiv  exei  ewapai^  Kal  (pOovos'  dXX'  ev  dydm/i  cai 
f iXocpcFCff  fier  aXXiyXcuv  elaiv'  ovTw^f  iva  Kal  ot  d^X(Pol  wn  fter 
aAXi;Xiui',  k,  t.  X.  We  do  not  here  pray  that  God  may  do  his 
own  will,  nor  that  the  will  of  his  providence  may  be  done  upon 
us^  neither  do  we  pray  that  we  may  become  equal  to  the  angeb  in 
perfection,  nor  that  God  may  compel  us  to  do  his  will ;  but  that 
in  consequence  of  the  coming  of  his  kingdom,  or  the  establish- 
ment of  the  Gospel  in  the  world,  men  may  be  enabled  to  imitate 
the  angels  by  giving  such  a  sincere,  universal,  and  constant 
obedience  to  the  divine  commands,  as  the  imperfection  of  human 
nature  will  admit  of. 

Arrian.  Epictet.  11.  17*  M9&V  aXXo  OiXei  ^  a  o  Qeo^  dcXcr  • 
Tifr  opel^iv  Koi  ti}v  eKKXiav  r^  Qe^  ydpuragy  eKeivtp  irapaioi, 
ttceiros  KvfiepvdTw,  Seneca  £p.  lxxiv.  Placeat  homini  quic- 
quid  Deo  placuit.  Pythag.  Aur.  Carm.  17-  ''Oaaa  re  jcu/to- 
yitiai  T»j(at£  fipoTol  aXye  eyoyaiv,  ''Hv  cu^  fioipav  e^^,  Trpqmi 
f/iipe^  fk^io  aycuKiKTei,  Epictet.  xiii.  /ii)  ^lyrec  Ta  yivofumi 
ytma0ai  ms  deXcif *  ciXXci  deXe  Ta  ytpofieva  ws  yivercu  kcu  ev 
wouiaea,  and  lxxix.  el  ravni  toT?  Oeoi^  (pikov,  TavTti  yive<r€w, 

— -"tit  €ir  aipav^  jcai]  Sub.  ovtw.  See  Hoogeveen,  Doct. 
Part  c.  XXIV.  Sect.  4.  §  7*  Luke  vi.  31 :  John  xx.  21 :  Acts 
fflU  tl^  ek  Oi  vorepcs  ifiw,  irai  vfiel^.     Plutarch,  de  Ir.  Cohib. 

MOr  IJK  yap  Si  Ofu^Xif;  ra  trmfiaTa,  icac  &'  opy^K  Ta  wpdy 


<:HAPTEa  YI.  ^  161 

futra  fAMll^oya  ^aivtrm.  Herod,  vii.  128,  w  ii  iir€9ufiti<ref  Kal 
9itoi€i  i-ofra:  yiii.  64,  d^  Se  G<f^i  e&>^e,  Kal  errcieov  raSro^ 
Athenagoras  ApoL  pro.  Chr.  p.  41,  m  yap  o  yewpyos  «caraj3aX«* 
Xm'  €1?  yiiy  nj  oireptAara,  a/uLtfrov  ire/oi/xevcc,  ouk  €7ricrv€ipwp\ 
Kat  ifMir  fkirpov  iiriOv/xia^  ti  iratioiroita.  In  the  same  way 
the  Latins  frequently  understand  sic  or  ita.  Caesar  B.  G.  vii. 
S8»  Quos  ille  multa  jam  nocte  (iia)  silentio  ex  fug&  excepit,-— ut 
procul  in  vi&— deducendos  curaret.  Virg.  £cK  v.  33,  Ut  grei 
gibus  tauri,  segetes  ut  pinguibus  arvis,  Tu  decus  omne  tuis? 
Ibr  sic  tu  es  decus. 

^-*€iri  T^  7^$]  Some  copies  want  r^,  probably  because 
wpau^  has  not  the  article.  After  prepositions  the  usage  id 
anomalous.  Middleton  thinks  that  where  nouns  are  connected 
the  general  practice  is  in  favour  of  uniformity.  See  Gr.  Art. 
p4 191. 

11*  iprop]  Under  this  is  comprehended  all  that  is  necessary 
fiv  sustaining  human  nature ;  to,  eviniSeia  toS  atifiarot  Jameef 
iL  16.     Sefe  Gen.  xviii.  5,  8:  xliii,  31,  34 :  1  Sam.  ix.  T:  xxi.  6. 

»^^  iitiovaiov^    This  is  one  of  the  words  Ta!i;  awa}^  Xeyoficvtoy, 
bk  thfi^' interpretation  of  which  the  learned  are  far  from  being* 
agreed.     It  appears  to  have  been  formed  by  the  Evangelists, 
m  vjioae  writings  only  it  occurs,  after  the  analogy  of  vepiouaios, 
%  WQvd  in  like  manner  coined  by  the  Seventy,  in  whose  version- 
alone,  besides  the  New  Testament,  it  is  to  be  found.    Origen 
de  Qcat*  xvi*  irpwrov  oe  tovt    larTeoVp  on  t;  Xe^ts  v  ewiowriow 
wa^  9UO€vl  t£v  'JBXXiyi/Qiv  ovt€  twv  (ra(f>wv  wv6fia<TTat,  ourc  w 
^  Tim  iSiayrwy  avytfi^iq,  TexpurTaif  aW*  iouce  wenXaaOai  vira 
rim  wayy^oTwv.     The  most  natural  and  easy  interpretation 
aeema  to  be  that  of  Chrysostom  and  Theopbylact,  the  former 
of   whom,    Horn.   xxx.     Tom.  5,     explains    aprov    eTriovtrtop^ 
TOUTWTiv,   €wi  ri^v  ovalop  Tov  fTtifxaTo^  oiafiaivQvra  teal  triry- 
kparrijaiu  Tavrtiw  ^vvofievov:  and   Horn.  liv.  in  (xen.   avrl  toS 
T9V    Ti^(    lifAspai  Tpo(p^v :    and   the  latter  says,  in   loc.  aprov^ 
ewuNKTMW'  is  aproi  ml  r^  oifaiq.  Ka\  autrrcurei,  tifiSv   avrapKvt^. 
So  Basil.  Cses.  in  Reg.  Brev.  Interrog.  cclii.  p.  624,  rov  twiou-^ 
awy  apTO¥9  roirrecm^   rov  wpoi  t^v  kiptmepoy  ^norip  rvi  owriq, 
itiwr   "j^nffTifievoyru*     EtymoL  einoi/crio;'  o   ciri  rij  ovciq,  tf/mwy 
apinill^wv*    So  Suidas,  and  Phavorinus.     The  Schol.  to  the  Gr; 
Glossary  of  the  New  Testament  explains  eiriovfftov  by  top  /tieX* 
X^rra,  T0¥  iTTioirra,  rov  trpoadoKci/iAevoy,  tov  fiij  rod  ivearwro^ 
oueeioWf  aXKd  tow  a'iroio6ri<r6fi€vov  ev  r^  (jlcWovti  tou  a-y*©*?.— 
i  Toy  <rvyurTwyTa  to  cmfia  iq/uLwy.     The  word  therefore  may  be' 
explained  sidBcismt  ft>r  one^s  support,  convenient  for  one^s  sub4 

L 


163  ST.  MATTHEW. 

nsteneer  So  that  the  petition  ia  Dearly  parallel  to  that  of  Agur, 
Frov.  XXX.  8.  See  Mede^s  WcHrks^  p.  125.  We  meet  with  an 
expresaiom  of  similar  import  in  Eurip.  Electr.  233,  roc  tatff  ntii- 
paw  (iiov.  So  also  Soph.  (Ed.  Col.  1429.  Heliodor.  vi.  p.  284, 
4  Kaff  iifiifKUf   awayKciio^  Tpoipri,      James  ii.  15,    i}  i<f^fi€po9 

The  analogy  of  the  language  (as  in  iiriXiimop,  eircrci^koi^) 
and  the  Syriac  translation  favour  this  interpretation :  nor  is  the 
objection  vaUd,  that  according  to  the  derivation,  from  iirt  and 
wda  the  word  should  be  eirovaio^y  not  etriovtrnKy  since  in  many 
other  words  oompoimded  with  ere  and  beginning  with  a  vowel 
the  I  is  retained,  as  einccxifv,  cTriopicos,  €iriO7rT0|iai,  CTrioupos, 
imaXXw,  &c. 

There  is  probably  an  allusion  here  to  the  provision  of  manna 
made  for  the  Israelites  in  the  desert,  which  was  from  day  to 
day.  Every  day's  portion  was  gathered  in  the  morning,  except 
die  seventh  day's.  But  in  order  to  prevent  a  breach  of  the  Sdv 
bath,  they  received  a  double  pc^rtion  on  the  sixth  day. 

The  Fathers  Jerome  and  Ambrose  translate  a/yrov  iwiowriov 
panem  supersubstantialem,  by  which  the  latter  (Sacram.  v.)  un- 
derstood the  bread  of  life  mentioned  J(^  vi.  48,  necessary  to 
sustain  the  substance  of  the  soul.  Others  suppose  imovaiop  may 
aignify  bread  for  to-morrow,  for  the  time  to  come,  because  rif 
inwocrfi  ni^€p<f.  Acts  vii.  26,  signifies  the  morrow.  It  has  also 
Ibeen  taken  to  signify  our  promised  bread,  the  portion  of  good 
things  which  as  God's  children  we  have  a  right  to  by  inhe- 
iritance;  from  Luke  xv.  12,  13,  where  ovaia  signifies  riches  or 
inheritance,  or  such  a  portion  of  either  as  a  father  giv6p  to  any 
af  his  children.  A  variation  in  reading  has  also  been  proposed 
APTONEIIIOYSIAN  by  changing  O  into  A,  aprov  ivl  oufriaw. 

«—  tr^fiepop]  ChrysQstom,  Horn,  in  Matt.  xlv.  Kad'  eKaa-niP 
mfj(OVTa$  Tfip  fiyuepav  tjJp  pijaiv  CKelimiv  rrju  ay  lay  Xeyatn^' 
iXSirw  tf  jSflKTiXcia  aov* 

12.  a(f>e9  niMv^  Remit.  See  Pearson  on  the  Creed,  Vol.  ii. 
p.  453.  £cclu8.  xxviii.  2,  a^>€S  to  aSacrjiuLa  r^  irkriaiov  aovy 
Kol  roT€  oeffiivTo^  crov  ai  dfiapriai  aov  Xi/diycrorrai.  Lucian. 
Saturn,  v.  Kal  irpo^  to  Xoiwov  ctxpitjpLi  <rot  rci  xpio.*  I^^^S*  ^^^^' 
^  7^  '^^  <<  '^^  M^  o^etXeiy  atpifiiiii  aan-^i.  Herod,  vi.  30,  a^^xe 
mirf  T^¥  aiTUfv,     Plut*  Lye.  afpeivai  roiy  woXrraiy  tov  opKov. 

— "  o^ikfiiuxTa}  otpiKfifia  Kal  oipeiktjpia  Siaif^epeC  ofpikfuna 
yap  TO  ix  t^  KaTa^ucrj^  XeyeTcu'  o0€iXf}MCE  ^  5  eSavelcaTo  tw. 
Thua  1  Mace.  XV.  8,  imp  o^eiXtma  (iaaiXiKOP  a^ieaOto  aot>  See 
Ifatt.  Xviii.  32,  coll.  27.    Hence  it  oomes  to  signify  a*  trespass 


CHAPTER    Vf«  163 

iriiidi  oUigM  ta  reparatioD;  and  a  delinquency  of  any  kind; 
whence  St.  Luke  xi.  4^  uses  the  word  a^aprriat  in  the  correfr. 
ywting  passages,  which  is  the  meaning  also  of  the  Syiiac  trns* 
lution  of  thb  passage.  And  in  ver.  14,  we  &id  the  word  changed 
^  vapawTw/MiTo.  Chrysostom,  Horn.  cix.  Tom.  5,  a0€f  lifiiw 
Ta  o^^etXjutiara  ifiiiiivf  Toyritrritf,  a0€9  r^7p  rd  XP^  ^AuSvj  tou* 
T^OTiy  TtK  ofutpria^  lifuvp  Kot  ra  wraiajMiTa,  And  afteiwarda 
M  Koi  ifult  a/pUfAMy  irasri  roi?  vralown  xal  ofiaprawovaiv  €i9 

—  tk  ical].  See  Hoogeveen,  Doctr.  Part.  c.  lvii.  Sect.  6.  §  14. 
•'    — ^  T0«9  otp^tkeraK  Vf^^^     Sub.  ra  6<l>€iKfifiurra  avrcSi;. 

13.  fui  €ur€P€yKfft  €i(  w€ipaafiov^  See  Glass.  Phil.  Sac.  p.  Wf^ 
The  Jews  were  wont  to  beg  of  God  in  their  prayers,  that  he 
would  not  deliver  them  into  the  hand  or  power  of  temptation^ 
whnAj  they  did  not  desire  that  he  would  keep  them  from 
fidlsng  into  temptation,  but  that  he  would  not  give  them  up 
Id  it,  or  suffer  them  to  yield  thereto.  Origen  on  Fs.  xvii.  29^ 
aa;y8  cit  w^tpoxrfioy  ovk  elaiffjftrrai  oi  r^  /ui}  w€tpa<r0iivaij  aXKi 
T^  fuj  aXwpat  Tcus  irayiat  Toi  ireipatTiAou,  Matt.  xxvi.  41,  irpoa'^ 
mj(€aO€  era  /ui^  eicreXBtp'e  eis  ireipaofioif.  On  which  Isidore  £p« 
CCTI.  lib.  5,  p.  638,  observes,  vpo<rsvj(€^0€  iva  fAtj  ^TTffiiJT€  t^ 
9€tpatrM^.  ou  yap  elirey,  Mtf  ifMreaeiv,  aXXa  fiij  eUreXdutf,  tov- 
Ttforn,  §u§  KaTctfroOfjvai  vir  avrov,  Mif  efAireaely  iiev  yap  ovj^ 
oSotf  Tt»  ifiwetrovTa  ^  a'Te<f>aifa)0iirai  cSiv  re.  To  en^er  into  temp- 
iaimn  is  to  be  overcome  by  it ;  as  to  lead  or  cause  to  enter  into 
tenaptatioQ  is  to  suffer  men  to  fall  a  prey  to  it;  to  make  ship- 
wreck of  faith  and  a  good  conscience ;  to  suffer  men  to  be  drawn 
hj  its  rfhirements  to  commit  iniquity.  See  Gal.  vi.  1  :  1  Tim. 
tL  9-  This  is  the  primary  import  of  these  words ;  though'  they 
mmf  dao  seocmdarily  request  the  providence  of  God  would  liot 
subject  us  to  those  circumstances  which  lay  us  under  a  great 
peril  of  offending ;  or  when  he  does  think  fit  so  to  do,  that  he 
would  not  deny  us  strength  sufficient  to  repel  the  violence  of 
thoM  aasauks. 

— —  pSaag]  2  Tim.  iv.  18,  koI  pwrrrai  /ue  o  Kt;/ocof  airo  wavros 
ipyov  iraytfpoS*  .£lian.  V.  H«  xi.  4,  rriy  trarpiSa  fwaaaOai  TfJ9 
iotfX€ia£.  Theognis  103,  oyr  av  <t  ix  ^aXeiroto  m¥ov  piaoiTOm 
It  18  constructed  with  €«c,  ex  x^ipdfs  and  airo. 

—  awo  Tci  wayif/ooJ]  Masc.  gender ;  the  Wicked  One,  the 
DeviL  See  Matt  iv.  3 :  v.  3?.  So  Tertidlian,  Origen,  and 
Chrjsostom  understand  it :  the  latter  of  whom,  Horn.  xix.  in 
Matt.  Cr  Ti.  p«  140,  says,  irovf^v  iuradOa  top  &o/3oXoy  f^aXti. 

1,2 


164  «T.   MATTHEIf. 

Ktrr  €^o^^  d€  dlm^  €K€i¥of  KoXelrat  otd  rtjv  vfrepfioKijv  t^ 
Koaas,  teal  eircicav  fitivii^  Trap  iinwv  aoucrfieh,  atriroVGov  irpor 
^^iat  e^ci  top  itoXcmop.  We  pray  therefore  here  that  God 
would  graciously  preserve  us  from  those  evil  frames  of  heart 
and  dispositions  of  spirit  which  render  us  so  prone  to  yield  ta 
a  temptation,  and  from  the  violent  assaults  of  Satan,  who  being 
once  let  loose  upon  us,  will  not  fail  to  hurry  us  into  sin. 

Augustin  does  not  understand  this  of  the  Evil  One,  but  of  th& 
evil  of  affliction,  Ep.  cxxx.  c.  11,  21. 

—  oTi]     See  Hoogeveen,  c.  xxxviii.  Sect.  4.  §^  4. 

"—  oTt  <Tod  itrnvy  &c.]  The  genuineness  of  this  doxology  has 
been  doubted  from  its  not  being  in  St.  Luke ;  from  its  being 
emitted  in  a  few  Gr.  MSS.  and  all  the  Latin  Fathers,  even  those 
who  wrote  commentaries  on  the  prayer.  No  Greek  Father  older 
than  Chrysostom  cites  it.  Caesarius  Dial.  i.  Q.  29^  quotes  it  not 
as  a  part  of  Scripture,  but  of  a  Liturgy :  r^  je  ayyeki^  cTrofiepot^ 
xal  lifAeii  otov  evKryiofiev  kiriviKtw^  tov  Xpiarov,  kv  r^  Kaip^  r$r 
Oela^  Twv  /ULVCTifpioDv  TeXertfi  fitmvrei,  oti  aou  iari  to  KpaTor 
KOI  rj  ^aCKeia  koi  ti  hvvaixt^  koi  j;  col^a.  i^ov  to  ivucw  Ttj^  Seiar 
^vaeoK  Tov  irarpo^  koi  tov  viov  Kai  tov  aylou  irvev/xaTo^.  And 
Dial*  III.  116,  Tfiv  irapa  twv  lepewv  axouofiev  t^  Qcm  €¥')(apuT- 
TiiOf  ava^pepovTwu — oTe  (jxwi,  to  KpaTo^  koi  ri  (iaaiXeia  Kal  if 
cvpafus  Kal  ij  oo^a  tov  TraTpo^  koi  tov  viov  ical  tov  ayiov  Trvei- 
/uaT09  vvv  Kal  ael  Kat  €19  tov^  aiwva^  twv  aiduwv,  a/uLtjv,  Gries- 
bach  thinks  it  crept  into  the  text  in  the  fourth  century  from 
the  liturgies  which  annexed  sometimes  this  and  sometimes  similar 
doxologies  to  this  as  well  as  other  forms  of  prayer.  Besides 
however  being  in  almost  all  the  Gr.  MSS.  it  is  found  in  a  Syriac 
version  which  is  nearly  of  the  first  century,  and  two  later,  in 
^thiop.  Armen.  Arab,  and  Goth,  and  in  the  Apostolical  consti- 
tutions, and  in  Chrysostom.  The  Jews  in  the  temple  at  the  end 
of  their  prayers,  and  in  reciting  their  phylacteries,  at  the  name  of 
God,  repeated  ^^  Blessed  be  the  name  of  the  glory  of  his  king-* 
dom  for  ever  and  ever,''  from  which  probably  this  was  taken* 
And  the  early  Christians  certainly  had  some  doxologies  similar  to 
this,  as  we  find  from  the  Epistle  of  Clemens,  where  there  is  one, 
though  varied,  occurring  five  times.  Whitby  thinks  it  very 
unlikely  the  Fathers  of  the  Greek  Church  should  presume  to  add 
their  own  inventions  to  a  form  of  our  Lord's  own  composing: 
•ad  he  agrees  with  Lightfoot  in  thinking  it  probable,  that  our 
X^ird  deOvering  this  form  twice  upon  different  occasions  might 
mld-thiv  dause  at  the  first  time,  and  leave  it  out  at  the  second; 


CHAPTER  TT.'  165 

laid  that  the  Latin  copies  which  are  fiill  of  errors,  might  leave  it 
out  in  both,  lest  the  Evangelists  should  seem  to  differ  ia  a  matter 
•o  considerable* 

The  import  seems  to  be  this,  We  pray  thy  kingdom  may  come, 
and  that  thy  name  may  be  hallowed,  and  thy  will  be  done  by  all 
men;  for  thine  is  the  kingdom,  and  all  men  are  concerned  to 
honour  thee,  and  to  obey  thy  holy  laws : — ^we  pray  for  temporal 
blessings  to  be  derived  from  thee,  for  the  pardon  of  our  past 
sins^  and  preservation  from  them  for  the  future ;  for  thine  is  the 
power  thus  to  provide  for  and  protect  us;  and  thou  alone  canst 
pard<m  our  offences : — we  pray  for  all  these ;  for  by  thus  hallow- 
ing thee,  owning  thy  kingdom,  and  doing  thy  will ;  by  thus  par- 
doning, providing  for  us,  and  protecting  us,  thine  will  be  the 
glory  for  ever  and  ever.  Amen. 

— »  ii  ivva/iii^]  So  Archilochus  in  Clem.  Alex.  Strom,  v.  w  Zei/, 
aov  fU¥  oipavov  Kparo^,  Theognis  373,  Xeu  (piXe,  dau/mal^w  <ri. 
4ni  yap  iratrretraiv  avaaa^i^,  TijuLrftf  avra^  ^X^*''  *^*  fieydXtjv  ^Jya- 
/ufjr.    And  376,  (Tov  Se  icpaTog  ndvrwv  iaff  vwarov,  &c. 

—  ofifiv]  Is  read  in  some  MSS.  which  want  the  Doxology ; 
but  many  omit  it,  in  which  that  is  extant.  We  find  it  at  the  end 
of  Ps.  xL  and  Ixxi ;  audit  was  probably  spoken  here  by  our  Lord, 
as  usual  among  the  Jews  by  way  of  response.  The  people  said 
Amen  at  the  end  of  the  Chazan'^s  prayer;  and  also  at  home 
when  the  master  of  the  family  blessed  or  prayed:  but  seldom 
or  perhaps  never  any  one  praying  privately  joined  this  to  the 
taadci  his  prayers.  In  the  public  prayers  of  the  Temple  they 
did  not  make  the  response  Amen,  but  only  in  the  Synagogue. 

From  the  Jews  the  custom  came  down  to  the  Christians. 
Justin  M.  Apol.  ii.  p.  161,  ou,  ^n-poeaTwro^,  avvTeXetravro^  xdt 
wj(as  xal  njr.  evyapiCTiaVf  ira^  o  icapwv  Xaos  k'jrevif^fifL^i  Xeywvy 
*Apiii¥m  Chrysost.  in  Ps.  cvi.  to  sdos  ev  toi^  €KKXfiaiai9  /uLe/mevtiKe 
TO  Tfi  io^aXoyuf,  rod  lepetui  ^m  toS  'Afiiji;  auvriOeaOdi  tov  Xqok. 
See  V.  17. 

14.  yap]  In  some  omittted.  It  will  be  here  redundant,  or 
xefer*  to  the  fifth  petition  of  the  prayer. 

^'^  idv  aic^Ti\  In  this  and  the  following  verse,  the  same 
precept  is  put  affirmatively  and  negatively,  after  the  custom  of 
the  Hebrews,  in  order  to  enforce  it  more  strongly.  See  Isai. 
xxxviiL  1,  3,  9:  Jer.  xxxvi,  11 :  Deut.  ix.  7- 

In  these  words  God  promiseth  remission  of  sins  to  him  that 
forgiveth  others;  not  that  this  virtue  can  alone  obtain  favour 
with  Grod,  where  other  Christian  duties  are  neglected ;  for  though 


16^  ST.  MATTUKW. 


liegadve  preempts  are  absolute^  yet  affimiatiTe  prcNiuses  admit 
4his  Umitatioiiy  if  no  other  ocaidition  of  salvation  be  waating.  • 

Seneca,  Ut  absolvaris,  ignosce.  Det  ille  veniam  fudle,  cak 
Teni&  est  <^ub.     See  EccIua.  xiviii.  1,  2. 

-^  o  troTwi  vfiwp  o  ovfxuftas]  After  these  words  m  soiaa 
<oo]Mes  follow  TCI  irapaTTcuMaTa  «/uui»y»  which  seem  to  have  beea 
•added  to  complete  the  construction. 

16.  oTa¥  Se  vtioTciffTe]  He  here  speaks  of  private  and  volun* 
;tary  fastings.  For  on  public  fasts  it  was  lawful  to  use  the  signs 
.of  repentance  and  humiUatioOi  The  Pharisees  fasted  aa  Mondays 
and  Thursdays :  those  that  would  be  thought  more  devout  thaa 
the  rest,  fasted  besides  on  Tuesdays  and  Fridays,  and  abstained 
from  all  kinds  of  food  tlill  sun-setting.  On  the  great  day  of 
expiation,  when  the  Jews  were  more  strictly  obliged  to  fast,  they 
continue  so  for  twenty-eight  faoura^  Men  are  obliged  to  fast 
from  the  age  .of  full  thirteen^  and  women  from  the  age  of  fuU 
eleven  years^.  Children  from  the  age  of  seven  years  fast  in  pnv 
portion  to  their  strengths  During  their  fasting  they  not  only 
aUtain  from  food,  but  from  bathing,  f«,m  perfumes  and  anointing 
imd  not  unusually  covered  themselves  with  sackcloth  and  ashes* 
This  is  the  idea  which  the  Eastern  people  have  generally  of 
fssting.;  it  is  a  total  abstinence  from  pleasure  of  every  kind. 

—  fiiii  yiv€<r9^9  &c«]  Do  nothing  which  may  signify  you  fast 
io  gain  the  applause  of  men.     See  Glaus.  Phil.  Sac.  p.  1302. 

*^-  aKvdpwwoi]  prc^erly  denotes  a  fretful,  angry  countenance  t 
but  here  it  signifies  gloomy  and  dejected  looks,  a  face  disfigured 
with  mortification  jand  fasting.  It  is  perhaps  in  some  measure 
^explained  by  the  words  following.  The  Seventy  have  used  the 
saQie  word  to  express  a  sad  countenance.  Gen.  xl.  ^^  ri  Sn  ra 
Trpoawn-a  v/jlHv  crxvOpunra  aiffUEpov ;  See  also  Dan.  i.  10,  15  ;  and 
^cclus.  XXV.  23.  Josephus  giving  an  account  of  Nehaniah 
mourning  the  calamities  of  his  country,  uses  the  word  Ant*  xr. 
-6,  6.  o  o  €u0v^  ftJs  *«X^>  ^^  airoKovaa/uLcvos^  SiaKopii<Ta}V  i<nr€¥e€ 
T^  fiiUTikn  Tfiv  eiA  toZ  iroTQi!  hiaxoviavp  w  ^  juLerd  to  Setfrvov 
o  fiacCKev^  ^J^^yyQ^  ko\  rioUmf  avrov  yepoiueviK  d'trifiKe^v  Cf9  rof 
Nttf/ifor  fccu  tcareatcvOpwiraKOTa  Oeofra/jietio^,  Sid  ti  KaTtfipii^ 
Mtitjy  difiKfuvm^i  Whence  it  appears  to  include  what  is  implied  iH 
(Ufd  dwdkauadfiepos  and  what  follows  to  icartfd)e9  toS  irpoawirmf 
Kal  auyKex^M^vov  dT&edOtipep  Philo  de  Norn.  Mut,  p.  1060^ 
CKvdpt&tral^wif  /lev  r^  vpoawmp  ^€i&aiy  ^  Ttj  itavoltf.  p.  IO7I9 
Xoycs  yofi  01^0)9  Koi  Xfnja-fidf  ecrri  Oeio^  aKvOpayirov  Kal  eiriXi/iroy 
ical  jJL€^ro¥  fiapudcufiovias  cIiMii  roy  irairro^  fioyOfipw  j3<of,  mf 


CHAPTER   TI.  167 

nyxwiTM^rai  rf  ^partifrtp  lUiStatf.  Tbeodoret  in  Levit.  Q.  xxxii^ 
On  the  day  of  expiation  oi  'loi/^ioi  ou  atofOpmiral^ouaiv,  akXii 
yeXwaif  loai  waS^ovai  Kal  jfopevouai  xal  widkatrrois  py/ucuri  icoj 
wpayfioffi  td^fivrai.  laocr.  ad  Demonic.  c0i^€  aavrov  m4  cluof 
amfOpmwopt  dWd  avyvoyv.  At  iKCiPO  m^i'  y^p  avdaSri^,  Sia  Si 
Toirro  (f^povifios  ehai  So^eis.  Plut.  Quse^t.  Rom.  285,  ^  icai 
Tjfy  {fika/xtviKciv  iepdv  riji  ''Hpa^  elviu  SoKOvaaVy  vevoyjurrm  crxv^ 
Oprnfra^eiVf  M^fre  Xovoimewfjv  riywioavra,  /EAf/re  Koafiovfi^vfiv*  Thus 
Tenrace,  Fhormio,  i.  2,  56,  CapiUus  passus;  nudus  pe^,  ipfti^ 
horrida,  Lacrumse;  vestitus  turpis. 

—  a0ai^ai;o-i]  Properly  to  Uot  out,  so  that  no  trace  of  ik 
should  appear.  Suidas  axpavlcrcu'  6\tisi  rv  dyeXelv  xai  a(paves 
woi^aoi*  Xen.  Mem.  i.  2,  53,  to  aoifia  i^eviyKavre^  difHivi^ovait 
Airian.  Exp.  Al.  i.  9*  d(pavUrai  tyju  iroKiv*  Joseph.  Ant  i.  11, 
1,  maX  Tfiv  T€  iroXitf  cLvrmv  KaTcurrfieyj/aaOai  Kal  Tifv  j^dpap  oStok 
a^kzpto'cUf  0)9  iitjT€  tpvTov  eTi  fjLtiTe  Kapirov  erepov  e^  wrij^, 
apQio$ipai.  Philo  de  Vit.  Mos.  p.  629,  ^i/  ipire  (rrpartdy 
evavXoSaay  owe  er  dvTiTerayfUvriP  o\l/6(r0€'  iretrelTcu  yap  irpo^ 
TpowiM&jv  iraaay  xat  fivOios  axpaPUT9vicreT€u<,  m  fivloe  Xel^avov. 
wnrns  iwip  y^  en  (fMxpfjpcu.  De  Char.  p.  ^14^y  dpareiXaPTos 
lyXiov,  TO  fJL€v  axoTos  dipavi^^ercu.  Here  it  signifies  to  disfigure 
or  deform ;  to  change,  spoil,  applied  to  such  an  alteration  of  the 
natural  countenance  as  proceeded  from  their  emaciating  them^ 
selTes,  and  contracting  their  faces  into  a  dismal  form.  Chrysost 
d^fku^S^owTi,  TovrioTiy  ^(pOeipowri.  Theophylact  in  loc.  p.  36. 
Q^fkKPtaiiOi  wpoawrou  earip  »/  w')(p6Ttii,  orap  ou^  0109  etrri  T19 
ifkumgroif  dkkd  rpoairoi^TOi,  arvypoTf/ra,  Theophanes  Horn. 
XIX.  speaking  of  the  Scribes  and  Pharisees  ovroi  yap  ti^p  Kepijp, 
coj^ta^  ixTOTTWi  FOifoxu'TfiSi  ical  Ti^p  aXktiP  fiep  oiKatoavptjv  ep  if  dee 
imrkaarfiL€Ptp  iiertipr^fovroy  fiaXiara  he  ip  r^  wrjoTeieip  <rKv0pQh'. 
WQTifra  miXXifP  iireSeucpvprOf  ^eiwuri^oinre;  roi^  opmprais  oid  toO 
9^t0€¥  ayjifuvrm,  teal  r^  emirXdo'Tov  twp  irpoawirmp  iif^jpoTifroi^. 
BtymoL  difKipiffaL  o\  iraKcuoi  oiyi  to  fiokupm  ws  pvp^  dXXd  to. 
rekim^  dipav^  vomv.  £ustath.  in  Od.  ^.  p.  261,  to  awfia 
XoyrpiHs  re  TtuneXov/uuepop  koXXiop  ytPCTai  xai  IfAaTUap  XajuLrrpwp 
wwptBeaei  €19  to  KaXXtop  c^oXAaTTCTcu,  wrirep  av  TrdiXip  au^/uLoS 
wtpapcTfjs  Kal  Kcmd  anreipa  to  Xafmrrpop  elooi  dipapil^owTi*  It  wa& 
a  custom  antiently  to  express  bitter  sorrow  by  sprinkling  ashes 
and  clay  upon  their  heads,  or  if  their  griefs  were  of  a  lesser  kind^ 
by  neglecting  to  wash  and  anoint  themselres :  which  custom  our 
Lord  probably  had  now  in  his  eye  as  appears  from  ver.  17,  where 
be  mentions  the  an(»nting  the  head  and  washing  the  fsce,  in 


168  ST.  MATTHEW. 

oppcMitkm.  Cicero  describes  a  similar  cdse,  Rull.  Agrar.  ii.  5, 
vestitu  obsoletiore,  corpora  inculto  et  horrido,  capillatior  quam 
ante,  barbaque  majore.  And  Quintil.  Proem.  Inst.  Or.  15, 
Non  virtute  ac  studiis  ut  haberentur  Philosophi  laborabant,  sed 
Tiiltum  et  tristitiam  et  dissentientem  a  caeteris  habitum  pessimis 
rooribus  praetendebant. 
'    —  ipavHai]    i«  e.  (pavepci  cucri. 

'  17*  aXei^cu]  Except  in  times  of  affliction  the  Jews  were 
wont  to  wash  and  rub  themselves  with  oil,  which,  was  commonly 
perfumed,  especially  on  festivals,  which  seems  now  the  case  in 
the  East.  So  Horn.  Od.  o**  17^»  ypwr  dirovi^afiBvti  Kat  eirc- 
ypiaaffa  irapew*  !!•  ^-  17^  >  axo  ypoo^  l/JLepoevroi  XvfuiTa 
wavra  tcaOfipev,  aXeiyf/aro  ie  \iir  eXaitp.  Herod,  iii.  124,  I^oJ- 
atjf  Tfjf  Ovyarpo^  oyf/tv  evvTrviou  Toiiivoe.  eSoKce  oi  Yov  warepa 
i¥  T^  ffifH  luriwpov  ioura  XoiiaBou  yu^¥  vrro  tov  Aco9^  '^litrdai 

#C  UltO  T0V  fiXlOV, 

Chrysostom  in  Ps.  xlvii.  cri)  Se  orav  vtiarevrjsTy  aXeiyJ^tu,  &c. 
OvK  aXoi^p  KeXevwv  tovto  Xe'yei  (oiJoeiy  yap  tj/nciv  touto  iroiei) 
aXXd  Tf}y  tpovfiv  evoeiKwaOai  xat  to  <f>aiopov  t^  oiavoia^^  KeXevwu 
yeyrfioTos  yritrreveiVj  ixti  aKvOpwiral^ovTa^,  See  also  Hom.  xx. 
in  Matt.  p.  144';  and  Photius  £p.  cxxix.  p.  I70. 

18.  ip  Tip  (paveptp]  Wanting  in  most  MSS.  and  versions. 
See  ver.  4. 

19.  Ofiaavpil^tTe]  Ofyravpi^eiv  synonymous  with  dwoTiGeaOai, 
Phumutus  de  Nat.  Deor.  c.  xxviii.  ouk  op6m  elpriaOai  diro  tou  top 
fcapirov  awoTiOeaOai  Kal  Otiaavpi^eip,  In  the  Eastern  countries 
where  the  fashion  of  clothes  did  not  alter  as  with  us,  the  treasures 
of  the  rich  consisted  not  only  of  gold  and  silver,  but  of  costly 
habits  and  fine  wrought  vessels  of  brass  and  tin  and  copper, 
liable  to  be  destroyed  in  the  manner  here  mentioned :  see  Gen.  xli. 
14:  Judg.  xiv.  12:  Job  xxvii.  16:  James  v.  2,  3:  as  well  as 
com,  wine  and  oil,  which  composed  the  Otiaavpol  of  the  people  of 
Palestine,  Amos  viii.  5.  See  also  Odyss.  /3.  338,  o9i  1/17T09 
')(pva'09  Kal  j^oXicoff  exeiTO,  E/rOfj^  t  ev  xriXolaiVy  a\i9  t  euwSti 
eXaioPt  Od.  £.  38;  ^^^  341,  j^aXxop  tc  "^^vcop  t€  dXn  iaOtjra 
T€  ooi/reff.  iElian.  V-  H.  vi.  12,  TedtiaavptaTo  oe  avTrj  Kal  criToy 
ei9  ixaTop  fieii/uLVWv  pLvplaSai.     And  Hist.  An.  iii.  10. 

'  But  by  treasure  we  are  not  to  understand  every  thing  we  lay 
up  for  the  future,  provided  we  be  ready  when  the  glory  of  God 
or  the  duties  of  charity  require  us  to  part  with  it :  but  that  is  in 
the  forbidden  sense  our  treasure,  which  we  chiefly  prize,  delight 
11^  and  set  our  heart  upon  (ver.  21),  and  that  which  we  do 


CHAPTER   V  169 

thiefly  spend  our  time  and  study  to  pursue  and  prosecute  with 
the  neglect  or  to  the  hazard  of  our  heavenly  treasure,'  as  appears 
from  the  opposition  here. 

—  Ofiaaupou%'\  properly  the  repository  for  treasure :  See  ii.  11 : 
the  place  where  treasure  or  stores  are  reposited,  in  which  sense 
it  is  used  by  Greek  writers,  as  Thesaurus  is  in  Virg.  Georg.  iv. 
S29:  Curtius  V.  2,  11:  Seneca  Ep.  xi.  5.  Here  used  for  the 
contents. 

— —  o-f)?  icai  )3/oai<ris]  This  has  been  sometimes  considered  an 
€r  oia  ovolv  for  atj^  fiptiaKovaa^  or  fipwaii  affray,  but  that  seems 
negatived  by  ver.  20,  o-ijv  oure  fipwai^-  Varro  in  a  similar  way 
has  both,  Frag,  in  Corp.  Poet.  Latin.  Singulos  lectos  stratos  ubi 
habuimus,  amisimus  propter  cariem  et  tineam.  The  literal 
meaning  of  fipwrn  is  the  act  of  eating:  here  what  eats  into 
another  substance.  It  has  been  supposed  to  signify  a  little  insect 
that  gets  into  corn  and  eats  it;  and  that  our  Lord  refers  to 
clothes,  grain  and  gold,  as  the  chief  treasures  respectively  ob- 
noxious to  moth,  smut  and  thieves.  In  the  Septuagint,  fipwai^  is 
used  Mai.  iii.  11,  for  the  worm  or  animal  that  destroys  com. 
The  common  interpretation  explains  it  by  canker  or  rust,  which 
corrodes  metals :  and  this  seems  to  agree  with  St.  James  v.  2,  3, 
Ta  tfULOTia  vfxwv  atirolSpcjTa  yeyove,  o  jQ^vao^  v/ulwv  kqi  o  apyv^ 
po9  tcariftirac,  /tai  o  \o^  airiv.  In  Menander  we  meet  with  kqI 
wwrra  Ta  \vfjLaiv6/uL€v  evcarw  evooOeVf  oToy  o  fxev  iov  tov  aliripov, 
aw  tTKoirifSj  TO  S  \iiaTiov  o\  (TriTe^y  tj  oc  Opvyf/  f  JXoi/.  Hor.  Serm. 
II.  3,  117)  Age  si  et  stramentis  incubet,  unde  Octoginta  annos 
natus,  eui  stragula  vestis,  Blattarum  et  tinearum  epulae,  putrescat 
in  arcft,  Nimirum  insanus  paucis  habeatur.  See  also  Seneca  de 
Benef.  iii.  3. 

—  a0ai/i^€i]  i.  q.  Sia(]>6€ip€i*  See  ver.  16.  Incert.  Auct. 
in  Poet.  Gnom.  a'travT  a^ai/cTcc  yfjpa^  ity^vv  ato/maTo^,  Diod. 
Sic.  II.  p.  123,  *0  ypoiKK  Ta  piev  6\o(T')(€pm  t70avia'€.  Demosth. 
adv.  Mid.  p.  582,  16,  to  okofi  a<f>avi}^€iv  Upav  eaOiJTa,  which  is 
explained  by  iiatpOeipeip  to  t/iarioi/  Koi  Xu/uLaivecrdai.  Polyb.  i.  81, 
ear  0€  iraXiy  atprif  xaTo,  ti)v  e^  avTwv  ^piaiv  (pOelpom'a  to  cn/i/e- 
jfis,  CVK  itryei  wauXatf,  eoiv  av  a(f>avia'n  to  uiroKeifievov, 

—  itopvctrovai]  Scil.  tov  toij^oi/,  rijr  oUlav.  The  accusa- 
tive is  added  in  Matt.  xxiv.  43:  Luke  xii.  39.  Xen.  in  Sympos. 
IV.  30,  /Ai|  Tii  fwv  Ti^v  oiKiay  oiopu^a^.  Demosth.  adv.  Con. 
p.  1268^  12,  Tol-^ovi  Toivuv  SiopuTTovT€%>  Aiistoph.  Plut.  565, 
vayv  yovp  KXeTrreiv  koc/jhov  €(Tti,  koi  tou9  Toiyov^  SiopUTTciv, 
Whence  that  frequent  term  of  reproach  with  him  Toi')(a)pv')(€  as 
perfossor  parietum,.in  Plant.  Pseudol.  iv.  2,  23.     Thucyd.  ii.  3, 


i 


17Q  ST.   MATTHEW. 

iiopv<njoirr€i  tov9  KOiuov£  Toi')(ovs*  The  elliptical  phrase  occurs 
in  a  firagment  of  an  Anon.  Pythag.  in  Mythog.  Graec.  p.  7189 
apa  ou  oUaiov  ciopv]^apTa  K\€\l/ai  koi  aHaai  top  warepa. 

20.  0tiaavpov9  iv  oipav^]  What  St.  Luke  xii.  33,  calls  Qtyrav- 
po9  avekketiTTOi  iv  toi^  ovpavoli»  Martial  v.  43,  CaUidus  effracti 
nummos  fur  auferet  area,  Prostemet  patrios  impia  flamma  Lares ; 
Extra  fortunam  est  quicquid  donatur  amids,  Quas  dederis,  solas 
semper  habebis,  opes.  Isocr.  ad  Demonic,  tov^  aya0ov9  ^  iroieif 
KoXoi  yap  Otjaavpo^  oifopl  airov^i^  X^P^^  otpeiXo/uiiinj.  Themist. 
Orat.  XVIII.  oTToder  irXeovaaovauf  oi  twv  ayaOwv  irpd^ewy  dtfaay* 
polg  oi  fMWiH  dori/Xoi  Koi,  aifoXwToi  Some  take  eu  ovpav^  here, 
and  €irl  Ttji  y^  in  the  preceding  verse,  with  Otiaaupil^eTe. 

21.  oiroi;]     See  Hoogeveen,  Doctr.  Part.  c.  xxxv.  Sect.  3.  §  1. 
-^  Oijaavpos  vfiwv'l     For  vjjlwv  in  the  two  cases  in  this  verse, 

two  MSS.  and  several  versions  have  <rov»  Mill  thinks  vfiwy  is 
St.  Luke^B,  and  0-01;  St.  Matthew^s  on  grounds  which  Wetstein 
does  not  consider  to  be  sufficient. 

—  ixet  earrai  Kal  tj  KapSia  i//uia!v]  Cic.  Att.  xii.  12,  igitur 
animus  in  hortis:  quos  tamen  inspiciam  cum  venero.  Plant. 
Pers.  IV.  6,  27,  nam  animus  in  navi  est  mens.  Mens^hm.  iv.  2, 
15,  mens  est  in  querelis.  Ter.  Eunuch,  iv.  Ty  46,  Jamdudum 
animus  est  in  patinis. 

22.  o  Xv^yo^  'rod  awfiaroi^  Artemidorus  Oneirocrit.  i.  28, 
calls  the  eyes  rod  awfiaTos  oSfiyoi  Kal  riyenove^,  Aristot.  Top.  i. 
14,  10$  oy\fi£  ev  offSciKfjitp^  vcXf^  ev  ^vxV'  ^^  Philo  de  Mund* 
C<Mid.  inrep  yap  vov^  ev  ^/o/X'Jj  'tout  o(f>6a\$io^  kv  (TiifiaTi. 

—  d^Xoi^]  Clear,  okoKktipo^y  as  membra  sincera  in  Lucretius. 
Opposed  to  an  eye  overgrown  with  film,  which  would  obstruct  the 
sight.  Chrysostom  and  Theophylact  explain  the  word  as  83mony- 
mous  with  vyitj^'  Epicharmus  xaOapov  av  tov  vovv  €^17$,  airav 
TO  aHfia  KaOapo^  el.  Themist.  Orat.  xxii.  pKefXfxa  carXovv  koI 
y€vvcuo¥.  I{ierocles  prsef.  in  Aur.  Carm.  wairep  yap  6(f>0aXfjLf 
Xtifuiim  Koi  ov  KexaOapfievip^  ra  a<l>6Spa  (pwreivd  I^eli/  ov^  otoirre* 
otrro)  K€u  >I^XV  ^^  aperviv  Kcimifuvri  t&  t^  aXfjdeia;  ivoirrpi'm 
coGOai  icaXXos  ayniyavov.  As  the  body  must  be  well  enlightened 
if  the  eye  be  sound  and  good,  or  greatly  darkened  if  it  is  spoiled 
with  noxious  humours;  so  the  mind  must  be  full  of  light,  if 
reason,  its  eye,  is  in  a  proper  state ;  or  full  of  darkness,  if  it  is 
perverted  by  covetousness  and  other  worldly  passions,  but  with 
this  difference  that  the  darkness  of  the  mind  is  infinitely  worse 
than  the  darkness  of  the  body  and  attended  with  worse  conse- 
quences, inasmuch  as  the  actions  of  the  mind  are  of  far  greater 
importance  to  happiness  than  those  of  the  body. 


CHAPTER    Yl.  171 

Whitby  and  most  oommentators  by  6(f)0aXfiot  dirXov^  uiuler- 
stand  a  liberal  person,  and  by  o(p0aX(id^  womipoi  the  covetous 
mum:  because  the  preceding  words  are  a  dissuasive  from  laying 
up  treasures  on  the  earth,  the  following  from  the  love  of  riches ; 
and  therefore  the  intermediate  words  probaUy  relating  to  the 
aame  thing.  And  in  the  sacred  writers  and  among  the  Jews  it 
was  said  proverbially.  He  that  gives  a  boon,  let  him  do  it  with 
a  good  eye,  i.  e-  freely  and  liberally.  Ecclus.  xxxii.  8,  10. 
Give  thy  first-fruits  ep  dyaB<fi  o^oX/i^'*  P^v.  id.  25,  V^X'' 
dwXij  is  the  liberal  soul.  And  to  give  anXws  and  iv  aTrXonp-e 
IB  to  give  liberally.  James  i.  5 :  Rom.  xii.  8 :  2  Cor.  viii.  2 : 
ix.  11,  13.  And  on  the  contrary  6<l>9aXMos  irovfifm  is  the  covet* 
ous  eye  that  envies  others  any  share  of  its  good  things.  Prov. 
xxviii.  32:  xxiii.  6.  Wetrtein  gives  instances  from  the  Jewish 
writings.     So  Lightfoot. 

Hor.  £p.  II.  2,  193.  Scire  volam  quantum  simplex  hilarisque 
nepoti  Discrepet  et  quantum  discordet  parens  avaro.  Tac.  Hist. 
III.  86.     Inerat  tamen  simplicitas  ac  liberalitas. 

—  aKOToi\  Thomas  M.  o  (tkotos  koI  to  (ticotos,  *H  ie 
atayrta  ouk  iv  'xpviaei.  livpiiri^n^  ev  <t>oiW(r(raf(,  ckotov  oeoopKw^* 
£u8tath.  Tov  Ce  prfiem-a  (tkotov  oi  fieff  ''Ofitipov  koi  ckoto^ 
l^aicTW.  Kac  SicUpofmroi  fniw  'trap  oairol^,  to,  irXeiu)  oe  jcara 
yivos  apaeviKov  irpoayercu^  ai9  ctfXot  Kal  to*  ovoi  (tkotov  <J}pia'' 
trovtri  Toy  avvepyaTtiv,  Schol.  Eurip.  Hec.  i.  ypa<f)€Tai  xal  to 
cwrai  ouo€T€pwf  koi  6  (ricoro9«  Kcd  t^  fX€V  ovScTeptp  ypwvTai  oi 
CMFoi,  T^  0€  apaevuc^  oi  'AttikoI. 

S4k  ov&i(]  Scil.  ^ouXoi,  implied  in  ^ovXeieiv^  as  Luke  xvi.  13, 
ovklf  oaccnyr,  which  is  also  a  reading  here.  Here  the  particles  of 
comparison  are  wanting, C0(r7r€/o  oiSel^  Svpctrai^^.wrwi  ov  ovvaoOe* 

"'^Suo'l  Kvpioi^]  i.  e.  of  contrary  dispositions,  as  appears  from 
&9^  Kal  Ma^wvq.  Chrysost.  Horn.  xxi.  in  Matt.  p.  150,  ivto 
Tcit  Ta  ipovTia  imTaTToirrai  Xeyei.  Athanasius  Dial.  iii.  de 
S.S.  Trin.  Tom.  ii.  p.  222.  ov^k  ^i/varai,  k*  t.  X*  Svo  oe  elaiv, 
#Te  o  ficy  ToxfTo  ueXeif  o  ce  tovto. 

Phrynichus,  p.  88,  Sval  fii^  Xeye^  dXXd  Svolv-^-^vl  yap  /oLovf/^ 
ytPucHf  Xeyeraiy  oi^c  oe  SoTuc^fi.  Thomas  M.  SvoTv  oi  OMxiy, 
oaa  yap  fiti  avyefi<palv€i  yevo^y  ovoi  irrwaiv  o€')(€Tai — to  Svalvj 
^tp^ai  MMPToi  tccu  TovTo  irapd  roc^  pt^Toptri,  In  the  New 
Testam^t  ivo  is  used  for  the  nom.  gen.  ace.  of  all  genders :  and 
the  inspired  penmen,  rather,  as  it  should  seem,  than,  express  a 
word  in  the  dual  form,  of  which  there  are  none  either  in  the 
New  Testament  or  in  the  Septuagint  version  of  the  old,  employ. 
loot  tor  the  dative. 


172  ST.   MATTHEW. 

— —  ^i/Xei/eiv]  Dio  Chrys.  lxx.  p.  608.  vaaa  piv  ovv  exrri 
vovXeia  'xaXeirtj,  tov^  oe  airo  Tv')(tii  iv  oiKtff  Ttj  auTrj  oovXevoirra^f 
iv  ^  ovo  ]}  Tpet^  oeairoTai^  /cat  raura  Tai;  re  rjXuciat^  kui  Toit 
ipvaeai  cia<l>opoi,  Xeyw  Se  Trpeafivrrj^  aveXevOepo^^  Kal  tovtov 
voices  veaviaKoif  iriveiv  Kal  (TiraO^u  OeXovre^,  riV  ouk  av  rwr 
aXXfloi^  oiK€Tii»  6fJLoXoyti(T€i€v  a0XiQ)T€pov^j  orav  tooovtou^  oerf 
OepaireietVy  Koi  tovtwv  exaaTov  aXXo  ri  fiouXo/xevov  Koi  7rpo(rTcuT- 
covTa ;  Ter.  Andr.  i,  3,  4.  Nee  quid  agam  eertum  ^st :  Pam* 
philumne  adjutem  an  auscultem  seni.  Si  ilium  relinquo,  ejus 
vitse  timeo:  sin  opitulor,  hujus  minas.  Adelph.  iv.  %  16,  Non 
hercle  hie  quidem  durare  quisquam,  si  sic  fit,  potest.  Scire 
equidem  volo  quot  mihi  sint  domini :  quss  hsec  est  miseria  ? 
Persius  v.  154,  duplici  in  diversum  scinderis  hamo,  Hunccine  an 
hunc  sequeris :  subeas  altemus  oportet  Ancipiti  obsequio  dominos. 

^—  fULunjaei]    i.  e.    posthabebit.     Gen.  xxix.  30,  31. 

■—  aifOi^erai]  hold  fast  to,  adhere  to.  Joseph.  B.  J.  v.  10,  3, 
irvfTTovTo  ce  yepovres  avT€')(Ofi€ifoi  tUv  (titIwv,  Diod.  Sic.  xxiv. 
£xc.  p.  665.  AjuiiXKai — avreyoyievo^  fxev  rrj^  00^1^9,  Karaippotfwp' 
oe  Twu  KivSvvtav,  Suidas,  dvOe^erai'  di;riX>/*//eTat.  Hesych. 
ttfTCj^eTat*  avTiXafifidv€Tai,  (f>povTi^€iy  irepiwoieiTat.  Theophy- 
lact.  Tit.  I.  8,  avTC'xpixevoVy  (fypopTi^ovra.  Tertullian  ^v^ 
Marc.  rv.  c.  xxiii.  p.  7^6,  Quibus  duobus  dominis  neget  posse 
serviri,  quia  alterum  offendi  sit  necesse,  alterum  defendi,  ipse 
declarat,  Deum  proponens  et  Mammonam. 

Casaubon  says  Distinguendum  diligenter  inter  ayair^  et  airrc- 
•)(€aOai,  ut  nuUam  hie  fore  (poprtiajv  repetitionem,  ut  quidam 
putent.  Docere  Dominum  nostrum,  qui  fieri  nequeat,  ut  duobus 
dominis  idem  serviat.  Quia,  inquit,  vel  unum  odio  habebit 
alterum  amans :  aut  etiam,  licet  amet  utrumque,  fieri  poterit,  ut 
dum  in  alterius  voluntate  exequendd  erit  intentior,  erga  alterum 
gerat  se  negligentius.  avre'^eaOai  signifjdng  something  more  efii* 
dent  than  ayaw^p  which  is  used  to  express  the  inward  affection 
of  the  mind,  and  the  former  the  outward  act  so  that  he  will  be 
diligent  in  executing  the  commands  of  the  one  and  negligent  in 
those  of  the  other.  Polyb.  xxvii.  1,  9,  'OXiz/attixow  5e  rov 
Kopmviw^  wpdrov  fieraOefACvou  Kal  ^daKovTfK  oelv  ayre^ecrdcu 
fwfiaiwv  V.  1,  8,  €KpiV€tf  av0i^  avre-^^eaQai  twv  ire  pi  top  ApaTov, 
Semosth.  irepi  aT€<p,  290,  9,  atrre')(e<T9ai  Ttjs  eavrcSy  Kal  Ttj^  rcSir 
JiXXctfi/  'EXXfivwp  eXeuOepla^.  Pind.  Nem.  o.  49,  eyw  ^e  'Hpcuc 
X«os  avrJ-j^ofiai* 

-—  €iw]     One  MS.  of  inferior  value  has  toZ-     The  true  read* 

iD§^  therefore  must  be  without  the  article.     But  why  (says  Mid^ 

^dletOD,  6r.  Art.  p.  193)  should  it  be  omitted  before  ivo^y  when  in 


CHAPTER   YI.  173 

the  preceding  clause  it  was  inserted  before  eva?  The  answer 
aeems  to  be  that  eU  opposed  to  o  irepo^  usually  takes  the  article, 
where  eU  has  not  recently  been  mentioned :  but  if  this  practice 
were  to  be  retained,  where  eU  has  recently  occurred,  the  article 
might  be  supposed  to  indicate  renewed  mention;  a  purpose  to 
which  in  o  eU  it  is  frequently  subservient. 

•—  Ma/icf'^?]  Suid.  Mafiojva^'  XP^<f^j  yijivo^  irXoi/rov.  Au- 
giutin  de  Serm.  Dom.  ii.  Mammona  apud  HebrsBos  divitiie 
appellari  dicuntur.  Convenit  et  Punicum  nomen:  nam  lucrum 
Punicfe  Mammon  dicitur;  and  in  this  sense  it  is  used  by  the  Tal- 
mudists.  Mammon  is  here  represented  by  our  Saviour  as  a; 
person;  whence  has  arisen  the  supposition  that  it  was  the  name 
of  an  Idol,  or  God  of  Riches  worshipped  in  Syria,  and  corres- 
ponding with  the  Greek  nXoi/ro9*  But  there  does  not  seem 
sufficient  proof  of  this. 

Clem.  Alex.  Strom,  yiir.  p.  ^4i2.  ouSek  ^vWroi,  jt.  t.  X.  oi  to 
apyvpiov  Xe^floy  d>ri(ri  >/^cXai$  ovtw^j  a\\a  Ttiv  €k  tov  apyvpiou 
€19  raff  wouTfXo^  rjSom^  \opifyiav*  Hence  Porteus,  Lect.  vii. 
p.  179,  understands  it  to  be,  every  thing  that  is  capable  of  bein^ 
an  object  of  tniatj  or  a  ground  of  confidence  to  men  of  worldly 
minds;  such  as  wealth,  power,  honor,  fame,  business,  sensual 
pleasures,  gay  amusements,  and  all  the  other  various  pursuits  of 
the  present  scene.  It  is  these  that  constitute  what  we  usually 
express  by  the  word  tnarld  when  opposed  to  religion. 

Sallust.  Ep.  II.  de  Rep.  Ord.  Ubi  divitise  clarse  habentur,  ibi 
omnia  vilia  habentur :  fides,  probitas,  pudor,  &c.  Plato  de  Rep. 
Till,  ovKodv  cIjXov  ^09  TOVTO  ev  iroXe«,  ort  irXovrov  Ti/mav  xal 
4Fw4kfio<rv¥fi»  Ofxa  \Kavw^  icraaQai  iv  toi%  iroKiTai^  aciuarov^  oXX' 
awcyiriy  ti  tov  eTepov  a/AcXeiv  ti  tov  crepov,  Demophili  Sentent. 
i^ikcrj^rifurrov  koI  (f^iXoOeov  tov  avTov  dSvvaToi^  eli/ai.  6  yap 
^P^XoyptuJiaToii  €^  avayavi^  aoinos. 

25.  ^  TovTo]  If  these  words  connect  this  verse  with  the 
preceding,  the  meaning  is.  Seeing  ye  cannot  serve  God  and  Mam* 
mon  at  the  same  time,  do  not  serve  the  latter  by  taking  thought 
{or  your  life. 

— «• /i^pc/uivare]  Expresses  taking  anxious  thought,  or  being 
anxiously  careful,  having  excessive  anxiety.  See  Luke  viii.  14 : 
X.  41 :  xii.  11 :  xxi.  34:  and  Phil.  iv.  6.  Our  blessed  Saviour 
condemns  here  only  that  immoderate  carefulness  which  is  occa- 
sioned by  the  love  of  this  world  and  of  its  advantages  and  enjoy- 
ments, and  proceeds  from  distrust  and  incredulity.  St.  Luke  xii. 
89,  has  made  use  of  the  word  fxeTefapH^o)  which  signifies  to  have 
a  wavering  and  doubtful  mind,  disquieted  or  tossed  about  with 


176  ST.    MATTHEW. 

Stadium f  or  course  gone  over  by  the  runners;  of  which,  as  ii 
consisted  of  several  hundred  cubits,  a  single  cubit  was  but  as  one 
i^tep,  and  consequently  a  very  small  proportion  of  the  whole,  and 
what  might  not  improperly  be  termed  eXd-xia-Tov,  It  adds,  he  says, 
to  the  credibility  of  this,  that  the  life  of  man  is  once  and  again 
distinguished  in  Scripture  by  the  appellation  Ipo/xo^j  the  course 
run  over  by  the  racers :  it  occurs  too  in  places  where  no  formal 
comparison  is  made  or  even  hinted,  to  the  gymnastic  exercises. 
See  Acts  xiii.  25:  xx.  24:  2  Tim.  iv.  7^  James  iii.  6. 
28.  rl^    i.e.  ^mW. 

—  KaTafiadeT€\  i.  q.  KaravoTjaaTe,  Luke  xii.  27-  So  in  the 
Septuagint ;  Job  xxxv.  4,  dmj3\€x//oi/  eis  tov  ovpavov^  Kal  iSe' 
Kard/uLaOe  oe  vi(f>rij  oJy  i/x/ziyXa  ciTro  aov-  Philo  ll.  Alleg.  p.  94, 
KarafiaQe  ye  toi  ttiv  ao€\<l>rfv  aou  Aciai/,  Kal  evpfjaeis  e^  ovcevo^ 
yevvryrov  Xafifiauovaav  T171;  avopau  Kal  rtiv  yovfju.  Epictet. 
£nchir.  xxxiii.  to  jiovXev^ia  riJ9  ^i/aeo^s  KarajuLaOeiv  eanv* 
Xenoph.  KarajxaOwy  avrov  ovre  Ovovra  Oeovs,  Plutarch  de 
Audit,  p  42,  aipop^Lv  yjpvi  irpo^  iavrov,  KaTo^avQavovra  riiv 
^^X^^'  Demosth.  Orat.  Amator.  p.  1413,  ev  irpwrov  cKciifo  <t€' 
del  KarafiaQetv  aKpifiois*  Strabo  iii.  p.  211,  KarafiaOoyres  oui^ 
Tfjv  (f>vaiv  Twv  Toirwv  01  avdpioiroi, 

—  Kpiva]  Ace.  case.  Michaelis  thinks  this  the  crown  imperial, 
80  abundant  in  the  vallies  of  Judea  and  the  East.  Sir  J.  Smith 
calls  it  the  Amaryllis  lutea,  or  Autumnal  Narcissus.  Flin.  H.  Nat. 
XXI.  5,  Est  et  rubens  lilium,  quod  Grseci  Crinon  vocant ;  alii 
florem  ejus  Cynorrhodon;  laudatissimuni  in  Antiochia  et  Lao« 
dicea,  Syrise  mox  in  Phaselide.  Here  Synechdoch.  for  flowers 
of  the  meadows  in  general  (rot;  dpyov  distinguished  from  gardens) 
for  in  the  following  verse  he  calls  them  the  grass  of  the  field. 

— -  av^dvei]  This  verb  is  used  both  transitively  and  intran- 
sitively in  Greek  writers,  as  well  as  in  the  New  Testament, 
though  among  the  Attics  it  properly  signifies  augere.  When 
taken  intransitively  it  signifies  crescere,  augeri,  i.  q.  au^dueadau 
Catullus  Lxiv.  323,  O  decus  eximium,  magnis  virtutibus  augens, 
J.  e.  aucte.  Thomas  M.  to  fxev  av^eiv  eirl  ivepytjTtxov^  cioy 
oi;^€(  o  fyXio(  Kal  1}  vyportf^  tcJ  <pvTd»  ArijuLoaOei/rjs  kv  tw  vwep 
TOV  aTeifxdvQV'  Toy  evco^ia^  t^s  iraTp'ico^  Qepaireveiv^  raura 
uvqeiu.  Kal  au^eif  dvrl  rod  au^cTai,  'Apiareihij^  ev  Tip  €<y 
MrwfitiVf  aWa  Kai  €iKOTm  tjv^rjaev  ij  ap^i;.  av^avei  c«  eiri 
iraOfiTiK^s  aijiiaaiag  o  auros  Afi/uLoaOevrj^  iv  Tip  avTtp  Xdytp. 
ivei  ye  oU  tj  iraTpl^  tfv^dveTo.  Kal  au^dvei  ra  ^irra,  otov  av^tyriv 
&i(crai.  Kal  av^dvoMcu  ewl  tov  avTov  (TrjfiaivojULivov,,  Lucian. 
{J|l9u4p9oph.  tv«  63,  QvSe  av^dvovra  iraidia  aoXoiKicpov  wonj^ei 


CHAFTER  Vi;  177 

ir^   fiffiw  •iUri.     Polyb.  xvi.  21,  19,   to  \wir^,   livl^ave  to 
Mutor,   ij[  mrov  Xtififiavoy  nfy  etriioaiv.     ApoUodor.  BiU.  i. 

£47)  ovTOi  KOT  iinavTov  ijv^a^oy  irXdro^  fiev  mfiyyaioif,  fiiiKos 
opyvuuoy.  It  occars  in  thi9  signification  iteTekt  times  in 
JosephnK  But  see  Not.  p.  558y  Vol.  tii.  of  Hemsterhus.  Lncian; 
where  it  is  denied  that  it  oecuns  in  a  padssite  signification  in  the- 
best  authors. 

-^-«  Kowtq,^  Denote  that  labour  by  which  the  body  is  wearied 
and  the  strength  exhausted,  from  icowov. 

S9«  oiii  SoXoM^v^]  Ne  quidem.  HoogeTeen  supplies  in  oi^rt 
oi  owaoT^opTeiy  aire  /Sao-iXel^^  aXX'  oi&i  ^XoixHif.  Neque 
is  used  for  ne  quidem^  Virg.  Mvi^  ii.  71'  See  Doct.  Part/  c.  xxxixl 
Sect  11.  §11. 

— ZoXo/u^Si']  Here  itientioned  rather  thaA  any  other  prince,* 
because  in  wealth  and  power  and  wisdom,  which  are  the  instru- 
ments of  magnificence  and  splendour,  he  excelled  all  the  kings 
that  had  ever  been  before  him,  or  were  to  come  after  him. 

—  id^fy]  Splendour,  Acts  xxii.  II :  1  Con  xv.  40,  41 :  here 
Sfdendid  garments :  1  Mace.  xiv.  9,  oi  veavbrKoi  iveSvaavro  ^^asir 
In  £sCh«  V.  1,  we  find  irepieficiXXeTo  riyif  coj^av  airffs.  See 
IssL  lii/  1.     Comp.  2  Chrcm.  ix.  15,  &c. 

The  royal  robes  which  were  put  on  the  King  of  Judah  at 
hit  coronation  were  rich  and  splendid,  as  appears  from  these 
woids.  Josephus  describing  Agrippa^s  robes.  Ant.  xix.  8,  S, 
says  irrokiiv  ivcvadiiievQi  «^  dfyyvpou  freiroifi/ievfiv  ira<rtiPi  m^ 
Btmfuiau^  v^v  elvai.  And  Jennings  (Jew.  Ant.,  Vol.  i.  p.  184) 
Alfiks  the  allusion  in  this  passage  will  be  more  apposite,  if  as 
Josephus  says.  Ant.  viii.  7^  3)  Solomon  was  usually  clothed 
ID  white,  \MVKriu  ifnifHeaiULepoi  iaBirra.  On  this  supposition, 
it  is  probable  this  was  the  colour  of  the  royal  robes  of  his 
fluocessors.  But  it  being  Ukewise  the  colour  of  the  priests^ 
garments^  the  difference  between  them  must  be  supposed  to  lie 
ID  the  richness  of  the  stuff  they  were  made  of.r 

•^^^inprnfiaktro]  Herodian  viii.  5,  j^XdfAwoi  irap<f>vp^  Trept" 
PakKmtnWn  Fltit.  Public,  p.  99,  rd  't^aria  ireptfiaXKoyre^ 
ovTMr  Tofp  TpaxiXoii. 

SomethiDg  sinular  to  this  is  that  saying  of  Solon^'s  to  Crcesus, 
Diog.  La.  Sol.  i.  51,  Koapaiaa^  eavrov  6  Kpolaos  iravrooairi^  Kol 
KxBimui  W  Tor  9pom&f  ^fptfro  avrov,  €c  ti  dia/ma  icoXXfor  redearac; 
i'ii  itXejrrpvoMi9  €^re,  ipaanawov^j  xal  Tcm,  fpuauc^  yap  avOei 
KmuHTiuprrai  'Koi  fivpi^  KuKKiovi. 

90.  yppTw]  The  Hebrews  divide  all  kinds  of  vegetables 
into  tree9  wdA  kerbs  ^    the  former  of  which  the  H^enists  call 

M 


178  ST;    MATTHEW. 

l^iXowy  thQ  latter  yifynKy  oomprehanding  grass,  com  and  flowersv 
Here  xopn^  eridently  includes  to  Kpiua  roii  dypcdy  of  wbicb 
our  Saviour  had  just  been  speaking.  So  great  is  the  scarcity 
of  fuel  in  the  East^  that  the  withered  stalks  of  plants  are  used 
to  heat  the  oTens.  From  Shaw'^a  Travels,  p.  85,  we  learn  that 
myrtle,  rosemary  and  other  plants,  are  made  use  of  in  Barbarj 
for  this  purpose.  Ulpian  L.  lv.  de  leg.  3,  Lignorum  appeila^ 
iSoiie  in  quibusdam  regionibus,  ut  in  ^gypto,  ubi  arundine  pro 
ligno  utuntur,  et  arundines  et  papyrum  comburitur,  et  herbube 
quflMlam,  vel  spinse,  vel  vepres  condnebuntur. 

-—  ai^/itpov  0¥Ta\   q«  d.  i<fnifjLepov,    AnthoL  i.  90,  7?  to  poooit 

ctXXa  fiarov.  Plin.  H.  Nat.  xxi.  1,  Flores  vero  odoresque  in 
diem  gignit(Natura),  magna,  ut  palam  est,  admonitione  hominum, 
qufs  spectatissim^  floreant,  celerrime  marcescere.  Plaut.  Pseud,  i. 
li  18,  Quasi  solstitialis  herba  paulisper  fui,  Bepente  exorsus  sum, 
rcpentino  occidi. 

-"^  irX{/3aiM>y]  Thomas  M.  KpifiawcfS  'Arriffoi,  oi;^<  kXifiawo^ 
iicl  ToS  X«  £tym.  xpl^uo^  <r«|/Aair€i  rifv  icc^awoy,  cv0a  mwrovw 
ToJp  apTOUit  'frapd  to  Kpi  cat  to  ftayvot  ^  j^a/yiivor.  Oi.  oi  Awpi€is 
Kkifiavov  XiyowTt.  Philo  uses  the  word,  Quis  rer.  div.  her. 
p.  524,  Kkifiavov  ciXarpcm  irvp  oiic  c^oirro^.  Some  hare  inter- 
preted Kki^votf  by  a  mHU  fcnr  distilling  herbs:  but  there  is  no 
reason  to  alter  the  translation.  Vegetable  substances  were  used 
jEor  fuel :  and  if  annuals,  they  might  be  sufficiently  dry  far 
immediate  use.  Or,  as  the  expression  is  proverbial,  avpiov  may 
mean  any  time  socm  alter,  according  to  the  Hebrew  idiom.  See 
Gren.  XXX.  33. 

«—  ftaSXifUvw]  Conjiciendum,  as  2  Pet.  iii.  11,  XvofAevwVf 
and  Eph.  v.  13,  iXsyyofieva. 

'-^aiui<lu9vvvaiv'\  Expresses  the  putting  oa  a  complete  dress 
that  surrounds  the  body  on  all  sides.  'AtiifuewvvaOai  and  iv^ 
anaOaif  as  also  the  Latin  verbs  indui^  vestiri,  cingi,  used  of 
plants  and  trees  when  laden  with  flowers  or  leaves  and  fruit. 
Virg.  Ed.  HI.  39:  (ieorg.  i.  188:  ii.  219:  iv.  143. 

—  ov  TToXX^  fiaXXov  i;/xa9]    Scil.  dfiKpieaeToi. 

— —  oXi'/oxurro*]  Who  distrust  the  providence  of  God.  This 
ia  an  expression  frequent  in  the  Talmudists. 

81.  Ti  ipaywfijev']    The  same  anxiety  in  the  Gentiles  is  repre- 
I  hj  Epictetus,  a  Gentile  philosopher,  i.  9,  are  -xppToaQ^n 
0mi/tpo¥f  KoBifaOe  KXaiopTcs  irepl  t^  aupiovj  iroQev  (pdyifre^ 

<ra  9^ti]    It  was  the  jgeneral  character  of  the  heathens, 
dMjr '  prayed  to  their  Gods,  and  laboured  themselves  for 


GHAFTBE  YI.  179 

M  bletsiiigB  but  the  temporal  ones  here  mentioned^  as  is  plain 
frmta  Juv.  Sat.  x.;  and  that  becaase  they  were  in  a  great  measure 
^ooraot  of  Gbd^s  goodness,  they  had  erred  fundamentally  in  their 
BoCions  of  religion,  and  had  no  certain  hope  of  a  future  state. 

•— •€iri^jp"€i}  Hesych.  eiri^iyTci'  ^voyXei,  iirtxi^iptt^  eirerffp^t. 
The  compound  eTri^ffreiv  and  (^trreiv,  Lnke  xii.  30,  u0ed  in 
die  ieoae  of  ikep^ivfiy,  ver.  81  ^  and  hidicfltes  too  great  eagerness 
and  «aiety« 

— -  otie  yap  o  irarfffi^  be.)  In  no  part  of  this  discoQfW  doe^ 
Jeaui  oatt  God  the  father  cf  the  fowls,  but  be  calls  him  our 
k/dnetf  to  make  us  sensible  that  men  stand  in  a  nroch  nearer 
Fpiaticiti  to  God  than  the  brute  creation  does;  and  therefcMW 
Aat  we  may  justly  expect  greater  expressions  of  bis  lore. 

AnIboL  ir  89)  3^  cl  tA  /niXeip  ^i/Kierrai  Tt,  /u^epifULWZf  $cal  fuXir^ 
&m.  Ei  ^  /McXtfi  tt€fH  (Tov  ialniovi^  <roi  ri  fu^et;  See  a  beautiful 
piBiage  nt  Arrian,  Epictet.  in.  26,  -on  expecting  the  necessary 
sOpfKifts  of  life  with  sure  hope  and  confidence  from  God. 

•^^^^/Hf^ere]  EtymoL  Xf^^*  n^uca  <nnbLaiv€i  re  JM>/ua*y  e^^c 
Ttrf  itffoiy^pafUL/uLeuaw,  airo  yap  reo  XP^^  yiwerat  xP^^^^^f  '^^ 
ryMirif  roi  c  ek  ff^  XP^K'"^*  XP^'^^^^  '^^'^  airroi,  xal  fcara  awfai^ 
fmm  XiP^^*  ^^^  ^  tntyjaont  to  ^ifcr/uei&S,  i<mw  op^  'foS  ## 

33.  vprnTov]  In  aome  read  itpor^pop,  and  in  some  it  is  want« 
ingy  aa  beittg  omitted  in  Luke  xii.  31.  Here  signifiea  imprimis, 
peaw^mfe;  let  it  be  your  diief  aim  and  principai  eare.  Jos« 
Ami.  %^  10,  5. 

^^^  Tffif  ^(Hrikeiav  toi  Ocev]  i.  e.  true  religion^  the  advantages 
ef  Ae  kingdom  of  God :  so  Rom.  xir.  17'  The  trtaaures  men- 
tfeoed  ver.  30. 

^^  in)y  &Maio(rm^  ai'foii]  That  righteousness  which  consists 
ki  a  cufllnrmity  to  the  declared  wiU  of  God.  The  peiformance 
of  hk  cimuiiandments,  really  and  sincerdy ;  not  as  they  were 
expkaiied  by  the  Fhiurisees.  1  Mace.  ii.  29,  ^fprovvre^  Smato^ 
0imfi^  ical  KpifMa* 

•— ^orra  Tovra]  AU  those  things  which  are  necessary  to 
the  support  of  life. 

— -«7r/Me*r€0ifd'6Ta«]  Shall  be  added  over  and  above.  Lueian. 
iliLafM^  inter  Sid«  xl.  ev  tovto  tjux^To  iyialv^iv,  m  itXT  Ap  tovt 
S^if^  pahim  airii'  twp  aXXc^i;  "irpoayeptfao/uiepwp.  Philo  de  proem* 
el  jparn*  p«  996,  atgues  in  a  similar  manner,  of$  uep  yap  a\fi&ivo9 
wXeere;  er  aipup^  KetraKeirm,  ita  ao<f>ia^  xal  o&iOTifto9  a^Kft* 
Arjf,  rorfrecf  xal  i  rmp  xp^l^^'''^^  '^^  7^^  Trepioi/cria^ei 
irpopoitf,  Kal  eiri/iieXcff  0€w  riip  TOfkeitop  aei  itXf^vfiteimp-^^^ 
ii  o  icX$po9  owe  €<rTtP  ovpavio^y  &c. 

m2 


180  ST.    MATTHEW. 

\      "^  ,         ,        ^ 

84.   e*y  Ttjy  avpiov]    Scil.  tffiepav.     For  rd  cJy  Tiyv  aipioPyf 

as  ra  eaiir^  follow.    In  one  MSS.  619  is  wanting.    Pollux,  i.  66, 

SbiKoTipLOTefMP  0€  irpooTiOevai  ti^v  ei9  irpodeaiv  toi^  ewiovaai^ 

fl/uLCfHu^f  olop  €i;  avpiovj   kqI  €f$  Ti^v  eTriovaav,    Kal  ek   rifnipaw 

Tpirtiv.     Antonin.  xii.  1,   to   fieXkotf   eirirpeyfnpi    rrj    wpovoiq. 

See  iv.  33:  vii.  8:  x.  11. 

*   — V  y^P  <xupiov\  The  time  to  come  in  general.     The  Hebrews^ 

use  this  word  to  denote  any  time  to  come,  though  at  a  distance  t. 

the  expression  also  is  in  use  among  the  Greeks. 

—  Ta  eowT^s]  Scil.  irpaytiara  or  yjepiixvymxiTa^  Many  M SS^ 
omit  Tciy  but  /oLepifivav  elsewhere  in  the  New  Testament  governs 
an  accusative,  as  1  Cor.  vii.  32,  33,  34 :  Phil.  iv.  6 :  /uLcpifipw 
has  been  supposed  in  these,  passages  to  denote  not  so  much  the 
care,  as  the  effect  of  the  care;  metonymy  of  cause  for  effect. 

—  apKCTovj  &c.]  Common  proverb  among  the  Hebrews. 
Sub.  'xprjua  or  vpayjua  (eari).  See  Matt.  x.  25  :  2  Cor.  ii.  6* 
Isocr.  ad  Demon,  repyl/i^  yap  truv  t^  KoXtp  fiev  apiarov,  Liban*. 
Ep.  IX.  <f>povTt9  kqXov.  Clitarchus  apud  Stob.  Serm.  84, 
airKtipwrov  17  etrSvfJiia^  oid  tovto  kqI  airopov,  Diog.  Laert.  11. 
p.  266,  kclKov  fftf  Twv  ToiovTwv  dySpwv  avvayaryi^.  Achilla 
Tat.  I.  p.  27)  frovripov  /ulbv  yvvrj,  Hom.  II.  fi.  204,  ouk  dyaOoi^ 
iroKvKoipavifi.     Virg.  Eel.  11 1.  80,  Triste  lupus  stabulis. 

—  T^  riyMpq^  Scil.  eirao-rri;  Hieron.  Ep.  147,  Sufficit  nobis 
de  prsesentibus  hujus  saeculi.cogitare  angustiis.  Seneca  Ep.  13, 
Etiamsi  futurum  est  malum,  quid  juvat  dolori  suo  occurrere  ?. 
Satis  cito  dolebis  quum  venerit:  interim  tibi  meliora  propone. 
£p«  XII.  Ille  beatissimus  est  et  securus  sui  possessor,  qui  cras- 
tinum  sine  soUicitudine  expectat.  Ep.  xxiv.  Quid  enim  necesse 
est  mala  arcessere,  et  satis  cito  patienda,  cum  venerint,  praesumere, 
ac  prsesens  tempus  futuri  metu  perdere !  See  Hor.  Cann.  i.  9 : 
1.11:  II.  16:  III.  29)  &c.  Athen.  VII.  p.  280,  el;  aipiov  H 
{f^ovTiC^eiv—^eplepyov  iari*  Anacreon  xv.  1,  to  atjioLepov  /meXec* 
/io«,  TO  c  avpiov  T&  olcev.  Soph.  Trachin.  960,  eiTiy  iVo*'H 
Kal  irk€0U9  Ti^  ipiepa^  XoylS^eraif  Maraios  eariv.  ,  Ov  yap  eaff 
f/y    aupioVf  Uplv  ev  iraOri  ti$  ti;i/  wapovaav  tffiepav. 

— 17  KOKtaJ  i.  q.  icaicai(r<9,  TaXannapia^  by  which  words 
Cbrysostom  has  explained  it.  Eccles.  xii.  1,  iw^  otov  m^ 
ekBtiHTiv  ai  fifiepai  Ttj^  Kcucia^.  Wisd.  vii.  30,  aotpia^  ^e  ouk. 
mruTjfiei  kokUl.  This  seems  an  Hellenistical  use  of  it,  though 
in  Thucyd.  III.  58,  Kcucla  is  opposed  to  1)001/1) •  ijooufjy  oovra^ 
aA^Vf  KOKiay,  avroui  avrii^fieiv^  Xen.  Kvp,  waiS.  vii.  5,  24, 
opjls  those  who  are  in  w^t  KOKoSiandrov^. 


181 
Chap,  VII. 

i 

.  !•  fuf  Kpiimre]  Kpi¥€iv  here  is  used  in  the  sense  ottcaraicpiUeiUf 
which  is  used  for  it,  Rom.  ii.  1 :  as  is  KaraKaKei^  James  iv.  11. 
This  is  to  be  understood  of  those  rash  and  censorious  judgments 
whereby  we  disapprove  and  condemn  people'^s  actions.  See  Luke 
yi.  i37-  /i9  itaro^a^ercy  Kai  ov  /uij  KctTaoiKoadiJTef  which  have 
also  in  some  copies  been  added  here.  And  not  only  rashness 
is  fc»rbidden .  here,  but  also  severity  and  rigour  in  judging  of 
others,,  for  ikeof  is  sometimes  opposed  to  Kpitrnsi  James  ii.  13, 
i  Kfum  avSkewi  t^  ftij  voniaayri  eXeos.  Greg.  Nyss.  de 
PcBiiit.  Tom.  II.  p.  I7O9  01;  TJ|y  Kpiaiv  koi  t^v  evyvwyjoavvriv 
mcfia^Xa*  Kpiaiv  oe  o^ofjual^ei  riji;  Tpayvripav  KaTcucpiaiv*  Theo- 
phylact  in  Loc.  aujfl  to  iXcYXBiv  KwXvet,  aXXa  to  KarcucplvciV' 
*0  /ftcy  yap  cXcyvo^,  eirl  cu^eXci^  iarlv,  1}  Si  KoraKpun^  iirl 

OMIMa/ft^  Kal   €^OVO€V<i<T€l» 

2.  ivf  KpiiiaTi]  For  q^  simply.  Cic.  Vierr.  in.  1,  Qui  sibi 
hoc  stunpsit,  ut  corrigat  mores  aliorum,  ac  peccata  reprehendat, 
huic  quis  ignoscat,  si  qu&  in  re  ipse  a  religione  ojBScii  aberr»-. 
Terit?— -«nd  in.  S,  Non  modo  accusator  non,  sed  ne  objurgator 
quidem  ferendus  est  is,  qui  quod  in  altero  vitium  reprehendit, 
m  eo  ipse  deprehenditur.  Thucyd.  in.  40,  iXsos  t€  yap  irpo^ 
T0V(  ofioiov^  oiKau>9  avri^ii^oaOcu,  Kal  fiif  irpo9  tov^  wt  ayrocic- 
i^gSyras*  Folyb.  xii.  12,  4,  irucpoi  yap  yeyovw  Kal  dvapaiTip' 
rot.  iwiTiiULfiT^  tUv  TTcXas,  tiKOTw^  av  Kal  vwo  tSu^  liKt^io^^ 
aamv  awapaiT^rou  Tvy^avoi  Kctmiyopia?* 

—  furp^]  Longin.  ProL  in  Hephsest.  Enchir.  p.  140,  Xeyerai 
^  IMTpo^  Kai  .avTo  to  fxerpcSivy  koi  to  fii£Tpoifievo¥^  ojs  orav 
eiTtrnfiep  tov  /ukictfimy  fieTpov,  Kai  to  iv  avT^  fX€Tprj0€v  /ULCTpov. 
.  .*^  In  the  measure  that  a  man  measureth,  others  measure  to 
him.^  This  is  a  proverbial  expression  much  used  by  the  Jews, 
Syzums^  and  Arabians.  It  occurs  in  the  Chaldee  Paraphrase 
oil  Gren.  xzxiii.  26,, 26 :  and  Isai.  xxvii.  8.  So  in  2  Cor.  x.  12, 
ovTo2  in  iavTolt  eoi/rou?  ficTpoiifTe^.  And  Hor.  £p.  i.  7>  98, 
Metiri  se  quemque  suo  modulo  ac  pede  verum  est. 

"-^  cunyi€Tprfiiia€T€u\     A  very  great  number  of  MSS.  some 
yenions  and  Fathers  here  read  the  simple  verb  ficTptiOfiaeTcu. 
The  other  may  have  been  inserted  here  from  St.  Luke  vi.  38,. 
where. there  is  no  variety  of  reading. 

3. '  Ti  ii^  i.  e.  &a  tI  ^. 

—  TO  Kap<f>os]  Hesy<;h.  Kdp<f}oSf  Kepaia  ^i/Xoi;  XewTi),  a  little 
splinter  of  wood;  from  Kopif^etrSaiy  i.  e.  l^fjpalweaOau  The  Jews 
themselves  used  this^  proverb  familiarly  in  this  very  case,  against 


183  ST.  MATTHEW. 

those  who  reprehended  the  least  offeDces  (Kaptpo^)  in  others^ 
when  they  themselves  were  guilty  of  very  heinous  crimes  (^ofcoi^.) 
Hot.  Serm.  i.  8,  25,  Cum  tua  pervideas  oeulis  mala  lippus  in- 
unctis,  Cur  in  amieorum  vitiis  tam  cernis  acutum,  Quam  aut 
aquila  aut  serpens  Ejndaurius!  At  tibi  contra  Evenit,  inqui- 
rant  vitia  et  tua  rursus  et  illi.  Seneca  de  Vit.  Beat,  xxvri. 
Papulas  observatis  alienas,  obsiti  ulceribus.  Hoc  tale  est,  quale 
si  quis  pulcherrimorum  corporum  nsevos  aut  verrucas  derideat, 
quern  vera  scabies  depascitur.  Cicero  de  Off.  i.  41,  Fit,  nescio 
quo  modo,  ut  magis  in  aliis  cemamus,  quam  in  nobismetipsis^ 
«i  quid  delinquitur.  Tusc.  iii.  80,  Est  enim  proprium  stultitis^ 
aliorum  vitia  cemere,  oblivisci  suorum.  Theognis  4899  Niy^tot 
OP  Tov  inpv  fxiv  €')(€i  voov  iy  (puXaKfjai,  tov  o  ovtou  ictov  ov6ey 
€irt<TTpe<f)€Tcu,  Menand.  Frag.  oi/deiV  60'  avrov  Tci  KaKcl  avvop^, 
IlaM^cXc,  2a0a!9,  iripov  ^  a(T')(fifxovov  vtc^  oy\f€Tai,  See  also 
Ph»dr.  Fab.  iv.  9. 

—  TO   €v  T<fi  6(p0a\fi(p\     Scil.  ov  or  <f>aivQMevov. 

4.  TTws]  Not  so  much  an  interrogation,  as  a  mark  of  admira- 
tion, with  what  face,  with  what  confidence  can  you  say. 

—  €^19]  Erasmus  and  Beza  take  this  as  fut :  the  old  trans- 
lation, as  pres.     The  passage  will  admit  either. 

*-^  £^€9  eicj3aXai]  for  £0€(  iva  or  w^  eicjSaXctf.  Sine  ejiciauL 
Pearson  on  the  Creed,  Vol.  11.  p.  459. 

DemoCTatea,  Kpelaaov  rd  cixela  eXe'yj^civ  d/JLopr/ffjiaTa  ^  to 
£6veia.  Isocr.  ad  Demon.  fxdXiara  ^  dv  eveoKifAoiti^,  €c  <l>aivoto 
Toi/TO  fxri  irpaTTwp^  a  Toit  aXXoc^,  av  irparrwiTiv^  ^viTijuoirif. 
Menander  ATravre^  eafniv  €t9  to  vouOeTelv  (rodk>i^  avTol  o  ajxap^ 
Tuvovre^  ov  yivwtTKOfx^v.  Demosth.  adv.  Aristog.  Vol.  i.  p.  73^t 
TOV  KaTtjyop^aairra  tc5i/  oXXwi^  Kal  iravTai  Kptvovvra,  avTov 
dve^eXeyicTov  vtrdp'^eiv  Set.  Plut.  de  Curios,  p.  615,  ri  t  oXXo- 
TpioVf    ivdpwir^   fiaaKcuvdraTe,    KOKdv   ol^uiepKei^,    to    c     W«ok 

irapapkiireig ; 

5.  $iaj3Xe>/^€i9]  ftit.  for  imper.  JmjSXe^/^oK.  Properly  this  verb 
has  the  signification  of  perspicere:  but  in  the  New  Testament 
where  it  occurs  but  twice,  here  and  Luke  vi.  42,  it  signifies  se 
componere  ad  aliquid,  curare. 

6.  TO  iyiqv  toI?  Kvalv]  See  Middleton,  Gr.  Art.  p.  192.  By 
dogs  and  swine  here  we  must  not  understand  all  that  are  wicked 
and  profane  either  through  ignorance  or  vicious  habits ;  but  such 
wicked  persons  only  as  by  experience  they  found,  after  the  Gospel 
was  preached  and  confirmed  to  them  by  miracles,  were  still  re- 
fractory and  pertinaciously  continued  in  their  filthy  lusts,  after 
they  had  received  the  knowledge  of  the  truth,  and  were  so  far  from 


CHilPT£R    VU.  183 

emhracing  it>  that  they  resisted  and  blasphemed  itt  airrtkiyoyTet 
«ai  fiXaaip^ovirreSf  Acts  xiii*  45,  and  were  ready  to  persecute 
and  destroy  the  professors  of  it.  See  Philip,  iii.  2 :  and  perhaps 
Bev.  xxii.  16.     Some  read  here  ra  ayia^  and  ^t€. 

There  is  a  similar  maxim  in  the  Talmudical  writings  ^^  Do  not 
cast  pearls  before  swine,^^  to  which  this  is  added  by  way  of  ex<> 
planatioD,  Do  not  offer  Mrisdom  to  one  that  knows  not  the  price 
of  it 

■ 

Isocr.  ad  Demon,  tout  kclkov^  ev  iroiwv  ofioia  irciaii  To7i  rvn 
aXkoTpUii  Kvvw  airil^ovcrif  eKelvaire  toi/9  Sioovra^  diairep  tou§ 
Tuj(orra9  vXoKTovmVf  cire  kokoi  tou9  mipeXoStfras  wavep   Toiiv 

— -  fuiSil   See  Hoogeveen,  Doctr.  Part.  c.  xxvh.  Sect  9*  §  3. 

.— ^ caravariftraicTiy]  Literally  tread  under  foot;  it  is  used 
cither  alone,  as  v.  13 ;  or  with  the  addition  of  roi;  irotrh  ^  here. 
See  Isai.  xxviii.  3.  Hence  to  treat  with  contumely.  Suidas 
wareur  vfipil^eivy  and  also  Traniaat'  Karafppovtjacis*  Herod,  ii. 
14^  uses  the  same  vrard  when  speaking  of  swine^  eredv  ie  icara^ 
fftrriycni  Tfjai  val  to  oicipfAa.  And  Epictetus  i.  8.  in  a  similar 
argument  uses  the  same  word  ciyi  ^  itavrat  roi/s  \0y0v9  toJ<* 
Toui  icarowaT^ara9,  imiptMvoi  fjfkiif  tud  ret^voni/tAcyoc  irijotTrafsI-;    • 

-—  iv  rof 9  iroaiv]     See  Bos.  £11.  Gr.  427- 

**•«  iroi]  This  is  one  of  those  cases  wherein  cat  is  better  reur 
dcred  or  than  and.  The  two  evils  mentioned  are  not  ascribed 
to  both  sorts  of  animals:  the  latter  is  doubtless  applied  to  the 
dogB)  the  former  to  the  swine.  The  conjunction  and  therefore 
would  here  be  equivocaL 

r-*  OTfMi^rref ]  Eustath.  in  IL  X.  p,  783>  iic  rw  (JHuyuu 
crrpa^rrev,  o  SJf  kcu  (m  iv  rtf  <f>evy6i¥  ^KOfievoi  ttocci.— - 
¥iaTuiraTfia€Mrip  avroyg  should  be  referred  to  'j^oipwv  and  arpa" 
^tirrsv  piii^fioaiv  vita9  to  KutrL  Theophylact  crrpaif>err€t  p^^mrtv 
oi  avPC9  S9i\ai4'  fMTd0€(Tc9  yap  twv  Xdytow,  Anrep  iy  r^*  cocrrc 
roy  Tv^Xoif  xai  Kw<f>ov  iccu  XoXely  ra2  (SkeviiPj  xii.  23.  This 
arrangenient  is  very  frequent  with  the  prophets,  and  not  unusual 
in  the  New  Testament,  as  xxiii.  16,  20 :  xxii).  25,.  26 :  Rom.  ii. 
12,  13,  14:  xiv.  3,  4,  10:  1  Cor.  vi.  11 :  2  Cor.  ii.  15,  16,  &c. 

7*  oirclrt  Kal  ^^tfiTeTai]  The  same  thing  is  here  expressed 
in  three  different  forms,  which  seem  to  have  been  proverbial. 
There  is  a,  similar  construction  in  Plut  de  Ir.  Cohib.  p.  459,  M7 
cXoce  Koi  \^fh  M  ^^^^^€  fcoi  fiaXkov  a  dcXii9,  ym^erai, 
.  .^  ^ffTCirc,  &c.]  Arrian.  iii.  22,  ^firei  xal  tvpt^ut'^  Liban. 
Tom.  IX.  Orat  24,  eiX  ovv  ovre  ^^ifn^Vore,  dre  eipJiaare.  PJu* 
tarch  de  Forton^  adduces  from  Sophocles  to,  fxh  ^iMucrc!  fAovOavoff 


k 


184  ST.  MATTHEW* 

ra  S  eiperd  Zffrii'  tqS  evxra  itapa  Oewy  ^njaufjifiv..  Sopb« 
flEd.  Tyr.  110,  to  ie  i^firau/Jievov  oXmtov'  €iuf>€vy€i  ii  TOfU^ 
\pvfievqv. 

—  Kpovere,  &c.]  Sub.  tj;p  Ovpav.  See  Blackwairs  Sacred 
iClassicS)  p.  34.  Phrynichus,  Kpovtrag  fiev  ti;i/  Oupav*  itrto^  irov 
vapafieftUurrai  ti  ')(pfi<n^y  a/tkeivov  ce  to  jco'ittcik  ti)i/  &vpav. 
Aristid.  Art.  Rhet.  ii.  13,  to  hi  Kpovaas  t^v-  Oupav^  *irapaire<f>V'' 
XoKTai  ixevj  oT(  oi  Koyf/a^  iiovov  aXXa  koI  Kpovaai  Xeyercu.  Et^ioi 
he  oi;^  ovTWi  dlovrai.  ''On  he  *£XXi;i;iiro»'  ecm,  ovhev  cei  ota- 
ipepea-Ocu. 

8.  iray  yap,  &c.]  Here  Christ  teaches  us  that  God  grants 
all  our  requests,  provided  we  observe  these  two  conditions,  viz. 
that  we  ask  aright,  and  pray  for  what  is  agreeable  to  his  will. 
Hierodes,  ei/^iy  fieOopkov  ti/^  irap  tijuLiv  ^i/tj^o'ccd^,  teal  t^  wapd 
Tov  Qeov  hoaem^f  e^fievti  t^  aWia^  ^fiwv  t^$  €19  t€  to  elyai 
9rpoaryovafi9  tj/uua^  Kal  -irpo^  to  ev  elvai  TeXeiovfrtis, 

9.  ^]  At  the  beginning  o£  H  sentence,  no  other  particle  pre- 
ceding, Whxtby  says,  signifies  on :  so  Judg.  xiv.  15,  ^  eKfiiaaai 
tma^  KeKTJiKare'^  1  Sam.  x.  \%  rj  kqI  ^SmovX  iv  nrpc^ptfTai^  \  See 
also  Matt.  xx.  15 :  1  Cor.  xiv.  36.  So  ver.  4.  But  see  Glass. 
Phil.  Sac.  p.  537.     Or  Grotius,  who  takes  rls  for  elri^^ 

-—  avdpu)Troi\  There  has  been  supposed  to  be  an  emphasis 
in  the  word  avOpanrof^  otherwise  it  would  be  superfluous :  and 
i|t»^  situation  at  the  end  of  the  clause  has  been  considered  another 
pipof  of  the  same  thing.  The  word  atSpaytro^  here  makes  .the 
in^jOOKied  illustration  of  the  goodness  of  the  Heavenly  Father, 
from  the  conduct  of  even  human  fathers  with  all  their  imper- 
jGBCtiQMy  much  mQce  ene|rgetic.  See  also  Pearson  on  the  Creed,  i. 
P'  51,     'R(mv  is  «ranting  in  several  MSS^ 

—  or  €av]  for  OF  oi'^  as  viii.  19$  coll.  Luke  ix.  57-  Here 
airelv  has  a  double  accusative  after  it,  as  the  corresponding 
Hebrew  word  in  Ezr.  vii.  21 :  Jos.  xv.  18 :  Isai.  xlviii.  2,  where 
see  the  Septuagint.  John  xi.  22,  Saa  av  cuTtfcrri  roy  Qeov.  So 
Virg.  Mn.  xi.  362,  pacem  te  poscimus  omnes.  See  Matt.  Gr. 
Gram.  p.  ^684.  Abresch.  thinks  it  is  for  os  eau  6  vios  avTou  ai- 
Tffa^i  avTov  apToV' 

—  fii}]  With  an  interrogation,  implying  a  strong  negative ; 
as  Gen.  xviii.  14,  fitj  a^i^aT^^ci;  17^  firi  Kpvyf/w;  23,  fitj  cuv^ 
qntoXfionf^ ;  Jer.  xxxii.  27,  /jui  Kpvfi^jaerai ;  This  proverb  of  a 
stone  and  bread  seems  to  have  passed  from  the  Hebrews  into 
other  countries  4  as  we  find  in  Plautus,  Altera  manu  fert  lapidem, 
ponem  ostentat  altera.  Michael.  Apostolius  Pro.  346,  ai;  olwoi' 
giriif  ifcovoiXov^  oi/t^  .  hihou,  evi  .  Twy  heiva   fxei/    XajjL^avovTwv, 


cttAn>ER  vii.  185 

mftBd  li  €UTW¥Tw».  Aristoph.  Fac.  \1%  ayObfiait  vfuy^  n^uc 
a¥  iUTiCpr  apTC¥f  iramrav  fii  KOLkoScraif  evcoif  S  apyvpiov  /iiy^e 
y^faKos  f/v  iravv  Trd/uLirav, 

-II.  wo¥ffpoi]  Being  put  ia  opposition  to  Grod  who  is  most 
kind  and  liberal,  this  word  has  been  taken  to  signify  here  illiberal, 
g;reedy;  which  is  agreeable  to  the  Hebrew  manner  of  speaking. 
See  Frov.  xxiii.  6 :  coll.  xxii.  9 :  xxviii.  22 :  Ecclus.  xiv.  15, 
o.  irwnjpos  i<wrwj  tivi  ayaOo^  earai ;  or  perhaps  depraved  with 
corrupt  affections. 

—  oiSare  StSovai]  for  5f5oT6,  as  in  Prop.  i.  2,  12,  Sciat  cur- 
rere,'  for  currat.  Isai.  Ivi.  11 :  Eccles.  iv.  I7.  This  is  common 
in  aU  languages.  Julian  in  Anthol.  Gr.  i.  18,  12,  iroXi^  fppiyw 
oliev  onu^eiv.  Adseus  ib.  c.  xxxiii.  adi^etv  "Apre/AK  olSe  kvpq^. 
Xoician.  ib.  c.  viii.  22,  oi  dpvov^  ov  (ULokaicriv  avefwv  trarref  ray 
€9  fi€yi<rra^  tf  cpva^  ij  wXardvoys  oioe  X^A*^^  KardyetP'  So 
Livy  I.  53,  Donee  ad  eos  perveniat,  qui  a  patrum  crudelibus 
et  impiis  suppliciis  t^ere  liberos  sciant^  i.  e.  tegant.  Glass. 
PhiL  Saq.  p.  830,  ol^re  novistis,  h.  e.  potestis,  non  obstante 
malitia  innata,  benefacere  vestris. 

«»-•-  5wor€<  ayaOa]  Whatever  is  proper  and  necessary  for  them, 
and  will  prove  to  them  a  real  good.  Luke  xi.  13,  has  irwevfia 
iyum>  See  Bp.  Taylor^s  Works,  Vol.  v.  p.  162.  Aristoph. 
ficdes.  810,  Kal  yap  ci  Oeol  ....  orav  yap  eujfWfieoBa  oiSovai  t 
mytSd.  Thesmophor.  356,  ral^  ^  aXkaiaiy  vfuv  toi)v  deov9 
MPj(ca0€  nrdaai^  iroXKa,  iovvai  Kqr/aOd. 

.—  Tofff  oircwcv]  Scil.  i/io??,  riKvoii* 

12.  irdvTa  oup]  Some  copies  omit  oi/r,  and  Griesbach  sup- 
poaes  this  cxnission  may  have  arisen  from  its  being  the  beginning 
of.  an  ecclesiastical  lesson,  or  from  the  passage  being  constantly 
quoted  by  Christians  in  the  way  of  a  proverb. 
•  Glass  and  Blackwall  think  the  particle  has  not  the  force  of 
drawing  a  conclusion  from  what  has  gone  before,  but  merely 
prepares  the  way  for  a  new  moral  precept.  Potest  etiam  did, 
quod  dt  particula  ordinia^  non  causalis.  Phil.  Sac.  p.  546.  Others 
connect  the  words  thus,  viz.  that  in  the  immediate  preceding 
words  our  Lord  instructs  us  by  a  comparison  taken  from  men, 
that  we  may  reasonably  expect  our  Heavenly  Father  will  confer 
upon  us  all  those  blessings  which  he  sees  needful  for  us,  and 
we  can  reasonably  desire,  provided  that  we  ask  them  with  faith 
and  importunity,  and  do  with  diligence  seek  them ;  and  hence 
our  Lord  infers  that  we  who  stand  engag€fd  to  be  followers  of 
our  Lord  as  dear  children  should  be  as  ready  to  afford  to  others 
aU*.needful  .aid,  which  they  on  the  account  of  equity,  humanity, 


i'86  S?.  MATTHEW. 

and  Christian  charity  desire  us;  this  being  only  that  which  in 
like  cases  we  desire  from  others. 

iravra  oaa  av  OeXtire,  &c.]  This  precept  was  familiar  to  the 
Jews,  and  one  of  their  maxims ;  as  in  those  words  of  Hillel,  Do 
not  thod  that  to  thy  neighbour,  which  thou  hatest  when  it  is 
done  to  thee :  which  is  thus  expressed  in  Tob.  iv.  15,  o  iu,ia€7^, 
fULflSevi  iro<3^97^.  It  has  likewise  been  delivered  by  several  hea- 
then  writers.  Nilus  yepov  iraaiv^  ws  aoi  OeXei^  Travra^.  Herod. 
III.  142,  10,  eyto  oe,  to  ry  -ttcXos  eTriTrXiyo'O'fti,  ai/roy  icara 
oivafiiv  ov  iroirfdw,  Isocr.  ad  Nicocl.  a  Tratrj^orrcs  v<f>  cTcpov 
Qpyi(^€a9€9  TavTa  toTs  aXXoc9  m^  iroieiTe.  Seneca  Ep.  xciv. 
Ab  altero  expectes,  alteri  quod  feceris.  Lactantius  Epit.  §  3. 
Transfer  in  alterius  personam,  quod  in  te  sentis,  et  in  tuam 
quod  de  altero  judicas:  et  intelliges,  tarn  te  injuste  facere,  a. 
alteri  noceas,  quam  alterum  si  tibi. 

—  oiJto9  ecrriv]  Some  copies  have  ovtok^  which  probably  has 
arisen  from  the  carelessness  of  the  transcribers,  ovtu)  having  been 
used  just  before.  See  xxii.  40.  This  is  the  sum  and  substance 
of  all  that  the  law  and  the  prophets  have  delivered,  concerning 
our  duty  towards  our  neighbour.  See  Rom.  xiii.  8 :  Gal.  v.  14: 
James  ii.  8.     See  also  Porteus,  Lect.  vii.  p.  190. 

13.  eiaiXOere]  Strive  to  enter,  aywvi(^€<T0€  eiaeXOelv.  Luke 
xiii.  24. 

By  these  figurative  expressions  our  Saviour  gives  us  to  under* 
stand  how  easy  it  is  to  enter  into  destruction,  and  how  hard  to 
procure  our  own  salvation;  intimating  at  the  same  time,  that 
the  generality  of  mankind  tread  in  the  wide  paths  of  error,  and 
follow  their  passions,  while  very  few  know  how  to  find  out  truth, 
and  to  adhere  thereto,  notwidistanding  all  the  discouragements 
and  obstacles  they  meet  in  their  way. 

We  find  similar  expressions  and  images  in  heathen  writers,  as 
Cebes  xii.  descriUng  Ttjv  ooov  tjJi;  ayouaav  jrpos  nji;  aXtfiiPtiv 
wcuoicuf,  OvKoup  Kal  6upa¥  Tipa  /jMcpav  kqI  o^p  Tiva  irpo  rffi 
O^fpa^  rjTii  ov  TToXu  o^Xeirai,  oXXa  iraw  oXiyoi  iropevoPTcu^ 
wcTrep  ci  apooiaf  tipo^  kqI  Tpayfciat  icai  irerpii^ov^  elrat  ^OK^i, 
Hesiod  has  given  a  similar  description  of  the  path  of  virtue  kpy^ 
Kal  iifi.  I*  288^  fULCucpoi  ce  kcu  opOios  olf/tov  ew  at/ri/i;  koI  Tprfyy^ 
TO  irpoirop,  entjp  o  cly  cue  pop  iri^cu  'Piyioiiy  o  tpreira  TreXei  j^aXein; 
W€p  eov<ra\  imitated  by  Silius  Ital.  Ardua  saxoso  perducit  se- 
BAita  divo,  &c.  &c.  Lucian.  Rhet.  Frsec*  vii.  Vol.  iii.  p.  7^ 
Mcw  cvo  Tivor  ocovs  fxaWop  oe  ti  /ner  aTpairos  eari  (ttcptj  xat 
mwMifW0tj9  Kal  Tpa^elor— ^if  eripa  oi  xXareia  Kal  avQrfpa  Kal 
Ifht^m*     iElian*  V.  H.  xiii.  32,  av  flip  yap  iirl  rrjv  Karavrtj 


CHAPTER  Til.  187 

dvroiff  icQarras  ayet^^  eyto  ce  eiri  nyy  apmitf  fficetv  pta^oiiai, 
*OfBla  hi  If  01/0009  icTTij  koi  ariOifs  roiv  ttoWoT^.  See  also  the 
■lory  which  ProdieOB  tells  of  Hercules,  Xen.  Memor.  ii.  1,  21  : 
Cic.  Off.  I.  32.  Philo  de  Agricult.  i.  p.  316,  rpi^  iarw  ii 
T^rpmiuiWfi  wpos  re  avdptiirwp  Kal  vfrol^vyifav,  WmiXaTos  kuI 
isim][iiXaTaf  ooo^*  Tavrriv  ifkicrlv  ^Soyfi  efxipepeardTiiv  elvai  -—-  at 
^  il>povii9€Wf  Kcu  cmtppoavtnit  kqI  tw  aXXwu  aperwv  ocoi  Kav 
m,  luj  a^Toif  oXXa  toi  vdynoi  aTpurroi'  0X1709  yap  apSiAOi 
itrri  tUv  auras  (iaSijI^dpTcop, 

•— *  oTTcwJf  ]  The  Seventy  use  the  word  ar^vos  Num.  x^.  26, 
when  speaking  of  a  narrow  road  in  which  there  is  no  way  of 
landing  off  to  the  ri^t  or  the  left. 

— ^  irXareia]  Virg.  Mn,  vi.  127»  Noctes  atque  dies  patet  atri 
Janua  Ditis. 

14.  oTi]  But . . .  The  Hebrew  which  answers  to  it  often  sig- 
nifies and  is  therefore  rendered  in  the  Septuagint,  aXXa  or  oXX'  tf, 
but;  as  Ps.  xliii.  3:  Amos  vii.  14.  And  sometimes  on  in  the 
sense  of  but,  as  1  Sam.  xxi.  15 :  2  Kings  i.  4 :  Numb,  xxvii.  3 : 
Deut  xi.  7'-  Judg.  i.  19:  ii.  17 :  ^  Sam*  xvii.  47 :  2  Sam.  xxiv.  24. 

For  OTL  in  a  great  many  MSS.  and  versions  is  read  ri^  which 
Grotius  says  is  for  w%  Hdllenistic.  As  in  Ps.  viii.  1,  where  the 
Saventy  have  wi  Oav/xaaToy  to  ovofia  aov,  the  other  translators 
ifaav^  tI  fiiya  to  ovofid  (tou.  80  in  Ps.  xxx.  19,  m  ttoXv  to 
vX^flor  T^  ypfi^rroTtfTo^  crauy  Symmachus  has  ti  TroXv  to  aya" 
A{y  tfov.  This  reading  Photius  seems  to  have  had,  &o  Kal  o 
wtmjp  TwOaufiaice  Xeytttv*  tI.  Theophylact,  0auficumKov  iaTi 
ri  Ti,  0avfid^€i  yap,  fiafial  iroaov  ecrri  OTev^m  This  also  Gries- 
bach  has  adopted,  taking  it  for  c^.  Etym.  tiV,  to  ^  oiierepoy 
tI  atifuduei  ipwrtifuiTucoVf  Sri\o7  ^  xat  kitlppfifia  ovtX  tov  \iavy 
w  TO*  KvpM^  TI  iir\tfiuvdn<^a¥  o<  0\iliovT9i  fue.  orikoi  Se  Kal 
Savfiaaruov  iirippfifia  mt  e¥  rip'  tI  a>poi  alriaTai ;  Kal  W  icoXiy 
If  irXjio-W;  still  however '  there  does  not  seem  to  be  sufficient 
season  for  deserting  the  received  reading  ore,  which  answers  to 
the  preceding  verse,  on  xXaTcca,  be' 

—  oTcyij]  Some  commentators  have  thought  that  our  Lord 
hare  alludes  to  the  private  and  public  roads,  whose  measures 
are  fixed  by  the  Jewish  Canons,  which  say  that  a  private  way 
was  four  cubits  broad;  a  way  from  city  to  city  eight  cubits; 
a  pubUc  way  sixteen  cubits;  and  a  way  to  the  cities  of  refuge 
thirty-two  cubits. 

-— >  miXfi]  Under  this  phrase  are  very  many  things  in  rd]« 
gion  expressed  in  the  Holy  Scripture,  as  Gen.  xxviii.  I7 :  Ps. 
oxviL19,20:  Matt  xvi.  18:  and  also  in  the  Jewish   writers. 


188  ST.   MATTHEW. 

The  Gate  of  Repentance  is  mentioned  by  the  Chaldee  Paraphrast 
upon  Jer.  xxxiii.  6,  and  the  Gate  of  Prayers,  and  the  Gate  of  Tears. 

-— awa'yovcra]  i.  q.  ayovaa.  Cebes,  p.  14,  irov  oe  awayauaiy 
avTov9 ;  al  fiev  eii  to  cnil^eaOaif  ai  ci  eis  to  airoXXvaOai*  Philo 
de  Vit.  Mos.  i.  p.  639,  Tijf  ayovaav  Kal  ewiToiuLov  eicTpairo" 
fjL€V0i  ooov.  De  Spec.  legg.  p.  77^»  '^VV  ayovcav  ooov  ovk 
6p£vT€if  fi9  avociav  eKTpeirovTai.  De  Vict.  p.  841,  iicrpairoiuLevo^ 
T§9  €ir  apervjv  koI  KoXoKqyaOiav  ayovaij^  ooou.  The  Latins 
frequently  use  ferre  in  this  manner:  Val.  Flacc.  iv.  438,  Et 
via  jussos  Qua  ferat.  Virg.  Mn.  vi.  295,  Hinc  via  Tartarei 
quae  fert  Acherontis  ad  umbras.  Liv.  vii.  30,  Stare  omnem 
midtitudinem  ad  portas,  viam  hinc  ferentem  prospectantes. 

— oi  6i//oi<r/corres]  He  does  not  here  say  o\  exaepyofievfH  oi 
avTtj^j  as  of  the  broad  way,  but  o\  evplaKom-e^  at/riji/,  to  point 
out  that  this  was  not  so  obvious  as  the  6S09  evpvywpo^y  and 
to  shew  that  it  was  necessary  a^wi/i^ecrdai  (Luke  xiii.  24)  to 
find  out  and  to  walk  in  it. 

15.  trpoa'€')(€Te  airo  yl/€vio7rpo<f)rjTwv]  The  expression  wpoere- 
YCiF  OTTO  T«i;o9  corresponds  with  (pofieiaOai  airo  T1V09,  Luke  xii. 
4,  and  ipevyeiv  ti.  See  Deut,  xxiii.  10 :  Ecclus.  vi.  13,  awo 
Twp  (piKwv  <Tov  wpoa'€')(€i — ^xi.  33,  irpoae^e  awo  Kcucovpyov, 

—  ylrevSiyirpofpriTWpJi  Called  elsewhere  yl/evoooioaorKoXoif  as 
2  Pet  ii.  1,  See  Waterland,  Vol.  v.  p.  105.  False  prophets,, 
both  in  the  Old  and  New  Testaments,  signify  such  persons  as 
falsely  pretend  a  commission  from  God  for  what  they  teach, 
or  who  promise  or  foretell  things  falsely  in  his  name.  See 
Matt.  xxiv.  11 :  Luke  vi.  26:  Acts  xiii.  6:  2  Pet.  ii.  1 :  Rev.  xvi. 
13:  xix.  20:  xx.  10. 

— —  ev  evSojULaai  wpofiaTwv^  i.  e.  Clothed  with  garments  made 
of  sheep^s  skins,  elsewhere  called  fitiXayrai,  SepfxaTa  aiyeia,  which 
was  the  usual  habit  of  prophets.  Or  we  may  understand  that 
external  appearance  of  sanctity  and  innocence  which  the  false 
teachers  put  on :  whom  St.  Paul  calls  2  Cor.  xi.  13,  01  toiovtoi 
^voawo<rToXoi,  epyaTat  ooXioi,   /xeToajftmaTil^ofxevoi  €«?  Attoct- 

ToXoi/y    XpiCTTOl/. 

Philo  de  Vit.  Mos.  i.  p.  628,  elr  oXiytp  voTepov  ewi  \6(f>ov 
furriwpos  17  avTiircLKoi  KaTa(palv€Tcu  ovva/JLi^  e v  TOi9  oirkoi^  cktc^ 
Tayixeni  vpoi  iAa')(Yiv.  Joseph.  Antiq.  vi.  9,  4,  av  fiev  eirip^fi 
/u/9i  €¥  pofAifkiiif  Kflu  ev  ^paTi  xal  iv  Owpcuci.  xviii.  6,  7?  Agrippa,. 
o-  €¥  TJi  iropipvpi^i,  for  which  St.  Luke,  speaking  of  the  same 
Afprrapa,  Acta  xii.  21,  uses  ivSvadfAcvos  eaO^Ta  fiacriXiKrfv. 
,Vhe  Latins  imitated  this  manner  of  speaking.  Ovid,  de  A.  A.  11. 
',  Sive  erit  in  Tyriis,  Tyrios  laudabis  amictus ;  Sive  erit  in 


CHAPTER^  vn.  389 

Cois^  Coa  decere  puta :  for  vestioientis  T jriis  et  Cois  indutum 
«eee.  Virg.  Mn.  ▼.  37>  Occurrit  Acestes  Horridus  in  jaculia  et 
pdle  Libystidos  ursae.  Florus  i.  1,  Juventus  in  equis  et  armis, 
i.e«  armis  equisque  inatiructa. 

*  *— Xi/«coc  a/Mra^ycv]  This  the  common  epithet  of  wolves* 
Ljrcojdi.  Cassand.  ISOSl,  iweixyl/av  apwaya^  Xvkov^-  Hor.  Carm. 
IV.  4,  60,  Cervi  luporum  prs&da  rapacium.  Hor.  Ep.  1. 16,  44, 
low  a  similar  sentiment,  Sed  videt  hunc  omnis  domus,  et  vicinia 
tDta,  Introrsum  turpem,  speciosum  pelle  decora.  Ovid.  Am.  i. 
8, 104,  Impia  sub  duld  melle  venena  latent.    See  Acts  xx.  29,  dO. 

16.  cciro  TW¥  Kapirwv\  i.  e.  from  the  works  of  iniquity  they  do. 
Matt.  iii.  8 :  xxi.  43 :  John  xv.  2,  6 :  Col.  i.  6.  Lysias,  oXiyov 
j(p6vo¥  ovvavT  ay  T«y  irXcuratrOai  tov  rpowow  Toy  iavrou,  and 
Syrus,  Cito  ad  naturam  facta  recidunt  suam. 

"^  iinyvwaeaOe]  You  will  be  able  to  distinguish.  Here 
joined  with  am*  in  Luke  vi.  44,  with  e/r. 

^-*/Lii^ri]   See  Hoogeveen,  Doctr.  Part.  c.  xxxvii.  Sect.  13.  §  3. 

-— cri/XXryovo-f]  i«  e.  colligere  poterunt;  Glass.  Phil.  Sac. 
p.  198,  and  also  246. 

This  is  a  proverbial  expression;  something  similar  to  which 
we  meet  with  in  profane  authors.  Plut.  irepl  ei^v/uias,  T^v 
iimrekoy  avKa  (f>€peip  ovk  a^iov/xei^,  ov^  t^v  kXalav  fioTpav^. 
Galen,  de  curat.  6  yeutpyo^  ovk  av  irare  SwyiicatTo  ^oi^crcu  tdi^ 
fidroy  iic<l)ip€iy  fiorpvv.  Theognis  537)  ovn  yap  ck  (TKvKkffs 
poia  ^er<Uy  av^  vokivOos.  See  also  Theocritus  Idyl.  i.  132. 
Seneca  Ep.  lxxxvii.  Non  nascitur  ex  malo  bonum,  non  magis 
quam  ficus  ex  olea.  Ad  semen  hata  respondent.  And  Senec. 
de  Ira.  ii.  10,  Nemo  naturae  sanus  irascitur,  quid  enim  si  mirari 
▼enit  non  in  silvestribus  dumis  poma  pendere?  quid  si  miretur 
spineta  sentesque  non  utili  aliqufi  fruge  compleri  ?  See  also. 
Virg.  Ed.  IV.  29. 

17-  aatrpoy]^  i.q.  irovripoy,  which  word  Chrysostom  uses  as 
synonymous.  What  is  here  called  Kapnrol  irovtipoi,  is  in  Luke  vi. 
43,  called  xapirol  (TawpoL  Phryn.  p.  166,  aawpav  o\  iroXXol 
orrc  rod  ai<r)(pav.  In  xiii.  48,  in  the  similitude  of  the  net 
whidi  enclosed  fishes  of  every  kind,  the  worthless  which  were 
thrown  away  are  called  to,  aairpa>  They  were  of  a  noxious 
quality,  and  consequently  uaeless.     See  also  Ephes.  iv.  29. 

— -TO  ^  aairpov  hev^pov]  Middleton,  Gr.  Art.  p.  193,  says 
the  article  here  is  not  without  meaning  in  the  Greek,  but  is 
equivalent  to  trav  in  the  preceding  clause.  The  Enjglish  version 
might  have  been  e^ery  corrupt  tree,  as  is  evident  from  what 
he  had  said  of  the  hypothetical  use  of  the  article  in  Part  i.     In 


190  ST.   MATTHEW. 

the  next  vcne,  neither  irav  nor  to  it  used,  becauK  the  propo- 
litiaa  is  there  excluuTe, 

18.  oil  SvvaTot]  i.  e.  whilst  it  contiDues  sacb.  Menflnd.  oi>£ejf 
wornipof  trpayfia  yfititTm  it>»  iroifi.  Antonio,  a  ftfi  deXwv  "rAf 
^vXor  d/Aaptweiv,  ofnowa  r^  m^  OeXoi-Ti    awcifp  oiroy  er  -rats 

19-  /It}  irotoi'i']  See  Hoogeveen,  Doctr.  Part,  c  sxtii.  Sect.  1. 
1 90.  For  o  idw  fin  irom,  «■  xzvii.  Sect.  8,  §  12.  In  Bowyer** 
coDJectures,  this  verse  is  supposed  to  hare  been  brought  iron 
c.  iii.  10,  vhere  it  is  found  word  for  word,  ft  seems  to  hsvA 
baen  written  first  in  the  margin,  and  from  thence  taken  into 
the  text.  It  is  quite  foreign  to  the  purpose  here,  and  interrupts 
tbe  reasoning,  which  is  very  accurate  without  it ;  bat  with  it 
the  argumentation  is  quite  confounded,  and  instead  of  keeping 
to  tbe  proof  of  knowing  them  by  their  IVuits,  the  discourse  is 
shifted  to  their  punishment,  with  wiuch  neither  the  potdlJoD 
vcr,  16,  nor  the  inference  ver.  SO,  have  any  thing  to  do.  In 
Luke  vi.  43,  44,  where  the  same  thing  is  expressed,  tlie  sense 
of  this  verse  is  totally  omitted. 

— SKWon-TGrou]    pres.  tense.     See  iii.  10. 

31.  ow  «««]  i.  e.  Among  those  that  acknowledge  me  for  the 
Messiah,  none  but  such  as  do  the  will  of  God,  shall  be  admitted 
nito  his  kingdom  :  <h  wiarip  e^crer  ov  ptKpav,  aX\A  Si  aydinjs 
ii>tpymiiu¥tir.  Faith  and  purposes  of  obedience,  without  actud 
obedience  to  tbe  commands  of  God,  ao  long  as  we  live  and  hove 
opportunity  to  do  so,   will  avail  no  man  to  salvation, 

—  av'/Mc}  i.e.  &&unra\«.  Who  is  ready  now  in  words  to 
fleknowiedge  me  as  his  master.  It  may  be  observed,  thst  as 
oAca  as  this  word  oocurs,  repeated,  in  the  New  Testament,  H 
is  always  by  persons  reprobate,  as  here  and  ver.  S2:  as  aho 
Luke  vi.  46,  which  is  an  illustration  of  this  passage.  See  also 
Matt.  XXV,  11,  where  the  same  form  of  expression  is  used  by 
the  foolish  virgins. 

.  —  ^aaiKakof  t&v  oif>aimv\  See  v.  19.  Here  must  signify  that 
of  glory  above  ;  for  calling  Christ  Lord  is  the  very  circnmetanoe 
irinch  constitutes  us  the  subjects  of  his  earthly  kingdom,  or 
mmberfi  of  bis  visible  churchv  Ccnp.  Matt.  viii.  11  :  Luke  xiii, 
1  Cor.  XV.  60. 

'Mui^ta  Tsii  woT^t]  i.  e>  the  precepts  of  Christianity.     In 

poruUel  passage.  Lake  vi.  46,  in  piece  of  this  is  read  «cai  oi 

Justin  M.  in  Apol.  o*  X  av  /i^  tvpiaKwrm 

sim  y^mrrm  "ni  Twii  %pt&Tei  i^aryfiara.  ov  7*1^  tow 


^^be  porul 


CHAPTER   VII.  191 

/KHyoF  \eyotnras,  aXXd  Tav$  ical  ra  ipya  trparxorras  <Twldiic€if9ai 
C09.  Ignatius  £p.  ad  Magnes.  irpeirov  wm  /tA^  /ulovop  KoXeicrOcu 
ILpurriavovtf  aXKd  cat  cIkoi  *  ot!  yap  to  XeyeaOtu  aXXa  to  €ip€u 
fiwcaptov  troici. 

After  ToS  ev  oipavdi^  in  one  MS.  and  most  of  the  Latins,  is 
read  oinrof  eurekevaerai  €19  riyi;  ficurikeiay  twv  ovpavwp,  probably 
added  by  some  granunarian. 

22.  xoXXof  epovaiv}  It  cannot  be  certainly  inferred  from  these 
irords,  that  any  persons  will  thus  plead  at  the  day  of  judgment ; 
but  only  that  such  pleas,  if  made,  will  be  of  no  account  with 
God  from  workers  of  iniquity. 

»— €y  eicefyiy  t^  )7M€/o^]  The  day  of  judgment.  Matt.  xi.  24: 
Luke  X.  12 :  the  words  ^fupa  exelvri  and  ^fdipa  Kpifxeoff  are  used 
as  synonymous. 

— mr]  i.e.  oi'xl; 

-«— T^  (T^  oroAuiTt]  Which  Wolf  renders  jussu  et  aoctoritate 
ttt&;  by  virtue  of  power  and  authority  from  thee:  in  which 
sense  it  frequently  occurs  in  the  sacred  writings ;  as  Luke  ix.  4dy 
tie.  In  Acts  xyI.  18,  where  St  Paul  commands  an  unclean 
spirit  to  leave  a  woman  ev  t^  ovo/maTi  Ii^ou,  be  testifies  by 
wboae  authority  and  power  he  commanded  and  could  effect  that. 
See  also  Acts  iii.  6,  16.  Joseph.  Ant.  iv.  1,  1,  eir  ovofioTt. 
Tov  Qeov  KwXveiv :  vii.  1,  6,  irpoacTcij^ey  avTov  icoXccr  etc  tou 
Aom&n;  ovofAaToi.     So  viii.  13.  8 :  xi.  6,  12.     Beza,  vice  tua. 

"-^  7rpo€<f>riT€V(TaiuL€v^  Have  we  not  received  commission  and 
authority  from  thee  to  preach  the  GospeL 

— •  wifio^Aa  6^€/3aXofi€y]  Origen.  contr.  Cels.  iv.  p.  7>  ToSra 
yop  Xeyo/uieva  iroXkcuiW  tovs  oai/uLOtfOf  imroirfKev  avOpwirwv 
jfmpiaQiivaiy  koI  fxakiaff  oTav  o\  XiyovTes  airo  dia&iaewg  vyioSv 
jcai  vewioTci/irt/iar  yv^alw^  aura  XiyaxTh  ToaovTov  fiitf  ye  ovvoTai 
TQ  otHifia  Toi  'l^ov  irard  rcup  ocufiovwp  C09  eaff  oTe  kqI  diro 
fpamX/mf  owofial^ofjievov  avveiv.     Some  MSS.  here  add  xoXXo* 

—  ji;ira/x€iv]  Miracles:  frequently  so  used  in  the  Go^ls, 
the  name  of  the  cause  being  put  for  the  eifect.  Matt.  xi.  20 : 
Mark  \i.  2 :  Acts  ii.  22,  &c. 

That  miracles  were  actually  performed  by  such  men  we  learn 
from  the  passage  of  Origen  cited  above^  God  put  many  true 
prophecies  concerning  his  people  into  the  mouth  of  th|U  Balaam 
who.  loved  the  wages  of  unrighteousness:  and  Judas  was  one 
q£  those  tw:elve  to  whom  Christ  gave  power  to  cast  out  unclean 
qmrits  :and  to  heal  all  diseases,  x.  1. 

Prophesying,  ejection  of  devils,  and  other  mirades,  are.  men- 
tioi>ed  to  shew    thai  no  gift,    endowment^  or.  accomplishment 


192  ST.   MATTHEW. 

whatsoever,  without  faith  and  holiness,  will  avail  to  our  accept* 
ance  with  Grod :  a  caution  very  proper  in  those  days,  when  the 
gifts  of  the  Spirit  were  to  be  bestowed  in  such  plenty  on  those 
who  made  profession  of  Christianity. 

23.  ofjLoXoyiierw]  I  will  openly  profess^   So  ^lian  V.  H.  ii.  4. 
— -  Srt'l  See  Hoogeveen,  Doct.  Part.  c.  xxxviii.  Sect  2.  §  6. 

—  oviiwoTe  iyvcDv]  To  know,  in  Scripture  frequently  sigmfieft 
to  acknowledge  and  approve.  Matt.  xx\b  12 :  1  Cor.  viii.  3 : 
Gal.  iv.  &:  2Tim.  ii.  19:  John  x.  14.  Though  I  called  you' 
to  be  my  servants,  and  you  professed  yourselves  such,  I  neter 
knew  you  to  be  such,  nor  approved  of  you.  That  this  is  th^ 
true  meaning  of  the  expression  will  appear,  if  the  import  of 
the  appellation,  Lord,  Lord,  wherewith  these  wicked  men  ad- 
dressed the  Judge,  is  attended  to.  For  in  this  connection  it 
is  as  if  they  had  said.  Master,  dost  thou  not  know  thine  own 
servants.^  Did  we  not  preach  by  thy  authority,  and  by  thy 
power  foretell  future  events,  and  cast  out  devils  and  work  many" 
miracles  ? 

Plaut.  Mil.  Glor.  ii.  5,  42,  Neque  vos,  qui  homines^  sitis,' 
novi  neque  scio.  Lucian.  Timon.  v.  ovkcti  yvwpl^opxu  irpo^ 
avrSv*    Eurip.  Hec.  259,  firjoe  yivaxTKOtaff  ifAoij  ol  tov9  ^^ovi 

pKaTTTOVre^    OV.  <l>pOVTll^€T€. 

—  OTro^fw^Ire]    The  words  of  Ps.  vi.  8. 

—  01  ifyyal^ofievoi]  Several  copies  have  irdvTe^  o\  conformable 
to  the  Septuagint. 

24.  way  W¥  o<mi\  This  is  commonly  considered  a  Hebrew* 
construction.     The  common  Greek  would  be  irdirra  ovy  okouovtu 

fjLQv  roi/(  \oyou%  tovtov^ o/monvao}  avopi.     There  is  indeed 

one  of  a  similar  kind  in  Herod,  i.  114,  10,  el^  Stj  rovrm^  rm 
waioiwv  (TvixiraS^wv,  kiv  ApTefJifiapeo^  Tracs,  cwSpos  ioKifiov  er 
MiyooiOTfy  (ov  yap  'ii}  eiroiijo'e  to  trpoaraydev  €K  toS  Kvpov) 
ixeXeve  avTov  tovs  oXXoi;;  Traicai  oiaXafiieiv,  But  see  Matth. 
Gr.  Gram.  310. 

Hence  it  appears  that  this  sermon  on  the  Mount  contains 
those  rules  of  faith  which  are  sufficient  for  salvation ;  since 
otherwise  Christ  could  not  promise  it  to  them  who  observed 
and  practised  these  his  sayings. 

—  o/uo«w(rctf  avTovll    In  several  oiJiOiwOfitreTai, 

*'—  <Ppovl^\  i.  e.  yiyvwaKovTi  a  oeT  iroieiv,  as  Xen.  QScon.  xi. 
Sf  KaTafUsia0fjKiyai  Sokw  on  o\  Oeol  rol^  avOpdiroi^f    avev   fi€¥ 
ytyvwaKciv    re    a    oel    Troieii/,    xai   ewi/uLcXeiaOai   otrwi 


wra  W€pai¥9yrcu,  ov  Oe/uuTov  eiroltiaav  ev  irpaTTCiv^  (ppovifioii 
mn  Jcail  ewi/icXco'i  toi$  julcu  vtSoao'tp  evSaifwi/eiPf  Toli  c  ou. 


CHAPTER  ¥11.  193 

.  —  €ir2  Tifi'  irerMjr]  On  the  rooky  or  stony  ground.  Mark  iv. 
69  ittl  TO  TT^rpiicei, 

In  St.  Luke,  though  the  moral  is  the  same,  the  illustration 
is  somewhat  different.  There  the  wise  man  builds  his  house, 
first  laying  a  foundation  on  the  rock :  the  foolish  man  builds 
€x2  Ttiv  y^Vf   and  that  too  ywpU  OemeXiou, 

By  this  parable  our  Lord  has  taught  us,  that  the  bare  know- 
ledge of  true  religion,  or  the  simple  hearing  of  the  divinest 
lessons  of  morality  that  ever  were  delivered  by  man,  nay  the 
belief  of  these  instructions,  if  possible,  without  the  practice  of 
them,  is  of  no  imf)ortance  at  all.  It  is  the  doing  of  the  precepts 
of  rdigioii  alone,  which  can  establish  a  man  so  steadfastly, 
that  he  shall  neither  be  diaken  with  the  temptations,  afflictions 
and  persecutions  of  the  present  life,  nor  by  the  terrors  of  the 
future.  Whereas,  whosoever  heareth  and  doeth  them  not,  will 
be  overwhelmed  and  oppressed  by  the  storms  of  both  worlds ; 
(^pressed  in  this  life,  and  utterly  overwhelmed  in  that  which 
is  to  come. 

25.  ^  i3/Mj(i)]    See  Middleton,  6r.  Art.  Part  i.  c.  iii.  Sect.  1. 

§5.  ^ 

— carv/Siy]  Isai.  Iv.  10,  aW  yap  a¥  xaTafi^  6  ierot  1/  ^(ffltfy 
eic  ToS  oipauov.  Ps.  Ixxi.  6.  So  deddere  used  in  TibuU.  i. 
2,  30,  quum  multa  decidit  imber  aqu&. 

— •  wora/iAoi]  Luke  vi.  48,  irXtiiuLfAupa^.  Land  floods  or 
torrents  formed  from  tempestuous  rains.  Homer^s  yelfiappoi 
woTo/iof  9  IL  £.  452. 

— -wpo0'eir€O'oy]  Were  carried  with  violence  against. 

—  Tc^M^Xittiro]  For  erede/icXfcoro,  the  plusq.  perf.  being 
here  without  the  augment.,  as  in  Heb.  vii.  11,  vevofAoOenfro, 
for  itmwoiuiOsTfiTo : — Acts  xiv.  8,  trepiireiraTiiKei  for  irepteTte^ 
woT^ictt :— Mark  xiv.  44,  ieSwKci  for  iSeSwKei.  In  Joseph,  we 
frequently  meet  with  wewotiiKei. 

26.  juu]  Sed.  This  and  the  following  contain  a  sentiment 
the  exactly  opposite  to  the  former  verses. 

— — /bUtfM]  0[^sed  to  0|Ooi/Im^  ^^^  ^^'  ^^*  Joined  in  the 
Septuagint  with .  a^pptov^  Ps.  xciii.  8. 

— ewi  TffF  o/^ioy]    Luke  vi.  49,  eiri  tjJv  y^y  X^P^^  OefieXlav. 

27*  irrwaii  fiayaXfi]  Gloss,  vet.  irrwris  iirl  oucooojuifj^  ruina, 
rues.  PhUo  de  Migr.  Abr.  p.  400,  iiretiay  youv  aSriKorepa  itwi 
fl  Ta  roi^/uara,  koto,  kcvov  jiaivei  koi  oKurOioy  troKKoKi^  fi^ya 
TTWfjia  €ireo«y,  ti^  fiffKeri  ayoerri^iiai  ivvaaOai.  iii.  Alleg. 
p*  1106,   Teaoi   ToacvToif  fiou   irrw/na    17  '^vx'^    '^^  fificettore 

N 


194  ST.    MATTHBW. 

dvmarrahi  ivi  to  {mreiov  ical  o-KiptctfTiicov  ird9<K.  Ex  cjuibus^ 
says  Loesner,  apparet  quid  potissimum  sit  irriai^  fieyaXfi, 
nimiruni)  unde  returgendi  non  est  facidtas.  Virg.  iBn.  ix.  310, 
Jam  Ddphobi  dedit  ampla  niinam  Vulcano  superante  domus. 
lb.  466^  £a  li^sa  repente  niinam  cum  sonitu  trahit. 

28.  Kot  eyevero  oTe]    i.  q.  ore  ,oe. 

— -^crwereXecrev,  &c.]  Hence  Doddridge  would  infer  that  this 
discourse  was  delivered  at  once,  and  consequently  that  seyeral 
passages  related  bj  St.  Luke  as  spoken  at  different  tim^,  are 
^repetitions  of  it.     See  also  J.  Blair^s  Sermons,  Vol.  iv.  p.  356. 

—•  ef eirXifairwTo]  Hesych.  efewXo^i;*  eAtv/utao-er,  ij^etrrti* 
In  Ps.  xlvii.  5,  ^Symmachus  renders  by  e^c7r\a7f7(rair,  what 
the  Seventy  translate  by  i0avfiaaav.~^This  is  repeated  Mark  i. 
8S :  Luke  iv.  32.  See  also  Matt.  xiii.  54 :  xxii.  33  :  Mark  vi.  2: 
xi.  18 :  Acts  xiii.  12.  JSlian.  V.  H.  xii.  41,  c/ctrXa7ec9  iirl  r^ 
Tcapa&o^tfi  Oeiji.     Thucyd.  iv.  36,  Ttm  m^  t^  aSoKijTtv  e^iirXfi^e, 

'^^r*oi  o^Xoi]  Matt.  T.  11,  o')(\oi  toWqI  airo  r^  FaXcXaiav 
teal  A€icairoXca>(  koi  'lepoaoKv/majv  kqI  'lovoaia^  Kal  wipav  rod 
'lopiapou,  mentioned  Matt.  iv.  25  :  and  diro  Ttjs  iraptiKiov  Tiipov 
Kal  'SAiwvoi,  Luke  vi.  17^ 

— -ewi  Tfi  dcda;^^]  The  word  denotes  often  the  doctrine 
taught :  sometimes  the  aft  of  teaching :  and  sometimes  even  the 
manner  of  teaching:  which  last,  from  the  verse  following, 
Campbell  thinks  is  the  import  of  the  expression  here.  See 
als6  Paley^s  Evidences,  Vol.  ii.  p.  52. 

29-  ^y  yap  Siid<TKwv\  For  iSiSaaKc*  Beca  observes  that 
these  words  rdfer  to  the  oantinued  course  and  general  character 
of  his  teaching,  of  which  this  discourse  is  a  specimen. 

He  spake  as  a  prophet ; — ^having  much  greater  authority  than 
any.  of  the  prophets  who  went  before  him ; — ^immediately  from 
€tod  to  deliver  his  message  to  them :  not  as  the  scribes,  who 
pretended  only  to  deliver  the  traditions  of  their  forefathers; 
and  used  to  say,  ^^  Our  rabbins  or  our  wise  men,  say  so.""  Such 
as  were  on  the  side  of  Hillel  made  use  of  his  name,  and  thoie 
who  were  on  the  side  of  Shammai  made  use  of  his.  Scarcely 
ever  would  they  venture  to  say  any  thing  as  of  themsdves. 
But  Christ  spake  boldly  ci  himself,  and  did  not  go  about  to 
support  his  doctrine  by  the  testimony  of  the  elders.  See  Porteus, 
Lect.  VII.  p.  194,  &c.  See  also  J.  Blair,  Vol.  iv.  p.  364.  Pearson 
on  the  Creed,  Vol.  i.  p.  138. 

'r^w9  il^ovaiav  ix^v]  Utpote:  see  Qoogeveen,  Doctr.  Part 
c.  ^vxi.  Sect.  1.  §  9.     See  also.  Middleton,  6r.  Art.  Part  x.  c.  V' 


CHAPTER  ¥111.  195 

Sect.  2.  §  1.  If  we  may  judge  of  the  teachings  of  the  scribes 
in  Christ's  days  by  the  Jewish  Tahnuds^  or  eren  by  their  Mishna,. 
nothing  could  be  more  contemptible. 

Philo.  AUeg.  I.  p.  58,  €«  oe  a(ptivid^oi  vtto  tov  Kvpiov  d^- 
AsffiroToti  iceu  i^ovaiav  e^^oyrcx,  cricopeuri^arro.  Plin.  Ep.  i«.22, 
3»  Jam  quanta  sermonibus  ejus  fides!  quanta  auctoritas!  JambL 
Vit.  Pythag.  2179  e^ouaieurrucii  eirij(€ip€i  Xeyeiw*  Philostratus 
ascribe  something  similar  to  ApoUooius^  when  1. 17)  he  describes 
the  character  of  his  speaking,  Soj^ai  (ipa')(€icu  kcu  aSu/uMirrtvoi, 
mfpia  TO  avaftara  ical  wpocrirefpvKOTa  tcHs  wparyfiaai'  xal  rd 
XtyofiLmni  ly^ai  el^er,  wavep  dvo  aKtytrrpov  6€tMcrT€vi^€va» 

-—Of  ypofAfiareit]  One  MS.,  and  the  Vulg.  Syr.  and  Armen. 
▼eraions  add  xal  oi  ^puraloi.  These  last  grounded  their  doc- 
trine on  tradition  and  human  authority.  After  ypafifittrel^ 
some  MSS.  and  versions  add  auTm¥> 

Chap.  VIII. 

1.  jt]  Here  firrajSariJcot.  See  Hoogeveen,  Doctr.  Part.  c.  xiv. 
Seet.1.  §12. 

«— -loorra^i^i  ^  air(fi\  For  KaTafidyro^  ^  avrov,  as  xxi.  23. 
In  whieh  way  the  Greek  writers  sometimes  use  the  dative.  See 
Tbucyd.  iv.  93.  WesseL  Diod.  Sic.  VoL  ii.  p.  187-  In  some. 
hw  MSSw  KarafidvTOf  oirmi  is  read  to  avoid  the  recurrence  of 
ovT^  twice  m  the  same  verse;  though  this  is  not  uncommon 
with  St.  Matthew. 

-— ttwo  Tov  opov^^  See  v.  1.  The  mountain  on  which  he 
ddivevsd  the  instructions  contained  in  the  three  preceding 
chflposts. 

2.  xml  iSoi]  An  introductory  phrase  for  the  better  transition 
from  one  part  of  the  history  to  another.  Many  other  expressions, 
which  apparently  fix  the  time  of  events,  must  also  be  considered 
in  this  point  of  view,  as  iiw  £e— «cai  eyevero — koi  sXAvk— 
JGSi  wjMKr^dMy— -eiereXdom  ie— -ire/iHiraTaJF  ^ — Kal  dwoij^a^  to 
avoftm  Tore— /tirni  Tavro— ev  racj  ^fiepdi^  €if€«wi«^— sv  fuq. 
rim  ii(ui€p£¥. 

«— o  Xeirpoi]  The  first  miracle  specified  by  St  Matdiew  is 
ike  healing  of  a  leper:  and  he  seems  to  give  it  the  precedence, 
though  it  was  not  the  first  in  order  of  time,  that  he  might 
with  a  work,  which  proved  to  them  on  Scripture  authority 
tlkm  own  principles,  the  divine  mission  and  power  of  Jesus. 
Por  by  such  a  s^  did  Moses  convince  the  house  of  Israel 
thai  God.  had  s«it  him  to  be  their  ddiverer.  And  the  Jews 
themselves  confess  that  leproey  is  the  foger  of  Godf,  a  cKkaps 

n2 


196  ST.   MATTHEW. 


of  his  sending  and  removing,  see  2  Kings  v.  3,  7  - 
and  that  it  is  not  lawful  for  the  physician  or  any  but  the  priest 
directed  and  appointed  in  hi&  course,  so  much  as  to  attempt 
the  cure  of  it. 

,  Leprosy  was  a  most  inveterate  and  infectious  kind  of  itch.  For 
which  reason  it  was  considered  in  the  law  as  an  extreme  unclean- 
ness ;  see  Stanhope  on  Ep.  and  Gosp.  Vol.  ii.  p.  99-  It  made  a  man 
unfit  to  converse  and  keep  company  with  others.  Other  unclean- 
nesses  separated  the  unclean  person,  or  rendered  him  unclean 
for  a  day,  or  a  week,  or  a  month ;  but  the  leprosy  perhi^ 
for  ever.  Levit.  xiii.  45,  46.  Those  infected  were  not  allowed 
to  inhabit  towns.  See  Numb.  v.  2 :  2  Kings  xv.  5  :  2  Chron. 
xxvi.  21 :  Luke  xvii.  12.  So  Herod,  i.  138,  09  av  ^e  rwv  atrrwv 
\iirpav  fj  \evicfiv  6^17,  es  ttoXiv  ovroi  ou  Karep-^eTai  ovoe  crvfiiut,kr- 
ycTcu  Toi(Ti  aXkouri  Ileperi^o'f'^-^'-^acrc  oe  fiiv  €9  tov  JiXiovofxapTovTa 
Tt  Tavra  eyeiv. 

-^-eXdaiK]    Several  MSS.  and  some  Fathers  read  Trpo(Te\6w. 

— ir/9O0'6ici/yci]  See  ii.  3.  Mark  .i.  40,  yovvweTviv  avrovl 
Luke  V.  12,  Trecrwi;  iirl  ro  Trpoaaywov.  Some  read  irpotTeKvytiaev. 
,  This  word  being  used  to  express  civil  adoration,  Whitby 
concludes  that  the  adorations  given  to  our  blessed  Saviour  by 
those  Jews  and  Grentiles  who  knew  nothing  of  his  divinity, 
could  be  no  argument  of  his. divine  nature,  but  rather  were 
paid  to  film  as  the  Messiah,  or  as  a  prophet  sent  from  God, 
or  as  the  King  of  Israel.     So  also  Wall. 

— iciz/oce]  A  title  which  the  Jews  usually  gave  to  those  with 
whom,  they  were  not  acquainted.  See  John  iv.  19:  xii.  21: 
XX.  15.  In  the  same  manner  the  Latins.  Senec.  Ep.  iii.  Obvios, 
si  nomen  non  succurrit,  Dominos  salutamus.  Martial,  i.  113, 
Cum  te  non  nossem,  dominum  regemque  vocabam;  Cum  bene 
te  Qovi,  jam  mihi  Priscus  eris.  And  as  the  disciples  addressed 
their  master  by  this  name,  it  may  be  equivalent  to  SiSaaKoXe. 

: — lecii;  O^Xtfi,  Sumacu,  .&c.]  CaUim.  in  Del.  226,  aXKd  <pt\ij, 
ovvcurai  ycip,.  d/ivvciv  Tririna  dojiXoii  vixerepoi^.  Hor.  Sat.  il. 
6,  39,  Dixeris,  experiar:  si  vis,  potes,  addit  et  instat.  ArriaD. 
Spict.  III.  10,  Ti  KoKaKevei^  toi/  \aTpov\  ri  Xe^eis  Kupie  idv 
0€\ns$  KcAw  e^w.  Appian  de  B.  C.  iii.  ei  fj^evroi  Kal  rm 
yeyovoTwv  fieraOiaOai  deXci?,  Svvcurcu  yap  el  deXeiv,  el  ^  fiij» 
Hor.  Epod.  XVII.  45,  Et  tu,  potes  nam,  solve  me  dementia. 
.  — KaOupurai]  L^pjcosy  rendering  a. man  unclean,  the  curing 
ijb.waa. termed  cletmeing,  and  icaOapQ^i^iv  properly  used  to  express. 
tb0:q9fi^^.  In  ver,.3 f^iicaQapiaOfj  n  \iirpa,  and  in  Luke  v.  13, 
4|n|\Alr  i  \iwpa  itr  mrpv. . .  See  Mark  i.  42. 


CHAPTER    VIII.  197 

3.  €icr€iMi(  T^p  X^^P°^  wap€\K€i.  foT  fj^^aTo  implies  it.  See 
Oen.  viii.  9 :  xix.  10.     Perhaps  a  Hebraism. 

Thfe  Jews  (:aimot  reasonably  object  that  our  Lord  violated  the 
law,  either  by  touching  the  leper  here,  or  the  bier  of  the  dead, 
Luke  vii.  14 :  for  as  the  effect  wrought  upon  both  demonstrated, 
that  the  Grod  who  gave  these  laws  approved  both  these  actions*, 
they  being  done  by  the  finger  of  Grod ;  so  it  was  a  received  rule 
among  theiki  that  a  prophet  might  vary  from  or  even  change  a 
ritual  kw.  So  did  Elijah,  1  Kings  xvii.  19,  21 ;  and  Elisha 
8  Kings  iv.  34.  Whence  Theophylact  observes,  that  our  Lord 
touched  the  leper,  to  shew  it  was  not  necessary  that  he  should 
obterve  these  lesser  matters  of  the  law,  and  that  a  pure  person 
is  not  defiled  by  touching  one  unclean. 

— -  0eXii>,  KaOapiaOrjTi'  xai  evOiw^^  &c.]  This  seems  an  in- 
stance of  that  /uLeyaXofppoavvfi,  which  Longinus  admired  in  Moses. 

cMSC  O  if. 

—  iKa9api<r0ri]  See  Glass.  Phil.  Sac.  p.  654  and  874.  Hyi 
pallage :  i.  e.  ipse  mundatus  fuit  a  lepri. 

4.  ipa  luifioeyi  eivri^^     Sub.  iva. 

— -  fufiievl  eiTTf^s]  viz.  that  thou  wast  healed  by  me ;  till  thou 
hast  cffered  thy  gift  to  the  priest,  and  he  by  receiving  it  hath 
owned  thee  clean  from  thy  leprosy :  lest  they  hearing  that  thoil 
wast  cleansed  by  me,  should  out  of  envy  to  me,  refuse  to  own 
that  thou  wast  cleansed.     See  ix.  30. 

— >  i^ij^ov  r^  ie/>€l]  To  the  officiating  priest  (the  Syr.  has 
"  to  the  priests^^)  to  him  that  was  appointed  to  examine  and 
enquire  into  the  nature  of  the  leprosy,  and  to  prescribe  what  was 
proper  for  the  cure  of  it.  This  was  done  by  him  without  the 
dty^  because  no  leper  was  allowed  to  go  within  the  gates.  LevitJ 
xia.  3 :  xiv.  3. 

Vlere  Li^tfoot  observes,  that  though  the  priesthood  was  much 
dq;enerated  from  its  primitive  institution  and  office,  and  many 
human  inventions  were  added  to  God'*s  law,  touching  the  priest^s 
examination  of  the  leper  who  pretended  to  be  clean ;  yet  doth 
Christ  send  this  leper  to  submit  to  aU  these  human  inventions^ 
as  knowing  that  they  did  indeed  corrupt,  but  not  extinguish  the 
Divine  inatitution.    Herod,  iii.  119)  ol  Se  t^  jiaaiki'i  ieiKvJacriv 

—  TO  &tfpoy]  Two  sparrows,  one  of  which  was  sacrificed  and 
the  other  let  go.  See  Levit.  xiv.  4,  &c.  where  is  an  account  of 
the  ceremonies  used  at  the  cleansing  of  a  leper,  and  the  gifts  he 
was  to  offers  It  was  necessary  that  the  priest  should  have  ocular 
evidence  by  an  accurate  inspection  in  private  before  the  man  was 


198  ST.   MATTHEW. 

admitted  into  the  tonple  and  allowed  to  make  the  oblation :  but 
his  obtaining  this  permissioii  and  the  solenm  ceremony  consequent 
upon  it,  was  the  public  testimony  o{  the  priest,  the  only  legal 
judge,  to  the  people,  that  the  man^s  uncleanness  was  removed. 

—  Mojo^;]  In  a  few  MSS.  and  versions  Moivo*^.  And 
Joseph.  Antiq.  ii.  9,  6,  to  yap  i^p  fnw  di  ' Aiyvirrtoi  iroXovo'i 
vcr^  ^  Tovf  i^  viaros  cuSivras.  But  Philo  and  the  old  MSS. 
of  the  Septuagint  write  Mcao*^  which  agrees  with  the  Hebrew 
pronunciation,  and  as  scarcely  any  MS.  of  the  New  Testament 
fxmstantly  exhibits  the  word,  as  often  as  it  occurs,  in  the  same 
way,  it  seems  advisable  to  make  no  change  here. 

*—  6ff  fiapTvptop  avToii]  viz.  to  the  Jews;  and  particularly  to 
the  priests  and  Pharisees,  who  withstood  the  doctrine  of  Christ 
That  the  sacrifice  offered  by  the  leper  may  be  a  proof  of  the 
reality  of  this  miracle,  and  consequently  of  my  divine  mission. 
AuToiii  is  by  some  referred  to  the  people  who  were  present ;  by 
others  to  \epei  considered  both  collectively  and  distributively. 
And  sometimes  it  is  rendered  against  them,  i.  e.  the  priests;  if 
hereafter  they  should  wish  to  deny  my  having  cured  this  leprosy. 

£•  r^  'Iiycrot/]  In  many  MSS.  Versions,  and  Fathers,  the 
reading  is  avr^,  and  probably  r^  Itiaov  may  have  been  inserted 
from  its  being  the  banning  of  a  lesson  of  the  Church. 

—  wpo<T^\0€v  eKarovrap-xoi]  From  St.  Luke^s  larger  afid 
more  circumstantial  account  it  appears  that  he  did  not  come  at 
first  in  his  own  person,  but  sent  some  of  his  friends,  the  elders 
of  the  people,  to  tell  Jesus  what  is  here  related ;  see  Luke  vii.  6. 
In  the  Hebrew  style  a  man  is  frequently  said  to  do,  what  he  only 
causes  or  orders  to  be  done.  See  for  instance  Matt.  xx.  90, 
compare  with  Mark  x.  35 : — John  xi.  3 : — ^Matt.  xi.  2,  3.  It  is 
conjectured  by  Chrysostom,  that  he  himself  as  Jesus  came  nearer 
to  his  house,  came  out  of  civility  to  meet  him,  because  Christ 
nays  unto  him,  Gro  thy  way ;  as  thou  hast  believed,  so  be  it  done 
unto  thee. 

From  the  circumstances  related,  it  seems  probable  that  the 
centurion  was  by  birth  a  Gentile,  but  by  baptism  had  beep  ad« 
mitted  as  a  Proselyte  into  conmiunion  with  Uie  Jewish  Church ; 
one  of  those  that  are  termed  in  the  Acts,  fearing  Grod;  but 
whether  he  was  a  Roman  or  employed  in  Herod^s  service  has 
been  doubted.  It  does  not  however  appear  from  History,  that 
the  Bonums  had  any  garrisons  in  Galilee ;  and  many  of  Herod^s 
mibjaBta  being  Gentiles  from  Galilee  of  the  Gentiles  and  Scytho- 
poli%  it  seems  not  improbable  that  this  centurion  may  have  been 
«De  in  his  army. 


CHAPTER  VIII.  199 

'  •—  wafioMokiy]  Thomas  M.  TtapaKai^,  to  wparpiirw  tit  iirl 
W  wAy,  KMi  irapicKfiirtt  1}  irporpaicrim  ianJ^  ie  koi  to  ieofuti. 
Joseph.  XIII.  5,  8,  Ovaias  t<^  Qe^  wpoa^popm,  ical  virip  r^? 
vfArripaf  awrtipiat  re  Kal  viicfjR  avrow  irafKucciXmifiev. 

6.  o  nxuf  lAw]  In  Luke  vii.  2,  ^vkos.  Pollux  iii.  8,  kot 
XalivTaii  iraiit^  ci  icSXoi  irapd  ToI^'ArrcKoc?,  k^v  iai  vpeapirepou 
llaeris  ircu^  top  owXov,  K<fv  fi  yipwyy  'Arrcicttic.  Aristc^h.  Vesp. 
188fjf  Ti  f,€STiv,  w  irai ;  waioa  yap  k^p  ri  yiptdv,  KcAetP  ilKatov, 
itms  or  wKtfyciis  Xi^-  In  the  same  way  puer  is  used  in  Latin. 
Hot.  !•  £p.  tii.  53,  Demetri,  pu^  hie  non  Issv^  jussa  Philippi 
Acdpiebat.  60  Sat.  i.  10,  989  I  puer  atque  meo  citus  hiec 
•ubacribe  libello.  60  Propert.  iii.  22,  28.  Macrobius,  Nostri 
miyores  omnem  dominis  invidiam,  omnem  servis  contumeliam 
detrahcntes,  dominum  patremfamillas,  servos  familiares  appella- 
verunt. 

^^  fiepKtiTcu]  In  the  pass,  and  its  perf.  and  plusq.  perf.  the 
verb  ia  used  in  the  sense  of  decumbo,  jaceo,  particularly  of  sick 
pcnons  who  are  confined  to  their  beds.  Matt.  viii.  14 :  Mark 
vii.  80:  and  more  fully  Rev.  ii.  22:  Luke  xvi.  90,  o  Adl^apot 
ifiifikriTo  irpo9  tou  irvXAya  avrov  iiXKWfievot* 

— —  tr  rty  ohcS^]     In  my  house,  or  at  hmne. 

*—  fciWSs]  Plato  Protag.  p.  2375  to  yap  Seivop,  kokov  itrriv* 
Ovotk  yap  \iyci  eKouTTore  oeivov  itXovtov,  ovoe  Setviit  ei/n/i^, 
oioi  c^ivijt  uyieia?,  dXka  oeipijt  vocov,  Kal  Sc^vov  7ro\ifiov,  Kal 
immit  n^ylat,  «»?  tov  Stivov  kcucov  ovrot* 

—  fiwravi^ofievot]  properly  applied  to  the  torture :  but  it  is 
not  confined,  especially  in  the  Hdlenistic  idiom,  to  this  significa- 
tioo;  but  often  denotes  simply  afflicted  or  distressed,  as  e.  g.  here, 
¥y  disease:  so  Joseph.  Ant.  11.  14,  4,  ovk  i^rropei  to  Oeiov  Tiyir 
TO¥tipia¥  avTou  (^apawdov)  irouclXott  kcucoI^  Kal  fieii^oaiw  t£v 
wpowpMt/fAViKOTwv  fi€T€p)(OiUL€vov  fianTavifTOi.  PhUo  dc  Abrah. 
p.  £63,  iJf  Tcjf  €0'  fioovas  ayovaat  ope^eit  airdtrat  eKK€K6<f)0cUf 
Tig  f  ipavTia^  wapeiCsXtikvOivcu  (f^povTihat,  trepi  dwaXXayfit 
amivvTrnv  fiaadvwVf  v(p*  wv  yvjuLva(^ofi€vot  fxeff  rifiepav  Kal  vvKTwp 

^€Tpa')(9lXS^€TO. 

8.  airoKptdeU  €dh;]  So  Herod.  id}fi  Xe^ywi^,  and  o  ^  adn 
6A€«y€,  ipas  wpoTov  fiev  ovk  eioevat. 

'  — ^  owe  eifil  ucapot]  i*  4*  a^ior,  John  i.  27 :  Matt.  iii.  11, 
Elmer  thinks  this  said  not  only  because  he  was  a  heathen,  to 
whom  dfiefuTov  iatTtv  dvSpl  *Iou^^  irpoaepyetrQai,  Acts  x.  28 ; 
bat  also  because  he  seemed  to  himself  so  great  a  sinner,  that 
according  to  his  own  religion  it  was  unlawful  to  be  o/xoipo^cot/, 
or  o/uoToi^oi/. 


L 


sop  ST.   MATTHEW. 

Cicero  pro  Rose.  xvi.  Non  fuit  causa  cur  tantum  laborem 
caperes  et  ad  me  venires ;  per  nuntium  hoc  quod  erat  tarn  leve, 
traiisigere  potuisti. 

—  MO?  VTTO  Tf)i/  cTTeyiyi/]  House ;  as  tectum,  Virg.  Mn.  i. 
631.     So  iElian  V.  H.  iv.  1 :  Gen.  xix.  8. 

—  eiire  \oyov]  A  great  many  M SS.,  some  Versions,  and 
Fathers  read  Xoy^,  See  Luke  vii.  7>  which  seems  preferred  by 
Wetstein  and  Kuinoel.  If  it  be  the  proper  reading,  X0701/  must 
have  arisen  from  the  termination  of  /xovovy  or  been  altered  by  the 
copiers  who  did  not  understand  the  phrase  eiire  Xo'y^.  In  this 
case  it  will  be  like  the  phrase  Quin  tu  uno  verbo  die  quid  est 
quod  me  veils;  Ter.  Andr.  i.  1,  18,  and  Phorm.  i.  4,  20,  Atque 
id  fii  potes,  verbo  expedi.  Donatus,  deest  uno.  Falairet  retains 
\oy6v  and  understands  iva^  as  in  Aristoph.  Acham.  iiti^e  Xeye 
oj)  (TV  \6yovj  sc.  €i/a. 

9-  vwo  ij^ovaiav^  Scil.  Tatrao/jLevoSi  which  is  added  in  Luke 
vii.  8.  So  also  ejfwv  vir  efiavTov  arpaTitiTa^.  scil.  TaaaojULeiwifi 
or  TaydevTOi.  'EJ^ovcia  here  is  put  for  the  person  in  power  as 
the  tribune,  &c.  I  who  am  but  an  inferior  officer,  can  make 
the  soldiers  under  my  command,  and  the  servants  in  my  house, 
go  whither  I  please,  merely  by  speaking  to  them,  much  more 
canst  thou  make  diseases  go  or  come  at  thy  word,  seeing  they  are 
all  absolutely  subject  to  thee.     See  also  Glass.  Phil.  Sac.  p.  622. 

—  iJir'  iiiavTov]  The  same  mode  of  expression  is  used  by 
Xenophon  speaking  of  soldiers  subject  to  centurions,  Kvp.  irmi> 
III.  3,  6,  ei  T«ras  ayaivro  (01  raf  lapj^oi  StiXairj)  twv  v(fi  eai/roik. 
And  I.  6,  3,  iunriinrerai  wpo^  toi)?  v(f>  iavrov  irairra^.  But 
in  II.  1,  13,  etjfoif  ol  ra^iapyoi  v<f>  eavrols  tos  rafci?.  Polyb. 
V.  66,  ^SMKpartii  o€  6  BoiCtfTiof  ^eXrao'Tay  v(f>  eavTOv  cij^e 
CurytXiovi. 

—  Kai  Xc'yctf  Toi/ry,  &c.]  Arrian.  Epictet.  i.  26,  Korayik 
Ayafie/jL^wv  Xc^ci  /xo«,  tropevov  irpo%  tov  'Aj^iXXea,  Koi  airoaita' 
aov  n;v  ^pia-tiiSa^  iropevo/Jiai,  ''Ep)(ov,  epyofkcu.  See  also  c.  xi?. 
Pr62. 

10.  eOavfiatre  Kal  elTre]  Admirabundus  dixit.  This  by  no 
means  implies  that  he  was  ignorant  either  of  the  centurion'^s  faith, 
or  of  the  grounds  on  which  it  was  built. 

— ^  TocravTjyv  irttTTii/]  Nothing  can  give  a  greater  idea  of  the 
^(snturion'^s  faith  and  reliance  on  Christ^s  power  than  what  he  says 
Tfr*  9^  where  he  looks  upon  him  as  the  absolute  disposer  of 
diseases,  who  can  command  and  be  obeyed  by  them  as  he  was 
Nniui^  obeyed  by  his  soldiers.     See  Porteus,  Lect.  ix.  p.  209> 

fce 


CHAPTER   Vtll.  sol 

His  faith  seedis  to  have  taken  its  rise  froin  the  miraculous 
cure  that  was  performed  some  time  before  this,  on  a  nobleman^s 
son  in  Capernaum;  for  as  the  centurion  dwelt  there,  he  might 
know  that  at  the  time  of  the  cure,  Jesus  was  not  in  Capernaum 
but  in  Cana,  at  the  distance  of  a  day^s  journey  from  the  sick 
person  when  he  performed  it 

— *  ^lapaiiX]  The  Jews  seem  to  have  thought  it  necessary 
far  Christ  to  be  present  and  touch  the  sick  in  order  to  heal  theni : 
the  centurioB  had  a  more  sublime  idea  of  his  power. 

11«  iroXXoi]  The  Grentiles:  for  to  them  are  opposed  oi  mol 
Tijf  fiofftkeiasy  i*  e.  the  Jews.  The  words  contain  a  prophecy 
of  the  calling  in  of  the  Gentiles,  which  was  at  hand. 

— ^  airo  avaTokwv  koI  ovafAwv]  Scil.  17X101;.  From  all  parts 
of  the  earth.  When  the  Hebrews  wish  to  express  the  whde 
world,  they  sometimes  mention  the  east  and  west,  as  Isai.  xlv.  6 : 
lix.  19 :  or  the  right  and  left,  i.  e.  the  south  and  north ;  or  all 
the  four  quarters,  Ps.  cvi.  3 :  Luke  xiii.  29.  Xen.  Kva.  'ircui-  i. 
1»  '9  ^  re  npoi  ^o>,  fjy  t€  irpo^  iairepav,  ^y  re  irpo^  apKTov,  t^v 
Tc  luatifA^piay* 

'  — —  oMucXcdfyo-oirrcu]  Shall  sit  down  at  table.  The  verb  will 
signify  the  same  as  ioQieiv^  ieiirvciv  fierd  tii^09,  synonymous  with 
mraicciadac,  Mark  ii.  15 :  and  dvcucelcrOcu^  Luke  viL  36,  37*  In 
Matt.  ix.  10,  11,  avvavaKelaOai  and  iadieiv  imera  riva  are  used 
for  each  other.     In  Judith  xii.  15,  we  find  KoraKktveaOai  ei9  to 

Hereby  is  expressed  the  future  happiness  of  the  Gentiles 
(though  the  Jews  would  perhaps  understand  it  of  their  beoxning 
proselytes  to  their  religion)  agreeably  to  the  phraseology  of  Scrips 
ture  which  represents  the  rewards  of  the  righteous  under '  the 
Uba  of  a  sumptuous  entertainment.  Luke  xiv.  15 :  Matt.  xxii.  1 : 
Rev.  xix.  9*  And  though  the  joys  of  heaven  be  all  of  a  ^iritual 
land,  this  metaphor  need  not  be  thought  strange,  since  we  can 
neither  speak  ourselves,  nor  understand  others  speaking  of  our 
state  in  the  life  to  come,  unless  phrases  taken  from  the  affairs  of 
this  life  be  made  use  of.  The  metaphor  is  not  peculiar  to  the 
inspired  writers.  The  Greeks,  as  well  philosophers,  as  poets, 
represented  divine  pleasures  under  the  notion  of  a  feast. 

-Whitby  thinks  the  phrase  does  not  here  signify  to  enjoy  ever* 
lasting  hiqppiness  in  heaven  with  them:  but  this  shall  be  the 
Uessmg  of  the  believing  Gentiles :  they  shall  be  sons  of  Abra- 
ham and  heirs  of  the  promises  made  to  the  Patriarchs,  and 
mentioned  by  all  the  prophets  of  the  Old  Testament;  whereas 


80Q  ST.   MATTHEW. 

Cicero  pro  Booc.  xvi.  Non  fuit  causa  cur  tantum  laborem 
caperes  et  ad  me  venires;  per  nuntium  hoc  quod  erat  tarn  leve, 
touisigere  potuisti. 

—  fiov  VTTO  Tfiv  areytip^  House ;  as  tectum,  Virg«  Mn.  i. 
631.     So  JElian  V.  H.  iv.  1 :  Gen.  xix.  8. 

—  eiTre  \oyov]  A  great  many  MSS.,  some  Versions,  and 
Fathers  read  Xoyipj  See  Luke  vii.  7?  which  seems  preferred  by 
Wetstein  and  Kuinoel.  If  it  be  the  proper  reading,  \oyov  must 
have  arisen  from  the  termination  of  /xovov^  or  been  altered  by  the 
copiers  who  did  not  understand  the  phrase  eiire  \oytp.  In  this 
case  it  will  be  like  the  phrase  Quin  tu  uno  verbo  die  quid  est 
quod  me  velis;  Ter.  Andr.  i.  1,  18,  and  Phorm.  i.  4,  20,  Atque 
id  ai  potes,  verbo  expedi.  Donatus,  deest  uno.  Palairet  retains 
\oydv  and  understands  Ifo,  as  in  Aristoph.  Acham.  /uii/^e  Xi'ye 
ivi  (TV  XoyoVf  sc.  eva* 

9*  i/TTo  ej^ovaiav]  Scil.  Tatraojuievos,  which  is  added  in  Luke 
vii.  8.  So  also  ^^(wv  vtt  eiiavrov  arpaTiwra^.  scil.  raaaofievow 
or  TayBiyroi.  'E^ot/o-ia  here  is  put  for  the  person  in  power  as 
the  tribune,  &c.  I  who  am  but  an  inferior  officer,  can  make 
the  soldiers  under  my  command,  and  the  servants  in  my  house, 
go  whither  I  please,  merely  by  speaking  to  them,  much  more 
canst  thou  make  diseases  go  or  come  at  thy  word,  seeing  they  are 
all  absolutely  subject  to  thee.     See  also  Glass.  Phil.  Sac.  p.  622. 

—  iir  iiuivTov\  The  same  mode  of  expression  is  used  by 
Xenophon  speaking  of  soldiers  subject  to  centurions,  Ki/p.  Trmi. 
III.  3,  6,  cf  Tiva^  ayaivTo  (o\  xa^idp'xoi  SvikaSff)  rZv  v<f>  eaunnk. 
And  I.  5,  3,  oiaTrifiireTai  irpo9  tovs  v<f>  eavrov  iravra^.  But 
in  II.  1,  13,  d'j(ov  o\  Taj^iap'xoi  v<f>  eai/roT;  tos  Ta^ei^^  Polyb. 
V.  66,  ^SdoKpartif  S^  6  Boc(kiTi09  neXTCurrd^  v<f>  eavrov  cljjc 
Qur)(iXious. 

—  Kal  Xeyw  Tovry,  &c.]  Arrian.  Epictet.  i.  26,  xarayek 
Ayay^fjLVWv  Xc^ci  iioiy  irqpevov  irpo$  tov  'Aj^iWca,  koi  dirotnra" 
trov  n^v  3pjLafiiSa,  Tropevofiai.  ''Ep^ov^  ip'^oy.ai.  See  also  c.  xiv, 
p.  62. 

10.  iBavyuoure  kqI  elire]  Admirabundus  dixit.  This  by  no 
means  implies  that  he  was  ignorant  either  of  the  centurion'*s  faith, 
or  of  the  grounds  on  which  it  was  built. 

—  ToaavTtiv  viariv'l  Nothing  can  give  a  great;er  idea  of  the 
centurion^s  faith  and  reliance  on  Christ^s  power  than  what  he  says 
ver.  9)  where  he  looks  upon  him  as  the  absolute  disposer  of 
diseases,  who  can  command  and  be  obeyed  by  them  as  he  was 
himself  obeyed  by  his  soldiers.  See  Porteus,  Lect.  ix.  p.  209> 
&c. 


CHAPTER   Vill.  2Ul 

His  faith  Beems  to  have  taken  its  rise  firoin  the  miraculous 
cure  that  was  performed  some  time  before  this,  on  a  nobleman^s 
son  in  Capernaum;  for  as  the  centurion  dwelt  there,  he  might 
know  that  at  the  time  of  the  cure,  Jesus  was  not  in  Capernaum 
but  in  Cana,  at  the  distance  of  a  day'^s  journey  from  the  sick 
person  when  he  performed  it. 

— >  *I(r/E>aijX]  The  Jews  seem  to  have  thought  it  necessary 
for  Christ  to  be  present  and  touch  the  sick  in  order  to  heal  theni : 
the  centurion  had  a  more  sublime  idea  of  his  power. 

11«  woXXoc]  The  Grentiles:  for  to  them  are  opposed  o\  viol 
TJ|^  fiaaike'un,  i.  e.  the  Jews.  The  words  contain  a  prophecy 
of  the  calling  in  of  the  Gentiles,  which  was  at  hand. 

'-^airo  avaroXiv  Kal  dvafiwu]  Scil.  iJXioi/.  From  all  parts 
of  the  earth.  When  the  Hebrews  wish  to  express  the  whde 
world,  they  sometimes  mention  the  east  and  west,  as  laai.  xlv.  6 : 
lix.  19 :  or  the  right  and  left,  i.  e.  the  south  and  north ;  or  all 
tbe  four  quarters,  Ps.  cvi.  3 :  Luke  xiii.  29^  Xen.  Kva.  iroiS.  i. 
ly  6,  ^  re  irpoi  ^w,  fjv  re  irpo^  iairipav,  tiv  Te  irpo^  apKTO¥j  ijv 

— —  amicXidifo-ovTcu]  Shall  sit  down  at  table.  The  verb  will 
ngnify  the  same  as  eaOimr,  ieiirvciv  fiera  TUfc^y  synonymous  with 
mTWMiadati  Mark  ii.  15 :  and  avwceiaOcu,  Luke  vii.  36,  37-  In 
Matt.  ix.  10,  11,  ovvavaKelaOai  and  iaOieiv  /uerci  tivo9  are  used 
Ibr  each  other.  In  Judith  xii.  15,  we  find  KaraKKlvetrOai  €i(  to 
mrBSniv* 

Hereby  is  expressed  the  future  happiness  of  the  Gentiles 
(though  the  Jews  would  perhaps  understand  it  of  their  becoming 
proselytes  to  their  religion)  agreeably  to  the  phraseology  of  Scrips 
ture  which  represents  the  rewards  of  the  righteous  under  the 
idea  of  a  sumptuous  entertainment.  Luke  xiv.  15 :  Matt.  xxii.  1 : 
Rev.  xix.  9-  And  though  the  joys  of  heaven  be  all  of  a  iqiiritual 
kind,  this  metaphor  need  not  be  thought  strange,  since  we  can 
neithier  speak  ourselves,  nor  understand  others  speaking  of  our 
state  in  the  life  to  come,  unless  phrases  taken  from  the  affairs  of 
this  life  be  made  use  of.  The  metaphor  is  not  peculiar  to  the 
inspired  writers.  The  Greeks,  as  well  philosophers,  as  poets, 
represented  divine  pleasures  under  the  notion  of  a  feast. 

^Whitby  thinks  the  phrase  does  not  here  signify  to  enjoy  ever* 
lasting  happiness  in  heaven  with  them:  but  this  shall  be  the 
Uessing  of  the  believing  Gentiles :  they  shall  be  sons  of  Abra- 
ham and  heirs  of  the  promises  made  to  the  Patriarchs,  and 
mentioned  by  all  the  prophets  of  the  Old  Testament;  whereas 


202  ST.    MATTHEW. 

the  unbelieving  Jews  wanting  the  faith  of  Abraham,  shall  be 
deprived  of  the  blessings  promised  to  his  seed. 

12.  oi  vtoi  T^s  fiaaiXeia^]  Sub.  OeoZj  Bos.  Ell.  Gr.  p.  114: 
this  being  frequently  understood  in  the  New  Testament  after 
^aiXeia  when  speaking  of  the  times  of  the  Messiah  and  the  New 
Testament.  See  also  Glass.  Phil.  Sac.  p.  101.  Here  are  meant  such 
of  the  professed  people  of  God,  as  come  short  of  the  faith  of  the 
Patriarchs :  the  Jews  that  were  bom  heirs  of  the  kingdom,  who 
had  a  right  to  it  by  birth,  by  virtue  of  promises  and  covenant. 
Thus  also  the  son  or  child  of  death  is  used  in  Scripture  to  signify 
a  person  appointed  unto  death:  see  John  xvii.  12:  see  also 
Ps.  Ixxxviii.  22 :  so  the  son  of  Gehenna  or  Hell,  Matt,  xxiii.  15 : 
o  VI09  Tfjs  eipijvtj^f  Luke  x.  6 :  o\  viol  r^y  axpa^  the  keepers  of 
the  ark,  1  Mace.  iv.  2. 

The  Jews  were  wont  to  say  ^^  All  Israel  shall  have  a  portion 
in  the  world  to  come,  but  the  heathens  are  to  be  fuel  for  hell  fire.^ 

-—  eK^Xtfiiiaoin-ai]  Shall  be  cast  out,  ejected,  as  it  were, 
from  the  possession  of  that  inheritance  which  belonged  to  them 
in  consequence  of  the  promise  given  to  Abraham.     See  xxi.  12. 

-^^'cricoToi  i^wrepov'l  For  the  superlative.  It  has  justly  been 
observed  by  many  commentators  that  this  phrase  which  is  often 
used  after  the  kingdom  of  heaven  has  been  compared  to  a  ban- 
quet, contains  a  beautiful  allusion  to  the  lustre  of  those  illumi- 
nated rooms,  in  which  such  feasts  were  generally  celebrated,  as 
opposed  to  that  darkness  which  suiounded  those  who  by  night 
were  turned  out.  But  it  also  sometimes  goes  yet  farther  when 
the  persons  excluded  are  supposed  to  be  thrown  into  a  dark 
dungeon.     See  xxv.  30 :  xxii.  13. 

Quintil.  D.  viii.  In  carceribus  et  in  ilia  profunda  nocte  tene- 
brarum.  Cic.  Catilin.  iv.  5.  Non  dubitat  P.  Lentulum  setemis 
tenebris  vinculisque  mandare.  Silius  ii.  341,  Vidi  ^o  cum 
geminas  arctis  post  terga  catenis  Succinctus  palmas  vulgo  trfu 
heretur  ovante  Carceris  in  tenebras.  Soph.  Electr.  381,  jmeWovai 
yap  ae-^^^vravOa  venjiyl/eiv  ev9a  /Atprod*  i/Xiot;  ^yyo^  irpa(T6y\f€iy 
^oMTa  o  iv  KaTfjpe^l  ariyfi  yQovoi  r^s  S  €kto9  vfivijaei^  icouccc. 

—  exel  €<rTcu  o  K\au0fio9  kuI  6  fipvyjjLo^]  The  expression 
occurs  in  the  New  Testament  seven  times,  and  always  in  the  same 
form :  and  the  reason  why  the  articles  are  inserted  is  plain :  Mid- 
dleton,  Gr.  Art.  p.  195.  The  weeping  and  gnashing  of  the  teeth 
here  spoken  of,  he  says,  is  that  of  the  persons  last  mentioned,  and 
the  e&aae  is.  There  shall  they  weep  and  gnash  their  teeth.  With- 
out the  articles  the  proposition  would  have  asserted  only  that 


CHAPTER  YIII.  203 

mume  perMoiu  should  there  weep ;  which  falls  short  of  the  real 
meaning.  Our  English  translations  however  in  general  say  nothing 
more.  The  Complut.  omits  the  first  article,  probably  because 
it  had  been  observed  that  in  propositions  which  merely  affirm 
or  deny  existence,  the  noun  is  commonly  anarthrous.  Here  how- 
ever the  case  is  different ;  the  affirmation  terminates  not  in  earrat, 
but  in  €ic«c. 

—  Kkav0fioi'\  signifies  also  the  cries  and  bowlings  that  some- 
times  accompany  weeping.  And  the  gnashing  of  teeth  that  is 
added  here,  completes  the  description  of  rage  and  despair.  See 
xiii.  43 — 50 :  Acts  vii.  54. 

<—  fiftvy/Aos]  The  addition  of  oSovtwv  pleonastic.  Galen. 
Gloss.  Hippoc.  fipvy/AOSf  o  awo  t£v  oiorrwv  cvyKpavofitinn 
^^o^or,  Koi  fipvy(€i¥  to  ourw  yjfo<p€iv,  Suid.  fipvy/uLo^*  Tpurfxifs 
icoprmv.  Hesych.  fipvyfwi  airo  tov  fipuj(€iy  o  e'crri  roi9  oSov€n 
wic^orra  '^o^v  aworeXeiv,  ok  iv  piyet  av/Afiaivei,  tj  cucovfiatt 
ftiXmy  17  Tpur/uLo^  Oourwr.  Juv.  v.  158,  Ergo  omnia  fiunt.  Si 
nesds  ut  per  lachrymas  effundere  bilem  Cogaris,  pressoque  dlu 
stridere  molari.     See  Ps.  iii.  16 :  xxxvi.  12. 

13.  €KaToifTapy((p'\  In  a  great  many  MSS.  eKOTovrapytiy  which 
Griesbach  admits. 

This  would  seem  to  prove  that  the  centurion  was  at  length 
oome  out  of  his  house,  probably  on  hearing  that  Jesus  was  nearer 
io  it  than  he  apprehended  when  he  sent  the  second  message  by 
Ml  fijends.     See  ver.  5. 

—  ftis  CTTccTTcwray,  yevrfitfroD  crot]  Scil.  oi/ro^-  So  also  Matt. 
vL  10 :  Luke  xi.  2 :  xv.  28. 

—  i»  Tti  wpa  iKelvti]  At  that  very  point  of  time ;  at  that 
instant;  i.  q.  €i6iw^j  Matt.  viii.  3:  irapay^fiaj  Acts  iii.  ^z 
^avTffiy  Acts  X.  33.  ^'Q^a  does  not  always  mean  hour.  This 
is  its  meaning  when  joined  with  a  number  either  ordinal  or  cardi- 
nal ;  as  he  went  out  about  the  third  hour :  are  there  not  twelve 
hours  in  the  day  P  On  other  occasions  it  more  commonly  denotes 
the  precise  time,  as  Mine  hour  is  not  yet  come. 

The  reading  <^  some  MSS.  crn-o  t^(  wptxs  i/ceivti^  has  arisen 
from  the  similar  passages  ix.  22 :  xv.  28 :  xvii.  18.  But  the 
readings  koI  iiroaTpe'^a^  6  eKarovrapyo^  eh  tov  oIkov  qvtov  ev 
avTfi  Tfj  wpq,f  evpe  to¥  iralSa  (s.  avTov,  s.  tok  aaOevoivra  covKov) 
or  as  in  some  copies  koi  {nrotTTpe^avre^  o\  7r6/u^erre(  w  tov 
obcoVf  evpov  Toy  aaOevovvTa  ^vkov  vyiaivovTa,  must  have  arisen 
from  the  grammarians  having  written  them  on  the  margin  from 
Luke  vii.  10,  and  the  transcribers  thence  inserted  them  in  the 
text^ 


k 


fOi  ST.   MATTHEW. 

14.  dtKiav  Tlerpov]  Peter  was  a  native  of  Bethsaida,  -  and 
when  first  admitted  to  the  honour  of  Christ'^s  acquaintance  seems 
to  have  had  his  residence  there.  Henee  St.  John  calls  Bethsaida 
the  City  of  Andrew  and  Peter.  But  happening  to  marry  a 
woman  of  Capernaum  as  is  generally  supposed,  he  removed 
thither  with  his  brother  Andrew ;  and  there  they  prosecuted  their 
common  business  of  fishing  in  company  with  James  and  John 
the  sons  of  Zebedeie,  who  lived  with  them  in  one  house. 

—  ^fiXtifut.€Pfjv]     See  ver.  6. 

15.  ^ylfaro]  SpeciaUy  used  of  physicians  touching  those  who 
are  sick.  Lucilius  Anthol.  Gr.  ii.  22,  214,  rot/  \i0ivou  Aios 
ij(0e9  o  KkiyiKOi  ^^/^aro  Map«rof,  Kal  \i0oi  wv  icai  7av%  (nj/A€pov 
ix^perai,  Nicarchus  ib.  vii.  215,  ovt  eKXuaev  ^eiSwy  fi,  ott 
4^€LTo,  aXKd  TTvpij^a^  *  E/iiviia0fiv  avrou  Tovyofia^  K^7re0avoy% 
Hence  Martial^s  Epigram,  v.  Q,  Languebam ;  sed  tu  comitatus 
protinus  ad  me  Venisti  centum,  Symmache,  discipulis.  Centum 
me  tetigere  manus,  aquilone  gelatae;  Non  habui  febrem,  Sym- 
mache, nunc  habeo. 

—  a(f>fiK€y  avTtjv  o  xi/pcros]  Hippocr.  Aphor.  Sect.  iv.  §  30, 
^y  av  wpffv  cup^  o  Trvperos,  §  LXi.  irvpeaaovrij  ijv  /ai}  eu  irepw 
critTiv  fiiiepriaiv  a0^  6  irvpeTo^,  virorpoTrial^eiv  eiojOey. 

Fevers  are  common  distempers,  and  very  often  cured  by 
ordinary  means,  so  that  the  nature  of  this  miracle  did  not  con- 
sist in  the  cure  of  an  incurable  disease,  but  in  the  manner  of 
the  cure,  which  was  with  a  touch;  the  suddenness  of  it,  and 
theperfectness  of  it. 

iitiKovei]     Waited  upon  them  at  table,  Matt.  iv.  11 ;  thereby 
shewing  she  was  restored  to  perfect  health. 

—  ai;Toc(]  Many  MSS.  versions,  and  Fathers  read  avr^ : 
mud  in  the  preceding  and  succeeding  verses  the  reference  is  to 
Jesus  only;  airoi^  therefore  has  been  supposed  to  have  been 
inserted  in  the  text  from  some  marginal  notes  of  the  parallel 
passages  in  St.  Mark  and  St.  Luke.  But  that  some  of  the 
disciples  accompanied  Jesus  is  evident  not  only  from  Mark  i.  29 ; 
but  from  Matt.  viii.  18,  23 ;  and  therefore  St.  Matthew  might 
probably  write  avrw, 

16.  oyl/ias]  Scil.  wpofj  which  St.  Mark  xi.  11,  adds,  oyl/ta^ 
f  &7  oia-tii  r$9  wpat'  Thucyd.  viii.  26,  Ttepl  Seikriv  ^^i;  oyj/iay- 
Hesych.  oyl/las'  eawepag.  St.  Mark  in  the  parallel  place  i.  32, 
adds,  ore  eSu  6  ifXioi.  See  Middleton,  Gr.  Art.  p.  195,  who 
Mys  the  article  could  not  here  be  used. 

0  'The  Jews  kept  their  Sabbath  from  evening  to  evening  accord- 
inig  to  Levit.  xxiii.  32 :  and  therefore  when  it  began  to  be  dark^ 


CHAPTER   YIII.  205 

before  the  Sabbath,  Nehemiah  commands  the  gates  of  Jeru- 
salem to  be  shut^  Neh.  xiii.  19:  and  the  author  of  Cosri, 
Part  II.  p.  88,  says  the  Sabbath  doth  not  enter  but  when  the 
sun  is  set :  as  St.  Mark  and  St.  Luke  speak. 

—  i^efiaXe  \6y^]  Cic.  Cat.  ii.  6,  Ego  vehemens  ille  Consul, 
qui  verbo  cives  in  exilium  ejicio. 

This  verse  plainly  shews  that  the  curing  of  diseases  and  the 
casting  out  of  devils  were  two  distinct  things,  and  consequently 
the  error  of  those,  who  where  they  are  mentioned  separately, 
endeavour  to  persuade  us  that  the  devils  cast  out  were  only 
diseases. 

17*  in-wg  TrXtjpwOfj]  The  passage  in  Isaiah  liii.  4.  is  not  in 
the  same  words.  The  Heb.  as  translated  by  the  English,  He 
hath  borne  our  sins  and  carried  our  sorrows.  And  Symmachus 
much  the  same.  The  Seventy,  he  bare  our  sins  and  was  in  pain 
for  us.  The  Vidg.  for  sins  has  languores.  And  Abp.  Magee 
says  the  word  infirmities  by  which  Lpwth  and  Vitringa  in  agree- 
ment with  the  old  English  Versions,  have  rendered  it  in  this 
|dace  cannot  possibly  be  rejected.  He  therefore  refers  aade- 
vuat  and  the  corresponding  Hebrew  word  to  bodily  pains  and 
distempers,  and  poaovs  and  its  correspondent  Hebrew  to  disease* 
and  torments  of  the  mind:  the  former  clause  signifying  Chrisfs 
removing  the  sicknesses  of  men  by  miraculous  cures ;  the  latter 
Us  bearing  their  sins  upon  the  cross.  See  Vol.  i.  p.  415,  417> 
424,  &c.  or  rather  the  whole  of  No.  xlii.  from  p.  395  to  482. 

However  the  latter  Jews  would  elude  the  prophecy,  of  that 
chapter  out  of  which  this  quotation  is  taken,  and  would  take 
it  off  from  being  applied  to  Christ,  yet  the  antient  learned  of 
the  nation  in  old  time  did  so  apply  it,  as  may  be  perceived- 
by  the  gloss  of  the  Chaldee  Paraphrast  upon  the  place,  and 
by  a  remarkable  passage  in  the  Talmud.  See  Lightfoot  i. 
p.64S. 

^^-^  iXafie]  '  This  has  been  taken  for  ayeXafie,  or  understand; 
e^'  eeufT^,  Xofifiavw  is  the  expression  commonly  applied  by 
the  Seventy  throughout  Levidcus  to  express  the  bearing  of 
sin,  in  those  cases  in  which  the  offender  was  to  suffer  the 
actual  punishment  of  his  transgressions.  In  the  sense  of  sus- 
dpio  in  me,  fero,  porto.  Abp.  Magee  says  this  is  generic,  and 
extends  to  all  modes  of  taking,  or  bearing,  on  or  away :  e/SaV- 
Ttmey  specific  and  confined  to  the  single .  mode  of  bearing  as  a 
burden,  i.  p.  431. 

—  €)3a(rra<rev]  This  verb  signifies  to  carry  a  heavy  load, 
Ronou  XV.  1 :  Qal..vi.2:  as  the  corresponding  Hebrew  word  is 


206  ST.  MATTHEW. 

applied  strictly  and  exclusively  to  bearing  burdens  on  the  shoulder. 
Epictet.  xxxTi.  aiSpwire,  irpHrov  iirl<TK€>\faij  oiroiov  eari  to 
irpayfjuOL*  eWa  Tfjv  aeavrov  (pvaiv  KardfiaOef  el  Suvaaai  ^aTa<rau 
Polyb.  XXXII.  25,  14,  to  toS  AaKXtfiriou  aycikfia  ^arofTcis, 
awiiveyK€y  m  avrov. 

The  ei^pressions  used  by  Isaiah,  and  the  application  made 
of  them  by  St  Matthew,  are  not  in  any  degree  inconsistent 
with  the  acceptation  of  the  phrase  bearing  sins  here  employed 
by  the  prophet,  in  the  sense  of  sustaining  or  undergoing  the 
burden  of  them  by  suffering  tor  them.    Magee  i.  p.  4«63. 

18.  aTreXdeii/]  a7r€p')(€a0ai  as  also  €p')(ea0ai  is  used  of  persona 
passing  by  vessels,  Jon.  i.  3 :  where  the  Seventy  use  jrkevtrai : 
Mark  iv.  35  :  John  vi.  1,  22 :  x.  40. 

—  €iff  TO  vipav]  To  the  country  of  the  Gergesenes,  which 
was  on  the  eastern  side  of  the  Lake  of  Tiberias.  Christ  seems 
to  have  avoided  keeping  the  multitudes  long  together,  in  order 
to  avoid  tumults  and  sedition,  especially  as  they  accounted  him 
to  be  the  Messiah. 

19.  eU  ypamuLurei^]  i.  q.  t2s,  John  xx.  7  •  Luke  v.  12:  Plu- 
tarch de  Audit,  p.  46,  eh  eyiXaaeV'  Id.  de  Superstit.  p.  169> 
marv^p  iv  crayiiprf  jmi^.  Id.  in  Apothegm,  p.  181,  Ta^ikfj^  ^h 
t£v  'IvSwv  .  fiitaikcvs  •iv*  Lucian.  Dial.  Mar.  Alph.  et  Nept. 
Vol.  I.  p.  295,  Twy  HffpiitSwv  avrwv  fua%-  Id.  in  Demonacte, 
Vol.  II.  p.  391,  iva  yovv  iimy  kvwikov.  Dion.  Hal.  Ant.  i. 
p.  58,  atro  puSs  twv  IXidSmv*  Ter.  Andr.  i.  1,  91,  Forte  unam 
aipicio  adolescentulam.  Donat.  Ex  consuetudine  dicit  unam; 
ut  didmus  unus  est  adc^scens.  ToUe  unam  et  fiet  ut  sensui 
nihil  desit :  unam  ergo  t«^  t^iwrurfxip  dixit,  vel  unam  pro  quan- 
dam.  Plin.  H.  N.  xxxv.  36,  Aberat  ipse  ....  sed  tabulam  anus 
una  custodiebat. 

—  OKoXoyOiicrw^  &c.]  This  seems  to  be  said  at  Capernaum, 
after  that  our  Saviour  had  given  the  order  for  a  ship  to  be 
got  ready,  but  was  not  yet  gone  aboard.  St.  Luke  ix.  57^  has 
related  it  as  happening  at  a  different  time  and  place,  when  the 
inhabitants  of  a  certain  town  in  Samaria  would  not  receive  him. 
But  it  seems  probable  that  in  this  case  St.  Matthew  has  kept 
the  order  of  time:  or  parhaps  there  were  two  several  offers  by 
several  men. 

— *-  otrotf  iav]  Joined  with  relatives  iaif  has  the  signification 
of  the  Latin  cunque,  as  of  edu,  oi  eav^  oirov  edv^  oaroi  edv,  &c. 
See  Hoogeveen,  Doctr.  Part.  c.  xvi.  Sect.  9-  §  7- 

—  ofTov  eav  ccTre^^yf]  Plato  £uthyphro.  dvdyKti  yap  tou 
€payrm9fTa  r^  epwrtfffUwuf  uKokovOslv  OTrty  dy  CKeipo^  vnaytf. 


CHAPTER  YIII.  207 

SO.  X€7€i  aiiup  o  'Ifjerou^]  From  this  answer  it  appears  that 
the  Scribe  was  willing  to  become  Christ^s  disciple  with  no  other 
Tiew  but  that  he  might  partake  of  the  temporal  advantages 
which  he  expected  to  find  in  foUo^ng  the  Messiahs 

— —  0MXeov(]  Ammon.  (pwXeos  cwi  twv  efyirrrwp  Toaaeroi* 
Hesych,  tpwXtoi'  cnnyXacov  ov  to,  Oiipia  Kotfiarcu.  Plut.  de 
Tib.  Gracch.  p.  828,  o  yap  Tifiepto^ ....  Xoytp  xal  (JHivXoTepa 

jrocrAiifC'ai  ivvtifiitKp  irpayiAara  ieivo^  ^v  koi  aixayoi^  mare 

\eyoi  irepl  twv  iretnirtovi  ok  rd  fiey  Otipia  ra  Ttfv  IraX^i^  i^mo- 
)Ktffa  Koi  ipwk€ov  i^ei  koI  koitvliov  iarir  avrwv  eKcurr^  xal  Kara- 
iianf*  Toif  ^  virip  rij^  'IroXiav  fiaxofievoK  tat  dmOtnjo'Kova'tv 
Upon  Ktu  (pwroii  aXXoi;  Se  aiceyo^  fiireoTiVj  ciXX'  cuhkoi  iccu 
aifiopirroc  iierd  TeKvwv  liKavUvrai,  koi  yvvaiKwv. 

— ^  icoTa(nci|vo)aei(]  Sheltering  places.  We  should  not  here 
understand  nests,  with  the  Vulgate  and  many  of  the  translators : 
but  places  where  the  birds  settle,  perch,  or  roost,  secure  from 
the  inclemency  of  the  weather.  The  Greek  name  for  nest  or 
{dace  of  hatching  is  voaaidy  which  occurs  often  in  this  sense 
in  the  Septuagint,  as  eytwraevw  does  to  build  a  nest.  But  iroro* 
amivman  ia  never  so  employed.  The  verb  Karaaxtpfov^  is  used 
of  birds  settling  and  resting  on  the  branches  of  trees,  xiii.  32 : 
MarW  iv.  32 :  Luke  xiii.  19.  Theoph.  says,  KaraurKfjywaeiS'  ica- 
Touciat"  tricriv^  yap  Xeyerai  ircura  oiKifai^.  Juvencus  has,  VuL 
pibus  in  saltu  rupes  excisa  latebras  Prebet,  et  aereis  avibus 
dat  silva  quietem :  Ast  hominis  nato  nullis  succedere  tectis  Est 
Ikitum :  gentis  sic  sunt  molhnina  vestrie. 

*—  i  ¥i09  Toy  aydpeiirov]  This  is  the  first  time  that  we  find 
Jesus  giving  himself  this  title,  which  is  borrowed  irom  the  pro. 
I^ts,  Dan.  vii.  13 :  Ps.  viii.  4 :  and  is  that  which  Jesus  Christ 
commonly  gives  himself:  in  which  way  it  occurs  seventeen  times 
in  St.  Matthew'^s  Goq)el,  twelve  times  in  St.  Mark'*s,  twenty* 
one  in  St.  Luke^s,  and  eleven  in  St.  John'*s.  As  he  was  called 
ao  by  none  but  himself  before  his  ascension,  it  is  plain  that  he 
dioee.this  title  out  of  humility,  as  having  some  relation  to  his 
mean  and  humble  appearance  in  this  world.  Sofi  of  Man  in 
the  profits  Eaekiel,  Daniel,  and  Zechaiiah,  does  not  so  much 
denote  the  human  nature,  as  the  frailty  and  weakness  of  man^ 
and  in  this  aense  undoubtedly  is  this  expression  used  Ps.  viii. 
4:  xlviii.  2.  Jesus  Christ  takes  care  indeed  to  lay  a  stress 
upon  it,  when  he  would  make  his  power  and  authority  known. 
Matt.  ix.  6 :  Mark  xiii.  26,  &c. :  but  he  certainly  made  use 
of  it  for  this  end,  that  he  might  rectify  the  mistaken  notions 
they  bad  framed  of  the  nature  of  his  kingdom,   and  to 


SOS  ST.   MATTHEW. 

them  to  understand  that  the  way  he  was  to  enter  into  glory 
was  through  sufferings  and  the  cross.     See  John  v.  27- 

—  ovK  ey^^  'iroi  T»/v  A€0aXi7i/  Kkivfi^  K€<P({\tjv  used  {or  the 
whole  body.  Knows  not  one  day  where  he  shall  find  food 
and  lodging  for  the  next.  A  proverbial  expression  implying 
pienury.  Thus  Cicero  ad  Brut.  Is  ubi  consistat  uspiam,  non 
habet:  and  Phil,  xiii,  Vestigium  ubi  imprimam  non  habeo. 
There  is  a  similar  sentiment  in  Aristoph.    e/ocXt/o-.   623,  yewp- 

Theophylact,  in  loc.  has  observed  that  ia  this  phrase  Christ^s 
poverty,  is  declared,  Outos  iowp  rd  iroWd  afifxeia^  wpoaedoKfiaeu 
€ic  TovTwp  ypiiiuiTa  trvvayeiu  top  Xpurroy,  &i6  Kai  awouwii^et 
aKOAouueiu  auTtp^  wa  Kai  avros  avWeyri,  (J  de  XpiaTo^  irpo9 
njy  oiavoiav  aurov  airavTiv^  ixovovovyl  tovto  (prjcrV  Trpoo-^ora^ 
€Uco\ov6a}v  i/JLOi  y^ffuara  avWeyeiv ;  oi;^  op^^  oti  aotK09  eifun ; 
TwovTos  Kai  o  aKoXovOwv  ifiol  o^iXec  ehai.  And  on  Luke  ix. 
he  observes,  cTrel  eloe  tov  Kvpiov  iroXvp  o'^Xov  €irayo/uL€POP,  eiw- 
futrep  oTi  diro  tovtwp  j^tifiara  avXkeyei  o  Kvptos,  Kai  tpero  xal 
avTOi,  €1  aKo\ov0ii<r€i  rtp  'lijaou,  avpaydyeiv  ypi^fiaTa,  h,d  tcHtq 
ovv  aTTOKpoverai  avrop  6  KvpuK^  inovovovyl  Xeytvv  avT^  Toiavra.- 
Si)  fiey  po/mil^ei^  ypiifiara  avyd^eip  dtro  tov  oKoXouOeip  i/utoL  oiet 
yap  on  o  c/iiov  /3w  roiovro^  eariv.  dXX'  oiJj^  ovrtas  €y^  to^ 
cwTop  yap  -nTwj^eiav  eitrffyovfiai  Kai  ^oddKooj  warre  roXXa  |k«r 
^ia  (f>wX€ov9  e^eci/,  e/iie  fmijce  oiKlav, 

21.  erepos]  i.  q.  oXXov .  One  of  the  twelve,  or  of  his  disciples 
in  general.  See  v.  1.  Clemens  Alexandrinus  Strom,  iii.  4,  men- 
tions a  tradition  that  it  was  Philip.  It  may  be  inferred  that  his 
jfother  was  not  yet  dead,  as  it  was  usual  for  the  Jews  to  bury 
them  on  the  day  on  which  they  died.  Acts  v.  7 — 10 :  Matt.  ix.  23. 
.—  Kvpi€  €1^iTp€^l/ov]  This  answer  supposes  Christ  had 
ordered  him  to  follow  him,  oKoXouOei  /uloij  Luke  ix.  59. 

It  was  the  especial  duty  of  children  among  the  Jews  to  take, 
care  of  the  funerals  of  their  parents.  See  Tob.  vi.  14,  where 
Tobit  dreads  death  on  this  very  account,  because  vm  erepo^ 
ouK  V7rdp\ei  ai/ToIs*  ov  Oayjrei  ai/roi/y.  And  Joseph.  Ant.  xix., 
tells  us  that  Phasael  was  first  careful  rdipov  Koafxelp  r^  Trarpi, 
before  he  avenged  his  death.  A  similar  regard  to  the  funerals 
of  parents  seems  to  have  been  paid  by  the  Greeks :  Xen.  Mem. 
IX.  2,  13,  eav  tis  twi/  yop€wv  TeXevnjaapTwv  toi/j  ra^i/s  /U17 
Koa/uLti,  Kai  TOVTO  H^eTcil^ei  i}  iroXi^  ep  Tal^  twp  ap)(OPTu>p  ^mci- 
/aaaiais.  Demosth.  c.  Aristog.  Vol.  i.  p.  787>  iraTepa  diroOd- 
uovTa  6  daefitj^  ovtos  Kai  fiiapo^.ovK  eOayf/ev,  ovSe  to7s  Odyjmai 
T^p^TOXp^p  diri^toK€.p*      Philostr.   Vit.   ApoUon.  p^  14,   iirei  Si 


CHAPTER  VIII.  80^ 

▼tftvarra  Toy  iraTipa  riKOvrnv,  eSpofiev  eii  ra  Tvava,  ic^icecror 
fup  Tai(  ^auTOV  jfepalv  eOayj/ey  irpo^  r^  r^  fAtirpo^  aiifiaTu 

S2.  vexpovi]  This  is  a  form  of  speech  common  in  all  sorts- 
of  authors,  when  in  the  same  place  they  use  the  same  words 
twioe^  though  very  frequently  in  different  senses.  See  Ps.  xvil, 
96:  lievit.  xxvi.  23,  24.  It  must  not  be  dissembled  however 
that  oi  v€Kpoi  in  Scripture  doth  often  signify  not  those  who  in 
a  natural  sense  are  dead  by  dissolution  of  the  soul  and  body, 
but  those  who  in  a  spiritual  sense  are  so,  by  being  alienated 
from  the  life  of  Grod,  and  dead  in  trespasses  and  sins,  veicpoi 
Tw  irapaTrTwiuLcun*  Clem.  Alex.  Strom,  v.  iv  Ttj  fiapfiapi^  (f^iKa^ 
ao^^  V€tcpav9  Ka\ov<ri  roi/s  CKiretTovTa^  twv  coy/maTwy  koI  KaOv" 
W€fra^orra9  rov  vovv  toI^  iraBeai  >\nr)(iKois*  Philo  Leg.  All.  i* 
p.  46,  stiles  this  the  death  of  the  soul  iirrvfifievofiivti^  iraOeai  kuI 
Kwdoii  wiraaaii.  Cyrill.  Alexand.  xvi.  de  Adoratione,  p.  580, 
a^es  V€Kpov^  Oatrretv  tov^  eavrwv  v€Kpov9,  vexpov^  olfiai  Xc'ycDi/^ 
Tovs  ra  iy  KoajuLtp  (Ppoveiv  eXofiepov^j  Kal  tUv  t^  veKpoTtpro^ 
€pyw¥  ovK  atreajftfjuiiyovs.  Here  then  Christ  teacheth,  that  when 
we  are  called  by  him  to  the  promotion  of  the  Grospel  and  the 
salvation  of  men'^s  souls,  we  should  not  suffer  earthly  business 
which  may  be  done  as  well  by  others  who  are  unfit  to  be  em- 
ployed in  spiritual,  to  give  us  the  least  hindrance  from  setting 
instantly  upon  that  work. 

The  circumstances  under  which  this  order  was  given,  were 
plainly  extraordinary,  and  might  turn  on  reasons  unknown  to 
UB.  Christ  might,  for  instance,  foresee  some  particular  obstruc- 
tion that  would  have  arisen  from  the  interview  of  his  friends 
at  his  iather^s  funeral,  which  might  have  prevented  his  devoting 
hiyn«p]f  to  the  ministry,  to  which  he  might  refer. 

Palairet  thinks  a^es  tov^  vexpov^  put  elliptically  for  a(p€i 
TOV9  ifolfvj(ov^  v€Kpov99  ^  S(^ph.  An  tig.  1181,  ra(  yap  i^Sovd^ 
OTor  irpoiwriv  avSpa,  oi  riOtifji  eyw  Zfjv  toutovs  aXS!  ifiyl/vx^oy 
ifycSiuii  yeKpoy,  Aristoph.  Ran.  419^  yvvl  oe  dtiiuLayaryel  ey 
TOis  oral  y€Kpoiaty.  Seneca  Ep.  lx.  Hos  itaque,  ut  ait  Sallus^ 
lias,  ventri  obedientes,  animaLiura  loco  numeremus,  non  homi* 
nwm ;  quosdam  vero  ne  animalium  quidem,  sed  mortuorum. 
Ep.  cxxii.  Isti  vero  mihi  defunctorum  loco  sunt.  Juvencua 
EUst.  Evang.  ii.  S3,  translates  this  passage  Et  sine  defunctis 
defiiiictos  oondere  terra. 

23.  iiifiayri  avr^^  Phavor.  ififialvei'  eiaepxercu^  rai  iwi 
yiyo^  irai  exi  Oicoi/. 

It  is  a  common  construction  in  St.  Matthew^  to  repeat  the 
participle  inth  the  pronoun  in  the  dat.  immediately  after   the 

O 


210  fIT.   MATTHEW. 

pronoun  in  the  dat.  See  viii.  1,  28:  ix.  279  28.  So  Joseph, 
Ant.  VIII.  13,  4,  pLOvto$epTt  o  av  avo  tou  jiacrikioo^  ti(ieSitf^ 
OVPifmnfrev  avr^  6   irpofl>riTtf^, 

-—  o\  /ttctdi7Tai]  It  would  seem  from  ver.  27,  that  more  than 
the  twelve  followed. 

••^*  eif  TO  ir\oiov\  In  some  MSS.  to  is  wanting.  In  this 
|ilace  it  may  be  the  vessel  ifnplied  above,  ver.  18,  in  the  order 
given  to  cross  the  lake:  and  it  is  remarkable  that  one  good 
MS.  places  this  very  verse  immediately  after  ver.  18.  Were 
this  admissible,  the  reference  of  the  article  would  here  be  suffi- 
ciently plain.     Middleton,  Gr.  Art.  p.  196. 

24.  treurpLoq  ixeya^^  A  mighty  agitation:  properly  applied 
to  earthquakes.  Here  i.  q.  XaiSxi^  (i.  e.  according  to  Aristotle 
de  Mund.  c.  iv.  irvevfxa  filaiov  xal  eiXovimcvov  KarciOev  avto) 
which  word  St.  Mark  and  St.  Luke  use.  It  answers  to  a  Heb. 
word,  which  in  the  Septuagint  is  translated,  Jon.  i.  4,  kXvSwv  : 
Jer.  xxiii.  19,  aeuriw^'-  Job  xxxviii.  1,  XatXa>/^. 

— -  €v  Tfj  0cLKa<r(rri]  i.  e.  in  the  Lake  of  G^ennesareth. 

— *  KCLkvirT€(r0at\  Luke  avfiTrktipovaOaif  Mark  ra  KVfiara 
imefioKKev  eU  to  TrXoTov. 

-—  ffciz/uaroii^]  After  this  in  the  Syr.  of  Jerusalem,  is  inserted 
ify  yap  o  avefio^  evavria^  avrols,  from  xiv  24.    - 

26.  o\  fiaOfiral  ai/roiJ]  Many  MSS.  omit  aJroi;,  and  the 
Cod.  Vat.  and  several  versions  fxaQtiral.  The  former  may  have 
easily  been  omitted  by  the  transcriber  from  airov  following;  and 
jxaOifral  from  the  circumstance  of  its  not  being  in  Mark  iv.  38, 
Imd  Luke  viii.  24. 

•-^  fiyeipav  ai/roi/]  Or  as  St.  Mark  and  St.  Luke  express  it, 
iteyelpovaiv  avrov,  soil,  ej^  vTrvov^  which  is  found  in  full  in 
Horn.  II.  €.  413,  ef   j/tttoi;  oixija^  eyeipri* 

-—  (Twaov  fiiULasy  atroXXv/iieOa]  Sub.  in*  Ter.  Adelph.  iii.  2, 
S6,  Perimus,  actum  est.  So  Arrian.  Diss.  11.  19,  some  per- 
Mns  in  peril  of  shipwreck  cry  out,  aTroWvfxeOa,  Kal  cru  Oekwv 
irac^ecs*  Anthol.  Gr.  i.  7«  200,  cI  roi/y  ei;  ireXdyci  craJ^eiy, 
n^fie  Toy  ev  yrj  Jiavtiyo^  (f>iXifi9  aStrov  airoSXvixevov.  In  the 
same  sense  airo6vti<rKw  is  frequently  used,  as  1  Cor.  xv.  31 : 
B  Cor.  vi.  9. 

26.  r/  heiXoly  &c.]  Potest  hie  intelligi  ori.  Hoogeveen,  Doctr. 
Part.  c.  Lix.  Sect.  6.  §  4. 

'^^oXiyoiruproi]  The  disciples  having  seen  their  master  per- 
form many  miracles,  had  abundant  reason  to  rely  on  his  power 
Imd  goodness,  even  in  a  greater  danger  than  this.  For  though 
4hdr  vessel  had   sunk,  he  who  gave  sight   to  the  blind  could 


CHAPTEH    Tin.  211 

ImVe  saved  them  all  by  making  them  walk  firmly  an  the  water 
as  he  enabled  one  of  them  to  do  afterwards.  Their  timidity 
therefore  was  altogether  culpable^  and  the  reproof  he  gave  them 
just.  Ye  undertook  this  voyage  at  my  command,  and  are  you 
a£raid  that  you  perish  in  it? 

— •"Cxer/MJi^re]  Mark  iv.  39,  eTve  rp  OaXAaati,  tnwra.  See 
Luke  iv.  35,  39 :  Nah.  i.  4 :  Ps.  Ixvii.  30:  ciii.  7:  cv.  9. 

— —  TOfV  arcfiOff  Ka\  r^  doXao-ori;]  Natural  objects.  See  Mid« 
dleton,  6r.  Art.  Part  i.  e.  in.  Sect.  1.  §  5. 

Theocr.  Idyll,  xxii.  15,  warayel  S  €vp€7a  BaXaaaOy  Kott" 
TOfA9¥ti  wpoial'S  re  irai  apptjicToun  ^(aXa^aic*  !AX\'  ifiinfi  v/ael^ 
T9  Ked  ec  fivOov  eXiccrt  vaa^  AvTOi<nv  vavTcutriv  oiosievoi^  0aim* 
€0001.  AI>f^a  ^  diroXfryoi^'  av^yjoi,  Xivapd  ie  yaiXava  'AfMrikayoi. 
Virg.  Mn.  I.  255,  Ccelum  tempcstatemque  serenat. 

— ••yoXifyi;]  Etymol.  M.  yaX^vvi*  tp  irpaeia  kqi  k^arafxiini 
Bakoffaa. 

Sy.  ir<yrair€fi\  \erj  often  taken  in  both  the  significations  of 
qualis  and  quantus,  as  in  this  case.  It  being  so  often  made 
the  property  of  God  "  to  still  the  raging  of  the  sea,^  Ps.  Ixiv.  7 : 
cvi.  25,  S9 :  it  is  not  to  be  wondered  that  Christy's  discijdes 
ihoald  conceive  there  must  be  a  divine  power  in  him  who  could 
perform  such  things. 

88.  V€frf€<rnvwv\  Not  only  here,  but  in  Mark  v.  I :  Luke  viii# 
96,  27,  some  MSS.  read  Tepyea-ifvciv,  some  TepeunpwVf  and  some 
ro&ipffHSir,  which  last  is  the  reading  which  most  critics  seem 
to  prefer.  As  TifKura  was  Tm  'Apafila^  ^6X19  ovTe  OdXaacrav 
mT€  Xifiwfiv  ixoutra  irXtiaiop,  and  transcribers  have  made  frequent 
tnistakes  in  the  names  of  places,  Origen  changes  Tepaativwv  into 
T€ftf€ffffmv^  and  tells  us  oXXa  Tipyeaa  a(p*  f/i  oi  Tepyecnivot^ 
woki^  ifrjfoia  irepi  tviv  vvv  KCLkovfievriv  Tc/Sc/oia^op  \i/Avtf¥,  irepi 
iji^  KfMitiwt  7rapaK€lfiepo9  Trj  XijuLvri,  acf)  ou  Seucvurai  tov9  yoipov^ 
iri  Tm¥  ioifiovwv  Kara^fiXfiaOai.  Origen  also  rejects  the 
Mading  TaSaprivwvj  because  Fa^pa  ttoXi?  fih  earl  r^  'laiAuas, 
^mpi  ^v  ra  Siajiotfra  Oep/uLO  rvyyavei,  Xifivti  ^  KptiiAvoi^  irapd- 
K^t/MUfl  oviofim  icmy  ev  avrfij  17  OaXaaaa^  This  conjecture 
of  Origen^s  seems  to  have  been  readily  adopted,  and  to  have 
superseded  the  old  reading.  But  admitting  what  Origen  says 
of  Gadara,  still  its  distance  from  the  border  of  the  lake  was 
not  so  great  as  to  authorize  the  change,  or  create  any  great 
difficulty :  as  the  distance  from  Gadara  to  Tiberias,  which  was 
OD  the  opposite  side  of  the  lake,  was  sixty  stadia,  and  the 
width  of  the  lake  forty :  or  even  if  we  suppose  the  lake  here 
to  be  below  its  average  width,  the  distance  could  not  be  above 

o2 


S12  ST.  MATTHEW. 

three  or  at  most  four  Engli^  miles:  and  the  country  might 
therefore  be  called  x^P^  Tahaprivwv^  especially  too  as  Gadara 
was  a  place  of  some  importance,  and  the  capital  of  Peraaa. 
But  if  we  retain  the  reading  Fepyearpfwy  here,  and  ra^prjvwv 
in  St.  Mark  and  St.  Luke,  we  must  suppose  to  be  meant  that 
which  lay  between  or  in  the  neighbourhood  of  the  two  cities; 
both  which  lay  within  the  district  of  Decapolis  :  and  the  owners 
of  the  swine  may  have  been  not  only  Gergesenes  but  Gadarenes 
also. 

The  Gadarenes,  at  least  the  ruling  part  of  them,  seem  to  have 
been  Gentiles :  for  the  Jews,  however  they  might  dislike  Herod^ 
would  hardly  have  desired  to  be  separated  from  a  prince  of 
their  own  religion,  and  put  under  a  Pagan  j.urisdiction ;  as  the 
Gadarenes  tequested  of  Augustus,  asking  to  be  made  part  of 
the  province  of  Syria.  One  of  the  charges  which  on  this  occa- 
sion they  brought  against  Herod  was  icaTa(r^a0a9  \epwv,  where 
Upa  seems  to  denote  Pagan  temples  and  not  Jewish  synagogues, 
which  Herod  probably  would  not  have  destroyed,  Joseph.  Ant. 
XV.  10,  3. 

-<-£i/o  Sai/uLwi^6iUL€voi\  St.  Luke  and  St.  Mark  speak  but  of 
one ;  either  because  there  was  one  fiercer  than  the  other,  that 
called  himself  Legion :  or  because  he  distinguished  himself  by 
offering  to  follow  Jesus:  or  as  Lightfoot  conjectures,  that  one 
being  a  Gergesene  and  a  Jew,  and  so  in  casting  the  devil  out 
ef  Um  our  Saviour  did  only  what  he  frequently  had  done  in 
Judea;  but  the  other  a  Gadarene,  i.  e.  of  a  heathen  city,  is 
fioticed  as  being  more  remarkable;  this  and  that  of  the  Syro- 
phisnician  woman  being  the  only  instances  of  cures  wrought 
upo^i  the  heathens.  Whatever  hypothesis  we  admit,  there  is  not 
aopy  contradiction :  for  the  others  do  not  afiirm  that  there  was 
bnt  one :  this  indeed  would  have  clashed  with  him  who  affirms 
there  were  tu>o.  Nor  was  it  needful  that  each  Evangelist  should 
relate  every  particular :  it  is  enough  that  they  are  not  incon- 
sistent. There  were  three  angels  who  appeared  to  Abraham; 
and  yet  he  speaks  to  them  as  one.  Gen.  xviii.  3,  4.  Two 
appeared  to  Lot,  and  yet  he  speaks  to  them  as  onej  G^n.  xix. 
18,  19,  compare  ver.\21.  There  were  two  at  our  Lord's  resur- 
rection, and  yet  two  of  the  Evangelists  only  make  mention  of 
one.  St.  Matthew  speaks  of  two  blind  men  begging  at  Jericho, 
XX.  30;  whereas  St.  Mark  speaks  but  of  one^  x.  46 :  and  so 
likewise  St.  Matthew  speaks  of  both  the  thieves  mocking  Christ, 
xxvii.  44 ;  whereas  St.  Luke  speaks  but  of  one  of  them  so  doing, 
xxiii.  39. 


CHAPTER  VIII.  213 

-^€«r  Tittr  fivtifieimif]  Suid.  fiyfifieiov'  6  Ta<f>o%,  c^jtctovto  5e 
IM  ptiTopes  r^  oi;o/iarf  irai  eiri  Ta(fHw  icai  roS  epyov  Kai  tov 
^pdyfiaToi,  ov  fJunj/uiovevoiTo  av  rev.  Phavorinus,  fivtifiela'  ra 
oticaoe  7r€^9ro|ui6va  i/xo  tw  iv  r^  irokifup  TereXevrfiKOTwif  roi^ 
oaceiof9.  The  word  is  used  in  as  extensive  a  signification  as  the 
Latin  monumentum,  and  here  denotes  sepulchrum.  The  tombs 
which  the  Evangelists  here  mention,  were  in  the  wildest  and 
most  'unSrecpiented  situations,  amid  nocks  and  mountains;  cut 
out  like  so  many  little  cells,  in  the  sides  of  caverns  or  the 
hollow  partB  df  rocks  and  mountains.  Some  idea  of  their  form 
and  arrangement  may  perhaps  be  gained  .from  the  v€Kpoir6Xct/s 
as  described  and  represented  in  Denon'^s  Travels  in  Egypt. 

It  is  one  of  the  marks  of  demoniacs  in  Jewish  writers,  that 
they  lodged  in  tombs.  And  Grotius  supposes  that  the  danona 
chose  to  drive  the  men  that  they  possessed  among  the  tombs, 
to  confirm  some  superstitious  notions  of  the  Jews  xelating  to 
the  power  of  evil  spirits  over  the  dead.  The  lieathens  had 
undoubtedly  such  notions ;  but  it  seems  probable  that  they  chose 
these  places,  which  were  at  some  distance  from  their  towns,  and 
in  lonely  and  desert  places,  as  a  kind  of  shelter.  Josephus 
informs  us  that  £he  robbers  who  'infested  the  country,  commonly 
hirked  in  such  places.  And  Philo  tells  us  that  the  Jews,  when 
driven  from  their  abodes,  took  refuge  in  them,  in  Flacc.  p.  973, 
oi  o€  ij^tjp^ovTo  Old  TO  wX^09  eh  alyiaXov^  xal  Kovplas  koi 
pLWfiiAaTa,  "irourrwv  arepov/Aepoi  twv  ioiwv, 

— ^(aXeiroi^  Signifies  not  only  difiicult :  but  whatever  brings 
danger,  trouble,  or  detriment-;  and  applied  to  things  animate 
and  inanimate:  here  terrible  from  their  fierceness.  Hesych. 
Yo^flim,  trxXfipo^,  Horn.  Od.  r.  201,  jfaKeiros  £e  tk  Apope 
calMmv.  Aristot.  Rhet.  ii.  'l^plea  XvOivra  €c  rcuy  Setrfimv  elvai 
yakewop. 

— >;(ciXfwoi  XiW]  Pallas  in  Anthol.  6r.  i.  19,  4,  SovXeveiv  <re 
Xiya>  fierpuirepoVf  elye  irewpcurcu  <rw({>povi  ceaTrolvri,  fuice  Xtiyir 
j(aXeirri, 

—  urxjkiv]  Which  the  Seventy  use  for  SivcurOcuy  Gen.  xxxi. 
29. 

29.  Tt  ^fup  Koi  flToi]  Sub.  Koivov  or  l^vvovj  expressed  in  Achill. 
Tat.  VI.  367j  tI  ifioi  koi  Qcpaavipw  koivov;  iraXo9  earw  MeXtrrp, 
Leonidas  in  Anthol.  Gr.  iv.  12, 31,  eiire  rl  <roi  ^vvov  kuI  naXXo^i; 
7*5  yoip  oicoi/Te?  Kal  woXe/xoij  irapa  aol  o  evaCov  eiXaTrivm.  But 
the  elliptical  is  not  a  mode  of  expression  peculiar  to  Jews  and 
Hellenists,  but  is  used  by  Greek  authors  who  had  no  converse 
with  them.    Arrian.  Epict.  i.  1,  t<  ti/Mv  Kot  airr^ ;  and  ii.  19f 


814  ST.  MATTHEW. 

Ti  liiiTp  Kai  aol  avOpayire;  aTroWvjmeda  Kal  av  OeXwv  irai^en, 
AnthoL  I.  80,  1,  ouSev  e/tiol  x  ^f^^*  Anacreon  xxiv.  /u€0c$  ovv 
fie  <l}povTl  Seivii,  ov^v  ecrri  aol  re  K^fiol.  Q*  Curtius,  Quid 
nobis  tecum  est  ?  nunquam  terrain  tuam  attigimus.  See  2  Sam. 
xri.  10:  2  Chron.  xxxv.  21. 

•— ^'Iijo-oi/]    Wanting  in  many  MS6. 

**-*ir/9o  Kaipoii]  Before  the  day  of  judgment,  against  which 
eril  spirits  are  reserved  (2  Pet.  ii.  4 ;  Jude  6.)  that  they  may 
be  publicly  doomed  to  condign  punishment  in  presence  of  the 
whole  creation :  when  they  expect  no  other  than  to  be  eternally 
punished,  or  as  the  Scripture  expresses  it,  to  be  cast  into  the 
lake  of  fire  and  brimstone  for  even 

^^-fiacaviaai]  Thus  Philost.  Vit.  ApoU.  iv.  p.  166,  Scucpvoirri 
itfKei  To  <f>a(rfia,  koi  iSelro  fiij  fiaaavil^eiv  avra,  i^ifre  avayKaS^eiv 
ifuikoyelv  o,  ti  efi;. 

30.  ^v  ^  pLOKpdu]  i.  e^  KaTo,  ficu^pdv  ooov.  At  some  distance 
from  them.  The  Vulgate  has  rum  longe,  against  the  authority 
of  all  MSS.  It  is  evident  that  in  such  general  ways  of  speaking 
Aere  is  always  a  tacit  comparison;  and  the  same  thing  may  be 
denominated  tai  or  not  far,  according  to  the  extent  of  ground 
with  which  in  our  thoughts  we  compare  it.  Thus  Luke  xviii. 
13,  fiaKpi/dev  is  used,  where  both  the  Pharisee  and  the  publican 
were  in  the  outer  court  of  the  temple,  and  in  sight  of  each  other 
at  least,  if  not  within  hearing.  So  also  the  Hebrews  use  the 
word  corresponding  to  fiaxpav  for  any  distance,  even  though 
diort:  as  Exod.xxxiii.  7)  wha*e  fioKpav  is  used  in  the  Septuagint; 
and  Hist,  of  Susannah  51.  In  the  same  way  the  Latins  use 
procul  in  the  sense  of  juxta  or  prope.  Virg.  Eel.  vi.  15,  Serta 
proctd  tantum  capiti  ddapsa  jacebant.  On  which  Servius  observes, 
Serta  proctd.  Modo  prope^  id  est,  juxta.  Nam  ideo  intulit, 
Tantum  capiti  delapaa:  ut  ostenderet  non  longius  provolutam 
ooronam,  ut  est  procul  serea  ramis  dependet,  Mn.  x.  835.  Horn. 
IL  jf.  468,  Hpc9re  c  el^oiriato^,,/Tri\e  ^  airo  Kparo^  j(6e  ^eafinra 
aiyaXoeirra   AfiirvKa. 

-'-^y^pmv  iroKKwy\  St.  Mark  v.  13,  says  there  were  about 
two  thousand :  which  will  not  seem  strange,  if  it  be  considered 
that  the  generality  of  the  inhabitants  of  that  country  were 
heathens.  See  ver.  28^  And  Josephua  ranks  Gadara  among  the 
cities  that  lived  according  to  the  Greek  customs  and  manners. 

It  is  wdl  known  that  swine'^s  flesh  was  prohibited  by  the  law 
of  Moees :  and  so  far  from  being  allowed  for  sacrifice^  that  it 
ms  not  allowed  for  food.  How  much  soever  the  Romans  valued 
Ifett  flesh,  there  waa  nothing  that  the  Jews,  who  adhered  to  their 


CHAPTER   VIII.  815 

law,  mor^  detested.  A  nourisber  of  ^wine  was  one  of  an  ill 
name:  in  their  Talmud  it  is  reckoned  an  infamy,  and  ranked 
among  the  crimes  of  drunkenness  and  usury.  Maimonides  reports 
a&  a  saying  of  their  wise  men,  Cursed  is  he  that  brings  up  doga 
or  swine,  because  they  are  mischievous.  The  author  of  the 
Misna  also  says.  They  do  not  bring  up  small  beasts  in  the  land 
of  Israel,— *they  do  not  bring  up  cocks  in  Jerusalem»«-4ior  may 
an  Israelite  bring  up  swine  in  any  place.  Hence,  if  the  swine 
belonged  to  Jews,  it  cannot  be  denied  but  they  were  justly 
punished  for  breaking  their  own  laws  and  constitutions  which 
forbad  them  to  keep  any.  If  they  were  heathens,  our  Saviour 
might  be  induced  to  permit  the  devils  to  enter  into  them,  not 
only  to  teach  them  the  sacredness  of  the  Jewish  laws,  but  to 
cure  them  likewise  of  their  idolatrous  worship  of  demons,  and 
to  engage  them  to  embrace  the  Christian  faith. 

31.  Of  ie  jai/uLoi/ev]  Some  are  of  opinion  that  the  persons 
re{Kresented  in  the  New  Testament  as  demoniacs,  were  only 
parsoaa  afflicted  with  some  strange  diseases,  convulsions,  falling 
siduiess,  &c.;  but  this  cavil  may  be  evidently  confuted,  (1)  From 
the  Scnptures  and  ecclesiastical  writers,  which  make  a  omstant 
and  plain  distinction  between  these  two  things,  the  quring  disease^ 
apd  the  oasting  out  devib.  See  Matt.  iv.  24 :  x.  1 :  Mark  i.  34  : 
l4uke  iv.  40,  41.  See  also  Irenaeus  ii.  c.  56,  S^. :  Origen.  c« 
Cels.  I.  p.  34:  TertuUian  ad  Scap.  iv.  (2)  From  many  cir- 
eiuiislaace9  relating  to  the  devils  to  be  cast  out,  or  actually 
ejected.  As  ver.  9*  Christ  suffered  not  the  devils  to  speak, 
because  they  knew  him  to  be  the  Christ,  Mark  i.  34:  that  they 
aaid  thou  art  the  Christ  the  Son  at  €rod,  Luke  iv.  41 :  that 
they  txppstulate  with  Christ,  saying  what  have  we  to  do  with 
thee,  de.?  and  ask  his  leave  to  enter  into  the  swine,  and  being 
^ntfred  hurry  them  down  into  the  sea,  Mark  v.  1-^14 :  Luke 
viii.  87'"^'^'  No^  ^  make  all  these  sayings  the  effects  of  a 
disease,  or  to  conceive  that  Christ  spake  thus  to  a  disease,  i^ 
t€0  great  an  evidence  of  one  that  is  himself  diseased.  (3)  Christ 
tofnerimes  puts  questions  to  these  demons,  asking  their  names^ 
sometimes  commands  them  to  be  silent,  and  sometimes  to  come 
out  of  a  man,  and  enter  no  more  into  him,  Mark  i.  25 :  Luke  iv. 
41 :  Mark  ix.  ^.  (4)  From  the  symptoms  of  these  demoniacs, 
their  being  of  such  strength  that  no  chain  or  fetters  could  Und 
them,  Marii  v.  3:  their  fear  of  being  destroyed,  tormented,  sent 
out  of  the  coumtry  or  into  the  abyss  by  Christ. 

Nor  cao  it  be  objected  that  persons  thus  possessed  with  the 
<kvii  were  not  luMfwn  before  pur  Saviour's  coming;  for  that 


216  St.   MATTHEW. 

they  were  known  among  the  Jews  in  former  ages,  may  be  proved^ 
from  the  testimony  of  Josephus  (Ant.  viii.  2,  6),  Justin  M. 
(Diid.  p.  311),  and  Irenaeus  (ii.  5),  and  amongst  the  heathens 
from  Plutarch  (Sympos.  i.  5),  Lucian  (Philops.),  Justin  Martyr 
(as  before),  and  Origen  (B.  iv.)  So  that  the  history  of  Christ 
and  his  Apostles  casting  out  devils  in  Judea,  and  of  Christians 
casting  them  out  throughout  all  the  world,  was  therefore  never 
questioned  by  Jew  or  Gentile,  because  they  had  among  them- 
selves, in  every  place,  pretenders  to  it. 

—  errtTpeyj/ov  f/zia;]  In  some  few  copies  and  versions  the 
reading  is  a7ro<rT6fXov  tjl^a^,  which  Griesbach  prefers. 

This  action  evidently  appears  both  wise  and  gracious ;  inas- 
much as  it  unanswerably  demonstrated  at  once  the  motive  of 
Satan,  and  the  extent  of  Christ'^s  power  over  him.  No  miracles 
are  more  suspicious  than  pretended  dispossessions,  as  there  is 
so  much  room  for  collusion  in  them;  but  it  was  self-evident 
that  a  herd  of  swine  could  not  be  confederates  in  any  fraud: 
their  death  therefore,  in  this  instructive  and  convincing  circum- 
stance, was  ten  thousand  times  a  greater  blessing  to  mankind, 
than  if  they  had  been  slain  for  food,  as  was  intended.  See 
Warburton^s  Works,  Vol.  vi.  p.  334. 

32.  i;7ra7€Te]  Which  imperative  must  be  taken  in  the  sense 
of  permitting  them.  For  the  imper.  St.  Luke  uses  kuI  e7reT/o€>//6K 
oi;toi9,  viii.  32.     See  Glass.  Phil.  Sac.  p.  287- 

—  6x5  Tt]v  ayeXrjv  tUv  '^oipwv\  In  some  MSS.  and  versions 
the  reading  is  ci$  t6v^  yolpov^*  and  afterwards  at  ri  ayeXtj^  twv 
yoipwv  is  omitted.  Possibly  on  account  of  ay eXtj  twv  '^(oipwv 
being  thrice  repeated,  the  grammarians  might  insert  ek  roik 
yolpov^  in  one  place,  and  exclude  it  from  the  other.  But  it 
is  not  unusual  with  the  Hebrews  to  repeat  a.  noun  which  has 
gone  before,  and  use  it  in  the  place  of  a  pronoun.  See  v.  24  : 
and  so  here  arrij/KOov   €i9    tiJi;  ceyeXtjv   rwv  yoipwv   is  put  for 

'"^Kord  rov  Kpff/uLvov^  i.  q.  arro.  Apollodor.  Biblioth.  iii.  14, 
6,  ci  opy^v  'Adtjpas  efxfiavei^  yevofievai  Kara  t^9  OKpowoXew^ 
avra^  €ppv<^av.  Pausan.  Attic,  xviii.  koi  Kord  rrf^  UKpoiroXew^, 
€vQa  ijy  fAoXurra  mro^oyuov^  ai/ra;  pl^ai. 

—•€19  Tj}i'  OakaafTay\     Sell,  xij^  FoXcXaia;  or  Tifiepid^, 

33.  Of  ce  )3o<ricoirref]     Substantively  for  oi  ^(otpofioaKol. 
-^6ir^^orr€(]     Pleonastic:  as  €^cXdoirr€9,  ver.  32. 

.  — •  iraifra]  Sdl.  to  avfiflefiriKOTa^  which  is  read  1  Mace.  iv. 
^6f  «irifyy6iXaF  mvra  rd  xrvfL^fiipcira.  They  told  all,  kxu  rd 
iMfir  J<imo»iy(B<MWi»'    Aiiresch  faaa  femarked  that  it  is  not  unusual 


CHAPTER    IX.  217 

even  with  ihe  best  writers,  to  mention  particularly  the  chief  thing, 
though  it  is  included  in  the  general  declaration. 

34.  i^fjkdep  €19  o-i/Kovnytrii']  i.  q.  awavray*  See  Gen.  xiv.  I7. 
•  -— *  ira<ra  1}  TroXiy]  Thucyd.  vii.  77>  iv^p^i  yap  iroXi9  Kal  ov 
Teijffi'  Lucian.  Pseudom.  xiii.  avvceSpofiiiKei  yap  a'^eSov  awcura 
If  woXk  ofia  yuvm^l  Kal  wcuSioiS'  Apuleius  iii,  Statim  ci vitas 
omnis  effusa  mira  densitate  nos  insequitur. 

—  fiL€Tafi^]  i.  e.  airox^p^Vf  or  in  the  sense  of  cnreXOeivy 
Mark  v.  17:  Luke  viii.  37-  See  2  Mace.  vi.  1,  9.  They  were 
probaUy  a  licentious  sort  of  people,  and  might  naturally,  from 
what  they  saw,  fear  some  farther  chastisement  from  so  holy  a 
prophet 

To  an  impartial  enquirer  this  story  is  an  unanswerable  demon- 
stration of  the  error  of  the  hjrpothesis  that  these  swine  were 
frightened  by  the  two  madmen,  and  so  driven  down  the  precipice. 
One  might  venture  to  appeal  to  any  person  who  has  observed 
what  awkward  creatures  swine  are  to  drive,  whether  it  would  be 
possible  without  a  miracle  for  two  men  to  drive  twenty,  and  much 
kfls  two  thousand  of  them  into  the  water.  So  that  there  seems 
Uttle  doubt  this  extraordinary  voccurrence  was  permitted  chiefly 
to  prove  the  reality  of  these  possessions. 

Chap.  IX- 

1.  els  TO  irXoioi^]  Some  MSS.  and  Origen  omit  to.  The 
Teasel,  however,  Middleton  observes,  Gr.  Art.  p  198,  may  be  the 
same  with  that  already  mentioned,  waiting  to  carry  Christ  back 
again.     See  xiii.  2.     After  this  soma  add  o  'Ifiaov^. 

—  €iy  T^v  iSiav  ttoXii/]  for  auTouj  i.  e.  into  Capernaum,  Mark 
ii.  1.  Christ  having  left  Nazareth  to  go  to  dwell  at  Capernaum : 
see  Matt.  iv.  13.  IIoXi^  iSia  signified  not  only  the  place  of  a 
person^'s  birth,  but  also  his  habitation.  Polyb.  x.  18,  4,  ypa<f>€i¥ 
€19  TCI?  icias  iroXcc^  irpo^  T01/9  avayKaiovs*  Also  xxiii.  9,  14, 
wiKwroM  ei9  tce;  10109  eKoaroi  ttoXcis.  In  the,  same  way  the 
Seventy  use  €19  t^v  woXiv  airovy  1  Sam.  viii.  22.  See  also 
-Gen.  xxiii.  10.  Thus  Ovid.  Trist  11.  414.  Pulsus  Aristides  nee 
tamen  urbe  sufi.  See  also  Seneca  Consol.  ad  Helv.  c.  vi.  Ac- 
cording to  the  Jewish  canons  he  was  entitled  to  citizenship  by 
dwelling  there  twelve  months,  or  by  purchasing  a  dwelling-house. 

2.  \owv  a  Tfiv  irifTTiv  ai/Twv]  i.  e.  the  faith  of  those  who  let 
down  the  sick  of  the  palsy.  This  remark  is  made  by  the  Evan- 
gelist, upon  occasion  oi  what  the  persons  did  who  carried  the 
paralytic,  when  not  being  able  by  reason  of  the  crowd,  to  bring 
Um  into  the  room  where  Jesus  was,  they  let  him  down  through 


318  ST.   MATTHSW. 

the  roof;  a  plain  demonstration  of  the  full  reliance  they  had  on 
our  Saviour'^s  power  and  goodness. 

Hence  it  is  manifest  that  the  faith  of  others  may  prevail  for 
the  obtaining  temporal  and  corporal  blessings.  Thus  viii.  13, 
the  faith  of  the  centurion  prevails  to  heal  his  servant :  ix.  33,  the 
devil  is  cast  out  c^  a  deaf  and  dumb  man  who  bad  no  tongue 
to  ask  it,  through  the  faith  of  them  who  brought  him.  The 
daughter  of  Jairus  is  raised,  and  the  unclean  spirit  is  cast  out 
of  the  son  by  the  father^s  faith,  Mark  ix.  22,  23.  It  may  be 
observed  that  Theophylact  here  adds  koI  ai/roi/  toS  rrapcikvTiKcv, 
for  had  he  not  believed  he  should  be  healed,  he  would  not  have 
consented  to  their  action. 

""^  Odpaei]  Thomas  M.  Oapfm  Arrucoij  oi  Qapaw*  Mvris 
Oappos  'Arruuk,  dapao^  'IS^XfiviKW^ 

"^  reKvov]  A  title  of  condescension  and  tenderness  by  which 
superiors  addressed  inferiors ;  as  father  was  a  corresponding  title 
of  respect.  Callimachus  Hymn  to  Ceres,  47>  rcKyov,  on?  ra 
0€oi<riv  aM€iyjB¥a  oevSpea  icoirrei?,  TeKpo¥  iXiviKTovj  t€kvov  iraXu'^ 
Qeare  Toxevai  Ilaveo,  Kal  S^pawopra^  amrpeTC.  Dion.  Hal.  A.  &• 
%l0  p.  695,  avajfwpet  in  WXiy  m  njv  (rcai/roi;  ^vtriv^  "Amne 

T€KVOV. 

—  d^ectfyrai]  The  prast.  pass,  indie,  and  ad>€wiJiai  Attice  for 
a^elfxcu,  a(f>€a)vTai  for  a^cirrou^  as  Luke  vii.  47 :  1  John  ii.  12, 
and  a<p€09Ka  for  affnuKo.  Etymol.  o\  yap  Alttucoi,  i;i/aca  wXeovd- 
^0M7i  TO  €.  Kara,  tow  vapcucufiepovj  Tore  to  errayofieiHw  (pwpiiep 
Tpim-owriv  ci?  «i.  o  iraOfiTucot  o^cfUMOi,  Kal  to  TpiTov  tAw  irXiy* 
0VVTUCWV  dtpeeoirrai*  The  words  are  an  affirmative,  not  a  prayer 
or  wish* 

•— « cuf^ianrrai  <toi  ai  aiMpritu  <rov\  Shewing,  says  Theophy* 
lact,  that  diseases  and  chiefly  palsies  proceed  from  sins,  he  first 
iqpeaks  of  forgiving  them.  But  then  it  must  be  noted  that  our 
liord  here  speaks  of  remission  not  of  the  eternal  punishments,  but 
<^  the  temporal  punishments  inflicted  for  sin.  See  Archbishop 
BCagee  on  the  Atonanent,  Vol.  i.  p.  432,  435. 

It  is  usual  in  Scripture,  and  was  so  among  the  Jews,  to  repre- 
sent bodily  afflictions,  miseries  and  diseases  as  the  effects  of  sin, 
according  to  the  conunon  proverb,  nisi  essent  peccata,  non  essent 
flagella.  Hence  the  enquiry  of  the  disciples  touching  the  man 
bom  blind^  John  ix.  2 :  and  to  the  paralytic,  Christ  having  healed 
him,  speaks  thus.  Behold  thou  art  made  whole,  sin  no  more  lest 
a  worse  thing  come  unto  thee,  John  v.  14.  For  the  law  of  Moses 
tlireatened  various  kinds  of  diseases  to  the  transgressors  of  it, 
Diput.  xxviii.  31,  22,  &c.:  see  also  Isai.  xx\iii.  24,  and  when 


CHAPTER  IX.  219 

they  were  remitted,  these  diseases  were  removed  and  not  till  then. 
And  it  is  also  usual  in  the  Old  and  New  Testament  to  intimate 
deliverance  from  corporal  diseases  by  remission  of  sins,  as  when 
the  Prophet  says  to  David,  2  Sam.  xii.  13,  The  Lord  hath  taken 
away  thy  sin,  thou  shalt  not  die  for  it :  and  2  Chron.  vii.  14, 
I  will  be  merciful  to  their  iniquities  and  will  heal  their  land.  So 
what  is  worded  thus.  Matt  ix.  22,  Thy  faith  hath  saved  thee, 
is  Mark  v.  34,  Thou  art  made  whole.  See  Bp.  Taylor'^s  Works, 
Vol.  IV.  p.  534,  and  v.  p.  118. 

3.  elirov  ev  €avToif\     Mark  ii.  6,  ouiKcyii^ofievoi  iv  to?;  Kap^ 
avTwp,    Luke  v.  21,  tip^ayro  SiciKoyi^€ad<u. 

— -  pKaatpfffiel]  In  profane  writings  signifies  slander,  calumny 
or  any  kind  of  opprobrious  language.  But  in  Scripture  it  denotes 
opprobrious  speeches  against  God^s  being,  attributes  or  operations, 
such  as  when  we  ascribe  to  God  the  infirmities  of  men,  or  to  men 
the  perfections  and  operations  of  God :  as  also  irreverent  speeches 
addressed  immediately  to  God,  such  as  when  we  curse  God,  as 
JoVs  wife  desired  him  to  do.  The  Pharisees  and  teachers  of  the 
law  therefore  being  ignorant  of  our  Lord^s  Divinity,  thought  he 
was  guflty  of  blasphemy  in  pretending  to  forgive  the  man  his  sins, 
because  it  was  an  assuming  of  what  God  bad  declared  to  be  his 
incommunicable  prerogative,  Isai.  xliii.  26. 

4.  liwv]  tot  eiSiik  whidi  is  the  reading  of  several  MSS.  and 
some  versions,  i jely  properiy  dgnifylng  to  perceive  with  the  eyes, 
and  cf^Mti  by  the  mind.  Hence  St.  Luke  accurately  expresses 
vi.  8,  avTo^  ii  ly&c  toi/9  ouiKoiyurtiovi,  and  xi.  17$  eiiw  avriw 
itavaijiuLcnxu  But  the  distinction  is  not  observed  by  other  writers, 
Joseph.  Ant.  x.  11,  6,  6  jSaatKtv^  ou  avviowtf  njy  Kcufovpyim' 
avTwv*  Philo  de  Abrah.  p.  376,  ori  oe  r^  ovri  iiraiveTij  xal 
a^iepaoTOi  ly  irpa^it  e/c  woXXcSv  evfiapes  i&iy.  De  Prsem.  et  P. 
p.  916,  yviiatoy  Se  "Ifiepov  i^¥  o  variip  ijXeri&e  kcu  jc/oaror  iov9 
Tfj  Tfff  oyfftws  vpoafidkii  Ttj^  iavroi  0€ai  ouk  €(p0o»nio'€»  Quod 
Mund.  incorr.  p.  943,  ori  Si  fiuOov  w\d<rfia  tovt  icTTi  cvvi^ly 
€K  irtiKKmv  pqjoiov. 

— *  era  Ti]  Aristoph.  Nub.  1198,  iva  rl  trpoaiOffKev.  Pac.  408, 
hwri  TovTo  ipaaov.  Martial  iii.  60,  ut  qiud  enim  Bcetice,  aair^ 
po(f>ay€l£ ;  Jos^h.  B.  J.  vi.  24,  i i^ari  awarire  towvtop  ;  Hooge-i 
veen,  Doctr.  Part,  xxiii.  Sect.  2.  §  14,  thinks  there  is  an  ellipsis 
of  the  subjanctive  of  some  varb  after  lua  ri,  when  an  indiCt 
follows :  and  here  understands  (Ufmkrfinr^^ 

—  €1^  Tcuv  tcttpilaiv  vfjiwv^    wXewal^ei*     Implied  in  ivOviielaOe. 

5.  Ti  yap  i(m¥y  &c.]  tI  for  iroTtpop*  Jesus  Christ  here 
implies  that  since  he  had  the  power  of  curing  diseases,  he  must 


k 


S20  S^.   MATTHEW. 

consequently  have  at  the  same  time  and  for  the  very  same  reason 
the  power  of  remitting  sins  that  were  the  causes  of  them. 

•—  elirelv]  to  command :  for  so  it  signifies,  Matt.  iv.  3 :  Luke 
xix.  15. 

—  o"o2  al  apLapTtai]  For  <roi  many  MSS.  have  aoS  which 
Wetstein  would  admit  into  the  text.  To  Bishop  Middleton  <rov 
appears  to  have  been  originally  the  correction  of  some  one  who 
knew  not  that  a\  dfxapricu  might  signify  your  sins;  and  this 
conjecture  is  strengthened  by  the  addition  of  acd  after  ajjiapriai 
in  a  few  MSS.  and  some  versions. 

—  o  i/i09  Tov  av9pfOTrav\  He  called  himself  on  this  occasion, 
not  the  Son  of  God,  but  the  Son  of  Man,  that  they  might  know 
he  was  speaking  of  himself,  and  be  sensible  that  even  in  his  state 
of  humfliation,  and  while  he  was  on  earth,  he  acted  as  Grod. 
Perhaps  also  he  meant  to  tell  them  he  was  Messiah,  that  being 
tae  of  the  names  of  Messiah  in  Daniel^s  prophecies. 

—  eirJ  yvfi  a<f>i€vai  tos  ayMfyrlasl  i*  e.  of  absolving  and  releas- 
ing men  from  the  temporal  punishments  of  sin,  whilst  he  is  in 
his  state  of  humiliation ;  for  that  Christ  speaks  here  only  of  the 
temporal  punishments  of  sin  is  evident,  not  only  from  what  lutf 
been  already  said,  but  also  from  the  eflTect:  Christ  only  giving 
him  power  to  rise  up  and  walk.  Moreover  that  Christ  here  speaks 
of  a  power  inherent  in  him,  and  not  only  of  the  power  of  Grod 
assisting  him,  as  it  did  the  Apostles  when  they  healed  diseases, 
is  evident ;  because  if  Christ  had  only  pronounced,  that  the  sins 
of  this  paralytic  were  remitted  by  Grod,  and  the  cure  performed 
by  his  power,  the  Pharisees  would  have  had  no  cause  to  be 
tfflbnded  with  him,  and  much  less  to  have  accused  him  of  blas- 
phemy. 

—  TOT6  \eyei  ry  YlapaKvTiKtfi\     In  a  parenthesis. 

7*  Koi  iytf^eisil  Lucian.  Philopseud.  xi.  Vol.  iii.  p.  39,  M<&i( 
ai/Tov  apdfi€¥09  tov  cr/ci/iiro&z  €0'  ov  iKeKo/uLurro,  wyeTo  eis  tov 
ay pov  ainwv. 

8.  01  oyXoi]  Which  were  there.  What  was  to  the  Scribes  an 
occasion  of  blaspheming,  proved  to  the  people  an  incitement  to 
bless  Grod.  Or,  when  the  Scribes  beheld  this  miracle,  they  were 
confounded :  for  no  doubt  they  scrupulously  examined  it,  and 
eould  find  no  fault  with  it.  They  pronounced  it  therefore  a  very 
strange  thing,  and  by  that  judgment  glorified  Grod,  i.  e.  did 
honour  to  the  miracle,  perhaps  without  intending  it. 

-<— •  idavfiaaavl  Several  MSS.  and  versions  read  e^ofiijdffaavf 
the  sense  being  pretty  much  the  same ;  probably  from  St.  Luke. 
Tile  Grothic  version  ^retains  both.     The  common  reading  not  only 


CHAPTER   IX.  9SI 

has  the  advantage  in  point  of  evidence,  but  is  more  clearly  con- 
nected with  the  context. 

—  Toiy  apdptiiroii]  Plur.  for  sing.  i.  e.  to  Jesus.  In  Gren. 
xxvii.  29^  we  have  plur.  which  in  ver.  37,  is  explained  by  sing. 
In  Hos.  ii.  1,  the  Heb.  has  plur.  which  the  Greek  and  Latin 
express  by  sing.  So  Gen.  xxi.  7>  the  Hebrew  plur.  is  rendered 
by  Greek  sing. 

9.  mpar/wv  eKeiOev]  irapayeiv  signifies  not  only  prseterire, 
but  also  abire,  discedere,  i.  q.  airip^eadaiy  in  which  latter  signi- 
fication it  is  here  taken,  as  may  be  concluded  from  the  addition 
of  iuiiOeif, 

—  Tekwyiov'\  Written  also  Te\a)V€iov,  IJie  booth  near  the 
lake,  where  the  collectors  of  the  tax  waited  to  levy  it ;  possibly 
fix»n  the  vessels  that  entered  Capernaum.  There  were  toll  booths 
also  on  the  great  roads,  as  well  as  on  the  lakes  and  rivers. 

By  calling  St.  Matthew  from  the  receipt  of  custom  our  Lord 
might  intend  perhaps  to  reprove  the  self-righteousness  and  arro- 
gance of  the  Pharisees,  and  to  shew  them  that  the  most  despised 
among  men  were  preferred  before  them  in  the  sight  of  God. 
The  Jews  were  in  the  habit  of  expressing  the  utmost  contempt 
and  hatred  of  all  those  of  their  countrymen  who  accepted  this 
office :  and  in  their  opinion,  vows  made  to  thieves,  murderers  and 
publicans  might  be  broken. 

^  MaTOalov  Xeyofieyov]  See  p.  4.  Writing  of  himself  he 
here  uses  the  third  person,  in  the  same  way  as  other  historians, 
e.  g.  Julius  Csesar,  Herodotus,  &c.  See  also  Daniel  i.  6 :  John 
xiii.  23.  Five  disciples  of  Christ  are  mentioned  by  the  Talmu- 
dists,  among  whom  Matthew  seems  to  be  named.  These  t^g^ 
relate  were  led  out  and  killed.  Perhaps  five  only  are  mentioned 
by  them,  because  five  of  the  disciples  were  chiefly  employed 
among  the  Jews  in  Judea,  viz.  Matthew  who  wrote  his  Gospel 
there,  Peter,  James,  John,  and  Judas. 

10.  cvirov  avouceifiivou]  In  Matthew^s  house:  Mark  ii.  15: 
Luke  V.  29.  It  is  not  necessary  to  suppose  that  Matthew  made 
this  entertainment  on  the  same  day  that  Christ  called  him  to 
attend  upon  him.  See  Jones,  Vindication  of  Matthew,  p.  129—- 
137. 

Suidas,  ayoKclaOai  eirl  avSpidvTwVi  KarcuceiaOai  Se — cVi  Ttj^ 
TpaTreS^ffif  Koi  avcLKclaOai  iroXXaiciy  dvrl  rod  KarcucelaOai,  '  Alex. 
Aphrodis.  c^a/9^^9  €v  t(^  €<t0i€iv  6ir<  aol  dwpcuca  avcucelM-^Oam 
Athen.  IV.  p.  137,  MaV/KDi/a  twvc  eyto  oic€vo^  ^Ooy  anXws^, 
/ifirrov  o*  ay€Ktifiti¥. 

•—  €if  Tfj  o'tKlf]     Scil.  Tov  MarOaloy* 


222  ST.    MATTHEW. 

•^-^  diuLofmoXol]  This  is  the  name  the  Jews  were  wont  to  give 
the  publicans  and  those  that  conversed  with  them.  The  former 
they  looked  upon  as  infidels  and  heathens,  wl^ch  are  in  Scripture 
styled  sinners,  xxvi.  45 :  Mark  xiv.  41 :  Luke  xxiv.  7?  &c.  They 
thought  they  would  have  defiled  themselves,  had  they  eaten  with 
them. 

A  similar  sentiment  prevailed  amongst  the  heathens,  that  they 
were  polluted  by  eating  with  the  impious.  Thus  Orestes  com- 
plains, Iph.  Taur.  949,  ^evia  jULOvorpaTre^d  /uloi  irapioryov  diKwv^ 
and  951,  Strata  caiTo^  yepolfitiv  trtopLOToi  r  avrwy  oijfa^  €19  S 
ayyos  iciov  icoy  airaai  (iaK')(iov  /uLerptjfia  irXtjpwaavre^,  elj^ow 
liiovi^v.  Ludan.  7oxar.  xxviii.  Vol.  11.  p.  538,  kqI  aaeliijjULa 
avrHv  liycSpTO  etvai,  ei  ovveTriov  irore  koI  avveiaruia'Oija'ap 
mTp.  Seneca  i.  2,  Hispo  Bomanus...tractavit,  impuram  esse... 
qu8S  cibum  cum  impuris  ceperit.  Theognis  30,  KUKoiai  he  /u«7 
WfHkFoiktkei  avopfiaiP,  aXX!  aiel  r£v  dyaOwv  €')(€Of  Kal  fierd  Tolai 
ftive  Kal  €a0t€  Kal  fierd  Toltrip  i^e, 

•— "T€\ft5i«c  Kai  afjiapTw\oi\     See  v.  46. 

11.  cadfCi]  i.  q.  ^iirveij  avvecrOiei.  Some  copies  add  Kal  irtvei, 
which  most  probably  has  arisen  from  both  words  being  used, 
Mark  ii.  16 :  Luke  v.  30. 

12.  ov  jfpeiap  i^ovah  Bcc]  This  is  a  proverbial  expression 
known  to  some  heathen  philosophers  who  have  made  use  of  it  in 
return  to  such  reproaches.  Ovid  de  Ponto  iii.  4,  7)  Firma 
valent  per  se,  nullumque  Machaona  quserunt.  Ad  medicam  dubius 
canfiigit  seger  opem.  Fausanias  apud  Flut.  Frov.  La€.  p.  230, 
two  iarpcif  i^flt  frapd  rocv  vyiaivovaiVf  oircS  Se  01  voaduvre^ 
imrpifieiv  eiw&aa-i.  Stobasus  xi.  de  Diogene,  oiSe  yap  larpas, 
threVf  vyieia^  wv  trofi/Tam  ev  to7(  vyiatpown  itaTpifirjv  voitiiTat, 
Quintil.  de  Clar.  Orat.  41.    Supervacuus  inter  sanos  medicus. 

Theodoret.  Orat.  iii.  de  pit>vid.  oi  ev  fidXa  t^  aHiia  Stcucei* 
fA€voif  T^  i/TTo  Twy  MTpAp  0€|tMiir€ca(  OV  ScopTai.  Theophylact 
ad  1  Titn.  i.  9,  wnrep  Kai  o  iarpo?  ra  Tpaviiara  cj^om  ical  Tcp 
90arcSvTi  f/ToljULa^rrai,  oi  r^  vyiaivovri,  Kal  6  j^oXiw  Tcp  drxoc- 
Twim  xinr^,  oij(l  r^  ewfvi^.  Csesarius  Arelat.  Serm.  xxxvii. 
Nan  requirit  medicum,  qui  se  non  sentit  segrotum.  See  Stanhope, 
Epist.  and  Gosp.  Vol.  iv.  p.  472. 

13.  TTopevOiyre^]    Redundant.    Thus  Virg.  JBn.  ix.  634, 1  ver- 
virtutem  illude  superbis.     So  Dion.  Hal.  A.  R.  iii.  p.  154, 

^ropevdevre^  mroKptvoKrOe  rt^  Ti;XX«  ti}i/  evaefiij  Kal  /caXi/ir  airo- 
Kpuriv^  ^lian.  V.  H.  ix.  26,  iropevdek  ifieaov.  Joseph.  Ant. 
VIII.  14,  1,  Tols  Trpeafieaip  CKeXevacv  iropevOeicri  Xc'y^ti'  airtp  tw 
jSoeriXci. 


CHAPTER   IX.  ^23 

«^  i\€(Hf  9e\to,  kt.]  1  Sam.  xv.  32 :  Hos.  vi.  7*  These 
irords  are  not  to  be  understood  absolutely;  because  Gtid  had 
commanded  sacrifice  and  therefore  could  not  absolutely  say  he 
Would  not  have  them  \  and  accordingly  the  prophet  alters  the  turn 
of  expression  and  adds,  *^  and  the  knowledge  of  God  more  than 
burnt-offerings.^  The  meuiing  of  Jesus  Christ  here  is,  A  cere* 
monial  institution  of  Divine  Authority,  and  much  more  a  mere 
human  tradition  is  less  pleasing  to  God,  and  therefore  to  give 
way  to  the  great  duties  of  humanity  and  charity,  even  where 
menu's  bodies  and  much  more  where  their  souls  are  concerned* 
Acts  of  mercy  are  not  to  be  Irft  undone,  though  attended  with 
the  violation  of  the  most  sai^red  ceremonial  institution.  See  Stan- 
hope, Vol.  IV.  as  above. 

According  to  the  genius  of  the  Hebrew  language,  one  thing 
seems  commanded  and  another  forbidden,  when  the  meaning  only 
if  that  the  former  is  greatly  to  be  preferred  to  the  latter.  In- 
stances <^  this  are  Joel  ii.  13 :  Matt.  vi.  19,  90 :  Luke  xii.  4,  5 : 
John  vi.  27 :  Col.  iii.  2.  And  it  is  evident  that  Gren.  xlv.  8 : 
Exod.  xvi.  8 :  John  v.  30 :  vii»  19 :  and  many  more  passages  are 
to  be  expounded  in  the  same  comparative  sense.  So  iBlian.  V.  H. 
XII.  56,  T(Sr  OpepLjULartap  iroioSpTcu  irpovotav  cl  yityapehf  Ttar 
«tBC&0r  a  ov^,  Isocr.  ad  Nicocl.  p.  42,  iKkelireip  aipov,  koI  /ui; 
wXcom^eiir. 

The  opinion  expressed  in  this  verse  may  also  be  found  in  some 
heathen  writers.  Porphyry  de  Abstin.  11.  p.  233,  iteurBck  Si 
irn  Tmnwr  ^elav  ovic  e^ovcrii/  oi  Btol^  cl?  ie  to  fjOc^  airofiXitrowxt 
Twy  irpotrtopTwPf  fieyitmiv  Ovaiap  Xa/A/Sarorrcv,  Tt/v  op0^v  irtfl 
ovtAp  TV  Kat  TW9  irpayfAOTwv  otaXif^iv,  wtS;  oi  <rtkl>p»p,  xal  6frio9 
iratt  iueauK  €crrcu ;  deol?  H  apbmi  jmev  Kotrrap^ti^  vc^  Ka0apo^  §cal 
^^1^  airaft}?.  Hierocles  in  Aur.  Carm.  Pythag.  p.  25.  fi6po9 
oIm  Ttfiap  o  Tijp  a^iap  /aiy  trvyyiwp  tAv  Tijutofpitvtor,  xal  6  irpoff* 
y^vfiivm  tepetoi;  eavrov  wpoaaywp  teal  ayaXfxa  Siuov  re/rraii/wr 
Ti|K  eawToJJ  "^^rjv  icac  vaov  dy  i/iro5oj(i}i'  tow  Btiov  ^pmro^  tow 
iavToi  irpaiTtceval^wp  roi/r.  Mate  in  Eutyph.  to  ii  trot  atrKw^ 
\tym,  in  iav  fiiw  ite^copicr/uievQ  tI^  ewicmfrai  to<9  Oeoh  Xeyeiw 
T«  Kcu  TTpaTTeiv  tuyojULepos  T€  Kal  0vtd9,  TwiT  €<m  Ta  oata. 

--**  ^Xa»]  in  the  sense  <^  sv^otcw,  as  Heb.  x.  5 :  Ps.  v.  4. 

«-**  Kul  /mi;]  for  fjbSXKov  17,  see  Ex.  above :  or  kcu  fitj  fiovov. 
The  Hebrew  form  of  comparison. 

^^  Bwr\wi\  may  perhaps  here  include  those  religious  observe 
ances  which  the  ceremonial  law  required. 

^—  ov  yap  ^X0O¥  Kcikiaai  5f««iow]  1.  e.  says  Suicer,  frytifia 
vel  irpotranmor  Tm  iiKaiwv  vel  iiKi»o(riv9fi  ireptKetpiivov^.    So 


« 


S24  STi  MATTHEW. 

ChrysQstom  expUuos  it,  Horn.  xxxi.  on  Matt,  radra  ^e  clptopevo- 
/ACV09  irpoi  auTov^  \eyei*  w  orav  \iyfi9  J^oiJ  'Aoa^i  yeyov€¥  W9 
clf  if  ti^wv.  And  Theophylact  on  this  passage  ovk  ti\0oy  KoXe-* 
crcu  oiKaioui  eipwyeuofxevo^  \eyeC  Touritmv^  vfia^,  tov^  cucai-* 
oSvra^  iavTou^,  eirei  ovSei^  twv  avOpwirwy  kari  oiKaio^.  And 
Kidder,  Dem.  of  Mess.  11.  174.  They  who  find  sin  a  burden, 
who  have  a  sense  of  its  ugly  nature,  that  feel  the  load  of  guilt, 
that  are  sorrowful  for  their  wickedness,  these  are  disposed  for 
Christ  and  his  Grospel.  He  came  to  seek  and  save  such  as  these ; 
such  he  invites :  he  is  ready  to  bind  up  these  broken  hearts,  and 
to  comfort  these  mourners,  and  fill  the  souls  which  hunger  and 
thirst  after  righteousness.  They  who  are  proud  and  justify 
themselves,  that  buoy  themselves  up  with  a  vain  conceit  and 
confidence,  are  far  frcHn  being  prepared  and  disposed  for  this 
kingdom  of  God,  or  grace  of  the  Gospel. 

The  scope  and  connection  of  the  passage  however,  would  lead 
lis  to  understand  by  Sucuiow  not  those  who  are  only  righteous 
in  their  own  conceits,  such  as  the  Fharipees  were  ^^  who  justified 
themselves  before  men,^  Luke  xvi,  15,  and  trusted  to  themselv^ 
that  they  were  righteous  and  despised  others  in  comparison  o{ 
tl^emselves,  Luke  xviii.  9,  for  such  are  not  whole,  but  have  great 
need  of  the  spiritual  physician,  and  such  especially  the  Croqiel 
calleth  to  repentance.  Moreover  the  word  d/jLaprwXovs  import^ 
such  persons  as  live  in  a  customary  practice  of  sin,  and  who  are 
therefore  to  be  called  to  that  repentance  which  consists  in  the 
change  of  their  lives  from  the  service  of  sin  to  holiness;  and 
therefore  by  the  righteous  who  need  no  repentance  we  are  not 
to  understand  those  who  are.  entirely  free  from  sin ;  for  so  there  in 
not  a  just  man  upon  earth ;  but  those  who  are  truly  and  sincerely 
righteous,  have  truly  reformed  their  lives,  who  carefully  en« 
deavour  to  abstain  from  all  known  sins,  and  set  themselves  sin-. 
cerely  to  the  performance  of  their  whole  duty  both  to  God  and 
man,  and  so  are  righteous  and  accepted  in  the  sight  of  God ;  as 
Job,  Zacharias  and  Elizabeth,  Simeon,  and  Cornelius;  and  so 
they  needed  not  that  repentance  which  consists  in  the  change  of 
the  life  from  a  course  of  sinning,  to  living  unto  God. 

—  fk  fxerdvoiav]  Omitted  in  many  MSS.  versions  and  Fathers. 
But  as  they  are  universally  found  in  Luke  v.  82,  and  omitted 
by  many  here,  some  have  supposed  that  they  might  have  been 
inserted  in  the  text  from  marginal  annotations.  Mill,  though 
considering  them  a  Gloss  from  St.  Luke,  allows  it  to  be  of  the 
earliest  date.  Griesbach  excludes,  and  Wetstein  properly  de- 
lends  them,     Whitby  also  contei)ds  for  their  genuineness. 


.CHAPTER  IX.  2S5 

14.  Tore]  When  he  had  answered  the  objiection  of  Ae  Pha- 
riBccs. 

-—  irpoaipypvrai  avT^'\  The  question  here  proposed  by 
John^B  disciples,  is  in  Luke  v.  33,  attributed  to  the  lawyers  who 
wore  of  the  sect  of  the  Pharisees :  and  St.  Mark  ii.  18,  says 
that  the  Pharisees  and  John^s  disciples  who  were  then  fasting, 
jointly  asked  the  question. 

—  iroXXa]  Sub.  iraTci,  i.  q.  iroKKwci^j  or  mncva^  as  Rom. 
XV.  29.  So  Herod,  ii.  17^,  woXXa  fiev  di)  Koi  aXiaKero  uwo  t£v 
iuannfim¥,  iroXXa  he  koI  dinHpevyecrKe.  So  also  apud  Csecin. 
Ep.  vi.  7^  4,  Multa  venerari  Deos. 

Their  private  fastings  are  here  referred  to.  Besides  those 
which  they  kept  twice  a  week,  they  had  a  multitude  of  others 
cm  divers  occasions,  particularly  for  rain.  On  this  account  they 
smnetimes  appointed  thirteen  fast  days :  they  observed  them  on 
other  accounts,  as  because  of  pestilence,  famine,  war,  sieges, 
or  inundations;  sometimes  for  trifling  things,  as  for  dreams. 

15.  /Mf  iifvayTcu]  iupotrOah  as  well  as  the  Latin  posse,  is  often 
joined  to  other  verbs,  so  as  to  be  redundant  and  form  a  circum- 
locution :  or  to  imply  only  that  it  was  fit.  Gren.  xliii.  32,  ov  yap 
ic¥wm9To  A^y vwnoi  cvveaOUip  fiera  t£v  *Efipaia}v  afyrov%.  See 
Gen.  xix.  82 :  xxxvii.  4 :  Luke  xvi.  2 :  John  vii.  7 '  ^-  39 : 
Acts  iv.  90 :  Rev.  ii.  2.     So  Xen.  CBcon.  xi.  11. 

•— »  Of  vuh]  Here  used  to  signify  those  who  were  destined  for 
any  purpose,  as  2  Sam.  xii.  5,  v\os  dapdrov :  John  xvii.  12,  o  i/cov 
Tqp  iwwkiiaS' 

*-*-  Of  viol  Tov  ui//ui0ci!vo(]  Those  who  are  admitted  into  it ; 
called  by  the  Greeks  irapavvyxpiM  and  wpoxopoh  by  the  Latins 
pronttbi :  and  their  business  was  to  enter  into  the  bride-chamber, 
and  to  rejoice  and  exhilarate  themselves  with  the  bridegroom 
the  marriage  festival,  which  was  seven  days:  and  these 
usually  iplKoi  rod  vvfKl>iov»  Whence  John  the  Baptist  re- 
presents hiinself  as  rejoicing  to  hear  the  voice  of  the  bridegroom 
as  being  one  of  his  friends,  John  iii.  29.  The  argument  there- 
fore will  run  thus,  I  am  the  bridegroom,  and  the  church  is  my 
bride :  as  long  as  I  am  here,  lasts  the  marriage  feast,  and  my 
disciples  are  the  children  and  friends  of  the  bridegroom,  and 
so  are  not  to  mourn  but  rejoice  with  me  whilst  this  time  lasts ; 
at  my  death  and  departure  from  them,  this  bridegroom  will 
be  taken  from  them,  and  then  will  be  the  time  for  them  to.  fast 
and  mourn. 

•    •—  7fev0€ip]     St.  Mark  and  St.  Luke  use  yi/crrei/ciy,  which  is 
also  read  here  in  a  few  MSS.;  fasting  being  among  the  signs  of  grief. 

P 


9Sb6  ST,   MATTHEW. 

•^»  60'  oaov]  Soil.  j(p6vou,  Mark  ii.  19»  See  Bos*  £11.  Ijrr. 
318.     Several  MSS.  here  add  ypovov.  ' 

— -  o  i/t;/Ad>i09]  This  was  a  title  given  by  the  antient  Hebrews 
to  Christ.  See  Ps.  xliv :  Hos.  ii.  which  the  Jews  interpreted  of 
the  Messiah.  Some  have  supposed  there  is  in  this  similitude 
a  reference  to  the  book  of  Canticles,  and  possibly  there  may. 
No  doubt  there  is  a  reference  to  what  John  had  lately  said  to 
his  disciples  so  expressly  on  that  head,  John  iii.  29. 

Nv/uL^iov  filo9  is  a  Greek  proverb  for  feasting.  Though  great 
mirth  and  cheerfulness  accompanied  the  celebration  of  nuptials 
among  the  Jews ;  a  singular  ceremony,  according  to  the  Rabbins 
was  introduced,  to  set  some  bounds  to  their  exultation :  a  glass 
vessel  was  brought  in  amongst  the  company,  and  broken  to 
pieces,  that  they  might  by  this  action  restrain  their  joy,  and 
not  run  to  excess.  The  Gemara  produces  some  instances  of 
this  sort. 

—  iXevaovrat  ^jmepai]  Three  MSS.  have  ai  tjfiepai-  Mid- 
dleton,  6r.  Art.  p.  199^  says  this  is  an  instance  in  which  as 
in  propositions  asserting  existence,  the  predicate  is  contained 
in  the  verb.  It  is  probable  therefore  that  the  common  reading 
is  the  true  one:  at  the  same  time  it  must  be  admitted,  that 
there  may  be  a  reference  anticipative  of  orav  following.  In 
the  parallel  places  the  MSS.   are  without  the  article. 

—  TOT€  vfi(TTev<rowjiv\  ChHst  did  not  mean  that  the  Phari- 
saical fasts  should  be  introduced  into  his  church,  when  he  was 
gone,  but  that  his  disciples  should  fast  and  mourn  on  account 
of  the  various  calamities  befalling  them  after  his  departure,  and 
that  they  should  repeat  those  fasts  as  often  as  the  circumstances 
of  distress  and  danger  in  which  they  were  placed,  required  it. 
And  it  is  worth   meditation,   how    the  disciples,  when   Christ 

'was  with  them,  suflTered  no  persecution  at  all:  but  when  he 
was  absent,  all  manner  of  persecution  overtook  them.  See  Acts 
X.  30 :  xiii.  2,  3 :  xiv.  23 :  1  Cor.  iv.  11 :  2  Cor.  vi.  5 :  xi.  27. 
The  Christian  in  Lucian,  Philopat.  26,  Vol.  iii.  p.  614,  17X101/9 
osica  aaiToi  otafi€vovfiev,  Kal  eiri   iravvuj(0V9  vfiPfjyoia^  eiraypvw 

16.  ewifiKfffiti]  Suid.  to  ry  w pore  pip  errtfiaWo/uLevoV'  And 
as  iirtfidXkeiv  is  in  the  sense  of  eirippdirreiv,  Mark  ii.  21 ;  96 
iirlliKfuuLa  is  the  same  as  kirlppritxa.  Here  the  patch  sewed  to 
a  torn  garment,  to  mend  it.     Hor.  A.  P.  16,  Assuitur  pannus. 

—  paKovs  ayvd(f>ov\  Cloth  that  has  not  passed  the  fuUer^s 
hands,  and  therefore  kuivw  (Luke).  It  is  therefore  much  harsher 
tkan  what  has  been  often  washed  and  worn ;  and  therefore  yield-* 


CHAPTER  IV.  HSfl 

Ing  lesa  thm  that^  will  tear  away  the  edges  to  whiph  it  is  seweit 
This  is  a  just  representation  of  persons  that  have  not  yet  beea 
tramed  up  and  instructed. 

— ^  vX^pwfxa]  The  ewifiXtfiuLa  which  is  put  in  to  fill  up  the  rest* 

-—  ai/Toi/J  SciL  i/uarioi;  iroKaioS*  Some  would  understand 
it  of  TO?  poKovi  ayvd(l>ov. 

—  cupel  airo  tov  i/Aarioi/ j  cXXctimircSs  for  tI  ato  to?  i/cariofj 
or  $iL9poi  TOV  IfjLarii}^*  Thus  Levit.  x.  18,  oi  ycip  eiatiydti  airo 
Tof  aquiTQSt  ^*  tI.  Philo  giving  an  account  of  the  law  which 
forbids  ipta  Kal  Xcmx  avvv(JHdv€(T6ai  has  a  passage  not  very  dis- 
flunilar,  koI  yap  eirl  tovtwv  ov  fiovov  ii  iia(f>€poTrti  oKOivwniTQy^ 
oXXa  Kal  17  einic/oaTcia  QaripoUi  fni^ip  avepyaaoymvw  tioKKop 
n  irnKTiv  Srap  ^tj  'xp^aOm. 

It  ia  the  opinion  of  many  Fathers  and  Ititerpretersi  that  Christ 
by  these  two  similitudes  intended  to  shew,  he  thought  it  not  fit 
at  their  first  entrance,  and  before  the  Holy  Spirit  was  come 
down  upon  his  disciples,  to  impose  the  burdai  of  fasting  upon 
them^  because  they  were  not  fitted  to  bear  it  by  reason  of  their 
infirmity,  and  that  they  might  be  tempted  by  such  austeritieSf 
as  were  frequent  fastings,  imposed  on  them,  to  fall  off  from 
him.  And  hence  they  add»  that  Christ,  by  his  example,  reoom.> 
mends  this  condescension  to  weak  ai\d  infirm  consciences,  to  his 
diseifdes  and  to  the  ministers  of  the  Gospel,  viz.  not  to  impose 
upon  them  that  fiapoi  eTriTayfuiTtaVf  weight  of  (ordinances  which 
they  cannot  bear.  Theophyl.  in  loc.  oi/irai,  fpi^alyy  o\  imdnral 
yMyoffaaw  itryvpoly  aSXa  avyKarafiatrew^  Sioyrai*  Kal  oi  j(/ni 
/Sopof  auToi9  eniTiQevai  kinTay^Tmv*  The  same  explanation 
he  gives  on  Mark  ii. ;  though  different  on  Luke  v. 

17-  /SaXXouanv]  Sub.  01  ayOpanroi.  See  Bos.  £11.  6r.  p.  22. 
For  fioKkerai.  BdSXety  used  for  infundere  xxvi.  12:  John 
xiiL  5.  So  Arrian.  Diss.  iv.  13,  ctvoy  iva  fioKm  eU  tou  kfAov 
iriOoy. 

-*-  WKout  ir€LKmoi%\  Vessels  made  with  goat-«kins,  wherein 
they  formerly  put  wine :  Josh.  ix.  13.  Hom.  II.  y.  247,  olvov 
Hif^pora  KopTtov  apovpij^  wFiap  cv  aiyeiqu  Od.  <.  196,  aiyeo^ 
iaKDv  fiikavQs  oivoio.  Apuleius,  Adveniunt  iHi  vinarios  utres 
C»ente8.  These  when  old  being  weakened,  or  not  so  easily  dis« 
tended,  were  more  ready  to  burst  by  the  fermentation  of  the  new 
wine. 

—  €«  ie  MTye]  Scil.  ovTU)^  €x«.  See  Glass.'Phil.  Sac.  p.  619- 
Aod  Hoogeveod,  Doct.  Part.  c.  xvi.  Sect.  4.  §  14. 

—  aiufpoT9pti\  In  very  many  MSSw  ajxipoTepoij  which  may 
pefli^ps  have  bem  transferred  hither  from  Luke  v.  38.     In  Isocr. 

p2 


8S8  St.   MATTHEW. 

Nioocl.  p.  7^9  after  oi  ti/m  vijaov  oiKovvre^  Und  jSacriXeJ^  we  find 

18.  TavTa  aurov  XoXoSi/ro^]  In  Matthew^s  house :  or  if  we 
suppose  him  come  out  [from  the  question  ver.  11.]  he  had  gone 
to  his  usual  residence  in  Capernaum.     Some  MSS.  read  Xiyovro^. 

—  OLfyyiav\  Scil.  r^  crvvayar/fjsy  which  St.  Luke  adds  viii. 
41 ;  and  St.  Mark  v.  22,  calls  him  afy^iavvdytayo^* 

There  were  in  every  famous  synagogue  several  Doctors  that 
were  named  the  rulers  or  princes  of  it:  see  Acts  xiii.  15;  and 
above  them  all  a  president,  by  whose  command  the  affairs  of 
the  synagogue  were  appointed,  viz.  who  shall  read  the  pro- 
phet, who  shall  recite  the  phylacteries,  who  shall  pass  before 
the  ark ;  as  Philo  says,  ra  /uu;  yvwpifia  ev  T0I9  )3ij3Xoi9  ovadi- 
iiffic€tv,  and  also  to  iicLKirfeaOai  kcu  tov  vfxvov  qiiety.  Of  this 
order  and  function  was  Jairus  in  the  synagogue  of  Capernaum; 
so  that  the  word  ap)(iav  being  understood  in  this  sense,  admits 
of  little  obscurity  though  cf^  or  T19  (which  are  read  in  some 
MSS.)  be  not  Uiere;  he  speaking  these  words.  Behold  the 
ruler  of  that  synagogue,  &c.  If  the  reading  ek  be  admitted, 
it  is  for  rUy  as  viii.  19,  which  see:  xvi.  14:  xviii.  28,  &c.  And 
hence  perhaps  the  reading  eurekQiav,  irpoaeXOwy,  irpoarikBev. 

—  w/Hxr«<ci/wt]     See  ii.  2. 

— -  Sri]  After  \eywv  redundant.  In  a  few  it  is  wanting. 
£pictet.  Enchir.  xv.  fxtfoiiranre  iirl  fxticevoi  eiTrrj^  on  airtiXeaa 
airo^  dXX!  oTi  aircScaica.-  Xen.  Kvp,  ircuS,  iii.  1,4,  dm  ^ 
iri  €19  Kcupov  tfKSK,  Herod.  11.  116,  rcXos  ie  S^  cifn  \6yov 
Toyde  €K0a<v6i  o  Il/ottnrei/p,  Xc'yo'y  oti^  e^ycJ  el  fjLYi  irepl  woXKcXi 
ifyeofAffv, 

'  —  ofyri]  Pollux^  a^ri^  o  iari,  rrpo  fiucpov.  Philostrat. 
ofyriy  irepl  tov  Kcupov  roiy  pfifidrwv,  Suidas,  apriy  to  /txepos 
toS  irapeXtjiKvOoTOs.  avvdirrtov  ry  vvv,  iyatrriws  ^^ov  to  ot/rura, 
TowTo  yap  KaTci  to  /ulcXKov  avvdirret  Ttp  vvv. 

St.  Mark^s  expression  is  eo^arcof  c^^ec,  is  in  the  last  extremity ; 
and  St.  Luke^s  direOvffaKev  lay  a  dying ;  and  the  message  which 
both  he  and  St.  Luke  afterwards  mention,  relating  to  her  death, 
shews  that  she  was  not  dead  when  the  father  came  out.  She 
had  been  given  over  when  her  father  left  her,  and  actually  was 
dead  befoi^  he  could  return ;  and  he  might  therefore,  when  he 
iqpplied  to  Christ  for  his  miraculous  assistance  be  ready  to  fear 
she  was  by  this  time  dead 

—  eiride?  rj)v  X^*/^]  -^^  antient  ceremony  practised  by  the 
prophets,  which  they  joined  with  the  prayers  they  made  for  any 
person.  See  Numb,  xxvii.  18:  2  Kings  v.  11 :  Matt.  xix.  13,  S(c. 


CHAPTER  tX.  229 

SO.  yv¥fi  aifUippoiwara]  Eusdb.  Ecd.  Hist.  vii.  I89  says  she- 
was  of  Faneas :  but  the  story  of  the  statues  of  this  woman  and 
Christ  set  up  at  Faneas  or  Cassarea  Philippi  seems  unworthy 
of  any  credit.  Her  disease  was  of  such  a  nature  as  rendered 
those  whom  she  touched  unclean,  Levit.  xv.  25.  She  seems 
therefore  to  have  come  behind  Jesus,  as  if  fearing  she  might 
not  have  been  permitted  to  touch  him,  had  her  distemper  been 
known. 

— -  xpaaireoov]  Hesych.  KpdaweSa'  to,  iv  Tt^  axptp '  tw  i/ia- 
tIov  KekKoHr/uLepa  pafifiara.     See  Numb.  xv.  38. 

21.  awOijiTOfjLai]  Scil.  €k  t^  voaovj  I  shall  be  cured,  re- 
covered. There  are  many  other  passages  in  which  the  word  is 
used  in  the  same  sense ;  and  with  great  propriety  may  be  applied 
to  a  rescue  from  any  imminent  danger  or  pressing  calamity, 
especially  in  an  extraordinary  way.  See  Mark  v.  23:  vi<  56  r- 
Luke  vi.  9:  viii.  36:  xvii.  19:  xviii.  42:  John  xi.  12:  Acts 
iv.  9. 

23.  ToiSr  twXffra^]  From  several  passages  of  Scripture,  par- 
ticularly Jer.  ix.  17 :  xvi.  6,  7  -  xxxi.'  36,  it  appears  that  the 
people  of  the  East  used  to  bewail  the  dead,  by  tearing  their 
hair,  cutting  their  flesh,  and  crying  most  bitterly.  The  rela- 
tions also  hired  persons  whose  employment  it  was  to  mourn  over 
the  dead  in  like  frantic  manner,  and  besides  sang  doleful,  ditties. 
In  process  of  time  they  accompanied  these  lamentations  with 
music,  particuhurly  of  flutes,  (see  Fareau.  Antiq.  Heb.  p.  475) 
a  custom  which  prevailed  also  in  the  West,  and  which  is  fre- 
quently mentioned  among  the  Romans  under  the  style  of  sicci- 
nium,  and  in  Apuleius,  monumentarii  choraulae ;  and  among 
the  Greeks  under  that  of  Ti;/ui)3ai;Xoi.  Ovid.  Fast.  vi.  660, 
Cantabat  mcestis  tibia  funeribus.  Trist.  v.  1,  48,  Tibia  fune- 
ribus  convenit  ista  meis.  Horn.  II.  w*  7^^>  'rov  fiiv  (Hector) 
iireiTa  TpijTOi^  iv  \€')^€€(r<n  Oeaav,  irapa  o  titaav  ao^oovi  Opfjywv 
€^apj(ouiy  aire  arovoeaaav  aoiotjv  02  /a€v  ap  eOpiiveoy,  eirl  ii 
arevajfovTo  yvvaiKe^. 

But  the  Jews  were  forbidden  to  tear  their  hair  and  cut  their 
flesh  in  mourning  for  the  dead,  Levit.  xix.  28 :  Deut  xiv.  1,. 
because  such  expressions  of  grief  arc  inconsistent  with  resignation 
to  the  Divine  wUl,  or  the  hope  of  a  future  resurrection.  Besides 
these  rites' were  practised  by.  the  heathens  as  a  kind  <^  sacrifice 
to  the  manes  of  the  dead.  , 

Maimonides  says  the  husband  is  bound  to  bury  his  dead 
wife,  and  make  lamentations  and  mournings  for  her  according 
to  the  custom  of  all  countries.     And  also  the  very  poorest  amoi^ 


9S0  8T.  MATTHEW. 

the  Ifitaelites  will  afford  her  two  pipes  and  one  lamenting  woman : 
but  if  he  be  rich,  let  all  things  be  done  according  to  his  quality. 
The  custom  in  the  time  of  our  Lord,  seems  to  have  been  for 
the  musicians  to  begin  the  dirge,  and  for  those  who  were  present 
t(>  follow,  beating  their  breasts  according  to  what  was  played  by 
the  instruments. 

-^  d^Xmr  6opv(iovjuL€Pou]  By  their  cries  and  lamentations ; 
Mark  v.  38,  Oewpel  Oopufiov  Kkaiovra^  kcu  aKaXd^ovra^  TroXXa, 
making  such  lamentations  for  the  damsel  as  they  usually  made 
for  the  dead, 

S4t  oiiic  afr40ape^  He  did  not  mean  that  her  soul  was  not 
separated  from  her  body,  but  that  it  was  not  to  continue  so; 
which  "was  the  idea  the  mourners  affixed  to  the  word  death. 
Her  state  he  expressed  by  saying  that  she  slept,  intimating 
that  this  death  should  be  but  like  a  transient  sleep.  See  John 
ri.  11,  18. 

Antiphanes,  ov  yap  reGvaaiv  dWd  t^v  avn^v  oSov  tjtf  iratrip 
iX0€iv  itrr   avayKctlwv  i'xpv  nrpoekYiKvOmriVi 

26.  kl^€pKvfifi\  Was  dismissed  or  required  to  depart.  Mark 
1.  4S :  Acts  xvi.  37i  iEsch.  Dial.  ii.  22,  Acrre  koI  iKpktfiiivat 
ik  Tov  yvfjLvaalov. 

*— etcreXdcJi;]  viz.  the  chamber  in  which  the  damsel  lay.  St. 
Mark  v.  9J^  40,  tells  us  that  her  parents,  and  Peter,  James  and 
Sakiix  entered  witli  him, 

♦  96.  ]}  0i7M>7  oXm{\  As  Jesus'^s  miracles  were  generally  done 
in  public,  they  could  not  fail  to  be  much  spoken  of.  Where- 
fore when  the  fame  of  any  of  them  in  particular  is  mentioned, 
it  implies  that  the  reports  concerning  it  spread  far  abroad, 
that  the  truth  of  it  was  enquired  into  by  many,  and  that  upon 
enquiry  the  reality  of  the  qiiracle  was  universally  acknowledged. 
This  being  the  proper  meaning  of  the  observation,  the  Evan- 
gelists by  thus  openly  and  frequently  appealing  to  the  notoriety 
0f  the  facts,  have  given  us  all  the  assurance  possible  of  the 
^ality  of  the  miracles  which  they  have  recorded. 

— •  ef^Xfleif  ij  <Pviixy{\  Thus  Herod,  ix.  I7,  Sicf^^c  Sid  rov 
(fTparoirioov  tov  'EXX>;i/mco5  (piifJitip  m  KaraKovnel  aipea^, 

27.  icQpdyovTt  6iceT06if]  viz.  from  Jairus'*s  House.  See  Note 
Ter.  9. 

—  Ho  Ti/^Xol]  As  these  men  were  blind,  they  could  have 
no  evidence  of  sense  for  Christ'^s  miracles.  They  believed  them 
therefore  on  the  testimony  of  others  who  had  seen  them.  In 
this  light  their  persuasion  of  Chrises  power  to  cure  them  was 
IP  exercise  of  fidth  highly  commendable  in  thepa,  and  reflected 


CHAPTER    IX.  231 

great  honour  upon  Jesus,  as  on  the  one  hand  it -shewed  the 
probity  of  their  disposition,  and  on  the  other,  the  truth  and 
notoriety  of  his  miracles.  It  was  therefore  for  the  glory  of  Gkxl 
and  for  the  edificaticm  of  others,  that  the  strength  of  their  faith 
ahotild  be  discovered.  This  being  sufficiently  shewn  by  their 
persevering  to  importune  him,  notwithstanding  he  seemed  at 
first  to  refuse  them,  and  by  the  answer  which  they  returned  to 
his  question  concerning  their  faith,  .  he  at  length  graciously 
granted  their  request* 

—  vie  Aaj3i£]  Many  MSS.  read  i/lof .  This  is  one  of  the 
names  that  were  then  by  the  Jews  ascribed  to  the  Messiah,  xii« 
23^  ice. ;  probably  therefore  they  meant  to  acknowledge  him 
tor  the  Messiah.     See  p.  13. 

28.  ek  Tfjv  oiKtcw]  Into  that  house,  in  which  he  usually  took 
up  his  abode,  when  at  Capernaum. 

30.  evejifH/uLifa'aTo]  Hesych.  i/uifipi/jLWfjLepiK'  yjercL  aireiX^9  cv- 
TfXXo/ueM>9«  Suid.  evefipifnitrarcr  /nera  awTTtiporifro^  iireri" 
firyrevy  evidently  taken  from  this  passage.  It  imports  not  a 
passionate,  but  a  rational  earnestness,  Mark  i.  43. 

—  opaT€  /JL9I0W  yivaxTKerw}  Sub.  a/a.  See  Bos.  £11.  6r. 
478.  When  Christ  does  his  miracles  among  the  Heathens  or 
upon  those  that  dwelt  among  them,  e.  g.  the  Syro-phoenician 
woman  and  the  woman  of  Faneas,  he  never  imposes  silence  oa 
the  person  healed,  but  sometimes  on  the  contrary  bids  them 
dJMJare  what  Grod  had  done  for  them ;  Mark  v.  19-  And  though 
he  charged  his  disciples  to  tell  no  man  among  the  Jews  that 
he  was  the  Christ  till  his  resurrection.  Matt.  xvi.  20 ;  he  himself 
declares  to  the  Samaritan  woman  that  he  was  the  Messiah,  John 
iv.  25,  26 ;  because  these  things  would  prepare  these  Heathens 
and  Samaritans,  when  Christ  was  preached  to  them  by  his  Apo-i 
sties,  to  receive  their  testimony. 

The  reason  why  he  was  thus  concerned  to  have  his  miracles 
concealed,  must  be  somewhat  peculiar  to  the  Jewish  nation.  And 
it  is  generally  supposed  that  he  did  this  to  avoid  the  malice  of 
the  Scribes  and  Pharisees  and  Herodians  against  him,  who  were 
so  far  from  being  convinced  by  his  mirades,  that  they  not  only 
did  blaspheme  them,  but  oft  consulted  how  they  might  entrap 
him  in  his  words,  and  get  something  out  of  his  mouth,  by  which" 
fiiey  might  accuse  him  as  an  enemy  to  God  and  Caesar.  Luke  xi. 
63,  64 :  Matt.  xxii.  15,  18 :  Mark  iii.  6 :  John  vii.  30,  31,  32  r 
xi  47,  49,  50,  57.  That  therefore  they  might  not  take  him 
off  before  his  time,  and  that  they  might  have  less  occasion  to 
do  it  for  his  popularity  or  the  resort  of  multitudes  unto  him* 


232  ST.  MATTHEW. 

he  commands  his  miracles  should  be  concealed ;  and  when  they 
could  not  be  so,  he  departs  from  the  multitudes  into  desert 
places ;  and  when  his  fame  was  spread  forth  in  one  country 
round  about,  he  departs  thence  into  some  other  place.  But  his 
chief  design  in  thus  concealing  that  he  was  the  Christ,  and 
giving  charge  not  to  divulge  his  miracles  was  this,  that  he  might 
not  indulge  that  pernicious  conceit  which  had  obtained  among 
them  that  their  Messiah  w^  to  be  a  temporal  King.  Had  he 
therefore  openly  declared  himself  the  Messiah  before  his  resur- 
rection and  ascension,  they  would  have  inferred  that  he  must 
be  their  king,  their  deliverer,  and  the  subduer  of  their  enemies, 
and  would  have  attempted  by  tumults  and  seditions  to  set  up 
his  kingdom.  See  John  vi.  15.  But  his  kingdom  not  being 
of  this  world,  and  it  being  his  great  concern  that  no  sedition 
or  disturbance  of  the  civil  government  should  be  laid  either  to 
his  person  or  doctrine,  he  charges  those  he  healed  not  to  make 
his  miracles  known,  and  his  disciples  not  to  declare  that  he  was 
the  Christ.  , 

31.  Sie^ti/uMTavl  When  speaking  of  a  person,  Sia<f}Tjpill^€i¥ 
aignifies  notiun  facio,  celebro,  (pav€pov  woiijaai  riva,  Mark  iii.  12. 
Phavorin.  iia<f}fijuLi}^Wy  SiacrdKiril^a). 

' —  ev  oXji  Tfi  yri  eiceiKi;]  The  whole  of  that  tract  of  country 
in  which  Capernaum  was  situated. 

32.  €^€fy)(OfAeva)v^     Scil.  e/r  Ttj^  01x10%, 

-^iccw^oi;]  Hesych.  icctf^o^,  ovtc  \a\wv  ovre  eucouwv.  Pind. 
Schol.  Pyth.  Od.  ix.  awo  koivov  to  /rcu0os  eoTiv  o  /xtj  tixovtras 
ovSi  ciTTeiy  Svvarai.  Theophylact  on  Luke  xi.  14,  p.  393, 
Ka»0os  Xeyerai  /miv  m  ctti  to  iroXv  o  /uLtj  XoXoii;.  Xiyoiro  ^  av 
Kal  6  /ULtj  oKovwv.  Kvpidrrepov  ^,  6  junire  qkovwv  fxriTe  XolKwv.  koll 
ovy€  eK  yever^  /Atj  oicoi/ovtcv,  oiSe  XoKovaiv,  e^  avayKtf^  yap 
TovTo  cv/uLfiaivei  airrois*  €K€iva  yap  XaKodjuieVf  oaa  oia  rod 
OKOvciv  iULav0dvofM,€v  ofjXaofi. 

•— —  Tov  oai/uLovtov^  In  reference  to  oaifjiovtov  i^iplied  in  oiomom- 
}^6jUL€vov  in  the  verse  preceding.  See  Middleton,  Gr.  Art.  p.  199, 
and  Parti,  c^iii.  Sect.  1.  §1.  Aatfioviov  in  Scripture  always 
signifies  the  same  as  Salfiwv^  the  evil  spirit — either  the  devil, 
or  one  of  his  satellites.  This  meaning  is  not  frequent  in  profane 
writers. 

33.  Xiyovres,  &c.]  These  words  seem  to  refer,  not  to  that 
peculiar  miracle  only,  that  was  then  done,  but  to  all  his  miracles. 

•^oJrriitfs]  For  toiowto,  or  sub.  ti  yevofievov,  A  similar 
phrase  occurs  in  Judg.  xix.  30.  Seneca  de  Mort.  Claud.,  Stupe- 
Iwnt  cmmes  novitate  rei  attoniti:  negabant,  hoc  unquam  factum. 


CHAPTER  IX.  233 

No  one  of  the  Prophets  that  we  read  of  in  the  Old  Testament, 
appears  to  have  wrought  so  many  beneficial  miracles  in  his  whole 
life,  as  our  Lord  did  in  this  one  afternoon.  He  raised  the 
daughter  of  Jairus  from  the  dead,  healed  the  woman  that  had 
a  bloody  issue,  restored  two  blind  men  to  their  sight,  and  cured 
a  dumb  man  possessed  with  a  devil;  and  all  this  in  Capernaum. 

34.  cv]    By  the  aid  of. 

'^'Tfp  apr)(ovTi  Twy  oaifiovla)¥\  Eur^.  Alcest.  1159)  Saifioywy 
(or  veprepwv)  t^  Koipavtp*  Jambl.  de  Myster.  ^gypt.  Sect.  iii. 
c.  XXX.  o  /meym  tiye/jL^v  tUv  Saifjuovwv,  Porphyr.  de  Abstin. 
Anim.  ii.  41,  tovtov^  (scil.  Kcuco^ai/JLovasi)  fidXKfra  Kai  tov 
irpoearwra  avrwv  cKTifAoiffiv,  o\  to,  Kcucd  did  twv  yoijTeuay 
ctawpaTTOfievoi . 

35.  irepifiyev]     See  iv.  23,  p.  101. 
-^-Td^  Kw^as]   viz.  of  Galilee. 

—TO  euayyiXiov  rfj^  fiaatkelas^  i.e.  de  regno  Dei,  Glass* 
Phil.  Sac.  p.  77. 

—  ivT^  Xa^]  Omitted  in  many  MSS.  and  versions,  Theo^ 
phylact  and  Chrysostom.  It  may  have  been  here  inserted  from 
the  similar  passage,  iv.  23. 

36.  itnrXayxviaOri^  This  verb  (nrXayjfvU^ojuLcu  does  not  appear 
to  be  met  with  in  any  profane  authors :  and  though  the  participle 
tnrXayxyil^ofievoi  occurs  in  the  Alexandrian,  and  the  compound 
iinairXayj(yil^6fjL€voi  in  the  Vatican  copy  of  the  Septuagint 
(Prov.  xvii.  5),  yet  the  sentence  in  which  those  participles  stand, 
having  nothing  in  the  Hebrew  to  answer,  it  seems  a  spurious 
addition  to  the  text.  It  seems  to  have  been  formed  by  the 
writers  of  the  New  Testament  to  express  the  Hebrew  verb 
derived  in  like  manner  from  the  noun  signifying  a  bowel.  In 
2  Mace.  vi.  8,  awkayxyil^civ  is  used  to  signify  sacrificare,  or, 
viscera  animalium  sacrificatorum  comedere,  more  Gentilium: 
but  (nrXayxyil^eaOai  is  used  in  the  New  Testament  in  the  sense 
of  eXeelv.  This  application,  both  of  the  Hebrew  and  Greek 
verb,  is  taken  from  that  commotion  or  yearning  of  the  bowels 
which  is  felt  in  tender  affection,  whether  of  love  or  pity. 

—  irepl  qi/twf]  The  construction  of  the  verb  is  sometimes 
with  wepi,  sometimes  with  eirly  and  an  ace;  Matt.  xiv.  14: 
Mark  viii.  2:  with  the  gen.  without  irept^  Matt,  xviii.  27:  and 
sometimes  alone  without  any  case.  Matt.  xx.  34 :  Luke  x.  33. 

These  multitudes  came  not  only  from  several  parts  of  Galilee, 
but  also  from  Judea  and  Idumsea,  from  beyond  Jordan  and  the 
borders  of  Tyre  and  Sidon.     See  Mark  iii.  7^  8. 

•*— 6«[XeXi;/ui€ii^]     If  this  be  admitted  as  the  correct  reading. 


S34  ST.   MATTHEW. 

it  will  Bignify  the  faintness  and  weakness  caused  by  hunger  and 
weariness.  The  word  denotes  being  faint  either  in  mind,  Gal.  vi. 
9 :  Heb.  xii.  8 ;  or  in  body,  Matt  xv.  32 :  Mark  viii.  3.  In 
the  Septuagint  it  is  used  also  in  the  sense  of  being  tired  or 
flunt,  1  Sam.  xiv.  28:  2  Sam.  xvi.  14:  xvii.  29,  &c.  Lam.  ii.  19, 
Twv  exXvojiiiptov  Xifi^.  Aristaenet.  i.  £p.  28,  eicKvofieyri  avo  nr^i 
airoplai,  Polyb.  xx.  4,  7>  opjuniaavre^  tt/w  €vay)(iav  kuI  fie9a9, 
0i  fkovov  Toli  atSfAaaiv  ej^eXvOfiaav^  aXXa  xal  rai?  >/^i/X^?9. 
Beza  takes  it  in  the  sense  of  dispersed,  as  Plut.  Camill.  p.  147, 
eKke\vjUL€iH>v^  iravraircuTi  koi  a(pv\iiKTou^  evptfaeiVy  where  ^icXe- 
Xv/uei^ov9  is  afterwards  explained  by  earKeScurfievov^m  This  perhaps 
it  here  expressed  by  epptfUvoi. 

But  several  MSS.,  and  of  these  some  of  the  best,  several 
versions,  Chrysostom  and  Theophylact  here  read  iaKvXjULeyoi, 
tossed  and  wearied  either  with  the  burden  of  the  Scribes  and 
Pharisees,  or  with  going  from  one  of  these  false  guides  to 
another.  This  reading  Wetstein  and  Griesbach  adopt.  Hesych* 
(TKtSXXeitf*  TO  Toi?  ovvl^iv  a^^v.  Its  primary  sense  is  to  pull 
or  pluck  offy  properly  the  hair.  But  in  the  New  Testament 
it  signifies  to  trouble,  to  fatigue.  Mark  v.  35:  Luke  vii.  6: 
viii.  49.  Herodian.  iv.  13,  8,  iva  oe  /ultj  Trovra  top  arpctTOP 
(TiaiXKfi;  VII.  3,  8,  a-KvXa^  Se  Kal  v(iplaas.  The  Latin  vexare 
aeems  similarly  used,  Ciu-t,  ix.  10, 18,  Ut  vexatos  milites  quiete 
firmaret.  Livy  iv.  31,  Cum  ingenti  vexatione  jumentorum. 
•  "^epfHUfievoi]  Here  used  in  the  sense  of  ^^to  throw  up, 
opose,  abandon.^  iSlian  V.  H.  xiii.  8,  to,  AvKoupyov  vofufui 
pb^as.  Plut.  Timol.  p.  242,  oXov  ippi/uLfievop  viro  t^9  Ti/jjiyy 
wanjcroirrcv.  Dion.  Hal.  Ant.  vm.  p.  606,  atfteiXeaOe  /mev  irairra 
toiJLa  KOI  TO  fifi^ev  iroiritravTe^  epplyJ/aTc,  Themist.  Or.  xxxiii. 
cifuol^ovcri  fAoWov  t£v  iv  tcu^  6co79  kppLfifjLevwv. 

-— ctfcref  7r/9o/3aTa]  Neglected  by  the  Scribes  and  Pharisees, 
the  teachers  who  ought  to  have  instructed  them,  they  were 
exposed  to  every  invading  danger,  as  sheep  are  when  thrown 
«!»  or  abandonei  by  their  shepherd.  Hence  x.  6,  they  are 
called  the  lost  sheep  of  the  house  of  Israel.  See  1  Kings  xxii. 
17 :  Jer.  xxiii.  1 — 4.  This  phrase  is  used  in  Scripture  to  denote 
a  most  deplorable  state.  Numb,  xxvii.  I7:  Zech.  x.  2,  &c.  Horn. 
II.  IT.  353,  af  y  ev  op^am  Hoc/ievof  a<f}paSiii(Ti  oieT/aayev. 

37*  d€pi(r/ui<k]  There  are  multitudes  of  people  willing  to 
leoeive  instruction,  but  there  are  few  able  to  give  it.  He  here 
compares  Judea  and  the  neighbouring  countries  to  fields  covered 
with  ripe  com,  where  nothing  was  wanted  but  reapers.  Compare 
nlohn  iv.  *36.     To  remove  this  spiritual  dearth,  he  gave  the 


i 


CHAPTER    X.  23d 

first  commiMion  (chap*  x.)  to  his  Apostles  to  proceed  to  the  house 
of  Israel)  and  declare  to  them  that  their  Messiah  had  CQme; 
and  to  preach  to  them  the  kingdom  of .  God.  He  afterwards 
sent  out  the  Seventy  to  prepare  the  people  for  his  reception^ 
ordaining  them  to  preach  in  those  cities  only  which  he  inten^ied 
to  visit:  whereas  the  Apostles  were  conunanded  to  preach  to 
all  the  lost  sheep  of  the  house  of  Israel. 

-^  ipyarcu]  The  words  epydniff  epyov,  ipyaH^mrOah  «* 
frequently  applied  to  workmen,  laboiurers  in  husbandi^y,  of 
agricultiu*e.     Thucyd.  ii.    7^9    ipyal^oiievoi.     Schbl.    nyy  7^ 

OffKoifOTl, 

38*  Si^Otire,  &c.]  It  appears  from  Luke  x.  2,  that  he  spoke 
these  words  to  the  Seventy  before  he  sent  them  out  to  preach. 

"^Kvplov]    See  Pearson  on  the  Creed,  Vol.  11.  p.  161. 

— iicfiaXti]  To  send  or  thrust  forth,  eKfiaXkeiv,  i.  q.  eKwefiireu^ 
or  e^^cci;^  John  x.  4.  Mark  i.  12,  koI  evOv^  to  irvevfia  airov 
ixfidWei  ei9  Ttjv  epfifiov.  Here  perhaps  so  to  send,  as  by 
conferring  a  special  power,  with  peculiar  gifts  and  commission. 
Thus  were  sent  Moses,  Elijah,  Jeremiah,  &c.  This  connects 
admirably  with  the  mission  of  the  Apostles  in  the  commencement 
of  the  next  diapter.     Some  MSS.  read  cKfidSXti. 

Cic.  ad  Famil.  xiv.  6,  Pollicem,  si  adhuc  non  est  profectus^ 
quamprimum  fac  extrudas.  Brut.  xiv.  Statim  extrusi  tabellarioSf 
litterasque  ad  Ciceronem. 

Chap.  X. 

!•  Tmh  Sti^Ko]  It  appears  from  this  passage  of  St.  Matthew, 
that  Jesus  had  already  chosen,  probably  half  a  year  before^ 
from  among  his  disciples,  those  whom  he  afterwards  honoured 
with  the  name  of  Apostles,  Mark  iii.  14:  Luke  vi  13.  This 
number  twelve  seems  to  have  a  relation  to  the  twelve  patriarchs 
and  the  twelve  tribes  of  Israel,  Matt.  xix.  28:  Luke  xxii.  30: 
Rev.  XXI.  12,  14.     So  Theophylact. 

— -cfoi/criav  ^iryevfMTwv]  Sub.  icarct,  against  or  over  unclean 
spirits :  though  perhaps  e^outrla  may  imply  power  and  authority 
over.  See  Glass.  Phil.  Sac.  p.  77*  3^*  Luke  ix.  1,  has  e^ov^rla 
eJtl  nravra  toL  SatjULOvta, 

Several  MSS.  read  /caret,  but  this  is  a  Gloss.  See  John  xvii* 
2:  Rom.  ix.  21:  Ecclus.  x.  4,  rj  i^ovaia  rfj^  7^.  Polyb.  rify 
e^owriaw  twp  <rw(pixitvwvy  and  irapaXafiwv  tyiw  tUv  yjprnkarwv 
i^ovalav.  See  also  1  Cor.  ix.  12.  So  also  /SXcur^t/yuia  to5 
irvevfiaro^,  Matt.  xii.  31,  is  expounded  Blasphemy  against  the 
Holy  Ghost. 


^ 


836  ST.    MATTHEW. 

— -urei/Marayv  wcaOaprtov^  See  Middleton,  6r.  Art.  p.  199. 
As  the  Jews  were  persuaded  that  God  suffered  evil  spirits  to 
inflict  several  diseases  on  mankind,  they  distinguished  these 
diseases  into  such  as  rendered  men  unclean,  and  those  that 
did  not.  Thus  the  woman  mentioned  Imke  xiii.  11,  which  had 
9L  spirit  of  infirmity  that  kept  her  bowed  together,  had  not 
an  tmclean  spirit j  because  her  distemper  was  not  defiling; 
whereas  those  that  were  afflicted  with  polluting  distempers,  were 
in  their  opinion  possessed  with  unclean  spirits.  Those  lying  spirits 
also  which  inspired  the  false  prophets  are  named  in  Scripture 
unclean  spirits,  Zech.  xiii.  2:  Rev.  xvi.  13,  14:  compare  Luke  iv. 
S3;  because  in  all  probability  those  prophets  went  into  sepulchres 
to  endeavour  to  get  there  some  inspiration :  they  were  a  kind 
of  necromancers.  For  ever  since  the  captivity  the  Jews  were 
Ycary  much  addicted  to  magic. 

'  — cwrT€  eicjSaXXetv]  ware  here  declaring  what  kind  of  power 
was  given  against  the  unclean  spirits.  Thus  Polyb.  v.  35,  12, 
TavTfiv  ovv  Trjv  efrifioKfiVf  Aar  eKwefiireiv  ainrov  fierd  X^Pf/^^ 

It  may  be  observed,  that  Christ  here  delegates  power  to  the 
Apostles,  and  afterwards  to  the  seventy  disciples,  Luke  x.  9»  17> 
and  after  his  resurrection  to  believers  in  general,  to  do  this  in 
his  name,  Mark  xvi.  I79 18.  And  though  the  Apostles  were 
not  empowered  at  present  to  impart  these  gifts  to  others,  yet 
after  our  Lord^s  resurrection  they  were  enabled  to  do  it,  by 
baptizing  and  laying  their  hands  on  them :  which  is  so  eminent 
a  demonstration  of  the  truth  of  the  Christian  faith,  as  has  no 
parallel  in  any  history,  except  in  the  case  of  Moses  and  Elijah : 
though  this  was  done,  not  by  any  power  they  had  to  com- 
municate to  others  the  virtue  which  resided  in  them;  but  in 
one  case  by  the  particular  command,  and  in  the  other  by  the 
will  of  Grod :  and  was  a  signal  confirmation  that  they  were  both 
prophets  sent  by  God.  But  among  all  the  accounts  the  heathens 
have  given  us  of  their  famous  magicians  and  workers  of  wonders, 
there  is  not  one  to  be  found,  who  ever  pretended  to  a  power 
'to  delegate  their  virtue  to  others,  or  to  impart  their  power  to 
them,  upon  the  invocation  or  using  of  their  names,  or  belief  of 
their  doctrine.  In  this,  as  in  many  other  respects,  Christ  stands 
unrivalled  and  alone.  See  Porteus,  Lect.  ix.  p.  223 — ^226. 
' '  2.  airooToXwv]  Of  this  name,  which  signifies  sent^  St.  Mark 
111.  14,  assigns  the  reason,  because  Jesus  Christ  sent  them  to 
>  preach.  These  he  set  apart,  that  they  being  fully  satisfied  and 
'  obDvinccd  of  the  truth  of   his  doctrine  and   miracles,  of  hi^ 


CfllAPTfiR  X.  2S7 

fefturrectibn  and  ascension  into  heaven,  might  bear  witness  to 
the  certainty  of  them:  by  which  his  mission  from  God  was  to 
be  clearly  demonstrated.  But  their  name  was  more  peculiarly 
applicable  to  them,  and  their  office  was  raised  to  its  perfection 
after  Chrisfs  ascension,  when  he  sent  them  out  into  all  the  world 
with  the  doctrine  of  the  Gospel,  which  he  enabled  them  to  preach 
by  inspiration,  giving  them  power  at  the  ^ame  time  to  confirm 
it  by  the  most  astonishing  miracles.  That  this  was  the  nature 
of  the  dignity  conferred  on  the  twelve,  is  evident  from  John  xx. 
21,  where  wq  find  him  confirming  them  iq  the  apostolical  office. 
As  my  Father  hath  sent  me,  so  send  I  you.  The  appeUatipn 
was  granted  after  his  death  to  Matthias ;  also  to  Paul,  Bamabgs, 
and  perhaps  to  others  the  most  distinguished  founders  of  the 
Christian  faith. 

Procop.  in  Esai.  xviii.  2,  /Jie'xpi  ^  yvv  'AirotrToXov^  KciKov<n 
«Foi;9  €1^  KVKKtp  irapd  tvjv  apj^ovrwv  ircpitpepovra^  ypa/uLfuiTa. 

—  irpaJro?  Si/Luav]  The  word  irpwro^,  says  Middleton,  (Jr. 
Art.  p.  200,  though  found  in  all  the  MSS.,  has  been  supposed 
to  be  interpolated  by  some  zealot  who  wished  to  establish  the 
Pope^s  supremacy.  The  Papists,  however,  must  be  allowed  the 
advantages,  if  there  be  any,  arising  from  the  undoubted  authen- 
ticity of  the  reading:  but  probably  more  stress  would  have  been 
laid  on  it,  had  it  been  preceded  by  the  article.  Being  an  ordinal 
however,  it  is  not  the  less  definite  by  being  anarthrous.  Still 
there  is  nothing  in  the  text  to  support  the  pretensions  of  the 
Prelates  of  Rome.  It  is  a  sufficient  explanation  of  wpSro^, 
that  Peter  was  the  Apostle  first  called  to  the  ministry.  UpoTiOtfai 
Hf  says  Theophylact,  TleTpov  xal  'Av^peav,  iioTi  xal  irpioro" 
KSjfroi.  bItu  tov^  tov  Xefie^louy  wporaTTei  oe  top  *laKw(iov, 
Tov  'itoavvov*  ov  yap  koto.  Ttjv  ci^iai;,  aXX  airXik  Kara  to 
vapaireaw  Karttkiyei  toutovs.  Chrysostom  Hom.  lxxxii.  calls 
him  o  trpHros  iv  t^  eKKKtjalqf  o  irpwro^  twv  /jiaOijTwvy  and  in 
the  same  sense,  Hom.  clxviii.  r^  tov  KciKov  jroi/jLevo^  ayeXti^ 
trpayroTOKov  trpofiarov,  (Ecumenius  in  Act.  i.  p.  6,  says 
avurrarrai  o  Uerpof  icai  w  Oepfiorepos  Kal  ws  tijv  trpoaTaaav 
TtoK  /jLoOfiTwv  €yK€')(€ipi(T/A€ViK*  But  as  if  to  guard  against  being 
misunderstood,  he  adds  opa  Se  iravra  imera  koiv^  airov  yvwfiris 
iroiovvra^  Kal  ovk  apj^ucw^y  oiSe  fier  cfoi/crias.  In  the  same 
manner,  on  the  same  passage,  Chrysostom.  Hom.  iii.  in  Act. 
^Opa  Se  avTop  fieri  Koivtj^  iravrwv  iroiovvra  yvwfitji*  oudev 
aiOeimKWi  ovoe  apjfiKWi* 

The  word  is  omitted  both  by  St.  Mark  iii.  16, -and  St.  Luke  vi. 
14,  which  surely  they  would  not  have  done,  had  they  imagined 


1238 


ST.    MATTHBW. 


it  to  be  SO  remarkable  for  establishing  St.  Peter's  monarchy^ 
Nor  do  we  ever  find  this  authority  of  St.  Peter  over  his  brethren, 
declared  by  Christ,  or  claimed  by  Peter,  or  owned  by  any  of 
,  the  rest  of  the  Apostles  ;  but  find  many  Scriptures  which  appear 
to  look  a  contrary  way.  See  Matt,  xxiii.  8—12 :  Acts  xv.  13, 
&c.  2  Cor.  xii.  11:  Gal.  ii.  11. 

The  following  is  the  order  in  which  the  Apostles  are  arranged  in 


St.  Matthew. 

St.MarkiiLl6. 

St  Luke  vi.  IS. 

Acts  i.  13. 

Johni.  42. 

Stmoa  who  is  call- 

Simon feuznamed 

Simon  named  Pe- 

Peter 

Simon  called 

ed  Peter 

Peter 

ter 

Kcphas. 

Andrew  Ua   Bio- 

James  Son  of  Ze- 

Andrew  his   Bro- 

James 

Aer 

bidce 

ther 

Jamei  Son  of  Ze- 

Jdm  his  Brother 

James 

John 

bedee 

John  his  Brother 

Andrew 

John 

Andrew 

Philip 

Philip 

Philip 

Philip 

Bvmoloinew 

Bartholomew 
Matthew 

Bartholomew 
Matthew 

Thomas 
Bartholomew 

Thomas 

Matthew  the  Pub- 

Thomas 

Thomas 

Matthew 

lican 

James  Son  of  AU 

James  Son  of  Al- 

James  Son  of  Al- 

James  Son  of 

pheus 

pheus 

pheus 

Alpheus 

Thaddeua 

Simon  called   Ze- 

Sunon  Zelotes 

Thaddeus 

4h  A^H^lMnaVrWMV 

lotes 

Simon  the  Canaan- 

Simon  the  Canaan- 
its 

Judas  Brother  of 
James 

Judas  Brother 
of  James 

ite 

Judas  Iscariot 

Judas  Iscariot 

Judas  Iscariot 

—  Tlirpos]  See  iv.  18.  Christ  changed  the  names  of  three 
disciples  with  whom  he  held  more  intimate  familiarity,  Simon^ 
James»  and  John.  See  Stanhope,  Ep.  and  Gosp.  Vol.  iv.  p.  359. 
.    ■—  'Avipia^  6  ao€X(f>Q^  ai/Toi/]    See  iv.  18,  p.  99. 

r-^  'laKwftoi  6  Tov  ZejScJatoi;]  Sdl.  vi6^,  James  and  John 
were  also  fishermen:  they  dwelt  at  Capernaum,  and  seem  to 
have  been  rather  in  better  circumstances  than  Peter  and  Andrew ; 
for  the  Grospels  speak  of  their  having  hired  servants  to  assist 
them  in  their  business.  John  is  thought  to  have  been  the 
youngest  of  all  the  Apostles,  yet  he  was  old  enough  to  have 
been  a  follower  of  the  Baptist,  before  he  came  to  Christ.  The 
two  brothers  obtained  the  surname  of  Boanerges,  i.e.  Sons  of 
Thunder,  perhaps  because  of  the  vehemence  and  impetuosity  of 
their  tempers.  Accordingly  their  spirit  shewed  itself  in  the 
desire  which  they  expressed  to  have  the  Samaritans  destroyed 
by  fire  from  heaven,  because  they  refused  to  lodge  Jesus  on  his 
way  to  Jerusalem.  It  appeared  also  in  their  ambition  to  become 
the  great  ofiicers  of  state  in  their  Master'^s  kingdom,  which  they 
supposed  would  be  a  secular  one.  John^s  writings  shew  that 
he  was  of  a  warm  and  affectionate  turn  of  mind.     This  warmth 


r 

CHAPTER   X.  ^39 

of  temper  gave  him  a  singular  fitness  for  friendship,  in  which 
he  was  not  only  amiable  above  the  rest  of  the  disciples,  but 
happy  as  it  rendered  him  the  object  of  Christ^s  peculiar  lovew 
Jameses  being  put  to  death  by  Herod  is  a  proof  that  his  zeal 
was  uncommon,  and  that  it  moved  him  to  be  more  active  and 
bold  in  the  work  of  the  Grospel.  First  of  all  the  twelve  he 
died  a  martyr  for  the  Christian  cause.  These  two  were  called 
at  the  same  time  with  the  two  former,  as  they  were  fishing  at 
the  sea  of  Galilee.  James  is  said  to  have  preached  to  the  Jewi^ 
of  the  dispersion;  but  that  his  labours  carried  him  at  all  out 
of  Judea,  or  even  from  Jerusalem  itself,  no  authentic  history 
informs  us. 

8.  ^tkimroi]  Philip  is  said  to  have  been  a  native  of  Beth- 
saida  and  is  generally  reckoned  among  the  married  disciples.  H^ 
was  originally  a  disciple  of  the  Baptist ;  but  he  left  him  to  follow 
Jesus,  as  soon  as  he  became  acquainted  with  him  at  Jordan; 
John  i.  44.  He  was  called  the  day  after  Andrew  and  Peter. 
He  is  said  to  have  preached  in  the  Upper  Asia,  and  to  have 
wrought  many  miracles  in  Hierapolis  a  city  of  Phrygia ;  in  which 
place  he  is  reported  to  have  suffered  martyrdom,  by  being  fast^ 
ened  to  a  cross  and  stoned  to  death.  We  know  not  of  any 
writings  he  left  behind  him,  though  the  Gnostics  are  said  to  hav6 
alledged  some  such,  in  defence  of  their  heresy.  See  Stanhope, 
£p.  and  Gosp.  iv.  p.  265. 

— •  BctpOoXojuLoio^]  If  we  compare  the  order  wherein  the  dis- 
ciples are  called,  John  i.  with  the  order  wherein  they  are  for  the 
most  part  reckoned,  we  shall  find  Bartholomew  falling  in  at  th^ 
same  ^ace  with  Nathanael :  so  that  he  is  supposed  to  have  beed 
the  same  person.  And  the  supposition  is  probable,  were  it  for  no 
othar  reason  but  this,  that  all  the  persons  who  became  acquainted 
with  Jesus  at  Jordan  when  he  was  baptized  and  who  believed 
upon  him  there,  were  chosen  of  the  number  of  Apostles.  If  so, 
why  should  Nathanael  have  been  excluded  ?  He  was  one  of  those 
who  believed  on  Jesus  then ;  and  was  a  person  of  such  probity 
that  he  obtained  from  Jesus  the  high  character  of  an  Israelite 
indeed,  in  whom  there  was  no  guile.  And  when  Jesus  shewed 
himself  to  the  Apostles,  at  the  sea  of  Tiberias  after  his  resur- 
rection, Nathanael  is  expressly  mentioned  by  John  (xxi.  1,  2,) 
among  them.  In  this  catalogue  too,  where  the  Apostles  are 
thought  to  be  coupled  in  pairs,  as  they  were  sent  out  to  preach, 
Philip  is  joined  with  Bartholomew,  which  agrees  very  well  with 
the  supposition  that  Bartholomew  was  the  same  person  with 
Nathanael:  for  Flulip  was  his  intimate  acquaintance  and  first 


240  ST.   MATTHEW. 

introduced  him  to  Jesus.  The  difference  of  names  is  no  objection 
to  the  supposition;  Bartholomew  signifying  the  son  of  Toknai, 
may  have  been  a  patronymic;  or  he  may  have  had  two  names 
as  well  as  Matthew.  Also,  after  the  death  of  Judas  Iscariot, 
Nathanael  though  still  alive  and  associating  with  the  disciples 
is  not  proposed  as  a  candidate  for  the  Apostleship ;  from  which 
it  is  inferred  that  he  enjoyed  that  office  already.  The  antients 
also  seem  to  have  thought  Bartholomew  the  same  with  Nathanael: 
for  from  what  St.  John  tells  us  of  the  latter  that  he  was  of  Cana, 
xxi.  2,  they  assign  the  honour  of  Bartholomew's  nativity  to 
the  same  town,  and  add  that  he  was  a  person  skilled  in  the  law. 
He  is  said  to  have  preached  in  India,  Lycaonia  and  the  greater 
Armenia;  but  in  what  order  he  travelled  these  countries  is  not 
agreed.  St.  Jerome  says  he  died  and  was  buried  at  Albanopolis 
a  city  of  the  latter  country.  See  Stanhope,  Epist.  and  Gosp. 
Vol.  IV.  p.  415,  and  the  account  of  his  death  from  the  Roman 
breviary. 

-—^  6ca/uia$]  There  is  no  mention  made  of  Thomas  before  his 
ocmversion :  and  three  of  the  Evangelists  take  no  other  notice 
of  him  than  what  regards  his  call  to  the  Apostleship.  Though 
St.  John  mentions  some  particulars  concerning  him,  yet  we  learn 
Dothing  concerning  his  descent  and  country,  his  education  and 
business ;  but  it  is  conjectured  that  like  the  rest  he  was  of  mean 
extraction;  and  because  he  is  named  among  those  who  went  a 
fishing,  John  xxi.  2,  3,  it  is  supposed  he  was  a  fisherman  by 
occupation,  and  perhaps  concerned  with  Peter  in  carrying  on  that 
tmde.  He  obtained  the  surname  of  Didymus,  John  xi.  16, 
probably  because  he  was  a  twin.  He  made  himself  remarkable 
by  continuing  longer  than  his  brethren  to  doubt  of  Christ's  resur- 
rection. The  province  assigned  to  this  Apostle's  labours,  was 
Parthia;  Chrysostom  adds  ^Ethiopia:  Gregory  Nazianzen,  India: 
and  though  some  have  doubted  of  this  last,  the  generally  received 
opinion  has  been  that  he  not  only  preached  but  suffered  martyr- 
dcHn  in  India.  The  accoimt  of  him  in  ^^  Jerome's  Catalogue"  is, 
Thomas  the  Apostle,  as  the  common  tradition  goes,  preached 
our  Lord's  Gospel  to  the  Parthians,  Medes,  Persians,  Germans, 
Hyrcanians,  Bactrians  and  Magi :  and  died  at  the  city  Calamino 
in  India.  See  Stanhope,  Ep.  and  Gosp.  iv.  p.  41. 
.  -^-Mar^alo;  o  TeXwvti^l  See  p.  3.  Michaelis  understands 
iroTef  Bos.  £11.  Gr.  4f89 :  He  who  was  formerly  a  publican.  See 
also  Glass.  Phil.  Sac.  p.  7*  St.  Matthew  alone  makes  this  addition 
to  his  name  intending  no  doubt  thereby,  to  magnify  the  grace  of 
Crod,  and  the  condescension  of  our  blessed  Saviour,  who  did  not 


CHAPTER  X.  241 

dbdain  to  take  into  the  highest  dignity  of  the  Christian  Church 
those  whom  the  world  rejected  and  accounted  vile. 

-—  'iaKmfia9  o  toS  i\\0aioi/]  Scil.  vio^»  Sumamed  the  Less 
or  Younger,  Mark  xv.  40^  to  distinguish  him  from  James  the  son 
of  Zebedee,  who  was  elder  than  he.  He  is  also  known  by  the 
title  of  James  the  Just,  from  his  extraordinary  sanctity,  which 
was  such  that  he  is  said  to  have  had  the  privilege  of  entering  at 
pleasure  into  the  holy  place.  James  the  Less,  Judas  Thaddeus 
or  Lebbeus,  and  Simon  Zelotes  were  brothers,  and  sons  of  one 
Alpheus  or  Cleophas  ^,  (John  xix.  25,  oomp.  with  Matt,  xxvii. 
56,  and  Matt.  xiii.  55,  and  Mark  iii.  18,)  who  was  likewise  a 
disciple,  being  one  <^  the  two  to  whcmi  our  Lord  appeared  on  the 
road  to  Emmaus  after  his  resurrection.  They  are  called  Christie 
brethren,  xiii.  55 ;  i.  e.  his  cousins,  in  which  sense  the  word  ia 
used,  Levit.  x.  4.  It  seems  their  mother  Mary,  xxvii.  569 
oopnp.  with  John  xix.  25,  was  sister  to  Mary  our  Lord^s  mothers 
for  it  was  no  unusual  thing  among  the  Jews  to  have  more  ehild-* 
ten  tiban  one  of  a  family  called  by  the  same  name. 

This  James  was  a  person  of  great  authority  among  the  Apostles : 
and  was  by  them  made  Bishop  of  Jerusalem  the  year  after  ouif 
Lord'*s  passion.  Henoe  in  the  council  which  met  at  Jerusalem 
to  decide  the  dispute  about  the  necessity  of  circumcision,  we  find 
Um  as  president  of  the  meeting,  summing  up  the  debate  and 
wording  the  decree.  He  was  the  author  of  the  general  Epistle 
which  is  extant  among  the  books  of  the  New  Testament. ' 

The  oocasion  and  manner  of  his  death  is  related  with  the  fdi- 
kywing  circumstances.  The  governing  part  of  the  Jews,  enraged 
at  the  disappointment  of  their  malice  against  St.  Paul  by  his 
appeil  to  Csesar,  revenged  it  upon  St.  James.  The  death  of 
Pestus  gave  them  an  opportunity  of  acting  in  this  matter  more 
aiWtrarily  than  otherwise  they  durst  have  done.  In  the  interval 
dierdbre  between  that  and  the  arrival  of  his  successor  Albtnus, 
AnaBua  the  high  priest  summoned  St.  James,  and  required  him 
to  renouBce  the  Christian  faith.  For  the  compelling  him  to  do 
thb  in  the  most  public  manner,  he  was  carried  up  to  the  battle- 
ments of  the  temple,  and  threatened  to  be  cast  down,  in  case  of 


I  Liffbt£bot  says  the  Hebrew  name  may  admit  a  doable  pronondation ; 
riz^  ^wer  to  poimd  Alphai  or  Cleophi.  Henoe  that  Alpheus  who  w;as 
die  fiither  df  dioee  Apo^es  is  also  called  Cleopbas^  Luke  xxiv.  18^  which 
sufficiently  appears  m>m  hence,  that  she  who  is  called  Mary  the  mother 
af  James  the  Lte  and  Joses,  Mark  xv.  40,  by  John  is  called  Mary  the 
wift  ofCkmpkMM,  John  xix.  ft^. 

Q 


243  ST.    MATTHEW. 

refusal.  He  on  the  contrary  with  greater  vehemence  confessed 
and  exhorted  to  the  faith  of  Christ,  in  the  presence  of  those  who 
met  to  hear  his  renunciation  of  Him.  Provoked  by  such  in- 
flexible constancy,  they  threw  him  headlong  down.  The  fall 
broke  his  legs,  yet  he  prayed:  the  rabble  below  received  him 
with  showers  of  stones:  and  at  last  one  with  a  club,  such  as  is 
used  by  Fullers  in  dressing  their  cloths,  gave  him  a  blow  on  the 
head,  after  which  he  presently  expired.  A  fact  condemned  even 
by  their  own  historian  Josephus,  (Ant.  xx.  8,)  and  said  by  him 
to  be  so  by  all  persons  who  bore  any  regard  to  justice  or  the  laws. 
Insomuch  that  for  this  offence  against  both,  the  High  Priest,  by 
whose  authority  it  was  committed,  was  in  a  few  months  degraded, 
and  another  put  in  his  stead.  See  Stanhope,  Ep.  and  Gosp.  iv. 
p.  266. 

—  Aefifialos  o  iiriKXtfiel^  Qa^alos}  In  some  copies  and 
versions  6  eiriKknOek  Oai^oi  are  wanting,  and  in  others  Ae/S- 
/3aio9  o  eirikXtfiels.  Mill  thinks  Aefifiaios  6  ewiKkriOek  had 
been  subjoined  in  the  margin  at  the  name  MarOaw  (AejSjScuo? 
being  for  Aet/i)  and  afterwards  inserted  in  the  text  by  some  tran- 
icriber  who  did  not  know  to  what  name  it  belonged.  But  Aei/< 
and  Aefifialo^  are  quite, different  names,  as  is  evident  from  their 
form.  ' 

The  person  here  meant  is  the  'lovSa^  of  St.  Luke  vi.  16 ;  of 
which  OaiSou9s  i»  a  different  inflexion,  to  distinguish  this  Apostle 
from  Judas  Iscariot:  Judas  in  Syriac  being  Thaddai.  Con- 
cerning the  other  name  of  Lebbeus,  conjectures  have  been 
various.  Some  deriving  it  from  a  Hebrew  word,  which  signifies 
the  heart,  will  have  it  to  intimate  the  extraordinary  wisdom  and 
courage  of  this  Apostle.  Others  draw  it  from  a  root  which 
imports  a  lion,  and  think  it  an  allusion  to  that  prophecy  of 
Jacob  which  compares  his  son  Judah  to  an  old  lion  and  a  lion'^s 
whelp.  Lightfoot  thinks  it  may  be  a  surname  from  Lebba  a 
town  of  Galilee  near  mount  Carmel,  mentioned  by  Pliny,  Hist. 
Nat.  V.  19 ;  and  where  he  supposes  this  Apostle  to  have  been  bom. 

After  his  call,  we  find  nothing  particular  concerning  him, 
except  in  one  passage  of  St.  John's  Gospel  xiv.  22,  &c.  He 
wrote  the  Epistle  which  goes  under  the  name  of  Jude.  He 
preached  for  some  time  about  Judea  and  Galilee,  then  in  Samaria, 
Idumffia,  Syria  and  Mesopotamia:  and  is  supposed  at  last  to 
have  travelled  into  Persia;  and  at  the  instigation  of  the  Magi 
tli.ere,  whom  he  had  provoked  with  open  rebukes  for  their  idola- 
trous worship  of  the  Sun,  and  for  several  other  idle  superstitions, 
to  have  been  assaulted  by  the  common  people,  and  after  other 


CHAPTBR  X.  243* 

previous  cruelties,  crucified. '^  See  Stanhope,  £p.  and  Grosp.  nr.. 
p.  636. 

—  o  eirucXfiOek]  Ludan  in  Macrob.  xv.  Vol.  iii.  p.  8I89' 
i.mni^my  €^cicX^ei(.  De  Cal.  xvi.  Vol.'  iii.  p.  146,  nroX^fUoi^ 
r^  UtowifTip  iTTiKkffiivTu  Plut.  JSmilius,  p.  262,  o  Na(riicatf 
ivuccLKoifUPos  SfcftirW.     See  Acts  i.  23:  x.  32:  xiil  12. 

4.  2j/uQ>y  o  Kai^viriTi]  The  place  of  his  birth  is  uncertain  t 
and  no  particulars  are  mentioned  of  him  in  the  New  Testament- 
Had  the  epithet'  here  used  been  meant  to  express  his  being  from 
Cana,  it  would  have  been  Kavlrtfi  or  Kcowuof.  (A  very  few 
MSS.  read  \Kavav€uo%).  And  St.  Matthew  xv.  22,  writes  yvw^ 
Xa^aptUa  and  elsewhere  Xavaw  where  the  discourse  is  about  the 
place.  Besides  St.  Luke  vi.  15,  expressly  calls  him  ^funa^a  top 
KaKovfA€vov  ZjjXwTffVf  which  seems  to  be  the  Greek  translation 
of  the  Hebrew  appellation.  For  from  the  Hebrew  word  signifying 
'*  he  was  jealous,*^  comes  the  Chaldaic  word  signifying  a  Zealot. 
Put  the  Greek  terminaticHi  to  this  Chaldaic  word  and  it*  be- 
ccmies  Kcofavlrtii^  This  appellation  therefore  and  the  ZifXomj? 
of  St.  Luke  are  as  perfectly  the  same  as  Cephas  uid  Petrosy 
Tabitha  and  Dorcas.  Or  possibly  ^ifitop  6  KavAplrtfs  may  ber 
similar  to  MarBalos  o  reXdv^f  as  expressive  of  his  former  oon*^ 
duct  and  party. 

The  HfXMfrai  were  a  particular  sect  or  faction  among  the  Jews, 
who  in.  later  times  under  coloiur  of  zeal  for  God  committed  all 
the  disorders  imaginable.  They  pretended  to  imitate  the  zeal 
of.  Phinehas,  Elijah,  and  the  Maccabees,  expressed  in  their 
manner  of  punishing  offenders.  But  they  acted  from  blind  fury 
or  traoh  worse  principles,  without  regard  either  to  the  laws  of 
God  or  to  the  dictates  of  reason.  '  See  Josej^.  B^  J.  iv.  3,  9  > 
IV.  6,  3 :.  VII.  8, 1.  Some  are  of  opinion  that  Simon  was  formerly 
one  of  this  faction.  But  as  there' is  jm>  mention  made  of  it  till 
a  little  .before  the  destruction  of  Jerusalem,  others  have  supposed 
the  surname  to  have  been  given  him  dn  accoimt  of  his  uncommon 
zeal  in  matters  of  true  piety  and  religion. 

Upon  the  dispersion  of  the  Apostles  he  is  said  to  have  presfched 
in  Egypt,  Cyrene,  Africa,  Mauritania,  and  the  barbarous  parta 
of  Libya :  to  which  some  add  Mesopotamia ;  and  say  that 
meeting  there  with  St.  Jude,  they  went  together  mto  Persia^ 
and  there  both  received  the  crown  of' martyrdom^  ^  This  tiBdition 
may  possibly  be  the  cause  why  the  Church  commemorates  both 
together  in  one  festival.  See  Stanhope,  Ep.  and  Grosp.  Vol.  iv. 
p.  535. 

— *  'W^9  o  *l&KapHirffiy  Many   MSS.    omit  o  and  it  i^ 

a2 


%ii  ST.  MAirTltEW. 

observable  that  almost  wherevBr  the  word  occurs  in  the  New 
Testament  there  is  either  a  variation  in  the  MSS.  or  the  article 
»'4rhoUy  oitadtted. 

The  meaning  anld  ori^  of  the  siuniame  'lo-ira/oK^T^  is  un^ 
tnown;  and  <6oinmentAt<0rs  are  divided  in  their  opinions  about 
it.  Some  suj^pose  it  to  have  been  given  after  his  death,  and 
derived  from  isMfa  "^hich  signifies  strangling.  The  majority 
kbwever  supjpose  it  derived  from  Carioth  a  town  of  the  tribe  of 
Judahi  Josh.  xv.  95.  In  the  five  passages  in  St.  John,  the 
Camb.  MS.  ^inifivrmlj  renders  it  airo  Kapuirov*  Bp.  Middletcm 
bowever^  Or.  Art.  p.  SOl^  thinks  that  the  frequent  absence  <^ 
Ae  article  authorizes  a  Mspidion  that  the  word  is  a  surname  and 
not  an  epith^  rignificant  of  the  place  of  birth  or  residence; 
ti6<itefle  ih  that  ca^  the  article  should  be  prefixed,  as  in  Mapia 
4  Marfie^j^,  St.  Mark  has  indeed  xv.  SI,  Tiva  ^ifiwpa  Kvptf- 
Whov  :  but  this  is  only  oti  the  first  mention,  besides  that  Ttva 
WIMild  make  nrip  Kifprlvaiov  absurd.  He  seems  inclined  to  think 
Ibe  same  ii^erence  streiigthetaed  by  the  compound  eiriKoKovfievov 
Med  of  the  name  tscariot,  Luke  xxii.  3,  and  which  as  far  as  he 
kin  observed  is  confined,  as  in  strictness  it  ought  to  be,  to  sur- 
nftt&es :  thus  in  the  present  verse  ewiKXtfiek  Oa^aia^ :  Acts  i.  23, 
•(  itrcKXiiOfl  'lovoTos  I  X.  5,  09  eTriKoKeirai  Tlerpo^  :  xii.  12,  to5 
iitiKixKavitiivov  MtipKov,  If  this  notion  be  well  founded,  the 
ittide  in  this  verse  and  in  every  other  in  which  '{01^9  precedes 
%&itapuiTfii9  ought  to  be  omitted. 

*^—  0  Kol  trcLpaS^i^^  Dion.  Sal.  vii.  69>  oovXov  iiri  TtfMoplt^ 
ftlklrdv  ^apaSov?*  iBlian.  xiii.  37»  01  ie  tovs  iwlfiovXeiovrm 
iHzpeio&av  air^  KoXadm.  The  Vulgate  here  reads  tradidit, 
Jmperly;  m^st  Otl^rs  prodi<£t.  But  irapa^vvtti  is  tradere, 
^itffdiclivai  pfoder^.  The  former  expresses  simply  the  fa(;t,  with- 
<tkLi  any  tiote  of  praise  or  blame:  the  other  marks  the  fact  as 
^dknihid,  and  is  pro^rly  a  term  of  reproach.  Now  there  is  this 
fietediarity  in  the  spirit  <tf  the  Evangelists,  that  when  speaking  in 
their  own  character  as  historians,  they  Satisfy  themselves  with 
Mating  the  bare  jfacts,  without  either  using  such  terms,  or  af- 
fadng  such  epithets  as  mi^t  serve  to  impress  their  readers  with 
Ihefr  sentiments  concerning  them,  either  of  censure  or  Commenda- 
tion. They  tell  the  naked  truth  without  hinting  an  opinion,  and 
tevve  ^  truth  to  speak  9(it  itself.     A  few  MSS.  here  read  irapa- 

5;  itapayy^iXtK,  Xiym\     Itt  these  words,  i.  q.  tcl^c. 
— ^  ei9  o^ov  kOvwv]     See  Middleton,  Gr.  Art.  p.  201.     ^or  eU 
iWr  fi  ayw  w  ra  iOvri*     So  Jer.  ii.'  18,  <j  oho9  Avyirrrov, 


The  reaaoa  why  Christ  gave  his  disciples  this  prohibition  was, 
that  he  might  not  give  any  offence  to  the  Jews.  For  as  tl^ey 
were  persuaded  that  the  Messiah  was  to  come  only  for  them,  they 
would  have  imagined  that  Jesus  was  not  U|i^  M^ssii^,  bad  he 
preached  the  Gospel  to  the  Gentiles*  It  was  besides  expedient 
that  he^ahould  maintain  the  privileges  of  that  nation.  They  were 
the  (;)uldren  of  the  kingdom)  viii.  12,  comp.  Acts  xiii  46.  Whei^ 
about  finally  to  leave  them,  this  pcobibiticm  wa^  removed,  xi^viii. 
19 :  Mark  xvi.  15 :  and  the  Apostles  directed  to  teaph  o^  nations. 

—  f  19  vpAiv]  Sub*  Tivaj  The  Jews  entertained  no  bolster 
opinion  of  the  Samaritans  than  they  did  of  th^  heatbeos.  lN!4j 
those  two  nations  liad  such  an  extreoae.  aversion  the  oi|e  for  t^^ 
other,  that  the  Samaritans  werei  much  more  odious  to  the  J^wf 
than  the  heathens  themselves,  John  iv.  9 ;  viii.  48.  To  preserve 
therefore  the  privileges  of  the  Jews  safe,  and  th^t  tbey  migh^ 
not  otherwise  prove  an  offence  to  that  nation,  the  Samaritans 
are  made  parallel  to  the  heathen,  and  as  distioit  as  tjiey  froip 
partaking  of  the  Gospel. 

Theophylact    in    loc.   says  owqittbi  r<^  Sc^ui/HiiTiis   'ro^ 

seem  to  have  been  a  mixture  of  such  Jews  as  Temain^d  in  thf 
land,  when  the  ten  tribes  w^re  carried  ^way  captive;  jonr  such  as 
afterwards  returned  thither  on  several  occa^oi^;  and  likewise 
of  those  idolatrous  people,  which  we^e  transplanted  thither  by 
Salmaneser,  and  are  known  by  the  general  name  of  .Cutlueans. 
So  that  there  was  among  the  Samaritans  a  mixture  of  religions 
as  wdl  as  of  nations.  How  fur  the  iintient  inhabitants  of  Samaria 
were  concerned  in  this  way  of  worship,  ciumpt  be  determined : 
but  it  soems  probable  that  they  embraced  the  religion  of  their 
conquerors;  or  at  least  that  Uieir  worship  had  (some  tincture 
of  paganism  in  it.  This  however  baa  been  supposed  to  hav^ 
been  reformed  before  the  time  of  our  Saviour. 

The  mutual  antipathy  of  the  two  nations  began  with  the  schism 
of  Jeroboam ;  and  was  increased  by  the  opposition  the  Samari- 
tans made  against  the  Jews  on  their  return  from  tb^  Babylonish 
captivity,  both  in  rebuilding  the  temple  and  repairing  the  walls 
of  Jerusalem.  On  all  occasions  Aey  were  industrious  ip  shewii^g 
their  anger:  and  one  particular  instance  Josephus  mentionSji 
Ant.  XVIII.  2,  2 ;  when  a  few  years  before  the  birth  of  Christy 
they  strewed  the  temple  of  Jerusalem  with  dead  menu's  bone^ 
to  defile  and  pollute  it.  No  wQpdi^r  therefore  that  feuds  and 
animosities  existed  between  them. 

■ 

-7-  &a€\0^€}    Theodpr.  Mopsuest.    01  Sa/ui^crcu  TroXei? 


246  ST.  MATTHEW. 

KOTtpKOVP  €y  fieaif  t^^  'Ioi;&zia$9  ^t*  «2i;  avwyKcuov  iiv  'tovi  'Attoo'tq- 
X01/9  'JTOpeieaOdiy  016  koi  hcwKuev  avrov^j  fi'^  e'ureXOrjre.  'Eirl 
oi  Twv  iOvwv  ovK  etwev*  firj  eureXOtrre,  oXAa  jul^  OTreXOtiTe.  This 
situation  of  Samaria  gave  the  inhabitants  frequent  opportunities 
of  exercising  acts  of  hostility  against  the  Galileans,  and  of 
offering  them  afironts  and  injuries  when  they  were  going  up 
to  the  solemn  feasts  at  Jerusalem.  See  Luke  ix.  51—53 :  Jo- 
seph. Ant.  XX.  5 :  B.  J.  11.  12,  3. 

—  lAoXXov]     See  Glass,  Phil,  Sac.  p.  415. 

6.  9r/9oj3ara  diroXwXora]  He  calls  all  Israel  sheep,  though 
they  were  not  obedient  to  the  voice  of  the  shepherd,  as  being 
all  Cr04^s  chosen  people ;  he  calls  them  lost  sheep,  because  they 
were  in  so  great  peril  of  being  los?  and  ruined  by  the  ignorance 
and  wickedness  of  their  guides.  See  ix.  36  :  so  Fs.  cxviii.  I76 : 
Isai.  liii.  6 :  Jer.  xxvii.  6.  See  also  1  Pet.  ii.  25,  who  has  irpo- 
fiara  vXavw/uLcva  in  which  sense  airoXwXo^  is  used  Luke  xv.  4. 
To  them  the  Apostles  are  first  sent,  because  they  were  the 
children  of  the  kingdom,  viii.  12,  to  whom  the  promise  of  the 
Mes^ah  was  made.  Gen.  xvii.  1,  and  the  adoption  and  promises 
especially  belonged,  Rom.  ix.  4.  Whence  the  Apostle  saith,  the 
Gospel  ought  first  to  be  preached  to  them,  Acts  xiii.  46. 

—  oiKov  *lapafjlX^  i.  q.  v\wv  'lapai^X. 

7«  Kfipvaaerel     Proclaim,  from  /07/oi/f .     See  p.  63. 

'—  {jyyiK^v  1}  ficuriXela]  Properly  speaking,  the  Kingdom  of 
Heaven  or  Gospel  Dispensation  did  not  begin  till  the  Jewish 
QSconqmy  was  abolished :  and  therefore  the  Apostles  in  our 
I^ord^s  time,  and  even  our  Lord  himself  preached  the  approach 
only  and  not  the  actual  existence  of  that  kingdom.  But  though 
the  Apostles  were  directed  to  preach  the  approach  of  the  king- 
dom of  Heaven,  they  did  not  yet  fully  understand  its  nature, 
that  it  was  not  to  be  a  temppral  but  a  spiritual  kingdom,  con- 
sisting in  the  dominion  of  righteousness  and  truth  within  men. 

8.  curOevovvras,  Xeirpov^,  &c.]  Without  the  article :  for  not 
aU  the  sick  were  healed,  nor  all  lepers  cleansed.  Middleton, 
Qr.  Art.  p.  201. 

»— -  v€Kpov9  iyeiperel  These  words  are  wanting  in  many 
MSS.  and  some  Fathers  and  versions :  and  because  the  Apostles 
raised  none  from  the  dead  before  Christ^s  resurrection,  they 
have  been  supposed  to  have  been  added  to  the  text:  and  for 
tl)is  opinion  there  are  great  authorities.  But  they  are  found 
in  the  Vulgate,  S3rriac,  Arabic,  and  Ethiopic  versions;  and  it 
is  easier  to  drop  than  to  insert  a  clause  by  accident.  Chrysos- 
tom,  who  }s  one  of  the  Fathers  mentioned  as  omitting  them  in 


CHAPTER  X.  24T 

his  Commentary  on- this  passage,  quotes  them  six  times  in  other 
parts  of  his  works :  and  Euthymius  and  Theophylact  have  not 
denied  their  existence,  though  they  omit  them  in  the  text  pre-* 
fixed  to  their  Commentaries,  and  which  was  adapted  to  the 
copies  at  hand,  and  therefore  of  more  recent  date.  Besides  the 
argument  used  for  excluding  these,  would  exclude  also  \eirpov9 
jcodopi^rre,  for  we  read  of  none  cleansed  by  them. 

It  is  very  evident  that  some  passages  in  this  discourse  refec 
to  events  which  did  not  immediately  take  place :  see  vers.  17) 
18,  19,  20,  &c.  They  have  therefore  a  reference  to  the  period 
onnprehended  under  that  more  extensive  commission  which  they 
received  after  our  Lord^s  resurrection,  John  xx.  21.  To  this 
seocmd  mission  relates  the  commission  to  cleanse  the  lepers  and 
to  raise  the  dead ;  for  most  of  the  things  mentioned  in  this 
chapter  are  the  very  things  spoken  of  in  our  Lord^s  prediction 
of  the  destruction  of  Jerusalem,  and  are  there  mentioned  as 
things  to  be  done  then ;  Matt.  xxiv.  9.  And  these  words  ver^ 
22,  He  that  endures  to  the  end  shall  be  saved,  are  the  very 
words  .which  Christ  uses  when  he  speaks  of  the  destruction  of 
the  Jewish  polity.  Matt.  xxiv.  13:  Mark  xiii.  13:  and  there^ 
fore  it  is  observable  that  St.  Mark  vi  7^  and  St.  Luke  ix.  1;  2; 
who  only  relate  what  happened  to  their  first  mission,  speak 
nothing/in  these  chapters  of  their  commission  to  cleanse  the 
lepers  or  raise  the  dead. 

—  itapedv  eXcc/Ser^,  &c.]  This  was  not  an  imusual  saying 
among  the  Hebrews.  The  direction  here  given  relates  to  the 
dispensing .  of  miraculous  gifts,  and  not  to  the  stated  offices  of 
the  Apostolical  functions,  as  is  evident  from  Luke  x.  7;  where 
our  Lord' in  giving  a  similar  commission  to  the  seventy,  bids 
them  eat  and  drink  what  was  set  before  them,  because  the 
labourer  was  worthy  of  his  hire.  And  in  this  very  charge,  after 
these  words,  he  forbids  them  to  provide  gold,  &c. ;  for  the  work- 
man is  worthy  of  his  meat:  plainly  intimating  that  while  they 
were  preaching  the  Gospel,  they  had  a  right  to  maintenance 
from  those  who  enjoyed  the  benefit  of  their  labours,  and  should 
in  the  course  of  Divine  Providence  be  supplied  with  all  things 
necessary.  Accordingly  we  find  the  Apostles  receiving  main* 
tenance,  and  insisting  upon  it  as  their  due,  1  Cor.  ix.  4^  5,  14: 
Gal.  vi.  6. 

9.  tcniaticOe]  Here  signifies  to  get,  to  furnish  one'^s  self  with 
a  thing:  as  quserere  in  Ovid.  A.  A.  ii.  13,  Nee  minor  est  virtus, 
quam  quaerere,  parta  tueri.  Plato  Thesetet.  p.  143,  ov  Toivvv 
fim  Tayroif  (j)aiv€Tai  to   K€Kr^0at  t<^.  £^€iy|    olov  ci    i/iAaVior 


918  ST.   MATTHEW. 


inrroy  iceicr^daf  ie  ye  ^kii/A6y.  And  Kal  TttAfjv  avr^  koI  yevei 
MtQoow  KTWfievos*  Isocr.  ad  Ph3.  T^y  ye  eivoiav  icn^enf  nyy 
'rapd  tSv  *£XXf^iwr.  Demosth.  OL  i.  TcoKkaKts  conei  to  ^Xo^cu 
T  CKY^fti  Tou  mrfTcracrdac  yaKsviorepov  cIfoi.  And  ii.  ttoXv  'yap 
paHv  eyovra^  ^ukaTreiv  tf  KrriaaaQtu  irdvra  ir€(f)vKe.  £urip. 
in  Stobsei  Florileg^  Tit.  x.  p.  71 9  fii^  vvv  eXxer  w  kokoi  Ti/tuis 
fipoTol  Kai  MTOcrOe  wXovtov  iravroQev* 

—  ')(pvfrovy  apyvpo¥f  ^oXicov]  i-  e.  money.  Mark  vi.  8,  has 
oely  ^oXicoy*     Luke  ix.  3,  apyvpiov.     Species  pro  genere. 

-»  eis  *ras  T(jivas\  In  your  girdles.  Clothed  as  the  Eastern 
people  were  with  long  robes^  girdles  were  indispensibly  neces- 
sary to  bind  together  their  flowing  vestments*  They  were  worn 
about  the  waist,  and  properly  confined  their  loose  garments. 
These  girdlea  were  so  contrived  as  to  be  used  for  purses ;  and 
they  are  still  so  worn  in  the  East.  Dr.  Shaw,  speaking  of  the 
dress  of  the  Arabs  in  Barbary,  says,  ^^  The  girdles  of  these  people 
are  usually  of  worsted,  very  artfully  woven  into  a  variety  of 
figures,  and  made  to  wrap  several  times  about  their  bodies.  One 
end  of  them  being  doubled  and  sewed  along  the  edges,  serves  them 
for  a  purse,  agreeably  to  the  acceptation  of  the  word  ^dvti  in  the 
Holy  Scriptures.'^iElian.  V.  H.  Fragm.  p.  970,  ypvalov  ^towtfy 
irayofievav  ireTrXffptofAevfjv.  Thus  C.  Gracchus  in  Aul.  Cell.  xv. 
12,  Quum  Romam  profectus  sum,  Zonas  quas  plenas  argenti 
extuli,  eas  ex  provincia  inanes  retuli.  Livy  xxxiii.  29,  Nego- 
tiandi  ferme  caus£  argentum  in  Zonis  habentes.  Hor.  Ep.  11. 
S,  4pO,  Ibit  eo,  quo  vis,  qui  Zonam  perdidit,  inquit. 

Money  in  the  girdle,  and  provision  in  the  scrip  were  forbidden 
the  disciples  by  Christ,  1.  That  they  might  not  be  careful  for 
temporal  things^  but  resign  themselves  wholly  to  the  care  of 
Christ.  2.  They  ought  to  live  of  the  Gospd,  which  he  hints 
in  the  last  clause  of  this  verse. 

10.  fiii  tnipav  €19  odoi/]  Suidas,  vijpa'  1;  BijKfi  twv  aprww, 
Ammonius^  Triipa'  oepfta  n  aprrofpopov^  o  eirl  rwv  wfiwv  (f>€p(Mh- 
tnv  01  iroifxeves^  A  sort  of  large  bag  in  which  shepherds  and 
those  that  journeyed  carried  their  provisions.  Thus  the  bag 
into  which  David  put  the  smooth  stones,  wherewith  he  smote 
iGroliath,  is  called  both  a  scrip  and  a  shepherd^s  bag.  Hom.  Od. 
p.  197,  Hpa  KOI  aiuL(j>  wfioiaiv  aeiKca  fiaXkcTo  irijprjv.  Eustath. 
ov  yap  <]}op€lTcu  aXXa;9  tj  ir^pa.  Apuleius  i.  Manticam  meam 
humero  exuo,  caseum  cum  pane  propere  ei  porrigo. 

»—  Svo  ')(iT(ovas]i  The  Greeks  and  Romans,  as  well  as  the 
J^ws  of  that  time,  used  to  wear  two,  one  next  the  skin,  called 


CHAPTER  X,  249 

by  the  Latins  interulaf  also  indugium  and  subucula, .  apd  by 
the  Attics  j(iTwvl<TKOi9  and  the  other  Gbreeks  voro^Jriys*  the  other 
called  ^cTcJy  and  ewtvUr^.  Over  this  was  the  i/uiTcor.  Joseph* 
Ant.  XVII.  5,  7>  '^*^  fptkoai^  Tc(  Twp  tw  *Hptiiou  dewMww  iv€p^ 
fmfiMOv  Toi  coiXov  tqv  iirrai  ^TiSya,  cvecwitni  yap  ivo,  eixturep 
ivTo^  Tfji  snirri/p^  Kpvirr^adai  Ta  ypaftfiara'  jcoi  99  Se  ovrair* 

Lightfbot  says,  a  single  coat  betake  a  meaner  o(Miditioii^ 
a  doable  a  more  plentifuL  Hence  is  that  counsel  of  the  Bap*> 
tist,  Luke  iii.  11,  He  that  hath  two  coats,  let  him  impart  to 
hdm  that  hath  none.  Two  coats  and  shoes  therefore  are  for- 
Udden,  that  they  might  not  at  all  affect  pride  or  worldly  pomp, 
but  rather  that  their  habit  and  guise  might  beq)eak  the  greatest 
humility. 

— -  i^ojilAiaTa]  St.  Mark  vi.. 9,  tells  us  the  Apostle^  were 
to  be  iito^iefievoi  aay&tXia,  whence  some  have  made  a  distine*- 
tion  between  inro^^fAara  and  aavidkiaj  which  is  not  perhaps 
sufficiently  supported.  But  the  passages  are  easily  reconciled 
by  supposing  our  Lord  to  have  permitted  them  to  have  what 
they  were  wearing,  but  to  take  no  other  shoes  with  them;  mf- 
artiaOe  being  here  understood ;  and  not  to  be  anxious  in  getting 
together  what  may  be  necessary  for  their  journey :  Christ^s  de- 
sign in  giving  his  Disciples  these  directions,  being  to  teach  thea 
even  in  their  first  journey  that  they  ought  to  trust  to  Providence, 
and  that  provided  they  did  their  duty,  they  should  want  nothing. 
But  it  must  be  observed,  that  this  injunction  relates  only  to 
their  first  mission,  being  afterwards  repealed,  Luke  xxii.  35. 

*—  pa^oy]  St.  Mark  vi.  8,  says,  ei  /u^  pafi^v  fiovoy.  The 
«taff,  shoes,  and  purse  were  the  usual  appendages  of  a  Jewish 
traveller;  sometimes  adding  the  book  of  the  law.  Here  there- 
fore understand  KrijcTiaOe  again :  do  not  furnish  yourselves  with 
a  staff:  not  forbidding  them  to  use  what  they  had. 

Many.  MSS*  some  versions,  and  Theopbylact  read  pdfiiovsf 
which  Wetstein,  ^riesbach  and  Whitby  think  th^  right  reading. 
Ib  this  case^  one  is  permitted,  more  forbidden. 

— -  aj^ios  yap  o  ipydrtf^]  A  proverbial  expression.  Levil. 
xix.  13 :  Deut.  xxiv.  14,  15.  You  may  cheerfully  trust  the 
providence  of  Grod  to  take  care  of  you  while  engaged  in  such 
a  cause:  and  you  may  reasonably  expect  to  find  sustcaiance 
among  those  for  whose  benefit  you  labour. 

— ^  Tpo0^9]  Whatever  is  necessary  for  subsistence.  A  few 
MSS.  read  roi/  fiacr9od- 

11.  e^rroaare]  Isocr.  ad  Demonic,  p.  13,  fitj^iva  (piXoy  wotoS, 
iTfiy  ay  e^eraaift  irik  Ki^j^pifrm  roit  wporripoi^  (piKoti* 


250  ST.    MATTHEW. 

—  T«V  €P  avTti  a^io9^  "^f  «oy  being  here  put  without  the  case 
of  the  noun  signifying  what  he  was  worthy  of,  as  xxii.  8,  ovk 
ijcrav  a^uH  I  some  have  understood  vfiUpy  as  in  ver.  37)  cj^ioi  fiovy 
i.  e.  worthy  of  having  this  divine  doctrine  delivered  to  them. 
Others  again,  from  ^e  words  k^kh  fAeivare  following,  under- 
stand  perhaps  more  properly  trap  ^  fieiinfre.  Those  who  are 
expecting  the  Messiah^s  Eingdon,  who  will  receive  the  news 
of  it  with  pleasure,  and  who  in  all  probability  will  assist  you 
in  publishing  it. 

'!A^co9  is  used  alone  in  the  same  way,  Aristoph.  Equ.  511, 
e!  iuL€V  Ti9  ayrip  twv  apj(alwv  Kw/JLoSiSdaKOiKo^  rifia^  'HvdyKa^ev 
€Wfi  Xi^ovrai  y  cy  to  diarpov  irapafi?}vai  Ovk  av  <pau\a>9  ctt/j^ci^ 
TOVTOV.  vvv  0  0^109  icff  6  iroiriTrf^  ''On  tovs  avrov^  Vl^v  fuael, 
TvX/ia  T€  Xeyeiv  rcc  Sucaia*  Demosth.  Ep.  iii.  p.  115,  d<f>€i<y6cu, 
a  KoKik  iroiovvTC  a^io9  'yap  avrip*  Soph.  (Ed.  Col.  984,  0*1/  S 
a^iav  auK  ovaav  aitryyvei^  iroXiv,  SchoL  ovk  ovaav  a^tav  aiajfvvea' 
Bat  Tjjv  Otfjifiv  SjjXokoti,  ai(rxyv€i9.    See  also  Sallust,  Cat.  36. 

— -  Kqxei  fieivare]  *  In  that  person^s  house.  So  Luke  x.  7» 
in  the  instructions  to  the  Seventy,  ^^  In  the  same  house  remain, 
eating  and  drinking  such  things  as  they  have ;  go  not  from  house 
to  house.^  M€F€cy  used  in  the  sense  of  ^evi^eaOai*  Acts  xxi. 
8,16. 

—  ia>9  CIV  ij^eXOtfre']  Scil.  €k  t^^  iroXeoK  v  ^ic  t^  KWfiij^. 
Acts  xii.  17 :  xvi.  40 :  xviii.  23.  Thus  Demosth.  adv.  Aristocr. 
p.  434,  idv  T19  Tii/o  TWV  dvSpo(j)6vwv  twv  e^eXrjXvdoTwv — we  pa 
ipwv  eXavvri* 

Antiently  they  had  not  houses  of  entertainment  for  the  accom- 
modation of  travellers,  such  as  we  have,  but  only  houses  for 
lodging  them,  called  in  modem  language  Caravanserais,  into 
which  travellers  brought  their  own  provisions  and  accommodated 
themselves  the  best  way  they  could.  But  it  was  common  for 
persons  of  humane  dispositions  to  entertain  strangers  according 
to  their  ability.     Some  think  these  are  meant  by  o^coc 

12.  dairdaaaOe  auTrfv]  Sub.  ouciavj  put  for  the  family.  The 
form  of  salutation  was  €tpiivri  t^  oXk^  TovTip,  which  is  given  in 
St.  Luke  X.  5,  XeyeTc'  elptivriy  &c.  whence  some  MSS.  and 
versions  have  here  added,  Xeyovre^'  cipiivtiy  &c.  but  this 
is  not  found  in  so  many  as  to  give  any  countenance  for  relin- 
quishing the  common  reading,  which  agrees  with  the  Syriac  and 
the  greater  number  of  antient  versions.  Thus  also  when  Moses 
and  his  father-in-law  Jethro  met,  the  text  says  they  asked  each 
other  peace,  Exod.  xviii.  7j  i*  ^«  asked  for  peace,  prayed  for  it, 
wished  it  to  eact  other.    .  Sec  John  idy.  27- 


CHAPTER  X.'  251 

13.  a^ia]  Scil.  rovrovj  i.  e.  of  the  good  wished  for  in  your 
salutation. 

— ^  ikdirw  iir  ai/nyi;]  This  is  one  of  those  passages  in  which 
the  imperative  is  put  for  the  future ;  shall  rest  upon  it.  So 
1  Cor.  xvi.  23.     St.  Luke  x.  6,  uses  the  future. 

— -  jj  eipiiini  i;/acSy]  i.  e.  that  which  ye  have  wished  for  in  your 
salutation. 

—  «Vi(rrpa0i7Tca]  This  is  a  Hebraism.  A  prayer  or  bles». 
ing  is  said  to  return^  when  it  is  frustrated  of  the  hoped-for  success, 
i.  e.  they  shall  not  obtain  the  peace  you  wish  them,  or  receive  any 
benefit  from  your  wishes.  So  Fs.  xxxiv.  13,  my  prayer  returned 
into  my  bosom.  Isai.  Iv.  11 :  Fs.  vii.  16. 

14.  teal  OS  iav]  i.  q.  eav  ii  ti9.  Mark  vi.  11,  Kal  oaoi  ov,  i.  q. 
^w  Si  Tciw.  Herod,  i.  136,  'AvSpayaOiti  S  avnj  dirdmeKT€u, 
fMTa  T^  fAayeaOcu.  etvai  ayaOov,  os  av  ir<>KKovs  airoSej^ti  iraiSas. 
Arrian.  Hist.  Ind.  6aoi  ce  itprpol  ''EXXi;y€r,  toutoktiv  aiSiv  aK09 
€g€vpfiTo,  OCT  IS  iiro  iipetas  Stf^Oeiij  'IvSikcH,  for  idv  tk, 

—  ^e^irrac]  Here  signifies  to  entertain  hospitably.  It  is 
applied  twice  to  Rahab^s  entertaining  the  spies,  Heb.  xi.  31 ; 
Jam^  ii.  35. 

—  iicTipdJ^aTf  Tov  Kovioprwl  The  Jews  fancied  the  vary 
dust  of  Heathen  countries  polluted  them :  hence  they  would  not 
suffer  herbs  to  be  brought  out  of  a  Heathen  country,  lest  dust 
should  be  brought  along  with  them.  And  when  they  returned 
to  their  own  land,  they  used  to  stop  at  the  borders  of  it,  and 
wipe  their  feet,  that  the  holy  inheritance  might  not  be  defiled. 
If  our  Lord  had  this  custom  in  his  eye,  his  meaning  is,  Locjc 
upon  mich  as  Heathens,  and  shake  off  the  dust  of  your  feet  ias 
a  testimony  that  you  so  esteem  them:  Declare  that  you  wiH 
not  have  the  least  intercourse  with  them.  TertuUian  explains 
it,  Pulverem  jubet  excuti  in  illos  in  testificationem  et  abhorrent 
tiam  terre  eorum,  nedum  communicationis  reliquse.  See  Luke 
ix.  5 :  Acts  xiii.  51 :  xviii.  6. 

15.  dveKTOTepo¥  earai]  Sub.  Kpifia*  Bos.  Ell.  6r.  137*  The 
verb  here  shews  that  Christ  had  respect  not  to  the  past,  but  to 
the  future  sufferings  of  Sodom  and  Gomorrha :  and  he  adds  ip 
rinipi^  KpurewS'  Now  the  times  of  the  destruction  of  the  Jewiak 
nation  are  sometimes  stiled  the  days  of  vengeance,  and  never 
the  day  of  judgment:  but  that  phrase  still  relates  unto  the 
final  judgment, and  perdition  of  ungodly  men,  8  Pet.  iii.  7^ 
that  day  to  which  the  wicked  are  reserved  to  be  punished,  3  Fet. 
ii.  9.  See  Matt.  xii.  36.  So  does  iv  Trj  xpiaei,  used  by  St.  Luke 
X.  14,  concerning  the  same  persons,  always  signify.     No  other 


£53  ST.   MATTHEW. 

judgment  could  at  that  time  await  Sodom  and  Gomorrha:  for 
these  cities  with  their  inhabitants  had  long  since  been  exter- 
minated, and  were  therefore  no  longer  subject  to  temporal  visita- 
tions.    See  Middleton,  6r.  Art.  p.  202. 

Theophylact  says  cjcec  /neTpuirepow  KoKaaOtiaovrau  The  sin 
of  those  who  reject  the  Gospel^  rendering  them  obnoxious  to 
greater  punishment  than  Sodom  and  Gomorrha  were  to  suffer 
at  the  day  of  judgment,  because  committed  against  greater  light 
xi.  22,  and.  greater  confirmation  of  the  truth,  must  be  a  wilful 
rin,  which  it  was  in  their  power  to  avoid. 

-—  7^  'Sto^fiofp]  for  city,  i.  e.  its  inhabitants.  Thus  Virg. 
Mn,  XI.  245,  Concidit  Ilia  tellus,  where  Servius  observes  imf^" 
TIKW9  pro  Urbs  Ilia ;  nam  terra  non  concidit,  sed  civitas  Ilium. 
.See  p.  49-  For  Toiaoppwv  several  MSS.  read  Tofioppais. 
.  16.  w  x^/Sara]  Here  Middleton,  Gr,  Art.  p.  203,  observes, 
we  have  019  irpofiara^  but  m  *01  o^k.  It  is  not  without  reason, 
that  even  this  apparently  minute  distinction  is  observed.  JU 
aheep  are  not  supposed  to  be  in  the  midst  €£  wolves:  but  all 
jserpents  are  assumed  to  be  prudent. 

—  eif  M'€(Ttp]  i.  e.  eis  \vkou% — fieaov  like  the  Latin  medius 
aSien  redundant :  or  eh  /i^o'ov,  see  Glass,  Phil.  Sac.  454,  I  send 
you  forth  weak  and  defenceless  among  a  cruel  and  wicked  people. 

Hom.  II.  ^.  263,  oiSe  \vkoi  re  Koi  apve%  oyuoff^pova  Ovfioy 
ixovai.  Hor.  Epod.  iv,  1,  Lupis  et  agnis  quanta  sortito  obtigit. 
Tecum  mihi  discordia  est. 

-—  (ppavisioi  (is  01  o<l}eis]i  The  serpent  is  generally  reckoned 
a  prudent  and  wary  creatute  in  preserving  itself  from  danger. 
6^1.  xlix.  17:  Gen.  iii.  1,  oSi  ofpi^  ^0  ippovtimraros-  Whence 
among  the  Hebrews  it  was  looked  upon  as  a  symbol  of  circumr- 
epection  and  prudence.  Pliny  Hist.  Nat  baa  given  us  some 
▼ery  remarkable  stories  of  the  sagacity  of  serpents,  some  of 
which  have  the  air  of  fables.  But  it  is  certain  there  is  a  pecu- 
liar vivacity  in  their  eyes;  so  that  to  be  as  sharp-sighted  as 
A  serpent  was  a  proverb  both  among  the  Greeks  and  Romans. 

1—  cucefMuoi  m  at  wepiarepai]  The  reading  dnXovo'TaToi  evi- 
dently came  from  the  margin.  Sever^  derivations  of  oKepcuot 
buve  been  given,  but  that  of  Eustath.  II.  /3.  855,  seems  most 
acquiesced  in,  oOev  axepcuoi  \6«y€Tai»  <os  fAijoiva  Kepail^wp,  o 
mm  /SXairroiv,  or  as  the  SchoL  Eurip.  Orest.  920,  oKepaios, 
avewiKiprTov  ryrKtiKcas  fiiovy  interprets  o  anrXoii.  Plato  de  Re- 
pub.  I.  joins  oKepaios  feed  a/SXa/Sf/V*  It  answers  to  the  Latin 
innocens.  Hence  KuOapo^,  afccucot  as  Hesychius  explains  it. 
Augustin.  de  Civ.  D.  xvi.  24^  Sive  a  negotiosi»  convcrsationibus 


CHAPTER  X.  253 

faomitium  se  retadoveant^  ricut  turtur^  give  inter  illos  degant  incut 
columba,  utraque  tamen  avis  est  simplex  et  inncoda.  See  Bp. 
Taylor's  Works,  Vol.  xn.  p.  378. 

Cicero  Off.  ii.  10,  tells  us  multos  esse  qui  versutos  homines  et 
callidoB  admirantes,  malitiam  sapientiam  judicant.  Our  Saviour 
therefore  requires  them  to  join  prudence  and  innocence  together^ 
rendering  themselves  remarkable  for  integrity  amidst  the  greatest 
temptations,  and  for  meekness  under  the  greatest  provocations. 

17-  trpocre^ere  ciairo  twv  av9pwira)v\  i.  e.  Avoid  as  much 
as  in  you  lies  the  persecutions  you  may  sufRer  from  them :  for 
as  Theophylact  here  observes,  This  is  to  be  wise  as  serpents, 
viz.  to  be  circumspect  in  declining  their  snares,  and  giving  them 
no  just  occasion  to  afflict  us :  and  to  be  harmless  as  doves,  is 
to  o^Rsnd  no  man  by  word  or  example,  and  so  to  give  them  no 
occasion  to  do  evil  to  us. 

—  rw¥  iaSpwvfa¥\  Palairet  says  for  tovtwp  avOptowwV'  Here 
evidently  from  the  context  must  be  understood  the  Jews  of  whom 
he  is  speaking.  But  this  is  not  determined  from  the  article  as 
Markland  thought,  but  as  Middleton  observes,  merely  from  the 
context.  In  ver.  32,  ifurpixrOcp  t&v  ouOpwirtovj  the  meaning 
18  adequately  conveyed  by  our  phrase,  the  worlds  as  opposed 
to  Ood,  who  is  mentioned  in  the  same  verse.  And  generally, 
he  thinks,  the  word  ap0pw7roi  takes  the  article,  even  where  no 
particular  men  are  meant,  but  only  men  indiscriminately,  unless 
some  of  the  alledged  causes  interfere.     See  6r.  Art.  p.  204. 

—  awiSpia]  Not  only  the  Sanhedrim,  but  the  other  inferior 
tribunaHs.     See  v.  22. 

—•01^907017019]  Here  most  probably  to  be  understood  of 
religioQS  assemblies,  synagc^es  properly  so  called.  Acts  xxii. 
19 :  xxvi.  11.  And  indeed  it  *is  very  probable  that  the  Jews 
had  some  particular  place  in  their  S3magogues  where  they  caused 
those  whom  they  thought  guilty  of  heresy  to  be  punished.  Some 
commentators  have  pretended,  that  there  was  in  each  synagogue 
a  council  consisting  of  three  judges,  which  was  to  order  and 
appoint  when  any  one  was  to  be  scourged.  Epiphan.  Haer. 
Ebion.  I.  10,  top  Se  avSpa  apirdl^ov<nv  avpovre^  ^omoi  Kal  /SocSir- 
Tf^f  Kai  aiKUK  iiri^povre^  ov  to?  ri/^oi/crofy  aTrdyavci  fi€v  €19 
*nj9  cvyaymytivi  xal  yuocrri^owrt  tovtov. 

— -  [jLcumywaowTi]  This  punishment  was  very  common  among 
the  Jews,  with  whom  there  were  two  ways  of  inffictmg  it ;  one 
with  thongs  or  whips  made  of  ropes-ends  or  straps  of  leather; 
the  other  with  rods,  twigs,  or  branches  of  some  tree.  The 
Rabbins  think  tfiat  ordinary  foultd"  committed  agamst  the  law 


k 


254  ST.  Matthew. 

were  punished  by  the  former  mode.  They  reckon  up  168  faults 
liable  to  this  penalty;  and  they  hold  that  all  punishable  faults, 
to  which  the  law  has  not  annexed  the  penalty  of  death,  must 
be  punished  by  the  scourge.  Some  maintain  ^hat  they  never 
gave  more  or  less  than  thirty-nine  strokes,  but  that  in  greater 
fiiults  they  struck  with  proportionable  violence.  This  was  done 
in  open  court  before  the  judges.  All  the  time  the  executioner 
was  scourging  the  offender,  the  principal  judge  proclaimed  these 
words  with  a  loud  voice,  If  thou  observe  not  all  the  words  of 
this  law,  &c.  Deut.  xxviii.  58 ;  adding,  Ee^  therefore  the  words 
of  this  covenant,  Deut.  xxix.  9:  and  concluding  at  last  with  those 
of  the  Psalmist,  But  he  being  full  of  compassion  forgave  their 
imc}uities,  Fs.  Ixxvii.  38. 

18.    eirl   riyeyjova^    Koi   ^aCKelsil      Thus  Polyb.  v.    28,    6, 
ir/tHWTafay  a'ycci;  avTov  kin,  ra^  cipx^^  irpo^  Ttiv  eyyutiv* 

The  words  tiye/xtavy  fiy€fiopta,  and  riyejuove^  are  applied  to  all 
who  were  in  great  power  and  dignity.  Thus  kings,  Soph.  CEd. 
Tyr.  103;  the  Caesars,  Joseph.  Ant.  xviii.  7)  9»  are  called 
fiy€/iov€^,  and  Antiq.  xix.  1,  16,  ol  ev  tti  tiyeiioviq.  yeyovore^, 
But  iiy€iuLOP€9  is  also  applied  to  the  governors  of  provinces  as 
here,  including  Proconsuls,  Propraetors,  and  Procurators  :  whence 
Pontius  Pilate,  Matt,  xxvii.  2,  11,  14 :  xxviii.  14 :  Luke  xx.  20: 
and  Felix  and  Fortius  Festus,  Acts  xxiii.  24,  33 :  xxiv.  1,  10  : 
xxvi.  1,  30;  who  were  properly  evirpoTroi,  may  be  called 
riye/JLove^.  See  1  Pet.  ii.  14,  where  the  words  are  put  in  oppo- 
sition. 

These  things  did  not  happen  while  the  Apostles  were  out 
in  their  first  mission.  They  came  to  pass  after  Christ^s  ascen- 
sion, when  Peter  and  John  were  called  before  the  Sanhedrim, 
Acts  iv.  6,  7?  ^^^  beaten.  Acts  v.  40.  And  when  James  and 
Peter  were  brought  before  Herod,  Acts  xii.  3:  Paul  before  King 
Agrippa  and  his  wife,  and  the  Roman  governors  Gallio,  Felix, 
Festus ;  and  last  of  all  before  the  Emperor  Nero  and  his  prefect 
Haelius  Caesariensis. 

—  €fs  iiaripiov  avToi^^  A  testimony  of  your  innocence  and 
of  the  truth  of  the  Gospel,  and  consequently  an  undeniable 
proof  of  the  guilt  both  of  the  Jews  and  Gentiles  who  rejected  it. 

19*  nrapaoiowTiv]  Some  MSS.  have  Trapaococroi/cri,  which  has 
crept  in  from  ver.  17- 

—  wTws  rj  tI  XaXfJo-j^Tc]  Val.  Flacc.  vii.  433,  Nee  quibus 
incipiat  demens  videt,  ordine  nee  quo,  Quove  tenus,  &c.  Horn. 
Od.  Y-SB,  Mei/To/Oj   irm  ^  ap    iw^    irik  t    ap   irpoairri^ofxai 


CHAPTER    X.  255 

aXKa  yjev  airoi    evi   <l>pecrl  <Tfiai   voijaeKf  ''AXka  Se  Kal  ^i/nafv 
vircBfifreTai. 

This  direction  was  repeated  on  several  occasions  afterwards, 
particularly  Luke  xii.  11:  Mark^xiii.  11.  The  Apostles  being 
illiterate  men,  and  wholly  unacquainted  with  the  laws  of  the 
different  countries  whither  they  were  to  go,  .and  with  the  forms 
of  their  courts,  their  Master  foresaw  they  would  be  in  great 
perplexity  when  they  appeared  as  criminals  before  persons  of 
the  first  distinction.  He  foresaw  likewise  that  this  circumstance 
would  occur  to  themftlves,  and  render  them  anxious  to  meditate 
beforehand,  by  what  apology  they  might  best  defend  so  noble 
a  cause*  More  than  once  therefore  he  expressly  forbade  them 
to  be  in  the  least  solidtous  about  the  defences  they  were  to  make; 
or  so  much  as  to  premeditate  any  part  of  them ;  promising  to 
afford  them  on  all  occasions  the  aid  of  their  Father'^s  Spirit,  which 
would  inspire  them  to  speak  in  a  manner  becoming  the  cause 
they  were  to  defend. 

90.  ov  yap  iz/acI?]  See  Glass.  Phil.  Sac.  p.  420.  The  negation 
here  is  not  to  be  taken  absolutely,  but  comparatively:  i.e.  it 
shall  not  be  so  much  you  that  shall  speak,  as  the  Spirit  of  God 
through  your  mouth.  The  expression  is  similar  to  ix.  13.  So 
2  Sam.xxiii.  2,  wvevima  Kvplou  eXdXficev  ev  e/xoi.  And  Lucian. 
Fhilopat.  XVIII.  Vol.  iii.  p.  605,  aXXa  Xey^j  irapa  tov  UvevjuLaro^ 
TifV  iivofitp  roi  Tuoyw  Xafiwu.  See  Bp.  Taylor^'s  Works,  Vol.  x. 
p.  14. 

21.  irapaSwirei  eU  dai/aroi;]  Shall  deliver  him  up  to  be  put 
to  death.  Thus  Acts  viii.  3,  TrapaiiSovai  rii/a  ek  tpuXcuc^v. 
Isai.  xxxiv.  2,  wapaSovvai  avTou?  el^  <r(f>ayfiv. 

—  incufao'Tiia'ovTai]  In  the  New  Testament  this  verb  only 
occurs  in  the  middle  voice,  and  signifies  to  rise  up  against  any 
one  in  hostility;  and  is  used  particularly  of  those  who  having 
been  provoked  by  no  injury  persecute  others  with  hostility. 
Thus  Schol.  on  Thucyd.  iii.  39^ iiravdaTCLO'i^  oTav  rives  ri/uLw/uLevoi 
Kal  /jLtfciv  aciKov/xevoi  <rra(rid(Tw<Ti  Kal  eyOpevaxri  Tois  fxtjioev 
aSiKiiaaat*  Polyb.  v.  38,  5,  on  fieXXei  K\€0fJLevfis*»'€iravi<TTaa6€u 
Toly  Tou  (iaaiXews  irpdyixaaiv.  Thucyd.  i.  116,  koi  irpwrov  ueu 
Ty  Cfifup  eircwetTTfiaav  Kal  €KpdTfi<rav  ti5i/  TrXeicrTwv.  Joseph. 
B.  J.  II.  17>  9,  iirav'uTTavTai  Se  oi  irepl  rov  'EXed^apov  avT^, 
Fhilo  de  Spec.  Legg.  p.  77^9  tot«  Se  tov^  eiravurraiuLevovs  afiv- 
ro/ULevoi,  iroXXol  Se  '7roXXa')(od€¥  ewaviaTavrai. 
'  '■^  OcufaTwaowrt]  In  the  sense  of  irapaSwaovaiv  eU  Oavarow. 
Xen.  Anab.  ii.  6,  4,  €k  tovtov  koI  idavarwOti  viro  twv  ev  tji 
'SffrdpTfi  reXwv* 


S56  STi   MATTHEW. 

22.  etnaOe  /uorov/bievoi]  fcnr  fiuni&tjtreaOeg  as  vii.  29$  ^v  iii^ariwv. 
Fetron.  Arbit.  Si  quis  vitiorum  omnium  inimicus  rectum  iter 
yits  ccepit  insistere,  primum  propter  morum  differ^itiam  odium 
habet.     Quis  enim  potest  probare  diversa  ? 

*^-^  VTTo  tiravTtav]  i.  e  by  the  generality  of  men.  .The  Apostles 
and  first  Christians  set  themselves  in  opposition  both  to  the 
Jewish  and  Pagan  religions,  declaring  the.  nullity  of  the  former, 
and  urging  the  renunciation  of  the  latter  in  all  its  forms,  as  a 
flutter  of  indispensible  necessity.  On  the  most  tremendous 
penalties  they  required  every  man  without  ^^xception,  to  believe 
in  Christ,  and  submit  implicitly  to, his  authority.  No  wonder 
therefore  that  in  every  country  such  a  furious  storm  of  po'se- 
ciiticm  arose  against  diem,  and  the  religion  they  taught,  and 
that  they  were  treated  as  the  ttith  and  o£&courings  of  the  earth. 
See  IHin.  £p.  x.  97,  98. 

^-^oie  vv^fieivc^  els  Ti\o^\  i.  e.  He  that  shall  bear  constantly, 
and  with  an  invincible  patience  the  persecutions  of  the  world. 

This  encouragement  Jesus  likewise  gave  to  his  disciples,  when 
he  spake  to  them  of  the  su£Perings  they  were  to  meet  with, 
about  the  time  of  the  destruction  of  Jerusalem :  Matt.  xxiv.  13. 
We  may  therefore  believe  he  had  those  sufferings  now  in  his 
mind.  St.  Luke  mentions  flying  to  the  mountains,  whidi  shews 
that  the  kind  of  escape  was  temporal.  crt^Biia'erai  does  not 
always  import  eternal  salvation ;  nor  a-wnipta.  Acts  vii.  25, 

—  i/TTOMcfva?]  Virg.  JEn.  i.  207,  Durate  et  vosmet  rebus 
servate  secundis. 

83.  iv  Tri  irokei  Towriy]  Some  read  eir  t^9  troXew^  'tavnjf, 
which  has  proceeded  from  those  who  explained  ^ccJk^ii;  by  itcfiaX- 
Xuvy  to  correspond  with  fpevyere.  Middleton,  Gr.  Art.  p.  204, 
says  the  article  here  serves  to  mark  the  opposition  between  ovto9 
and  aXXo?,  two  cities  only  being  supposed,  and  is  therefore  not 
without  meaning  in  the  Greek. 

*— ^irycre  €i9  t^v  aX\f;v]  Origen  c.  Cels.  K^i;  <l>evyfi  o 
JCparriavos,  ov  oid  SeiXiav  <f>€vy€i^  aXXa  Tfipwv  evToXijv  Tci 
owaa-KaXov,  Kal  iavrov  (puXaTTOMf  K€X0apovy  irepaw  w^Xtfiti^ 
aofie^/w  awTffpiqi. 

-—€19  T1JV  aXXffV^  For  which  in  some  is  read  eU  ti)v  ixepap* 
K^v  €K  TavTff^  iidKOvaiv  vfia^f  fpevycTe  eU   t^v  aXXtjv.     Also 

619    TT/V   aXXfJV'     K^V     €K    TaVTIfS    €K0uij^OUa'tV    (al.    OltiKUfGlv)    V/ULa9, 

tevycTe  eiy  ti/i;  erepav.  Also  €19  Tiyv  erepau'  kuv  ev  tti  erep^ 
mKwtTiVy  iraXiv  <f)€uyeTe  €19  Ttfv  aXXr/v,  And  €i9  tiJi;  ^XXtfv' 
iav  ce  ev  t^  oXXr;  oiWKOvo'iv  vfxmy  ^evyere  619  Tifi^  aXXi|y. 
Griesbach  admits  the  first  of  these,  and  thinks  that  the  trans- 


CHAPTER  X.  257 

cribers  might  ^Hsily  pass  from  one  ^vyiEre  eU  njy  to  the  other, 
and  so  omit  the  intermediate  words.  But  may  not  the  words 
K^w  €K  TavTtfs,  &c..  be  the  addition  of  the  grammarians,  perhaps 
from  xjtiii.  34? 

— -  01/  /uii}  TsXecrirre]  Scil.  obire  vel  pervadere,  et  sic  prsedicandi 
ministerium  simul  exsequi  quod  demandatum  a  Christo  fuerat, 
Ter«.6, 7^  Glass.  Phil.  Sac.  p.  333:  and  Chrysostom  thus  explains 
the  words  ov  (pBdcere  icepieXOovre^  tjJi;  TlaXaKTTimjv*  Or  for 
Ttkitrtire  oiov  Sid  rdi  iroXei^,  as  Find.  01. 11.  4,  ireSXctv  A*09 
6co0f  where  the  Schol.  says  iTekeiaxrav,  rfwaavi  eiropevOficrar* 
Thucyd.  11.  97j  o^y  ^  Ta  ^uyTOfuirara  cf  'A^i^pwv  is  'Icrpor 
dv^p  ei/^otfyof  evSeKardio^  rcXci:  iv.  78,  6?  ^dpaaXov  ereXecre* 
Ludan.  Toxar.  lii.  VoL  ii.  p.  668,  Tpirdloi  iriXeaeif  ix  MayXut^ 
€9  2xi0a^.  Id.  in  Hermod^.  lxxi.  VoL  i.  p.  813,  airo  n^^ 
''EXXttw  €19  'Ipcinh  TcXel. — 'Avveiv  and  oiaio/eiv,  which  have  the 
same  s^pufication,  are  used  in  the  same  manner,  Joseph.  B.  J.  vii. . 
5, 3^ .  Tcro^  nrffp  irpoKCifuvipf  woiovfievoi  iropeiay,  koI  Tffv  ept/fAop 
17  Tajficrra  Stawiaas.  Iksiod.  epy.  11.  2i535  e^  irorc  Kal  TtjIS 
^X0€  ^oXvv  iid  irouTov  dviaqt^.  Philo  de  Vit/  Mos.  p.  690^ . 
apep€9  o/ULW  Kal  yvvaiKes  drpififj  Kal  ficucpdy  iptj/uLtiv  avcurap 
€anfcravT€9,  iwl  OdXarrav  d<fHKVov¥T€a  Tfjp  ipvOpdw  irpwrayopiev" 
o/ievriv.    Tibull«  i.  4,  63,  Et  tercentenas  erroribus  expleat  urbes/ 

-:—  cc0f  ar  eXdff  6  uioi  toS  dvOptinov'^  This  phrase  alwayii  • 
signifies  either  our  Lord^s  coming  with  the  Roman  army  to 
destroy  the  Jews,  or  else  his  coming  to  the  final  judgments 
And  as  it  cannot  here  be  understood  in  the  second  sense,  it  seems 
necessary  to  understand  it  of  his  coming  to  avenge  his  quarrel 
on  the  Jewish  nation.  And  to  this  sense  lead  the  following 
words:  And  if  you  meet  with  great  obloquies  and  persecutions 
from  the  Jewish  nation,  whilst  you  are  thus  spreading  the  Grospel 
through  Judea  (as  they  did  even  to  the  beginning  of  the  war.; 
James  the  brother  of  our  Lord,  and  other  Christians  being  slain 
by  Ananua  the  high-priest,  but  three  years  before  the  war  broke 
out),  it  is  only  what  was  done  to  your  Lord :  and  therefore 
what  you  have  equal  reason  to  expect,  for  the  disciple  is  not 
above  his  master/ 

24.  ovK  €<rrc  fiadfiTtfs]  No  disciple  i  Middleton^  6r.  Art. 
p.  905.  This  is  a  proverbial  expression  which  Jesus  Christ 
applies  on  different  occasions :  here  and  John  xv.  20>  it  relate^ 
to  the  persecutions  his  disciples  were  to  undergo:  it  is  applied 
to  another  subject  John  xiii.  16:  Luke  vi^  40.  In  the  passages 
in  St.  John,  /uei^cDP  is  in  the  place  of  virep. 

26.  a^/r^Toir}    SciK  car}  or  earw, 

R 


S58  IT.   MATTHEW. 

«— —  i  ccSKos  fltfv  o  Kvptai  airov]  Arrian.  Epictet.  it»  23, 
iivoTcu  TO  cicucovoSv  Kpelacrov  elvat  CKeivov,  tp  ciwcovci'^  o  iinrof 
tai  imraa^;  ij  o  kvwv  "tcH  KuvffTfov ;  17  to  op^av0¥  tov  KSapiaroSl 
If  oi  vjTfipeTcu  TcXi  ficurikew^ ;  Chrysostom.  Horn.  xxxt^.  in  Matt. 
4«n  av  tf  idvKo^,  ovK  cctti  vfrep  top  Kvptov  jcara  TjJk  rijj  Tifi^9 

-— BecX^c/Soi/X]  A  flame  given  by  the  Jews  to  the  prince 
lif  devils:  in  Luke  xi.  15,  is  added  ap^ovTi  tUv  Satfio^^ofp :  and 
John  xii.  31,  apywy  tov  icocrpuov  tovtov*  The  word  signifies 
Ae  lord  of  flies :  and  was  probably  taken  from  the  Philistines, 
where  Baalzebub  was  worsliif^)ed,  2  Kings  i.  2,  as  the  God  of 
Ekron,  and  so  stiled  by  his  votaries  for  much  the  same  reason 
)M  Hercules  was  worshipped  under  the  aj^iellatioA  of  dirofivio^. 
The  Ekronites  bekig  near  neighbours  to  the  Jews,  the  great 
^r^eneration  which  they  had  for  this  idol,  made  him  the  object 
beth  t>f  the  horror  and  detestation  of  the  devout  worshippers 
irf  the  true  Grod  t  and  accordingly,  to  express  in  what  detestation 
they  held  him,  they  iqppropriated  his  name  to  the  most  hateful 
being  in  the  universe,  catting  the  devil  or  the  prince  of  the 
levil  angels  Beelzebub. 

It  i^  remarkable  that  there  is  no  variation  in  the  Greek  MSS.^ 
all  of  which  make  the  word  terminate  in  X  not  jS.  All  the 
learned  deem  to  be  agreed  that  Beelzebub  was  the  Oriental  name. 
But  no  Greek  word  etids  in  /3:  those  therefore  Who  wrote  in 
tliat  language^  in  <Mrder  to  accoipmodate  then>selves  to  the  pro- 
nunciation of  the  peojde  w4k)  spoke  it,  were  accnston^ed  to  make 
iKxne  alterations  on  foreign  names.  I'hus  Sennacherib  in  the 
tSeptiiagint  is  'S^pvaxffpeliuL:  and  Habakkuk  is  'Anfiatccm.  On 
how  many  cK  the  Hebrew  names  of  the  Old  Testament  is  a 
Imich  greater  change  made  in  the  New,  in  regard  to  which  we 
fiad  no  diierent  reading  in  the  MSS..^  But  probably  the  reason 
ef  the  preference  given  by  our  tran^ators  was  not  because  the 
tdun^  was  more  conformable  to  the  Oriental  word,  but  because 
tiHrough  the  universid  iise  of  the  Vulgate  before  the  Reformation, 
Iben  were  accustomed  to  the  one  name  aiid  strangers  to  the  other. 

—  cKoXeaav]  In  several  MSS.  and  some  Fathers,  ^TrcucoX^fov. 
Atad  this  Grriesbach  admits  into  the  tedct;  it  being  no  uncommon 
HiiDg  with  trafiscribers  to  change  compounds  into  simples.  The 
ireflding  aireicdXeaetv  may  have  originated  in  the  other. 

S6.  fiff  ov¥  ^fiffiiJTe  aiJroi)?,  &c.]    These  words  are  capable 
•%t  two  good  senses,  (1)  Let  not  the  dread  of  these  persecutors 
•fffigbt  you  from   preaching  the  Gospel,  as  despairing   of  the 
s  of  it :  for  though  at  present  it  seem*  to  be  hidden  from 


CHAPTER   X.  259 

the  world)  and  it  b  like  to  be  obscured  awhile  by  the  calumnies 
of  the  J(ew8  and  others,  I  will  cause  it  to  shine  through  all 
the  world,  and  disaipate  all  the  clouda  they  cast  over  it,  and 
break  through  all  obstacles,  and  will  render  it  <^  mighty  to  cast 
down  every  high  thought  that  exalts  itself  against  the  knowledge 
of  God,  and  bring  into  captivity  every  thought  to  the  obedience 
of  Christ.'"  Or  (2)  Fear  not  the  calumnies  with  which  they 
diaU  load  you,  as  they  did  your  Master,  calling  hhn  fiedaebuk^ 
for  I  will  make  the  innocency  and  the  excellency  of  your  doctrine 
as  clear  as  the  light,  and  yout  integrity  in  di]^)eosing  of  it,  and 
your  patience  in  suffering  for  it^  to  redound  to  your  pran^ 
honour  and  glory,  throughout  all  ages,  and  especially  at  th^ 
revelation  of  our  Lord  from  heaven. 

"-^ouSip  yapf  &c.]  A  proverb  used  also  by  the  heathens, 
at  Tertullian,  Apol.  vii.  tells  us,  B^ie  autem  quod  omnia  tempua 
^evelatf  testibus  etiam  yestris  proverbiis  et  sententiia.  Hor.  i« 
£p.  VI.  24,  Quicquid  sub  terra  est  in  apricum  proferet  setas; 
Sopu*  AjaX)  655,  awavO'  o  iMwcpot  tcdvapiSfjjriT^K  ypovw  ipiei  t 
SI jfXai  &C.  Menander^  ayei  oe  wpos  ^oif  ti}v  aXjfdeuMtf  ypovoi^. 
Soph.  Hipp.  6,  wpo9  Tmwra  cptfwre  paiiev^  st>9  o  ?rai^  opiv  koI 
irJunr   sucoMvy  irmnr    imnrri^treg  Xporos. 

87*  i^  '^n  oiBOTf^]  L  e«  What  I  have  ssdd  to  you  in  private, 
and  in  obscure  parables*  and  almost  as  the  Jewiah  doctoia^ 
whose  custom  it  is  to  whisper  into  the  ear  of  one  who  is  to 
qieak,  what  he  thus  whispers,  aloud  to  others;  that  ^)eak  ya 
f^penly  and  clearly  in  the  audience  of  all,  and  as  it  were  after 
the  manner  c^  the  Jews,  who  having  battlements  on  the  topa 
of  their  houses,  over  which  they  could  look,  did  often  from  them 
preach  to  the  people. 

"^^i^  T^  ^porri\  See  Olass.  FhiL  Sac.  1045.  Liban.  D.  laxitu 
p*  7^9  ^  M^  Ta  \iav  €¥  ffKOTei  irparrofieva  XoaSw^iv  ia, 
froma  m  ^)tis  ayouarcu  Sc^h.  Phil.  585,  ti  ^ttfcnw,  w  ttoI;  ri 
/le  K«tra  ckoto¥  itore  ^lefiicoKq.  \6rfOKn  fpi^  v  i  pavfiartit^ 
N.  Ovic  aXSd  wtt»  TI  ipf^ax'  Sei  ^  airoy  \iy€i¥  £<ff  ^mS(,  o  \i^4t 
jrpa^  ire  K4f^€  Tst/cros  rv. 

— -w  TV  ovf]  Scil.  XeyofKtpov,  Thus  in  the  Septuagint^ 
£xod.  xi.  2,  XaKriaov  ovv  Kpv(f)ij  €i9  rd  wtu  tou  Xaov,  where 
Kpwfpij  has  been  suf^sed  to  be  a  margmal  interpretation  of 
«tf  ru  iSro.  JLuciau.  Necyom.  xxi.  Vol.  i.  p.  485^  o  ^^  jf}  /Kt 
inrtiTcr/eiy,  Kai  iroXi)  rtow  oKkwv  o^o<nrcureif ,  lipifia  TTjoaKncJ^ot 
vpo^  TO  ov^  <j>rf<np.  Martial  i.  96,  Fauca  verba  Mateme  dicas 
ia  aurem,   sic,   ut  audiat   sc^us.      Diog.  Laert.   Zeno.  ix.   26f 

enrctfi^,  e'^eiv  rivd  siwcii^  avr^   rpof  to  ovj- 

a2 


960  ST.   MATTHEW. 

—  ml  riv  itapuuTwv]  This  is  a  proverbial  expression.  Acd- 
fimrwv  here  answers  to  tecta;  as  Matt.  xxiv.  17:  Mark  xHi.'  15: 
Luke  xvu.  81.  The  roofs  of  the  houses  in  Judaea  being  flat, 
BO  that  people  could  walk  on  them,  what  was  done  on  them, 
was  done  publicly :  whence  2  Sam.  xvi.  22,  evl  to  S£iuLa  and 
Kor  a(p0aKfiov£  Travro^  'IcrpaiJX  are  joined  together.  Lightfoot 
thinks  that  perhaps  allusion  is  made  to  that  custom,  when  the 
minister  of  the  synagogue  on  the  Sabbath  eve,  sounded  with 
a  trumpet  six  times  upon  the  roof  of  an  exceeding  high  house, 
diat  thence  all  might  have  notice  of  the  coming  in  of  the  sabbath. 
The  first  sound  was  that  they  should  cease  from  their  works  in 
the  fields:  the  second  that  they  should  cease  from  theirs  in  the 
city :  the  third  that  they  should  light  the  sabbath  candle,  &c. 

Liician.  Ver.  Hist.  ii.  46,  Vol.  ii.  p.  140,  avroi  Se  di/eX^cvi' 
€ir<  TO  (rriyoi  efiowv  Te  xal  tov^  iraipow  avveKaXow.  Plutardi. 
C  Gracch.  p.  836,  tov  ie  'sreSlov  /xij  Se^a/uLeuov  to  irXtjOo^  am 
tAv  .  T&y£v  KOI  K€pafimv  tos  (fxavd^  {Twn^yovv* 

28.  fvii  <f>o^rfiriTe\  Many  MSS.  and  some  Fathers  read  ^fieiaOe. 
The  other  reading  may  have  arisen  from  the  latter  part  of  this 
Terse,  or  from  ver.  26.  The  construction  ^o^Si^d^Te  airo  tUv  airoK- 
r^ivovTwv  is  a  Hebraism.  Several  MSS.  also  read  dvoKTevopTafy- 

— —  >^^y].  That  the  soul  survived  and  was  capable  of  Miss 
or. misery  was  a  distinguished  tenet  of  the  Jews  from  the  time 
af  Esdras.  Wisd.  xvi.  13, 14,  <rv  yap  (Kvpioi)  ^a>^  ica}  Oavarov 
ij^ovaiav  €;(€«$,  Kai  Kardyet^  eli  vvXas  ^Sov  koI  avdyets.  avBpwwo^ 
&i  dirotcreivu  fiev  Ttj  icaic/^  avrov.  i^eXOoy  Se  wevnia  ovk  aFdo-- 
Tpe^c,  ovoe  dyaXvei  yfrvxrly  vapaXijiffOeiaav.  Joseph,  de  Maccab. 
13,  ./ui}  ipofiffiwjULev  Toy  coKovyra  dirofcreivai  to  awjuLO.  fieyas 
yap  ^I'X^s  Kiyovyo^  ev  aiwyltp  (iatyayKr/uitp  Keifievo^  toT;  trapa- 
fiaiyovcri  Ti)y  evroX^v  tov  Qeov,    See  2  Mace.  vi.  26 :  vii.  9,  29* 

,  *—  "^v^ffv  Kat  awfia]  Many  MSS.  have  t^v  '^v^ijv  xal  to 
aHfiay  a  reading  which  Middleton,  p.  205,  says  originated 
fiom  ignorance  of  the  usage  noticed  in  his  6r.  Art.,  Part  i. 
e.  vi.  §2,  viz.  where  several  nouns  are  coupled  together  by 
conjunctions,  though  the  nouns  would,  if  they  stood  singly, 
require  the  article,  yet  when  thus  brought  together,  they  fre- 
quently reject  it. 

.  -— .  iv  yeevvf{\  In  hell.  See  v.  23.  This  verse  contains  a 
decisive  proof  of  two  very  important  doctrines,  the  existence 
of  a  soul  distinct  from  the  body,  and  the  continuation  of  that 
soul  after  death.     See  Porteus,  Lect.  ix.  p.  231. 

29'  ouyl  5Jo]    Used  for  a  strong  affirmation.     See  Hoogeveen, 
Doctr.  Part.  c.  xxix.  Sect.  W  §  12. 


CHAPTER  X.  261 


arpovOia 


Moschopulus,  vuvra  to.  fwcpa  Twf  oprlOwv* 
daaaptov^  Sub.  avrl.  Plut.  Cat.  Maj.  p.  338^  a^oir. 
'wapa<rK€vaS^€<r0€u  'trpoi  to  oeciryoF  €^  ayopat  aaaapitav  Tpuucovtcu 
And  ov  Ti9  ov  oeiTaif  K^tf  curtrapiou  iriirpdaKifTcu,  iroKXoS  vofiil^etw^ 
The  word  is  derived  from  the  Latin  a«,  received  by  the  Greeks 
and  Hebrews  in  the  time  of  our  Saviour.  It  expressed  the 
value  of  a  tenth  part  of  the  drachma,  according  to  Plutarch : 
but  Polyb.  II.  16,  6,  says  lifjLuuradpwv  iari  Teraprov  fuijptK 
oftokoSf  and  therefore  it  was  the  twelfth  part  of  an  Attic  drachma. 
With  da-adpiov  sub.  vofAiaina.   Mich,  in  Bos.  Ell.  6r.  184. 

There  is  a  various  reading  tcH  wrtrapiov,  which  though  feeUy 
supported,  Middleton,  6r.  Art.  p.  205,  thinks  not  altogether 
improbable,,  as  there  is  a  correlation  between  the  Suo  arpovOia 
and  the  daadpiov,  (or  which  they  are  sold.  The  use  of  the 
article  in  this  sense  is  perfectly  classical. 

.— €•»  <wj  I.e.  oi/d6if,  none. 
.   —  ireaeirai  ciri  rnv  yvv^  i.  e.  Perishes.     iriTrreiv  frequently 
used  in  the  sense  of  airo^Xvadcu.    See  Josh,  xxiii.  14:  2  Kings  x^ 
10.     Antjbol.  III.  24,  1,  vvv   eis   yav  ayXwraos   amwSrrroi  n 
ireawaa  /recMoi.     See  Amos  iii.  5.       . 

—  €iri  Tijy  yiiv]  Wanting  in  some  MSS.,  and  suq)eeted  by 
Griesbach  of  being  an  interpolation. 

— av6i/  Tov  varpos]  Absque  Dei  voluntate  et  prs^seitq.  Dem* 
de  Cor.  §  23,  xal  ravra  cvp^TayOri  r^  vavapyftp,  av€v  rod  Sii/uLcu 
Tw^  ABtivaiwv.     A  few  MSS.  add  tou  ev  ovpavols.  .' 

Here  we  have  that  most  important  and  comfortable  doctrine 
of  a  particular  Providence  plainly  and  cle^ly  laid  down.  See 
P<Nrteus,  Lect.  ix.  p.  233.  The  Jews  entertained  t}ie  c^inion 
that  a  superintending  Providence  protected  the  minutest  objects.. 
Thus  we  meet  in  their  writings  with.  There  is  not  the  least 
herb  on  earth,  over  which  there  is  not  an  appointed  guardian 
in  h^yen :  and,  A  man  cannot  hurt  his  finger  upon  earth,  but 
it  is  cried  aloud  in  heaven.  The  regard  which  God  has  for 
all  his  creatures,  small  and  great,  is  strongly  represented  in  the 
book  of  Jonah,  where  God  makes  his  compassion  to  brute  beasts 
one  of  the  reasons  why  he  should  not  destroy  Ninevdi.  It  it 
plain  Homer  thought  Divine  Providence  interested  itself  in  the 
lives  of  brute  animals.  And  Plutarch  proves  from  Homer  that 
the  wise  men  (^  old  entertained  the  opinion  that  Divine  Pro. 
vidence  took  care  of  ov  fiovoy  fioa^,  aikka  Kal  irdvra  Ta  dKXa 
^aia,  «y  t^  (pJcrewi  ^orriic.Ss  fiere'^fovra*  iEban.  H.  A.  i.  31, 
iSiop  Se  apa  rwv  <Qimv  koI  exeluo  dyoBov,  irpovoiav  avrwv  jcai 


362  ST.  MATTHEW. 

oi    &€oi    woK^wTcUf    Kal  oire    avriv   KaTtHppovo^ffty,    Qvci  lu^v 

30.  ai  Tpi^]  This  is  a  proverbial  saying,  and  gives  a  lively 
representation  o£  the  care  God  takes  of  the  righteous.  See 
1  &am.  xiv.  45:  3  Sam.  xiv.  11:  1  Kings  i.  53:  Luke  xxi.  18: 
Acts  xxvii.  34.  Liban.  D.  xxxvii.  p.  807}  o  ^^,  el  fi^  xal  Tek 
'Tpiyaii  i^apiOfAiiaeie  t£v  ireaovrmv^  ovk  elyat,  oireff  riv,  ^yerr©. 
Chrysostom,  rovro  ii  eXeyeVj  ovy^  crt  tos  Tpiyu^  o  Geo9  apSfiet^ 
oXX'  lya  Tfjw  aKpifiif  yvwnv  Koi  T^y  ^roXXi/t^  wpovoiav  Tifp  mpl 
avTov^  ci^eififToi. 

31.  irdXkAw  frrp(Hf9iiw'\  In  some  iroXX^.  But  voXXw  clearly 
refers  to  the  words  i^  airrHv  and  lio.  It  is  sometimes  put  for  a 
great  number  or  for  all.  Dan.  xii.  2.  Compare  Rom.  v.  18  and  15. 

32.  ojuLo\oyff<T€t  €V  enAoi]  The  Hellenists  use  o/ioXcK/eir  ep  npt 
for  ofioKfyyeiv  Ttva.  See  Luke  xii.  8 :  Rom.  x.  9*  The  other 
construction  is  in  Acts  xxiii.  8 :  xxiv.  14.  It  here  ngnifies 
publicly  to  acknowledge  Jesus  Christ  for  the  promised  Messiah, 
and  the  Son  of  God:  this  confession  extending  to  the  receiving 
of  his  whole  doctrine.     See  Bp.  Taylor's  Works,  Vol.  x,  p.  455. 

33.  apvrlo'riTai  /ulc]  Scil.  /my  yttwcTKeiv.  To  deny  Jesus  Christ 
is,  not  to  acknowledge  or  to  disown  him,  to  renounce  his  doctrine 
and  be  ashamed  of  the  profession  of  it.  See  Mark  viii.  38  i 
Luke  ix.  26. 

'^-^  apvrfiTOfMat  airop]  This  is  what  is  otherwise  expressed 
'before  in  these  words,  in  oiSiinyre  eyvwv  v/nat,  vi.  33.  Polyb. 
<▼.  90,  11^  Kal  t£p  ixev  dKKwv  lAaOrffmdrwp  apvtfOrjpai  tc  /i>l 
ygpoioTKeiv,  ovS^P  aiaypop  liywirrcu,  riji;  'ye  fitip  tii^u  cvt 
ipVflBfivai  SuvavTCUf  oid  to  kot  avdyKijv  iravra^  fxavBaveiv^ 
aiff  ofio\oyodwT€f  QiroTpifieaBaif  Std  to  t£v  aiay/xiv  irap 
cnJroi5  woiJil^e<TQm  tovto, 

—  epifcpo9Bt¥  Tov  iruTpo^  fiov,  &o.]  In  Luke  xii.  8,  i/uLWpo<r9€P 
Twv  ayyiXwv  tov  Qeov.  And  in  a  similar  passage  Luke  ix/  26, 
prav  iXOff  (o  v\o9  tov  av&pfiirov)  kv  Ttf  oof  ly  avTOV  ital  tov  irarpo? 
/rac  Twp  dyltoy  dyyeXtop. 

—  ftdKXeiv  etpjjprir]  i.  q.  i^awoareXXeiP  (Amos  viii.  11:  Esdc. 
xiv.  13)  TToietp,  Sovpcu  (which  St.  Luke  uses  in  the  parallel 
passage  xii.  51)  eiptivrip  iiri  t^  7^^.  Thus  Livy  11.  1,  Ser^re 
certamina:  iii.  40,  Civiles  discordias  serant. 

It  is  not  to  be  imagined  from  hence,  that  to  sow  strife  and 
dissensions  among  men  was  either  the  intention  of  Jesus  Christ, 
or  the  tendency  of  the  Gospel.  This  would  happen  through 
the  incredulity  and  perverseness  of  men,  that  they  shall  mako 


CHAPTER  X.     •  263 

the  Gospol  iUelf  an  oe^a^oq  of  bitter  di^^ensioD.  See  Porlems 
Lect.  ix«  p.  239*  All  thi^  om  be  inferred  here,  is  the  c^rtaintjp 
of  the  thing,  or  iJiskX  it  will  as  surely  pome  to  pasii  its  if  he  ha4 
designed  it.  In  interpreting  such  passages  as  thes^t  we  are  tq 
consider  the  particular  mann^  of  q>eaking  in  use  among  these 
antient  writers :  and  we  shall  by  doing  so,  find  that  all  that  th^ 
woTiJU  import  is  the  certain  futurity  of  the  thing ;  an  energetic 
mode  of  expressing  the  certainty  of  the  foreseen  consequence,  by 
representing  it  aa  if  it  were  the  purpose  for  which  the  measure 
was  adopted:  (an  idiom  familiar  to  the  Ori^itals,  and  not  ui^ 
frequent  in  other  authors,  especially  Poets  and  Orators).  Simeon 
said  of  Jesus,  This  child  is  set  for  the  fall  and  rising  i^^n  o| 
many  iti  Israel;  and  for  a  sign  which  shall  be  spoken  against; 
wh^e  it.  is  evident  that  the  words  denote  not  the  deaigm^  but  the 
effeut.  And  they  denote  no  more  than  this  when  the  particle 
Ufa  (which  elsewhere  denotes  the  design  of  the  agent  or  the  fini4 
cause)  ia  used.  For  judgment,  say^  Jesus,  John  ix.  39»  I  am 
come  into  this  world ;  that  they  which  see  pot,  might  see,  and 
that  they  which  see  might  be  made  blind*  In  which  words  it 
expreaaed  not  the  design  but  event  of  Chrisf  s  coming.  Again 
Rom-  V.  30,  The  law  entered  iva  ^Xcovoait  to  irapdirr^iffHu 
Thif  was  not  the  design  of  the  law's  entering,  but  the  event  of 
consequent  only.  And  if  where  this  particle  is  added,  the  worda 
import  no  more  than  the  event,  there  is  less  reason  it  should 
import  more  where  it  is  omitted,  as  here.     See  Glass.  PhiL  Sao. 

p.  SJ41. 

T-^  cl/p^Fifi']  The  prophets  have  spoken  glorious  things  of  the 
peace  and  happiness  of  the  world»  under  the  reign  cf  Messiah, 
Isaii  xi.  6»  whom  they  have  for  that  reason  named  the  Prince  of 
Peace,  Isai.  ix.  6-  They  only  foretell  what  the  effect  of  hia 
coming  would  be.  This  glorious  state  of  things  was  not  instantly 
to  begin»  but  Christianity  was  for  a  season  to  be  the  innocent 
occasion  of  much  mischief- 

—  fiaxfupav]  Does  not  in  this  place  denote  wars  or  iightings; 
but  division  and  separation  from  we  another  upon  account  of 
religion.  This  is  evident  from  the  fallowing  words,  For  I  am 
oome  ^ya^m  to  separate  son  and  father:  and  from  the  parallel 
passage,  I^nke  xii.  Ifl,  Suppose  ye  that  I  am  come  to  give  peace 
on  earth;  I  teU  you  nay,  but  rather  iifmepur/ukow^  Christ  sent 
a  sword  which  dividea  asunder,  but  sheds  no  blood ;  jfmpH^ovaav^ 
if/iav  airo  rww  ani^rw^*  Theodor.  Heracleot.  in  Matth.  x.  34« 
liightfoot  however  thinks  that  although  these  words  may  be 
understood  truly  of  the  differences  between  believer^  and  nn- 


362  ST.   MATTHEW. 

oi    &€ol    frocovrrof)    kqI  ovt€    avrwv   KartHppovowfftVj    ouce   fii^y 

30.  ai  Tp^X^]  '^bis  is  a  proverbial  saying,  and  gives  a  lively 
reffreaexita/tiati  ot  the  care  God  takes  of  the  righteous.  See 
1  Sam.  xiv.  45:  3  Sam.  xiv.  11:  1  Kings  i.  53:  Luke  xxi.  18: 
Acts  xxvii.  34k  Liban.  D.  xxxvii.  p.  807f  i  Sij  el  fi^  xrai  rar 
Tfiiyoi  il^piOfAtiaeie  tUv  TreeovTwVf  qvk  elyac,  oTref*  r/v,  ifyciTO, 
Chrysostom,  tou7:o  ie  eXeyeVj  ovy^  en  ras  Tpi^xai  o  Geoy  apSfjLtly 
oXX'  lya  Tfjw  aKptfUi  ywwrtv  Kat  n^v  iroXXi)i^  wpovotav  rifi;  irepl 

31.  trdXkUp  flrrpcwSiW]  In  some  ttoXX^.  But  9roXXci!i'  clearly 
TeSers  to  the  words  i^  avrHv  aiid  ^i^.  It  is  sometimes  put  for  a 
great  number  or  for  all.  Dan.  xii.  2.  Compare  Rom.  v.  12  and  15. 

32.  ojULo\oyff<T€i  €V  ff^coc]  The  Hellenists  use  o/uLoXoyeiv  ev  rttn 
for  ofAoKoyeiv  Tiva.  See  Luke  xii.  8:  Rom.  x.  9-  The  other 
construction  is  in  Acts  xxiii.  8:  xxiv.  14.  It  here  signifies 
publicly  to  acknowledge  Jesus  Christ  for  the  promised  Messiah, 
and  the  Son  of  God:  this  confession  extending  to  the  receiving 
of  his  whole  doctrine.     See  Bp.  Taylor's  Works,  Vol.  x.  p.  455. 

33.  apvrjo'riTai  /uic]  Scil.  /mtj  yitrwcriceiv.  To  deny  Jesus  Christ 
is,  not  to  acknowledge  or  to  disown  him,  to  renounce  his  doctrine 
and  be  ashamed  of  the  profession  of  it.  See  Mark  viii.  38 : 
Luke  ix.  26. 

—  a/Dy^o/uoi  airop]  This  is  what  is  otherwise  expressed 
■before  in  these  words,  on  ovSeTrore  iyvwv  i/xa^,  vi.  33.  Polyb. 
XV.  90,  11>  Koi.  t£v  /uL€y  aXXct>v  lAaOffimaTwv  apPTtOfjvai  ti  juLtf 
ytpwarKeiv,  ovoep  aiaypop  vgyovvrai,  Ttjp  ye  /ui>)m  w^ijv  ovt 
apptjB^yat  oupayrat,  oid  to  kut  apayKtip  irdpra^  /mavOdvetPf 
ovff  ojULoXoyoupTet  dfrorpifleaBaif  otci  to  Ttip  aia")(p€iv  irap 
aiJroIs  ro/xi^ec^tti  tovto, 

•''^  €pLwpo9€€P  Tov  iTUTpo^  jutou,  &c.]  lu  Lukc  xii.  8,  €/uLwpo<r9ty 
Twp  ayyeXwp  tov  Qeov.  And  in  a  similar  passage  Luke  ix^  26, 
OTav  iXOfi  (o  v\o9  tov  ap&pdirov)  kv  t^  ^f  ly  avrov  koi  tov  irarpo^ 
Koi  TWP  ayltov  dyyiXtop, 

—  ftdXXeiP  ei/tM/wyr]  i.  q.  e^awoareXXeip  (Amos  viii.  11:  Ezek. 
xiv.  13)  TToieiPj  Sovpai  (which  St.  Luke  uses  in  the  paralld 
passage  xii.  51)  elpvivrip  cttc  tvj^  'y^s-  Thus  Livy  ii.  1,  Serere 
certamina:  iii.  40,  Civiles  discordias  serant. 

It  is  not  to  be  imagined  from  hence,  that  to  sow  strife  and 
dissensions  among  men  was  either  the  intention  of  Jesus  Christ, 
or  the  tendency  of  the  Gospel.  This  would  happen  through 
the  incredulity  and  perverseness  of  men,  that  they  shall  make 


CHAPTER  X.     •  26S 

the  Goipol  iUelf  an  oeea^oq  of  bitter  di^ensipii.  See  Por^iu^ 
Lect.  ^x.  p.  239*  All  thi^t  ciu)  be  inferred  here,  is  the  c^rtaintjp 
of  the  thing,  or  Xhsk%  it  will  a»  surely  come  to  pasii  its  if  he  ha4 
designed  it.  In  interpreting  such  passages  as  thes^  we  are  tq 
oonsid«r  the  particular  mann^  of  q>eaking  in  use  among  these 
antient  writers :  and  we  shall  by  doing  so,  find  that  all  that  th^ 
ward«  impc^t  is  the  certain  futurity  of  the  tbi^g ;  an  energetic 
mode  of  expressing  the  certainty  of  the  foreseen  consequence,  by 
representing  it  aa  if  it  were  the  purpose  for  which  the  measure 
was  adopted:  (an  idiom  familiar  to  the  Ori^itals,  and  not  uiv- 
frequent  in  other  authors,  specially  Poets  and  Orators).  Simeou 
said  of  Jesus,  This  child  is  set  for  the  fall  and  rising  i^^n  of 
many  hn  Israel;  and  for  a  sign  which  shall  be  ^x>ken  against; 
where  it  is  eivident  that  the  words  denote  not  the  deaigu^  but  tha 
e9e»t>  And  they  dmote  no  more  than  this  when  the  particle 
Ufa  (which  eUewher^  denotes  the  design  of  the  agent  or  the  fini4 
cause)  ia  used.  For  judgmadt,  says  Jesus,  John  ix.  39,  I  am 
come  into  this  world ;  that  they  which  s^  pot,  might  see,  and 
that  they  which  s^  might  be  made  blind*  In  which  words  is 
expresaed  not  the  design  but  event  of  Christ'^s  coming.  Again 
Bom.  V.  20,  The  law  entered  tya  ^Xtoiroai}  rp  irapairr^iffiiu 
Thif  was  not  the  design  of  the  law'^s  entering,  but  the  event  or 
consequent  only.  And  if  where  this  particle  is  added,  the  worda 
import  no  more  than  the  event,  there  is  le^s  reason  it  should 
import  more  where  it  is  omitted,  as  here.  See  Glass.  PhiL  Sa<v 
p.  241. 

''^  cip^Fiff]  The  prophets  have  spoken  glorious  things  of  the 
peace  and  happine^  of  the.  worlds  under  th^  reign  of  Messiah, 
I^ain  x}.  6»  whom  they  have  for  that  reason  named  the  Prince  of 
Peace,  Isai.  ix.  6-  They  only  foretell  what  the  eff<^t  of  hia 
coming  would  be.  This  glorious  state  of  things  was  not  instantly 
to  begiP)  but  Christianity  was  for  a  season  to  be  the  innocent 

Qcc^on  of  much  mischi^* 

—  fidxaipav^  Does  not  in  this  place  denote  wars  or  iightii^gs ; 
but  division  and  separation  from  we  another  upon  account  of 
religion.  This  is  evident  from  the  fallowing  words.  For  J,  am 
OomQ  ^X^rai  to  separate  ion  and  father :  and  from  the  parallel 
passage,  Iiuke  xii.  iEfl,  Suppose  ye  that  I  am  come  to  give  peace 
on  earth;  I  teU  you  nay,  but  rather  ^coMep^Mny  Christ  sent 
a  sword  whiph  divide^  asunder,  but  sheds  no  blood ;  jfcapil^ouaav^ 
fifidi  airo  tUp  qmivtwu*  Theodor.  Heracleot.  in  Matth.  x.  34. 
I^ightfoot  however  thinks  that  although  these  words  may  be 
understood  truly  of  the  differences  between  beUeveri  and  nn- 


904  8T.  1IM*TH£W. 

believers^  by  reason  of  the  Grospel,  which  all  interpreters  observe ; 
yet  they  do  properly  and  primarily  point  out  as  it  were  with 
the  finger  those  horrid  slaughters  and  civil  wars  of  the  Jews 
anong  themselves  which  no  age  ever  saw,  nor  story  heard. 

36.  ai/Opwrrop]  The  son;  Deut.  xxii.  30.  Comp.  Luke  xiL 
£0.     The  words  are  an  imitation  of  Micah  vii.  6. 

36.  iyOpol  Tov  oMfOpwrrov]  If  the  English  version  ^^  a  inan^^ 
foes^  be  the  whole  meaning,  the  force  of  the  article  is  not  ap- 
parent* Schleusner  explains  tov  auOpdwov  by  oocooecnroT^. 
This  would  be  sufficiently  definite :  but  with  this  Bp.  Middleton 
is  not  satisfied.  He  says  (Gr.  Art*  p.  206),  th^  passage  in  Micah 
k  translated  by  the  Seventy,  iyQpol  irdvre^  av^pa^  o\  avipe^  o< 
€V  T^o  oiKip  avToS.  But  he  thinks  iravro^  to  be  the  true  reading : 
and  siq>posing  this  conjecture  admitted,  he  says  it  was  reascmable 
to  expect  that  the  quotation  in  St.  Matthew  would  bear  a  close 
resemblance  to  the  Hebrew  of  Micah  and  the  Greek  of  the  Sep- 
tuagint;  and  that  the  latter  of  these,  if  it  did  not  exhibit  the 
article  as  we  find  it  in  St.  Matthew,  would  at  least  have  something 
equivalent.  And  this  equivalent  he  thinks  is  'n-avrosy  and  Tod 
auOpwirov  will  then  mean  every  man  or  men  generally.  In  con- 
fiirmation  of  this  see  Jobn  ii.  24,  25,  where  our  Saviour  is  said 
yivwTKew  wavra^f  which  immediately  afterwards  is  expressed  by 
iybwaxe  t<  tiv  iv  r^  iofQpdirtp. 

87*  0<X£y  inrep  e/ue]  A 'Hebraism:  Gen.  xlviii.  22:  Judg.  ii. 
19- 

"'^  uirip  «M^]  i*  e.  so  far  as  they  are  in  opposition  to  him,  or 
pretend  to  equal  share  of  affection  with  him.  See  Pearson  on  the 
Greed,  Vol.  i.  p.  185 :     Porteus,  Lect.  ix.  p.  244. 

—  trarepa  ^  fufrepa]  See  Middleton,  Gr.  Art.  Part  i.  c.  vi, 
§  S.  Hiarodes,  koIKw  /uiev  r^  Oei  ireiOecrOcuy  kclKov  oe  Kal  r-oif 
yQ¥tv<nif* ec  oe  irpos  oKKo  fiev  o  Oeios  v6/jlos,  irpo^  oXXo  oe  oi 

S»vei9  d>epoier,  ixar)(efiivffi  t^9  aipiaew^j  roi^  dfAeivoaiv  eweaOai 
I,  xpo9  TavTa  fAOvop  airetOoSirre^  yovevtn,  irpof  a  xal  avrol  Toif 
0e(0i^  voyuoK  ov  ireiBovTau 

'^^  o6k  i(m  /uLov  a^fof]  i*  e.  of  being  my  disciple.  Luke  xiv. 
26,  ov  ivparai  iulov  fxaOifrvi^  etvai. 

It  was  a  custom  of  the  Jewish  doctors  to  lay  down  before  their 
prosdy tes  what  inconveniences  would  attend  upon  their  precepts : 
and  in  conformity  with  this  our  Siaviour  acquaints  his  disciples 
with  two  things  which  would  be  a  means  to  deter  them  from 
embracing  his  religion,  viz.  the  difficulty  of  the  duties  that  would 
be  required  of  them,  and  the  greatness  of  the  sufferings  to  which 
they  would  be  exposed. 


CHAPTER  X.  965 

j3&.  Xofifidpei  rov  crravpow]  Here  is  an  allusion  to  the  custom 
of  the  Romans  who  obliged  criminals  to  bear  the  crosses  on  which 
they  were  to  suffer,  out  to  the  place  of  execution.  Plutarch 
de  Ser.  Num.  Vindict.  p.  554,  r^  ^ei;  cd/ULaTi  tww  KoKaS^o/niwrni^ 
ixiurroi  Kcucaipywv  €K<p€pei  tov  avrw  arcLupov*  Artemid.  ii'.  61, 
COI4C6  yap  Kot  6  aravpo^  Gavdrtp,  Kal  o  /xeXXcDr  avr^  irpotn^ 
XoHhtOcu,  irporepov  avrou  /3acrra^€c.  In  this  manner  our  Liord 
himself  was  treated.  As  this  was  not  a  Jewish  but  a  Roman 
punishment,  the  mention  of  it  on  this  occasion  may  justly  be 
looked  oh  as  the  first  hint  given  by  Jesus  of  the  deadi  he  was 
to  suffer.  If  it  had  been  usual  in  the  country  to  execute  crimi- 
nals in  this  manner,  the  expression  might  have  been  thought 
proverbial  for  denoting  to  prepare  for  the  worst. 

The  figure  expresses  this  sentiment  with  great  energy.  That 
no  man  can  be  a  true  Christian  unless  he  is  willing  to  endure 
all  sorts  of  persecutions,  together  with  the  most  shameful  and 
painful  death,  for  Christ^s  sake,  when  called  to  it.  Chrysostom. 
Hom.  cxxxix.  Vol.  v.  p.  878,  imi  itpo^  tw9  lavSupau^  wfiev  irctfKMr 
T€TayjuL(Bvot,  TO  cd/jLo  fi/ULwy  €V  Toi^  ylfuj(cu%  irepKpepovre^^  irpo^ 
a^arffiv  KOI  Odvarov  eroifxoi  Ka9fffA€ptyov*  Theophylact  in  loc. 
explains  it  by  dironra(r(re<r0ai  Tti  irapovtrti  ^ctf^,  koi  eicSiSovcu  eavrw 
ear  doyoroy  top  ivov^i^ioTov.  And  on  Matt.  xvi.  p.  95,  top 
cravpov  aipeiv,  Tovretm,  Oavarov  aipeiaOm,  Kal  fieTa  airov^ 
€iri^j|T«iy,  Kal  OdvaTOP  tov  eTTOveiiiaTOP.  Toioi/tov  yap  6  <^^a^^• 
por  vapa  ToTs  waXaiolf, 

•n^  oKokovOei  oTTtaw  Mov]  Aristoph.  Plut.  13,  oari^  aVoXov- 
0€i  KaToirty  duOptiirou  TvipikoS,  and  7^7>  <>**  ^  ^/coXovdoi/y  iraro- 
fnir  icTeifnufwiMvoi* 

S9-  o  €ip^v\  for  o  OiKiov  evpeiv.  See  iii.  14.  And  cvpiaK^of^ 
is  used  in  the  sense  of  awi^ew^  In  the  parallel  passage,  Mark  viii. 
35,  we  read  09  yap  av  diXfj  t^v  ^^nv  avToi  attHrai,  and  Luke 
xvii.  33,  or  iav  ^i^rj^crYy  rjjy  '^ir^v  avTOv  awavu^ 

avcpa9  aya0ov9  etvcu'  vvv  yap  irepl  '^ir^wv  twv  vficTepwy  o  aywv» 
Herod,  i.  112,  o  re  yap  TeOvew^  fiatriXtittii  Ta<p>rf9  Kvpiiaet,  koI 
o  vepiewv  ovk  airoXio'ci  Ttjv  "^v^^w.  So  the  Latins  use  anima 
for  vita.  Com.  Nep.  Epam.  ix.  3,  Epaminondas  animadvertit, 
si  ferrum  quod  ex  hastili  in  oorpore  remanserat,  extraxisset, 
animam  stadm  amissurum.  Joseph.  Ant.  vi.  13,  9,  avTo^  f  ov 
iravcTcu  woKkouu^  iw  avTov  cwl^o/tievo^,  oioe  rijv  ^i^^y  4>apep£9 
airoXXu/uL€vtiP  Xafifiavwv. 

There  is  however  in  this  sentence  a  kind  of  paronomasia, 
whereby  the  same  word  is  used  in  different  senses,  in  such  a 


St6  ST.   MATTHEW. 


iner  at  to  coorejp  the  MntimenI  with  greater  eaergj  to  die 
attentive.  ^  He  wha  bj  making  a  sacrifice  of  his  diuj,  facjuiea 
tcnporal  life^  shall  lose  eteraal  Ufe;  and  cootTariwiae.^  The 
like  trope  our  hard  employs  viii.  92*  In  the  pretest  ^^*«*— ^rtr 
the  trope  hat  a  beauty  in  the  original  which  we  cannot  give  it 
in  a  version.  The  word  ^c^^  is  equivocal,  signifyh^  both  life 
and  soul,  and  consequently  is  much  better  fitted  for  exhibiting^ 
with  entire  perspicuity  the  two  meanings^  than  the  Enghsh  word 
lifb.  The  Syro-Chaldaic  which  was  the  language  then  Bpcken  in 
Palestine,  had  in  this  respect  the  same  advantage  with  the  Greek. 
••«-  cnraXeorti  oi/rify]  xvi.  26,  ^^fuu0iia€Tm  air^p.  Theophy^ 
laei  on  Luke  ix.  p.  369,  o(  ay  9ikp  ^ijem  ica-ra  to^faewy  oirog 
awoOavurai  xarm  ^n/^^a^f.  And  on  Matt,  a  xvi.  p.  9^  wpiax^ 
t4»  ^i^X^  ^P^  ''^  wapovy  TovTccm,  ccJ^ci,  o  opvaifteMot,  of 
aoi  oroXXi/^iir  Sarepow^  awoXXjuat  ie  n} y  ^^i^i^f,  aXX!  cMiccr  toS 
XpuriroSf  or  tAafrrvp4^r€i  uwip  aiixm,  as  kcu  €vfn§a&  airtfw  im 
a^Oapaif  «rci  ^at^  ainm^.  See  Porteus,  Lect  ix.  p.  246.  Bp. 
Taylor's  Works,' Vol.  in.  p.  152. 

40.  o  i^x^*^  Entertains  hospitably.  Heb«  xi.  31 :  James 
il.  95.  It  was  a  common  saying  among  the  Jews,  He  that  re- 
eeiveth  a  learned  man,  receiveth  the  Shemah.  Our  Lord  therci* 
fore  here  olaims  those  honours  which  were  assigned  by  the  people 
to  the  God  of  their  fathers. 

41.  ei9  0¥oi^a  wfioif>riTou]  for  i?  wpo(piiT9iP,  on  that  account 
that  he  is  such :  Glass.  Phil.  Sac.  p.  444,  ut  seu  quatenus  prophe^ 
tam.  By  wpoxfai'^ff^  n>Ay  be  understood  the  ministers  of  Chritt's 
religion,  as  the  Apostles  here;  and  by  £/iraio€  he  that  without 
being  commissioned  to  teach,  believes  in  Jesus  Christ,  and  obk 
serves  liis  commandments.  See  Mede's  Works,  Disc  xxiii.  p.  84. 

4S.  fnincpiv]  He  who  does  any  good  office  to  the  meanest 
uf  my  disciples.     A  few  MSS.  read  rwv  eXax'^rroiy. 

^-  vorriati  woniptoif]  wori^eiy  woriipiov  i.  q.  Siiovai*  In  the 
Saptuagint  werl^eiF  takes  the  double  aco.  as  Numb.  v.  24, 
woTiel  T^¥  yuuaiKa  to  v^wp. 

«—  ylfvj(p€i]  Sub.  i!^ror.  So  xi.  8,  /attkoKa  are  soft  raiments: 
Luke  xii.  47,  lapnarrtu  woXXcw,  sub.  wXifyos «  This  ellipsis  of 
this  substantive  is  very  frequent  in  the  Old  Testament  See 
3  Sam.  xxi.  16 :  Ps.  ix.  8 :  Uxu.  la 

Epictet  XXXV.  ^JL^  y\iu\pov  Tivew-  Plut.  de  Garrul.  p.  511, 
^Ih^XP^  KMXfca.  Plin*  £p«  v(.  16,  Semel  atque  iterum 
filgM«n  poposcit.  Hor.  Sat.  ii.  7,  90,  Perfundit  gelida.  ScheL 
aqua.     Martial,   Frigida  non  deerit,   non  deerit   calda 


CHAPTER    XI.  267 

—  ov  fMi^  diroXecrYf  to¥  fiujOw  avro^l  Horn.  Od.  w.  195,  t^ 
ot  irXcot  ot/iroT*  oXeircu  ^9  aperHf,  Liban.  D.  13,  t^  ^  i 
fiurOo^  airtiWuTo.  Joseph.  Ant.  i.  10,  3,  ewatuea^i  ^  tifireS 
Tij^  apeTf/y  o  ^os,  aXX'  owe  airoXtft9,  ^'7(ri,  fAtaOoik  oit  al^u>v 
eo'Tiv  <r€  «ri  ToiavTai^  tiwpaykus  KOjuti^etrOai. 

Chap.  XI. 

1.  Kai  iyip9T0  ore]    for  ore  ii, 

*•-*  ctaraafwrny^  for  Siaraaxretv  as  Levit.  xvi.  20,  <rvrrcX6<r€< 
c^iXaoiird^6ifo9*  See  Deut.  xxxi.  1,  24.  So  Luke  y.  4,  iwaiatH 
ToKakwy.  See  Glass.  Phil.  Sac.  p.  35a  And  Boa.  Ell.  Qr. 
p.  361.     For  eTeXeaev  some  MSS.  read  o-i/KcreXeo'ei/. 

—  pterififf  cKeWev]  See  viii.  34,  i.  e.  from  the  country  of 
Caperoaum.  Macknight  supposes  our  Lord  probably  set  out 
with  them  that  very  evening,  on  a  new  tour  through  the  cities 
and  villages. 

•«*«-  woXw$v  ai/Ti0tr]  viz,  of  the  Galileans.  It  is  not  unoom- 
mon  with,  the  Hebrews  to  use  the  relative  pronoun  in  cases  where 
no  noun  has  gone  before,  but  which  may  easily  be  imderstood 
from  the  context.  See  xii.  9 :  Luke  iv.  15 :  v.  I7 :  Acts  v.  41. 
And  as  it  is  evident  from  what  precedes,  that  Jesus  was  then 
in  Galilee,  Twy  raXtKaiaw  must  be  understood.  Wolf  seems  to 
think  fuSy  'louSaiwv.  Airiy  has  also  been  referred  to  the  words 
Toir  imiexa  txaB^rdXt  avroSi  and  the  cities  here  mentioned  have 
been  understood  to  be  those  cities  of  Galilee,  of  which  the  disciples 
were.  See  Acts  ii.  7*  Euthym.  or  Tal^  xoXciriy  rwir  ^aOtp-m^ 
ij^  wv  wpjukiivTa- 

S.  o  ce  ^Iwivinfs]  It  would  seem  from  what  is  here  related 
that  John  the  Baptist  had  been  put  in  prison  a  little  while  afte 
Jesus  had  entered  on  his  public  ministry,  and  befoi^  he  bad 
wrought  any  considerable  miracles.     See  iv.  12, 

-<—  Se^i^mnfpltp]     John  was  detained  in  prison  at  Machserus. 

— -  ri  epya  Toi  Xpi<rrov]  The  miracles :  Luke  xxiv.  19 : 
John  V.  36 :  vii.  3,  21 :.  Heb.  iii.  9.  This  probably  has  a  re* 
ferenee  to  the  raising  of  Jairus^s  daughter,  and  the  widow  of 
Nain^s  son ;  as  appears  from  St.  Luke  who  brings  in  the  history 
of  John^s  message  immediately  after  these  miracles,  in  the  fol- 
lowing words,  Luke  vii.  18,  And  the  disciples  of  John  shewed 
him  of  all  these  things. 

—  Tcv  X/mittch;]  a  few  MSS.  and  one  version  read  tov 
'Iriaov.  *lffa€d$9  Kv/mo^^  G€09,  and  X/mctto^  having  been  antiently 
almost  always  written  by  contraction,    were  more  liable  to  be 


868  ST.   MATTHEW. 

mistaken  than  other  words.  It  may  be  observed  that  the  word 
XpuTTos  is  never  when  alone  and  with  the  article  used  in  the 
Gospels  as  a  proper  name.     It  is  the  name  of  an  office. 

—  ireU'^a^  elirev]  i.  e.  he  ordered  them  to  say  unto  him, 
ix.  18.  Thus  Xen.  Hist.  Gr.  iii.  1,  17?  Wm^/^o^  ^/w  Ac/aci/X- 
Xi&iv,  6lirei/,  on  iXOoi  ay  €s  Xo'yoi/s.  And  v.  2,  12,  Tre/uf^arre? 
irpos  rifia^  irpoeiirov  ifjuLtv. 

—  Svo]  For  which  in  some  MSS.  is  read  Sid,  probably  owing 
to  the  carelessness  of  transcribers.  In  the  parallel  passage  of 
St.  Luke  vii.  199  it  is  Suo  Ttvd^  twv  fiaOriTwy  ai/roi;.  Hence 
Wassenbergh,  (p.  20.  See  Valck.  Schol.)  tliinks  hvo  a  Gloss  and 
would  read  irefiy^a^  tS^  /uLaOrjrww  avroVf  scil.  rcya;. 

— -  t£v  /uLaOfiTwv^  Sub.  6/c.  John  i.  35,  icai  ©c  t«iJi»  jmadijTwv 
avTov  ovo, 

3.  av  cl]  Sub.  /ii^Tc.  So  Gen.  xxvii.  21,  24:  or  €<^  num. 
Schsffer  thinks  there  is  no  ellipsis.     See  Bos.  £11.  Gr.  674.- 

—  o  epjfo/uLepoil^  for  o  eXevao/mevoi*  See  Glass.  Phil.  Sac. 
p.  353.  So  Acts  iii.  2,  where  eunropevo/uLcyot  is  changed  to  oi 
fuiXXovre^  elaietfcu.  See  Matt.  xxi.  5 :  xxiii.  39.  Here  is  signified 
the  person  confessedly  expected.  This  appellation  was  given 
to  the  Messiah,  whom  the  Jews  were  then  in  expectation  of, 
flee  Gen.  xlix.  10:  Ps.  cxvii.  26:  Isai.  xxxv.  4:  Ixii.  11 :  Zach.. 
ix.  9 :  Mark  xi.  10 :  Heb.  vi.  5 :  and  seems  to  have  been  aa 
much  appropriated  as  6  Xpurrov  and  o  vto^  tou  Aa)3i^.  See 
Clumdler^a  Defence  of  Christianity,  p.  136:  Eidder'^s  Dem.  of 
Messiah,  Part  i.  p.  37-  In  St.  Luke  xix.  38,  he  is  called  6 
iff)(Ofi€inK  /Soo-iXciJf .  And  this  name  of  the  Messiah  they  received 
from  Habakkuk  ii.  3,  where  he  is  stiled  6  epxp/jievo^^  and  from 
Daniel  vii.  13,  where  he  is  styled  6  ep^ofieuosj  he  that  cometh 
with  the  clouds  of  heaven.  See  also  Matt.  xxiv.  30 :  xxvi.  64 : 
Hdb.  X.  37. 

It  is  not  expressly  mentioned  why  John  sent  disciples  to 
Christ:  hence  conjectures  have  arisen,  and  conunentators  have 
been  divided  in  opinion  whether  he  sent  them  for  his  own  satis- 
&ction  or  that  of  his  disciples.  See  Benson'^s  Hulsean  Lectures 
for  1820,  p.  60 — 67-  Kidder  as  above.  Lightfoot,  Vol.  11. 
p.  182.  But  the  Baptist^s  solemn  testimony  to  Christ,  the  sign 
from  heaven,  and  the  miraculous  impulse  which  made  John 
acknowledge  Jesus  as  the  Messiah  seem  to  add  weight  to  the 
probability  that  he  sent  his  disciples  for  their  conviction. 

4.  TTopevOevre^]  Redundant.  St.  Matthew  has  omitted  here 
one  circumstance,  which  seems  very  much  to  illustrate  this  re- 
lation, viz.,   That  Jesus  worked  several  miracles  in  the  presence 


CHAPTER  XI.  !^G9. 

of  John'^8  disciples,  Luke  vii.  21.  He  did  3uch  works  as  none 
could  do  without  the  Divine  assistance,  and  those  very  works 
also  which  the  Messiah  was  to  do,  according  to  the  predictions 
of  him,  when  he  came  into  the  world. 

— -  airayyetKarc]  Plainly  claiming  the  powers  ascribed  by 
Isaiah  to  the  Messiah.  For  that  prophet  had  expressly  foretold, 
XXXV.  6,  that  at  the  coming  of  God  to  save  his  people,  then  the 
eyes  of  the  blind  shall  be  opened,  and  the  ears  of  the  deaf  shall 
be  unstopped:  then  shall  the  lame  man  leap  as  an  hart,  and 
the  tongue  of  the  dumb  sing.  See  also  Ps.  cxlv.  8.  By  his 
mirades  therefore  Jesus  clearly  proved  himself  to  be  Messiah ; 
only  he  left  it  to  the  Baptist  and  his  disciples  to  draw  the  con- 
clusion themselves.  See  Pearson  on  the  Creed,  Vol.  i.  p.  139- 
Bishop  Taylor's  Works,  Vol.  iii.  p.  IO7. 

—  a  acoi/€T6  KOi  fiXiweTe'l  Diog.  Laert.  Periand.  i.  100,  koI 
(TOi  dpayyeketf  ci  impoio,  oti  /jlcp  axovaeiep  ri  i&m*  Stob. 
Serm.  xxxi.  de  Zenone,  tSv  ce  irpeafiewv  }^fprovvTwy,  ri  airay- 
y^SXwat  vepl  avrov  vpo^  'Arrryorov;  tout  airo,  €0iy,  o  j3Xe- 


5.  TiKJiKol]     See  Glass.  Phil.  Sac.  p.  7- 

—  avafiXeTTovo't]  recover  their  sight. 

**  Xeirpol  KaOapi^ovrai]  Of  the  lepers  being  cleansed  and 
the  dead  raised  by  the  Messiah,  we  read  nothing  in  the  prophets : 
though  in  Isai.  xxxv.  we  read  generally  that  the  Messiah  should 
heal  diseases.  The  raising  of  the  dead  however  was  one  of  the 
tokens  which  the  Jews  believed  was  to  distinguish  the  reign  of 
the  Messiah*:  and  we  find  the  appeal  to  the  Jews  universally 
made  in  compliance  with  the  popular  and  well  known  traditions 
and  opinions. 

The  reference  is  here  to  what  they  heard  done  at  Nain,  where 
the  widow'^s  son  was  raised,  Luke  vii.  18 :  and  saw  done  before 
their  eyes,  when  Jesus  cured  many  twv  fjuaaTiywv^  for  leprosy 
is  often  stiled  the  plague  of  leprosy,  and  was  looked  upon  by 
the  Jews  as  as  an  immediate  chastisement  sent  from  Grod. 

'  — ^  n-Tfti^oi  evayy€\i^ovrcuL\  for  irrwyoi^  ^vayytkC^erai*  We 
find  the  pass,  signif.  in  Heb.  iv.  2,  koi  yap  icfiev  eutiyycXuT'* 
lutivoi^  and  ver.  6,  ol  irpoTepov  evayyekurdivres. 

These  words  are  added  here  from  Isai.  Ixi.  1,  to  give  the 
disciples  of  John  to  understand  that  the  kingdom  of  heaven  was 
to  have  nothing  of  outward  pomp  and  grandeur.  And  they 
were  remarkably  verified  in  Jesus,  who  courted  not  the  favour 
of  the  great  and  rich,  but  instructed  and  preached  to  the  po<H*9 
and  assisted  4hetfi  by  his  miracles  a»  readily  as  the  rich :  hereby 


870  ST.  MATTHEW. 

distinguiahing  himflelf  from  the  Jewish  doctors^  the  Scribes  and 
Pharisees,  who  associated  with  the  rich,  and  neglected  and  con<- 
teamed  the  poor  as  people  .of  the  earth,  John  vii.  49 :  and  also 
from  the  heathen  philosophers  and  priests  who  concealed  their 
nysteries  from  the  vulgar  and  those  who  were  not  initiated. 
See  Tillotson^B  Sermons,  Vol.  vli.  Serm^  cxvti.  Atterbury'^s 
Sermons,  Vol.  iii.  Serm.  ii.  p.  43^  Bishop  Taylor^s  Works, 
Yol.  It.  p.  447* 

6.  cTKQi'SaXcd^^]  i.  e.  disbelieve,  or  fidl  off  from  me  by  reason 
of  my  mean  circumstances  in  this  present  world ;  or  because  of 
those  afflictions  lie  may  suffer  for  my  sake,  or  for  mihoAug  to 
my  doctrine*  "SxdtAxXov  sigtiifies  wluitever  may  cause  any  one 
lo  fall,  or  put  him  in  danger  of  falling :  i.  e.  whatever  may  be 
the  occasion  of  sinning,  or  his  ruin.     Eccl.  xxiii.  8,  o  ojuiapraiAoy 

^B>  ^VTWf  vopLOv  enuiirXjjKrdiTff^erax  ai/rou,  xau  o  iwoKfMfifxevoi  xtkop^ 
MXnrtfiKrerac  ey  airr^.     See  p.  133. 

«^^  iv  ifkoi\  propter  me,  met  causa.     Glass.  Fhil.  Sac.  p.  461. 

7-  ^pf oTo  XC7611;]  for  iX&ye,  see  iv.  I7.  Polyb.  xv.  I7,  3,  i 
a  noirX<o9  &d  fipaycwv  tipj^uTo  Xeyeiv  'jrpos  ctirvvs*  Thucyd.  iv. 
ijp^avTo  fi€v  ovu  Kal  €v9v9  imeTtt  Tifif  aXwam  uirwr  irpaatrtiv. 

"^  Ti]     Quid  est  quod  vos  impulil  ad  exeundum,  8kc»     Hoo- 
geveen,  Doetr.  Part.  c.  lix.  Sect  6«  §  5. 
,  «*«^  ek  n^y  iptiiuLw]     Scil.  rifi^  'I#v&xca^,  coll.  iii.  1. 

^—  ^tticaxrGai]  i.  e.  ad  videndum.    See  Glass.  Phil.  Sac  p.  280. 

-«-*  «aXct/uoi^]  Sub*  /R>}:  «s  also  in  tlie  following  avOfmwim, 
vpo^ifrifi/,  &C.  i.  e.  a  man  of  imstable  disposition  and  of  a 
cowardly  behaviour,  Eph«  iv.  14 :  Heb.  xiii.  9.  In  this  que^ion 
which  implies  a  strong  negation,  tlie  invincible  courage  and 
constancy  of  the  Baptist  is  applaaitded.  In  this  and  the  next 
vcrie  Christ  describes  what  John  is  not ;  and  ver.  9,  what  he  is. 

&  aXXa]  i.  q.  ij  interrog.  .  Thus  Xen.  Anab.  v.  8,  5,  ofuav  ii 
asc  Xe^cnf  ^r  tiVoc  i^Xiiyfj^ ;  trorepo^  jyroi/v  rt  d'6,  kcu  eirel  ovk 
€^100)9,  iitcMv\  'A XX'  anriiroup ;  ^AXXa  we/oi  inau^ucwp  iia^fifievog ; 
*AKXd  fMsdiimw  mp^njcra,  Demosth.  wepl  vreif^  8.  t«  yap  4cal 
fimA!Ofi€Voi  fUTewepLweaff  cuf  avrou$  iv  Tointp  rtf  icaip^\  iirl 
Tjyy  eiptfvfiv;  aXX'  vvi^pj^ev  aitacnw,  'A AX'  im  ^rw  woXe/uu»r; 
cSXX'  ^otvrot  'rrtpl  upiqvtii  ifimfXevfO^te. 

"^■^  ftmXiMcdt?]  i*  e.  made  with  fine  or  soft  stuff,  such  as  purple, 
fine  iinea,  or  siik.  Accordingly  St.  Luke  has  expreseed  Christ'^s 
meuiiag  in  i/uario-M^  ii^^^j  vn.  25.  Thus  Horn.  Od.  a.  437) 
/HttX«ucov  ^'  exivpe  ^riiiia.  Diog.  Laert.  Vit.  Heradid.  v.  6, 
d^rot  itfQfiri  Tt  MoXofc^  e^^rc     Plant,  Mil.  G.  i.  1,  38,  Eme 


CHAPTER   XI.  871 

mi  vir,  lanani)  unde  tibi  pallium  malacum  et  candidtim  confiokti!^^ 
tuniceeque  hibemse  bone.  In  this  question  the  austere  mortified 
life  of  the  Baptist  is  praised,  and  the  ^iritual  nature  of  the 
Messiah'^s  kingdom  insinuated. 

— —  iv  fOLoXcucoi^  i/uuxrioi^]  In  several  MSS.  \fMTiots  is  wantitig, 
probably  from  the  carelessness  of  transcribers  in  consequence  <jf 
the  ojoLOiOTeXevTovj  and  observing  ra  pLokaKa  afteirwaids  alone* 
Wassenbergh  (see  Yakk.  Schol.)  thinks  the  participle  het«  tm 
addition  of  more  recent  date  to  complete  the  sense.  He  therefov<e 
would  reject  it,  as  well  as  in  Luke  vii.  25;  and  this  would  be 
h)  conformity  with  rimre  elegmt  Gh?eek  writers  as  well  as  those 
of  the  New  Testament. 

—  rd  ficLKoKa  0op<n;irr€(]  Scil.  i^ana,  see  Bos.  Ell.  Gt.  124  ^ 
or  ipivpLarai  See  Glass.  Phil.  Sac.  p.  36 ;  from  the  former  pdrt 
of  the  sentence.  Thus  John  xx.  12,  ci^  XevKott-  Arrian  Epictet* 
tti.  23,  €1/  KOKicivoti  -irefMrareUvTa,  and  tv.  11,  tn  ov  &ei  ^piS^ 

Toup  here  wishes  to  expunge  rrai  but  as  Bish<^  Middletdti 
observes  (Gr.  Art.  p.  208),  not  perceiving  that  the  passages 
whicli  he  iidduces  in  suj^)Oft  of  Ins  coi^jectiu^,  have  no  bearing 
Ml  the  question.  t%at  Xcv«ca  ipopeiw^  at^tvd  ^peiv^  ttc.  are 
die  legitimate  phrases  in  ordinary  cases,  nobody  will  dispute: 
but  supposing  thtft  Xevicd  \pcaTia  had  been  i^ecently  spoken  istt^ 
the  plirase  in  such  case  would  certainly  be  o\  ^d.  Xewca  <j>opovpT€^  t 
for  the  assumption  respects  not  merely  the  act  of  wearing,  but 
idso  the  colour  of  the  garments. 

-*^  «y  Tois  <Xxot^  TWV'  jiaatKewv  eixrl]  for  cr  rti  epripup  oOk  ertrJ. 
Sudi  persons  may  be  expected  in  Idngs^  palaces  rather  than  hi 
deserts.  Thus  Theocr.  Id.  xxi.  36,  to  ^  Xif^viop  ep  Trpvmvettp, 
f.  ^.  \vj(ytor  OVK  ej^o^ci/. 

9.  Kal  7repi<r<ToT€pov  *rrpo(f>^Tov\  Maimonides  obserres,  that 
though  iJie  Jews  generally  fieckon  eleven  degrees  of  prophecy, 
yet  two  of  them  were  something  more  sublime  and  excellent  than 
idrdmary  prophecy.  The  one  of  these  was  what  they  call  the 
Gradus  Mosaicus,  when  the  prophet  had  a  familiar  converse  with 
God  upon  all  occasions ;  and  the  other  when  he  had  his  revela^ 
tions  not  from  a  dream  or  exstasy,  but  an  immediate  dictate  of 
the  Holy  Ghost.  Of  this  soil  was  John  the  Baptist,  who  was 
plainly  told  by  the  Father,  Matt.  iii.  17:  John  i.  33,  and  as 
plainly  proclaimed  it  to  others  that  Jesus  was  the  Lamb  of  God. 
Other  prophets  spake  of  the  coming  of  Christ ;  but  then  they  did 
it  in  a  dark  and  obscure  manner.  They  saw  him  only  at  a 
^stance,  in  a  dream,  or  in  a  vision  of  the  night ;  :and  cmicbed  their 


Ik 


272  ST.   MATTHEW. 

predictions  under  a  veil  of  enigmatical  phrases:  but  the  Baptist 
spake  of  him  openly  and  distinctly.  Hence  we  find  him  called, 
Luke  i.  15,  one  filled  with  the  Holy  Ghost,  and  by  way  of 
excellence,  the  prophet  of  the  Most  High,  ver.  7^* 

10.  v€pi  ou  yeypairrai]  Mai.  iii.  1.  The  present  Hebrew 
and  the  Septuagint  version  are  here  conformable  to  each  other; 
and  both  extremely  difierent  from  the  Evangelists.  But  Dr. 
Owen  thinks  there  is.  great  reason  to  suspect  that  the  Hebrew 
was  first  corrupted,  and  that  the  Greek  was  afterwards  adjusted 
to  it. 

^  —  TOP  ayyeXoy  fiou]  My  messenger  or  ambassador.  This 
name  is  sometimes  given  to  the  prophets,  as  to  Moses,  Numb.  xx. 
16:  Hag.  i.  13:  Sometimes  to  the  high  priest,  Mai.  ii.  *J:  and 
floDiod.  Sic.  cited  by  Photius,  Aft^icpea  toutov  wpoaayopeuavcrif 
icat  vofAi^ovcrtv  avToti  AyyeXop  yevecrOai  t£v  tov  Oeoi  irpocT" 
Tay/jLOTwy:  to  the  Bishops  of  the  Churches  under  the  New 
Testament,  Rev.  ii.  1 :  to  all  those  that  are  sent  from  Gk>d, 
Judg.  ii.  1 :  2  Chron.  xxxvi.  15,  16 :  And  to  the  Son  of  God 
himself,  who  is  stiled  the  angel  of  the  covenant,  Mai.  iii.  1. 

•^  irpo  irpoaiiirov  (tov\  i.  q.  ejuLirpixrOev  aov*  There  is  in  the 
Hebrew,  before  me  or  before  my  face.  This  difierence  makes 
no  alteration  in  the  sense.  Jesus  Christ  hath  explained  here 
Malachi^s  prophecy  in  quoting  it,  because  God  is  come  into  the 
world  only  in  the  person  of  his  Son.  Comp.  Matt.  x.  40 1  John  xit. 
9,10,11. 

—  09  KaraaKevdaei]  i.  q.  eToifxaaei,  iii.  3.  An  allusion  to 
what  is  practised  by  Kings,  who  send  persons  before  them,  to 
prepare  what  is  necessary  in  places  they  are  to  go  through. 
St.  John  prepared  the  way  to  Jesus  Christ,  by  testifying  he 
was  the  Messiah,  and  by  disposing  sinners  to  repentance.  But 
see  a  short  account  of  John  the  Baptist  and  of  his  office :  and  by 
what  ways  and  means  he  discharged  tne  office  which  he  owned 
and  took  upon  him,  Kidder,  Fart  ii.  c.  16. 

11.  €1/  yevvijTols  yvvcuKtoy]  for  wo  yvvaiKwv*  With  passive 
participles  the  Hebrews  commonly  join  the  genitive,  which  con« 
Btruction  the  Seventy  sometimes  follow,  as  1  Kings  i.  49,  Kktirot 
TOV  'Ao(0¥iov  for  ivro  tw  'Acwvlov,  TeymiTol  yvvaucaiv  is  a  Hebrew 
circumlocution  used  instead  of  the  word  avQpwiroh  see  Job  xiv^  1. 
And  Ecclus.  x.  18,  yevvtifiaai  yvvaiKmv.  It  may  be  observed 
that  this  passage  is  to  be  understood  only  of  the  times  that  pre- 
ceded the  coming  of  John  the  Baptist  and  the  Messiah,  as  is 
evident  from  the  following  words. 

—  iyfrf€fn€u\     This  verb  is  frequently  used  of  tlie  prophets 


CHAPTER    XI.  ■  27$ 

a 

approaching  to  their  office  or  performing  it,   Matt.  xxiv.  11 : 
Luke  vii.  16:  John  vii.  52: 

—  /uLcS^iov^  i.  q.  wepuraorepoi. 

-—  fiiKporepas  ev  rri  fiactXcitj^  tcSi^  oi/pai/cSr]  for  fAuporaros  or 
iXaxitrroi.  Not  the  meanest  Christian,  but  the  meanest  evan- 
gelical prophet,  or  preacher  of  the  Christian  doctrine,  is  greater 
than  he,  in  re^)ect  of  his  office,  which  was  to  preach  Christ 
crucified,  his  resurrection  from  the  dead,  his  exaltation  to  the 
right  hand  of  Grod,  the  blessings  tendered  to  those  that  should 
believe  in  his  name;  and  therefore  also  greater  in  respect  of 
his  doctrine  which  was  more  spiritual  and  heavenly  than  that 
of  John,  and  founded  upon  better  promises.  Also  in  respect 
of  that  Divine  assistance  by  which  their  doctrine  was  confirmed; 
the  evangelical  prophets  speaking  by  the  gifts  and  afflatus  of 
the  Holy  Ghost,  which  Christ  sent  down  from  heaven  on  them. 

12.  /3ca^€rcu]  Hesych.*  /Stcc^erm*  /Siami?  xparelrai*  The 
passive  signification  is  confirmed  by  the  ^words  which  follow,* 
ical  fiuurraty  &o.  The  Kingdom  of  Heaven,  preached  first  to 
the  Jewish  nation,  is  taken  by  violence  by  those  accounted  ti> 
have  small  right  to  it,  who  kno^  not  the  law,  and  are  accursed,* 
by  the  multitudes  of  lower  Jews,  publicans  and  sinners  whor 
are  considered  invaders  and  intruders,  from  the  Rulers,  Pha- 
risees and  Scribes,  who  have  the  first  claim,  but  have  not 
received  the  Gospel,  or  taken  care  of  it.  St.  Luke  xvi.  16,  in 
the  parallel  passage,  has  xal  diro  Tore  97  (iaaiXtla  rod  Ocou 
€iJoyyeXi^€Tai,  #cai  was  eiy  avr^v  fiiaJ^erau 

—  Kai  fiiturral]  This  is  one  of  the  awaj^  Xeyo/oLevay  though 
found  in  Philo  de  Agricult.  p.  300,  viro  ^currSv  KaTaTrveovrwy 
61?  avT^v  iraOiv  Koi  a^iKfifiaTwv*  and  probably  here«  signifies 
men  of  irr^ular  lives,  those  that  followed  such  employments 
as  might  dispose  them  to  violence  and  extortion.  The  reading 
with  die  exception  of  one  MS.  is  without  the  article,  and  denotes 
some  individuals  of  a  class:  not  that  aU  plunderers  and  extor- 
tioners should  find  their  way  into  the  Kingdom  of  Heaven.  So 
fiayoiy  ii*  1 :  ayyeXoi,  iv.  11.  Chrysostom  has  oi  fiera  crtrovin^ 
irpoai6vT€9>  Whitby,  who  by  their  continual  attendance  on  the 
doctrine  of  the  Gk)spel  preached  to  them,  their  care  to  tmder- 
stand  it  and  readiness  to  receive  it,  shew  their  ardent  desires 
to  be  made  partakers  of  it.  But  according  to  this  interpreta^ 
tion,  Bp.  Middleton  says,  (Gr.  Art.  p.  210)  we  should  expect 
o\  fiiaarral  or  the  whole  class,  and  even  then  the  assertion  would 
not  amount  to  much. 

— -  apira^ownp]      Seize   with   eagerness.      Philo  de   Cherub* 

S 


874  ST.    MATTHEW. 

p..  123,  T6i%  aperii  fiev  m  pkafiepoif  yeXaraiy  KOKia  Se  w 
mffUXifiov  apval^eTai.  Hor.  Epod.  xiii.  4,  Rapiamtie  amid  occa- 
sionem  de  die. 

13.  irarrcv  yap  oi  Hp()(f>iiTai]  All  the  prophets  were  the 
teachers  whom  the  people  were  to  hear,  and  the  law  as  explained 
by  them  was  the  only  revelation  of  GUxi^s  will  to  the  people  of 
Israel;  which  so  far  as  it  related  to  me,  was  but  an  obscure 
intimatioQ  of  what  men  were  to  expect  from  my  appearance : 
but  John  opened  a  much  more  perfect  dispensation. 

14.  el  deXcre  ^^curAu]  Scil.  roirro,  viz.  what  I  am  about 
to  say :  if  ye  will  attend  to  and  receive  my  testimony ;  believe 
me.  Luke  viii.  13 :  Acts  viii.  14:  xi.  1 :  xvii.  11.  The  words 
bint  some  suspicion  that  they  would  not  receive  his  doctrine, 
which  the  obstinate  expectation  of  that  nation  unto  this  very 
day,  that  Elias  is  personally  to  come,  witnesseth  abo. 

Soph.  QBd.  Tyr.  216,  TOfi  ear  OiXffi  emi  k\vwv  oej^eaOai  .  .  •  • 
^iXjcfjir  Xa/3oc9  ay  Kav€iKoviptai¥  icoiccSf.  Eurip.  Hippol.  694,  e^ 
ie  niyw  irpo9  tcS  cI  ^e^ci,  \iyeiw*  Thucyd.  y.  60,  koi  o  ^Ayi^ 
i^dfOLevo^  TQvs^  \6you^  avroi.  Cic.  Ep.  Fam.  iv.  4,  Accipio 
excusationem  tuam:  for  which  he  afterwards  has  illam  partem 
cxcusationis  nee  agnosco  nee  probo. 

-—  mToi  icTTiv  'HXia$]  The  person  whom  Malachi  describes 
«nder  that  name,  iv.  6,  6. 

It  was  a  general  tradition  of  the  Jewish  nation  that  Elias  the 
Tisbite  was  to  come  in  person  as  the  forerunner  of  tlie  Messiah 
of  the  Jews,  that  he  in  person  was  to  anoint  him  and  make  him 
known  unto  the  people ;  and  that  before  the  advent  of  the  Son 
of  David,  Ehas  was  to  come  to  preach  concerning  him.  Hence 
Trypho  the  Jew  (Just.  Mart.)  declares  irdvre^  tj/uLei^  top  Xpur^ 
TOP  a^pwirov  nrpocooKW/Jiep  yeveaOak,  Kal  tov  HXiap  ^(piaai 
mrop  iXdovra*  It  was  also  the  general  tradition  of  the  writers 
•f  the  Christian  Church,  even  from  the  second  century,  that 
Elias  the  Tisbite,  by  virtue  of  those  words  of  Malachi,  is  to 
eome  in  person  before  our  Lord'^s  second  advent  to  prepare 
mai  tar  it.  See  Chrysost.  Hom.  lvii.  in  Matt.  p.  363.  Theo- 
phylact  on  Matt.  xvii.  11, 12:  and  on  Mark  ix.  p.  236.  Tertul- 
lian  de  Animfi,  c.  l.  p.  501 :  Theodoret  on  Malachi  iv.  6,  p.  945. 
But  diese  words  of  our  Lord  clearly  shew,  that  that  Elias  of 
whom  the  prophets  spake,  as  of  one  for  to  come,  was  come 
afaneady;  and  make  it  manifest  that  all  that  was  in  Malachi  or 
any  other  prophet  spoken  of  Elias  was  made  good  in  the  Baptist, 
who  came  ev  Trveifxari  Ka\  Swdfiei  'HXcoi/,  Luke  i.  17-  Chrysos^ 
tam^  Hom.  lvu.  on  Matt.  p.  364,  'Iwiriniv  'HXiav  cKoXeaep  o 


OHAPTER  XI.  275 

KpKTTos  Sia  tf)v  Koivwpiaif  Tfis  iicucoviat*  And  also  ov  did  tovto 
Se  fiovov  'HXiav  auTov  ovofid^ei  iravra^ov^  oXX'  'iva  oei^vi  cff^ocpa 
auToP  Ttj  iraXaiq  {rvfifialvovra^  k€u  Kara  wpoffmreiav  Ka\  t^v 
9'€ipowriav  cZaav.  Nor  were  the  Jews  unanimous  in  the  opinion 
of  Elias^s  coming  in  person.  The  Talmudists  many  of  them 
taught  otherwise;  and  said  he  should  be  only  in  deeds  such 
a  one  as  Elias.  And  Maimonides,  speaking  of  Elias^s  personal 
appearance  saith,  These  and  the  like  things  no  man  knows  dis- 
tinctly before  the  event  shall  reveal  them.  They  are  obscurely 
delivered  in  the  Prophets :  there  is  no  certain  tradition  concern* 
ing  them  among  the  Wise  Men.  What  is  certain  is  only  by 
necessary  illation  from  Scripture.  And  elsewhere  he  says,  Thid 
is  certain  that  a  prophet  shall  arise  before  the  coming  of  the 
Messias,  which  some  of  the  Wise  Men  conceive  shall  be  Elias 
himself.  See  Chandler^s  Defence  of  Christianity,  Chap.  iv.  Sect,  i^ 
p.  389. 

10.  o  i^wv  wra,  &c.]  With  this  reflection  Christ  sometimes 
concludes  his  discourses,  to  make  his  hearers  sensible  of  the  im- 
portance of  what  he  delivers,  and  to  engage  them  to  dive  Into 
the  sense  of  it,  xiii.  9.  43 :  Mark  iv.  9$  23 :  vii.  16 :  Luke  viii.  8; 
uv.  36 :  St.  John  also  uses  it  in  the  Revelations  ii.  J^  11  ^  17, 29: 
lii.  6,  13,  22 :  xiii.  9-  iGlian  A.  H.  viii.  17^  oTtp  crxoXv  fxav* 
OavetPy  ovToi  V7r€')(wv  xa  wra  aKOvexw. 

-—  wTo]  Loesner  says  nimirum  rrj^  "^v^v^i  which  Philo  adds^ 
de  Charit.  p.  7^2,  cumKpvs  fiowy  xal  KeKpayoog  toI^  arra  e^ovaiv 
iv  V'^OC?*     ^'  -^^J^^'  '^dis  a/coas  €j(ov(riv  ev  rp  '^yxn  Oeawil^ei 

16.  T1JV  yevedv  ravrtiv]  The  men  of  this  age,  Luke  vii.  31, 
Toii  dvOpiiirow  Ttj^  yevedv  Tai/n/y,  i.  e.  those  Jews  who  rejected 
the  doctrine  of  John  and  of  Christ,  i.  e.  the  Pharisees.  So  ferrea 
prcdes ;  Cicero  in  Arat.  To  shew  the  Pharisees  more  plainly  the 
perverseness  of  their  dispositions,  he  told  them  they  were  like 
children  at  play,  who  never  do  what  their  companions  desire  them, 
being  peevish  and  displeased  with  every  thing. 

—  TraiHapiovs  iv  dyop(iii\  Several  read  iraioiOi^  iv  tvi  ayop^ 
which  seems  to  have  come  from  Luke  vii.  32.  By  dyopcui  or 
dyopqi  is  meant  the  public  streets  and  roads. 

-—  ofjLoia  icTTi]  Our  Lord'^s  meaning  is  that  the  men  of  that 
generation,  or  the  cavillers  of  whom  he  was  now  speaking,  were 
like  the  children  complained  of,  not  like  those  that  made  the 
complaint.  But  more  especially  in  St.  Matthew'^s  style  the 
phrase  ofAola  iarl  often  signifies  only  in  general  that  the  thing 
spoken  of  may  be  illustrated  by  the  following  similitude..    And 

s  2 


1L 


276  ST.   MATTHEW. 

lo  the  phrase  must  be  understood  Matt.  xiii.  24,  45:  xviii.  23: 
XX.  1 :  xxii.  2. 

—  Kal  vpoaiJHovoda'i]  Some  read  a  'jrpoa<f>wvovin'a^  which 
seems  like  a  gloss,  and  is  to  be  rejected;  as  is  also  eripiH^  for 
€Taipoi99  which  seems  to  have  arisen  from  St.  Luke^s  irpoatbt^ 

17-  i7t/Xif(ra/A€v  vfuv]  This  comparison  is  a  kind  of  proverb, 
.^sop.  Fab.  XXX IX.  w  KaKiara  ^oxz^  ore  tjvXoi/Vy  ovk  wfyxeiaOe, 
ire  Se  weiravixatj  tovto  ttoicItc. 

In  Judea  it  was  usual  at  feasts  to  have  music  of  an  airy  kind, 
accompanied  with  dancing,  Luke  xv.  25 :  and  at  funerals  melan- 
choly airs,  to  which  were  joined  the  lamentations  of  persons  hired 
for  the  purpose :  Josephus,  in  the  third  Book  de  B.  J.  mentions 
their  hiring  avktp-a^  o\  Opiivwv  €^^pj(ov.  The  children  therefore 
of  that  country  imitating  these  things  in  their  diversions,  while 
one  band  6f  them  performed  the  musical  part,  if  the  other  hap- 
pening to  be  froward  would  not  answer  them  by  dancing  or 
lamenting  as  the  game  directed,  it  naturally  gave  occasion  to  the 
complaint  livX^aafiev,  &c.  which  at  length  was  turned  into  a 
proverb. 

—  eOptiviicraiuLCtf']  Signifies  wailing,  or  lamenting  in  an  audible 
manner.  Poly.  xii.  15,  3,  trpo^  Se  tovtoh  ot  ajreOauej  tj)k 
yvvalxa  <Pfiai  KaTaKkaiOfievriv  avTov  ovtw  Opriveip*  ti  ^  ovk 
iyw  aij  ft  S  OVK  i/jie  av;  Lament.  Jerem.  i.  1,  eOpiitnjae  tou 
Op^vov  TovTov  €Trl  lepovaoX^fji.  Athanasius  rovrov^  tov^  Xo- 
yovi  iOpfivffaev  le/oc/umv  irepl  Ttj^  'lepovaaXrjfjL. 

— -  Kal  ovk  e/co'^/^oaflc]  Sub.  rd  tmiOri,  For  KorrTeaOai  St.  Luke 
vii.  32,  uses  kXoUiv.  Epictet.  xxxv.  w^  rd  waiSia  dvaarpa^iiatt, 
a  viy  /iiiv  iroKaiaTdi  irail^eij  vvv  Se  avXijTdi,  yvv  oe  /uLOvofidjfov^y 
clra  (TaXiri^eif  elro  rpaytpSei* 

The  mourning  airs  in  this  proverb  fitly  represent  the  severity 
of  the  Baptises  manners,  and  the  disagreeableness  of  the  doctrine 
of  repentance  which  he  preached.  On  the  other  hand  the  cheer- 
ful airs  beautifully  represent  our  Lord^s  sweet  disposition,  affable 
conversation,  and  engaging  method  of  giving  instruction ;  so  that 
every  thing  was  tried  that  could  possibly  have  influence  to  bring 
the  Jews  to  repent.  Clemens  Alex,  in  Protrept.  p.  7?  represents 
to  us  the  different  ways  that  the  Word  employs  to  save  men, 
Toiff  oi  Kal  Oprivtii  Ttov  diSpwirtoy,  woei  Se  aXkoi^^  KaOdirep  dyaOos 
iarpo^ . .  •  •  direiKwv  vovOerel,  \oiSopov/A€P09  €7riaTp€(f)€i,  Oprivwv 
i\€0if  yl^aXKwv  irapoKaXel. 

18.  fiXOe]  Redundant:  but  only  used  in  this  manner  with 
participles.     Thus  Hom.  II.  k.  439,  revx^^  ^^  'xpitrew.  ireXwpia, 


CHAPTER    XI.  277 

0avfia  iSecOai,  ''HXvff  e^cuif,  i.  e.  el'^e.  Dion.  Hal.  A.  R.  ii. 
p.  1379  wepi  wv  epfyofxai  \€^wvy  i.  e.  Xil^Wn  In  the  same  manner 
venio  is  used  in  Latin :  Macrob.  Saturn,  i.  2,  De  hoc  ipso  quas- 
situm  venio,  et  explices  velim,  quale  illud  convivium  fuerit: 
i.e.  qusro.     A  few  MSS.  add  irpos  v/xa^* 

—  M^Te  >€<rdiwvj  fi^re  ttIvwv]  In  the  stem  dignity  of  their 
antient  prophets:  with  an  uncommon  austerity  of  behaviour. 
Luke  vii.  33,  /m^re  afyrov  eaOUav,  fitiTe  olvov  irivwv.  By  these 
words  Dan.  x.  3,  an  austere  life  is  indicated. 

— *  firire,  AniTe]  See  Hoogeveen,  Doct.  Part.  c.  xxvii.  Sect.  9. 
§  6. 

19.  eaOuav  kqI  ttcVqiv]  Living  like  other  men,  Glass.  Phil. 
Sac.  p.  213,  without  abstaining  from  wine  and  the  common  sort 
of  food,  practising  none  of  those  mortifications  which  rendered 
the  Baptist  remarkable;  and  not  avoiding  even  the  society  of 
Publicans  and  sinners. 

— •  i&h)]     See  Glass.  Phil.  Sac.  p.  396. 

-—  Kal  e^iKOioldiy]  Kai  attamen :  i.  q.  aXXa  as  is  frequently 
the  case  in  the  Old  and  New  Testament;  or  Kal'  iSucauiOti* 
The  aorist  here  has  the  force  of  the  present :  is  justified  and 
vindicated* 

—  1)  fTfXpia'l  See  Middleton,  Greek  Article,  Part  i.  c.  v. 
Sect.  1.  §  2. 

—  airol  Causam  efBcientem  notat.  Isocr.  Pac.  rds  av/x- 
ffk>fKK  Ta9  air  outwv  yevofievas*  Matt.  xii.  38,  OeXofiev  awo 
aov  (nifieiov  ioeiv :  Rev.  xii.  6,  roirov  YiToifiacFfievov  airo  Qeov. 

— *Ti5i>  T€Kvwv  avrij^l  Scil.  r^  oro0ia9*  Thus  Luke  x.  16, 
vloi  eipiivrfi  I  xvi.  8,  viol  toS  (Jhoto^  I  Eph.  ii.  2 :  v.  6,  viol  r^ 
diretOcia^.  It  seems  natural  to  take  the  sentence  as  a  reflection 
of  our  Lord  on  the  conduct  of  the  Pharisees,  and  to  signify. 
When  the  perverseness  of  men  has  done  its  utmost  in  aspersing 
the  preachers  of  true  religion,  wisdom  and  virtue  will  still  vin- 
dicate themselves;  and  the  methods  of  Divine  Providence,  in 
its  several  dispensations  of  mercy  to  mankind,  will  finally  appear 
to  be  wise  and  good. 

20.  ^pj^aTo  oif€iii^€ip]  Mark  xvi.  14,  oveioKre  t^u  diriariap 
<WTwv  Kal  (TKkrjpOKapiiav.     Plato  oveioll^wv  iva  eKcurrov. 

21.  Oval  croiy  &c.]  These  words  do  not  contain  an  impreca- 
tion, but  only  a  denunciation  of  the  judgments  which  they  were 
bringing  down  upon  themselves  by  their  impenitence.  See  also 
Glass.  Phil.  Sac.  p.  551. 

•—  Xo/Mx^y]  On  the  western  side  of  the  Lake :  Bethsaida  on 
the  east.     Jerome  in  his  Book  of  Hebrew  places  says  it  was 


S78  ST.  MATTHEW. 

about  two  miles  distant  frau  Ciqpeniaum.  Though  it  is  reck* 
oned  here  among  the  cities  vbeiein  most  of  our  Saviour'^s  mira- 
cles were  done;  yet  it  is  never  mentioned  but  by  two  of  the 
Evangelists,  St*  ^lattbew  and  St.  Luke,  and  by  these  two  only 
in  this  discourse.  Nor  does  it  occur  ebewhere  in  profane  writers* 
Origen  seems  to  have  read  x^fta  Ziy,  and  so  Cellarius  in  Geog. 
111.  p*  492,  says  it  should  be  read.  But  all  the  best  MSS  have 
XO/m^ir. 

—  BfiAroi&i]  The  woe  denounced  upon  it  by  our  Saviour 
it  in  some  measure  long  since  come  upon  it ;  it  being  reduced 
to  the  state  of  a  very  poor  village  again,  or  hardly  that, 
consisting  long  ago  but  of  five  or  six  poor  cottages. 

The  reading  B^Arai&iy  seems  to  have  originated  with  the 
tranacriben,  who  firom  the  other  Goqpds  have  substituted  the 
aoc.  tor  the  voc.  case.     Wetstein  admits  it  into  the  text. 

—  Tv/9y  ecu  Si^tirt]  Heathen  cities  on  the  sea  coast  of 
Phcenicia,  remarkable  for  their  luxury,  pride,  debauchery  and 
contanpt  of  reUgion.  See  Judg.  xviii.  7  •  Isai.  xxiii.  9 :  Ezek. 
xxviii.  2,  5,  I7,  22 :  Amos  i.  9,  10. 

—  ir  crcuoci^]  A  kind  of  cloth  made  with  hair  and  some  other 
coarse  stuff.  The  prophets  used  to  put  on  sackcloth  when  they 
preached  repentance,  and  the  pei»ple  were  then  wont  to  lie  on 
ashes,  and  to  strew  some  on  their  heads.  Job  ii.  8 :  Matt.  iii.  4. 
Sackcloth  and  ashes  were  used  by  the  Jews  in  token  of  the  bitterest 
grief.  Judith  iv.  10, 14,  ewcdcrro  aaaoDvv  rrt  tos  60tf>ua£  av" 
Twr.  J06.  Ant.  XX.  6,  1,  Of  Si  rpinroi  •  •  .  •  TMy  *Ie/x>aoXu- 
lirrvr  .  •  •  •  i»^  €lio¥  civ  otbr  joomr  itjfyfOas  ifcOMn,  fAereycvaafiepoi 
<nu0cow»  coi  <nro&w  Txis  KeipdXd^  apawXvorarrcf .  See  Isai.  Iviii. 
5 :  Jer.  vL  26 :  Lam.  ii.  10 :  Dan.  ix.  3 :  Esther  iv.  1,  3.  Nor 
were  these  expressions  of  grief  and  humiliation  peculiar  to  the 
Jews.  They  were  used  by  the  Gentiles  also ;  Jonah  iiL  5,  6,  & 
Menand.  Fr^.  p.  42.  cwctro  racjoor  iXa^v,  €is  ff  oSov  'Ekcc- 
Aktov  avToi  cwi  Korpov^  Koi  nfr  6coy  'E^cXao'curro  ry  TaweivoKjiu 
o^o^Mu  Apuleius  ix.  Mira  tristitie  deformis  aj^paruit,  flebili 
centunculo  semiamicta,  nudis  et  intecds  pedibus  .  .  •  •  et  dis< 
cerptie  comae,  semicanal,  sordentes  inspersu  dneris. 

—  <nro2^]    A  few  MSS.  add  coA^/icnu. 

S3,  vktfif  XcyM^  &c.]  See  x.  15.  Moreover,  or  more  than 
that,  xxvi.  64 ;  Mark  xiv.  62.  Herodian  111.  4, 1,  woXXji  p  arpa-- 
Tulv  aOpoUraSf  wXify  awcv^Mir  /ua^^  rat  woywr. 

— •ifMc/Df  c/Mo-cws]  In  the  day  of  the  judgment,  and  in  the 
dqr  of  the  great  judgment :  Li^tfoot  says  it  is  a  form  of  speech 
fivy  usual  among  the  Jews. 


CHAPTER  n.  279 

23.  Koi  av,  KaT€ptfaoufii]  He  mentions  Capernaum  separately 
by  itself,  and  last  of  all,  because  being  the  place  of  his  ordinary 
residence,  it  had  been  blessed  with  more  of  his  sermons  and 
miracles  than  any  other  town. 

—  €ws  ToSi  ovpayov]  This  and  the  following  are  allegorical 
expressions  taken  from  the  Old  Testament,  and  signifying  the 
highest  exaltation  and  the  lowest  depression.  See  Glass.  PhiL 
Sac  p.  1284.  See  1  Sam.  ii.  6:  Isai.  xiv.  13, 16:  IviL  9*  So 
2  Mace  ix.  10,  tw¥  oipaviwv  aarpwv  airreaOai  ooKWirra. 

This  prophecy  has  been  so  exactly  fulfilled  in  the  destruction 
of  Capernaum,  that  according  to  the  relation  oi  travellers,  there 
are  not  above  six  or  eight  cottages  where  it  stood.  Reland 
says  its  situation  cannot  be  determined.  Pal.  Sac  683.  This 
destruction  came  upon  it  in  the  time  of  Vespasian,  and  the 
commotions  which  then  arose  in  Galilee. 

—  ems  qiou]  A  very  few  MSS.  omit  to$  before  oipctvw, 
probably  with  a  view  to  conformity  with  what  follows.  There 
is  however  this  difference,  that  ovpavos  in  the  New  Testament 
is  used  equally  in  all  its  cases,  whilst  ^^  occurs  chiefly  in 
the  oblique  cases  after  prepositions,  which  may  have  caused  the 
article  to  be  omitted. 

''AiSn^  does  not  signify  here  the  place  of  the  damned,  and 
indeed  it  hardly  ever  has  that  signification  in  Scripture :  it  means 
only  the  sepulchre,  or  the  condition  and  place  of  the  dead :  and 
here  it  signifies  the  sepulchre,  which  is  called  the  lowest  parts 
of  the  earth,  £ph.  iv.  9-  So  Tob.  xiii.  2,  avrot  ficurriyoi  koI 
eXeeif  Kardyci  eU  aitiv  icaJ  avayei.  AnthoL  i.  80,  16,  eis  tv^ijv. 
Tovi  ^  airo  Twv  v€(l>tikwv  eii  atoriv  Kardyei. 

— KarafitfifurOiiafi]  Mill  and  Hammond  seem  to  .prefer  /cara- 
j3i7(ri|.  Jacob  in  Gen.  xxxvii.  36,  says  KarafinaofkOL  vpos  tot 
vwv  fiauj  tretfOwv  eW  {t&>i/.  But  Karafiifidl^eaOcu  is  used  for 
descendere  in  Philo,  in  lib.  quod  Deus  sit  imm.  p.  310,  Srav  o 
Xoya^mmMotro  tSv  Oeiarrepwy  eyvo^i/narmv  4i£  avOptinriwts  teal  K&fds 
io^as  KOTCLfiifiaaOri. 

Our  Lord  denounced  woes  against  the  three  cities  a  second 
time,  when  he  was  going  to  exercise  his  ministry  in  Judea,  on 
which  occasion  the  woes  were  fitly  rqpeated,  because  they  inti* 
mated  that  it  was  the  incorrigible  obstinacy  of  the  inhabitants  of 
those  cities,  which  had  prevented  their  profiting  by  his  instruc- 
tions, and  which  had  made  him  resolve  to  leave  their  country. 

—  H^'XP^  '^^f  aifiepov^    Scil.  ijjjLepas* 

24.  dif€icTaT€/ooi/']  Sub.  Kpijjia,  which  We  meet  with  in  xxiii.  13, 
irepuradrepov  icpifna.     See   Bos.  £11.  Gr.  137*     This  seems  to 


280  ST.   MATTHEW. 

be  spoken  to  suppress  the  pride  of  the  Jewish  nation,  and  the 
severity  of  their  judgment  upon  others ;  they  being  wont  to  say 
that  the  whole  Jewish  nation,  with  the  exception  of  some  few 
heretics  and  apostates,  should  be  saved:  but  that  the  people 
jof  Sodom  should  have  no  portion  in  the  world  to  come. 
•  25.  €u  €K€iv(p  T^  Kaip^]  It  appears  from  Luke  x.  21,  that 
Jesus  spoke  these  words,  when  the  Seventy,  who  had  been  sent 
out  by  him,  returned.  The  words  ev  CKelvip  t<JJ  Kaip^  therefore 
must  be  taken  in  a  more  extensive  signification,  as  rare  some- 
times is. 

—  a9ro«r/:>idecf  elwev]  This  phrase  is  often  used  in  the  New 
Testament  when  nothing  had  gone  before  to  which  an  answer 
could  be  accommodated:  and  therefore  then  it  only  signifies 
that  such  an  one  spake  with  relation  to  such  a  matter,  saying. 
So  it  occurs  xii.  38  :  xvii.  4 :  xxii.  1 :  xxvi.  25,  63 .  xxvii.  21 : 
Mark  ix.  38:  xi.  14:  Luke  xiii.  14:  1  Mace.  ii.  17:  viii.  19- 
See  Glass.  Phil.  Sac.  p.  336. 

r— tf^oMoXoyoiz/uac]  With  a  dative  of  the  person  following, 
signifies,  to  give  praise  or  glory  to :  see  Rom.  xiv.  11.  The 
Seventy  translate  the  same  Hebrew  verb  by  e^ofwXoyeiaOai, 
2  Sam.  xxii.  50 :  Ps.  xxix.  12 :  and  by  atpelv,  Gen.  xlix.  8 : 
1  Chron.  xvi.  7  '•  ^uid  by  vfiveiVf  Isai.  xii.  4.  In  Ps.  xliv.  20, 
Sid  TovTo  \aol  eJ^o/uLoXoyrio'ovTai  aoi  els  tov  aiwva  tov  aiwpoi* 
On  which  Theodoret,  p,  573,  observes,  Tovra  irpoOeairlcfas  6 
^ciKiJLwoo^,  ev  eKaarrvi  yeveq,  oid  rdv  Kara  Kcupov  evo'ejitop  to 
Qpofia  TO  Oeiop  avvfipeip  vKiay^yeiTaC  ovto)  yap  Kal  oi  Tpels 
i^ecfoKap,  'Apvfx^iiaa)  to  ipofia  crov,  did  tovto  \aol  vfiviiaoucri  ae 
€i¥  aiwpa  oii/i/eica!^.  Ii^  Ps«  xlviii.  18,  eJ^o/uLoXoytfiiia'eTai  aoiy 
oTav  dyaOupfK  avrtf  I  and  Theodoret,  p.  587)  observes  touto 
tratpeaTcpop  6  ^i/A/Aa^ov  eiprfKep,  ' Eiraipfjifei  ae  eap  koXUs 
TToiiiaffS  ai/Tois '  owToj  yap  6  d\tfi^9  cwaii/os,  to  fAtj  fiopop  ^wpra 
ciXXa  Kal  TeTeXetmjKora  dolStfjiop  ^Ivai  Kal  woXvOpuXKfirop. 

Philo,  Alleg.  I.  p.  55,  o.-.Ttj^  too  Qeov  (^popviaews  aaKtjT^ 
i^ofxoXoyelrai  evyapKTTiKm  t^  to  dyaOop  d(f)06pw^  owpffora/Aeptp* 
Alleg.  III.  p.  1105,  ^T€  yap  e^dfJLoKoyriaa&Oai  rijJ  Qe/JJ  koi 
wapaywpvfaai  irapTa  Kryycep  ij  '^vyrj^  KTvifxa  Kpelaaop  Xajieip 
ov  KaTei\e. 

—  a7r€«c/:>v>/^as]    Aor.  with  signification  of  pres. 

-  God  is  often  said  in  Scripture  to  do  those  things  which  he 
determines  to  permit,  and  which  he  foresees  will  be  in  fact  the 
consequences  of  those  circumstances  in  which  his  creatures  are 
placed,  though  their  wills  are  laid  under  no  constraint.  Compare 
£xod.  vii.  3,  4:  2  Sam.  xii.  11,  12:  xxiv.  1 :  1  Kings  xxii.  23. 


CHAPTER    XI.  281 

In  this  sense  alone  could  he  be  said  to  hide  those  things  from 
the  learned  men  of  this  age,  which  he  revealed  so  plainly,  that 
honest  and  well-disposed  persons,  though  children  in  under- 
standing, might  come  to  the  knowledge  of  them. 

— oTi  arreKpyylfai]  See  Glass.  Phil.  Sac.  p.  540.  Our  Saviour 
does  not  thank  God  that  he  had  hid  these  things  from  the  wise ; 
but  that  having  done  so  he  had  revealed  them  unto  babes.  See 
Rom.  vi.  17>  yapi^  oe  r^  Qetp  ori  rp-e  SouXoi  t^9  afjiapTia^, 
vrniKovcrare  Se  €k  Kapcias  el?  ov  irapeooOfire  tvitof  oioa^r; 
i.  e.  whereas  ye  formerly  were  the  servants  of  sin,  ye  have  now 
been  obedient  to  the  laws  of  Christ.     See  Isai.  xii.  1. 

—  TavTo]  The  doctrine  of  the  Gospel  which  he  had  called 
the  counsel  of  God,  Luke  vii.  30.  See  Glass.  Phil.  Sac.  p.  159. 
The  word  seems  to  have  a  reference  to  what  follows  rather  than 
what  goes  before. 

'-^ao(pwv  Kai  avverwu]  Not  men  truly  and  spiritually  wise, 
but  men  possessed  with  carnal  worldly  wisdom,  and  with  a  swelling 
conceit  of  their  proficiency  in  wisdom,  those  that  are  puffed  up 
with  their  own  knowledge,  the  priests,  scribes  and  rulers,  oi 
SoKovvTcs  aa(pol  ehai,  1  Cor.  iii.  18.  These  things  indispose 
men  to  embrace  true  spiritual  wisdom,  and  from  these  God  is 
therefore  said  to  have  hid  the  wisdom  of  the  Gospel,  because 
he  permitted  them  to  continue  in  that  self-conceit  and  worldly- 
mindedness  which  caused  them  to  reject  it  as  not  being  agreeable 
to  their  inclinations  and  mistaken  sentiments. 

Aristot.  £udem«  ii.  1,  iiraivoviiep  yap  ou  fxovov  toi);  Sucaiov^y 
aXXa  Kal  roi/v  avverou^  kuI  <r(Xf)ovi, 

—  vijiriois]  Without  the  article.  In  the  incltisive  form 
Middleton  observes  the  affirmation  would  not  have  been  true. 

By  tniwioi  are  meant  those  modest  humble  persons,  who  having 
a  low  esteem  of  their  own  wisdom  give  themselves  up  to  the 
Divine  wisdom;  v.  1,  ^Tay)(oi  ry  trvevfiaTi'  and  being  free 
from  carnal  and  worldly  affections,  and  having  nothing  in  them 
to  oppose  this  spiritual  wisdom,  are  fitted  to  embrace  it  when 
it  is  revealed.  Or,  persolis  whose  faculties  are  not  improved 
by  learning,  ceypafkiiaroi^  the  to.  /jLwpd  tov  Koajmou,  1  Cor.  i.  27 ; 
bi^t  who  to  that  sagacity  and  understanding  which  is  purely 
natural,  join  the  best  dispositions  of  heart,  such  as  meekness, 
modesty,  innocence,  honesty,  humility,  docility,  and  all  the 
other  engaging  qualities  that  are  to  be  found  in  children.  This 
is  plain  from  xviii.  3,  Except  ye  be  converted  and  become  as 
little  children,  ye  cannot  enter  into  the  kingdom  of  God.  Babes 
therefore  stand  in  opposition,    not  to  men  of  sound  judgment 


282  ST.  MATTHEW. 

and  reason,  but  to  proud  politicians  and  men  of  learning  who 
are  so  full  of  themselves  that  they  disdain  to  receive  instructions 
from  others,  and  who  make  all  their  abilities  subservient  to  their 
advancement  in  this  world. 

!Ecclu8  iiL  19,  ff'oXXoi  elaiy  i/^iyXoc  koI  ewioo^oi,  aXXd  7rpq,e<riy 
awoKoKvirreTCLi  /unrrriput  on  fieyaXMi  17  SvvaaTeia  tov  Kvplovj 
KOi  vvo  tUv  TaireivAv  oo^o^erai. 

26.  vai\    Sane,  utique,  repetendum  il^oiioKoyo'viiai  aoi* 

—  o  trar^p]  Nom.  for  Voc  Common  with  the  Hebrews.  So 
also  Aristoph.  Raa.  524,  6  irw,  oKoXwOei.  Av.  1635,  o  T/m- 
fidXXof,  oi/uuH^eip  Soxei  aoi*  Schal.  6  T^c)3aXXo9  airri  toS  w 
TpifiaXke.  So  Cass.  Aug.  in  a  Letter  to  Caius  in  Aul.  Grell. 
N.  A.  XV.  7)   Have,  mi  Cai,  mens  Ocellus  jucundissimus. 

— *  evioKia]  i.q.  OeXfifia.  In  the  Septuagint  and  other  versions 
of  the  New  Testament,  euSoKia  and  OeXfjfiaf  evSoKelv  and  deXcir 
are  frequently  used  for  each  other.  In  Ps.  xxix.  7*  the  Seventy 
translate  the  same  word  by  deXiy/ua,  which  Symmachus  renders 
•HokIq.  In  this  passage  Theophylact  explains  evStucia  by  deXiyo-i^ 
Kal  apicKtia.  Theodoret  on  Fs.  v.  p.  417,  ei^Kiav  17  Oela 
ypa<pi^  KoKel  ro  ayoBov  tou  Qeov  OeXrjfia.  See  Luke  xii.  32: 
1  (*or.  X.  5. 

«—  evooKia  iyiwero  e/xirpoaOiv  oroi;]  i.  q.  evloKticras,  i*  ^. 
fj0i\9i(Tav.'^iy€y€ro  used  for  i;j/, — e/nrpofrOev  aov  for  the  dative 
fyf  the  pronoun,     and  oi/ra^  for  tovto  iroifjcrcu. 

1  ('Or.  i.  21,  evcoKrjaey  o  Qeo^  oid  Tfjs  ymploi  tov  KtipuyfiaTos 
ffAffui  Tovt  trifrrevovTOi.  2  Mace.  xiv.  35,  on)  Kvpie  tiuf  okoiv 
aWfHKf09fis  vfrdpj(wu^ eiidKijaa^  vaov  t^v  arji  (XKvicTwaew^  ev  ^fiiy 
y0lfi(f0M, 

27*  irnWo]  All  things  relating  to  my  Father^s  will,  the 
myi^rlwi  of  the  Gospel,  or  the  salvation  of  mankind.  This 
wafi  naid  by  him,  turning  to  those  that  stood  near  him.  John  vii. 
101  f/  fM>)  ci&i^fj  ovK  ioTiv  eiuLfj,  aWd  tov  iriiJL>\favT6is  fie. 

•-•oi/^fit  iwiyiyvtiaKei]  These  words  evidently  declare  that 
llltfftf  is  something  inexplicably  mysterious  in  the  nature  and 
fmtmm  of  Christ  No  man  knoweth  his  character  and  dignity, 
what  be  has  dcme  and  is  yet  to  do  for  the  salvation  of  the  world. 
Chrysostom  explains  the  word  by  ttjv  oKpifiij  yuwaiv. 

mm^ovii  TOV  9-uTe/oa]  Luke  x.  22.  Who  the  Father  is.  The 
l^iKfections  and  counsels  of  the  Father. 

m^ek\u\     See  Glass.  Phil.  Sac.  p.  212. 

SB*  oi  tcomwyTe^  kcu  mipopTia/Jieyoi]  See  Ecclus  xliii.  30. 
Willi  the  distresses  of  life  or  with  the  sense  of  guilt.  Ps.  xxxi. 
4f  UXvjL  5:  with  the  ceremonies  of  the  law,  Gal.  v.  1 :  Acts  xv. 


CHAPTER  XI.  28S 

10:  and  with  the  traditions  of  the  Pharisees,  Matt,  xxiii.  4. 
Chrysost.  Horn,  xxxviii.  in  Matt.  p.  259,  Oi;;^  o  cciva  xal  o  ^7va, 
aXXa  vavre^  oi  ev  (PpovriaiVt  o\  iv  Xvirac?,  o\  €v  ayxipriai^. 
^evTCy  oi/jf  iva  airainiato  ei^i;i/a9,  aXX'  iva  \wt9j  ra  atAapTYifAara, 
Aei/T€,  OVK.  eireioav  ceofiicu  iz/uicui/  Ttj^  ^t^^f  ^^'^^  ew€ida»  oeofiai 
v/jlHv  t^s  (TfjUTtipM^'  eyta  yap,  if>ffaiv,  avairavata  vfia^'  ouk  cTtt^, 
awaw  fiovoVf  aXkd  Koi^  o  iroXXtp  wXeou  fiv,  ev  aSe'uf.  KaTatrrfjato 
TTWTfi*  Theophylact  explains  KoiruivTe^  of  the  Jews  co9  irapa- 
TtipiifiaTa  vo/jLucd  (iapea  fJi€T€pj(o/ii€voif  ical  /coirictfKTev  iv  Tti 
€pya(TUj^  rwy  eyrdKiiv  tov  vo/ulov. 

—  ^ure  vpoi  fie]  Believe  in  me  and  become  my  disciples. 
See  John  vi.  35,  o  ipyoixevo^  irpos  fie  ov  fiti  trewcurri,  which 
in  the  following  words  are  expounded  o  TriaTevwv  els  efii  ov  fi^ 
iiylf^ati  wwTrore.      See  John  vii.  37)  38,  &c. 

—  avairavaa)  vfid^]  Ecclus  xxxviii.  14,  Kalydp  avToi  Kvplov 
Offffftfcroi/rai^  iva  euo^arf  avdirawriv  kgI  'Icuriv  yapiv  ififitwaea}^. 
This  verb  is  often  used  by  historians  when  speaking  of  soldiers 
resting  after  a  march  or  fatigue.  Thus  Polyb.  iii.  53,  9,  says 
Hannibal  fiovXofievo^  ofia  fiev  avaTrauaai  tov^  cicurwl^ofievou^j  afia ' 
ii  Trpoaoej^daOai  tov^  vwoXetirafievov^.  Arrian.  de  Exp.  Alex.  ii. 
8,  2,  aifiirave  tijv  arpaTidv  to  Xoiirov  Ttj^  fi/rroy.  And  iii.  7>  9> 
and  III.  9,  1,  rrjv  aTparidv  €k  Ttj^  oioS  dveiruvae, 

29.  TOV  l^vyov  fiov]  i.e.  The  doctrine  and  precepts  of  the 
Christian  religion.  See  1  John  v.  3.  The  dck^tors  frequently 
speak  of  the  yoke  of  the  law,  the  yoke  of  the  commandments, 
and  the  yoke  of  the  kingdom  of  heaven,  which  is  Christ^s  yoke, 
fichol.  ad  Eurip.  Phcen.  7^9  ^^^  Kvpiw%  iirl  twv  KvfiepviTwv, 
€9  f  KcSiffievoi  Ta  laria  fieray^eipi^^ovTCu'  Kara'^prjarucws  Si 
4rai  circ  oXXi;^  e^owria^  tovto  ^kuti.  Suidas,  ^uyo^y  o  vofios 
vcLpd  Tti  delq,  ypaff^n'  ^««  o  Xpiaros*  apare  tov  ^vyov  fiov. 

'"^apare  tov  ^vyov  fiov]  Lam.  iii.  27j  dyaOov  dvcpiy  orav 
apri  ^vydv  iv  veoTtfTi.  So  Pindar  uses  ipepeiv  ^vyov,  Pyth.  B. 
172)  ^peiv  i  iXaicf^pwi  eirav^eviov  XafidvTa  Xvyov  y  ipriyeu 

—  fia0€T€  drr  efiov]  See  Glass.  Phil.  Sac.  p.  324.  I  impose 
nothing  upon  men  but  what  I  myself  bear.  Seneca  Consol.  ad 
Polyb.  XXXVI.  Discat  ab  illo  clementiam,  atque  a  mitissimo 
omnium  principe  mitis  fieri. 

— -  7rp^o9  eifu]  This  character  of  Jesus  Christ  is  opposed 
to  the  cruelty,  the  pride  and  haughtiness  of  the  Pharisees,  who 
daily  rendered  the  yoke  of  the  law  more  intolerable  by  their 
traditions,  and  who  despised  the  humble  and  meek :  but  Christ 
could  avfiiradiiaai  toi^  dtrOcveiaK,  Hcb.  iv.  15,  and  therefore 
would   not  lay   upon  hb  followers  heavier  burdens   than  they 


k 


284  ST.   MATTHEW. 

were  able  to  bear.  See  Bp.  Taylor,  Discourse  xv.  Vol.  iii. 
p.  133,  &c. 

—  Tfj  KapSiq,]  In  my  heart.  See  Middleton,  6r.  Art.  Part.  i. 
c.  III.  Sect.  1.  §  4. 

— —  eipfiaeTc  avairawrivj  &c.]  These  words  are  in  Jer.  vi.  16. 
Christ  frequently  uses  the  words  of  the  prophets. 

Ecdus  li.  27^  ioeT6  ev  o00aX/iioi$  vfiwVf  on  oXlyov  iicoirlcura 
Kai  eSpov  €/JLavT(p  ttoXXiJi;  opairautriv.  Xenoph.  Kvp.  ttcuS.  vii.  5, 
17>  SoK€i  iJLOi  Koi  ii  k/JLfi  '^v')(fi  avaTravaeck  Tivoi  a^iovv  Tvyyiw^iv, 

The  ceremonial  performances,  when  observed  most  exactly, 
could  not  perfect  the  observer  as  to  his  conscience,  or  take 
away  the  guilt  of  sin ;  and  so  could  give  no  peace  or  rest  imto 
the  soul. 

30.  ^uy6$  x/'iTOTos]  In  opposition  to  the  ceremonies  of  the 
law  and  the  traditions  of  the  Pharisees. 

The  law  of  ceremonies  imposed  upon  the  Jews  by  Moses,  is 
styled  by  St.  Paul  ^iryo?  ^oi/Xeca?,  Gal.  v.  1 :  and  by  St.  Peter 
a  yoke  which  neither  they  nor  their  fathers  were  able  to  bear. 
Acts  XV.  10 :  by  reason  of  the  long  and  frequent  joumies  to 
Jerusalem,  and  the  great  payments  for  tithes  and  oflPerings  it 
imposed  i^n  them:  and  the  burdens  which  besides  this  the 
Pharisees  laid  upon  them  by  their  traditions,  are  styled  by  our 
Lord  (fiopTia  fiapea  Kai  SvafidcTcucTa,  Matt,  xxiii.  4. 

^-^(popTiov  eXa(f>p6v]  Diog.  Laert.  in  Vit.  Solon,  i.  2,  15, 
€V  yap  OijKe  vofiov^  avToi^  ayOea  Kovf^orara. 
.  Clem.  Alex.  Pasd.  i.  12,  speaking  of  the  Christian  doctrine, 
says  ioTi  Si  6  KapayTfipi<Jixo%,  ov  (pofiepo^  ayav  avrou,  oioe 
€k\vtos  KOfiiofi  i/wo  ')(pfi<rT6rnjT09*  And  Strom,  ii.  p.  368,  apaTe 
a<p'  vfitiv  Tov  fiapvp  ^vyop  Kai  XajSere  rotf  irp^ovy  ij  ypa<pij  (j>rj(j:iy 
Kadairep  Ka\  o\  ^oii/tou  hovKeiov  ^vyov^  Theophylact  in  cap.  xi. 
p.  63,  irao'cu  a\  iproKal  rod  XpitrTou  ^vyos  Xeyovraxj  ai  rii^cs 
ekatppal  eiai  did  ti^v  fiiXKovaap  avriooo'iVf  el  Kai  wpos  Kaipov 
fiapeiou,   ioKovaiv.      Chrysostom   Hom.  xiv.  on  1  Cor.  p.  331, 

o^vyos  iiov  ypticrro^,  &c EJ  Se  ovk  alcOavri  r^  KovfpoTtjTf^, 

o^Xov  OTi  TTpoOv/Aiav  kppwfievfiv  ovk  €^€i9«  totTTrep  yap  TauTtj^ 
ovarii  Kai  rd  fiapea  Kod(l>a,  ourw^  ovk  ovarii  Kai  ra  kov<^ 
fiapea. 

Chap.  XII. 

!•  €v  eK€iv(p  Ttf  Kaiptp^  i.  q.  totc.  This  is  a  common  form 
of  connecting  what  follows  with  what  has  gone  before;  see 
xiv.  1 ;  and  by  no  means  connects  the  plucking  of  the  cars  of 
com  with  the  event  related  either  before  or  after  that  circumstance. 


CHAPTER  XII.  285 

In  Deuteronomy,  from  c.  i.  to  x.,  it  occurs  fourteen  times. 
In  Luke  vi.  1,  the  Evangelist  points  out  the  sabbath  and  day 
whereon  this  happened,  ev  aafifiaTtp  devrepOTrptinpf  the  first 
sabbath  after  the  second  day  of  the  Passover  (see  Lcvit.  xxiii. 
15),  when  the  handful  of  com  was  offered  up,  before  which 
the  sickle  could  not  be  put  to  the  harvest. 

It  is  evident  that  the  disciples  did  not  pluck  the  ears  before 
the  passover.  It  was  particularly  forbidden  to  gather  any  com 
before  the  sheaf  of  the  first-fruits  had  been  waved  in  the  temple ; 
the  Jews  would  undoubtedly  have  reproached  them,  had  they 
cause  for  so  doing,  with  this  twofold  violation  of  the  law,  the 
plucking  of  the  com  before  the  time  allowed,  and  the  doing 
so  also  on  the  sabbath;  whereas  they  confined  themselves  only 
to  the  latter  charge. 

— ^Toly  (Ta/JjSaa'i]  A  erepoicXiaia  similar  to  wpoficurt  and 
Kplvetri  from  Trpofiarov  and  Kpivov*  Sub.  ei/,  see  ver.  2.  See 
Bos.  Ell.  6r.  428.  In  one  MS.  the  article  is  wanting.  But 
this  word,  Middleton  says,  usually  takes  it,  unless  when  there 
is  an  especial  reason  for  dispensing  with  it.  The  plural  here 
has  the  signification  of  the  singular :  sec  Glass.  Phil.  Sac.  p.  64 ; 
as  xxviii.  1:  Acts  xiii.  14.  Joseph.  Ant.  iii.  10,  1,  Kara  Se 
ifi^/uLtjif  ti/iepavj  ^rts  adfi(iaTa  icoXecrai.  The  Seventy  also 
translate  the  same  word  by  aafifiarov,  Exod.  xxxi.  14 ;  and 
aafifiaray  Jer.  xxvii.  21,  24 :  Levit.  xxiii.  32.  Hor.  Sat.  i.  9^ 
69)  Sunt  hodie  tricesima  Sabbata. 

—  Twu  awopl/xuv]  Sell,  j^wpiwv*  Thus  Xen.  Kvp.  Traio,  i. 
4,  16,  Ta  epyaai/uLa.  Dioscor.  iii.  128,  yevvarai  Kal  cy  ^vopa^ 
(nropifAOW,  Michaelis  in  Bos.  Ell.  6r.  45,  imderstands  yev* 
vflliaTwv.  Through  paths  that  were  in  the  com,  i.e.  in  the 
barley  which  was  then  ripe  in  Judea. 

— -€ir6iVaaai;]  The  custom  of  the  nation,  as  yet,  had  held 
them  fasting,  which*  suffered  none  unless  he  were  sick,  to  taste 
any  thing  on  the  sabbath  before  the  morning  prayers  of  the 
synagogue  w^  done. 

—  t/pj^avTo  TiKXeiv,  &c.]  i.  e.  criXXoy  Kal  tftrOiov.  See  Luke 
vi.  1,  who  here  also  uses  \j/wj(ovTe^. 

2.  TToiovaiv  o  ovK  e^earil  The  Jews  were  allowed  by  the 
law,  when  they  came  into  the  standing  corn  of  their  neighbours, 
to  pluck  some  ears  and  eat  them,  Deut.  xxiii.  25.  But  as  they 
were  by  the  same  law  forbidden  to  reap  and  grind  on  the  sabbath- 
day,  Exod.  xxxiv,  21,  and  also  by  the  traditionary  law,  the 
Pharisees  seem  to  have  accounted  this  action  of  the  disciples 
a  kind  of   servile   work :    and   therefore    they  do   not  contend 


286  ST.    MATTHEW. 

about  the  thing  itself,  because  it  was  lawful;  but  about  the 
thing  done  on  the  sabbath.  They  pretend  that  thej  had 
violated  the  rest  of  that  holy  day,  and  thus  transgressed  the 
Mosaical  law.  Augustin.  c.  Faust,  vi.  4,  Judsei  sabbato  suo 
non  solum  in  agro  fruetum  suum  non  decerpunt,  sed  nee  in 
domo  concidunt  aut  coquunt. 

3.  ovK  aviyvwTe\  Soil,  ev  rai9  ypa(f>aii>  See  1  Sam.  xxi. 
8,  4  :  xxii.  10.     In  the  high-priesthood  of  Ahimelech. 

The  canons  of  the  scribes  adjudged  the  disciples  to  stoning 
for  what  they  had  done,  if  so  be  it  could  be  proved  that  they 
had  done  it  presumptuously.  Hence  therefore  our  Saviour  begins 
their  defence,  that  this  was  done  by  the  disciples  out  of  neces- 
sity, hunger  compelling  them,  not  out  of  any  contempt  of  the  laws. 

—  ai/rof]  Wanting  in  many  MSS.  and  some  versions. 
Griesbach  supposes  it  to  have  crept  into  the  text  here  from  St. 
Mark  and  St.  Luke. 

-^ol  ii€T*  avTou]  There  were  none  but  David  that  went 
to  the  high-priest,  for  he  had  left  his  companions  some  way  off. 
Lightfoot  says  the  words  of  Ahimelech  are  to  be  understood 
comparatively,  to  that  noble  train  wherewith  David  was  wont 
to  go  attended,  and  which  became  the  captain-general  of  Israel. 

4.  oIkov  tov  6eoi/]  The  court  of  the  tabernacle,  which  was 
at  that  time  pitched  at  Nob,  one  of  the  priests^  cities  in  the 
tribe  of  Benjamin.  The  temple,  which  is  oftenest  in  Scripture 
called  the  House  of  God,  was  not  then  built.  That  it  was 
not  into  the  Holy  Place  that  David  went,  appears  from  this 
circumstance:  the  loaves  of  which  he  partook,  had  been  that 
day  removed  from  before  the  Lord,  and  new  bread  had  been 
put  into  their  room.     1  Sam.  xxi.  6. 

-^  TOV9  aprov^  TfJ9  TrpoOiaew^]^  Called  in  the  Hebrew  the 
bread  of  faces ;  so  named  because  it  was  placed  before  the  Lord, 
i.  e.  not  far  from  the  ark  of  the  covenant,  which  was  the  symbol 
of  his  more  immediate  presence.  The  Seventy  sometimes  have 
aprovi  irpoaonrovj  sometimes  'irpoKeifxevovs,  but  most  frequently 
as  here,  irpoOiaears.  There  were  twelve  offered  every  sabbath* 
day,  which  were  set  in  the  sanctuary  on  the  golden  table. 
Exod.  XXV.  30 :  Levit.  xxiv.  6. 

—  €1  fAf}]  i.  q.  aXka.  See  Hoogeveen,  c.  xvi.  Sect.  6.  §  6. 
Glass.  Phil.  Sac.  p.  429. 

5.  €v  T^  vofitpl  Numb,  xxviii.  9.  Besides  the  continual  burnt- 
offering,  the  priests  were  obliged  on  the  sabbath  to  sacrifice  two 
lambs  extraordinary,  by  which  their  servile  work  was  that  day 
dottUe  of  what  it  was  on  the  other  days  of  the  week.     This^ 


CHAPTER  XII.  287 

though  really  no  profanation  of   the  sabbath,  might  according 
to  the  common  notion  of  the  Jews  be  so  termed. 

—  oTi]    i.  q.  wdii,  as  Mark  vi.  2. 

— - /3€/3i|Xoi;a'c]  See  Glass.  Phil.  Sac.  p.  1277-  So  used  also 
1  Mace.  ii.  34.  They  were  obliged  to  perform  such  servile  work 
in  the  temple,  as  considered  separately  from  the  end  of  it,  was 
a  profanation  of  the  sabbath,  and  yet  were  guiltless,  because 
it  was  necessary  to  the  public  worship  on  account  of  which  the 
sabbath  was  instituted.  Such  was  lighting  the  fires,  killing, 
flaying  and  dressing  the  sacrifices,  &c.  Accordingly  the  Jews 
were  wont  to  say,  that  there  is  no  sabbath  in  the  temple; — the 
senrile  work  which  is  done  in  holy  things  is  not  servile. 

—  oi'atTioi]  Hesych.  ai/a/rio?*  dOwos,  dveyKXrp'o^.  Macrob. 
Saturn,  i.  16,  tells  us  according  to  the  Pontifical  laws  among  the 
Romans,  Umbro  ncgabat  eum  poUui  qui  opus  ad  Deos  pertinens 
sacrorumve  causa  fecisset.  These  laws  they  received  from  the 
Etruscans,  who  seem  to  have  had  them  through  the  Tyriani» 
from  the  Hebrews. 

6.  /yi€i^c0r]  Many  MSS.  with  Theophylact  read  /uci^oi;,  sub. 
re.  The  Lord  of  the  temple.  See  Mai.  iii.  1:  Luke  ii.  49. 
The  neuter  is  used  again,  wXelovy  ver.  41,  42:  irepiaaoTepov^ 
xi.  9:  and  Luke  xi.  31.  See  Glass.  Phil.  Sac.  p.  54.  Macknight 
and  others  understand  it  of  a  greater  or  more  noble  work  carrying 
on,  than  the  temple  service. 

7-  €1  iyvwKeiTe]  Corresponding  to  the  Greek  phrases  ipf 
yvAre,  ei  tiheir^,  used  when  others  are  admonished  to  weigh 
and  consider  the  excellence  of  any  thing.  See  Abresch.  Diluc. 
Thucyd.  p.  392. 

— iXeov  Oikw}  See  ix.  13.  Philo  de  Plant.  N.  p.  229,  /Jw/aoI? 
yap  uTTvpoi^f  wepl  oi/y  dperal  jfopevovai,  yeytfiev  6  Oeoy.  De 
Vict.  QflT.  p.  849,  o  Geo?  j^aipci,  ovk  av  exaTOfifia^  avdyrj  n^ 
••mj(^aip€i  ^  (piXoBeoi^  yptvfjLCu^  koi  avopdaip  daicijTals  oaioTffTos. 
From  which  it  appears  that  OiXciv  is  used  in  the  sense  of  yey  tjOevat 
and  j^alpeiv* 

Plato  Alcib.  il.  Kal  yap  av  oeivov  €itjy  ei  irpdi  Ta  Swpa  xai  rav 
Overlap  airopKeirovaiv  tffiwp  o\  Geol:  oXXa  /tirj  irpos  Ttjv  >/^i/x^y> 
av  Tt)S  oaio^  Kol  oikcuos  &v  Tvyyavri*  See  Joseph.  Ant.  vi. 
7,4. 

— Koi  cv\    For  fkSXKov  tj.     I  prefer  mercy  to  sacrifice. 

-^Tov^  dv€UTl(m\  Christ  and  his  Apostles.  Without  the 
article  the  proposition  would  have  been  exclusive,  and  would 
thus  have  denied  more  than  the  circumstances  required.  Mid* 
dleton,  Gr*  Art.  p.  211. 


288  ST.   MATTHEW. 

8.  Kiz/oiov  yap]  St.  Mark  introduces  these  words  with  wcrrey 
St.  Matthew  with  yap  :  and  both  may  be  justified.  But  it  may 
be  looked  upon  as  a  considerable  proof  that  the  sacred  writers 
were  not  always  critically  exact  in  the  use  of  their  particles: 
a  remark  of  great  importance  both  for  clearing  their  sense  and 
vindicating  their  character.  Whoever  considers  the  ambiguity 
of  many  of  those  Hebrew  particles  which  coiurespond  to  the 
Greek  will  find  little  reason  to  wonder  at  it. 

—  Kal  rod  2a/3j3aToi;]  If  this  be  a  correct  reading  it  implies 
that  the  Sabbath  was  an  institution  of  great  and  distinguished, 
importance.  But  Kal  is  wanting  in  very  many  MSS.  and  some 
Fathers;  and  Mill  and  Griesbach  have  supposed  it  to  have 
crept  into  the  text  here  from  Mark  ii.  28 :  Luke  vi.  6.  Whitby 
thinkg  it  should  be  retained. 

Jesus  was  often  blamed  by  the  Pharisees  as  having  broken 
the  Sabbath,  particularly  xii.  10 :  Luke  vi.  2 :  xiii.  14:  xiv.  2: 
John  V.  16 :  ix.  14. 

— -  6  mo^  Tov  QAfdpwirov]  This  title  is  used  eighty-eight  times 
in  the  New  Testament,  and  is  applicable  only  to  Jesus  Christ. 
And  in  Dail.  vii.  13,  from  whence  it  is  originally  taken,  it  is 
thought  by  all  antient  Jews  as  well  as  Christians  to  signify 
the  Messiah  only. 

The,  series  of  our  Lord's  arguments  here  is  intended  to  prove 
that  circumstances  of  necessity  dispense  with  some  ceremonial 
observances  which  were  in  general  commanded  by  God,  and 
manifestly  goes  upon  this  foundation,  that  ceremonial  insti- 
tutions being  the  means  of  religion,  if  circumstances  occurred 
in  which  they  interfered  with  the  end  of  it,  they  were  suspended 
of  course. 

There  being  the  same  authority  required  to  abrogate  or  alter, 
that  there  is  to  make  a  law,  Bp.  Pearson  mentions  this  as  a 
branch  of  that  dominion  that  belongeth  to  our  Saviour  as  Son  of 
Man.    See  on  the  Creed,  Vol.  i.  p.  241. 

9.  ixerafia^j  &c.]  St.  Matthew  seems  to  say  this  miracle  hap^ 
pened  immediately  after  the  transaction  mentioned  above :  but 
the  transition  which  he  makes  use.  of  does  not  necessarily  imply 
this.  And  St.  Luke  vi.  6,  expressly  tells  us  it  was  ey  irep^ 
aafifidrti), 

—  €K€79€v]  from  the  fields  where  the  above  had  happened. 

10.  ffv  Trju  x^'P**]  ^^  ^^^  Coptic  Version  and  one  or  two 
MSS.  fjv  T»jy  are  wanting:  a  very  probable  reading,  Middleton 
says,  though  the  received  one  has  nothing  objectionable  ;^ — his 
hand,  as  elsewhere. 


CHAPTER  Xll.  289 

-*-  X^^P^  ejfwi'  ^^p^y]     See  1  Kings  xiii.  4,  6. 

—  itnjpdiTfffrav  airov]  viz.  the  Pharisees.  CoU.  ver.  14 :  Luke 
vi.  7*     Here  Xiyovr^  redundant  after  iirtipwrfiaaV' 

This  is  i!ot  contrary  to  what  St.  Mark  iii.  4,  and  St.  Luke 
vi.  9^  say  thatX^hrist  asked  them :  for  both  are  true,  that  they 
asked  him,  whether  it  were  lawful  to  heal?  And  he  replies 
by  saying  I  will  ask  you  also  whether  it  be  not  lawful  to  do 
good  on  the  sabbath  day? 

—  €i  efccm]  Xen.  Ki/p.  iraih  iv.  emjpwTa  el  €Xi;^€.  Propert. 
II.  29)  23,  Volui  8i  sola  quiesceret  ilia,  Visere.  Hor.  i.  Ep.  vi.  41, 
Chlamydes  Lucullus  ut  aiunt.  Si  posset  centum  scense  praebere 
rogatus.    Acts  i.  6. 

They  put  this  question  to  him,  by  which  they  declared  in 
the  strongest  terms  their  opinion  of  its  unlawfulness. 

—  iva  Kartiyopiiawriv]  The  Seventy  in  Prov.  xxx.  10,  use 
KOTfiyopeivj  where  Symmachus  translates  SiaftaXKeiv.  See  also 
Isocr.  Paneg.  c.  xxxvi.  Their  intention  was  to  render  him  odious 
to  the  common  people,  expecting  that  he  woidd  openly  declare 
such  things  lawful  in  opposition  to  the  definitions  of  the  Doc- 
tors, who  had  determined  that  to  perform  cures  on  the  sabbath 
was  a  violation  of  the  holy  rest.  Or  if  he  should  give  no  answer 
to  their  question,  as  it  implied  an  affirmative  of  the  unlawfulness 
of  what  he  was  about  to  attempt,  they  thought  it  would  render 
him  inexcusable,  and  give  the  better  colour  to  their  accusation. 

11.  r&,  coTvci  6^  v/uLciv  ai^^Tros]  Hebrew  construction  for 
€c  Ttv  vfAwV'  See  vii.  9-  Schmidt  however  says  the  interroga- 
tion is  in  TI9  not  ovyl*     A  few  MSS.  read  etrri. 

—  eav  ifiinarjy  &c.]  The  Jewish  saying  is  mentioned  by 
some  writers,  ^^  It  is  unlawful  to  do  any  servile  work  on  the 
sabbath  day,  unless  it  is  on  purpose  to  save  a  soid,^  which  com- 
prehends also  brutes.  And  from  what  is  here  said,  and  also 
Luke  xiii.  15 :  xiv.  5,  it  appears  that  this  was  then  a  common 
saying. .  But  it  was  also  a  Canon  *^  We  must  take  tender  ca^ 
of  the  goods  of  an  Israelite.'"  Maimonides  in  Schabb.  c.  xxvf 
says,  If  a  beast  fall  into  a  ditch  or  into  a  pool  of  waters,  let  ^ 
(the  owner)  bring  him  food  in  that  place  if  he  can :  but  if  he 
cannot,  let  him  bring  him  clothes  and  litter,  and  bear  up  t}ie 
beast ;  whence  if  he  can  come  up,  let  him  come  up,  &c. 

— (ioOupop]  St.Lukeusesxiv.  5,  0|D€ap.  Here  the  word  signifies 
a  cistern  for  the  reception  of  water.     Etym.  M.  fioOvvo^  6  XaV/ro?. 

—  ov^}  KpaTtj<T€t  auTo  Kai  cyc/oci]  KparrftTei  here  a  pleonasm. 
St.  Luke  xiv.  5,  has  simply  dvatTTrdcrei. 

Philo  dc  Charit.  p.  707>    wpwrraTrei  k^¥   iyOpHv  vini^iyHi 

T 


\ 
I 


Ik 


29&  ST.  MATTHEWi 

a)(9o<f>opouvTa  r^  ^pei  'meoBevra  wpoaitecrfl,  /ui}  irapcXBtlv^ 
aXXd  ovveTTikoiKpiaai  kcu  crvveyeipai.  Macrob.  Saturn,  i.  16. 
Scsevola  consulens  quid  feriis  agere  liceret  ?  respondit,  quod  prse*- 
tormissuln  nioceret.  Quapropter  si  bos  in  specum  decidisset, 
eumque  Paterfamilias  adhibitis  operis  liberasset,  non  est  visus 
feritts  "polluisse.  Nee  ille  qui  trabem  te^ti  fractam  fulciendo  ab 
imminenti  vindicavit  ruinfi.  Unde  et  M aro  omnium  disciplinarum 
peritus,  sciens  levari  ovem,  aut  lanse  purgandae,  aut  scabiei  cu- 
randse  gratifi,  pronuntiavit  banc  ovem  per  ferias  licere  mersari, 
si  hoc  remedii  caus&  fieret.  Balantumque  gregem  flnvio  mersarc 
talubri. 

12.  avOpanros  itpoPdrov]  One  MS.  which  is  often  singuhir 
with  respect  to  the  article,  has  tov  trpofianov-  This  must  be 
wrong:  for  though  wpofiarov  has  been  mentioned  before,  there 
IB  no  reference  to  it;  the  assertion  is  of  any  man  and  any 
dieep.     See  Middleton,  6r.  Art.  p.  212. 

—  c&rrc]  See  Stephens,  Thesaur.  6r.  iv.  p.  10991.  Schwartz 
and  Falairet  take  it  in  the  sense  of  itaque.  See  also  Hoogeyeen, 
Doct.  Part.  c.  lvii.  Sect.  16.  §  6.  Antisthenes  Epist.  Socrat. 
ovT€  0iXot  yevotvTo  av  oi  ttoXXoi  afioQets  ovre^y  xal  ravTa  Tvpav^ 
yoi.  &(TT€  croi  avjULJiovXevaatjULi  av  airievat  ^vpaKovawv  tc  Kai 
ScjccXca^.  And  Solon  in  Diog.  Laert.  ii.  p.  88,  'Q  Tretr/Ms,  ovros 
flip  ^oktap  iToiiUL09  toi  Kal  \6y<a  xal  epryta  cifivueiv,  Toi^  o  op 
§mlpe(r0au  ookS,  ware  aveifii  oi  ex  pitrov. 

This  decision  appears  to  be  in  direct  opposition  to  the  very 
extraordinary  decision  of  the  School  of  Schammai.  Let  no  one 
console  the  sick  or  visit  the  mourning  on  the  sabbath  day.  It 
was  principally  against  the  decisions  of  this  School  that  Our 
Loird  spake!  for  the  School  of  Hillel  in  some  respects  decided 
differently. 

13.  el^ereipe  Kal  aicoKaT€(TTaQfi\  i.  e.  e^ereive  airoKaTa<rra^ 
$€i<rap  vyifi  ws  i}  oXXiy. 

—  diroicarccrTafty]  Galen,  in  Hippocr.  de  Tract,  iii.  /carour- 
rfjcrai  avpvfiw^  Xeyovaip  oi  Kai^d  T171/  *Aaiav  ''EXXi/pey,  optI  Voi? 
wp09  Tjyy  oucelap  ytipap  aryayelp.  cltto  tovtov  ce  M.01  ^oKei  Kal 
0  *linroKpaTfi9  ireiroitjKevai  Kal  vDi/  to  t^  KaTaaraacw^  opofuzj 
•  ••  W9  "TavTOP  ofiM-aipeip  01  avTov  Trj  KaOiSpuaet,  ^«9  epSeucpurat 
TO  KCtra   \vfpap  lopvcai  tc. 

-^—  If  oXXi;]  1.  q.  €T€pa.  v.  39- 

•14i.  cv/uL(iov\iop  ekafiopl  See  xxvii.  1.  Some  MSS.  read 
iwohjaap,  which  probably  having  been  written  on  the "  margin 
from  Mark  iii.  6,  at  length  crept  into  the  text.  Plato  uses 
^rvfi^ovKijp  iroi€ip :  in  which  sense  avfifiovXiop  seems  very  rare. 


CHAPTER  XII.  29r 

It  has  been  supposed  to  be  probable  that  the  Scribes  and 
Pharisees  who  were  present  at  this  miracle  were  members  of 
the  Sanhedrim.      St.  Mark  iii.  6,   has   oc   ^apiaaioi   fuerd  rwv 

—  cf tXfloirrc^]  viz.  from  the  synagogue.    See  ver.  9. 

—  oiTfti?]  Most  modem  translations  follow  the  Vulgate  ^^  quo- 
modo  perderent  eum.**^  But  Chrysostom  renders  Sttw^  by  iva 
not  by  irwi  or  ov  Tpowov,    'SMfi^ukeuoyrai  iwi  aviXaxriv  avroy. 

16.  yvovf]     Scil.  oti  aufifiovKiov  eXafiov  scar  airov. 
— -  aveywpryrev^     To  the  Lake  of  ^iberias.  Mark  iii.  7* 

—  irairras]  who  were  sick  and  desirous  of  being  healed. 

16.  iiriTifAfitT^^  Euthymius  gives  wapnyy^iKe  as  synony-* 
mous. 

— -  (pcuf€p6v  woifiaoKTivl  See  ix.  30.  They  should  not  dis- 
oover  his  person  against  which  the  Jews  had  conspired.  Light-* 
foot  says  this  prohibition  tends  the  same  way  as  his  preaching 
by  parables  did,  xiii.  13,  I  speak  to  them  by  parables,  because 
seeing  they  see  not.  He  would  not  be  known  by  them  wha 
would  not  know  him. 

Pdyb.  II.  40,  1,  Ta^€ai9  tj)f  avTtj^  ovvcl/uhv  iiroititre  (pa-^ 
v€pav.  And  <f)av€pap  iroiQv  Ttiv  opyt^y  rpf  cT^c  irpo^  toi)? 
iroXcAiiov9. 

17-  ^iCL  *Hcraioi/]  xlii.  1.  This  prophecy  of  Isaiah  i&  not 
cited  here  according  to  the  Hebrew  original,  nor  according  to 
the  Septuagint.  And  Dr.  Owen  thinks  it  affords  a  plain  proof 
that  the  Septuagint  has  been  wilfully  corrupted.  For  the  inser- 
tion of  the  words  'laKwfi  and  'ItTparjX,  of  which  there  are  no 
traces  in  the  Hebrew,  seems  to  have  been  made  on  purpose  by 
the  Jews,  that  the  text  might  not  be  applied  to  the  Messiah, 
though  the  Targum  on  the  place  is  express  for  it.  The  rest 
has  been  much  altered  as  appears  from  Justin  Martyr,  who 
quotes  the  text  twice  and  in  both  places  differently. 

18.  fjpiriO'a]  Hesych.  i^peTiaa/uLfiv*  riyairfiaa,  eireOv/unjaa, 
nOeXtiatij  fipaaSfiv.  In  the  Septuagint  the  word  used  is  cWi- 
Xi^^o/ioi. 

r-^o  oyamfTo^^  i.  e.  Unicus,  in  which  signification  the  Seventy 
use  it.     See  p.  82. 

—  ei9  oy  €vc6Kti(Tev\  In  the  Septuagint,  irpoaecej^aTo  avrow 
ti  ^vjf^  /jLou.  The  Seventy  use  €vSoK€lv  either  with  the  ace.  of 
the  person,  as  Ps.  1.  19 ;  or  with  the  preposition  ev,  as  Matt.  iii. 
17.    See  Glass.  Phil.  Sac.  p.  453. 

-—  Oti<Tw\     In  the  Septuagint  c^oNca'  but  as  the  prophet  is 

t3 


S92  ST.  MATTHEW. 

speaking  of  a  future  event,  it  is  perhaps  better  in  the  future 
tense. 

— -  fcpuriv]  The  Laws  and  Commandments  of  Grod,  which  he 
was  by  virtue  of  the  unction  of  the  Spirit  to  deliver  in  his 
Father^s  name:  as  Exod.  xxi.  1:  Deut.  iv.  5,  14:  Matt,  xxiii. 
SIS :  Luke  xi.  42.  There  are  abundant  instances  of  this  mean- 
ing of  the  word  in  Fs.  cxviii.  It  is  observable  from  Mark  iii. 
6,.79  that  when  the  Fharisees  held  a  council  to  destroy  him, 
he  recedes  from  them  to  the  Sea  of  Galilee,  whither  came  to 
him  a  great  multitude  froip  Galilee,  frx>m  Idumea,  and  beyond 
Jordan,  and  from  the  parts  about  Tyre  and  Sidon,  and  by  teach- 
ing them  and  doing  his  miracles  before  them,  he  shewed  judg- 
ment to  the  Gentiles. 

19^  ouK  ipiaet  ovce  Kpauywrei]  i.  e.  he  shall  not  be  conten- 
tious, or  set  forth  himself  with  noise  or  tumidt  or  ostehtatioD 
of  his  doings ;  and  this  was  here  fidfilled  by  his  ceasing  to 
dispute  any  longer  with  those  Pharisees,  who  when  they  could 
not  answer  him  a  word,  consulted  how  they  might  destroy  him; 
and  by  his  strict  charge  to  the  multitudes  he  had  healed,  that 
they  should  not  make  him  known.  Eisner  quotes  a  passage 
from  Plutarch,  019  yap  01  TeXov/jLevoi,  kut  ap\a9  ev  Oopvfitp 
Kal  (iofj  irpo^  aXk^Xov^  wOov/jLevoi  avviaai,  opw/uLevwv  C€  ical  oeur- 
nfjJLevwv  T101/  iepwVf  irpoaiyowTi  ijotj  /xera  <f>6fiov  koI  crcanr^* 
ovTw  KOi  (pikwrixpias  iv  OLpyti  kou  irepi  Ovpas,  iroXvu  Oopu^v 
0^61  jrai  dpaavTfira  icac  XaXiai/,  tiBov/xevwv  irpo^  Tfjv  So^ap 
ivltov  aypoiKW^  re  irai  (iiaiwi*  o  oe  ivros  yevofievo^f  excpop 
Xaflwu  c^fia  Kcu  (Tcaiin/i/  Kal  Oa^fio^,  wairep  deip  r^  Xoy^ 
Taweivoi  avveirerai  nal  KSKoafififikivo^, 

The  Seventy  have  ov  ireirpafcTai  owe  apifaei.  In  the  Hebrew 
text  are  two  words  of  the  same  signification  denoting  clamour; 
but  epi^etp  in  the  Evangelists  is  adopted  probably  in  allusicm 
to  the  usual  clamours  and  altercations  of  the  Rabbins. 

Some  interpreters  explain  this  passage  thus:  Though  Mes- 
siah might  easily  bear  down  his  enemies  by  .force  of  arms,  he 
shall  not  strive  with  martial  violence,  nor  cry  the  alarm  of  war 
in  the  field  of  battle,  neither  shall  his  voice.be  heard  in  the 
streets,  as  of  an  enraged  general  sacking  a  conquered  town : 
Kpavytfi  in  Greek  writers  being  often  used  for  the  shout  raised 
in  battle,  and  ^ll^etrdai  for  the  strife  which  is  made  in  close 
fight. 

——  €P  Tttls  ir\aT€iaif\  In  the  Septuagint,  oi/5c  aicoi/crdijaerfli 
Jf»  ij  (pwvri  avTw*  Michaelis  woidd  here  understand  pvfian : 
Schfl^er  0&M9.     See  Bos.  £11.  Gr.  245. 


CHAPTER  XII.  29^ 

20.  KaXafMv  cruvrerpifi/jLeyov]  The  Seventy  have  koKoilow 
T€ffXxuTfA€PO¥  ov  awTfuyj/ei,  Kal  Xivov  xairvil^ojuLevov  ou  afieaei. 
These  seem  to  be  proverbial  expressions  to  signify  a  person  of 
a  most  gentle  character ;  one  who  is  afflicted  from  a  sense  of 
his  sins  and  in  fear  of  Grod's  anger,  and  who  is  contrite.  Such 
a  one  the  Messias  will  not  cast  away  nor  destroy,  but  raise  up 
and  restore :  where  the  least  siMirk  of  grace  appears,  he  will  not 
quench  it,  but  take  the  utmost  care  to  keep  it  alive  and  im- 
prove it. 

Or,   the   bruised   reed    and   smoking  flax  may   signify  the 

weakness  of  Christ^s  enemies,  whom  he  could   have  destroyed 

as  easily  as  men  break  a  bruised  reed,  or  extinguish  a  fire  thai! 

.is  beginning  to  kindle,  consequently  the  clause  is  of  the  same 

import  as  the  former. 

LightfootL^ys  th^^  words  are  to  be  applied,  as  appears  by 
those  that  went  before,  to  our  Saviour^s  silent  transaction  of 
his  own  affairs,  without  hunting  after  applause  or  the  loud  re- 
ports of  fame.  He  shall  not  make  so  great  a  noise  as  is  made 
tram  the  breaking  of  a  reed  now  already  bruised  and  half  broken, 
or  from  the  hissing  of  smoking  flax  only,  when  water  is  thrown 
upon  it. 

—  ov  jcareo^ei]  Thus  Aristsenet.  i.  7»  '^ov  re  QtipariKov 
icareo^e  icaXa/ioy.     Ayvufu  forms  its  tenses  from  ayw. 

—  Xivov  Tv<f>6juL€iwv\  Here  Xivov  will  dgnify  the  wick  oi  a 
lamp,  made  of  flaxen  threads,  which  the  Jews  used  as  we  do 
cotton :  the  thing  made  being  expressed  by  the  materials  of  which 
it  is  made ;  and  that  by  Synechdoche  for  the  lamp  itself  which 
when  near  going  out  yields  more  smoke  than  light.  Used  figura- 
tively perhaps  for  a  weak  and  almost  extinguished  faith.  See 
Porteus,  Lect.  x.  p.  261. 

— —  'nnpifiepov^  Schol.  Origenis  \7vo^  ^v(f>ofjL€v<K  o\  Kareircu' 
pofievoi  T%  aXtfieia^,  Hesych.  Ti<j>e(rdai,  fiapaivecdcu,  W^^ 
ixKaleaOtUj  j(wpis  <p\oyos  Kairwov  elvou,  Philo  de  Migrat.  Abrah. 
p.  455,  airufdfip  yap  K4u  6  fipayyraToi^  ivru^fievof,  ortuf  Kara' 
mmvaOels  l^wrvptfirjy  juLeyaXfjv  i^awrei  Trvpav.  Plutarch.  Solon. 
wo/i€0i;Xa^€  TV(l>oftetffi¥  aopov  irvpo^  en  l^wrav  0\o'yee,  Ttfv  ipat^ 
Tuc^  funififiv  Kal  yapiv.  Schol.  Soph.  Antig.  1124,  Tvi^eiv  iari 
TO  fipifui  vTroaiiv^ew* 

—  €fti9  ay  €K0akfi  eU  V1K09  T171/  Kpiaiv\  i.  e.  till  he  has  made 
his  Gk)spel  and  righteous  law  victorious  over  all  its  enemies. 
Thus  in  Polyb.  i.  68,  we  find  ek  Mvarov  eKflaWetv  used  for 
^  to  render  impossible,^  xizdoXou  oe  aei  n  koivov  wpoaej^eipiO'Kov, 
cW  aUvaroif  ec/SciXXoi^c^  rtiy  iiakuari¥,  Sid  to  noKKtm  KoyiKra^- 


294  ST.    MATTHEW* 

Kol  (TTcuTiwoei's  iv  auToi^  virdpyetv.     So  Plato,  Epist.  -vii.  avra 
iroXfifiaep  eii  opapyMrrlav  ncu  awpiiretav  eic/SoXXciv. 

^*—  €if  vIk<k  Tijy  KpUriy]  In  the  Septuagint  it  is  aXKa  cif 
aXi|0€iair  i^aiaei  Kpitriv.  Here  Kpitrii  used  to  signify  a  divine  law 
0r  ride  of  life,  as  in  ver.  18.  After  it  some  MSS.  add  cwroS^ 
which  shews  in  what  sense  it  was  understood. 

21.  ci;  T^  ovofiari  avroi/]  for  iv  aJr^.  Several  MSS.  want  iv. 
St^  Matthew  here  follows  the  Septuagint.  The  original  is  '<  And 
the  isles  shall  wait  for  his  law.^^  In  the  language  of  the  Old 
Testament  the  isles  commonly  denote  the  idolatrous  nations  to 
the  west  of  Judssa,  inhabiting  the  islands  of  Greece  and  Italy. 
The  prophet^s  meaning  therefore  is,  that  the  heathen  nations, 
'diarmed  with  the  humanity  and  gentleness  of  the  Messiah'^s  dispo- 
sition, the  equity  of  his  government,  and  the  beauty  and  rectitude 
4if  his  laws,  shall  trust  in  him  and  obtain  for  themselves  protection 
land  safety  by  becoming  his  subjects. 

22.  eOepdvevertP  avrop]  St.  Luke  ^v  €ic/3aXXa>y  to  ScufuLoviov* 
See  Porteus,  Lect.  x,  p.  262. 

—  XoXelir  teal  /3Xcir6cy]    for  (iXeirciv  Kal  XaXclv. 

23.  c^icrravTo]    Hesych.  eOavfial^ov.  il^eaTtiv'  idcui/icuxa^  c^c* 

—  lA^Ti]  Beginning  seriously  to  think  that  he  was.  Sec 
Hoogeveen,  Doctr.  Part.  c.  xxvii.  Sect.  13.  §  4. 

-—  vm  Tou  Aafil^  i.  e.  The  Messiah,  o  Xpurrost  which  some 
MSS.  add^     See  ix.  27. 

24.  rd  ScufjLOPia]  Not  all  demons:  but  those  whom  he  does 
east  out,  he  casts  out  through  the  aid  of  Beelzebub. 

—  €1  /ut/]  Between  ovk  and  ei  firj^  Michaelis  supposes  an 
ellipsis  of  €v  aKXup.     See  Bos.  EIL  Gr.  p.  1^. 

— .  BceX^e/SoilX]     See  x.  25. 

"-^  ap^ovn,  &c.]  Porphyr.  de  Abst.  ii.  41,  42,  says  they 
who  did  evil  by  enchantments  toutov^  fULaXurra  kqI  tov  irpow 
TWTU  avTcSv  iKTifiwn, 

25.  €i2w9  ^  o  *\fi<Tovi^  He  knew  that  the  wickedness  of  their 
hearts  and  not  the  weakness  of  their  understandings,  had  led 
them  to  form  the  opinion  they  had  uttered,  if  it  was  their  real 
opinion ;  or  rather  to  affirm  it  contrary  to  their  conviction,  which 
was  the  reason  that  at  the  conclusion  of  his  defence,  he  repri* 
nanded  them  in  the  sharpest  manner. 

— —  truau  fiaaiXela^  &c.]  A  proverb.  Buxtorf  mentions  a 
mmilar  saying  of  the  Rabbins;  Lex.  Talmud.  Xen.  Mem.  iv. 
4^  16,  auev  06  Ofxoyoia^  ovt  av  voXk  ev  TroXiTcvOelti^  oiT€  cSko^ 
KoXat  OiKfiOeiri.     Cic.  La&l.  vii.     Quae  enim  domus  tarn  stabilis. 


.  CHAPTER  XII.  ^5 

quae  tarn  firma  civitas  est,  quse  non  odiis  atque  dist^diis  funclitus 
possit  cverti.  Also  de  Fin.  i.  18,  Neque  cnim  civitas  in  ^editione 
bcata  esse  potest,  nee  in  discordia  dominorum  domus»  Soph, 
.^tig.  683,  avapjflcts  yap  iul€i(^ov  ouk  ecmr  kokov,  avTfi  irokei% 
T  oXXuaii;,  ti  o  aiKUTTarovi  oIkow  riO^iv*  Seneca  de  Ir&  ii.  31 » 
Salva  autem  esse  societas  nisi  amore  et  qustodia  partium  pon 
potest. 

—  ov  araOiiaerai]  for  ov  Svuarcu  crTa^^wu,  Mark  iii.  24. 

26.  o  ^Tavas  rou  Saravav]  for  iavrov:  the  Hebrews  fre- 
quently using  the  noun  for  the  pronoun  as  Gen.  xix.  ^4:  so 
2  Tim.  i-  18.  Hence  St.  Mark  iii.  26^  ha^  'Laravas  dviarr^  €(j> 
eairrov, 

—  wws  cZv  craBiiaerat ;]  An  interrogation  answering  the 
purpose  of  a  negation,  ou  Svparcu  crTaOijvaif  i.  q.  ipfitkourau 

27-  Ka2  €i  iyw  ev  BceX^e/Soi/X,  &c.]  That  it  was  the  custom 
of  the  Jews  to  cast  put  devils  by.  the  invocation  of  the  name  of 
the  Most  High,  or  the  God  of  Abraham,  Isaac  ^d  Jacob,  we 
learn  from  Justin  Martyr,  Dialog,  c.  Tryph.  p,  311,  el  apa 
^dpKilCoi  TI9  i/uLwv  Kara  tou  Qeov  'AfipadiUL,  xai  Qeov  'Icracc'c,  Kal 
Oeou  Jcuc(a(ij  law^  vTrorarffiaeTai  And  from  Irenteus.  i.  2,.  fi, 
Et  hujus  invocatione  etiam  ante  adventum  Domini  nostri  salva- 
bantur  homines  a  spiritibus  nequissimis  aut  a  demomis  universis. 
Origen  iv.  c.  Cels:  aa(f>iis  ^  on  yeveaiXoyovvTcu  'lovoatoi  airo 
Twv  Tpuiv  waripwv^  roi  'Afipoiofi.  Kai  toS  'laaaic  tcai  rod  Icuco)/}, 
W¥  ToaovTO¥  QV¥avTQi  Ta  wofioTCk  cuvawTO/jiepa  r^  tov  GcoS 
vpoatjyopiq,  a>^  ou  /novov  toi)v  airo  tou  €0vqui  xpriaOcu  ev  rai? 
'wpoi  Qeov  €1/^019  Kol  T^  KareTrqieiv  oai^ova^f  aXkd  yap  ayeoou 
iud  wdpTa9  Tous  ra  rwu  eirwoiiv  teal  fiayeimv  wpayjuLaTeuofUpou^' 
eupi<TKerai  yap  kv  Toi^  iiayixw  (Tuyypa/uL/jLaat  voSXwjfou  ti 
Toiaurn  ToS  Geo?  ewiKkfiarts.  See  also  Tertullian,  Theophilus 
and  Jerome.  Josephus  Ant  viii.  2,  5,  tells  us  that  Grod  ^ve 
this  art  to  Solompn  against  devils,  that  he  should  teach  it  civ 
wfbeXeiav  Kal  Oepaweiav  tqTs  dvOpwirois,  He  expressly  says  koI 
ac/nj  yuij^pi  vuy  trap'  ^lup  $§  deparreia  TrXelerroy  layueu  .  And 
Irenasus,  Judsei  usque  nunc  hac  ipsa  advocatione  daemonas  effu- 
gant.  See  Mark  ix.  38:  Luke.ix.  49:  Acts  xix.  13.  Lud^n. 
Tragopodag.  17^^,  aXX4>9  iiraoi^ali  iirSeriv  e/iTai^erai,  'loi/^ilo^ 
irepou  fiwpop  c^g^cf  Xafiwv.  Thus  then  our  Saviour  seeni3  to 
argue.  You  doubt  not  but  your  exorcists  who  use  the  name  of 
God,  the  Grod  of  Abraham,  &c.  do  cast  out  devils  by  virtue 
of  that  name,  it  will  then  be  a  matter  of  your  condemnation,  who 
pass  so  favorable  a  judgment  upon  them,  to  pass  Buch  an  unjust 
censure  upon  me,  in  whom  you  see  far  greater  evidences  of  the 


296  ST.    MATTHEW. 

finger  of  God,  in  casting  out  all  manner  of  evil  spirits  and  healing 
all  kinds  of  diseases. 

Calvin  thought  that  Grod  conferred  a  power  of  this  kind  on 
some  particuhur  persons  among  the  Jews  antiently,  that  by  thus 
proving  his  presence  amongst  them,  he  might  retain  the  nation 
in  the  faith  of  his  covenant ;  and  that  the  people  having  experi- 
enced Gk>d'*s  power  in  those  instances,  came  foolishly  to  institute 
for  themselves  the  office  of  an  exorcist.  Agreeably  to  this  it  may 
be  observed  that  oUr  Lord'^s  argument  does  not  require  that  the 
demons  were  actually  expelled  by  these  exorcists.  It  is  sufficient 
that  the  Jews  thought  they  were  expelled,  and  did  not  find  fault 
with  those  pretended  miracles,  as  they  did  with  Christ'*s  real  ones. 

— ^  oi  viol  viul£v]  Your  disciples :  the  disciples  of  the  Phari- 
sees. Among  the  Hebrews  it  was  common  for  the  master  to  call 
his  disciples  soils :  and  they  in  return  called  him  father.  1  Kings 
xxi.  35 :  a  Kings  ii.  3 :  2  Tim.  i.  2 :  Philem.  10. 

28.  €v  wvev^ari  Oeoi;]  St.  Luke  xi.  20,  ev  SaKTvXtp  Oeov, 
This  may  signify  no  more  than  by  divine  co-operation :  and  so 
wveviiia  is  used  in  the  fifth  of  Bishop  Middleton'*s  senses.  See 
Gr.  Art.  p.  168. 

—  apa]     See  Hoogeveen,  Doctr.  Part.  c.  v.  Sect.  1.  §  6. 

—  iipBaurev  e<f>  iz/Mia?]  1  Thess.  ii.  16 :  Hom.  IL  i.  502, 
^avet  0€  Te  iraaay  in    alav  BXdwrova   avOpwwov^* 

-*-  ti  fiaaiXeia  roS  Oeoi/]  The  inference  of  Christ  from  this 
is  clear,  that  he  was  the  Messias  promised  to  set  up  the  kingdom 
spoken  of  by  Daniel:  for  seeing  in  their  own  opinion  their 
Messiah  was  to  erect  this  kingdom,  that  Divine  assistance  which 
proved  that. he  was  now  come  who  was  the  Messiah,  must  also 
prove  the  kingdom  of  God  was  come:  and  seeing  the  kingdom 
of  Satan  was  by  this  power  overthrown,  they  reasonably  might 
think  the  kingdom  of  Grod  was  ready  to  be  set  up,  and  that 
one  stronger  than  he  was  come  among  them,  ver.  29*  See 
Warburton's  Works,  Vol.  vi.  p.  331. 

29.  n]     See  Glass.  Phil.  Sac.  p.  527. 

-«-  Tov  ioyypod^  In  this  comparison  o  urxypos  is  generally 
supposed  to  be  meant  for  Satan.  But  it  may  be  observed,  that 
from  a  comparison  of  the  parallel  place,  Luke  xi.  21,  22,  Bishop 
Middleton  thinks  that  Satan  is  not  meant;  and  he  adds,  the 
article  need  not  create  any  difficulty ;  its  true  use  in  this  place 
being  what  he  denominates  hypothetic.  See  Gr.  Art.  Part  i. 
p.  60.     RosenmuUer  translates  potentis  alicujus. 

— —  Stapncurei]    Several  MSS.  read  SiapTraari- 

SO.  o  fiii  &y  fA€T   if/Lovy  &c.]     See  Hoogeveen,  Doctr.  Part. 


CHAPTER  XII.  297 

c.  XXVII.  Sect.  2.  §  12.  This  is  a  proverb  founded  upon  the 
maxims  of  the  world,  that  when  two  powers  are  at  irreconeUeable 
enmity  against  each  other,. he  that  forbears  joining  with  one  side 
is  reputed  to  be  against  it.  In  many  proverbial  expressions 
the  first  person  is  put  aop'urrw^  for  any  other:  and  if  that  be 
the  case  in  this  proverb,  yet  when  the  application  is  made,  it 
will  signify,  He  that  sides  not  with  me  contending  against 
Satan  and  his  kingdom,  is  against  me,  as  being  unwilling  that 
his  kingdom  should  be  destroyed.  And  he  that  in  doing  this 
work  is  not  against  me,  but  casts  out  devils  in  my  name,  though 
he  doth  not  yet  follow  me,  is  for  me,  Luke  ix.  49^  50. 

Cic.  pro  Ligar.  xi.  Valeat  tua  vox  ilia  quae  vicit.  Te  enim 
dicere  audiebamus;  nos  omnes  adversarios  putare,  qui  non  no- 
biscum  essent :  te  omnes,  qui  contra  te  non  essent,  tuos.  Quintil. 
viii.  6,  61,  Obstat  quicquid  non  adjuvat.  Flut.  Solon.  t£v  jT 
aXXoiv  avTov  vo/uuav  10109  fiev  fioXiara  Kal  wcipadoj^os  o  KeXeiwv 
anfiov  elvai  rov  iv  arcurel  {jujcerepa^  /ufpi&x  yevo/ieyov. 

—  fxer  iiiov\  fiera  rivo^  etvai  signifies  to  be  of  any  person^s 
side,  to  lend  him  aid.  Demosth.  ad  Phil.  Epist.  p.  65,  koi  vvv 
fiieff  vfAW¥  y€v6fi€VOi  paow  KaTairoXefi^crei  ttiv  ^iXiinrou  SuvafAip» 
De  Class,  p.  76,  ei  toiwv  ti^  dierai  Qtifiaiov^  eereerOai  fier  exeivov. 
Thucyd.  vi.  44,  01  Se  oiSe  fieff  erepwv  iipcurav  iaeaOou*  and 
vii.  57>  fi€T  dXXiiXwv  aTavT€s»  SchoL  avfiiia^aavres  oXXi/Xoi^. 
Joseph.  Ant.  xv.  /xe^  wv  to  Sixaiov  earlvy  tier  eMiwav  o  Qeos. 

31.  Sid  TovTo]  This  inference  is  not  particularly  connected 
with  the  member  of  the  discourse  immediately  preceding  it,  but 
arises  from  the  whole  series  of  the  reasoning. 

— -  Tratra  a/Aapria]  i.  e.  all  other  sin  that  is  not  attended  with 
the  same  degree  of  malice.  St.  Luke  restrains  these  blasphemies 
to  those  that  are  spoken  against  the  Son  of  Man,  Luke  xii.  10. 

—  pkaafptiiiia]  Injurious  expressions  or  detraction  in  the 
largest  acceptation,  whether  against  Grod  or  man.  When  God 
is  the  object,  it  is  properly  rendered  blasphemy.  It  is  evident 
in  this  passage  both  are  included. 

—  d<j)Sii(T€Tai]  i.  e  upon  their  hearty  and  unfeigned  re- 
pentance. As  the  Hebrew  has  no  subjunctive  or  potential  mood, 
the  future  tense  is  frequently  made  use  of  for  supplying  this 
defect.  This  idiom  is  common  in  the  Septuagint,  and  has  been 
thence  adopted  into  the  New  Testament.  It  is  evidently  our 
Lord''s  meaning  here,  not  that  every  such  sin  shall  actually  be 
pardoned,  but  that  it  is  in  the  Divine  GBconomy  capable  of  being 
pardoned.  See  Glass.  Phil.  Sac.  p.  198.  Our  Saviour'^s  words 
do  not  speak  of  the  event  of  things,  but  of  the  provision  which 


k 


!^98  ST.   MATTHEW. 

is  now  made :  Blasphemy  shall  be  forgiven,  i.  e.  there  is  pardon 
Xq  be  had.     See  Waterland,  Vol.  ix.  Serm.  xxviii. 

—  l3Xaatl>9ifUa  tov  JJpeviuLaTOi^  i.  e.  Kara  tou  HvevfiaTos* 
yVldch  according  to  some  Divines  consisted  in  their  maliciously 
ascribing  the  miracles  wrought  to  Beelzebub,  and  not  to  the 
Spirit  of  God;  as  they  must  have  known  that  they  could  pot 
be  accounted  for  in  a  natural  way;  and  the  Divine  hand  was 
so  visible  that  it  could  not  be  missed  by  any  who  were  not  wil- 
fully blind.  According  to  this  interpretation  it  is  confined  solely 
and  exclusively  to  those  Pharisees  who  saw  the  miracles  per- 
formed and  attributed  them  to  the  agency  of  evil  spirits. 

The  crime  is  here  called  not  sirif  but  blasphemy  against  the 
Holy  Ghost ;  which  evidently  refers  not  to  actions,  but  to  words  ; 
not  to  any  thing  done,  but  to  something  said  against  the  Holy 
Ghost.  It  was  the  belying,  slandering  or  reviling  the  Divine 
Spirit,  by  which  our  Lord  wrought  his  miracles,  ascribing  them 
to  the  Devil.     See  Waterland,  Vol.  ix.  p.  352 — 356. 

Others  apply  it  to  maliciously  speaking  against  the  Holy  Spirit 
when  the  grand  dispensation  of  it  shall  open  after  Christ'*s  resur- 
rection. When  that  period  cometh,  and  the  miraculous  gifts 
of  the  Holy  Ghost  are  shed  down  upon  almost  all  believers, 
and  the  nature  of  the  Messiah'*s  kingdom  is  more  fully  made 
known,  the  foundation  of  your  prejudices  against  me  shall  be 
removed.  Wherefore  if  you  shidl  then  speak  against  the  Holy 
Ghost,  by  maliciously  affirming  that  his  gifts  and  miracles  come 
fix>m  the  devil,  it  shall  not  be  forgiven  you,  because  it  is  a  sin 
which  you  cannot  possibly  repent  of,  inasmuch  as  further  evi- 
dence shall  not  be  offered  to  you.  This  is  Whitby'^s  opinion, 
to  which  Doddridge  assents.  But,  besides  that  our  Saviour  had 
not  as  yet  made  mention  either  of  his  own  ascension,  or  of  the 
i9i8sion  of  the  Holy  Ghost,  since  the  power  whereby  both  he  and 
the  Apostles  wrought  their  miracles,  proceeded  from  the  same 
Divine  Spirit,  a  reviling  this  power  when  our  Saviour  did  the 
miracle,  must  be  blasphemy  against  the  Holy  Ghost,  as  much 
as  it  was  when  his  Apostles  did  it ;  and  so  the  difPerence  amounts 
to  nothing.  There  is  but  little  weight  in  the  objection  that 
the  Holy  Ghost  coidd  not  be  blasphemed  at  that  timej  because 
he  was  not  yet  given :  for  our  blessed  Lord  most  undoubtedly 
bad  the  Holy  Spirit  always  residing  in  him  without  limitation 
or  measure;  and  he  himself  professes  that  it  was  by  the  Spirit 
of  Grod  that  he  cast  out  devils;  so  that  the  blaspheming  that 
Divine  power  by  which  he  wrought  his  miracles  was  plainly 
llkspheming  the  Holy  Spirit.     It  is  true  that  the  Holy  Ghost 


CfiAPTER    XII.  299 

was  not  yet  given  in  full  measure  to  our  Lord^s  disciples;  but 
to  our  Lord  himself  he  most  certainly  was;  and  therefore  the 
objection  in  this  case  is  slight  and  comes  not  up  to  the  point. 
O^er  opinions  see  in  Waterland  ix.  p.  354,  and  Bishop  Taylor, 
Vol.  IX.  p.  203. 

32.  OS  av  ^iirti  Kara  rod  viov^  &c.]  ciireTr  Kara  Ttvoi  in  [the 
sense  of  fiXatriptft^ely  ek  Tivaj  which  is  used  in  Luke  xii.  10, 
Ch  av  eiinj  Xoyov,  scil.  jSXaaipfiiiovy  Bos.  Ell.  Gr.  p.  38. 

•—  vuw  Tov  avOpdwou'l  Jesus  Christ  as  considered  in  that 
state  of  humiliation,  which  was  apt  to  give  offence  to  persons 
possessed  with  false  notions  of  the  Messi^.  Thus  we  find  him 
contemned  and  reproached  for  the  meanness  of  his  birth,  the 
poverty  of  his  condition,  or  freedom  of  his  conversation,  as  calling 
him  a  deceiver,  a  glutton,  a  winebibber  and  the  like,  and  after- 
wiurds  for  the  ignominy  of  his  death :  but  this  sin  did  not  exclude 
the  possibility  of  repentance  and  the  hope  of  pardon. 

—  TOV  Tlv€VfAaT09  TOV  dyiov^  The  meaning  of  vvev/na  ayiov 
in  this  place  is  not  absolutely  determined  by  the  article,  though 
it  is  evidently  used  in  the  personal  or  fourth  of  Middleton^s 
meanings,  or  else  according  to  the  fifth  to  denote  the  Holy  In- 
fluence. The  context  however  determines  at  once  in  favour  of 
the  former  of  these,  as  is  plain  from  to  irvevfAa  to  ay  tov  being 
used  in  opposition  to  o  vios  tov  Qeou  in  the  preceding  part  of 
the  verse:  for  an  antithesis  between  a  person  and  an  influence 
would  be  unnatural,  to  irvevfia  therefore  in  the  last  verse  was 
also  used  in  the  personal  sense.  See  Gr.  Art.  p.  213.  On  this 
verse  Pearson  grounds  an  argument  that  the  Holy  Ghost  is  a 
person  and  that  uncre&ted.     Creed,  Vol.  i.  p.  475. 

—  ovK  afptfinceTai]  A  /xetwri^  for  he  shall  be  most  severely 
punished.     See  Glass.  Phil.  Sac.  p.  231. 

There  were  many  sins  under  the  law  of  Moses,  for  which 
no  remission  was  to  be  had  from  any  sacrifice  allowed  by  that 
law.  He  that  was  guilty  was  liable  either  to  death  or  to  e^r- 
CMton.  And  blasphemy  was  one  of  those  for  whicli  there  was 
no  legal  expiation.  But  the  Jews  had  hopes  that  every  sin 
should  be  atoned  for  by  death;  so  that  they  would  have 
their  part  in  the  promise  to  the  Israelites  of  the  world  to 
come. 

—  oi/T€  iu  TovTw  ry  aiwvi  ovtc  ev  ry  /ueXXoirri]  Several 
MSS.  and  some  Fathers  read  t^  i/i/i;  instead  of  roin-y  nqS.  Hesych. 
alwv'  6  fitos  Twv  dyOpwirwv,  6  Ttj^  ^("nj^  yjpovo^*  Neither  here 
upon  earth,  nor  at  the  great  day  of  accounts.  See  Mark  iii.  29 : 
Luke  xii.  10.     This  is  a  common  mode  of  speaking  among  the 


300  ST.   MATTHEW. 

* 
Jews ;  2  Mace.  vi.  26,  aXXa  t^v  tou  wauroKparopos  'xeipcts  out€ 

^wv  ovre  awoOawiv  exipeu^oixai.     In  the  constitutions  of  Clement  • 

VI.  18,  we  find  oi  fi\a(T<pfijuL^(ravT€s  to  Jlveviia  Ttj^  x^P***"^*  *<** 

atraiTTva'avTes  niv  irap    avrou  Swpedp  jJLera  t»/v  yapiVy  ok  ovk 

a<l>€6ij(r€Tai  ovre  ev  ry  auHvi^Tovrtp  ovre  ev  rtp  /jLeXXovri. 

—  |i€\Xoirri]  JBlian.  V.  H.  xiii.  37,  eis  t6v  /ulctci  Todi-a 
ai£va*  Herodian.  i.  p.  9,  iyKaraKiwi^u^  aperij^  diSiov  /uLVtjfifiv  €19 
TOP  ^ao/mevov  aiwya, 

33.  wainaare]  Treat  or  esteem  us.  Confess  that  the  tree 
is  good  which  produces  good  fruit ;  or  the  tree  bad  which  pro- 
duces bad  fruit.  See  Glass.  Phil.  Sac.  p.  226.  Joseph.  Ant.  iv. 
8»  14,  eicelvovs  tou  Qeou  SvvaToyrepovs  ttocci.  Plut.  in  Apophth. 
Twv  fieyi<m/>v  €utvj(i£v  ewoieiTo  Suo,  De  Orac.  Def.  irXeioiHis 
voiovrra^  'xwpls  dXXtjXwp  KoajJLous,  Sotades  apud  Stob.  Serm. 
ccxLvii.  "SiUHcpaTfiv  6  Koafio^  T€iroifiK€  <To((>ov  elvai,  Herod,  iii. 
5,  Qwv/ia  C€  7roi€UfA€Pwv  TcSy  KaToaKoirwp  irepl  twp  €T€wp»  And 
IX.  110,  o  c€  oeipov  T€  Kal  avapaiop  kiroiiero*  See  vii.  I.7 : 
Luke  vi.  43. 

fcaXov]  Athenaeus  i.  twp  oepdpwp  tol  fiep  KapTrof^opa  icoXa 
^poaayopevei'  ipQa  Sepopea  /coXd  neipVKet. 

—  aairpov^  Ecclus  xiv.  19,  epyop  atjirofiepov  which  gives 
not  solid  satisfaction. 

34.  yepprtfiwra  kyiipwp\     See  iii.  7« 

—  TTwy  oivcuTde\  for  TroJy  ap  hvpcuaOe.  The  indie,  here  has 
the  signification  of  the  optat. 

— -  ayada  XoXeir]     In  opposition  to  fikaafpijma,  ver.  31. 

—  €K  yap  top  ir€pt<r(T€u/jLaToi,  &c.]  In  the  heart  faith  is 
sealed;  with  the  tongue  confession  is  made;  between  these  two 
salvation  is  completed.  Pearson  on  the  Creed,  Vol.  i.  p.  23. 
Menander,  avcpo^  ^apaicrrip  ex  Xoywv  ypwpi^eTat.  Aristides, 
olos  6  TpoTTOi,  TOiovT09  Kal  6  Xoyos.  Quintil.  xi.  1,  30,  Profert 
enim  mores  plerumque  oratio,  et  animi  secreta  detegit.  Nee  sine 
causa  Greed  prodiderunt,  ut  vivat,  quemque  etiam  dicere.  See 
Acts  V.  3. 

35.  o  dyaOo^j  &c.]  The  article,  Middleton  says,  is  here 
employed  hypothetically. 

—  djycrai/poi/]  See  ii.  11.  Demophilus  in  Opusc.  Mytholog. 
p.  620,  has  a  similar  sentiment,  otop  to  rfio^  cKciaTov,  toIos  Se  6 
filoi  Kal  irpa^eis*  ^/'VX^  Y^P  ecrri  Tctpnelop,  dyaOfj  fxep  dyaOou, 

KOKtl  Oe  KCUCOU. 

—  Ttji  KapSiaf\  Wanting  in  very  many  MSS.  and  probably, 
repeated  from  the  preceding  verse,  or  from  the  parallel  passage, 
Luke  vi.  45. 


CHAPTER  XII.  901 

—  6ic)3aXXec]  In  Luke  vi.  46,  irpo<l>€f)€t.  The  Seventy  use 
both  translations  of  the  same  Hebrew  verb.  < 

Herod,  vi.  69,  iyvw  oe  koi  ai/ros  o  'AplaTwv  ov  fAera  ttoXXov 
j(p6voVf  019  avoifj*  TO  ewoi  €K(idXoi  tovto,  Eurip.  Ion.  959, 
oiicrpd  woKkd  aro/uLaro^  eKfiaXova  eirrf.  See  also  924,  and 
Helena  1563. 

—  Tci  ayaOd]  Followed  by  mrovtipd  without  the  article. 
This  difference  has  occasioned  some  critical  discussion.  Bishop 
Middleton  says  he  is  persuaded  that  no  such  difference  as  that 
which  our  received  text  now  exhibits,  originally  existed;  that 
either  both  ayadd  and  irovtipd  had  the  article,  or  that  both  were 
without  it ;  and  of  these,  the  latter  is  by  far  the  more  probable : 
for  the  assumption  that  the  things  brought  forth  were  good, 
is  scarcely  allowable,  this  being  the  very  thing  to  be  asserted. 
The  MSS.  though  some  few  have  rd  irovtipd  are  much  more 
strongly  in  favour  of  his  supposition :  no  less  than  twenty-seven  . 
of  Wetstein,  ten  of  Birch,  including  Vat.  1209)  and  fifteen  of 
Matthai',  among  which  are  several  of  his  best,  omitting  ra 
before  dyaOd.  In  the  parallel  passage,  Luke  vi.  45,  we  have 
TO  dyoBov  and  to  irovtipov.  But  adjectives  in  the  neut.  sing., 
used  in  the  abstract  sense  require  the  article.  See  Gr.  Art. 
Fart  I.  c.  III.  Sect.  i.  §  6. 

36.  \ey(a  v/xiv  ori]  in  sometimes  is  added  to  Xe^o)  ifJ^v^ 
and  sometimes  not,  as  xi.  22,  24. 

-^^ pfjfia  dpy6v\  Mean  malicious  or  impious  expressions: 
idluding  still  to  the  main  subject  of  his  discourse,  the  spiteful 
and  opprobrious  words  which  the  Pharisees  had  impiously  thrown 
out  against  the  Spirit  of  God.  See  Waterland,  Vol.  ix.  p.  352. 
Forteus,  Lect.  x.  p.  274.  They  were  such  as  demonstrated  the 
speaker  to  be  an  evil  man,  out  of  an  evil  heart  speaking  evil 
words.  Hence  some  MSS.  read  irovvipov.  In  the  same  way  in 
£ph.  V.  6,  we  meet  with  K€voi^  Xoyois*  See  Bishop  Taylor's 
Works,  Vol.  V.  p.  38,  and  p.  333 :  and  Vol.  xiv.  p.  295. 

Fythag.  apud  Stob.  Serm.  xxxiv.  aiperwTepov  aot  earrw  \i0ov 
«ar$  (idWeiv  tj  \6yov  dpyov*  Flato  de  Leg.  iv.  Kov(f>wv  koI 
irreviiv  Xoytav  (iaptrraTfi  ^tifila*  Cicero  de  Fato  xii.  Appellatur 
a  Fhilosophis  dpyos  Xoyo^j  cui  si  pareamus  nihil  omnino  est  quod 
agamus  in  vita.  Chrysostom  interprets  dpyov  by  to  /ui)  Kurd 
Trpdyfiaros  Keifieuov,  to  >/^€i;o6y,  to  avKO^f^avriav  cj^or,  and  adds 
Tivey  ie  <f}a<riv  oti  koi  to  fiaTaiov,  to  yeXwTa  Ktvovv  aTQKToVf 
tj  TO  aiayjpo¥  koi  aval(r)(UvTov  xal  aveXevOepov. 

The  sacred  writers  frequently  use  this  kind  of  /A€fWc9>  joining 
the  negative  particle  to  word3  of  a  signification  contrary  to  that 


302  ST.    MATTHEW. 

which  they  wish  to  express.  So  also  Ecclus  xvi  1,  a^pw^oi 
impious.  So  Xen.  Kvp,  iraio.  i.  3,  8,  /ul^  XvatreXelv  to  be  per* 
nicious,  to  bring  destruction.  In  which  sense  Cicero  uses  the 
word  inutile.  Off.  iii.  13,  Haec  tot  et  alia  plura  nonne  inutile 
est  vitiorum  subire  nomina  ?  De  Invent,  ii.  52,  Appetendarum 
rerum  partes  sunt  honestas  et  utilitas;  vitandariun  turpitudo  et 
inutilitas. 

wav  pij/Aa  apyop  o  iav  XcLKtynaaiv  is  nom.  abs.,  oonunon  in 
Hebrew  at  the  beginning  of  a  sentence,  and  not  unusual  in  Greek, 
for  Trepi  iravro^  piifiaTos,  &c.  See  Matthise,  Gr.  Gram.  310  :  or 
sub.  KOTO,  quod  attinet  ad,  Bos.  £11.  Gr.  449^  Pausan.  Phoc.  x. 
Kai  oati  Xeia,  avadevra^  TavTtiv  Koi  to.  '^^rnxara  etrl  tviv  m/pw 
Kol  evevra^  wup.  Herod,  ii.  162,  'O  Se,  eirel  re  aviKo/uL€vo9  Kore* 
Xofifiawe  T0U9  Alyvirriovs^  ravTa  firj  woieeiv  Xeyovro^  avTov, 
Twv  Ti9  AXyvmrioiu  OTCKrOe  crras  irepteOfjKe  oi  Kvvefjv.  'O  oe  for 
TovTip  oe  or  Tfj5  Se, 

'  -—  OTTo^wtrovai  Xoyop]  See  Rom.  xiv.  12.  Dion.  Hal.  A.  R.  i. 
wepi  Twv  a(popiuLwv  dwocioov^  Xoyovi,  and  x.  irepl  twv  weirpay- 
fkivwv  Xoyov  diro^vs  e^oD/uLocraro  0Lp)(fjv»  Joseph.  Ant.  xix.  6,  3, 
ixeX^uaa  iir  ifxe  avayOrivai  twv  ireTrpayyuevaav  Xoyoy  diroSm^ 
croprai.  But  this  and  other  similar  phrases  include  also  their 
consequence,  and  imply  the  suffering  of  punishment  which  follows 
the  giving  account. 

— -*  wept  auTov^  The  relative  here  used,  evidentise  et  ei^ep- 
yeia^  causa.     Glass.  Phil.  Sac.  p.  177* 

37*  eK  yap  twv  Xoywv^  Xen.  Kvp.  trace.  ii«  2,  13,  ei  ei^ep^ 
on  ex  TWV  epywv  koi  avrol  Kpivofievoi  twv  at^iwv  Tev^oivro, 

—  icac]  Both  of  the  clauses  in  this  verse  cannot  belong  to 
the  same  person,  therefore  koI  must  be  put  for  or,  as  Mark 
iv.  27 :  Phil.  iv.  16 :  Exod.  xxi.  16,  I7 :  Numb.  xxx.  4,  6,  6. 
Aristot.  j}  apeTti  /uiera  Xvrrvt^  koi  ti^ovrfs.  So  et  in  Tibullus  i. 
9,  49,  for  aut ;  Ilia  velim  rapida  Vulcanus  carmina  flamma  Tor- 
reat,  et  liquida  deleat  amnis  aqua.  Whence  we  find  ij  instead 
of  Koi  in  many  antient  MSS.     See  Glass.  Phil.  Sac.  p.  526. 

38.  aireKpiQtiaav  Tive^^  Not  the  same  persons  who  had  ac- 
cused Christ  of  casting  out  Devils  by  Beelzebub,  but  others, 
liuke  xi.  16,  eTcpoi  oe  iretpaS^ovTe^. 

— -  deXo/uei/]  We  wish,  we  are  desirous.  Xen.  Anab.  11.  6,  11, 
iv  fiev  ovv  Tols  oeivois  ijOeXov  aurou  OKOvetv  (r(f>6dpa, 

—  (Tfifielov  iSelv^  The  miraculous  works  of  Christ,  such  as 
healing  the  sick,  &c.  were  signs,  but  the  Jews  required  some 
of  another  nature,  so  that  the  sign  here  meant  is  arffielov  otto 
ToS  ovpavov,  Mark  viii.  11 :  coll.  Matt.  xvi.  1 :  Luke  xj.  26: 


k. 


CHAPTER    XII.'  303 

some  uncommon  appearance  in  the  heavens,  like  those  that 
were  caused  by  Joshua  (x.  13)  by  Samuel  (1  Sam.  vii.  10)  and 
by  Elijah  (1  Kings  xviii.  32.)     See  Lardner,  Vol.  i.  B.  i.  c.  5. 

§2.  ^ 

39*  yeved  irovrjpa  koi  /uoi^oXifJ  A  degenerate  and  base  gene- 
ration, which  hath  departed  from  the  holiness  of  its  ancestors. 
This  passage  is  an  allusion  to  Isai.  Ivii.  3,  4.  Comp.  John  viii. 
34—44 :  Ps.  cxliii.  7*  8.  In  the  Old  Testament  God  is  often 
compared  to  a  husband,  and  the  Jewish  nation  to  a  wife :  whence 
their' impiety  and  idolatry  is  expressed  by  words  implying  adul- 
tery. Hos.  iii.  1 :  Greg.  Nyss.  c.  Apollinar.  Vol.  lit.  p.  263> 
TTOPffpd  fxevy  Old  to  oKop  totc  tov  Koafiov  iv  Ttp  irovffp<p  KeiaOai* 
fioi')(aXh  0€  Old  to  dTroaTdarai  aurtfv  tov  dyaOov  vvfjL(f>ioVf  Koi 
TOV  Old  Kcucm  fAOiyevovTi  ra?  ylnr^d^  dvcucpaOfjvcu.  And  Thco- 
phylact  on  Matt.  xvi.  4,  p.  92,  wovffpd  yeved  wcipa^oyres'  jmoi^ 
^aXi9  w^  a<l>urTafi€voi  tov  Qeov^  koi  KoXKwfieyoi  Ttp  oialioXtp. 

—  cwi^j^rei]    ^n^el,  Mark  viii.  11,  12;  whence  some  MSS. 
here  read   ^tjTel,      But  atnuieiov   eiri^tiTei  is  for  atffielop  irap 
ifAOv  eiri^irrel^  seeks  in  addition,  or  eagerly.     Ecclus  xxviii.  3, 
irapd  }Lvpiov  y^TcT  iaciv. 

— —  Kai  (Tfiiii£iov\     Sed.     Glass.  Phil.  Sac.  p.  527- 

•*-«  ^fifieiov  'Ia>ya]  That  which  happened  in  the  person  of 
Jonah.  As  he  was  restored  alive  unto  the  dry  land  again,  so 
should  the  Messias  after  three  days  be  taken  out  of  the  jaws 
of  death  and  restored  unto  the  land  of  the  living,  Pearson  on 
the  Creed,  Vol.  i.  p.  390.  This  prophet  was  sent  to  call  tlie 
Ninevites  to  repentance,  and  was  successful  in  his  undertaking: 
and  his  miraculous  escape  from  the  belly  of  the  whale  was  a 
competent  proof  that  he  was  sent  by  God,  and  very  fit  to  gain 
him  credit  with  the  Ninevites.  And  very  probable  it  is  that 
the  fame  of  what  had  befallen  him  had  come  to  the  men  of 
Nineveh,  and  that  it  made  way  for  the  reception  of  the  doctrine 
which  he  preached.  The  resurrection  of  Jesus  was  a  greater 
sign,  and  that  which  made  way  for  the  entertainment  of  his 
doctrine  in  the  world:  for  it  did  confirm  the  truth  of  all  which 
he  had  said  beyond  exception,  and  was  given  them  as  a  sign 
for  this  purpose. 

40.  ev  Tti  KoiKiq,  tov  icj/tow]  It  is  no  where  said  in  the 
Old  Testament  that  Jonah  was  swallowed  by  a  whale;  and  it 
is  the  less  probable,  as  whales  are  seldom  found  in  tlie  Mediter- 
ranean, and  as  the  gullet  of  a  whale  is  said  to  be  so  small  as 
not  to  be  capable  of  receiving  even  the  liead  of  a  man.  It  is 
therefore  probable  that  it  was  some  other  great  fish,  such  asi 


Ik' 


304  ST.   MATTHEW. 

was  called  by  the  Greeks  Lamia,  because  its  mouth  and  throat 
were  very  large.  The  word  KfjTo^  may  signify  any  large  fish. 
Hesych.  Krjros'  OaXaacios  lyOug  jra/iifieyeOtj^,  He  also  explains 
Kfp-weaaa  by  /meydXrjj  in  which  signification  we  find  it  in  Homer 
11.  j3«  581,  01  ie  €t')(Ov  KoiXrjv  Acuceoaiiuiova  KVfTweatxav,  i.  e.  /xeya^ 
Xriv,  Eustath. 

— —  ev  TiJ  Kap8l(f,  T^s  V^Jj]  Hebraism  for  ev  Trj  yfj.  See  Glass. 
Phil.  Sac.  p.  116.  Alluding  to  what  Jonah  says  ii.  4,  xapSia 
OaXdaatj^'  In  Ezek.  xxviii.  2,  Tyre  is  said  to  be  in  the  heart 
of  the  sea,  though  it  was  so  near  the  main  land,  that  when 
Alexander  besieged  it  he  carried  a  causeway  from  the  land  to 
the  city.  See  Ps.  xlv.  2 :  Exod.  xv.  8 :  Prov.  xxx.  19 :  Ezek. 
xxvii.  4,  25,  26. 

— •  Tp€ii  tjiuL€pa9  Kol  Tpely  vi/icTas]     See  Pearson  on  the  Creed, 
Vol.  I.  p.  393.     Christ   was  in   the   sepulchre  two  nights,   one 
whole  day  and  two  parts  of  a  day.     But   it   may  be  observed 
that  the  Easterns  reckoned  any  part  of  a  day  of  twenty-four 
hours  for  a  whole  day :  and  say  a  thing  was  done  after  three 
or  seven  days,  &c.  if  it  was  done  on  the  third  or  seventh  day 
from   that  last-mentioned.      Comp.  1  Kings  xx.  29 :  2  Chron.  x. 
5,  12:  Luke  ii.  21.     And  one  of  their  authors  lays  this  down 
as  a  rule,  part  of  the  month  is  as  the  whole,  and  part  of  the 
year  is  as  the  whole.     And  as  the  Hebrews  had  no  word  ex- 
actly answering  to  the  Greek  yvyQriiJiepovj  to  signify  a  natural 
day  of  twenty-four  hours,  they  use  night  and  day,  or  day  and 
night  for  it.     So  that  to  say  a  thing  happened  after  three  days 
and  three  nights  was  the  same  as  to  say  it  happened  after  three 
days  or  on  the  third,  day.     Thus  the  Hebrew  child  was  to  be 
circumcised  the  eighth  day:  but  then  the  day  of  its  birth  and 
of  its  circumcision  were  both  counted.     The  Pentecost  was  the 
fiftieth  day  fi-om  the  day  of  the  wave-ofiering ;  but  then   both 
the  one  and  the  other  are  reckoned  in  this  account.     This  is 
but  the  phrase   of  the  Old  Testament.     Again   the   priests  in 
their  courses  were  to  minister  one  week :  yet  Joseph.  Ant.  vii. 
11,  tells  us  that  they  were  obliged  to  minister  ewl  ijfjLefm^  OKTto 
iwo  aafifidrov  cttI  aafi^Tov.     The  Jubilee  is  expressly  called 
the  fiftieth  year,  Levit.  xxv.  10,  11,  and  yet  it  is  certain  that 
it  is  but  the  forty-ninth  from  the  end  of  the  preceding  Jubilee. 
Compare  Esth.  iv.  16,  with  v.  1 :  Gen.  vii.  4,  12 :  Exod.  xxiv. 
18:  xxxiv.  28.     See  Kidder  Dem.  of  Messiah,  Part  ii.  p.  61. 
So  Porphyr.  in   Quaest.   Homer,   Kai   yap   o   Xtjyovatj^    tjfxepa^ 
€WoiKii<ra9   Kal    t^s    rpiTtj^    ewOev  cftwi/,    t^    Tpirti    diroSrj/uLeiy 
Xiyerai. 


CHAPTER   XU  305 

41.  avipiK  Nifvi/irai}  Luke  xi.  32,  ap^pe^  Niiw^iJ  But  here 
a^p€9  redundant,  as  Acts  xix.  85,  au^pei  'E^eoioi,*— xvii.  22^ 
iyopev  *A0timioi:  xi.  20,  avopet  Kvirpioi  xal  KvfMjvcuoi, 

>  — —  MeraJ  i.  q.  €7ri.  Some  think  there  is  in  iTravcumfaoinxu 
a  reference  to  Uie  custom  of  witnesses  rising  up  to  give  their 
testimony. 

-^  iy  Tfi  KpUrei]  i.  q.  iif  ^epa  KpiaeuK*  See  x.  15.  Mede,  p.  24. 

—  /uL€T€v6ri<Tav]     See  Bp.  Taylor'*8  Works,  Vol.  ii.  p.  420. 
r—  tfis  TO  Kiipuytui]  propter.    See  Glass.  Phil.  Sac.  p.  462.    In 

which  sense  Herodotus  uses  irpo9  to  xiipvyfia,  iii.  B2,  vpo^  roura 
TO    laipvyfia  oinri  ri9   oc   iiaXeyeaOcu,    ovre   ouciouri    SexeaOtu 

—  irXelov]     See  vi.  25;  vepiaaorepoVf  xi.  9. 

42.  (iaaiXiaaa  votov^  A  queen  of  the  South.  The  allusion, 
Middleton  says,  is  to  the  princess  recorded  in  1  Songs  x.  1 : 
S  Chron.  ix.  1,  3:  but  the  reference  was  not  necessary,  especially 
when  the  event  alluded  to  had  happened  so  many  centuries  before. 
Indeed  the  insertion  of  the  article  would  rather  have  directed  the 
mind  of  the  hearer  to  some  Queen  then  living ;  whilst  the  omis-' 
sion  would  leave  him  at  liberty  to  make  the  intended  application. 

Phrynichus,  p.  96,  HaaiXuraa  avSeis  twv  ap')(alwv  eiTreVf  ccXXa 
fiaaiKeia  ti  ficunXli :  which  is  supported  by  Thomas  M.,  Mseris, 
Eustathius,  the  SchoL  to  Oppian,  &c.  But  we  meet  with  it  ia 
Xenophon,  Plutarch,  Herodian,  Heliodorus,  Poly  bins,  &c.  and 
in  several  passages  in  Josephus,  and  Diodorus  Siculus.  We  may- 
infer  from  the  Septuagint  that  it  was  common  in  the  Macedoniaa 
and  Alexandrian  dialects. 

—  ifOTov]  The  country  over  which  this  Queen  reigned,  is 
in  the  Old  Testament  called  Sheba,  and  is  supposed  to  have 
been  that  which  in  profane  authors  goes  by  the  name  of  Sahara. 
Yet  Josephus  does  not  allow  her  to  have  been  Queen  of  that 
country,  because  Arabia  Felix,  of  which  Sahara  was  a  part, 
lay  more  to  the  east  than  to  the  south  of  Judaea.  He  says 
she  took  her  title  from  Saba,  a  city  of  Meroe,  an  island  ia 
the  Nile,  over  which  she  reigned,  and  the  Queens  of  w}.uch  are 
afterwards  called  Caudace.     Ant.  viii.  2. 

Claudian.  in  Eutrop.  i.  Sumeret  illicitos  etenim  si  fcemina 
fasces,.  Esset  turpe  minus.  Medis  levibusque  Sabaeis  Imperat 
hie  sexus,  reginarumque  sub  armis  Barbariae  pars  magna  jacet. 

—  rwp  vepaTWv  rij^  7^]  Remote  country :  not  necessarily 
implying  its  being  bounded  by  the  sea,  though  sometimes  used 
in  that  signification.  Themist.  Or.  vii.  p.  165,  ov  evcKa  e«c  Trepay 
Tmw  649  trepara  ytj^ .  iwop€v6rjv,  and  p.  I?!,  €k  wepdrtav  ck 
'iripara  y^9  opfiffitimim     Josephus  B.  J.  v«  I5  3||  .toXXoc  crircvr^ 

U 


906  ST.  MATTHEW. 

^mrrcf  airo  y^^  irtparmv  mpi  rip  iiwwvjuLOv  md  irvurtp  di^poH 
9rocs  x»pop  arfiov*  Philo  de  Monarch,  p.  8S1,  etra  nm 
l3ov\o/ii€inH9  er  rat;  odccots  avrwv  lefiovpyeiv  auK  60ii^is 
dXX'  orKTra/Mnouf  airo  ireparujp  yH^  eh  tovt  a^xyei^ai 
MXci;€t.  Thucyd.  i.  69,  rip  re  yap  M^jop  avrol  tafAew  iic 
mpoTwv  yfJ9  wporepop  ciri  n/v  UeXoTrovytiarop  €\06vTa»  LiTy 
XXI.  43,  Ab  Oceano  terminisque  ultimis  t^ranim  hue  per- 
venifltis. 

—  n^  trcffpiav  SoXofKiSinros]  i.  e.  his  learning.  The  Greeks 
wece  wont  to  give  the  name  of  fra(f^  to  the  knowledge  of  things 
human  and  divine,  of  nature  and  religion.  This  was  the  wisdom 
which  the  Egytians  boasted  of,  Acts  vii.  22,  and  the  Gredan 
Philosophers  professed. 

-**-*  ^XofjMVTof^  One  MS.  has  toS  2oXo/t<urros'  whidi  is 
neither  necessary  nor  very  usual  in  the  regimen  of  proper  namea. 
See  Middleton,  Gr.  Art.  Part  i.  p.  53.     Several  MSS.  read  2o- 

Xo/DU0VD9» 

— ^  wXeiov  SoXofKMyrov]  God  had  promised  to  Solomon  sacb 
wisdom,  that  as  there  was  none  like  him  before  among  mere  men, 
so  should  there  none  hereafter  arise  like  unto  him,  1  Kings  iii.  IS. 
These  words  therefore  seem  a  pretty  plain  intimation  of  Jesus 
being  the  Messidh,  notwithstanding  his  reserve  in  declaring  it 
in  express  words* 

43.  TO  (DucdBaprov  irraz/ua  tov  atSpwirov]  An  unclean  sjmrit, 
when  he  is  gone  out  i>f  a  man.  Thus  xv.  11,  ov  to  eiaepyojMP&p 
«if  TO  ^rrofULa  icoivoi  tow  wSpanrov.  And  Mark  vii.  15,  €^«06i^ 
Toi;  avOpciirou.  The  comparison  is  explained  in  ver.  45.  'Aku- 
BapTOp  here  used  for  iropripopj  for  in  ver.  45,  we   find  iroi^ 

•^»—  ayvojtMMr]  -The  word  here  used  in  the  sense  of  efnuw^, 
aee  Ps.  cv.  14,  in  the  Septuagint ;  and  evidently  referring  to  the 
common  notion  that  evil  demons  had  their  haunts  in  deserts 
and  desolate  places.  Comp.  Isai.  xiii.  31,  and  Rev.  xviii.  8: 
Tob.  viii.  3 :  Baruch  iv.  35.  Euthym.  ipuipov^  totov^  Xctci 
Tot  ipnpiia^* 

— —  Kai  ovx  evpiaKCi]  i.  q.  oXXa. 

44.  or^Xa^orra]  Plut  Gracch.  p,  840,  ni  OiEwpfinipta  ca- 
0€iXe  Kal  T(p  &ifufi  <r)(o\d}^opTa  f^eff  tftiipav  aire^i^e  top  toitop. 
Here  used  in  mid.  sig.     Some  MSS.  prefix  kqU 

-—  aecrapmfiepopJi  Hesych.  (raipei*  Koerfieif  KaWvpei*  (TaipciVy 
HMffmiip.     Lucian  D.  D»  xxnr.  1.  Vol.  i.  p.  275,  aralpeip  to  (rvjti^ 

45.  wmpdKa^uijIidpei]    See  iv.  5.  Matt.  xvii.  1 :  xviii.  16:  xxvi« 
.:  Madt  ix.  2:  Luke  ix.  S8w    A  few  MSS.  read  Xajtc/Sam. 


CHAPTER  XII.  907 

— -  iirrd  ir^pa]  i.  e.  Many.  A  defitiite  for  an  uncertain 
number.  John  iv.  1 :  1  Sam.  ii.  5. 

—  irovriporepa  eavTov\  Xen.  Ki//u.  ^rac^.  v.  4,  17>  airroi 
wmnipa^  wy  irSun  wavfiporepoi^  iavrou  avfi/m)(oi^  j^iffrerau 

— •  Kal  yitfercu]  i.  q.  Acrre.  ra  iayaraf  scil.  /raira  or  arv^ 
j(jifiLaTa.  Tae.  Ann.  ti.  33,  cesserunt  prima  postremis,  et  bona 
juventae  seneetua  flagitiosa  obliteravit. 

— •  oiTW9  icrrai  tjJ  yeveq  Tourfi]  These  words  seem  plainly 
to  apply  the  parable  to  the  unbelieving  Jews  of  the  age,  ancT 
therefore  to  import,  that  the  Devil,  who  by  the  labours  of  Christ 
and  his  disciples  had  been  cast  out  of  so  many  of  them,  finding 
no  rest  among  the  heathens  from  whose  persons  and  temples 
the  Christians  would  every  where  expel  him,  and  finding  the 
Jewish  nation  by  their  prodigious  wickedness  and  obstinate  in^ 
credulity  still  more  prepared  than  ever  to  receive  him,  would 
return  unto  them  and  render  them  more  incredulous,  oontu-^ 
raaeious  and  obdurate,  more  impure  and  wicked,  hypocritical  and 
blasphemous  than  they  were  brfore,  till  he  had  brought  them 
to  destruction. 

46.  en  avTod  XaXovwroi]     So  Herodotus,  in  rovriwv  rwrraj 

-*-<^  Kxu  oi  aSe\if>ol  dirov]  His  near  relations  or  cousins :  sontf 
of  Mary  the  wife  of  Cleophas  or  Alpheus,  John  xix.  25.  See 
xiiii  55.  In  the  style  of  the  sacred  writings  those  are  called 
brethren  to  one  another,  who  are  akin  though  they  are  not  strictly 
brethren.  Thus  uncle  and  nephew  are  said  to  be  bretlnren :  and 
so  are  also  brothers'  and  sisters^  children ;  <aod  those  who  are 
of  the  same  family  thcmgh  removed  at  some  distance  from  one 
another.  Gexk.  xii.  5,  with  xiii.  8 :  xxix.  13,  with  xv. :  Levit  x.  4. 
See  also  Pearson  on  the  Creed,  Vol.  i.  p.  27^*  Theophylact  on 
John  xix.  p.  826,   eiwOev  ti   ypai^ti    toi)$   avyyepei^f   aSe\(l>ov9 

•:—  eumiiceurap}  Has  the  termination  of  plusquam  perfoc* 
tum,  but  signification  of  present*  Thucyd.  iv.  789  irroirraw  ko* 
BeaniKei :  Theocritus  Id.  xxv.  101,  eianiKet  irapa  (iovaiv  ainip. 
Schol.  Callim.  Hymn,  in  ApoU.  15,  airo  tou  ^cTTtifu  irapoKflfievov 
iftniKay  iiro  tovtov  irotovaiv  ot  l^pcucovaioi  evetrrirra  eamiKaK 

— ^  €^a»]  Without  the  house  in  which  he  was:  not  being* 
able  to  come  near  for  the  crowd,  Luke  viii.  19^ 

—  ^^ffTwirre^^  8ec.]  i.  q.  0iKovT€^.  Isocr.  in  £vag.  ^ifrci  Xo- 
Xccr.     Aristo]^.  Plut.  870,  ([ffTM  /lerdKaPetw.    Plut.  in  PuUic. 

P'  99)  e^iyroyi/  a^H^e<r0cu  rav  eirurroKdi' 

u  2: 


308  ST.  MATTHEW; 

4fJ*  aoi  XaX^crcu]  Some  read  ae^  which  Griesbach  thinks  has 
been  transferred  from  Mark  iii.  32,  as  ere  iieiv  has  to  others 
from  Luke  viii.  20. 

49.  eicteipa^  Tjjf  x^?f^]  Mark  iii.  34,  Tr€fH(i\e>fm/jL€vo9  kvkX^ 
TOV9  v€pi  avTov  KaOtiiievov^. 

^  ..^  2^01/  ii  liiriTfip  fuw,  &c.]  We  meet  with  many  instances  of 
language  remarkably  similar  to  these  words  of  our  Lord.     Hom« 

II.  ^.  429,  '^EicTop  drdp  crv  fioi  eaai  waTtjp  xal  ttotvui  fULifrifp, 
"Hoe  KaalywffTOi,  av  Se  /uloi  OaXepo^  irapaKovTi^*  Eurip.  Orest. 
722,  (piXraff  ijXiKWp  ifiol ....  Kal  <pi\wv  Kai  ^vyyeveias*  irdvra 
yap  ra^  el  av  fioi.  Dion.  Hal.  A.  R.  viii.  p.  521,  Veturia  says 
to  Coriolanus,  optpapov  uwo  tov  nrarpo^  KarcLKeKpOevra  irapaka^ 
fioSaa  vfiiriov^  Siifievoy  eiri  aoi  X'ip^f  '^^^  '^^'^  ^"""^  ^^^  iraicoijpo^ 
^iag  avfivrXtfaa  7r6vov9,  ov  fitinjp  fiovov^  aXKd  koi  '^arrtipj  koi 
itSeXil^oif  Kal  Tpo0O9>  koi  aoeX^i),  Kal  irdvra  to,  <l>iX'raTa  <rol 
yevofiepij.  Propert.  i.  11,  23,  Tu  mihi  sola  domus,  tu  Cjn» 
Ihia  sola  parentes.  Omnia  tu  nostras  tempora  lastitiae.     Val.  Flacc 

III.  327»  Tu  mihi  qui  conjux  pariter  fraterque  parensque  Solus. 
Ovid.  Heroid.  iii.  51,  Tot  tamen  amissis  te  compensavimus 
unum:  Tu  dominus,  tu  vir,  tu  mihi  frater  eras. 

50.  ocTis  av  iroi^ati]  Christ  here  takes  upon  him  the  beau*^ 
tiful  character  which  is  given  to  Levi,  Deut.  xxxiii.  9.  What 
constitutes  the  children  of  6od^  is  what  makes  the  kindred  and 
brethren  of  the  Son  of  God.  Comp.  Luke  xi.  27>  28  :  Matt. 
T.  9»  45.     See  also  Pearson  on  the  Creed,  Vol.  i.  p.  50. 

!  Philo  -de  Vit.  Mos.  m.  p.  679,  f «0oy  avaXafiwy  eKcurro^  .... 
<Tvyy€vei^  Kal  if>iXov9  airoKTeivaTw,  <piXiav  Kal  avyyeveiav  vvo' 
Xafifop  etvai  fAovriv  avopwv  ayaQHv  oaioTtfra*  De  Vict.  Off. 
p.  855,  earw  yap  tifuv  fila  oiKeiortfi  Kal  ^cXmv  €if  cvfAfioKov 
j;  irpo^  Qeov  apeaKCia^  koi  to  iravra  Xeyeiv  re  Kal  wpaTreiw 
vmp  evaefieia^* 

—  aS€X(pos  Kal  aieXcpi^  Kal  /ixiyTf/p]  The  article  before  a^X.. 
<po9  Middleton  says  is  rightly  omitted,  because  of  eoTi-  6r.  Art. 
Fart.  I.  c.  III.  Sect.  3.  §  2.     Several  M SS.  prefix  Kal. 

Chap.  XIII. 

1*  Vf^P9  eKciwi]  The  day  on  which  the  mother  and  relar 
tions  of  Jesus  came  to  him.  Though  it  may  be  observed  that 
this  expression  is  not  always  to  be  taken  literally,  but  may  signify 
at  that  time,  or  one  of  those  days.     See  Luke  v.  17- 

.  -— *  airo  Ttf^  oiKtas^  From  hie  house,  the  house  in  which  he 
dwelt  at  Capernaum.     See  iv.  13. 


CUiPTER  XIII.  309 

•  -*—  €Ka9tfTo]  i*  q*  KaOiifUPos  e^c&uricei/  or  KcSlaas  iSiSaaxev 
See  Luke  v.  3,  according  to  the  usual  custom  of  the  Jewish 
Teachers.     See  Mark  iv.  1.  . 

— -^  Ti^p  0aXa<7(rav]     Scil.  TifteptdSoi*  , 

3.  ek  TO  irXoIov]  for  the  conveniency  of  being  heard  and  seen 
by  all,  which  he  might  easily  be,  if  the  shore  thereabouts  was 
somewhat  circular  and  declining  after  the  manner  of  an  amphi« 
theatre. 

Some  MSS.  here  want  the  article,  which  Middleton  supposes 
to  have  been  the  correction  of  some  one,  to  whom  its  force  waa 
not  apparent.  It  does  not  signify  any  ship,  but  a  particular 
one  which  seems  to  have  been  kept  on  the  Lake  for  the  use 
of  Jesus  and  the  Apostles.  See  also  Glass.  Phil.  Sac.  p.  135.. 
In  Mark  iii.  9,  we  find  our  Saviour  directing  that  a  small  vessel 
should  constantly  be  in  waiting  for  him,  irpwTKapTepri  ctvr^* 
And  in  Luke  v.  3,  wq  find  a  ship  used  by  our  Saviour  for  the 
very  purpose  here  mentioned,  declared  expressly  to  be  Simion^s: 
and  in  Luke  viii.  22,  we  have  vkoiov  used  definitely,  as  if  it 
were  intended  that  the  reader  should  understand  it  of  the  ship 
already  spoken  of.  It  is  not  improbable  therefore  that  the 
vessel  so  frequently  used  by  our  Saviour  was  that  belonging. 
to  Peter  and  Andrew.     See  Gr.  Art.  p.  218. 

—  cVi  Tov  alyiaKov\  kirl  ad,  juxta,  as  Theocr.  Idyl.  vi.  3, 
iir\  Kpavav.     In  St.  Mark  iv.  1,  is  the  periphrasis  vpo^  rrjv  Od"' 

—  €i<m7/c6t]  Stood  or  was.  ^he  custom  of  standing  con- 
tinued to  the  death  of  Gamaliel  the  elder,  and  then  so  far 
ceased,  that  the  scholars  sat  when  their  masters  sat. 

3.  eXoXiyo'ev]  i.  e.  e^ioaaicei/. 

-—  TToXXa]     Sub.  pii/jLara.     See  Bos.  Ell.  Gr.  p.  244. 

— -  rrapafioXal^]  The  word  irapafiok^^  according  to  its  ety- 
mology, signifies  a  comparison,  drro  rod  irapafiaWeiv.  Ammoiu 
vapajSoXif  ical  irapdoiiy/uLa  oia<]>€p€i'  irapafioKri  fiev  yap  €<ttiv 
i  cXa  Te  yeycaOcu  €irl  vapaceiyfiaros*  cIoiT  iii  o  ore  tIs  re 
ipaxowra  iwv*  Ylapao€iyfia  ok  yeyovdroi  irpayixaTo^  dirriwa- 
pddeais,  cXvoi  kuI  Kevravpov  airtaXeaei^.  The  word  is  some- 
times used  in  Scripture  in  a  large  and  general  sense,  and  applied 
to  short  sententious  sayings,  maxims  or  aphorisms,  expressed 
in  a  figurative,  proverbial  or  even  poetical  manner.  But  in  its 
strict  and  appropriate  meaning,  espedally  as  applied  to  our 
Saviour^s  parables,  it  signifies  a  short  narrative  of  some  event 
or  fact,  real  or  fictitious,  in  which  a  continued  comparison  is 
carried  on  between  sensible  aad  spiritual  objects;   and  under. 


k. 


310  sip.    MATTHEW. 

this  nmilitude  iome  important  doctrine,  moral  or  religioas,  is 
conveyed  and  enforced. 

No  scheme  of  Jewish  rhetoric  was  more  familiarly  used  than 
ihat  of  parables,  which  perhaps  creeping  in  from  thence  among 
iiie  heathen,  ended  in  fables.  The  Jewish  books  abound  every 
where  with  these  figures,  the  nation  inclining  by  a  natural  kind  of 
genius  to  this  kind  of  rhetoric.  Their  doctors  and  all  the  wise 
men  of  the  East  taught  by  parables:  and  even  some  of  those 
which  our  Lord  used  were  taken  from  the  Jews,  as  that  of  the 
rich  glutton  and  the  foolish  virgins.  Jerom.  in  Matt,  xviii.  23, 
Familiare  est  Syris  et  maxim^  Palestinis  ad  omnem  sermonem 
suum  parabolas  jungere,  ut  quod  per  simplex  praeceptum  teneri 
Ah  auditoribus  non  potest,  per  similitudinem  exemplaque  teneatur. 
It  is  a  mode  of  instruction  which  has  many  advantages  over 
«very  other,  more  particularly  in  recommending  virtue  or  re- 
proving vice.  See  Tqrteus,  Lect.  xi.  p.  278.  See  also  Chand- 
ler^s  Defence  of  Christianity,  p.  163. 

It  may  be  observed  that  our  Lord  did  not  speak  to  the  people 
in  parables*  till  the  Scribes  and  Pharisees  had  accused  him  of 
working  his  miracles  by  the  power  of  an  evil  spirit.  The  Mes- 
siah then  in  mercy  and  compassion  to  these  hearers  and  to  all 
who  were  captious,  began  to  address  them  in  parables.  These 
however  did  not  contain  the  fundamental  precepts  and  doctrines 
x>f  the  Gospel  {for  these  were  taught  with  sufficient  clearness 
in  the  5th  6th  and  7th  chapters  of  this  Gospel)  but  only  the 
mysteries  relating  to  the  progress  of  the  Gospel,  and  the  event 
of  it  among  Jews  and  Gentiles.  And  the  Jews  thonselves 
acknowledge,  that  the  predictions  of  this  nature  were  usually 
taught  in  allegorical  and  emblematical  expressions,  being  not  so 
necessary  to  be  known  as  were  the  fundamental  rules  of  faith 
and  manners.  See  NicholFs  Conference  with  a  Theist,  Vol.  i. 
p.  417 :  or  jrather  p.  413,  &c. 

-—  ijov]     A  form  the  Hebrews  have  of  beginning  a  narration. 

*—  o  crveipwv]  The  article  here  gives  (nreipwv  the  force  and 
nature  of  a  substantive.  It  is  not  inserted  in  compliance  with 
the  Hebrew  usage,  but  is  a  Greek  idiom.  ^Sm-opeik  t<s  would 
have  €iccurately  conveyed  the  meaning,  but  aTropev^  is  a  word 
unknown  to  the  Seventy,  as  well  as  to  the  writers  of  the  New 
Testainent.     Middleton,  Gr.  Art.  p.  221. 

Our  Saviour^s  parables  are  all  of  them  images  and  allusions 
taken  from  nature,  and  from  occurrences  which  are  most  fami- 
liar to  our  observation  and  experience  in  common  life :  and  the 
iBventM  related  are  ,not  only  such  as  might  very  probably  hi^pen. 


CBAPTfiE  XIII.  311 

but  aevend  of  them  are  supposed  to  be  sach  aa  actuidly  did. 
Probablj  therefore  it  was  now  seed  tune,  and  from  iiie  ship  in 
which  be  tau^t  he  might  obsenre  the  husbandmen  scattering 
their  seed  upon  the  earth;  and  from  thence  took  occaaon  to 
illustrate,  by  that  rural  and  familiar  image,  the  different  effects 
which  the  doctrines  of  Christianity  had  on  different  men  accord- 
ing to  the  different  tempers  and  dispositions  that  they  hajqpened 
to  meet  with. 

-^r^Toi  aneipeai]  Sub.  evcxo.  See  Bos*  £11.  Gr.  p.  433. 
The  other  reading  Tiw  aweipah  ^  also  the  addition  top  airopow 
avToi  aeems  to  have  crept  into  the  text  here  from  the  parallel 
passages  of  St.  Mark  and  St.  Luke. 

4l  «v  t^  awMiptiy  ovtof]  ibr  airelpcofTog  ii  aircS* 

— —  o  /u€ip]     SciL  KTwipfnara,  or  airaperra. 

— —  icoTc^Y^v}  Eui^tath.  in  Od.  i.  p.  368^  emnc,  toSt'  ianu, 
TO  way  €^wi6«  K€iff  QfiLOiartfTa  tivo  toS  tfHvyuv  cnrkU^  k€u  toS 
KOToipafyw,  6  €<m  wavra   ifwyeiw^     Athen.  x.  412>  o  MiXoiv 

5.  €w<  Ta  w9Tpwot]i]  SciL  ywpia  or  iJiipitf.  See  Bos.  £11.  6r. 
p.  328.     Continued  rock,  with  a  very  thin  cover  of  earth. 

— €tSM«i9]  Quintil.  Inst.  i.  3,  3,  Illud  ingenionim  prsecox 
genua  non  temer^  unquam  penrenit  ad  firugem,— «-4ion  multum 
prKstat  sed  dto — ^nec  penitus  immissis  radicibus  innititur,  ut 
quse  Bummo  solo  sparsa  sunt  semina  celorius  se  effundunt. 

— ^  lid  TO  iJLfi  i-jfeai]  See  Hoogeveen^  Doctr.  Part.  c.  xxvix. 
Sect  3.  §  14. 

—  /3ado9  yn^]  for  fioB^la  yn.  See  Glass.  Phil.  Sac  p.  24, 
as  axoTov  v^rwy  in  the  Septuagint.  See  2  Sam.  xxii.  12 ;  oolL 
Ps.  xvii  11,  where  is  okotciwo^  i^p.  Polyk  iii.  65^  1,  roi/nir 
pip  ytopa  wiuLKonrTOP  elwai  avi«/3cMr6,  Koi  isd  to  vpoicrffHiTOP 
oicrup,  awcXiip  inrapyw^  mt  Btd  to  fUfoewa^  /3adof  eyw* 

The  Greeks  use  0aBiy€w9  far  groimd  which  has  deep  soil; 
in  opposition  to  XtOmSvfs.  Herod.  iv«  23,  weSia^  t€  yi  kom 
fia0vy€mi*  to  S  awo  tovto¥  XSti^  t  ifrrl  teal  Tp$i^eh^  Philo 
de  Vit.  Con.  p.  896)  mr^ipopTW  ovri  t^  fiaOvyetov  wc&a iov 
vtpdXpLOVs  apovpat,  ^  XiOdSti  Koi  airoKpoTa  ywpia, 

6.  fiXiov  apaT%i>MPToi^  In  one  MS.  is  tw  ifkiou.  Middleton 
(Gr.  Art.  p.  221)  says  there  are  several  instances  evoi  in  the 
classical  writers^  in  which  ijKiw  wants  the  article;  and  the 
reason  seems  to  be,  that  it  is  one  of  those  nouns,  which  as 
Taylor  observes.  Inter  nomina  propria  et  appellativa  aequaliter 
librantur.  In  the  New  Testament  it  sometimes  wants  the  article, 
not  only  after  prepositions  and  in  anarthrous  regimen,  but  also 


312  ST.   MATTHEW. 

in  some  genitives  absolute ;  in  which,  as  in  the  present  instance^' 
the  case  differs  little  from  propositions  which  express  merely 
the  time  when  an  event  ,is  said  to  happen :  so  Acts  xvi.  35, 
ffM^/MX^  o€  yevo/jL€vrf9,  Matt.  xiv.  6,  yeveaiayv  ayofiewov.  Luke 
zxiii.  54,  aafifiarov  CTre^oxrice. 

—  eKaufAariaOfi]  The  sowing  takes  place  in  November,  when 
ihe  sky  is  clouded;  the  com  therefore  will  spring  up  in  stony 
places,  and  vrither,  when  the  clouds  are  dispersed  by  the  sun. 

'-"  W  ^x^cv  pi^civ]  i-  e.  ucauiiv,  not  having  roots  suffici^itly 
deep.     See  Hoogeyeen,  Doctr.  Part.  c.  xxvii.  Sect.  3.  §  14. 
'    7'  avefinaav  al  wcaiSai]  Virg.  Eel.  v.  39,  Carduus  et  spinis 
surgit  paliurus  acutis. 

—  airewyi^ati]  Pliny,  H.  N.  xxii.  25,  uses  necare  in  a  similar 
manner  for  preventing  growth.  Theophrast.  Caus.  Plant,  ii.  25, 
ji  OepfjLOi  Kal  o  ookij^oi,  frdirra  oe  Tovra  (i\airT€i  rd  Sevopap 
WTanviyovra  icai  emaKidl^ovTa  xai  n/v  Tpo0f}v  difxupoviuLeva, 

8.  iSlSov  Kapiroy]  Mark  iv.  8,  e^pe :  Luke  viii.  8,  evoiryre. 

Philostr.  Vit.  Apol.  i.  8,  KaOapd  eTvai  0ao'ica>y,  oiroaa  ^  y^ 
airti  oiouHTi,  Pind.  Nem.  xi.  50,  fieXaival  Kapirou  ecuncai^  apovp€u. 
Thus  Ovid,  Metam.  i.  102,  per  se  (tabat  omnia  tellus. 

•*— o  /miv]    See  Glass.  Phil.  Sac.  p.  145.     Scil.  (nrepfui. 

-^o  fjiiv  eKarov,  &c.]  The  fertility  of  the  land  of  Israel  in 
jsntient  times  was  remarkable :  see  Gen.  xxvi.  12 :  and  concerning 
it  the  Talmudists  speak  much  and  hyperbolically  enough :  nev^- 
iheless  they  confess  it  to  be  tum^  long  since  into  miserable 
barrenness;  but  are  dim-sighted  as  to  the  true  cause  of  it. 

Herod,  i.  193,  tov  oe  Tfjg  Atiiufrpos  Kapirov  wee  dyaO^ 
MK'ipepetv  -eoTif  wtts  eirl  oajKoaia  fuv  to  Trapdtrav  airooi&M' 
mTredv  oe  ctptara  airtf  ewvrij^  eveuctiy  eni  TpiriKoaia  eicipepeu 
Varro  i.  44,  Quare  observabis  quantum  in  esi  regione  consuetudo 
est  serendi,  ut  tantum  facias,  quantum  valet  regio  ac  genus  terras, 
lit  ex  eodem  semine  alicubi  cum  decimo  redeat,  alicubi  cum 
quinto  decimo,  ut  in  Hetruria  et  locis  aliquot  in  Italia.  In 
Sybaritano  dicunt  etiam  cum  centesimo  redire  solitum.  Silius  ix. 
■  SM)4,  Seu  sunt  Byzacia  cordi  Rura  magia,  centum  Cereri  fruti- 
cantia  culmis. 

9.  o  ej(Q)P  wTa,  &c.]     See  xi.  15. 

10.  KOI  vpoaeXOoifTe^]  It  appears  from  St.  Mark  iv.  10,  that 
the  discijJes  did  not  ask  this  till  the  multitudes  were  gone 
away. 

11.  SeSorai]  Scil.  dird  tov  Qeov.  Thus  Xen.  Hist.  Gr.  vii. 
X>  2,  awo  Twv  0€wu  oeooTai  vjuliv  evrvyelv  ev  TovTtp.  Anab.  vi. 
69^1   VM^v  fiev  ydp,-wt  eoiKC,  ieSorai  CKKOfiiaai  rou^  avSpas. 


CHAPTER    XIII.  313 

So  Terence  Eun.  iii.  1,  ^9  Est  istuc  datum  profecto  mihi,  ut 
fiint  grata  quee  facio  omnia.  And  Cic.  de  Nat.  Deor.  11.  Non 
decet,  noa  datum  est,  non  potestis.  There  is  not  any  sense 
more  frequent  in  Scripture  of  the  phrase  ^^  I  give,**^  than  this, 
I  allow,  vouchsafe,  permit  or  think  fit  that  such  a  thing  be  done. 
See  Actsiv.  29:  Eccles.  iii.  10.  This  expression  therefore  does 
not  imply  that  our  Saviour^s  parables  were  dark  and  obscure, 
and  that  by  speaking  to  the  people  in  this  manner  he  had  a  design 
to  conceal  any  truth  that  was  requisite  for  them  to  know ;  but 
only  that  he  made  a  fuller  discovery  of  his  doctrine  to  his 
disciples  than  it  was  necessary  at  that  time  to  make  to  the 
multitude,  and  that  he  instructed  them  in  private,  and  enlarged 
upon  the  sense  of  his  parables,  and  let  them  into  the  knowledge 
of  several  things,  which  were  not  yet  proper  to  be  communicat^ 
to  all.  The  idea  that .  our  Lord  spake  in  parables  that  the 
people  might  not  understand  him,  and  their  condemnation  be  still 
increased,  is  as  unfounded  as  it  is  blasphemous. 

-^^Ta  fiviTTiipta]  The  heathens  used  to  give  this  name  to 
their  religious  and  secret  ceremonies.  Theodoret.  in  Rom.  xi.  25, 
pLwrrtipiov  €(TTi  TO  fxfi  rraai  yvwpifiovj  aX\a  fxovov  roT^  Oetopou- 
$A€Pot9.  We  do  not  here  understand  the  fundamental  precepts 
and  doctrines  of  the  Gospel,  but  such  mysteries  as  the  rejection 
of  the  Jews,  and  the  preaching  of  the  Gospel  to  the  Gentiles* 
gee  p.  310. 

— CKeivois]  St.  Mark  iv.  11,  eKcivoi^  toIs  Sfo),  i.  e.  to  those 
who  are  not  prepared  to  receive  the  doctrine. 

Justin  says  of  the  Prophets,  oaa  etwov  xal  iirolviaav  o\ 
Jlpo^iiraij  vapojSoXals  icai  roiroc^  drreKaXvyf/av,  cJv  /ui;  ptgiSiw 
TCI  xXcicrra  vrro  Travrwv  vorjO^vat,  Kpiirrovre^  ttjv  iv  ai/Toc? 
aXifdfiaVy  <tf9  Kat  woveaas^  rov^  l^tjTodvraf  evpeiv  koi  /xaQ^iv^ 

12.  oaT<9  '^ap  €^€i]  i.  e.  He  that  improves  those  advantages 
God  has  given  him,  and  continually  receives  more  till  he  has 
Attained  to  a  full  measure  of  them. 

— KCLi  o  6;(€i]  That  which  he  thinks  he  has,  Luke  viii.  18. 
See  Glass.  Phil.  Sac.  p.  229.  The  talents  with  which  he  haff 
been  entrusted,  and  has  not  improved. 

Juv.  III.  208,  Nil  habuit  Codrus et  tamen  illud  Perdidit 

infelix  nil. 

13.  €r  irapafidkaisi]  Thus  Eurip.  Rhes.  7S^>  ^aS  ovk  iv 
aiviyfiolcri  trrnuxiv^i  Kcucd.  aa(p£s  yap  auo^  <rvtifidy(0¥9 
oXaikoTa^. 

—  on]  Here  is  curioXoyucov,  and  answers  to  Sid  toJ/to. 
See  Hoogeveen,  c.  xxxviii.  Sect.  6.  §  2. 


314  fT.  MATTHEW. 


—  fikewmrm  ai  0iXivmfffai]  This  both  in  Scrqitare  and 
fldaer  suthon  if  a  prorerbial  expiCfiacni.  mumaniujr  iboi  » 
witiud  nsd  »  ilotfaf  ul  thnt  ther  idxhcr  an£9d  not  to.  or  will 
not  bOaw  the  clearest  cxnirictions  cf  their  dutr-  See  GImb. 
PkiL  Mt.  p.  301.  See  IsiL  xxxiL  3:  xxxr.  o :  Jer.  t.  21 :  FjA- 
xiL  1.  Phari^aisDi  and  the  Bordsfaness  a£  traditions  had  maw  a 
^Qod  vhile  ago  thrcivn  them  into  blindneK.  stupiditr  and  liavdiie» 
ml  heart :  and  that  fcr  some  ages  before  Christ  vas  bora :  ao 
that  thcni^  the  people  &aw  vith  their  eres  the  outvaid  proofi 
of  Christ^s  divine  pover,  yet  ther  would  not  percore  the  evidcBoe 
aiinng  therefrom^  that  he  vas  their  Messiah. 

Dwnnsth.  I.  c  Aristog.  oi  fuw  airrwi  opitrr€%  tv  tw  yryj^y 
wrrmw  if^f^t  w^T€  to  rifc  wm^pias^  opimTat  iu§  ifow  m 
itufiamrm  ti4  o^ov€tw.  JEsch.  Prom.  456,  oi  wpira  ^icv  /SXcrorrtt 
mfikemMf  $uiTtff^  jcXvorre?  oi/c  ifcoMir.  Schol,  ciari  your  m 
^po0tt^ttf  aim  ^yo9*  Philo  uses  the  phrase  in  a  similar  way, 
where  speakinc:  of  those  that  were  addicted  to  wine  and  ^w^qial 
l^easures,  he  says  oywrrcf  ovk  opiviy  koI  oKoiaan^  ovc  ajDoJoMrt. 

«—  aypuw^i]    Regard  or  lay  to  heart. 

14.  uvarXfipouToi]  This  prophecy  has  been  a  second  time 
fulfilled  in  the  Jews  that  lived  in '  our  Saviour^s  time,  as  it  had 
been  Ijefore  in  those  Jews  who  had  been  contemporary  with  Isaiah: 
they  being  as  indisposed  to  hearken  to  the  words  of  this  great 
Prophet,  as  the  former  Jews  were  to  attend  to  the  words  of 
Isaiah.     See  Chandler^s  Defence  of  Christianity,  p.  235. 

— eV  oiJtoI*]    Several  read  airroiy. 

— •!!  wfMKf)fp'€ia  ?}  Xeyouaa]  Isai.  vi.  9,  10.  i.  q.  6  Xoyoi 
Ucawv  OP  €lir€,  John  xii.  38:  and  to  jnfiev  eta  Hcrcuou  Xeyorros*, 
Matt.  iv.  14.  Aeyovaa  is  anarthrous  in  two  MSS.,  whidi 
Middlcton  says  is  probably  wrong,  because  the  writer  would 
naturally  assume  that  the  prophecy  was  known  to  contain  the 
vords  in  question.     Gr.  Art.  p.  222. 

'^'Haatov]  Al.  Tot7  'Haatov.  But  Middleton  observes  that 
nothing  is  more  common  than  the  omission  of  the  article  before 
proper  names,  even  when  they  are  governed  by  nouns  which 
have  the  article  prefixed. 

-—  axofi  a/a>u(reT«]  A  Hebraism,  signifying  the  certainty  of 
the  matter  to  which  it  is  applied.  For  this  kind  of  repetition 
according  to  the  genius  of  the  Jewish  language  is  the  strongest 
manner  of  affirmation.  Thus  Gren.  ii.  17)  Oavanp  d'iro6av€ia$€: 
Acts  iv.  17,  dveiXri  mreiXrjo'oi/uLeOa:  v.  28,  ov  'n-apayyeXi^ 
Traptfyy^iXcifJt'ev :  Luke  xxii.  15,  eviOvfdtf  etreOvfifjaa. 

15.  iira-xyvOff]    Grown  fat,   i.  6,  stupid,  dull,  and  properly 


CHAPTEE  XIII.  315 

affSected  with  such  a  stupidity  as  is  caused  by  prosperity,  a 
proud,  sensual,  stubborn  disposition.  See  Deut.  xxxii.  12,  15: 
Fs.  cxviii.  70.  This  people  have  made  themselves  so  wicked  and 
proud,  that  they  will  neither  hear  nor  see  any  thing  opposite 
to  their  lasts^  insomuch  that  they  look  as  if  they  were  resolved 
not  to  be  converted.  Aristoph.  Nub.  844,  ^yvwa^i  ie  aavrov  m 
OfiaOffi  el  kqI  irayfi^.  ^lian.  V.  H.  xiii.  15,  Tra^i/rorov  yevecrOm 
T^v  CiatfOiaVm  Hesych.  wayyvooi'  7ro^i}y  vou¥  ey(ovT€9,  dvotiroi* 
So  pinguis  and  crassus  used  in  Latin.  Apul.  i.  Tu  vero  crassis 
auribus  et  obstinato  corde  respuis  quae  forsitan  vera  perhibentur. 
Pers.  III.  32,  Sed  stupet  hie  vitio,  et  fibris  increvit  opimum  pingue. 
Ovid.  M^tam.  xi.  148,  Pingue  sed  ingenium  mansit;  nocituraque 
ut  ante  Rursus  erant  domino  stolidee  prsecordia  mentis. 

St  Matthew  here  follows  the  reading  of  the  Septuagint.  The 
Heb.  Vulg.  Lat.  and  Iren.  iv.  48,  read  imperatively  incrassa-— 
obtura,  excseca.  But  the  Hebrew  verbs,  with  other  pointings, 
will  readily  become  indicatives  as  the  Seventy  took  them  to 
be. 

—  if  Kap^^  Here  for  the  mind  or  tmderstanding.  A  Hebrew 
expression. 

Grod  is  the  author  of  no  man^s  sin,  nor  can  he  be  said  to 
harden  any  mah  or  people  in  any  sense  that  is  derogatory  to  his 
holiness  and  justice.  The  infidelity  of  the  Jews  was  foreseen 
and  foretold;  and  it  was  owing  to  their  own  vdckedness,  which 
was  so  great,  so  general  and  so  provoking,  that  GxkI  thought 
fit  to  abandon  them  and  reject  them  from  being  his  people, 
and  leave  them  under  that  hardness  of  heart  which  they  had 
brought  upon  themselves  by  their  own  repeated  provocations. 
See  Bp.  Taylor's  Works,  Vol.  11.  p.  429. 

— —  TOI9  tiai  fiapiw^  iiKovGav^  Lucian.  C5on.  xxi.  Vol.  i.  p.617y 
Tocroi/T^  K9ip^  ^fiwrav  rd  wra. 

It  is  common  among  the  sacred  writers,  that  an  active  verb^ 
that  hath  no  person  going  before  it,  is  to  be  understood  as  a 
passive  or  impersonal,  and  the  carefid  observing  of  this  manner 
of  speech  will  remove  many  difficidties  that  might  otherwise 
disturb  us.  We  have  plenty  of  examples  to  this  purpose  both 
in  the  New  and  Old  Testament. 

-—  emiuLpLva'av'l  The  Schol.  on  Lucian  ad  Ep.  Saturn,  c.  xxxv. 
Vol.  III.  p.  414,  explains  KCL[ifjLU€iv  by  6<p6a\jjiou9  kkeieiv.  In  Hesych. 
and  Suid.  it  is  explained  by  fjtuvri^^eaOou  and  /uLvwirdl^eiv,  which 
latter  word  is  found  in  2  Pet.  i.  9-  Philo  de  Somn.  p.  589, 
ciXXa  K^v  ii/ii€i^  Ka/JLiivaavre^  to  rifi  ^vx^  ofifia^  fiii  trwovid'- 
^^t^&,   fi  /u)}  owwfiLeda  dyafiXiireiVy   avros  o  'lepofpdvnff  iirff)(€i 


316  ST.   MATTHEW. 

Kcu  €<f>iaTaTai*  Xenophan  uses  KaTOfuvw  (from  which  KOfifiiw 
is  fonned  by  sjncope  and  change  of  r  into  /u)  de  Yen.  t.  11, 
oray  imev  eyptjyopij  Karafivei  ra  fiXe^pay  orav  oe  xaOeuSfi, 
Ta  (i\€<f>apa  avarrevraTai,  Aristoph.  Vesp.  92,  ^v  c  ovr 
namifjLvafi  Kq,v  a')(yrjv. — Kaiut,fivw  used  only  by  the  later  writers. 

—  firiirore  iiwTi\    See  Glass.  Phil.  Sac.  p.  543. 

— —  IcMTw/uoi]  Governed  by  /xjJttotc.  In  some  MSS.  is  read 
laaoyuau  For  this  St.  Mark  iv.  12,  without  a  figure,  uses  jozc 
a(f>€9fi  avToi^  rd  dfjMpTYHJLara.  And  so  also  the  Chaldee  Para- 
phrast  and  the  Syriac  interpreter. 

16.  fuucdpioi  oi  6(p0aXfjLol^  Understand  also  fULOKcipia  before 
Ttt  wra.  The  Hebrews  frequently  use  the  members  of  the  body 
to  signify  the  person:  see  Job  xxix.  11 :  Deut.  iii.  21 :  2  EJngs 
ii.  5:  so  that  these  words  are  equivalent  to  v/mel^  ^  yjoucdpioi 
€aT€,  oTi  fiXeirere  koi  aicoi/6T€. 

One  MS.  wants  the  articles  before  iKpQaKinol  and  cSra.  But 
Middleton  observes  it  is  but  rarely  that  nouns  governing  pro- 
nouns in  the  genitive  are  anarthrous. 

17*  woXXol]  Used,  Euthymius  thinks,  for  Wi/rey, 

—  7rpo0^Ta«]  Under  the  Old  Testament.  This  is  what  set 
the  disciples  above  all  prophets,  and  rendered  them  greatest 
in  the  kingdom  of  heaven.  See  Matt.  xi.  11.  Cotnpare  Luke  ii.' 
86,  29,  30:  John  viii.  66:  1  Pet.  i.  10,  11,  12. 

18.  irapafioXfiy  rod  <r7r€«poirrof  ]  i.  e.  Trepl  tou  aireipovro^^ 
as  ver.  19,  Xoyov  Ttfi  (icuriXeia^  for  'jrepl  r^  (iaaiXeia^.  The 
seed  signifies  the  doctrines  of  true  religion,  and  the  various  kinds 
i>{  ground  the  various  kinds  of  hearers.  The  parable,  like  many 
others,  is  prophetic  as  well  as  instructive.  See  Porteus,  Lect.  xii. 
p.  298. 

.  19.  M^  avviein-as]  Who  does  not  ponder  and  consider  of,  lay 
to  heart  and  observe  in  order  to  action,  Neh.  viii.  12 :  Ps.  v.  1 : 
^uke  viii.  12. 

—  e/o^^eroi]  Redundant,  ex  Hebraismo.  Philo  de  Gigant. 
oKkd  yap  Kal  toIv  €(ayi(rroi9  eTritraTarai  woXXaKK  ai(l>viSios  tf 
Tov  kclXov  ^vTaaUif  auXXaftelv  ^  avrtiv  koI  0i/\a^ac  Trap* 
iauTol^  dovuaTovaiv* 

—  6  irovrjpo^li  Luke  viii.  12,  o  ^lajSoXoc  Mark  iv.  16,  o 
Saraya?,  who  is  generally  supposed  to  be  the  first  cause  and 
origin  of  evil.  This  is  a  Hebrew  expression,  which  is  not  to 
be  literally  understood :  the  devil  is  said  to  do  what  is  caused 
by  the  passions  and  an  inordinate  love  for  this  world^  which  are 
looked  upon  as  his  instruments. 

^'^awapels]  i*  c.  The  field  that  has  been  sowed,  or  received 


CHAPTER  XIII^  317 

the  seed.  The  Greeks  use  the  expression  aireipeiv  ciropov  s« 
awepfiay  and  aweipeip  y^v*  L  apovpav*  Hamond  thmks  o  <nr6pof 
a  word  in  common  use  in  the  Septuagint  and  New  Testament 
is  here  understood. 

20.  eirl  ra  irerowSri]    Scil.  ywpia  or  fjiipti. 
.  '"'^fiieTd  yopS/sj    Libenter.     Heb.  x.  34. 

21.  pS^ay  ev  iavTif\  It  is  properly  the  word  that  hath  no 
root  in  itself.  Compare  Col.  ii.  7  *  Eph.  iii.  18.  By  pi^av  is 
meant  a  firm  and  well-grounded  faith  accompanied  with  good 
works.  See  vii.  26,  27.  Cicero  has  virtutem  altissimis  defixam 
radidbus. 

— —  ev  eavTtfl  For  iaur^^  as  Mark  v.  30,  iv  ry  oj(\qi  for  ry 
oj(\^:  iv.  30,  €1/  TToiqi  for  iroiij^. 

—  Trpoaxaipoi]  Luke  viii.  13,  xpos  Koupov  iricnreieu  The 
word  signifies  what  lasts  for  a  short  time,  is  temporary,  as 
2  Cor.  iv.  18,  where  wpocrKaipa  and  aldvia  are  put  in  opposition. 
Here  therefore  one  who  believes  for  a  time,  an  inconstant, 
unstable  disciple.      Eurip.  in   Plut.  Consol.   ad  Apoll.   p.  104, 

0  ^  oX/3o9  ou  (iefiaios  oXX'  i<f>iiyL€po^.  SchoL  o  ^c  irXot/ros  w 
liovifioij  dXKa  TrpocFKaipo^,  Herodian  i.  1,  6,  wp  oi  fiev  eirififj* 
MOTepov  €(r)(ov  ttiv  cipj(j^Vf  ol  oi  irpotTnaipov  ty^v  ^vvacTTeiavm 
Plant.  Pseudol.  Quasi  solstitialis  herba  paulisper  fui:  Repente 
exorsus  sum,  repentino  occidi. 

— ^cricai/SaXi^cTai]  St.  Luke  viii.  13,  aipiaravrai.  Apostatizes 
and  renounces  the  Gospel.     Campbell,  relapses. 

22.  cJs  Toy  aKCLvdw']  Philo  AUegor.  Leg.  T.  i.  p.  136,  ri 
^vtfTOi  Koi  pkcurrapei  ev  a(ppoif09  '^^XP  ^^^i'  '^^  Kevrouura  xai 
TiTpWTKOvra  avTYiv  TraQfij  a  oid  av/ii^\wp  OKOvOas  KeickfjKev* 
Jambl.  Vit.  Pythag.  p.  64,  wKival  yap  xal  Xdaicu  \6\fuii  wept 
Ta9  <l>peva9  xai  Tciv  Kapouuf  efi7re(piKaai  twv  /xi}  KaOapws  tw 
fUM0iiluL€uriu  opy icurOe vTwv,  irav  to  a^epop  Kal  irpqov  koX  XoyiariKOP 
Tas  ^o/X^^  eirKTy^iai^ovaai  koI  Kaikvovaai  irpoff^avck  avj^ffOtjfxep  kqI 
irpoKvyffCu  to  votirucov. 

-—  ij  jULeptfuva  Tov   cuwpos  toutov]     i.  q.    aXal^ovela   tou  fiiovp 

1  John  ii.  1&  Such  a  concernment  for  this  present  life  as  renders 
us  distracted  and  tormented  with  the  fears  of  losing  it :  so  that 
we  cannot  think  of  parting  with  it  without  horror,  which  makes 
us  falter  in  the  practice  and  even  fall  oiF  from  the  profession 
of  it :  or  those  distracting  worldly  cares  which  fill  our  heads  so 
full  of  contrivances,  and  so  employ  our  time  that  we  are  not  at 
leisure  seriously  to  think  upon,  and  carefully  pursue  the  concern^ 
ments  of  our  souls;  Luke  xxi.  34,  fiepi/xpcu  (iiwriKal:  Luke  viii. 
14,  fiepifipcu  rov  (iiov.     This  use  of  alwp,  see  Glass.  PhiL  Sac 


318  ST.  MATTHEW. 

p.  876,  &c.  Basil.  M.  in  Fs.  xly.  Tonv  i.  p.  273,  Oi^  ipas, 
in  ei9  Tci^  aicatfOa^  efnr€<ra§v  Xoyo^j  vwo  twv  oKavOwp  av/Ainn^ 
y^rai'/AkavOm  Se  eiaip  fjSoval  aapKOi,  icai  TrXoi/ror,  rax  ^^a,  «ai 
fiuarucal  fiepifivat.  Theophylact  in  loc.  ''AKavOai  Si  al  fiipgft^m 
Kol  ai  Tpufpai^  cioTg  to  irdp  Kal  t6  Ttj^  iirSv/Mcts  kcu  *ri  t^v 
yeewtfi  avairrowri.  Kcu  wrnrep  tj  aKavOa  o^eia  ovaa,  eUrivvu 
«t9  TO  cwfia^  Koi  fiaki^  ^fidXX^Tai'  ouTto  xai  i|  Tovfbi^,  iatf  "^l^uyji^ 
tpaTf/o'if ,  €urcvp€if  xai  /aoac9  expi^fiVTai. 

— —  airarti  rcZ  vXavrov]  So  1  Tim.  vi.  17>  aiffXoTfif  TdS 
m'XauToVf  9o  that  the  expression  might  be  for  trXovTot  6  awivrmiff 
which  is  suitable  to  the  nature  of  riches.  But  as  cnrcmf  Ins 
also  the  signification  of  Tep^tv  (Moeris  cnraT^*  ti  irXd^ti  Trap 
^AtthcoT**  arraTfi  ^6,  i;  T€/tn//«y  Trap  "'EXXi^cy)  it  has  been  taken 
to  mean  the  pleasures  of  riches  which  hold  captive  the  minds  of 
men.  Under  this  notion  Philo  seems  to  hare  used  the  word, 
De  Decal.  p.  7^2,  ot  irpos  awdnjv  cucoSj^  ev  TerejfPaafieva  itXaa'^ 
.ftarra  avpvipalvorres.  Phocyl.  39,  ypvco^  ctei  ioXois  earl  «ai 
apyvpos  ai^pdiroia't. 

-—  cucapTTo^]  Signifies  who  brings  not  fruit  to  maturity : 
an  example  of  which  we  have  in  Demas,  of  whom  St.  Paul 
says  A^fui9  fie  eyKareXiirePf  ayamjaat  tov  vvv  a\wva,  2  Tim. 
iv.  10. 

23.  o  he  eirl  rtiv  yijy,  &c.]  In  explaining  this  parable  propefr 
and  figurative  expressions  are  mixed. 

—  o  oKoitoy  Kal  trwfuiw^  Middleton,  Gr.  Art.  p.  222 ;  spoken 
of  the  same  person. 

—  Troc€c]  Soil.  Kapirovs.  See  ver.  26,  and  iii.  8.  See  Bob. 
EIL  Gr.  p.  130. 

24.  ojULouiOfi  17  /Sao'fXeia,  be]  i.  e.  the  same  thing  happens  in 
the  preaching  of  the  Grospel,  as  wotild  happen  to  a  man  that 
sows  good  com ;  see  Mark  iv.  26,  ofiotwOfi  has  the  force  of  pres. 
tense :  in  ver.  31,  we  meet  with  ofioia  earu 

This  parable  deserves  serious  attention,  as  it  gives  an  answer 
to  two  questions  of  great  curiosity  and  great  importance,  viz.  how 
came  moral  evil  into  the  world ;  and  secondly,  why  is  it  suffered 
to  remain  a  single  moment,  and  why  is  not  every  wicked  man 
immediately  punished  as  he  deserves  ?  See  Porteus,  Lect.  xiii. 
p.  329. 

—  dyd^wir^]  here  used  for  t«W. 

-^  cvci/ooirrc]  Some  MSS.  read  (rmipavTiy  which  is  preferred 
in  Bowyer. 

26.  €¥  ie  T^  KoOeuheiv  tov^  cufOptirrovi]  Whitby  and  otkieta 
hare  understand  the  men  to  whom  the  management  of  the  field 


CHAPTER  Xllf .  319 

was  Committed,  oi  iovXoi  rtw  ciicoSeawoTov  t  biit  the  words  may 
be  merely  A  description  of  ni^t.     See  Job  xxxiii.  16. 

—  eairetpcj  &c.]  Damascenus ;  dfAafrrla  yap  ov  ^pvaucii  eariVf 
ovii  viro  tcS  Sfffiiavpyod  fffuy  ivawapelaaf  aXX  ex  riji  rod  itor 
fioXou  eirKTiropas,  ev  Tti  lifxerepff,  aure^owrup  trpocupetra  c/covo-Ictft 

—  ^i^ai^ia^  This  word  is  used  only  by  St.  Matthew,  and 
always  in  the  plural,  yer.  26,  S7,  29,  30,  36,  38,  40.  Some  have 
supposed  it  to  imply  any  weeds  which  are  injurious  to  corn: 
others  the  infdix  loliuni  of  Virgil,  Eel.  v.  37 :  Orid.  Fdst.  i.  69h 
Et  cafeant  loUis  .oculis  yidantibus  agri.  EtymoL  o  avev  ciropa9 
6rviiwapa<pv€Tai  r^  airtp^  Suidas  tj  ev  Tip  ainp  cipa.  Others 
suppose  it  to  be  a  plaiit  common  in  Palestine,  the  seed  of  whiob 
IB  Uke  wheat,  and  the  plant  has  the  same  verdure  and  stalk.  It 
caonot  be  the  tare  thAt  is  meant :  this  is  excellait  food  fbr  cattle 
and  sometimes  cultivated  ibr  their  use :  and  being  a  species  of 
vetch  is  distinguished  firom  com  from  the  moment  it  appears 
above  ground.  Lightfoot  observes  that  the  Talmudic  name 
answering  to  l^il^avtov  is  Zoiiin  which  is  probably  formed  from 
the  Greek.  The  most  probaMe  opinion  seems  to  be  that  it  is 
the  darnel,  lolium;  viz.  that  species  called  by  Botanists  temu- 
lentum,  which  grows  among  com,  not  the  lolium  perenne  whicfaj 
grows  in  meadows.  It  agrees  to  the  characters  given  of  it  in 
the  Gk»pd,  and  has  a  resemblance  to  wheat  suffioiait  to  justify 
all  that  relates  to  it  in  this  parable. 

*—  atfa  /utecoy]     See  Glass.  Phil.  Sac.  p.  116  and  494. 

96.  X^P'^'^^     '^^  blade  of  com  as  distinguished  from  the  ear. 

— *  Kapirov  eiroiiTcre^  Express  the  forming  of  the  ear,  not  the 
ripe  com,  Theophrast.  Hist.  Plant,  i.  3,  Kopiroi  ^  eon  to  a-vy- 
Kclfievalf  cnripfui  fi^rA  tw  irepiKapirlov. 

SfJ.  Kvpctf  J  Of  the  use  of  this  word,  see  Pearson  ot  the  Creed,r 
Vol.  II.  p.  161. 

-— ^  evY<  coXor  airepficLj  An  interrogation  implying  an  affir-)* 
matloB.  See  Hoogeveen,  c.  xxxix.  Sect.  1.  §  12;  a  coinmoBt 
Hebrew  form  of  expression. 

'^^  iv  Tip  <r4!]     Many  MSS.  omit  or^. 

—-€;(€<  Tc2  ^A^aMa]  A  greUt  many  MSS.  omit  tcc,  which 
Middleton  thinks  is  probably  right:  the  servants  would  express 
their  surprise  rather  at  there  being  ang  tares  (darnel)  at  all, 
than  at  the  particular  ones  in  question :  and  therefore  the  article 
would  be  properly  omitted. 

28.  ex^/m  aii6bwtro9]   i.  e.  iyQpo^  T19.     See  xviii.  23:  xx.  1. 

•— aTTcXdoWe^J  Redundant  as  Luke  viii.  14 :  Matt.  viii.  32, 33^ 


S20  ^  ST.  MATTHEW. 

— *  <rvW€^a)/ui€v]  Sub.  ivcu  Bos.  Ell.  6r.  p.  478.  Weed  them 
out  and  bind  them  together  in  bundles.    Some  read  (rvXXJ^ofi€y> 

♦  —  avTo]     Scil.  TO,  ^<^ai/ia. 

29.  ov]  Sub.  OeXwj  &c  See  Hoogeveen,  Doctr.  I'art. 
c.  XXXIX.  Sect.  1.  §  4. 

— -  fiijiroTe]  for  iva  ixyittotc.  See  Hoogeveen,  Doct  Part, 
c.  xxvii.  Sect.  10.  §  3. 

•  —  ^fia  avToi%^     Sub.  avv,     Mich,  in  Bos.  £11.  Gr.  p.  48. 

30.  aibere  avvav^aveaOai  afi(p6T€pa]  The  Church  as  it  em- 
braceth  all  the  professors  of  the  true  faith  of  Christ,  containetfa 
in  it  not  only  such  as  do  truly  believe  and  are  obedient  to  the 
word,  but  those  also  which  are  hypocrites  and  profane.  Many 
profess  the  faith  which  have  no  true  belief:  many  have  some 
kind  of  faith,  which  live  with  no  correspondence  to  the  Grospel 
preached.  Within  therefore  the  notion  of  the  Church  are  com- 
jprehended  good  and  bad,  being  both  externally  called,  and  both 
professing  the  same  faith.  See  Pearson  on  the  Creed,  VoL  i. 
p.  618. 

—  61/  Ty  Katptp  TOO  Oepia/uiov^  Here  many  MSS.  omit  Ty, 
and  Wetstein  approves  of  the  omission ;  but  Middleton  thinks 
it  wrong  because  of  rod  OepiafjLou  following :  for  governing  nouns 
having  become  anarthrous  on  account  of  preceding  prepositions 
usually  impart  the  same  form  to  those  which  they  govern :  had 
we  read  ev  Kaip^  Oepia/uLOu  there  could  have  been  no  doubt,  as 
ver.  36,  airo  xaral^oXiji  Koayuov, 

—  rod  Oepiafjiov]  The  noun  repeated,  after  the  Hebrew 
custom,  for  the  pronoun  avrov.  See  Gen.  xxiv.  32,  36:  1  Sam. 
V.  3. 

'  31.  oXX^i^  9ra/9a/3oXi)i/]  The  design  of  this  and  the  following 
parable  was  to  teach  the  people  that  there  would  be  but  a  small 
number  of  Jews  that  should  embrace  .the  Gospel;  but  that  they 
would  be  so  many  instruments  in  the  hands  of  Providence  in 
eonyerting  an  incredible  number  of  Gentiles.  Tertullian  mentions. 
In  addition  to  the  names  we  find  in  the  Apostolical  writings,  that 
in  his  time,  about  a.  d.  200,  these  were  subject  to  Christ  Getu^ 
lorum  varietates,  Maurorum  multos  fines,  Hispaniarum  omnes 
terminos,  Galliarum  diversas  nationes,  et  Britannorum  inaccessa 
Bomanis  loca,  et  Sarmatarum  et  Dacorum  et  Germanorum  et 
Scytharum  et  abditarum  multarum  gentium  et  provinciarum  et 
insularum  multarum  Romanis  ignotarum.  See  also  Irenaeus  i.  3. : 
Qrigen  Hom.  iv.  in  Ezek. :  Amob.  ii. 

— -  Xa/3«ii/  iarreipevj    for  eaireipevy  as  ver.  33,  Xa/Sot/era  ere- 


CHAPTER  XIII.  321 

82.  fUKporepovj  &c.]  This  is  an  exaggeration  frequently  used 
in  common  discourse ;  and  is  to  be  understood  as  if  Christ  had 
said  ^^  which  is  one  of  the  smallest."^  MiKporepoy  is  here  used 
for  fwcporarovj  see  Glass.  Phil.  Sac.  p.  60,  as  afterwards  /leiCpv 
for  fieyiaTov,  (which  latter  occurs  but  once  in  the  New  Testa- 
ment, 2  Pet.  i.  4) :  the  Evangelists  as  well  as  other  writers  using 
the  comparative  for  the  superlative,  Mark  iv.  31 :  Luke  viL  28: 
Matt,  xviii.  1. 

In  this  comparison  of  the  kingdom  of  heaven  with  a  mustard 
seed,  Christ  made  use  of  a  phrase  familiar  to  the  Jews  who  were 
wont  thus  to  describe  a  very  small  thing.     See  xvii.  20. 

—  fiell^op  tUv  Xa-^foivayVi  &c.]  The  Jews  give  a  wonderful 
account  of  its  growth  and  increase,  viz.,  there  was  a  stalk  of 
mustard  in  Sichin,  from  which  sprung  out  three  boughs,  pf 
which  one  was  broken  oif,  and  covered  the  tent  of  a  potter,  and 
produced  three  cabs  of  mustard.  R.  Simeon  B.  Calipha  said, 
A  stalk  of  mustard  was  in  my  field  into  which  I  was  wont  to  climlj 
as  men  do  into  a  fig-tree.    Several  MSS.  add  iravrwv  after  iket^ov 

—  yiverai  ^iv^pov^  Similarly  Herod,  i.  193,  says  e^c  Se  Kiyz 
"Xpov  KOi  (Tfiad/uLov  oaov  ti  oevipou  juLeyeOos  yivercuy  ffcirio'Ta- 
fievos  /uLVff/uifiv  ov  Troniao/uiai*  Seneca  £p.  xxxviii.  Seminis  modp 
spargenda  sunt,  quod,  quamvis  sit  exiguum,  cum  pccupavit 
idoneum  locum  vires  suas  explicat,  et  ex  minimo  in  maximos 
auctus  difiimditur,  &c. 

—  eXOelv]   redundant. 

—  KaraaKrjvodv^  See  Dan.  iv.  9,  &c.  Matt.  viii.  20.  For 
ivvaaOcu  KarcurKijvovv.  See  Mark  iv.  32.  They  can  find  sheltec 
and  pass  their  time  there,  both  in  the  day  time  while  the  weather 
is  bad,  and  during  the  night  while  they  sleep. 

33.]  The  precise  difference  between  this  and  the  former  parable 
is,  that  the  former  represents  the  extensive  propagation  of  the 
Gospel  from  the  smallest  beginnings ;  but  this  the  nature  of  the 
influence  of  its  doctrines  upon  the  minds  of  particular  persons. 

—  €V€Kpuyl/€v]  Several  MSS  and  Fathers  have  the  simple 
€Kpii^ev :  but  the  transcribers  frequently  changed  compound  verbs 
into  simple  ones:  and  the  oldest  copies  have  ivexpuyj/ey  which 
occurs  only  in  this  passage  and  Luke  xiii.  21.  > 

—  ^i/M^3  Theophylact  in  loc.  Zvfifiv  tov^  airoo'ToXou^  \eyeC 
wanep  ov¥  1}  ^vfiri  Mucpa  over  a  cXov  to  aXeupov  €<s  €avTrf¥  M-CTa-^ 
TTOicij  ovTw  Kal  vfu7^  oXov  Tov  Kocfiov  /bi€Tairoi'70'€T€,  ,Kif.p  oXlyoi 
€<rTe. 

—  adra  rpia'\  Three  measures,  i.  e.  an  ephah,  mentioned 
in  particular,  because  this  seems  to  be  the  quantity,  that  used 

X 


SSd  ST.   MATTHEW. 

to  kneaded  at  once.  See  Gen.  xviii.  6 :  Jud.  vi.  19 :  1  Sam.  i.  24. 
Joseph.  Ant.  ix.  2,  itrjfiei  ce  to  aaTov  fxooiov  kou  ^julujv  'IroXiicor. 
-— -  €<^  ov]  €a»9  when  joined  with  a  verb  is  rendered  donee, 
in  which  case  the  gen.  ov  or  orou  is  inserted,  marking  a  con- 
tinuance up  to  a  certain  point  of  time ;  and  is  followed  by  Aor.  1. 
indie,  indicating  the  past.     See  Hoogeveen,  c.  xix.  Sect.  i.  §5. 

—  oXof]     Scil.  cLkevpQv,  i.  q.  (j>vpafjia,  1  Cor.  v.  6 :  Gal.  v.  9. 
34.  -^wpk  irapa^Xni  ouk,  &c.]  This  must  be  restricted  to  that 

lime,  and  to  the  people  that  heard  him  then,  sub.  raura  wavra : 
or  to  the  progress  of  the  Gospel  among  the  Jews  and  Gentiles.  This 
was  the  most  inoffensive  way  of  proposing  these  doctrines  which  in 
plain  language  they  would  not  have  received.  And  though  they 
did  not  at  the  present  understand  them,  the  striking  figures  in 
the  parables  rivetted  themselves  in  their  memories,  and  were 
of  great  use  to  them  afterwards,  when  they  came  to  be  explained 
by  the  events.  In  using  this  way  of  instruction  Jesus  followed 
the  example  of  antient  sages,  (see  Not.  ver.  3,)  and  particularly 
Asaph,  whose  words  the  Evangelist  quotes  on  this  occasion,  not 
as  a  prophecy,  but  accommodating  them  to  Jesus. 

•  35.  &a  Tov  irpixp^ov]  Ps.  Ixxvii.  2.  In  some  MSS.  is  read 
&a  'H^aiou  tov  irpo^rfrov,  which  Jerome  says  he  found  in  some 
copies  in  his  time ;  but  he  supposes  St.  Matthew  to  have  written  2ia 
Afxaxh  TOV  irpod)iiTov,  whose  name  is  inscribed  to  this  Psalm. 
It  seems  more  probable  that  Sid  tov  irpo(ptiTov  is  the  true  reading, 
and  most  probably  *A(rd<p  has  been  a  marginal  annotation  which 
tome  transcriber  may  not  have  known,  and  therefore  changed 
Into  *Haaiov  a  name  more  familiar,  and  inserted  it  into  the  text. 

•  — -  dvoij^w,  &c.]  Ecclus  xxxix.  6,  dvoi^ei  to  aTOfia  avTov  iv 
m'fHHTevyri*  I^ucian.  Philopseud.  xxxiii.  p.  60,  dXKa  juot  Kat 
i)(fni<T€v  o  yHfivwv  avTo^f  dvoij^as  to  aTOfia  ev  eweaiv  eTrrdi 

'  —  epev^ofiai]  In  Ps.  Ixxvii.  (pOiy^ofiai.  The  words  must 
have  been  quoted  from  recollection,  as  they  do  not  agree  with 
either  the  Hebrew  or  the  Septuagint. 

•  —  K€Kpv/uLfieva\  1.  q.  wpofiXii/uLaTay  atvlyfAaTa,  In  the  same 
manner  St.  Paul  has  juLvaTtjpiov  j(p6voi9  altavloi^  (reaiyijfAcvov, 
Rom.  xvi.  25.     Comp.  Col.  i.  26 ;  1  Cor.  ii.  7- 

—  KaTafioXfji]  Though  properly  applied  to  laying  the  foun- 
dations of  buildings,  it  is  used  metaphorically  to  signify  the 
beginning  of  any  thing.  Polyb.  xiii.  6,  2,  KaTctfioX^v  eiroieiTo 
Ktti  OefieXiov  vire^XX€TO  iroXvjfpoviov  xal  (iapeias  Tvpavvicos* 

36.  fjXOev  ei9  Tjjy  ouciav]     At  Capernaum. 
r —  <Ppd(Tov]      Which   Origen  in   John  iv.  36,    explains   by 
hwraKferf&oif,  .  Hesych.  fl>pa(rov,  ccttc,  Xe^oi^  ep/uLijvevaop.    Thus 


CHAPTER  XIII.  323 

•Heliodorus  i.  p.  37^  to  iiip  ovap  twto¥  ^^poS^e  rov  Tponov. 
-Ej^st.  Socrat.  p.  69}  ravra  oe  w%  oucaia  €<m  Kcd  /caXcuv  eyovra 
ireipaaofiai  aot  <f>pa^eiv.  Plut,  iraio.  to  oi  vdirrwv  fieyicrrov  xai 
KvpiwTaTov  tUp  eiptifi&mv  epyofiai  <Ppcurwv, 

36.  o  aypo^  icmv  o  Kocyjof^  This,  Middleton  observes,  is 
a  convertible  proposition:  and  yet  in  the  next  verse  crvwriXua 
and  ayyeXoi  want  the  article;  we  find  indeed  in  eight  MSS. 
fl  awreXeia,  which  is  not  an  improbable  reading,  though  in 
abstract  nouns  the  article  is  less  necessary  than  in  others:  but 
in  ayyeXoi  the  same  licence  is  not  allowed;  and  we  certainly 
ought  to  render,  ^^  the  reapers  are  angels,^  notwithstanding'  that 
in  other  places  as  in  ver.  49)  of  this  chap,  and  in  xxv.  31,  the 
task  here  spoken  of  is  assigned  to  the  angels  generally. 

—  ovToi]  referring  to  cnepfiay  though  agreeing  in  construe* 
tion  with  tjie  following  noun  viol- 

—  i/ioi  T^s  (icuriXela^j  James  ii.  5,  icXifporo/tioc  r^  ficurikeiau 
In  Matt.  viii.  12,  the  unbelieving  Jews  are  named  the  children 
of  the  kingdom  in  opposition  to  the  Gentiles,  because  that  being 
bom  within  the  covenant,  the  kingdom  was  theirs  if  they  had 
not  rejected  it  by  their  unbelief.  Here  the  children  of  the 
kingdom  are,  first,  the  believing  Jews,  and  secondly,  the  converted 
Gentiles  that  were  substituted  in  the  room  of  the  unbelieving  Jews. 

—  Tov  irovijpov]  i.  q*  toS  oiafioXou.  They  that  imitate  him 
in  his  wickedness  and  are  the  instruments  of  his  mischievous 
purposes,  John  viii.  41,  44.     See  v.  37- 

39.  o  cireipas  oiJtoJ      Scil.  ra  y^aMa. 

—  trvvreXeia  tov  aiaivos']  A  Hebrew  expression  frequently 
used  in  the  New  Testament.  See  ver.  40 :  Heb.  i.  2.  Here  it 
signifies  the  end  of  the  world. 

40.  TTvpi  /coTa/coicrai]  Joined  by  the  Hebrews.  Several  read 
iraierai :  the  other  better. 

—  ovTw^  6(7Tai]  i.  e.  ovtw  yevriaeTau  yheaOai  being  some- 
times used  for  elvai  and  vice  versS. 

From  this  as  well  as  other  places,  it  seems  probable  the 
wicked  shall  not  be  cast  into  everlasting  fire  till  the  end  of  the 
world.     Matt.  xxv.  41 :  2  Tim.  iv.  8:  Rev.  xx.  15. 

41.  Tov^  ayyeXovsj  &c.]  An  allusion  to  Joel  iii.  13.  See 
also  Rev.  xiv.  15. 

—  TO,   o-iray&xXa]      See   v.   29*      It   commonly    denotes    the 
actions  or  things  which  ensnare  or  seduce:  here  it  is  persons, 
being  joined  with  iroiovvra^.     So  xvi.  23.     All  those  who  are 
an  occasion  of  falling,  and  who  like  teres,  hindered  the  good, 
com  from  growing.     Origen  c.  Cels.  v.  aXtfiUs  ie  to  tov  atcw' 

x2 


394 


ST.  MATTHEW, 


oaXau  oyo^ia  iroXi)  €¥  toi^  ypd^fiaai  tovtoi^  eaTlv,  otrep  euiOafUv 
Xeyeip  irepl  tUv  oiaa'Tp6<f>6vTwv  airo  r^  vyiov^  OiocuricaXusv  tou^ 
atrXovtrrepovi  koI  et/c^atrari/Toi/;. 

—  Kal  TOU9  iroiodifTa^']  kcu  has  been  here  taken  m  the  sense 
of  id  est,  scilicet.  See  Glass.  Phil.  Sac.  p.  605,  which  Koecher 
seems  not  to  disapprove. 

42.  6C9  Tf/r  Kafkivov  TcSi  itvpoi\  Here  used  for  Kaijuvov  tcaio- 
fiivfivy  Dan.  iii.  11 :  Hos.  vii.  4 :  i.  q.  yeevva  toS  irvpo^,  v-  22, 
and  Trip  to  aitiviov, 

—  o  KkavdfLo^i  &c.]     See  viii.  12. 

.  43.  eK\aixy\fov(ri\  In  this  beautiful  expression  our  Lord  seems 
to  have  had  his  eye  upon  Dan.  xii.  3,  And  they  that  be  wise 
shall  shine  as  the  brightness  of  the  firmament,  and  they  that 
turn  many  to  righteousness  as  the  stars  for  ever  and  ever.  See 
Matt.  xvii.  2 :  Rev.  i.  16.  Light,  splendor,  brightness,  &c.  are 
the  images  used  to  indicate  a  state  of  happiness.  Wisd.  iii.  7* 
iiKcuoi  €v  Kaip^  eTTtaKoiriji  avrwv  avaXafi^ovai^  koI  w9  xririvOripei 
iv  K€i\afifi  SiaSpafAouvrai.  See  Ecclus  ix.  11:  1  Mace.  ii.  62: 
1  Pet.  v/4. 

—  o  €')((U)y  Zraj  &c.]  This  exclamation  intimates  that  truths 
of  greater  importance  and  solemnity  cannot  be  uttered  than  those 
which  respect  the  final  misery  of  the  wicked  and  the  inconceivable 
happiness  of  the  righteous,  and  that  all  who  have  the  faculty 
of  reason  ought  therefore  to  regard  them  with  becoming  attention*. 

44.  iraXtv]  See  v.  33.  So  Polyb.  ix.  18,  6,  waXiv  o/uioi«tK 
^SXnriras  Kara  ovo  Tpoirou^  tjfiapTe. 

,  The  design  of  this  and  the  following  comparison  is  to  shew 
that  the  advantages  of  the  kingdom  of  heaven  are  of  so  great 
a  value,  that  he  that  can  obtain  them,  ought  to  sacrifice  every 
thing  in  the  world  to  purchase  them.    Comp.  Matt.  xix.  27)  28,  29* 

—  evpwvf  &C.J  Aristot.  Metaph.  v.  30,  oTovei  T«y  opuTTwv 
if)VT^  fioOpov  €vp€  Offaaupov. 

•'^  61^  T^  ayp^^  Some  MSS.  and  Chrysostom  omit  n^. 
Middleton  observes  that  the  article  seems  to  have  been  originally 
inserted  from  the  frequent  use  of  o  dypo^  in  the  sense  of  ^^  the 
country,^  and  not  from  its  being  necessary  in  this  place:  here 
it  must  signify  an  estate  or -farm  as  is  evident  from  tov  aypov 
ixeivov  following. 

—  avTov\     Referring  to  0ij(ravpi^'  as  iv.  24,  o^oi}  avrov. 

,  4&.  o9  €upwv]  Griesbach  admits  €vpwv  ^€,  on  the  authority 
pf  a  few  MSS.  and  versions. 

*—  TroXvTifwvj  Ammonius,  iroKvTifAoi  ccttiv  o  itoXA^  Tijuiif^ 
tiyopcuTfuivos  aiSpwnc^. 


*  CHAPTER   XIII.  325 

Simplic.  inEpict.  114,  tU  yap  av  w  yjpvaea  ^oXxcmms  aprdK" 
Xd^cuTo  Kara  top  *Qfi^pov  Aio/uniSrj;  T19  ^  ouk  av  vovv  e^cov 
Ta  fieyiara  t^9  '^vj(^s  ayaOd  irpicurOf  ra  €/cto9  irpoieimevoii 

47.]  The  meaning  of  this  parable  is  much  the  same  as  that 
of  the  tares  and  the  field.  Both  good  and  bad  embrace  the 
Grospel ;  and  remain  confounded  together  till  Jesus  Christ  comes 
with  his  angels  to  separate  them  the  one  from  the  other. 

—  cra^iji'i;]  Hesych.  o-a^y^Fi;,  to  ^iKTuoy,  irXeyfia  ri  ec 
KoXdfJLWP  €1^  Qvipav  i')(9ya)p.  Philo  de  Vit.  Mos.  T.  11.  p.  95, 
KaOairep  poXov  lyQvwp  irdvra^  iv  kukXi^  aaytiveutra^  iirunroTai* 

—  6/c  irairroy  yevov^^    Scil.  rivdf  as  xxiii.  34. 

48.  avafiijiaaavTe^]  Thus  Herod,  iii.  ^5y  dvefiifiiuTav  auroy 
iwl  Tov  TTvpyov.  See  Numb,  xxiii.  4.  The  aorists  are  here 
used  for  pres. 

—  ri,  jcctXa  ....  to  <Ta7rpa\  i-^ihia  generally  understood. 
Some  have  however  made  the  words  more  general,  and  supposed 
them  to  mean  not  only  fishes,  but  other  things. 

—  cfw]    With  reference  to  dyyfia. 

49.  ix  fiiaov\    See  Gflass.  Phil.  Sac.  p.  115. 

51.  \iyei  avTciif  o  'Irjaoih]  Wanting  in  some  MSS.,  versions, 
and  Origen. 

—  o-i/FificaTc]  See  Bos.  Ell.  Gr.  p.  474.  Aristoph.  Av.  944, 
^«v€v  o  Xiyta;  ^uvifjfii, 

—  TavTa  iratrra]  All  these  parables,  the  two  last  of  which 
were  not  explained. 

—  vai]    See  Hoogeveen,  Doctr.  Part.  c.  xxxi.  Sect.  1.  §3. 

52.  Sid  TovTo]  A  mere  form  of  transition,  to  be  omitted  in 
translating,  as  xxiii.  34 :  Mark  xii.  24. 

—  irw  ypa/uifjLaT€us]  Properly  denotes  a  doctor  of  the  law : 
but  Christ  here  speaks  of  the  teachers  of  the  Gospel;  every  scribe, 
discipled  into  the  kingdom  of  heaven.  In  xxiii.  34,  he  makes 
use  of  the  word  in  the  same  sense.  This  may  particularly  be 
understood  of  our  Saviour  himself,  who  sometimes  makes  use 
of  dark  and  obscure  sayings,  and  sometimes  explains  them ;  who 
at  one  time  quotes  Moses  and  the  Prophets,  and  at  another  cites 
sayings  that  were  vulgarly  used  among  the  Jews. 

—  /laOnrevBek]  In  the  language  of  Scripture  /maOrrrtueiv 
Ttvd  is  to  make  a  disciple :  fioBijTeveiv  tivI  to  be  a  disciple ;  as 
Joseph  of  Arimathea  e/mOiiTcvae  Tip  'If^o-oi/,  xxvii.  57-  Madiy- 
Te^^vjvai  is  the  same  in  this  passage.  So  ^laOtfTevdrivat  t^ 
Kvpttp  is  often  used  by  Basil,  De  Baptismate,  whose  title  is 
OTi  Sel  irpSrrov  jmaOifrevO^ycu  TffJ  Kvp'upy  Kal  tots  KaTci^uuOffvai 
TOV  dyiov  fiamriafiaro^.     Hence  those  who  were  first  converted 


k. 


32&  ST.  MATTHEW^ 

to  the  faith,  were  called.  fia0HTal  as  the  disciples  of  Christ 
their  doctor  and  master.  Justin  M.  Apol.  i.  fia9^€v9^voi  w 
ra  Oeia  StidyfiaTa,  And  Dial.  c.  Tryph.  ficSifrevofi^voi  ck  tb 
opofAa  Tov  ,KpurTov.  See  also  Bp.  Blomfield^s  Sermon  on  this 
text,  Note  7. 

•—  cJy  rijv  jSao-iXeioi;]  Some  read  t^  ftaaiKeUj^.  Either  will 
express  the  Hebrew  phrase.  The  other  reading  cv  t^  (iaaiKeiq. 
has  arisen  from,  t^  /Soo-iXei^. 

-T^  oiKoS€aw6Tti]  He  here  compares  a  faithful  and  industrious 
preacher  to  a  good  householder  who  has  gathered  together  the 
fruits  of  several  years,  and  distributes  them  to  his  family.  He 
has  given  the  pattern  and  example  of  such  a  teacher  in  his 
discourse  contained  in  this  chapter. 

—  cicjSaXXei]  xii.  35,  ck  rod  ayaOov  Offaavpov  Ttj^  KopSlas 
itcfiaXXei  rd  ayaOd,  To  bring  out  of  his  treasure  or  store- 
house things  new  and  old,  was  a  kind  of  proverbial  saying 
9mong  the  Hebrews;  and  denoted  a  man^s  giving  a  plentiful 
or  liberal  entertainment  to  his  friends  and  such  as  came  about 
him. 

—  Offac^vpoy^  See  ii.  11,  p.  52,  i.  q.  rofieloi/.  Eurip.  -Ion. 
1141,  \a(iwv  o  v<pdafiaff  lepd  Ofjcravpiiv  irapd. 

— r  Kaivd  KOi  TToXaia]  Scil.  fip^ouLora  -  or  oyffwvia,  Eisner 
would  understand  (TKeufj :  and  Mich,  in  Bos.  Ell.  Gr.  p.  45, 
yewiffkara.  Ennius  describing  ^Elius  Sextus  says,  Multa  tenens 
antiqua,  sepulta,  vetusta,  quae  faciunt  mores  veteresque  novosque 
tenentem. 

53.  fierfipev  eiceldei/]  He  crossed  the  lake  to  go  to  Gadara. 
Mark  iv.  35. 

54.  cf9  Tt]v  waTplSa]  Scil.  iroXiV  or  ywpa¥»  Na^apcr  ov  riv 
T€$pafiii4vos9  Luke  iv.  16.  The  Evangelists  call  Nazareth  our 
Lord^s  own  country,  because  it  was  the  town  in  which  he  had 
been  brought  up,  and  to  distinguish  it  from  Capernaum  where 
he  ordinarily  resided.  Eustath.  II.  S.  p.  351,  ore  Se  ye  narpii 
fkivov  Xeyercu,  iXKeiirriK^^  JcaXeircu^  Xeiirei  yap   ola,  ^    yij, 

4    TJ    TOUWTOIf* 

'—iroOev  Tov'np]  Epictet.  Enchirid.  29,  'iroOev  riiiiiw  avTti  ly 
o<f^pv^» 

-*- 17  <T<Kf>ia\  That  learning :  which  they  were  amazed  to  find 
in  him,  without  having  been  taught  by  their  doctors. 

"-^ai  ^vva^ei%^  This  word  denotes  both  miracles  and  the 
power  of  performing  them:  the  latter  here  meant. 

65.  TvicToroff]  Hesych,  reKTrnv^  irai  o  Tc^ffinyy.  It  is  a 
nceived  tradition  in  the  church,  that  Joseph  was  a;  carpenter. 


CHAPTER   XIII.  3S7 

which  T€KTwy  by  itself  implies,  as  2  Kings  xxii.  6:  2  Chron.  xxiv. 
12:  xxxiv.  11:   Ezra  iii.  7-   Isai.  xli.  7'-  Zech.  i.  20:  and  there* 
is  not  a  passage   in  the  sacred  writings  where  it   is  employed 
in  the  same  manner,  to  denote  a  man  of  a  different  occupation. 

St.  Mark  vi.  3,  has  oirv  ovto^  earriv  o  Teicrwv;  which  many 
suppose  to  be  by  metonymy  for  TexTovo^  ito^;  but  there  is 
nothing  to  prevent  the  words  being  taken  in  a  strict  sense:  for 
it  was  a  custom  among  the  Jews  of  what  rank  or  quality  soever, 
to  teach  their  children  some  ingenious  craft  or  art,  not  only  as 
a  remedy  against  idleness,  but  as  a  reserve  iii  time  of  want. 

Justin.  M.  Dial.  §  88,  p.  247,  f«i  eXOoyro^  rw  *Ij;cro5  eirl 
Tov  *Jopdavfiv,  Kal  voiJLit(pfiivov  rov  tcktovo^  viou  virapyeiv,  koI' 
aewoihy  W9  ai  ypa(j>at  etafpuaraoy^  (bcuvoiievoVf  kcu  TeKTowos 
uoftAii^o/uLevou  (rawTo  'yap  to  TeKTOviKci  epya  eipya^ero  ev  aifOpm'-^ 
woi^  wVy  aporpa  xai  ^vyd  oca  tovtwv  xal  rd  t^  oiKcuoavv*!^ 
avfifioXa  cioaarKioy  Kal  ivepyrj  (iio¥, 

— 'O^eX^oi  avTou^  These  four  are  often  mentioned  as  our- 
Saviour^s  brethren:  sons  of  Mary,  sister  to  the  Virgin  Mary, 
and  wife  of  Cleophas  or  Alphseus.  See  Kidder^s  Dem.  of  Mess. 
Part.  II.  p.  66 :  Pearson  on  the  Creed,  Vol.  i.  p.  276. 

— ^'Iaicct>)3os]    James  the  Less,  called  by  St.  Paul  our  LonPs' 
brother.  Gal.  i.  19. 

—  Sf/ictfi']  Called  the  Zealot,  or  Canaanite,  to  distinguish  him 
from  Simon  Peter.     See  x.  4. 

—  'loi/ja^]  The  author  of  the  epistle  that  bears  that  name,' 
wherein  he  styles  himself  Brother  of  James.     See  x.  3. 

—  'laicr^]     Of  Joses  we  hear  no  more ;  probably  he  died. 
56.  Tovra  Trdyral     Referring  to  (ro(f>ia  and  cvvaimet^, 

— -irp*}^  tllJLas  €t<y«]     John  i.  1,    o  Xoyo^  tju  irpo^  to¥  Qeov, 
Mark  xiv.   49,   Kaff    ti/xipav    rnxriv    irpo^    ifia^\    1  Cor.  xvi.  6,' 
irpcfs  Vfia9  oi  rvyfov  Trapafievw, 

—  irpo^^Ttfi  aTc/uio$]  This  expression  is  proverbial,  signifying' 
that  those  who  profess  extraordinary  endowments  are  no  where 
in  less  request  than  among  their  relations  and  acquaintance. 
The  reason  is,  superior  merit  never  fails  to  be  envied,  and  envy 
commonly  turns  the  knowledge  it  has  of  persons  some  way  or 
other  to  their  disadvantage.  Plut.  de  Exsil.  p.  604,  tQv  ^>pow- 
fiwrdrwv  Kal  c^Xp^TaTtoy  oXlyov^  ay  eupoiv  ey  Tac9  eavriiy 
TraTpiai  KeKti^eoixiyov^,  Eurip.  Here.  Fur.  186,  oi  yap  eaff 
owov  eaOXoy  ri  Spaaas  fmpTvp'  ay  XdfioK  irdrpav.  Aristid. 
ircuTi  Toti  0iXo(ro0ocs  icoj^e  ^ctXeiros  iy  r^  irarpiit  o  /3co?.* 
Seneca  de  Benef.  iii.  3,  Vile  habetur  quod  domi  est. 

—  ei  fAiji],  See  Bos.  £11.  6r.  p.  17- 


328  ST.  MATTHEW. 

58.  Kai  ovK  €voin<T€Vj  &c.]  Christ  displayed  his  power  only 
towards  those  that  believed  in  him.  Hence  this  saying  of  his. 
Thy  faith  hath  healed  thee. 

Chap.  XIV. 

li  €1^  €K€iv(p  Ttp  Koi/o^]  When  Christ  had  sent  out  his  disciples 
tb  preach  the  Gospel,  to  cast  out  devils,  and  to  heal  diseases, 
and  they  by  virtue  of  his  name  had  been  successful  in  that  work, 
and  thereby  spread  his  name  abroad.  Mark  vi.  12,  13,  14: 
Luke  ix.  6,  7- 

—  'HpwSfi^]  Antipas,  one  of  the  sons  of  Herod  the  Great. 
See  Joseph.  Ant.  xvii.  3. 

—  o  rerpapyrfi^  The  first  meaning  that  seems  to  have  been 
aflSxed  to  this  word,  is  prince  or  governor  of  the  fourth  part  of  a 
kingdom.  But  the  name  was  afterwards  given  to  the  governors  of 
a  province,  whether  their  government  was  a  fourth  part  of  the 
country  or  not :  as  in  the  present  case,  where  Herod  had  by  will 
divided  his  kingdom  into  three  parts,  leaving  Galilee  and  Peraea  to 
Herod  Antipas.  It  is  commonly  used  as  a  title  inferior  to  that 
of  king:  though  even  that  name  is  sometimes  given  to  the 
tetrarcbs ;  see  ver.  9-  Horace  makes  a  distinction,  Modo  reges 
atque  tetrarchas,  omnia  magna  loquens.  Cicero  gives  the  title 
of  rex  to  Deiotarus. 

—  Tfiv  oKoriv  '  Ifjaov^  i.e.  rrepi  tov  'Iricrov,  See  Glass.  Phil. 
Sac.  p.  7^*     Ii^  the  same  way  Tacitus  uses  auditio  for  fama. 

Interpreters  enquire  why  he  heard  not  of  the  fame  of  Jesus 
sooner^  Some  say  because  he  was  at  Rome  at  the  beginning 
of  our  Saviour^s  preaching,  and  when  he  wrought  his  former 
loiracles:  but  the  arguments  in  favour  of  such  an  opinion  are  not 
satisfactory.  Others  say  that  he  was  engaged  in  the  Arabian 
war:  but  the  war  with  Aretas  was  carried  on  by  his  generals, 
and  did  not  call  Herod  away  from  the  country «  and  was  waged 
after  John's  death:  Jos.  Ant.  xviii.  6,1.  We  cannot  therefore 
understand  this  of  Herod's  first  hearing  of  Jesus ;  but  that  he 
began  to  take  notice  of  his  fame  when  these  miracles  were  wrought 
not  only  by  himself  in  person,  but  by  others  in  his  name:  or 
that  being  conscience-struck,  he  became  alarmed  at  the  repetition 
of  those  accounts  which  he  had  before  not  attended  to,  in  the 
midst  of  his  pleasures. 

2.  T0I9  naiaiv  ai/roi;]  i.  e.  SovXoKy  ^iXoi^,  as  3  Esd.  i.  30. 
The  Septuagint  translate  the  same  Hebrew  word  by  7rac9,  1  Sam. 
xviii.  22:  Jos.  i.  7»  13 :  in  the  latter  of  which  passages  Symmachus 
has  &wXor:  and  by  tptXai,  Esth.  ii.  18.     Beausobre  liere  under- 


CHAPTER  xir.  329 

stands  the  words  to  mean  courtiers,  or  his  officers.     In  1  Mace.  i. 
6,  Alexander  calls  his  officers  or  generals  iraiSa^, 

—  ouTos  icTTiv  *{taawrji\  So  also  St.  Mark :  but  St.  Luke 
says  he  was  perplexed  Sitpropeh  he  enquired  because  it  was  said 
of  some  that  John  was  risen  from  the  dead,  and  spoke  of  that 
to  his  servants  as  the  more  probable  opinion :  desiring  notwith- 
standing to  see  him,  Luke  ix.  9  ;  that  so  he  might  more  perfectly 
discern  whether  he  was  John  or  not. 

—  tjyef^rj]  The  resurrection  from  the  dead  was  then  an 
article  of  faith  among  the  .  Jews.  Thus  Josephus  informs  us 
that  aOavoTov  tc  ut^vv  tois  yj/vj(€U9  iriaTi^  avroi^  etvai^  kqi 
VTTO  yOovo^  oiKaidareis  t€  kqI  Tifxas  oU  aperij^  fj  Kcucia%  CTriri/oei/o'c^ 
€y  ry  (iiif)  yeyope.  xal  toIs  fiev  elpyfiov  aioiov  irpoarlOeaOai, 
7-019  06  paoTwyfjv  Tou  cLvafiiovv,  And  in  2  against  Apion, 
on  T0I9  T01/9  v6fiou9  ^a^i/Xcc^curi,  k<j^v  el  oeoi  0vt}aK€iv  vtrep 
avTwy,  trpo0v/uLca^  airoOavovatv,  eSwKCP  6  Geo?  yevecOai  re  TraXiy, 
Kol  filov  atieiva}  Xa)3€?i;  ex  irepiTpoir^i*  Yet  how  Herod  who 
was  a  Sadducee,  xvi.  6:  Mark  viii.  15,  could  affirm  the  resur- 
rection of  John,  has  been  disputed.  The  murder  of  the  Baptfst 
was  recent,  and  whether  or  no  he  agreed  in  all  respects  with  the 
doctrines  of  the  Sadducees,  his  fears  and  anxieties  might  lead  him 
now  to  doubt ;  particularly  too  as  there  was  a  prevalent  opinion 
that  some  of  the  prophets  should  arise  at  the  coming  of  the 
Messiah:  or  the  suggestions  of  his  guilty  conscience  might  be 
too  powerful  to  be  removed  by  the  flattery  of  his  servants. 
Wisd.  xvii.  11,  SeiXov  yap  loiw^  irovripia  fiapTvpi  KaraoiKai^ofieufi' 
ael  d€  irpoa€l\ij(l>€  rd  j^aXeird  crvve'j^opLevfi  t^  trvveioi^aei.  See 
Forteus,  Lect.  xiv.  p.  3. 

—  al  ivvaik£ii\  Middleton  renders  "  the  powers  or  spirits  are 
active  in  him.**^  Al  Svvofiets,  he  says,  must  be  some  kind  of 
agents,  and  that  spiritual  agents  were  so  denominated,  there  can 
be  no  doubt,  see  Euseb.  Praep.  Evang.  vii.  15:  Dem.  Evang.  iv.  9* 
In  the  same  sense  several  of  the  Fathers  use  the  word :  and  in 
this  manner  it  is  used  in  the  New  Testament.  Compare  Ephes. 
vi.  12,  with  i.  21.  See  also  Rom.  viii.  38.  Herod  had  hitherto 
believed  in  neither  a  resurrection  nor  the  agency  of  spirits. 
His  remorse  however  and  his  fears,  for  the  moment  at  least, 
shake  his  infidelity;  and  he  involuntarily  renounces  the  two 
great  principles  of  his  sect. 

— •  €P€pyovati^'\  There  is  something,  Middleton  says,  remarkable 
in  the  sense  which  the  commentators,  with  the  exception  of 
Wakefield,  ascribe  to  evepyovaiv*  Our  own  version  of  the  passage 
seems  to  be  founded  on  a  lectio  singularisj  a  pr.  manu  of  D. 
vis.  iwapyovtriv,  a  word  indeed  which  wants  authority,  but  which 


330  ST.    MATTHEW.* 

if  it  existed,  would  be  deducible  from  ivapyri^i  and  when  we 
consider  that  the  Codex  Bezae  was  presented  to  the  University 
of  Cambridge  only  about  twenty-six  years  before  our  present 
version  was  made,  it  is  not  altogether  improbable  that  this 
reading  might  have  been  thought  of  great  importance.  The 
other  translators  appear  to  take  evepyeiv  passively:  whereas  it 
is  every  where  in  the  New  Testament  used  in  a  transitive  or  an 
absolute  sense :  where  the  passive  is  required  we  have  euepyettrOai, 
And  besides,  the  action  is  usually  referred  to  some  Being  of 
extraordinary  power;  either  to  God,  as  1  Cor.  xii.  6:  Gal.  ii.  8: 
iii.  5:  Eph.  i.  11,  20:  Phil.  ii.  13:  or  to  the  Holy  Spirit ,  as 
1  Cor.  xii.  11:  or  to  the  Devil,  as  Eph.  ii.  2;  and  these  are  the 
only  instances  in  which  the  active  verb  occurs  except  Phil.  ii.  13, 
where  we  have  to  OeXeip  Kal  to  euepyeiu  applied  to  men.  He 
infers  therefore  that  evepyovaiv  is  here  used  in  an  absolute  sense, 
and  confirms  his  opinion  of  the  meaning  of  ai  Svvd/jL€i9, 

Origen  c.  Cels.  i;  /lAev  vv^  yivcTai  irfw  avdiravaiVy  ij  ce  riyuepa 
irpo^  TO  opq,v  Te  Kal  euepyelv, 

3.  KpaTjli<Ta%y  &c.]  A  digression  from  this  to  ver.  13,  giving 
a  history  of  the  captivity  and  death  of  John  the  Baptist.  See 
Glass.  Phil.  Sac.  p.  299.  The  aorists  therefore  would  be  ren« 
dered  by  plusquamperfect.  So  xxvi.  48,  we  meet  with  c^omcc, 
where  Mark  xiv.  44,  has  SeSioKei. 

Josephus  takes  care  to  conceal  that  John  was  imprisoned  on 
account  of  his  reproving  the  tetrarch^s  conduct,  and  represents 
Herod  as  proceeding  upon  more  general  grounds.  He  describes 
John  as  a  good  man,  who  persuaded  the  Jews  to  moral  and 
virtuous  living,  to  justice  towards  each  other,  devotion  towards 
God,  and  to  become  united  by  baptism :  and  as  he  had  many 
followers  who  were  entirely  devoted  to  him,  the  tetrarch  deemed 
it  advisable  to  seize  and  imprison  him  before  any  revolt  or 
insurrection  should  actually  begin.  On  this  account  he  ordered 
liim  to  be  apprehended  and  sent  as  a  prisoner  to  the  castle  of 
Machserus,  where  he  was  afterwards  killed.  Soon  after  this 
event,  Josephus  adds,  Herod^s  army  was  defeated  and.  destroyed 
by  Aretas,  and  the  Jews  considered  the  tetrarch^s  loss  and  defeat 
as  a  punishment  from  God  for  the  murder  of  John  the  Baptist. 
Antiq.  xviii.  6,  2.  It  is  possible  there  may  be  no  real  difference 
between  the  Evangelists  and  Josephus.  The  former  relate  the 
real  cause  of  the  Baptist^s  imprisonment,  as  part  of  the  secret 
history  of  the  court  of  Herod;  the  latter  gives  the  public  and 
ostensible  reason. 

—  €0€Ta  ei;  (pvXaKfj^  So  Plato,  cis  <pv\aK^v  aTroOetrOai, 
Machdsrus   was  beyond  Jordan,    about   two  leagues   from  that 


CHAPTER   XIV.  331 

river,  on  the  north-east  side  of  the  lake  Asphaltites,  and  not  far 
distant  from  the  place  where  the  river  discharges  itself  into  it. 
It  was  in  the  hands  of  Aretas,  king  of  Arabia,  when  he  married 
his  daughter  to  Herod  Antipas,  but  how  it  afterwards  came  into 
Herod'^s  possession,  we  have  no  account  from  history. 

—  *HpwSidSa]  The  daughter  of  Aristobulus,  who  was  put 
to  death  by  his  father,  Joseph.  Ant.  xviii.  6.  She  had  agreed 
with  Herod  to  divorce  herself  from  her  own  husband  at  Herod^s 
return  from  Rome,  was  married  to  him,  and  cohabited  with  him 
as  his  wife. 

—  ^iKiinrov]  Not  the  tetrarch  and  son  of  Cleopatra:  but 
the  son  of  Mariamne  the  daughter  of  the  high-priest  Simon* 
Josephus,  Ant.  xvii.  1,  2,  calls  him  Herod,  by  which  name  the 
sons  of  Herod  the  Great  were  frequently  called.  He  calls  Antipas 
Herod ;  and  Dio  Cass.  p.  5679  calls  Archelaus  Herod.  The  name 
is  not  in  the  Vulg.  nor  in  the  Camb.  MS.  He  might  according 
to  the  custom  of  the  Jews  have  two  names.  Herod  was  the 
family  name ;  but  Philip  was  that  by  which  he  was  distinguished 
from  the  rest  of  his  brethren.  A  like  example  we  have  Acts  xii. 
where  St.  Luke  speaking  of  one  of  the  first  Herod'^s  grandchildren, 
who  was  eaten  up  of  worms,  calls  him  Herod  by  the  family  name. 
Whereas  Josephus  speaking  of  the  same  person,  calls  him  by  his 
proper  name  Agrippa.  - 

4.  ovK  i^eari]  By  the  law  a  man  was  forbid  marrying  his 
brother'^s  wife,  unless  the  latter  died  childless.  Lev.  xviii.  16} 
XX.  21 :  Deut.  xxv.  5.  Now  Philip  was  still  alive,  and  as  he 
died  in  the  twentieth  year  of  Tiberius,  must  have  lived  four 
years  after  this  time.  He  had  a  daughter  by  Herodias:  she 
therefore  was  guilty  both  of  incest  and  adultery. 

Joseph  Ben  Gorion  tells  us  expressly  that  Herod  took  the 
wife  of  his  brother  Philip  in  his  life  time;  and  that  he  killed 
John  for  telling  him  that  it  was  not  lawful  so  to  do:  and  that 
it  was  John  who  celebrated  baptism.  R.  David  Ganz,  another 
Jewish  writer,  tells  us.  That  Herod  was  a  wicked  man ;  thai 
he  slew  many  of  their  wise  men ;  that  he  took  his  brother  Philip^s 
wife  in  his  Ufe  time;  and  that  he  killed  John  for  reproving  him 
for  it. 

-^ffveci;]  Scil.  yvvaiKa,  See  Bos.  Ell.  Gr.  p.  56.  So  Xen. 
KtY>.  Trai^.  I.  5,  10,  Kva^dptj^  eitefxire  vpt^  KafAfivtrtiv  top  Ti^y 
ci^eX0i}y  i'^ovra.  Hist.  Gr.  vii.  4,  23,  XiXwp  o  xijj/  ao€\(j>fiv 
TOW  'Apyicufiov  eywv,  De  Ages.  xxi.  el  avfifiaiti  yepaitp  viap 
eyeip.     Hom.  Hym.  Here.  8,  koi  €')(€i  KaXXi(r<f)vpov  ''HjSi/i/. 

5.  9eXwv]    To  reconcile  this  with   Mark  vi.  19^  where  it   is 


k 


332  ST.   MATTHEW. 

said  Herodias  would  have  put  him  to  death,  but  could  not  prevail 
with  Herod  so  to  do ;  it  may  be  said,  Herod  was  willing  enough 
to  do  it,  but  was  withheld  from  the  action,  partly  out  of  fear 
of  the  people,  lest  an  insurrection  should  be  occasioned  against 
his  government;  and  partly  by  the  checks  of  his  conscience,  as 
knowing  John  to  be  a  just  and  holy  man,  whose  death  might 
be  avenged  on  him  by  a  just  and  righteous  God,  as  the  Jews 
thought  it  was  by  the  destruction  of  his  army.  See  Porteus, 
Lect.  XIV.  p.  6. 

—  e^o/Siydi;]    Several  MSS.  read  itpofieiro, 

—  W9  irpo(piiTfiv]  Hesych.  019,  aktfiA.  See  also  Glass.  Phil. 
Sac.  p.  4f36.  Q9  oir)(^  OfJLOi€i<T€(t>9  aXXa  jieficuwaete^.  So  Neh.  vii. 
2,  avTos  €09  avrip  aktidri^t  He  was  a  true  man,  and  one  that  feared 
the  Lord. 

By  the  word  irpo^iyri;^  they  generally  meant  one  of  the  holy 
men  whom  God  had  raised  up  to  his  people  in  former  ages. 

—  cl^^oi/]  Eurip.  Here.  Fur.  1401,  irailwv  oTepnOels  irat!^ 
iwwi  e'xw  a  ifiov,  Lucian,  Toxar.  xii.  Vol.  11.  p.  519,  oi/^f 
avTov  evTiixorepov  elye  twv  KoKaKwv*  Dion.  Hal.  x.  01  ficv  ovv 
vaTpUioi  Tifiiov  avTov  iiri  tovtois  cIj^of. 

6.  yeveaiwv^  Sub.  rfficpZv^  not  aviiyrocrmy  as  Bos  understands, 
£11.  Gr.  p.  156.  Doubts  have  been  entertained  whether  his  birth- 
day is  here  meant,  or  the  day  of  his  accession  to  the  crown, 
both  of  which  were  frequently  celebrated  with  great  pomp, 
among  the  Gentiles.  It  was  usual  with  the  Egyptians,  Gen.  xl. 
SO :  the  Persians,  Herod,  i.  133 :  and  the  Romans,  Plin.  Ep.  x. 
61 :  though  not  with  the  Jews,  who  reckoned  these  among  the 
feasts  of  idolaters.  The  former  we  read  of  in  2  Mace.  vi.  7> 
where  it  is  said  of  Antiochus  Epiphanes,  €i9  Ttjv  Kara  /ui^ya 
Tov  fiaaiKew^  yeueOXiov  ijfiepav,  Philo  de  Opif.  Mund.  p.  20, 
eopTtj  yap  ou  fita^  iroXcoiy,  i;  ywpa^  earlv,  aXKa  tov  Trairroy, 
flP  Kvpiw9  o^ioPy  Kai  fiomjv  iravcfi/xov  oi/o/ua^6iv  Kal  tov  KocfJLOv 
yevecriov.  Joseph.  Ant.  xii.  4,  7>  Troi^cy  o\  irpwTOi  Ttj^  ^vpia^ 
Kat  Tfj^  vinjKoov  j^wpa^j  eopToS^ovTe^  Ttjv  yeveanov  fffiepav  tov 
'/rcuSiov  {tov  /SaeriXeox).  Dio  lviii.  de  Drusilla,  xal  iv  toI^ 
yeveaiois  ai/r^y  eopTtj-  Dio  Cocc.  Exc.  7^6>  ^ciJ  /uao^  irpo9  tov 
TeTeXevTijKOTa  aoeX^oi^  eneoeucvvTOy  KaTaXvaras  Ttju  twv  yeveaiwv 
Ti/uLijV'  Josephus  tells  us  6f  King  Agrippa,  tifiepav  ovv  eopToSCwv 
avTov  y€V€0Xiov  ore  irSuriv  wv  tip\€v  €v<f>po<Tvvais  Kaditrrxurro 
AxXeioi.  Suidas,  yevetrias  1)  01  eviavTov  iiri<f>oiTwya  tou  T€j^ 
BivTos  fAviifxtj.  The  latter  we  read  of  in  1  Kings  i.  8,  9 :  Hos. 
▼ii.  6.  And  Josephus  tells  us  of  Herod  the  Great,  Ant.  xv. 
^  11,  6,  (rvv€9cjr€irTaiK€i    yap   rjy   TrpoBetTfiifif.   tov   wept   tov    vaov 


CHAPTER   XIV.  333 

€pyov,  Kal  Tjji/  li/mepav  rtp  fiaaiKel  r^y  ^PX^^'  ^^  *f  eOovs 
€opTa^€CF,  €19*  rai/Toi;  cXdeii/.  And  in  this  sense  the  Latins 
use  the  expression  Dies  natalis.  But  though  the  word  may  be 
used  with  this  latitude,  it  is  safer  to  prefer  the  customary  inter- 
pretation, unless  where  .there  is  positive  evidence  that  it  haa 
that  meaning. 

— ayo/uL€Vta>p^  Arrian.  Exp.  i.  10,  4,  fiuaTtipioop  t£v  fieyaXwv 
ayo/i€vwv»  Plut.  Sympos.  viii.  1,  Tt/v  ^MKparov^  ayay6vT€9 
y€p€0\iov.  -Slian,  A.  N.  xi.  2,  Tt/v  jULeyicrrtfv  eoprt/v  ay ovaiv 
/Aia9  fffiepa^  aefxptivTe  Koi  /AcyaXo^rpcTr^.  Demosthenes,  clpiivriv 
ayei.     Sallust,  pacem  agit.     Plautus,  ferias  agere. 

—  j}  0vyaTfip'\    Salome,  her  daughter  by  her  former  husband. 

—  o^p^^f/o-aro]  In  antient  times  it  was  so  far  from  being  the 
custom  for  ladies  of  distinction  to  dance  in  public,  that  it  waff 
reckoned  indecent  if  they  were  so  much  as  present  at  public 
entertainments.  The  Queen  Vashti  thought  it  so  dishonourable, 
that  rather  than  submit  to  it,  even  when  commanded  by  Ahasuerus, 
she  forfeited  her  crown.  Lardner  (Vol.  i.  p.  15),  not  furnished 
with  any  instance  parallel,  concludes  from  this  very  story,  as 
related  by  the  Evangelists,  that  this  dance  was  a  very  unusual, 
if  not  a  singular  piece  of  complaisance.  If  it  had  been  a  common 
thing,  it  is  not  to  be  supposed  that  Herod  would  have  thought 
of  requiting  it  with  so  large  a  present  as  half  his  kingdom; 
And  notwithstanding  Michaelis  (Vol.  i.  p.  63)  thinks  that  Salome^s 
being  a  child  is  a  sufficient"  answer  to  the  objection  of  its  being 
unsuitable  to  the  dignity  of  a  princess,  and  contrary  to  the 
manners  of  the  age,  to  dance  in  public  for  the  entertainment 
of  the  court;  yet  it  will  generally  be  allowed  to  be  a  violation 
of  decorum  and  of  custom;  and  not  probable  that  a  young 
woman  of  high  rank  and  so  tender  an  age  should  voluntarily 
have  taken  such  a  step. 

—  €1/  Ttp  fieati)]  In  the  presence  of  the  princes,  captains,  and 
chief  men  of  the  nation,  Mark  vi.  21. 

—  ripeae  ry  'Hpcuoiy]  Maeris  ffpeae  /ue,  jAm^rcyy'  tjpeae  fiot 
^EXKijviKm  Kal  koivov. 

7-  fieff  opKOV  w/uLoXoyriaev^  Mark  vi.  23,  xal  wfioaev  avrij. 
Polyb.  V.  96,  5,  (i/uLoXoytfO'e  Ttjv  wcpav  ai/Toi9  Trapaowaetp-  Kal 
irepl  tovt£¥  opKOV9  erroifitraTO  Kal  avvOriKa^* 

—  o  eav  aiTjyVjyTai]  St.  Mark  here  adds  ccw?  tj/miaovs  t^ 
/3curcX€la$  fiov-  See  the  same  offer  made,  Esth.  v.  3.  Diod. 
Sic.  XVI.  Philip  iiafie^cmiaaTo  irav  ori  ai;  alTYifrriy  yaplaadOat' 
Ovid,  Metam.  ii.  44,  Quoque  minus  dubites,  quodvis  pete  munus, 
et  illud  Me  tribuente  feres ;  promissis  testis  adesto  Dis  juranda  palu»« 


k. 


J34  ST.   MATTHEW. 

&  Tpofiifiaa^lffa]  Hesych.  fpafii^aaBelsf  'x-poajfieh-  Suid. 
«'poj3i/3ct^€cry  wapaiwet^,  to0€1¥j  rpoiy^iS'  i-  e.  wrought  upon, 
incited,  stimiiljUed,  which  agrees  with  the  account  given  by 
Sc  Mark,  who  rdates  the  whole  stcxy  more  fiilly  in  many  other 
circumstances,  and  says  that  upon  this  promise  she  went  out  to 
her  mother,  and  said  What  shall  I  ask?  and  came  in  again  by 
her  instruction  to  ask  the  head  of  the  Baptist.  Xen.  Mem.  i. 
%fVJj  watmK  TI0V9  ci&urcoirra9  opw  avTov9  €€uani vra^  T€  T019 
/ua^apavo'iWf  fifW€p  avroc  irocov<rtv  a  iwaaKOvaiy  koI  t^  Xo^^ 
wpo/3c/3a^ovra9-  Glia  Zi  cai  ^jmKpinpf  ceucvvirra  rtis  J^upw- 
atw  €auTO¥KaXo¥  KayaBowovra,  xal  oiaX€yofi€wo¥  KoXkurra  wffi 
aperiii  ad  rtuir  aXXmw  oiSfMnrimMf.  Diog-  Laert.  t.  5,  11,  twros 
ciu  yiffTpoimpop  Trp€>€fiifia(r€  tov  woXiriTr.  Dionys.  Longin. 
procem.  lib.  de  fin.  p.  244,  oc  ie  awajfpSjvtu  a<pbnp  ^yifaavro 
Tmrs  avvoirrov  wpo^fia^eiw  €is  nfv  rwv  apcaKorrwp  cairrofs 
nm^Xir/rir. 

—  Tifv  ir6^>aXifv,  &c.]  It  was  customary  with  princes  in  the 
East  to  require  the  head  of  those  they  ordered  to  be  executed 
to  be  brought  to  them,  that  they  may  be  assured  of  their  death. 
And  such  is  still  the  custom  in  the  Turkish  court.  We  have 
also  an  instance  in  Josephus,  Ant.  xviii.  6,  1,  which  follows 
the  story  of  this  marriage.  Aretas  was  extremely  provoked  at 
the  treatment  of  his  daught^,  and  at  length  a  war  broke  out 
between  him  and  Herod.  A  battle  was  fought  and  Herod^s 
troc^  were  defeated.  Herod  sent  an  account  of  this  to  Tibe- 
rius ;  and  he  resenting  the  attempt  of  Aretas,  wrote  to  Vitellius 
to  declare  war  against  him,  with  orders  that  if  he  were  taken 
prisoner,  he  should  be  brought  to  him  in  chains ;  and  that  if 
he  were  slain,  his  head  should  be  sent  to  him. 

9.  o  jSoo-iXei/v]  The  tetrarchs  frequently  took  upon  them 
the  name  of  Kings,  as  is  manifest  from  the  instance  of  Deio- 
tanis,  Tetrarch  of  Gralatia,  to  whom  the  Roman  Senate  ga%'e 
the  name  of  King.  Herod'^s  subjects  spoke  of  him  in  this  style 
of  honor ;  and  therefore  St.  Matthew,  who,  as  well  as  St.  Peter, 
had  stood  in  this  relation  to  him,  here  uses  it.  But  others, 
Jews  as  well  as  Greeks,  gave  him  the  title  of  Tetrarch,  as  St. 
Luke  has  done :  and  so  Josephus  always  calls  him. 

—  eXi/TTjJfljy]     See  Glass.  Phil.  Sac.  p.  1B82. 

10.  W/A>|^a(]  See  ii.  16  :  Scil.  rii/a.  Leisn.  in  Bos.  Ell.  Gr. 
p.  93.  cir»crToXi)i/.  Schmidt.  vTrrjpiTtip.  Mark  vt  27,  adds  crxc- 
Kovkartopa.  Plut.  Pelop.  p.  293,  xc/u^as  Trpoy  aurov  €k4\€U€ 
Oappclv.  Joseph.  Ant.  viii.  2,  6,  Kal  7re/ui>|/a9  tt/oo?  avTot^  lyo'ira- 
J^aro,     See  also  Glass.  Phil.   Sac.  p.  360.     Herod   must   have 


CHAPTER  XIV.  335 

been  at  Machaerus  or  in  the  neighbourhood,  unless  the  name 
in  Josephus  be  an  interpolation.  It  would  have  been  a  two 
days^  journey  from  Tiberias  to  execute  the  command. 

— *  a7r€K€(pd\i<T€^  Arrian.  Epict.  i.  1,  iceXei/trdcis  viro  tov 
fiepwvo^  aTroKecpaXitrOfivaiy  and  next  page^  ec9  0i/Xaici7v  ae  fia\£, 
TO  (TWfiaTioy  aTroKetpaXiau)  aov, 

'  —  €v  Tti  ^i/Xa/ci;]  Which  was  contrary  to  the  law  of  Moses, 
which  enjoined  that  malefactors  should  be  executed  publicly. 

il.  ijve;^diy]  for  irfxxTtiviyOfi.  See  xxii.  19.  Seneca  Octav, 
437,  Perage  imperata,  mitte,  qui  Plauti  mihi  SuUseque  referat 
abscissum  caput.  Val.  Max.  ix.  2,  Marius caput  M.  Anto- 
nio abscissum,  tactis  manibus  inter  epulas,  per  summam  animi 
ac  verborum  insolentiam  aliquamdiu  tenuit.  Jeroni  tells  us  that 
Herodias  treated  the  Baptist'^s  head  in  a  very  disdainful  manner, 
pulling  out  the  tongue  which  she  imagined  had  injured  her, 
and  piercing  it  with  a  needle.  Similar  instances  of  unfeeling 
barbarity  are  to  be  met  with  in  history.  Mark  Antony  caused 
the  heads  of  those  he  had  proscribed  to  be  brought  to  him  while 
he  was  at  table,  and  entertained  his  eyes  a  long  while  with 
that  sad  spectacle.  Cicero^s  head  being  one  of  those  that  was 
brought  to  him,  he  ordered  it  to  be  put  on  the  very  pulpit 
where  Cicero  had  made  speeches  against  him. 

—  €7ri  TTiVaifi]  One  MS.  has  ei'  ry.  And  Cod.  Bez.  here 
has  T^,  which  is  the  more  remarkable  because  at  ver.  8,  to  which 
ry  would  have  reference,  it  wants  the  words  kwl  irlvaKi*  But 
Middleton  adds,  the  Cod.  Bez.  sets  criticism  at  defiance. 

—  (Tctf/uttJ  Suid.  awjULtty  irav  to  TedmjKo^  irapa  toIj  TraXaioTs- 
In  the  same  manner  Corpus  is  used  by  the  Latins.  The  read- 
ing m-fUfia  which  occurs  in  some  MSS.  is  evidently  from  Mark 
vi.  29.     A  few  MSS.  add  avTov, 

—  eKd6vT€^  aTrYiyy€iKav\  for  ciTreXfloirrcy.  As  Soph.  Phi- 
k)ct.  1211,  /U17  7rpo9  Ato9  eXOft^  liccTeJct'.  SchoL  eXdrj^  airrl  toS 
atreXOrii. 

13.  oKovaw  o  'Ifiaovsi]  The  digression  or  parenthesis  begin- 
ning at  ver.  3,  ends  here.  The  meaning  of  this  then  may  l)e. 
When  Jesus  heard  of  the  opinion  Herod  had  of  him,  &c.  Though 
St.  Mark's  words  vi.  31,  would  seem  to  make  it  probable  that 
it  was  to  rest  and  refresh  his  disciples. 

—  eiceWew^  I  e.  from  Capernaum. 

—  eptiiiov  TOTTov^  Called  by  St.  Luke  ix.  10,  tottov  epfjjuLOv 
iroXcwy  KciXovfievrfg  BtiOaalSa,  John  vi.  1,  says  on  the  other 
side  the  sea,  and  consequently  in  the  tetrarchy  of  Philip  who 
was  a  meek  and  peaceable  prince. 


336  ST.   MATTHEW. 

—  'sre^i^J  ^7  ^^^9  ^  opposition  to  ew  r^  irXoc^>.  Sub.  oi^f 
Schoetgen.  in  Bos.  £11.  Gr.  p.  191  ;  pedestri  seu  terrestri  via,  seu 
itinere,  Mich.  ib.  Herod,  t.  98,  itSevrev  x€^^  KOM^i^ofievai, 
awiKearo  €9  Hcuoviijv.  Xen.  Kvp,  wcuS.  viii.  6,  9,  on  ye  tUv 
awOptairitftav  'Jrel^fi  Tropetwy  aunj  TO^umj  toSto  evcriXoy,  Cicero 
uses  classe  et  pedibus  venire.  Ep.  Att.  iii.  8 :  and  v.  9,  Actio 
maluimus  iter  facere  pedibus,  qui  incommodissime  navigasse- 
mus. 

14.  efcXOw]     Scil.  €K  Tov  ttXoiou. 

—  eir  ai/ToiJv]  Several  MSS.  have  eir  avrol^'  This  verb 
in  the  New  Testament  admits  of  the  construction  eirl  tivI  and 
eiri  TiKa. 

—  dpfHi(rrou^'\     Hesych.  appaxrriay  vwros,  aaOeveia* 

15.  oyf/iai  yevo/uLetnjs^j  i-  e.  irapayevofjueyrj^.  Luke  ix.  12,  f|  ^ 
^fiipa  Tipl^aTo  Kkiv€iy,  This  must  be  the  oy^'ia  TrpwTti,  see  viii.  16; 
for  we  read  again  ver.  23,  o^la^  yevoyAvtfi  which  must  be  second. 
See  Middleton,  Gr.  Art.  p.  228. 

— •  T^iy]     See  Hoogeveen,  Doct.  Part.  c.  xxii.  §  5. 

—  i;  wpa  fi^ri  irapii\Q€v\  Mark  v.  36,  ^di;  topa^  ttoXX^S"  ye^ 
poimevtj^.  Lysias  de  Evandro,  iraXai  liStj  o  -xfioyo^  TrapeXtiXvQe, 
Sappho  apud  Hephsest.  AeouKc  julcv  a  ScXcti/a^  koi  nXifiui^, 
fieaai  rs  uteres,  irapa  o    €p^€U    wpay  eyo)  0€  /mowa  Kauevcto, 

—  €19  Ta^  KU}juia9\     Luke  ix.  12,  ciy  tov  kvkXip  Koiima^. 

19*  di/airXid^i/ai]  See  viii.  11,  ayaKXlvu)  signifies  discumbere 
facio^  as  Mark  vi.  39?  xal  ewera^ey  ai/ToIy  {fULaOfjTai^)  avcucXlvai 
irayra^.  Here  therefore  KcXevaa^  is  to  be  taken  alone,  and 
o')(Xov9  referred  to  dycucXidfiuai.  Theophylact,  avcucXiPci  Se  tov9 
o')(Xou^  €7ri  Toi)s   yopTOv^y  dida(TK(M)v  tyjv  evreXeiav. 

—  eiri  Toi)?  j^oproi/s]  Athen.  xi.  p.  459,  KarcucXlva^  ew  t^ 
TToa^  KaraKXaara^  irapeQrjKe  tUv  QvQevruyv.  Virg.  iBn.  viii, 
176,   Gramineoque  viros  locat  ipse  sedili. 

—  jca2  Xafiwv]  koi  wanting  in  several  MSS.  versions,  and 
Fathers,  has  been  perhaps  introduced  here  from  St.  Mark. 

—  avafiXey\fas!\  Xen.  Ki/|0.  Traio.  vi.  4,  4,  c^va(iX€\j/a^  ci? 
TOV  ovpavov  eTrev^aro, 

—  evXoyfiare^  He  gave  thanks  to  God  for  them.  St,  John^ 
€V')(apiaTijaa9  SieowKCj  and  Matt.  xv.  36,  ci/j^a/otCTiJo-ay  eicXocre. 
In  the  institution  of  the  Lord'^s  Supper,  that  which  in  St.  Mat- 
thew and  St.  Mark  is  evXoyiiaa^^  in  St.  Luke  and  St  Paul  is 
ev-xapiomia-a^'  The  grace  the  Jews  were  wont  to  say  before 
meals  was  a  thanksgiving,  Blessed  be  thou,  O  Lord,  who  hast 
given  us,  &c. 

— •  KXaaa^j  &c.]     Xen.  An^b.  vii.  3,  22,  eueXofievo^  tow  xa- 


CHAPTER  xir.  387 

pcuceifievov^  air^  aprov^  oieiiKa  Kara   fwcpoVf  Kat  ipptirrev  ch 

aVTtp    €0OK€l, 

20.  17/Nxi/]     Sell.  01  'A7ro<TTo\oi»     John  vi.  12,   avmiyayov. 

— —  TO  weptaaevovl  There  is  a  different  reading,  twv  Tre/Mcr- 
aevovTwp^  The  Vulgate  has  a  comma  after  ireptaaevov,  con- 
necting Twv  KXaa/JLaTwv  cdoeKa  Ko(f>ivov9  with  ir\iip€i9,  and  they 
took  up  the  remainder,  twelve  baskets  fiill  of  fragmentis.  Whidi 
Beza  thinks  the  softer  construction:  the  other  is  mostly  followed.- 

—  iwoexa  KO(f>lvov^^  Suidas  K6(f>ivo9f  ayyeloy  ttXc/ctoi;.  As 
many  baskets  as  there  were  disciples.  Each  carried  a  basket 
as  the  Jews  were  wont  to  do  when  they  travelled  through  hea;- 
then  countries,  or  Samaria ;  partly  because  there  were  no  inns, 
and  the  hay  which  it  contained  therefore  served  to  spread  under 
them  when  they  slept,  and  partly  that  they  might  carry  with 
them  the  articles  of  provision,  &c.  permitted  by  the  law,  and 
not  be  polluted  therefore  by  unclean  meats.  Juv.  iii.  13,  Nunc 
sacri  fontis  nemus,  et  delubra  locantur  Judseis,  quorum  cophinus 
fsenumque  supellex.  And  vi.  542,  Cum  dedit:  cophino  faeno^ 
que  relicto.  Arcanum  Judaea  tremens  mendicat  in  aurem. 

This  being  one  of  the  most  astonishing  and  at  the  same  time 
the  most  extensively  convincing  of  all  the  miracles  Jesus  per- 
formed during  the  course  of  his  ministry,  every  one  of  the 
Evangelists  has  recorded  it ;  and  which  is  remarkable,  it  is  the 
only  one  found  in  each  of  their  histories. 

22.  €19  TO  irepav]  See  Glass.  Phil.  Sac.  p.  470.  To  the 
western  side  of  the  Lake ;  into  Galilee  where  they  probably  were 
unwilling  to  go,  after  they  knew  that  John  the  Baptist  had  been 
put  to  death  by  Herod.  St.  John  vi.  15,  says  it  was  to  avoid 
the  importunity  of  the  people  who  would  have  made  him  a 
King. 

—  €0^  ov\  Dum  interim,  xxvi.  36.  But  see  Hoogeveen, 
Doctr.  Part.  c.  xix.  Sect.  2.  §  7- 

23.  6yl/ia9  ce  ^ei/o/uei^]  John  vi.  17$  aKoria  17011  iyeyovet' 
See  ver.  15,  this  was  the  o>/^fa  SeiXri' 

Eustath.  in  Od.  xvii.  Ait^  Kara  tov9  iraXaiovs  17  ^61X17.  17 
fiiv  yap  oyf/ia  oelXfi  to  TcXevraiov  d>aai  Ttjii  ociXiTv  fiipoi  to 
TTcpl  fjkiav  ovaiia^,  eripa  Se  ieiXt/  wpwia  to  evOv^  €k  fieafijuLfipiai, 
Phav.  Hesych.  AeiXi;  irpwia  17  m€t  apiaroy  wpa,  ceiXtf  o^ia 
17  wept  ^v<riv  fjjXlov.  The  first  was  considered  as  commencing 
from  the  ninth  hour :  the  second  from  the  twelfth  hour  or  sunset. 

24.  juLeaov  t^  daXacro-iTs]  Thus  Greg.  Naz.  Carm.  de  Seipso 
52,  w  pavv  fieaviv  kKvowvo^.  Joseph.  Ant.  vi.  4,  5,  vapaye^ 
v6fi€voy  urrtftri  m^cov  tov  7r\ii0ovs,  xiii.  1,  3,,  o  0€  irapopfAtfcrai 

Y 


338  ST.    MATTHEW. 

TW^  iTulpoo9,  Kelt  trfjp*  tSv  >^vjfw  avrol?  elvat,  toi/  KivSwoif  www, 
fiiaoi^  aireiXtfiuL/uLevoii  rod  re  iroTajuiod  xal  t£v  iroXejuLiwv.  xiv.  2, 1, 
aras  fieaas  nvrSv.  xi.  5,  5,  o  oe  iMac^  tov  nrXrfiot/^  <rTO0€i9. 

— —  fiaxxavv(pp.tv€iv\  Thus  Polyb.  i.  48,  2,  spedcing  of  a  storm 
of  wind,  i!xTT€  koI  tov  frroci^  SiaaaXevetp,  kclI  tw?  wpoK€ipL€rmf^ 

25.  Tcraprri  ce  (f>v\aKfi]  Sub.  ev.  See  Bos.  Ell.  Gr.  p.  428. 
Ordbuds  for  the  most  part,  whether  the  nouns  with  wfcicSi  they 
f^ee  be  expressed  or  understood,  are  anarthrous.  See  Mid- 
iUeton,  Gr.  Art.  p.  136.  The  Jews  formerly  divided  the  night 
Hito  three  equal  portions  (Judg.  vii.  19.)>  "^ut  after  the  time  of 
Pompey  the  Grreat  they  seem  to  have  followed  the  Roman  divi- 
flion  into  four.  This  came  from  the  Greeks ;  and  the  divi^ons 
were  distinguished  by  the  names  o>^,  ftecropvKrtov^  a\eicT]po^)wfa, 
'irptou  Joseph.  Ant.  v.  6,  5,  icara  Terdprrfv  paktcrra  ipvXtuc^ 
^itfMfTrrf^  'r^  avTov  XTTparinv  FeSew.  Achill.  Tat.  h.  p.  181, 
ir^pt  trpwTa^  vvkto9  ^vXctKat  irpotriefiev  a>^o<fniTi, 

—  mrfiXB€~\  for  ^Xde.  So  also  Mark  iii.  13:  vii.  30:  Lnke 
xxiii.  33 :  John  iv.  47-     Or  atrriXOev  airo  toS  opov^  ircrJ   t^dt 

—  iirl  Ttj^  ftxXotrcn;^]  Artemidor.  in.  16,  ein  AxXaercnTy  Ah 
iceiv  TrepttraTelv,  dirocrjfjLTjcrai  fiavXofievtp  aya9ov,  Lucian.  Plri- 
lopseud.  xni.  Vol.  in.  p.  40.  elSe^  tov  vTrepfiopeap  avSpa  frero- 
fjLCvov  ri  iirl  tov  vSaro^  (iefitiKora;  This  was  thought  so  im- 
pradicable,  that  the  picture  of  two  feet  walking  on  the  sea  was 
an  Egyptian  hieroglyphic  for  an  impossible  thing.  And  in  Scrip, 
ture  it  is  mentioned  as  the  prerogative  of  God,  that  he  aloiie 
treadeth  upon  the  waves  of  the  sea.  Job  ix.  8. 

26.  (pdirraafjLo]  It  was  a  common  opinion  among  the  Jews 
that  spirits  appeared  sometimes  under  a  human  shape.  And 
ft  was  a  received  notion  among  them  that  evil  spirits  appeared 
more  frequently  in  the  night  than  in  the  day  time.  See  the 
Septui^nt  in  Ps.  xc.  6,  which  renders  what  is  in  Hebrew  *<  de- 
struction at  noon  day'^  by  Saipioviou  fxearTj/uLPpiPou. 

27.  dapaelre'  'fifj  (po^laOe]  Hom.  II.  w.  171»  QcLpcrei  AapSa- 
iflSfi  Tlpiafii€y  (f>p€(ri  juLfioe  ti  rdp^ei.  HeiX)d.  I.  9,  Saptrei,  Tvy^, 
Tcai  /to;  ^fiev.  Aristoph,  Plut.  1'092,  Qappeiy  fi^  tpojiov.  JudWi 
*i.  1,  BtlpcrtjcTav,  yvvai,  Kal  fitg  (f>ofirf&!fv  ti}  KapSici  xrov. 

90.  Tov  aveficfv  itrj^poj/]  See  Middleton,  Gr.  Art.  p.  228. 
*itr)(ypotf  1.  q.  (npoSpo^* 

»—  (TcSo-oi;]  Virg.  iEn.  vi.  3^,  Eripe  me  his  invicte  malis, 
md  370,  Da  delttram  misero,  ^  tecum  me  toUe  per  undas. 

VI.  ek  tQ  for  Tftor  Siari    Sub.  airiovj  Bos.  EIL  Gr.  p.  1€. ' 


CHAPTER  XIV.  339 

—  eokrTmcrm]  Hesych.  Si^rd^w  Stxo¥<mf  awopel,  cmtpifiaKr 
Xfc*  This  is  a  figurative  word,  taken  either  from  a  per9on  staiidr 
ing  where  two  ways  meet,  not  knowing  which  to  choose,  but 
inclining  sometimes  to  the  one  and  sometimes  to  the  other :  or 
from  the  tremulous  motion  of  a  balance,  when  the  weights  on 
both  sides  are  nearly  equal,  and  oonsequeatly  now  the  one  and 
now  the  other  scale  seems  to  pr^onderate  and  fix  the  beam. 

32.  eiciiraanp  o  aveiuK^  Herod,  vii.  191,  o  a^einoi  iiaivofft* 
^lian.  apud  Suid.  in  voce  <TK\rfpoi'  ol  ave/xoi  oi  aKXffpol  re  jccw 
iyQpoi  Trapay(pfifjLa  cKoiraaav'  to  Se  laifia  eaTopeOti^ 

33.  TrpoaeKvvrfaav^i     See  ii.  2,  11,  p.  44. 

—  0€oi/  i/loy]  i.  e.  the  Messiah,  in  the  language  of  the  Jews^ 
who  applied  to  the  Messiah  those  words  of  Ps.  ii.  Thou  art  my 
Son,  &c.  As^  in  our  Lord'^s  days,  it  is  certain  that  ^  Son  of 
God*"  and  ^^  Christ^  were  conyectible  terms^  and  known  to  de^ 
note  the  same  person.  See  Chandlery's  Defence  of  Christianity^ 
c  III.  sect.  3.  p.  192^ 

Several  translators  and  critics  understund  this  to  signify  only 
Thou  art  a  Son  of  God.  Bp.  MiddJeton  has  shewn  that  the 
wait  o{  the  articles  affords  no  ground  for  such  an  interpreU^ 
tioo.  He  then  briefly  notices  the  particular  cireumstaoces  of 
tbh  passage.  It  is  conjectured  by  some  commaitators  that  the 
ftariners  who  made  this  declaration  were  pagans;  for  whicfe 
an^positioo  however  he  finds  not  the  least  support.  Admitting 
however  that  they  were  pagans,  it  is  not  easy  to  understand 
liow,  if  they  spake  merely  in  conformity  with  their  own  notions, 
aad  according  to  their  own  phraseology  they  came  to  use  the 
expressioB.  But  they  were  the  companions  of  the  disciples: 
JS%ht  they  not  therefore  use  a  phrase  which  they  had  borrowed 
from  others  ?  Against  this  it  is  urged,  that  the  disciples  thett- 
selves  were  not  yet  acquainted  with  our  Saviour'^s  divinity: 
a  position  whidi  though  true  on  the  whole,  is  yet  received  with 
loo  Uttle  restriction.  That  the  expected  Messiah  was  to  be  the 
Son  of  Grod  was  a  Jewish  doctrine*  If  therefore  they  had  believed 
our  Saviour  to  be  the  Christ,  they  must  also  have  r^^arded  him 
as  the  Son  of  God :  but  allowing  their  faith  to  have  been  vnset^ 
tied,  still  it  was  natural,  whenever  his  extraordinary  works 
induced  a  momaitary  acquiescence  in  his  missiony  to  apply  to 
him  the  title  by  which,  had  their  conviction  been  uniform,  they 
would  uniformly  have  distinguished  him :  and  it  is  not  too  mucli 
to  add,  that  knowing  the  pretensions  of  Christ,  they  would 
hardly  ccmceal  them  from  their  companions  and  friends*  Even 
an  the  supposition  therefore  that  the  mariners  were  pagans,  thdr 

y  2 


340  ST.   MATTHEW. 

exclamation  that  Jesus  was  the  Son  of  God,  I  mean  in  the  highest 
sense,  admits  an  easy  solution.  'AXtfim  expresses  both  their 
former  doubt  and  their  present  conviction.    See  Gr.  Art.  p.  228. 

34.  Fcj/j/JTO-apcr]  The  name  of  a  country  as  well  as  the  lake : 
the  same  as  is  called  Cinnereth,  Numb,  xxxiv.  11.  According 
to  Josephus  B.  J.  iii.  9,  8,  the  land  of  Gennesareth  ran  thirty 
furlongs  along  the  shore  of  the  lake,  and  was  in  breadth  twenty. 
Capernaum,  where  Jesus  Christ  was  then  going,  was  in  that 
country. 

—  ir€pi')((opovj     Scil.  ytfv- 

—  direoTeiXav]     Scil.  ayyeXov^- 

Chap.  XV. 

1.  Tore]  About  that  time,  when  Christ  had  miraculously  fed 
the  five  thousand,  and  was  gone  thence  to  Capernaum. 

—  Of  awo  'lepoaoXvfiwv]  There  is  no  need  of  understanding 
here  eXOovre^i  as  the  words  themselves  according  to  common 
usage  signify  merely  the  country  or  habitation,  as  Judg.  xii.  8, 
Aficuaadv  dwo  BtfiXeefi:  Heb.  xiii.  24,  oi  diro  tj}?  'iToXiay: 
Acts  xvii.  13,  Of  airo  TfJ9  OeereraXoi/iici/v  'loi/oaioc :  and  John  xi.  1, 
Lazarus  when  sick  at  Bethany  is  called  awo  Btfiavias:  Matt, 
ii.  1,  Mayoi  awo  coKiToXtov  wapeyevovro  ei^  'lepoaoXvfua^  ■  See 
also  Matt.  xxi.  11:  xxvii.  57:  Mark  xv.  43:  Luke  xxiii.  51: 
John  i.  45 :  xii.  21 :  xxi.  2  :  Acts  vi.  9 :  x.  38 :  xxi.  27-  Thus 
Polyb.  I.  31,  3,  did  top  (j}o(iov  avixif^evydvTiov  cJj  t^i/  m^oXw  tw 
dwo  T^s  ytipas*  And  v.  86,  10,  t^s  evvolas  TrpoKaOtjyoviuLeyrfs 
irpa^  ToiJy  dwo  t^j  AXe^avSpeia^  /SacriXeTs.  So  Livy  i.  50,  Tur- 
nus  ab  Aricia,  i.  e.  Aricinus.  See  Drackenborch  on.-  Livy  iv. 
7>  4.  Pind.  Olymp.  x.  84,  aTro  Maimi^a?  2a/ui09  rjelSero-  Po- 
ly senus  II.  p.  191,  01  o€  airo  T^y  Tl  €V€oov  ....  eweiptoirro  irpo^  tw 
*l<f>iKpaT7iv  TrXciif. 

A  few  MSS.  want  oi-  The  difference  will  be,  that  with  the 
article  we  must  understand  the  principal  part  of  the  Scribes 
and  Pharisees  of  Jerusalem;  without  it,  that  some  Scribes  and 
Pharisees  came  from  Jerusalem.  The  latter  is  the  more  probable; 
and  this  is  the  sense  of  the  Syriac  version,  and  apparently  of  the 
Vulgate.     See  Middleton,  Gr.  Art.  p.  231. 

2.  Trapa^ivowTi]  Arrian.  Epictet.  iii.  5,  wapajiaiyew  QeoS 
ray  ci^roXay.  Herod,  i.  65,  fiereaTtjcre  Td  vdfu/uia  irdvra^  koI 
€(pvXa^€  TauTa  fiij  irapafialveiv^  Demosth.  c.  Aristocr.  Vol.  i. 
p.  624,  1,  irapa^f  rov^  6pKov9  Kal  rds  ovvOiiKa^. 

—  Ttjv  wapdooatp^  Hesych.  irapd^oai^'  aypa(f>o9  5i&KricaXiflL 
Any  thing  taught  or  delivered  down,  as  the  ^oy/xa  of  the  Greek 


CflAPTJBR  xv.  341 

philosophers.  A.  Grell.  uses  traditio  to  express  irapdioaii' 
iBlian.  Hist.  An.  ii.  10,  calls  them  fiaOtiM-a  ^reuoi  ex  waToos 
irap(wo0€y>  Joseph.  Ant.  xiii.  10,  6,  on  vojuuima  iroXka  Tiud 
wapeooaay  t^  o^fitp  oi  ^apiaaioi  €K  iraTepwv  oiaco')(tfif  avep  owe 
avayeypavrai  iv  rol^  ^wiiaeat^  vo/uloi^.  These  traditions  the 
common  people  believed,  were  delivered  by  Grod  to  Moses,  and 
by  him  to  Joshua  and  his  assessors;  from  whom  they  were  handed 
down  to  the  prophets  and  from  them  to  Ezra,  and  so  continued 
down.  They  were  collected  about  a.  d.  180,  by  R.  Judah,  in 
the  tract  called  Mishna. 

—  T(k!i^  TrpeafiuTepwy]  Here  meaning  the  chief  doctors  among 
the  Jews,  not  the  members  of  the  Sanhedrim.  In  some  of  the 
Jewish  writings  are  these  blasphemous  maxims  to  be  found; 
*^  the  words  of  the  Scribes  are  more  lovely  than  the  words  of 
the  law ;  the  words  of  the  antients  are  more  weighty  than  those 
of  the  prophets.*^ 

—  ov  yap  viiTTovrai]  The  law  of  Moses  required  external 
cleanness  as  a  part  of  religion;  not  however  for  its  own  sake, 
but  to  signify  with  what  carefulness  God'^s  servants  should  purify 
their  minds  from  moral  pollutions.  Accordingly  these  duties 
were  prescribed  by  Moses  in  such  moderation  as  was  fitted  to 
promote  the  end  of  them.  But  in  process  of  time  they  came  to 
be  multiplied  prodigiously.  For  the  antient  doctors,  to  secure 
the  observation  of  those  precepts  that  were  really  of  divine  insti* 
tution,  added  many  commandments  of  their  own  as  fences  unto 
the  former:  and  the  people,  to  shew  their  zeal,  obeyed  them. 
Hence  they  placed  a  great  piece  of  religion  and  sanctity  in  wash- 
ing their  hands,  and  looked  upon  those  who  neglected  this  as  men 
of  a  defiled  soul.  Thus  Maimonides  says,  ^^  The  religious  of 
old  did  eat  their  common  food  in  cleanness,  and  took  care  to 
avoid  all  uncleanness  all  their  days,  and  they  were  called  Phari- 
sees :  and  this  is  a  matter  of  the  highest  sanctity,  and  the  way 
of  the  highest  religion;  viz.  that  a  man  separate  himself  and 
go  aside  from  the  vulgar,  and  that  he  neither  touch  them,  nor 
eat  or  drink  with  them;  for  such  separation  conduceth  to  the 
cleansing  of  the  soul  from  evil  affections,  and  the  sanctity  of 
the  soul  conduceth  to  the  likeness  of  God.*"  Hence  they  reckon 
this  among  the  means  to  obtain  eternal  life,  saying.  Whosoever 
hath  his  seat  in  the  land  of  Israel,  and  eateth  his  common  food 
in  cleanness,  and  speaks  the  holy  language,  and  recites  his  phy- 
lacteries  morning  and  evening,  let  him  be  confident  that  he  shall 
obtain  the  life  of  the  world  to  come.  Buxtorf  cites  from  the 
Talmud  this  expression,  that  he  that  eats  bread  with  unwashen 
hands,  does  as  bad  as  if  he  lay  with  a  whore.     The  undervaluing 


349  ST;  MATTHEW. 

this  eeremony  is  said  to  be  among  those  things  for  which  the 
^Sanhedrim  exoommuiiicates :  and  it  is  reported  that  R.  Eliexer* 
ben-Hazar  was  excommunicated  by  the  Sanhedrim  becauae  he 
contemned  the  washing  of  hands.  And  the  R<  Akiba  being  in 
tnrison,  and  not  having  water  enough  to  drink  and  to  wash  his 
fiands,  chose  to  do  the  latter^  sajdng,  It  is  better  to  die  with 
thirst  than  transgress  the  tradition  of  the  elders.  Some  ascribe 
the  institution  of  this  rite  to  HiUel  and  Shammai,  but  others 
etLrry  it  back  to  ages  before  them. 

—  apTov  iaOlojaiv]  This  is  a  Hebrew  phrase,  the  meaning 
of  which  is,  When  they  take  their  meals.  See  1  Sam.  xx.  34: 
Mark  iii.  20 :  John  xiii«  18.  Some  things  they  did  ordinarily 
^t  without  washing  their  hands,  as  dry  fruit,  8rc.  but  not  bread. 

4.  evereikaro]  See  Exod.  xx.  12.  Hence  in  Mark  vii.  10, 
we  read  MuHrijf  yap  ettre.  For  et^erctXaro  therefore  some  copies 
and  versions  read  here  elTre,  which  has  evidently  arisen  Arom  the 
passage  in  St.  Mark, 

-^  rlfio]  Signified  not  only  reveroice,  but  the  afibrding  them 
idl  the  necessaries  of  this  present  life,  according  to  that  of  the 
Jerusalem  Targum  on  Deut.  xv.  4,  ^^  To  honour  is  to  make 
provision  for  them/^  And  according  to  the  Jewish  canons  a  son 
is  bound  to  afford  his  father  meat,  drink,  and  clothes  to  cover 
him,  to  lead  him  in  and  out,  and  to  wash  his  hands,  face  and 
feet.  See  Bp.  Taylor's  Works,  Vol.  xiv.  p.  175.  Hierocks  in 
Carm.  Pythag.  p.  54^  says,  a  son  is  to  honour  them  awficrnn 
iirtipeaiq,  KOi  j^pfifxdrwp  X^/^^0"V*  Philo  de  Decal.  p.  586,  de» 
elares  that  iralSwy  ioiov  ovciv  o  fit}  yoviwv  iartp^  as  having 
deceived  it  from  them,  or  having  received  from  them  the  facuL 
ties  by  which  they  procure  it:  that  therefore  they  can  never 
recompense  them,  and  are  both  inhuman  and  ungodly,  if  they 
neglect  to  succour  them ;  and  that  the  very  heathens  taught  the 
same.  Theophylact  on  ver.  6,  explains  tijul^v  by  evepyerfiip. 
With  the  neglect  of  this  duty  the  Caraites  reproach  the  Rab- 
banists ;  and  to  this  day  require  that  parents  should  be  hofioured 
by  every  mode,  not  only  of  words,  but  deeds. 

-^  fov  irarepa  uov\     Several  MSS.  and  some  Fathers  omit 

(TOV. 

—  KOKoKoywv]  From  Exod.  xxi.  16.  But  in  Deut.  xxvii. 
16,  the  expression  is  otc/uux^cdv  tov  trarepa;  and  xxi.  18,  viii 
€nr€i0tj^f  €p€9i(rTff9,  ouk  vfraKOvwv  (pwp^v  irarpa^  Kal  (pwvTfv  fiff» 
Tpo^.  The  proper  import  of  KOKoKoyeiu  is  to  give  abusive  lan- 
guage, to  revile,  to  calumniate.  ,So  Ezek.  xxii.  7*  'nrmpa  ical 
iiffTepa  iKaKoXoyovP'  And  that  death  should  be  the  punishment 
tf  tlMee  who  abused  their  parents,  is  suitable  to  the  laws  of  hea* 


CHAPTBR  XV.  S43 

Sopater  ad  Hermog. 

Modem  translators  have  commonly  rendered  KOKoKtyyelv  by 
the  word  ^'  to  curse^^^  or  some  equivalent  term.  But  to  curse 
i.  e.  to  pray  imprecations  is  always  expressed  in  the  New  Tes- 
tament by  Korapdofiai,  dvaOefiaTil^fOf  KaTaya9€fiaTil^» ;  a  curse 
by  Korapa,  amOe/uiaj  KaravdOenAa :  cursed  by  KaTi}pafjLevo^y  and 
iiriKardpaTiK'  The  application  in  the  present  instance  ia  evi. 
dently  to  reproachful  or  opprobrious  words,  quite  different  from 
cursing.  And  hence  what  the  Septuagint  renders  by  KOKcXoy^iv^ 
Exod.  xxii  28,  Symmachus  renders  by  ctrtMcx^eey. 

—  irarepa  ^  /mtiTepa]  See  Middleton,  Gr.  Art.  p.  133.  'O  Xotr 
oopHif  Toy  TToripa  cvaipti/Ael  \6y^'  Tifn  eW  to  Oeiov  ci  fieXer^ 
(i\aa(l>rifiilav.  Menand. 

-—  OuMCLTifi  reXcvTarw]  The  Septuagint  TcXsyriiaeif  i.  e. 
without  any  hope  of  obtaining  pardon. 

5.  o¥  av  elirri^  for  eav  ti^-      Mark  vii.  11,  idy  elirri  avOpanroi' 

—  cwpov]     SciL  ccrrJ,  or  earthy  or  co'toi* 

This  phrase  Swpoy  or  Corban,  does  not  impcnrt  that  be  who  said 
this  had  consecrated  his  goods  to  sacred  used,  or  obliged  himself 
to  do  so,  but  only  that  he  had  according  to  the  doctrine  of  the 
Scribes  by  vow  obliged  himself  not  to  give  any  thing  to  him  to 
whom  he  thus  spake.  Maimonides  says,  sit  mihi  Corban  ista 
Massa  panis,  i.  e.  let  it  be  as  much  forbidden  as  what  is  conse* 
crated;  let  that  mass  of  bread  be  to  thee  a  sacred  thing.  S» 
that  whosoever  said,  Let  it  be  Corban  whereby  I  may  be  profit 
able  to  thee;  they,  by  their  theology,  declared  him  bound  by 
a  vow  not  to  relieve  him  to  whom  he  spake  thus,  though  he 
was  his  father,  unless  they  would  absolve  him  horn  his  vow. 
And  by  thus  not  suffering  him  to  do  any  thing  for  his  needy 
parents,  by  reason  of  this  rash  and  wicked  vow,  they  made  the 
commandment  of  God  void,  and  suffered  them  to  slight  and 
despise  their  parents  by  their  traditions. 

Origen  says  he  should  never  have  understood  .this  passage, 
had  it  not  been  for  the  information  he  received  from  a  Jew, 
who  told  him  it  was  a  custom  with  some  of  their  usurers  whea 
they  met  with  a  tardy  debtor  to  transfer  the  debt  tQ  the  poor'^s 
box ;  by  which  means  he  was  obliged  to  pay  it  under  penalty  cf 
bringing  upon  himself  the  imputation  of  cruelty  to  the  poor  and 
impiety  towards  God:  and  that  children  would  sometimes  imitnte 
this  practice  in  their  conduct  towards  their  parents. 

—  e^  ejuLov  w<t>€\fi9fit]     Thucyd.  viii.  98,  cf  ^  wXeico 

ci^Xoi/rro.     .Sschyl.  Prom.  Vinct.  229)  toUl^  ef  e/uov  o  rww 


344  BT.  MATTHEW. 

6€£v  Tvpavvos  ctf0e\f7M€i/o9.     Arrian.  Epictet.  ii.  21,  elra  Xe'yov- 

—  icai  ov  fiYj  Ti/uLtjarii  &c.]  Some  suppose  here  an  Aposiopesis, 
and  understand  auaiTio^  can :  or  from  the  former  verse,  which 
is  preferable,  OavaTtp  fiig  TeXeurartp.  Others  translate.  Then 
let  him  not  any  more  honour,  &c.  Michaelis  would  understand 
here  otpeikch  is  tenetur  ad  servandum  hoc;  see  Bos.  £11.  Gr. 
p.  381;  but  see  also  p.  351.  And  Schoetg.  uses  the  ellipsis  of 
KwXvrvv:  see  Bos.  p.  141.  It  is  translated  in  Bowyer,  What- 
ever you  would  have  me  allow  you  for  your  maintenance,  is 
already  vowed  as  a  gift  to  Grod;  therefore  he  must  not  relieve 
his  father  or  mother. 

6.  i^KvpiiaaTe^  here  has  the  force  of  the  present.  See  Mark 
•vii.  12,  13.     Hesych.  wcvpovv  Karapyelv' 

Pococke  says  they  have  a  canon  to  this  effect.  That  vows  reach 
€ven  to  things  commanded,  or  take  place  as  well  in  things  required 
by  the  law  as  things  indifferent ;  and  that  a  man  may  be  so  bound 
by  them  as  that  he  cannot  without  great  sin  do  what  God  had  by 
kis  law  required  to  be  done :  so  that  if  he  made  a  vow  which  laid 
upon  him  a  necessity  to  violate  God^s  law,  that  he  might  observe 
it^  this  vow  must  stand,  and  the  law  be  abrogated. 

7*  viroKpiTal]  Our  Lord  here  and  elsewhere  calls  the  Pharisees 
hypocrites,  not  only  because  they  placed  the  worship  of  God, 
and  great  sanctity  and  religion,  in  ceremonies  of  human  invention, 
and  pretending  to  a  regard  to  purity  imd  religion  did  nothing 
out  of  pure  respect  to  God^s  glory,  but  did  all  their  works  to 
be  seen  of  men,  and  to  procure  glory  from  them.  But  also 
because  being  so  superstitiously  careful  to  avoid  the  outward 
pollution  of  the  body,  by  abstaining  from  touching  any  thing 
that  was  unclean,  and  washing  their  hands  when  they  thought 
they  might  have  done  it,  and  even  their  pots  and  cups  and  beds; 
they  left  that  which  was  within,  viz.  their  hearts,  full  of  hypocrisy 
and  iniquity,  uncleanness,  extortion  and  excess. 

r— -icaXa>9  wpo€(l>ifr€ua'€y  &c.]  He  does  not  say,  Isaias  pro- 
phesied of  the  Jews  of  that  age  in  which  Christ  lived,  or  that 
he  then  said  what  by  accommodation  might  be  applied  to  them, 
(•see  Kidder,  Dem.  Mess.  ii.  p.  81,  82,)  but  only  that  he  well 
said  of  the  hypocrites  of  his  age,  that  which  was  true  of  the 
like  hypocrites  in  any  age.  You  are  that  very  sort  of  Jewish 
hypocrites  of  which  Isiaias  (xxix.  13)  prophesied,  i.  e.  you  do 
fully  resemble  them. 

8.  iyy S^€i  fioi]  In  several  MSS.,  versions  and  Fathers,  the 
reading  is  o  Xaos  €wto9  rolv  ^(eiXeah  ^^'^  whence  it  would  seem 


CHAPTER   XY.  345 

that  eyyil^ei  fioi  and  ry  orofiaTi  airwv  Kal  may  have  crept 
in  here  from  Isaiah;  having  been  noted  in  the  margin,  and 
afterwards  inserted  in  the  text.  They  are  omitted  by  St.  Mark, 
and  added  in  no  MSS.;  on  which  Griesbach  observes,  that  few 
have  written  commentaries  or  scholia  on  St.  Mark,  but  many 
have  on  St.  Matthew,  whence  the  latter  has  been  more  liable 
to  interpolations  of  this  kind  than  the  former. 

— jy  Si  KapSia  aw€')(€t]  Plut.  Cat.  Maj.  p.  343,  to,  ptjfxara 
t6i9  /x^''*'EWj7crci'  awo  jfCiXccuF,  tocs  oe  'Pwfxaloi^  awo  Kapola^ 
^peaOat,  Themist.  Or.  xx.  Ttj  fiev  yXwTTfi  <l>t\oco<f>€iv,  Ttj  Se 
Kapoiff  ovSafjiw^*  Theognis  87)  m>?  M  iweaiv  fxev  (rripyef  voov 
c  €^€  Kal  (l>p€pa^  aXkri,  el  fie  0cX€?s  Kal  aoi  iriaro^  evean  voo^, 

9.  ikOTtiv]  Scil.  cly  fiaTTjv.  See  Bos.  Ell.  Gr.  p.  414.  There 
is  nothing  in  the  present  Hebrew  that  can  be  duly  rendered  in 
vain.  But  the  Septuagint  in  Isai.  xxix.  13,  have  it  as  our 
Saviour  here  and  in  Mark  vii.  7?  cites  it. 

This  people  talks  much  of  religion,  and  makes  a  great  shew 
of  piety,  but  they  have  no  regard  for  real  goodness  in  their  heart. 
However,  all  their  worship  is  vain  and  displeasing  to  me,  while 
they  practise  themselves  and  impose  upon  others  as  matters  of 
divine  appointment,  a  variety  of  frivolous  precepts  of  men^s 
invention,  neglefcting  the  eternal  rules  of  righteousness. 

—  SiSacKc^ia^]  By  way  of,  &c.  See  Middleton,  Gr.  Art. 
p.  66. 

—  evToXfiara  avBpwwtav]  Things  enjoined  by  mere  human 
authority,  as  is  plain  frt>m  Col.  ii.  22,  Touch  not,  taste  not, 
handle  not,  which  are  all  evraXfuaTa  avOpwwwVf  though  they 
come  from  their  wise  men,  though  they  be  the  traditions  of  the 
elders  or  governors  of  the  church,  though  they  come  from  thos^ 
Scribes  or  Pharisees  who  sat  in  the  chair  of  Moses ;  yet,  without 
a  divine  institution  they  are  only  the  commandments  of  men. 

The  word  evraXfia  occurs  but  thrice  in  the  New  Testament, 
viz.  here;  Mark  vii.  ^;  Col.  ii.  22;  in  all  which  places  it  is 
joined  with  avOpwirwp,  as  it  is  also  in  the  passage  of  the  Septuagint 
here  quoted.  And  in  all  these  places  it  may  be  observed,  the 
irrakiuiTa  are  mentioned  with  evident  disapprobation,  and  con- 
trasted by  implication  with  the  precepts  of  God,  which  in  the 
New  Testament  are  never  denominated  evraXfiaTai  but  ivroXah 

To  teach  these  commandments  of  men  as  doctrines,  is  to 
enjoin  them,  or  impose  them  on  the  consciences  of  others  as 
things  necessary,  or  things  to  be  observed  for  their  goodness; 
as  the  Pharisees  did  this  washing  oi  hands,,  counting  those 
sinful  and  defiled  who  neglected  so  to  do;  and  as  parts  of  Grod^s 


346  ST.   MATTHEW. 

worship;  for  otherwise  they  could  not  strictly  and  properly  be 
said  to  worship  God  in  vain,  by  teaching  and  observing  these 
things.     See  Bp.  Taylor^s  Works,  Vol.  xiii.  p.  7^  ^^  x«  532. 

10.  wpoaKciKeaaiuL€vo^,  &c.}  Prov.  ix.  15,  irpoaKakiHi^infi  tovs 
vapiovTOi  oSov.     See  Mark  vii.  14:  xii.  43. 

—  OKoveTe  Koi  avvleTe'l  See  xi.  15:  xiii.  43.  Hear  and  mind 
what  I  say  unto  you.  Eupolis  in  Stob.  Serm.  xxxiii.  p.  98, 
oXX'  oKover,  w  dearai^  TroXXa  koi  f i;i/i€Tc  yprifiar ,  evOu  yap 
v/xas  awoXoytjaoiiai. 

From  these  words  spoken  to  all  the  multitude,  and  the  words 
Mark  vii.  16,  spoken  to  the  same  persons,  He  that  hath  ears 
to  hear,  let  him  hear,  it  is  evident  that  in  our  Lord'^s  judgment 
the  whole  multitude  was  capable  of  understanding  those  things 
which  the  Pharisees  did  not,  and  by  which  the  traditions  of  the 
Scribes,  Pharisees  and  elders  were  overthrown;  and  that  for 
this  nothing  more  was  requisite  than  ears  to  hear,  or  good 
attention  to  Chrisf  s  sayings. 

11.  TO  eiaep^fofievou]  i.e.  meat  or  drink.  See  Ezek.  iv.  14: 
Dan.  X.  3:  Acts  xi.  8,  coll.  x.  14.  The  man  is  not  unclean  in 
God^s  sight  because  such  meat  or  drink  hath  touched  him, 
and  so  he  needeth  not  to  be  washed  from  that  defilement;  if 
it  defile  at  all,  it  does  it  either  from  the  quality,  as  being  by 
God  forbidden,  and  so  the  disobedience  defiles;  or  from  the 
quantity,  and  so  the  excess  defiles. 

Our  Lord  did  not  at  all  mean,  immediately  to  overthrow  the 
distinction  which  the  law  had  established  between  things  dean 
and  unclean,  in  the  matter  of  man^s  food.  This  distinction, 
like  all  the  other  emblematical  institutions  of  Moses,  was  wisely 
appointed;  being  designed  to  teach  the  Israelites  how  carefully 
the  familiar  company  and  conversation  of  the  wicked  is  to  be 
avoided.  He  only  affirmed,  that  in  itself  no  kind  of  meat  can 
defile  the  mind  which  is  the  man,  though  by  accident  it  may. 

— *  toSto]  Dial.  Eryx.  c.  xvii.  to  'yap  "xpiifuiTa  iroXXd 
tteicTfiaOcu,  TOVTo  etpat  to  nXovrely.  Dial,  irepl  apcT^s,  c.  iv. 
TO  o€,  W9  KXco0oi/ro9  6  Qe/ULUTTOKkeav^  vios  avrip  ayados  Kol 
aofpo^  €y€V€To,  awep  o  iraTtgp  avrov  tfv  (TO(f>o^i  fjotj  toi/to,  ic.t-X. 
Plant.  Captiv.  ii.  3,  54,  Te  meminisse,  id  gratum  est  mihi. 

—  Koivolf  &c.]  For  ovvaTcu  Koivwrau  Alberti  Gloss.  N,  T. 
p.  *J2y  firi  KOivov.  M^  cLKodapTov  Xeye,  Acts  xxi.  28 : .  Heb.  ix.  13. 
PhUo  de  Dec.  p.  ^64lf  Si6  toJi^  /xiv  aXXtay  (bkcuttov  dvpoQtw 
eirtunov  koi  TrpoaniTrrov  il^wOeVy  aKoiaiov  elyat  ooKeT^  M-owti  f 
avTfj  eiriQvfiia  ti^v  CLpXVV  «f  fil'^(ov  Xa/x/3ave<,  icai  eany  €Kov(rio6» 
De  Mund.  Op.  T.  i.  p.  29j  (TTo/uari,  ii   ou  yiveTai  Bmrrwv  ftivf 


CHAPTER  XV.  '  34^ 

fniy  yap  ovt^  atria  rai  ▼oro,  {pOaprcS  owMaro?  ipOapnrai 
TfHXfkil.  \oyoi  S  e^ia<ri¥  aOaparov  ^^/XV*  aOaporoi  woimk,  S%' 
€0¥  6  \€yuco9  /Suk  KvjitppaTai. 

-—  Tov  a9Op*0wov\  The  article,  Bp.  Middleton  says^  is  here 
necessary,  because  as  in  the  case  of  regimen,  the  definiteness 
of  a  part  supposes  the  definitenesB  of  the  whole:  to  arofia 
av&pmrtmf  would  not  be  Greek,  XMir  in  this  place  avQpwraif. 

13.  TOT€  irpoaekOopre^^  When  he  was  entered  into  the  house, 
Mark  vii.  I7. 

—  TOP  \iyov\  rovxw  subticetur,  Mich,  in  Bos.  Ell.  Gr. 
p.  207*  Bp.  Middleton  says,  this  word  always  in  the  New 
Testament,  except  where  particular  rules  interfere,  takes  the 
article,  when  used  in  the  sense  of  6  \oyos  tov  Gcov  or  rod 
Kvpiov. 

13.  Traaa  <l>vr€ia'\  ^vmia  literally  signifies  the  act  of  plant- 
ing, and  thence  by  metonymy,  the  plant  itself;  and  here  woo-a 
ifHtrtia  is  put  for  ircurai  (fntruai.  The  word  is  here  generally 
understood  to  be  used  metaphorically  for  doctrine.  The  Hebrews 
as  well  as  Greeks,  were  wont  to  compare  the  miqd  of  man  to 
A  field,  and  the  precepts  with  which  it  was  imbued,  to  the  seed 
or  plants.  See  1  Cor.  iii.  6.  Hippocrates  in  lege  Sect.  Op.  i. 
p.  2,  i|  /A€y  'yap  0i;(rc9  i7/x«aiv  okoIov  1}  X^P^y  '^^  ^  ioypxtra  raw 
itccuTKovrtDV  otcdioy  ra  tnripfuxra.  Philo  i.  Allegor.  leg.  p.  44, 
yKmpop  fieu  aypod,  to  wovitop  etpfiKC  rou  vov,  w^  y^p  €p  ayp(p  ra 
j(Kwpa  fikaarapei  xal  ap$eij  ovtw  ftXaarrfifjia  tou  pov  to  potjrop 
ioTi,  Plutarch,  de  Lib.  Educ.  p.  2,  top  avrop  Tpowop  yif  ja€p 
ioucep  fj  0j(rir,  yctopytfi  ci  o  iraioevwpy  (nrepfxari  oe  at  roii/  Xoywv 
vwdd^Kai. 

Theophylact  interprets  this,  to^  twp  nrp^cfivTeprnp  'trapctioffei'gy 
Ka\  TO.  'lovStuKa  euraXfiaTa  Xeyei  cKptl^wOffpatf  and  this  is  cer- 
tainly true  of  those  commandments  of  men :  but  the  context 
has  inclined  some  to  interpret  this  of  the  hypocritical  sect  of 
the  Pharisees,  for  they  are  the  persons  scandalized,  ver.  12: 
the  blind  guides,  ver.  14:  and  therefore  probably  the  (f^vreia 
of  this  verse. 

14.  a(f>€T€  auTovil  Regard  not  what  they  say  or  do  against 
me  or  my  doctrines,  seeing  they  say  or  do  it  01.:,  of  the  blindness 
at  their  minds.  Arrian,  i.  tells  us  that  Epictetus  used  to  say 
a<f>e9  avTop.  Xenoph.  Mem.  i.  3,  4,  ei  Se  ri  coj^etey  air^ 
<nifiaip€aBai  irapd  Occui/,  tiTTOP  ap  eireioOfi  vapa  to  arifxcupofuiepa 
^rof^of,  4  €1  TI9  avTop  etreidcv  oooii  Xafieip  rgytyjopa  TvfpiXop  Kal 
>iiy  ei^ra  ttiv  o^Pj  aprl  fiXewovro^  Kal  ctdoros. 


k 


348  ST,   MATTHEW. 

—  oSriyol  TUipXol]  See  xxiii.  16.  TiHpXos  applied  to  the 
mind,  signifies  an  ignorant  man,  who  not  only  does  not  see  what 
is  right  and  true,  but  even  follows  after  what  is  bad  and  false. 
Such  men  are  called  icKOTKTfxivoi  r^  iiavoiq^  Eph.  iv.  18.  See 
also  Rom.  i.  21.  In  the  same  way  we  meet  with  animi  caligo, 
Juv.  VI.  613. 

—  ir€(TovvTtu\  The  future  here  has  the  force  of  present, 
whence  in  some  copies  is  read  ir'nrrovtri,  and  the  Vulg.  has 
cadunt.  The  same  proverb  occurs  Luke  vi.  39.  Hor.  £p.  i. 
17)  4,  Ut  si  csecus  iter  monstrare  velit.  Sext.  Empir.  Mathem.  i. 
oi,  oi/re  d€  o  arc^i^o^  top  are'^yop  oiocuTKeiv  ovvarai,  ws  ouce  o 
Tv0Xo9  TOP  Tv<p\6v  oSiryelp.     Philo  de  Fortitud.  T.  ii.  p.  376, 

43,  €i    de    TIP€9   TOP  Tfji   <Pv<T€W^   ^\oUTOP   ITUp    OVOeP   0€/JL€POi,  TOP 
^  TWP  K€PWP  So^WP  ClWKOVtriy   TI/^X^  ITpO  pkilTOPTO^  (TKtJfMirTOfJLePOl, 

Kal  fjyefiopi  ttj^  oooS  ')(p(afi€Poi  TreTri/pco/ici/^,  irlirTeip  e^  apwyKtgi 
oipetkovaip.^^A.  few  MSS.  here  read  ifiireaovpTai* 

15.  (ppdaop]    Explain.     See  xiii.  36. 

—  vapa(io\rjp]  Frequently  signifies  a  sentence  or  maxim. 
Here  it  refers  to  the  maxim  contained  in  ver.  11. 

16.  aKjUirip^  i.  q.  6t«.  Phryn.  p.  123,  aKfitjp  apri  toS  en, 
Sepo<pwpTa  Xeyowxip  aira^  auT^  /ce^^p^adai,  Anab.  iv.  3,  26. 
Kar  dKfiijp  "Xfopovy  etiam  nunc,  Bos.  Ell.  6r.  p.  446.  Joseph. 
Ant.  XVII.  11,  5,  Tov%  iTfiklTai  iOicon/y  opTa  aKfirjp,  cr^a^eiK  ip 
lep^  fiii  awoTerpamjuBPOP.  Polyb.  i.  13,  12,  aKfii^p  axepaui  ^ 
To7$  eOuruol^i — ^*  18,  5,  ok/ul^p  tou9  Siapoiai^  tyrap  fieTcwpoi. 
Themistocles,  Ep.  ii.  Kpv(f>a  ce  dKjuifjp  eirpacaep,  AnthoL  G.  iii. 
14,  3,  ou  fiepo^  uKfiii^p  iyOpop  ep  ayl/v')(oi9  aw^eTai  dxpejuLoaip. 

—  Kol  v/jL€i£  d<rvp€Toi]  That  therefore  this  parable  was  not 
understood  by  them,  must  be  ascribed  not  to  the  obscurity  of 
it,  but  to  the  prejudices  and  slowness  of  understanding  that 
were  in  his  disciples^ 

17*  ouTTO)  pocItc^  In  some  ov  i/oclrf,  which  Mill  approves 
of. 

''^eli  Ti}v  KoiKlap  X^'V^*]  P^^^*  Sympos.  vii.  1,  eivep  €« 
Koikiap  ej^fipei  Sia  aTOjuidjfOU  vap  to  iripofiepop,  Hesych.  j(a}peip, 
dwekOeip,  Xen.  Kvp.  iraio.  vii.  6,  16,  to  iowp  icara  Ta^  Td(f>pous 
e)(wpei.  Galen,  de  Dogmat.  Hippocr.  et  Plat.  ii.  irc/oc  Siaxi'>' 
pfffiaTos — Kal  yap  Kal  tovto  oid  t^  ecpa^  eKwefiweTai — Trpos 
Tipa  TWP  "LTwUiip  eyeyopei  fwi  ttotc  diJL(f>ur(irjTrja'i^  virep  tov 
Xwpei  piifAc^ToSj  oirep  eXaficp  o  Zijptop  ip  t^  7sj6y<p  ypa>\fa^  dSii. 
fbwvii  Old  <f>dpvyyos  j^uypel.  to  yap  j^wpei  tovto  iyta  /mep  ^^ioup 
aicav€ip  €p  icr^  Ttp  €^€p)(€Tai  i}  eKirefiTreTai,  o  oe,  tovtwv  y£p 
f^lCeTepop,  iiprj^  arj/uiaipeTai  irpoi  airov,  Kal  Tpvrop  aXXo  irapd 


CHAPTER    XY.  349 

Tavra  Xeyeir  ovk  cl^^cy — 1}  ya<mip  ai/roij  wcpa  Ta  j(oXwSti 
cutj^wpei, 

18.  TO,  ^  ixwopevofjieva]    See  Mark  vii.  20,  21 :  James  i.  15. 

19*  iiaXoyurfiol]  Reasonings,  counsels.  1  Mace.  ii.  63,  koi 
o  OfoXo^icTMOv  avToi;  awwXero. 

—  fi\aa<pfitiiai]  Here  revilings  or  calumnies,  as  Christ  is 
speaking  of  offences  committed  by  one  man  against  another. 

20.  aviimH9  X^P^O  ^^  ^^^^  ^^^  ^7  ^^^^  unclean  hands, 
but  unwashed:  because  they  were  bound  to  wash,  although 
they  were  not  conscious  that  their  hands  were  unclean.  In 
St.  Mark  vii.  2,  it  is  Kowal^  X^P^^^^  which  seem  to  be  called  by 
the  Talmudists  impure  hands,  merely  because  not  washed. 

21.  iK€iOev\    From  the  country  of  Gennesaret.     See  xiv.  34. 

22.  ^avavaia]  It  would  seem  from  Josh.  xxii.  9,  that  the 
whole  country  westward  from  Jordan  was  of  old  called  Canaan, 
that  on  the  east  being  named  Gilead.  From  the  same  book, 
xix.  28,  29,  we  learn  that  Tyre  and  Sidon  were  cities  in  the 
lot  of  Asher;  which  tribe  having  never  been  able  to  drive  out 
the  natives,  their  posterity  remained  even  in  our  Lord'^s  time. 
Hence  he  did  not  preach  the  doctrine  of  the  kingdom  in  this 
country,  because  it  was  mostly  inhabited  by  heathens,  to  whom 
he  was  not  sent;  neither  did  he  work  miracles  here  with  that 
readiness  which  he  shewed  every  where  else.  St.  Mark  vii.  26, 
says  i;y  06  17  yvv^  'EWi/viv,  'S,vpa(f>oma<ra  r^  yivety  calling  her 
"EXXf^Fi^  probably  in  the  same  sense  as  St.  Paul,  Rom.  i.  16 : 
ii.  9 :  who  divides  people  into  Jews  and  Greeks :  and  2  Mace.  xi. 
2 :  vi.  8,  the  Grentiles  are  called  ''fiXXiii^cf,  so  that  'EXXi/Ws  and 
Xavavoua  may  mean  the  same  thing,  a  Gentile  woman,  one  not 
of  the  Jewish  religion.  And  St.  Mark  calls  her  ^vpo^xAviccaj 
as  being  on  the  confines  of  Tyre  and  Sidon.  But  Syria  being 
of  great  extent,  comprehending  Palestine,  Coele-Syria,  Judea, 
Phoenicia,  Mesopotamia,  &c.  and  the  Phoenicians  having  a  colony 
in  Africa  (Liby-Phoeilicians)  in  order  to  make  a  distinction  from 
these  St.  Mark  uses  the  name  ^poipoiviaaa.  See  Horsley^s 
Sermons,  Vol.  iii.  p.  134,  158,  159)  164 ;  and  Jortin'^s  Works, 
Vol.  IX.  p.  239. 

— —  cwro  TcSv  opiwv  e/ccWi/]     Scil.  twv  fieraj^v  Ttj^  Tvpov  kcu 

—  ut€  Aa(ii8]  See  ix.  27*  From  this  expression  some  have 
argued  that  the  woman  was  a  proselyte;  but  there  seems  no 
necessity  for  such  a  supposition.  Though  she  was  a  heathen, 
yet  as   she  lived  iii  the  neighbourhood  of  the  Jews  and   had 


35U  ST.   MATTHEW. 

communicstion  with  them,  she  might  by  that  means'  have  learnt 
that  the  Messiah  was  to  be  the  Son  of  David. 

23.  euK  orreKpiOti  Xoyop]  SciL  ei^a,  Mich,  in  Bos.  £11.  Gr. 
p.  84.  Arrian.  Exp.  Alex.  vii.  16,  d,  rov  Si  a'jroKpiiMurdcu 
auToi^  XoyoVf  tov  FsVpnriSou  tov  ^woufrmi  €wo€.  See  Matt.  xxiL 
46:  1  Kings  xviiL  21 :  2  Kings  xviii.  36:  IsaL  zlL  28:  1  Mace. 
XV.  35. 

«-— f7|9«miw  oi/ror]  Euthjm.  tfpwTntv  qptI  tou  TrapeKaXovv. 
Theophyl.  tfpurrtow,   «va  afrdKuirti   avrtjVj    tcut€<tti  m%tpemXowf 

—  airoXvcroi']    With  her  request  granted. 

24.  owe  aire<FTaKtf¥\  See  Glass.  i%il.  Sac.  p.  911.  As  the 
Gospel  was  to  be  published  to  the  Jews  before  it  was  to  the 
Gentiles,  Jesus  Christ  never  preached  out  of  Judasa.  This  is 
the  reason  why  St.  Paul  styles  him  the  minister  of  the  circum- 
cision, Rom.  XV.  8 :  see  Acts  xiii.  46. 

*— €!«  TO.  wpo/Saxa]  €<y  for  frpo9.  Luke  xL  49,  dxMrrcXitf 
«k  auTovs  iTfHKp^Ta^,  Herod,  iii.  30,  Cambyses  Smerdin 
4tir€frefUL>ff€  €s  riepcras :— 7r€/«w€i  Il/oiy^cunrca  €f  Il€p<ra^. 

—  wpofiara  mokaykora]  By  these  we  understand  the  whole 
SMtioa  of  Jews,  who  being  as  sheep  dispersed,  having  no 
ah^herd,  are  therefore  called  lost  sheep^  ix.  36 :  x.  6. 

—  9iK09  'la-parjiX]  And  so  above  x.  6-  The  Greek  fonn^ 
Middleton  says,  would  have  been  rod  oUov:  the  Heln:ew  ^f^ould 
xeject  the  article.  The  writers  of  the  New  Testament  waver 
between  the  two :  for  in  Heb.  viii.  8,  10,  we  have  ^ov  oUmf 
l&fcuiX»  The  same  diversity  is  observable  in  the  Septuagint, 
nnd  probably  from  the  same  cause :  oUos'i(Tpajnk  may  be  regarded 
as  a  single  noun,  and  that  a  proper  name.  The  Syr.  translator 
at  Acts  iv.  8,  has  rendered  'i<T|oaff\  by  house  of  IsraeL 

25.  7rp9G€icvpci^  Some  read  irpoacKviniaei',  which  Griesbadi 
does  not  approve  of. 

26.  ou/c  e<m  koXov]  See  Hoogeveen,  Doctr.  Fart.  Gr.  c  xxxix. 
§  1.    i.  q.    oi   irpeTr€iy    s.  aia^oy  etrrt.      Some   read  here  omc 

^mJ^etrri,  Demosth.  Ep.  ii.  p.  112,  ai&i  yctp  v/ulIv  tovt-o  yevotr 
av  kclKov,  Xen.  de  Repub.  Athen.  i.  13,  voixij^wv  Tiwro  oi  xc^iif 
mhfoi,  Isoer.  ad  Demonic,  p.  9,  a  troielv  aia")y3op,  TauTa  vopul^e 
fifjoe  Xe^eii/  eli/ai  koKou.  Horn.  Od.  a.  286,  ov  yap  jcoXoi/ 
mf^fvofrOai  dociv  earlv.  Eurip.  Orest.  26,  wv  6  ixaTt  wapOetHp 
XcY^ci;  oi;  koKov* 

—  T€KiHvv]  Here  evidently  meaning  the  Israelites,  who  were  oc 
VMM  T^*  jScNTiXtia^,  viii.  12;  and  wp  i}  uloOeaiay  Rom.  ix.  4. 


CHAPTEH    XV»  351 

—  /ci/i/aplois]  The  Jews  gave  the  name  of  dogs  to  the  heathens 
for  their  idolatry  and  other  pollutions,  by  which  they  had 
degraded  themselves  from  the  rank  of  reasonable  creatures: 
im  TO  T0V9  iSviKov^  oKaOapTop  fHov  e^eiv  Kai  ir€pi  to.  mfxaTu 
trnv  €iSa)\c0VTwv  aiKUTTpe^eaOat,  says  Theophylact.  Christ  here 
so  far  complies  with  the  language  of  the  Jews;  as  he  is  here 
representing  a  Jew  or  Pharisee;  not  vouchsafing  her  one  word 
of  answer,  because  they  thought  such  persons  wholly  neglected 
by  God,  and  unworthy  to  be  regarded  by  them;  and  calling 
her  dog,  according  to  their  common  saying,  that  the  nations 
of  the  world  were  likened  to  dogs. 

37*  pal  Kvpce]  According  to  Whitby,  Euinoel,  and  others, 
after  Casaubon,  val  here  imports  beaeechingj  as  in  Eurip.  Hippol* 
601,  vol  vpo9  r^  o*^  &^ia9  iwvkewov,  and  Aristoph.  Nub.  1458. 
yal,  val  KaTaiSeaOfjTi  waTpt^ov  AJa.  To  which  Eisner  and 
several  others  will  not  agree,  and  quote  Plutarch,  Themist* 
p.  117>  Q  Oe/JnoTOKKet^f  ev  Tot^  ay  won  tov^  frpoe^ayKTrafievov^ 
ftnrS^ov<ri ;  to  which  is  answered  Nai,  aXXa  tovs  mroKeKffOewrai^ 
ov  aT€(f>avou(riv.  And  de  Virtut.  Mul.  p.  258,  Q  yivai  kclK^v 
If  trurri^^  Na<  (elirci')  ciXXa  icaXXioi^,  era  /xopov  (^vjy  i/uiol 
auyytyofieycv.     See  Arrian,  Epictet.  iv.  6,  p.  396. 

— —  «nW/oia  iadi€i\  i.e.  Let  me  have  such  kindness  as  the  dogs 
of  any  family  enjoy.  Eurip.  Cretens.  frag.  ap.  Athen.  iii.  97? 
90ikOi  ie  Xcl^/^y    eK^aSXeiv  kwtI,      Philostr.  Vit.  Apollon.  i.  19^ 

^rXjfCTMIV     T€H%     KVKtI     WpaTT€lVf     TOtS     CiTOVfAeVOiS     TCI     €KiriwTOVTa 
T^    OCUTOV. 

SS,  /KLeyaXij  <rov  ij  wicms]  That  having  no  promise  to  rely 
vpoB,  and  snfFering  so  many  repulses  with  such  seeming  con- 
tempt, thou  still  retainest  a  good  hope  of  my  kindness  and 
mercy,  great  is  thy  faith. 

—  wiWis]  Here  that  reliance  which  arises  from  a  full  per- 
suasion of  the  power  and  goodness  of  God. 

—  m  OiXet^]    As  you  desire. 

—  OTTO  T^s  ojpay  €ir€£w;s]    iBd?  illo  tempc^e. 

29-  pL€Tafias  €K€i0€v]  From  the  borders  cf  Tyre  and  Sidon, 
See  Mark  vii.  31.  Having  tarried  in  Decapolis  a  considerable 
time. 

—  wapd]  i.  q.  irposy  Mark  vii.  31.  Hom.  11.  a.  347,  «'"y«' 
trap«  yifav  *Aj(ai£¥. 

—  619  TO  opoi]  See  V.  1.  Bp.  Middleton  says  it  may  be 
TCfloarked  that  what  was  there  said  of  the  contiguity  of  the 
monntain  district  to  Capernaum,  derives  confirmation  from  the 
nientioD  in  this  |ilsoe  of  wapa  t^  QaKaaaav  t%  FoXiXaMi^. 


S5S  ST.   MATTHEW. 


—  eicaOirro]     See  xiii.  2. 

30.  j((U)X<m^   i.e.  Some  individuals  of  each  class. 

— -  icctf^ifs]  Hesych.  xaHpo^f  ovre  XoXcoi/  ovre  axovtov*  In 
the  New  Testament  we  always  find  some  words  added  by  which 
all  doubt  is  taken  away,  as  in  the  following  verse,  Ka)^>ovi 
XaXwirra^.     In  xi.  5,  Kni}<f>o\  cucovovai. 

—  1CI/XX01/9]  Denotes  such  as  want  a  limb,  and  such  as  have 
not  the  use  of  it.  Aristoph.  Equit.  1091,  t^v  toutov  j^elp 
eiroiiKre  KvWtitnjv — e/u/SoXe  ici;X\^.  •  Schol.  tovt  earw  wciny- 
fHOfievos*  KvWovi  oe  'AttucoI  Ktikovaiv  ivl  mv^y  tccd  yeipiw 
o/uLoia)9*  Galen,  in  Hippocrat.  de  Art.  iii.  to  kvXXov  owofui 
TiV€?  fiev  airaaav  oiacTpofpiiv  (fxuTiv  SriXouVy  yevucov  t«  atifiat" 
vofievov  V7ro6evT€9  avT^'  Tiv€9  06  n/y  Toiavrriv  fiovtiv  otcurrpoffniv 
OfiXovaOai  ^>a(r\v^  iv  17  ^r/oos  Ti)y  €(ra>  ywpav  17  powrj  yivercu  toS 
kwXqv. 

^eppiyj^avy  &c.]  Acts  iv.  36,  iriQovv  irapd  tovs  irooa^  twv 
'AiroaToXwv.  Verbs  implying  force  often  used  for  those  which 
merely  signify  the  doing  what  is  mentioned,  as  here  and  JSlian 
V.  H.  II.  7. 

31*  icvXXour  i;7i€7s]  To  these  words  there  are  none  corres- 
ponding in  the  Vulg.  Copt.  Arab.  Ethiop.  and  Sax.  versions. 

—  e^o^curai/]  Some  read  e^o^a^oi/.  It  seems  not  improbable 
that  many  heathens  were  now  present  with  our  Lord,  beheld  his 
miracles,  and  formed  a  just  notion  of  them;  and  brake  forth 
in  praises  of  the  God  by  whose  assistance  and  authority  he 
acted. 

32.  ^/lepa^  rpel;]  For  which  several  old  MSS.  read  tifiipai 
Tp€i9f  which  Griesbach  has  received  into  the  text;  in  which 
case  sub.  eccri,  which  some  insert  with  the  addition  of  xal. 

—  TiJ  1.  q.  o. 

—  €kXv0w<tip^    See  ix.  36. 

38.  ]    See  Exod.  xvi.  3 :  Ps.  bcxvii.  19,  20. 
— eiceXei/cre,  &c.]    Some  read   irapayyeCXa^   rip   o^X^   from 
Mark  viii.  6,  and  for  koI  Xaj3cui/,  iXafie. 

—  avair€(jelv\  So  Xen.  in  QScon.  viii.  8,  iv  To^ei  6  ayaircTr- 
Toi/o-i.  Lucian  de  Asin.  xxiii.  Vol.  11.  p.  290,  avrol  Se  ccyaire- 
aovre^  eSeiwvovv.  In  this  sense  it  occurs  ten  times  in  the  New 
Testament.     Tob.  ii.  1 :  Judith  xii.  16. 

36.  ei/^^a/OKm/cra?]  Jul.  Pollux,  euyapixTreiv  (sc.  rdTTerai) 
€7ri  T^  oi^vai  ydpiv,  ovk  ewl  r^  eioevac.  Diod.  Sic.  xx.  34, 
ocucpvwv  €7ri  rois  o')(Xois  ev^apiartov,  Plutarch,  de  Garrul.  p.  505, 
avpiov  oe  fxoi  eif^apuTTVfGei^.  Jos.  Ant.  iv.  8,  7^  oirw^  t^  6c^ 
TiSi'  fieif  vrrripy/uievwv  euxaptarwai,  and  ei/^a^oKmjaarai  /ler  f^ 


CHAPTER  XYl.  353 

Oe^.  Philo  de  Cong,  queer,  erud.  gr.  p.  440^  euy^apurrovtra  r^ 
CiSa<TKaXtp  Kal  v(l>9jyriTti  6e^. 

37*  O'lriY^iSos]  Herod,  v.  16,  Kari^ei  ajfoiytp  trirupiSa  K€vtiv  ey 
Tfiv  \itJLVYiVj  Kal  ou  wdXXov  Tiva  'xpovov  €Tri<T')(wv  ava(Tir^  Trkiipea 
i'XJSvwv^  Hor.  S.  II.  6,  104,  Multaque  de  magna  superesseni 
fercula  coenfi.  Quae  procul  extructis  inerant  hestema  canistris. 

39-  ivefirf]  Several  MSS.  read  di/e/3i7,  which  Wetstein  approves* 

—  ^iy  TO  vXolov]     See  xiii-  2. 

—  Tct  opia  MaySaXd]  St.  Mark  viii.  10,  says  ek  rd  /uipri 
AaXfjLOPouOd  which  Lightfoot  tells  us  was  a  particular  plac^ 
within  the  bounds  of  Magdala.  Some  old  MSS.  read  Mctyrjodv* 
The  place  must  have  been  on.  the  we^stern  shore  of  the  sea  of 
Galilee;  in  the  tribe  of  Issachar. 

Chap.  XVI. 

1.  01  ^api(ra7oi]  A  few  MSS.  with  Origen  ofnit  ol.  This 
omission  Bp.  Middleton  says  is  not  necessary,  since  the  article 
may  imply  only  the  greater  part  of  those  who  resided  in  the 
lieighbourhood. 

—  7re«/wi^oi'T€9}  1.  e.  making  trial,  whether  he  ^as  able  to 
do  this  or  not,  or  whether  he  could  shew  such  a  sign  as  th« 
Son  of  Man,  according  to  Daniel,  was  to  do^  See  iv.  7  •  xii.  38. 
And  because  they  came  to  him  with  an  appearance  Of  their 
willingness  to  be  convinced  that  he  was  the  Messiah,  could  they 
see  proofs  sufficient  of  it ;  whereas  they  had  already  resisted 
the  clearest  evidence  that  he  was  the  Christ,  and  so  indeed 
came  not  to  be  convinced  that  he  was  so,  but  hoping  he  would 
fail  ill  the  attempt,  and  so  appear  not  to  be  so ;  therefore  Christ 
cEalls  them  both  hypocrites.   See  Kidder's  Dem.  of  Mess.  i.  p.  50. 

— -  eTnfpwTTiaav]  See  Bos.  £11*.  Gr.  p.  448.  Euthymius  ewn^ 
pu}Tri<Tav  dvTi  tov  irapeKoKeaav. 

——  arificloy  eK  tov  ovpavov^  Such  as  might  be  a  fire  A'om 
heaten  1  Kings  xviii.  38:  or  storms  in  the  air  1  Sam.  vii.  10  :  or 
Moses's  miracle,  of  having  manna  rained  down  from  hqaven :  as 
if  the  miracles  which  Jesus  did,  had  not  been  proofs  sufficient  of 
his  divine  mission.  Or  some  glorious  appearance  in  the  heavens  ; 
see  Leland,  Deist.  Writers,  Vol.  i<  p.  190 :  in  which  case  under* 
standing  the  prophecy  Dan.  vii.  13,  literally,  they  might  expect 
that  Messiah  would  make  his  first  public  appearance  in  the  clouds 
of  heaven,  and  take  unto  himself  glory  and  a  temporal  kingdom. 
See  iv.  6r  Agreeably  to  this,  Josephus  B.J.  11.  13,  4,  describing 
the  state  of  affairs  in  Judea  under  Felix,  tells  us  that  the  de- 
4«ivers  and  impostors  pretending  to  inspiration^  endeavoured  tq 

Z 


k 


354  S!I*.   MATTHEW. 

bring  about  changes,  and  so  making  the  people  mad,  led  then) 
into  the  wilderness,  as  if  they  had  been  to  shew  theni  signs  of 
liberty.  Wherefore  when  the  Pharisees  desired  Jesus  to  shew 
them  a  sign  A'om  heaven,  they  might  mean  that  he  should  de^ 
tnonstrate  himself  to  be  the  MessiaJi  by  coming  in  a  visiUe  and 
miraculous  manner  from  heaven  with  great  pomp  and  by  wresting 
the  kingdom  out  of  the  hands  of  the  Romans. 

—  ex  Tov  oupavovj  Mark  viii.  11,  has  arro  rov  ovpavoS- 

2.  evola]  Scil.  aupiov  eaTai*  Suidas  evoia^  rj  a^ev  apcfiav 
ij/Aepa-  Eustath.  II.  y.  p.  314,  evoiay  o  etrriy  rj  evaepia-  The 
Word  is  formed  from  AcV?  Jupiter,  who  was  supposed  to  preside 
ovelr  and  rule  the  air  and  sky.  Pliny,  Hist,  Nat.  xvm.  35^ 
Si  circa  occidentem  rubescunt  nubes,  serenitatem  future  diet 
spondent.  Si  nubes  solem  circumcludent,  quanto  minus  luminis 
relinquent,  tanto  turbidior  tempestas  erit.  Quod  si  in  exortu 
^et,  ita  ut  rubescant  nubes,  maxima  ostendetur  tempestas.  Aiid, 
Sol  ventos  praedicit,  quum  ante  exorientem  eum  nubes  nibesi 
cunt.  Virg.  Georg.^.  441,  Ille  ubi  nascentem  maculis  variav^t 
ortum  Conditus  in  nubem,  medioque  refugerit  orbe,  Suspecti  tiW 
tnnt  imbred.     Aristot.   Meteor,  i.   11,   6   fiev  yap  KOT09  euSlav 

—  wvppai^ei  yap'\     See  Glass.  Phil.  Sac.  p.  635. 

'•  —  o  ovpavos]  Aer,  nubes.  Thus  Xen.  Anab.  iv.  2,  2.  koI 
ictap  TToXi)  ffv  ef  ovpavoU' 

3.  KUi  TrprnJi  Scil.  Xe7eTe.  Lightfoot  says  that  the  Jews 
used  to  value  themselves  highly  on  their  skill  in  prognosticating 
the  weather. 

— ^  yeijULfov^  Scil.  eaTai-  In  profane  writers  cvoia  and  j^6i- 
fiLttiv  are  similarly  put  in  opposition,  as  Plut.  de  lib.  educ.  p.  8,  €# 
"^voiijf,  TO,  v/009  'xei/uioopa  irpoa^Kei  wapaaKCvd^eiv,  Xen.  Hellen. 
II.  4,  10,  0€ol  vvv  fpayepwi  tj/ulIv  j^vjuLfiaj^ovah  f^cti  yap  iv  evdiq^ 
yetfjLtSva  iroiovtriv,  orav  riiuv  ^v/uLipepri, 

—  <TTiryvd(^a)v]  properly  signifies  to  make  any  one  sad ;  here 
it  has  the  force  of  the  middle  verb,  i.  q.  Xvweladat*  Phavorin. 
OTvyva^a),  Xe^yeroi  to  Xvirouimat*  In  the  same  way  the  Latins 
use  triste  coelum.  Pliny,  Hist.  Nat.  11.  6,  Hie  (Sol)  coeli  tristi- 
tiam  discutit,  atque  etiam  humani  nubila  animi  serenat.  Hera- 
clid.  Ponticus,  Allegor.  Hom.  p.  460,  says  of  Homer,  i/^cWorai 
•nyi/  ^paVf  Toi/TecTTi  tov  aepa  arvyvov  awo  tov  jfeifiwvo^  ere  Kcd 
KaTij<pij, 

\  _  vwoKpiTal]  Omitted  in  several  of  the  best  MSS.  Mill 
and  Griesbach  have  fancied  it  came  from  Luke  xii.  56,  as  there 
teuld  be  kK>  i>robeble  cause  for  its  onussion.     But  the  force  of  the 


CHAPTER  ,XVl.  $55 

passage  would  be  lost  by  pmitting  it.  Euthymius,  viroKOird^ 
auTov9  wvojaaaev,  av  iiovov^  w^  cOsXa  /jlcv  Xiyovra^j  aXAcf^ 
06  (bpovovvra^,  aXXa  Kol   m   coKovyra^  fiev    aofbousy   oyra^    Se 

— •  vpoarmiroy}  Manil.  iv.  916,  Atque  ideo  faciem  coeli  non 
invidet  prbi  Ipse  Deus.  Pliny,  H.  N.  vi.  21 »  alia  illius  coeli 
fades. 

—  Suucpiveiv^  Luke  xii.  56,  olSare  SoKifial^eiv.  The  Sep- 
tuagint  translates  the  same  Hebrew  word  by  SiaKpiveiv  and 
SoKifidl^eiPt   Job  xii.  11 :  Fs.  xxv.  2. 

— -  Twy  KaifMvl  Not  necessary  to  take  this  for  Tovrtav  t$v 
KOipmv^  though  Luke  xii.  56,  has  roi/  xcupov  tqvtov.  Th^ 
assertion  may  be  here  general.  Whitby  says  oi  Kaipol  both  in 
the  Old  and  New  Testament  signifies  set  times  and  seasons  api« 
pointed  by  Grod.  See  Dan.  vii.  22 ;  viii.  19 :  xi.  27^  29 :  Ephes* 
i.  10:  1  Thess.  V.  1. 

— *-  ov  SvvacrOe]  Some  MSS.  add  yvwrai  or  ciayvwvai-  Others 
have  qJ  coKifial^eTC,  ov  avvicTe,  oi  yivdaKCT^f  which  are  evident^ 
explanations,  that  have  afterwards  found  their  way  into  the  text 
fyom  transcribing. 

4.  yevea  Trovrjpay  &c.]  Meant  of  the  Pharisees  and  Sadducees^^ 
and  not  of  the  whole  Jewish  nation,  see  xii.  39,  40.  It  is  a  phrase 
of  the  Talmud. 

,  — -  fioix<^k]  i-  e.  unbelieving   or  degenerate,   that  hath  'de- 
parted from  the  faith  and  holiness  of  its  ancestors:     See  xii,  39- 

-^  eiril^flTei]  Not  content  with  so  many,  seeks  others  in 
addition. 

—  Kol  ofifAeiov]     But  a  sign. 

6.  opare  xal  w/tJoccj^cTc]  Joined  to  increase  the  force  of  his 
caution:  so  Exod.  xxxi.  13,  opare  xal  <f>vkd^aad€. 

—  awo  Tfji  ^VM?;^]  "Pl^^  leaven  ver.  12,  is  interpreted  to  be 
the  doctrine  of  those  sects,  as  Si^'x^  imports  both  doctrines  to  be 
believed,  and  traditions,  or  ordinances  to  be  received  A'om  them. 
See  Gal.  v.  9*  Lightfoot  says,  that  leaven  in  the  notion  of  the 
Jews,  did  seldom  signify  doctrines,  but  generally  affections  and 
pravity  of  heart,  which  signification  also  it  generally  bears  ii^ 
Scripture ;  sometimes  relating  to  hypocrisy,  as  Luke  xii.  1  ;  and 
sometimes  to  the  leaven  of  malice  and  wickedness  opposed  to^ 
sincerity  and  truth,  1  Cor.  v.  8.  This  being  fitly  compare^  to 
leaven,  because  it  puffeth  up  our  spirits  and  sours  our  tempers. 
Theophylact  in  loc.  T^v^tjv  opofidl^ci  rijy  oicaaicaXlay  tSv  ^api^ 
traiwv  Kal  'iJpcaSiavSvf  cds  oj^dcij  oucxav  koI  TrdkaiSs  Kcucla^  yi/xovr^ 
aap.     Has  yap  6  iroKaiwOeU  6k  rij  icoiclf ,  Kal  fAfi^y  wv^ufAarusof^ 

z2        * 


Ik 


S56  ST.   MATTHEW. 

ivvd/xevoi  Xe^eiK,  ware  yXvKaivciv  r^v  Xapvyya  rod  okovovto^, 
o  ToiovTo^  ^t^M^i'  ^X^'>  ''ToXaia?  icaic{a(  ocoacricaXcai^  iaKyovaav 
Kal  €19  tierafieXeiav  wrrepov  cr/ovaav  tov  ireiaBevTa. 

7-  ^lekoyiXpvTo]  5iaXo7i^e<r0ai  here  is  used  in  the  sense  of 
iioKiyeadaii  disceptare.  So  Dion.  Hal.  Ant.  x.  p.  637)  SicXoyi^ 
tovTo  T€  Kal  aweXaXovv  irpoi  aXXriXou^ :  iii.  p.  163,  edp  /ncv 
opi  Kara  yvw/uLrjv,  a  otaXoyl^o/uiaiy  j^wpovvrd  fioi.  Xen.  Mem. 
III.  6,  1. 

—  61^  iauToh]  Mark  viii.  16,  ^rpos  oXXi^Xoi/f.  See  alsa 
Ephes.  iv.  32 :  Col.  iii.  13. 

*—  oTi  aprov^y  &c.]  Concerning  the  ellipsis  here,  see  Glass. 
Phil.  Sac.  p.  621.  ori  is  often  used  in  this  manner  after  verbs  of 
speaking,  when  a  verb  of  the  first  person  follows;  as  Appian 
Alexand.  Bell.  Syr.  p.  14f9,  says  that  Hannibal  etweiv,  on  eywye 
ira^a  av  e/Aavroif  vpo  'AXe^dpSpau.  Max.  T}rr.  Diss,  xxyiii. 
p.  271 9  €iir€v  oSv  art  ypwpi^^w  t^u  dawiou.  Plato  apud  Stob: 
Serm.  cexxxiv.  p.  619)  Xeyety  on  Sokw  /jloi  ej^eiw  fitjjfavrjv-  Dio. 
Cass.  XXXVIII.  p.  60,  e^,  ot»  /uera  Karwvo^  iv  Ttp  oiKtifiaTt 
flLoXXov  ij  /jierd  (tov  evrduOa  elvai  (ioiXo^iai* 

8.  eiwev  airroTy]  ai/roTy  in  several  MSS.  is  wanting,  and 
emitted  by  Griesbach. 

9.  ovTTw]  Not  yet ;  even  though  I  have  twice  by  a  miracle 
supplied  food. 

'  —  9roo-oi;9  Ko(pivov9]  that  remained  after  the  multitudes  Were 
satisfied. 

-  In  the  relation  formerly  given  of  both  miracles,  and  here  where 
our  Lord  recapitulates  the  principal  circumstances  of  each,  the' 
distinction  of  the  vessels  employed  for  holding  the  fragments  is 
carefully  marked.  Now  though  our  words  are  not  fit  for  answer- 
ing entirely  die  same  purpose  with  the  original  term9  which 
properly  conveyed  the  idea  of  their  respective  sizes,  and  con- 
aequendy  of  die  quantity  contained;  still  Campbell  observes  there 
is  a  propriety  of  marking  were  it  but  this  single  circumstance, 
that  there  was  a  difference.  He  therefore  calls  the  latter  maundsy 
hand-baskets,  mendoned  by  Thevenot  (i.  2,  24)  as  used  in  the 
East.  All  the  Ladn  and  foreign  translations,  antient  and  modem, 
except  Luther'^s,  make  the  distinction,  though  their  words  are  as 
ill  adapted  as  ours. 

'   11.  fl-ws  ov\    See  Hoogeveen,  c.  li.  Sect.  3.  §  9. 

•  —  irepi  aprov\  In  several  of  the  best  MSS.  the  reading  is 
Inpl  apnavy  which  may  probably  have  arisen  from  a  marginal 
Hmotation  as  the  preceding  dprovs  is  in  the  plural;  and  some 
fMlsariber  afterwards  copied  this  into  the  t^xt.  ... 


CHAPTER  XVI<  357 

—  wfjoa'e'xeiy^  Some  MSS.  have  wpoaej^eref  or  irpoai^er^ 
ie,  making  these  the  words  used  by  Jesus;  that  I  spoke  not  of 
bread, 'but  that  I  said,  beware,  &c.  Grotius  would  understand 
oT€  elTToVf  Kuinoel  eWtov  as  in  ver.  12,  elm  irpoae^eiv.  Wolf 
would  understand  aSXa  before  irpoai'^^eiv  which  the  Syriac  has 
supplied.  Others  wapayyeiXa^  IVjJjcbaelis  in  Bos.  £11.  6r, 
p.  352,  understands  Selv' 

13.  eXOwify  &c.]  St.  Mark  viii.  27,  says  that  Christ  had  this 
conference  with  his  disciples  when  he  was  an  the  way  to  Csesarea. 

•—  Kcuaapeia^  riji  <I>iXi7riroi;]  See  Bos.  Ell.  Gr.  p.  226.  This 
city,  whilst  in  the  possession  of  the  Canaanites  was  called  Lesheim, 
Josh.  xix.  47,  and  Laish,  Judg.  xviii.  27*  When  the  children  of 
Dan  took  it,  they  named  it  after  their  progenitor.  But  in  after 
times  it  was  called  Paneas  from  the  mountain  beneath  which  it 
stood,  and  was  rebuilt  by  Philip  the  Tetrarch,  in  honour  of 
Tiberius  Csesar.  It  is  by  the  addition  of  Philippi  distinguished 
from  another  Csesarea  mentioned  Acts  x.  1.  Joseph.  Ant.  xviii. 
2,  1,  <I>i\ix7ro9  o€  Ilaveaoa  Trjv  irpos  raly  irfjyou^  tov  *lopSavou 

— •  Tii/a  fjL€  XeyouaiVf  &c.]  Some  look  upon  the  words  tok 
vioi^  TOV  avOpdirov  as  a  gloss  crept  into  the  text,  (see  Wassen<> 
berg.  p.  18,  Diss.  Valck.  Schol.) ;  but  it  is  the  reading  of  Ire- 
naeus,  Epiphanius,  Chrysostom,  Jerom,  Tl^eophylact,  and  all 
the  versions.  There  is  also  a  difference  of  opinion  respecting 
the  construction  of  the  passage.  One  rendering  is  that  of  our 
English  version.  Whom  do  men  say,  that  I,  the  Son  of  Man, 
am  ?  Another,  Whom  do  men  say  that  I  am  ?  The  Son  of  Man  ? 
This  is  one  of  the  many  new  senses  which  the  writers  in  Bowyer^a 
collection  would  derive  from  a  new  punctuation ;  a  kind  of  con- 
jectural criticism,  as  Bp.  Middleton  observes,  which  has  experi- 
enced unusual  indulgence;*  merely  because  as  is  alleged,  it  sJters 
nothing  of  the  original  text;  but  which,  if  generally  allowed, 
would  corrupt  the  sense  of  antient  writers  no  less  effectually  than 
do  the  rashest  and  most  unauthorised  substitutions.  It  is  not 
true  that  the  most  antient  MSS.  are  without  points,  (See  Bp, 
Marshes  Notes  on  Michaelis,  Vol.  11.  p.  892,)  and  the  supposition 
made  in  the  Preface  to  Bowyer'^s  Conjectures,  ^^  that  the  Apostles 
inserted  no  points  themselves^  is  very  questionable.  The  first 
person  who  distinguished  the  several  parts  of  a  period  in  Greek 
writing  by  the  introduction  of  a  point,  was  Aristophanes  of 
Byzantium,  who  flourished  about  200  years  before  the  Christian 
aera,  and  points  have  been  found  in  inscriptions  written  200  years 
earlier.     Admitting  however  that  the  Evangelists  and  Apostles 


^58  S*.   MATTHEW. 

did  not  adopt  a  contrivance  which  must  in  theii^  time  have  been 
growing  into  common  use,  they  may  be  supposed  at  least  t<> 
have  availed  themselves  of  the  same  means  of  becoming  intelligible, 
to  which  writers  before  the  use  of  points,  ordinarily  biad  recourse: 
iuid  that  was  arrangement.  Bp.  Middleton  therefore  says  h^ 
tannot  agree  with  those  who  woUld  rashly  disturb  the  e&tab^ 
lished  punctuation.  Had  the  passage  been  intended  to  conve^ 
the  sense  supposed,  it  would  scarcely  have  stood  in  its  present 
form;  for  h^  does  not  recollect  any  instances  6f  an  interroga^ 
tion  so  abrupt  as  tov  viov  tou  avOpayirovl  some  interrogative 
particle,  such  lis  /mi)  or  /jl^ti  being  prefixed. 

The  omission  of  rov  in  the  Cod.  Bez.,  if  supported,  would 
have  favoiu^  the  conjecture:  but  resting  on  a  single  authority 
such  as  that,  must  be  deemed  of  little  or  no  importance.  Tb^ 
omission  of  jul€  by  Jerom  and  in  Birch*'s  Vat.  1209,  and  several 
versions,  strengthens  the  common  interpretation.  Adler  in  his 
VeVsiones  Syriacae,  p.  164,  very  well  conjectures  that  the  received 
reading  was  made  up  of  two,  viz.  rlva  fie  Xeyovaiv  oi  avOpwww 
eli^m^  which  is  the  reading  of  St.  Mark  and  St.  Luke,  and  of 
Tiva  Xeyovcriv  oi  avOpwiroi  elvai  tov  vtov  tov  avOpojTrov  which  is 
the  supposed  true  reading  of  St.  Matthew.  At  any  rate  the  new 
punctuation  gives  a  most  improbable  meaning.  Had  Christ  en- 
quired whether  he  were  commo'nly  regarded  as  the  Son  of  God^ 
the  case  would  have  been  different :  this  would  have  been  to  ask, 
whether  men  regarded  him  as  the  Christ  the  promised  Redeemer 
(John  xi.  27) :  but  the  Son  of  Man  was  a  name  which  though 
frequently  assumed  of  himself  by  himself,  as  in  the  present 
inst^ce,  was  not  applied  to  him  by  others  till  after  his  ascen- 
fiion.     See  Gt.  Art.  p,  233. 

It  may  be  observed  that  in  no  other  passage  where  our  Lord 
calls  himself  the  Soil  of  Man,  does  he  annex  the  ^personal  pro- 
noun, or  express  himself  in  the  first  person,  but  in  the  third. 

Herod.  III.  34,  \eyeTai  yap  eiTrsiv  avrov  irpoi  Uptj^atnrea, 
TOV  eri/uLa  re  /ua^^o'Ta.— -II^i/^aflrTrey,  koIov  fxe  tiwx  vo/iil^QVfn 
Hepaai  etvai  avSpa ;  rtvai  re  Xoyov^  wepl  ifieo  iroievyTai ;  Aris- 
toph.  Plut  426,  oUcOe  ^  ehat  riva  /ue ; 

-*—  01  avQpftiTToi]  Men  generally;  not  th^  doctors  of  the 
Pharisees  and  Sadducees. 

14.  oi  ixev  *lwavptiv9  &c.]     They  who  thought  he  was  Johm 
the  Baptist  risen  from  the  dead,  speak  suitably  to  the  opinion 
of  the   Pharisees   who   (Jos.  Ant.  xviii.  1,  3)  held   there  was 
ibr  good  men  paarduri  tou  dvafiiovV' 
*    — *  aXkoi  5e  'HXioi']     It  was  the  received  opinion  of  the  whole 


CHAPTER  XYIa  359 

^tion  that  £lia^  was  to  come  before  the  Messiah,  am}  to  anoint 
him  when  he  came. 

.  —  €T€poi  Se  'lepcfULiavl  The  antient  Jews  used  to  set  Jere- 
miah at  the  head  ot  the  prophets.  They  -seem  to  haVe  had 
a  tradition  among  them,  that  Jeremiah  the  Prophet  would  appear 
among  them  when  the  Messiah  came,  to  recover  the  ark  of  the 
covenant  which  they  fancied  he  had  hid;  2  Mace.  ii.  5.  See  Crai- 
llock'^s  Harmony,  Part  ii.  p.  12.  And  they  might  farther  encourage 
themselves  in  that  notion  from  Jer.  i.  5,  10.  ^ 

—  eva  rcSi/  ir poip fp-wvl  viz.  of  the  Old  Testament.  The  Jews 
supposed  that  some  of  the  antient  prophets  would  rise  from  the 
dead  about  the  time  of  the  Messiah.  See  Kidder'^s  Dem.  Mess,  ih 
p.  1^84.  And  it  might  be  the  consequent  of  an  opinion  that  pre- 
vailed that  the  Messiah  was  to  come  ^^  not  from  the  living  but 
from  the  dead,**^  they  thinking  none  of  that  age  of  piety  sufficient 
to  bear  him ;  and  supposing  that  the  resurrection  w^s  to  begin 
with  his  kingdom,  they  might  easily  he  induced  to  think  h^ 
should  be  one  that  should  rise  from  the  dead. 

—  €va]  eh  here  the  same  as  rJs,  Luke  ix.  19j  ort  7rpo<piiTijt 
Tiy  Twi^  ap^aiwv  avecTti* 

16.  IIcTpos]  Chrysostom  on  this  passage  p.  483  observes  ri 
€TTOfia  Twi*  ATrocrroXufV  6  TleTpoSf  i  TrairrajfoD  OepfioSf  o  tov 
yopov  t£v  AwocToXiav  Kopui^cucfSj  iravrmv  epwTtfisvTwv  avroi 
airoKpiv€Tai.  So  also  Theophylact.  They  were  all  agreed  in 
the  same  judgment,  and  so  the  answer  of  one  only  was  needful 
See  Stanhope  Epist.  and  Gosp.  VoL  iv.  p.  378. 

— «  o  XpitTTo^l  The  name  of  office;  not  a  proper  name  here. 
See  Glass.  Phil.  Sac.  p.  132. 

-—  o  1/109  Tou  OcQu  Tod  ^wvTos^  This  bas  been  supposed  t^ 
signify  no  more  than  the  Melssiah.  Whitby  however  thinks  that 
there  is  this  difference  betwixt  the  two  jdirases,  that  the  one 
respects  his  office,  the  other  his  original ;  though  perhaps  neither 
Nathanael  (John  L  50)  nor  the  otha*  Jews,  nor  the  Apostle^ 
used  it  in  that  sublime  sense  in  which  the  Christians  did  always 
take  it.  ; 

'  —  ^oyrro;]  To  distinguish  him  from  the  heathen  idols,  which 
were  things  without  life,  mere  stocks  and  stones,  the  workmanship 
of  men^s  hands. 

17*  Bdp  TcfeH^]  Where  the  names  were  of  the  more  cusr 
tomary  sort,  patronymics  for  distinction's  sake  were  frequently 
added ;  as  in  the  Old  Testament,  and  here ;  x.  3 :  xxiii.  35 : 
Mark  ii.  14':  John  vi.  42.  Christ  adds  Petcr\4)ld  name  and  his 
p^tironymic,  on  reasoning  here  on  hii^  new  name :  as  he  (^d  Jobni 


S60  ST.   MATTHEW- 

43,  when  he  conferred  it  on  him.  It  was  usual  to  mention  the 
old  name  on  bestowing  the  new.  See  Gen.  xvii.  5 :  xxxii.  28. 
.  ..^  'loiua]  Jerome  and  Isidore  read  Ba/>  'IwauvSy  i.  e.  'leoay- 
f^S,  and  Grotius  thinks  'Iwva  contracted  from  'Iwavva;  but  for 
this  opinion  there  scarcely  seems  sufficient  reason.  The  name 
fwas  sufficiently  common^  though  transcribers  from  being  more 
accustomed  to  the  latter,  may  have  changed  it  in  copying. 

— -  (Top^  Kat  af/ia]  In  the  New  Testament,  and  the  writings 
of  the  Rabbins,  from  whence  it  seems  to  have  been  derived,  these 
^ords  signify  ^^man,^  as  compounded  of  flesh  and  blood.  See 
Gal.  i.  16:  Eph.  vi.  12:  Heb.  ii.  14:  Ecclus  xiv.  18 :  Wisd,  vii. 
1,  2.     It  is  not  found  in  the  Old  Testament. 

—  ovK  aireKoXvyf/e]  Scil.  tovto.  See  Bos.  Ell.  Gr.  p.  280* 
They  who  suppose  that  Peter  had  a  peculiar  revelation  of  this 
matter,  not  vouchsafed  to  any  others,  and  that  vrithout  this  he 
eould  not  have  owned  and  embraced  Christ  as  the  Son  of  God, 
must  not  only  suppose  the  like  special  revelation  given  to  Natha- 
nael,  contrary  to  our  Lord^s  own  words,  John  i.  51 ;  and  to  the 
Centurion,  Matt,  xxvii.  54,  and  to  all  others  who  had  the  same 
faith;  but  must  excuse  all  those  Jews  who  did  not  believe  this, 
it  being  not  in  their  power  to  do  so  for  want  of  this  peculiar  reve- 
lation :  whereas  our  Saviour  still  appeals  to  the  works  that  he 
had  done  among  them  as  to  sufficient  testimonies  that  he  wa9 
the  Christ,  the  Son  of  God;  John  v.  36,  37:  viii.  18:  x.  25,  38: 
adv.  11.     See  .also  John  viii.  24. 

18.  Kqr/w  Se  trot  Xiyw]     Dico  vero  ego  quoque  tibi. 

—  0-1/  €l  Ilerpot]  In  Syriac  Cephas,  which  signifies  a  stone. 
Jesus  Christ  gave  this  name  or  ascribed  this  quality  to  Simon, 
es  God  had  before  given  Abram  the  name  of  Abraham,  Gen. 
xvii.  5 :  Jacob  that  of  Israel,  xxxii.  27 ;  and  as  Christ  himself 
fiumamed  James  and  John,  Boanerges.  The  words  here  are 
emphatical.  Simon  had  said  to  Jesus,  Thou  art  the  Christy  the 
Son  of  the  living  God,  Jesus  in  return  says  to  him  Thou  art 
Peter,  and  upon  this  rock  I  will  build  my  church;  conferring 
A  high  dignity  on  the  Apostle. 

^— *  €7ri  ravTff  t^  ^€Tp(^^  In  allusion  to  Uerpo?,  We  find 
nrirpoi  thus  used  in  Herod,  ix.  55 :  Callim.  Hym.  ApoU.  22: 
Soph.  (Ed.  Tyr.  334,  &c.  But  in  the  Syriac,  which  our  Lord 
fipdce,  and  in  which  the  identical  words  used  by  him,  must  be 
lought  for,  the  same  word  with  the  same  termination  and  with 
the  same  punctuation,  is  the  name  of  the  Apostle,  and  the  name 
ibr  a  rock.  And  nothing  can  better  illustrate  the  Syriac  words 
yed-'by  our  Saviour  than  the  French  translation,  Tu  e$ 


CHAPTER   XVI.  361 

^Pierre,  et  sur  cette  pierre,  &(%  It  is  as  if  our  Lord  had  said^ 
^^  Thou  art  by  name  a  rock,  and  suitable  to  that  name  shall 
be  thy  work  and  office ;  for  upon  thee,  i.  e.  upon  thy  preaching, 
as  upon  a  rock,  shall  the  foundation  of  my  church  be  laid.^  Now 
the  whole  grace  of  this  allusion  is  entirely  lost,  unless  we  expound 
the  passage  of  St.  Peter'^s  person,  not  of  his  confession  or  the 
object  of  it.  It  can  hardly  be  doubted  but  that  our  Lord  in- 
tended to  say  something  singular  to  Peter  as  the  reward  of  his 
singular  confession;  yet  if  Christ  had  spoken  not  of  St.  Peter 
whom  he  had  formerly  called  Cephas  when  he  made  mention  of 
the  rock  on  which  he  did  intend  to  build  his  church,  but  either 
of  himself  or  the  confession  of  St.  Peter,  he  had  said  nothing 
singular  concerning  this  Apostle;  Christ^s  building  his  church 
upon  himself  or  on  this  truth,  that  he  was  the  Messiah  or  the 
Son  of  God,  being  no  singular  reward  of  Peter.  Besides  when 
our  Lord  adds.  And  I  will  give  to  thee  the  keys  of  the  kingdom 
of  heaven,  i.  e.  I  will  cause  thee  first  to  open  the  kingdom  of 
heaven  by  preaching  to  the  Jews  and  to  the  Gentiles,  and  laying 
the  foundation  of  a  church  among  them,  it  is  evident  by  the  con^- 
nexion  of  the  words  he  speaks  of  Peter.  When  therefore  he  had 
said  in  the  foregoing  words  ^^  upon  this  rock,  &c.'*^  why  should 
^e  not  conceive  he  speaks  of  the  same  person. 

Indeed  as  Bp.  Marsh  observes  (in  the  Appendix  to  his  Com- 
parative View,  &c.  p.  26)  it  seems  a  desperate  undertaking  to 
prove  that  our  Saviour  alluded  to  any  other  person  than  to 
St.  Peter :  for  the  words  of  the  passage  can  indicate  no  one 
else.  But  both  the  Lutheran  and  Calvinistic  divines  had  re- 
course to  the  gratuitous  supposition  that  our  Saviour  explained 
by  his  gestures  what  he  did  not  explain  by  his  words.  They 
ventured  at  least  to  conjecture  that  when  our  Saviour  said  to 
St.  Peter  2i;  el  HcT/ooy  he  extended  his  hand  and  pointed  to 
St.  Peter :  but  that  he  immediately  turned  his  hand  and  pointed 
to  himself  when  he  said  ewi  Taurti  rri  irirpq.  Such  a  gesticula- 
tion must  be  supposed,  if  o\ir  Saviour  meant  to  speak  of  himself  ? 
or  the  Apostles  with  whom  he  was  conversing  could  not  possibly 
have  understood  him.  But  the  supposition  is  merely  gratuitous. 
Nor  must  we  overlook  the  parallelism  between  our  Saviour'^s 
reply  to  St.  Peter,  and  the  answer  which  St.  Peter  had  given 
to  our  Saviour.     See  App.  p.  27. 

—  ouco^ofjLri(Tw\  He  speaks  here  of  his  church  not  as  a  thing 
in  present  being,  or  as  a  building  now  erected,  but  as  hereafter 
to  be  raised.  And  the  promise  here  made  was  punctually  ful- 
iSllcd  by  our  Lord  using  St*  Petcr'^s  ministry  in  laying  the  foun- 


CMArTER  XVlw  S63 

cffskrti.  Thiis  diabitis  for  dare  poteritis,  in  Stat.  Thebaid.  i\,  58. 
Nil  opus  arma  ultra  tentare  et  perdere  mortes :  Ite  precor ;  quid 
jam  dabitis  mihi  denique  majus  ? 

19.  Sw<r(o  Goi  Tcij  icXeis]  Our  Lord  by  giving  these  keys  to 
St.  Peter  cannot  be  reasonably  supposed  to  give  him  a  supremacy 
over  the  rest  of  the  Apostles,  or  over  the  whole  church  of  Christ; 
because  these  keys  were  given  to  him,  that  with  them  he  might 
bind  and  loose.  Now  whatever  this  imports,  belongs  equally 
to  all  the  rest  of  the  Apostles,  Christ  having  said  to  them  in 
general  as  fiilly  as  he  did  to  St.  Peter,  "  Whatsoever  ye  shall 
bind,*"  &c.  xviii.  18.  See  Barrow'^s  Works,  Vol.  iv.  p.  47.  Bp. 
Taylor^s  Works,  Vol.  viii.  p.  66.  He  here  only  promises  to 
St.  Peter  that  he  should  be  the  person  who  should  first  open 
the  gate  of  the  kingdom  of  heaven  both  to  Jew  and  Gentile  by 
making  the  first  converts  among  both.     See  also  John  xx.  22, 

Or  if  by  the  keys  we  understand  power  and  authority,  which 
is  the  meaning  of  the  metaphor  in  the  Old  Testament ;  (comp« 
Isai.  xxii.  22,  with  Rev.  iii.  70  the  power  of  binding  and  loosing 
added  to  it  must  be  considered  explanatory  of  it:  and  is  with 
peculiar  propriety  applicable  to  the  stewards  of  the  mysteries  of 
God,  1  Cor.  iv.  1.  After  my  ascension  into  heaven,  I  will  give 
thee  and  thy  companions  in  the  apostolate,  authority  to  order 
all  the  afiairs  of  my  churchy  so  that  whatsoever  thou  shalt  bind 
on  earth,  shall,  &c. 

— —  o  idv  5j7<r>7s]  This  seems  to  relate  not  so  much  to  per- 
flons  as  to  things:  the  meaning  of  it  according  to  the  language 
of  the  Jews,  as  Selden,  Buxtorf,  and  Lightfoot  have  proved, 
is  "  WTiatsoever  you  allow  shall  be  allowed  of,  and  whatever 
you  forbid  shall  be  forbidden.  Your  determinations  shall  b^ 
ratified  in  heaven."" 

^— »•  €9  To«9  oi/pavotv]  for  ev  t^  ovpav^y  xviii.  18. 

20.  ii€<TT€t\aTo]  Some  read  eireri/ut^rci/,  probably  from  Mark 
▼iii.  30:  Luke  ix.  21.    This  reading  is  also  mentioned  by  Origen. 

—  wa  /AtfSepi  eiiraxritf]  i.  e.  till  after  his  resurrection,  when 
they  were  by  office  to  be  his  witnesses,  and  to  declare  to  others 
that  he  was  the  Christ.  Had  they  publidy  declared  him  to  b^ 
die  King  of  the  Jews  and  the  Son  of  God  whilst  he  was  on  earth, 
as  this  would  have  looked  like  a  confederacy  between  them%and 
their  master,  so  might  it  have  encouraged  the  attempt  of  the 
Jews  to  come  and  make  him  a  King,  John  vi.  15,  especially 
when  he  was  shortly  to  go  up  to  Jerusalem  in  royal  triumph, 
xxi.  3 — ^9.     It  was  expedient  too.  that  this  truth  should  not  b<^ 


M 


364  ST.    MATTHEWi 

published  to  the  world  at  an  unseasonable  time  for  fear  of  draw* 
ing  persecutions  on  Christ  himself  or  his  followers  for  their  con- 
fession, and  stopping  the  progress  of  the  Gospel.  See  xvii.  9. 

— 'Ij/oroi/y]    Wanting  in  several  MSS. 

21.  l^p^aTo  SeiKvvetv^  Ijp^aTo  ciSaaKciVy  Mark  viii.  31.  Our 
Lord  frequently  after  this  repeated  the  prediction  of  his  suffa-- 
ings,  xvii.  22:  xx.  18:  xxvi.  2:  Luke  xvii.  25:  xxii.  15.  But 
it  is  remarkable  that  on  none  of  these  occasions  was  the  prophecy 
delivered  to  any  but  the  twelve  and  a  few  select  women,  one 
instance  excepted,  Luke  xvii.  25,  where  it  was  expressed  in  terms 
somewhat  obscure. 

—  oTi  iei]  oTi  in  Greek  joined  with  indie,  praes.  where  in 
Latin  the  past  would  be  required.  See  Hoogeveen,  Doct.  Part, 
c.  XXXVIII.  Sect.  2.  §  2. 

—  direXOeiv  ei?  lefjoaoXvjma]  It  appears  from  St.  John  that 
he  had  been  at  Jerusalem  two  or  three  times ;  but  now  he  must 
go  to  suffer  there:  because  a  prophet  could  not  suffer  out  of 
that  city,  Luke  xiii.  33 ;  he  being  to  be  tried  by  the  Sanhedrim 
which  sat  there.  He  was  also  to  be  condemned  by  the  rulers, 
and  those  who  had  the  authority  of  life  and  death,  that  so  being 
condemned  and  put  to  death  by  them  who  bore  the  title  of  Grod^s 
vicegerents  he  might  more  properly  be  said  to  be  "  smitten  of 
Gk)d  and  afflicted,*"  Isai.  liii.  4 ;  though  also  in  a  higher  sense 
it  pleased  "  the  Lord  to  bruise  him  and  put  him  to  grief  by 
laying  on  him  the  iniquity  of  us  all,"  ver.  6. 

—  TToXXct  'TraOelv]  Hom.  Od.  k.  465,  eweuj  /xoXa  irokkd 
^eTToaOe. — e.  223,  i^otj  yap  /mdXa  ttoXX*  eiraOov  koi  iroXX!  e/mo* 
ytfcra.     Hor.  A.  P.  413,  Multa  tulit  fecitque  puer. 

—  awo  Twv  irpedftvripwv^  &c.]  The  members  of  the  great 
Sanhedrim,  sometimes  also  called  irpeafiuTcpoi  tou  XaoS,  xxvi.  3: 
wpeafivTcpot  tou  'IcrpaiJX,  Acts  iv.  8 ;  and  irpeafiurepoi  tUv  'Iov- 
iaiwvy  Acts  XXV.  15.  The  Sanhedrim  itself  called  TrpeafivrefH^vj 
Luke  xxii.  66 :  and  yepovaia  Acts  v.  21. 

22.  irpo&Kafio/uLevo^  oJtov]  Taking  him  by  the  hand.  See 
Rom.  XV.  7- 

—  ip^cLTo  ewiTiti^v^  See  Glass.  Phil.  Sac.  p.  189 :  for 
iirerlfxtiae^  as  ver.  21.  Thus  Propert.  iii.  4,  16,  Incipiam 
spectare  for  spectem:  ii.  15,  33,  incipient  revocare:  ii.  19,  19, 
indjj^iam  captare.  Aul.  Gell.  N.  A.  ix.  13,  manu  significare 
ocSepit,  utrimque  quiesderent  pugnse ;  i.  e.  significavit. 
\'  — —  tmrc/uLfi/]     This  has  sometimes  been  translated,  to  expos-i 

When  it  relates  to  any  thing  past,  it  implies  declaration 
<ar  Uame;  and  its  signification  seems  to  be  the  .sami? 


CHAPTER    XVI*  365 

ft^  that  of  eTTiTrX^fai,  1  Tim.  v.  1 ;  i.  e.  increpare,  objurgare :  and 
so  Ammonius  says  it  is  used  by  the  Attics.  Thomas  M.  explains 
it  by  /uLeix^ficu-  So  Fhilo  uses  it,  de  Temul.  p.  256,  6  Se  roi;- 
Toi£  (those  who  had  transferred  to  other  objects  the  worship  due 
to  God)  eiriTi/uLwv  top  eiriPiKiov  vfxvov  il^dpywv  kdelyQti.  And 
he  joins  it  with  oi/ecoc^eii/,  de  Spec.  legg.  p.  773)  o  \€p6^  X0709 
opKov  €v  ou  SeovTi   Katp^   7roioujuL€voi%  ov   fierpio)^  iwiTifiq,    koI 

— *i\€(U9  (roi\  Scil.  o  Oeo^  clrj  or  Siafievfj^  as  is  used  in 
Josephus;  or  laOi^  eltfi  or  979^  Schmidt.  See  Glass.  Phil.  Sac* 
p.  551.  It  is  a  phrase  common  in  the  Old  Testament,  and 
always  used  by  way  of  abomination  and  abhorrence ;  1  Chron.  xi. 
19}  iX€(U9  fJioi  o  Geo?,  Tou  TToi^aai  to  piifia  tovto.  See  Gen.  xliii. 
23 :  Isai.  liv.  10.  In  1  Sam.  xx.  2,  the  Septuagint  has  /uitfSa/uL£^ 
troij  where  Symmachus  translates  iXeiw :  and  in  xxii.  15,  juLijSc^m^^ 
which  he  renders  by  iXeo^s.  In  2  Sam.  xx.  20,  we  have  'iXem 
MOif  TXcq!?  M-oif  €1  Karairovrtw  koi  ei  (pOepw ;  and  xxxiii.  17^ 
iXe<i>9  /Aoi  Kvpie,  tov  iroirjacu  tovto,  1  Mace.  ii.  21,  iXews  VP^^ 
KaTCLKiireiv  vojulov  xai  ciKaui/jLara.  Joseph.  Ant.  vii.  11,  8,  to 
an  address  au  (nrov^^ei^  fiviTpoiroKiv  'lapafjXiTvSv  xaTafiaXelv 
«ai  tropOtfO'at  juLtfSev  el^afxaprovaap,  Joab'*s  reply  is,  6  o  iXeoy  /ulcp 
ei/vcTo  TOP  Oeop  auTip  oia^epeip,  avTo^  ce  ovtco?  €')(€ip  elwep^  W9 
fAfjcepa  TOV  Xaov  (popevaai^  01/^  oti  ttoXip  ej^eXeip  fiovXeaOai 
TfiXiKavTYip,  Philo  in  Euseb.  Praep.  viii.  3,  xXeoi?  ijyuli'  o  Qeo^ 
Koi  auT^  T^9  irepl  tovtwp  eppoias  yevoiTo.  Aristaenet.  ii.  13, 
0UT(09  iXea>9  fioi'  eirf  *A(ppooiTff, 

23.  vTraye  6iriau>  yuoi;]  virayw  in  the  New  Testament  used 
only  intransitively.  The  words  here  contain  a  reprehension  of 
Peter  with  some  vehemence  and  indignation,  as  under  a  pretence 
of  charity,  shewing  himself  an  adversary  to  Christ,  as  the  word 
Satan  signifies.  Numb.  xxii.  22  (Aqu.) :  2  Sam.  xix.  22 :  1  Einga 
V.  4  :  xi.  14,  23,  25 :  Ps.  cviii.  6.  So  Plautus,  Abin**  e  conspectu 
meo. 

—  <7#cav5aXov]  An  obstacle.  Basil,  irap  to  apTiKcijuLepop  t^ 
^ou  Kuplou  OeXijiuLaTi,  aKapSaXop  cctti.  Peter,  unacquainted  with 
the  end  and  design  of  Christ^s  death,  endeavoured  to  put  aa 
obstacle  to  it  by  his  advice,  to  decline  a  work  so  necessary  for 
the  salvation  of  souls,  being  more  concerned  for  the  advancement 
of  that  temporal  kingdom  the  Jews  expected  from  their  Mesflah^ 
than  for  the  glory  of  God,  and  the  salvation  of  souls.  Chrysost. 
Hom.  LIV.  in  Matt.  p.  346,  ckcIpo^  opOpwiripa)  XoyiafULtp,  Kal  yYjtvtfi 
TO  irpayfia  cfera^ftiv,  evo/naep  aia^op  elvai  tovto  clvtw  koI 
airptTres*.      KaOiKvovfACva:  toIpvp  qvtov,  (prja-ip,  ov  to  c/ac  iraOeTu 


S69  sr.  Matthew; 

mirpeirit'  aXXa  <rv  aapKix^  V***^  tovtoic  ^^f0t^■^  Theophii 
in  Marc.  c.  viii.  p.  232,  'O  Kipm  it*Kwutt»  in  nrt  cnrr^ia 
TO  at/TOU  ira0ot  '/nnrcrcTtu,  ml  ort  «  Saram  ;w*n  ow  dcX« 
aiToi'  iradeiK,  ira  ^if  tnivri  tovs  aw6fimwvKt  SoroMur  ovopa^n 
¥01'   Ilflr^»',    «i(   Ta   Tov   SonoM   ipfKuvim,  au    /uf  OrnKmrrm 

—  ow  <f>po¥(h  n]  Sdl.  irfMryMo-ra.  Glass.  PhiL  Sac  p.  133, 
ii^a,  IVter  had  the  same  carnal  and  gross  ideas'c^  the  Ueaoah* 
kinj^tloin  as  the  rest  of  the  Jewish  natkm.  In  classical  Greek, 
^ftofeip  -ra  Tt¥m  signifies  to  be  of  the  same  sentimmts  at  par^ 
with  any  one,  to  farour  him,  to  be  on  his  side :  thus  Poljlniu, 
xal  0/)oMN<rm  ra  I\(pam»Ki  and  -ra  'Ptatuutm^  ^pcpcl.  Pint. 
Alcili.  p.  206,  <rwXXa^i/}ini>a^cii«n>  tmc  ta  S^/uiu  ^)poin£tn:~~ 
Punip.  p.  621,  imt  -n  Ka'p^Mw  c^pM-Mv.  Demoatfa.  m^ 
WVftiOft'  has  on  Ov^ouar  -ra  emtimm  ^ponw'prwr,  ovo-yaij  tow 
TMfrk>i>  cv^fMNff  TV  Tvr  'E^Xipiw  tpftt^lw.  1  Mace  x.  fiO,  cot 
^ponin  TR  vM^i  «>  have  a  care  at  our  interests.  Thet^jlart 
cm   ihJH  passage  sars  -ra  tw  ai>0ptinmf  H  c^fov  'pf*"^'!  n* 

aiM<rri   «!i<(u   tm'   KtYMa*!  <■«  ^  erraB^Mflymi. 

!t4.  ct  Ti?  OtXci  «vMw,  &r.]  See  X.  38.  To  be  under  my 
gtiidance. 

— (i«t>fMnfov'ff(^#  cmTw]  This  phrase  h&t  used  in  Ae  sense 
af  WW  e3c«r  nmiap  nir  '-•'i-j^^r  aifrw.  Acts  xx.  26 :  and  funiw 
nfo  WfTov  *f'*XT'i  Luke  xiv.  26:  or  as  Tit.  ii.  12,  -np'  otrc^oai* 
xai  rat  tMjfUKos  cnt^uicK  o^MviffOaa.  As  we  find  in  SallusI, 
Omissis  {vruniie  et  corporis  gaudiis  animo  non  indulgere  neque 
asiienlari,  nea^ue  cmcupita  pnvbendo  perrersam  gratiam  grati- 
firari ;  snl  in  lahorv,  patimtia  bonisque  pivceptis  et  fxwtibus 
fartis  »  ^senitarv.  Chrvswt.  Horn.  Lv.  in  Matt.  p.  350^ 
aw^pvqswrtW  imrriv.  -rttmart,  «if^  'X*'"  «'*'o«'  wfW  iatrnr, 
•XX*  mwnt  Twcv  Ktr^'-ratr,  -ron  a^f«$a^  ««i  tit  irepiMt  -rwra 
WMX^T**.  «rrw  ^<a«MtV.  Bp.  Taylor,  VoL  ii.  p.  166,  sars. 
Not  aaJJT  desires  thai  aiv  sinful,  but  deares  that  are  his  own, 
rmiiiMiiiL  of  his  own  afi^vtioos,  and  lialent  motions,  though 
to  thmgs  not  evil,  or  in  themsvivvs  contagious. 

— «^wra  T«r  v-nNfMp]  It  was  the  custom  antieotlT  for  the 
— Ithrlia  to  cwTT  the  cro«>  ««  which  he  was  to  su^,  to  the 
|lMt  of  CXcculMo.  Hence  the  expcesaoo  of  taking  up  one's 
~  i  uKxi   U>  i^iifT  his  tadtiniag  aay  e*il  willingly.      See 

wV  Wockfs  \\j.  III.  pi.  373. 

» ^faXV*!    Here  tiguAet.  hi^  rather  than  the  soul  in 
'  anepuuon  nf  dw  word.     And  in   this   snse .  it 


CHAFFER  XVI.'  3G9 

continually  occurs  in  the  Old  Testament  where  rnpetv  t^v  ^vj^}y9 
Prov.  xiii.  3:  xvi.  17:  xix.  16:  xxiii,  14:  and  awrai  Ttjv  ^i/viji'i 
Amos  ii.  14,  15,  is  to  preserve  life;  pyaai  ttiv  "^vyvfv,  Ps.  vi.  4: 
vii.  1,  2,  is  to  deliver  us  from  death;  and  aTrokeaai  Tijy  "^v^^iv, 
Ps.  XXV.  9,  to  lose  life,  or  die.  Thus  also  Horn.  II. «.  401,  ov 
•yop  €fxo\  '^vy^ij^  ayra^tov  a\Xo.  Herod,  viii.  118,  on  fxei^ 
iawrt  ftatrikijos  t^v  '^J^v'^jivy  iwpriaaadai  \fHHreff  aTeipdvri  tou 
KvfiepptjTcam  ''Oti  oe  Tlefxreoaw  iroWov^  airdXeaey  awoTOfielv  ri^ir 
Ke(f>a\^v  avTov. 

•  26.  Ti]  i.  e.  Kara  ri,  see  Bos.  Ell.  Gr.  p.  444,  as  also  in 
T171'  "^ujffjv  }[rjiuLiw0ii,     See  also  Glass.  Phil.  Sac.  p.  268. 

•  — •  (o^eXeirai]  Contract  fut.  for  (o<f)€\ii<T€Tcu,  and  used  foi^ 
fut.  pass.,  as  it  is  followed  by  edv  KcpSi^ari.     See  Mark  viii.  36. 

.    — ai/^peoTTOf]  i.q.  Tij. 

— •  Tov  Koapuov  o\ov\  Earthly  advantages  and  goods,  wealthy 
ic.  For  TOV  ixev  Koa/uLov  oXov^  see  Hoogeveen,  Doctr.  Part, 
c.  XXVI.  Sect.  2.  §  14. 

—  Tjjv  ^vyjfjv  avTov  ^i7AUft>d^J  Forfeit  his  own  life.  Herod^ 
VII.  39,  TOV  H  €v6if  TOU  irepiijfcai  /uLoXtaraj  ttjv  yj^uy^j^v  ^fnuLiw<r€ai» 
Agathias  iii.  ti  oe  KepoavoujuLev  airaaav  tyjv  Ilepcrioa  irpo<T\a/uL* 
fidvovTeSy  TasSi  >/n/xas  i^rijuitwiJLepoi; 

The  expression  is  proverbial  and  imports,  It  signifies  nothing 
how  much  a  man  gains,  if  at  the  expence  of  his  life.  That 
our  Lord  has  a  principal  eye  to  the  loss  of  the  soul,  or  of 
eternal  life  there  can  be  no  doubt.  But  this  sentiment  is  couched 
under  a  proverb,  which  in  familiar  use  concerns  only  the  present 
life.  "Ifvxfj  no  doubt  is  susceptible  of  both  meanings.  Euripi 
Suppl.  77^>  TOUTo  yap  fiovov  fiporols  ovk  €(tti  TaydXay/uL 
dvaXw0€y  Xa/ScTi/,  ^l^uyfrfv  fipoTCiav'  yprj/uidTWv  d  eialv  iropou 
And  Plato,  Alcib.  ii.  p.  453,  oXXa  fiivroiye  oftI  t^  o-j/j  '^vy^fjt 
oi^  dv  Ttjv  irdvTwv  'EXXiyi'cov  jfoipav  t€  kqI  Tvpawloa  fiouXijOeifpf 
aoi  yeveaOai.  Ovk  oiofxai  eytoye.  TroJy  yap  a¥\  jutjdey  ye  Tt 
fiiXXwy  ovToTy  jfptjaOat.  Anacreon,  Od.  xxiii.  10,  Oavelv  yap 
€1  iviirpwrraiy  ti  ypvao^  axf>€X€i   /xe; 

— —  ^  TiSoiaei]  Fut.  for  potential.  So  Herod,  i.  199,  ovk  ovtw 
fieya  ti  di  o<i<T€i9,  w^  fxiv  XdjuLyl/eai. 

— dvTaXXayim]  Ransom,  compensation.  Joseph.  B.J.  i.  18, 
2,  ws  €irl  ToaovTwv  iroXiTwv  (poy^j  (^P^X^  ^^'  ''"'^*'  ''^^  oiKovfievvii 
liyc/uLOviav  dvTaXXay/uLa  xpivoi.  Eurip.  Orest.  1155,  to  ttX^o? 
dvTdXXayfia  yevvaiov  (p'lXov.  Ecclus  xxvi.  14,  ovk  €<ttip  dvrdX" 
\ayfia  i^eiraiicvfievvfi  '>\fvyri^\  vi.  15,  ipiXov  iriaTov  ovk  iariv 
dvrdXkayfia.     See  Bp.  Taylor's  Works,  Vol.  vi.  p.  64. 

27.  /icXXci]    See  Glass.  Phil.  Sac.  p.  279. 


i 


ur .  •  •-: r  -  r : :  -i     .  iiv m    \  . ••■ :. •    -x    Vji:    QetcruniDL    if    #1  eruaaiiai^  r» 
u--    :::i-i-li:-  *..   Mi.*»c   ▼::_":,   i-Tr   el«'v-bert:  iiii:;iit;fiii.'Tiiaii."T  tux-ht* 

?.:i::  ^  :.  \\  K^'--  :'i::.]2-  Arid  iert  taci  be  iiw-^iiu:ik  .« 
I-:*  irvrr  "-•  v.-  ,.*<:;:'■■:  and  irjflic-i  pjniJamcLi*  ol  tt>w  ^-^ 
>•:  -v-.L  riir.I;.  t*:"**-  a  %igTial  experiiDenl  of  ::  ii  f^.'P-^T.j;  ;ie 
si-^.iTisz  I  ---hi-: -.:.•.-  ori  the  uiiJxrlienng  Jeir*;  o^  Xev*.  raJ/.^:. 

—  tv  —  co^r  Toy  TaTfM/i  oirroi^  In  tl>e  bricii  Sh«d:;aji, 
cr  G'-rrr  ::  &...:.  In  xxv.  31,  we  find  i:  cy  t^  co^i,  ai'r^u 
>;^  lis.  ^.c^  sv:;.  .5:   and  Luke  ix.  26. 

—  T-Ti  zT.'ls^u^  inc.]  Lucian,  or  vhoever  is  the  author  of 
:V-  ';>_i^.jr---  Pi'.'iopattr  XIII.  Vol.  in.  p.  599,  <pe3kiiig  of  God, 
SA\-    1-.   irTiv  cr  ovfjavf)  fiXeTTwv   cucaiois   T€  racaroi/s^    Ktu  €9 

»  ur*fc\;r   aiTo^   tvir*  tKnrn. 

L*S.  TiZv  wee  ifTTtfKui utv  ]  Several  read  ktrrwrtov,  which  Gries- 
hmh  uihiiits  into  ihr  W\X ;  and  wee  earwre^f  which  Wetstein 
Uilopts.  St.  John  aloni-  of  ihi*  A|M)stles  lived  be^^ond  the  time 
of  thi'  destruction  of  •Irrnvdrni:  hut  as  this  was  spoken  in  the 
presence  of  the  other  diNciples  and  the  multitude  of  the  Jews, 
Mark  viii.  34,  there  nii^ht  1h»  several  whose  life  was  extended 
he>ond   tliat  time. 

-  oi  /ut)  yevawvTUi  OtwuToi]  Signifies  merely,  to  die.  See 
.lnhn  \iii.  51,  52,  OtivfJtiv  rov  Onvaroi'i  Ileh.  ii.  9.  Anthol.  Gr. 
Ill  ^5,  15,  iroGeovaa  «rc\0i»r  \^iriov  avropyou  yeuaajmcvov 
Onvi'mnf.  Thus  Tertullian  ad\.  Marcion.  iii.  149,  Qui  nonduDi 
lit  lillft  mortis  (rustavit,  (pioniam  rursum  venturus  in  orbem  est. 


'j  III)  lo  Qpoken  of  Christ's  ivmi:^.*:  .-ifuT  K^riv  Tears  to  the 
/I.  ^hfiilf^'M  of  the  Jewish  chun-h  nna  n^:\^:'. :  d2:d  is  represented 
^^  Mf^  H(4fsisitt/iu  or  coming  of  the  S«^>::  .^''  Mi:*.,  \\i\.  3,  27,39, 
H  '  Mf/»f  f ••«  llu-  i"ion  of  Man  to  cvm:u\  J,-i>.;  \\:  £2:  Heb.  x.  37- 
#Wfc  ^^*v'9i  Mull.  xii\.  30:  ana  i-?^.*.  c-'^^.  Mirk  xiii.  '16. 
^^it  ^U^^i^thir.  utiytUi   ihiu  g!on«>u>  jl/a-,':..    .*.'    :>>f  S.^::  of  GihI 

ilry  i^^f^^  t49i9i*.H^  ktid  such  n.*:Kc:bl£A.'*^  .*i:'  >.^  sccc^i  oHuio 


O 


CHAPTER    XYII.  369 

at  the  day  of  judgment,  be  introduced  as  a  just  ground  to 
believe  and  to  expect  that  day,  viz.  a  time  when  Christ  should 
punish  with  destruction  from  his  presence  all  that  did  not  believe 
and  obey  his  Gospel,  as  he  had  then  punished  the  unbelieving 
Jews. 

Raphelius  understands  it  as  ^^  going  into  his  kingdom,'"  apply- 
ing it  to  the  disciples  beholding  Christ^s  ascension  into  heaven, 
where  he  took  possession  of  his  mediatorial  kingdom,  and  which 
was  a  proper  proof  of  his  coming  again  to  judge  the  world.* 
The  meaning  of  ipy^o/utevov  he  endeavours  to  support  from  Acts 
xxviii.  14:  Luke  ii.  44;  and  ev  for  €iv  from  John  v.  4:  Luke  xxiii. 
42.  But  the  ascension  happened  in  a  few  months  after  this: 
yet  our  Lord^s  manner  of  speaking  intimates  that  most  of  the 
company  should  be  dead  before  the  event  referred  to. 

Bp.  Forteus  thinks  he  only  meant  here  to  intimate  that  a  few 
of  his  disciples,  before  his  death,  should  be  favoured  with  It 
representation  of  the  glorious  appearance  of  Christ  and  his 
saints  at  the  awful  day  of  judgment;  which  promise  was  fulfilled 
a  few  days  afterwards,  at  his  transfiguration  before  them  on 
the  mountain.  See  Lect.  on  Matt.  VoL  ii.  p.  49,  &c.  But  his 
kingdom  was  not  to  take  place  till  after  his  resurrection,  xxviii. 
18:  John  xvii.  1 :  and  he  did  not  then  render  to  any  according 
to  their  works. 

Within  a  few  years,  the  temple,  the  city,  and  the  whole 
polity  of  the  Jews  were  destroyed  for  ever  in  a  revenging 
manner  by  the  hands  of  the  Romans^  which  they  made  use  of 
to  crucify  the  I^ord  of  Life.  The  Romans  themselves  were  the 
next  enemies,  who  first  complied  with  the  Jews  in  Christ's 
crucifixion,  and  after  in  defence  of  their  heathen  deities  endea- 
voured the  extirpatiqn  of  Christianity  by  successive  persecutions. 
These  were  next  to  be  made  the  footstool  of  the  King  of  kings ; 
and  so  they  were,  when  Rome,  the  regnant  city,  the  head  of 
that  vast  empire  was  taken  and  sacked;  when  the  Christians 
were  preserved  and  the  Heathens  perished;  when  the  worship 
of  all  their  idols  ceased,  and  the  whole  Roman  empire  marched 
under  the  banner  of  Christianity. 

Chap.  XVII. 

1.  fik€0*  rifiepa^  e^]  i.  e.  fACTci  tovs  Xcryoi/s  tovtou^^  Luke  ix. 
S8.  See  Mark  ix.  1 ;  but  St.  Luke  ix.  28,  says  wael  ni^epai 
OKTW,  St.  Matthew  and  St.  Mark  compute  only  the  days  betwixt 
the  discourse  of  Christ,  and  the  day  he  went  up  into  the  mount ; 
6t«  Luke  includes  both  the  days  of  his  discourse  and  his  ascentl 

A  A 


870  ST.  MATTHEW. 

And  this  is  evident  from  the  word  tto-eij  which  when  a  sum  is 
mentioned,  is  always  added  to  signify  it  is  not  exact,  but  wants 
something  to  make  it  complete.  Thus  Luke  iii.  23,  tiael  erw 
TpiaKOvra,  i.  e.  when  beginning  to  be  thirty :  Luke  xxiii.  44, 
cJcrei  Apa  e/cri;,  inclining  to  the  sixth  hour :  so  Matt.  xiv.  21 : 
Luke  i.  66:  xxii.  59:  John  iv.  6:  xix.  14:  Acts  ii.  41:  iy.  4: 
y.  36:  x»  3.  Like  differences  are  to  be  met  with  in  profime 
authors.  Compare  Sueton.  Galb.  c.  i^yii.:  Tac.  Hist*  t.  29; 
•and  i.  14;  i.  48. 

The  relation  of  this  singular  transaction  is  given  vs  by  three 
out  of  four  evangelists,  Matthew,  Mark,  and  Luke,  and  alluded 
to  in  the  writings  of  the  fourth ;  and  they  all  agree  in  the  nudn 
points. 

—  Tov  TleTpov,  KOI  'Ia«ca))3oi/,  Kai  'IwayyrivJ  The  three  disciplci 
whom  Christ  distinguished  by  his  peculiar  confidence,  and  ad- 
mitted to  the  most  private  transactions  of  his  Itfe,  as  beii^ 
afterwards  to  be  great  pillars  of  the  church,  especially  of  the 
circumcision.  Gal.  ii.  9*  He  changes  their  names,  admits  thenr 
to  this  vision  in  the  mount,  takes  them  with  him  when  he  raises 
to  life  the  daughter  of  the  rider  of  the  synagogue,  Mark  t.  37: 
and  in  his  agony.  Matt.  xxvi.  37* 

Very  fanciful  reasons  have  been  assigned  by  some  of  the 
commentators,  for  his  taking  with  him  only  three  of  his  disciples. 
But  all  that  seems  necessary  to  say  on  this  head  is,  that  as  the 
law  required  no  more  than  two  or  three  witnesses  to  constitute 
a  regular  and  judicial  proof,  our  Saviour  chose  to  have  only 
this  number  present  at  some  of  the  most  important  scenes  dt 
his  life. 

— -  opot  vylfff\6v'\  That  this  was  Mount  Tabor,  antiquity  has 
constantly  taught  and  believed;  and  Jerome  tells  us  (£p.  xvn. 
18)  that  there  was  in  his  days  an  old  tradition  that  this  was 
Mount  Tabor  which  lay  in  the  tribe  of  Zabulon.  Yet  Lightfoot 
questions  the  truth  of  this  tradition.  The  objection  that  in  the 
preceding  narration  Christ  was  in  the  neighbourhood  of  Csesaiea 
Philippi,  and  to  reach  Tabor  he  must  have  travelled  nearly  the 
whole  length  of  Galilee,  Whitby  answers,  that  he  might  do  this 
with  ease  in  the  space  of  six  days :  and  that  he  did  so,  is  made 
very  probable  from  the  very  words  of  the  same  chapter  which 
represent  him  and  his  disciples  as  avacTTpe^bo/xevmv^  ver.  22,  and 
going  through  Galilee,  Mark  ix.  30.  And  that  the  silence  of 
$he  text  is  no  sure  evidence  that  Christ  made  no  such  journey, 
qppears  from  the  observation  which  Lightfoot  himself  makes 
IIB  Mark  x.  1 :  where  it  seems  to  be  intimated  both  by  St.  Mark 


CH/^PTER  XVII.  371 

Mad  St.  Matthew,  that  when  he  had  finished  these  words,  forth^ 
with  he  entered  upon  his  journey,  yet  in  truth  he  went  twice 
to  Jerusalem  in  the  interim  of  his  going  to  the  coasts  of  Jordan. 

There  is  no  kind  of  authority  for  supposing  it  to  be  Mount 
Sinai,  which  is  in  the  Desert  of  Arabia,  and  to  which  we  no 
where  read  that  Jesus  betook  himself.  The  generality  of  those 
who  do  not  allow  Mount  Tabor  to  be  meant,  understand  Mount 
Paneus.  Whatever  mountain  it  was,  here  they  spent  the  nighty 
as  appears  from  Luke  ix.  37,  where  we  read  of  their  coming  down 
Iran  the  mountain  the  next  day< 

9.  iA€refiop(j>w&ti'\  Im|^es  merely  a  ehimge  in  external  appear^ 
anoe :  so  Luke  ix«  295  '^6  etSos  tov  Trpoawirov  avrw  erepov 
iyivrro*  This  is  the  proper  meaning  of  the  word;  for  fiop<pii 
both  in  the  Old  and  New  Testament  signifies  only  the  external 
•bape  or  appearance :  as  when  it  is  said  of  Belshazzar,  Dan.  v.  10; 
and  of  Daniel,  vii.  98,  that  17  ^of><J>v  ijXXoiwdf^;  of  Nebuchad. 
nezzar,  iv.  33,  ly  jiiop(f)fi  fu>v  ewicTp^ev  eir  c/uie  t  and  of  Christy 
that  he  appeared  to  two  of  his  disciples  ev  iripq.  tiop<pii,  Mark  xvi. 
19 ;  and  therefore  the  word  which  is  derived  from  it,  can  extend 
no  farther  than  to  a  change  ot  the  outward  form  oif  appearauee 

wly. 

This  was  so  striking  a  circumstiEmce,  that  Eunapius  (Vit# 
Jamb.  p.  92)  relates  a  story  of  Jamblichus  which  seems  evidently 
bcNrrowed  from  this :  as  many  things  which  Philostratus  tells  ua 
et  Apollonius  Tyaneus  seem  also  to  have  been  borrowed  from 
ether  histories  recorded  of  Christ  by  the  Evangelists. 

-— eXaM>/^c  ^  o  ^Xcos]  A  phrase  expressing  s<$mething  belongs 
ing  to  the  majesty  of  the  Godhead:  see  xiii.  4f3:  Rev.  i.  16: 
Hab.  iii.  4.     Horn.  II.  ir.  547$  wcriveaaiy  eoiKore^  iJeX/oio. 

*— -WTca]  i.  q.  i/Aarcoy,  the  plur.  having  here  the  force  of 
the  sing.  See  xxiv.  18,  coll.  Mark  xiii.  16:  and  ix.  21,  coll. 
Mark  V.  28.  The  Seventy  sometimes  use  i/uana  in  passages 
where  the  original  Hebrew  is  sing.,  as  Gen.  xxxix.  18 :  Job  i. 
90.     See  also  Eurip.  Fhoen.  334,  383. 

-**XecMra]  i.q.  Xa/iirpd,  Hesych.  Xei/icoy,  to  Xa/uLirpoVf  Xei/ica, 
<f>atSpa,  XayuTT/oa.  White  and  splendid  gannents  proper  fbr  kings 
and  royal  ministers  of  the  heavenly  court. 

o  TO  fpwi]    St.  Mark  ix.  3,  Xevica  Xiav  w9  ^cctff . 

3.  w(fi0ff<Tav]  Because  Christ,  ver.  9,  commands  his  disciples 
to  tell  no  man  to  opayja,  some  have  conjectured  that  Moses  and 
JElias  were  not  truly  there  or  seen  by  them,  but  only  that  they 
had  in  their  phantasy  or  imagination  an  appearance  of  them. 
But  this  is  highly  improbable :  for  St.  Luke  says  exjH^essly  that 

AA  2 


373  ST.    MATTHEW. 

these  two  talked  with  tiim  and  spake  of  his  exit,  which  he  was 
to  accomplish  at  Jerusalem.  His  words  seem  to  imply  that  the 
Apostles  had  fallen  asleep,  probably  from  fatigue  and  the 
difficult  ascent,  or  as  some  suppose,  from  the  length  of  time 
Aur  Lord  continued  in  prayer:  but  whatever  might  hare  been 
the  cause  they  were  certainly  awoke  from  their  lethargy  by 
the  celestial  glory  that  surrounded  them.  And  this  St.  Luke 
calls  oTrTatria,  a  representation  of  the  thing  to  their  eyes. 

—  fter  auTov  avWaXovirrei}  Luke  ix.  31,  eXeyov  tt}*!  c^ooor 
avTov,  ^f  e/ieWe  irKtjpwJv  ev  'UjOOixroX^fi.  And  what  subject 
can  we  suppose  so  proper  and  so  well-becoming  the  conversadtm 
of  three  such  illustrious  persons,  as  the  redemption  of  mankind 
by  the  death  and  passion  of  the  Son  of  God  P  What  these  two 
antient  prophets  had  in  their  times  imperfectly  revealed  ;  nay 
what  the  angels  in  heaven  desire  at  all  times  to  look  into,  these 
were  the  sublime  subjects  (for  these  are  implied  in  their  speaking 
of  Christ's  decease)  of  their  conversation  at  this  interview. 

—  Mwff^  Kai  'H\i(k]  One  the  deliverer,  the  other  the  riestorer 
of  the  law ;  and  therefore  the  natural  and  proper  representatives 
of  the  law  and  the  prophets.  That  they  actually  appeared  in 
their  own  proper  persons,  there  is  not  the  least  reason  to  doubt 
Grotius  even  goes  so  far  as  to  affirm  that  their  bodies  were 
reserved  for  this  very  purpose.  But  there  is  no  necessity  and 
no  ground  for  this  imagination.  For  though  indeed  the  sepulchre 
of  Moses  was  not  known,  yet  his  body  was  actually  buried  in 
a  valley  in  the  land  of  Moab,  and  therefore  must  have  seen 
corruption :  and  as  the  whole  transaction  was  miraculous,  it 
was  just  as  easy  to  Omnipotence  to  restore  life  and  form  to  a 
body  mouldered  into  dust,   as  to  re.^imate  a  body  that   was 

"preserved  uncorrupted  and  entire;  and  indeed  was  a  much 
exacter  emblem  of  our  own  resurrectioo.  We  may  howeva 
i%adily  admit,  what  some  learned  men  have  justly  observed, 
that  Elias  having  been  carried  up  into  heaven  without  undergoing 
death,  he  was  here  a  proper  representative  of  those  who  sbaD 
be  found  alive  at  the  day  of  judgment,  as  Moses  is  of  those 
Who  had  died  and  are  raised  to  life  again. 

4.  aVoiciwfleii  cTttc]  i^q.  dire,   Luke  ix.  33. 

— 'eTcaiJ  i-q.  fxevetv.  The  Seventy  translate  the  same  verb 
by  fttvuv.  Gen.  xxiv.  55,  and  eii^i,  Josh.  xxiv.  7=  Ezek.  iii.  15. 
Jeter  fancied,  no  doubt,  that  Jesus  had  now  assumed  his  proper 

gnity,  Ihnt  Elias  was  conic  .tccording  to  Malachi's  prediction, 

I'd  that  till-  kingdom  was  at  length  begun. 

— ffK^oVJ    He^ch.  ffKtfv^.  ij  diro  fu'Xwn  i}  irepi^XaMV  oixla. 


k        by  fxt 
^^^etcr 

^Kignii 


CHAPTER  XVII.  373 

A  tent  or  temporary  shed  or  booths  made  of  the  branches  of 
trees,  such  as  the  Jews  used  to  make  at  the  feast  of  tabernacles. 
There  is  no  reason  at  all  to  suppose  they  meant  any  sumptuous 
tahemficles  like  that  of  Moses  in  the  wilderness.  The  words 
seem  to  be  those  of  rapturous  surprize,  intended  merely  to  express 
the  pleasure  they  had  in  what  they  saw  and  heard. 

5.  ve^eXtj  (ptoreivtj^  This  is  called  by  St.  Peter,  who  beheld 
it,  ^^  the  excellent  glory ,^  2  Pet.  i.  17)  and  being  also  accom- 
panied by  the  voice  full  of  divine  majesty  issuing  from  it,  must 
have. been  the  Shecinah  or  visible  symbol  of  the  divine  presence. 
The  cloud  is  the  well-known  token  of  the  divine  presence  under 
the  law :  many  instances  of  it  occur  in  the  Old  Testament,  but 
more  particularly  at  the  giving  of  the  law  on  Mount  Sinai. 
On  the  mountain  where  our  Saviour  was  transfigured,  a  new 
law  was  declared  to. have  taken  place;  and  therefore  God  ^ain 
appears  in  a  cloud.  But  there  is  one  remarkable  difference 
between  these  two  manifestations  of  the  divine  presence.  On 
Mount  Sinai  the  cloud  was  dark  and  thick;  and  there  were 
thunders  and  lightnings  and  the  voice  of  the  trumpet  exceeding 
loud,  and  all  the  people  that  were  in  the  camp  trembled.  At 
the  transfiguration  on  the  contrary  the  cloud  was  bright^  the  whole 
scene  was  luminous  and  transporting,  and  nothing  was  heard 
but  the  mild  paternal  voice  of  the  Almighty  expressing  his 
delight  in  his  beloved  Son.  These  striking  differences  in  the 
two  appearances  evidently  point  out  the  different  tempers  of  the 
two  dispensations.     See  Porteus,  Lect.  xv.  Vol.  ii.  p.  54. 

—  0orr€iF»/]  A  few  MSS.  read  {pwro^,  which  Griesbach  admits 
into  the  text,  without  good  reason ;  not  only  number  but  weight 
of  MSS.  being  against  it. — ^We  find  a  similar  mark  of  the 
presence  of  their  gods  mentioned  in  profane  writers.  Virg.  ^n. 
II.  590,  Et  pura  per  noctem  in  luce  refulsit.  Servius  says  in  Itice^ 
in  nimbo,  qui  cum  numinibus  semper  est.  And  v.  839,  Aera 
dimovit  tenebrosum  et  dispulit  umbras ;  Serv.  nam  semper  Deos 
ambit  nimbus. 

— •  €7r€0'#cia<Tei']  The  Seventy  translate  the  same  verb,  which 
properly  signifies  aKeira^civ  and  vepucaXvirretv  by  cirKricia^cci', 
Ps.  xc.  4 :  cxxxix.  7-  Thus  Philo  de  Somn.  p.  680,  co-dij^— - 
iirurKia^ei  to,  rtj^  (pvaew^  airoppfira:  and  p.  681,  we  have 
avyKpvy\mi  koi  awTKtaacu*  Leg.  ad  Cai.  p.  996,  tiv  avveGKia^ev 
aypwTfjra  to^aipii^a^. 

—  ai/Toi/s]  Some  refer  to  the  disciples :  others  to  Moses, 
Elias,  and  Christ :  Le  Clerc  to  all  who  were  there. 

—  (Pwvtj]  Two  other,  instances  only  occur  in  the  Gospels  where 

God  was  pleased  as_it  were  personally  Jo  interposef  ojod  make  { 


374  8T.  MATTHEW. 

an  open  declaration  from  heaven  in  favour  of  his  Son :  one  at 
our  Saviour^B  baptism,  and  the  other  on  his  praying  to  hk 
Father  to  save  him  from  the  sufferings  that  awaited  him. 

—  d^aiffyTxJs]    See  iii.  I7. 

—  iv  f  tiSoKfiaa]  Though  neither  St  Mark  nor  St.  Lnkt 
halt  fjpveh  us  these  words,  we  may  be  sure  that  diey  were  reaDy 
^Mikni,  as  we  have  the  concurrent  testimony  both  of  St.  Mmttliew 
Aihi  8t.  PetiT,  who  has  thus  quoted  them,  2  Pet  L  17- 

*— -  avroC  oicoJere]  Emphatically :  in  preference  to  Motes 
or  the  ProphetH:  shewing  that  the  Law  was  henceforth  to  give 
placu  to  the  Gospel  preached  by  him.  It  is  applied  by  St  Peter, 
AvtM  iii.  M,  to  that  solemn  charge  to  hear  the  great  prophet, 
given  in  l^ut.  xviii.  15.  There  was  reason  to  expect  about 
that  time  some  such  declaration  as  this  respecting  the  cematina 
of  tht>  Mosaical  law.  For  St.  Luke  informs  us,  that  the  law 
and  the  prophets  were  till  John,  i.  a.  they  were  to  oontume 
in  foree  till  Ji4in  the  Baptist  had,  as  our  Lord  expreaaea  it, 
restored  all  things*  hail  preached  those  great  doctrines  of  repent- 
ance and  redemption  by  the  bkiod  of  Christ,  by  which  mea 
were  restored  to  a  right  state  of  mind  and  the  favour  of  God: 
till  he  had  thus  prepared  the  way  for  the  Messiah,  and  puUidy 
announced  the  kingdom  of  God;  and  then  they  were  to  be 
superseded  by  the  Christian  dispensation.  Accordingly,  not 
long  after  the  death  of  John,  this  scene  of  the  transfiguratian 
took  {dace;  and  this  great  revolution,  this  subsdtutioii  of  a 
new  system  for  the  old  one,  was  made  known  in  that  remarkable 
manner  to  the  three  disciples. 

Diod.  Sic.  XVIII.  56,  v^Ach  ovr  KoBanrtp  ipiv  ecu  wporr^ 
iypa^ofiMv,  cuovrre  twtov.      See  1  Mace.  ii.  65. 

€.  iweaop   iwl   irpiawirow\     Eurip.    Baech.   604,    Sapfiofog 

This  effect  is  similar  to  that  which  visions  of  this  kind  oon- 
monly  had  on  the  prophets  and  other  holy  men  to  whom  they 
were  given :  Gen  xv.  12 :   Isai.  vi.  5 :   Ei.  ii.  1 :  Dan.  x.  6 :  Rev. 

s.  17. 

8.  €wopairrc?  T0V9  oipOaXfiCvf]  i.  q.  wrpt/SXe^^ciputnK,  Mark  ixi. 
8:  or  aMt/SXewarrfv.  Gen.  xxii.  4. 

'^^^  n]    ^^  Hoogeveen,  Doctr.  Part.  c.  xvi.  Sect.  6.  §  7- 
r,  Dem.  Mete.  11.  p.  58.     Matt.  xx.  22. 
awo]     A  great  number  of  MSS.  have  ev,  which  Wetsleia 


iHif&na  df w^re]  If  the  only  intent  of  the  transfiguration  had 

to  repiiiMUt  by  an  expressive  action,  our  Lord^s  resurrection 

laliony  and  a  future  day  of  retribution,  it  is  not  easy 


CHAPTER  XVIIi  375. 

to  assign  a  sufficient  reason  why  this  injunction  of  secrecy  till 
after  his  resurrection,  should  have  been  given:  because  he  had 
already,  xvi.  21,  foretold  his  resurrection  to  his  disciples,  and 
he  also  apprised  them  before  his  death,  chap.  xxv.  of  his  coming 
in  glory  to  judge  the  world.  It  does  not  therefore  appear  how 
the  publication  o{  the  vision  on  the  Mount  could  have  beai 
attended  with  any  other  consequence  than  that  of  confirming 
what  Jesus  had  already  made  known.  But  if  we  suppose  that 
one  purpose  of  the  transfiguration  was  to  typify  the  abolition 
qS  the  ceremonial  law,  and  the  establishment  of  the  evangelical, 
a  plain  reason  presents  itself  for  this  command  of  keeping  it 
for  some  time  private;  for  it  was  one  of  those  truths  which 
the  first  converts  were  not  able  to  bear.  Great  numbers  of 
them,  though  they  firmly  believed  in  Christ,  yet  no  less  firmly 
believed  that  the  Mosaical  (^spensation  was  still  in  full  toxce. 
This  prejudice  continued  several  years  after  our  Lord^s  resur^ 
rection.  Mention  is  made  of  several  thousand  Jews  who  believed^ 
and  yet  were  all  zealous  of  the  law«  And  it  was  the  suspidoa 
that  St  Paul  had  forsaken,  and  taught  others  to  forsake  Moses, 
which  brought  his  life  into  the  most  imminent  danger,  and 
actually  occasicmed  hia  imprisonment  No  wonder  then  that 
a  transaction  which  was  designed  to  prefigiure  this  very  doctrine 
that  St.  Paul  was  charged  with,  and  that  was  so  offensive  to 
the  Jewish  converts  in  general,  should  be  thought  unfit  by  our 
L(^d  to  be  publicly  divulged  till  some  time  after  his  resurrection. 
See  Porteus,  Lect.  xv.  Vol.  ii.  p.  67- 

"^opofici]  Macrob.  Somm,  Scip.  i.  3,  Aut  enim  est  ov^iptn 
— aut  est  ofXLfjLa  quod  visio  recte  appellatur.  Yisio  est  autem^ 
cum  quis  id  videt,  quod  eodem  modo  quo  apparuerat,  eveniet.. 

*-*-  f  <w  p^]    See  Bos.  £11.  Gr.  p.  477« 

10.  rl  civ  XiyovfTiy,  &c.]  Why  would  yim  have  us  not  sajr 
that  we  have  seen  Ellas,  since  this  might  be  a  most  likely  means 
of  ptfsuading  the  Jews  that  you  are  the  Messiah.  Glass 
traaslates.  Cur  vero,  Phil.  Sac.  p.  646. 

— -  Set  i\00fiv  irpwTov^  L  e.  irpo  tou  ikOelv  tov  Xpurrov, 
See  Glass.  PhiL  Sac.  p.  390*  The  traditicm  of  the  Scribes  was 
that  before  the  coming  of  the  Son  of  David,  EUas  was  to  come 
to  preach  of  him ;  and  as  Trypho  says,  in  Justin.  Dial.  p.  226, 
ouc€  €^€<  wyafuv  tumx  fi^xp^  ^^  eAuwy  HAiOig  XP^^  ovtov  kcu 
ifkivepoy  iraai  Troiiyoiy,  and  p.  268,  Trcanres  liiiel^  irpoaccKw/uLev  tov 
liXiav  'xpi^ai  airov  eXOom-a.  This  persuasion  was  grounded  on 
a  misunderstood  passage  of  Malachi,  iv.  5,  6. 

11.  ipx^rtu]   An  enallage  fpr  eXeJcrercu*     See  Glasb.  PhiL 


i 


376  ST.   MATTHEW. 

Sac.  p.  309*  The  same  enallage  Xenophon  uses  to  point  out 
the  greatest  certainty  of  a  thing'^s  happening,  Anab.  iv.  ^,  5. 
eireiSdv  ap^wfULcOa  €i9  to  Saav  irapievaiy  ^epovToi  oi  XiOoi 
iroXXoi.  Wolf  seems  to  think  there  is  not  any  enallage,  or 
mark  of  time,  present  or  future:  but  merely  the  order  in  which 
they  would  come,  viz.  that  Elias  comes  first.  See  Kidder,  Dem. 
Mess.  II.  p.  185. 

"-^airoKaTaaTfiiTei]  Hesych.  airoKaTaaT^ai'  TeXeiwacu.  It 
is  plain  this  word  here,  as  airoKaTouTTaaK,  Acts  iii.  21,  cannot, 
as  it  generally  does,  signify  restoring  things  to  their  former  state, 
but  only,  in  general,  reducing  them  to  order.  It  is  strange 
that  TertuUian  (de  Resur.  xxxv.)  should  infer  from  hence  that 
Elijah  the  prophet  is  to  come  before  Christ^s  second  appearance ; 
a  wild  notion  which  has  been  well  confuted  by  Grotius. 

Christ  grants  the  supposition  o£  his  disciples  that  a  prophet 
wa&  to  come  and  restore  all  things;  but  he  applies  to  John  the 
Baptist  what  the  Jews  were  wont  to  understand  of  Elias  himself; 
and  instead  of  restoring  them  to  their  former  grandeur,  and 
reviving  the  kingdom  of  David  in  their  nation,  as  they  imagined, 
our  Saviour  gives  them  to  understand,  that  the  restoration  John 
was  to  cause  in  the  world  was  to  be  only  spiritual,  like  that 
mentioned  Luke  i.  17-     See  Acts  i.  6. 

12.  *HXia9  liSrf  ^X0e]  viz.  John  the  Baptist  €v  irvevfiaTi  jceu 
ovvdjuLei  'llXiov,  Luke  i.  17* 

—  ey  ovry]    Some  read  dimply  avrtp  from  Mark  ix.  13.     But 
'this  form  has  probably  arisen  from  the  Hebrew  mode  of  expres- 
sion.    In  the  Septuagint  we  find  also  eiroiijaev  ev  ai/rocf.     See 
Gen.  xl.  14 :  Dan.  xi.  7  •'  Luke  xxiii.  31. 

—  oaa  liOeXtjaav^  John  the  Baptist  was  all  along  exposed 
to  the  calumnies  of  the  Jews,  and  at  last  fell  a  sacrifice  to  the 
passion  of  Herod,  and  the  foolish  humour  of  Herodias. 

14.  yovuweTwv  ai/r^]  St.  Luke  v.  8,  mpocriireae  Toiy  yovaai 
Tou  'lijaod.  For  auT^  several  MSS.  read  avrov,  which  Griesbach 
admits  into  the  text.  The  Hellenists  have  yovvwereiv  tlvi  and 
yovvwereiv  Tiva,  The  verb  has  an  ace.  after  it  in  Mark  i.  40: 
X.  17 :  and  is  followed  by  ejuLirpoaOev,  Matt,  xxvii.  29*  Suidas, 
yovweriltTcu*  amariKfi,  irpwrKwrjaai. 

15.  KvpiCf  iXetjUTovj    Arrian.  Epictet.  11.  7)  toi'  Oeov  iiruca* 
Xovfieuot  ^coMcda'ai/Tov,  Kvpie  eXerjarov,  eiriTp€>\f6v  fioi  e^cXdciv. 
"   r^ftiou  TOP  viop]   Luke  ix.  38^  an  only  son. 

•-^i0vXi|yia|^€rac]  The  symptoms  are  those  of  epilepsy.  Coelius 
•  de  Morb.  Chron.  k  4,  Alii  (epileptici)  publicis  in  locis 
Itfidantur,  adjunctis  etiam  extemis  periculis,  loci  causa 


CHAPTER  XVII.  377 

prsecipites  dati,  aut  in  flumina  vel  mare  cadentes.     Aretteus  de 
Morb.  Epilep.  v,  KaTeircaov  yovv  T«/e$ — pevfiaTi  Trora/iAov  are- 

—  KaKWi  waayei]  Some  read  kokw^  ey^ei  which  seems  to  have 
arisen  from  the  transcribers,  who  might  fancy  a  redundancy  in 
the  other  expression.  Polyb.  iii.  90,  13,  Sieriipovv  tiJi;  iriariv 
Kaiv€p  eifiat  iraay^ouaai  icaiccS^*  Aristoph.  Plut.  900,  oI/ul,  d^ 
a^OojuLai  on  yptftTTo^  wv  xal  ^iXoiroXiv  TraVj^co   KaKw^* 

17-  w  yeped  aTrio-roy]  This  reproof  may  possibly  be  directed 
to  all  who  were  then  present,  and  to  each  of  them  in  particular 
as  they  deserved  it;  to  the  disciples  who  are  blamed  for  their 
unbelief,  ver.  20 :  to  the  Father  who,  seemed  to  doubt,  Mark  ix. 
21,  22,  23:  and  the  Jewish  nation  which  is  represented  exactly 
under  that  character  Deut.  xxxii.  5,  20.  But  it  seems  from  the 
circumstances  more  particularly  applicable  to  the  disciples. 

—  ^i€<rTpafifievf]]  Whatever  is  conformable  to  justice,  ho-  * 
nesty  and  the  law  of  God  is  called  ei/di),  as  Acts  viii.  21,  rj  KapSioi 
ovK  eariv  evOeia  evwTriov  rod  Geov.  Thus  also  in  Fs.  Ixxii.  we 
meet  with  evOeh  Trj  Kophiq-  And  whatever  is  at  variance  with 
this  rule,  and  as  it  were  bent  from  it,  is  called  ii^arpa/ifievov  koi 
(TKoXiovj  and  such  men  ^letrrpafifievoi  or  gkoKioi.  Euthym.  ^leo*- 
Tpafiixevfi  ai/Ti  tov  aKoXioLy  m'}  voovaa  to  evOv.  Fhil.  ii.  15 : 
Deut.  xxxii.  5. 

—  ave^ofiai]  Fhilo  de  Leg.  ad  Cai.  p.  1031,  ovSe  Kpd/iaTOi 
vpotTcveyOevTOi  ^vi'^^ero.  Id.  quod  omn.  pr.  p.  870,  koi  irm 
irarpo^  fiev  i;  /uLtjrpo^  eviTayfidTtov  Traioes  dve^ovrai  i  p.  873, 
ovoe  waptyyopia?  Si  uireplioXd^  KaKwv  am^ovrat. 

-»—  ipepere]  for  irpoa<f)€p€Te,     Luke  ix.  41,  irpoarayaye, 

18.  emTi/jLVfaey  ai/r^]  Scil.  Ttp  Trvevfiari  t^  cucaOaprtp.  Se^ 
Mark  ix.  25.     Glass.  Fhil.  Sac.  p.  158. 

19.  €ic/3aX€iy  ai/To]     Scil.  to  Sat/uLOviov- 

20.  muTTiav']  Some  read  oXiyoTruTTiavj  which  probably  may 
have  been  written  on  the  margin,  in  order  to  soften  the  sentence 
and  hence  copied  into  the  text.  Clem.  Alex,  defines  dwiaTiav 
to  be  uTToXrjyl/iv  tou  dimKCi/uLevov  wrOevij  awoipaTiKtfv* 

—  tis  KOKKov  (TiiMXTrccosJ  This  was  a  common  comparison 
among  the  Jews  which  they  made  use  of  when  they  would 
express  any  thing  inconsiderably  small,  it  being  as  our  Lord 
expresses  it,  one  of  the  smallest  among  seeds:  see  xiii.  31.  And 
therefore  it  is  probable  that  Christ  speaking  to  them  who  were 
accustomed  to  this  phrase,  used  it  in  their  sense,  for  the  least 
sincere  faith  in  God,  which  they  who  fear,  Mark  iv.  40,  or  doubt, 
James  i.  6,  seem  not  to  have. 


378  ST.   MATTHEW. 

—  opei  TouTif)]  Some  suppose  the  mountain  in  the  nng^- 
bouihood  to  be  meant,  where  Jesus  and  the  three  Apostles  had 
passed  the  night.  When  the  Jews  had  a  mind  to  extol  any  of 
their  doctors,  thej  said  of  him  that  he  plucked  up  mountains 
by  the  roots.  These  expresuons  of  our  Saviour  are  therefore 
evidently  proverbial  (see  1  Cor.  xiii.  2)  and  must  not  be  taken 
literally  :  but  merely  to  import  to  be  doers  of  those  things  which 
are  exceedingly  dtfiicult,  and  beytHid  the  power  of  nature  to 
perform.  It  seems  therefore  reasonable  to  interpret  them  *'  Wbo- 
eoever  shall  with  a  strong  faith  in  God,  attempt  the  most  diffi. 
cult  things  for  the  promotion  of  the  Gospel,  shall,  whilst  the 
gift  of  miracles  remains,  be  successful.  Wall  says  this  is  not 
jxnmised  to  every  Christian  that  has  faith,  but  to  the  Apostles 
who  were  sent  out  with  a  commission  to  do  miraculous  cures. 

Lucian  Navig.  xlv.  Vol.  in.  p.  278,  oi^^o — optj  oXo  Kwtlr 
<tKptp  Tfi  oaKTuKtfi  ovvtifteimi'  Liv.  ix.  3,  Num  montes  mdin 
eede  sua  paramus  ?     Isai.  liv.  10 ;  Zech-  iv.  7- 

—  /LeTa^tfii}  Arrian.  Epict«t.  iii.  19,  uses  this  word,  when 
apeaking  of  an  inanimate  object,  ri  'yap  evoiijatv  o  \S8os  i  &a 
Tiji'  Tou  ■KtuSiov  <yov  t'-topiai/,  eSet  fifra^ijvcu  aurov ; 

—  e«ij  i-  q-  eiceltrt. 

— •  oi^ev  a'^va-njVei]  H«%  tak^l  in  pass.  sig.  See  also 
Luke  i.  37-  In  Greek  writers  it  is  used  actively,  as  Epicharm- 
o^vaTel  S  ovhev  Geot- 

81.  toSto  to  •yeiMK}  Sell,  twc  Stufioifiutv-  A  few  MSS.  read 
^4pj(€Tai. 

—  iv  vpoaevjfTi]  ef,  i-  e.  xtpe. 

—  vpoaeif)(ti  «*(  vtfVTt'uf]  i.  e.  by  the  faith  which  is  to  be 
acquired  by  prayer  and  fasting,  i.  e.  by  ^  most  ardent  devo. 
tion,  as  1  Cor.  vii.  6 :  Acts  xiv.  33,  where  wpoa€VXBaOeu  /urm 
vtitrremv  signiiies  to  pray  ardenUy. 

Some  have  conadered  it  an  objection  to  tins  explanation,  that 
it  supposes  di&rent  kinds  of  demons;  and  that  the  expulsita 
of  some  kinds  is  more  difficult  than  that  of  others.  But  this 
objection  is  founded  entirely  on  our  own  ignorance.  Who  can  axj 
^uX  there  are  not  diflerent  kinds  of  demooiP  or  that  there  may 
■at  be  d^rees  ia  the  power  <i  expelling?  Revelatiou  has  not  aaad 
Ihst  they  are  all  of  one  kind,  and  may  be  expelled  with  equal  ease. 
-  This  Terse  being  wanting  in  smne  MSS.  Mill  supposed  it  to  have 
beeti  taken  from  Mark  ix.  S9 :  but  the  insertion  ikT  it  is  supported 
by  the  authority  of  the  greatest  number  and  the  best  MSS. ;  anj 
the  reading  there  is  not  mix  kKvopfverat,  but  iv  auieri 


k  oy  me 

^^betddes 


iftxee;,.. 


CHAPTER  XYll.  379 

23.  aua<rrp€<f>aiJLevwv]  St.  Mark  ix.  SO,  says  they  were  going 
privately  through  it^  ovk  ri0€\€v  iva  m  yvw :  and  he  assigns  as 
a  reason  why  he  desired  his  journey  should  be  private,  viz.  that 
he  might  have  an  opportunity  to  talk  over  this  subject  at  large: 
which  shews  that  continuance  or  abode  in  Galilee  refers  to  the 
short  stay  they  made  in  the  places  where  they  lodged ;  and  indeed 
he  could  not  so  conveniently  speak  to  all  the  twelve  while  they 
were  actually  travelling. 

—  tuWti]     See  Glass.  Phil.  Sac.  p.  279. 

24.  KcnrepvawiuL]  Which  he  had  chosen  for  the  place  of  his 
jresidence  iv.  13,  and  ix.  1.  This  is  the  reason  why  they  staid 
till  he  was  come  to  Capernaum,  to  ask  him  for  the  tribute. 

— •  iiopiJtxiuLa]  Scil.  vofiLi(TfAaTa>  The  singular  is  SlSpayjxo^, 
land  though  only  one  was  to  be  paid  by  one  individual  in  one 
year,  the  reference,  Middleton  says,  is  to  the  practice  of  paying 
lannually. 

Our  Lord  speaks  here  of  the  half  shekel  (about  fourteen  pence,) 
called  in  the  Septuagint  ^iSpa-xp^op  ayiovj  Exod.  xxx.  13 :  Neh. 
X.  32 :  and  paid  annually  by  all  Jews  above  twenty  years  old 
to  the  temple,  for  buying  the  daily  sacrifice  and  other  things 
necessary  for  the  worship  of  God.  Joseph.  Ant.  iii.  8,  2,  irpoai^ 
Ttt^€F  €i<Tif>€peiv  (tUXov  to  ijiauTV  xaff  eKaaroy.  6  oi  CTiKkoi  vo/ULta" 
pea  *Efipaiwv  wv,  'Attucu^  cej^erai  cpa')(ju,a9  Tetfaapa^*  Hence 
It  appears  that  the  Attic  drachma  was  one  fourth  of  a  shekel. 
"The  Aleximdnan  drachma  however  which  is  used  by  the  Seventy, 
is  double  the  Attic;  their  Siipa^^fiov  therefore  was  a  sliekel. 
When  dispersed  throughout  the  world,  the  Jews  still  continued 
to  contribute  this  half  shekel  for  the  use  of  the  temple.  Joseph, 
xviil.  10,  1,  NconjSis*— o0€y  'lov&iioc  t^  (pvtret  rfiv  ')(wpiwv  irt- 
^mrrewciret  to  Te  SlSpaj(fio¥  Tip  Q^ip  KarafiaXXeiVf  o  iKaaroK 
^rarpioF*  Tovny  irap^€¥To-''^evT€v6ev  ie  iiri  *l€poaroXjufjL»v  aue^ 
nfifkirerOf  tl  Kcupo^.  Notices  of  this  tribute  may  be  found  also 
in  profane  authors.  See  Sueton.  Dom.  xii.  Cicero  and  Tacitus 
seem  to  allude  to  it.  After  the  destruction  of  the  temple,  Ves- 
pasian ordered  the  payment  to  be  made  into  the  Capitol. 

— ^  oi  reXei ;]  See  Bos.  £11.  Gr.  p.  474.  The  question  here 
implies  an  affirmative.  It  seems  to  have  been  a  voluntary  thing 
which  etMiom  rather  than  law  had  established.  In  Nehemiah^s 
days  it  was  accounted  so,  and  the  sum  was  then  something  lower, 
Neh.  X.  32.  And  the  custom  probably  took  its  rise  from  the 
demand  of  that  sum  from  each  of  the  Isradites  when  they  were 
numbered,  Exod.  xxx.  13. 

25.  at  /So^iXeiT  rij  7^9]    That  the  payment  was  for  the  temple 


copi( 


580  ST.    MATTHEW. 

may  be  inferred  from  our  Saviour's  argument  why  he  should  not 
pay  it, — BH  being  the  Son  of  that  King  to  whom  it  was  paid.  This 
holds  not  with  reference  to  any  tribute  paid  to  Ctesar ;  he  bong 
not  the  son  of  C^Bar,  but  of  God. 

—  T«\ij]  Thomas  M.  tcXos,  <j  virep  Ttj^  eiLxop'iai  awri- 
Xeui- 

—  Kijvaov]  Hesych.  Ktivam'  ijriKeipdXaiov.  The  original 
word  was  used  among  the  Romans  to  denote  the  valuation  of 
each  man's  goods.  Here  it  is  taken  for  the  tax  upon  persons. 
Wassenberg.  (Valck.  Schol.  Vol.  i.  p.  32)  fancies  it  to  be  of  the 
same  signification  as  Te\^,  and  the  reading  to  be  a  gloss,  arising 
from  some  interpreter  appending  it  by  way  of  illustraticHi.  But 
the  word  was  common  among  the  later  Hebrews,  and  seems  to 
have  been  first  used  by  them  about  the  time  of  Pompey. 

—  aXXoTpi'<tff]     Who  are  not  of  their  own  family. 

26.  eXeudepoi  o'l  uiot]  i.  e.  this  tribute  which  is  paid  to  God 
for  his  temple,  it  belongs  not  to  me  to  pay,  who  am  his  Son. 
Chrysost.  eJ  oi  t^  y^i  patnXm  airo  Toiv  v'wv  avrajii  oti  Xa/i- 
^povatv,  oXKa  awo  twv  aXKoTpiwv,  iroW^  fiaWov  e^e  agrqX- 
Xd'xBcu  vet  Ttjt  aTTaiTij'ireuis  TatiTijs',  owe  eviyelou  /SotriXeoif, 
aXXd  Tov  T((iv  ovpaimu  ovra  lie  vwv. 

27.  "iva  fit]  <TKai/SaKier<Dtiev]  i.  e.  give  them  occasion  to  say  that 
I  despise  the  temple  and  its  service,  and  teach  my  disciples  so 
to  do,  pay,  Gic,  for  me  being  here  at  Capernaum,  and  for  thee 
having  thy  house  there,  viii.  14:  leaving  the  other  Apostles  to 
pay  it  in  the  several  places  of  their  abode. 

—  6aXatTtTaw]     The  Lake  of  Tiberias. 

—  <TTaTtipa]  reTftahpayfxov  and  the  same  value  as  a  shekel 
It  is  observed  in  Bowyer's  Conjectures  that  the  omission  of  our 
translators  to  mark  the  difference  between  the  ^l^paj^fut  ver.  24, 
and  the  arariipa  ver.  27  has  obscured  and  enervated  the  whok 
account. 

—  avTi^  i.  q.  virefi- 

Chap.  XVIII. 

1.  cv  eiceitt]  T^  u^f]  At  that  time  that  Christ  paid  the  di- 
drachma  for  himself  and  Peter.  *Qpa  here  is  of  the  same  force 
Bn  Kaipoi,  Hee  xi..26,  coll.  Luke  x.  20:  and  ii/iepa,  see  xiv.  15, 
coll.  Luke  tx.  12.  And  Origen  tells  us  that  in  his  time  some 
copies  had  rj/iepet,  which  is  now  adopted  in  some  editions. 

irpoiT'iXBov,  Stc]  The  Apostles,  as  well  as  the  other  Jews 
imbibed  thf  notion,  which  they  never  got  quit  of,  until  the 
:cnt  of  the  Holy  Ghost,  instructed  them  better,  that  the  Mes- 


CHAPTER    XVIII.  381 

siah  when  he  came  upon  earth  should  erect  a  temporal  kingdom. 
And  the  ambitious  dispute,  Lightfoot  observes,  concerning  pri- 
macy, for  the  most  part  followed  the  mention  of  the  death  of 
Christ,  and  his  resurrection. 

St.  Mark  says,  ix.  33,  that  Christ  put  this  question  to  them, 
and  they  held  their  peace.  St.  Luke  ix.  46,  47,  that  they  had 
been  disputing  this  point  among  themselves,  and  Christ  knowing 
the  reasoning  of  their  hearts,  took  a  child.  Now  these  seeming 
differences  may  be  thus  reconciled :  that  Jesus  going  to  Caper- 
naum, the  disciples  followed  him,  Xeyovres  *irpo9  cairroi/s  who 
of  them  was  to  be  greatest  in  the  kingdom  of  heaven :  and  when 
they  came  to  him  into  the  house,  Jesus  knowing  what  was  still 
upon  their  hearts,  and  they  were  still  pondering  among  them- 
selves, Luke  ix.  47,  asked  them  "  What  was  it  you  discoursed 
of  in  the  way ;""  which  they  being  ashamed  to  tell  him  kept 
silence,  Mark  ix.  33,  34 :  then  Christ  who  understood  well  what 
it  was,  endeavours  by  his  example  of  a  little  child,  to  cure  this 
distemper. 

—  Xeyovre^^     So  used  viii.  27 :  ix.  33. 

—  juLcil^wv']  i.  q.  /jLeyiaTo^^  i.  e.  irpwTc^j  Mark  ix.  35.  Com- 
paratives frequently  having  the  force  of  superlatives.  See  Glass. 
Phil.  Sac.  p.  60. 

—  e(Tri\  for  etrrai* 

—  Tfi  fiaatXetfjf,  tcSv  ovpavSv]  The  kingdom  of  the  Mes- 
siah. 

2.  irpoaKoKeaafULevo^  'jraiSiov'\  Willing  by  this  emblem  to 
settle  the  dispute,  as  far  as  was  useful  to  them.  This  mode 
of  instruction  was  agreeable  to  the  manner  of  the  Eastern  doc- 
tors and  prophets,  who  in  teaching  impressed  the  minds  of  their 
disciples  by  symbolical  actions  as  well  as  by  words.  Thus  John 
XX.  22,  Jesus  by  breathing  on  his  Apostles,  signified  that  through 
the  invisible  energy  of  his  power  he  conferred  on  them  the  gifts 
of  his  Spirit.  Thus  also  John  xxi.  19,  he  bade  Peter  follow  him, 
to  shew  that  he  was  to  be  his  follower  in  afflictions.  And  Rev. 
xviii.  21,  an  angel  casts  a  great  stone  into  the  sea,  to  signify  the 
utter  destruction  of  Babylon.  See  also  John  xiii.  4,  5,  14 : 
Acts  xxi.  11. 

3.  eav  firj  arpaipiiTel  In  that  temporal  kingdom  of  the  Mes- 
siah which  the  Jews  expected,  they  thought  they  should  have 
rule  over  all  nations,  having  them  for  their  servants,  and  all  their 
wealth  flowing  into  them ;  and  then  the  twelve  must  naturally 
think  they  should  have  the  preference   above  other  Jews,  and 


383  9T.  MATTHEW. 

\^  advanced  to  higher  posts  of  honour  and  grandeur,  and  have 
a  greater  affluence  of  outward  blessings  than  other  Jews:  and 
seeing  the  King  Messiah  must  have  some  officers  of  highest  rank, 
they  concluded  it  must  be  some  of  them,  but  could  not  agree 
who  best  deserved  their  high  posts  of  honour.  Now  our  Saviour^s 
kingdom  being  not  of  this  world,  and  therefore  nothing  of  this 
nature  being  to  be  expected  from  him,  but  rather  that  his  fol- 
lowers and  the  Apostles  more  especially  should  suffer  the  loss 
of  all  things,  Christ  plainly  tells  them  that  these  inclinations, 
desires  and  expectations  were  inconsistent  with  their  being  mem- 
bers of  that  spiritual  kingdom  which  he  was  to  erect.  Theophy- 
lact  says,  to  oe  edv  juLfj  €'jrt<rTpa(]>^Te  eiirwv  <&i^ei/,  ore  awo  ra- 
v€ivo<ppoaupfis  fiK9ov  ecs  ^iXooo^/av.  iei  ov¥  <rTpa<f>fiu€u  inaXiy 
cic€f(re. 

—  <^  Ta  iraiSia]  Children  generally.  The  meaning  of  the 
precept,  if  we  attend  to  the  occasion  which  gave  rise  to  it,  can 
be  only,  that  he  who  would  enter  into  the  kingdom  of  heaven, 
must  no  more  pretend  to  merit,  than  can  a  child  with  any  shew 
of  justice:  I  purposely  say,  observes  Michaelis,  with  any  appear- 
ance of  justice :  for  not  seldom  are  children  presumptuous  and 
entertain  high  opinions  of  their  own  deserts. 

The  Coptic  version  reads  to  irai^iov  tovtoj  and  six  of  the 
Moscow  MSS.,  but  those  the  least  valuable  have  the  same 
reading. 

4.  Taireivaxrrj  cai/Toi;]  Become  modest,  free  from  pride^  and 
all  thirst  after  worldly  dignities.  We  find  Taireivol  in  opposition 
to  vtrepritpavoh  1  Pet.  v.  5 :  James  iv.  6.  This  Taireivwcif  eavToi 
described  Phil.  ii.  3,  iLiri^if  kot  kplQeiav  ti  Kevo^o^iayf  oXXa  t^ 
Tair€tvw(ppoavvri  aWrjXout  r/yovfievoi  vTrepe^oprai  eavraiif.  See 
Bp.  TaylOT's  Works,  Vol.  n.  p.  447- 

—  o  iiei^wv]  Figure  Antanaclasis ;  see  Glass.  Phil.  Sac. 
p.  1346. 

5.  ^^ffTai]  Whosoever  sheweth  kindness  even  to  the  least 
of  my  disciples,  whosoever  encourages  and  assists  such  because 
he  belcMigs  to  me. 

•^^  iroi^iov  TowuTov  €v\  A  man  as  free  from  ambition,  &c. 
St.  Mark  ix.  37,  has  ev  twv  toiovtcov  ircuoiwv' 

—  67ri  T^  ovofiaTi  fULOvJl  i.  e.  because  he  is  my  disciple,  or  a 
Christian.     For  Mark  ix.  41,  ei^   tw  owo/jLari   no\f  is   explauied 

OTt   KpiCTOV  €(TT€, 

6.  aKavSaXia-fi]  See  v.  29:  shall  make  him  stumble;  occasion  his 
ruin  and  falling  off  from  the  faith  by  our  sinful  actions :  or  cause 


CHAPTER  XYIII.  383 

him  to  renounce  his  belief  in  Christ  by  any  means  whatever.  See 
Porteus,  Lect.  xvi.  where  he  considers  the  several  modes  of 
making  our  brother  to  offend. 

—  €Ko  Twy  fjLiKpHv  Toi/TO)!']  Not  little  ones  by  age  (they 
being  both  incapable  of  faith,  and  free  from  scandal)  but  by 
quality  and  temper  of  spirit. 

—  ay/iiipepei  ai/ri^]  St.  Mark  ix.  42,  has  koIXov  ecrnv  ovtm 
fiSKKov :  and  Bos.  would  understand  fjLoKKov  here :  see  Ell.  6r. 
p.  481,  but  perhaps  it  is  not  necessary. 

-*-  ixvkoi  oviKos]  The  larger;  to  distinguish  it  from  those 
worked  by  the  hand.  ''Ovoi  alone  was  a  common  name  for  the 
upper  as  fivXri  was  for  the  nether  mill-stone :  and  sometimes  an 
adjective  was  joined  to  01^09  when  used  in  this  sense  to  prevent 
ambiguity.  Xenophon  calls  it  ovo^  aXeni?.  Yet  /uivXo9  ovuco^ 
can  scarcely  express  01/0$  in  this  sense.     St.  Mark  ix.  42,  has 

—  eirl  Tov  TpaytiXov]  Some  read  ircpi  from  Mark  ix.  42 : 
Luke  xvii.  2.  Others  €19  which  probably  has  arisen  from  the 
grammarians. 

—  KaTairovTKTOfil  Grotius  here  thinks  that  this  refers  to 
a  custom  of  drowning  among  the  Syrians:  but  for  this  he  cites 
only  from  Eusebius,  instances  of  men  drowned  in  the  sea,  and 
of  a  stone  hung  at  the  feet  of  the  martyr  Agypius ;  but  nothing 
of  any  persons  who  had  a  mill-stone  hung  about  their  necks. 
Jerome  upon  the  place  says,  that  he  speaks  according  to  the 
custom  of  the  province;  the  punishment  of  greater  criminals 
among  the  antients  being  this,  that  they  should  be  drowned  in 
the  deep,  with  a  stone  bound  about  them.  Allix  says  it  was 
customary  for  them  to  cast  execrable  men  into  the  Dead  Sea, 
with  a  stone  tied  to  them ;  and  that  there  be  divers  places  in 
the  Misna  which  prove  this.  It  certainly  was  an  antient  hea- 
then punishment  of  sacrilegious  persons  to  be  cast  into  the  sea* 
Diod.  Sic.  XVI.  35,  6  is  OfXimrof  rov  /mew  'Ovofiap^ov  CKpefiao'ef 
Tovt  o  oXXovf  w  upocriXov^  KaTeirovTice.  Aristoph.  Equit. 
1373,  cipas  fierifopoif  elf  ro  fiapaOpov  e^fiaXw  ck  tov  \dp1ryya9 
€Kicp€fjLaaa^  vwepfioXov,  Schol.  oTav  yap  KareirovTovv  Tipdf 
^p09  airo  Twp  Tpa'Xj^Xcav  CKKpifuov.  dvrt  ie  tov  eiiretp  \i0ov, 
virepfioKoif  elirev.  Philo  apud  Euseb.  viii.  p.  392,  vofiov  JceiM^- 
vov  TOP  'i€p6av\ov  KaTaKptffivS^eerOcu  vi  KaTavovroSaOai  j  icaro- 
irijuLTrpaaOai,  Philo  de  Legg.  Spec.  T.  11.  p.  318,  o\  ^  ely  Trora- 
fiov  Koi  0a\a<r<rif9  (ivOov  a0i6irr€9>  oTav  aTraiwp^cwriv  iyOo^f 
iva  OaTTov  ^  iXxri  r^  fidpet  KaTa<p€pfiTat,  So  also  Sueton. 
August*  68.    Psdagogum  ministrosque  Caii  filii  per  occasionen 


884  ST.   MATTHEW. 

valetudinis  mortisque  ejus  superbe  avareque  in  provincia  gras- 
satos  oneratis  gravi  pondere  cervicibus  prsecipitavit  in  flumen. 

Diocletian  inflicted  this  kind  of  punishment  on  the  Christians. 
See  Lactant.  de  Morte  persecut.  c.  xv.  p.  119*  Julian  in  a 
similar  manner  expresses  the  atrocity  of  a  crime  by  ov  fieXriov 
icrnv  VTTO  Tiji;  \dpvfioiv,  Kal  tov  kwkvtou  xai  juLvpiai  opyvid^ 
Kara  yrj^  ovvai   ij  ireaeiv  eis  toiovtov  (iiov. 

—  treXdyei  r^v  OaXdaatf^^  In  the  depth  of  the  sea,  or,  in 
the  main  sea.  Arrian  and  Polybius  use  'jreXayfK  for  the  main 
sea.  Hesych.  ireXayo^y  /ue^eflos,  irX^Oo^,  fiuOos,  irXdro^  QaXda- 
Qfjs,  Pindar  apud  Plutarch.  Sympos.  vii.  5,  has  ey  wovrov 
neXdyei'  Plut.  de  Isid.  et  Osir.  p.  367)  joii^s  them  to  veXayos 
Kal  TtJ¥  OdXaaaav.  Strabo  ii.  p.  181,  Ttfv  OdXarxav  awepyd" 
^eaOai  KoX^irovs  Kal  veXdyrj  Kal  iropOfiov^- 

7*  ^^^  '^^^  (TKavSdXwv^  Ob,  propter.  Euthym.  raXauS^ei  top 
KocTfxov  Old  Ta  (Tuai/oaXa. 

In  these  words  Bp.  Middleton  thinks  there  is  a  reference  not 
indeed  to  any  thing  that  has  been  mentioned,  but  to  what  had 
previously  occupied  the  mind  of  Christ.  The  aKdvSaXa  alluded  to 
are  the  calamities  and  persecutions  which  threatened  the  Christian 
church.  These  though  future  might  be  present  to  the  mind  of 
Christ,  and  might  therefore,  being  uppermost  in  his  thoughts,  be 
made  the  subjects  of  reference.  Lord  Bacon,  as  quoted  by  Abp. 
Newcome,  remarks  that  our  Saviour,  knowing  the  minds  of  men, 
often  replies  to  the  thoughts  of  his  hearers  rather  than  to  their  ac- 
tual questions.  And  Bp.  Middleton  is  of  opinion  that  in  like  manner 
he  sometimes  refers  to  what  has  been  recently  the  subject  of  his 
own  meditation,  though  it  may  not  l\ave  been  the  subject  of  his 
discourse ;  and  it  is  not  impossible  that  the  present  instance  may 
be  of  this  kind :  the  calamities  which  threatened  the  rising  church 
we  know  from  other  places  strongly  moved  the  compassion  of  our 
Saviour.  His  opinion  that  the  reference  is  anticipative,  is  in 
some  degree  strengthened  by  the  version  of  Michaelis.  After 
** offences''  he  inserts  "which  the  world  will  take  at  the  Gospel," 
without  which  he  thinks  the  passage  obscure.  See  Gr.  Art. 
p.  240. 

—  dvdyKff  ydp,  &c.]  The  necessity  here  mentioned  is  not 
a  necessity  arising  from  any  act  of  God  ordaining  or  procuring 
that  scandals  should  come,  or  withdrawing  or  not  affording  that 
grace  which  is  absolutely  necessary  to  prevent  their  coining; 
3ince  otherwise  it  could  be  no  offence  to  scandalize.  The  neces- 
sity here  mentioned  is  therefore  only  conditional,  on  supposition 
of  the  wickedness  of  men  not  hindered,  the  subtilty  and  malig- 


CHAPTER  XVIII.  385 

nity  of  Satan,  and  the  self-denial  required  of  all  who  would 
embrace  the  Gospel.  Chrysostom  and  Theophylact  observe  that 
Christ  says  this,  ou  to  avOalperov  Ttf^  i^ovcia^  avatfiwv  auSi  t»Ji/ 
eXevOepiav  Ttj^  irpaaipeaeufi^  ovoe  dvayKti  tivI  irpayfxaTwv  i/tto- 
fiaXXwv  Tov  (iiov.  t 

—  irXiip]     Verumtamen.     See  Hoogeveen,  Gr.  Part.  c.  xlvi. 
Sect.  1.  §  12. 

8.  KoXov...  17]  Glass.  Phil.  Sac.  p.  48,  thinks  xaXov  here  fo^ 
the  comparative  KoXXioi^  or  djjLcivoif-  B6s.  £11.  Gr.  p.  481,  would 
supply  fiaXXjoif'  So  Tob.  xii.  8,  koXw  to  ttoc^ctcu  eXefjfioavvfi^ 
17  Offtrauplaai  ')(pv<riov.  So  Aristot.  Prob.  Sect4  xxix.  qu.  6,  ImtI 
irapaKaraBriKftv  aur)(pov  airoarepijaai  junxpdv  fj  iroXu  Saifeiaa^ 
fi€Poy»  Joseph.  Antiq.  xix.  2,  4,  (^vaei  Ttj  avrov  y^fHviu.evoy  ^ 
frvjUifiayXri  rfj  eKeivtf^.  Herod,  ix.  26,  outw  wv  Yip^ias  iiKaio^ 
ej(€tp  TO  €T€pov  Kcpa^y  fiirep  'AOfivalov^.  Thus  Plaut.  Ruden. 
IV.  4,  70,  tacita  bona  est  mulier  semper  quam  loquens.  See 
Sanctius  iv.  79  EUips.  of  Magis  et  Prius.  Another  mode  of  ex-f 
plaining  these  passages,  has  been  by  supposing  the  first  a  positive 
assertion,  and  the  comparative  understood  before  j;,  asjtaXoF... 
(«rai  KoXXiov)  17,  &c.  So  tacita  bona  est  mulier  semper  (et  melior) 
quam  loquens. 

— '  eKKoyl/ov  ai/ra,  &c.]  These  verses  are  not  to  be  taken 
literally:  the  meaning  of  them  is,  that  it  is  better  to  part 
with  whatever  is  most  dear  and  precious  to  us  in  the  worldi 
whenever  it  becomes  an  obstacle  to  our  salvation,  than  to  incur 
the  eternal  displeasure  of  God  by  keeping  it.  See  v.  30.  St. 
Matthew,  having  before  so  largely  recorded  the  Sermon  on  the 
Mount,  gives  us  again  this  passage  of  it  on  the  present  occasion : 
which  Doddridge  says  is  one  proof,  among  many  others,  that 
our  Lord  did  not  think  it  improper  or  unnecessary  sometimes 
to  repeat  what  he  had  then  said. 

—  alwpiop]  Of  this  eternity,  see  Pearson  on  the  Creed, 
Vol.  I.  p.  592.  Jos.  Mace.  12,  TOfiieveTai  ae  ^  Sucrj  irvKvoTiptp 
Koi  aiwpitp  TTVpl  Kai  (iaadpoii  ai  el?  oXov  top  aiwva  ovk  ap^ 
aovai  ae, 

9.  e^eXe  ai/roi;]  Ludan  uses  this  phrase  Ver.  Hist.  i.  e^eXwv 
T0V9  avTov,  Heraclitus  de  Incredib.  p.  80,  tov^  ofpOaXiiov^ 
e^cupeip. 

— -  /JLOv6(l)0aXfJLOp]  Phryn.  p.  136,  iJkovd<p0aXfiop  ov  prireop, 
iTcpdipOaXfjLOP  ^.  Photius  6T€/E}o0daXiuO9,  ov  /nopo^aXsKK* 
fiopd(p6(iXjuLo^  being  used  by  the  Attics  for  a  person  bom  with 
one  eye;  €T€p6(p6aXfioi  one  who  has  lost  an  eye.  Bekker, 
Anecd.  i.  p^  280,  /uofo^doXAAos*  eOuo^  rt  dpOptiirwp  era  o^aX' 

Bb 


386  ST.  MATTHEW. 

fiov  iy6vTfov.  TOWS  yap  tov  ercpov  eKKOit-ivras  o<p0aKfJiOv  ctc- 
po(l>Ba\fiov9  Ka\ov<riv. 

—  yeeyvav,  &c.]     See  v.  22. 

10.  opare  mv  /caTa^poi/iforifrc]  See  Hoogeveen,  Doctn  Part, 
e.  XXXVII.  Sect.  1.  §3. 

—  ToJir   fiucptoVf   &c.  J     Sell.   Tc5r    7ri<rT€v6vTttiv  eU  €fjL€ ;   see 

▼er.  6.    A  few  MSS.    and  versions  add  twi;  TricrTeuo'avTwv   els 

•   \ 

€fl€m 

— —  01  ayyeXot  avTwv]  Since  all  angels  in  general  are  minis- 
tering spirits  to  the  righteous,  Heb.  i.  14,  if  any  of  them  is  styled 
the  angel  of  such  a  particular  person,  it  cannot  from  thence  be 
inferred  that  there  are  any  appointed  to  watch  over  some  persons 
more  than  others  as  the  Jews  imagined.  The  Fathers  indeed 
looked  upon  this  as  an  argument  that  each  good  man  has  his 
particular,  guardian  angel.  And  Grotius  also  seems  to  allow  the 
(brce  of  it.  Doddridge  apprehends  this  passage  rather  intimates 
that  the  ang^  who  sometimes  attend  the  little  ones  spoken  of, 
at  other  times  stand  in  Grod^s  immediate  presence;  and  con- 
8e<{uently  that  different  angels  are  at  different  times  employed 
in  this  kind  office,  if  it  be  incessantly  performed.  See  Porteus^s 
Lect.  Vol.  II.  Lect.  xvi.  p.  82. 

Plutarch  de  Lenit.  and  Clem.  Alex.  Strom,  v.  quote  a  verse  of 
Menander  airavrt  oatfAWP  avqpi  cvfiTrapacrraTei.  Hesiod.  epy. 
u  250,  Tpi9  yap  txipiw.  cJcii^  etn  yOovl  TrovKv^oreipti  'A&awiroi 
Zi/Fos,  <Pv\aK€9  Ovfirwy  avOptoirwVf  Ot  pa  (puXaaaowriv  tc  Sixai 
Kal  o'jfCTXfo  epya,   He^tMi  eGaofjsvoiy  iravrri  (I><htwvt€9  itr  alavm 

—  cid  TTorroy}     Scil.  ypovov. 

—  pkeTrovtrt  to  irpoawwov]  i.  e.  are  always  in  the  presence 
of  God,  ready  to  execute  his  orders  for  the  good  of  the  faithful: 
This  is  in  allusion  to  the  custom  of  earthly  courts,  where  the 
great  men^  those  who  are  highest  in  office  and  favour  are  most 
frequently  in  the  prince's  palace  and  presence.  See  Luke  i.  19, 
tyti  eiiuLi  FajSpiiyX,  o  irapeoTrfKW^  iyilrmov  tov  Geot;.  So  1  Kings 
X.  89  The  Queen  of  Sheba  says  of  Solomon^s  servants^  Blessed  are 
thy  servants  o\  TrapeaTfiKOTes  evoiiriov  aov  St  okov. 

11.  yapl  Here  introduces  another  reason  to  enforce  the  cau- 
tion not  to  despise  these  little  ones. 

—  TO  aTToXcoXo^]  i-  q-  to  wXavw/uLevoVy  ver.  12,  and  put  for 
Ta  axoXcoXoTa^  or  tov^  diroXwXoTa^j  Glass.  Phil.  Sac.  p.  54. 
How  contemptible  soever  they  may  be  in  the  eyes  of  the  world, 
they  are  notwithstanding  the  objects  of  God'^s  love ;  and  it  was 
t6  save  such  persons  the  Messiah  came. 

The  11th  verse  is  wanting  in  a  few  MSS.  versions^  and  Fathers;. 


CHAPTER  XVIII.  387 

and  Griesbach  thinks  it  has  been  transferred  from  Luke  xix.  10, 
to  make  what  goes  before  agree  with  what  follows :  and  he  jodge» 
this  the  more  probable  because  twenty-seven  MSS.  add  ^tp-ijaa^ 
Kctl  before  awrou  from  the  same  source. 

13.  ovj(t]  Joined  to  an  interrogation  has  a  force  which  shews 
that  the  person  who  asks  the  question,  does  not  deny  or  doubt^ 
but  seriously  affirms  and  draws  assent  to  his  affirmation.  See 
Hoogeveen,  Doctr.  Part.  c.  xxxix.  Sect.  1.  §  12. 

—  eTTi  TO,  optf]  Several  editions  and  versions  join  these  words 
with  the  preceding,  not  with  iropeuOek,  which  Wetstein  thinks 
more  simple  and  plain;  though  the  original  wiU  bear  either" 
construction.  St.  Luke  xv.  4,  has  ey  ttj  iprifit^,  which  favours 
this  supposition.  Both  terms  signify  a  hilly  country,  fitter  for 
pasture  than  for  agriculture* 

13.  eav  yevtjTm  ei/peli/]  Kuinoel  says  for  eay  evpti*  Perhaps 
rather,  si  ita  ceciderit,  ut  invenerit. 

——  Tols  fAvi  7reir\avfiiJLevoisi\  See  Hoogeveen,  Doctr.  Part* 
c.  XXVII.  Sect.  1.  §  29*  We  are  not  to  infer  from  this  simi.* 
litude,  that  God  sets  more  value,  and  looks  with  iBore  com- 
placency and  approbation  on  one  repenting  sinner  than  on 
ninety  and  nine  righteous  persons  who  have  uniformly  and  de^ 
voutly  served  him.  This  can  never  be  imagined;  nor  would 
it  correspond  with  the  illustration.  The  sheph^d  hims^  does 
not  set  a  greater  value  upon  the  lost  sheep  than  he  does  upon 
those  that  are  safe ;  nor  would  he  give  up  them  to  recover  that 
which  has  strayed.  But  his  joy  for  the  moment,  at  the  recovery 
of  the  lost  sheep,  is  greater  than  he  receives  from  all  the  rest,' 
because  he  has  regained  that,  and  is  sure  of  all  the  others.  See 
Porteus,  Lect.  xvi.  Vol.  ii.  p*  85. 

14.  OI//C  i<m  OikfifLa]     There  is  no  wish.     Middleton. 

—  eii\  In  some  ev  is  read,  which  no  doubt  is  a  gloss,  perhi^ 
arising  from  the  preceding  neuter,  and  ei^,  ver.  12. 

15.  a^eX0o(]     A  Christian. 

—  €X€7^oi/]  See  Ecclus  xix.  13 — 17-  What  Plautus  calls 
eastigare. 

—  puera^  aov  Kal  airov  moi/oi/]  Which  Chtysostom  ex-^ 
plains  by  kqt  iSiav  or  iSlq.  The  reason  of  the  precept,  Light-r 
foot  observes,  is  founded  in  that  charitable  law,  Levit.  xix.  17^ 
Thou  shalt  not  hate  thy  brother  in  thy  heart,  thou  sbalt  sutely 
reprove  him,  and  not  suffer  sin  in  him. 

^  eav  aou  wcwati]    Luke  xvii.  3,  eav  yjeravwiavi. 

16.  eya  tj  ivo\    The  Hebrew  lawyers  require  the  same  thing 

B  B  2 


i 


j|88  'iT.   MATTHEW. 

of  him  that  sins  against  his  brother.  But  our  Saviour  requires 
a  higher  charity,  viz.  from  him  who  is  the  offended  party, 
f  — ewl  ivo  fiapTvpa)v  ^  rpiwv^  Alluding  to  the  law  in  Deut. 
xix.  is.  This  law,  properly  pertaining  to  the  dispute  of  a  fact, 
afterwards  became  a  proverb,  and  was  applied  to  other  cases. 
See  2  Cor.  xiii.  1 :  John  viii.  I7. 

—  irav  pmct]    The  whole  affair. 

17*  eaV  C€  Trapcucovari]  i.  q.  iav  Se  fitj  OKOvatj^  ver.  16.  The 
Septuagint  translates  the  same  word  by  irapaKoveiv,  Isai.  Ixv.  12, 
and  by  aireidfiV'i  Josh.  v.  6. 

V  -^  ry)  GZK\fi(ri(f\  The  church  or  particular  community  of  which 
he  is  a  member.  This  seems  evident  from  the  like  rule  prescribed 
i.mong  the  Jews,  and  practised  by  the  primitive  Christians. 
Thus  in  the  book  Mischar  Happenenim,  the  wise  man  saith. 
If  thy  brother  offend  against  thee,  reprove  him  between '  him 
and  thee  alone,  and  if  he  hear  thee,  thou  hast  gained  him ;  if 
he  hear  thee  not,  take  with  thee  one  or  two  brethren,  who 
may  hear  it ;  if  then  he  hear  thee  not,  count  him  a  vile  person. 
And  in  the  book  Musar,  he  that  reproves  his  brother  must  do 
it  first  without  witnesses,  betwixt  his  brother  and  himself  alone ; 
if  he  amend,  it  is  well :  if  not,  take  some  companions  that  thou 
mayest  shame  him  before  them;  if  neither  this  way  succeed, 
he  ought  to  shame  him  and  lay  open  his  fault  before  many. 
Nor  is  any  thing  more  common  among  Jewish  writers  than  to 
excommunicate  the  obstinate  person  with  proclamation  made  in 
the  synagogue.  And  therefore  this  telling  it  to  the  church  is 
in  Justin  Martyr  (Ep.  ad  Zen.  p.  508)  admonishing  him,  when 
his^  obstinacy  needs  it,  /cara  koivov  :  and  the  consequent  excluding 
him  from  the  society  being  done  according  to  St.  PauPs  direction 
to  his  Corinthians  (TvvoyQevrwv  vfxwvj  1  Cor.  v.  4,  is  therefore 
styled  by  him  ewiTifxia  vtto  tUv  irXetopoyv,  2  Cor.  ii.  6. 

The  old  English  editions  of  1639  and  1641  render  it,  Tell 
it  to  the  congregation.  The  word  e/c/cXi/o-ia  signifies,  in  general, 
an  assembly  or  number  of  people  called  together  on  whatever 
occasion.  In  the  New  Testament  it  is  generally  used  as  here 
for  a  particular  assembly,  Acts  xiv.  23:  1  Cor.  iv.  17:  xiv.  23: 
xvi.  19.  But  sometimes  it  is  used  for  the  whole  body  of 
Christians.  As  undoubtedly  it  must  be  an  assembly  of  Christians 
(1  Cor.  xvi.  1),  so  no  interpretation  seems  so  natural  as  that  it 
should  be  that  assembly  which  was  under  a  peculiar  obligation 
to  watch  over  the  person  in  question  (compare  1  Cor.  v.  12,  13, 
ikid  2  Thess.  iii.  14,  16)  and  that  whose  advice  and  remonstrances 
he  was  peculiarly  obliged  to  hear. 


CHAPTER  XVlli.  389. 

*   —  QKrTre/i]    See  Glass.  Phil.  Sac.  p.  433. 

—  6  eOviKOi  Kqio  rcXctfViiy]  See  Tit.  iii.  10.  Here  Middletoa 
says,  two  distinct  persons  are  meant,  and  therefore  the  second 
article  is  inserted :  and  so  it  is  in  all  similar  instances  throughout 
the  New  Testament.  These  two  sorts  of  persons  were  by  th6. 
Jews  put  in  the  same  rank,  thinking  themselves  defiled  by. 
conversing  with  either  of  them. 

18.  SiiarjT€f  &c.]  See  xvi.  19*  Binding  and  loosing  in  th6 
language  and  style  most  familiarly  kno\vn  to  the  Jewish  nation, 
(and  it  can  be  little  doubted  that  Christ  speaks  according  to  the 
common  and  most  familiar  sense  of  the  language)  did  refer  more 
properly  to  things  than  to  persons :  and  meant  to  prohibit  and  to 
permit,  or  to  teach  what  is  prohibited  or  permitted^  what  lawful 
or  unlawful,  as  easily  appears  from  their  writings.  The  meaning 
therefore  of  Christ  using  this  phrase  to  his  disciples  is  easily 
understood,  viz.  that  he  does  first  instate  them  in  a  miniaterial 
capacity  to  teach  what  is  to  be  bound  and  loosed,  what  is  to  be 
done  and  what  not ;  and  this  as  ministers,  and  thus  all  minister* 
successively  to  the  end  of  the  world.  But  as  they  were  apostlea 
of  that  singular  and  unparalleled  order,  as  the  like  never  in 
the  church  again,  he  gives  them  power  to  bind  and  to  loose 
in  a  degree  above  all  ministers  that  were  to  follow;  viz.  that 
whereas  some  part  of  Moseses  law  was  now  to  stand  in  practice 
and  some  to  be  laid  aside,  some  thitigs  under  the  law  prohibited 
were  now  to  be  permitted,  and  some  things  then  permitted  were 
now  to  be  prohibited,  he  promises  the  Apostles  sueh  assistance 
of  his  Spirit,  and  gives  them  such  power,  that  what  they  allowed 
to  stand  in  practice  should  stand,  and  what  to  fall  should  falL- 
Hence  this  promise  is  the  foundation  of  our  obligation  to  believe 
and  obey  all  the  commands  and  doctrines  of  the  Apostles,  and 
of  the  cessation  of  the  ritual  precepts  of  the  law  of  Moses. 

19.  'TToXfi;]  Several  MSS.  after  iroXii^  read  ofiiivi  which  latter* 
Griesbach  seems  inclined  to  reject. 

—  eaif  cvo  vfAwv  avfifptov^aovatu]  i>  e.  ovo  e^  ifiiv^  Mich.  itC 
Bos.  EIL  Gr.  p.  422.  Chrysostom,  Euthymius  and  Theophylact 
restrain  these  words  to  the  Apostles,  looking  on  them  as  a  promise 
peculiarly  made  to  them.  And  the  coherence  will  run  thus. 
And  you  may  be  assured  of  the  assistance  of  the  Spirit  in  any: 
matter  respecting  the  discharge  c^  your  Apostolical  function, 
if  you  unanimously  consent  to  ask  it  in  my  name,  i.  e.  byr 
interceding  to  the  Father  in  jny  name.  Perhaps  there  may  be 
a  reference  to  the  notion  the  Jews  had,  that  it  was  necessary 


390  ST.   MATTHEW. 

At  least  ten  should  concur  in  social  prayer,  if  any  extraordinary 
auccess  was  expected. 

"'^irefH  Trarroy]  Scil.  Trpayfiaro^,  ab(»it  any  matter.  Hence 
St.  Peter  and  St.  John  act  jointly  together  among  the  Jews, 
Acts  ii.  and  iii.  &c.;  and  they  act  jointly  among  the  Samaritans, 
Acts  viii.  14:  and  St.  Paul  and  St.  Barnabas  among  the  Gentiles, 
Acts  xiii.  2.  This  bond  being  broken  by  St.  Barnabas,  the 
Spirit  is  doubled  as  it  were  upon  St.  Paul. 
.  — -  oZ  iav  aiTYicrwvTaiy  &c.J  i.  q.  Matt.  xxi.  22,  iravra  oca  au 
4dTri(TtiT€ Xfjyj/eaOe. 

—  yeinicerai  ai/rols]  xix.  27»  earai  ij/ucv.  Arrian.  Epictet.  ii. 
31,  €K€ivo  yovv  pkeirere  juloXKov,  ei  €0'  o  €fy)(€a0e^  tovto  vfuv 
yiverat,  Eurip.  Alcest.  70,  Kouff  i}  wap  ^fiwv  aoi  yetniaerm 
yapi^.  Here.  Fur.  603,  iievovTi  X  avTou  iravra  aoi  yepifcercu, 
Demosth.  in  Neseram.  p,  619,  ^lye  to  avro  touto  yetnjtreTcu 
QVT(p.     Menander,  evl^ai  rl  fiovXetf  wdvra  aoi  yeyfjaerai. 

.  20.  €19  TO  ifiLov  ovofia]  i.  q.  iv  Ttp  ovofiarl  julov,  John  xvi.  23 : 
X.  25 :  coU.  V.  36.  i^  e,  as  they  are  Christians,  when  they  meet 
to  discharge  the  duties  of  the  Christian  religicm. 

—  61/  ftieariif  airtov]  i.  q.  /ulct  avrwv.  And  elvai  jmcTa  Tivof 
is  the  same  as  the  Latin  adesse  alieni,  i.e.  adjuvare  aliquem, 
opem  et  auxilium  ferre.  i.  e.  With  them,  to  speed  their  petitions. 
See  Bp.  Taylor's  Works,  Vol.  iv.  p.  32. 

In  this  verse  our  Lord  re-asserts  his  divinity.  The  Jews  were 
iccustomed  to  say  that  the  Shecinah  was  present  where  ten  were 
assembled  to  study  the  law.  The  Shecinah  was  considered  as 
the  emblem  and  residence  of  God.  Our  Lord  therefore  here 
assumes  to  himself  the  powers  and  honors  which  the  Jews 
attributed  to  the  Shecinah. 

21.  wwroKK']    See  Glass.  Phil.  Sac.  p.  523. 

«*—  afiaprnjaei  Kal  a^i/crco]  A  Hebrew  construction  for  aptap- 
TYi(ravTim..T(p  ao€\(l>(p  fiov  a<piio'(»), 

—  a^iycreu]  Scil.  tj/i;  afiapriav.  For  Set  aipievaiz  see  Glass. 
Phil.  Sac.  p.  200. 

—  eirro/ris;]  The  determination  of  the  Rabbins  in  this  case 
runs  thus :  That  three  offences  are  to  be  remitted,  but  not  the 
fourth;  and  this  they  gathered  from  Amos  i.  3,  For  three 
transgressions  and  for  four  I  will  not  turn  away  my  wrath.  St. 
Peter  puts  the  three  and  four  together,  as  perhaps  others  of 
their  doctors  did« 

22.  ificofAffKOvraKK  eirra]  Scil.  afiapriiaei  eU  ce  o  aSeXibi^ 
aov    Kal   a(f>Yi<T€i^  ai/r/p,     i.e.    the   precept  is   unbounded,   and 


CHAPTER  XVIII.  391 

you  must  never  be  weary  of  forgiving  your  brethren,  since 
you  are  so  much  more  indebted  to  the  Divine  Mercy  than  they 
can  be  to  yours.  Chrysost.  Horn.  lxi.  in  Matt,  xviii.  ovk  apid/uL^ 
€rvv€K\€ur€  T^v  a<p€<TiVf  aXXa  to  Sirjv€K€i  eSiiXaxre  Kal  del,  Theo- 
phylact  on  Mark  xvi.  p.  289,  ol5ei/  if  yfXKprj  roy  iirrd  dpiBfiw 
avrl  TrXffiov^  trapaXafUL^veiv, 

23.  (ifiouiOfi  ff  fiaaiXela,  &c.]  i.e.  So  will  God  deal  with 
Christian  professors  under  the  Grospel,  as  was  done  with  this 
servant. 

— ^  cufSpwirtp]  i.  q.  Tivi,  or  redundant.  There  seems  no  reason 
for  supposing  it  in  opposition  to  fiaai\ev9  implied  in  fiaariXeia 
tUv  oipavwv, 

—  avvapat  Xoyov"]  Which  the  Septuagint  expresses  by  <rvX- 
Xoyli^eaOai,  Levit.  xxv.  60. 

—  SovXwv]    Servants  or  ministers.     Not  slaves,  mancipia. 

24.  eh]    For  tis,  as  xxvi.  69:  viiL  19. 

—  fiivpimv  TCLXa¥Ttcv\  Put  for  a  large  sum.  The  Hebrew 
talent  was  worth  3000  shekels. 

Our  Lord  seems  to  have  mentioned  so  large  a  sum  on  purpose 
to  intimate  the  number  and  weight  of  our  offences  against  God, 
and  our  utter  incapacity  of  making  h3n  any  satisfaction.  So 
Theophylact  in  loc.  fxvplwv  ToXavrwv  ypeaxpetXeToi  tifiel^p  «p 
evefr/eroujuLevoi  fiev  Kaff  emcrrfiv,  4UjSev  oe  ayaOov  dvTiciSovrev 
T^  Oe^.  Ter.  Phorm.  iv.  3,  63,  Sexcentas  proinde  potius 
scribito  jam  mihi  dicas.  Donatus:  Perspicere  hinc  licet  con- 
suetudinem  utriusque  sermonis,  nam  Apollodorus  ixvpias  dixit 
pro  multis.  £t  ut  ^ud  Grsecos  inipia^  ita  apud  nos  sexcenta 
dicere  pro  multis  usitatum  est.  Cic.  de  Div.  ii.  14,  Sexcenta 
possum  decreta  proferre. 

25.  c^oirros]  Here  e^eiv  used  in  the  sense  of  ivwatrBcu,  as 
in  Plat  Phsd.  21,  ovk  e^of  eXeaOcu.  Lucian.  Herm.  xxvii. 
Vol.  I.  p.  766,  oi  fiivTOi  iyw  eioevai  ei  aXffiij  (ptjaiv.  See  also 
X.  28,  coll.  Luke  xii.  4:  John  viiL  6:  Eph.  iv.  28:  Prov.  iii.  27- 

—  airooovvai] ,  SciL  to  o(f>€iX6iuLepov :  or  to  apyvpiov,  Xen. 
Mem.  II.  7*  1^9  irpocQev  iikv  oi  irpoaUfifiv  ^aveuraaOai^  eiid^  on 
avciXwiTa^  o  av  Xa(iw,  oi;^  e^fo  airoiovyai.  Herod,  ii.  120, 
oXX'  ou  yap  elyov  *l£Xivfiv  ajroiouvcu, 

—  etceXevae  irpaO^pai]  This  was  a  frequent  practice  among 
the  Jews:  see  Exod.  xxii.  3:  Levit.  xxv.  47:  2  Kings  iv.  1. 
But  with  them  this  state  of  servitude  could  only  last  six  years. 
The  same  custom  for  the  satisfaction  of  creditors,  was  established 
by  the  laws  of  many  countries  in  Europe  as  well  as  Asia, 
republican  as   well  as  monarchiaL     With  the  Athenians,   if  a 


S92  %T.   MATTHEW. 

father  could  not  pay  his  debts,  the  son  was  obliged  to  da  it, 
and  in  the  mean  time  to  be  kept  in  bonds  till  he  did.  Alex, 
ab  Alex.  6.  D.  vi.  10.  It  appears  also  that  children  were  sold 
by  the  creditors  of  their  parents  at  Rome :  and  it  is  said  that 
insolvency  is  one  of  the  causes  of  slavery  in  Africa. 

— diroSoO^vai^  to  apyvpiovj  the  money  received  from  the 
purchasers;  the  produce  of  the  sale. 

26.  ireauip  TrpoaeKvifei]    For  simple  nrpo<r€Kvvei» 

—  fjucucpoOvfiriaov  err  cmoI]  Indulgere,  Corn.  Nep.  Attic,  ii. 
Martial,  ix.  4,  Expectes  et  sustineas,  Auguste,  necesse  est,  Nam 
tibi  quod  solvat,  non  habet  area  Jovis. 

27.  (TTrkayj^yKrOeh  rod  ^oi\ov\  Bos.  Ell.  Gr.  p.  4«68,  would 
understand  irepi^  which  is  expressed  in  ix.  36,  eawXayxj'^iaOfi 
wepi  avTwv. 

— roavetovj  Hesych.  odveiov*  o^Xti/ULaf  "Xp^o^j  iHpov.  It 
occurs  only  once  in  the  New  Testament. 

28.  CKatov  Srjvapm^  i.  e.  A  small  sum  in  comparison  of  that 
mentioned  before.  This  is  the  Latin  denarius,  and  was  about 
the  same  value  as  the  Greek  drachma,  i.  e.  about  ^^d, 

—  Kpartjaai  eirviye]  Kpanjaa^  redundant ;  (perhaps  a  He* 
bcaism)  the  notion  of  it  being  included  in  irviyeiv.  The  verbs 
irviyeufj  ajroTrviyeiv  and  ayj(€iy  are  used  by  the  Greeks  to 
express  the  seizing  by  the  throat  so  as  almost  to  strangle,  or 
to  twist  another^s  neck  behiqd  him,  as  merciless  creditors  used 
to  do  when  they  dragged  them  before  the  magistrates. 

-^  oTi]    For  which  very  many  MSS.  and  Fathers  read  ci  tu 

29.  £19  ToiJff  iroSa^  avTov]  Wanting  in  some  MSS.,  which 
might  easily  be  omitted  by  trtmscribers  from  the  preceding  {wtov. 
In  Laert.  11.  79,  we  meet  with  ei?  toi)?  iroda^  avrov  eireore* 

—  irdvTo]  Not  found  in  many  MSS.,  several  of  them  of 
principal  note,  nor  in  some  antient  versions  and  editions.  Mill 
and  Wetstein  have  both  thought  proper  to  reject  it. 

30.  ovK  tjOeXep]    Scil.  fiaKpoOvjuLrjaai  eir  airtp, 

31.  ^ie<Td(l>Yi<Tav\  Hesych.  explains  iiacraipeiv  by  ayyiXeiv. 
And  the  X^atins  also  use  explanare  for  enarrare,  as  Cic.  £p.  Fam. 
III.  1,  I.     And  such  is  the  meaning  here;  as  also  1  Mace.  xii.  8: 

2  Mace.  i.  18:  xi.  18.     Polyb.  iii.  87»  10,  e^aireareiXe tovs 

ciaaa(pii(T0VTa9  619  tyju  Kap'^fijodva  'jrepl  twv  yey ovoTtov* 

33.  OVK  €^61,  .&c.]  Lucian..  Dial.  Mar.  xi.  Vol.  i.  p.  318,  ovx 
eo€i  ovv  ^etjarai  yeirova^  oi/ras  rou^  <Ppiya9\  6a.  roy'^HrfkuoTov 

€  OVK  €061  eXeriaat  (zctioos  viop  ovra  tov  aj^iAAiya. 

34.  ^a(FavuTTcuf\  Signifies  not  only  executioners  or  persons 
that  put  criminals  to  the  torture;   but  also  gaolers  that  had 


CHAPTER   XIX.  393 

the  charge  of  the  prisoners,  and  examined  them ;  answering 
to  the  SetTfio^vXaKe^j  Acts  xvi.  23,  24.  Properly  indeed  it 
denotes  ea^aminerj  particularly  one  who  has  it  in  charge  to 
examine  by  torture ;  and  hence  it  came  to  have  the  other  mean- 
ing, for  in  those  days  this  charge  commonly  devolved  on  gaolers. 
They  were  not  only  allowed,  but  even  commanded  to  treat  the 
wretches  in  their  custody  with  every  kind  of  cruelty,  in  order 
to  extort  payment  from  them  in  case  they  had  concealed  any 
of  their  effects ;  or  if  they  had  nothing,  to  wrest  the  sum  owed 
from  the  compassion  of  their  relations  and  friends,  who  to  release 
the  unhappy  person  froni  such  extreme  misery,  might  be  induced 
to  pay  the  debt:  for  the  person  of  the  insolvent  debtor  was 
absolutely  in  the  power  of  the  creditor  and  at  his  disposal. 

35.  airo  twv  Kapciiiv\  Eph.  vi.  6,  e^  ^(^X^^*  Antonin.  de 
Seips.  III.  airo  Kapoia^  cvyapiaTo^  toi^  Geoiy.  Ludan.  Jo  v. 
Trag.  XIX.  Vol.  ii.  p.  664,  raye  airo  KapSias  (paalv.  Eurip. 
Iphig.  Aul.  475,  tf  lULfjv  epelv  aoi  toko  KapSia?  aa<f}(Ssf  ical  /aj) 
irir};d€9  lULticev,  aAA  ocra  (ppovw, 

—  Ta  irapairruifiaTa  avTwp]  Are  omitted  in  some  MSS.  and 
versions.  They  are  not  found  in  ver.  21 :  Luke  xvii.  3,  4,  where 
we  meet  with  simply  aipievcu  tipI:  but  in  other  places,  as  Matt, 
vi.  14,  15 :  Mark  xi.  25,  26,  we  find  them. 

The  doctrinal  observation  that  properly  results  from  this  text 
ia^  th^t  our  sins,  once  forgiven,  may  by  a  forfeiture  of  that 
pardon  by  our  future  misbehaviour,  be  again  charged  upon  us; 
for  God^s  pardons  in  this  life  are  not  absolute,  but  conditional 
only.  According  to  the  petition  of  the  Lord's  prayer,  they  are 
answerable  to  our  dealings  with  others,  and  are  likely  to  be 
no  longer  continued  to  us,  than  we  perform  the  condition.  See 
Bp.  Taylor's  Works,  Vol.  11.  p.  416. 

Chap.  XIX. 

1.  im€Trip€v^    See  xiu.  53. 

—  6*9  Ta  opia  Tfj^'lovicua^j  &c.]  In  travelling  from  Galilee 
to  Judea,  he  passed  through  the  country  beyond  Jordan:  not 
wishing  to  take  the  shorter  course  through  Samaria  he  crossed 
the  Jordan  and  passed  through  Perasa.  St.  Mark  x.  1,  says 
Sid  Tou  irepav  toS  'lopodvou.  Having  preached  in  the  several 
tribes  on  this  side  Jordan,  he  proceeded  now  to  preach  to  that 
part  of  them  who  dwelt  beyond  it,  before  he  suffered. 

3.  Of  ^apuraloi]  Those  of  the  neighbouring  district :  Middle- 
ton.     Many  good  MSS.  omit  ol. 

—  7rei/K2^oirr€9]    The  Pharisees   seek   the   resolution  of   this 


394  ST.    MATTHEW. 

question  from  Christ,  tempting  him,  i.  e.  to  induce  him  to 
decide  this  question,  either  against  the  law  of  Moses,  or  else, 
as  he  must  do,  against  the  determination  of  one  of  the  two 
famous  schools  of  Hillel  and  Schammai,  (see  below)  and  so  to 
render  him  offensive  to  them.  There  seems  also  to  be  some 
malignity  in  proposing  this  question  to  him  whilst  in  the  domi- 
nions of  Herod  Antipas.  Christ  had  delivered  his  sentiments 
on  this  subject  twice:  once  in  Galilee,  v.  31:  and  again  in  Ferssa, 
Luke  xvi.  18. 

—  el  e^ecrri]  See  v.  31.  The  Jews  were  then  divided  in  their 
opinions  concerning  divorce.  The  school  of  Hillel  taught  that 
a  man  might  put  away  his  wife  for  any  cause,  because  this 
divorce  was  permitted  if  ^^  she  found  not  grace  in  his  eyes,*** 
Deut.  xxiv.  1 :  and  this  was  suitable  to  the  ciurrent  practice  and 
exposition  of  these  words.  For  that  which  we  render  *'  The 
Lord  saith  he  hateth  putting  away,^  Mai.  ii.  16,  is  by  the  Chaldee 
and  the  Septuagint  rendered  edv  /miatia'a^  e^aTroareiXtjs^  And 
Ecclus  XXV.  26,  If  she  go  not  as  thou  wouldst  have  her,  cut 
her  off  from  thy  flesh,  give  her  a  bill  of  divorce  and  let  her  go. 
And  Joseph.  Ant.  iv.  8,  23,  says  the  law  runs  thus,  yvvauco^  t^ 
avvoiKov<Tti^  (iou\6fA€yo9  oia^^ev^Orjvai,  Kaff  as  Cfprorovv  aiTiofj 
TToXKal  o  av  roTs  avOpdwois  ToiauTal  yivovrai^  yf/djuifiaai  /ul€¥ 
vepi  Tov  jULtjoiiroTe  avveXOeiu  la^vpi^^eaOto.  Xafioi  yap  av  wrws 
e^owrldp  avpoiKeiv  ereptp'  irporepov  yap  €<f)€KT€ou.  And  he 
himself  put  away  his  wife  after  she  had  bom  him  three 
children,  jultj  apeaKOfievos  auT^s  t6i9  eOeat.  The  school  of 
Schammai  determined  on  the  contrary,  that  the  wife  was  only 
to  be  put  away  for  adultery,  because  it  is  said,  ^^  Because  he 
hath  found  some  uncleanness  in  her.*^ 

--^ dv9pwir(()]  Husband;  see  Viger.  Idi.  iii.  3,  2;  Ttjv  yvvalxa 
following;  as  ver.  10,  rod  dvOpwirov  jmerd  rfj^  yvvaucos*  See 
1  Cor.  vii.  1. 

— -  Kara]  Propter ;  not  a  Hebraism.  Diog.  Laert.  ii.  p.  200, 
d<piyfUvo9  'A6fjval^e'*>»KaTd  kXcos  'StfOKparous.  Hom.  Od.  y,  71  > 
iroOev  irXelff  vypd  KeXeuda;  tj  t«  Kara  irp^fiv;  Joseph.  Ant.  i. 

18,  2,  i/irooej^eTOi  o    avrov  o  (iaaiXev^   'Aftifi€Xe)((K xaxd 

^€Piav  Kal  0iXiav  ttiv  'Afipd/uLov:  and  i.  19,  1,  Kara  ydfxov  r^ 
Aa fidvou  OvyaTpos*  Philo  de  spec.  legg.  p.  7^^'  dvipo^  curoX- 
Xayelaa  yvvtj  xaO  rjv  av  tu^tj  irpdipaaiv.  Herodotus  also  uses 
Kara  ^eivirjv  and  ^eivifis  eivexeu  in  the  same  signification,  es  fiev 
vvv  ^SAfxov  aueOfjKe  Kard  ^eivifjv  t^v  ewvTou  tc  Kal  IXoXvirpaTeos* 
€s  Se  Aiv^ov  ^eiviri^  inep  ovcefiiij^  eiPCKev.  Pausan.  vi.  El.  p.  377» 
Kaff  fivTiva  aWlav, 


CHAPTER   XIX.  395 

—  Traaay  alriav]  Any  cause.  Rom.  iii.  20:  1  Cor.  x.  25: 
Gal.  ii.  16.  Polybius,  kgI  tovp  irpoTepov  Kara  twv  /mtiSey 
aoiKoitrrwv  iraaav  i/cavi^v  irotovfiivov^  irpo^aiv  eU  to  iroXe/meiif 
&id  Tiyi;  trXeove^iaif. 

As  airla  has  also  the  signification  of  crime  or  fault,  the 
reading  a/iafyriav  has  been  found  in  a  few  MSS.,  but  this  is 
evidently  a  gloss ;  though  some  commentators  understand  it 
in  this  sense  here.  But  see  the  quotation  from  Joseph.  Ant.  iv. 
8,  23,  above. 

4.  ouK  aveyvwre^    Gen.  i.  27* 

—  o  irof^cras]  Sub.  apOptavovj  in  collective  sense.  So  iv.  3, 
jo  Treipa^wv,  the  tempter ;  Rom.  i.  25,  tcSi;  KTicavra*  Philo  uses 
o  iroiiv  for  Creator,  de  Op.  Mund.  p.  *Jj  toS  ypovov  ^  ficTpow 
airereXeiTo  evOus  o  Kal  riyuepav  6  7roi£v  cKoXeae.  And  Plato 
in  Timsus  uses  m  the  same  way  o  ^uvi(rra^  and  i  ^roicSi.. 

—  aw  apxvi\    i-  q-  ev  ap^i^. 

5.  Koi  elircvl^  Scil.  fi  ypa^j  Gren.  ii.  24 :  as  Xe^ei,  Eph.  iv. 
8 :  Heb.  i.  ^ :  (pnalf  1  Cor.  vi.  16.  Some  repeat  here  6  woi^a^. 
See  Glass.  Phil.  Sac.  p.  234.  These  words  in  the  Mosaic  account 
are  ascribed  to  Adam :  but  as  the  father  of  mankind  spake  on 
that  occasion  by  inspiration,  our  Lord  justly  affirmed  that  what 
he  said  was  spoken  by  God. 

-*-  €V€K€v  TovTou]  Scc  Glass.  Phil.  Sac.  p.  546.  It  is  remark- 
able that  the  people  of  Grod  should  have  abandoned  the  intention 
of  the  primary  institution  of  marriage,  by  their  polygamy, 
whilst  many  of  the  Grentiles  continued  in  it.  Thus  Herodotus 
II.  92,  tells  of  the  Egyptians  yvvauci  fuii  ticacrrov  avretop  (ri/Konceei, 
icaraVc/o ''EXX};v€v*     So  also  the  Romans. 

—  irarepa]    Several  MSS.  and  some  versions  add  avrod. 

—  irpiXTKoXXtfiijaeTai]  In  several  MSS.  the  reading  is  KoXXtf- 
Offaerai  Ttj  yvwuKij  in  others  wpoaKoXXfiOtjaeTai  irpo9  rtjv  yvvatKa. 
The  transcribers  frequently  changed  compounds  into  simples; 
and  rrpo^  r^v  yvvaiKa  may  have  beeil  a  marginal  annotation  from 
Mark  x.  7^  £ph-  v.  31. 

—  et^  aapKa  /mtav'l  For  crapj^  fiiay  signifying  one  and  the 
same  person.     Plato,  ware  ouo  oirra^  eva  yeyovevai. 

In  Gen.  ii.  24,  from  which  this  is  quoted,  there  is  no  word 
answering  to  ivo  in  the  present  Masoretic  editions  of  the  Hebrew 
Bible.  But  the  Samaritan  copies  have  the  word,  and  the 
Septuagint  reads  exactly  as  the  Gospel  does.  So  do  also  the 
Vulg.  Syr.  and  Arab,  versions  of  the  Old  Testament.  This 
passage  is  four  times  quoted  in  the  New  Testament,  viz.  here; 
Mark  x.  8:  1  Cor.  vi.  16:  Eph.  v.  31:  and  in  none  of  them  is 


396  ST.   MATTHEW. 

Sio  wanting.  The  only  antient  version  of  any  consideration 
wherein  it  is  not  found,  is  the  Chaldee.  But  with  regard  to 
it  we  ought  to  remember,  that  as  the  Jewish  Rabbis  have  made 
greater  use  of  it  in  their  sjmagogues  and  schools,  than  of  any 
other  version,  they  have  had  it  in  their  power  to  reduce  it, 
and  have  in  fact  reduced  it  to  a  much  closer  conformity  than 
any  other,  to  the  Hebrew  of  the  Masorets.  It  is  well  known 
how  implicitly  the  Rabbis  are  followed  by  their  people.  And* 
they  could  not  have  adopted  a  more  plausible  rule  than  that, 
the  translation  ought  to  be  corrected  by  the  original.  There 
can  be  no  doubt  about  the  authenticity  of  the  reading  in  the 
New  Testament,  and  there  is  the  greatest  ground  to  believe  that, 
the  antient  reading  of  the  Old  Testament  was  the  same  with, 
this  of  the  New  Testament. 

6.  o  o  Geos  cri/i'c^ei/fei/]  i.  e.  ya/mtp.  Aristot.  Polit.  vii.  16, 
TO  v€ov^  avlCevyvuvai  Kal  veaj.  Apollodor.  Bibl.  i.  9,25,  Miy^ccay 
*la(rovi  avv€i^€v^€v.  So  Joseph.  Ant.  xvi.  1,  2,  uses  the  simple 
verb  yvvaiKQ^  ev  -^XiKiais  yeyovoaiv  eS^evyvvev.     The  phrase  is? 

complete   in    Xen.   !Ephes.    i.    eool^ev  ovv    avTol^ av^ev^cu 

yd/A(p  Toi/y  Trai&tj.     In  the  same  way  jungi  is  used  for  jungi 
matrimonio,  Juv.  vi.  41. 

7.  ri]    For  Siari; 

— €V€T€[KaTo]  In  Mark  x.  4,  it  is  eTrerpeyJ/e.  Moses  does 
not  expressly  command  husbands  to  divorce  their  wives,  Deut. 
xxiv.  1,  2:  but  only  not  to  put  them  away  before  they  have 
given  them  a  bill  of  divorce.  It  was  a  custom  to  ask  the 
person  who  came  for  a  bill  of  divorce,  before  it  was  delivered, 
if  his  yea  was  yea,  i.  e.  whether  he  continued  in  a  settled  reso- 
lution to  put  away  his  wife.  Divorces  seem  to  have  been  allowed 
in  the  neighbouring  nations,  as  appears  in  the  case  of  Samson, 
whose  wife  was  taken  away  by  her  father  and  married  to  another. 
Judg.  XV.  2.     They  seem  also  to  have  been  permitted  in  Egypt. 

—  fiifiXiov  airoaTaaiov^    See  v.  31. 

8.  wpo^  Tj;i/  (TKXripoKapStav^  On  account  of  the  perverse  and 
incorrigible  temper  of  your  ancestors  (Deut.  x.  16,  comp.  with 
the  Septuagint),  which  was  such  Xhat  had  they  not  been  permitted 
to  divorce  their  wives,  some  would  not  have  scrupled  to  murder 
them ;  others  would  have  got  rid  of  them  by  suborning  witnesses 
to  prove  the  crime  of  adultery  against  them :  and  others  would 
have  reckoned  it  great  mildness  if  they  had  contented  themselves 
with  separating  from  their  wives  and  living  unmarried. 

Dion.  Hal.  A.  R.  iv.  p.  215,  tovtov^  ovk  ecuru)  irpo^  ra  )(p€a 
airayecrBcu.     Antonin.  Liberal,  vi.  p.  42,  Trpoj  virepfioXrlv  avrov 


CHAPTER   XIX.  397 

twv  epytav,     Polyb.  xxxviii.  3, 10,  toi/9  avayoinevov^  eiy  <j>v\aKijv 

— €7r6Tp6>/^6i;]  St.  Mark  x.  6,  €ypa>\f€v  vfxiv  rijv  cvroXi^r 
rauTfiv.  Jerom.  Comment,  in  loc.  Non  Deus  hoc  permisisse 
dicitur,  sed  Moyses,  ut  juxta  Apostolum  consilium  sit  hominis, 
non  imperium  Dei. 

—  aw  opx^^]  ^'  ^*  "'''^  KaTafioKi/^  tou  koc/ulou.  The  account 
vhich  Moses  gives  of  the  original  constitution  of  things,  proves 
it  to  be  an  irregularity,  how  necessary  soever  he  might  find 
it  in  some  cases  to  tolerate  it,  or  rather,  by  making  it  irrevocable, 
to  prevent  men^s  doing  it  without  deep  consideration. 

9*  Xeyta  Si  v/uuv]  Here  it  seems  evident  that  Christ  prescribes 
a  new  law,  which  had  not  before  obtained  among  the  Jews; 
divorce  being  permitted  to  them  for  other  causes:  for  though 
it  be  said,  Deut.  xxiv.  1,  he  must  find  '^  some  matter  of  unclean- 
ness  in  her,^^  yet  that  cannot  signify  fornication  or  adultery,  seeing 
for  these  things  she  was  by  the  law  to  die,  by  stoning  if  she 
committed  fornication  before  her  marriage  was  completed,  Deut. 
xxii.  24 :  by  strangling,  say  the  Jews,  in  case  of  adultery, 
ver.  22. 

—  €4  lULtj  €7ri  iropveitji]  ei  is  wanting  in  very  many  MSS.  It 
may  have  been  brought  hither  by  the  grammarians  from  v.  32, 
where  we  read  wapeKTos  \iyov  7ropi/6ia9,  which  is  also  read  here 
in  a  few  MSS. 

— 'iropyecf]  Most  commentators  here  understand  adultery. 
But  Whitby  inclines  to  take  the  word  in  its  natural  sense, 
for  fornication  committed  before  matrimony  and  found  after 
co-habitation. 

—  o  atroXeXu/uLevfiv,  &c.]  Some  MSS.  omit  this  latter  clause, 
probably  from  the  ofAotoTeXevrov. 

10.  Xeyovaiv,  &c.]  They  asked  him  in  private,  ei;  t^^  oUlqi, 
Mark  x.  10. 

—  oi/TCtfs]    For  avTti,  1.  Toiai/ri;,  as  i.  18. 

—  curia]    If  such  be  the  case. 

—  rod  apOpwirou]    See  Middleton,  Gr.  Art.  p.  241. 

11.  )(wpoua'i]  This  is  commonly  rendered,  all  men  do  not 
comprehend  this  word :  but  ')(wpov(Ti  signifies  also,  are  capable 
of,  and  denotes  the  force  of  the  mind  as  well  as  the  under- 
standing. Philo.  Leg.  ad  Caium,  p.  995,  )u>7^  '''rj^  i^XtKw 
ywpoicTffi  iyKXtifia  toiovtov.  Joseph.  Ant.  xviii.  3,  4,  iSoicei 
ywpeiv  Tf/v  Tvynv.  Phocyl.  84,  ov  yttcpei  iieyaXtiv  Oftoa^iji^ 
aoioaicT09  aKoveiv,  ov  yap  cfj  voeova  oi  /xrjoeiroT  eauAa  juLauovre^.- 
Plutarch.  Cat.  Uticr  7^1  ^  ei  Kdrwvei  ovk  eitrliff  ov$€  to  Karoiyos 


398  ST.    MATTHEW. 

<pp6vri/uLa  '^(wpovaiVy  oiKrelpeiv  t^v  aaOeveiay  avrHv.     i^lian.  V.H. 
III.  9>  ToaouTov  dvopetos,  oaop  avT^  Kal  ^  ^/'vj^'J  "j^topei, 

—  Tov  \oyov\    This  thing,  viz.  ov  yafiijaai. 

—  oXX*  oJp  SeSoTai]    Scil.  €k  Qeov,     1  Cor.  vii.  7* 

12.  €K  Koikia^  fifrrpoij  i.  q.  €k  yeveTtjg.  Acts  iii.  2 ;  coll. 
John  ix.  1.     See  Middleton,  Gr.  Art.  p.  241. 

•^OI/TOl]      For  TOIOVTOI, 

—  oiTiv€9  €vvov'xi<Tav]  An  expression  of  a  similar  kind  to 
that  of  eKKoirreiv  Ttfv  Sefidi/,  v.  29,  30 :  xviii.  8,  9.  They  have 
resolved  to  abstain  from  marrying  that  they  may  the  better 
apply  themselves  to  the  service  of  God,  1  Cor.  vii.  34.  Julian. 
Orat.  V.  p.  174,  aTTOKoyl/aaOaij  ovri  Kara  to  a£/JLa,  icara  Se  xd^ 
yj/vxiKa^  a\6yous  opima^  Kal  Kivtiaeis  ty?  voepq,  Kal  vpoevrtiaii 
Twv  ylfvywv  iifxwv  aWiq,  tcl  irepiTra  Kal  fiaraia,  Clem.  Alex. 
Strom.  III.  p.  4289  ^i^^i^  evvov^tav  fiev^  Kal  oh  tovto  Seowptjrm 
VTTO  Qeov,  /iJia')(apl^o/u(€v.  And  iii.  p.  468,  cid  tovto  ovk  eiae^ 
XevaeTai  ei/i/oi/^09  ek  *EKK\ticriav  Qeov,  o  ayovos  Kal  aKapmsy 
Kal  woXiTeuf.  Kal  Xoyt^.  *AXX  01  t^ev  €UPov)^iaa¥Te9  iatn-ovi  dwi 
wdav^  dfiapTW  Sid  Trfv  (iaaiKelav  twv  ovpavUvf  fxaxapioi  (wtoi 
eiaiv  o\  Tou  Koa/uou  vrjo'TeuopTe^' 

— o  SuvdfA€vo9 'Xjoopeip]  He  that  is  capable  of  this,  &c.  The 
meaning  of  Christ  is  that  all  men  have  not  continence  to  abstain 
from  matrimony  and  to  remain  umnarried,  referring  to  ver.  11. 

What  is  here  said  of  a  single  life  is  entirely  perverted  by 
the  Papists,  when  they  produce  it  to  discredit  matrimony,  and 
exalt  celibacy  as  the  more  perfect  state.  For  on  this  very 
occasion  marriage  is  declared  to  be  an  institution  of  God. 

13.  TraiSca]    Luke  xviii.  15,  l3p€(f)rf. 

—  Tciy  x^^P^^  eiriOfj,  &c.]  As  the  Jews  were  wont  to  do 
when  they  implored  God'*s  blessing  on  any  person.  With  this 
ceremony  the  antient  prophets  always  accompanied  their  prayers 
in  behalf  of  others;  Gen.  xlviii.  14:  Numb,  xxvii.  18:  2  Kings 
V.  11.  And  it  would  seem  from  Buxtorf  that  it  was  not  an 
uncommon  thing  to  bring  children  to  the  elders  or  to  men  of 
note  for  religion  and  piety,  to  be  blessed  and  receive  their 
prayers.  Some  therefore  of  those  that  believe,  brought  their 
infants  to  Christ  that  he  might  take  particular  notice  of  them 
and  admit  them  into  his  discipleship,  and  mark  them  for  his 
by  his  blessing. 

—  CTrerc/uu/crai/  oirrols]    viz.  those  that  brought  the  children ; 
see  Mark  x.  13.     irpoa^povai  which  is  here  implied  in  irpoan- 

14.  Tw  yap  ToiQVTwv]    See  xviii,  2,  3,  4 :  and  Mark  x.  15 : 


CHAPTER  XIX.  399 

Luke  xviii.  17-     Thcophylact  says,   rwy  toiovtwvj   tUv  fiifiov^ 
ix€vwv  Tfiv  airXoTrpra  tovtwv. 

—'iaTiv  fj  ficuriXelay  &c.]  They  are  fit  to  be  admitted  into 
Christ'^s  church  and  kingdom,  as  they  were  into  the  Jewish 
church.  They  must  therefore  be  fit  to  receive  Christian  baptism, 
that  being  the  only  means  of  entering  into  Christ^s  kingdom. 

15.  ewopeuOri  eKciOev]  i.  e.  From  that  town  of  Persea  where 
he  had  been  staying,  Mark  x.  17- 

16.  eh  vpoaeXOwv]  i.  q.  ti9,  which  is  the  reading  of  a  few 
MSS.  Ver.  22,  veavitrKO^;  Luke  xviii.  18,  afy)(tov;  one  in  some 
considerable  post ;  supposed  either  a  member  of  the  Sanhedrim, 
for  these  are  caUed  ap\avTe^  rwv  'lov^aiwvy  Luke  xxiii.  13 :  xxiv. 
20;  1  Mace.  i.  14,28:  and  ap^oirre9  'lepoaoXufUTwtfy  Joseph. 
Ant.  XX.  1,  2:  or  a  ruler  of  the  synagogue,  as  ix.  18. 

—  ayaOe]  In  some  omitted,  most  probably  from  the  care- 
lessness of  the  transcribers ;  whence  various  readings  have  arisen 
in  the  following  words.  For  tI  /a€  XeY^u  ayaOovy  we  find  ri  /u« 
epwra^  irepl  tov  ayaOov ;  which  is  the  reading  of  the  Vulg.  Copt. 
Arm.  Sax.  and  Ethiop.  versions.  This  reading  is  likewise  ap- 
proved of  by  Ori^n  and  some  other  antients  after  him ;  and  by 
Erasmus,  Grotius,  Mill  and  Bengelius.  The  other  reading  how- 
ever is  preferable ;  its  evidence  from  MSS.  being  superior ;  the 
versions  on  both  sides  may  nearly  balance  each  other:  but  in^ 
temal  evidence  arising  from  the  simplicity  and  connection  of 
the  thoughts  is  entirely  in  favour  of  the  common  reading.  So, 
for  ouceU  ar/a0o9  el  fxtj  eh,  6  6€09,  we  find  eh  earlv  6  aya0o9, 
and  eh  ioTlv  ayaOo^  o  Qeo^. 

—  Ti  «-oii;o'cd;]  i.  e.  t/  ime  ce7  voielvi  as  xviii.  21. 

—  iva  €^0)]  See  John  xx.  31.  i.  q.  KKtipovofielv^  Mark  x.  17: 
Luke  xviii.  18. 

17-  ri  fie  X676I9  dyaOov ;]  i.  e.  says  Whitby,  Why  givest 
thou  me  a  title  not  ascribed  to  your  renowned  Rabbis,  nor  due 
to  any  mere  man  ?  Thinkest  thou  there  is  in  me  any  thing  more 
than  human,  or  that  the  Father  dwelleth  in  me  ?  This  thou 
oughtest  to  believe,  if  thou  conceivest  this  title  truly  doth  be- 
long to  me.     See  also  Glass.  Phil.  Sac.  p.  1347* 

Ignatius,  p.  160,  vapaipel  ris  t£v  ayaOwVy  fULticeh  ayaOo^ 
XeyetrOw,  kqk^  to  ayaOov  Kepavvvs* 

•— *  CH/^is  cryadov,  &c.]  There  is  none  originally,  essentially, 
infinitely,  independently  good,  but  he.  See  Pearson  on  the 
Creed  i.  p.  91. 

—  TjJpj/croK  TW  evToKai\  Scil.  tov  Geoi). — Ttjpelvy  servare, 
(Her.  Ep.  u  16,  40)  i.  q.  ^i/XarTciv.     Diod.  Sic.  xi,   11,   nj- 


400  8T.   MATTHEW. 

p€iv  T0U9  Ttfi  woXem  pofiovs.  Poljrb.  i.  83,  6,  Tffpeir  Ta  Kara 
rd^  avvOfiKa^  SUaia.  Philo  de  Opif.  Mund.  p.  19,  to  Ociov 
irpoarayima  oiarripeivi  de  Leg.  ad.  Cai.  p.  1036,  ^lartipricrop  a 

KOKelvWP   eKCUTTOi' 

18.  irola^^  i.  q.  rivas  ;  as  xxi.  23 :  xxii.  36 :  1  Mace.  ii.  10. 
The  Septuagint  translates  the  same  Hebrew  word  sometimes  by 
Ti,  sometimes  by  wolov,  2  Sam.  xv.  2.  It  may  here  signify 
cujiis  generis. 

—  ou  <pov€va€is!]  Fut.  for  Imper.  Christ  here  directs  them 
to  keep  the  commandments  of  the  second  table,  not  because 
they  are  of  greater  importance  than  thcf  precepts  of  the  first, 
but  because  there  is  a  necessary  connexion  between  the  duties 
of  piety  towards  God,  and  of  justice,  temperance,  and  charity 
towards  men;  and  because  these  latter  are  not  so  easily  coun- 
terfeited as  the  former.  The  Pharisees  thought  these  command- 
ments of  trivial  account  and  easy  performance :  and  yet  by  some 
of  these  it  was,  that  our  Saviour  intended  by  and  by  to  convince 
the  enquirer  that  he  neither  had  nor  could  keep  them. 

19.  Ttfia  Tov  irarefxi']     See  xv.  4. 

—  a'yairi;(r6i9 aeaurov^     This  clause  seems  to  have  been 

suspected  as  not  genuine  by  Origen,  without  however  any  suffi- 
cient reason.  It  is  contained  in  all  the  copies,  as  Griesbach  has 
alleged. 

—  ft5y]     See  Glass.  Phil.  Sac.  p.  433. 

20.  €(pv\a^dfitjvj  Plato  de  leg.  i.  p.  565,  (pvXaTT^tp  itom' 
owKc  Tous  vofiou^.  Dcmosth.  in  Mid.  p.  390,  ^i;  ^'  otov  fiiv 
TiOrjaOe  tov^  vofiov^,  oiroioi  Tii;€5  eicri  aKOirelv'  iirei^y  Se  OifdOe, 
(f)vXaTT€iu  Kai  yprjaQai,  iElian.  Hist.  Anim.  xi.  14,  iirroKaa 
fpvXd^ai*  Joseph.  Ant.  vii.  7>  Ij  tov^  iraTpiov^  vdfiov^  layvow 
ipvXaaaovTi' 

—  €K  veorriTos  Mov]  from  my  childhood.  These  words  are 
wanting  in  some  MSS.  and  Latin  Fathers :  and  Grotius  fancies 
they  have  been  transferred  from  Mark  x.  20 :  Luke  xviii.  21 : 
but  probably  without  sufficient  reason. 

—  Ti  en  varTepo) ;]  i.  e.  ri  en  Xelirei  nioi*  See  Luke  xviii. 
22.  The  Jews  in  general  seem  to  have  thought  that  if  they 
abstained  from  gross  crimes,  sacrifices  might  atone  for  smaller 
neglects  or  offences.  And  this  compound  seems  to  have  been 
that  righteousness  of  their  own,  in  which,  to  their  final  ruin, 
they  trusted  for  justification  before  God,  in  the  neglect  of  the 
righteousness  of  God  which  is  by  faith. 

21.  reXeio^]  Fully  instructed  in  thy  duty ;  as  would  appear 
from  Thcodoret  in  1  Cor.  ii.  6,  we  speak  wisdpm  amopg  those 


CHAPTER   XIX.  401 

that  are  perfect,  i.  e.  ira/oa  toi;^  eiKiKpivii  icae  reXeioy  t^aiikvom 
icioTw*  And  to  know  in  part  is  opposed  to  to  reXeioi/  perfect 
knowledge^  1  Cor.  xiu.  %  10.     Euthymius  says  here  TouriaTiv 

—  irw\fi<Tov^  &c.]  You  boast  of  having  kept  the  command- 
ments: but  to  prove  yourself  really  just,  make  a  trial  of  the 
first:  love  Grod  and  me  his  Son  more  than  all  your  goods,  and 
give  a  proof  of  this  by  selling  all  and  following  me. 

This  is  not  a  general  precept,  but  belongs  to  this  man  in 
particular;  and  the  necessity  of  observing  it  depends  on  the 
circumstances  in  which  men  find  themselves.  In  the  first  ages 
of  Christianity  an  entire  renunciation  of  the  world  was  neces- 
sary when  the  profession,  but  especially  the  preaching  of  it  ex- 
posed men  to  persecution  and  death.  But  now  that  the  Christian 
religion  is  established  by  law  in  many  countries,  all  that  our 
Master  requires  of  us  is,  that  we  be  in  constant  readiness  to 
part  with  the  worlds  and  that  we  actually  do  so  when  God 
in  his  providence  calls  us  thereto.  See  Porteus,  Lect.  xvii. 
Vol.  II.  p.  103.     Bp.  Taylor's  Works,  Vol.  viii.  p.  282. 

— -  TTTtaycii^^  Two  MSS.  have  here  toI^  irrto^oiii  and  in 
many  other  places,  in  which  the  same  phrase  occurs,  there  is 
the  same  variety :  but  the  discrepancy,  Middleton  says,  is  of 
no  importance,  being  no  other  than  that  of  giving  to  the  poor, 
or  to  poor  persons. 

— -  ^S/oo]  i.  q.  €Xde.  Aristoph.  Pax,  1326,  icvp  i  yvvai  elv 
aypoV'     Musaeus  248,  ievpo  ^loi  eU  (fHXoTtjTa' 

—  QKoXovOei  juLOi]  See  iv.  19.  Become  my  disciple  and 
a  preacher  of  the  Grospel. 

22.  awriXOe  \virovfieyoi\  generally  taken  for  €Xi/iny0i|.  But 
perhaps  the  verb  may  express  his  moving  away  from  their  sight. 
Chariton,  ii.  p.  24,  Tore  jjiiv  ovv  o  AccSvas  awiikde  Xuirou/mevo^, 
«tf9  oMc  €UTvj(ov<rri^  wpayfutreia^  aurtp  yeyevti^evtfi.  Aristides 
T.  HI.  Orat.  Platon.  p.  4,  opii  Si  on  .....  wx  oari^  irpwro^ 
Tffv  airaypa<l>tjy  eiroijferaro,  oi;to9  atrep^erai  vucwv. 

—  !§¥  ej(wy]  i.  e.  el'xe.  So  Manil.  Astron.  v.  39I9  Quisquis 
erit  tali  capiens  sub  tempore  vitam. 

23.  SutTKoXmi]  i.  q.  ^^oXeiroiS'      Hesych.   SvayoXo^ Sva- 

—  irXowTioi]  Such  as  place  their  hope  and  confidence  in 
riches.     As  Mark  x.  23,  01  rd  'xpiip^ara  i'xpvrsi  is  in  ver.  24,  01 

ir€iroi0oT€S  T0I9  'xpriiia<ri' 

Cq 


Ik 


402  »T.   MATTHEW. 

-— «  ftaaiXtiau  t£p  ovpatniv]  Sometimes  signifies  the  Christian 
church  then  soon  to  be  erected,  and  sometimes  the  state  of  the 
blessed  in  heaven  after  the  resurrection.  In  regard  to  this  decla- 
ration of  our  Lord,  it  holds  true  in  which  way  soever  the  kingdotn 
be  understood.  So  close  an  analogy  runs  through  all  the  L^vine 
dispensations,  that  in  more  instances  than  this,  it  may  be  affirmed 
with  truth  that  the  declarations  of  Scripture  are  susceptible  of 
either  interpretation. 

24.  €VKoir<or€poVf  &c.]  The  Jews  had  a  proverb  similar  to 
this;  when  they  would  express  a  thing  that  was  impossible  or 
extremely  difHcult,  they  said  that  an  elephant  could  more  eafilj 
pass  through  the  eye  of  a  needle,  than  such  or  such  a  thing 
should  happen. 

— •  KajULfiXop]  The  Jewish  proverb  would  lead  us  to  inter- 
]pret  this  of  the  animal :  though  Theophylact  says  Ka/uLffKop  ni^ 
€v  TO  ^^WHf  tpaawy  aXXa  to  Tra-^^u  a^oivlou,  (p  jfpUvTat  ot  vaireu 
trpo^  TO  piirr€iv  arynvpa^.  See  also  Phavorinus.  There  is  d6 
necessity  for  reading  Ka/unXos*  The  Syr.  and  Arab,  versions  here 
mention  a  cable,  not  a  camel. 

—  ^eXdeli']  Some  of  the  most  valuable  MSS.  and  some  ver- 
sions read  eUreXdeiv,  which  may  have  been  changed  by  the  Gram- 
marians to  agree  better  with  &a  Tpvinifiaroij  and  to  avoid  the 
repetition  of  the  same  verb  in  the  same  verse. 

25.  ai/Toi/]     Some  omit  this. 

—  T4S  Svvarai  atvOfjvai]  The  world  consisting  either  of  rich 
persons,  or  persons  desirous  of  becoming  so.  Or  in  the  sense  of 
What  rich  man,  &c.  P  There  is  extant  a  treatise  of  Clem«  Alex. 
Tk  o  trXoitrio^  ew^opLevo^ ; 

26.  auTots]     Joined  with  e/mfiXeylfa^j  see  Mark  x.  2J, 

—  wapa  dvOptinoli}  i.  e.  humanly  speaking  it  is  extremelj 
difficult  for  men  to  have  riches  and  not  to  make  an  ill  use  of 
them :  but  with  6od''s  assistance  men  may  make  a  good  use  of 
riches,  and  forsake  them  whenever  they  are  called  to  it  in  order 
to  follow  Jesus  Christ.     See  Porteus,  Lect  xvii.  Vol.  ii.  p.  112. 

irapd  av0pto7roi9  and  vapd  rtp  Qetp  are  Hebraisms ;  the  Crreeks 
joining  datives  with  aSvvarov  hrrt^  or  Sward  €<m.  See  Gen. 
xviii.  14.  Lini  Fragm.  apud  Jamb.  Vit.  Pythag.  c.  xxviii.  pditd 
nravra  Oc^  TeXifra^j  koi  avtjvuTov  ovSiy-  Philo  Vit.  Mos.  T.  ii. 
p.  106,  €V  diropoi^  iropvDv  eviropeiv  tSiov  Oeov'  to,  aSuyara  irarri 
*/evpf/T^  PLOVtp  Svpard  ical  Kara  y€ipo9>  De  Opif.  Mund.  T;  i. 
p.  11,  •TTOVTa  yap  0€^  Svvara.  Epicharmus,  aSuvarei  5*  oi^er 
0€w.     Callimachus,  el  Oeov  dlaOa  taff  on  kqI  pe^ai  Saijutom  «r 


CJIAPTBR  XIX.  40^ 

ivwoTov^     Soph.  Ajax.  86,  yiwoiro  §a€v  t  iy  viw  QeoS  Tf)(p(&t 
fiivov.     Ovid  A.  A.  i.  562,  facile  est  omnia  poMe  Deo- 

27-  ri  apa  i<rrai\  Referring  to  Christ^s  answer  to  the  young 
man  €^n^  dfjaavpov  ep  woav^*  Xenopbon  uses  this  phrase^ 
Aiuib.  I.  7f  B9  i^ininnm  eioivai  ti  a<^uxi¥  iarai  iav  xpar^w^ 
aiy.  Stob.  Senn.  xc\,  rl  ovv  /nai  ^arnn  <fHko<Tc<f^(uni  r  Josephs 
Ant.  XI.  6,  10,  Tavra  ai/r^  irap    vfiip  corai  awaavrt  fUHf  rify 

SB.  raXtyy€V€<ria]  Opinions  have  been  extremdy  various 
respecting  the  meaning  of  this  word  here ;  but  most  of  4he 
aatient  Fathers,  and  the  best  modem  commentators  connect  it^ 
as  the  scope  of  the  passage  seems  to  require,  with  the  words 
thai  follow,  and  understand  it  to  mean  the  day  of  judgment 
and  recompence,  the  time  of  final  retribution,  when  all  m^n^jn^f 
shall  be  as  it  were  bom  again,  by  rising  from  their  graves,  bdng 
bom  again  into  a  life  of  glory  (see  Pearson  on  the  Creed,  VoL  ir 
p.  48.  Mede^s  Works,  p.  85.)  And  the  Syr.  has  what  is  equiva- 
lent to  in  seculo  novo«  whidi  in  the  Oriaital  idioms  expresses  a 
future  state  of  being.  As  they  were  went  to  denominate  the  orea* 
tion  y€if€<rtSf  a  remarkable  restoration  or  renovation  of  the  face  <^ 
things  was  suitably  termed  TraXiyy€if€(Tia'  Campbell  thereforer 
adds,  that  the  principal  completion  will  be  at  the  general  resur- 
rectioBy  when  there  shall  be  in  the  most  impcnrtaat  sense  a  reoova- 
tion  of  heaven  and  earth,  when  all  things  shall  become  newi 
yet  in  a  subordinate  s^ise  it  may  be  said  to  have  been  accom* 
plidied  when  God  came  to  visit  in  judgment  that  guilty  land ; 
^ben  the  old  disp^isation  was  utterly  abolished,  and  succeeded 
by  the  Christian  dispensation,  into  which  the  Greirtiles  from 
every  quarter,  as  v^eXi  as  Jews  were  called  and  admitted. 

Lightfoot  understands  the  word  of  a  reg^ieratioo  or  renewing 
•f  manners.  Our  translators  by  connecting  it  with  the  preceding 
words,  evidently  suj^osed  it  to  relate  to  the  first  preaching  et 
the  Gospel,  when  those  who  heard  and  received  it^  w«re  to  be 
Degentfated,  or  made  new  creatures.  Whitby  thinks  that  the 
whole  promise  made  to  the  Apostles  respects  their  government 
over  the  tribes  coming  in  at  the  cloBe  of  the  woiid  idtter  the 
fall  of  Antichrist;  and  that  not  by  a  fe^urrection  of  their  per« 
aons,  but  by  a  reviviscence  of  that  spirit  which  resided  in  them^ 
and  of  that  purity  and  knowledge  which  they  delivered  to  ihe 
world,  and  chiefly  by  admission  of  their  Gospel  to  be  the  Ttyndaad 
of  thmr  faith  and  the  direction  of  their  lives%  Vr*  Owen  sii^Mcts 
that  eV  Tji  Traikiyyeif^ciq,  were  at  firs^  ifiserted  in  the  Biargm  to 
dottDte  the  time  when  the  Apostles  weee  to  enjoy  these  bkssingf 

C€2 


4(Mr  ST.   MATTHEW. 

and  privileges;  and  that  the  insertion  Mras  made  by  a  person 
who  highly  favoured  the  doctrine  of  the  Millennium. 

Philo  Leg.  ad  Cai.  p.  10379  rov  eTrucpesiaiieifov  a€i  tov  Oavd" 
Tov  ^fiov  aTTtitrwj  xal  TcOpedra  ciei  l^wirvpiitraSf  xaBairep  it 
waXiyyeveaiai  aviiyetpa^,  Plutarch  de  Is.  et  Osir.  p.  364, 
speaks  of  Osiris^s  hiaxnraa^kov^,  koi  tos  ava^uitnv;^  kcu  ^roXiT- 
'yeveo'cav.  Lucian.  in  Encom.  Muse.  7*  Vol.  iii.  p.  96,  aircOa- 
vovca  yap  /uu/ia  ri^pa^  kirv^uOelafi^  duicrTarcu,  koI  -n-oXiy^eKcafa 
Tiy  avTfj  Kal  fiiof  aXXos  ef  i/Trapj^^j  yiyverai.  Longus  Pas- 
toral. III.  p.  70,  vvKTas  T€  aypvTTPOu^  Si^ov  Kal  XvTnipdi, 
dv€fi€voif  CK  Oavdrov  iraXiyyeveaiav.  Josephus,  Ant.  xi.  3,  9^ 
uses  the  word  when  speaking  of  the  return  of  the  Jews  home 
from  Babylon.  And  Cicero  calls  his  condition,  when  recalled 
from  exile  he  had  recovered  his  former  dignity,  ^trcikiyyeveaia* 
Among  the  Pythagoreans  the  word  is  used  for  the  return  of  the 
soul  after  it  had  left  one  body,  to  take  possession  of  another. 

—  ujJLeli  Se KaOiaeaOe  Kal  iVcT?]  The  nom.  case  repeated, 

a  sentence  intervening  between  the  first  and  the  verb;  no  uncom* 
mon*  construction,  as,  Eurip.  Iphig.  Taur.  591)  av  ^,  ei  yap  tk 
ioiKa^f  oire  ovcyevt)^  Kal  rds  ^vKtivds  olaOa  ')(ov%  Kayw  6i\wy 
a  ti  9  TIT  I  Kal  avy  /jlutOw  ovk  ai(r')(poif  Xafiwv  Kov<f)a>v  exaTi  ypafi* 
fULTtav  awTfipiap* 

Ye  shall  then  be  exalted  also,  and  shall  sit  by  me  in  the  next 
degree  of  glory  and  power :  see  Glass.  Phil.  Sac.  p.  237-  ^^ 
else,  at  the  resurrection  ye  shall  be  as  the  assistants  of  the  Su- 
preme Judge  of  all  things.  1  Cor.  vi.  2.  See  Snape'^s  Ser- 
mons, Vol.  I.  p.  125.  It  is  probably  an  allusion  to  the  Jewish 
Sanhedrim,  in-  which  the  high  priest  or  president  sat,  surrounded 
by  the  rulers,  chief  priests  and  doctors  of  the  law. 

Our  Lord  Well  knew  that  Judas  would  fall  from  his  office  and 
dignity:  but  as  Matthias  filled  his  place,  and  so  stood  entitled 
to  the  promise,  he  did  not  think  it  fit  to  enter  into  any  particular 
distinction ;  but  speaks  to  the  whole  body  of  Apostles  in  words 
which  be  knew  woidd  be  accomplished  to  the  far  greater  part 
of  those  to  whom  they  were  addressed. 

Plutarch  has  a  passage  something  similar  respecting  the  state 
of  the  pious  after  death,  Consol.  ad  ApoU.  p.  120,  ovtw  xal  toc9 
ewrefieai  twi'  /AeraXXa^avrwy  earrl  TiS  ri/tii;  Kal  irpoecpia  (^KaOdircp 
Xiyercu)  Kal  j(£poi  rif  airorerayfieyo^  ev  ^  Siarplfiovaiy  a\  roSh 
Twv  yffvj^al. 

«—  Kplvom-e^]  implies  the  notion  of  commanding  or  holding 
the  first  rank.'  So  Gen.  xlix.  16.  Artemidor.  11.  12,  Kpiyciyydp 
*p  apj(€ty  iXeyw  01  ToXaiOf ;     Thus  Kpiai^,  Rev.  xx.  4w     Th^ 


CHAPTER    XIX.  405 

SwS€Ka  Opoyoi  and  Swi€Kd  fpvXai  may  be  in  allusion  to  the  twelve 
tribes,  the  Jews  having  an  opinion  that  in  the  time  of  the  Mes- 
siah all  nations  would  embrace  their  religion  and  become  one 
people. 

29.  os]  Griesbach  on  the  authority  of  some  MSS.  here  read 
ooTiij  which  he  afterwards  rejected.  St.  Matthew  has  in  some 
passages  joined  iras  and  ocrris,  vii.  24 :  x.  32 :  though  the  other 
here  is  the  better  reading. 

-— *  a0^€i^  oUclasf  Sec.]  Plut.  Pericl.  p.  162,  r^y  obclatf  e^iXiire, 
Kai  Tijif  Xi^pcLW  a<bIJK€y  apyi^y  xal  iJoiKo^rov,  v/r  ^vOownaaiMlo 
Koi  ^€yc^joff>fHXTvvffi.  Philo  de  Profug.  559)  /ecu  70^  Ati/iroi 
Tpowow  Tiva  <puydS€^  €iaitf  ip€Ka  eepccriceiaf  Qeou  yoP€i^  xal  rexva 
Kal  aoeX0oi)9  icai  iratrcuf  rriv  Qytp-riv  avyyeveiav  airoXcXofiroTev. 
Clem.  Alex.  Strom,  iv.  p.  480,  airoXiireiy  puev  yiuos  to  KoauiKov^ 
airokiw€i¥  o€  ouaiav  koi  t^v  KTtiaiif  iratrcWf  oia  to  aifpoaweiBm 

—  ^  yv¥cuKa]  Wanting  in  some,  and  omitted  as  well  as 
traripay  from  carelessness  of  the  transcribers,  or  from  design 
in  consequence  of  thinking  about  divorce,  to  which  there  is  here 
no  reference. 

"— -  €V€K€¥  Tou  ovofiaTO^  /uot/j  Mark  x.  29)  €V€icei^  e/uov  xal 
Tou  €vayy€\iou. 

—  eKaTovTrXaaioya  Xifx/^erm]  Sub.  fAeprij  Mich,  in  Bos.  Ell. 
6r.  p.  169.  St.  Mark  and  St.  Luke  xviii.  30,  add  ew  t^  Ktupm 
TovTip.  This  is  not  to  be  literally  understood,  but  according 
to  a  compensation  of  which  piety  is  to  judge  and  not  covetous- 
ness,  1  Tim.  vi.  6 :  i.  e.  in  die  peace,  joy  and  comfort  of  his 
own  mind,  which  are  infinitely  more  valuable  than  all  earthly 
goods.     See  Porteus,  Lect  xvii.  Vol.  11.  p.  120. 

— *  ^tt^ft'  auiviov\     St.  Luke  adds  iv  t^  aUopi  tw  epf^fuvtp. 

30.  woXXoft  itrovrai  irpAroi]  i.  e.  Many  of  the  Jews,  to  whom 
the  blessings  of  the  kingdom  are  first  to  be  offered  shall  be  the 
last  to  partake  <^  them :  and  many  of  the  Gentiles  to  whom  they 
are  to  be  offered  after  the  Jews,  shall  first  enjoy  them.  This 
is  a  proverbial  expression  which  Christ  often  makes  use  of,  in 
order  to  check  the  presumption  which  some  of  his  Apostles, 
and  St.  Peter  in  particular,  were  guilty  of.  See  xx.  16 :  Mark 
X.  31 :  Luke  xiii.  30. 

—  irpHroi  i<rxcLroi\  Markland  infers  from  what  is  said  xx. 
16,  that  we  should  read  o\  irpirroi  eer^^aToi,  Kal  o\  etryaxoi 
irpAroi^ — ^but  as  Middleton  observes  the  cases  are  not  similar, 
for  though  we  may  say  with  strict  propriety  o\  vpwroi  caj^aroi^ 
yet  after  iroWoc  the  article  is  not  wanted.     IloXXoft  wpAroi  i& 


406  sTi  MAminr. 

ftimilar  to  ireXXo}  cro^S  &c.  1  Cor.  I  20,  nor  doM  any  MS.  hn^ 
read  iroXXoi  ol  irpwroi  or  there  iroXXoc  oi  tro^polf  iroWof  o«  jvva* 
Toj.  A  few  MSS«  indeed  with  the  Ccnnplut.  read  the  lotttf 
clause  Of  €(r;(arcK  irpHroi'  but  then  this  must  have  been  €N| 
the  supposition  that  the  iroXXoi  of  the  jnrecedifig  clause  was 
Hot  here  to  be  vnderstood. 

Chap,  XX. 

^  1.  o/Aoia  yap  icrrtv^  &c.]  i.  e.  the  salaae  thing  ha{q>ens  under 
Ae  kingdom  of  the  Messiah^  as  if  an  hoiiuieholder^  &o.  The 
parable  was  undoubtedly  designed  to  represent  God^s  dealings 
with  mankind  in  regard  to  their  outward  call  to  the  means  of 
grace)  as  weU  as  to  the  future  retribution  in  a  state  of  glorj» 
:8ee  Waterland*s  Works,  VoL  ix*  Berm.  %ix. 

««-^  yap]  Shews  the  design  of  the  parable  to  prove  what 
was  said  xix.  30,  and  is  repeated  in  the  close  of  Uiis  parable 
Irer.  16.  It  should  not  have  been  separated  from  the  preceding. 
The  Vulg,  has  no  particle  answeHng  to  yiipi  but  this  haa  not 
Orisen  from  any  different  reading,  as  there  is  no  diveraity  in 
the  Gn  MSS.  or  old  versions^  The  omission  may  have  hap* 
pened  after  the  division  into  chapters:  several  eld  Latin  MSS. 
have  it. 

Something  like  this  parable  being  to  be  founds  though  wildly 
applied  to  a  far  different  purpose^  in  the  Jerusalem  Talmud  is 
Baraooth;  as  are  many  others  of  these  parables  in  some  c^  their 
antient  books;  some  commentators  have  thought  it  fitter  to  say 
they  aft^wards  used  them  in  imitation  of  Christ,  than  that 
Christ  who  was  an  inspired  teacher,  should  take  them  from  iht 
Jews.  But  whoever  considers  the  hatred  they  bore  to  Christ, 
will  scarcely  believe  they  would  be  concerned  to  imitate  his 
sayings;  and  seeing  he  made  frequent  use  of  their  proverbs, 
imd  took  almost  the  whole  Lord^s  Prayer  from  the  pmyen 
used  by  the  Jews,  why  might  not  he,  who  used  their  paca- 
b<^ical  way  of  teaching,  by  his  divine  wisdom  apply  sudi  of 
their  parables  as  he  saw  proper  for  that  purpose,  to  resemble 
the  spiritual  matters  of  his  kingdom,  they  being  su^  as  would 
be  less  oAensive^  and  better  remembered,  because  used  by  them 
and  familiar  to  them? 

—  avOpoiirqt]  Redundant,  or  for  tim,  a  Hdxew  expies- 
non. 

'  '^^  Afxa  np&A]  Sub.  {Tvvj  Mich^  in  Bos.  £11.  Gr.  p.  46B.  It 
properly  signifies  what  Plautus,  Mercat.  ii.  1,  31,  expresses  by 
fnane  e\\m  iuci  simul.     See  also  CisteL  iL  1,  49,  cum  pnmo  litd. 


CHAPTER   XXw  407 

The  complete  expression  is  a/na  ori/V  t^  irpwi.  We  meet  with 
a/uux  ^6  irpim  iafiaKovre^  in  Thucydides.  In  the  same  way  w^ 
meet  with  the  similar  expressions  a4ia  rrj  iiepif.  Xen.  Ki/p. 
frato.  I.  2,  4,  Demosth.  -Tre^  (rr€(p>  p.  337;  ^^^  ^^a  ii^pq, 
Herod,  ix.  45 ;  AchiU.  Tat.  iv.  p.  245 :  oMa  r^  of^pt^y  Lucian, 
As.  p.  172,  and  ofia  opOptfi^  Xen.  Anab.  11.  2,  21 :  a/xa  r^  e^^ 
Achill.  Tat.  iii.  p.  213,  and  omo,  I^,  Thucydides  96 :  ajtla  t^ 
0COTC  Polyb.  I.  12,  2,  and  v.  53,  1,  and  a/uux  tparrlf  v.  5^ 
10. 

The  hiring  of  labourers  early  in  the  morning  represents  that 
interposition  of  Providence,  by  which  the  Jews  then  alive  were 
'bom  members  of  God^s  church,  and  laid  under  obligations  to 
obey  the  law  of  Moses. 

—  €19  Tov  afjLTreXwva]  Themist.  Or.  xxi.  ovk  iwiTpe^ofiieif 
ouoe  ouciav  oucocoiuLetadaif  «i(  ijv  oire  /ueroXXea?  efuaOwcroifTo, 
'CVT€  T€KToya^  (Are  oiKooo/JLovi*  So  1  Con  xvi.  1,  t^  Xoyia^ 
Ttj^  eii  TOV9  dyiwi-  Cic.  Ep.  ad  Fam.  11.  I7,  de  legionibUf 
•quae  decretse  sunt  in  Syriam. 

The  Hebrews  were  wont  to  call  indifferently  field  or  vine- 
yard every  thing  belonging  to  the  country.  Compare  the  He^ 
brew  with  the  Septuiigint  in  Levit  xix.  19:  Prov.  xxxi.  16: 
Hos.  ii.  15:  Lam.  iL  16. 

2.  crvfA(f>Qn;^<ra^^  Phavorinus,  av/UL^pwvoi'  avvqow — trwriOe/iai* 
Hence  to  agree.  Diod.  Sic.  Excerpt  Vdles.  p.  313,  o  ^  tw( 
Takarmtf  tiyaufA£vo£  (jvfU^pfyrci^  fuaQov  i^rci  xaKTW*  Acts  v.  9* 

—  eK  lrivapiov\  €k  denoting  the  cause,  an  account  of  whicli 
any  thing  is  done,  as  ix  Siafidki^  (propter,)  Philo  de  Jos. 
p.  553.  This  seems  to  have  been  the  daily  wages  of  persons 
hired.  Tobit  v.  14,  promises  his  companion  ^^oo^^^v  rtj^  j7/a£- 
pais.  It  was  also  the  daily  pay  of  the  Roman  soidier.  Tac 
Ann.  L  17,  Denis  in  diem  assib^s  ammam  et  coipus  flestimari, 
hinc  vestem,  arma,  tentoria,  hinc  sssvitiam  centurionum,  et  vaca- 
tiones  munerum  redimi. 

—  Ti§ff  lifUpav]  for  €19  T^  fiiiipap-  Thus  Polyb.  vi.  39,  13, 
ek  rip  fiSivoj  and  Ovid.  Metam.  11.  47f  Inque  diem  alipedum  ju# 
et  moderamen  equorum. 

3.  iF€fn  Tjjv  TfiiTfiv  Mpav]  Many  MSB.  want  tj)v,  which  Wet- 
stein  approves.  In  other  places  the  same  variety  is  observabler 
The  Jewish  day  was  dinded  into  twelve  equal  parts,  John  xi  9, 
ovj(l  iwSem  €taiv  wpai  r^  li^epms ;  the  first  began  with  sun-rise; 
and  the  sixth  ended  at  noon. — Tlepi  niv  rpirt^  wpay  is  syno* 
nymous  with  irepi,  irXi^Oovaav  dyopav-  Suidas  explains  irKiifiaviJo. 
ayofid  by  wpa  rpir^j.     And  Libanius,  who  livixl  at  Antioch, 


408  ST.  MATTHEW. 

Ep.  1084,   iral  Tavra   iv  Terdprtf  fiepei    TereXearai   aot   t^s 
flfiepa^f  caro  irXtfiovavti  ayopa^  eis  pLearffifipiav  oraBepap* 

—  aXXoi;^]     Sell,  efryaras. 

—  €P  Tfj  ayop^^  Etjrm.  M.  ayopd^^^apa  to  dyelpWt  to 
dOpol^w  Kai  eKKXijaia^a),  Suidas  ayopd — kqI  o  tottoj  evOa  mir- 
paoTKovTcu  TO  wvia»  Phavorin.  ayopd — <rai  to  iiKOOTripiov.  These 
called  by  the  Latins  Fora.  Those  of  the  Jews  were  at  the  gates: 
Prov.  xxxi.  31. 

4.  ^iKaiov\  Equitable,  reasonable;  see  Phil.  i.  7*  Col.  iv.  1: 
2  Pet.  i.  13.  Not  only  what  they  might  legally  claim  but  what 
they  might  equitably  expect  from  a  man  of  honour  and  hu- 
manity. 

6.  vepl  Ttiy  ip^€KdTfiv\  When  there  was'  but  one  hour  of 
the  day  remaining. 

— •  wpaif\  is  wanting  in  several  MSS.  as  is  also  dpyov^* 

*—  wo€^  Hesych.  cJdc,  owTftiy,  €ts  tovtov  tov  Tpoirop*  Mfleris 
iioCf  Koivov  'Iciii«i0i;  koi  AttIkwv'  wtws  'EXXi/i/oyv. 

8.  o>//ios]     See  above,  p.  337- 

—  Ttp  eiriTpoirtp^  Procurator.  Cic.  pro  Csecin.  20.  Procu- 
rator dicitur  omnium  rerum  ejus-— quasi  quidam  paene  dominus, 
hoc  est  alieni  juris  vicarius.  Here  the  word  answers  to  what 
Libanius  Ep.  322,  calls  ewiTpoiroi  twv  ')(wpia)v;  villicus.  Hesych. 
eiriTpoiro^'  o  TrpocTTaTwv  yfwpiwv  Kai  0X179  Ttj^  ovaia%.  Auson. 
ad  Paulin.  Ep.  22,  Philon  mds  qui  villicatus  prsdiis,  ut  ipse 
vult  Epitropos.  Nam  gloriosum  Greeculus  nomen  putat^  quod 
eermo  fucat  Doricus. 

—  icaXecrov]  for  avyKCLkeaoV' 

— -  ciirooos]  diroSiSovai  i*  q.  iioovai*  See  xxi.  41.  Demosth. 
in  Aphob.  Or.  i.  p.  550,  fiiaOoy  dirooeowKcvcu  Xoyl^^cTaii  adv. 
Polyc.  p.  7O8,  /jLiaOo^  ovK  aireSoOri  T019  aTpoTitoTais*  Lucian. 
Dial.  Deor.  vii.  Vol.  i.  p.  224,  Totyapovv  dirklwKe  aoi  ttoi^  /jluT' 
66v  Tfjv  irvpaypav. 

—  ap^ccAievo^J  Luke  xxiii.  5,  dpl^dixevos  diro  Ttfi  FciXiXaia; 
€0)9  cS^e.  Acts  i.  22.  Kypke  thinks  this  an  elliptical  expression 
and  to  be  supplied  thus,  ap^afievo^  diro  twv  €a')(aTwp  icoi  iXOdv 

€0)9  TWV   irpWTWV. 

9.  ^^ojn"€9  o\  irepl  Ttjv  evcexdTtiVj  &c.]  Scil.  aireo^aX/i€MK 
e!9  Toi'  dfnreXUva.  The  rewards  being  first  bestowed  on  the 
labourers  who  came  at  the  eleventh  hour,  signifies  that  the 
idolatrous  Gentiles,  and  proselytes  should  all  enjoy  the  Gospel 
aiid  its  privileges  before  the  Jewish  nation  was  converted;  the 
condition  not  of  a  few  individuals,  but  of  great  bodies  of  men 
being  represented  in  the  parable. 


CHAPTER  XX.  409 

—  ava  Sfi¥apu}v'\  The  full  expression  in  Rev.  xxi.  21 » 
ova  €U  iicairros.  See  Glass.  Phil.  Sac.  p.  493.  The  equal  re- 
ward bestowed  upon  all,  signifies  the  Grospel  with  its  pri- 
vileges and  advantages,  which  they  all  enjoyed  on  an  equal 
footing. 

11.  €yayyv^ov'\  That  this  was  the  case  of  the  Jews,  upon 
a  general  notion  of  the  Grentiles  being,  according  to  the  Christ- 
ian scheme,  intended  to  be  partakers  vrith  them  in  the  same 
church  privileges,  is  plain  from  a  variety  of  Scriptures.  See 
Acts  xi.  2,  3:  xiii.  45 — 60:  xvii.  5,  13:  xviii.  6,  13:  xxii.  21, 
22 :  xxviii.  29 :  Rom.  xi.  28 :  1  Thess.  ii.  16. 

12.  fiiav  &pav  eiroii^crai']  Some  would  here  understand  iroieiv 
in  the  sense  of  ^larpi/Sciy,  as  Acts  xv.  33 :  xviii.  23 :  2  Cor.  xi. 
25 :  James  iv.  13 :  in  which  sense  also  Seneca  uses  facere :  but 
had  this  been  the  case,  we  should  perhaps  have  had  the  addition 
of  i&e  or  ev  t^  a/uircXcSvc.  It  seems  better  to  take  it  in  the  sense 
of  ipyal^eaOai :  sub.  ipyov^  as  it  is  used  by  the  Septuagint  in  Ruth 
ii.  19 :  and  Matt.  xxi.  27*  And  so  Columella  uses  facere  agrum, 
de  Re  Rustic,  ii.  2.  In  Ecclesiastes  we  find  to  irolrnuia  a  work,  as 
TO  iroifffia  to  ireTTOitifMvoy  viro  rov  ffXioVf  ii.  17-  iv.  3:  viii.  9* 
In  Exod.  xxxi.  15,  c^  ^fiipa^  iraiiiaei?  ipya :  and  xxxv.  2, 
Liban.  £p.  1479$  iva   fiij  fiovov  ir(Hff(ravT€^,  aXKa  ti   koI   <pi^ 

The  circumstances  ha*e  mentioned  agree  with  the  custom  of 
the  Jews,  of  immediately  paying  artificers  and  hired  labourers: 
Joseph.  Ant.  xx.  8,  7>  fcal  yap  el  /liav  ti?  Apav  t^  ^fiipas  ipya^ 
caiTOf  Tov  fAurBov  virip  ravrifi  eiOiati  iXd/xficuf^v. 

— ^  iaovi  lifiiv]  i*  &  iaojULoipav^f  as  Xen.  calls  them,  Kvp.  ircuSm 
II.  2,  10,  irirepa  ioKel,  ^v  ti  €k  tUv  irovwv  otp  o  Oco^  ayaOoVf 
iao/uLoipov^  "wdvrcts  ^oceiy,  ij  &Koirovirras  ra  €pya  CKCLaTov  wpcs 
Tavra  xai  tos  TifiaV  ixaarip  irpoariOevm.  Some  read  this  verse 
interrogatively. 

—  TO  fidpoi  Tfji  fifiipw  KOI  TOV  icai/awra]  The  heat  of  the 
sun  increasing  the  burden  of  their  toils.  Thus  Jacob  describing 
what  he  suffered  in  Laban'^s  service.  Gen.  xxxi.  40,  eycvofirip 
Tfji  iifiipa^  cvyKatofievoi  Ttp  Kcuftrwvi' 

13w  eToipe]  i.  q*  to  dyaOe^  w  ^iXc     Hesych.  €Ta7po^,  0fXo9> 

—  iffvapiov^  for  €k  offvaplov^  see  ver.  2. 

14.  T^  €<r)(aTip  ^i/ai]  These  words  do  not  signify  that  Grod 
would  give  the  blessings  of  the  Gospel  to  these  murmuring  Jews ; 
but  only  that  they  should  be  offered  to  both  equally  and  con.- 
ferrcd  upon  them  on  the  same  terms  of  faith;  there  being  no 


410  §7.   MATTHEW. 

^stinction  betwixt  Jew  and  Gentile  in  the  Gospel  dispensation 
as  under  the  law  there  was. 

—  m]     See  Glass.  PhiL  Sac.  p.  433. 

.    15.  ^  ovk]  i.  q.  annon.     See  Viger  vii.  7f  4. 

*—  ey  Tols  €/tAOiy]  Scil.  ypri/Aaai^  So  Luke  xv.  31 ,  ra  €mo\ 
the  same  as  ra  virapxovra  Matt.  xix.  81.  Lucian  in  Abdicat 
24,  Vol.  II.  p.  180,    twvl  c€  KqKcivo   evifotfaoy^    d^   irarrdwrniruf 

These  words  are  not  translated  in  the  Vulg.  Sax.  Arm.  versions^ 
though  of  manifest  importance  to  the  sense.  There  is  no  drfect 
in  any  Greek  MS.  or  any  other  version. 

—  17  o  o(p0aXfi6^  aov  irovfipoi\  '  An  evil  eye  is  used  in  Scrip- 
ture frequently  to  denote  envy  and  covetousness,  two  vices  that 
are  nearly  related.  Deut.  xv.  9 :  Prov.  xxii.  9 :  xxiiL  6,  where 
the  Seventy  have  atnip  fidaxavoi  and  the  Vulg.  homo  invidus: 
Ecdus  xiv.  10.     See  p.  I?!-     For  9  some  MSS.  read  ci. 

.    —  aryaOoi']  liberal,  beneficent. 

16.  oi  e<r\aToi  TrpHroh  &c*]  i«  ^  the  Gentiles,  who  came  not 
in  before  because  not  called  before,  believing  in  and  thankfully 
receiving  Christ  shall  become  his  pec^le;  while  the  Jews,  who 
gloried  in  the  title  of  being  the  first-born  of  God,  to  whom  the 
Gospel  was  first  preached,  and  the  blessings  of  the  Messiah  first 
offered,  murmuring  and  falling  off  from  Christ,  because  of  this 
his  kindness  to  Uie  Gentiles,  shall  be  excluded  and  cast  out 
from  this  kingdom  till  the  last.     See  Mede^s  Works,  p.  86. 

— •  woXXoi  yap  eiai  KktiroU  &c.]  Those  who  were  called 
by  Christ  and  his  ApoMes  to  the  marriage  feast  or  supper  of 
the  Gospel,  offered  to  them  with  all  its  benefits,  yet  slighted 
and  refused  by  them.  -The  eicXerro!  those  among  the  Jews 
who  embraced  this  call.  Waterland  thinks  this  latter  word  is 
much  the  same  with  eminent  or  extraordinary ;  in  such  a  sense 
as  St.  Paul  is  called  a  chosen  vessel,  and  Christians  a  dniaeQ 
generation:  so  we  read  of  chosen  men  in  Israel,  choice  cedars, 
&c  meaning  excellent  or  emineaoit  in  their  kind.  There  are 
but  few  such  chosen  or  eminent  saints  in  comparison  to  the 
whole  number  called :  yet  they  and  they  only  shall  be  reckoned 
of  the  first  rank  in  Grod^s  kingdom  whether  they  came  in  soon 
or  late.     See  his  Works,  VoL  ix.  p.  246. 

Though  this  parable  may  have  a  reference  to  the  rewards  of 
another  wcnrld,  yet  as  no  murmurings  can  there  happen,  it  would 
seem  that  the  main  design  was  to  vvindicate  the  equity  of  God^s 
revealing  his  Gospel  to  the  Gentiles  as  well  as  to  the  Jews.      The 


CHAPTER   XX.  411 

preaching  of  the  Gkispel  to  the  Gentiles  was  a  great  mystery, 
Rom.  xvi.  25,  26:  Eph.  iii.  4,  6,  6:  1  Tim.  iii.  16.  For  even 
the  first  believers  preached  only  to  the  Jews:  md  St.  Peter 
durst  not  do  it  till  Gcxi  by  a  visicm  told  him  he  should:  and 
when  he  had  done  it,  those  of  the  circumcision  condemn  him 
for  it.  The  unbelieving  Jews  could  not  hear  it  from  St.  Paul 
without  crying  out,  ^^Away  with  such  a  fellow;  it  is  not  fit 
that  he  should  live.'"  And  therefore  they  forbade  the  Apostles 
to  preach  to  the  Gentiles  that  they  might  be  saved.  And  even 
the  believing  Jews  murmured  at  their  admission  to  the  like 
privileges  with  them,  without  circumcision  and  the  observance 
of  the  law  of  Moses,  and  made  great  schisms  in  all  the  churches 
of  the  Grentiles  on  that  account. 

17*  awafiawmy  €<(  'Ic/MNroXiz/ui]  This  verb,  which  signifies  to 
go  from  a  lower  to  a  higher  jdaoe,  is  used  in  the  New  Testament 
in  the  case  of  a  journey,  chiefly  when  speaking  of  persons  going 
to  Jerusalem,  and  is  either  used  alone  or  with  the  addition 
sk  'IcpoffoXiffia.  And  so  Josephus  frequently  uses  it;  see  Ant. 
XII.  7)  6:  XIII.  6,  4:  B.J.  ii.  3,  1 :  ii.  12,  6.  Judaea  was  more 
elevated  than  the  rest  of  Palestine,  particularly  Galilee;  and 
Jerusalem  was  built  on  a  mountain. 

-—  Km,T  i^p]  From  the  rest  of  the  people  who  were  going 
to  Jerusalem  to  keep  the  passover. 

18.  'Afy)(i€p&Hrh  &c.]    See  xvi.  SI.     The  Sanhedrim. 
"--^KaTaKpufcSsiv,  &c.]    Not  by  a  judicial  sentence;  the  power 

of  life  and  death  being  taken  from  them,  and  now  lodged  with 
the  Roman  Procurator ;  but  by  the  opinion  they  previously  gave, 
when  tlirovy  eyo^o;  ftivarov  ccrrt* 

19.  roh  idve(nv\  i.  q.  toi^  eOviKol^.  To  Pilate  a  Roman 
judge  and  to  his  soldiers,  John  xviii.  32. 

This  prediction  is  a  remarkable  proof  of  the  prophetic  spirit 
which  dwelt  in  Christ :  for  humanly  speaking  it  was  much  moi^ 
probable  that  he  should  have  been  privately  assassinated  or  stoned, 
by  some  zealous  transport  of  popular  fury,  than  that  he  should 
have  been  thus  solemnly  condemned  and  delivered  up  to  cruci- 
fixion ;  a  Roman  punishment  ,with  whidi  we  do  not  find  he  had 
ever  been  threatened.  Indeed,  when  the  Jews  had  condemned 
him  for  blasphemy,  for  which  the  punishment  appointed  in  the 
law  was  stoning,  and  Pilate  at  last  gave  them  a  general  permis- 
sion to  take  him  and  judge  him  according  to  their  own  law, 
it  is  woiKlerful  they  did  not  choose  to  stone  him :  but  all  this 
was  done  that  the  Scriptures  might  be  fulfilled. 

^—€49  TO  c/Awoif ai]  See  xxvii.  26,  31. 

20.  ^  iinrnf^  &c.]    Salome.     Mark  xv.  40 :  xvi.  1.     She  seems 


il2  ST.    MATTHEW. 

to  have  followed  him  from  Galilee  with  other  pious  women  who 
attended  him  in  his  joumies  and  ministered  unto  him. 

-'^cuToda'd  T<  vap  avTov]  Thus  the  preface  to  a  petition 
is  in  1  Kings  ii.  16,  20,  alTriaiv  fiiav  e^oi  aiTovimai, 

21.  01  ^1/0  viol  /Aoi;]  James  the  Elder,  and  John  the  Evangelist. 
—619  €K  SeJ^uiv,  &c.]    i.e.   To  have  the  most  eminent  places 

of  dignity  and  honour  after  him.  Thus  Solomon  placed  his 
mother  on  his  right  hand  when  he  sat  upon  his  throne,  1  Kings  ii. 
19 ;  to  which  is  the  allusion  of  Ps.  xliv.  9,  Upon  his  right  hand 
stands  the  queen :  and  that  among  the  Persians  was  fieff  auTov 
iyetv  Trpoecpiav,  Jos.  Ant.  xi.  4 :  Sevrepov  KaOS^eaOai  Aapelou, 
or  il^ofievos  airov,  Esd.  iii.  7  •  iv.  42.  See  Xen.  Kvp.  mui, 
VIII.  1,  6,  &c. 

From  hence  it  appears  that  the  Apostles  themselves  were  still 
possessed  with  the  same  wrong  notions  of  the  Messiah^s  kingdom, 
as  the  generality  of  the  Jewish  nation,  viz.  that  it  would  be 
a  temporal  kingdom:  which  it  is  proper  to  observe,  because  it 
clears  several  passages  in  the  Gospels  :  see  John  vi.  15 :  Luke 
xxii.  25,  26 :  xxiv.  21 :  Acts  i.  6. 

^^€K  Se^iwv'l  ix  signifying  the  place  in  which,  Herod,  i.  191, 
rafos  Ttjv  (TTpaTitjv  aircurav  cf  ififioKrjs  rod  irora/JLOv,  Tti  ev 
Ti/y  iroKiv  e(x/3aXX€i.  The  allusion  in  these  words  may  pernaps 
be  to  the  mode  of  sitting  in  the  Sanhedrim :  where  there  were 
two  officers  of  peculiar  distinction,  who  sat  on  each  side  of  the 
Nasi  or  President  of  the  court:  one  called  Ab  Beth  Din,  or 
the  Father  of  the  Justiciary,  who  sat  on  the  president''s  right 
band ;  the  other  Chacham,  or  the  Sage,  who  sat  on  his  left. 

-—  €^  €\fwvviuav\  After  which  very  many  MSS.  and  some 
versions  add  aov. 

22.  ovK  oiSarCf  &c.]  These  words  are  directly  spoken  to  the 
two  disciples,  who  desired  their  mother  to  beg  this  favour  of 
Jesus,  that  they  might  meet  with  the  better  success,  Mark  x. 
36,  36, 37. 

— <2i;i/a(x0e]  Schleusner  here  takes  this  verb  in  the  sense  of 
OeXeiVf  as  in  Mark  vi.  5,  koI  ouk  eouvaro  eicel  ovicfilav  Suvofup 
iroiijacu :  Heb.  iv.  15.  The  Seventy  use  01;  SvvaaOai  as  a  trans- 
lation of  a  Hebrew  word  signifying  to  refuse,  Job  vi.  7* 

—  TO  TTOTfjpiov]  Definite  on  account  of  o  following;  Middleton, 
Gr.  Art.  p.  243.  It  is  here  put  for  its  contents,  as  iGsch.  Agam. 
1368,  KpaTffp'  €Kirlv€iv:  and  signifies  the  portion,  whether  of 
good  or  evil,  which  befalls  men  in  this  world.  This  Homer 
expresses  by  two  cups  in  the  hand  of  Jupiter,  II.  a>.  525,  ^oiot 
yap  T€  iriOoi  KaraKeiaTai  ev  A169  oviei,  ocipwv  om  Slotoan  KaKwv' 
irepo^  icf  iamv.     Thus  Ps.  Ixxiv.  8,  In  the  hand  of  the  Lord 


CHAPTER  XX.  413 

there  is  a  cup,  and  the  wine  is  red,  and  he  poureth  out  the 
same  (eicXixev  cic  tovtov  els  ToSrOf  Sept.)  but  the  dregs  thereof 
shall  the  wicked  drink.  Fire  and  brimstone,  storm  and  tempest 
being  the  portion  of  their  cup.  To  drink  of  this  cup  is  to  have 
a  measure  of  afflictions:  and  to  drink  of  the  same  cup  is  to 
have  tfie  same  measure  of  afflictions.  Plaut.  Cas.  v.  2,  44,, 
Ut  senex  hoc  eodem  poculo,  quo  ego  bibo,  biberet.  See  Isai.  IL 
17,  22 :  Jer.  xxv.  16, 1?,  28 :  Lam.  iv.  21 :  Ez.  xxiii.  31, 32, 33: 
Ps.  xxii.  5:  Matt.  xxvi.  39,42:  John  xviii.  11:  Rev.  xiv.  10; 
xvi.  19:  xviii.  6. 

— fiaima-fia,  &c.]  The  metaphor  of  baptism  or  immersion 
in  water,  or  being  put  under  floods,  is  also  familiar  in  Scripture, 
to  signify  a  person  overwhelmed  with  calamities;  as  when  the 
Psalmist  complains  xli.  7$  that  the  waves  had  gone  over  him ; 
Ixviii.  2,  that  he  was  come  into  deep  waters.  See  Ps.  Ixxxvii.  J: 
Cant.  viii.  7  -  Jer.  xlvii.  2 :  Ezek.  xxvi.  19 :  Dan.  ix.  26 :  Jon.  ii. 
4.  And  in  this  sense  Christ  speaks  of  his  death,  Luke  xii.  50. 
See  Virg.  Mn.  vi.  512,  His  mersere  malis. 

The  whole  of  this  clause,  and  that  corresponding  to  it  in 
the  subsequent  verse,  are  in  this  Gospel  wanting  in  the  Vulg. 
and  several  MSS.  They  are  found  in  the  far  greater  number 
both  of  antient  versions  and  MSS.,  and  perfectly  coincide  with 
the  scope  of  the  passage.  Wetstein  therefore  retains  them; 
though  Grotius,  Mill  and  others  would  omit  them. 

— (iaTrrll^oiAcu]    Has  here  the  force  of  /leXXo)  fiairrl^eaOm. 

23.  iriccrdc,  &c.]  Of  this  cup  James  the  Elder  drank,  when 
he  was  beheaded  by  order  of  Herod  Agrippa:  the  first  of  the 
Apostles  who  suffered  martyrdom  for  Christ,  Acts  xii.  2.  And 
not  to  mention  Tertullian^s  tradition  of  St.  John's  being  put  into 
a  cauldron  of  boiling  oil,  since  this  has  been  called  in  question ; 
there  can  be  no  doubt  of  his  having  had  his  share  of  the  perse- 
cutions from  which  oione  of  the  Apostles  were  exempted:  he 
was  imprisoned  and  scourged  by  order  of  the  Sanhedrim,  and 
exiled  by  Domitian  to  Patmos. 

—  ouK  ioTuf  ijULoy]  Thus  Plut.  in  Ant.  p.  930,  iinopKely  owe 
ifiovj  sub.  epyov;  as  the  phrase  occurs  more  fully  in  Xen.  Kvp* 
ircui,  II.  1,  11,  Tcfe  y€  fjL^v  yl/vj(a^  avrm  Otjyciyy  v/merepoy  to 
epyoym  Eurip.  Phcen.  454,  aoy  epyov,  iifJTep  'loKcurTfi,  Xeyeiv 
Toiova^  fivQov%n  See  also  Mich,  in  Bos.  £11.  Gr.  p.  95.  Hor* 
Od.  III.  29,  57,  Non  est  meum  si  mugiat  Africis  Malus  procellis, 
ad  miseras  preces  decurrere.  Lucian.  Saturn.  11.  Vol.  iii.  p.  386, 
01/  Kar  ijUL€  rovTo  irrijaaij  ov  yap  c/ulov  cuzvejULew  ra  roiai/ra. 

— -aXXa]     Christ  does  not  deny  his  power  to  give,  but  only 


414  ST.   MATTHEW. 

declares  who  they  are  that  shall  receive  this  honour.  His  answciv 
far  from  intimating  any  thing  of  that  kind,  concludes  as  stron^y 
against  any  such  authority  as  a  negative  argument  caa  be  sup- 
posed to  do.  See  Bp.  Horsley^s  Sermons,  Vol.  v.  p.  281. 
'  'AXXcKy  when  a  negation  has  preceded,  has  the  sign  of  el  ^19. 
Compare  xviL  8,  with  Mark  ix.  8 :  and  Gal.  iL  16,  with  Rom.  it. 
13.  See  Glass.  Phil.  Sac  p.  634,  and  Kidder,  Dem.  of  Mess.  11. 
p.  58.  So  Callimachus,  Hym.  in  Dian.  34,  tu  jul^  0eov  oXXor 
ael^eip  dacTcUf  oKXd  fjbomjy  ae*  Demosth.  in  Neser.  p.  527)  0? 
ovSeU  aXXo^  'AOijvaiwv  Totrovrwv  ovrwv  €i(r€p')(ercu,  aXX'  i§  to£ 
fiaaiXiwi  yvvfi^  Herod,  i.  193,  'ypewvrai  ie  ovoit^  eXcxi^,  aXX' 
ix  Tm¥  a'ff(rafimv  iroteSirre^.  So  vice  versdf  Sallust.  BdL  iug» 
p.  226,  nisi  £or  sed. 

24.  fiyavoucTtia'av]  From  this  account  it  appears  that  Done 
of  Chrisf s  disciples  imagined  he  had  promised  the  supremacj 
to  Peter  by  the^  words,  Thou  art  Peter,  &c.;  for  then  neither 
would  these  two  have  desired  it,  nor  the  others  afterwards  have 
contended  for  it,  Luke  xxii.  24. 

25.  o\  apyovre^  twv  €0y£v'\  i.  e.  of  the  Gentiles.  Far  Grod 
had  prescribed  the  children  of  Israel  a  just  and  equitable  fans 
of  government. 

—  KOTOKvpieiovaiv'l  Thou^  this  verb  sometimes  aignifies  t^ 
use  an  arbitrary  and  immoderate  power,  it  here  has.  the  signi- 
fication of  the  simfJe  verb,  and  thus  it  is  used  in  the  S^tuagint^ 
in  Gren.  i.  28:  ix.  1,  ^i  Ps.  Ixxi.  8:  cix.  2:  Eoclus  xvii.  4.  Ndi. 
ix.  87*  So  Luke  xxii.  25.  And  so  KoraKOipapim  is  used  in 
Hom.  II.  €.332:  ^.  318. 

—  icaref la^owni'  avriiv]  Scil.  rwy  i0v£v^  The  verb  occtin 
only  here  and  in  the  parallel  passage  in  St.  Mark. 

26.  ov^  wTw^^    James  iii.  10,  cm;  p^pi;  raSra  oirra>  yuffurOoL, 

—  earai]  Used  for  the  imper.  €<TTWf  which  immediate^ 
fidlows.     Several  MSS.  omit  ^  before  caroi. 

—  iuk€ya^'\  For  fxeyurro^y  i.  q.  xpiSro?.  See  v.  19.  See 
Bp.  Taylor's  Works,  Vol.  vii.  p.  244. 

—  ccTTtw]  Very  many  MSS.  read  itrrai^  which  Wetstein 
approves. 

— ^aK09oi\  The  proper  and  primitive  sense  of  2iaroK09  is 
a  servant  who  attends  his  master,  waits  on  him  at  table,  and 
is  always  near  his  person  to  obey  his  orders,  which  was  accounted 
a  mcnre  creditable  service.  By  iovko^  is  meant  not  only  a  servant 
in  general,  whatever  kind  of  work  he  be  employed  in,  but  also  s 
slave.  It  is  solely  from  the  scope  and  ccmnection  that  we  must 
judge  when  it  riiould  b^  rendered  in  the  <me  way  and  when-in 


CHAPTER  XX.  415 

the  other.  In  the  passage  before  us,  the  view  in  botli  verses 
is  to  signify  that  the  true  dignity  of  the  Christian  will  arise 
more  from  the  service  he  does  to  others,  than  the  power  he 
possesses  over  .them.  A  difference  in  degree  therefore  being 
clearly  intended,  Campbell  translates  them  servant  and  slave. 
Doddridge  also   thinks  there  is  a  gradation. 

28.  o  V109  ToS  ifSptiwoy]    I,  the  Messias,  as  xvii.  12. 

-—  Kal  Sovvai  Ttpf  ^v^*?!']  Thus  Exod.  xxi.  23^  iwrti  "^vyj^p 
avTi  yj/vjffis.  Joseph.  B.  J.  ii.  10,  6,  vapo^uvOivroij  inrc/9 
ToaovTwv  irolfiwi  iiriowa'a)  Trjv  e/mavTou  ^vj(j^v,  and  iv.  36,  10, 
T^  ifAOVTOv  yffv')(flp  iwiSwaw  fjLoytfP  iirip  toS  Oeov.  And  to 
lay  down  his  life,  vi.  1, 6,  wplv  airo^vi^ac  t^¥  ^f^vy^u  icare^Mcrftf 
TOI9  fiiXeo'iv.  See  Eurip.  Heraclid.  552:  Phoen.  1012.  Virg. 
^n.  IX.  704,  Neque  enim  jaculo  vitam  ille  dedisset.  Justin. 
XXXIX.  4,  Spiritumque  non  fato  sed  parriddio  dedit.  Statins^ 
Theb.  IX.  677)  Hostique  cruento  Dant  animas  et  terga  negant. 

—  Xyrpow]  Hesych.  Xyrpov^  Tifitma-  What  is  the  true 
notion  of  Xurpov  will  easily  appear,  because  both  the  origination 
and  use  of  the  word  is  sufficiently  known.  The  origination  is 
from  Xviiv  to  loose,  Xvrpov  quasi  Xvrripio^^  So  Etymol.  Eustath. 
€ir<  ai')(ixaX(aTtov  i^wvria€iai  oiKelov  to  XvetrOai.  aOev  ical  XvTpa 
TO.  owpa  Xeyoprai  ra  €19  towto  oioofiepa.  It  is  properly  spoken 
of  such  things  as  are  given  to  redeem  a  captive,  or  reeov^  a 
man  into  a  free  condition:  any  thing  laid  down  by  way  of 
compensation  to  take  off  a  bond  or  obligation,  whereby  he  which 
before  was  bound,  becometh  free. 

Sacrifices  were  called  the  Xirpa  of  diose  for  whom  they  were 
immolated  to  the  Grod.  Lucian.  Dial.  Deor.  iv.  2.  Vol.  i.  p.210y 
iwiayyovfiai  trot  koi  aXXov  irap  avrov  Kptov  TeOvaeaOm  Xurpa 
virip  e/uuN/.  iGlian.  Hist.  An.  x.  13,  oiovei  Xurpa  oovmu  r$9 
icwTwv  trwrtipia's.  It  was  the  constant  opinion  both  of  Jews  and 
Gentiles,  that  their  piacular  victims  were  Xvrpa  and  airrlkuTpa^ 
ransoms  for  the  life  of  the  sinner;  and  that  he  who  gave  his 
life  for  another,  suffered  in  his  stead  and  to  preserve  him  from 
death.  Our  Lord  by  this  expression  intended  to  signify  that 
he  gave  his  life  instead  of  the  lives  of  those  for  whom  he  suffered. 
See  Kidder.  Dem.  Mess.  i.  p.  83.  Abp.  Magee  on  the  Atone-* 
ment.  Vol.  i.  p.  222. 

—  wTi]  i.  e.  In  usum  et  salutem  multorum.  See  Glass.  Phil. 
Sac.  p.  486. 

—  avrl  9roXXa>F]  See  Heb.  ix.  28.  In  other  places  ireXAoc 
is  used  where  all  are  certainly  included.  Thus  Dan.  xii.  2^ 
which  is  equivalent  to  John  v.  28,  29-     So  Bom.  v.  15,  whicb 


416  ST.   MATTHEW. 

is  equivalent  to  1  Cor.  xv.  22 :  and  ver.  19  equivalent  to  ver.  12. 
In  1  Tim.  ii.  6,  he  gave  himself  apTiKvrpodf  vvep  iravrwv^  See 
Pearson  on  the  Creed,  Vol.  i.  p.  118. 

29*  €Kir6p€uafi6vwPf  &c.]  If  as  was  supposed  xix.  1,  Jesus 
passed  through  Peraea,  he  had  here  crossed  the  Jordan  in  hit 
way  to  Jerusalem.     Some  MSS.  read  cKwopevo/uievov,  &c. 

—  'lepi-xw]  In  the  tribe  of  Benjamin,  about  fifteen  miles 
from  Jerusalem,  almost  due  east ;  distant  from  the  Jordan  about 
two  miles  and  an  half;  Joseph.  B.  J.  i.  18,  5:  vi.  6:  Pliny, 
Hist.  Nat.  V.  14. 

30.  Svo  Tv<p\<A]  St.  Mark  x.  46,  and  St.  Luke  xviii.  35, 
mention  but  one  blind  man,  undoubtedly  because  there  was  one 
of  more  note  than  the  other,  and  whose  name  was  better  known. 
He  was  called  Bartimseus,  and  in  all  likelihood  he  was  mor^ 
concerned  in  this  action.  There  are  several  other  instances  ia 
the  Gospels,  where  one  person  only  is  mentioned,  though  there 
were  two  concerned  in  the  matter  narrated.     See  viii.  28^  p.  212. 

—  eXefiaov  i/zitas]    See  ix.  27* 

32.  €(pwifrj<T€v  auTov^l  So  Tob.  v.  8,  (fuitnicrov  avroif  wpos  fie. 
And  Horn.  II.  3.  284,  Kal  <T(pia^  (pwv^aa^  eirea  irrepoitnra 
irpoarjvSa.  So  Plant  us  uses  clamare  for  vocare;  extempb 
janitorem  clamat. 

—  TTocjycrai  u/uuv]  After  the  Hebrew.  The  Greeks  would 
write  t;/iaf.  Before  iroitjao),  sub.  iva.  See  Mich,  in  Bos.  £1L 
Gr.  p.  478. 

33.  iva  avoiyOiiitnvy  &c.]     See  ix.  30. 

34.  flrirXa7xw<r06is]     See  ix.  36, 

Chap.  XXI. 

1.  Ka\  fikOov  6i9  ^ffi(f>ayri\  St.  Mark  xi.  1,  says  ei^  ^ffii^wyn 
Koi  Hvftaviav.  Bethphage  signifies  the  house  of  figs  or  dates, 
and  might  probably  have  its  name  from  the  several  trees  cyf 
these  kinds  that  grew  there :  it  was  a  village  situated  at  the 
foot  of  the  Mount  of  Olives.  And  it  seems  not  improbable  that 
the  limits  of  Bethany  might  extend  to  the  Mount  of  Olives,  and 
be  contiguous  to  the  boundaries  of  Bethphage,  which  was  part 
of  the  suburbs  of  Jerusalem,  and  reached  from  the  Mount  of 
Olives  to  the  city. 

Jerome  tells  us  that  Bethphage  was  Sacerdotum  viculus  situs 
in  Monte  Oliveti. 

—  opo^  Twv  e\cuwv\  Situated  to  the  east  of  Jerusalem,  a 
Sabbath-day's  journey,  St.  Luke  says.  Josephus,  Ant.  xx.  7>  ^ 
TT/ooy  TO  opo9  TO  Trpo(rayop€v6fi€Vov  iXcuwy o  kqI  t^^  mXew 


CHAPTER  XXI.  417 

avTiKpik  K€i/jL€vov  awe^isi  (rrdSia  irivre.  Perhaps  he  may  mean 
the  nearest  part  of  it.  Bethany  was  beyond  this,  fifteen  stadia 
from  Jerusalem. 

2.  ei(  rfiv  KwiJLfiv\  Christ  was  now  coming  from  Bethany 
towards  Jerusalem :  and  it  seems  very  probable  this  village  was 
Bethphage  itself.  Had  it  been  Bethany,  the  expression  would 
not  have  been  Tropeudrjre  or  vTrayeTe,  as  in  St.  Mark  and 
St.  Luke,  but  viroarpeipeTe.  Nor  would  it  be  Jerusalem,  as 
some  gloss  the  words ;  that  not  being  a  village.  The  Arabian 
geographer  Clim.  iii.  5,  informs  us  that  it  was  a  little  village 
two  miles  distant  from  the  Mount  of  Olives  to  the  south. 

—  tjJf  atrevaPTiy  &c.]  St.  Mark  xv.  39,  i^  iuatnrla^,  Virg. 
^n.  I.  12,  Cartha^,  Italiam  contra  Tiberinaque  longe  Ostia. 
Sueton.  Aug.  44,  Solis  virginibus  Vestalibus  locum  in  Theatro 
separatim  et  contra  Prsetoris  tribunal  dedit. 

—  oi'oi'  o€0€/uL€vtiv  Kal  iTwXov^  The  other  Evangelists  make 
mention  only  of  the  colt,  because  our  Saviour  sat  on  him  only, 
see  ver.  7*  And  as  they  testify  that  the  colt  was  bound,  St. 
Matthew^s  words  must  be  filled  up  thus,  and  a  colt  bound  with 
her. 

—  nwXoy]  A  colt,  on  which  no  man  had  ever  sat,  as  is 
expressly  mentioned  by  St.  Mark  xi.  2,  and  St.  Luke  xix.  30. 

Such  animals  as  had  never  felt  the  yoke,  or  were  never 
employed  in  the  service  of  men,  were  wont  to  be  chosen  for 
sacred  purposes,  insomuch  that  the  very  heathens  thought  those 
things  and  sacrifices  most  proper  for  the  service  of  their  gods, 
which  had  never  been  put  to  profane  uses.  Thus  the  Philistines 
returned  the  ark  in  a  new  cart  drawn  by  heifers  that  had 
never  before  undergone  the  yoke,  1  Sam.  vi.  7*  See  Deut.  xxi.  3. 
Hor.  Epod.  IX.  22:  Ovid.  Met.  iii.  11 :  Virg.  Georg.  iv.  640, 
551. 

3.  eav  Tii  eiirri  ri]  As  Sid  rl  Xi/ere,  Luke  xix.  31,  which 
was  the  first  question  put  by  o\  Kupioi  avrov,  scil.  rot)  *rrw\ov* 

—  airocTTcXcI]  Very  many  MSS.  have  airocrreXXei,  which 
has  the  force  of  the  future. 

The  time  of  tlus  solemn  entry  is  punctually  fixed  by  St.  John, 
xii.  1,  2,  12, 13,  five  days  before  the  passover.  Our  Lord's 
approach  to  Jerusalem  in  this  unusual  manner,  answers  in  point 
of  time  to  the  separation  of  the  lamb  designed  for  the  Paschal 
sacrifice.     See  Stanhope,  Ep.  and  Gk>sp.  i.  p.  32. 

4.  TO  prfiey  Sid  tw  irpiXpiirov]    Zech.  ix.  9.     The  first  words  ^ 
are  taken  from  Isai.  Ixii.  11. 

Dd 


418  ST.   MATTHEW. 

The  antient  Jewish  doctors  were  wont  to  apply  these  prophecies 
to  the  Messiah.  So  Midras  Coheleth  in  Eccl.  i.  9,  Such  as  oor 
first  Redeemer  was  (i.  e.  Moses)  such  shall  be  the  last  (the 
Messiah) ;  they  first  set  his  wife  and  children  upon  an  ass,  Exod. 
iv.  2O9  and  so  shall  it  be  with  the  last,  of  whom  it  is  said  Zech. 
ix.  9,  He  is  poor  and  sitting  upon  an  ass.  Nachmonides  in 
Midras  upon  Gen.  xlix.  saith,  The  Messiah  is  he  of  whom  it 
is  said,  he  is  poor  and  sitting  upon  an  ass.  One  of  the  greatest 
authority  (Jarchi)  says  it  is  impossible  to  expound  the  text  of 
any  other  than  the  Messiah.  And  they  that  would  divide  it 
between  Messiah  the  son  of  David,  and  Messiah  the  son  of 
Joseph,  which  is  a  late  hypothesis  to  answer  the  two  comings 
of  the  same  Christ,  at  the  same  time  acknowledge  that  the  true 
Messiah  is  here  prophesied  of.  Let  them  fancy  what  they  will, 
the  Jews  in  Jesus  Christ^s  time  knew  but  one  Messiah,  and  to 
him  they  applied  this  text.  And  this  was  a  thing  so  well 
known,  that  they  in  the  Talmud,  Sanhedr.  c.  xi.  f.  98,  introduce 
Sapores  King  of  the  Persians  speaking  thus  to  the  Jews,  You 
say  that  your  Messiah  shall  come  upon  an  ass,  I  will  send 
him  a  horse.  Chrysostom  uses  this  as  an  argument  that  our 
Jesus  was  their  Messiah;  ipdnjcrov  Toivvv  tov  'lovSalop  TroltK 
fiaaiXeu^  o^ovfievo^  cttJ  01/01/  tjkOev  ei^  'Iepoi;a'aXi)/x,  aXX'  ovic  ay 
i')(oi€iv  eWeiv  dXX*  tj  tovtop  fiovov.  Of  none  other  can  it  be  said, 
out  of  all  the  rulers  or  cpnquerors  of  Jerusalem,  from  the 
building  of  the  second  temple  after  the  Babylonian  captivity, 
to  its  overthrow  by  Titus;  of  none  other  can  it  be  said,  that 
he  entered  into  the  holy  city,  riding  upon  an  ass,  amidst  the 
acclamations  of  the  multitude  and  the  Hosannas  of  the  children. 

5.  Ouyarpl  SiW]  Jerusalem,  2  Kings  xix.  21 :  so  named 
from  Mount  Sion,  which  was  in  the  city,  and  on  which  was 
erected  a  fortress  for  its  defence.  This  poetical  manner  of 
personifying  the  cities  and  countries  to  wUch  they  addressed 
themselves,  was  familiar  to  the  prophets.  See  Glass.  Phil.  Sac. 
p.  101.  See  Amos  v.  2:  Isai.  xlvii.  1:  Jer.  xxvi.  24:  Lam.  i.  6: 
ii.  1 :   Ps.  xliv.  13:  cxxxvi.  8. 

—7  iBovll    See  the  uses  of  this  word  in  Glass.  Phil.  Sac.  p.  394. 

— —  ir/oavs]  Meek:  giving  peace,  harmony  and  happitiess  to 
his  people.  Unlike  the  princes  before  him,  whose  grandeur 
consisted  in  outward  pomp,  large  retinues  and  powerful  armies. 
Instead  of  guards  and  a  train  of  chariots,  he  shall  come  into 
the  city  with  the  same  primitive  simplicity  the  patriarchs  and 
judges  of  old  travelled.     Pind.  Pyth.  iii.  124,  09  ^pwcoa-^nuffi 


CHAPTER  XXI.  419 

0avjuLa<rTo^  iraTfjp, 

—  €/(};^€Tai]    See  xi.  3:  John  vi.  14. 

—  KOI  ir£kov\  Here  some  have  taken  kuI  like  the  correspond- 
ing Hebrew,  (Jer.  xl.  8:  see  also  John  x.  33,)  to  be  added  by 
way  of  explanation,  nempe,  scilicet,  and  not  to  connect  two 
different  things ;  as  viov  vird^^vylov  explain  iriSKov.  Koecher 
says  Vocem  1/109  denotare  genus  Asini,  quod  nempe  fuerit 
masculus. 

—  viov  vircH^vyiou^  Plut.  in  Conv.  Sept.  Sap.  p.  150,  elra 
/uL€tnro$  avfi(f>povff<rai,  wy  ovou  i/los  cii;,  KareTrauae  raj^i)  top 
opofiov. 

— vwo^vyiov]  viro^uyiovy  scil.  Krijvo^  or  ^wov,  used  to  express 
any  beast  of  burden  which  bears  the  yoke :  but  used  KaT  cf oj^iyv, 
of  the  ass,  on  which  in  the  East  they  used  to  travel.  See  Isai. 
xxi.  7-*  Exod.  xxii.  10. 

7*  eweKciOiaav^  Scil.  avrovi  see  Glass.  Phil.  Sac.  p.  I72. 
Some  read  eireKaOiarev,  of  which  Mill  approves.  But  Kodll^U} 
has  both  trans,  and  intrans.  significations.  St.  Luke  xix.  35, 
expresses  it  by  iirefilficLaaVy  and  St.  Mark  xi.  79  l^^s  ixaOia^Pt 
from  which  perhaps  this  has  been  taken. 

—  67rai/a>  avToiv'\  The  other  Evangelists  speak  expressly  of 
his  riding  on  a  colt :  and  though  we  find  here  the  plural  number 
used,  nothing  more  is  implied  than  setting  him  upon  the  mantles 
thrown  upon  that  which  he  rode.  Theophylact  says,  itraveo  twv 
'ifiaTiwV'  For  iirdpio  aurHv  it  may  be  observed  there  are  different 
readings,  ew  auTov^  avrtp,  eiravfo  avrov^  eirl  top  irSkop,  which 
are  evidently  interpretations  arising  from  the  parallel  passages 
in  St.  Mark  and  St.  Luke. 

If  we  look  into  the  history  of  the  Jews,  we  shall  find  persons 
of  the  highest  distinction  usually  mounted  in  this  way.  In 
Judg.  V.  10,  the  chief  governors  of  Israel  are  described  in  the 
song  of  Deborah,  as  riding  on  white  asses.  And  x.  4,  the 
thirty  sons  of  Jair,  who  was  judge  and  prince  of  the  country 
for  two  and  twenty  years,  riding  upon  as  many  asses,  and  com- 
manding in  thirty  cities.  Absalom,  though  in  other  respects  a 
man  of  pomp,  in  the  very  day  of  battle,  2  Sam.  xviii.  9,  mounted 
on  a  mule;  and  on  his  coronation  day  Solomon  was  provided  with 
no  better  equipage.  This  custom  arose  from  a  law  which  God 
gave  to  the  kings  of  Israel  not  to  multiply  horses  to  themselves, 
and  which  was  founded  on  a  special  promise  that  he  would 
continue  to  be  their  defence  against  their  enemies:  and  this 
was   a  law  wherein  every  prince   that  was  to  succeed   to  the 

DD  2 


420  ST.   MATTHEW. 

government  of  Israel  was  concerned,  and  designed  for  a  standing 
trial  both  of  prince  and  people  whether  they  had  trust  and 
confidence  in  God. 

8.  o  ^  TrXeldTos  o')(\oi]  Consisting  partly  of  those  who  were 
going  up  to  keep  the  passover,  and  of  those  who  after  Lazarus^ 
resurrection  had  come  out  of  the  city  to  meet  Christ.  John 
xii.  9. 

—  earpaxTav  ra  eavrHv  \iJjiTia\  A  custom  conunonly  prac- 
tised among  the  Eastern  nations  at  the  coming  of  their  kings. 
2  Kings  ix.  13.  In  Josephus  we  find  a  similar  reception  of 
Alexander  the  Great :  and  in  Phil.  Leg.  ad  Cai.  i.  when  Agrippa 
came  to  Jerusalem.  Plut.  Cat.  Min.  p.  764,  TrpaeirefiipOfi — 
Saucpwri  Kal  irepifioKaii  airXi^aToi^  vrroTiOevrayv  to,  ifiaTia  roi^ 
TTOtrlv  »;  jiaoi^oi  kqI  KaratbiKovvrwv  ray  yelpa^.  ^sch.  Agam. 
881 9  c^kwai,  Ti  juiiWefff  wv  eirecTaXTcu  tcXo^,  weSoy  iceXcvAw 
OTpwvvvvai  ireTatT/JLcuTiv*     See  Sueton.  Ner.  25. 

Lightfoot  observes,  that  this  triumph  of  Christ^s  completes 
a  double  prophecy,  1.  That  of  Zach.  here  mentioned;  and  3. 
The  taking  to  themselves  the  Paschal  Lamb ;  for  this  was  the 
very  day  on  which  it  was  to  be  taken,  according  to  the  conunand 
of  the  law ;  Exod.  xii.  3.  See  also  Stanhope,  Ep.  and  Gosp. 
Vol.  I.  p.  32. 

— cicoTTToi'  icXaOoi/s]  John  xii.  13,  ra  fiaia  tUv  <f>oiviKW9* 
This  was  a  sign  of  rejoicing;  and  was  done  at  the  feast  of 
tabernacles  and  on  other  public  rejoicings.  See  Levit.  xxiii.  40: 
1  Mace.  xiii.  51 :  2  Mace.  x.  7-  ^h^^  happened  on  the  first 
day  of  the  week,  in  commemoration  of  which  Palm  Sunday  was 
long  ago  denominated ;  and  as  ceremonies  increased,  was  parti- 
cularly observed. 

It  was  usual  in  the  East,  as  a  mark  of  honour  and  reverence, 
to  strew  flowers  and  branches  of  trees  in  the  way  of  conquerors 
and  great  princes.  Thus  therefore  we  find  those  who  esteemed 
Christ  to  be  the  Messiah  and  their  King,  acted  towards  him. 
A  similar  instance  may  be  found  in  Herod,  vii.  54,  who  informs 
us  that  the  people  went  before  Xerxes  passing  over  the  Hellespont, 
and  burnt  all  manner  of  perfumes  on  the  bridges  and  strewed 
the  way  with  myrtles.  The  Greek  soldiers  in  triumph  were 
wont  to  carry  palm  branches :  and  from  them  the  custom  passed 
to  the  Romans:  see  Livy  x.  47*  Curtius  v.  1,  19,  Magna  pars 
Babyloniorum  constiterat  in  muris,  avida  cognoscendi  novum 
regem  (Alexandrum  M.)  plures   obviam   progressi   sunt:   inter 

quos   Bogophanes,    arcis   et   regise   pecuniae   custos totum 

iter   floribus   coronisque   constraverat.      Ovid.  Trist.  iv.  f?    50, 


CHAPTER  XXI.  421 

Quacunque  ibis,  manibus  circum  plaudere  tuorum,  Undique 
jactato  flore  tegente  vias.  Claudian.  de  laud.  Stil.  ii.  400, 
Spectabunt  cupidae  matres,  spargentur  et  omnes  Flore  viae.  See 
Herodian.  i.  7)  4.     Tacitus,  Hist.  ii.  70. 

9.  oi  Se  o')(koi  o\  TTpodyoirre^^  &c.]  Hippocrates  £p.  ad 
Damaget.  tells  us  that  when  he  went  to  Abdera,  o'l  fiev  iirofievoi, 
4}l  C€  irpoOeoirres,  erepwOev  erepa,  awl^eiy  Xeyovres,  jioijOei, 
depaireiKTov. 

— *Qfravva\  See  Schoetgen.  in  Bos.  Ell.  Gr.  p.  367-  These 
words  by  which  they  prayed  for  the  coming  of  the  Messiah, 
aire  taken  from  Ps.  cxvii.  25,  and  signify,  Save,  I  beseech  thee. 
This  was  an  acclamation  used  at  the  feast  of  the  tabernacles, 
when  they  carried  (Neh.  viii.  15)  in  their  hands  branches'  of  palm 
trees,  olives,  citrons,  myrtles  and  willows.  These  they  tied 
with  gold  or  silver  lines  or  with  ribbons:  and  did  not  leave 
them  all  the  day,  but  carried  them  with  them  even  into  the 
synagogue.  Joseph.  Ant.  xiii.  13,  6,  vo/jlov  ovto^  irapd  roi^ 
'lo¥oaloi9  €P  ^JcijvoTnfyi<f,  cp^eiv  eKaarov  Ovpcrou^  €k  fpoiviKwv, 
And  III.  10,  4,  (pepoirres  ev  toi^  yepalv  elpeauovriv  /uLvpclvfi^  ical 
iTea^  avp  Kpacri  <poiviKos  ireironjfievfp;.  As  long  as  the  feast 
lasted,  they  walked  every  day  round  the  altar  vrith  these  branches 
in  their  hands,  singing  Hosanna:  during  which  ceremony  the 
trumpets  sounded  on  adl  sides.  On  the  seventh  day  of  the  feast 
they  went  seven  times  round  the  altar,  and  this  was  called  the 
great  Hosanna.  The  believing  Jews,  therefore,  looking  upon 
Jesus  as  the  promised  Messiah,  use  the  Hosannas  and  the  rites 
observed  at  that  feast,  expressing  their  joy  at  finding  in  him 
the  accomplidunent  of  those  petitions  which  they  had  so  often 
put  up  to  heaven  at  that  feast. 

—  €u\oyriiuL€vai\  Scil.  iaru}^  It  has  been  a  matter  of  doubt 
whether  ey  ovofian  should  be  joined  with  evKoyijiievo^  or 
ify)(Ofi€¥oi'  Wolf  inclines  to  the  former,  from  Fs.  cxvii.  26. 
As  far  as  regards  the  sense,  it  is  not  of  much  consequence. 

—  ey  Tciii  w^/zio'Toiy]  Scil.  /uiepeai  or  oipavoi%i  in  the  highest 
places,  i.e.  in  heaven.  In  Heb.  i.  3:  viii.  1,  we  find  €v  i/^Xois 
and  iy  ovpavdt^  interchanged.  Whitby  explains  it,  wishing 
prosperity  to  him  and  his  kingdom  from  Him  that  dwells  in 
the  highest  heaven.  Kuinoel  says,  for  6  wv  kv  uyl/uTToa,  as 
xxii.  30,  ayy€Xx}i  o\  ovre^  ev  ovpavtp, 

10.  iaeicrOri]  Was  in  commotion;  not  through  fear,  as  xxviii. 
4,  where  cltto  tou  fpo^v  is  added:  but  to  be  referred  to  the 
concourse  of  inhabitants  who  were  moved  by  the  novelty  of  the 
sight.     Thus  Cic.  pro  Doni.  56,    Italias   magnificentissimus   ille 


422  ST.  MATTHEW. 


I 


motus,  municipiorumque  concursus.  Heliodor.  x.  p.  484,  xo  &€ 
wX^os.  Tciv  AiOiOTTwv  iaelaOti  irpo^  rd  cipfiiieva.  Acts  xxi.  30, 
mv^dff  17  7roXi9  o\ti.  Longus,  Pastoral,  iv.  p.  242,  oKtf  mcipelro 
17  7roXi9- 

11.  o  ttTTO  Na^a/ocT  t^s  FaXiXaias]  Scil.  iroXew^  xijy  Ta- 
XiXaias.     Several  MSS.  read  Na^apeS. 

12.  TO  \epov  Tov  GeoiJ]  In  some  MSS.  rod  Qeod  is  omitted. 
In  other  passages  of  the  New  Testament  we  do  not  find  the 
temple  called  to  \ep6v  tov  Qeov :  though  in  3  Esdr.  v.  70,  it 
is  so  read,  and  is  the  same  as  o  oIkos  tov  Qeov-  Griesbach 
therefore  supposes  it  to  have  been  expunged  by  some  one  who 
observed  it  wanting  in  St.  Mark  and  St.  Luke.  The  word  \epo9 
included  the  whole  edifice  with  its  enclosures,  piazzas  and  other 
buildings:  €Uid  vao9  included  only  what  was  termed  by  way  of 
eminence  the  house,  consisting  of  the  vestibule,  the  holy  place 
or  sanctuary,  and  the  most  holy ;  to  which  none  of  the  people 
had  access,  not  even  our  blessed  Lord  himself,  because  not  of 
the  posterity  of  Aaron.  The  part  here  meant  was  the  court 
of  the  Gentiles,  the  outermost  court. 

By  St.  Mark's  relation,  xi.  11,  Christ  on  the  first  day  of  his 
coming  to  Jerusalem,  went  into  the  temple,  looked  about  upon 
all  things  irepifiXeyf/dfievo^y  and  went  home  to  Bethany;  and 
the  second  day  cast  out  the  buyers,  &c.  But  St.  Luke,  as 
well  as  St.  Matthew  here,  omits  the  relation  of  the  first  day. 
Lightfoot  with  several  others  suppose  that  he  cast  the  buyers, 
&c.  out  of  the  temple  on  the  first  day,  as  mentioned  by  St. 
Matthew :  and  at  his  return  the  next  day  he  cursed  the  barren 
fig-tree,  and  again  cast  them  out  of  the  temple  as  St.  Mark 
mentions :  one  repulse  not  being  sufficient  to  banish  them  entirely 
from  so  lucrative  an  employment.  St.  John,  ii.  14,  relates  how 
he  thus  cast  out  the  buyers  and  sellers  from  the  temple  at 
his  first  coming  to  Jerusalem,  which  was  three  or  four  year^ 
before  this.  See  Bp.  Smallbrooke'^s  Vindication  of  the  Miracles 
of  our  Saviour,  Vol.  i.  p.  111.     Mede^s  Works,  p.  44. 

—  TTwXovvTa^  Kal  dyopd^om-a^,  &c.]  Christ  does  not  seem 
here  absolutely  to  forbid  this  permutation;  it  being  almost 
necessary  for  those  who  lived  far  from  Jerusalem,  to  bring  up 
money  to  purchase  sacrifices  and  oblations  there,  rather  than 
to  bring  them  so  long  a  journey,  and  suitable  in  equity  to  the 
law  concerning  tithes,  Deut.  xiv.  24,  25,  26.  But  he  condemns 
the  avarice  of  the  priests,  who,  when  these  things  were  bought 
before  in  the  shambles  and  markets  of  Jerusalem,  had  for  their 
jsordid  gain,  now  brought  this  merchandize  into  the  house  of  God; 


CHAPTER    XXI.  423 

there  being  a  constant  market  in  the  temple  in  that  place  which 
was  called  ^^  The  shops/^  where  every  day  was  sold  wine,  salt, 
oil,  and  other  requisites  to  sacrifices,  as  also  oxen  and  sheep,  &c. 
in  the  court  of  the  Gentiles :  and  in  this  respect  they  imitated 
the  heathens.  That  this  action  was  done  by  our  Saviour  in 
honour  of  that  sacred  place,  is  evident  from  the  words  following. 

—  Twv  KoXkvfiiarwv]  KoXkufios  signifies  a  small  coin;  Schol. 
to  Aristoph.  Pac.  1199,  ovSe  KoWvfiov'  €i5oy  evreXous  v6/til<TfJiaro9t 
airrt  Touf  ovSe  ofioXov.  Also  the  exchange  of  money,  rifi/ 
apyvpiou   aXkaytivy   Pollux,  iii.  9 :  vii.  I70 :  Cic.  Ver.  m.  78> 

Reductiones  fieri  solebant  primum  pro  spectatione  et  collybo 

nam  collybus  esse  qui  potest,  cum  omnes  utantur  eodem  genere 
nummorum. 

Thfs  money  changers  were  they  that  exchanged  the  foreign 
coin  brought  by  those  Jews  that  lived  in  remote  countries,  for 
that  which  was  current  in  Judea,  that  they  might  purchase 
sacrifices  and  oblations,  or  for  other  cases  enjoined  by  the  law. 
They  sat  there  also  for  the  payment  of  the  half-shekel  to  the 
sanctuary,  (see  xvii.  24)  and  the  return  of  money  from  remote 
places:  for  this  payment  was  made  even  by  the  Jews  in  their 
several  dispersions:  they  .therefore  who  came  to  Jerusalem  to 
worship,  might  then  pay  it,  though  the  25th  of  the  month  Adar 
was  the  proper  time  for  payment  But  as  nothing  but  Hebrew 
money  could  be  paid  into  the  treasury,  the  institution  of  such 
dealers  was  necessary,  and  there  seems  nothing  blameworthy  in 
the  profession,  had  it  not  been  for  some  intervening  abuse. 
The  Talmud  and  Maimonides  inform  us,  that  on  changing  the 
shekels  and  other  money  into  half-shekels  the  money  changers 
exacted  a  small  stated  fee  or  payment  called  kolbon.  It  was 
the  tables  on  which  they  trafficked  for  this  unholy  gain  which 
Christ  overturned. 

—  ray  irepuTTepd^]  Particular  doves  are  alluded  to,  viz.  the 
accustomed  offering  of  the  poor.  See  Levit.  v.  7  -  ^ii-  8  -  ^^' 
22:  Luke  ii.  24.  Selden  do  Diis  Syris,  Syntag.  11.  3,  tells  us 
that  he  had  learned  from  Ferdinandus  Polenus,  that  the  keepers 
and  sellers  of  pigeons  were  looked  upon  as  men  of  infamous 
character  among  the  Jews,  and  had  in  no  better  estimation  than 
tnieves,  gamblers  and  the  like. 

13.  oIkos  Trpoaevxn^]  Middleton  says  our  own  version  is 
justifiable  in  translating  definitely  "  the  house  of  prayer ,'*'*  since 
after  the  verb  nuncupative  the  articles  could  not  have  been  em- 
ployed. 


^ 


424  ST.    MATTHEW. 

God  said  by  the  prophets,  Isai.  Ivi.  7  -  ^x.  7>  My  house  shall 
be  called  an  house  of  prayer  for  all  people,  which  is  added  in 
St.  Mark,  i.  e.  an  house  dedicated  to  my  worship,  of  which 
prayer  was  esteemed  an  eminent  part,  as  is  evident  from  Solo- 
mon'^s  prayer  at  the  dedication  of  the  temple;  which  supposes 
God^s  people  should  continually  pray  in  or  towards  that  house; 
and  that  they  did  so  at  the  time  of  offering  incense,  we  read 
Luke  i.  10.  Thither  also  went  the  heathen  proselytes  of  the 
gate,  and  therefore  had  a  court  called  the  court  of  the  Gren- 
tiles^  which  made  it  a  house  of  prayer  for  all  nations. 

—  KXtfiiiaerai]  for  eaerat*     See  p.  36. 

—  OTTiiXaiov  \ti(TTwv]  By  turning  it  into  a  place  of  unjust 
gain,  i.  e.  of  gain  got  by  exactions  tending  to  the  loss  and  damage 
of  the  pedple,  you  have  given  just  occasion  to  apply  to  you 
those  words  of  Jer.  vii.  11,  my  house  is  become  a  den  of  robbers 
in  your  eyes;  you  making  a  gain  of  that  service,  which  you 
ought  freely  to  attend  upon,  having  your  tithes  from  them  and 
a  share  of  their  offerings  for  that  very  end.  Bp.  Smallbrooke 
thinks  there  is  an  allusion  to  the  custom  which  robbers  in  those 
parts  had  of  sheltering  themselves  in  dens  and  caves  in  the 
wilderness  where  great  multitudes  of  them  often  joined  in  sharing 
their  plunder.  Perhaps  we  shall  not  be  far  wrong  if  we  allow 
the  truth  of  the  whole:  so  as  to  make  it  more  clear  that  he 
properly  called  the  temple  a  den  of  thieves. 

Joseph.  B.  J.  V.  9)  4,  01/  to  Kpvirrd  fxev  twv  a/mapTtHAarwv 
fyoo^ificare,  icXoTra;  Xeyw  kuI  eveopa^  xal  /ucMp^cca^,  dfjirayah 
0  epi^ere  Kal  ipovoi^,  Kal  ^eVas  KaivoTroieiTe  KOKias  oSotk'  €ic- 
ooj^eiov  Si  TTovTwv  TO  \epov  yeyove.  See  also  B.  J.  iv.  5,  1,  4: 
Ant.  XX.  7>  5,  7^  8cC'  e^ooj^cToy  KXeirrwvy  ^oi^eo^y,  apiraywv  to 
le/ooi;  yeyove.  This  was  more  particularly  the  case  in  the  latto* 
days  of  the  Jewish  commonwealth. 

14.  Tv<piKo\  Kol  -^vSKoly  &c.]  Many  such  would  no  doubt 
be  waiting  in  the  several  avenues  of  the  temple,  to  ask  alms  at 
a  time  when  there  would  be  such  a  vast  concourse  of  people: 
and  there  seems  a  peculiar  propriety  in  our  Lord^s  multiplying 
these  astonishing  miracles,  both  to  vindicate  the  extraordinary 
act  of  authority  he  had  just  been  performing,  and  to  make  this 
his  last  visit  to  Jerusalem  as  convincing  as  possible,  that  those 
who  would  not  submit  to  him  might  be  left  so  much  the  more 
inexcusable. 

15.  ra  Oaufxaaia]  Scil.  epya.  In  Ecclus  xliii.  25,  we  find 
Oavfiaaia  Kal  wapaSo^a  epya. 


CHAPTER    XXI.  425 

—  fiyavaKTfiaayl  The  true  cause  of  their  indignation  was 
no  other  than  the  miraculous  works  that  were  wrought  by  Christ. 
But  they  pretend  to  be  angry  that  he  had  given  the  children 
an  occasion  of  blaspheming  the  name  of  God,  and  of  applying 
to  Jesus  Hosannahs  which  belonged  only  to  the  true  Messiah. 
This  conduct  of  the  Pharisees  in  thus  reproving  the  people 
instead  of  uniting  with  them,  according  to  their  own  institu- 
tions, must  be  imputed  to  their  hardness  of  heart,  and  a  deter- 
mination to  oppose  to  the  utmost  the  claims  and  pretensions  of 
the  prophet  of  Nazareth :  for  it  was  a  law  among  the  Jews, 
that  if  any  person  even  of  the  most  inferior  rank,  addressed 
another  in  any  well  known  passage  from  their  liturgical  ser- 
vices, the  person  thus  accosted  was  bound  to  reply.  And  they 
were  particularly  accustomed  to  Bpply  the  hundred  and  seven- 
teenth Psalm  to  this  purpose. 

16.  Nai]     See  Hoogeveen,  Gr.  Part.  c.  xxxi.  Sect.  1.  §  3. 

—  ovoeiroTe  aveyvwre^  Ps.  viii.  2. 

—  vrjTTiwvl  infantes  a  lacte  depulsi. 

—  driXa^ovTwv]  Thomas  M.  OtiXaS^ei  to  drjXu  /lera^TiKws 
a  €T€K€,  KOI  OfiXdl^ovai  TO.  Tcjfieyra  afJLerafidTtoi.  It  would 
seem  that  among  the  antient  Jews  this  was  done  till  they  were 
two  or  three  years  old.  See  1  Sam.  i.  22,  24:  Gen.  xxi.  8: 
2  Mace.  vii.  27- 

—  KarripTiaio^  Hesych.  eiroitiaa^,  ereXcioKray.  Christ  does 
not  cite  these  words  as  a  prediction  of  the  things  here  done  to 
him;  but  only  to  say  that  what  was  there  said,  might  well  be 
accommodated  to  this  action. 

—  cdvov]  This  is  the  translation  of  the  Septuagint.  Aquila 
and  Symmachus  render  it  ic/xiros.  But  when  it  is  considered 
that  the  only  strength  which  can  proceed  from  the  mouth  of 
children,  must  be  praise  or  words  put  into  their  mouths  to  cele- 
brate the  praises  of  the  Messiah;  the  phrase  in  the  Psalmist 
and  in  the  Evangelist  must  needs  mean  the  same  thing. 

17«  ifvX/adiy]  Hesych.  ai/Xi^o/uai,  jmevwy  ivStaTplfiw,  This 
was  done  to  obviate  the  very  possibility  of  a  suspicion  among 
them  that  he  was  actuated  by  the  desire  of  being  made  a  king, 
which  the  people  anxiously  wished. 

18.  TT^iav]  Scil.  Apa^y  yevofievti^  or  ovarj^.  It  is  definite 
in  sense,  but  the  article  is  omitted  on  account  of  the  participle 
understood. 

19.  avKtjv  fiiav]  i.  e.  rivd-  See  viii.  19  :  xvi.  14 :  xix.  16. 
Doddridge,  a  single  fig-tree.  Hoogeveen,  Doct.  Part,  xxiii. 
§  1.  says  non  semper  unitatem  notare,  scd  ctiam  infinitum  quid. 


424  ST.    MATTHEW. 

God  said  by  the  prophets,  Isai.  Ivi.  7 '-  ^x.  7>  My  house  shall 
be  called  an  house  of  prayer  for  all  people,  which  is  added  in 
St.  Mark,  i.  e.  an  house  dedicated  to  my  worship,  of  which 
prayer  was  esteemed  an  eminent  part,  as  is  evident  from  Solo- 
mon'^s  prayer  at  the  dedication  of  the  temple;  which  supposes 
Grod^s  people  should  continually  pray  in  or  towards  that  house ; 
and  that  they  did  so  at  the  time  of  offering  incense,  we  read 
Luke  i.  10.  Thither  also  went  the  heathen  proselytes  of  the 
gate,  and  therefore  had  a  court  called  the  court  of  the  Gen- 
tiles^ which  made  it  a  house  of  prayer  for  all  nations. 

—  ifXiyftJcrcTai]  for  ecjeTai^     See  p.  36. 

—  airi\Kaiov  \rf(jTwv\  By  turning  it  into  a  place  of  unjust 
gain,  i.  e.  of  gain  got  by  exactions  tending  to  the  loss  and  damage 
of  the  pedple,  you  have  given  just  occasion  to  apply  to  you 
those  words  of  Jer.  vii.  11,  my  house  is  become  a  den  of  robbers 
in  your  eyes;  you  making  a  gain  of  that  service,  which  you 
ought  freely  to  attend  upon,  having  your  tithes  from  them  and 
a  share  of  their  offerings  for  that  very  end.  Bp.  Smallbrooke 
thinks  there  is  an  allusion  to  the  custom  which  robbers  in  those 
parts  had  of  sheltering  themselves  in  dens  and  caves  in  the 
wilderness  where  great  multitudes  of  them  often  joined  in  sharing 
their  plunder.  Perhaps  we  shall  not  be  far  wrong  if  we  allow 
the  truth  of  the  whole:  so  as  to  make  it  mcnre  clear  that  he 
properly  called  the  temple  a  den  of  thieves. 

Joseph.  B.  J.  V.  9,  4,  oi;  to,  Kpuirrd  fiev  twv  afjLapTtiiidTwv 
floo^ilKaTef  xXoTra^  Xeyto  Kai  eveopa^  Kal  /uoip^emf,  dfiTrayai^ 
d  epi^ere  Kal  fpovoi^,  Kal  ^eVas  Kaivo7rot€iT€  KOKtas  oSov^'  €/r- 
ooj^elov  oi  wdvTtov  to  lepov  yeyove.  See  also  B.  J.  iv.  5,  1,  4: 
Ant.  XX.  7j  5,  7j  8cC'  e^ooj^eloi/  icXcTrraJi;,  ipovetvVf  apirdywv  ro 
16/001/  yeyove.  This  was  more  particularly  the  case  in  the  latter 
days  of  the  Jewish  commonwealth. 

14.  Tu^Xoi  Kal  )^w\oly  &c.]  Many  such  would  no  doubt 
be  wdting  in  the  several  avenues  of  the  temple,  to  ask  alms  at 
a  time  when  there  would  be  such  a  vast  concourse  of  people: 
and  there  seems  a  peculiar  propriety  in  our  Lord's  multiplying 
these  astonishing  miracles,  both  to  vindicate  the  extraordinary 
act  of  authority  he  had  just  been  performing,  and  to  make  this 
his  last  visit  to  Jerusalem  as  convincing  as  possible,  that  those 
who  would  not  submit  to  him  might  be  left  so  much  the  more 
inexcusable. 

15.  rd  Oavfidaia]  Scil.  epya.  In  Ecclus  xliii.  25,  we  find 
Oavjuidcia  Kal  wapdSo^a  epya. 


CHAPTER    XXI.  425 

—  liyavaKTficrayl  The  true  cause  of  their  indignation  was 
no  other  than  the  miraculous  works  that  were  wrought  by  Christ. 
But  they  pretend  to  be  angry  that  he  had  given  the  children 
an  occasion  of  blaspheming  the  name  of  God,  and  of  applying 
to  Jesus  Hosannahs  which  belonged  only  to  the  true  Messiah. 
This  conduct  of  the  Pharisees  in  thus  reproving  the  people 
instead  of  uniting  with  them,  according  to  their  own  institu- 
tions, must  be  imputed  to  their  hardness  of  heart,  and  a  deter- 
mination to  oppose  to  the  utmost  the  claims  and  pretensions  of 
the  prophet  of  Nazareth:  for  it  was  a  law  among  the  Jews, 
that  if  any  person  even  of  the  most  inferior  rank,  addressed 
another  in  any  well  known  passage  from  their  liturgical  ser- 
vices, the  person  thus  accosted  was  bound  to  reply.  And  they 
were  particularly  accustomed  to  apply  the  hundred  and  seven- 
teenth Psalm  to  this  purpose. 

16.  Nai]     See  Hoogeveen,  Gr.  Part.  c.  xxxi.  Sect.  1.  §  3. 

—  ovoitroTe  aveyvwre^  Ps.  viii.  2. 

—  vrjiriwvl  infantes  a  lacte  depulsi. 

—  dfi\al[6vTu)v'\  Thomas  M.  di;Xa^€f  to  drjXv  fJi,€Ta(iaTiK£^ 
a  €T€K€.  KOI  OfiXdl^ovai  rd  Tcyfieyra  afAerafidrtoi.  It  would 
seem  that  among  the  antient  Jews  this  was  done  till  they  were 
two  or  three  years  old.  See  1  Sam.  i.  22,  24 :  Gen.  xxi.  8 : 
2  Mace.  vii.  27- 

—  KaTripTi<Tio^  Hesych.  eiroiffca^,  ereXcioKray.  Christ  does 
not  cite  these  words  as  a  prediction  of  the  things  here  done  to 
him ;  but  only  to  say  that  what  was  there  said,  might  well  be 
accommodated  to  this  action. 

—  cSvov]  This  is  the  translation  of  the  Septuagint.  Aquila 
and  Symmachus  render  it  Kpanros-  But  when  it  is  considered 
that  the  only  strength  which  can  proceed  from  the  mouth  of 
children,  must  be  praise  or  words  put  into  their  mouths  to  cele- 
brate the  praises  of  the  Messiah;  the  phrase  in  the  Psalmist 
and  in  the  Evangelist  must  needs  mean  the  same  thing. 

17»  iJvXiafli;]  Hesych.  ai/Xi^o/uai,  fULCvw,  evoiarpifia}*  This 
was  done  to  obviate  the  very  possibility  of  a  suspicion  among 
them  that  he  was  actuated  by  the  desire  of  being  made  a  king, 
which  the  people  anxiously  wished. 

18.  irpona^^  Scil.  cSyxi?,  yevofievri^  or  ovarj^.  It  is  definite 
in  sense,  but  the  article  is  omitted  on  account  of  the  participle 
understood. 

19.  avKrjv  /tiiav^  i.  e.  nvd.  See  viii.  19  :  xvi.  14 :  xix.  16. 
Doddridge,  a  single  fig-tree.  Hoogeveen,  Doct.  Part,  xxiii. 
§  1.  says  non  semper  unitatem  notare,  scd  ctiani  infinitum  quid. 


426  ST.    MATTHEW. 

—  fAflK€Ti  ek  Tov  aiwva]  The  Seventy  in  Ezek.  xxviii.  19, 
have  ouK  en  cJv  tov  alwvay  i-  q.  ou  vwiroTe^  John  vi.  35.  See 
Glass.  Phil.  Sac.  p.  379. 

—  yevtiTai]     Depends  on  ^j).  Ecclus  xxi.  1. 

—  i^ripavQfi]  All  the  miracles  of  Jesus  Christ  were  designed 
for  the  good  of  mankind.  Whenever  he  performed  any  that 
were  destructive  and  pernicious,  it  was  upon  inanimate  things, 
as  the  fig-tree  here,  which  grew  by  the  way  side,  and  was  of 
small  value  in  Judea;  or  upon  irrational  creatures,  as  the  swine 
of  the  Gergesenes;  and  yet  it  was  not  without  a  charitable 
design,  viz.  to  teach  men  to  make  a  due  use  of  God'^s  favours. 
His  design  in  this  instance  was  to  intimate  to  his  disciples  by 
a  significant  symbol,  that  the  Jewish  nation  having  then  but  a 
formal  profession  of  religion,  possessing  the  leaves  but  not  the 
fruits  of  holiness,  should  suddenly  be  cursed  and  rooted  out. 
The  fig-tree  therefore  became  a  most  apt  representation  of  the 
state  of  the  Jews  at  that  time,  and  of  their  consequent  destruc- 
tion. Had  it  been  the  season  of  figs,  and  the  fruit  already 
gathered,  the  tree  would  not  have  been  so  appropriately  the 
object  of  a  curse,  or  so  expressively  a  type  of  the  Jewish  nation. 
The  choice  of  this  tree  as  an  emblem,  corresponds  with  other 
parts  of  Scripture,  as  Jer.  xxiv.  2 :  Micah  vii.  1  :  Cant.  ii. 
11 — 13:  Luke  xiii.  6. 

20.  KOL  i^ovre^y  &c.]  This  happened  the  day  after.  See 
Mark  xi.  11,  20. 

21.  eav  €')(fjT€  iricTTiv  /cat  inrj  ciaKpiQriTe\  expressed  aflSrma- 
tively  and  negatively,  as  is  common  in  Hebrew,  i.  e.  if  you  have 
such  a  faith  as  makes  you  fully  persuaded  you  can  do  any  thing 
which  tends  to  the  glory  of  God,  and  is  requisite  for  the  jmx)- 
motion  of  the  Christian  faith,  you  shall  be  able  to  perform  the 
most  difficult  things.  These  words  must'  be  restrained  to  the 
i«ge  of  miracles,  and  to  the  persons  to  whom  they  were  spoken, 
the  Apostles  and  the  first  propagators  of  the  Gospel :  it  being 
certain  froih  experience  that  this  is  no  ordinary  and  perpetual 
gift  of  Christians.  And  that  the  thing  here  promised  was  ex- 
traordinary, appears  from  the  faith  required  to  it,  called  by 
St.  Mark  xi.  22,  ttIgtiv  OeoD,  i.  e.  either  the  greatest  and  most 
excellent  faith ;  or  else  faith  that  doth  most  certainly  piersuade 
us  of  God'*s  extraordinary  assistance.  And  that  this  respects 
the  Apostles,  is  evident,  because  Christ  elsewhere  speaks  this 
to  them,  on  the  account  of  that  defect  of  faith  which  made 
them  fail  in  casting  out  a  devil,  xvii.  20. 

The  attempt  to  perform   miracles   in   public,   Doddridge  ob- 


CHAPTER  XXI.  427 

serves,  was  a  remarkable  instance  of  faith  in  the  Divine  power 
and  fidelity ;  for  they  were  generally  introduced  by  some  solemn 
declaration  of  what  was  intended,  which  was  in  effect  a  predic- 
tion of  immediate  success.  See  Acts  iii.  6 :  ix.  34,  40.  And 
in  pronouncing  this  the  person  speaking  pawned  all  his  credit 
as  a  messenger  from  God,  and  consequently  all  the  honour  and 
usefulness  of  his  future  life  on  the  immediate  miraculous  energy 
to  attend  his  words  and  to  be  visibly  exerted  on  his  uttering 
them.  And  hence  it  is  that  such  a  firm  courageous  faith  is  so 
often  urged  on  those  to  whom  such  miraculous  powers  were 
given.  But  what  kind  of  intimation  of  God^s  intended  mira- 
culous interposition  the  Apostles  in  such  cases  felt  on  their 
minds  it  is  impossible  for  any,  without  having  experienced  it, 
to  know.  It  is  therefore  an  instance  of  their  wisdom  that  they 
never  pretend  to  describe  it,  since  no  words  could  have  con- 
veyed the  idea. 

—  TO  T^  (TUKfj^^     Elliptical,  for  to  irepl  r^s  avKfj^  yeyovo^,. 
scil.  ipyov^  (rrjficlov*     Hoogeveen  ad  Viger.  understands  Oav/uLa: 
Mich,  in  Bos.  Ell.  Gr.  p.  235,  irpay/Jia*     So  viii.  33,    ra   twv 
coi/uLovi^ofiivwv,      Xen.  Kvp»  iraio*  vii.  5,  8,  <Js  ce  tov  iroraixov 
ovTWi  cTTOfKrvveTo :   CEcon.  xvi.  7>  avejULvrjadriv  to  twv  aXiewv, 

—  K^v]  Compounded  of  kqI  eiriSoTuctfiy  and  av  conditional. 
See  Hoogeveen,  Doct.  Part.  c.  xxiv.  Sect.  18.  §  10. 

—  T(fi  op€i  TovTtfi]     See  xvii.  20. 

22.  oaa  av  aiTiiarrre]     See  xviii.  19. 

23.  i^oirri  avTtp]  Some  read  iXOovTOi  avTov^  which  is  evi- 
dently a  gloss :  dat.  pro  gen.  consequentise. 

-— >  lLlp€<TfivTepoi\  Those  magistrates  or  rulers  who  on  account 
of  their  gravity  and  age  were  chosen  for  the  administration  of 
civil  and  ecclesiastical  affairs,  members  of  the  Sanhedrim.  See 
Deut.  xvii.  18:  xix.  17:  Ezek.  xliv.  15,  24. 

—  &  iroia  e^oi/crig]  This  the  chief  priests-  and  rulers  ask, 
because  the  ordinary  authority  of  teaching  in  the  temple  was 
to  be  derived  from  them ;  of  teaching  elsewhere,  from  their 
doctors. 

24.  \oyo¥  €vcl\  for  \oyov  tlvcl*  Aoyo^  denoting  rc«,  Xoyai^ 
€va  will  be  equivalent  to  tL  Schoetgen  remarks  that  if  among 
the  Jews  any  one  proposed  a  captious  question  to  another,  the 
other  had  a  right  to  propose  one  in  turn,  and  not  to  answer 
the  first  till  he  had  received  a  reply  to  his. 

25.  TO  (iatTTiGika  '\a)avvov\  John  was  a  voice  crying  in  the 
wilderness.  Prepare  ye  the  way  of  the  Lord.  He  baptized  with 
the  baptism  of  repentance,  saying  to  the  people  that  they  should 


428  ST.   MATTHEW. 

believe  in  him  that  was  to  come  after  him,  i.  e.  in  Christ  Jesus. 
Acts  xix.  4.  He  came  to  give  testimony  to  Christ,  John  i.  7>  15, 
declaring  that  he  was  the  Lamb  of  God,  that  took  away  the  sins 
of  the  world.  Now  as  it  was  part  of  their  office  to  determine 
on  the  true  or  false  prophets ;  if  they  granted  the  baptism  of 
John  to  be  from  heaven,  they  must  own  Christ  to  be  the  Son 
of  Grod,  and  him  concerning  whom  God  had  testified  by  a  voice 
from  heaven,  and  by  the  descent  of  the  Holy  Ghost  upon  him. 
The  express  testimony  which  John  bore  to  Christ  must  be  a 
sufficient  proof  of  his  divine  mission,  if  that  of  John  was  allowed : 
since  according  to  a  Jewish  maxim  the  testimony  of  one  prophet 
was  sufficient  to  confirm  the  authority  of  another. 

—  ef  ovpavov'\  i.  e.  ck  GeoJJ,  as  1  Mace.  iii.  60 :  ix.  46 :  Job 
xxii.  27 :  the  Jews  frequently  giving  God  the  name  of  Heaven, 
which  is  the  place  of  his  residence,  and  where  he  chiefly  manifests 
his  glory.  See  Glass.  Phil.  Sac.  p.  860.  This  may  be  observed 
also  in  the  Talmud,  where  Heaven  is  put  in  opposition  to  men 
in  the  same  way. 

— •  irap  eain-oly]     Mark  ii.  6,  ei'  rais  Kapdiai^  airrwp. 

26.  €')(pv(Ti\  Esteem,  count :  see  xiv.  5 :  Mark  xi.  32 :  Luke 
XX.  6. 

—  m  irpiXpiiTriv]  oJs*  aXfjOm-  Not  importing  similitude,  but 
that  he  was  truly  so.  Thus  John  i.  14,  coy  /lovoyevov^ :  Matt. 
vii.  29)  (is  e^ovaiap  ep^wi/.  In  the  parallel  passages  to  this  we 
find,  Mark  xi.  32,  elj^oi/  toj/  'Itoavvviv^  on  ovrws  ^/oo^i/Tiyy  tpfi 
Luke  XX.  6,  ireiretafjt^evos  €<ttiv  Iwavvtiv  'irpo<prjTfjv  eivat. 

27.  ouK  oiSafjiev]  Donatus  ad  Ter.  Eun.  v.  5,  11,  Nesdo. 
Perturbatur;  nee  negare  potuit,  nee  consentire  volebat;  et  ideo 
quasi  defensionis  loco  dixit:  nescio. 

28.  avOpwiros^  Some  MSS.  add  riy  which  is  a  gloss.  See 
ver.  33. 

29.  o  ^  awoKpiOek]  A  Synesis  generum :  reKva,  not  vious  or 
iraiSai  having  gone  before.  Thus  Mark  ix.  20,  Kal  iSwv  avTov .... 
TO  Trvevfiay  as  if  for  to  iryevjuLa  we  had  o  oaifiwy* 

—  ov  deXoi,  &c.]  In  some  MSS.  Fathers  and  versions,  these 
answers  ov  OeXw'  i<TT€pov  oe  fi€Ta/ji€\fid€i9  airiiXOe,  and  c^y^ 
Kupie.  Kal  ovK  oTT^Xde  have  changed  places;  and  ver.  31^  for 
o  TrpwTos  is  read  d  eayaros  or  o  vcrrepos.  This  transformation 
and  various  reading  has  no  doubt  originated  in  the  carelessness 
of  the  transcribers  passing  from  the  6  5e  awoKpiOekf  ver.  29,  to 
the  same  words  ver.  30,  and  discovering  the  mistake,  inverted 
the  order  of  what  remained.  Verses  29  and  30  being  inverted, 
in  the  place  of  6  irpciTos  there  would  arise  a  marginal  annota- 


CHAPTER  XXI.  429 


tion  of  o  etrxaroi  or  o  varepo^-     The  common  reading  no  doubt 
is  correct. 

—  IJLeTap.€\ffiei%\  On  the  use  of  this  word  and  /utcrai^ofa,  see 
Bp.  Taylor,  Vol.  viii.  p.  307. 

30.  hevTefH^^  Griesbach  has  received  the  reading  eriptpj 
which  is  that  of  a  great  number  of  MSS.  versions,  and  Fathers. 

—  €7^  Kvpie'l  A  title  of  respect,  by  which  the  Hebrews 
addressed  their  Father.  See  Gen.  xxxi.  35.  This  was  a  proper 
emblem  of  the  hypocrisy  of  the  Scribes  and  Pharisees,  who 
addressed  God  under  the  most  honourable  titles,  and  professed 
the  greatest  readiness  and  zeal  in  his  service,  while  their  whole 
lives  were  a  series  of  disobedience  and  rebellion. 

The  readings  val  Kvpie,  eyw  uwayw  cnreyo^o/uiai,  are  glosses 
explaining  the  words  e^ycJ  Kvpie-  Grotius  thinks  iyd  here 
answers  to  a  Hebrew  word  used  to  shew  the  readiness  of  those 
who  were  willing  to  comply  with  a  request,  and  which  the  Se- 
venty translate  by  iSou  iyd.  Gen.  xxii.  1 :  Numb.  xiv.  40 : 
1  Sam.  iii.  4 :  xxii.  12.  There  seems  only  an  ellipsis  of  airip- 
ypixaiy  omitted  as  followed  by  ovk  dir^Xdc.  Lucian  in  Bis 
accus.  leaves  aireifu  or  airip^op^ai  to  be  understood  by  the 
reader,  as  eyw  Se  eirl  Ttjv  oKpoiroXiyy  sc.  airef/ui.  We  find  also 
iyio  thus  used  frequently  in  an  answer  in  the  affirmative:  as 
Aristoph.  Nub.  725>  oi/tos  t«  iroieTs ;  ovyl  ippovrtl^eis ;  (Srp) 
iyw;  Nj|  tov  HoaeiSw.  And  in  this  way  €70176  is  more  fre- 
quent, as  Equit.  32.  ireov  tr/el  yap  deov^i  Ni.  670176.  See 
dlso  Nub.  770-  Plutarch  de  Garrul.  p.  511,  ti  Se  (iiptf  irpos 
TOV  o«ic6Tj|v)  exaXeaa^  avrov;  eyurye  elne. 

By  the  Man  in  the  parable  many  have  supposed  God  to  be 
signified,  and  by  his  two  sons  the  Jews  and  the  Gentiles.  The 
Jews  are  the  second  son ;  they  promised  to  Gtxl  a  perfect  obe- 
dience, and  yet  did  nothing :  the  Gentiles  are  the  other  so&  who 
at  first  refused  to  obey  and  gave  themselves  up  to  idolatry  and 
all  manner  of  wickedness,  but  upon  the  preaching  of  the  Gospel 
repented;  and  after  their  conversion  applied  themselves  in  ear- 
nest to  do  the  will  of  Gtxl.  Thus  Origen  says  in  his  judgment 
the  parable  contains  tov  irepi  tov  aireiOi^aavTo^  lapai^X  r^  Qe^ 
\6yov,  Kal  TOV  irepl  Tci  TrurrevaavTo^  Xaoi  airo  twv  €0vwv.  Of 
the  same  opinion  are  Theophilus  of  Antioch,  Hilary,  Jerome, 
Chrysostom,  and  Theophylact.  The  parable  according  to  our 
LfOrd'^s  own  interpretation  of  it,  ver.  32,  is  applicable  likewise 
to  two  kinds  of  Jews ; — ^the  Scribes  and  Pharisees,  who  pretended 
to  so  much  religion  and  such  mighty  zeal  for  the  performance 
of  the  law,  when  in  reality  they  observed  none  of  its  weightier 


430  ST.   MATTHEW. 

precepts; — and  the  publicans  and  sinners,  who  though  at  first 
they  lived  in  practices  quite  abhorrent  to  the  precepts  of  reli- 
gion, yet  upon  the  preaching  of  John  the  Baptist,  were  several 
of  them  converted,  and  attending  to  the  doctrine  of  Christ  and 
his  Apostles,  in  process  of  time  became  obedient  to  their  Hea^ 
venly  Father's  will,  ver.  31. 

31.  o\  reXwvou  ical  ai  Tropvai]  persons  of  such  an  indifferent 
character  as  these,  from  whom  no  good  could  be  expected:  see 
preceding  note, — these  by  their  conversion  shew  you  which  is  the 
way  to  heaven. — Epictet.  ii.  20,  woXu  v^  Ala  fjiSXkov  too^  Kivai' 
OOI/5  eXiriaci  T«y  av  fxcTaTreiaeiv^  rj  roi/y  eiriToaovTov  airoKeKfafbi^ 
fxepovs  Kai  aTroT€Tv(p\(o/ui€vov9  rwv  irepl  ai/roi/v  KaKwv- 

—  irpoayovaiv]  Not  that  the  Scribes  and  Elders  of  the  Jews 
followed  them  ;  for  these  received  not  the  baptism  of  John ;  but 
that  by  their  example  they  shewed  them  the  way  they  ought  to 
follow.  See  Glass.  Phil.  Sac.  p.  8,  and  p.  416.  The  Hebrews 
frequently  express  a  negation  by  a  comparison ;  Gen.  xxxviii.  26 : 
1  Sam.  xxiv.  18:  Luke  xviii.  14. 

32.  iv  oSi^  SiKaio(Tvvtf's\  i.  e.  oorjywv  eU  oiKaioavvtiv^  holiness 
and  repentance  which  he  preached  and  practised :  same  as  oA)^ 
aKtfieiofiy  2  Pet.  ii.  2,  coll.  21.  Joseph.  Ant.  xviii.  6,  2,  say« 
the  Baptist  came  to  teach  them  virtue  and  to  come  to  his 
baptism,  exercising  ra  irpo^  aWrikou^  oiKaioavvriv  Koi  7r/ooy  top 
Oeov  cvcrefieiaV'     See  Kidder'^s  Dem.  of  Mess.  ii.  p.  178. 

33.  avOpwwo^  T«s]  Ti9  is  wanting  in  several  MSS.  and  ver- 
sions,  and  has  been  rejected  here  by  Griesbach,  as  having 
probably  arisen  from  a  marginal  explanation  of  avOpwiro^^  which 
in  St.  Matthew  is  joined  to  other  nouns,  so  as  to  have  the  force 
of  the  indefinite  pronoun;  as  xiii.  45:  xviii.  23:  xxii.  2:  xx.  1. 
See  ver.  28. 

—  o(TTit  e<pvT€V(T€v  a^tTTcXttJva J  The  favour  and  providence 
of  God  (oi/co^ecTTroTi/^)  towards  the  Jewish  church  and  nation 
as  being  the  vineyard  he  himself  had  planted,  and  had  watered 
with  his  heavenly  dew,  i.  e.  the  doctrine  of  the  law  and  the 
prophets.  He  had  also  inclosed  it,  and  hedged  about  it,  not 
only  by  his  care  and  providence,  but  by  his  covenant  of  circum- 
cision and  his  presence  with  them,  and  his  owning  them  for 
his  own  people  above  all  the  nations  of  the  earth. 

—  Xj/i'oi/J  Hesych.  \qvo^'  owov  ara^vKri  irarciTfli.  See 
Isai.  V.  2.  Even  at  this  day  in  the  East  the  press  is  under 
ground. 

—  TTvpyov]  This  was  often  done  in  gardens  and  vine- 
yards  for  the  better   protection  of  the  fruit.     See   Emesti  ad 


CHAPTER   XXI,  431 

Sueton.    Nero,   38 :     Diiker    on    Livy  xxxiii.   48 :     Harmer'^s 
Observations. 

—  e^cooTo]  Suid.  and  Phavorin.  cfeSoro'  e^eSwKcv'  Gloss, 
vet.  eKOiow/uLiy  errl  paaQt^^  coUoeo^  loco. 

—  y€iJi)pyoii\  Vini tores ;  called  also  by  the  Latins  Agricolae, 
Cic.  Cat.  Maj.  15.  And  yewpyelv  vineas  colere  in  Plato,  Eutyph. 
c.  IV. ;  iEsop.  Fab.  xxii.  Here  applied  to  the  priests  and  Le- 
vites,  doctors  and  rulers  of  that  church  and  people.  Theophy- 
lact  on  Luke  xx.  p.  496,  afiireXwu  t;  <ri;i/a'yai'yij  twv  'lovSalwv, 
yetopyoi  oe  o\  ypaiuifJi,aT€l9  Kal  ipapiaaioi  oi  irpoey^ovre^  koI  eirta^ 
vrarai  tov  Xaov.  These  are  represented  here  not  only  as  want- 
ing in  their  duty  which  was  to  make  this  vineyard  fruitful,  and 
to  prepare  it  to  receive  his  prophets  and  messengers  with  due 
reverence,  and  especially  to  receive  his  Son  and  their  Messiah 
with  faith,  reverence  and  obedience;  but  even  consulting  with 
and  spurring  on  the  people  to  offer  the  most  vile  afironts  to 
them,  and  even  to  destroy  his  Son  and  their  Saviour. 

34.  oT€  Se  fiyyicevj  &c.]  Cum  praeterit.  indie.  ot€  notat  rem 
transactam.     Hoogeveen,  Doct.  Part.  c.  xxxvii.  Sect.  1.  §  1. 

—  o  Kaipo9  Twv  Kapirwv]  The  fruit  of  all  manner  of  trees 
for  the  first  three  years  was  not  to  be  eaten,  nor  any  profit 
made  of  it :  in  the  fourth  year  it  was  to  be  holy,  to  praise  the 
Lord  with;  being  either  given  to  the  priest,  or  eaten  by  the 
owners  before  the  Lord  at  Jerusalem :  in  the  fifth  year  it  might 
be  eaten  or  made  use  of  for  profit,  and  thenceforward  every 
year.  To  this  time  of  fruit  and  the  custom  of  bringing  it  up 
to  Jerusalem,  perhaps  there  is  an  allusion  here. 

—  ^'Xoi;^]     Here  understand  the  prophets. 

35.  eSeipav'l  Some  MSS.  have  eSripav  which  has  been  ap- 
proved by  Mill  and  Beza  from  Saipw.  But  ^p€iv  is  used  in 
the  sense  of  verberare,  caedere,  as  here,  Mark  xii.  3 :  Acts  xvi. 
37 :  Luke  xxii.  63.  Also  the  Syriac  version  2  Cor.  xi.  20,  uses 
the  same  verb  to  translate  619  irpoawirov  Sepeiv,  that  it  does  for 
fMxiri^eiv  Matt.  v.  39 ;  and  irXir/ai  eiriridivai,  Luke  x.  30. 
Aristoph.  Vesp.  504,  rj  oiooKrai  fioi  SepeaOai  xai  oepeiv  ii  fjf^e- 
pai  which  the  Schol.  explains  SepeaOai  Se  koI  oepetv,  iwl  tou 
TvirT€(T0ai.  Arrian  Epict.  11.  20,  ci  xal  eoei  fie  xaff  iifiepav  vir. 
avTov  CKSepeaOat. 

The  word  may  here  probably  signify  the  infliction  of  stripes 
which  was  done  in  the  synagogue,  see  x.  17*  Grotius  explains 
it  of  the  contumely  which  Jeremiah  endured:  awefcreivav  he 
refers  to  Isaiah,  and  eXiOo^Xijaaif  to  Zachariah  the  son  of 
Jehoiada.     See  2  Kings  xxi.  10,  16  :  Jer.  xliv.  4,  &c. :  2  Chron^ 


433  ST.  MATTHEW. 

xxxvi.  16 :  Neh.  ix.  26.  But  the  words  are  probably  general, 
and  applied  to  the  rejection  and  ill-treatment  which  the  pro- 
phets and  messengers  from  God  met  with. 

—  eXidofioXfjaav]  does  not  always  denote  to  kill  by  stoning, 
as  the  English  word  stoned  seems  to  imply.  That  it  does  not 
so  signify  in  this  place  is  evident  from  the  distinction  made  in 
the  treatment  given,  ov  oe  aTre/cTeiKai/. 

36.  irXeiovai]  Has  by  some  been  taken  in  the  sense  of  greater 
dignity  and  weight,  as  vi.  25.  In  Numb.  xxii.  15,  it  is  more 
fully  expressed  by  irXeiovs  kqI  evTijuLorepov^' 

—  eiroiriaav,  &c.]  See  xviii.  35.  Gen.  xxxi.  43:  Deut.  iii.  2. 
The  wickedness  of  the  Jews  in  killing  the  prophets  did  not 
provoke  God  instantly  to  pour  down  his  vengeance  upon  them; 
but  being  very  merciful  and  patient  towards  the  nation,  he 
sent  more  prophets  to  exhort  and  reclaim  them. 

37.  eyrpaTrijaovTai]  Hesych.  evrpinerai'  Xoyov  «X^**  Though 
Christ  spake  this  parable  to  the  people,  Luke  xx.  9,  the  priests 
and  Pharisees  perceived  that  he  spake  of  them,  ver.  45.  When 
therefore  it  is  here  said  they  will  reverence  my  Son,  these  words, 
as  Theophylact  notes,  Christ  spake,  not  being  ignorant  what  really 
they  would  do,  dXXd  to  6(f}€7Xov  irpw^fOtj^ou  Kai  to  eUos  XeytiWy 
and  therefore  Luke  xx.  13,  the  phrase  is  varied  thus  latos  xovtop 
idoFTcy  €VTpairYi<TovTat. 

38.  elwov  ev  ecLVTol^^  i.  q.  elirov  wpo^  €kXXi;Xoi/9>  Luke  ii.  15. 
This  meaning  the  words  following  require. 

—  /carao-^wMci/]  Some  read  (T')(jifiev,  and  the  Vulg.  et  habe- 
bimus.  This  reading  may  have  arisen  from  the  carelessness  of 
transcribers  who  neglected  the  /cara  on  account  of  the  preceding 
KaL 

Lightfoot  comparing  this  verse  With  John  xi.  48,  thinks  it 
seems  to  hint  that  the  rulers  of  the  Jews  acknowledged  among 
themselves  that  Christ  was  the  Messiah;  but  being  strangely 
transported  besides  their  senses,  they  put  him  to  death,  least 
bringing  in  another  worship  and  another  people,  he  should 
either  destroy  or  suppress  their  worship  and  themselves. 

40.  oral']     See  Hoogeveen,  Doctr.  Part.   c.  xxxvii.   Sect.  2. 

§2. 

41.  KOKov^  KOKok  a7roX6<r€«]  Dion.  Hal.  A.  R.  viii.  6,  rJ 
KwXv(T€i  TavTtju  KaKffv  KaKcii  airoXeaOai  t^u  iroXiv.  Demosth. 
de  Haloneso,  trpocriKei  oi/roi)?  i(f>  vfiwv  kokov^  kqkw^  aTroXwXiwat, 
Anthol.  Gr.  iii.  7j  8,  kokoI  Se  Kcucm  diroXoKrde,  The  repetition 
of  the  same  word  indicating  the  suitableness  of  the  punishment 
to  the  magnitude  and  heinousness  of  the  offence. 


CHAPTER    XXI«  433 

•—  dvoXiaei]  Which  he  did  by  bringing  the  Roman  armies 
upon  that  nation,  and  by  them,  burning  their  city  and  temple; 
destrojring  and  dispersing  the  people. 

—  avTovi]     See  Glass*  Phil.  Sac.  p.  177* 
— •  €ir&><r€Tai]    i.  q.  eK/JLurOwaei* 

—  aXXcMf  y€wpy(>ls\     The  Gentiles. 

— -ev  Tols  Kaipot^  avTwv\  The  plural  used  for  singular: 
corresponds  with  the  plural  Kapirov^. 

42.  \i9ov  oy,  &c.]  Taken  from  Ps.  cxvii.  22 :  and  quoted 
according  to  the  Septuagint.  There  is  a  reference  to  this  passage 
in  Acts  iv.  11 :  Rom.  ix.  33:  Eph.  ii.  20:  2  Tim.  ii.  19:  1  Pet.  ii. 
7-  The  words,  though  they  might  seem  to  be  accomplished  in 
the  exaltation  of  David  to  the  Jewish  throne^  are  in  their  highest 
sense  i^plicable  to  the  Messiah:  and  in  this  manner  the  Jews 
themselves  applied  the  prophecy. 

Xidor  ov  is  put  for  \i0o^  ov;  a  construction  not  uncommon 
in  Greek  and  Latin.  See  Acts  x.  36.  Virg.  ^n.  i.  673,  Urbem 
quam  statuo  vestra  est.  Plant.  Epid.  iii.  4, 12,  Istum  quern 
quseris,  ego  sum.  Petron.  Hunc  adolescentem,  quern  vides, 
jnalo  astro  natus  est.  Schoetgen.  in  Bos.  Ell.  Gr.  449$  under- 
stands Kara.  Glass  calls  it  a  Hebraism.  See  a  similar  construc«^ 
tion,  Phil.  Sac.  p.  68. 

uireioKifiiaaav]  Acts  iv.  11,  is  XiOo^  6  e^ovOewrfieU*  Hesych« 
a^roioKt/uLal^eij  airofiaXXei.  St.  Peter  applies  these  words  to  the 
governors  of  the  people  and  the  elders  of  Israel. 

—  iyevvffifi  eiy  ic€^aXi}i']  A  Hebrew  construction.  See 
xix.  5. 

— •  K€<f>a\riv  ywvlas]  The  stone  by  which  the  building  is 
supported ;  called  in  Zach  iv.  7$  by  Aquila  o  \iBo^  o  wpwTcuiov* 
Theodot.  6  Xidos  o  wpwro^.  Symmach.  o  \i0o^  o  aKpo^.  Eph.  ii. 
20,  21,  ey  ^  iraaa  i}  oficooo/iij  awapfji,o\oyoviievfi  av^ei  els  vaop 
ayiov  €v   Kvpu^. 

Bp.  Middleton  says  it  is  not  very  plain  what  this  head-stone 
was.  It  may  be  inferred  however,  first,  to  have  been  such 
that  it  might  be  added  when  the  building  was  otherwise  complete, 
as  appears  from  the  present  verse.  Secondly,  that  it  was  so 
placed  that  the  passenger  might  fall  against  it,  and  also  that 
it  might  fall  upon  him  as  is  evident  from  ver.  44.  Now  nothing 
which  otherwise  corresponds  with  the  term  can  be  conceived 
to  answer  these  conditions,  except  an  upright  stone  or  column 
added  to  a  building  to  strengthen  and  protect  it  at  the  comer 
which  was  most  exposed  to  external  violence.  The  ice^MxXi} 
ywf las  is  allpwed  to  be  the  same  with  the  \1d09  dKpoywvuuo^ 

Ei 


434  ST.    MATTHEW. 

Eph.  ii.  20,  where  the  Apostles  and  Prophets  are  said  to  be  the 
foundation,  but  Christ  the  XiOo^  aKpoywviouoij  which  must  there- 
fore be  something  pre-eminent;  for  else  it  would  not  be  a  fit 
illustration :  and  we  find  the  X<0O9  ywvuuas  spoken  of.  Job 
xxxviii.  6,  as  being  single  in  a  building,  though  nothing  can 
be  inferred  with  respect  to  its  form  or  height.  The  common 
interpretations  appear  to  be  objectionable  in  not  answering  the 
conditions  before  mentioned.  He  adds,  no  inference  that  the 
KeipaXrj  ywvia^  is  more  than  one  in  one  fabric,  can  be  drawn 
from  the  absence  of  the  articles. 

— avTtj]  Scil.  i;  ^aii/ia,  Wetstein ;  and  Eisner,  who  translates 
eyepero  factus,  i.  e.  constitutus  est  ille  angularis :  as  Mark  ii.  27, 
TO  <Ta(i(iarou  cia  top  avOpwirov  eyevero*  and  John  i.  17-  Others 
take  avTtj  for  touto^  see  Glass.  Phil.  Sac.  p.  52:  as  1  Sam.  iv.  8, 
ToiavTti  for  ToioJ/To.     In  Ps.  cxvii.  23,  Aquila  has  toJ/to- 

'-'^QavficuTTfjy  &c.]  The  rejection  of  the  Messiah  by  the  Jews, 
the  reception  he  met  with  among  the  Gentiles,  and  tbeir  admis- 
sion into  the  church,  are  all  brought  to  pass  by  the  providence 
of  Gt)d,  and  are  very  wonderful  events. 

—  kv  o(p6a\fidi^f  &c.]  This  expression  has  been  called  poetical, 
and  a  Hebraism :  but  it  is  to  be  found  in  common  Greek  {m)se. 
^lian.  Hist.  An.  i.  p.  41,  ti  fjiev  iv  otpOaXfioii  e<mv,  Dion.  Hal. 
A.  R.  III.  p.  159,  TOP  Tov  iULprj<TTiipos  apcucXaiei^  fnopop,  ov^  iiro 
Tov  4TKOTov%i  aXX  6v  Tols  dirdpTwv  6(j>daXfioi9.  Herod,  ix.  120, 
TOP  iraloa  ep  6(p6a\fJt,o7^  tov  ApravKTeto  KaTcXevaap*  Aristid. 
Or.  in  Nept.  p.  34,  a  cctti  Koivd  kuI  ypwpifia  Koi,  ep  Toi^  irdvTwv 
o(p9aXfAoi^* 

43.  Sid  TovTo]  For  this  thing,  i.  e.  the  builders  refusing  this 
stone. 

— apdija'CTaiy  &c.]  The  Apostles  say  the  same  thing  as  this 
to  the  Jews,  Acts  xiii.  46.  This  is  one  of  the  clearest  predictions 
of  the  rejection  of  the  Jews,  and  of  the  call  of  the  Gentiles, 
which  we  have  in  this  history :  and  has  been  as  clearly  fulfilled 
by  the  destruction  of  the  Jews  and  the  conversion  of  the  Gentiles. 
God  deserted  the  Jewish  church,  and  let  this  stone  so  fall  upon 
them,  as  to  grind  them  to  powder,  for  rejecting  the  Messiah. 

—  auT^]    Scil.  jiaaiXela^. 

44.]  This  verse  is  omitted  in  a  few  MSS.,  and  is  not  men- 
tioned by  Origen  in  his  Commentary  on  St.  Matthew;  and  ought 
to  have  followed  ver.  42:  which  has  given  rise  to  an  opinion 
that  it  may  have  been  noted  on  the  margin  from  the  paraDd 
place  in  Luke  xx.  18,  and  have  been  thence  received  into  the 
text.     The  words  seem  to  refer  to  Isai.  viii.  14,  15. 


CHAPTER    XXII.  435 

—  o  ireawvi  &c.]  i.  e.  He  that  stumbles  on  this  stone  whilst 
he  is  here  on  earth,  being  offended  at  his  doctrine,  life  or  death, 
shall  be  broken  by  his  fall  upon  it,  as  is  the  person  stoned  by 
the  sharp  stone  he  falls  upon :  but  he  on  whom  this  stone  diall 
fall,  when  he  is  elevated  to  his  throne  of  glory,  shall  be  more 
violently  shattered  by  it;  as  is  the  person  stoned  by  the  great 
stone,  as  big  as  two  men  can  lift,  thrown  violently  upon  his 
breast.     See  Virg.  Mn.  xii.  684. 

— -  Xiir/ii7<r€i]  Properly  signifies  to  winnow  corn,  to  separate 
it  by  the  wind  from  the  chaff.  And  thus  it  is  used  in  the 
Septuagint.  Hesych.  to,  ajfvpa  diro  tou  airov  oia')(wp€^€iv. 
Hence  it  comes  to  signify  to  grind  to  powder  and  dissipEUe. 
Thus  Dan.  ii.  44,  Xeirrvvei  icat  XiK/Aiiaei  iraaa^  Tas  j3a(riXe£a9. 
See  Chand^s  Defence  of  Christianity,  c.  ii.  §  1.  p.  105. 

45.  avTwp'l    Palairet  thinks  this  is  for  iavrwv, 

46.  Kal  l^fp-ouirre^]    Though  wishing.     See  vi.  27:  vii.  11. 

Chap.  XXII. 

1.  diroKpiOeU]  i.e.  continuing  to  speak  in  parables:  unless 
we  suppose  it  an  answer  to  their  thoughts  and  their  determination 
to  put  in  execution  the  plan  they  meditated,  xxi.  46. 

—  ofUHwOrj]  i.  e.  under  the  kingdom  of  the  Messiah  much 
the  same  thing  shall  happen  as  is  represented  in  this  parable, 
wherein  Jesus  Christ  foretells  the  casting  off  of  the  Jews  upon 
account  of  their  unbelief,  and  the  calling^  in  of  the  Gentiles. 
See  Porteus's  Lectures,  xviii.  Vol.  ii.  p.  129. 

—  avOpdirtp  fiaaiXei]  arOpwiros  joined  with  a  substantive  has 
the  force  of  the  relative  pronoun  T19.  Here  the  words  represent 
God  the  Father;  his  Son,  the  Lord  Jesus  Christ,  described  often 
as  the  spouse  of  his  church :  ix.  15 :  xxv.  1:  John  iii.  29:  1  Cor. 
xi.  3:  Rev.  xix.  7* 

— fsiroitjae  yafiow]  A  marriage  feast :  though  the  word  may 
signify  any  entertainment,  in  which  sense  some  commentators 
understand  it  here,  thinking  they  gather  it  from  the  moral 
meaning  of  the  parable.  Pollux,  iii.  38,  to  fiev  epyov  ofiov  kqI 
fl  eopTtj  yajJLOi:  and  44, ''OfAi^/ooff  fievroi  ov  to  epyop  fiovov  cLKKa 
KOi  njif  eo'Tiaaiv  yafxov  /caXel,  Od.  a.  226.  And  because  these 
feasts  continued  sometimes  a  week  or  more,  as  we  learn  from 
those  words  of  Laban  to  Jacob,  Gen.  xxix.  27,  fulfil  her  week, 
i.  e.  keep  a  seven  day'^s  feast  for  her  marriage ;  and  from  Samson, 
who  at  his  marriage  eiroitjce  ttotov  ttfiepas  cirra,  for  so  used  the 
young  men  to  do,  Judg.  xiv.  10 ;  therefore  the  word  ydfxbv^  is 
in  the  plural :  as  is  also  evident  from  ver.  4.     Though  Menander, 

EE  2 


436  ST.   MATTHEW. 

Fragm.  p.  116^  has  the  sing,  tov  lepov  yafwv  eiroiiiff^w*  Arnsn« 
£xp.  Al.  VII.  4,  6,  o  Se  kcu  ya/mov^  iiroiticrev  cr  2oi;<rof9  iavTov  re 
Koi  Twv  eralfmv.  and  10,  oi.  yofioi  Se  eiroirfifiaav  vofup  t^  Tlepatiof. 
Achill.  Tat.  v.  p.  309)  xal  ovofia  fiev  tpf  Ttp  oeiirvtp  ya/Aoi.  In 
Athenffius  i.  p.  9,  we  meet  with  M6veXao9  Tovy  twv  irailfm 
ya/Aov^  'JTOiwv. 

3.  Ktzkeam]  To  invite.  Anthol.  Gr.  i.  79>  1>  etcXjiOrjv  irapa 
aov  Tov  pviTopoi,  Philo  de  Opif.  p.  17>  KaOairep  oi  eaTiaTwp^ 
ov  irpoTepov  eirl  ceiirvov  KoXovaiv  ^  to,  irpo9  eveaj^iav  Trcurra 
evTpeiriarcu.  Thus  also  vocare  is  used.  Plaut.  Mensechm.  iii. 
1, 11,  Qui  esum  neque  vocantur,  neque  vocant.  Asinar.  iv.  1, 33, 
Vocet  convivam  neminem  ille,  tu  voces.  Hence  the  Greeks 
called  the  servants  who  gave  the  invitation  JcXifrope?. 

— •Toi/y  K€K\riiuL€vov9]  The  guests  were  twice  invited;  first, 
that  they  might  be  properly  prepared;  and  the  second  time  a 
little  before  the  feast  was  ready,  to  give  them  notice  of  the  hour, 
that  they  might  attend  at  the  right  time.  Here  the  allusion 
is  to  the  second  invitation.  Theophr.  Char.  xii.  KeKkfjfieyoi  cif 
yoMow* 

The  k€k\ijiul€voi  here  are  the  Jews  invited  by  the  Baptist  and 
our  Lord  calling  them  to  repentance,  because  the  kingdom  of 
God  was  at  hand.  The  servants  calling  might  be  the  Apostles 
and  seventy  disciples  sent  at  first  only  to  the  lost  sheep  of  the 
house  of  Israel,  x.  5,  6:  Luke  ix.  2:  x.  1.  The  servants  sent 
again  after  the  fatlings  were  killed,  were  the  same  Apostles  and 
other  spiritual  persons  sent  after  our  Lord'*s  resurrection  with 
a  new  commission  to  be  Christ^s  witnesses  in  Jerusalem  and 
throughout  all  Judea,  Acts  i.  8:  for  the  words  Son  and  kingdom 
of  heaven  represented  by  this  parable,  will  not  permit  us  to 
say  these  servants  were  the  prophets  sent  before  to  the  Jews. 
All  the  Fathers  indeed  from  Origen,  except  Hilary,  say  the 
servants  first  sent  out  were  the  Prophets  of  the  Old  Testament : 
yet  this  seems  plainly  contrary  to  the  text:  1,  because  this  is 
also  a  parable  concerning  the  kingdom  of  heaven,  and  therefore 
respecting  only  those  times  when  that  kingdom  was  come :  2,  it 
is  a  parable  of  a  king  making  a  marriage  for  his  son,  which  is 
generally  interpreted  of  Christ,  the  bridegroom  of  his  church, 
and  therefore  only  can  respect  the  times  of  his  advent:  3,  the 
servants  sent  out  the  second  time  were  sent  to  the  same  persons 
to  whom  the  first  were  sent,  ver.  4:  and  yet  it  is  granted  that 
the  servants  sent  out  the  second  time  were  the  Apostles  of  our 
tiord. 

4*  TO  apuTTOp']     In  early  times  signified  the  morning  mea), 


CHAPTER  XUl.  437 

which  by  the  Greeks  of  later  times  was  called  cucparurfiios  and 
uKpaTia/iiaj  by  the  Latins  jentaculum.  In  process  of  time  it 
was  used  for  prandiumj  or  that  meal  which  they  took  besides 
supper,  whether  taken  before  or  at  noon.  But  in  the  Alexandrine 
dialect  it  is  used  in  the  sense  of  Seltrvov^  ei^;(io,  So\ii.  Se^ 
Esth.  i.  3. 

—  oi  Tavpoi  Kcu  rd  airurra]  Some  take  this  for  an  eM  cui 
Svoiv^  boves  saginati.  But  it  seems  better  to  understand  ciriard 
of  other  cattle,  2  Sam.  vi.  13,  coll.  1  Chron.  xv.  26.  Sub.  ^mai 
Mich,  in  Bos.  £11.  Gr.  p.  103,  and  Schmidt. 

—  rcdv/icKi]  Simply,  are  slain.  See  Deut.  xii.  16,  coll* 
John  x.  10:  Acts  x.  13. 

Thomas  M.  Oieiv  irrl  twv  atfHiTTonevojip  lepelwv*  <T<paTT€iv 
o6  eirl  Tou  Tv^ouTOi  ^(iou,  Ammonius,  Oietrdcn  €<ttiv  eirl  tc/x^ 
Oeov*  afparreaOcu  Si  &'  Ijmva  oZv  airiav  (f>ou€ua€ia6ai.  And 
Eisner  translates  sacrificata  sunt.  For  he  collects  from  Josephus, 
Ant.  IV.  8,  23,  that  on  occasion  of  marriages  the  Jews  offered 
sacrifices  to  God,  in  ie  (uj^  ijraipfifj^itnii  elycu  ya/uLov,  ^i  3i  vfipu^ 
Tod  (TWfAaros  rd^  ivl  Ttp  ydfitp  9v(Tia^  o  Oeoi  ovk  av  wpoaoiTo. 
The  same  was  customary  among  the  heathens.  Serv.  on  Mu.  iix. 
136,  Apud  veteres  neque  uxor  duci,  neque  ager  arari  sine 
sacrificiis  peractis  poterat.  See  also  Athenaeus,  v.  1,  p.  186 ; 
Anton.  Lib.  Fab.  i.  p.  4:  AchiU.  Tat.  ii.  p.  89*  Hence  the 
phrase  yc^iov^  Oveivy  Plut.  Pomp.  p.  649,  o  Se  oreipayodTcu  xal 
$u€i  ydfiov9.  Philo  de  Spec.  Leg.  ad  6  et  7  prsecept.  p.  789, 
ydjULOvs  OwTQPTei. 

5.  €i£  Toif  iSioy  dypov]     For  dypov  avrov*     In  villam  suam, 

Vulg. 

6.  ifipicrav^  Moschopulus,  vfipi^w  (re  kcii  apri  tou  Kara  iravra 

Tpoirov  arcyua^oi  0-6 '  Zt^ovori  Si  vfipew^  kcu  irXtiywv  Kal  aX\»fi 

TIV09  emjpeias* 

-—  KpaTtitravre^]    Hebraism ;  redundant,  as  Xafiovresj  xxi.  35. 

—  dir€KT€ivav]  Most  of  the  Apostles  suffered  martyrdom. 
Acts  iv.  1,  2, 3:  v.  17,  18:  vii.  59:  xii.  2. 

The  success  of  the  call  and  the  treatment  which  the  king^s 
servants  met  with,  was  designed  to  represent  the  ill  success 
which  the  Gospel  and  its  ministers  might  expect  among  the  Jews 
who  antiently  were  God'^s  elected  people:  and  on  that  account 
were  to  have  the  first  offers  of  the  Gospel  made  to  them. 

7*  o  (iaaikevi]  Several  MSS.  and  versions  after  this  read 
cicelyos,  some  before :  in  others  oKovca^  is  omitted. 

— —  irifiyl/as  rd  <TTpaT€v/iaTa]     This  points  out  in  the  plainest 


438  ST.  MATTHEW. 

terms  the  Roman  armies  under  Vespasian  and  Titus,  which  are 
here  considered  as  the  armies  of  their  affi*onted  prince ;  and  the 
following  words  designate  the  slaughter  of  the  Jews,  and  the 
burning  of  Jerusalem  and  of  the  other  chief  cities  of  their 
country.  This  was  so  fully  performed,  that  according  to  Jo- 
sephus,  there  were  destroyed  during  those  wars,  eleven  hundred 
thousand  Jews,  their  temple  burnt,  their  city  consumed  and  so 
laid  waste,  as  that  all  men  conceived  it  never  could  be, built 
again.  This  therefore  is  both  a  parable  and  a  prophecy,  the 
accomplishment  of  which  was  a  very  great  confirmation  of  the 
truth  of  the  Christian  religion.  See  Stanhope,  £p.  and  Gosp. 
Vol.  III.  p.  667. 

8.  o  fi€v  70/409]  See  ver.  1.  Pind.  01.  i.  101,  ctm/ulov 
avetppovTicre  ya/uLov. 

'^^^ovK  fjaav  a^coc}  Perhaps  sub.  eiaeKOelv.  Schoetgen,  in 
Bos.  Ell.  6r.  p.  500,  says,  scil.  Qui  ad  tam  insignes  nuptias 
mvitarentur.  They  were  not  well  disposed  to  receive  the  Gro«pel, 
not  willing  to  repent  and  believe,  and  entertain  the  preachers  of 
it  kindly,  which  is  the  indication  Christ  gives  his  Apostles  who 
were  al[ioij  x.  11,  13,  14. 

9.  St€^6Sov9  TfiSi'  oiwv]  Compita  viarum.  Where  many  streets 
met,  and  where  therefore  it  was  probable  there  would  be  a  greater 
concourse  of  people. 

—  oaovi  ay]    See  Hoogeveen,  Doctr.  Part,  c,  iv.  Sect.  1.  §  6. 

10.  avfftiyayov  nravTa^\  This  is  a  representation  of  the  calling 
in  of  the  GentUes  to  the  privileges  of  the  Gospel  after  they  had 
been  haughtily  rejected  by  the  Jews. 

It  might  be  thought  at  first  view,  that  a  circumstance  was 
introduced  here  not  very  natural  or  probable.  But  strange  as 
it  may  seem,  there  is  something  that  approaches  very  near  to 
it  in  the  customs  of  the  Eastern  nations,  even  in  modem  times. 
We*  learn  from  Pococke's  Travels  (Vol.  i.  p.  57  and  182)  that 
an  Arab  prince  will  often  dine  in  the  street  before  his  door, 
and  call  to  all  that  pass,  even  to  beggars,  in  the  name  of  God, 
and  they  come  and  sit  down  to  table,  and  when  they  have  done, 
retire  with  the  usual  form  of  returning  thanks. 

—  o  70/409]  Will  here  signify,  by  metonymy,  the  chamber 
in  which  the  feast  was  made.  Fulgent,  ad  Petrum,  43.  Fir- 
missime  tene  et  nullatenus  dubites,  Aream  Dei  esse  Ecclesiam 
Catholicam,  et  intra  cam  usque  in  finem  saeculi  frumento  mixtas 
paleas  contineri :  hoc  est  bonis  malos  sacramentorum  communione 
misceri. 


CHAPTER  XXII.  4S9 

—  dyaK€iiuL€V(tiv]  Sub.  6^,  Bos.  Ell.  6r.  p.  416.  A  few  MSS. 
would  prefix  Twy,  which  Middleton  observes  is  not  usual  after 
words  significant  of  fulness. 

11.  ivSu/uLa  ydfiov]  i- e.  A  garment  for  that  purpose  solely. 
Aristoph.  Av.  1699)  mentions  yofwci^v  yXaviSa.  Eustath.  in 
Od.  ^.  28,  says  eOoi  yap,  (fiaaiy,  tjv  Ta9  viifi<pas  Toii  rov  vufJLipiov 
€a6iJTai  €v  T^  Tov  ya/iov  Kaiptp  jfcipii^eaOcu. 

The  Easterns,  among  whom  Uie  fashion  of  clothes  was  not 
so  changeable  as  with  us,  reckoned  it  a  principal  part  of  their 
magnificence  to  have  their  wardrobes  stored  with  rich  habits. 
See  Job  xxvii.  16 :  Matt.  vi.  19:  James  v.  3.  We  may  therefore 
naturally  enough  suppose  that  the  king  would  order  his  servants 
to  make  each  of  the  guests  a  present  of  splendid  apparel,  that 
they  might  all  be  clothed  in  a  manner  suitable  to  the  magnificence 
of  the  solemnity.  The  great  men  of  the  Eiist  were  wont  to  make 
ostentation  of  their  grandeur,  and  to  express  their  respect  for 
their  favorites  by  gifts  of  this  kind:  see  Gen.  xlv.  22:  2  Kings  v. 
22:  X.  22:  Esth.  vi.  8:  viii.  15.  To  this  custom  there  are  allu* 
sions  in  Homer,  who  tells  us,  Od.  0.  402,  of  Ulysses  being  thus 
furnished  by  the  Phoeacians.  Diod.  Sic.  B.  xiii.  gives  us  an 
account  of  the  great  hospitality  of  Gellias  the  Sicilian,  who 
readily  received  idl  strangers,  and  at  once  supplied  five  hundred 
horsemen  with  clothes,  who  by  a  violent  storm  were  driven  to 
take  shelter  with  him.  There  are  some  traces  of  it  in  the  enter- 
tainments of  the  Turkish  court  in  modern  times:  at  an  enter- 
tainment given  by  the  Grand  Vizier  to  Lord  Elgin  and  his  suite 
in  the  palace  of  the  seraglio,  pelisses  were  given  to  all  the  guests. 
See  Porteus^s  Lectures,  Vol.  ii.  p.  135.  Stanhope,  Ep.  and 
Grosp.  Vol.  III.  p.  557- 

To  understand  the  meaning  of  this  wedding  garment,  see 
Rev.  xix.  8;  which  shews  that  the  man  without  the  wedding 
garment  is  ^very  man  that  is  not  clothed  with  the  robe  of 
righteousness,  not  having  the  virtues  that  belong  to  a  Christian 
life.  Origen,  Comm.  in  loc.  says,  by  the  wedding  garment  we 
are  to  understand  a  pious  disposition  of  mind  and  a  suitable 
behaviour.  Augustine  discourses  largely  upon  this  subject  in 
two  Sermons,  xc.  and  xcv.  In  the  latter,  §  7*  he  says  that 
the  wedding  garment  must  be  something  not  common  to  good 
and  bad:  that  it  is  not  baptism,  nor  the  eucharist,  nor  faith, 
nor  prophecy,  nor  miracles:  finis  autem  prsecepti  est.  Apostolus 
dicit,  caritas  de  cordc  puro,  et  conscientia  bona,  et  fides  non 
ficta.  Haec  est  vestis  nuptialis.  And  Calvin  very  justly  observes. 
It  is  needless  to  dispute  about  the  wedding  garment,  whether  it 


440  ST.    MATTHEW. 

be  faith  or  a  pious  holy  life.  For  neither  can  faith  be  separated 
from  good  works,  nor  can  good  works  proceed  except  from  faith. 
And  therefore  that  we  may  remain  always  in  his  house,  the  old 
man  with  his  filthiness  must  be  put  off,  and  a  new  life  designed, 
that  our  attire  may  be  such  as  is  suitable  to  so  honorable  an 
invitation. 

12.  TTcSs;]  Qua  fronte  ?  See  xx.  13:  vii.  4.  Soph.  (Ed.  Tyr. 
£32,  OvT09  (TV*  TTcos  Sevp  ^X0€$; 

No  doubt  the  man  had  been  offered  a  wedding  garment  or 
.  sumptuous  apparel  along  with  the  rest,   and  would  not  receive 
it;  which  was  reckoned  a  mark  of  the  greatest  contempt. 

^  €(l>ifiw6ij'\  Lucian,  Vit.  Auct.  xxii.  Vol.  i.  p.  562,  kol 
aiwwav  TTOiWf  (f^ifxov  areyvm  avToi^  7repiTi9eh.  Here  it  signifies 
he  was  mute :  had  no  excuse  or  defence  to  make.  Ter.  Andr.  i. 
fi,  23,  Obstupui.  Censen^  uUum  me  verbum  potuisse  proloqui  ? 
aut  ullam  causam  ineptam  saltem,  falsam,  iniquam.  Obmutui. 
Joseph.  B.  J.  I.  proocm.  v.  wpo^  ti)i/  'uTToplav  evOa  j^rj  t  aXffiii 
Xeyeiv,  xai  /uLerd  iroTsXov  irovov  rd  irpayiuara  avXkeyeiff 
w€(f>iiuLa)VTai,     And  i.  22,  3,  dXX'  o  jtiev  ir€<pifiarro  TOi9  tfiepois. 

13.  otf(ravT€s  avrov  woSa^l    See  viii.  12. 

—  TO  (TKoro^,  &c.]    See  Glass.  Phil.  Sac.  p.  876. 

14.  TToXXoi  icXirroJ]  A  few  MSS.  read  o\  kKtitoL  Either 
reading,  Middleton  says,  may  be  right.  The  called  are  many, 
or  there  be  many  called.  This  parable,  says  Theophylact, 
respects  the  Jews,  who  were  called  but  not  elected,  «!r  ^ 
aKouaavre^,  whence  he  infers  that  rod  fieu  Qeov  KoKelv^  to  ie 
€k\€ktov9  yeveaOai  ri  fitj,  i^fUrepov  eari.  In  xx.  16,  this  is 
referred  to  the  Jews:  but  may  it  not  here  alao  relate  to  the 
Gentiles,  and  import  that  many  shall  be  admitted  to  the  Christian 
religion,  but  few  into  the  kingdom  of  heaven? 

15.  o!  ^apiaaioi]  i.  e.  Those  who  came  from  the  Sanhedrim. 

—  avfi(iov\iov  i\a^v\    See  xii.  14. 

—  o7ro)s]  For  irw^.  Hoogeveen  says  it  not  only  marks  the 
aim  or  end  of  their  consulting,  but  also  that  they  were  anxious 
about  the  manner  in  which  they  might  entangle  him.  Doctr. 
Part.  c.  XXX VI.  Sect.  1.  §  4. 

—  irayiheiawaiv^  Properly  used  of  fowlers  and  hunters  who 
lay  snares  for  birds  and  game ;  and  thence  metaphorically  comes 
to  signify,  in  an  insidious  manner  to  aim  at  one'*s  destruction, 
which  the  I^atins  express  by  laqueos  alicui  tendere,  irretire; 
Cic.  Acad.  iv.  29.  See  Ecclus  ix.  13:  Prov.  vi.  2.  St.  Mark 
3ii«  13,  uses  dypevawai:  St.  Luke  xx.  20,  otoos  evCKafiwyrai 
QUToS  \6yov. 


CHAPTER   XXII.  441 

— -  €if  \aytii]  Scil.  rm.  They  put  to  him  captious  questions 
that  they  might  from  his  answers  get  some  pretence  of  condemn* 
ing  him. 

16.  Toi;9  /Aodi7To(]  St.  Luke  xx.  20,  calls  them  spies  who 
feigned  themselves  just  men. 

—  jULerd  Twv'HpwSiaywv']  They  are  in  the  Syriac  version 
called  the  domestics  or  courtiers  of  Herod.  Origen  and  Jerome 
have  supposed  they  were  men  that  sided  with  Herod  Antipas^ 
who  to  ingratiate  himself  with  the  Emperor  was  very  busy  and 
earnest  in  raising  the  taxes.  They  do  not  seem  to  have  been 
a  religious,  but  a  political  sect.  Their  greatest  zeal  was  to 
ingratiate  themselves  with  Caesar  and  Herod ;  which  zeal  is  called 
the  leaven  of  Herod.  And  probably  they  were  for  the  con- 
tinuance of  the  royal  power  in  the  descendants  of  Herod  the 
Great.  This  was  an. object  which  it  appears  the  greater  part 
of  the  nation,  especially  tl^e  Pharisees,  did  not  favour.  They 
considered  that  family,  not  indeed  as  idolaters,  but  as  Greek 
conformists  to  the  idolatrous  customs  of  both  Greeks  and  Romans, 
whose  favour  they  spared  no  pains  to  seciure.  The  termination 
is  Latin,  and  all  the  words  of  that  kind  signify  a  favourer  of 
the  person  from  whose  name  the  word  is  derived:  thus  Cicero 
calls  those  who  adhered  to  Caesar'^s  party  Csesarianos,  to  Pompey'*» 

Pompeianos.     Martial,  ix.  29,  Nemo  suos sed  domini  mores 

Caesarianus  habet.  So  Seneca,  Controv.  xvii.  Vocetur  ille  Cice- 
ronianus,  iHe  cliens,  amicus.  In  the  same  way '  those  who  at 
Antioch  professed  that  Jesus  was  the  Christ,  were  called 
Christiani.  In  Tacitus  we  meet  with  Galbiani,  Othoniam*, 
Vitelliani,  Flaviani. 

The  Herodians  may  be  presumed  to  have  been  persons  of  a 
principle  different  to  that  of  the  Pharisees,  whose  address  and 
cunning  upon  this  occasion  seems  to  have  lain  chiefly  in  the 
management  of  the  messengers.  They  join  however  that  they 
might  not  want  a  pretence  of  accusing  Jesus  Christ,  what  answer 
soever  he  gave  to  their  question.  For  had  he  answered  that 
tribute  ought  not  to  be  paid,  the  Herodians  would  not  have 
failed  to  accuse  him  to  the  Roman  power  as  a  seditious  person, 
that  he  might  be  delivered  up  to  the  governor,  Luke  xx.  20. 
And  by  answering  that  tribute  ought  to  be  paid,  they  would 
have  cried  him  down  with  the  people,  as  one  that  attempted  to 
bring  them  under  a  foreign  yoke,  and  as  an  enemy  of  their  liberty, 
which  the  Pharisees  affected  to  be  extremely  jealous  of,  that 
they  might  curry  favour  with  the  people:  the  general  opinion 
amongst  whom  was,  that  such  subjection  was  inconsistent  with 


4^2  ST.    MATTHEW. 

the  privileges,  of  God^s  peculiar  people.  And  as  they  entertained 
the  notion  that  the  Messiah  would  deliver  them  from  foreign 
servitude;  if  he  who  called  himself  Messiah,  recommended  the 
paying  of  taxes  to  the  Romans,  this  they  thought  was  inconsistent 
with  his  pretensions,  nay  it  was  a  renouncing  of  them  altogether. 
See  Kidder,  Dem.  of  Mess.  iii.  p.  30. 

—  aXffiti^]  .  Thus  Theocr.  Idyll,  ii.  154,  ravrd  fitn  a  ^elya 
fjLa09i(TaTo'  €0*ri  S  aXrfitfi. 

—  €v  oXf/de/^]  i.  e.  a\fj6u)9,  opOi^*  See  Glass.  Phil.  Sac. 
p.  30  and  365. 

—  ov  /meXei  crot  wept  oucevoi]  Alciphron,  i.  £p.  33,  ificl  fiev 
ovv  (ipctxy  M^^^'  wept  tovtwv*  Anthol.  Gr.  i.  89,  2,  ei  Se  fieXci 
irepl  aov  Sal/movi,  col  tI  iul€\€i; 

—  ov  pKeirei^  cis  Trpoawirov,  &c.]  Luke  xx.  21,  ov  \cljul^v€is 
Trpoaanrov,  Without  dreading  the  displeasure  of  the  great  ones, 
such  as  might  be  the  Herodians.  Solon  in  Diog.  Laert.  i.  2, 
€19  yap  yXwaaav  opare  Kal  el^  eiro^  aioKov  avopo9,  els  ipyov 
o    ovoev  yiyv6/A€vov  fitXeTrere, 

17*  e^ean  Sovvai,  &c.]  Judas  the  Gaulonite,  joining  with  a 
Pharisee  named  Sadoc,  formed  a  party  of  men,  who  under 
pretence  of  standing  up  for  the  puUic  liberty,  taught  that  the 
Jews  ought  not  to  submit  to  any  foreign  power,  nor  to  pay 
tribute.  See  Joseph.  Ant.  xviii.  1,  1.  And  the  grand  argu- 
ment which  they  urged  as  decisive  against  the  authority  of  the 
Romans,  was  that  text  which  prohibited  their  setting  a  stranger 
to  be  king  over  them,  Deut.  xvii.  15.  And  Grotius  seems  to 
think  it  was  this  that  formerly  engaged  them  so  vigorously  to 
oppose  the  Chaldeans,  and  to  refuse  submitting  to  their  govern* 
ment  till  Jerusalem  was  destroyed.  See  Stanhope,  Ep.  and  Grosp. 
Vol.  IV.  p.  601. 

— <  Ktiwrov]  See  xvii.  25.  St.  Luke  xx.  22,  uses  the  word 
<l>opo9f  which  denotes  tribute.  Joseph.  Ant.  vii.  5,  1,  fpopws 
de  avToIff  kiriTo^ai  kqt    erof  TeXeiv. 

18.  'irovffpiav]  St.  Mark,  xii.  15,  uses  viroKpuTi^,  and  St.  Luke, 
XX.  23,  iravovpyia. 

21.  diroSore,  &c.]  Philo  de  Opif.  p.  19,  crj/crioy  airoSicdyai 
Saafiov  Ty  fiaaiXei,  Xen.  Ki/p.  Traio.  v.  3,  tu  tc5v  dewp  diro- 
&>irr€9  Toiy  /mayoi^.     See  Bp.  Taylor's  Work,  Vol.  xiii.  p.  416- 

Our  Lord  here  answers  the  treachery  of  the  question  proposed 
from  the  received  maxims  of  the  Jews,  that  wherever  the  money 
of  any  person  was  owned  as  the  current  coin  of  the  kingdom, 
there  the  inhabitants  owned  that  person  as  their  lord  and  governor; 
Le.'  they  acknowledged  him  to  be  the  higher  power,   and  the 


CHAPTER  XXII.  443 

minister  of  God  in  respect  to  them.  Maimonides  in  Gezelah,  t. 
So  David,  though  anointed  by  Samuel,  is  declared  not  to  be 
their  king  whilst  Saul  lived,  because  the  coin  which  had  the 
image  of  Saul  upon  it  was  still  the  current  coin,  Jems.  Sanhed. 
XX.  2.  By  admitting  therefore  in  this  instance  the  impression 
and  inscription  of  the  prince  on  their  current  coin,  they  acknow- 
ledged their  subjection  to  him:  and  more  particularly  so  as  in  this 
instance  the  denarius  bore  the  inscription  KAICAP.  AYrOYC. 
lOYAAIAC   EAAfiKYIAC. 

The  Roman  emperors  were  wont  to  disperse  their  money 
through  all  the  provinces  belonging  to  their  jurisdiction.  This 
money  was  stamped  with  the  image  or  bust  of  the  emperor  on 
one  side;  and  this  tribute  or  capitation  tax  (which  according 
to  Ulpian  the  males  from  fourteen,  and  the  females  from  twelve 
years  old  were  obliged  to  pay)  was  usually  collected  in  this 
money  and  no  other,  as  the  only  current  coin  at  Rome. 

—  ra  Tov  Kcuaapoi]  Sub.  fiiptf,  Mich,  in  Bos.  Ell.  Gr. 
p.  169:  ovra,  Glass.  Phil.  Sac.  p.  133.  The  right  of  Caesar 
had  its  rise  from  their  own  act  of  submission  to  the  Roman 
government,  as  formerly  they  had  done  to  the  Assyrian :  which 
national  submission,  with  promise  of  fidelity  having  now  obtained 
about  a  hundred  years,  was  a  just  ground  for  Cfiesar'^s  right. 

Doddridge  thinks,  that  as  our  Saviour  cautions  the  Pharisees 
against  using  religion  as  a  pretence  to  justify  sedition,  so  he 
also  warns  the  Herodians,  that  they  should  not,  as  they  were 
too  inclinable  to  do,  make  a  compliment  of  their  religion  to  the 
Romans  by  complying  with  those  things  which  were  forbidden 
by  the  Divine  law,  that  they  might  ingratiate  themselves  with 
Cesar^s  party.     See  Prideaux^s  Connections,  ii.  366—368. 

22.  OKovaavre^  eOavimaav]  See  Porteus,  Lect.  xviii.  Vol.  ii. 
p.  144. 

23.  oi  Xeyovre^]  Several  MSS.  omit  the  article,  which  Mid- 
dleton  says  can  hardly  be  right:  for  the  meaning  seems  not  to 
be,  that  as  they  came  they  made  this  assertion,  but  only  that 
the  dogma  subjoined  was  notoriously  maintained  by  them. 
Josephus,  B.  J.  II.  8,  14,  >//u^i/9  re  Ti/y  oiafiopijy  koi  tcs  4^ov 
TifAwpla^  Koi  Tifia;  avcupouai  See  also  Acts  xxiii.  8,  where  it 
is  expressly  said  that  they  denied  any  spirit,  and  consequently 
the  existence  of  the  soul  in  a  separate  state. 

24.  Maio'179  etirev]  See  Deut.  xxv.  5,  6.  Moses  only  confirmed 
by  this  injunction  what  had  been  in  use  before  among  the 
Patriarchs;  sec  Gen.  xxxviii.  8.  Dr.  Owen  says,  we  have  here 
a  signal  specimoi  of  the  manner  of  quoting  Scripture  as  practised 


k 


444  ST.   MATTHEW. 

by  the  Jews.  And  from  this  specimen  it  plainly  appears  tliat 
they  thought  it  sufficient  to  express  the  sense  and  substance  of 
the  text,  without  confining  themselves  to  the  strict  words  and 
phraseology  of  it. 

—  ewiya/uifipevaei]  Answers  to  a  Hebrew  word  which  the 
Septuagint,  in  Deut.  xxv.  5,  translates  by  avvoucelvy  but  Aquila 
by  eiriya/tifipeueivy  which  latter  word  is  used  in  the  Septuagint, 
in  Gen.  xxxviii.  8. 

The  marriage  of  the  widow  with  the  brother-in-law  was  per- 
formed  without  much  ceremony;  because  the  widow  of  the 
brother  who  died  without  children  passed  at  once  for  the  brother- 
in-law''s  wife.  Custom,  however,  required  that  it  should  be 
acknowledged  in  the  presence  of  two  witnesses,  and  that  the 
brother  should  give  a  piece  of  money  to  the  widow.  The 
nuptial  blessing  was  added,  and  a  writing  to  secure  the  wife'^s 
dower.  Some  believe  that  this  law  was  not  observed  after  the 
Babylonish  captivity,  because  since  that  time  there  has  been 
no  distinction  of  the  inheritances  of  the  tribes.  The  preseat 
Jews  do  not  practise  this  law,  or  at  least  very  rarely. 
•  — •  avcumiaei  airepfia,  &c.]  In  Deut.  aucurrijcrcu  to  opofia 
Tov  aoeXtpov  avrw*     In  Ruth  it  is  also  opo/uLa^ 

— •  crirepiia]    i.  q.  vio9» 

25.  irap'  i^fxiv^  i.  e.  of  our  nation.  Seven  brethren  who  were 
Gentiles,  might  all  marry  the  same  woman  without  danger  of 
a  litigation  in  the  future  age,  as  they  would  never  rise  again 
to  dispute  about  her,  according  to  the  general  sentiment  of  the 
Jews  who  held  a  resurrection :  for  they  confined  it  to  the  circum- 
cision. The  dther  Evangelists  are  careful  to  state  the  question 
in  such  a  manner  that  the  law  on  which  it  was  grounded  should 
be  seen  to  be  a  national  law,  peculiar  to  the  Jews;  *^ Moses 
wrote  unto  us."" 

—  yatitjaa^^  Scil.  yvvatica*  See  Schoetgen;  Bos  Ell.  Gr. 
p.  56.  The  story  which  they  mention  here  seems  to  have  been 
a  kind  of  common  place  objection,  as  we  meet  with  it  in  the 
old  Jewish  writers.     See  Lightfoofs  Hor.  Hebr.  and  Talm. 

26.  ofioiwi]  viz.  married  his  brother'^s  widow,  and  died  without 
children.     Luke  xx.  30. 

27.  uffTcpop  Se  iravTwv]     Frequently  used  in  the  Septuagint. 
'  Pausan.  Attic,  iii.  Xeyerai  oe  kqI  eJs  tov  Qtfaea,  w  avroi  t€ 

ifiaoiXckHTe,  Kal  vaTcpov  ^eveaOew^  TeXeunJcravToy,  koi,  &c.     In 
A  sinular  manner  Clem.  Alex.  Frotrept.  p.  61,  tells  us  of  a  saying 
-of  Theocritus  the  Chian,  avope^  Oappelre  a'xpi^  au  opare  tov9 
..Oeo|;t  rrpoTepov  twv  avOpwnav  awoOvffCKoirraf. 


CHAPTER  XXII.  445 

28.  er  t^  avaarraaei]  Mark  xii.  23,-  adds  orav  avaarwriv, 
more  accurately  determining  the  force  of  the  preceding  words^ 
See  similar  instances  Matt.  xix.  28 :  Mark  vii.  13 :  xiii.  19. 

—  r/i/oy  6(rrai  'y''*^]  -^  very  few  MSS.  have  ij  yvvrj  here 
and  Mark  xii.  23.  In  this  instance  as  in  many  others,  Middle- 
ton  says  either  reading  may  be  tolerated,  the  difference  being 
only,  Whose  wife  shall  she  be,  or.  Whose  shall  the  woman  be. 

29*  *ir\avoiaQe\     Scil.  r^  hiayoiq" 

—  fAfi  610OT69  Tccs  ypa^as\  It  is  a  common  opinion,  arising 
probably  from  confounding  them  with  the  Samaritans,  that  the 
Sadducees  received  only  die  Books  of  Moses,  and  rejected  the 
other*;  ypa<pd9  therefore  has  here  been  understood  of  those 
Books.  Whether  we  allow  the  correctness  of  that  opinion  or 
not,  as  the  Sadducees  produced  an  argument  against  the  resur- 
rection drawn  from  the  Pentateuch,  and  our^Saviour^s  answer 
in  confirmation  of  the  doctrine  ver.  32,  is  from  the  same,  we 
must  understand  the  ypafpal  I\pre  to  be  the  Pentateuch.  See 
Waterland'^s  Works,  Vol.  ix.  p.  306.  It  would  hence  seem  that 
the  resurrection  of  the  dead  was  revealed  under  the  law,  that 
the  Pharisees  who  sate  in  Moses'^s  chair,  did  collect  it  from 
thence  and  believe  it  before  our  Saviour  came  into  the  world, 
and  that  the  Sadducees  who  denied  it,  erred  not  knowing  the 
Scriptures  nor  the  power  of  Grod. 

—  T^v  iuvafMV  Tou  Qeov]  Enabling  him  to  effect  a  resur- 
rection. See  Acts  xxvi.  8 :  Ephes.  i.  19,  20 :  Phil.  iii.  21 :  Heb* 
xi.  19 :  1  Cor.  vi.  14 :  Bom.  vi.  4. 

*  This  is  questioned  by  Drusius  and  Reland :  and  Scaliger  maintains 
the  contrary^  and  shews  from  Joseph.  Ant.  xiii.  10^  6.  which  is  com- 
monly alleaged  in  defence  of  that  opinion,  that  it  only  relates  to 
their  rejecting  all  traditions.  And  indeed  as  it  appears  from  the 
Talmud,  that  other  parts  of  the  Old  Testament  were  oflen  quoted 
by  the  Sadducees,  and  arguments  were  brought  from  thence  against 
them  by  the  Pharisees  to  prove  the  resurrection,  which  they  endea- 
voured to  evade,  without  disputing  the  authority  of  the  texts,  though 
they  were  not  taken  from  the  law  of  Moses,  it  is  more  reasonable 
to  believe  with  Lightfoot  that  they  did  not  reject  the  other  Books 
of  the  Old  Testament,  but  only  gave  a  great  preference  to  the  Ave 
Books  of  Moses ;  and  laying  it  down  as  a  principle  to  receive  nothing 
as  an  article  of  faith,  which  could  not  be  proved  from  the  law,  if 
any  thing  was  urged  from  other  parts  of  Scripture  that  could  not 
be  deduced  from  Moses,  they  would  explain  it  in  some  other  way. 
Were  this  the  case,  it  would  be  a  sufficient  reason  to  induce  our  Lord 
to  bring  his  argument  to  prove  the  resurrection  from  what  Moses 
had  said,  and  to  confirm  it  by  that  part  of  Scripture  which  was  most 
re^purded  by  the  Sadducees,  and  upon  which  they  now  had  grounded 
their  objecti'on  to  it 


k 


446  ST.  MATTHEW. 

30.  ev  rij  avcurrdcrei]  Even  when  not  joined  with  the  flesh 
or  body,  this  signifies  the  resurrection  of  the  flesh  or  body: 
and  when  the  resurrection  of  the  dead  is  mentioned,  as  here, 
it  never  bears  any  other  sense. 

—  ovTc  ya/uLouaiVf  &c.]  This  declaration  of  Christ  is  directly 
contrary  to  the  opinion  and  practice  of  some  of  the  antient  idol- 
aters, and  particularly  the  Persians.  From  a  notion  that  mar- 
ried people  were  peculiarly  happy  in  a  future  state,  they  used 
often  to  hire  persons  to  be  espoused  to  such  of  their  relations 
as  had  died  in  celibacy.  Richardson'^s  Dissert,  on  the  East, 
p.  347. 

—  W9  ayyeXoi  tov  Oeoi/]  i.  e.  not  in  all  respects,  but  as 
to  immortality  and  incorruptibility,  1  Cor.  xv.  42,  43,  44 :  ex- 
plained by   St.  Luke  xx.  36,  oi  yap   anoOaveiv    en    SvyayroL 

And  that  in  this  especially  consists  their  likeness  to  the  angels, 
we  learn  from  the  like  words  of  Philo  (lib.  de  Cain.  p.  101) 
concerning  Abraham,  that  leaving  the  world  wpoariOercu  Tf 
Qeou  Xa^,  Kapirov/xewK  atpOapaiav^  iao9  dyyeXot^  yeyovw* 

—  rot;  Oeov]  Some  M SS.  omit  rot;,  which  Bp.  Middleton 
tl^inks  extremely  probable,  ayyeXot  not  having  the  article. 

31.  Trepl  Se  Ttj^  avaarcuTeto^^  The  argument  of  the  Saddu- 
cees,  being  taken  from  the  supposition  that  if  there  was  a  resur- 
rection there  must  be  a  marriage,  and  the  persons  raised  must 
be  man  and  wife  as  they  were  before,  shews  plainly  that  they 
put  the  question  concerning  the  resurrection  of  the  body;  for 
marriage  belongs  not  to  separate  souls,  but  only  to  persons  in 
the  body. 

32.  eyci  el/ii  o  6609  'Afipad/uLf  &c.]  See  Exodus  iii.  6,  16. 
Joseph,  de  Mace.  16.  extr.  o\  Sid  tov  Qeov  dvoOmiaKovre^  (Cit^t 
Tc5  Qe^,  wairep  Afipaany  Igook  koi  Icucwli,  Kai  iravre^  oi  Trarpi- 
dp'xcu.  Waterland,  Vol.  ix.  p.  308,  explains  it,  I  am,  not  I  teat: 
God  was  then  God  of  those  three  Patriarchs,  the  latest  of  which 
had  been  dead  above  I70  years:  still  he  continued  to  be  their 
God.  Is  he  a  God  of  lifeless  clay  ?  Surely  not :  besides  with 
what  propriety  of  speech  could  the  ashes  of  the  ground  be  yet 
called  Abraham,  or  Isaac,  or  Jacob?  Those  names  are  the 
names  of  persons,  not  of  senseless  earth,  and  person  always 
goes  where  the  intelligence  goes:  therefore  Abraham,  Isaac, 
and  Jacob  were  still  living  and  intelligent,  somewhere  or  other, 
when  God  declared  he  was  still  their  God;  that  is  to  say, 
they  were  alive  as  to  their  better  part,  their  souls:  he  is  not 
a  Grod  of  the  dead  but  of  the  living;  therefore  the  soul  sur- 
Tives  the  body :  therefore  the  Sadducees  who  denied  the  separate 


CHAPTER  XXII.  447 

subsistepce  of  souls  or  spirits  were  confuted  at  once,  and  that 
by  a  very  clear  and  plain  text,  produced  even  from  the  Books 
of  Moses.     See  Porteus,  Lect.  xviii.  Vol.  ii.  p.  160. 

The  argument  is  difTerently  explained.  See  Mede's  Works, 
p.  801  :  Pearson  on  the  Creed,  Vol.  i.  p.  673 :  Tillotson,  Serni. 
XXIII.  p.  108,  &c. :  Blomfield'^s  Sermon  on  Jewish  Tradition, 
&c.  p.  14.     Nelson^s  Festivals,  p.  213. 

There  are  in  the  Jewish  writings  some  arguments  much  like 
this  to  prove  the  resurrection.  Manasseh  Ben-Israel  in  his  Book 
de  Rcsur.  Mort.  p.  68,  uses  very  nearly  the  same  words. 

— -  ovK  ecTiv  o  Oeos,  Gcos  vexpwp^  The  Syr.  Sax.  and  Copt, 
agree  with  the  Vulg.  in  using  no  word  answering  to  the  first 
o  Oeos,  which  is  also  omitted  in  the  Camb. 

34.  (Tvpii'xjSffacuf  €7ri  to  aiird]  Generally  understand  jfwpioy. 
Hesych.  kiri  to  auro'  ojjlovj  eJ?  Toy  avTov  towov.  But  Kuinoel 
thinks  it  corresponds  to  a  Hebrew  word  which  signifies  ifxoOv- 
fia^ov*  Campbell  says.  Flocked  about  him:  it  being  the  mani- 
fest design  of  the  Evangelist  to  acquaint  us  that  the  preceding 
confutation  of  the  Sadducees  occasioned  a  concoiurse  of  Pharisees 
to  him,  which  gave  rise  to  the  following  conversation.  In  Ps.  ii. 
2,  we  meet  with  <Tvviiy9fi<Tav  iirl  to  auro  KaTa  ....  toS  Xpi(T^ 
ToZ  avTou,  See  Acts  iv.  6,  26.  In  some  MSS.  the  reading  is 
€ir  airov,  which  has  arisen  from  a  gloss. 

36.  yo/Aiicof  ]  Some  have  supposed  this  to  have  been  a  Caraite 
or  Textuary:  if  so,  Christ  silenced  four  sects  then  in  vogue  in 
Judea.  But  we  find  the  word  used  by  Epictet.  i.  13,  where 
he  calls  vofiiKov,  ij^tiyov/uievoif  rd  vofiifia*  St.  Mark  calls  him 
€19  Twv  ypa/ifiarewv^  xii.  28. 

—  ir€ipajQ»>v  ai/Toi;]  i.  e.  to  make  a  trial  of  his  skill.  Many 
have  suppos^  from  Mark  xii.  32,  33, 34,  that  this  man  approved 
of  Jesus  Christ'*s  answer,  and  that  Christ  was  highly  pleased  M'ith 
his  docility.  Theophylact  and  Chrysostom  imagine  that  he  went 
with  an  insidious  and  malignant  intention,  but  during  his  con- 
versation with  Jesus  was  so  struck^  as  to  return  with  different 
views. 

36.  9ro<a]  i.  q.  tIs  ;  as  xix.  18 :  1  Misuse,  ii.  10. 

—  tieyoKfi]  for  fieylarriy  as  v.  19 :  Heb.  x.  21 :  xiii.  20. 
St.  Mark  here  uses  irpdrtfj  which  St.  Matthew  adds  ver.  38. 
See  Glass.  Phil.  Sac.  p.  49* 

The  Jews  used  to  make  a  distinction  of  the  Divine  precepts, 
dividing  them  into  two  classes,  great  and  small ;  the  former 
including  those  to  which  a  great  promise  and  reward  was  an- 


448  ST.   MATTHEW. 

nexed;  the  others,  to  which  so  great  a  promise  was  Dot  made. 
They  divided  the  precepts  of  the  law,  of  which  they  reckoned 
613,  into  365  prohibitive  and  248  afiirmative. 

This  was  a  famous  question  amongst  them:  and  though  it 
was  a  rule  amongst  them  that  the  law  of  the  Sabbath  was  to 
give  place  to  that  of  circumcision,  yet  they  were  not  agreed  as 
to  the  rest,  which  was  the  most  important  precept:  only  in 
general  they  were  inclined  to  give  the  preference  to  the  cere- 
monial part.  Lightfoot  remarks  that  Christ  answers  the  Scribe 
out  of  a  sentence  which  was  written  in  the  phylacteries  X  in  which 
he  avoided  all  occasion  of  offence,  and  plainly  shewed  that  the 
observance  of  the  moral  law  was  more  acceptable  to  Grod  than 
all  the  sacrifices  they  could  offer  to  him. 

37*  eiTrei;]  Very  many  MSS.  have  eipti,  which  is  used  thus 
by  St.  Matthew  in  other  passages,  as  iv.  7^  ^-  28:  xxvii.  11: 
and  Hesychius  explains  €(pri  by  etirev,  eSo^ev,  aweKpiOri. 

—  ey\  for  eir.  So,  ev  irdcrri  '^vyti^  ev  oXti  ouvafieiy  £cclus  vi. 
26 :  vii.  29,  30.     See  Mark  xii.  30 :  *  Luke  x.  27- 

—  oXri  rij  icop^i^]  Thus  Catull.  Nupt.  Pel.  et  Thet.  lxv. 
69,  toto  ex  te  pectore,  Theseu,  Toto  animo,  toti  pendebat  per- 
dita  mente.  Theophrast.  xvii.  0avfJLa(^w  ei  <rv  kqI  airo  "^f^fX?^ 
/ic  ^iXel?.  Aristoph.  Nub.  86,  aXX'  elirep  ac  nriji  §axpdla^  /x  omn 
(piKeis.  Plaut.  Captiv.  ii.  3,  27,  Ut  adhuc  locorum  feci,  fadam 
sedulo,  Ut  potissimum  quod  in  rem  recte  conducat  tuam.  Id 
petam,  id  persequarque  corde  et  animo  atque  viribus.  See 
Bp.  Taylor'*8  Works,  Vol.  iii.  p.  7- 

— ->  Siavoiff,]  Deut.  vi.  5,  ex  totis  viribus  tuis.  It  has  been 
supposed  also  a  scholion  to  explain  rfj  KapSiq,  <rovy  or  rij  '^fn/jfi 

This  is  a  precept  given  to  the  Jewish  nation,  and  so  it  follows 
that  it  ought  to  bear  that  sense  which  is  the  certain  import  <^ 
it  in  all  those  other  places  of  the  Old  Testament  where  it  only 
does  occur;  it  being  only  found  in  the  New  Testament  as  a 
citation  from  thence.  It  is  therefore  certain,  that  it  does  not 
require  us  to  love  Grod  in  perfection  of  degrees,  or  in  the  el^ 
vated  sense  contended  for  by  some,  but  only  to  love  him  with 
a  sincere  and  prevailing  love. 

38.  irpwTti  Kai  ^eydXtj^  Ordinals  for  the  most  part,  Bp. 
Middleton  says,  whether  the  nouns  with  which  they  agree  be 
expressed  or  understood,  are  anarthrous.  And  superlatives  have 
to  close  an  affinity  to  the  ordinals  signifying  first  and  last, 
that   they   also   sometimes   reject    the    article      Some    read  i$ 


CHAPTER    XXII.  449 

/ue^oXi;  Kcil  ii   TrpwTij.      See   Bp.  Taylor's   Work«,    Vol.  viir. 
p.  297. 

39.  ofAoia  avTfi']  quoad  sensum  et  vim,  says  Wolf:  Bp.  Por- 
teus,  similar  in  kind,  though  not  equal  in  degree.  Some  read 
avnj.  And  tuvtiij  which  the  Vulg.  had.  But  6/uLoia  avTrj 
agree  with  Sevrepay  sub.  €<m-  There  is  so  close  a  connexion 
between  the  love  of  God  and  our  neighbour,  that  it  may  be 
said,  he  who  loveth  not  his  brother,  cannot  love  Grod.  1  John 
iv.  20. 

By  joining  this  with  the  former  quotation  Christ  sufficiently 
guarded  against  a  foolish  notion  which  some  of  the  Pharisees 
had,  that  the  observation  of  one  excellent  precept  of  the  law 
would  excuse  the  transgression  of  many  others.  It  is  certain 
the  Pharisees  were  ready  to  magnify  duties  of  the  first  table 
to  the  neglect  of  those  of  the  second. 

—  TOf  ir\fi<riou  (Tou]  Every  other  person  who  is  capable  of 
kindness  from  us,  and  stands  in  need  of  help.  So  St.  Paul  ex- 
pounds it,  Rom.  xiii.  8. 

—  «Js  (reavTov^  Arrian.  Exp.  Alex,  xiv,  p.  293,  Kalwep  ouk 
€7neucwi  Ke')(pfiTcu  fuioi  6  'AcKXtjirios,  ov  traxrai  fun  top  eraipov^ 
ovTiva  iaov  ttj  ifnavrov  Ke<f>aXri  tiyov.  * 

40.  €if  Toi/ra«9  KpiiJiavTai\  St.  Mark  xii.  31,  y^i^wv  rfioTwv 
ciKkfi  evToKtj  ouk  can.  And  Rom.  xiii.  9,  ev  rourtp  tiJJ  \oytp 
c»€uce<f>aXaiovTau  See  Gen.  xliv.  30:  Judith  viii«  24.  Philo  de 
Septenar.  p.  282,  €<m  ^  009  e7ro$  eiirelvf  tSuv  Kara  fiipo^  ofivOt}^ 
Twv  \6yw¥  Kai  SoyptdTwv  ouo  rd  avwraTto  X60aXaia,  to  re  irpoe 
Oeoy  5c'  evaelieias  koI  oaiortiro^,  Kai  to  irpo9  avOpciirow  Std 
iptXavOpwTria^  xal  Sucaioauyfi^.  wu  eKarepov  €<9  woXva^ioel^  liea^ 
Kat  waVa;  eiraiverds  Tefivercu. 

—  Kpifuurrai]  This  is  a  metaphor  taken  from  the  custom 
mentioned  by  Tertullian,  of  hanging  up  their  laws  in  a  publie 
place  to  be  seen  of  all  men ;  and  imports  that  in  them  is  com- 
pendiously contained  all  that  the  law  and  the  prophets  do  require 
in  reference  to  our  duty  to  God  and  man.  Plut.  ad  Apollon. 
p.  116,  Fyoidc  o-fai/Toy.  Kai  to*  Mtfiip  ayav*  ck  tovtwp  yap 
fiprtfTai  rd  Xoiird  icavra.  Plato  de  Leg.  x,  ck  yap  &J  to? 
TOiouTov  irdvra  riprrffAeva  rd  t€  eiptifieva  xaxa  yeyoye,  Kai  eart 
Kai  earai. 

— •  o  v6/uLOf  Kai  ol  'rrpo(f>rfTai]     See  v.  17-  •       '' 

41.  i>api(raiwp]     Same  as  mentioned  ver.  34. 

43.  €1^  Tryevptari]  Scil.  dyltf).  See  Bos,  Ell.  Gr.  p.  10.  Our 
Lord  always  takes  it  for  granted  in  his  arguments  with  the  Jews, 
that  the  writers  of  the  Old  Testament  were  under  such  an*  extras 


k. 


450  ST.   MATTHEWi 

ordinary  guidance  of  the  Holy  Spirit  as  to  express  themselves 
with  the  strictest  propriety  upon  all  occasions. 

St.  Peter  uses  the  words  (Acts  ii.  84)  to  the  same  purpose, 
and  to  the  same  persons.  And  St.  Paul  also,  1  Cor.  xv.  25 :  so 
Heb.  i.  13:  v.  6:  x.  13,  13.  See  also  2  Pet  i.  21,  ^/oo/uicm 
VTO  Tlu€VfJLaT09  aylov, 

-—  AafilS]  It  is  from  hence  evident  not  only  that  David 
is  the  author  of  Ps.  cix.  which  contains  this  prophecy ;  but  also 
that  the  Pharisees  thought  so.  It  may  be  observed  too  that 
the  antient  Jewish  Doctors  did  with  one  consent  apply  this 
Psahn  to  the  Messiah;  as  several  Rabbins  since  his  death  have 
done.  See  Pearson  on  the  Creed,  Vol.  i.  p.  416 ;  and  Note, 
Vol.  II.  p.  354. 

Hence  it  is  plain  that  the  artifices  which  the  Jews  now  use 
to  evade  this  place  by  saying,  These  words  belong  to  Abra- 
ham, or  David,  or  as  Justin  Martyr  testifies,  to  Ezekiel^  had 
not  then  obtained.  For  if  it  bad  not  been  the  sentiment  of 
the  nation,  that  this  Psalm  belonged  to  the  Messiah,  Christ 
would  not  have  alleged  it  to  this  end,  much  less  would  he  have 
put  the  Scribes  and  Pharisees  to  silence  by  so  doing.  See  Kid- 
der'*s  Dem.  of  Mess.  i.  p.  108. 

«—  Ki/^oi/]     Sub.  cwTod*  as  ver.  45,  we  read  1/109  at/rov,  and 

44,  KVp'uff  flOV' 

44.  KoBov  eK  ie^iwp]  See  xx.  21.  Thomas  M.  KoBficro  koX- 
\io¥  ^  Ka$ov»  Mseris  KaOrjaOf  Arruui^,^  kclOov  KOivH^.  By  «v 
Ze^wv  is  meant  not  only  the  greatest  honour,  but  also  supreme 
power  and  authority,  and  his  being  concerned  as  Kings  and 
Priests  are  for  their  people  whom  they  govern,  or  for  whom 
they  intercede,  1  Kings  ii.  19 :  Matt.  xxvi.  64 :  Heb.  i.  3 :  viii.  1 : 
Rom.  viii.  34.  See  idso  1  Cor.  xv.  25,  where  St.  Paul  expresses 
Christ^s  sitting  at  the  right  hand  of  the  Father  by  reigning. 

•*—  €wi  av  6^f  &c.]  taken  from  the  custom  of  conquerors 
placing  their  ibot  upon  the  neck  of  the  vanquished,  to  indicate 
their  being  conquerors.  See  Judg.  iii.  26 :  Isai.  xlii.  13 :  Ixiii.  1. 
TiOiifu  here  has  the  force  of  Troiiw:  and  the  whole  expression 
is  Hebrew;  to  denote  vvordaa^' 

45.  €1  ovv  Aa)3ij,  &c.]  The  direct  question  would  have  been 
€1  V109  avTou  ccTTi,  TTw^  QUTov  Kvplov  /caXcI ;  see  an  inversioa 
of  a  similar  kind,  Mark  ii.  23. 

—  WW  V109  avTCv  co'Ti;]  He  here  gives  the  Pharisees  to 
understand,  that  they  were  extremely  mistaken  if  they  took 
him  only  for  a.  temporal  King,  since  his  being  the  Son  of  God 
reiMiered  him  much  superior  to  the  Son  of  David. 


CHAPTER  XXIII.  45 1 

46.  ov^U]  viz.  of  the  Pharisees  and  Sadduoees.  . 

— —  iSv^aro  awoKptO^vcu]  In  their  answer  they  must  either 
have  contradicted  this  declaration  of  David,  or  else  they  must 
have  condemned  themselves  for  their  unbelief. 

-—  iir^pwrijaat]  Scil.  ireipdl^wPi  tempt  him  with  ensnaring 
questions. 

Chap.  XXIII. 

1.  Kol]  When  Jesus  had  put  the  Pharisees  to  silence,  he 
directs  his  conversation  to  the  attending  multitude  of  the  Jews  i 
aj(koi  being  distinguished  from  iuLa9ijTal 

2.  eirl  Ttj^  Ma><76(U9  KaOeSpa^^  i.  e.  succeed  Moses  in  being 
teachers  and  expounders  of  the  law  of  God,  which  they  did 
either  publicly  to  the  people,  or  privately  in  their  schools.  Nehem. 
Tiii.  4 :  Acts  xv.  21 :  2  Cor.  iii.  15.  So  Theophylact  explains  it, 
ni  Tou  Fo/uLov  SiScuTKeiV'  Jerome  in  loc.  says  per  C^thedram 
Ifosis  doctrinam  legis  ostendit.  Glass,  gives  it  a  more  exten- 
sive signification.  See  Phil.  Sac.  p.  887-  And  whilst  they 
determined  things  doubtful  and  undetermined  in  the  law,  not 
contrary  to  the  precepts  of  it,  their  decisions  were  to  be  observed 
for  order'^s  sake.  Hence  of  the  tything  mint  and  cummin,  not 
HMittioned  in  the  law  of  Moses  but  prescribed  by  them,  Christ 
saith  ravra  iSei  iroiifcrcn* 

^—  ypa/jLMareis]  See  ii.  4  ;  p.  47«  Lightfoot  thinks  the 
word  ScrU)es  means  the  whole  Sanhedrim  who  sat  in  the  chair 
of  judicature. 

The  name  of  Pharisee  being  the  appellation  of  a  sect,  our 
Lord  oould  not  mean  to  say  this  of  all  the  party.  Such  a 
character  was  applicable  to  none  but  the  Doctors  of  the  sect: 
and  therefore  Macknight  supposes  Scribes  and  Pharisees  to  be 
for  Phariaean  Scribes.  But  among  the  Scribes  there  were  many 
who  were  not  Pharisees,  Luke  xi.  44:  Acts  xxiii.  9:  whence  by 
yftofiiUKTeif  Wolf  would  understand  the  Textuaries.  But  see 
Note,  p.  123. 

'— -  cKaOitrav^  has  the  force  of  the  present  KoBiJ^ovaif  Glass. 
Phil.  Sao.  p.  306.  Before  the  destruction  of  the  second  temple, 
the  Doctors  sat  and  the  Disciples  stood :  but  a  short  time  before 
the  destruction  this  custom  was  changed  and  the  Disciples  sat. 
See  p.  106. 

3.  -n-drra]  i.  e.  says  Theophylact,  all  that  they  require  e/r  t£v 
MoKreo^f  fi^Xtavj  koi  airo  tou  vo/xov-  Though  expressed  in 
general  terms,  Christ  only  requires  them  to  acknowledge  their 
authority.     For  he  elsewhere  requires  them  to  beware  of  the 

F  r  2 


452  ST.  MATTHEW. 

leaven,  i.  e.  the  doctrine  of  the  Scribes  and  Pharisees.  See  xvi. 
€,  12:  comp.  also  xv.  6,  9,  14.  In  a  similar  manner  nravra  mast 
be  r^tricted,  Col.  iii.  20,  22 :  Eph.  v.  24. 

Josephus  tells  us  the  Jews  used  to  act  according  to  their  direc- 
tion, Ant.  XVIII.  1,  2,  hi  avra  (scil.  ioypxtrci)  toTv  Te  ^/um( 
indavoTaroi  Tuyj(avovat,  Kal  owoaa  Oela  €vj(wv  t€  «ra2  lepiv 
voifiaeioi  e^^fiyrjaci  Ttj  €K€iva)v  Tvy\avov<Xi  irpatraofievam 

—  eiTraxril  here  used  in  the  sense  of  KcXeveiv* 

— -  T^peiv]  Omitted  in  some  MSS.  and  versions,  "probably 
from  Tj^peiTc  following. 

—  Tfifmre  Kal  iroicTre]  See  Levit.  xxv.  18 :  Deut.  xxviii. 
It  i&xxii.  46.;  joined  as  here. 

— •  Xeyavat  yapj  &c.]  Arrian.  Epict.  iii.  7j  airoi  yap  aXXa 
^€yoiuL€v,  aXka  ci  iroiovik€v.  riiA^ls  Xiyofiev  ra  KoXoy  ir€HoufjL€r 
rd  alaypd.  Lucian.  Fugit.  xix.  VoL  xii.  p.  375,  ouSey  wrm 
€vpoi9  aWo  aXKtf)  evavriov  w^  tov9  \iyov9  avrwv  koI  ta  epya. 
Livy  VII.  32,  Facta  mea  non  dicta,  vos  milites,  inquit,  aequi 
volo,  nee  disciplinam  modo  sed  exemplum  etiam  a  me  petere. 

—  Kal  ov]  Kal  i.  q.  oXXa,  as  i.  25 :  xxvi.  60.  Thus  Ps.  ir. 
4,  the  Septuagint  has  Kal  fitj  and  Symmachus  dXkd  /tu}. 

4.  (poprla  fiapea}  These^  Theophylact  says,  were  wapaiiaeit 
iir€K€ipa  rod  vo/aovj  and  called  by  their  own  writers  ^^  the  strokes 
of  the  Pharisees.**^  Porphyr.  Vit.  Pythag.  p.  42,  avravaTiQivai 
fiiy  i^opTiov  To79  /Jacrra^oi/crfy,  ovyKaOaipeiv  hi  /uljJ.  Philo  de 
Somn.  p.  582,  to  ^pvraTov  ayOo^  iirirideaaiv  ai  tou  auvOirov 
adfjLaroi  dvayKai.  Theophr.  Char.  xi.  (iSeXvpod  rtp  oKokoiBf 
iTTiOelvai  fmei^ov  (poprtov,  if  Svyarai  <f)€p€iv.  Stat.  Silv.  v.  1, 
84,  ille  subactis  Molem  immensam  humeris  et  vix  tractabile 
pondus  Imposuit. 

—  Kal  huafiaa-Tcucra]  In  Prov.  xxvii.  3,  the  Septuagint  joins 
fiapea  Kal  hvafiaxTTOKTa  as  synonymous.  In  Luke  xi.  46,  )3apta 
is  omitted,  and  some  MSS,  and  versions  here  omit  Kal  Swrfiiff' 
TcucTflf  which  Mill  and  Griesbach  think  has  been  a  marginsl 
annotation  here  from  St.  Luke,  and  afterwards  with  the  addi- 
tion of  Kal  inserted  in  the  text. 

The  words  are  spoken  in  allusion  to  the  practice  of  those 
who  lade  and  drive  beasts  of  burden.  They  first  make  or  bind 
up  their  loads,  then  lay  them  on  their  backs,  and  in  driving 
them  through  bad  roads,  support  the  loads  and  keep  them  steady 
by  taking  hold  of  them. 

-—  TO)  SaKTuXtp^  Some  would  understand  aKptp  here.  The 
expression  is  proverbial,  and  similar  to  the  Latin  proverb  extremo 
digito  attingere^  and  not  to  be  taken  in  a  strict  sense.     Christ 


CHAPTER  XXIII.  453 

uses  it  to  describe  the  hypocrisy  of  the  Pharisees,  who  expounded 
the  law  in  the  severest  sense,  and  imposed  upon  others  the  utmost 
rigour  of  its  precepts,  but  were  themselves  extremely  corrupted, 
and  did  not  take  the  least  pains  to  practise  those  duties.  See  ver. 
24.  Lucian.  Demonact.  iv.  Vol.  ii.  p.  377$  tq^  ev  (fHkwTofbiff. 
irpoaipetreii  ovk  eir  oKlyov^  ovoe  Kara  Ttiv  irapoifiiay  axp^  rf 
iaKTv\(p  a>\fapi€vo^  liwiaruTo,  Julian.  Orat.  vi.  p.  200,  yepeadio 
ie  TpiHp9J9  /JLtjoe  oKpipy  <f>a<Tif  rip  &ucti;X^. 

5.  irXarvvovai]  See  Glass.  PhiL  Sac.  p.  233.  Our  Saviour 
does  not  so  much  condemn  the  bare  wearing  of  them,  as  the 
doing  it  out  of  pride  and  hypocrisy.  It  is  not  unlikely  that 
he  wore  them  himself,  according  to  the  custom  of  the  country ; 
for  the  children  of  the  Jews  were  to  be  brought  up  from  their 
infancy  in  saying  the  phylacteries ;  i.  e.  as  soon  as  they  were 
capable  of  being  catechised.  The  Scribes  and  Pharisees  made 
theirs  very  broad  and  visible  that,  they  might  obtain  a  propor- 
tional fame  and  esteem  for  their  devotion  with  the  pec^le ;  these 
things  being  looked  upon  as  arguments  of  the  study  of  the  law, 
and  signs  of  devotion. 

-*-  (pvXcucnipia]  The  word  signifies  a  memorial  or  preserva- 
tive. The  Hebrew  name  is  Tephillim,  which  signifies  prayers, 
because  the  Jews  wear  them  chiefly  when  they  are  at  prayers. 
The  phylacteries  are  parchment  cases  formed  with  great  nicety 
into  their  proper  shapes;  they  are  covered  with  leather,  and 
stand  erect  upon  square  bottoms.  That  for  the  head  has  four 
cavities,  into  each  of  which  is  put  one  of  the  four  following  sec- 
tions of  the  law,  viz.  Exod.  xiii.  1 — 10:  Exod.  xiii.  11— -16: 
Deut  vi.  4 — ^9 :  Deut.  xi.  13 — 21.  The  other  for  the  left  arm 
has  but  one  cavity,  and  into  that  four  sections  are  also  put, 
written  on  one  piece  of  vellum,  but  in  four  columns :  this  being 
rolled  up  was  fastened  to  the  inside  of  the  left  arm  between 
the  shoulder  and  the  elbow,  that  it  might  be  over  against  the 
heart*  This  custom  they  founded  on  a  literal  interpretation 
of  Exod.  xiii.  9^  16:  Deut.  vi.  8:  xi.  18.  What  great  holiness 
they  placed  in  putting  on  these  phylacteries  we  learn  from  the 
Targum  on  Cant.  viii.  3,  which  introduces  the  Jew  saying,  I 
am  chosen  above  all  people  because  I  bind  my  frontals  to  my 
head  and  to  my  left  hand,  and  my  parchment  is  fixed  to  the 
right  side  of  my  gate  or  door,  so  that  a  third  part  of  it  comes 
up  to  my  bed,  that  the  evil  spirits  may  not  hurt  me.  Joseph. 
Ant.  IV.  8,  13,  ocra  re  Ttfp  ia\uv  diroafi/JLaivciv  oiivaTai  rod  Oeou 
«ai  Tfpf  irpoi  avToc/s  ei/voiar,  (pep^iv  eyyey pofifieva  em  r^s  Kjeifni' 


'454  'ST.  MATTHEW. 

%^S  Kol  rod'  ^payiovo^j   m  TKpi^eTTov  iravrayoOev  to  «cpi 
ai/rovf  npoOvjULov  rod  Oeov. 

T—  KpauTireSa]  Hesych.  xpaaweSay  to,  iv  r^  QKpip  tov  i^ui- 
tIov  K€K\uiMTfi€ya  pofifiara,  kuI  to  atxpoif  avrov,  TheophyL  in 
Matt.  i%.  TO  oKpov  TOV  \f4aTi0v.  See  Numb.  xv.  38,  39 :  Dait 
xxii.  12. 

-—  i/xaruuv]  omitted  in  a  few  MSS.  It  has  been  suppottd 
by  those  who  are  in  favour  of  the  omission,  that  it  has  been 
added  from  other  passages  of  the  New  Testament,  which  have 
the  addition  of  tov  ijULOTiov  or  twv  i/iaricuy.  These  have  been 
supposed  to  be  the  veils  which  the  men  wore  on  their  heads; 
find  the  fringes  are  thought  to  have  been  tufts  of  twined  thread, 
fiostened  to  the  four  comers  of  it  with  a  ribband,  in  such  a  manner 
that  each  tuft  hung  at  a  little  distance  from  the  comer  of  the 
veil  to  which  it  was  fastened. 

6.  7rpwTOK\iaiay]  1  Sam.  ix.  22.  Toiros  ev  irpwTOi^  twv  Keickif 
fAevwv.  The  chief  place  in  the  triclinium  was  the  middle.  To 
senior  men  who  were  venerable  with  age  or  excelled  in  prudoice 
and  authority^  the  first  sitting  do¥ni  and  the  more  honoiurabU 
place  were  given,  and  when  the  table  was  taken  away  they  xised 
to  rise  first.     The  master  of  the  feast  was  at  the  lower  end. 

<—  TrpwTOKaOeipia^]  Thus  shewing  their  pride,  says  Tbeo- 
phylact,  where  they  ought  to  have  taught  others  humility.  The 
chief  seats  in  the  synagogues  were  so  placed,  that  those  who 
occupied  them  had  their  faces  to  the  people.  These  Pharisees 
would  of  course  sit  on  the  seats  appropriated  to  the  chief  pa- 
sons  of  the.  place ;  but  here  we  must  understand  the  chief  places 
on  stich  seats,  as  Mark  xii.  39:  Luke  xi.  43:  xx.  46:  where 
they  might  be  in  fiill  view  of  all  who  were  present. 

7-  ounraafAo{h'\     See  v.  47. 

—  /iajSjSi]  i.  q.  Si^daKaXe*  but  such  a  teacher  as  they  stood 
bound  to  hearken  to:  depending  upon  his  word,  and  not  dis- 
believing, swerving  from,  or  doubting  of  the  truth  of  what  he 
taught.  Rabbi  Eliezer  says,  he  that  separates  from  the  school 
of  his  Rabbi,  or  teacheth  any  thing  which  he  hath  not  heard 
from  his  master,  provokes  the  Divine  Majesty  to  depart  from 
Israel. 

This  title  was  prefixed  to  the  names  of  those  Doctors  who 
had  rendered  themselves  remarkable  by  the  extent  of  their  learn- 
ing, or  were  the  authors  of  new  schemes  of  divinity :  heads  of 
sects  wliose  fame  had  gained  them  many  followers.  It  was 
a  title  the  Jewish  Doctors  were  particularly  fond  of.     At  what 


CHAPTER  XXIII.  455 

precise  time  it  began  to  be  adopted,  is  not  perhaps  easily  ascer- 
tained :  but  most  probably  it  did  not  commence  before  the  schism 
arose  between  the  schools  of  Shammai  and  Hillel :  and  from  that 
schism  perhaps  it  had  its  beginning. 

It  would  seem  from  Wetstein  to  have  been  customary  to  use 
the  name  Rabbi  twice  in  their  salutations.  Many  versions  have 
the  word  only  once  in  this  passage. 

8.  jULii  icXi|0jfT€]  Do  not  wish  or  affect  to  be  so  called.  See 
Glass.  Phil.  Sac.  p.  201. 

—  KaOfiynr^^     In  several  MS&  the  reading  is  ^SJuTKokasj 
which  Griesbach  and  Loesner  consider  as  an  interpretation.  Beza 
Grotius^  and  spme  others  think  2c  JaaicaXor  the  true  reading,  being 
an  explanation  of  pafifii,  and  clearly  distinct  from  KaOnytirfjii 
which  occurs  afterwards. 

—  6  X/oicTTos]  Wanting  in  a  few  MSS.  the  Syr.  Vulg.  Copt. 
Sax.  iEthiop.  Versions:  but  the  authorities  both  in  weight  and 
number  are  greatly  in  its  favour.  It  makes  however  no  differafice 
to  the  sense;  because  if  not  read^  the  context  manifestly  sup- 
plies it. 

Clem.  Alex.  Paed.  i.  p.  132,  iva  yAvov  aktfiiviv^  ayaOw,  2i- 
K€uoVy  Korr  €iK6va  kqI  ofUHOHTiy  ToS  rrarpoif  uiO¥  'Itjavvv,  tw 
Aoyov  roi  QecXi,  ircuiaymyop  fjfuip  elvm,  f  mpiiwK^y  Hfuit 
a  6€<k. 

9.  Tarepa]  Maimonides  tells  us  that  men  of  the  degree 
of  Rabbi  were  also  called  Abba,  i.  e.  Father ;  and  they  took 
to  themselves  this  title  as  well  as  Rabbi.  Now  t9  these  Fathers 
they  ascribe  the  same  high  and  incontestible  authority.  Hence 
Maimonides  says,  He  that  will  be  holy,  must  perform  the  words 
of  the  Fathers.  And  they  declare  that  the  words  of  the  Cabala, 
or  the  traditions  of  the  Fathers  were  equal  to  the  words  of  the 
Law,  and  more  to  be  regarded  than  the  wwds  of  the  Pro- 
phets. 

Hor.  Sat.  i.  3, 126,  Non  nosti  quid  pater,  inquit,  Chrysippus 
dicat? 

— •  fui  icaXecrirre]     Sub.  Twd,   so  that  vfuip  may  belong  to 

—  6iri  T^9  7^1  i*  e*  €^  avOpJnrwVj  in  opposition  to  their 
Father  ei'  roTs  ovpavoi^,  which  occurs  immediately  afterwards. 

10.  icaAry^rai]  The  word  Mar^  KaOrfynr^^j  which  they  used 
in  Babylon  to  signify  one  who  in  Judea  was  called  Rabj  with 
them  signifies  a  guide  and  leader  in  the  way  of  happiness.  And 
of  this  says  St.  Paul  they  arc  confident  that  they  are  "  guides 
to  the  blind,  a  light  to  them   that  sit  in  darkness,  instructors 


456  ST.   MATTHEW.^ 

of  the  simple,  and  masters  of  babes,^  Rom.  ii.  1%  18,  19^  and 
that  so  certainly  that  their  decisions  were  not  to  be  doubted  of, 
but  were  to  be  reputed  of  equal  authority  with  the  determinations 
of  the  Prophets. 

— -  cCp  yap  iyJav  eari^  &e.]  In  some  read  or*  KcSffyttrff^ 
VfAWV  ecTTiv  cfj. 

12.  vyl/tiaeiy  ^c.]  This  sentiment  is  frequently  expressed 
by  Christ :  it  occurs  at  least  ten  times  in  the  Evangelists :  see 
xviii.  4 :  xx.  26:  xxiii.  10,  11 :  Mark  ix.  35 :  x.  43,  44 :  Luke 
xiv.  11 :  xviii.  14  :  xxii.  26 :  John  xiii.  14. 

Diog.  Laert.  Chilo  i.  90,  (paal  o  airrov  koi  oiowirov  irvOeaOcUf 

O    Z6I/9    Tl    €117    TTOIWVI    TOP    06    ipSvai    TCI    fl€V    l/>/^Xd    TaiTClVWW^ 

Ta  oe  Taireiva  i/yoi/y. 

13.  oi;ai]  Here  repeated  eight  times,  deploring  and  conw 
miserating  the  Pharisees.     See  Glass.  Phil.  Sac.  p.  552. 

This  and  the  following  verse  in  several  MSS.  change  places: 
and  in  some  this  is  entirely  wanting. 

—  vTTOKpiray]  In  its  most  exact  application  signifies  players, 
who,  according  to  the  unnatural  custom  of  the  antients,  acted 
a  part  under  a  mask.     See  p.  151. 

•  —  KaTetrOierc^  The  Doctors  of  the  law  first  and  above  all 
things  instilled  into  their  disciples  and  the  common  people,  that 
a  wise  man  or  a  master  was  to  be  respected  above  all  mortal 
men  whatsoever.  And  under  a  pretence  of  mighty  devotkm, 
but  especially  under  the  goodly  shew  of  long  prayers,  they  so 
drew  over  the  minds  of  devout  persons  to  them,  especially  of 
women,  and  among  them,  of  the  richer  widows,  that  by  subtle 
attractives,  they  either  drew  out,  or  wrested  away  their  goods 
and  estates.  Nor  did  they  want  nets  of  counterfeit  authority, 
when  from  the  chair  they  pronounced  according  to  their  plea- 
sures of  the  dowry  and  estate  befalling  a  widow,  and  assumed 
to  themselves  the  power  of  determining  concerning  those  things. 

Hom.  Od^  /3.  237,  KaTeoovai  fitalcoi  oIkov  'OSutraijos.  Liba- 
nius,  o  rrdvTa  c'yw  ^i^yuew/xei/os — ou  tov  oIkov  edQlere*  Plut.  de 
aud.  Poet.  xxir.  oikov  fiev  ttotc  tiJi/  oiKiap  /caXoDcij-^^ore  oe  njr 
ovGiav^  eaOierai  fxoi  0I1C09.  So  Claudian.  Epig*  in  Curet.  Lxxv. 
7^  Spurcos  avidae  lambit  meretricis  hiatus,  Consumens  luxu  flagi- 
tiisque  domum. 

.  —  X^p^^]  Josephus,  Ant.  xvii.  2,  6,  tells  us  thi^  sect  pre- 
tended to  a  more  exact  knowledge  of  the  law,  oh  yaipctv  ro 
Oeiov  7rpoa"7roiovfJL€V(x)v  vttyjkto  ri  yvvaiKwvlri^.  And  when  Alex- 
andra obtained  the  government,  they  insinuated  themselves  into 
her  favour,  as  being  the  exactcst   sect  of  the  Jews,   and  the 


CHAPTER  XXIII.  45T 

exactest  interpreters  of  the  law ;  and  abusing  her  simplicity^ 
did  as*  they  listed,  remove  and  dispose,  bind  and  loose,  and  even 
cut  off  men. 

—  Kal  7rpo(j>da€i]  kqI,  i.  q.  Kai  ravra,  idque,  Polybius, 
/uLOvoi  tHov  Kara  ^vpiav  vireaTticraVf  Kal  iraGos  i^eKeyl^avref 
ikiriSa^*  Accius,  frag.  177}  Nil  credo  auguribus,  qui  aures 
verbis  divitant  Alienas,  suas  ct  auro  locupletent  domos. 

—  /jLQKpa]  Sub.  Kara*  Theophylact,  eiri  iroKvv  j(p6vov, 
Maimonides  tells  us,  ^^The  antient  saints  or  good  men  used 
to  stay  an  hour  before  prayer,  and  an  hour  after  prayer,  and 
held  an  hour  in  prayer.'*'*  This  being  done  three  times  a  day, 
nine  hours  every  day  were  spent  in  this  manner.  On  this  account 
they  obtained  the  character  of  very  devout  men,  and  hereby 
covered  all  their  oppression  of  the  poor. 

—  KpijuLo]    Judicium,  et  poena  consequens  judicii. 

-—  Trepi(raoT€pov  Kpi/iia^  i.q.  fjL€i(^ov  KpifiQj  James  iii.  1. 
Chrysostom,  ira9  /jl€v  a^toi  Ti/uopia^  6  kqkov  ti  iroioiv*  6  oe  Kal 
nyv  aWiav  ano  ei/XajSem  Xafi^vwVj  koI  irpoc^tiixaTi  rairrff 
j(piiofA€vo^  T^  Trovrjpia^,  iroXKtp  jfokeirurrepa^  KoXatreo}^  vTrevOvvo^^. 

14.  icXccere]  As  Christ  opened  the  kingdom  of  heaven  by 
the  preaching  of  the  Gospel,  the  Scribes  and  Pharisees  by 
reviling  and  persecuting  him  might  probably  be  said  to  shut 
that  kingdom;  as  also  by  pretending  to  be  guides  to  others, 
and  refusing  themselves  to  go  in;  by  doing  all  they  could  to 
hinder  the  people  from  repenting  of  their  sins  and  believing  the 
Gospel. 

——  ovK  €urepr^€<r9€\    Scil.  cis  rijy  (iaaiKelav  tc5i'  oupavwv. 

16.  Tiji;  J^ijpdv]  Scil.  ytiv*  In  the  same  way  to  l^fjpoVf  for. 
TO  ^tipov  iriSov.  Strabo,  iii.  p.  211,  cid  re  to  raj^oy  Kal  iwl 
^fjpa^  TToXKaKis  eyKareXiTrov  ti^v  vadv.  Moschopulus  ad  Hesiod^ 
epy,  oSeueiv  eirl  ^17/oas,  vXeiv  Kal  areXXeaOai  ewl  QoiXaaarf^j 
'iropeveaOai  eir  afA(poT€pa)v'  a<fi  oov  ovoimaTa,  0069  eirl  ^fjpaSf 
trXow  Kal  o'ToXo?  ewl  OaXaTTijs*  Virg.  Georg.  i.  363,  In  sicco 
ludunt  fulicse.  Livy,  xxii.  2,  Quum  omnia  obtinentibus  aquis, 
nihil  ubi  in  sicco  fessa  stemerent  corpora  invenircnt.  In  the 
same  way  Homer,  II.  k-  27^  uses  uypa  to  express  the  sea. 

—  €va  irpoa^XvTov^  Beausobre  is  inclined  to  think  that  this 
is  meant  of  the  proselytes  of  the  Pharisees  in  particular,  they 
being  extremely  zealous  in  getting  men  over  to  their  party.  We 
find,  however,  that  the  zeal  of  the  Jews  in  making  proselytes 
was  so  remarkable,  that  it  was  taken  notice  of  by  the  heathens, 
and  turned  into  a  proverb.  Hor.  i.  Sat.iv.  ver.  ult.  ac  veluti  te 
Judsei  cogemus  in  banc  concedere  turbam.     £sth.  viii.  I7,  iroXXoi 


458  ST.   MATTHEW. 

Twv  eOiwp  ir€pieT€fi¥0VT0,    Kal  'lovSdtl^ov    via    Toy  4J>oliop  riv 
'iovSalwv. 

—  oTav  yevtiTou]    Scil.  €K€iyo9  Tr/tHxri/Xi/Toy. 

—  viotf  yeeviji]  See  v.  22.  Worthy  of  hell,  i.  q.  al^iov- 
See  Glass.  Phil.  Sac.  p.  97- 

-—  SmXorepov]  Though  agreeing  with  vioy,  will  be  translated 
as  an  adverb ;  more  openly  and  unlimitedly  wicked. 

It  was  the  complaint  of  the  Jewish  nation,  that  their  prosdytes 
were  ^^the  scabs  of  the  church,'*^  and  hindered  the  oomiog  of 
the  Messiah,  as  being  ignorant  of  the  law,  and  bringing  in 
revenge.  Justin  Martyr  informs  us  of  them,  Dial.  Tryph. 
oc  C€  vpoaiiXvToi  ov  fAovoy  ov  wurreiovtriv^  oKKa  ourXorefoy 
vjjLwy  li\a(r(f>iffULOV(riy  €19  to  ovofxa  avToVy  koI  ^fias  tovs  €ir  caccTkw 
'TTurrevovTa^  Kal  (f>ov€V€iv  Kal  oiici^eir  ftouXovrcu,  icara  irayra  yap 
vjulTv  el^ofioiowrOcu  trirevSovrai, 

16.  oStr/ol  Ti/0Xo2]    See  xv.  14. 

—  oiSey  eoTi]  i*  e.  Though  it  may  be  in  appearance^  it  is 
not  in  reality  an  oath;  it  has  not  the  power  ol  binding,  as 
appears  from  the  opposition  of  6(f>€i\€i' 

—  T^  Xpvtr^  Tov  vaov^  By  these  words  some  would  under- 
stand the  gold  which  adorned  the  temple;  others  the  sacred 
utensils,  see  Numb,  v.:  Exod.  xxv. :  others  the  treasures,  vis. 
•what  was  put  in  the  thirteen  chests  in  the  court  of  the  women: 
what  was  offered  by  direction  of  the  law:  and  the  corban,  the 
vow  made  by  which  was  held  as  sacred  amcmg  the  Jews  as  oaths 
wherein  the  name  of  God  was  used.  It  seems  indeed  that  they 
taught  that  oaths  by  the  creatures  might  be  used  on  trifling 
<xrcasions,  and  violated  without  any  great  guilt:  undoubtedly 
covetousness  and  interest  had  a  great  share  in  this  judgment 
of  theirs. 

-—  6(p€i\ei]  He  is  a  debtor,  i.  e.  he  is  obliged  to  perform 
his  oath. 

17*  Tk  yap^  Quis  non  videt  particulse  yap  manifestam  vim 
esse  aiTioXoy iKi^v^  Hoogeveen,  Doctr.  Part.  c.  xii.  Sect.  4.  §1. 
The  Apostle''s  words  are  a  fit  comment  on  this  passage,  Heb.  ri. 
16,  For  men  verily  swear  by  the  greater. 

19.  TO  ayidl^ov  to  iwpov]  Exod.  xxix.  37,  Whatsoever 
toucheth  the  altar  shall  be  holy. 

20.  6  o/uLoaa^'l  Several  MSS.  have  o  o/uyi;a»i/,  which  seems  a 
gloss. 

— •  ofipvei  €1/  ai/TijjU  Kal  ev  wao't,  &c.  J  i.  e.  He  sweareth  by  him 
whose  altar  it  is,  for  the  accessory  follows  the  principal :  and  an 
oath  mubt  be  supposed  to  be  by  something,  which  can  testify  to 


CHAPTER    XXIII.  459 

the  truth  and  punish  the  falsehood  of  it:  and  so  lie  that  thus 
swears,  must  in  all  reason  be  supposed  to  swear  by  that  God 
also,  to  whom  the  altar  belongs.  In  any  other  light,  an  oath 
by  the  creature  is  absolutely  ridiculous,  because  a  creature 
neither  has  knowledge  with  respect  to  the  matter  of  the  oath, 
nor  power  to  punish  the  perjury. 

—  KaroiKovuTi]  Very  many  MSS.  read  KaToudiaavn,  which 
Griesbach  approves. 

The  Jews  had  borrowed  several  profane  oaths  from  the 
Heathens,  and  provided  the  name  of  God  was  not  expressly 
mentioned  in  them,  they  fancied  that  such  oaths  were  not 
binding. 

—  aTToieKarovre^  This  word  is  peculiar  to  the  Alexandrine 
dialect,  and  not  found  at  all  in  the  writings  of  the  Attics :  we 
also  meet  with  it  in  Gen.  xxviii.  32.  Joseph.  Ant  iv.  4,  3, 
uses  ri}y  SeKCLTfiv  reXeiv,  Lightfoot  quotes  from  the  Rabbinical 
writings,  <^  This  is  the  general  rule  about  tythes.  Whatsoever 
serves  for  food,  whisttsoever  is  kept,  (i.  e.  which  is  not  of  common 
right)  and  whatsoever  grows  out  of  the  earth,  shall  be  tythed.^ 

-—  TO  iiSvoaMov\  Sub.  Xa'xavovj  Mich,  in  Bos.  EU.  Gr.  p.  143. 
i.e.  of  the  most  common  and  insignificant  herbs  which  consequently 
could  not  pass  for  fruits  of  the  earth,  of  which  tythes  were  to 
be  paid  according  to  the  law,  Deut.  xiv.  23:  xxvi.  12.  Pliny, 
H.  N.  XIX.  8,  Menthss  nomen  apud  Graecos  suavitas  odoris 
mutavit. 

-*- aFJidov]  Dill;  a  species  of  herb  so  called,  from  ai^a>and 
0elK,  Etymol.  M.;  for  its  stalk  runs  up  to  the  height  of  a  cubit 
and  a  half.  Virg.  Eel.  ii.  48,  Et  florem  jungit  bene  olentis 
tmethi. 

— -  T^y  Kpio'iv^  Toy  eXeov,  Ttjv  iriaTiv]  These  words  seem  to 
be  taken  from  Micah  vi.  8. 

Faith  in  Grod,  or  as  St.  Luke  xi.  42,  expresses  it,  love  of  God 
is  the  foundation  of  all  piety ;  mercy,  of  all  that  charity  we 
owe  to  our  brother ;  judgment,  of  all  righteous  dealing.  Now 
that  the  Pharisees  wanted  this  faith  and  love  to  God  was  visible 
from  their  hypocrisy  ;  that  they  were  full  of  rapine  and  injustice 
we  learn  from  ver.  25 ;  that  they  were  a  crafty  sort  of  men, 
prone  to  envy  and  hatred,  from  Josephus,  Ant.  xvii.  2,  6. 

—  Kqxeiva  firi  aff^iivai]  Though  the  giving  the  tythes  of 
herbs  was  not  expressly  enjoined  by  the  law,  Christ  does  not 
however  disallow  of  it,  because  it  was  a  thing  not  evil  in  itself, 
and  tliat  moreover  had  been  instituted  by  the  Jewish  church. 


460  ST.   MATTHEW. 

24.  SivXi^ovrei]  i.  e.  Which  strain  what  you  drink,  for  fear 
of  swallowing  a  gnat.  This  is  an  allusion  to  a  custom  the 
Jews  had  of  straining  their  liquors  before  they  drank,  for  fear 
of  swallowing  any  insect  that  might  be  unclean.  Maimonides, 
jn  his  treatise  of  forbidden  meats,  ii.  20,  affords  a  remarkable 
illustration  of  our  Saviour^s  expression:  ^^He  who  strains  wine 
or  vinegar,  or  strong  drink,  and  eats  the  gnats  or  flies  or  worms 
which  he  hath  strained  off,  is  whipped.""  Passing  the  liquor 
'through  a  strainer,  that  no  gnat  or  part  of  one  might  remain, 
grew  into  a  proverb  for  exactness  about  little  matters.  Theoph. 
in  loc.  TOP  Kwvunra  owXv^ovra^  tqvtovs  ovofia^ei,  cJs  to,  ptew 
fxiKpd  afiapnifiaTa  irapa^vkaTTofiivov^'  tjov  oe  KOfiijXov,  ^toi 
Ta  fieyaXa,  KaTairlvovra^  xal  TrapopwvTa9»  Hilary  also  explains 
it,  peccata  levia  vitare,  et  grandia  devorare. 

—  Tov  KwvQyira^  &c.]  Middleton  says,  in  proverbial  allusions 
like  this,  it  is  usual  in  most  languages  to  make  the  subject  of 
the  remark  definite ;  and  this  is  perfectly  natural :  for  alluacms 
suppose  the  thing  alluded  to,  to  be  known;  and  no  allusions 
are  more  readily  apprehended  than  those  which  are  made  to 
proverbs  and  fables.  Perhaps  therefore  the  spirit  of  the  original 
would  have  been  best  preserved  by  translating  ^^the  gnat,  the 
camel.''  Of  this  form  in  our  own  language,  Ray's  Proverbs 
will  supply  a  multitude  of  examples.  Aristot.  H-  A.  v.  19, 
o\  oe  Kfivwire^  €K  aKwXijKwv  oi  ylvovrai  €k  t^9  irepi  to  o^w 
iXvoSf  &c.  and  iv.  8,  6  oe  Kwvtar^  irpo^  ovoev  y\vKv  irpoaToe^ei^ 
oKka  TTpo^  ret  ol^ea,  Phal.  Ep.  86,  K(ll>vu)iro%  eXii^a^  'Ii^9  oim 
aXeyi^eu  Liban.  Ep.  1597)  ^^  ^^  e^wv  toiovtov,  otov  KtiiW^ 
eX€(l>avTi  wapaficLXXofievo^, 

—  Karairtvovre^^  Used  not  of  liquids  only,  but  of  solids: 
to  swallow  down.  Joseph.  B.  J.  v.  10, 1,  toi/9  fiev  xpvaov^y  w 
fktl  (PwpaOeiev  vtto  twv  Xj/ottiSi/,  KaTeiriPov :  vi.  7*  3,  Ktpf  €i 
Tivo^  eipoiev  Tpo(f>fjv,  dp7rd([ovT€i  ai/uLart  '7re(f>\fpiuLevijv  Karevtvow, 
Philo,  II.  Alleg.  p.  103,  KareaOlei  kqI  (ii(ipoiaK€i  Kal  fietrroi  co< 
KaTawivei  rd^  ev  avrtp  anyXay.  De  Jos.  p.  641,  eirra  (orrajfi/s) 
Xeirrov^  Kal  dcrOevel^  dvairef^vKevai  'irXtfaioVf  v<j)  wy  eiriopapuomsv 
KarairoOrivai  top  evcrTa')(yv  iruOjuLeva. 

This  the  rulers  and  Pharisees  did,  in  not  admitting  the  thirty 
pieces  into  the  treasury  because  it  was  the  price  of  blood,  and 
yet  with  those  very  pieces  hiring  Judas  to  procure  the  shedding 
that  blood :  and  by  scrupling  to  enter  the  judgment-hall  lest  they 
should  be  defiled,  but  not  scrupling  to  shed  the  blood  of  the 
innocent ;  John  xvlii.  28. 


CHAPTER  XXIII.  461 

25.  T^  irapoyjfico^l  Some  MSS.  read  t^  irapoyj/lSoi  koI  tw 
nrlvoKOi,  pix)bably  from  Luke  xi.  39.  Mseris  Alt.  7rapo\lflSa, 
tjJf  iroiav  iml^av,  'ArriKok'  Trapoyf/liaj  to  <tk€vo9,  'EXXtiwKikl 
Pollux,  X.  87>  Taj  oe  Tra/oo^ioaj  i?  M^f  TrXeioTti  j(pfiaK  cXcyj^ei 
Tovvofiia  eirl  iwH^fi^  jf  ^^w/mod  riyoif  ^  Heafiaro^  evreXovf,  o  iarg 
vapo>\fri(jcujBai,  reQev.  ov  fkvjv  oKka  Koirl  to  ayyeiov  €\kt€op 
Tfip  KkijaiVf  ov  yap  a-yOo/icu  ra  trumjOff  t£v  ovojJLaTwv,  xav  irapd 
TIM  Twv  ffTTov  K€KpifAivwv  evpw,  irapaywv  6(9  XP^'^*  Juv.  in. 
142,  Quam  magna  multSque  paropside  coenat. 

— -  yivowriv  c^]  The  preposition  omitted  Luke  xi.  39:  and 
below,  ver.  27:  as  in  Soph.  Philoct.  897)  koI  iwroafiia^  yefiwr: 
Aristoph.  Plut.  811,  ai  ie  Xiiicvdoi  /nvpov  ye/jtowri. 

—^  curfKuriof]  In  several  MSS.  some  versions,  and  Fathers, 
the  reading  is  aSiKla^j  which  Griesbach  has  admitted  into  the  text. 
This  may  be  supposed  to  suit  the  character  of  the  Pharisees 
l)etter.  For  Joseph.  Ant.  xviii.  1,3,  tells  us  oi  tc  yap  ^apuraloi 
Ttiv  iiairav  i^evTeXi^ouaiVy  ovSiv  619  to  fxaXoKwrepov  evSiSovre^, 
The  reading  oKaOapaia^  clearly  owes  its  origin  to  the  gram- 
marians. The  difficulties  in  the  readings  here  Wassenberg  thinks 
have  arisen  from  glosses.        ' 

Philo  de  Cherub.  T.  i.  p.  156,  to  flip  (Tti/iaTa  Xovrpol^  xai 
KdOapcrioi^  airoppvirrovTaiy  ra  Se  >/^i/;(^9  TrdOri  eicri>^aa0ai,  ok 
KaTappinraivera^  6  fiioi^  ovt€  fiovXoyrai  ovre  iirirfiSevouai,  xal 
X€V)(€ifJiovovvT€^  fjL€v  €19  TO  Kpo,  /3ao<^€iM  airovoa^CwcTiv,  OiCiyXf- 
OWT0U9  eadfiTa^  ainceypixevoij  ouivoiav  oi  K€KfiXidfo/jL€vtjv  ^XP* 
TWM  aovTwv  €i<TayovT€9  ovK  aioouyrai. — \epovpyeiv  ToXimmnv 
yo/uLi^oyre^  rov  tou  OeoS  o(p0aXfWv  to  erroy  fuiva  opav,  iJXiW 
avvepyovifToSi  aXX'  ovj(l  vpo  twv  efi(pavwv  to  a(f>aw^  Kara" 
Oeaadcu* 

26.  Ti/^Xc]  It  may  be  observed,  that  our  Lord,  no  longer 
under  restraint  from  fear  of  apprehension,  as  being  on  the  point 
of  offering  himself  a  willing  victim,  reproaches  the  Pharisees  in 
stronger  terms  for  their  pride,  hypocrisy  and  wilful  misappre- 
hension of  the  spirit  and  intent  of  the  law  of  Moses.  In  tbisu 
passage  he  has  been  supposed  to  allude  to  a  custom  prevalent 
among  the  more  ostentatious  of  them,  of  covering  their  head  and 
eyes  lest  they  should  look  upon  the  wickedness  of  the  world,  or 
on  any  thing  which  might  incite  them  to  evil.* 


•  Whilst  however  we  find  our  Saviour  on  all  occasions  censuring 
them  for  perverting  the  law  of  Moses  and  for  making  the  commandment 
of  God  of  none  effect  by  their  multiplied  and  unauthorized  traditions^ 
rebuking  their  hypocrisy,  pride  and  worldly-mindedness;  Bp.  Blomfield 


469  ST.   MATTHEW. 

— -  Tciiboi^  K€Koviafievoi^^  The  Jews  esteemed  that  a  man 
contracted  a  legal  pollution  by  touching  even  the  outside  of  a 
sepulchre,  or  grave :  see  Numb.  xix.  16.  In  order  to  avoid  this 
pollution  therefore,  the  Sanhedrim  at  stated  times,  as  e.  g.  on 
the  first  of  Adar,  when  they  repaired  the  highways,  sent  out 
persons  to  examine  the  graves  that  were  going  to  ruin,  and  by 
time  or  accident  become  scarce  distinguishable,  and  to  mark  them 
with  lime  tempered  with  water.  They  did  not  ranrk  tho0e  that 
Were  manifest,  says  Maimonides,  but  those  that  were  doubtful 
or  concealed.  These  marks  were  renewed  from  time  to  time; 
for  the  weather  and  growth  of  grass  would  soon  efface  them. 
KeKovia/aiivoi  therefore  will  signify  the  graves  which  hare  had 
these  cautionary  marks,  and  have  lost  them  again ;  see  Luke  xi. 
44,  aSifXaf  being  covered  with  verdure. 

Shaw  in  his  Travels,  p.  285,  after  describing  the  sepulchres  of 
the  East,  adds,  that  all  these  different  sorts  of  tombs,  with  the 
very  walls  likewise  of  the  indosures,  are  constantly  kept  clean 
white-washed  and  beautified.  And  we  learn  from  athex  travellers 
that  it  was  also  customary  to  plant  herbs  and  flowers  either  upon 
or  close  tQ  the  grave,  particularly  myrtle. 

28.  futrroi  iare  aVo/uuas]   Sub.  ec.     See  Bos.  Ell.  6r.  p.  418. 

29.  oucoiofufiTB^  See  1  Mace.  xiii.  37»  &^-  Grotius  says  the 
four  following  verses  are  to  be  considered  as  one  sentence:  of 
which  perhaps  ver.  31  may  be  a  parenthesis. 

—  Koafielre]  Josephus,  Ant.  xvi.  7>  1>  from  Nicholaus 
Damascenus,  mentions  Herod^s  repairing  in  a  very  splendid 
manner  the  sepulchre  of  David.  This  was  a  piece  of  respect 
which  most  naitions  have  paid  to  persons  of  distinguished  merits 
especially  to  those  who  fell  in  a  good  cause.  Xen.  Hist.  6r.  vi. 
4,  7)  K€u  iKotTfxfiaav  c^  tovto  to  juLV^fia  o\  Bi/jSaioc  irpo  vrffi 
fiaytfi.  And  Mem.  ii.  2, 13,  eav  ti^  t£v  yovewv  TeKevrtio'dwTtt^ 
TOV9  Ta(f>ov9  fiff  Koafirii  kqI  tovto  e^cTol^ei  ti  itoKl^  er  to<^  tH^ 


well  observes^  we  should  be  careful  to  distinguish  between  the  muld- 

§Iied  and  fanciful  refinements  which  the  Jews  from  the  time  of  the 
eleucidse  had  built  upon  the  law  of  Moses^  and  the  more  andent  and 
.traditionary  interpretations  of  the  prophetical  parts  of  Scripture^  the 
origin  of  which  may  with  probabiuty  be  dated  from  the  Babylonish 
captivity.  To  these  as  the  sound  and  legitimate  expositions  m  God's 
word,  our  Saviour  and  his  Apostles  frequently  refer.  To  these  St.  Paul 
alludes ;  and  in  his  Epistle  to  the  Hebrews  he  takes  for  granted  that 
the  comments  of  the  Kabbis  upon  the  prophetical  parts  of  the  Bible 
were  in  the  main  founded  upon  truth. 


CHAPTER  XXlll.  463 

ap')(ovTwv  SoKificuTiaK*  Joseph.  Ant.  xiv.  11)4,  rcuj>ov  Se  iKooMei 
Ty  irarpL 

Glass  understands  both  verbs  in  each  member  of  the  sentence, 
see  Phil.  Sac.  p.  640.  And  as  Koapueiv  is  distinguished  from 
diKc^fielvj  the  W(H:ds  have  been  understood  to  express  the  other 
honours  which  the  Jews  were  wont  to  pay  to  the  sepulchres  of 
the  pious.  Extraordinary  honours,  we  read,  were  paid  to  th^ 
sepulchre  of  Mordecai. 

— •  /uuri7/bi«^a]     Suid.  fivrnmeiov'  6  Ta<f>oi» 

30.  i7/i€v]  In  very  many,  and  some  of  the  best  MSS.  the 
reading  here  and  afterwards  is  iifuda^  which  Griesbach  and 
Matthsei  have  received  into  the  text  "Hfifiv  was  seldom  used 
by  the  Attics  for  ^m,  but  was  the  usual  imperfect  in  the  Alex-* 
andrine  dialect.  See  Jos.  v.  1:  Neh.  i.  4:  ii.  11:  Matt.  xxv.  35. 
Maeris,  ifF,  arri  rod  i^Vf  'AttmciiJs.  ^/u^^»  'EXXj/i^ofw.  The 
later  Greeks  began  to  use  171;^  whence  it  is  probable  that  some 
transcriber  substituted  it  here. 

—  iu  T^  aqmri]  For  ^v^.  Dion.  Hal.  A.  R.  xi.  p.  732, 
ovc€  01  oirXwv  Kal  aifiaTo^  ini^vKiov  jfwpely  rrpo^  to  Stifuyrucw* 
Vice  versa,  Ovid  uses  nex  for  sanguis,  Ar.  Am.  11.  713,  Illis 
te  tangi  manibus  Brisei  sinebaa,  Imbutse  Phrygii  quae  nece 
semper  erant. 

31.  ware]    See  Hoogeveen,  Doctr.  Part.  c.  lvii.  Sect.  15.  §  7^ 
— •  fAaprvpeiTe   coirroTf ]    i.  e.    kuO'   iaurwu,    or  €0*   iavrov^. 

Glass.  Phil.  Sac.  p.  147. 

— —  i/ioi  SoTe]  See  v.  45:  John  viii.  44.  Glass.  Phil.  Sac. 
p.  241.  You  pretend  to  honour  the  memory  of  the  prophets,i 
and  to  blame  your  fathers  for  having  been  so  cruel  as  to  persecute 
and  to  kill  them:  but  notwithstanding  all  your  protestations^ 
your  whole  conduct  shews,  and  will  hereafter  more  plainly 
demonstrate  that  you  are  the  genuine  offspring  of  such  parents^ 
and  you  will  fill  up  the  measure  of  their  iniquities.  See  Bp. 
Taylor's  Works,  Vol.  v.  p.  450. 

32.  vfuiis  irXfipwaare]  A  very  few  copies,  and  those  not  of 
the  highest  value,  read  ewXtifMiaare,  But  as  they  are  unsup* 
ported  alike  by  antient  versions  and  ecclesiastical  writers,  thi» 
reading  cannot  be  admitted.  The  expression  is  one  which  the 
Jewish  teachers  frequently  use.  Origen,  Chrysostom,  and  Theo- 
phylact  say  ov  irpoardTTwv  tow  iroifjcai  Xeyei  to  irXffpioo'aTe, 
oXXa  av/ifioXov  ti  alyiTTerai.  See  1  Kings  xxii.  22:  2  Kings  ii. 
17:  John  xiii.  27-  Virg.  Mn.  iv.  381,  I,  sequere  Italiam  ventis. 
Serviusy  Satis  artificiosa  prohibitio,  quse  fit  per  concessionem. 

Herod,  i.  91,  Kpoicros  Se  Tri/uLirTou  yovio^  afAopraia  e^eirXifcrc. 


*84  ST/MAttHfi\f*.* 

—  *ro  fjLei'fjiov^  Sub.-  t£v  ifiapriwv.  1  Thess;  ii.  16.  See 
Glass  Phil.  Sac.  p.  1216. 

33.  o<f)€i9s  yevviifxaTa  exiovwv]    See  iii.  7- 

—  TTttli?  0i/'yi7Te]    For  irws  ipeu^eade ; 

— -  KDio'ew?]    Punishment.     Phavorin.  Kpicri^'  tj  KoXaat^. 

34.  did  TouTo]  These  words  have  been  variously  translated, 
some  reading  them  propterea,  and  connecting  them  with  ef 
avTwv  aVo/crei/ciTc,  &c.  Wolf  and  others  think  they  answer 
to  a  Hebrew  expression ;  and  should  be  rendered  interea,  posthac, 
BO  as  to  be  the  same  with  ev  rovry,  iiri  roirry.  Others  connect 
them  with  the  last  worda  of  ver.  33,  dissemblers,  how  on  account 
of  those  crimes  which  ye  have  already  committed,  will  y^  escape 
the  very  heavy  punishments  of  another  life?  Others  again 
suppose  them  a  mere  form  of  transition,  and  in  translating  to 
be  omitted  as  xiii.  52:  and  Mark  xii.  24,  coll.  Matt.  xxii.  29. 
Euthym;  refers  them  to  ver.  32,  Sidrt  fieWere  TrXfipHaai  to 
fiiTpov  T^  KQKia^  Twy  irarepwv  vfiaiv. 

—  ciTroo-reXXw]  Has  the  force  of  dwoareXui.  In  Luke  xi. 
49,  i}  (Tixpia  Tov  Qeov  eiTreVj  airoaTcXw,  &c. 

—  irpoff^ra^y  (ro<pov^f  ypajuiiaTel^^  Christ  so  calls  the  first 
preachers  of  the  Gospel  to  adapt  hunself  to  the  style  of  the 
Jews ;  as  is  evident  from  the  parallel  place  in  St.  Luke  xi.  49,* 
aTTOcrreXaJ  ek  airoik  Trpap^ra^  Kal  'AirocrroXoi/y.  TlptKf>riTai 
is  used  in  the  more  extensive  sense  of  interpreters  of  the  will 
of  God. 

^-  Kal  ef  avTwv^  Scil.  Tiva?,  Mich,  in  Bos.  Ell.  Gr.  p.  268: 
as  Luke  xi.  49:  xxi.  16:  John  xvi.  ly*.  Numb.  xxi.  1. 

—  airoKTepelre,  &c.]  This  they  did,  stoning  Stephen,  Actt 
vii.  59 :  cutting  off  James  with  the  sword.  Acts  xii.  2 :  scourging 
Peter  and  the  Apostles,  Acts  v.  40:  and  persecuting  Saul  and 
Barfiabas  from  city  to  city. 

—  (rraupwaere]  Grotius  here  supposes  Christ  ranks  himself 
among  those  prophets  and  doctors,  which  the^  Jews  were  to  kiB 
and  persecute:  as  there  do  not  seem  to  be  any  instances  of  the 
Romans  inflicting  this  punishment  upon  any  of  the  Chri^tiaik'* 
preachers,  in  consequence  of  any  exertions  of  the  Jews. 

—  fiacrrtywaeTe^    See  x.  17 :  Acts  xxii.  19. 

36.  o7ra>y]  To  the  end  that.  It  seems  to  denote  the  everit 
rather  than  the  design  and  intention  of  God.  So  ira  is  used 
John  IX.  2,  3:  xii.  40.  Glass.  Phil.  Sac.  p.  639,  Unde  eveiliet 
ut.  Hoogeveen,  Doctr.  Part.  c.  xxxviii.  Sect.  4.  §  1.  woiiW 
translate  it,  Ut  in  vas  redundet,  or  ut  hoc  modo  redundet,  #athe^ 
than  ita  ut  redundet.  i  ♦ 


CHAPTER  XXIII.  465 

—  iXOn  i<f!  i/juof]  viz.  The  national  punishment  of  all  the 
blood,  &c.  It  was  an  observation  of  their  own  wise  men,  from 
Gen.  XV.  16,  That  God  taketh  not  vengeance  of  a  nation  till 
they  have  filled  up  the  measure  of  their  sins.  The  Jews  of 
that  generation  doing  this  to  the  utmost,  and  by  the  pleasure 
they  took  in  doing  not  only  the  like,  but  even  more  bloody 
actions,  they  became  ex  post  facto  partakers  with  their  fore- 
fathers in  their  sins;  and  being  not  deterred  from  the  like 
actions  by  all  the  punishments  which  they  had  suffered  by  them 
in  the  captivity  of  their  whole  nation,  they  made  it  both 
eqiiitable  and  necessary  this  punishment  should  fall  on  that 
generation. 

^  iray  oXiMa  ciKaiQv\  For  atfia  iravriav  rwv  cucalwy  as 
Luke  xi.  60,  to  aliia  iravrwv  twv  Trpo(f>ifT(iv.  See  Jer.  xvi. 
13:  Isai.  Ixv.  7;  coll-  Ezek.  xviii.  2,  4,  20:  1  Thess.  ii.  16. 

—  €Kyyv6iJi^vov\  Lucian.  Pseudol.  xxix.  Vol.  iii.  p.  186,  ew 
TO  affjfCLict^^^n-o'  eir^vi/eiv  xal  oaa  oWa  KoXa  toIs  troii  Xoyoi^ 
^iravOei,  SchoL  to  Se  toi  €K')(yv€iv  Kai  aoiopOuyroVm  eirel  j^eeo 
fiev  eirla-TaTai  ij  'EXXi/i^c/ti;  XP^'V,  ^i/rw  oe  ouSeiro)  eyxcKpiTcu 
Ttj  *£XXaoi  yXwcrari. 

—  airo  Tov  oijuiaTo^]  Palairet  says,  A  quo  tempore  sanguis 
effusus  est,  &c.  As  Soph.  Electr.  11.  waTpo^  e/c  (^ov(0v.  where 
the  Schol.  observes  €k  0oi/qii/.  '  d0*  ov  jqjovov  eyevovTo  oi  (povoi 

'tov    irOTpOi    (TOV. 

•i —  Za-)(aplov]  This  could  be  no  other  than  Zacharias  the 
son  of  Jehoiada,  whom  Joash  ordered  to  be  stoned,  as  we  find 
it  related  2  Chron.  xxiv.  20,  21 :  for  no  other  but  he  was  slain 
between  the  sanctuary  and  the  altar  of  whole  burnt-offerings 
which  stood  without  the  holy  place.  If  it  be  objected  that 
Zacharias  is  here  named  the  son  of  Barachias,  and  not  of 
Jehoiada,  it  may  be  observed  in  answet  that  there  were  persons 
among  the  Jews  that  frequently  changed  their  names  for  some 
€i  much  the  same  signification.  Jehoiada  signifies  one  that 
confesses  the  Lord,  and  Barachias  one  that  blesses  the  Lord. 
3esides  we  learn  from  Jeroilie,  that  in  the  Hebrew  Gospel 
according  to  the  Nazarenes,  Zacharias  was  called  the  son  of 
jehoiada:  but  considering  the  freedoms  that  have  been  taken 
with  that  Grospel  in  other  places,  we  cannot  account  it  sufficient 
authority  for  changing  a  term  which  is  supported  by  the  amplest 
evidence.  Wall  thinks  our  Saviour  means ;  some  man  of  that 
flame,  whom  the  Jews  had  slain  lately,  since  the  times  of  the 
(Nd  Testament  history.  Others  again  suppose  it  to  be  -  an 
officious  addition  of  som^  early  transcriber,  who  might  confound 

Gg 


466  ST.  MATTHEW. 

this  martyr  vrith  iZftchariah  one  of  the  twelve  minor  prophets, 
who  was  the  son  of  Batuch,  but  who  does  not  appear  by  any 
means  to  have  been  murdered.  St.  Luke,  xi.  51,  has  this  same 
discourse,  and  the  name  Zacharias,  but  not  his  father^s  name. 
See  Lightfoot's  Works,  Vol.  i.  p.  2040,  and  Vol.  ii.  p.  237- 
Kidder^s  Dem.  Mess.  Part  ii.  p.  7^.  Tillotson'^s  Sermons,  Vol. v. 
p.  1282. 

He  died  as  Christ  and  his  Apostles  were  to  do,^  for  reproving 
the  Jews  for  their  transgressions  and  revolt  from  God,  and 
was  the  son  of  one  who  had  shewed  great  kindness  to  them. 

—  €(j>ov€vaaT€]i  This  seems  to  oppose  the  opinion  of  those 
who  fancy  that  the  Zacharias  here  mentioned  was  the  son  of 
Baruch,  and  killed  by  the  Zealots  in  the  temple  a  little  befwe 
the  destruction  of  the  city.  The  whole  context  seems  to  have 
a  reference  to  what  was  past;  and  not  to  agree  with  KrebsV 
notion  that  this  is  a  prophetic  future. 

—  fiera^u  toS  vaov  Kal  tov  6v<Tia(rTfipiov\  This  was  the 
altar  of  whole  burnt-offerings  which  stood  in  the  court  of  the 
priests,  near  the  veil  tov  vaovi  for  the  altar  of  incense  was 
€1/  T^  va^'  Joseph,  Ant.  viii.  4,  I,  to  Se  dvataamipiov  to 
y(aXK€Op  UTTfiai  irpo  toS  vaov  avrucpv  T^y  Qvpa^y  a>s  avoiyOeunfi 
avTo  KaTa  irpoatairov  eli/ac,  Kal  /3Xex€(rda<  rds*  iepoupym,  xm 
Ttju  raJr  Ovaitiuv  troXvTcXeiav,  And  Ant.  x v.  11,  5,  oirov  toTj 
lepevaip  elaeXOeip  e^ov  i/i/  fiovoi^,  o  vao9  ey  TovTtp,  koI  irpo 
avTov  lia>fA09  fjy,  €(f>  ov  rav  Qvata^  oKcKavrifiev  r^  OecS.  And 
PMlo  de  Vit.  Mos.  T.  ii.  p.  151,  tells  us  tov  ^  ip  viraiBp^ 
fiwfAOV  eitaOe  icaXeii;  Ovatao'TiipioVf  waavel  TfipfjTiKOV  Kal  ij>ukaK' 
Tirol/  ovTa  OwTuHv, 

36.  rj^ei]  Very  many  MSS.  before  if^ei  read  oTiy  whidi  might 
be  much  more  easily  omitted  than  added  by  transcribers.  ^ApLfft 
\eyw  vfiiv  occur  both  with  and  without  it :  as  vi.  5,  16 :  xix.  28- 

—  TavTa  xai/ra}  i.e.  The  punishments  that  are  justly  due 
to  the  crimes  of  the  Scribes,  the  Pharisees,,  and  the  greatest 
part  of  the  Jewish  nation. 

—  €7r}  Tfjv  yeveav  TavTfiv\  Theophylact  interprets  eir2  twj 
TOT€  oi/ray  *iovoaiovs.     See  xi.  26. 

37*  *lepov(TaXvi^'\  i.  e.  Not  only  the  inhabitants  of  this  city, 
but  of  all  Judea.  So  the  word  signifies  elsewhere,  whea  neither 
the  city  is  mentioned,  nor  is  it  taken  metaphorically  for  the 
heavenly  Jerusalem  :  ^as  in  2  Kings  xix.  21 :  2Chron.  xxviii*  10: 
Isai.  xxxvii.  22:  Lam.  ii.  14,  15;  E?.  ix.  8:  Joel  iii.  6:  Lukeii. 
38:  xxiii.  28.  The  punishment  also  denounced  belongs  to  all 
whom  Christ  would  have  gathered,  ver.  37- 


CHAPTER  XXIH.  467 

The  repetition  of  the  name  gives  additional  force  to  the 
censure;  and  marks  the  strong  emotion  of  bis  mind.  Clem. 
Alex.  Peed.  i.  9,  p,  123,  jj  eiravacl'Trkwnis  tow  oi/o/iaroy  layupaif 
Ti^v  eiriirXfj^tp  Trm-oifirat.  So  Aristoph.  Acharn.  27,  eipfjptj 
o  atrofs  €(TT€Uf  irporrifAwr'  oi^y,  w  iroXisr^  iroXi9.  See  also  Pax. 
S46.     Eupolis  in  Atbenaeus  xix.  ^Q  iroXi?^  iroXiv^  iik  citv^ifi  d 

— 17  diroKT€iyov<Ta]  Present.  Erasmus  says,  Perinde  quasi 
dicas,  interfectrix  prophetarum,  quae  et  ocddisti,  et  occidis, 
^t  occisura  es.  See  Neb.  ix.  29:  1  Kings  xviii.  13:  xi^.  10,  14: 
Jer.  ii.  30 :  xxvi.  23. 

—-  avTfiu]  i.  q.  eai/rifv  for  aeaur^v,  it  being  common  in  the 
East  to  place  verbs  or  pronouns  of  the  third  person  after  the 
first  or  second  person  following  a  relative  pronoun,  or  participle. 

-—  TO,  Teicyd  croi;]    See  Glass.  Phil.  Sac.  p.  101. 

•^  oy  Tpirov^  For  Koff  oy  rpowov,  which  we  meet  with^ 
Acts  XV.  11. 

—  eTri<TvvQy€i\  i.  q.  avvdytt*  Glass.  Phil.  Sac.  p.  184. 
Eurip.  Here.  Fur.  71  >  01  ff  *UpacXctoi  woi^e?,  01/9  virowripov^ 
IScJta>  veoaaovSf  opyi^  W9  vip€i/jL€yfj»  Androm.  442,  ^  koI  wocaify 
Tovc    vnro  irrepwv  <nraaa%.     Troad.  746. 

—  opyisi\  A  hen :  a  comparison  known  from  the  earliest  times 
to  the  Jews,  and  frequent  and  familiar  among  them :  a  meti^hor 
too,  suited  to  the  genius  of  Christ'^s  religion. 

Galen,  de  Facult.  Aliment.  iii«  opyiOa^  oyoficJ^ovTwy  riv  7r<zkcuw¥ 
awdvra  rci  tmfvd  ^wa  xal  StTrooa,  Toit  vvv  '^EXkfiaiy  iOov  fj^tf 
yiyoy€  Tck  vir  itcelvcoy  aXdcro/oc&x?  KoXiw/uLeuat  fiova^  ovtw 
wpo<rayop€veiy.  Martial,  xiii.  68,  Ipse  suas  nunquam  Barbanis 
edit  af^ea. 

•*-  awe  YJ^eXiferarc]  The  names  of  towns  and  countries  often 
followed  by  a  plural  verb.  Philostrat.  Vit.  ApoU.  v.  24,  ly 
AjtyuirTos  ^  jJ  OMD  /nearol  OeoXayla^  wrcs,  Kal  (f^otrija'ai  aurop 
€19  fjOff  Tci  avTtiv  jJi/j^oKTo.  Also  ij  fjLcy  oiy  AlyuimK  woe 
9Uf€a")(€Vf  dweipnKore^  ^^1;  ii  a  exie^oi/ro.  So  Cato  in  A.  Gell. 
III.  7*  Propter  ejus  virtutes  omnis  Grsecia  gloriam  atque  gratiam 
praecipuam  daritudinisin  clntissimse  decoravere  monumentis,  signis, 
statuis. 

38.  cz^icTcu]    For  a^iyerercu. 

-^  0I1C09]  May  be  understood  of  Judea,  Jerusalem,  and  the 
temple.  The  Latins  use  patria  and  domus  promiscuoudy.  Cic. 
ad  Att.  VIII.  2 :  Sallust.  Cat.  44. 

— *  ^/oiy/tiopj    Lysias,    Or.  6,    axai9  fxky  tiy  icai  /Aovoi^  eptf/uuyu 

gg2 


468  ST.   MATTHEW. 

ic  Tov  OIIC0U  yevo/meuov'  Philo  »de  Abrah.  p.  384,  ay ova^  yap 
owra  kqI  areipay  Selaaaa  /jltj  Kara  to  iravreXe^  epti/uLos  yerca^ 
o  6eo(f>i\rfi  oiKiK  a'7ro\€i(j>6^- 

39.  ax*  apri]  This  relates  to  the  times  that  immediately 
followed  the  ascension  of  Christ .  into  heaven ;  the  sending  down 
of  the  Holy  Ghost,  and  the  destruction  of  Jerusalem.  For  then 
great  numbers  of  the  Jews  being  persuaded  that  he  was  the  Mes- 
siah embraced  his  Gospel,  and  would  have  been  glad  to  have 
uttered  those  Hosannahs  which  they  could  not  hear  the  child- 
ren pronounce  without  anger  and  indignation.  See  Acts  ii.  37> 
41,  47. 

The  destruction  of  Jerusalem  in  the  following  chapter  is  stiled 
the  time  of  the  coming  of  the  Son  of  Man.  See  xxvi.  64.  Jose- 
phus  informs  us,  wheYi  the  Jews  were  nigh  to  destruction,  they 
earnestly  expected  their  Messioli,  or  one  coming  in  the  name 
of  the  Lord. to  deliver  them;  and  readily  followed  those  false 
prophets  and  deceivers  who  promised  them  deliverance,  and 
bid  them   irpoa/uieveiv  Ttjv  awO'  tov   GeoiJ  ftorj9€iav. 

This  was  the  last  discourse  Jesus  pronounced  in  public: 
with  it  his  .ministry  ended. 

Chap.  XXIV. 

1.  Kal  e^eXdct)y]  In  some  MSS.  the  reading  is  Kal  e^eXOwr 
o  Iijaov^  awo  tov  lepov,  eiropevfBTo^  probably  originating  with 
the  grammarians,  from  Mark  xiir.  1. 

—  o\  /Aadi/rai]  Mark  xiii.  1,  eh  twv  fULaOrjTtHy.  See  itv.  12: 
xvii.  10.  We  must  understand  here  not  only  the  Apostles,  but 
the  other  disciples  following  Christ  out  of  the  temple,  as  hi& 
conversation  afterwards  proves.  See  also  Mark  xiii.  37  r  Luke 
xii;  41.  Glass.  Phil.  Sac.  p.  66,  supposes  that  one  of  the  dis- 
ciples said  to  him.  Master  see  what  stones,  &c.,  and  the  rest 
coming  up  joined  in  admiration  of  the  magnificence  of  the 
building. 

—  Tous  oocoSoyuds]  They  were  now  going  to  the  Mount  of 
Olive?  which  stood  eastward  from  the  city.  It  was  the  eist 
wall  of  the  jtemple  fronting  that  mountiun  which  the  disdpleft 
desired  their  Master  to  look  at;  and  which  being  built  from 
the  bottom  of  the  valley  to  a  prodigious  height  with  stones 
of  incredible  bulk,  firmly  compacted  together,  made  a  very  grand 
appearance  at  a,  distance.  See  Jos.  Ant.  xv.  11,  3 :  B.  J»  v.  5; 
6.  See  also  Philo  de  Monarch.  T.  11.  p.  223 :  *  Tac.  Hist  v. 
5,  12.     Mede  thinks  the  eastern  wall  was  the  only  part  of  Solo- 


CHAPTER    XXIV.  4^9 

iDon'^s   structure   that   remained   after   the  Chaldeans  burnt  the 
temple. 

2.  ou  /SXcTTcre]  Mich,  would  understand  here  €(9  Bos.  £11. 
Gr.  p.  474.  In  some  MSS.  01;  is  wanting,  which  Casaubon  ap- 
proves :  nor  is  it  in  the  correqx>nding  passage  of  St.  Mark  xiii.  2, 
fiXeirei^  TaSra^  ra^  fieydXa^  obcoSofia^'  It  is  also  wanting  in 
the  Vulg.  Mih.  Copt.  Arab,  and  Sax.  Versions.  As  the  exprea- 
sions  must  be  read  interrogatively  if  we  admit  the  negative,  and 
affirmatively  if  we  reject  it,  the  difference  cannot  be  said  to  affect 
the  sepse. 

—  ou  ixri  a(]>€0fif  &c.]  Theophylact  says  toSto  Se  stvCf  Tiju 
iraPTcX^  airtiXeiav  r^j  oiKocofiffs  aifrrro/jici/oy.  See  2  Sam.  xvii. 
13:  2  Kings  iii.  25:  Lam.  iv.  11,  12.  See  Hoogeveen^  Doct. 
Fart  c.  xxxix.  Sect.  6.  §  5,  and  IL 

This  chapter  contains  one  of  the  clearest  and  most  important 
prophecies  that  is  to  be  found  in  the  Sacred  Writings.     Bp.  Por- 

.  teus  considers  the  whole  in  its  primary  acceptation,  to  f  efer  to 
the  destruction  of  Jerusalem:  admitting  at  the  same  time,  that 
the  forms  of  expression,  and  the  images  made  use  of,  are  for 
the  most  part  applicable  also  to  the  day  of  judgment :  and  that 
an  allusion  to  that  great  event,  as  a  kind  of  secondary  object, 
runs  through  almost  every  part  of  the  prophecy.  This  is  a 
common  practice  in  the  prophetic  writings,  where  two  subjects 
arc  frequently  carried  on  together,  a  principal  and  a  subordinate 

'  one.     See  Lectures,  Vol.  u-  p.  166. 

—  Xtdos  ewl  XlBoify  &c.]  Denoting  entire  destruction.  Eurip. 
Helen.  106,  ij^  yap  ^irrcu  teal  Karelpyatrrat  irvpi ;  ''Q/i  oifS 
Ij^poi  ye  Tei')(€wy  elnu  aaif^ei. 

This  prediction  was  almost  literally  fulfuUed.  Joseph.  B.  J. 
VII.  1,  1^  tells  us  ic£X6i;€i  Kaurap  ijhj  rtju  iroXtv  aircurav  /cai  tov 

viwv  KOTaaKawTeiv tov  5*'aXXoy  atravra  r^s  ttoXccws  wepl- 

)3oXov  ouTOK  ^w^dXiaav  o\  KafraaKdirTouTe^,  ois  fjujce  iroivor 
oixrfiYJvai  TTitTTiv  av  en  irapaayeiv  TOi%  irpoaeXOouo'i.  tovto  jacv 
ouv  TeXoi  €K  Tfjs  Twv  v€(OT€puravTwv  uvoui^  lepoaoXunioi^  eye" 
vero,  Xa/xirpa  t€  iroXei  Kai  irapd  iraciv  atSpdiroi^  Cia^tfieiafi. 
Eleazar,  in  Josephus,  speaking  of  this  house  of  God,  says  irpop- 
pi^os  eK  (idOpwy  dunpTraarai-  The  Jewish  Talmud  and  Maimo- 
nides  teU  us  that  Turnus  (L  e.  Terentius)  Rufus,  captain  of  the 
army  of  Titus  did  with  a  ploughshare  tear  up  the  foundations 
of  the  Temple,  and  thereby  signally  fulfil  those  words  of  Micah 
iii.  12,  Therefore  shall  Zion  for  your  sakes  be  ploughed  as 
a  field,  and  the  mountains  of  the  Lord  as  the  high  places  of 
the  forest.      Eusebius,   Dem,  Evang.  yi.  13i  tells   us   that   the 


470  8T.  MATTHEW. 

Temple  was  ploughed  up  by  the  Romans,  and  that  he  himself 
saw  it  lying  in  ruins.  And  when  Julian  gave  the  Jews  licence 
to  rebuild  their  Temple,  they  took  away  every  stone  of  the 
old  foundation,  to  help  to  build  their  new  edifice :  but  Heavoi 
prevented  their  design ;  for  flashes  of  lightning  burst  out  from 
the  foundation  they  had  dug,  and  so  blasted  and  terrified  them 
that  they  were  forced  to  give  over  their  enterprize,  after  they 
had  pulled  up  and  removed  all  the  remains  of  the  old  Temple. 
See  Ammian.  Marcellin.  xxiii.  1 :  Socrat.  iii.  3. 

—  ov  fifi  icoToXi/^fJo-eTai]  Several  MSS.  omit  m»}.  CatuD. 
Lxiv.  368,  Urbis  Dardanice  Neptunia  solvere  vincla. 

It  seemed  extremely  improbable  that  this  should  hiqppen  in 
that  age,  considering  the  peace  of  the  Jews  with  the  Romans, 
and  the  strength  of  their  citadel,  rwhich  forced  Titus  himself 
to  acknowledge  that  it  was  the  singular  hand  of  Grod  which  com- 
pelled them  to  relinquish  fortifications  which  no  human  power 
could  have  conquered^  See  Chandler,  Def*  of  Christianity, 
p.  358. 

3.  Kar  ihiav\  Apart  from  the  multitude ;  as  he  was  sitting 
on  the  Mount  of  Olives.  St.  Mark  xiii.  3,  mentions  by  luune 
Peter,  James,  John  and  Andrew. 

—  Tavra  i(TTai\  Theophylact  Tavra*  Tovrccmr  ij  Kcrra- 
Xi/<rc9  Tou  vaoVf  Kal  17  ^Xc0<rc9  t^  'lepoi/droX^M* 

—  cvtrreXela?  tov  aiwuo^^  The  end  of  the  age,  i.  e.  of  the 
age  when  the  Jewish  state  and  church  were  to  last.  See  vers.  6, 
13,  14,  &c.  Comp.  Mark  xiii.  4;  Luke.  xxi.  7-  Heb.  ix.  26: 
1  Con  X.  11.  The  Jews  indeed  were  wont  to  join  together  the 
coming  of  the  Messiah,  and  the  end  of  the  world,  considering 
the  days  of  the  Messiah  as  the  last  days,  Heb,  i.  1 :  Acts  ii.  I7: 
1  Tim.  iv.  1,  2 :  2  Pet.  iii.  3.  See  Kidder,  Dem.  oi  Mess.  Part 
III.  p.  163. 

4.  fiXetrere  fiij  Tt9  vjuas  wkainjari]  Moschus,  Idyll,  i.  25, 
^vXa<j<T€o  jutf  <r€  irXavri<Tff' 

5.  froXXol  eXcvaovraii  &c.]  Between  these  and  the  yjfevith 
wpotpffTOi^  ver.  11,  a  distinction  must  be  made.  They  properly 
are  termed  false  Christs,  who  took  upon  them  to  be  the  Christ 
and  came  under  that  name.  Such  was  Dositheus  mentioned  bj 
Origen  (c.  Cels.  i.  p.  44.)  who  said  ai/ros  eiri  6  irpofprfrevoficevos 
t/TTo  Mw<T€W9y  X/occrroV.  And  Simon  Magus  (ib.  6.)  who  said 
he  aj^eared  among  the  Jews  as  the  Son  of  God.  And  such 
perhaps  were  those  many  whom  Jos^hus  B.  J.  i.  Prooem.  2, 
says  /Sao-iXcigi/  o  Kaipo^  aveireiQe.  The  fake  prophets  were 
sikjIi  as  promised   or   foretold   false    things.     Of  this   sort   was 


CHAPTER    XXIV.  471 

Theudas  mentioned  by  Josephus,  Ant.  xx.  4,  1,  in  the  time 
when  Fadus  was  Procurator.  This  impostor  persuaded  the  mul- 
titude to  follow  him  to  the  river  Jordan,  and  pretended  that  he 
would  divide  the  waters  and  afford  them  an  easy  passage :  by 
these  means  he  deceived  many :  but  being  surprized  by  a  squad- 
ron of  horse  he  was  beheaded  and  carried  to  Jerusalem.  Such 
were  also  the  other  impostors  and  deceivers  mentioned  by  Jose- 
phus,  B.  J.  II.  13,  4,  who  under  the  pretence  of  religion  drew 
the  people  into  the  wilderness,  promising  them  there  signs  of 
deliverance,  and  deceiving  them  to  their  destruction,  at  the 
time  when  Felix  was  governor.  Such  too  was  the  Egyptian 
&lse  prophet,  B.  J.  ii.  13,  5,  who  deceived  no  less  than  Uiirty 
thousand  people,  a  great  part  of  whom  the  Romans  destroyed. 
Several  other  instances  are  mentioned  by  Joscphus  of  impostors 
who  pretended  to  deliver  the  people  from  their  servitude,  see 
Ant.  XX.  7»  10,  &c.  Indeed  at  no  period  did  so  many  false 
prophets  and  impostors  appear  in  the  world,  as  there  did  some 
few  years  before  the  destruction  of  Jerusalem :  undoubtedly  be- 
cause that  was  the  time  wherein  the  Jewish  nation  expected 
the  Messiah,  grounding  this  their  expectation  on  the  prophecy 
of  Daniel,  c.  ix.* 

^—  eirl  Ttp  oyo/jLari  fiov]  LuciaiL  Bevivisc.  xv.  VoL  i.  p.  586, 
yoi^Tai  aycpai  iwl  r^  lifiereptp  ovofJMTi  groXXa  xal  fiiapa  irpar- 
Torroy. 

6.  /leXXf/o-ere  £c  cUoi/ccv]  Whoever  has  the  least  knowledge 
of  the  Roman  and  Jewish  history  of  those  times  may  observe 
that  this  chapter  contains  so  exact  a  description  of  the  state 
of  things  before  the  destruction  of  Jerusalem,  that  it  may  seem 
to  be  rather  an  historical  narration  than  a  prophecy. 

— ^  TToXcMoi/y]  This  Wetstein  tliinks  refers  to  the  wars  of 
Asineus  and  Anileus  with  the  Farthians  in  Mesopotamia  and 
Babylonia,  which  Josephus  relates  in  Ant.  xviii.  10,  1,  &c. 
yiif^rai  ^  Kal  trepl  roi/v  iu  r^  MeaoTrorafii^  Kcd  fiaXurra  T9)¥ 
^afivXojviav  oucouvraf  lovoalov^  aviu^pd  ceiu^   koI  ouSefiia^  ij9 


*  Christian  writers  have  always  with  great  reason  represented  Jose- 
phus's  History  of  the  Jewish  War  as  the  best  commentary  od  this 
chapter :  and  many  have  justly  remarked  it  as  a  wonderful  instance 
of  die  care  of  Providence  for  the  Christian  Churdi,  that  he  an  eye- 
witness, and  in  these  things  of  so  great  credit,  should  (especially 
in  such  an  extraordinary  manner)  be  preserved  to  transmit  to  us 
a  collection  of  important  facts  which  so  exactly  iUnstrate  this  noble 
prophecy  in  almost  every  circumstance. 


1 


472  ST.   MATTHEW. 

Tiyos  e\a<T<ra}Vy  <l>oyo^  re  avriiu  xoXi)9  Kal  oirotros  ov-)^  urropti' 
fl€V09  irpoTcpoVf   &c. 

— •  oicoay  TToXcfxcav^  a/coi},  i.  q.  0i7M>7*  This  Wetst^in  refers 
to  the  declaration  of  war  by  Bardanes,  and  after  him  by  Vok^peses 
against  Izates  King  of  Adiabene,  who  had  embraced  the  Jewish 
customs  and  religion.  Joseph.  Ant.  xx.  3,  4 :  xx.  4,  2.  These 
rumours  agitated  the  minds  of  the  Jews  in  Palestine.  Vitellius 
also  the  President  of  Syria  was  about  to  undertake  an  expeditioo 
against  Aretas  King  of  Arabia,  and  march  through  Palestine 
had  not  the  death  of  Tiberius  put  a  stop  to  it.  The  Jews  also 
had  reason  to  expect  a  war  with  the  Romans,  and  were  in  extreme 
consternation  when  Caligula  ordered  his  statue  to  be  set  up  in 
the  temple;  but  these  fears  were  dissipated  by  the  Emperor's 
death. 

—  fiij  OpoeiaOe^  See  Hoogerecn,  Doctr.  Part.  c.  xxyii. 
Sect.  1.  §  4. 

—  ^€1  yap  irainra  yeveadai]  In  some  iravra  is  wanting, 
as  also  in  Mark  xiii.  7  ^  in  others  we  find  ravra  for  wdtrra  from 
Luke  xxi.  9 :  in  others  raiJra  wai/ra. 

— -  TO  T€Ko9^  i.  e.  of  the  Jewish  age  and  polity. 

7-  eOvoi  €irl  e^i/os]  Josephus  in  the  beginning  of  B.  J.  has 
a  similar  phrase  to  describe  the  war  of  the  Romans  with  the 
Jews.  The  Jews  themselves  say,  In  the  time  of  the  M essidi 
wars  shall  be  stirred  up  in  the  world;  nation  shall  rise  against 
nation,  and  city  against  city.  And  R.  Eleasar,  the  son  of  Abina 
said,  When  ye  see  kingdom  rising  against  kingdom,  then  expect 
the  immediate  appearance  of  the.  Messiah. 

Besides  the  seditions  of  the  Jews  made  horribly  bloody  bj 
their  mutual  slaughter ;  and  other  storms  of  war  in  the  Roman 
empire  from  strangers  (as  the  wars  of  the  Parthians  and  Arme- 
nians, Tac.  Ann.  xii.  13,  14,  44:  xiii.  6,  7>  8,  34:  xiv.  23: 
XV.  1,  2,  25 :  Sueton.  Ner.  39,  metus  tunc  erat  Parthos 
iterum  §yriam  Palo^stinamque  invasuros)  ;  the  commotions  d 
Otho  and  Vitellius,  and.  those  of  Vitellius  and  Vespasian  are 
particularly  memorable,  (Tac.  Hist.  i.  and  iii.)  whereby  not 
only  the  whole  Roman  empire  was  shaken,  but  the  capital  itself 
was  made  the  scene  of  commotions.  Such  convulsions  die  RomaJi 
empire  suffered  at  the  time  when  Ve^asian  the  scourge  and  vod- 
geance  of  God  upon  the  Jews  ascended  the  throne.  See  Kidder, 
Dem.  of  Mess.  Part.  ii.  p.  9,  10,  &c. 

The  expression  €0vo9  eirl  eOvo^  has  also  given  rise  to  the  c^i* 
nion  that  there  may  be  a  reference  to  the   disturbances   which 


CHAPTER'  XXIV.  473 

occurred  between  the  Jews  and  the  Gentiles  in  whose  country 
they  lived,  as  in  Syria,  Egypt,  &c.     See  B.  J.  ii.  Ift.  &c. 

Kypke  and  others  would  refer  this  to  Palestine,  which  was 
divided  into  different  nations;  and  suppose  the  prophecy  to 
have  its  completion  in  the  acts  of  the  Zealots,  B.  J.  iv.  4,  3, 
veavievcfirrai  ^  ev  ral^  airoyvdaeaiv  tfcriy  ofj/uLOi  re  SijfAait,  iroi 
woXeai  iroXei^  avyKpovetVf  kqI  Kara  twv  loiwv  airXdyjfywu  to 
eOuos  GTpaToXoyciV'  And  iv.  3,  2,  €kiv€Ito  ev  exdo'Tp  iroXci 
Tapani)  Kal  voXe/uio^  €/ul<I>vXio9'  The  oppression  of  the  governors 
of  Judea,  who  minded  nothing  but  to  enrich  themselves,  had  so 
irritated  the  minds  of  the  people,  that  for  some  time  before  their 
£nal  calamity  we  read  of  nothing  but  rebellions  and  revolts, 
parties  and  factions,  and  bands  of  robbers  harassing  and  infest- 
ing the  country. 

Intestine  commotions  or  wars  between  the  tetrarchies  may 
very,  well  be  xlenoted,  as  2  Chron.  xv.  5,  6,  ^oXefiiiaei  iOvo^ 
4rpo9  i9vo9.  If  therefore  we  refer  not  the  prophecy  to  wars 
throughout  the  world,  we  know  the  daughters  at  that  time  were 
extreme  and  excessive.  See  Joseph.  B.  J.  iv.  and  v :  Euseb. 
Eccles.  Hist.  ii.  8. 

—  Xi/uoi]  There  was  a  famine  in  the  fourth  year  of  Clau- 
dius according  to  Eusebius,  Eccl.  Hist.  ii.  8,  which,  says  he, 
oppressed  the  Roman  empire,  but  more  especially  Palestine. 
-See  Act»  xi.  28.  Joseph.  Ant.  xx.  2,  6,  Xifiod  yap  avrwv-  nyy 
iriXiv  ine^ovvToSf  nal  TroXXiiv  vir  eiOew  avaXay/uidTwy  ^f^Oeipo^ 
M€Vtt)v.  This  we  learn  even  from  profane  historians,  referred 
to  by  Eusebius,  from  Sueton.  in  Claud,  xviii.  where  Scaliger 
says  there  were  two  famines  in  the  reign  of  Claudius :  from  Dio 
J.X :  and  Tacitus.     See  Kidder,  Dem.  of  Mess.  ii.  p.  10. 

—  Xoiix(A\  In  hot  countries  a  pestilence  commonly  follows 
a  famine :  whence  the  proverb,  pLerd  Xifiov  Xoifio^.  Josephus 
tells  us,  B.  J.  IV.  6,  1,  dvaipovin€V(K  o  i^iyep  Tifiwpov^  Pwfiuious 

avToi^  eirrfpdaaTOy  Xijjlov  re  Kal  Xoi/mov  eiri  r^  iroXe/jiU) a  oiy 

iravra  Kaxd  tUv  aaefiwif  eKvpwcev  o  Geo;* 

Hesiod.  epy.  240,  Toiaiv  o  ovpavoQev  pAy  eirifyaye  trifiuLa 
Ispouiwvj  AifAOv  ofiou  Kal  XoifioUf  d'7ro(p9ivvdoyai  oe  Xaol>  Hip- 
parch,  in  Opusc.  Mythol.  p.  670,  ware  ttoXXoki^  €k  Ta^  Kara 
Toy  depa  dvo/AaXia^  Xoiiiov  re  Kcd  Xi/ulou  yiueaOoi. 

—  (reio-yuoi]     Scil.  t^9  yih*     Grotius  reckons  up  many  earth- 
quakes which  happened  in  the  reigns  of  Claudius  and  Nero,  at 
Crete,    Smyrna,    Miletus,   Chios,    Samos,   Laodicea,   Hierapolis  ' 
and  Colosse;  in  all  which  places  the  Jews  lived.     There  bap^ 
pened  in  Judea,  says  Josephus  B.  J.  iv.  4,  5,  vehement  winds, 


474  ST.    MATTHEW. 

dreadful  thunderings  and  lightnings  Kcd  fiumifiaTa  aeiofiivti^  r^ 
yn^  e^alaia,  which  in  the  judgment  of  all  portended  no  smaH 
evils. 

—  Kara  towov^']  In  different  places.  Polyb.  iii.  63,  6,  Kara 
jiiepri  d€  Kal  Kaixi  tottou^  irapevoKXov/uievov^  inr  avTwv>  Aristot 
de  Meteorol.  ii.  8,  Kara  fiipo^  oe  yiyvomrcu  oi  aeiar/tiol  t$s  •yijy 
Kal  iroWdKii  eiri  iiucpov  tottov.  Athen.  xv.  11,  ylv^rrai  Sc 
iJLVpa  KoKKiaTa  Kara  tottoi/j. 

8.  7ctvTa  T€uiT€i^  &c.]  SciL  earof.  Sub.  $ilovqv.  See  Bos. 
£U.  Gr.  484. 

It  has  been  excellently  observed  by  West  (on  the  Resurr. 
p.  393)  respecting  the  authors  who  record  this  prophecy  which 
is  expressed  in  terms  so  plain  and  circumstantial,  that  St.  Mat- 
thew and  St.  Mark  were  incontestibly  dead  before  the  event,  as 
St.  Luke  also  probably  might  be :  and  it  is  remarkable  that 
St.  John  the  only  Evangelist  who  survived  it,  says  nothing 
of  it,  lest  any  should  say  the  prophecy  waa  forged  after  the 
event  happened. 

9>  Tor«  irapaodaovciy  &C.J  Jer.  xv.  4,  vapcLOioovcu  els  OMay- 
ica9<  Mich.  vi.  14,  6(9  po/mtpalav  irapahoOriaovrai*  Christ  be- 
gins here  to  foretell  what  should  happen  to  his  Apostles  and 
Pisciples  and  to  others  before  the  destruction  of  Jerusalem; 
the  troubles  and  persecutions  which  should  come  upon  them, 
both  from  their  enemies  and  seeming  friends ;  and  what  event 
those  persecutions  should  have  on  some  unsound  and  temporizing 
Christians,  and  what  deliverance  would  be  vouchsafed  to  those 
who  persevered  to  the  end.  And  that  all  these  things  exacdjr 
came  to  pass,  we  learn  from  Scripture  and  church  history. 

—  6£9  dXii/^ii/]  Phavorin.  OXiyf/en'  (puXcucal,  aXuaeiSj  e^opUuf 
ical  oaa  ToiavTcu  They  suffered  a  great  fight  of  afflicdons, 
Heb.  X.  32,  33 :  1  Thess.  ii.  14,  15 :  1  Pet.  iv.  12 :  Acts  xxvi. 
11.  They  were  imprisoned ;  St  Peter,  Acts  iv.  3 :  St.  Paul 
and  Silas,  Acts  xvi.  23 :  2  Cor.  xi.  23.  See  also  Acts  xxiL  4 ; 
XX vi.  10.  They  were  brought  befcnre  councils  and  Sanhedrims, 
Acts  iv.  3,  6 :  viii.  3 :  before  Kings,  xii.  1 ,  2 :  St.  Paul  and 
St.  Peter  before  Nero :  before  rulers,  Gallio,  Felix,  and  Festus, 
Acts  xviii.  12 :  xxiii.  33:  xxv.  6.  They  were  beaten  in  the 
synagogue,  Acts  v.  18:  xvi.  23 :  2  Cor.  xi.  23,  24,  25.  Tacitus 
and  Suetonius  have  given  an  account  of  the  persecutions  raised 
against  the  Christians  by  Nero* 

—  caroKTevouaiv  i/yuas]  St.  Stephen  was  killed  by  the  judg- 
ment of  the  council,  Acts  vii.  59 :  St.  James  the  Gr^er  by 
Herod,  Acts  xii.  1 :  the  Less  by  Ananus  the  high  prie&t :  mulii- 


CHAPTER  XXIV.  475 

tudes  of  Christians  were  persecuted  to  the  death  by  Saul, 
Acts  xxii.  4 :  by  Nero,  Tacit.  Ann.  xv :  by  the  Jews,  Justin  M. 
Dial.  Tryph.  p.  234. 

—  eaeaOe  /uro-oiz/icvoc]  for  fuafiBriQ€aQe>  See  vii.  29.  That 
not  only  the  Apostles,  but  all  the  primitive  Christians  were 
in  general  more  hated  and  persecuted  than  any  other  religious 
sect  of  men  is  most  notorious  to  all' who  are  at  all  acquainted 
with  Ecclesiastical  History.  The  true  reason  of  this  opposi- 
tion Bp.  Warburton  has  shewn  to  be,  that  while  the  different 
Pagan  religiana  sociably  agreed  with  each  other,  the  Grospel 
taught  Christians  not  only  like  the  Jews  to  bear  thdr  testi- 
mony to  the  falsehood  of  them  all,  but  also  with  the  most  fervent 
zeal  to  urge  the  renunciation  of  them,  as  a  point  of  absolute 
necessity :  requiring  all  men  on  the  most  tremendous  penalties 
to  believe  in  Christ,  and  in  all  things  to  submit  themselves  to 
his  authority.     See  Divine  Legat.  of  Moses,  Vol.  ii.  B.  ii.  §  6. 

— —  UTTO  iravTwv  edi/coy]  In  some  MSS.  eOvwu  is  wanting. 
Wetstein  would  read  twv  iOucivi  which^  is  the  reading  of  several 
MSS.  Bp.  Middleton  allows  either  reading  to  be  admissible ; 
the  usage  being  variable  with  -rra^  in  the  plural  and  the  substan- 
tive without  reference. 

10.  aKav&aXiaOna'otn'at]  Many  who  shall  be  professed  Christ- 
ians, shall  fall  off  from  their  religion,  and  renounce  their  faith. 

— •  aXXf;Xoi/(  irapaSviaooaiv^  Scil.  cis  6Xi>/^ii'.  As  we  learn 
from  the  Jewish  Talmud  that  in  the  days  of  the  Messiah  the 
son  should  afflict  the  father,  and  a  man^s  enemies  should  be 
those  of  his  own  house;  so  we  learn  from  Tacitus,  Ann.  xv. 
that  Christians  were  delivered  up  by  their  parents,  brethren, 
kinsfolk,  friends.  From  1  Thess.  ii.  14,  we  find  that  the  Jews 
persecuted  those  of  their  own  country. 

11.  yl/6v^'jrpo(priTcu]  See  vii.  16;  and  xxiv.  5,  p.  470.  These 
did  not  pretend  to  be  the  Messiah,  but  only  to  be  commissioned 
by  God  to  prophesy  deliverance  to  the  people.  The  Hebrews 
included  under  the  term  ^^  prophets,'^  teachers  and  interpreters 
of  the  law. 

12.  auo/JLiav]  i.  e.  persecution  and  imposture :  or  perhaps  all 
kinds  of  la^essness. 

—  irXfiOw&iivai]  See  Glass.  Phil.  Sac.  p.  448.  Joel  iii.  13 : 
£zr.  ix.  6,  on  ai  avo/uLtai  tffAwv  eirKrfiwQviraV' 

— •  yf/vytfO'eTcu  ti  ayairrf\  i.  e.  the  love  of  God,  or  seal  for 
religion,  as  some  interpret  it.  2  Tim.  iv.  16 :  Heb.  x.  26.  Others 
have  supposed,  from  the  event  as  recorded  by  Josephus,  that 
it  may  imply  mutual  love  or  pity;  B.  J.  iv.  6,  3,  ov^V  oirwi 


476  ST.  MATTHEW.. 

diroXctfX^i  ')(jpfiaTOp  rraOo^  ev  tcu^  tots  avfUpapai^  ws  eXeas,  a 
yap  e-j^y  oucreipeiVf  TouTa  wapw^vve  tov9  akiTfipiou^.  But 
see  his  whole  account. 

13.  virofieivas  c2f  t€Xo9]  This  may  be  understood  of  eternal 
salvation:  for  it  is  the  uniform  doctrine  of  Scripture,  that  they 
who  persevere  in  the  belief  and  practice  of  Christianity  to  the 
ends  of  their  lives,  shall,  through  the  merits  of  their  Redeemer, 
be  rewarded  with  everlasting  life.  Here  however  the  context 
would  lead  us  primarily  to  apply  it  to  the  destruction  of  Jeru- 
salem, as  in  verses  6,  and  14,  to  the  end  of  the  Jevdsh  common- 
wealth. And  in  confirmation  Eusebius,  £ccL  Hist.  iii.  5,  informs 
us,  that  before  the  war  all  the  faithful  of  the  church  of  Jeru- 
salem were  admonished  by  an  oracle  delivered  by  revelation  to 
men  approved  there,  to  depart  from  the  city  and  ^t  over 
Jordan  and  go  to  Pella.  And  Epiphanius  says  they  were  fore- 
warned by  an  angel  to  depart  from  the  city  as  being  now  readj 
to  perish.  And  it  is  remarkable  that  none  of  die  disciples  were 
known  to  perish  in  the  siege  and  destruction  of  Jerusalem.  The 
occasion  of  their  departure  was  indeed  wonderful.  For  Cestius 
Gallus  then  besieged  the  city;  and  if  he  had  wished,  Josephus 
says,  B.  J.  ii.  9^  ?»  ^^  might  easily  have  taken  it,  and  put  an 
end  to  the  war  :  but  he  without  cause  raising  the  siege  and  going 
from  it,  many  eminent  Jews  iled  from  the  city  as  from  a  sinking 
ship. 

—  <jw9ri(T€T€u\  from  those  terrible  calamities  with  which  the 
destruction  of  Jerusalem  was  attended. 

Lucian.  Hermotim.  v.  Vol.  i.  p.  7^4^  oaoi  S  av  €i9  tcXos  ^- 
KapTjeptiawaiyj  ovtoi  irpo^  to  axpoy  d(piKvovyTcu9  Kai  to  air 
€Keivov    evocufioyouaif   Oav/uiaaiou    Tiva   fiiov  top    \oiirov    fiiovy 

T€9. 

14.  euayyeXiov  r^s  fiaai\€iai\  The  Gospel  of  the  kingdom 
of  God. 

—  oXri  TYi  oiKovfievrji]  Thus  St.  Paul,  Rom.  x.  18,  says  of 
the  preachers  of  it,  their  sound  had  gone  forth  into  all  the  earth, 
and  their  words  ei?  irepaTa  t^^  oucov/jLevti^'  See  also  Rom.  I 
8:  XV.  19 :  Coloss.  i.  6,  23 :  Euseb.  ii.  3:  Orig.  c  Cels.  viii. 

It  appears  from  the  most  credible  records  that  the  Gospel 
was  preached  in  Idumaea,  Syria  and  Mesopotamia  by  St.  Jude : 
in  Egypt,  Marmorica,  Mauritania,  and  other  parts  of  Africa, 
by  St.  Mark,  St.  Simeon  and  St.  Jude :  in  Ethiopia  by  Candace^s 
eunuch  and  St.  Matthias :  in  Pontus,  Galatia  and  the  neighbour- 
ing parts  of  Asia  by  St.  Peter :  in  the  territories  of  the  seven 
Asiatic  churches  by  St.  John :  in  Parthia  by  St.  Matthew :  in 


CHAPTER  XXIY.  477 

Scythia  by  St.  Philip  and  St.  Andrew :  in  the  northern  and 
western  parts  of  Asia  by  St.  Bartholomew :  in  Persia  by  St.  Si* 
meon  and  St.  Jude:  in  Media,  Carmania  and  several  eastern 
parts  by  St.  Thomas:  through  the  west  tract  from  Jerusalem 
round  about  unto  lUyricum  by  St.  Paul,  as  also  in  Italy,  and 
probably  in  Spain,  Gaul  and  Britain :  in  most  of  which  places 
Christian  churches  were  planted  in  less  than  thirty  years  after 
the  death  of  Christ.  See  Young  on  Idolatry,  Vol.  ii.  p.  216— <- 
234.     Porteus's  Lectures,  Vol.  ii.  p.  179. 

—  €19  /JLapTvpiovj  &C.J  Chrysostom  says,  eweiSi^  eK^pvyOtj 
fieu  irapra'xov,  ovk  iiriaT€v<Tav  ce  rivey,  ovce  eceyQfi  iravTa-^^ovy 
€19  fiaprupioVf  <l>fi<rlvf  earag  toi9  airurrtj(Tcun  TouTeany,  €«9 
€\ey)(ouy  6*9  KartfyopiaVy  eU  fAaprvpiov.  oi  yap  wuTTcvaayre^ 
KaTa/uLapTvpfjaovai  twv  fiti  iriaTeua avrwv  Kal  KaTaxpivovaiu 
avTov^.  But  Lightfoot  says,  that  the  world  being  first  a  catechu- 
men in  the  doctrine  of  Christ,  might  have  at  length  an  eminent 
and  undeniable  testimony  of  Christ  presented  to  it;  when  all 
men,  as  many  as  ever  heard  the  history  of  Christ,  should  under- 
stand that  dreadful  wrath  and  severe  vengeance  which  was  poured 
out  upon  that  city  and  nation,  by  which  he  was  crucified. 

—  ^€i  TO  reXos]  i.  e.  of  that  church  and  polity  ;  which  hap- 
pened about  forty  years  after  our  Lord^s  death,  and  therefore  im- 
mediately after  the  Gospel  was  preached  through  the  world. 

15.  ji^Xvyiia  t$9  epti/uLWjcaf^^  i.  e.  the  abominable  desolator : 
as  Luke  i.  48,  Tairelvwaiv  r^  oovXtj^  for  covXdjtf  Taireii^fiv* 
Here  it  signifies  the  Roman  army,  as  is  plain  from  Luke  xxi. 
20,  oTa¥  06  ioffre  KVKXovfiivtiv  vtto  roiy  (TTparoTrecwy  ti/i;  ^lepou^ 
o-oX^/i.  See  Kidder,  Dem.  of  Mess.  Part  ii.  p.  11.  Chrysost. 
Or.  II.  adv.  Jud.  T.  vr.  p.  333,  says  airav  to  eiStoXov  koI  way 
TVirw/xa  avOpwwou  irapa  to7^  'louoaioi^  /JocXiry/ua  CKaXeiTo- 
Basil  Kupiwi  TO,  eiowXa  ^eXvyfJMTa  Xeyew  eQot  Ttj  ypa(f>^»  So 
Theodoret,  and  Cyrill.  Alex.  This  army  therefore  might  be 
an  abomination  to  the  Jews  by  reason  of  the  images  of  Caesar 
and  an  eagle  in  the  ensigns  of  it :  the  abomination  of  desolation, 
because  it  was  to  lay  the  country,  city  and  temple  desolate. 
Caligula^s  statue  never  was  placed  in  the  temple,  though  the 
order  was  given. 

ptfOey  iid  AavifjX]  The  passage  in  so  many  words  is  not 
found  in  Daniel;  but  the  places  supposed  to  be  alluded  to  are 
ix.  27.'  xi.  31 :  xii.  11;  and  the  first  of  these  in  the  Septuagint 
is  not  very  remote  from  the  words  of  St.  Matthew.  The  men- 
tion of  the  Holy  Place,  the  Hebrew  and  Chaldee  have  lost,  but 
in  the  Septuagint  are  the  very  words.     Josephus  Ant.  x.  11,  7^ 


i 


478  ST.   MATTHEW. 

tells  us  that  this  prophecy  of  Daniel  is  to  be  explained  of  the 
Romans  laying  waste  Jerusalem,  Aari^Xo9  Kal  irepl  t^  tw 
'PwfiaitDv    TfyefJiovlw    aveypayf/e,    kcu    oti    vtt    avTwv    epfjiuedi^ 

—  iarws]  Neut.  contr.  for  itrraKos*  Eustath.  uses  to  irape" 
arm  for  the  crowd,  and  /neipaKiov  eard^.  Hesychr  avi  rw  j  op' 
TO  fitj  Tritrrov  aXk    carw^,     Plato,  Phsedon.  §  16,  to  ^c3y- 

— -*  61^  TOTTtp  ayitp]  The  city  and  the  mountain  on  which  it 
stood,  and  a  circuit  of  several  furlongs  around  it  were  accounted 
holy  ground :  and  such  has  generally  been  the  interpretation  of 
this  passage.  But  Bp.  Middleton  contends,  that  as  the  phrase 
occurs  only  in  Acts  vi.  13 :  xxi.  28,  in  neither  of  which  can  it 
be  understood  otherwise  than  of  some  part  of  the  temple:  and 
in  the  Septuagint,  where  it  is  very  common,  and  always  meant  of 
the  Temple,  and  generally  of  the  Holy  Place  properly  so  called; 
we  have  therefore  no  authority  from  the  Sacred  Writers  to 
understand  Toiroi  ayio^  otherwise  than  of  the  Temple.  And 
the  history  of  the  completion  of  the  prophecy  confirms  this 
exposition.     The  desolation  of  abomination  was  seen    to  stand 

in  the  Temple.     Joseph.  B.  J.  vi.  6,  1,  'PtDfAoloi  Se ccytr 

aavT€^  Tos  atiM'Oia^  els  to  lepop^  kqI  Oifievoi  r^  avaTcikixtfi 
friJXj^  avTiKpv^f  eOuaap  T€  airoOi  Kal  toy  Turov  fAerd  Mcyurr&f 
€v(f>rjfuiiiv  avetpfivav  auroKpaTopa, 

In  the  parallel  passage  in  St.  Mark  xiii.  14,  we  have  the  words 
owov  ov  iei.  This  expression  is  so  indefinite  that  it  may  admit 
difi*erent  interpretations;  it  appears  however  to  be  an  evd^tnu" 
cfioi  to  which  the  violation  of  no  place  less  sacred  than  the 
temple  could  have  given  rise. 

It  has  been  also  translated  on  ''holy  ground "^  because  the 
words  are  anarthrous.  This  objection  however  is  of  no  weight: 
the  article  is  commonly  prefixed  to  nouns  which  are  employed 
Kar  €^o^i}v,  but  such  nouns  frequently  become  anarthroua  after 
prepositions:  and  their  definiteness  or  indefiniteness  must  in 
such  cases  be  determined  on  other  grounds.  See  Middleton, 
Gr.  Art.  p.  133. 

— -  o  OMfayiviicTKwv  voeirfo]  These  words  used  not  ao  much 
for  the  obscurity  as  the  certainty  of  the  prophecy,  are  commonly 
inserted  in  a  parenthesis,  and  considered  as  an  admonition  of 
the  Evangelist  to  the  reader  seriously  to  attend  to  what  he 
was  then  writing.  Kypke  however  and  some  others  take  oMt- 
yiwwTKmt  in  the  sense  of  rccc^ising,  and  without  any  pareo- 
dienis,  considering  the  wcnrds  not  as  the  £vangelist'*8  but  as 
\.     He  who  recognises  tlii$<,  i.  e.  the  completion  of  Danwrs 


CHAPTER  XXIT.  479 

prophecy  by  the  ^iXvyfia  ipfj/jLtaaew^  standing  on  holy  ground, 
let  him  take  notice  and  reflect.  Dura  et  contorta  expositio ; 
Koecher. 

16.  €iri  TO,  optf]  Where  were  large  caves,  in  which  the  Jews 
during  their  wars  had  taken  refuge,  1  Sam.  xiii.  6  r  Judg.  vL  2. 
So  the  Carduchi  upon  Xenophon'^s  entering  their  country  with 
his  army,  Anab.  iv.  1,  6,  iKXnrovre^  T09  01x109 f  e^fotn-e^  koi 
yvvaiKaf  xal  oral^av  i(f>€vyov  eiri  Ta  opri*  Florus  iv.  10,  Irent 
retro,  peterentque  montes.  Virg.  JEn,  11.  ult.  Sublato  montem 
genitore  petivi. 

When  Cestius  Callus  came  with  his  army  even  to  the  upper 
city,  and  contrary  to  the  expectation  of  all,  departed  without 
any  just  cause,  Josephus  B.  J.  11.  20,  1,  tells  us  xoXXoi  anetnj- 
yovTo  T^  woXeofK'  And  then  the  Christians  fled  to  Pella  in 
Persea,  a  mountainous  country,  and  other  places  under  the  go- 
vernment of  King  Agrippa,  where  they  found  safety.  Euseb. 
Eccl.  Hist.  III.  6:  Epiphan.  de  Pond,  et  Mens.  p.  lyi-  And 
when  Vespasian  was  drawing  his  forces  towards  Jerusalem, 
a  great  multitude  fled  from  Jericho  into  the  mountainous  coun- 
try for  security.     Joseph.  B.  J.  iv.  8,  2. 

17*  ifri  Tov  SbifjiaTo^]  The  Jewish  houses  had  flat  roofs^ 
defended  by  battlements.  See  Deut.  xxii.  8 :  Matt.  x.  27-  In 
Willyams'^s  voyage  up  the  Mediterranean,  we  also  find  the 
houses  described  as  flat-roofed,  and  communicating  with  each 
other,  so  that  a  person  there  might  proceed  to  the  city  walls 
and  escape  into  the  country  without  coming  down  into  the  street. 
And  this  afibrds  a  more  complete  elucidation  of  the  text  than 
the  other  mode  which  alludes  to  the  staircase  on  the  outside. 
See  Jos.  Ant.  xiv.  15,  12.  The  meaning  of  these  verses  is,  that 
there  will  then  be  no  time  to  lose,  and  that  people  will  be  obliged 
to  use  the  utmost  speed,  on  account  of  the  swift  progress  of 
the  Roman  arms. 

— ^  apai  Ti]  Wetstein  on  the  authority  of  a  great  many 
MSS.  some  antient  versions  and  ecclesiastial  writers,  would 
read  apai  ro.  Several  of  Birch'^s  MSS.  have  Th  ^^d  Bp.  Mid- 
dleton  says  this  is  a  preferable,  because  a  more  exclusive, 
reading. 

18.  ifrurrpeyf/dTw^  i.  e.  back  to  his  house.  See  Hoogeveen, 
Boct  Part.  c.  xxvii.  Sect.  1.  §  8. 

—  i/maTia]  Some  read  i/marioV'  But  the  plur.  has  a  sing, 
signification.  Here  is  meant  the  garment  which  is  put  over 
the  tunic.     Hesiod.  epy.  11.  9^  yv/uivov  aireipetp^  yvfivov  ^  /Sow- 


/ 


480  ST.   MATTHEW. 

Tciv,  yvjuiifov  ^  a/tiaadai.     Virg.  Georg.  i.  299,  Nudus  ai^  acre 
nudusy  i.  e.  without  the  upper  garment. 

19.  ovcu  Si  Taly  ey  yaarpU  &c.]  This  woe  was  sufficiendy 
fulfilled  in  the  cruel  slaughters  which  were  made  both  of  women 
and  children,  and  particularly  in  that  grievous  famine  which 
8o  miserably  afflicted  Jerusalem  during  the  siege. 

20.  ')(€ifjLwvo£]  Scil.  ovTo^y  the  roads  being  at  that  season 
scarcely  passable.  In  Judea  the  cold  and  rainy  season  does 
not  commence  before  the  12th  of  December;  and  the  army  q( 
Cestius  retired  to  Antipatris,  and  was  pursued  by  the  Jews  on 
the  8th  of  the  month  Dius,  which  Abp.  Usher  reckons  to  be 
the  8th  of  November.  The  8th  of  November,  a.  b.  66,  when 
this  happened,  was  the  Jewish  Sabbath,  by  the  end  of  which 
it  would  be  known  at  Jerusalem,  that  the  Romans  ware  fled  to 
a  distance  with  loss  and  disgrace :  so  that  the  Christians  had 
the  whole  week  before  them,  and  a  moderate  season  of  the  year 
for  their  retreat,  without  fear  of  annoyance  from  the  armies. 

—  /iiySe  €v  2a/3/3dTy]  See  Glass.  Phil.  Sac.  p.  894.  Lest 
you  be  exposed  to  the  indignation  of  the  Jews  for  travelling  on 
that  day,  or  hindered  from  doing  it  by  your  own  superstition. 
Josephus  in  his* life  informs  us,  their  laws  would  not  suffer,  them 
either  to  travel  or  fight  on  that  day:  and  Ant.  xiii.  8,  4,  wk 
eariv  fjfAiv  €v  rots  ^2A(i(icuTtv  ovt£  ev  rp  eoprfj  ooei/eii/.  And 
B.  J.  I.  7)  3,  he  informs  us  that  the  Romans  chose  that  day  t^ 
fight  against  Jerusalem,  because  they  found  them  more  slow  to 
fight  on  it  because  of  their  religion.  Frontinus,  Strat.  ii.  1, 17» 
D.  Augustus  Vespasianus  Judaeos  Satumi  die,  quo  eis  nefis 
est  quicquam  serise  rei  agere,  adortus  superavit.  Joseph.  Ant 
XIV.  4,  2,  says  when  Pompey  attacked  Jerusalem,  ei  fiif  iroTfMM 
tjv  li^lv  apyelv  tol^  efioo/JidSa^  tjfiepasf  ovk  av  YivvuOti  to  jfiita, 

KwXuOVTOJV    €K€IVWV»     ap')(OVTa£    y^P    MttJ^*??    Kai     TUTTTOtrra^    Ofllh 

vaaOai  Siowaiv  6  vofio^j  aXko  oe  ti  opcuvra?  toi)s  TroXe/Aiov^  one 
€^.  Even  this  seems  to  have  proceeded  from  an  interpretation 
of  Mattathias.  -  .  I 

The  Nazarene  Christians  observed  the  law,  and  .most  of  those 
who  remained  in  Judea  till  the  time  of  Hadrian:  see  Sulpit« 
Sever,  ii.  45 :  Euseb.  Chron.  and  Eccl.  Hist.  iv.  6.  But  Christ 
does  not  by  this  precept  establish  the  Jewish  sabbath,  but  speaks 
this  to  prevent  any  mischief  believers  might  sufi*er  from  the 
hatred  of  the  Jews  or  their  own  superstition.  See  Mede's 
Works,  p.  841.  - 

21.  earai  yap  tot€>  &c.]     During  the  siege  of  Jerusalem) 


CHAPTER   ZZIT.  481 

the  inhabitants-  were  afflicted  at  the  same  time  with  famine, 
pestilence,  conflagrations,  massacres,  robberies  and  war,  by  which 
no  less  than  1100000  were  slain  in  the  city.  St.  Luke  xxi.  22, 
calls  these  the  days  of  vengeance,  that  all  things  which  were 
written  might  be  fulfilled:  they  were  the  days  in  which  all  the 
calamities  predicted  by  the  prophets,  or  foretold  by  our  Saviour 
were  fulfilled  in  the  most  terrible  manner  on  that  generation. 

—  oia  ov  yeyoveyf  &c.]  These  words  seem  to  be  a  familiar 
form  of  expressing  a  thing  that  is  exceedingly  great,  or  perhaps 
the  greatest  of  its  kind,  rather  than  a  prediction  that  no  future 
calamity  should  be  like  it.  So  Exod.  x.  14:  xi.  6:  Dan.  xii.  1 : 
Joel  ii.  2:  Ez.  v.  9.  So  Joseph.  B.  J.  Prooem.  i.  twu  'louSauav 
'H'poi  PwjuLalovi  TToXe/iAov  cuaravra  ixsyurrov^  ov  yuovov  twv  Kaff 
tifia^f  a'xeoov  oe  Koi  wv  oKori  irapeiKriipanev  ri  iroX^wv  wpos  iroXei^^ 
^  eOvwv  eOveai  auppdyevrwu.  And  Prooem.  iv.  iroXcv  yap  S^ 
^Qv  VTTO  Pwfiaiov^  iratrwv  ti)i/  ^/uiBTepav  ewi  irXelcTToy  re  ci/^ac- 
Movca^  auvefitj  irpoeXOeiv,  Kcd  wpo^  €<r)(aroy  auiuL<f}op(ov  avdi^ 
Karaireaelu.  Ta  yovv  navrwy  air  cutivai  aTvj(tifiaTa  wpo^  to, 
'lovoaiwv  lirraaOai  fioi  SoKei  Kara  avyicpunv.  And  v.  10,  5, 
avvekovTi  o  eiireiyf  M^e  woXiv  dXXffv  Totavra  ireirovOevcu,  ^ijre 
yeveay  e^  alwvo^  yeyovevcu  kclkUk  yovi/marrepav. 

—  ov^  ov  /A17]  Auctae  negationes  fortius  negant.  Luke  x.  19: 
Heb.  xiii.  6:  Rev.  xviii.  14.  See  Hoogeveen,  Doctr.  Part, 
c.  XXXIX.  Sect.  6.  §  14.     Glass.  Phil.  Sac.  p.  412. 

22.  iKoXofiwBrt(Tap\  Chrys.  Hom.  lxxvi.  in  Matt.  €c  kirl 
itXmov  eKpoTfiaev  6  iroXefios  *PwiuLaiwv  o  Kara,  t^9  iroXew^,  airap* 
Tey  av  QirdXovro  o\  'lovhiioi.  So  Theophyl.  in  Matt.  p.  125, 
but  on  Mark  xiii.  ei  fiti  €KoX6fiwG€v  o  Ocos,  tovt€(tti,  (rj/rro/uioff 
KUTcXixre  tov  iroXe/uLou  twv  ^Pwfiaiwp,  ovk  a»  eaciOff  iracra  cap^^ 
TOVTeoTiVf  'lovSaios  ovk  av  t^eXci^i;. 

—  ai  tifjLepai  eKeivai]  Scil.  Ttj^  dXlyf/ews.  See  Euseb.  Eccl. 
Hist.  ill.  5,  6.  Augustine,  Tom.  11.  £p.  80,  ad  Hesych.  says, 
the  days  put  for  what  happened  on  them,  i.  e.  here  calamity  or 
affliction.  See  Glass.  Phil.  Sac.  p.  877*  S<>  perilous  were  those 
times  by  reason  of  the  Sicarii  and  Zealots,  as  well  as  of  the 
Romans,  and  so  hard  was  it  with  the  Christians  flying  to  the 
mountains,  and  being  there  without  house  and  without  necessaries, 
that  they  could  not  have  long  subsisted:  and  therefore  Grod  in 
his  providence  shortened  those  days  by  their  mutual  slaughters, 
the  burning  their  granaries,  deserting  their  strong  holds,  and 
by  famine,  and  by  enfeebling  the  Jews,  so  that  Titus  himself 
confessed,  (B.  J.  vi.  9i  1))  o  Geo^  i;v  o  rwv^e  ipv/mdrwu  'loviaiovi 

Hh 


s 


483  ST.   MATTHEW. 

—  oi  iraaa  ca/^^]  No  one.  See  xvi.  17-  And  Glass.  Phil. 
Sac.  p.  410. 

Sia  ^€  T0V9  €k\€ktov^]  The  Jews  converted  to  Christianity, 
those  whom  God  was  pleased  to  choose  from  among  that  cor- 
rupted people.  In  the  New  Testament  all  Christians  called 
to  the  knowledge  and  belief  of  the  faith  are  stiled  the  elect,  as 
being  yevoi  e/cXe/croy.  And  this  was  also  the  phraseology  of 
the  primitive  Christians.  See  Clem,  ad  Cor.  1 :  Ignatius  ad 
Eph.  XXIX. :  the  author  of  the  Martyrdom  of  Polycarp,  16. 

Josephus  acknowledges  that  the  shortness  of  the  expedition 
was  owing  to  a  very  particular  dispensation  of  providence. 
B.  J.  VI.  8,  5.     See  also  v.  12,  1.     Tac.  Hist.  v.  11. 

23.  Tore]     At  the  time  of  the  siege. 

24.  \l/€vS6')(piaToi]  See  ver.  5.  That  these  false  Christs  and 
prophets  did  great  wonders,  is  certain ;  for  the  Scripture  testifies 
of  Simon  Magus  that  he  bewitched  the  Samaritans  so  with  his 
sorceries,  that  they  all  gave  heed  to  him,  Acts  viii.  9,  10.  AimI 
Church  History  is  very  large  in  the  accounts  of  his  prevailing 
on  them  to  worship  him  in  many  places.  And  Dositheus,  says 
Origen  vii.  43,  did  repareveaOou.  This  is  also  true  of  the 
false  prophets  mentioned  by  Josephus,  they  being  still  repr^ 
sented  by  him  as  jmayoi  Kal  yoijres* 

—  atjfiela  Kal  Tepara]  Etymol.  oia(j>€p€i  oe  frtitxeiov  Tcpav 
T€pa9  Xeyerai  to  irapd  (^vaiv  yivofievoV'  Gtifielov  ce  to  Trapa 
TYiv  Koivrjv  (TvvfiOeiav  ytvofievov*  These  words  are  frequently 
joined  in  the  New  Testament;  we  meet  with  them  also  OrjA. 
Argonaut.  37?  ariJULeiwu  Teparwv  t€  Xi/aeiy  atrrptov  re  iropelm* 
Polyb.  III.  112,  8,  Gfjfielcov  oe  koi  reparwv  ^ay  fiev  'lepov,  vaan 
d  oiKia  tjy  7rXi;pi79.  Dion.  Hal.  ix.  p.  597>  TcpuTtov  t€  kqH 
(Ttjuieltov  TToXXo)!/  yivofievwy. 

—  oKTrc  TrXavfjaai^  The  Jewish  nation  was  then  very  much 
addicted  to  sorcery  and  magic.  So  that  any  false  teachers  that 
did  but  accompany  their  lying  impostures  with  magic,  could 
not  but  seduce  the  people,  and  the  more  because  there  was  a 
general  expectation  of  the  Messiah. 

—  €1  Svvarov]  This  does  not  denote  an  absolute  impossi- 
bility, but  only  a  great  difficulty  in  the  performance  of  an  act 
possible.  So  Acts  xx.  16:  Rom.  xii.  18:  Matt.  xxvi.  39.  That 
the  deceiving  of  Christians  in  those  times  of  miraculous  endow- 
ments was  very  difficult,  is  evident  from  that  speech  of  Galen, 
concerning  a  thing  hardly  feasible^  Odrrov  ti9  tovs  dwo  Xptard 
M^raSiSd^eie.  Nor  does  this  denote  what  the  event  would  be 
upon  the  elect,  but  the  veJiemencc  of  the  endeavours  of  jeducers, 


CHAPTER  XXIT.  483 

that  they  would  do  the  utmost  they  could  possibly  to  shock 
the  Christian  and  seduce  him  from  his  stedfastness.  Comp. 
Mark  xiii.  22. 

26.  €v  Tfi  eprjfup^  Here  Christ  points  to  the  very  place 
where  those  false  prophets  should  appear,  or  whither  they  should 
lead  their  followers.  Jos.  Ant.  xx.  7)  6,  o<  yotfre^  kuI  aware' 
£v€i  avOpwTTOi  Tov  oykov  eirciOov  avrols  €«9  rtiv  eptjjuiiav  eweaOaiy 
ocifctv  yap  €<paaav  ivapyrj  repara  Kai  atijuLeia^  Kara  ri^v  tov 
Ocou  irpovoiav  yevoixeva.  And  B.  J.  ii.  13,  4,  avvetrrti  aTi<p<}^ 
€T€poy  irovripwu,  X^^P^  ^^^  KaOapwrepoUf  Ta<9  yuw/mcu^  oe  au'e* 
petrrepovj  oirep  ovcev  tjTTOv  twv  a<f>aye(M}v  evoaifioviav  t^9  iroXew^ 
eXufifivaro.  irXavoi  yap  avOpwiroi  Ka\  airarewveiy  Trpoa")(fifAaTi 
Oeicur/jLov,  vewTepicfyuov^  Kal  /uLerafioXai  irpayiiaTevoikevoi^  oai- 
IAovq.v  TO  irXffOo^  aveireidov,  Kal  wpofjyov  clj  Ttjv  epYniiav  w^ 
cictfc   TOV  Qeov  oeij^ovTo^  avTol^  aijiJiela  iXeuOepia^* 

— •  €1^  Tol?  Tajj,€iois^  In  penetralibus,  Alberti.  In  uno  sea 
aliquo  penetralium.  Glass.  Phil.  Sac.  p.  67*  Josephus  also  tells 
us  of  one  of  these  pretenders  who  declared  to  the  inhabitants 
of  Jerusalem,  that  God  commanded  them  to  go  up  into  a  par- 
ticular part  of  the  temple,  and  there  they  should  receive  the  signs 
of  deliverance.  A  multitude  of  men,  women  and  children  went 
up  accordingly:  but  instead  of  deliverance,  the  place  was  set 
on  fire  by  the  Romans,  and  six  thousand  perished  miserably 
in  the  flames  or  by  endeavouring  to  escape  them. 

27.  wairep  i;  darpaTr^y  &c.]  This  comparison  gives  a  lively 
representation  of  the  swiftness  and  noise  that  was  to  attend  the 
dreadful  judgment  which  Christ  was  going  to  inflict  on  the 
Jewish  nation.  See  Zach.  ix.  14:  Sext.  Empir.  con.  Mathem. 
p.  464,  daTpairijs  Tpovovy  sudden  and  unexpected.  Apoll. 
Rhod.  II.  267)  a<  ^  a^f/ap  ^vt  aeXXai  d^vK€€9  fj  arepoiral  iJ^ 
aTrp6(f>aToi  Ke0€a)v  el^aXixevcu  etraevovTo. 

28.  imuMci]  Phrynichus,  p.  164,  irTaffia  eirl  vcKpou  TiOeaaiv 
o'l  vvv'  o\  o  dpyaioi  01/^  oirrw^y  aiXXd  irriijuLaTa  vexpwv  ^  oT/coif. 
This  signification  seems  common  in  the  Macedonian  and  Alex- 
andrian dialects.  See  Ps.  cix.  6 :  Judg.  xiv.  8 :  £z.  vi.  5.  The 
expression  here  used  is  proverbial :  Job  xxxix.  30,  ov  ^'  au  wai 
Te9v€WT€^y  wapa'^^rj/JLa  evpioKovToiy  (scil.  acroi,  ver.  27).  See 
Habak.  i.  8.  The  application  Christ  makes  of  it  here  is  both 
just  and  sublime.  The  dead  body  is  the  Jewish  state  ready 
to  expire;  it  is  Jerusalem  going  to  fall  a  prey  to  the  Romans 
who  had  eagles  for  their  standards.  Some  have  supposed  this 
an   oblique   insinuation   of    the   slaughter   afterwards   made    on 

M  H  2 


474r  ST.    MATTHEW. 

dreadful  thunderings  and  lightnings  Kcd  fAUK^fAara  aeiofiemj^  r^ 
7^9  e^alaui,  which  in  the  judgment  of  all  portended  no  snudl 
evils, 

—  Kara  Toiroi/9]  In  different  places.  Polyb,  ui.  53,  69  Kara 
fiepn  o€  Koi  Kara  towov^  irapevoKKoifievov^  inr  avTwu*  Aristot 
de  Meteorol.  11.  8,  Kara  fAepos  ie  yiyvovrcu  oi  aeia/iuA  Tijy  •yjjt 
Kal  iroXkaKi^  ewl  fiucpav  roirovm  Athen.  xv.  11^  yivnToi  ie 
juLVpa  KaXXKTTa  Kara  tottoi/s. 

8.  vawTa  TovTOf  &c.]  SciL  earcu.  Sub.  fxovov.  See  Bos. 
EU.  Gr.  484. 

It  has  been  excellently  observed  by  West  (on  the  Resurr. 
p.  393)  respecting  the  authors  who  record  this  prophecy  which 
is  expressed  in  terms  so  plain  and  circumstantial,  that  St.  Matr 
thew  and  St.  Mark  were  incontestibly  dead  before  the  event,  as 
St.  Luke  also  probably  might  be :  and  it  is  remarkable  that 
St.  John  the  only  Evangelist  who  survived  it,  says  nothing 
of  it,  lest  any  should  say  the  prophecy  was  forged  after  the 
event  happened. 

9*  Torc  trapaowaovai^  &C.J  Jer.  xv.  4,  vapacioovcu  eis  dmiy^ 
ica9«  Mich.  vi.  14,  €t^  poiJL<f>aiay  irapaSoOiiaovTat*  Chriat  be- 
gins here  to  foretell  what  should  happen  to  his  Apostles  and 
JDisciples  and  to  others  before  the  destruction  of  Jerusalem; 
the  troubles  and  persecutions  which  should  come  upon  them, 
both  from  their  enemies  and  seeming  friends ;  and  what  event 
those  persecutions  should  have  on  some  unsound  and  temporizing 
Christians,  and  what  deliverance  would  be  vouchsafed  to  those 
who  persevered  to  the.  end.  And  that  all  these  things  exactly 
came  to  pass,  we  learn  from  Scripture  and  church  histi^y. 

—  €i9  dXi'sj/iv]  Phavorin.  6Xi>//6i9'  (fivXcucal,  aXvaeiSf  il^opim^ 
teal  oaa  roiduTa.  They  suffered  a  great  fight  of  afflictions, 
Heb.  X.  32,  33:  1  Thess.  ii.  14,  15:  1  Pet.  iv.  12 :  Acts  xxvi. 
11.  They  were  imprisoned ;  St  Peter,  Acts  iv.  3 :  St.  Paul 
and  Silas,  Acts  xvi.  23 :  2  Cor.  xi.  23.  See  also  Acts  xxiL  4; 
xxvi.  10.  They  were  brought  before  councils  and  Sanhedrims, 
Acts  iv.  3,  6:  viii.  3:  before  Kings,  xii.  1,  2:  St.  Paul  and 
St.  Peter  before  Nero :  before  rulers,  Gallio,  Felix,  and  Festus, 
Acts  xviii.  12 :  xxiii.  33 :  xxv.  6.  They  were  beaten  in  the 
synagogue,  Acts  v.  18 :  xvi.  23  :  2  Cor.  xi.  23,  24,  25.  Tadtus 
and  Suetonius  have  given  an  account  of  the  persecutions  raised 
against  the  Christians  by  Nero. 

—  airoKT€vwi<riv  i/yuaf]  St.  Stephen  was  killed  by  the  judg** 
ment  of  the  council,  Acts  vii.  59 :  St.  James  the  Greater  by 
Herod,  Acts  xii.  1 :  the  Less  by  Ananus  the  high  priest ;  multi- 


CHAPTER  XXIV.  ,  475 

tudes  of  Christians  were  persecuted  to  the  death  by  Saul, 
Acts  xxii.  4 :  by  Nero,  Tacit.  Ann.  xv :  by  the  Jews,  Justin  M. 
Dial.  Tryph.  p.  234. 

—  eaeaOe  fjLtaovfievot]  for  pmariOtiQcade^  See  vii.  29.  That 
not  only  the  Apostles,  but  all  the  primitive  Christians  were 
in  general  more  hated  and  persecuted  than  any  other  religious 
sect  of  men  is  most  notorious  to  all' who  are  at  all  acquainted 
with  Ecclesiastical  History.  The  true  reason  of  this  opposi- 
tion Bp.  Warburton  has  shewn  to  be,  that  while  the  different 
Pagan  religions  sociably  agreed  with  each  other,  the  Grospel 
taught  Christians  not  only  like  the  Jews  to  bear  thdr  testi- 
mony to  the  falsehood  of  them  all,  but  also  with  the  most  fervent 
zeal  to  urge  the  renunciation  of  them,  as  a  point  of  absolute 
necessity :  requiring  all  men  on  the  most  tremendous  penalties 
to  believe  in  Christ,  and  in  all  things  to  submit  themselves  to 
fais  authority.     See  Divine  Legat.  of  Moses,  Vol.  ii.  B.  ii.  §  6. 

— —  viro  wdmrwif  €0v£v]  In  some  MSS.  eOvwv  is  wanting. 
Wetstein  would  read  t£v  eBvwv,  which,  is  the  reading  of  several 
MSS.  Bp.  Middleton  allows  either  reading  to  be  admissible ; 
the  usage  being  variable  with  irS^  in  the  plural  and  the  substan- 
tive without  reference* 

10.  (TKavSaXi<T0fi<TO¥Tai]  Many  who  shall  be  professed  Christ- 
ians, shall  fall  off  from  their  religion,  and  renounce  their  faith. 

—  aXXt/Xoi/s  irapaowaouo'tv]  Scil.  €19  ^Xt^ii'-  As  we  learn 
from  the  Jewish  Talmud  that  in  the  days  of  the  Messiah  the 
son  should  afflict  the  father,  and  a  man^s  enemies  should  be 
those  of  his  own  house;  so  we  learn  from  Tacitus,  Ann.  xv. 
that  Christians  were  ddivered  up  by  their  parents,  brethren, 
kinsfolk,  friends.  From  1  Thess.  ii.  14,  we  find  that  the  Jews 
persecuted  those  of  their  own  country. 

11.  yj/evioirpo^^ai]  See  vii.  15;  and  xxiv.  5,  p.  470.  These 
did  not  pretend  to  be  the  Messiah,  but  only  to  be  commissioned 
by  Grod  to  prophesy  deliverance  to  the  people.  The  Hebrews 
included  under  the  term  '^  prophets,*^  teachers  and  interpreters 
of  the  law. 

12.  avofxiav]  i.  e.  persecution  and  imposture :  or  perhaps  all 
kinds  of  lawlessness. 

—  TrXffOwdijvai]  See  Glass.  Phil.  Sac.  p.  448.  Jodi  iii.  13 : 
£zr.  ix.  6,  on  a\  avofiiai  tifxwv  eirXfjjOvpOtjfmV' 

—  yj/vytfaercu  ij  ayairtijl  i.  e.  the  love  of  God,  or  seal  for 
religion,  as  some  interpret  it.  2  Tim.  iv.  16 :  Heb.  x.  25.  Others 
have  supposed,  from  the  event  as  recorded  by  Josephus,  that 
it  may  imply  mutual  love  or  pity;  B.  J.  iv.  6,  3,  ov^¥  oirws 


476  ST.  MATTHEW.. 

diroXcuXei  ypticfrov  Trados  ev  tcu9  tots  avfUL^pai^  W£  kXeos.  a 
yap  €')Qnjv  oucreipciv^  TouTa  vapw^vP€  Tovi  akiTtjpiav^*  But 
sec  his  whole  account. 

13.  vwofieiva^  en  tcXo^]  This  may  be  understood  of  eternal 
salvation:  for  it  is  the  uniform  doctrine  of  Scripture,  that  they 
who  persevere  in  the  belief  and  practice  of  Christianity  to  the 
ends  of  their  lives,  shall,  through  the  merits  of  their  Redeemer, 
be  rewarded  with  everlasting  life.  Here  however  the  context 
would  lead  us  primarily  to  apply  it  to  the  destruction  of  Jeru- 
salem, as  in  verses  6,  and  14,  to  the  e;nd  of  the  Jewish  common- 
wealth. And  in  confirmation  Eusebius,  £ccL  Hist.  iii.  6,  informs 
us,  that  before  the  war  all  the  faithful  of  the  church  of  Jeru- 
salem were  admonished  by  an  oracle  delivered  by  revelation  to 
men  approved  there,  to  depart  from  the  city  and  ^t  over 
Jordan  and  go  to  Pella.  And  Epiphanius  says  they  were  fore- 
warned by  an  angel  to  depart  from  the  city  as  being  now  ready 
to  perish.  And  it  is  remarkable  that  none  of  die  disciples  were 
known  to  perish  in  the  siege  and  destruction  of  Jerusalem.  The 
occasion  of  their  departure  was  indeed  wonderful.  For  CesUus 
Gallus  then  besieged  the  city ;  and  if  he  had  wished,  Josephus 
says,  B.  J.  ii.  9,  7?  ^^  might  easily  have  taken  it,  and  put  an 
end  to  the  war  :  but  he  without  cause  raising  the  siege  and  going 
from  it,  many  eminent  Jews  fled  from  the  city  as  from  a  sinking 
ship. 

—  crwOi^aeTcu]  from  those  terrible  calamities  with  which  the 
destruction  of  Jerusalem  was  attended. 

Lucian.  Hermotim.  v.  Vol.  i.  p.  ^4i4i,  oaot  5*  av  ciy  xeXos  &a- 
KapTeptjawatVf  ovrot  irpo^  to  aKpov  a<f>iKvovvTai^  Koi  to  air 
€Keiuou    euScufioifovaif   Oaufxacriov   Tiva   fiiov  tov    Xoiirov    /3iovr- 

14.  evayyeXtot^  Ttjs  /SaaiXeias]  The  Gospel  of  the  kingdom 
of  God. 

—  oXrj  Ttj  otKovM'€vti]  Thus  St.  Paul,  Rom.  x.  18,  says  of 
the  preachers  of  it,  their  sound  had  gone  forth  into  all  the  earth, 
and  their  words  6X9  irepaTa  Ttjs  oucovjjievtjS'  See  also  Rom.  i. 
8:  XV.  19 :  Coloss.  i.  6,  23 :  Euseb.  ii.  3:  Orig.  c.  Cels.  viii. 

It  appears  from  the  most  credible  records  that  the  Gospel 
was  preached  in  Idumsea,  Syria  and  Mesopotamia  by  St.  Jude : 
in  Egypt,  Marmorica,  Mauritania,  and  other  parts  of  Africa, 
by  St.  Mark,.  St.  Simeon  and  St.  Jude :  in  Ethiopia  by  Candace'^s 
cimuch  and  St.  Matthias :  in  Fontus,  Galatia  and  the  neighbour- 
ing parts  of  Asia  by  St.  Peter :  in  the  territories  of  the  seven 
Asiatic  churches  by  St.  John :  in  Parthia  by  St.  Matthew :  in 


CHAPTER  XXIV.  477 

Scythia  by  St.  Philip  and  St.  Andrew:  in  the  northern  and 
western  parts  of  Asia  by  St.  Bartholomew :  in  Persia  by  St.  Su 
meon  and  St.  Jude :  in  Media,  Carmania  and  several  eastern 
parts  by  St.  Thomas:  through  the  west  tract  from  Jerusalem 
round  about  unto  lUyricum  by  St.  Paul,  as  also  in  Italy,  and 
probably  in  Spain,  Gaul  and  Britain :  in  most  of  which  places 
Christian  churches  were  planted  in  less  than  thirty  years  after 
the  death  of  Christ.  See  Young  on  Idolatry,  Vol.  ii.  p.  216—* 
234.     Porteus's  Lectures,  Vol.  ii.  p.  179. 

—  €iy  fiapripiovj  &c.]  Chrysostom  says,  kireiivi  eKtipiyQfi 
fiey  iravray^ov,  ovk  ewlaTeuaav  oe  rti/cy,  ouoe  eoe-^fOff  Travraj^oC, 
€iy  fiapTvpiovy  (f>Yi(Tivy  earai  toi^  airurTrfaaai  Tovreartv,  €<y 
cXry^foi/,  €19  KUTfiyopiav,  els  /iaprvpiov>  o\  yap  iriarevaavTe^ 
KaTa^apTvprjaoutTi  twv  fiti  iriaTevc avrwv  Kai  KaraKpivovcfiv 
avTov^.  But  Lightfoot  says,  that  the  world  being  first  a  catechu, 
men  in  the  doctrine  of  Christ,  might  have  at  length  an  eminent 
and  undeniable  testimony  of  Christ  presented  to  it;  when  all 
men,  as  many  as  ever  heard  the  history  of  Christ,  should  under- 
stand that  dreadful  wrath  and  severe  vengeance  which  was  poured 
out  upon  that  city  and  nation,  by  which  he  was  crucified. 

— —  ^^€1  TO  TcXoi^  i.  e.  of  that  church  and  polity  ;  which  hap- 
pened about  forty  years  after  our  Lord'^s  death,  and  therefore  im- 
mediately after  the  Gospel  was  preached  through  the  world. 

15.  (iSeXvyiia  t^9  ipij/unoaew^^  i*  e.  the  abominable  desolator : 
as  Luke  i.  48,  Tairelvwaiv  Ttfi  oovX^j^  for  dovXijv  raTreii^y. 
Here  it  signifies  the  Roman  army,  as  is  plain  from  Luke  xxi. 
20,  oTay  Sc  iStfre  KVKXovfxevtiv  viro  twv  aTpaToireowv  Tiyi;  ^lepou" 
actXtj^.  See  Kidder,  Dem.  of  Mess.  Part  ii.  p.  11.  Chrysost. 
Or.  II.  adv.  Jud.  T.  vr.  p.  333,  says  airav  to  ei^Xov  teal  wav 
TVTrwfia  dvOpdwou  wapa  T019  'lovoaloi^  (iciXuyiuLa  enaXeiTo* 
Basil  Kupiw9  TO.  eiocaXa  (i^eXvyfiaTa  Xeyeiy  eOot  Trj  ypaiprj.  So 
Theodoret,  and  Cyrill.  Alex.  This  army  tlierefore  miglit  be 
an  abomination  to  the  Jews  by  reason  of  the  images  of  Caesar 
and  an  eagle  in  the  ensigns  of  it :  the  abomination  of  desolation, 
because  it  was  to  lay  the  country,  city  and  temple  desolatel 
Caligula^s  statue  never  was  placed  in  the  temple,  though  the 
order  was  given. 

pfjOev  Sid  Aavi^X]  The  passage  in  so  many  words  is  not 
found  in  Daniel;  but  the  places  supposed  to  be  alluded  to  are 
ix.  27:  xi.  31  :  xii.  11 ;  and  the  first  of  these  in  the  Septuagint 
is  not  very  remote  from  the  words  of  St.  Matthew.  The  men- 
tion of  the  Holy  Place,  the  Hebrew  and  Chaldee  have  lost,  but 
in  the  Septuagint  are  the  very  words.     Josephus  Ant.  x.  11,  7* 


478  ST.   MATTHEW. 

tells  us  that  this  prophecy  of  Daniel  is  to  be  explained  of  the 
Romans  laying  waste  Jerusalem,  Aarc^Xo9  Kal  irepl  t^  tw 
'Pwfiaiwu    fiycfioviw    aveypa^^fe,    Koi    on   vir    avTwy    efnjfAwO^^ 

—  iaTm]  Neut.  contr.  for  itrrcuco^.  Eustatb.  uses  to  irape' 
aTW9  for  the  crowd,  and  /leipcuciov  €aTa)^>  Hesych^r  airrwrow' 
TO  fifj  irifTTov  oXX    ccTTcwy.     Plato,  Pha^on.  §  16,  to  ^wif. 

^-  €¥  Towtfi  ayi(p^  The  city  and  the  mountain  on  which  it 
stood,  and  a  circuit  of  several  furlongs  around  it  were  accounted 
holy  ground :  and  such  has  generally  been  the  interpretation  of 
this  passage.  But  Bp.  Middleton  contends,  that  as  the  phrase 
occurs  only  in  Acts  vi.  13 :  xxi.  28,  in  neither  of  which  can  it 
be  understood  otherwise  than  of  some  part  of  the  temple:  and 
in  the  Septuagint,  where  it  is  very  common,  and  always  meant  of 
the  Temple,  and  generaUy  of  the  Holy  Place  properly  so  calkd; 
we  have  therefore  no  authority  from  the  Sacred  Writers  to 
understand  toitos  ayios  otherwise  than  of  the  Temple.  And 
the  history  of  the  completion  of  the  prophecy  confirms  this 
exposition.    The  desolation  of  abomination  was  seen   to  stand 

in  the  Temple.     Joseph.  B.  J.  vi.  6,  1,  *Pa)/uuxIoi  Se Kofii* 

aavT€S  Tos  atifiaia^  €19  to  ic/oov,  xal  OifietHH  r^  aFoxoXic^ 
wvXrji  avTiKpvi,  eOuaav  T€  airodi  Kal  tov  Titov  fkeru  fieyitrrtm 
€V(pi]fU(iiy  air€<f>rjyay  auTOKpaTOpa, 

In  the  parallel  passage  in  St  Mark  xiii.  14,  we  have  the  wcnxls 
oirov  ov  Seh  This  expression  is  so  indefinite  that  it  may  admit 
difierent  interpretations;  it  appears  however  to  be  an  cv^p^fw 
a/uLos  to  which  the  violation  of  no  place  less  sacred  than  the 
temple  could  have  given  rise. 

It  has  been  also  translated  on  ^'holy  ground^  because  the 
words  are  anarthrous.  This  objection  however  is  of  no  wei^t: 
the  article  is  commonly  prefixed  to  nouns  which  are  employed 
KUT  i^o^rjVf  but  such  nouns  frequently  become  anarthrous  after 
prepoaUions :  and  their  definiteness  or  indefiniteness  must  in 
such  cases  be  determined  on  other  grounds.  See  MiddletcMi, 
Gr.  Art.  p.  133. 

—  o  avayivviaKwv  woeiTw^  These  words  used  not  so  much 
for  the  obscurity  as  the  certainty  of  the  prophecy,  are  conmionly 
inserted  in  a  parenthesis,  and  considered  as  an  admonition  of 
the  Evangelist  to  the  reader  seriously  to  attend  to  what  he 
was  then  writing.  Kypke  however  and  some  others  take  ana- 
yiPWTKwif  in  the  sense  of  recognising,  and  without  any  paren- 
thesis, considering  the  wcn-ds  not  as  the  Evangelist'^s  but  as 
Christ'^s.     He  who  recognises  this,  i.  e.  the  completion  of  DaniePs 


CHAPTER  XXIV.  479 

prophecy  by  the  pSiXvytia  iptjfA(ic€(o^  standing  on  holy  ground , 
let  him  take  notice  and  reflect.  Dura  et  contorta  expositio; 
Koecher. 

16.  €ir<  TO,  optf]  Where  were  large  cayes,  in  which  the  Jews 
during  their  wars  had  taken  refuge,  1  Sam.  xiii.  6 :  Judg.  vL  2. 
So  the  Carduchi  upon  Xenophon'^s  entering  their  country  with 
his  army,  Anab.  iv.  1,  6,  ixXnToyre^  tcis  oikI(k^  e^ovre^  kqI 
yvuaiKav  Kai  7raiSa9  i<f>€vyov  ciri  to,  optj.  Florus  iv.  10,  Trent 
retro,  peterentque  montes.  Virg.  Mn.  ii.  ult.  Sublato  montem 
genitore  petivi. 

When  Cestius  Gallus  came  with  his  army  even  to  the  upper 
city,  and  contrary  to  the  expectation  of  all,  departed  without 
any  just  cause,  Josephus  B.  J.  ii.  20^  I,  tells  us  iroXXoi  aireu^- 
jfovTo  T^  TToXeof^'  And  then  the  Christians  fled  to  Fella  in 
Persea,  a  mountainous  country,  and  other  places  under  the  go- 
vernment of  King  Agrippa,  where  they  found  safety.  Euseb. 
£ccl.  Hist.  III.  6 :  Epiphan.  de  Pond,  et  Mens.  p.  171-  And 
when  Vespasian  was  drawing  his  forces  towards  Jerusalem, 
a  great  multitude  fled  from  Jericho  into  the  mountainous  coun- 
try for  security.     Joseph.  B.  J.  iv.  8,  2. 

17*  i'Ti  Tov  Sd/jLaros]  The  Jewish  houses  had  flat  roofs,, 
defended  by  battlements.  See  Deut.  xxii.  8 :  Matt.  x.  27*  In 
Willyams'^s  voyage  up  the  Mediterranean,  we  also  find  the 
houses  described  as  flat-roofed,  and  communicating  with  each 
other,  so  that  a  person  there  might  proceed  to  the  city  walls 
and  esci^  into  the  country  without  coming  down  into  the  street. 
And  this  afibrds  a  more  complete  elucidation  of  the  text  than 
the  other  mode  which  alludes  to  the  staircase  on  the  outside. 
See  Jos.  Ant.  xiv.  15,  12.  The  meaning  of  these  verses  is,  that 
there  will  then  be  no  time  to  lose,  and  that  people  will  be  obliged 
to  use  the  utmost  speed,  on  account  of  the  swift  progress  of 
the  Roman  arms. 

->— •  opal  Ti]  Wetstein  on  the  authority  of  a  great  many 
MSS.  some  antient  versions  and  ecclesiastial  unriters,  would 
fead  apai  ra.  Several  of  Birches  MSS.  have  ri,  and  Bp.  Mid- 
dleton  says  this  is  a  preferable,  because  a  more  exclusive, 
reading. 

18.  emfrrpeyf/aTa)]  i.  e.  back  to  his  house.  See  Hoogeveen, 
Doct  Part.  c.  xxvii.  Sect.  1.  §  8. 

—  ifiaTia]  Some  read  tjULanov.  But  the  plur.  has  a  sing, 
signification.  Here  is  meant  the  garment  which  is  put  over 
the  tunic.     Hesiod.  cpy*  ^^*  ^9  yvftyov  a^reipety^  yvfivov  o€  fioo)^ 


480  ST.   MATTHEW. 

Teivj  yvfivoy  5*  a/maaOai.     Virg.  Georg.  i.  299,  Nudus  ara,  sere 
nudus,  i.  e.  without  the  upper  garment. 

19.  ovai  Si'  Tah  ev  ycurrpU  &c-]  This  woe  was  sufficiently 
fulfilled  in  the  cruel  slaughters  which  were  made  both  of  women 
and  children,  and  particularly  in  that  grievous  famine  which 
so  miserably  afflicted  Jerusalem  during  the  siege. 

20.  j(€tfiwvo£]  Scil.  ovTo^y  the  roads  being  at  that  season 
scarcely  passable.  In  Judea  the  cold  and  rainy  season  does 
not  commence  before  the  12th  of  December;  and  the  army  of 
Cestius  retired  to  Antipatris,  and  was  pursued  by  the  Jews  on 
the  8th  of  the  month  Dius,  which  Abp.  Usher  reckons  to  he 
the  8th  of  November.  The  8th  of  November,  a.  d.  66,  whai 
this  happened,  was  the  Jewish  Sabbath,  by  the  end  of  which 
it  would  be  known  at  Jerusalem,  that  the  Romans  were  fled  te 
a  distance  with  loss  and  disgrace :  so  that  the  Christians  had 
the  whole  week  before  them,  and  a  moderate  season  of  the  year 
for  their  retreat,  without  fear  of  annoyance  from  the  armies. 

—  /jLijSi  61/  2a/3/3aT(jj]  See  Glass.  Phil.  Sac.  p.  894.  Lest 
you  be  exposed  to  the  indignation  of  the  Jews  for  travelling  on 
that  day,  or  hindered  from  doing  it  by  your  own  superstition. 
Josephus  in  his* life  informs  us,  their  laws  would  not  suffer,  them 
either  to  travel  or  fight  on  that  day:  and  Ant.  xiii.  8,  4,  oJc 
etTTiv  ^/jl7v  €v  Tois  ^fifiaaiv  ovre  ev  rri  eoprfj  ooeveiv^  And 
B.  J.  I.  7)  3,  he  informs  us  that  the  Romans  chose  that  day  t^ 
fight  against  Jerusalem,  because  they  found  them  more  slow  to 
fight  on  it  because  of  their  religion.  Frontinus,  Strat.  ii.  1,  I7, 
D.  Augustus  Vespasian  us  Judceos  Satumi  die,  quo  eis  nefas 
est  quicquam  seriae  rei  agere,  adortus  superavit.  Joseph.  Ant 
XIV.  4,  2,  says  when  Fompey  attacked  Jerusalem,  et  fiij  irarptov 
fiv  tjjuLiv  apyeiv  ra^  €(ioojj,doa9  rifiipa^^  ouk  av  livuafftj  to  "xiifui, 
KwXuovTwv  CKcivwu-  ap-^foUTai  yap  fia,')^  koi  TutrTovras  a^vr 
vaaOai  SiSwatu  6  vo/mo^y  aXKo  oe  Tt  opaipTa^  toi/s  woXefilow  oi( 
€9.  Even  this  seems  to  have  proceeded  from  an  interpretation 
of  Mattathias.  ■     ] 

The  Nazarene  Christians  observed  the  law,  and  most  of  those 
who  remained  in  Judea  till  the  time  of  Hadrian:  see  Sulpit. 
Sever.  11.  45:  Euseb.  Chron.  and  Eccl.  Hist.  iv.  6.  But  Christ 
does  not  by  this  precept  establish  the  Jewish  sabbath,  but  spe^ 
this  to  prevent  any  mischief  believers  might  suffer  from  the 
hatred  of  the  Jews  or  their  own  superstition.  See  Mede^s 
Works,  p.  841.  - 

21.  earai  yap  totc^  &c.]     During  the  siege  of  Jerusalem, 


CHAPTER  XZIT.  48i 

the  inhabitants  were  afflicted  at  the  same  time  with  famine, 
pestilence,  conflagrations,  massacres,  robberies  and  war,  by  which 
no  less  than  1100000  were  slain  in  the  city.  St.  Luke  xxi.  22, 
calls  these  the  days  of  vengeance,  that  all  things  which  were 
written  might  be  fulfilled:  they  were  the  days  in  which  all  the 
calamities  predicted  by  the  prophets,  or  foretold  by  our  Saviour 
were  fulfilled  in  the  most  terrible  manner  on  that  generation. 

—  oia  ov  yeyovei^y  &c.]  These  words  seem  to  be  a  familiar 
form  of  expressing  a  thing  that  is  exceedingly  great,  or  perhaps 
the  greatest  of  its  kind,  rather  than  a  prediction  that  no  future 
calamity  should  be  like  it.  So  Exod.  x.  14 :  xi.  6 :  Dan.  xii.  1 : 
Joel  ii.  2 :  £z.  v.  9.  So  Joseph.  B.  J.  Prooem.  i.  twu  'louSauav 
"K-poi  PwjuLalovi  iroXe/uov  cuaravra  iieyurTov^  ou  yuovov  twv  Kaff 
i§/uLa^f  a')(€oov  ie  koI  wv  wcori  irap€iKri(panev  ^  iroXeojv  tt/oos  iroX6<9, 
^  eQvwv  iQvecfi  avppdyevTwv.  And  Prooem.  iv.  ttoXiv  yap  Stj 
TWV  VTTO  Pwfiaiov^  waauiu  Ttju  ^fiBTepay  ewl  wXelo'Toy  re  ci/^ai- 
Moi/ta9  avvefirf  wpoeXOeiu,  Kcd  irpo^  €<r)(aroy  avfUpoptov  av0K 
Karaireaeiv.  ra  youv  vavrwv  aw  aitivoi  aTvj(tifiaTa  Ttpo^  to 
'lovoaiwv  i/rracrdac  fioi  SoKel  Kara  avyicpunv.  And  v.  10,  5, 
crvyeXovTi  o  eiireivy  fu^re  iroXiv  dXXtjv  TotavTa  ireirovOevcu,  pLtjre 
yeveay  e^  alwvo^  yeyovevai  kclkUi^  yovifiwrepav* 

—  oi^  ov  /A17]  Auctae  negationes  fortius  negant.  Luke  x.  19: 
Heb.  xiii.  6:  Rev.  xviii.  14.  See  Hoogeveen,  Doctr.  Part. 
c.  XXXIX.  Sect.  6.  §  14.     Glass.  Phil.  Sac.  p.  412. 

22.  iicoXofiii^fiaav^  Chrys.  Hom.  lxxvi.  in  Matt.  €<  exi 
TrXieov  eKpoTffaev  6  iroXcfios  *PwiuLaiwv  o  Kara  r^  'TroXew^,  axai^ 
Tcv  atf  QirtiXovTo  01  'lovSaloi.  So  Theophyl.  in  Matt.  p.  125, 
but  on  Mark  xiii.  €i  /ai;  €KoX6fiwG€v  o  Oeos,  TovreaTi,  avvrofMOi 
KureXixre  tov  iroXefiov  twv  'PwfiaiwVf  ouk  av  €aw0i]  Tracra  <rap^, 
TovreoTiVf  'lovSalo^  owe  ai'  wcXei^fy. 

—  cu  tifiepai  iKeivai\  Scil.  r^^  QXi^ew^.  See  Euseb.  Ecd. 
Hist.  ill.  5,  6.  Augustine,  Tom.  11.  £p.  80,  ad  Hesych.  says, 
the  days  put  for  what  happened  on  them,  i.  e.  here  calamity  or 
affliction.  See  Glass.  PhU.  Sac.  p.  877*  So  perilous  were  those 
times  by  reason  of  the  Sicarii  and  Zealots,  as  well  as  of  the 
Romans,  and  so  hard  was  it  with  the  Christians  flying  to  the 
mountains,  and  being  there  without  house  and  without  necessaries, 
that  they  could  not  have  long  subsisted:  and  therefore  God  in 
his  providence  shortened  those  days  by  their  mutual  slaughters, 
the  burning  their  granaries,  deserting  their  strong  holds,  and 
by  famine,  and  by  enfeebling  the  Jews,  so  that  Titus  himself 
confessed,  (B.  J.  vi.  9i  1)9  o  Geo^  ^v  o  rwv^e  ipvfidrwv  'loviaiaw 
Ao0fXa)v. 

Hh 


483  ST.    MATTHEW. 

—  oi  TTcura  crap^]  No  one.  See  xvi.  17-  And  Glass.  PM. 
Sac.  p.  410. 

iid  ^€  T0V9  cfcXc/cToi)?]  The  Jews  converted  to  Christianity, 
those  whom  God  was  pleased  to  choose  from  among  that  cor- 
rupted people.  In  the  New  Testament  all  Christians  called 
to  the  knowledge  and  belief  of  the  faith  are  stiled  the  elect,  as 
being  yevo9  €kX€kt6v'  And  this  was  also  the  phraseology  of 
the  primitive  Christians.  See  Clem,  ad  Cor.  1 :  Ignatius  ad 
Eph.  XXIX. :  the  author  of  the  Martyrdom  of  Polycarp,  16. 

Josephus  acknowledges  that  the  shortness  of  the  expedition 
was  owing  to  a  very  particular  dispensation  of  providence. 
B.  J.  VI.  8,  5.     See  also  v.  12,  1.     Tac.  Hist.  v.  11. 

23.  Tore]     At  the  time  of  the  siege. 

24.  yl/evSo'xpiaroi]  See  ver.  5.  That  these  false  Christs  and 
prophets  did  great  wonders,  is  certain ;  for  the  Scripture  testifia 
of  Simon  Magus  that  he  bewitched  the  Samaritans  so  with  his 
sorceries,  that  they  all  gave  heed  to  him,  Acts  viii.  9,  10.  And 
Church  History  is  very  large  in  the  accounts  of  his  prevailing 
on  them  to  worship  him  in  many  places.  And  Dositheus,  says 
Origen  vii.  43,  did  TepareveaOai.  This  is  also  true  of  the 
false  prophets  mentioned  by  Josephus,  they  being  still  repre- 
sented by  him  as  /mayoi  Kai  yotjTc^- 

^—  atjfiela  xal  TepuTo]  Etymol.  oia(j)€p€i  oe  atitxeiov  t6/w. 
T€pa9  Xe'ycrai  to  irapd  (^vaiv  yiPOfievoV'  ctifieiov  Se  to  ^rapi 
Tfiv  Koivrjv  avvfiOeiav  yivofievov*  These  words  are  frequently 
joined  in  the  New  Testament;  we  meet  with  them  also  Orph. 
Argonaut.  37,  atjjmeiwv  Teparwv  t€  Xuaei^  acfTpwv  Te  iropem* 
Polyb.  III.  112,  8,  atjfielcov  oe  koi  Teparwv  'jrav  fxev  lepoVf  tracn 
d  oiKia  ffu  ifKriptj^,  Dion.  Hal.  ix.  p.  597»  TepaTa>v  t€  raJ 
atj/iieltov  TToWcSi/  yivofievwv, 

—  axTTe  ^Xai/jjo-ai]  The  Jewish  nation  was  then  very  much 
addicted  to  sorcery  and  magic.  So  that  any  false  teachers  that 
did  but  accompany  their  lying  impostures  with  magic,  could 
not  but  seduce  the  people,  and  the  more  because  tbere  was  a 
general  expectation  of  the  Messiah. 

—  el  hvvaTov]  This  does  not  denote  an  absolute  impossi- 
bility, but  only  a  great  difficulty  in  the  performance  of  an  act 
possible.  So  Acts  xx.  16:  Rom.  xii.  18:  Matt.  xxvi.  39.  That 
the  deceiving  of  Christians  in  those  times  of  miraculous  endow- 
ments was  very  difficult,  is  evident  from  that  speech  of  Galen, 
concerning  a  thing  hardly  feasible,  ^qttoi'  ti9  toi)?  ctTro  Xpiarci 
M^TaSiSa^eie.  Nor  does  this  denote  what  the  event  would  be 
upon  the  elect,  but  the  veJiemencc  of  the  endeavours  of  seducers, 


CHAPTER  XXIT.  483 

that  they  would  do  the  utmost  they  could  possibly  to  shock 
the  Christian  and  seduce  him  from  his  stedfastness.  Comp. 
Mark  xiii.  22. 

26.  €v  Tfi  eptjfup^  Here  Christ  points  to  the  very  place 
where  those  false  prophets  should  appear,  or  whither  they  should 
lead  their  followers.  Jos.  Ant.  xx.  7?  6,  o\  yotp-e^  kqI  aTrare- 
W€(  avQpwTTOi  Toy  o')(kov  eireiQov  avTois  €(9  tyiv  epfjjuLiav  eweaOatf 
C€l^€tif  yap  €(f)CLaav  evapyij  repaxa  Kai  avuxela^  Kara  tjJi'  tou 
Ocou  irpovoiav  yevojiieva.  And  B.  J.  ii.  13,  4,  avveaTti  aTi<po9 
erepov  Troytipwv,  Yccpi  fiev  KaOapairepoVf  rat 9  yvw/mcu^  ^  cure-- 
pctrrepovy  oirep  ovcey  tjTToy  twv  atJHiyewy  evoaifioyiay  t^9  iroXew^ 
eXufifivaTo.  ^Xavoi  ycip  avdpwiroi  Koi  aTrarecivesy  Trpoa")(fifAaTi 
Oetaa/jLov,  yecarepiafJLOUi  Kai  /uLerafioXd^  wpayiiareuofieyoif  oai- 
fiovq.y  TO  wkrjOo^  aveireiOov,  Kai  irporiyov  €«s  T171/  epfjfiiay  ciy 
cicifi   Tov  Qeou  oe«foi/Toy  ai/roiy  ai^fxela  iXevOepia^, 

—  CI'  Toh  TajJieiois]  In  penetralibus,  Alberti.  In  uno  sea 
aliquo  penetralium,  Glass.  Phil.  Sac.  p.  67*  Josephus  also  tells 
us  of  one  of  these  pretenders  who  declared  to  Uie  inhabitants 
of  Jerusalem,  that  God  commanded  them  to  go  up  into  a  par- 
ticular part  of  the  temple,  and  there  they  should  receive  the  signs 
of  deliverance.  A  multitude  of  men,  women  and  children  went 
up  accordingly:  but  instead  of  deliverance,  the  place  was  set 
on  fire  by  the  Romans,  and  six  thousand  perished  miserably 
in  the  flames  or  by  endeavouring  to  escape  them. 

27.  wairep  i;  aaTpawtfy  &c.]  This  comparison  gives  a  lively 
representation  of  the  swiftness  and  noise  that  was  to  attend  the 
dreadful  judgment  which  Christ  was  going  to  inflict  on  the 
Jewish  nation.  See  Zach.  ix.  14:  Sext.  Empir.  con.  Mathem. 
p.  464,  daTpairijs  Tpoiroyy  sudden  and  unexpected.  Apoll. 
Rhod.  II.  2679  a<  0  ayj/ap  i/i/t  aeXXai  a^uxee^  tf  arepoiral  019 
airpo<f>aToi  Ke0€a)i/  e^aXfJLevcu  e<T<T€voyTO, 

28.  irriixa^  Phrynichus,  p.  164,  irTtiiJLa  eirl  ycKpov  TiOeaatv 
01  vvy'  oi  o  apyaioi  ovj^^  0VTC09,  aXXd  irTWfiaTa  ycKpwv  ^  o'lKOjy. 
This  signification  seems  common  in  the  Macedonian  and  Alex- 
andrian dialects.  See  Ps.  cix.  6 :  Judg.  xiv.  8 :  Ez.  vi.  5.  The 
expression  here  used  is  proverbial :  Job  xxxix.  30,  ov  S'  dv  wtri 
TeOyewTCif  irapa'^^YJfjLa  eupiGKovTaiy  (scil.  ct€Toi,  ver.  27).  See 
Habak.  i.  8.  The  application  Christ  makes  of  it  here  is  both 
just  and  sublime.  The  dead  body  is  the  Jewish  state  ready 
to  expire ;  it  is  Jerusalem  going  to  fall  a  prey  to  the  .Romans 
who  had  eagles  for  their  standards.  Some  have  supposed  this 
an   oblique   insinuation  of    the   slaughter  afterwards  made   on 

MH  2 


484  St.    MA.TTUEW. 

the  Jews  elsewhere,  and  particularly  under  Adrian  and  Trajan  : 
when  what  had  been  foretold  by  Moses,  Deut.  xxviii.  49,  &c. 
was  remarkably  fulfilled :  and  as  an  eagle  flies  on  its  prey,  their 
enemies  pursued  them  to  destruction ;  and  the  calamities  they 
underwent  were  such  that  as  Dio  Cass.  Hist.  69,  informs  us 
50,000  were  slain,  500  of  their  fortresses  were  demolished,  900 
of  their  chief  towns  in  Egypt,  Crete,  &c.  were  plundered  and 
burnt  to  the  ground,  not  to  mention  the  terrible  things  they 
afterwards  suffered  in  France,  Italy,  Spain,  and  other  parts  of 
Europe,  in  the  decline  of  the  Roman  Empire. 

—  cVel]    eo ;  illuc. 

29-  evOewi  Se  fiera  ti^v  0X<x/^ii/,  &c.]  After  those  dreadful 
preparations  which  will  cast  Judea  into  the  utmost  constematioii, 
then  will  come  the  last  stroke. 

—  o  ^\io^,  &c.]  It  being  here  foretold  that  this  should  happen 
immediately  after  the  wasting  of  the  Jews  by  Vespasian^s  army 
flying  quickly  through  Galilee,  Idumea  and  Judea,  this  cannot 
be  taken  literally,  because  no  such  thing  then  happened  either 
to  the  sun,  moon,  or  stars.  It  must  be  therefore  a  metaphorical 
expression;  and  some  have  supposed  it  to  signify,  as  it  does 
frequently  in  the  Old  Testament  and  other  writers,  an  utter 
desolation  and  terrible  destruction  brought  upon  a  nation  and 
upon  their  capital  cities  compared  to  the  sun  and  moon.  In 
this  language  the  prophet  Isaiah  speaks  of  the  destruction  of 
Babylon,  xiii.  9,  10.  The  indignation  of  God  against  the 
Idumeans  is  represented  in  like  dreadful  words,  Isai.  xxxiv.  3, 4. 
So  is  the  destruction  of  Sennacherib  and  his  people,  Isai.  li.  6. 
So  is  the  destruction  of  Egypt,  Ezek.  xxxii.  7*  And  in  these 
words  this  very  destruction  is  foretold  by  Joel,  ii.  31:  iii.  15: 
^^  The  sun  and  the  moon  shall  be  darkened,  and  the  stars  shall 
not  yield  their  light.^**  This,  therefore,  says  Maimonides,  is  a 
proverbial  expression  importing  the  destruction  and  utter  ruin 
of  a  nation.  Bp.  Warburton,  Div.  Leg.  of  Mos.  B.  iv.  §  4, 
tells  us  that  in  antient  hieroglyphic  writing,  the  sun,  moon  and 
stars  were  used  to  represent  states  and  empires,  kings,  queens 
and  nobility ;  their  eclipse  or  extinction  denoted  temporary 
disasters  or  entire  overthrow.  So  the  Prophets  in  like  manner 
call  kings  and  empires  by  the  names  of  the  heavenly  luminaries. 
Stars  falling  from  the  firmament  are  employed  to  denote  the 
destruction  of  the  nobility  and  other  great  men;  insomndi, 
that  in  reality  the  prophetic  style  seems  to  be  a  speaking 
hieroglyphic.     Artemidorus  Oneirocrit,  ii.  36,  ^X<09   ofiavpoi  4 


CHAPTER  XXIV.  485 

ixpcufio^,    KaTaTTiiTTovTe^    67ri    yijif  o\   ourrepci    ^   a0ayc^o/ui€voc 
TToXXtDv  o\€0pov  fiavrevovTai.     See  also  Kidder,  Dem.  Mess.  mi. 

p.  17. 

Another  exposition  of  these  words  is  this,  That  then  there 
shall  be  a  destruction  of  their  ecclesiastical  and  civil  estate,  and 
•f  the  rulers  of  them  both ;  according  to  those  words  of  Mai- 
monides,  *<  This  metaphor  imports,  that  men  who  for  their  state 
and  dignity  might  be  compared  to  the  sun,  moon  and  stars, 
shall  suddenly  fall  down  as  a  leaf  from  the  vine  and  from  the 
fig-tree.""  Whence  Lightfoot  explains  it,  the  Jewish  heaven 
shall  perish,  and  the  sun  and  moon  of  its  glory  and  happiness 
shall  be  darkened  and  brought  to  nothing.  The  sun,  he  adds, 
is  the  religion  of  the  church;  the  moon  is  the  government  of 
the  state;  and  the  stars  are  the  judges  and  doctors  of  both. 
And  this  happened  a  considerable  time  before  the  destruction 
of  Jerusalem,  when  the  thieves  and  the  zealots  kept  all  the 
nobles  and  rulers  of  the  country  in  close  custody;  when  the 
zealots  slew  and  consumed  the  nobility,  and  made  it  their  busi- 
ness to  leave  none  of  the  men  of  power  alive,  and  when  twelve 
thousand  of  the  nobility  perished  after  this  manner,  when  the 
high-priests,  and  among  them  Ananus,  were  destroyed  by  the 
Idumeans,  which  Josephus  reckons  as  rj  apy^ti  t^9  oKwaewSf 
when  they  abolished  the  families  of  the  high-priest  by  succession, 
and  placed  in  their  room  men  ignoble  and  unknown  who  neither 
belonged  to  the  priesthood,  nor  knew  what  the  office  of  high- 
priest  meant.  This  was  to  happen  before  the  great  and  terrible 
day  of  the  Lord:  and  cannot  therefore  be  referred  to  any 
time  after  the  destruction  of  Jerusalem. 

—  <r«oT4(r0i;cr6Tai  o  ^Xcov]  Ovid.  Metam.  xv.  782,  Signa 
tamen  luctus  dant  baud  incerta  futuri.  Arma  ferunt  nigras 
inter  crepitantia  nubes,  Terribilesque  tubas,  auditaque  comua 
coelo  Prsemonuisse  nefas:  Phoebi  quoque  tristis  imago  Lurida 
soUicitis  prsebebat  lumina  terris.  Sa^pe  faces  visas  mediis  ardere 
sub  astris :  Saepe  inter  nimbos  guttse  cecidcre  cruenta;,  Ccerulus 
et  vultum  ferrugine  Lucifer  atra  Sparsus  erat,  sparsi  lunares 
sanguine  currus.  Virg.  Georg.  i.  463,  Sol  tibi  signa  dabit: 
solem  quis  dicere  falsum  Audeat.'^  ille  enim  csecos  instare 
tumultus  Ssepe  monet,  fraudemque  et  operta  tumescere  bella. 
Ille  etiam  extincto  miseratus  Cspsare  Romam ;  Quum  caput 
obscura  nitidum  ferrugine  texit,  Impiaque  aeternum  timuerunt 
sa^ula  noctem.  Justin,  xxii.  6,  Porro  defectus  naturalium 
siderum  semper  praesentem  rerum  statum  mutare;  certumqu^ 
esse  florentibus  Carthaginiensium  opibus,  adversisque  rebus  suis 


486  ST.   MATTHEW. 

commutationem  significari.  See  Tibull.  ii.  5,  7^  •  ^^^y^  ^3cn. 
4,6. 

*— <ii  SuvdfJL€i^  Twv  ovpavHv]  Generally  signifies  oc  afrrrepes, 
the  host  of  heaven.  See  Deut.  iv.  19 :  Isai.  xxxiv.  4 :  2  Chron. 
xxxiii.  5. 

— -  aaXevOiiaovrai]  Properly  used  when  speaking  of  the 
tossing  of  ships  at  anchor.  Arrian.  Hist.  Ind.  xxvii.  p.  342, 
'Kal  ai  v€€9  vir  ayKvpewv  eaaXevaav^  for  wliich  he  has  xxvi.  341, 
err  dyxvpewv  wp/mwv*  So  also  Appian,  B.  Civ.  i.  6879  TTjy  ipyipf 
o\riv  araaeai  Kal  ttoXc/xoi^  aeaaXevfieyfjv  aTt/pil^eiif.  Dion.  Hal. 
A.  R.  XI.  691 9  aeaaXeuTai  Kal  vocreT  to  irarpiov  fffAwv  TroXirci/yuo 

€K    TToXXoi/. 

30.  Tore]   i*  q.  fierd  t^v  OXlyffiv  rtiv  tinepwp  exeivtov* 

—  <f>aviia€Tai  to  atmeiov]  Luke  xvii.  30,  o  1/109  tow  apOpwmv 
airoKaXvirTerau  In  allusion  to  the  sign  from  heaven  which  they 
required,  xvi.  1.  See  also  Mark  viii.  11,  12:  Luke  xi.  29* 
Then  shall  the  Son  of  Man  give  a  proof  of  himself,  whom  they 
would  not  before  acknowledge :  a  proof  indeed,  not  in  any  visible 
figure,  but  in  vengeance  and  judgment  so  visible,  that  all  the 
tribes  of  the  earth  shall  be  forced  to  acknowledge  him  the 
avenger. 

Some  think  that  the  sign  of  the  Son  of  Man  in  heaven  and 
in  the  clouds  must  note  some  visible  sign  of  his  appearance  in 
the  heavens ;  and  they  refer  this  to  the  fearful  sights,  the  sword 
and  comet  hanging  over  Jerusalem,  and  the  armies  and  chariots 
seen  in  the  clouds :  but  these  things  happened  before  their  revolt 
from  the  Romans  and  the  beginning  of  the  war,  and  therefore 
cannot  be  the  thing  intended  here.  Our  Saviour^s  coming  here 
seems  to  import  his  coming  by  the  Roman  army  to  besiege 
and  to  destroy  Jerusalem,  and  the  unbelieving  Jews:  for  so 
Christ  seems  plainly  to  interpret  this  coming  of  the  Son  of  Man; 
ver-  37. 

—  ico\^oi;rm]    See  xi.  I7.     Taken  from  Zech.  xii.  12. 
*—  T^  7?^]    The  earth  or  Judea. 

—  oyj/ovTai]  In  xxvi.  64,  used  for  knowing  by  experience. 
It  cannot  here  signify  a  visible  advent. 

31.  Kal  airoaTeXei]  St.  Mark,  xiii.  27,  has  totc^  which  so 
plainly  shews  that  this  relates  to  the  same  time  mentioned  in 
the  foregoing  verse,  that  no  explanation  of  these  words  referring 
them  to  a  long  time  after  the  destruction  of  Jerusalem,  ought 
to  be  admitted   as   the   true   sense  of    them.      Lightfoot  thus 

them.  When  Jerusalem  shall  be  reduced  to  ashes,  and 
wicked  nation  cut  off,    then  shall  the  Son  of  Man  said 


CHAPTER    XXIV.  487 

his  ministers  (Christians)  of  several  nations  from  the  four  comers 
of  the  heaven;  so  that  God  shall  not  want  a  church,  although 
that  antient  nation  be  rejected  and  cast  off,  the  churches  of  the 
Gentiles  succeeding  to  her. 

No  event  indeed  could  so  effectually  contribute  to  the  con- 
version both  of  Jews  and  Gentiles,  as  the  downfall  of  the 
Jewish  religious  institutions,  which  all  along  this  people  opposed 
to  Christianity.  For  it  is  a  known  fact,  that  while  the  Jewish 
constitution  subsisted,  the  spreading  of  the  Gospel  was  hindered 
both  by  the  believing  and  unbelieving  Jews;  the  former  dis- 
gusting the  Gentiles  by  endeavouring  to  subject  them  to  the 
law  of  Moses ;  and  the  latter  terrifying  them  by  the  persecu- 
tions which  they  raised  against  the  disciples  even  in  heathen 
countries.  But  the  abolition  of  the  Mosaical  institutions  confuted 
the  error  of  the  one,  and  the  destruction  of  the  nation  broke 
the  power  of  the  other.  The  success  therefore  of  the  Gospel 
depending  in  a  great  measure  upon  the  downfall  of  the  Jewish 
state,  was  properly  predicted  as  the  natural  consequence  thereof. 
And  as  this  prophecy  described  so  minutely  the  catastrophe  of 
the  Jewish  state,  its  accomplishment  could  not  but  make  a  strong 
impression  upon  the  minds  of  the  Gentiles,  as  we  know  in  fact  it 
did,  bringing  over  many  of  them  to  Christianity. 

—  Toi)s  ayyeXov^]  i.  e.  His  messengers,  viz.  the  ministers  of 
the  Gospel,  who  were  sent  to  carry  on  God^s  great  design  of 
uniting  all  his  chosen  people  in  one  society  under  Christ  as  their 
common  head :  £ph.  i.  10.  God^s  prophets  and  ministers  both 
in  the  Old  and  New  Testament  are  styled  oi  ayyeXoi  aurod. 
2  Chron.  xxxvi.  16, 16 :  Hagg.  i.  13 :  Mai.  ii.  7 :  iii-  1 :  Matt.  xi. 
10 :  Mark  i.  2 :  Luke  vii.  27. 

— -  jULerd  adXTTiyyoi  <f}a)vfjsli  So  Isai.  Iviii.  1,  Lift  up  thy  voice 
like  a  trumpet.  See  Jer.  vi.  17  '•  £z-  xxxiii.  3,  4,  5,  6.  And 
the  preaching  of  the  Apostles  is  (pwvrjy  a  voice  going  through 
the  earth,  Rom.  x.  18.     A  few  MSS.  insert  kqI  before  (fxavtis. 

The  Jews  were  called  to  their  solemn  assemblies  by  the  sound 
of  the  trumpet:  Levit.  xxv.  9:  Numb.  x.  2:  Judg.  iii.  27: 
vi.  34. 

— —  Teaadpwv  dvcfuov]  The  four  corners  of  the  earth.  See 
viii.  11,  12,  p.  201 :  Luke  xiii.  28,  29:  Isai.  xliii.  6,  6. 

—  ccw  aKpwv]  Etymol.  axpov'  »J  €19  ccr^aroM  wepa^  ad>f^i9, 
oi/Tii/05  ovK  eoTtv  €Tr€K€iva,  Some  MSS.  have  here  twv  cucpwv. 
This  reading  would  suppose  ro  aKpov  to  be  here  used  substan- 
tively ;  which  however,  Bp.  Middleton  says,  after  aKpu>v  preceding 
is  very  improbable. 


48S  »T.    MATTHEW. 

Herod,  vii.  100,  ecw  ef  i<T')(aTW¥  cy  etrxara  diriKeTo  xal  t^ 
fTTTTOi;  jcai  TOO  TTc^oJ;.  Xenoph.  de  Vectigal.  oiroaoL  t  ay  ouv 
(iovXffiwiTiv  drr  ccrj^arcDv  t^s  *£XXaoo9  cir*  €<rx«Ta  a(puce<r6ai. 

32.  ctTraXos]  i*q-  /mXaxo9,  whilst  the  sap  is  mounting  from 
the  roots  to  the  branches. 

—  Tcc  (f>vXka  €K<f}vri'\  The  article,  says  Bp.  Middleton,  shews 
plainly  that  rd  (f>vX\a  is  the  nominative  to  €K<f>vrij  and  not  the 
accusative  after  it.     The  verb  here  is  used  in  a  neuter  sense. 

—  TO  06/00$]  This  word,  like  the  Hebrew  corresponding  to 
it  in  the  Septuagint,  includes  both  spring  and  summer.  The 
Hebrew  not  having  any  words  to  express  spring  and  autumn, 
the  year  was  divided  into  two  seasons. 

33.  vfieis  orav  iStjTe^  &c.]  This  is  a  kind  of  recapitulation, 
<<  When  you  shall  see  all  the  things  I  have  now  mentioned, 
come  to  pass,  you  may  judge  that  the  destruction  of  Jerusalem 
and  the  end  of  the  Jewish  nation  is  at  hand,  and  that  the 
Son  of  Man  will  soon  come  to  execute  that  judgment.'*'  The 
time  when  all  these  predictions  were  to  be  fulfilled  is  here  limited 
to  a  certain  period ;  generally  to  this  generation ;  but  the  precise 
day  and  hour  of  that  event  is  known  only  to  God. 

—  e'yyiJy  ctti  rais  Ovpai^]  Scil.  jj  ficuriXeia  rod  Qeov,  which 
St.  Luke  adds,  xxi.  31.  See  also  Glass.  Phil.  Sac.  p.  173-  The 
phrase  is  common  in  other  writers,  signifying  things  that  will 
shortly  happen.  Philo  de  Agric.  p.  208,  orav  o  ToXe/jioy  eyyii 
Kal  eiri  Ovpag  wv  ijStj  Tuyxavti*  Aristoph.  Plut.  767>  w9  ay^/oc? 
iyyv%  elaiv  ^Siy  rwv  0up£v,  Appian.  Alex,  de  Bell.  Pun.  p.  137, 
iroXcfioy  o  ouoeva  aWoi;  ovtw^  ewi  Oupai^  €wl<f}oliov  avrw 
fjoeaap*  Xen.  Anab.  vi.  6,  23,  koi  tout  evvoijaaTe,  oti  em 
Tois  6vpai9  Ttjs  *EXXa5os  eafiev;  ib.  iii.  1,  2,  eirl  to?9  ftaaiXitos 
OupaK  Tfaay,  Demosth.  Phil.  iv.  v'lrep  oe  rod  cttJ-  Ta?9  QvpQi% 
6771)9  oi/roxri,  &c.     Virg.  Mn.  viii.  666;  James  v.  9. 

34.  17  yeved  aimi]  These  words  afford  a  full  demonstration 
that  all  which  Christ  had  mentioned  hitherto,  was  to  be  ac- 
complished, not  at  the  time  of  the  convention  of  the  Jews, 
or  at  the  final  day  of  judgment ;  but  in  that  very  age,  whilst 
some  of  that  generation  of  men  lived;  for  yeved  avTrj  never 
bears  any  other  sense  in  the  New  Testament  than  "  men  of  this 
age":  see  xi.  16  :  xii.  42,  45 :  xxiii.  36 :  Mark  viii.  12 :  Luke  vii. 
31 :  xi.  29,  30,  31,  32,  50,  51 :  xvi.  8 :  Acts  ii.  40.  And  indeed 
a  great  number  of  those  who  were  then  alive,  were  witnesses  of 
the  destruction  of  Jerusalem.  Among  the  disciples  certainly 
St.  John :  and  some  Rabbins  among  whom  Christ  spoke  this, 
as  R.  Simeon,  who  perished  with  the  city,    R.  Jochanan-ben- 


CHAPTER  XXIV,  489 

Zacchai,  who  outlived  it,  R.  Zadoch,  R.  Ismael^  and  others. 
We  may  conclude  therefore  with  Eusebius,  Eccl.  Hist.  in.  7> 
that  he  that  shall  compare  these  words  of  our  Saviour  with  those 
of  Josephus,  concerning  the  war  of  the  Jews,  cannot  but 
admire  the  wisdom  of  Christ,  and  own  his  predictions  to  have 
been  divine. 

—  irapiXOwai]  Fine  et  eflTectu  suo  dcstitui.  Dan.  vi.  12,  16 : 
vii.  14. 

36.  T^y  cijpa^]  A  great  many  MSS.  omit  t^j.  Griesbach 
would  reject  it,  but,  Bp.  Middleton  says,  improperly;  for 
€ffeii^,  which  is  understood,  would  require  the  article. 

—  ovSe  o\  ayyeXoi]  This  particle  used  when  any  thing  i» 
denied,  and  no  exception  admitted.  See  Hoogeveen,  Doctr. 
Part.  c.  XXXIX.  Sect.  11.  §  10. 

—  Twv  ovpavwvli  After  these  words  some  MSS.,  several 
Fathers  and  versions  read  ovSe  o  viosy  which  seem  to  have 
been  transferred  hither  from  Mark  xiii.  32. 

37*  ai  fffiepaili  i.  q.  o  Kaipos,  o  yjpovo^. 

38.  fiaav  TpoiyovTe^^  &c.J  For  ijaOiov,  evivov,  eyd/uLouvj 
iyafJii^ovTo'  Luke  xvii.  27-  Marking  a  life  of  security  and 
gaiety  with  which  they  pursued  the  usual  employments  and 
amusements  of  life,  when  they  were  on  the  very  brink  of  utter 
destruction.  See  Jer.  xxxvi.  6,  6.  Plut.  Lysand.  p.  439,  euOu^, 
are  fitfoev  TrpoaooKwvTe^^  liyopa^ov,  eirXavwvTo  irepi  riyi;  ywpav, 

—^ayjH  rj^  li/uLcpa^^    For  a')(pi  rij^  tifxepa^y  17. 

39.  Kol  ovK  eyvwaapll  koI  for  outw  xai,  as  Socrates,  in  Epist. 
Socrat.  p.  1,  aW*  wairep  roi/y  (nxpiard^  Kal  (i.e.  ovrw  Kai) 
^SdOKpOLTY^v  (paivri  virovoelv  iraKifiirpaTrjv  eivai  t^9  Traioela^, 

—  OVK  eyvwaayli  i.  e.  They  thought  not  of,  or  did  not  take 
notice  of.  Hesiod.  epy.  i.  216,  iraOwv  Ce  re  initios  iyvto. 
They  had  sufficient  intimation  of  the  judgment  threatened  to 
them  from  Noah,  a  preacher  of  righteousness  to  them,  2  Pet.  ii. 
5\  and  from  the  ark  he  prepared  for  the  preservation  of  himself 
and  his  family  before  their  eyes,  Heb.  xi.  7;  from  the  striving 
of  his  Spirit  by  his  prophets  with  them;  and  from  the  term  of 
one  hundred  and  twenty  years  assigned  for  their  repentance. 
Gen,  vi.  3:  they  are  said  therefore  not  to  have  known  this, 
because  they  did  not  savingly  improve  their  knowledge  of  it 
to  the  preventing  of  that  judgment.  So  after  all  our  Saviour^s 
instructions  to  them  in  the  way  of  life,  the  Jews  are  said  not 
to  have  known  the  time  of  their  visitation,  or  the  things  which 
l^ong  to  their  peace,  Luke  xix.  42. 


490  ST.  MATTHEW. 

' —  ^P^^]  ^^^  aprjpev,  sell,  e/c  fieaov.  St.  Luke  xvii.  27,  hat 
oTTcoXeo'c. 

40.  Svo  eaovrai]  This  seems  to  be  well  referred  to  the  especial 
providence  of  God  discernible  in  those  times,  in  rescuing  some 
who  seemed  equally  exposed  to  danger,  from  the  destruction 
which  shall  fall  on  others. 

—  o  eh]  A  few  MSS.  omit  both  articles.  Probably  they 
should  be  retained,  6  eU  being  generally  used  to  signify  one 
of  two. 

—  irapaXafJifiaveTai]  With  the  force  of  fut.  irapctKfjipO^eTaij 
Luke  xvii.  34.  Thucyd.  i.  19,  'AOrjvaioi  Se  pav9  re  rwv  TroXe/utiW 
T^  XP^^^  7rapoXa/3oyT€9.     See  Glass.  Phil   Sac.  p.  651. 

—  a<f>l€Tai]  For  a(f>€QviGeTaiy  will  be  let  go  or  suffered  to 
escape.  Arrian.  Exp.  Al.  i.  20,  otroi  /mtj  ev  tt}  KaTa\ij\l/€i  t$9 
irokcw^  eircaov,  a(p!JK€f  xal  eXevOepov^  clvcu  eowKc,  Plutarch. 
Pyrrh.  p.  394,  ol-^fa  XvrpoDV  aKpievai  avopa^, 

41.  ^vo\    Sub.  yvvdiKcs,  Schoetg.  in  Bos.  Ell.  Gr.  p.  56, 

—  aXtidovai]  Etymol.  M.  aXiiOa)'  to  eni  rrj^  fivXtj^  alxov 
fl  KpiOijv  aXcupoTToieii/*  airo  tov  clXwy  aXfjOw^  w^  irpw,  irp^Ow 
vwy  vYidw^  &c.  The  antient  custom  of .  women^s  being  employed 
in  grinding  com  is  mentioned  in  the  Old  Testament ;  Exod.  xi.  5; 
Isai.  xlvii.  2.  Homer,  Od.  17.  104,  speaking  of  AlcinoMs'*s  fifty 
maid-servants,  says  ai  fiev  aXerpevovai  imvXri^  eiri  /uniXotra  Kapirov. 
See  also  Od.  i;.  105:  Herod,  vii.  187:  A.  Gell.  iii.  3.  Even 
to  this  day  it  is  customary  in  the  East  for  women  to  perform 
this  service.  Shaw  in  his  Travels,  p.  297,  says  Most  families 
grind  their  wheat  and  barley  at  home,  having  two  portable 
grindstones  for  that  purpose.  The  uppermost  is  turned  round 
by  a  small  handle  of  wood  or  iron  placed  in  the  edge  of  it. 
When  this  stone  is  large  or  expedition  is  required,  then  a  second 
person  is  called  in  to  assist.  It  is  usual  for  the  women  alone 
to  be  concerned  in  this  employ,  sitting  themselves  down  over 
against  each  other,  with  the  millstones  between  them. 

—  juLvXwvi]  The  place  where  the  com  is  ground  with  the 
hand-mill.     A  few  MSS.  read  fivXtp. 

—  Kal  /uLia  d0i6Taf]  In  some  MSS.,  particularly  Latin  ones, 
there  is  added  cvo  cttI  KXivtj^  /uLia^y  eh  TrapaXafil^aveTaif  Kcd  eU 
a<pieTai,  which  no  doubt  have  been  transferred  from  Luke  xvii. 
34. 

42.  ypijyopeTre]  Eustath.  Od.  v,  71*>  ^al  '^OfAffpiK  /uei^  re- 
TpaovXXaficjs  olcev  eyptiyopw^  o\  oe  varepov  kui  yptjyopi 
TpurcrvXXafiw^y  oirep  ov  (piXeiTai  toT^  ptjTopaii/. 

This,    Bp.  Porteus   says,    may  be   called   the  moral   of   the 


CHAPTER  XXIV.  491 

prophecy,  and  the  practical  application  of  it  not  only  to  his 
immediate  hearers,  but  to  his  disciples  in  all  future  ages;  for 
this  concluding  admonition  most  certainly  alludes  no  less  to  the 
final  judgment  than  to  the  destruction  of  Jerusalem,  and  applies 
nvith  at  least  equal  force  to  both.  Indeed  the  prophecy  itself, 
although  in  its  primary  and  strictest  sense  it  relates  throughout 
to  the  destruction  of  the  temple,  city  and  government  of  Je- 
rusalem, yet  probably  was  intended  by  Jesus  as  a  type  and 
an  emblem  of  the  dissolution  of  the  world  itself,  to  which  the 
total  subversion  of  a  great  city  and  a  whole  nation  bears  some 
resemblance.  But  with  respect  to  the  conclusion,  there  can  be 
no  doubt  of  its  being  intended  to  call  our  attention  to  the  last 
solemn  day  of  account.  See  Bp.  Taylor^s  Works,  Vol.  iii. 
p.  360. 

Lightfoot  conjectures  that  the  discourse  of  Christ  on  this 
subject  ends  at  ver.  42  or  44,  as  in  St.  Mark  and  St.  Luke  it 
seems  to  do :  and  that  the  words  following  were,  as  St.  Luke 
places  them  xii.  39,  spoken  at  another  time  and  upon  another 
occasion ;  but  because  they  well  accord  also  with  this  place  and 
this  occasion,  and  do  there  as  well  as  here  follow  the  exhortation 
given  ver.  43,  St.  Matthew  has  added  them  to  this  chapter. 

43.  TTOf^  <f>v\cucfi^  See  xiv.  25,  p.  338.  Eustath.  Si6  to  irola 
wpq.  fiTot  TToarf  cucvpoXoyeirat. 

—  o  icXeim^]  i.  e.  Unexpectedly.  This  metaphor  is  used 
touching  Chrisf  s  coming  to  execute  any  judgment  on  a  church 
or  nation,  as  Rev.  iii.  3:  and  some  probably  conjecture  the  words 
are  used  1  Thess.  v.  2,  with  a  particular  relation  to  this  judg- 
ment inflicted  on  the  Jews ;  which  being  the  most  signal  prelude 
to  and  proof  of  that  final  judgment  which  shall  be  exercised 
on  all  the  enemies  of  Chrisf  s  kingdom,  may  well  be  represented 
in  a  similitude  used  by  St.  Peter  2,  c.  iii.  10 ;  and  by  our  Lord, 
Luke  xii.  39,  40,  with  relation  to  it. 

—  eypnyopti<T€v  av\  See  Hoogeveen,  Doctr.  Part.  c.  iv. 
Sect.  5.  §  6. 

—  liopuyrivai\  Sub.  tov  oikov*  See  vi.  1,9,  p.  169.  The 
Greeks  have  a  verb,  toix«/o«'X**''»  P^^li^ly  expressing  this. 

45.  Tis  apcL\  tI^  is  not  here  interrog.  but  viroOeriKov.  elfrij, 
as  James  iii.  2.     See  Glass.  Phil.  Sac.  p.  862. 

—  TTiaroi  ^oJJXoy  Kal  (ppoviimo^li  i.  e.  The  servant  who  con- 
tinues constant  in  the  service  of  his  Lord,  under  all  the  perse- 
cutions and  abounding  iniquities  of  those  times;  he  shall  make 
him    ruler   over    all   his  goods,    i.e.    shall  greatly   reward  hit 


492  ST.   MATTHEW. 

faithfulness,  xxv.  21 ,  23.  An  allusion  to  the  Apostles  parti- 
eularly  who,  1  Cor.  iv.  1,  are  called  ol/covo/xoi  iJLvaTripiwp  Gcov. 
See  Bp.  Taylor's  Works,  Vol.  vi.  p.  301. 

—  ov  KaTeaTfjaev,  &c.]  Polyb.  iv.  87>  5,  toj;  cttI  t^ 
Oepairela^  Terayfievov*  Arrian.  Alex.  iii.  6,  TlToXejualoy  /ley 
aw/jLaTo<pv\aKa  KaTCCTfjcevj  ''ApiraXov  oe  inl  twv  j(p9ifuiTwry 
for  which  he  afterwards  uses  etrl  twv  yjpri/jLarwv  eraj^Otj.     And 

afterwards    tj  ipuXcucrj, ai/r^    eTrereTpairTo,     Curtius  vi.    7> 

Nobili  juveni  supra  armamentarium  praeposito.  See  Acts  vi.  3: 
1  Mace.  vi.  14. 

—  T^  Oepaveia^^  Pollux  iii.  75>  to  oe  TrXiySoy  tUv  ouceriv 
Oepaireia.  Dion.  Hal.  A.  i.  83,  Ocpairela^  iriar^^  X^^P^  ^'^ 
oKlyriv.  iElian.  V.  H.  xii.  40 ;  ii.  2,  davfiaJ^eiv  ttIv  Oepaireiav 
Ttjv  irepi  C€.     Philo  de  Abrah.  p.  374,   e/c  iroXvavOpioirov   Oepar 

veias   oixeTwv    Svo irapaXafiwv,     De  Vit.  Mos.   i.    p.  625, 

O^paireia^  o')(Xo^.  Thus  Justin,  xxiii.  1,  has  Ministerium  servfle. 
And  Livy,xxvi.  19,  51,  legationes  for  legati.  Sallust.  Cat.  l.  1, 
Opifices  atque  servitia  sollicitabant. 

^~^  oio6vai\    i.  q.  oiaoicovaij  xix.  21. 

46.  eXQdv]    For  iiraveXQdov^  as  ii.  21:  Luke  x.  35:  xix.  15. 
47-  €7r«  TTCUTi  Toi^  i/TTa /o^oi/o*! ,  &c.]  i.e.  o  enirpoiro^-     Hesych. 
eTrlrpoiro^'  o  irpoaTarwy  ')(wpiwv  Kal  oXiyy  t^  ovaia^. 

48.  ica/co9]  Whitby  says,  is  the  Apostatizing  Jew  who  having 
deserted  the  faith  himself,  was  instrumental  to  smite  his  fellow 
Sfsrvants  and  betray  them  to  the  enemies  of  Christianity.  And 
that  which  induced  them  to  apostatize  was  this  very  imagination 
that  our  Lord  delayed  his  coming  to  deliver  them  and  execute 
the  judgments  here  foretold,  2  Pet.  iii.  4 ;  whence  the  Apostles 
encourage  them  to  perseverance,  by  saying  it  is  but  yet  a  little 
while,  and  he  that  cometh  will  come  and  will  not  tarry,  Heb.  x. 
37;  and  that  the  judge  stands  at  the  door,  James  v.  9;  and 
the  coming  of  the  Lord  draweth  nigh,  ver.  8. 

49.  ap^rjrai  rvwreiu]     For  rvyj/ri.     See  xi.  7;  xii.  1. 

—  cri/i/^oJXoi/s]  After  which  several  M SS.  add  avrov,  which 
agrees  with  the  Hebrew  idiom. 

—  eaOUiv  Kal  ttiVciv]  A  great  number  of  MSS.  read  coBiri 
^  Kal  Tttvri,  The  common  reading  possibly  may  be  from  Luke 
xii.  45. 

Plautus,  Mostel.  i.  1,  19,  Nunc  dum  tibi  lubet,  licetque,  pota, 

perde  rem, — ^Dies  noctesque  bibite,  pergraecamini, Hseccine 

maodavit   tibi,   cum  peregre   hinc    iit   senex.^      Hoccine    modo 
r«m  curatam  ofiendet  suam.'^ 


CHAPTER    XXIT.  493 

60.  €v  ^  oi  TrpoacoK^li  Plut.  Philopsem.  p.  364,  €v9u9  eireir^ 
Xevaev  avTcii^  ov  wpoaooKouo'iv,  Claudian  de  Bell.  Get.  366» 
Ac  veluti  famuli,  mendax  quos  mortis  herilis  Nuntius  in  luxum 
falso  rumore  resolvit,  Dum  marcent  epulis  atque  inter  vina 
chorosque  Persultat  variis  effraena  licentia  tectis;  si  reducem 
dominum  sors  improvisa  revexit,  Haerent  attoniti,  libertatemque 
perosus  Conscia  servilis  prsecordia  concutit  horror. 

51.  Stjffyrofiiiaei]  If  this  expression  be  understood  in  its 
primary  and  liter^  sense,  it  must  denote  that  most  horrible 
punishment  of  being  cut  in  sunder  ivhilst  alive,  which  there 
is  a  tradition  the  prophet  Isaiah  suffered.  There  are  many 
instances  in  antient  writers  of  this  method  of  executing  criminals, 
and  it  is  still  practised  by  some  nations,  particularly  by  the 
western  Moors  in  Barbary.  See  Shaw'^s  Travels,  p.  264.  This 
punishment  was  not  unknown  among  the  Hebrews.  It  was 
inflicted  by  Samuel  on  Agag,  the  enemy  of  God^s  people, 
1  Sam.  XV.  33 :  by  David  on  the  Ammonites,  2  Sam.  xii.  31 : 
by  Trajan  the  Iloman  Emperor  on  the  rebellious  Jews,  Dio. 
Xiphil.  Traj.  xiv.  p.  266:  it  was  by  Nebuchadonosor  threatened 
to  the  blasphemers  of  the  true  God,  Dan.  iii.  29 :  and  by  young 
Daniel  to  the  false  accusers  of  Susanna,  ver.  55^  69.  It  «came 
originally  from  the  Persians  or  Chaldeans.  Parisates  King  of 
Persia  caused  Roxana  to  be  sawn  in  two  alive.  Valerius  Max^ 
says  that  the  Thracians  sometimes  made  living  men  undergo 
this  torture.  It  was  used  of  old  to  those  who  were  false  to 
their  creditors,  Tertullian.  Apol.  iii. :  to  rebels  and  traitors; 
and  that  not  only  in  the  East,  but  among  the  Romans,  as  we 
learn  from  Sueton.  Calig.  27)  aut  medios  serra  dissecuit:  and 
Hor.  I.  Sat.  i.  100 :  and  by  the  Greeks,  Hom.  Od.  €.  338 :  in 
Egypt.  Herod,  ii.  39.  And  therefore  this  punishment,  saith 
Christ,  I  will  inflict  on  those  who  are  perfidious  in  their  covenant 
of  baptism,  and  enemies  to  my  government. 

Epictet.  III.  22,  oJ  yap  ev  oiKitjf,  koXws  oUovfjievtf  irapeXOww 
Tiy  avTOf  eauTtp  Xeyei^  e/me  oeT  oUovoixov  eivai'  el  Si  fiijf  eiruT" 
T/oa0€i9  6  Kvpioiy  xai  lowv  avTov  ao^piis  oiaTaaaoficvoVf 
iXxiaas  cre/uc. 

—  M-epo^^  i.  q.  juLepi^.  Rev.  xxi.  8,  to  ficpo^  avrwv  iv  rti 
XljjLvri  Ttj  Kaiofievfi  irvpl  Koi  dutp.  Dem.  de  Cor.  p.  364,  ev  tw 
rwp  evavTiwv  fxipei  rerajfOcu. 

Plutarch  describes  the  punishment  of  hypocrites  in  another 
life,  de  ser.  Num.  Vind.  p.  667)  oaoi  Si  7rpoa')(Tf/uLa  xal  So^av 
apcT^t  irepifiaXKojULevoi  StefilwraVy  Kcudtg,  XavOavovavfj  Toirovi 
iinirovwi  Kal  wvvtipwt  rivayKoJ^ov  erepoi  irepieaTWTe^  eKTpiirecrOiu 


494  ST.   MATTHEW. 

Ta  €pt6^  e^u)  Tfj^  V^i^X^^'  iXvairt^/uLeifovs  irapa  if>vaiw  kcu  ofia 
Kafurrofiei^ovif  wairep  ai  doXamcu  aKoXowevopiu  KarairioSacu  to 
ayKUTTpov  iicrpeirowTiu  iavxas'  eviov^  ce  cumoepoirre^  oi/rcSr,  kcu 
a^airrvaaoyTeSy  a7r€C€iKvva€iy  virovXov^  koI  xoucIXoi/s  cv  Tf 
XoyiaTuc^  xat  Kvp'up  Ttjv  iioyOtipiav  eyorras, 

—  vTroKpiriv^  St.  Luke  xii.  46,  says  /jLera  TiSr  airio'Tftiv. 
It  is  very  possible,  as  Grotius  supposes,  that  Christ  might 
mention  both :  and  each  Evangelist  chose  the  term  that  was 
most  to  his  purpose.  If  each  wrote  with  a  view  to  different 
classes  of  converts,  the  very  nature  of  his  design  must  occasion 
such  small  diversities:  which  cannot  affect  the  conclusion  to  be 
drawn  from  their  accordance. 

Chap,  XXV. 

1.  Tore]  At  ray  coming  again;  or  in  the  day  of  judgment 
The  parables  which  follow,  are  designed  to  carry  on  the  subject 
with  which  the  preceding  chapter  concludes;  viz.  that  of  the 
last  solemn  day  of  retribution:  the  object  of  them  is  to  call 
our  attention  to  that  great  event,  and  to  warn  us  of  the  necessity 
of  being  always  prepared  for  it.  This  was  one  continued  dis- 
course on  the  mount  of  Olives,  in  sight  of  the  temple. 

—  17  fiaaiXcia  twv  ovpavHv^  &c.]  i.  e.  much  the  same  thing 
as  what  is  represented  in  this  parable,  shall  happen  in  the 
kingdom  of  heaven. 

Something  like  this  parable  is  to  be  found  in  the  Jewish 
records :  so  in  Reshith  Cochma  we  read,  Our  wise  men  of  blessed 
memory  say,  ^^  Repent  whilst  thou  hast  strength  to  do  it,  whilst 
thy  lamp  burns  and  thy  oil  is  not  extinguished,  for  if  thy  lamp 
be  gone  out,  thy  oil  will  profit  thee  nothing.^  Our  doctors 
add  in  Midrash,  That  the  holy  blessed  Grod  said  to  Israel, 
My  sons  repent  whilst  the  gates  of  repentance  stand  open  ;  for 
I  receive  a  gift  at  present,  but  when  I  shall  sit  in  judgment 
in  the  age  to  come,  I  receive  none.  Another  parable  of  theirs 
runs  thus,  (Kimchi  in  Isai.  Ixv.  13,  14).  This  thing  is  like 
to  a  King  who  invited  his  servants,  but  appointed  no  set  time ; 
those  that  were  wise  adorned  themselves  and  sat  in  the  porch 
of  the  palace;  those  that  were  foolish  went  about  their  own 
business.  The  King  on  a  sudden  called  for  his  servants;  the 
first  went  in  adorned,  the  second  undressed;  the  King  was 
fdeased  with  the  wise,  and  angry  with  the  foolish,  and  said, 
who  are  prepared  shall  eat  of  my  banquet;  they  that 
unprepared  shall  not  eat  of  it.      Midrash.    Cohel.   ad  c.  ii. 


CHAPTER  XXV.  495 

Origen,  Chrysostom,  Jerome,  and  others  of  the  antients  say, 
that  this  parable  is  designed  against  a  late  repentance,  and 
declares  that  it  will  be  invsJid  to  them  who  live  under  the  Gospel. 
See  Bishop  Taylor's  Works,  Vol.  iii.  p.  345. 

—  ScKa]  A  determinate  for  an  uncertain  number.  The 
number  ten  was  much  noticed  and  used  by  the  Jews.  A  syna- 
gogue was  not  constituted  unless  ten  at  least  were  present: 
and  wherever  there  were  ten  in  a  place  they  were  obliged  to 
build  one.  They  never  used  to  be  less  than  ten  either  at  a 
wedding  or  a  burying,  or  any  other  solemnity  whatever.  The 
blessing  of  the  bridegroom  which  consisted  of  seven  blessings, 
was  not  said  but  in  the  presence  of  ten  persons ;  and  to  this 
perhaps  there  may  be  an  allusion  here. 

—  Xafiovcai  Tci^  Xayu^ra^as]      Xenoph.  Ephes.  i.  p.  10,  ^you 

TYiv  Koprjv  619  9d\a/jL0v  ficTo.  XafJiirdotoVf  v/mcvaiov  ^ooirre?*     Hom. 

II.   (T.  492,    Nc//Li0a9    o    €K   6aXdfi(M)v,    catowv    vwoXafjLTroficvawv 

Hyiveov  ayd  aarv.    Eurip.  Med.  996,  wpiy  XeKTpa  koi  yvvaiKa 

Kai  yafirjXiovi  evvd^  dyijXaiy  XafJiwdoa^  t  dvcur'^eOelv.  Stat. 
Thebaid.  viii.  234,  Illi  Cythereia  laudant  Connubia,  et  multil 
deductam  lampade  fratrum  Harmonien.  These  were  called 
vuiuL<piKai  XafiirdSe^-  Plutarch,  Qusest.  Rom.  p.  263,  tells  us 
the  Romans  at  their  marriage  feasts  burnt  neither  more  nor 
fewer  than  five. 

—  €«9  aTrai/riycrii;]  There  is  also  a  reading  €«9  vwdimjaiy. 
Ammonius  vwavT^cai  /ulcp  ydp  cVi  ocov  Xeyerai.  diravTijaai  Si 
TO  TrepiTvxeiv  SUri'   oiov'   dirtfyTfiae   icarct  nji^  cikijv^  dvri   toS 

—  rod  vi/ju0£Oi/]  Some  MSS.  and  several  versions  have  also 
teal  T^  vvti<l>rj^^  which  must  have  originated  with  some  gram- 
marian: for  these  were  the  attendants  of  the  bride,  who  met 
the  bridegroom  to  conduct  him  to  the  house  where  the  bride 
was,  whom  he  was  then  to  conduct  to  his  home  where  the  ban- 
quet was  to  be  kept. 

2.  ippovifjLoi]  prudent,  fiwpai  imprudent,  careless  and  without 
foresight. 

—  'Trevre  /uLtopai]  Several  editors  omit  ai  though  found  in 
very  many  MSS.  Griesbach  in  his  last  edition  however  admits 
it  into  the  text,  though  with  great  hesitation.  Bishop  Middle- 
ton  says  he  has  little  doubt  of  its  being  authentic :  the  omission 
may  have  arisen  from  the  want  of  the  article  before  the  former 
weyre:  the  first  five  however  are  not  definite,  whilst  the  latter 
are  so,  being  those  which  remain  of  the  ten. 

4.  dyyeioi^]     In  Numb.  iv.  9,  the  Septuagint  has  dyyela  tov 


d 


i 


496  ST.    MATTHEW. 

iXaiov.  Sir  J.  Chardin  tells  us  that  in  many  parts  of  the  East, 
and  particularly  in  India,  it  is  the  custom  instead  of  torched 
and  flambeaux,  to  carry  a  pot  of  oil  in  one  hand,  and  a  lamp 
which  is  thus  supplied  with  oil  in  the  other.  We  find  ia 
R.  Solomon  as  quoted  by  Lightfoot,  that  it  is  the  fashion  of 
the  country  of  the  Ismaelites  to  carry  the  bride  from  the  house 
of  her  father  to  the  house  of  the  bridegroom  before  she  is  put 
to  bed ;  and  to  carry  before  her  about  ten  wooden  staves  having 
each  of  them  on  the  top  a  vessel  like  a  dish,  in  which  there  is 
a  piece  of  cloth  with  oil  and  pitch :  these  being  lighted  they 
carry  for  torchfes.  And  in  the  ^'customs  of  the  East  Indians 
and  Jews  compared,'"*  Art.  xvii.  p.  68,  we  meet  with  a  statement 
of  the  marriage  ceremonies  of  the  former,  which  is  remarkabk 
for  the  affinity  that  it  bears  to  the  usages  of  the  latter  here 
mentioned. 

6.  evvaTa^av  iraaai  kuI  cKaOevSov^  The  former  verb  signi- 
fying to  slumber,  or  nod  with  the  head  as  persons  falling  asleep: 
the  latter  sound  sleep.  See  Plato,  Apol.  xviii. :  Theophrast 
VII.  4 :  Ps.  cxx.  3,  ov  i/wrrafci  oi/ce  ifirvwGeu  Phavor.  vvfrraS^m' 
OTTO  Tov  veuo)  Kal  TO  (rra^o).  eTreidfj  eirivevovGiv  oi  Koiyuoficvoi* 
rj  irapa  to  vevcrroj^eiv^  awofioXfj  tov  €•  to  oe  vevaTol^eiVy  ircLpa 
TO  v€U€iv  Tfjv  Kapav*  Etymol.  M.  vvaToQi)  irapa  to  eTriirvevenf 
icoTw,  oia  Ttjv  eTriyevofAeyrjy  €k  tou  virvov  KaTa<f>opav,  eirei^ 
^irnrvevouaiv  ol  Koifxwfxcvoi  tyjv  Kapav,  Basil,  in  Prov.  vi.  4, 
o  /iiev  yap  J/TTi/oy  (iapeia  tis  eaTiv  avaiaOrjaia'  o  oe  vuarrayiiio^ 
filyiia  €<TTiv  eypriyepaeoK  fcai  xnrvov. 

7-  €K0Gfxti(Tay\    i.  q.  icaTecricei/acray. 

8.  €/c  TOV  kXa'iou]    Scil.  fiepo^  ti.    Mich,  in  Bos.  Ell.  Gr.  p.  162. 

9.  juLtfTTOTe  ovK  apKeatj,  &c.]  Eisner  and  Palairet  would  here 
understand  /JXcttctc  or  opaTc.  But  as  this  would  not  be  the 
part  of  the  jULwpaly  but  their  own  concern,  Kypke  would  supply 
opdaoM-cv  or  /3X6>//o/i€y*  Moschius  (f>o(iouiJL€0a'  Glass.  ouSofiik* 
pKeiTTeov  yap,  &c.  Phil.  Sac.  p.  619.  Hoogeveen  would  under- 
stand fitj  yevoiTOf  'Iva  futfiroTe  ovk  apKeari,  &c. :  see  Doctr.  Part, 
c.  xxvii.  Sect.  10.  §  16.  To  avoid  the  supplying  so  many 
words,  Alberti  and  others  understand  oc/to),  and  take  fiijwoTe 
in  the  sense  of  Ta;^a,  lo-ojy,  perhaps.  So  Philo  uses  it  de  Sac 
Cain,  et  Ab.  p.  142,  /ui/ttotc  Sid  Ttjv  avTt]u  aiTiav.  De  Conf. 
Ling.  p.  337,  dXXci  /xi/TroTc  tov  Tpoirov  tcSj'  a<pp6vwv  Sia<Tvvi<F' 
Ttiatv.  Quod  Mund.  incor.  p.  940,  'ApiaTOTeXfj^  Sc  fiijiroT 
€W€pwi  Kal  odiws  eiriaTafxevoi,  ayevvrjTov  xai  aK^OapTov  etptf 
TOV  Koafiov  ehai.  See  also  Gen.  iii.  22:  xxiv.  5,  39:  xxvii.  12: 
xUii.  12:  1  Kings  xviii.  27 :  Jobi.  5:  Luke  iii.  15:  2  Tim.  ii.  25. 


CHAPTER  XXV.  497 


10.  ai  etoifAOi]     Scil.  at  <f>p6¥tjuL(H* 

— •  €19  Tov^  yafjLov9^  the  bridal  house ;  see  xxii.  10 ;  as  will 
also  appear  from  ekrfjXBov  and  eki  as  well  as  the  words  which 
immediately  follow.     See  Glass.  Phil.  Sac.  p.  876- 

11-  avoij^ov  ^/uuif]  Scil.  Td9  Ovpas.  Mich,  in  Bos.  Ell.  Gr. 
p.  120. 

12.  ovK  dlSa  vficii]  i*  e.  I  do  not  look  upon  you  as  the  com- 
panions of  the  bride. 

13.  cvSe  Ttjif  wpav\     Wolf  thinks  oi^e  for  yuiyri'ye. 

~  €v  fi  o  i/lo9  Tw  avOpwTTov  €p^€Tai]  Thcsc  words  are 
wanting  in  several  MSS.,  versions,  and  Fathers  who  commented 
on  the  Gospel.     The  sense  however  remains  the  same. 

14.  dairepf  &c.]  In  sequendbus  nulla  est  airoSocrt^j  sed 
supprimitur:  intelligendum  otrra;9  iari  rd  t^  (iaaiKeia^  tw¥ 
ovpavwv  vel  si  quid  aptius.  Hoogeveen,  Doctr.  Part.  c.  lvii. 
Sect.  14.  §5.     See  .also  Mich,  in  Bos.  £11.  Gr.  p.  511. 

—  dwoSff/uLwti^  i.  q.  airoCffiuLiiaayvy  unless  it  be  taken  for  caroSri^ 
M€iy  OeXwv,  See  ver.  24:  Acts  xxv.  3,  eyeSpav  ttoiovvtc^j 
'AiroSfifiHv  is  used  in  the  same  manner  by  Diog.  Laert.  in  Pythag. 
viii.  17. 

—  rdXavTo]     Sefe  xviii.  24.     Prideaux,  Cdkinect.  Pref.  p.  20\ 
There  is  a  similar  parable  in  Luke  xix.  though  not  the  same ; 

that  being  spoken  by  Christ  going  up  from  Jericho  to  Jerusalem 
before  the  raising  of  Lazarus;  this  as  he  was  sitting  on  Mount 
Olivet  three  days  before  the  passover.  That,  upon  this  account 
that  he  might  shew  that  it  would  not  be  long  before-  Jerusalem 
should  be  called  to  an  account  for  all  the  privileges  and  benefits 
conferred  upon  it  by  God:  but  this  that  he  might  warn  all  to 
be  watchful,  and  provide  with  their  utmost  care  concerning 
giving  up  their  account  at  the  last  judgment. 

—  iSiav']  for  avrov,  as  Mark  xv.  20. 

— -  Sivafuv]  i.  e.  according  to  his  respective  capacity  to  manage 
the  sum,  and  the  prospect  there  might  reasonably  be  of  his 
improving  it.  Here  it  implies  his  faculties,  strength,  abilities 
and  industry:  the  endowments  both  of  body  and  mind,  all  the 
helps  and  means  and  opportunities  which  he  gives  us  in  order 
to  serve  him,  and  to  work  out  our  own  salvation. 

Philo  II.  Alleg.  p.  77^  o  ^cocwrXcMm^  Gee)?  CTrirraTat  ra 
eavTov  kolKw^  Srf/uovpyiiiJLaTa^  Kal  irplv  avrd  €19  aKpov  ciaTopevaai 
Ta9  T6  ^vvaiuL€i£  ah  av$i9  ypiiaovrat.  1  De  Vit.  Mos.  p.  605, 
w»  (^i&KTicaXcDi/)  €1^  ov  fJLOKptp  "xpoi^tp  Ta9  oupd/uL€i9  i/TTepc^Xci/, 
€viuLoipi(i^(f}va€W9  <f)6dvw9'  Tat  vKprjyriaei^.  So  Horace  uses  vim 
insitam. 

Ii 


k 


498  ST.    MATTHEW. 

16.  eipyduxaTo]  Herod,  i.  24,  ipyoffafievov  5e  yp^imra  m€- 
'yoKa.  Demosth.  c.  Dionys.  koi  5i9  ^  t^qjs  virfjpyev  avtoh 
eifyyatraaOcu  Tto  ai/rip  apyvplw,  Aristoph.  Eqtiit.  850,  ttoXXq 
'^pfj/uLar  epydaei. 

—  cf  ouroly]  Hellenistic.  The  Greeks  would  use  epya- 
^eadai  ai/rols. 

—  eTToiijaev^  i.  e.  eKeplfitrev,  Glass.  Phil.  Sac.  p.  834.  Plato 
de  Rep.  ix.  p.  7^4,  oi/oei/o?  al^iav  (f>fi(riv  elyac,  ei  /uLff  Tf9  avTW9 
dpyupiov  TTOi^.  ^lian.  H.  V.  xiv.  32,  evpwv  Ttfy  ovaiav  iroui^ 
aavra  ijy  aTreXiTre  irXelw*  Theophrast.  xxiv.  voi^atu  cixa 
ToXavra,  Arrian.  Exp.  Alex.  vii.  eU  to  XtfOTeueiv  TpeirofiewH 
diro  TovTov  Tov  (iiov  Troiovvrau  So  C.  Nepos  Vit.  Cim.  i.  3, 
magnas  pecunias  ex  metallis  fecerat.  Cic.  Verr.  ii.  6,  pecuniam 
maximam  facere.  See  iii.  90;  and  Div.  i.  49.  Nsevius  fragm. 
ver.  171 9  Spero  rem  faciet.  Pomponius  fragm.  ver.  85.  Nam 
plus  quflesd  facerem^  quam  quadrinas  si  haberem  molas. 

18.  aireXOwu'l  Wanting  in  some  MSS.  probably  having  been 
omitted  by  some  Grammarian  seeing  it  redundant. 

•^-  (opv]^€vll     Scil.  opvyjia  7^5.     Herod,  iv.  7l» 

—  a7r€Kpv\f/€~\  Soph.  Aj.  667,  Kpv\j/Q)  too  iyy^of  Toifto^ 
eyOuTTov  fieXGv  Fatas  opv^a^  evOa  fx^Ti^  o^erai. 

19.  &uwzipet  X0701;]     See  xviii.  23. 

20.  eir  auroT^]    i»  q.  irpot  avroi/y. 

21.  6^3     i*  q*  €vy€' 

—  iwl  iroXkHv  ae  KaTaaTijaw]  Xen.  Anab.  i.  9>  19,  ^  ii 
Tipa  optitf  ceivov  omra  oikoi/ojulov  €k  toS  ^kqIov  kgI  KaToaKevatovri 
T€  ff9  apyoi  \wpa^,  itai  trpoaooov^  Troiovirraj  ovoeva  av  irwiron 
a<f)€ikaT0,  dXXd  Kai  wXeiw  irpoaeSiSov.  And  CEcon.  iv.  8,  of 
the  King  of  Persia  he  says  kqI  ous  yu€v  aiaOdptiTcu  t£v  apyorrwt 
(rvvoiKOVfievtiv  ye  Ttjv  ^topay  irapeyojiievou^  Koi  evepyov  ouacof  njy 
yiiv  Koi  TrXtiprj  oePCpwv  T6  wv  eKcicmi  (fyipei  kqI  KapTrwv,  toutw 
fiev  X^P^^  "^^^  aXXfiv  7rpo<TTi9ficiy  koi  otipoi^  Koa^eT,  Kal  eSpans 
€¥TipLOi9  ycpalpeu  ojp  o  av  opq,  apyov  re  ti^v  ywpav  ovaxiv  jrai 
oXiydvQpwirov  ij  cid  x'^XeTroTijTa  ^  01  vfipiv^  ^  01  a/icXccay,  tov- 
TOM  o€  KoXdl^wy  Kal  wavwv  r^  dpr^^^y  apyovTa^  oXXov^  KaOltmiin, 
Cic.  ad  Q.  fratr.  Quanta  est  in  quoque  fides,  tantum  cuique 
committendum. 

•—  TYiv  x^/^'']  ^^  ^^  Alexandrian  dialect  this  word  implies  ' 
a  banquet :  see  Esth.  ix.  I7,  18,  19,  22.  Here  it  will  signify 
thiB  place  appointed  for  feastings  and  rejoicings,  as  is  evident 
from  eitreXOty  as  well  as  ver.  30,  where  we  read  tliat  the  wicked 
servant  is  turned  out  into  outer  darkness,  in  opposition  to  the 
.  lights  that  illuminated  the  feasting  room*  See  Luke  xii.  37- 
Glass.  Phil.  Sac.  p.  875. 


CHAPTER   XXV.  499 

24.  eyvtav  crc  on  aKXripof,  &c.]  for  eyvwv  Sri  av  aKXtipo^  el. 
So  1  Kings  V.  3,  av  oloas  tov  iraxepa  (jlov^  cm  ovk  ijSvvaTo, 
2  Sam.  xvii.  18.  Ter.  Heaut.  ii.  3,  139)  Patrem  novisti,  ad 
has  res  quam  sit  perspicax ;  ego  te  autem  novi)  quam  esse  soleas 
impotens. 

—  crirXi7/w]  i.  e.  tyrannical^  exacting.  So  Isai.  xix.  4. 
Galen,  de  Differ.  Puis.  iii.  avOpwirov  iiev  cicKfipov  Xeyouaij  tov 
fiovorpoTTov,  Kai  ownreidti^  Koi  irpo^  airav  airrireivoyTa. 

—  o0€v'\  for  €K€i0€y  oSy  or  owov.  There  is  a  similar  Greek 
proverb  in  Aristoph.  Equ.  raXKorpiov  a/uLwv  Oepoi.  The 
common  proverb  was  aXXoi  imev  (nreipowriv,  aXXoi  5*  ajjitfaovau 

26.  oKVfipe}     Phavorin.  okvo^  €<tti  <f}vy^  irovtov* 

— -  ^^€<(,  &c.]  This  is  not  a  concession  that  the  master  was 
truly  so,  but  an  argument  out  of  his  own  mouth  to  condemn 
him  for  not  acting  suitably  to  his  own  hard  conceptions  of  his 
TiOrdj  Luke  xix.  22.  Nor  do  the  following  words  shew  that 
Christ  approved  of  usury;  but  only  that  he  who  thought 'so 
sordidly  of  his  master,  should  have  used  his  talent  agreeably, 
that  so  he  might  have  had  his  own  with  usury. 

27*  (iaXelv]  i-  q.  OeaOai,  ^f&>vai,  which  latter  occurs  Luke 
xix.  23. 

— •  eKOfuadjuLfjv]  recipere  quod  nostrum  erat  antea,  Kypko. 
Demosth.  in  Aphob.  i.  p.  651,  irap'  ixeiyov  K€KOfila0ai.  Heraclid. 
Pontic.  Alleg.  Hom.  p.  440,  t^9  ^picew^  a  oecdveiKev  ev  apv^ 
Xpea  KOfULil^o/uLevfii.  Isocrates  in  Trapezit.  p.  634,  oww^  Tourtp 
T€  icczXcS^  €^€1,  KtyytM)  TO.  cfiavTov  KOfjuovfAai.  Demosth.  adv. 
Callip.  o¥  av  Seri  KopiacurQai  to  dpyvpiov.  Cebes,  p.  48,  e^'  ^ 
oiiev  i;w\v€iv  tov  Oefievov  irdXiv  KOfiiaaaOai. 

— -  To/co)]  the  profit,  whether  great  or  small, '  allowed  to  the 
lender  for  the  use  of  borrowed  money.  The  Jews  were  forbidden 
by  their  law  from  taking  any  profit  from  one  another  for  money 
lent,  though  they  were  allowed  to  take  it  from  strangers. 

29.  T(p  yap  €')(ovTiy  &c.]  Sub.  '^tjjuiaTay  in  a  spiritual  sense. 
See  xiii.  12.  He  ^^that  hath^  is  he  who  improves  or  makes 
good  use  of  what  he  has ;  and  he  that  hath  not,  is  he  who  does 
not  improve,  or  who  makes  no  better  use  of  what  he  has  than 
if  he  had  it  not. 

— •  So9iia€Tai  Kal  TrepiaaevOiiaeTai]  for  Trepuratoi  SoOiicreTai, 
So  Luke  vi.  48,  eaKayj/e  Kal  i^ddvvey  i.  e.  ftaOeoy^  €aKayl/€» 
Cic.  de  Off.  III.  Lex  ipsa  naturae,  quse  utilitatem  homirium 
conservat  et  continet,  decemit  profecto,  ut  ab  homine  inerti  et 
inutili  ad  sapientem,  bonum,  fortemque  virum  transferantur  res 
ad  vivendum  necessariw. 

ii2 


500  ST.   MATTHEW. 

*— »  6;(ei]    Some  MSS.  and  versions  have  SoKei  eyetv. 

30.  axpeiov  cov\ov]  L  e.  apyov^  oKvtipov,  Tob.  iv.  13;  or 
rather  wicked;  for  so  Onesimus  is  called  aypnaro^,  Phil.  2, 
Epictet.  Arr.  iii.  24,  tI^  dve^erat  aov  KvfiepptjTtj^,  ^^X'  ^  ^ 
aK€vos  a'^fl<TTOV  €K(ia\€i^  ouo€P  oKXo  ij  efxiroolov  Kal  kokw 
rrapdoeiyjuia  rwv  aXXwv  vavrdiv; 

—  TO  (TKOTo^  TO  c^wTc/oof]  It  is  evident  this  means  the 
future  punishment  of  perverseness  and  disobedience.  It  might 
therefore,  says  Bishop  Middleton,  be  expected  that  it  was  the 
rendering  of  a  Jewish  phrase  generally  understood  of  the  place 
of  punishment  after  death,  not  an  allusion  or  metaphor  requiring 
to  be  explained  by  the  context :  and  with  this  agrees  the  •strong 
expression  6  fipvyfiog  rwv  o^vrwvj  which  is  added  where  this 
phrase  occurs.  It  has  been  considered  equivalent  to  the  Tartarus 
of  the  Heathen  Mythology.  Schleusner  appears  to  understand 
the  words  in  nearly  the  same  sense :  and  he  refers  to  ^6<p€K  rw 
KTKorovSy  2  Pet.  ii.  17)  as  a  parallel  expression. 

—  €K€i  earai]     See  viii.  12. 

31.  orau  Se  eXOrj]  Here  is  a  more  clear  description  of  Christ^s 
coming  to  judgment,  in  words  and  circumstances  elsewhere 
acknowledged  to  relate  to  the  great  and  final  judgment:  see 
xvi.  27:  2  Thess.  i.  7>  8,  9:  Jude  14,  16.  The  imagery  is 
taken  from  the  pomp  and  splendour  of  Eastern  monarchs,  who 
when  dispensing  justice  sat  upon  magnificent  thfbnes:  see  also 
Fs.  ix.  5,  8,  9 :  Zach.  xiv.  5 :  Isai.  vi.  1 :  Ixvi.  1 :  Dan.  vii.  9: 
1  Thess.  iv.  16. 

—  ayiot]     Omitted  by  some  MSS.  and  interpreters. 

—  €7ri  Opovov  &>f  179]  for  Opovov  ev^^ov.  See  xix.  28.  Glass. 
Phil.  Sac.  p.  28. 

32.  avvaxOiiaerai]  In  several  MSS.  the  reading  is  awa^' 
Oviaoyraij  which  is  probably  owing  to  the  transcribers  of  that 
day,  accustomed  to  the  construction  of  neuters  plural  with  plural 
verbs. 

—  iravra  rd  idvfi\  Had  the  notion  which  prevailed  among 
some  late  Jews,  that  the  Gentiles  should  have  no  part  in  the 
resurrection,  been  as  old  as  our  Lord^s  time,  it  is  easy  to  see 
these  words  might  have  been  understood  as  a  direct  intended 
opposition  to  it. 

— —  axfTovf\  for  ai/rci,  as  is  frequently  the  case. 
,  — -  wFirep  6  iroiikrivy  &c.]     See  Judg.  xiv.  10 :    Ezek.  xxxiv. 
17»   18.     The    Sheep   and  the    Goats  are   the   good   and   bad 
Christians  that  are  mixed  together  in  the  Church. 

—  Qiro  rwv  €pi<pwv\     Hesych.  kKfirjKdla^  ciya^j   Tat  fieri 


CHAPTER  XXV.  501 

Ttay  irpofiaTwv  yevofjLeva^.  Pollux  i.  250,  iceiXecrcu  Se  twv  julcv 
fiowif  Tci  via  fioa^oi,  twv  ce  TrpofiaTwv  apve^^   twv  ce   alyHv 

€pi(f>Ol. 

33.  TO,  fieif  irpofiara  ck  ie^tiiv^  Here  seems  to  be  an  allu- 
sion to  the  received  custom  of  the  Jews  in  capital  cases  to  place 
them  who  were  to  receive  sentence  of  absolution  on  the  right 
hand  in  the  Sanhedrim;  but  those  who  were  to  receive  the 
sentence  of  condemnation  on  the  left.  As  Maimonides  de  Synedr. 
I.  sayS)  They  that  stand  on  the  right  hand  are  the  just,  they  on 
the  left  the  guilty.  Eimchi  on  1  Kings  xxii.  19,  on  his  right 
hand  is  life,  on  his  left  death.     So  R.  Eliezer  iv.  4.     Plato  de 

Rep.  IV.  p.  618J  Aiiccurrd? KaOIiaOah  ovi  eweiii^  &aSi/ca- 

ireiav,  tov9  fiev  oikcuovs  KcXeueiv  iropeveaOcu  Ttjv  €<9  oe^iav  re 
xal  avo)  Old  tov  ovpavovj  arifieia  Tre pidyf/avra^  twv  ocoucaafievwv 
€y  Tcp  irpoirdey'  roi/s  ^6  doiKOV^  ti^v  cJy  dpiaTepdv  re  kol  kutw, 
eyovra^  Koi  toi/toi/9  ev  Tt^  oirurdev  atinieia  iravTwv  wv  eirpa^aV' 
Virg.  Mn,  vi.  540,  Hie  locus  est  partis  ubi  se  via  findit  in 
4mibas:  Dextera  quse  Ditis  magni  sub  moenia  tendit:  Hac  iter 
Elysium  nobis:  at  laeva  malorum  Exercet  poenas,  et  ad  impia 
Tartara  mittit. 

34.  oi  €v\oyriiuL€voi  tov  TrarposJ  Sub.  i/tto.  See  Glass.  Phil. 
Sac.  p.  73.     Isai.  Ixv.  23 :  Gen.  xxvi.  29,  eiXoytj/mevo^  vwo  Kvpiov. 

—  tiTotjuLaa/uLeytiv  i;/xli/]  Tob.  vi.  17>  on  aoi  airri  ^ToifuuT' 
fjiivfi  tfv  dno  TOV  010)1/09.  The  Jews  say  that  God  prepared 
Paradise  from  the  beginning,  even  before  the  earth  was  made, 
and  this  they  gather  from  Gen.  ii.  8 ;  and  the  Lord  God  planted 
a  garden  dw  dpx^^f  Aqu. ;  e/c  irpwrrfi^  Symmach.  from  the  be- 
ginning. 

—  ctTTO  KarafioKn^  k6(tiiov\  i.  e.  irpo  KaTa(io\fi^  Koafiov^  a» 
Acts  XV.  18^  dir  aiwvo^  is  the  same  as  1  Cor.  ii.  7*  ^p<>  'rtav 
alwvwv.  Stat.  Theb.  iii.  242,  Sic  fata  mihi  nigrseque  sororum 
Juravere  colus  :  manet  haec  ab  origine  mundi  Fixa  dies  bello. 

This  is  one  of  the  passages  on  which  it  has  been  attempted 
to  establish  the  doctrine  of  a  personal  election  to  eternal  life: 
whereas  the  expression  is  merely  one  of  those  Hebraisms  with 
whicli  the  whole  parable  abounds. 

35.  ewcivaaa  yap^  Glass.  Phil.  Sac.  says  yap  here  indicates 
not  the  cause,  but  the  consequence,  or  the  reK/uLripioif  and  tes- 
timony of  the  believers. 

—  <Tvvfjydy€T€  yue]  Scil.  eiy  tov  oIkov  or  ei?  Trjv  otKiav, 
Schoetg.  in  Bos.  Ell.  Gr.  p.  197-  See  2  Sam.  xi.  27:  Judg.  xix. 
18.     Plutarch.  Sympos.  11.  10,  eartdrwp  dvOpoiwovt  oure  A>/^aJi/- 


502  ST.    MATTHEW. 

ra9  waavTa}^   ovre  ireivtdvras   €49  tovto   avvctyaywV'      Justin. 

xxxiii.  4,  Expositus  fuerat,  pater parvulum  recoUigit. 

36.  yvfiv6s'\  Like  the  corresponding  Latin  and  Hebrew  words, 
used  to  signify  also  one  who  is  ill  clothed.  Acts  xix.  16 :  Job  xxii. 
6  :  Isai.  Iviii.  7*  Athenseus  xii.  p.  533,  ttoi^iv  ce  Kal  t'ovto  iroX- 
Xcuccs^  oiroTe  tAv  iroKiTSv  Tiva  icoi  Kcucm  tj/uL^eafiivov,  KcXeveir 
avTov  fA€Tafi<pt€Vw<r6{u  tUv  veavlcKwv  Tiva  twv  GvvoKokmh 
Oovvrwv  airtp.  Seneca  de  Benef.  v.  5,  Qui  male  vestitum  et 
pannosum  vidit,  nudum  se  vidisse  dicit. 

—  €ir€(TK€ylfaa6e]  In  general,  signifies  to  take  the  oversight 
and  care  of  any  thing  that  requires  diligent  inspection  and 
attendance.  Phavorin.  eTriaKeTrroficu'  to  irpoixrjioevo/Acu  ical  trfio- 
fmi  Tivo^.  It  is  applied  also  by  the  Greek  writers  to  visiting 
the  sick,  looking  after  them  with  the  view  of  benefitting  them. 
Isocr.  iEginet.  p.  684,  fjn^  ciriaKeyl/curOai  ttwitot  outov  aim- 
aatray  t(htovtov  /jl^v  yjpovov  acOeviiaavra.  Appian.  B.  Syr. 
p,  206,  oT€  5e  ij  ^TpaTovlKtf  iraptoi  irpos  airov  eTnaKeyffOiufni* 
Lucian.  Philopseud.  6,  Vol.  iii.  p.  34,  ws  wap  EvKpai-riv  etSev 
aweXOoii  v(HTovvTa  €7ricrice^o/x€i'os»  Petron.  101,  Foraitan  Lycas 
officii  causd  visere  languentem  desiderabit.  See  James  i.  27- 
1  Tim.  V.  10. 

It  appears  from  the  Jewish  writings  that  they  it^ckoned  visit- 
ing and  conversing  with  the  sick  among  those  works  which 
should  receive  a  great  reward. 

38.  voT€  Se  ae  eiSofiev]  Raphelius  says  the  particle  Si  in 
constructions  of  this  kind  is  not  adversative,  but  copulative; 
as  Polybiuf  has  ttotc  yap  evpom  irpayixaTwv  ^leilQaav^  irort 
Se  TrXetoi  irporepii^Ta  yeyove  rp  'Pctf/xp;  Trore  oe  ToTy  arpa" 

T€UO/UL€POl^   fieil^ovs   eXTTIOCf   fj    vvvl 

40.  eXaxIcrTwv]     See  xviii.  6. 

—  eirotfjaare  6/xoc]  That  alms-deeds  should  be  remembered 
with  peculiar  regard  in  the  day  of  judgment  was  a  notion  that 
early  prevailed  among  the  Jews,  as  appears  by  the  Chaldee  para- 
phrase on  Eccles.  ix.  7)  which  bears  a  remarkable  resembhmoe 
to  these  words  of  Christ,  and  might  perhaps  be  an  imitation  of 
them.     See  Mede^s  Works,  p.  81. 

41.  wopeveaOe,  &c.]  So  vii.  23,  airo'^wpeiTe  air  e/xov  ol  c/rya- 
^ofjievoi  TYJv  avoixiav* 

—  TO  irvp  TO  a\wviov\  The  Pharisees  and  Essenes  thought 
that  the  wicked  would  undergo  aiSiov  Tifiwpiav,  Tt/uopia^  aSior 
liMwrovsf  Joseph.  B.  J.  i^r  8,  11,  14.  Tanchuma  liv.  2,  ad 
Jki  Jtixyi.  7-     See  Pearson  on  the  Creed,  Vol.  i.  p.  365,  592. 


CHAPTER    XXTI.  503 

— •  i/TOffAacr/uevoy]  Some  MSS.  and  several  of  the  Fathers 
read  o  riTolfiaaev  o  iraTrip  fiov*  The  Rabbins  often  say  that 
hell  was  created  the  second  day.  See  Pirk.  Eliezer  iv.  1.  The 
Fathers,  on  the  contrary,  viz.  Origen,  Chrysostom,  Euthjrmius, 
and  Theophylact  observe,  that  Christ  saith  not  of  the  punish- 
ment, as  he  doth  of  the  blessing  here  pronounced,  that  it  was 
prepared  from  the  beginning  of  the  world,  lest  it  should  be 
thought  that  God  designed  men^s  punishments  befiore  they  sinned. 
That  though  Christ  says  Come  ye  blessed  of  my  Father,  he 
saith  not,  Gro  ye  cursed  of  my  Father,  because  Crod  is  the  author 
wd  procurer  of  men'^s  happiness,  but  man  only  is  the  author 
of  his  own  misery.  That  he  speaks  of  this  eternal  fire  as  de- 
signed originally  not  for  man,  but  for  the  devil  and  his  angels : 
but  man  by  giving  himself  up  to  the  thraldom  of  that  evil  one, 
and  working  himself  up  to  his  likeness,  sinks  himself  down  to  the 
infernal  regions,  and  becomes  like  to  him  in  torments,  whom, 
in  manners  he  hath  so  much  resembled.  See  Bp.  Taylor^s 
Works,  Vol.  V.  p.  44. 

42.  iweivaaa  xal  ovk  eStoKare,  &c.]  Theophylact  here  ob- 
serves that  it  is  not  sufiicient  to  preserve  us  from  that  dreadful 
sentence.  Depart  firom  me,  &c.  that  we  have  done  no  evil,  if 
we  have  been  deficient  in  those  acts  of  charity  and  mercy  we 
owe  to  the  members  of  Christy's  body. 

.  JEUan  V.  H.  iv.  1,  \eyei  ti9  komo^  Aei/icaiwi'*  cdv  tiXiou  cvvav^ 
T09  d(f>iKriTai  fevoy,  kqi  irapeXOeip  eOeXiiatf  els  aTeyrjv  Tivof, 
€iTa  fit)  he^Yirai  tou  avSpa,  l^ijfAiodaOai  avrov  xal  viriyeiv  SUca^ 
Tffi  KOKO^evla^i  epLot  SoKciy  Kai  Ttfi  afpucofievtp  kqi  t^  Sev'up 
Alt. 

44,  avT^I    Wanting  in  many  MSS.  and  some  versions. 

—  ov  SiriKovi}<Ta/uL€v^     See  xx.  28 ;  Phil.  13, 

46.  Thus  appeareth  Chrisfs  majesty  by  sitting  on  the  throne ; 
his  authority  by  convening  all  before  him;,  his  knowledge  and 
¥risdom  by  opening  all  secrets,  revealing  aH  actions,  discerning 
all  inclinations ;  his  justice  :  in  condemning  sinners ;  his  mercy 
in  absolving  believers;  his  power  in  the  execution  of  his  sen- 
tence.    And  thus  the  Son  of  Man  shall  come  to  judge. 

Chap.XXVI. 

1.  Kal  iyepero  ore^  For  koi  ore.  This  seems  to  have  been 
on  the  Tuesday  in  the  evening. 

—  wavTas  Tous  Xoyov^'l  Which  Christ  made  that  day  both 
to  his  disciples  and  to  the  Jews  in  the  temple,  and  on  the  Mount 
of  Olives,  and  which  begin  xxi.  23.     It  being  the  last  day  of 


504  ST.  MATTHEW. 

our  Lord^g  public  teaching,  it  was  more  full  of  action  than  any 
other  mentioned  in  the  history. 

•  —  TO  irda^a]  Derived  from  a  Hebrew  word,  signifying 
passing  over,  or  passing  without  doing  harm,  from  the  angel^s 
passing  over  the  houses  of  the  Israelites,  Exod.  xii.  13,  23,  and 
^sparing  their  first-bom,  when  those  oif  the  Egyptians  were 
put  to  death.  Thus  Chrysostom.  Hom.  149,  T.  v.  thou^ 
elsewhere  he  is  not  consistent,  vircpjiaak  eon  kcm0  ipfupfeiar 
TO  Traaj(a,  ori  vwepifiri  tows  'R/ipaltav  oiKovi  6  ra  frporroTom 
Tramp  oXodpeurij^.  Hence  Synmiachus  translates  the  word  by 
vweplicuTi^j  and  Josephus,  Ant.  ii.  14,  6,  uses  virepjiaaia,  Philo 
3iafiaTiipta.  The  name  of  Trao^a  was  also  given  to  the  lamb 
which  was  killed  on  the  first  day  of  the  feast,  the  14th  day 
of  the  month  Nisan,  at  even,  Exod.  xii.  6.  Here  it  signifies 
the  feast  which  lasted  seven  days ;  and  which  was  also  called 
ry  eopTYj  Twv  aS^vfjLwvj  because  it  was  imlawful  to  eat  any  other 
sort  of  bread  during  the  seven  days ;  though  perhaps  this  name 
more  particularly  belong  to  the  second  day  of  the  feast,  i.  e.  the 
15th  of  Nisan. 

—  yiverai\  i.  e.  by  the  Jews,  with  the  force  of  'yei/ifo'enu, 
or  perhaps  of  ^ei  yiveaOai*  Luke  xxii.  7j  ^X0€  S4  tj  tinepa  ij  riv 
a^vjULwv  €v  p  eSei  OveaOai  to  iracya,  Tive&Qai  used  in  the  sense 
of  ayeaOaif  agitari,  celebrari ;  so  2  Kings  xxiii.  22,  oi/c  eyev- 
prjOtf  TO  iraaxa  tovto.  Thus  also  Xen.  Hist.  Gr.  iv.  5,  1,  ijr 
p  pLi^v,  iv  (p  laOfiia  ylyvcTcu.  And  vii.  4,  28,  iirel  Be  o,  n 
jAtiu  riKCVf  ip  Ta  'OXvfntia  ylyverai. 

— -  Koi  o  vio^f  &c.]  Then,  in  the  sense  of  koI  t6t€  :  oc&irc 
belonging  only  to  the  former  part  of  the  sentence.  Christ  had 
several  times  foretold  to  his  disciples  that  his  death  was  at  hand, 
xvi.  21 :  xvii.  22,  23 :  xx.  17}  18 :  but  he  had  not  yet  expressly 
told  them  as  he  does  here,  on  what  day  it  was  to  happen. 

3.  01  'Ap^tepelif  &c.]  The  members  of  the  Sanhedrim;  one 
of  the  duties  of  which  body  was  to  take  cognizance  of  false 
prophets.  This  was  the  second  time  the  Sanhedrim  met  to 
consult  about  this  matter.  John  xi.  47* 

—  Kal  o\  ypa/uLfiaTei^^  In  some  MSS.  these  words  are  want- 
ing, as  also  in  the  Vulgate  and  some  other  versions.  But  as 
they  are  found  in  the  Syriac  and  the  much  greater  number 
botli  of  MSS.  and  antient  versions,  and  are  not  unsuitable  to 
the  scope  of  the  passage,  they  are  mostly  retained:  and  have 
|urobably  been  passed  over  by  the  transcribers  from  the  simi- 
larity of  termination  of  the  preceding  word,  and  the  same  suc- 
ceeding. 


CHAPTER   XXVI.  505 

—  €C9  Tijv  av\fj¥'\  Etymol.  at/Xi),  6  Trc/otTCTCi^^KT/iCKoy  Kal 
iwaiOpoi  TOTTOs.  Athenaeus  iv.  o  yap  cunrveofievo^  tottoj  avXtj 
Xeyerat.     Here,  by  Synechdoche,  signifies  the  palace. 

—  'Ap-j^^Lcpews^  Here,  speaking  of  Caiaphas,  the  word  is 
taken  in  its  more  strict  signification,  whence  St.  John  adds  tou 
eviauTov  eiceii/oi;.  According  to  law  the  high-priest  had  his 
office  for,  life:  but  about  the  time  of  our  Saviour^s  birth  it 
came  to  be  purchased  for  money,  or  was  given  according  to 
the  caprice  of  those  who  held  the  supreme  power,  or  to  diose 
who  had  the  people  on  their  side. 

— ^  XeyofjLCPov]  in  the  sense  of  ovopLoi^oiuLewovy  in  which  sense 

it  is  frequently  used  by  the  Greeks.    Hesych.  Xeyeip,  eiirelv 

Kal  oyojiidl^etp  *AttucoL 

—  Kcud(pa]  Joseph.  Ant.  xviii.  2,  2,  Kal  'Idatpros,  o  Kal 
Kdid(f>a9y  oidco')^o^  ijv  avrtp'  Kal  TpdT09  /ui'Sv  TavTa  irpd^a^  619 
*Pwfiijv  ewavaywpel,  evocKa  ctij  ciaTpiyf/a^  iv  ^lovoaiff  Tiovrio^ 
0€  THkaTOi  cidSo'xo^  avT^  rJKev,  It  may  be  inferred  from 
Acts  V.  17)  that  Caiaphas  was  of  the  sect  of  the  Sadducees. 
He  purchased  the  high  priesthood  of  Valerius  Gratus  ;  and  after 
he  had  ten  years  enjoyed  that  dignity  was  deposed  by  Vitellius 
governor  of  Syria,  and  succeeded  by  Jonathan  the  son  of  Ananus 
or  Annas.     Joseph.  Ant.  xviii.  5,  2. 

4.  (TvveliovXevaatrro]  In  the  sense  of  avfifiovXiov  iXa^v, 
xxii.  15. 

—  ioXtp]  Sub.  €v  or  avv.  Dion.  Hal.  viii.  p.  527,  Kpv(f>a 
Kal  <Tvv  ioXnp  auTov  dveXelp.  Polyaen.  i.  p.  I7,  SoXtp  Ttjv  Ofjpa 
clXev.  Some  take  the  word  in  the  signification  of  privately^ 
in  some  place  remote  from  the  people.  He  taught  during  the 
day  in  the  temple,  but  there  they  durst  not  lay  hands  on  him, 
for  fear  of  a  tumult :  and  the  nights  he  spent  at  Bethany  and 
the  villages  near  the  city,  in  the  neighbourhood  of  the  Mount 
of  Olives,  Luke  xxi.  37,  but  this  was  known  only  to  his  disciples 
and  friends. 

5.  iir\  €v  Tti  €opTff\  Sub.  yeveaOwf  or  KpaTtjaw/uLev  avTov  /ecu 
a7roicT6ii/a)/A€i/.  Thus  also  Xen.  Kvp.  iraio.  11.  3,  11,  etrel  civ 
Trdvra  oiwXa  iroieiTe,  oiirXiiy  v/uuu  Sucaiop  Kal  Ttjv  evwylav  irap- 
iyeiv.  Ma  Ai*,  e^iy  o  Ta^iap'^o^j  fxiiTo lyi  iv  juli^  tjfjiipc^y 
€1  /xij  Kal  SiirXdi  T05  yaaripa^  ijfuv  wape^eit. 

By  rfj  eopTfj  here  is  meant  the  whole  festival,  viz.  the  day 
of  the  paschal  sacrifice  and  the  seven  days  of  unleavened  bread 
that  followed  it.  Maimonides  says  it  was  the  custom  among 
the  Jews,  to  punish  those  who  rebelled  against  the  sentence  of 
the  judge  or  high-priest,  or  who  were  notoriously  criminal,  at 


506  ST.  MATTHEW. 

one  of  the  thr^  feasts;  because  then  only,  by  reason  of  the 
public  congress  of  people,  all  might  hear  and  fear,  according 
to  the  law,  Deut.  xvii.  12,  13.  From  this  received  custom  of 
the  Fathers,  the  Sanhedrim  seem  willing  to  recede,  for  fear 
of  the  multitude ;  but  having  so  fair  an  offer  made  by  Judas, 
they  embrace  that  season. 

— <  dopvfio^]  The  solemn  feasts  were  the  most  likdy  times 
for  such  insurrections,  because  of  the  vast  numbers  of  people 
then  at  Jerusalem.  Joseph.  B.  J.  i.  4,  3,  eTravuTTorrcu  to  *I(w- 
odiKov  €v  Tti  iopT^'  fULaXiara  ydp  €if  rots  evw^laii  avrif 
<TTaai9  cnrrercu.  For  this  reason  the  Roman  governors  were 
wont  to  double  the  watch  on  such  occasions.  See  Joseph.  Ant 
XVII.  9,  3:  XVII.  12,  2:  xx.  6,  3:  B.J.  v.  6,  8. 

6.  Tov  06  'Ifjaov  yevafievov^  It  appears  from  John  xii.  1, 
that  this  happened  four  days  before,  if  indeed  it  be  the  same 
act.  In  which  case  this  is  a  digression  to  shew  what  was  the 
occasion  of  Judas^s  treachery,  and  served  as  a  pretence  for  it. 
It  seems  more  probable  that  St.  Matthew  and  St.  Mark  shoold 
have  introduced  this  story  a  little  out  of  its  place,  than  that 
within  the  compass  of  four  days  Christ  should  have  been  twice 
anointed  with  so  costly  a  perfume,  and  that  the  same  fault 
should  be  found  with  the  action,  and  the  same  value  set  on  the 
ointment,  and  the  same  words  used  in  defence  of  the  woman; 
and  all  this  in  the  presence  of  many  of  the  same  persons:  all 
which  must  be  admitted  if  the  stories  be  different.  There  are 
great  authorities  in  favour  of  their  being  different ;  and  it  must 
]^  owned  there  is  no  impossibility  in  the  thing  taken  either  way. 

—  ^ifuavoi  TOV  Xeirpov']  i.e.  That  had  formerly  been  so: 
see  Glass.  Phil.  Sac.  p.  8.  He  was  probably  one  of  those  who 
had  experienced  the  healing  efficacy  of  Chrisfs  power.  In 
John  xii.  1,  we  find  Lazarus  has  6  TeOvtixm  added. 

7-  yvvfi]    Mary  the  sister  of  Lazarus.     John  xii.  3. 

—  aKafia(TTpov\  Suidas,  aXafiaarpov,  a'yyoj  ixvpovy  y^ri  tyov 
Xafias.  The  greatest  part  of  them  were  of  a  kind  of  alabaster, 
called  onyx,  and  made  in  the  shape  of  a  pyramid.  Hor.  Od.  it. 
12,  17>  Nardi  parvus  onyx  diciet  cadum.  Pliny,  'Hist.  Nat. 
XXXVI.  8,  Hunc  (onycha)  aliqui  lapidem  alabastrilem  vocant,  quern 
cavant  ad  vasa  unguentaria,  quoniam  optime  servare  incomipta 
dicitur.  And  ix.  56,  Fastigiata  longitudine,  alabastrorum  figura, 
in  pleniorem  orbem  desinentes.  Theocr.  Idyl.  xv.  114,  ^pl^ 
f^PV  XP^^^^    aXafiacrrpa.      Schol.   oXdftcuTTpa,    CKeuti    fiipm¥ 

iKifiwrpov  fivpoo]    i*e.    FuU,   as  Tcorvipiov   to?   oivms 


CUAPTEB   XXVI.  507 

Jer.  XXV.  15.      Cicero,  Academ.  ii.    says,    Etiam   alabastrum 
unguenti  plenum  quibusdam  putere. 

-—  juLvpov]  The  English  version  calls  this  ointment :  but  it 
is  evident  from  this  and  other  places  in  the  Old  and  New 
Testament,  that  their  /mvpa  were  not  of  the  consistency  of 
what  we  denominate  ointment,  but  were  in  a  state  of  fluidity 
like  oil,  though  somewhat  thicker. 

—  (iapuTifuLov]  St.  Mark,  xiv.  3,  uses  the  epithet  TroXin-eXi};. 
St.  John  xii.  3,  iroKvTifios*     Some  MSS.  here  read  voXvTifiov, 

—  Kal  Kare'xeey]  Chaplets  of  flowers  and  odoriferous  unguents, 
are  mentioned  by  several  classic  authors  as  in  use  at  the  festive 
ente]:tainments  both  of  Greeks  and  Romans;  and  particularly 
among  the  Jews  the  custom  of  anointing  the  head  seems  to  have 
been  almost  as  common  a  practice  as  that  of  washing  the  face. 
But  there  was  a  much  higher  purpose  to  which  the  efiusion  of 
ointment  on  the  head  was  applied  to  the  Jews.  It  was  by  this 
ceremony  that  kings,  priests  and  prophets  were  set  apart  and 
consecrated  to  their  respective  offices.  It  was  with  peculiar 
propriety  therefore  that  this  discriminating  mark  of  respect 
was  shewn  by  the  woman  to  Jesus,  who  united  in  his  own 
person  this  threefold  character,  and  was  distinguished  by  the 
name  of  Messiah  or  Christ. 

.  Martial,  iii.  12,  4,  Qui  non  coenat  et  ungitur,  Fabulle,  Hie 
verfe  mihi  roortuus  videtiur.  See  Hor.  Od.  ii.  11,  16.  Plato 
B.  III.  de  Repub.  orders  jxipov  Kara  tti^  K€(paXffi  Koraxieiv 
of  the  poets.     See  Ps.  xxii.  5 :  Luke  vii.  46 :  Matt.  vi.  1^. 

8.  iSoin-€9  oi  fiaOrrrai]  This  was  only  said  by  Judas,  and 
that  out  of  covetousness,  John  xii.  3 — 6.  And  it  is  well  known 
that  the  plural  number  is  sometimes  put  for  the  singular.  Or, 
it  may  be  that  some  of  the  disciples  seemed  to  like  the  notion, 
by  reason  of  the  specious  pretext  of  charity  under  which  it  was 
covered,  Mark  xiv.  5 ;  and  the  rest  did  not  contradict  it,  but 
seemed  rather  by  their  silence  to  approve  of  it,  and  are  there- 
fore here  mentioned  without  exception  as  co-partners  with  him^ 
See  Glass.  Phil.  Sac.  p.  67* 

—  eli  Ti]    Scil.  yiyoue,  which  is  added  Mark  xiv.  4. 

9.  TToXXoi;]  i.  e.  avrl  iroXXw  apyvpiov.  St.  Mark  xiv.  5, 
has  eTrdvoD  TpiaKoaiwv  otjvapiwv. 

-—  TO  iuLvpov>]  Wanting  in  some  MSS.  and  versions ;  and 
rejected  by  Griesbach,  who  thinks  it  may  have  been  added  from 
ver.  12,  or  John  xii.  5,  by  way  of  making  the  sense  more  clear. 
May  it  not  have  been  omitted  by  the  grammarians,  as  being 


508  ST.  MATTHEW. 

wanting  in  Mark  xiv.   5 ;   but   there  fivpov  is  found  before  in 
ver.  4,  which  is  not  the  case  here. 

—  Trru>yois\  In  very  many  MSS.  Toit  irTtajfoli^  which 
Griesbach  admits. 

1(K  Ti]    i.  q.  iiaTr,  John  xii.  5 :   Scil.  irpayfia. 

—  Koirov^  irapi'xj^^^  This  phrase  is  found  in  Aristotle, 
Prob.  §  6.  qu.  38,  Tciii  yap  iitipoli  to  fidpo^  way  €^irtirro9 
Koirov^  eiwOe  wap€j(€tv,  and  a  little  after  we  meet  with  Trapeywci 
KOTTOvim  But  the  more  common  phrase  seems  to  be  ^pdyfuxra 
wapej^eiv* 

—  T^  yvvaucl]  Palairet  says  huic  fceminae  :  pro  quo  ex  mero 
interpretamento  alii  Codd :  n-airti  legunt.  Sic  Act.  ix.  2,  rtfi 
oSov,  h.  e.  ravTiyy. 

— •  ek  c/uc]  i.  q.  iv  ifioU  Mark  xiv.  16.  As  we  meet  with 
iroielv  €P  Tivi  and  woieiv  tivi,  xvii.  12 :  Mark  ix.  13. 

11.  c^^re]  Here  has  the  force  of  the  future  c^erc.  And  by 
the  following  words  Jesus  informs  them  of  the  approach  of  his 
death. 

— —  TOV9  TTTCDp^oi);]  Mcans  not  so  much  the  beggars  as  the 
indigent  that  can  hardly  subsist  by  their  own  industry  or  the 
little  they  have:  such  as  those  of  whom  it  is  said,  Deut.  xv.  11, 
that  they  shall  never  cease  out  of  the  land  of  Israel.  The  Jews 
themselves  own,  that  it  was  to  be  so  under  the  reign  of  the 
Messiah.       ^ 

—  TravroTeJ  Thomas  M.  Trai^rorc,  ovoeh  tUv  ^Attumw' 
€Ka<rroT€  5e.     So  Maeris  and  Phrynichus. 

12.  jiaKovaa]     See  ix.  I7. 

—  irpoi  TO  €irra(f>td(rai^  The  proper  meaning  of  the  word 
is  not  to  bury  but  to  embalm  or  prepare  the  body  for  burial: 
and  the  verb  and  the  noun  erra^icuj/uos  are  used  in  the  New 
Testament  only  in  relation  to  the  embalming  the  body  of  our 
Lord.  The  word  used  for  "to  bury^'  is  invariably  Oavreiv, 
The  use  followed  by  the  Septuagint  is  entirely  similar.  And 
the  distinction  between  them  is  exemplified  Gen.  l.  2,  5,  irpoc- 
era^ev  'la)<rtj(p  toTs  TraKTiv  avTov  toIs  eirrdtptaaTai^  ivratbiaacu 
Tov  iraTcpa  avTov  Kat  €V€Ta<piaaav  o'l  €VTa(f>iaaTai  top  'Iapatj/\. 
but  in  ver.  5,  o  waTtjp  ijlov  wpxtae  fie,  Xeytovy  ev  t^  fi^/neitft  ^ 
wpv^a  ejmavTtp  ey  ytj  Xavaavy  eKci  fie  OdyJ/ei^,  vvtf  ovv  avafia^ 
6ayl/(o  Toy  iraTepa  /ulov.  The  difTerence  of  meaning  is  here 
distinctly  marked.  The  to  em-atpidl^eiv  was  the  work  of  the 
physicians  according  to  the  import  of  the  Hebrew  word,  or  of 

«mbalmers  according  to  the  Greek:  the  other  to  Qdirr^tv 


CHAPTER  XXVI.  509 

Vas  the  work  of  Joseph  and  the  oompany  who  attended  him ; 
the  former  was  executed  in  Egypt,  the  latter  in  Canaan.  It 
may  also  be  observed,  that  the  two  Greek  words  are  the  trans- 
lation of  two  Hebrew  words  which  are  never  used  promiscuously, 
or  mistaken  for  each  other.  Basil.  Csesarien.  T.  i.  p.  406,  Tt 
/jLvriiJLaTQ^  fTriatiJuiou  xai  Tacprj^  iro\uT€\ov9  Kal  oairdvrj9  wcepoov^ 
o(p€\o9;  ceov  €is  Ta  KoiKd  tov  fiiov  avayKoia  'xptjacLoOai  toT^ 
irepiovai'  ToiavTa  epovtri  Koi  ae  Ttj^  fiapurrfros  a/iivvofievoi 
Kal  To79  oiad€^(ipL€vot9  TO,  <ra  yapi^ofnevoi.  TlpoXafidu  ovvy 
aeavTov  €VTa<pia<Tov»  koKov  €VTa(piov  j)  evaefieia. 

Our  Saviour  put  this  construction  on  what  Mary  did,  that 
he  might  confirm  thereby  what  he  had  said  to  his  disciples 
concerning  his  approaching  death,  xx.  18.  Had  she  laid  out 
this  expence  on  his  dead  body,  they  who  did  customarily  use 
such  ointments  and  sweet  odours  at  their  funerals,  could  not 
have  reasonably  found  fault  with  it,  and  therefore  had  no  ground 
to  do  it  now,  his  body  being  shortly  to  be  buried. 

13.  TovTo  TO  evayyeXiov']  This  part  of  the  Gospel  history* 
£uthym.  jj  irpay/uLaTcia  ly  e^iij,  ij  ciiiyrfai^  jj  kot  c/uie. 

— •  XaXffiiiaeTcu]  XaXeiv  here  is  used  in  the  sense  of  Xeyctv, 
narrare. 

Cic.  pro  Syll.  15,  Itaque  dico  locum  in  orbe  terrarum  esse 
milium,  quo  in  loco  populi  Romani  nomen  sit,  quin  eodem 
perscriptum  hoc  judicium  pervenit. 

14.  Tore]  The  Evangelist  here  returns  from  his  digression, 
and  goes  on  to  relate  what  was  transacted  in  the  assembly 
mentioned  ver.  3. 

—  eU  t£v  SwSeKo]  Judas  is  here  noted  to  be  one  of  Christ^s 
disciples  to  aggravate  the  foulness  of  the  crime,  and  to  denote 
the  completion  of  the  prophecy,  ^^  He  that  eateth  bread  with 
me,  hath  lift  up  his  heel  against  me,^  Ps.  xl.  9.  And  in  this 
view  each  of  the  Evangelists  has  mentioned  it. 

—  6  \€yo/A€vo9  'loi/oas  'laKaptwTffS^  Perhaps  eh  twp  ocu^cica, 
'Ioi/£a9,  o  \ey6juLevo9  'laKapuoTi^,  as  Luke  xxii.  3,  eiy  *Ioi/^av  top 
€irucaXovfi€vov  *laKCLpuiTfiv.  See  Matt.  iv.  18:  xxvii.  22:  John 
XX.  24. 

16.  OcXcTc]  Frequently  used  as  here,  before  another  verb. 
Anthol.  Gr.  i.  42,  1,  el  ti9  avtjp  ap^eov  cdeXec  KoXiXKeov 
avej(^€a0aij  UoXXov^  eKototrei  toI?  fiiapols  aTo/xcuriv.  Pind. 
Olymp.  17.  110,  eaffXa  S*  cV*  caOXol^  epya    OeXoi    Sofieu. 

—  ccTTi/crai/]  i.  e.  ev  ^vytp  or  aTaOfi^,  which  is  added  Ecclus. 
xxi.  25,  ei'  ^vytp  aTaOiiajovTai,  And  Herod.  11.  65,  iaToci 
aTaOfjL^  wpoi  apyvpiov  Tcis  'rpi'^as*     Lysias,  Orat.  ix.  01;  ^vyp 


s 


510  ST.   MATTHEW. 

urroi^ac  aXKa  tokov  TrparTiaQcuy  airocrov  au  ^ovktircu.  And 
from  the  mode  of  weighing  money,  the  words  ia-Ttfo-a^  a/ryvfH09 
have  been  taken  to  signify  ^^they  gave  him,^  &e.  But  as  St 
Mark,  xiv.  11,  has  iirfr/yetkavTo  avT^  apyvpiov  Sovveu,  and 
St.  Luke,  xxii.  5,  avviOevTo  avnp  apyvptov,  Grotius  and  others 
following  Theophylact'^s  avv€<f>wvijaavy  afptopurav  ^SvtUy  translate 
it  promiserunt  se  daturos  esse :  the  Vulgate  constituerunt.  But 
see  Jer.  xxxii.  9 :  2  Sam.  xiv.  26 :  xviii.  12 :  Esdr.  viii.  25.  It 
is  clear  that  Judas  recdved  the  thirty  pieces  of  silver,  xxvii.  3 : 
Acts  i.  18. 

Xen.  Kvp,  vai^,  viii.  2,  11,  ra  o€  apiOfjLovvre^,  koi  M^rpoi/rrcv, 
KOI  i<rTain"€9,  irpayiuxra  e^oi/ai.  And  Mem.  i.  1,  9,  a  efeoTir 
api0fiii(TauTa9j  17  fierpi^am-aif  tj  (ruitrcti/Tas  eioeycu* 

—  TpiaKovra  dpyvpia]  Scil.  pofi'urfiaTa.  These  are  com- 
monly supposed  to  have  been  Jewish  shekels,  i.  e.  about  3/.  15s. 
of  our  money.  This  was  the  price  paid  for  a  man  or  a  maid 
servant  when  being  smitten  by  an  OX  they  died,  Exod.  xxi.  33. 
It  was  also  the  price  of  a  slave. 

Josephus  has  dpyvpoik  the  adj.  leaving  the  substantive  to 
be  understood.  Symmachus  and  Aquila  read  apyvpov^  in  Zach. 
xi.  13 :  but  the  Septuagint  mostly  has  apyvpia. 

«— «  evKcupiavl  Cic.  de  Off.  i.  40,  Tempus  actionis  opportunum 
Greece  evKcupla,  Latine  appellatur  occasio.  De  Fin.  iii.  14, 
Opportunitas,  sic  enim  appellamus  evKaiplav, 

17*  Tvj  Se  TrpwTi;]     Scil.  rifiepq, 

—  TftJi/  aS^iiAwv\  Scil.  t^  eoprijs  twv  a^vjuLoyv,  We  learn 
from  St.  Mark  xiv.  12,  and  St.  Luke  xxii.  7»  ^^&t  this  was 
the  very  day  on  which  the  Paschal  lamb  was  killed :  for  though 
the  feast  of  unleavened  bread  did  not  properly  speaking  be^ 
till  the  fifteenth  of  Nisan,  Levit.  xxiii.  5:  Numb,  xxviii.  16,  17: 
yet  they  began  to  abstain  from  leavened  bread  on  the  evening 
of  the  fourteenth,  Exod.  xii.  18.  Hence  Josephus  sometimes 
reckons  seven  days  of  unleavened  bread.  Ant.  lii.  10,  6,  Trefimrfi 
Kai  oeKCiTri  ciaoej^erai  tijv  tov  irdaj^a  ri  twv  cX^vfiujv  eoprtif 
eirra  tffiepa^  oi/(ra,  and  sometimes  eight,  Ant.  11.  8,  eopr^w 
ayofiev  €(p'  rifiepa^  oicrco,  Trjy  twv  al^ufiwv  XeyojuLevfjv. 

A  question  has  here  arisen  which  lias  perplexed  the  com- 
mentators, and  given  rise  to  different  opinions.  The  Cvangelists 
use  expressions  which  at  first  sight  may  appear  contradictory. 
Thus  St.  John  seems  to  differ  fro©i  the  rest  respecting  the 
time  that  the  Jews  partook  of  the  passover,  and  supposes  they 
did  not  eat  it  on  the  same  evening  as  our  Saviour;  yet  they 
all  agree  that  the  night  of  the  day  in  which  he  eat  what  is 


CHAPTER   XXVI  dl  i 

called  the  passover  was  Thursday.  He  is  also  said  to  command 
his  disciples  to  prepare  the  passover,  and  that  he  had  earnestly 
desired  to  eat  this  passover  with  them.  Yet  we  find  that  on 
the  day  after  that  on  which  he  had  thus  celebrated  it,  the  Jews 
would  not  go  into  the  judgment-hall,  lest  they  should  be  defiled, 
but  that  they  might  eat  the  passover.  Now  the  law  required 
that  all  should  eat  it  on  the  same  day.  These  difiiculties  there- 
fore have  been  attempted  to  be  explained  in  difiTerent  ways; 
four  of  which  may  be  mentioned.  1.  That  Christ  did  not  eat 
the  passover  on  the  last  year  of  his  ministry.  2.  That  he 
did  eat  it,  and  at  the  same  time  with  the  Jews.  3.  That  he 
did  eat  a  passover,  but  one  of  his  own  institution,  very  difiTerent 
from  that  eaten  by  the  Jews.  4.  That  he  did  eat  the  passover 
that  year,  but  not  at  the  same  time  with  the  Jews.  This  last 
seems  to  be  the  most  consistait  with  the  accounts  given  by  the 
Evangelists,  and  to  reconcile  the  apparent  contradictions.  But 
if  oiu:  Lord  had  determined  upon  observing  the  passover,  and 
there  be  any  difference  between  the  Jews  and  him  on  the  day 
on  which  it  was  to  be  eaten,  the  error  would  not  be  on  the 
part  of  Jesus  himself,  but  of  the  Jews  who  differed  with  him. 
We  cannot  believe  that  he  disobeyed  in  the  slightest  degree 
the  ordinances  of  the  Mosaic  law,  in  deference  to  any  traditions 
which  existed  among  the  Scribes  and  Pharisees.  If  he  refused 
to  follow,  upon  this  occasion,  the  practice  of  the  High-Priest 
and  others  among  the  Jews,  his  refusal  must  be  referred  to  some 
deviation  in  their  practice  from  that  which  had  been  formerly 
prescribed  to  their  forefathers.  Whatever  rules  might  have 
guided  them.  He  at  least  would  have  eaten  the  passover  on  the 
day,  €v  fi  cSei  0v€(T0ai  to  7rda")(a.  The  Pharisees  might  defer, 
but  our  Lord  would  not  anticipate  the  legal  and  proper  day 
for  the  celebration  of  the  Paschal  feast.  From  an  examination 
therefore  of  the  law  of  Moses,  from  having  shewn  the  uncer- 
tainty of  all  the  theories  that  have  been  hazarded,  and  the 
impossibility  of  trusting  to  the  assertions  either  of  the  Rabbinical 
Doctors  or  Epiphanius,  and  the  consideration  of  other  circum- 
stances, Benson  in  his  Chronology  thinks  it  not  improbable 
that  the  fifteenth  day  of  Nisan  might  have  fallen  upon  a  Friday 
in  J.  P.  47*2:  our  Saviour  having  kept  the  passover  on  the' 
proper  day.  See  his  Chronology  of  our  Saviour'^s  Life,  &c. 
Chap.  VII.  Sect.  2.  p.  293. 

— •  TToD  OeXet^  €Toiua<T(M)fi€v]  i.  e.  tua  eTOifxdtrwfiev*  The  houses 
of  Jerusalem  were  not  then  to  be  let,  but  were  of  common  right 
for  any  that  would  eat  the  passover  in  them. 


i 


fil2  8T.  MATTHEW. 

•— «•  €l>ayei¥  to  va^a]  Used  to  denote  the  lamb  itsdf  thai 
was  killed  or  eaten  during  the  celebration  of  this  aolemnity. 

18.  6  Se  etirev]    viz.  to  Peter  and  John,  Luke  xxii.  8. 

—  €19  Ttjv  iroXiv]  Jerusalem,  which  was  called  jcax  c^o^^f^ 
the  city,  as  Rome  was  styled  by  the  Latin  writers,  Urbs,  with^ 
out  the  addition  of  any  other  word. 

—  vpos  TOP  Seiva]  Used  by  the  Greeks  with  the  article, 
when  speaking  of  a  person  whose  name  they  do  not  wish  to 
mention,  or  do  not  remember.  Thus  Dem.  wept  avrra^, — o 
Selva  Tw  ceivo^  top  SeTya  elatiyyeiXep,  Aristoph.  Ran.  945, 
Ti  5e  TavT  eSpaaa  6  ^Iva;  Lucian.  ad  Indoct.  iii.  Vol.  i.  p.  102, 
17  019  o  ocoouricaXoV  cot  6  Seiya,  tj  av  Tip  oelvi  ^vv€<l>oiTa^.  Fhilo 
in  lib.  quod  Deus  immut.  p.  317)  ovk  av*»*(f>d<rKwv»»*Toy  Seiia 
evooKifiov  avSpa  ')(pij<r6cu» 

Some  fancy  this  to  be  Simon  the  Leper;  some  Nicodemus; 
and  others  Joseph  of  Arimathea.  Theophylact  gives  as  a  reason 
why  Jesus  did  not  mention  the  name,  tipcs  Se  <f>cuTiy  oti  ita 
TovTo  OVK  elwe  tov  dvOpcDWou  to  ovofia  Kai  €(l>av€p€oa€P  at/ror, 
dXXa  afjfieltp  tivI  oSrjyei  avTov^  irpo^  Ttfp  ouciap  tov  apOpwirov, 
Old  TOP  Tcpo^Tfip^  w^  ap  firj  ypou9  to  opofia^  KaTaM-tpniarti  nyr 
ouciap  T0T9  ^api<raioi9  Kai  iX0opTe9  (TvXKdfiaxTip  avTovy  irpip 
^  TO  oeliTPOp  ewKTTfiy  '«'p«i'  V  Tci  wpev/iaTuca  fxvanipia  avToi 
mpaSip, 

— •  6  Kaipo^  y^v\  Scil.  TOV  Qaveip.  Sophocles  ap.  Stob. 
Serm.  272,  oTap  yap  6  xaipos  tov  dapelp  eXdwp  Tvj^tif  'OvS 
ap  rrpo^  avXas  Z»ijp6s  cKtpvyrj  /jloXmp. 

—  TToift!  TO  irdaxo^  celebrate  the  feast  of  the  passover  by 
eating  the  paschal  lamb ;  in  which  sense  also  it  is  used  in  pure 
Greek.  Thus  Xen.  Hist.  Gr.  vii.  4,  28,  eirioPTo^  'OXv/ulttumkov 
€Tov9  irapeaKcvdl^ovTO  iroieiv  Ta  *OXvfiiria,  Lysias  Or.  xiii.  oi 
0€  /uLVfTTfjpia  irewoiiiKaai'  So  also  facere  is  used  in  Petronius 
26,  plaudentibus  ergo  universis  et  postulantibus,  nuptias  fece- 
runt,  i.  e.  celebrarunt.  See  also  C.  Nepos.  Alcib.  iii.  Plutarch 
Quaest.  Rom.  p.  267)  to  Tep/uupop,  f  Ta  TepfupdXta  woioutrty  deor 

V0IUlI(^0PT€9> 

19.  o\  fiaOf/Tal]     Peter  and  John. 

—  nroifiaa-ap  to  Trao^a]  They  brought  and  prepared  the 
lamb,  i.  e.  killed  and  flayed  it,  &c.  This  they  must  have  done 
themselves ;  as  we  learn  from  ^  Philo,  who  lived  during  the 
time  of  the  temple  service,  and  who  tells  us,  that  as  all  other 
victims  were  killed  by  the  priests,  this  alone  was  killed  by  the 
master  of  the  family :  de  Vit.  Mos.  iii.  p.  686,  ip  jj  (Scil.  iopTn) 
ov^  01  fA€p  iciwTai  irpoadyovai  T(p  fiwfitp  Ta  \epe7a,  Bvown  o   oi 


CHAPTER    XXYI.  513 

i€p€i9y  oXXa  vo/AOv  iTpoaTo^ei  aufiirav  to  €0voi  lep^rai, 
Twv  KaTa  M-epo^  eKaaTov  Ta^  virep  avTOv  Ovtrias  apayovTo^ 
TOTe  Kal  ')(€tpovpyovvT09>  And  de  Decal.  p.  7^6,  €V  ^  Ovowri 
'H'avorifAet  auTwv  ^icacrros,  tov^  \cpeti  oi/rcSi'  ovk  aya/tevoure^j 
icpwavvfiv  Tou  vo/uLov  ')(apiacm€vou  r/p  cOvei  iravrl  fxiav  ij/mepatf 
€^aip€Tov  itvct  Trav  €To^y  eis  avTpupyiav  Ovcmv.  The  area  of 
the  three  courts  of  the  temple,  besides  the  rooms  and  other 
places  in  it,  where  the  paschal  lamb  might  be  offered  up,  con- 
tained above  435,600  square  cubits,  so  that  there  was  room 
enough  for  500,000  men  to  be  in  the  temple  at  the  same 
time. 

20.  ai^€/c€iTo]  Christ  did  not  observe  the  paschal  supper  in 
that  posture  in  which  it  was  instituted  at  first,  viz.  that  thej 
should  eat  it  standing,  &c.  Exod.  xii.  11 :  but  he  ate  it  inclining 
on  the  left  side,  as  was  then  uniformly  the  custom  at  the  pass- 
over.  When  or  upon  what  account  the  alteration  came  to  be 
made,  we  have  no  other  information  than  what  we  find  in  the 
writings  of  the  Rabbins,  viz.  that  they  used  this  leaning  posture 
as  freemen  do,  in  memory  of  their  freedom.  And  so  necessary 
was  it  considered,  that  it  was  said  ^Hhe  poorest  man  in  Israel 
might  not  eat,  till  he  lies  along.^^  We  find  also  in  one  of  the 
Jewish  writers  *^We  arc  bound  to  eat  lying  along,  a$  kings 
and  great  men  eat,  because  it  is  a  token  of  liberty .'^  So  that 
the  rite  may  possibly  have  been  imposed  as  significative  of  their 
rest  in  Canaan,  to  which  they  were  but  travelling  when  they 
celebrated  the  passover  in  Egypt,  and  also  of  their  redemption : 
on  which  account  the  Doctors  would  permit  none  to  eat  it  other- 
wise than  in  this  posture. 

21.  KOi  e<rQlovTwv\  In  this  and  the  following  verses  Christ 
gives  various  proofs  of  his  divinity,  shewing  that  all  the  circum- 
stances of  his  being  betrayed  and  suffering  were  well  known  to 
him. 

22.  €Ka<TTo^  avTwv]  for  which  some  MSS.  read  eh  eKcurro^^ 
supplying  the  ellipsis.  In  the  same  way  Dion.  Hal.  uses  €«ra(rT09 
alone,  A.  R.  ii.  €K€iuoi  d  ou^  a/ma  iravre^  efiaaiXeuovj  oXX*  c/c 
SiaSojfjn^  fjfJ^cpa^  TTCin-e  €KaaT<K.  So  Tac.  Hist.  i.  20,  Decuma 
parte  liberalitatis  apud  quemque  relicta,  for  unumquemque. 

—  fjLYiTi  eyw  €ifxi\  Scil.  o  trapacwirwv  ere.  See  Hoogeve^n, 
Doct.  Part.  c.  xxvii.  Sect.  13.  §  5. 

23.  6  €)u)3a>//a9]  Beausobre,  after  Theophylact,  supposes  tliis 
was  what  Judas  was  doing  at  that  instant.  Judas  therefore 
was  with  them  at  the  celebration  of  the  paschal  supper :  and 
he  continued   with  them  at  the  celebration  of  the  other  sacra- 

K  K 


k- 


514  ST.   MATTH£W. 

ment,  as  is  evident  from  the  words  followiog  the  institutioo 
and  distribution  of  it,  ^'  But  behold  the  hand  of  him  that  be- 
trayeth  me  is  with  me  on  the  table,  Luke  xxii.  31. 

—  €v  T4p  TpufiXiif)^  Hesycb.  TpufiXiov,  o^ufiaipiov,  Jf  xony- 
piov  fULvarpwv  TpiSy*  Suid.  Tpvpkiov,  o^v(ia(fHoyj  mvoKioWf  m- 
tiipiov,  6p0ofxiXiov.  Pollux  X.  92,  to,  Se  t£v  wwryaTrnw  ayyeiay 
o^ioa^  M-ey,  €k  a9  Kai  to  oj^o^,  efificupia  oe  icai  to.  Xexapia  cai 
X€Kavia  Kal  rpvfiXia  Koi  o^i;/3a0ai,  iv  oh  to,  ficia'iuwTa  ij  /Sptv- 
fiaTa.  See  iElian.  V.  H.  ix.  37:  Aristoph.  Equ.  656;  915. 
And  Plant.  Stich.  v.  4,  9,  Olea  in  tryblio.  Here  it  most  pro- 
bably signifies  the  vessel  full  of  vinegar,  wherein  they  dipped 
the  bittar  herbs ;  or  a  thick  kind  of  sauce  made  of  dates^  raisins 
and  other  ingredients  beaten  together  and  properly  diluted, 
which  the  Jews  still  retain,  and  call  Charoseth.  It  is  about 
the  consistence  of  mortar,  to  represent  the  clay  in  which  their 
forefathers  wrought  while  they  were  under  bondage  to  the  Egyp- 
tians.    See  Religious  Ceremonies  of  all  Nations,  Vol.  i.  p.  215. 

24.  i;7ra7ei]  pres.  for  paul.  p.  fut.  So  ^apaSiSorrai.  See 
Glass.  Phil.  Sac.  p.  309.  Christ  here  describes  his  approaching 
death,  virdyei  being  per  €V(f>rffiia'iAov  for  awoOy^o'Kei,  St.  Luke 
xiii.  33,  uses  wopeueaOcu*  The  Greeks  use  in  this  sesise  dvifh 
j(€a0aii  sub.  tou  filov,  or  tov  ^ijyj  or  e^  dvOpcivwv.  See  a 
similar  expression,  Gen.  xv.  2:  Fs.  xxxix.  14:  1  Kings  ii.  2. 
Theognis  917>  ypii/JiaTa  fAev  Bierptyf/evy  c0fy  o ,  vvdyof  if^piya 
Tepyf/a^*  which  is  more  fully  expressed  in  Anthol.  Gr.  vii.  169* 
ovK  airoBvYf(TK€iv  eel  fie;  ti  fxoi  fieXei,  riv  ri  irocapyo^  "^Hrrc 
cpofiev^  yeyopw9  el^  'Atitiv  uirdyw.  In  the  same  sense  the 
Latins  use  ire  and  abire,  Stat.  Theb.  ix.  558,  Ego  vulneris 
auctor;  Lsetus  abi,  multumque  aliis  jactantior  umbris.  And 
in  Sylv.  ii.  1,  218,  ibimus  omnes,  Ibimus,  immensis  umbram 
quatit  iHacus  umbris. 

—  KaOm  yeypawrai]  viz.  in  the  prophecies  of  the  Old  Tes- 
tament. 

.    —  KoXov  iiif  avTw\  for  koXXioV' 

The  Hebrews  as  well  as  the  Greeks  use  this  kind  of  expres- 
sion to  indicate  jsa  particularly  miserable  fate.  Sophocles  apud 
Stob.  Serm.  cxix.  to  fxrj  yap  elvai  Kpeiaaotf  tj  to  ^ifv  Kwak- 
Jkj^d  iGsch.  Ixion..To  m^  yeviaGai  &  ecTiv  ii  ireipuKevat  Kpetaaow 
KcuiW9  irpdaaovTa^.  Anthol.  Gr.  i.  13,  3,  fju  apa  Toiyoe  Swh^ 
tvo^  aipeaii  17  to  yeveadai  Mi/deTror ,  ij  to  Oavelv  avTbca  tikto- 
puyov.  'ApYnv  fiev  jul^  (bivai  eTriy^oviouTiV  dpUTTOv,  Mi/^  eatSeiv 
taryas  o^eog  tjeXiou. 

-»—  avTM dvOpwTTog]     See  Glas».  Phil.  Sac  p.  .175. 


CHAPTER    XXVI.  515 

25.  au  ecTra;]  It  is  supposed  that  he  said  this  to  Judas  in 
a  low  voice.  The  expression  is  equivalent  to  a  positive  assertion, 
both  in  sacred  and  profane  authors.  Xen.  Mem.  in.  10,  15, 
ai/Tos,  €(pij,  TouTo  XeyeiSy  w  '^toKpaTcS'  Aristoph.  Plut.  96, 
(jievyoi^  av  tfSri  rows  irovripovs ;  11 .  <piifk  eyw.  Plant.  Merc.  i. 
2,  53,  Scio  jam  miserum  dices.     Tu  dixHy  ego  taceo. 

26.  eaOiovTwy  ai/TaJf]  May  be  rendered,  while  they  were  yet 
eating.  ^  St.  Paul,  1  Cor.  xi.  25,  says  ^ctcJ  to  ^iTrvijaaty  as  they 
had  finished  the  paschal  supper. 

— *  Tov  ifyrov]  Several  of  the  most  important  MSS.  omit 
Tov*  The  parallel  passages  are  Mark  xiv.  22 ;  and  Luke  xxii. 
19:  in  the  former  of  which  a  very  few  MSS.  have  toi»  ifyrov 
and  in  the  latter  none.  The  majority  therefore  of  the  MSS. 
of  St.  Matthew  is  at  variance  with  those  of  the  other  two  Evan- 
gelists :  and  Bp.  Middleton  therefore  thinks  the  fair  inference 
will  be,  if  we  assume  the  intended  agreement  of  the  three  histo- 
rians, that  the  received  text  of  St.  Matthew  must  yield  to  the 
combined  force  of  its  own  various  readings  and  of  the  almost 
uniform  reading  of  the  other  two  Evangelists.  For  had  any 
of  the  three  meant  to  have  expressed  his  belief  that  our  Lord 
celebrated  the  paschal  supper  in  a  mimner  difierent  from  that 
usually  observed,  that  Evangelist  would  assuredly  have  noticed 
the  deviation  in  unequivocal  terms. 

The  accounts  which  have  reached  us  of  the  mode  of  celebrating 
the  passover  uniformly  speak  of  two  loaves  of  unleavened  bread. 
Maimonides  and  the  Talmudists  as  quoted  by  Lightfoot  teU  us, 
Then  (the  person  officiating)  washing  his  hands  and  taking  two 
loaves  breaks  one,  and  lays  the  broken  upon  the  whole  one,  and 
blesseth  it,  saying  Blessed  be  he  who  causeth  bread  to  grow  out 
of  the  earth.  These  loaves  indeed  were  in  truth  cakes  .cut  nearly 
through,  probably  by  the  instrument  on  which  they  were  baked, 
into  squares  or  other  figures,  so  that  they  might  afterwards  be 
broken  into  pieces  with  perfect  ease*. 

But  though  two  cakes  were  used  in  the  celebration  of  Christy's 
last  passover,  it  is  not  improbable  that  one  only  was  from  the 
first  introduced  in  the  Eucharist :  1  Cor.  x.  17*  might  alone 
prove  the   Christian  practice.     Nor  are   we   to  wonder   at   this 


*  It  may  be  obsen^ed  that  our  mode  of  dividing  the  sacramental 
bread  approaches  to  the  decency  of  the  original  ordinance  more  nearly 
perhaps  than  is  generally  imagined.  The  round  loaf  which  appears 
m  paintings  of  the  consecration  of  the  elements,  is  like  many  other 
things  of  the  same  sort,  a  violation  of  historical-  truth. 

K    K  2 


516  ST.    MATTHEW. 

deviation  from  the  actual  usage  of  the  superseded  institution. 
Of  the  two  cakes  usually  introduced  at  the  passover,  one  only 
is  recorded  to  have  been  broken  by  Christ,  and  to  have  been 
declared  to  be  the  symbol  of  his  body :  it  was  therefore  natural 
that  his  followers,  in  commemorating  the  Lord^s  supper,  should 
discontinue  so  much  of  the  Jewish  ordinance,  as  was  foreign 
from  the  newly  established  rite.  Thus  at  no  distant  period 
the  bread  employed  was  not  necessarily  unleavened  :  for  although 
unleavened  bread  was  actually  used  by  Christ,  it  was  not  studi- 
ously chosen,  but  was  such  as  the  passover  unavoidably  pre- 
sented. 

Upon  the  whole  therefore  Bp.  Middleton  thinks  we  may  fairly 
infer  that  a  loaf  or  cake  indefinitely  was  here  meant  by  the  Evan- 
gelist :  but  how  the  article  found  its  way  into  the  great  majority 
of  MSS.  of  St.  Matthew,  it  may  not  be  easy  to  determine.  He 
therefore  expresses  his  surprize  that  Griesbach  has  not  prefixed 
to  it  the  mark  of  possible  spuriousness.     See  6r.  Art.  p.  ^8. 

—  ciJXcKyifcras]  Here  in  the  sense  of  evj^apianfcra^  used  by 
St.  Luke  and  St.  Paul,  and  which  reading  so  many  MSS.  and 
Fathers  have,  as  to  make  it  seem  the  genuine  reading.  As  to 
sense^  it  is  of  little  consequence  which  we  read,  the  two  words 
being  admitted  by  Critics  to  be  in  tliis  application  synonymous. 
The  Jews  never  took  any  meat  or  drink  without  giving  God 
thanks ;  by  which  it  became  ayios-  And  the  person  of  greatest 
dignity  always  pronounced  the  benediction. 

—  eirXao-c]  The  breaking  of  the  bread  to  be  distributed  is 
a  necessary  part  of  this  rite,  as  appears  from  the  continual  men- 
tion of  it  by  St.  Paul  and  all  the  Evangelists  when  they  speak 
of  the  institution  of  the  sacrament.  And  the  distributing  of  the 
bread  broken  continued  for  a  thousand  years. 

— •  TovTo  €(TTi  TO  awfia  /uLOvj  For  oi/ro9  6  apTo^.  This 
bread  is  broken  to  represent  to  you  my  body  which  shaU  be 
broken,  and  my  blood  which  shall  be  shed  for  you.  For  so 
the  Scriptures  usually  speak  in  sacramental  matters,  saying  of 
circumcision,  even  befare  Abraham  was  circumcised,  This  is 
my  covenant  betwixt  me  and  thee.  Gen.  xvii.  4,  10,  23,  26 :  and 
of  the  paschal  lamb.  This  is  the  Lord's  passover,  before  God 
passing  over  the  Israelites,  had  smitten  the  Egyptians,  Exod. 
xii.  11.  And  this  was  therefore  affirmed  of  these  two  sacra- 
ments before  the  celebration  of  them,  because  they  were  then 
instituted  as  rites  to  be  observed  by  his  people  when  they  did 
celebrate  these  sacraments.  And  in  like  manner  the  bread  in 
the  first  institution  of  this  siicrament  is  called  Christ\*»  broken 


CUAPT£R  XXVI.  617. 

body,  as  being  instituted  then  to  represent  to  all  future  ages 
his  body  which  was  to  be  broken  for  them;  and  the  wine  is 
styled  his  blood  shed,  as  being  instituted  then  as  the  perpetual 
representation  and  memorial  of  his  blood  shed  and  separated 
from  his  body  on  the  cross. 

— *  €(7ri]  i.  e.  signifies  or  represents.  See  Gen.  xl.  12,  18 : 
xli.  26 :  Dan.  vii.  23 :  viii.  21 :  1  Cor.  x.  4:  Gal.  iv.  24,  where 
St.  Paul  having  spoken  of  Sarah  and  Hagar,  adds  These  are 
the  two  covenants.  See  also  Matt.  xiii.  38,  39 :  Luke  xv.  26  : 
Acts  X.  17- 

27'  TO  iroTijpioy]  A  few  MSS.  among  which  is  the  Vatican, 
omit  TO.  In  the  parallel  place,  Mark  xiv.  23,  so  many  of  the 
MSS.  want  the  article  that  Griesbach  is  inclined  to  reject  it. 
Of  MatthaTs  MSS.  however  only  three  are  without  it,  and 
those  three  are  of  the  lowest  order.  In  St.  Luke  xxii.  20,  the 
MSS.  agree  in  giving  the  article.  In  this  instance  Bp.  Middle^ 
ton  observes,  it  may  be  presumed  that  uniformity  was  intended 
by  the  several  Evangelists:  the  evidence  of  MSS.  however  is 
here  nearly  balanced,  and  to  determine  the  true  reading  it  be- 
comes indispensable  to  attend  to  the  circumstances  of  the  case« 
It  does  not  appear^  he  adds,  that  more  than  one  vessel  was 
employed  on  these  occasions ;  for  though  four  cups  full  of  diluted 
wine  were  to  be  emptied  by  the  party  celebrating  the  feast,  yet 
as  these  wei:e  not  to  be  placed  on  the  table  at  once,  but  were 
to  be  used  at  different  periods  of  the  ceremony^  according  to 
stated  forms,  a  single  cup  four  times  filled  was  all  which  the 
occasion  required.  Which  of  the  four  this  was  has  not  been 
decided:  but  it  is  generally  supposed  to  have  been  the  third, 
or  tlie  cup  of  blessing,  so  called  because  over  this  the  com- 
pany implored  the  blessing  of  God  on  the  food  which  they 
had  eaten;  and  this  cup  was  regarded  as  the  most  important 
of  the  four. 

Michaelis  indeed  infers  that  the  cup  consecrated  by  our  Saviour 
was  the  fourth  and  last,  because  of  St.  Luke'*s  expression,  /uera 
-TO  ^etirvfiaai :  this  however  is  by  no  means  decisive,  since  it 
was  the  third  or  the  cup  of  blessing  which  immediately  followed 
the  eating  of  the  lamb ;  and  this  was  the  last  thing  eaten.  See 
Gr.  Art.  p.  259. 

—  7rt€T€  €^  auTw  xcii'Te?]  Luke  xxii.  17>  Xafiere  toUto  Kal 
Sia/uL€plaaT€  eaurol^-  Surely  this  concerns  the  laity  as  well  as 
the  priests:  Christ's  blood  was  equally  shed  for  both. 

28.  TovTo]  referred  to  irortipiov^  i.  e.  the  wine  which  it  con- 


^ 


518  ST.    MATTHEW.* 

tains;  xx.  22:  1  Cor.  xi.  25.      So   caiix   is  often    used   by  the 
Latins :  continens  pro  contento. 

-^—  TO  atfia  fiov^  Every  sacrifice  consisted  of  two  parts,  of 
flesh  and  blood;  and  the  most  considerable  part  of  the  sacrifice 
was  the  blood.  See  Levit.  xvii.  11 :  Exod.  xxiy.  8,  where  it  is 
said  of  the  blood  of  the  sacrifices,  this  is  the  blood  of  the  cove- 
nant, &c.;  the  first  covenant  being  ratified  with  blood. — ^Among 
the  heathens  it  was  not  unusual  to  make  and  confirm  their 
covenants  by  drinking  human  blood,  and  that  sometimes  mixed 
with  wine.     Alex,  ab  Alex.  Gen.  Di.  v.  3. 

—  TO  Tff9  Kcuvrj^  ^laftyicj;?]  My  blood,  in  which  the  new 
covenant  between  God  and  man  is  ratified;  the  seal  of  the  new 
covenant.  So  Gen.  xvii.  10,  circumcision  is  called  Gt>d^s  cove- 
nant, and  it  is  there  said,  ver.  13,  my  covenant  shall  be  in  your 
fiesh,  we  must  understand  the  seal  of  it;  an  appointed  tokai 
of  our  accepting  that  covenant,  and  of  God^s  favour  to  us  od 
supposition  of  the  sincerity  of  that  acceptance. 

—  StaS^Kfi^]  The  more  usual  signification  of  the  word  is 
covenant,  rather  than  testament  or  will:  and  the  old  (covenant 
to  which  the  new  is  opposed,  caiinot  with  any  propriety  be 
called  a  testament,  with  reference  to  the  death  of  any  testator, 
which  is  the  idea  chiefly  insisted  upon  by  those  who  would  retain 
our  common  version  here. 

—  Tvepl]  i.  q.  i/7re/9,  though  not  omimon.  Eurip.  Alcest.  179, 
€K  Tov^  avSpo^,  ov  dvti<TKfa  irepl,  Hom.  II.  /u.  243,  els  ckwm 
apiGTOi  ijUiVvearBai  wepl  iraTpti^.  See  Matt.  ix.  36 :  John  xvii 
9 :  Eph.  vi.  18. 

—  irepi  iroXKii)v\  i.  q.  irepl  irdvrwv,  i.  e.  for  all  mankind; 
putting  the  ^'  many  "^"^  of  the  whole  human  race  in  oppoaitioo  to 
the  fewness  of  the  Jews.  In  Hebrew  and  Greek  the  word  is 
frequently  used  for  all.  And  thus  Chrysostcxn  and  Theophy* 
lact  understood  the  passage.     See  xx.  28. 

—  eicyyvoiuLevov]  for  o  vwep  vfiwv  iicyyveTai*  Or  paull.  p.  fut 
Glass.  Phil.  Sac.  p.  210.  Clem.  Alex.  Paed.  ii.  p.  156,  /unvruor 
apa  (Tv/JL^oKov  i;  ypct(f)fi  olfiaTos  dyiov  otvov  ovojULaaep. 

29.  ov  /uij  triw^  Thomas  M.  yivoxTKe  oe  xal  toiJto,  on  iwi 
Twv  eyiKwv  irptiTww  vpoaeiwwp  to?  v'/rorwcrtKOv  aopia^rov  «m 
'7rapaK€t/uL€vov  Kai  rwv  KaOe^Ij^  '^(povwVf  ov  ypw/meOa  fiovtp  t^  fui* 
otov,  fjLi^  TV\{/tDy  Kai  /uLtj  Ti^7r<5,  Kal  /jLif  T€Tvylfw.  aXKd  yuera  Tifr 
irpoaOeaews  tov  oi/,  ola  ov  fiij  tvttw. 

He  continues  to  give  them  notice  of  his  approaching  death 
and   sufferings.     He  will  no  longer  commemorate   this  or  any 


CHAPTER  XXVI.  519 

Other  deliverance  till  he  celebrates  togetlier  with  his  Apostles 
the  great  day  of  redemption  in  the  future  world.  The  express 
sion  indicates  feasting,  under  which  we  find  the  happiness  of  a 
future  state  often  represented.  See  viii.  11 :  xxii.  4 :  Isai.  xxii. 
13:  xxiv.  9*  Glass  says  there  is  here  a  hysterologia :  see  Phil. 
Sac.  p.  671. 

—  «y€wi7/uaT09  t^  a/mweXov]  i.  q.  KOfnrw  r^  dfiwiXov, 
See  Deut.  xxii.  9:  Isai.  xxxii.  12:  Hab.  iii.  17-  The  Jews 
made  use  of  this  circumlocution  to  denote  wine  when  they  were 
celebrating  the  passover.  •Pindar,  Nem.  ix.  123,  calls  it  o/iireXov 
"irals :  Anacreon,  l.  7*  yovos  ofiveXjov :  Herod,  i.  212,  d/uLweXivou 
Kopirov.  Thus  Philo,  quod  det.  nis.  pot.  p.  173>  rd  yevviiiuLara 
TcSir  dypwv.  And  de  Great,  princ.  p.  7^3,  to,  tb  t^^  oirdpcti 
yevvrifiaj  Kal  top  tov  airopov  Kapwov.  As  Apuleius,  Met.  11^ 
Arbores  etiam,  quse  pomifera  sobole  fecundse. 

— -  Kaivov]  As  Theophylact  explains  it,  icaiv^  rpotrf^  or 
erepov  of  quite  a  different  nature,  as  we  meet  with  new  heavens, 
new  earth,  and  a  new  Jerusalem,  &c.  Virg.  £cl.  v.  7I9  Vina 
novum  fundam  calathis  Ariusia  nectar.  Servius,  Quale  nunquam 
habuerit. 

—  Tff  fiaatXeiif  roi  warpoi]  I  e.  Either  in  heaven,  or  after 
the  resurrection  which  was  in  a  manner  the  opening  and  be- 
ginning of  that  kingdom  which  God  is  to  administer  by  his 
Son.  Clark  thus  paraphrases  the  verse,  I  will  have  the  Jewish 
passover  commemoration  no  longer  continued;  but  the  things 
of  which  these  were  the  figures,  shall  now  be  fulfilled  and 
accomplished  in  the  kingdom  of  the  Messiah.  Thus  Euthymius 
understood  the  passage,  €W9  r^  tj/uLeptK  eiceivtfs^  he  says  denotes 
TOF  iuL€Td  T171'  dvd<TTCuTty  KaipoVi  oT€  €<l>ay€  Kai  £Trt€  fierd  rw 
liadrjTwVj  o  KOi  avroi  rHrouwfievoi  rrj^  dvaaTdaews  avTou  airooci^ii/, 
eXe^iM^'  ofTiyc9  avv€<pdya/u,€v  tcai  avveirtopLev  air^.  Acts  x.  41. 
But  as  the  Jews  were  wont  to  describe  future  happiness  by  the 
words  eating  and  drinking,  (see  above)  it  seems  best  ta  under- 
stand them  of  heaven. 

30.  v/ui/iKrain-c^]  After  the  master  of  ^e  house  had  drunk 
the  fourth  cup,  they  sung  4some  psalms,  which  was  called  the 
hymn  of  release.  During  the  cclebratioa  of  the  Paschal  supper 
six  psalms  were  sung,  viz.  cxii.  cxiii.  cxiy.  cxv.  cxvi.  cxviL;  the 
two  first  before  drinking  the  second  cup  and  eating  the  lamb ; 
and  the  latter  (which  was  termed  Hallel  m  praise)  at  the  cod^ 
elusion  on  mixing  the  fourth  and  last  ctqp :  and  there  was  said 
over  it  what  they  call  the  blessmg  of  the  song,  viz.  Ps.  cxliv.  10. 


520  ST.  MATTHEW. 

The  master  of  the  family  or  the  reader  expkined  and  gave  in 
account  of  every  ceremony. 

-^  €t9  TO  opoi  Twv  cXoAcSr]  Which  stood  over  against  the 
temple  of  Jerusalem,  about  fifteen  stadia  from  the  city.  Thither 
Jesus  was  generally  wont  to  retire  after  having  taught  in  the 
temple.     Luke  xxi.  S^ :  xxii.  39* 

31.  aKavSaXurOiicreaOe]  Signifies  frequently  in  the  Gospels, 
and  especially  in  that  of  St.  Matthew,  to  fall  away,  to  forsake 
a  person  in  adversity,  not  to  discharge  the  office  of  a  frigid  or 
disciple  towards  him :  ceasing  to  own  themselves  his  disciples, 
which  was  a  virtual  renunciation  of  their  master.  See  xi.  6 : 
xiii.  21:  xxiv.  10:  Markiv.  I?:  xiv.  27*  Lukevii.  23:  John 
xyi.  1.  Thus  Euthymius,  aKayScLkH^&rde'  avrl  toU  aaXevOiiaeadt 
Tfiv  6<s  6/Lie  irlaTtpj  tfyovv  (f>€vy€<rd€* 

—  7e7/oa7rTai]  Zach.  xiii.  7*  'I^he  words  of  Zachariah  seem 
primarily  to  be  understood  of  an  evil  shepherd,  or  of  such  evil 
teachers  to  whom  God  threateneth  the  sword.  ,  Christ  therefcve 
seems  here  to  mention  them,  not  as  a  prediction  cooceming  him 
and  his  Apostles,  but  only  as  a  proverbial  expression,  or  rather 
an  argum'ent  a  majori;  that  if  this  would  happen  on  account 
of  smiting  an  evil  shepherd,  much  more  at  the  smiting  the  good 
and  great  shepherd  of  the  sheep. 

—  irara^Wf  &c.]  The  words  do  not  exactly  correspond  with 
either  the  Hebrew  or  the  Septuagint,  where  it  is  Ttaraj^aTt. 
In  Joseph.  Ant.  viii.  15,  4,  there  is  a  similar  passage,  ^ij^at 
TOP  Qeov  avT^  toi}$  'lapatiKiTa^  (pevyovra^  kcu  oitoKOfuvovi 
inro  Twv  l^Mpwv  KCU  cuxaKopinJ^ofievovi  vir  aurHv  ct^  ru  ofifh 
KoOairep  iroifiivwv  avtiprifAevwy  to.  iroifAvui.  It  may  perhi^ 
have  become  proverbial. 

32.  ck  rrjv  raXiXaiai;]     See  xxviii.  7»  10,  16,  17- 

33.  €1  Kal]  Several  read  simply  eL  In  Mark  xiv.  29,  i^ 
xal  ei,  i.  q.  el  Kal. 

34.  Trptv]  For  Trplu  ^.  See  Hoogeveen,  Doctr.  Part,  c  xlix. 
§5. 

—  a\€KTopa]  This  noun,  Bp.  Middleton  observes,  Gr.  Art. 
p.  260,  is  every  where  anarthrous  in  the  New  Testament^  unless 
indeed  in  Luke  xxii.  60,  where  however^  on  the  authority  of  a 
multitude  of  MSS.,  Griesbach  has  rejected  the  article. 

It  appears  from  a  passage  in  the  Talmud,  that  cocks  were 
not  allowed  to  be  kept  widiin  the  walls  of  Jerusalem,  for  the 
reason  that  animalia  immunda  eruerent :  and  on  the  same  pies 
the  priests  were  forbidden  to  keep  them  throughout  the  whole 


CHAPTER   XXVI.  521 

Jewish  territory.  To  reconcile  the  Talmud  with  the  Scripture, 
Reland  published  a  treatise,  which  proves  by  sufficient  arguments 
that  the  two  accounts  are  not  necessarily  at  variance:  for  example, 
the  crowing  of  a  cock  without  the  walls  might  easily  in  the 
stillness  of  the  night  be  heard  at  the  house  of  Caiaphas  from 
which  the  walls  were  at  no  great  distance.  The  authority  of 
the  Talmud  however,  Bp.  Middleton  thinks,  may  be  disputable : 
but  one  thing  he  considers  manifest  from  the  uniform  indefinite- 
ness  of  the  expression,  viz.  that  cocks,  if  at  all  tolerated  in 
Jerusalem,  were  much  less  common  than  domestic  fowls  with 
us. 

—  (jxtyvijaai^  The  Greeks  also  used  aietv^  jcexpayepaiy^ 
^€yy€a9ai,  Pollux,  v.  89,  uses  opvewv  (fkoyai.  And  Lucian. 
Somn.  I.  Vol.  ii.  p.  7^2,  aiXXa  crc,  w  KaKiare  cikeKTpvwvy  o  Zei/9 
avTOi  €7riTptyl/€i€,  ourta^  oj^v<f>wvov  ovra.  iGneas  Tact.  23,  rwy 
aXeKTpvovwv  Ta9  0cui/a9-»-ai  tovtwu  (jkovat  opBpou  (pOeyyoM-^vcu, 
Jer.  xvii.  11,  €<f>tivrja€  irepii^,  Schol.  Theocr.  Idyl.  ii.  109, 
ipwvevvTa  ayrt  tov  (fmvovvra^  Kvpiw%  ctti  riSy  opvewy  XeycTat. 

St.  Mark  xiv.  30,  uses  irplv  fi  ik  (f}wyij(rai.  On  which  we 
may  observe  there  is  a  double  crowing  of  the  cock  mentioned 
by  heathen  authors,  as  Aristoph.  Eccl.  414,  ore  to  ^evrepov 
aXeKTpvwif  e^Oeyyeroi  and  Juv.  ix.  107$  Quod  tamen  ad  cantum 
Galli  facit  ille  secundi :  the  first  was  about  midnight,  the  second 
at  the  fourth  wfitch  of  the  night,  or  the  breaking  in  of  the  day ; 
and  this  latter  as  being  the  louder  and  more  observable,  in  the 
enumeration  of  the  times  of  the  night  is  that  which  is  properly 
called  a\€icTpo(pwvla.  So  Mark  xiii.  35,  Censorinus  and  Ma^ 
crobius,  and  others  reckon  from  midnight  to  cock-crowing,  and 
from  thence  to  the  morning.  Cens.  19>  Sunt  etiam  plura  nocti 
et  diei  tempora  subnotata,  propriisque  discreta  nominibus,  quae 
apud  veteres  Poetas  passim  scripta  reperiuntur.  Ea... omnia 
suo  ordine  exponam.  Incipio  a  nocte  media,  quod  tempus 
principium  et  postremum  est  diei  Romani.  Tempus  quod  huic 
proximum  est,  vocatur  de  media  nocte.  Sequitur  gallicinium, 
cum  galli  incipiunt  canere,  deinde  conticinium  cum  conticuere, 
tunc  ante  lucem  et  sic  diluculum  vocatur.  Mane  cum  lux 
videtur  Solis.  Macrob.  Saturn,  i.  3,  Primum  tempus  diei 
dicitur  mediae  noctis  inclinatio,  deinde  gallicinium,  inde  con- 
ticinium, cum  et  galli  conticescunt,  et  homines  etiam  turn 
quiescunt,  deinde  diluculum,  i.  e.  cum  incipit  dignosci  dies. 
Inde  mane,  dum  dies  clams.  Of  this  crowing  of  the  .cock  is 
St.  Matthew  and  the  other  Evangelists  to  be  understood  when 
they  relate  Christ's   words   thus,    "before  the  cock  crow   (i.e. 


522  ST.   MATTHBW. 

before  that  time  of  night  which  bears  that  nonie,  and  that  crow* 
ing  of  the  cock,  which  is  emphatically  so  called)  thou  shalt 
deny  me  thrice,^  as  appears  from  St.  Mark  saying  that  the 
cock  crew  after  his  first  denial  of  Christ,  xiv.  68,  and  crew  the 
second  time  after  his  third  denial. 

35.  K^v  ^Tj  fx€  avu  aol  aTro0av€iv]  See  Hoogeveen,  Doctr. 
Part.  c.  XXIV.  Sect.  18.  §  10.  A  phrase  very  common  in  profane 
authors,  used  almost  as  a  proverb.  Aristoph.  Plut.  216,  eyni 
yap,  €v  TavT  itrut,  Kq,v  oei  fx  airouaveiv^  airrov  otairpa^io  Toimx. 
Lysist.  123,  iroirfaoiiev  Kq.v  cnroOaveiv  f;/ui9  ^€17.  Aristsenet.  11. 
17*  ouo€  d€iXo9  K<j^v  o€oi  TcOvoLvai.  So  Joseph.  Ant.  vi.  6,  2, 
iif^eiretrOai  oiroi  ttot  av  i/^^rcu,  K^y  diroOaveiv  Seoc:  and  xi. 
6,  7*  irpocreXeua'ea'Oai  t^  ^atkel  vapa  tov  vo/jlov  vmajfveiTo^ 
K^u  diroOaveiv  oep,  tovto  vvofieveiv. 

36.  Tffia^yiavri]  A  village  at  the  bottom  of  the  Mount  of 
Olives,  where  was  a  garden. 

—  KaQiaare^  These  are  the  very  words  that  Abraham  said 
to  his  servants,  when  he  went  to  sacrifice  Isaac.  It  has  here 
the  signification  of  /nelvarey  and  answers  to  a  Hebrew  word  which 
the  Septuagint  translates.  Gen.  xxii.  5,  by  KaSii^eiv,  £xod.  xxiv. 
14,  by  iia'V)(a(^€iy. 

Thomas  M.  aXXo  KaQiaovy  Ktd  ciKKo  Ka9ti<ro.  To  ^i;  yap 
KaQurov  irpos  Tiva  wtcl/jl^vov  Xeyerm,  iva  KadiaTi'  to  Se  kdBfi<r^ 
irpoi  KaOr/fiivoVt  iva  xaOtiTai  xal  m^  c^ai^oar^.  Ammonius, 
Kodrjaov  Tou  KaBurov  cia(f)€p€t'  Kc^ijaov  fjiev  yap  epwifiey  air^ 
T(i/i,  ir€pi  iavTov  KeKevoyre^'  KoBuroy  oe  vepi  erepov,  KoBwof 
avToy.     Lucian.  Sol.  11.  Vol.  iii.  p.  582,  to  KaOttray  tov  KaOtfao 

Sia(f>€p€lV  <f>flfUy  &c. 

— —  avTov]  Scil.  Toirou,  i.  e.  cS^,  which  St.  Mark  uses,  xiv.  32. 
See  Bos.  £11.  6r.  p.  275.     ailrodi,  Glass.  Phil.  Sac.  p.  369. 

37.  irapaka^Vj  Sec]  The  same  he  had  taken  along  with  him 
to  be  witnesses  of  his  transfiguration. 

—  cAfifLOveiy^  Etymol.  aStj/moyeiy*  aXveiy,  dvopeivy  dfiviyaweU, 
Hesych.  o^rifxovii.  dxti^uH,  dyatytw.  Suid.  Xiav  XvtroS/uLai.  The 
English  translation  falls  far  short  of  the  emphasis  of  the  original : 
XuTreioBcu  signifying  to  be  penetrated  with  the  most  lively  sorrow, 
and  d^fifkoyeiy  to  be  quite  depressed  and  almost  overwhelmed  with 
the  load ;  indicating  therefore  grief  and  anguish  in  excess.  St 
Mark'^s  expression  is,  if  possible,  still  stronger  and  more  forcible. 
See  Pearson  on  the  Creed,  Vol.  11.  p.  227- 

Fhilo  uses  a  word  derived  from  this,  de  Exsecr.  p.  934,  Me;(/9i 

0^ekAyy(may  daQika  Kol  TriKec6ye%  dOv/uLW  koI  dofffkoyia^  e/iiiroc* 

I  iriy  €K0Xiyl/€i.     Joseph.  Ant.  xv.  11,  2,  liSfffnorei  ficy  yap 


CHAPTER  XXVI,  523 

opwp  TO  vapdXoyov  Tfjs  yvvauco^  irpo^  avrov  fiiao^*  Dion.  Hal. 
V.  p.  284,  dorjfxovwu  6  KoXXarlyo?  iirl  Ttf  fitjctvos  Wf  tf^iou 
Tvyyapeiv,     Xen.  Hist.  Gr.  iv.  4,  3,  HiffAOPfitrcu  rd^  yf/v^d9. 

38.  Xe7€4  auTois^  After  these  words  Griesbach  inserts  6 
*Iriaov9,  which  is  in  a  great  number  of  MSS. 

—  irepiXuwo^,  &c.]  See  Hoogeveen,  Doctr.  Part,  c.  xliv. 
Sect.  1.  §  3.  See  a  similar  expression,  Jonas  iv.  9$  G<^^pa 
XeXuTrrifjtat  eyw  ea)^  OavaTov.  And  Ecclus  iv.  28,  ewy  tou 
davaTou  aywvKTQi  irepl  t^  dXifOeia^. 

Pollux  III.  97>  »J  ^  irepi'j^apia  to  d/uLCTpwi  ^aipeiv  Sr/XoT,  and 
98,  i;  yap  wepKoivvia  virepfioXi^v  oSuvr^  dpLCTpou  e/EA0ai/i^6i. 
Isocr.  ad  Demon,  ovt  evTir^Hv  earj  v€pi')(apii^  ovt€  owTTvywr 
irepiXwoi. 

IlepiXuTros  of  itself  signifies  a  man  possessed  with  excessive 
.grief:  as  j£!schylus'*s  ireptfiapu  Kpvo^  is  by  the  Schol.  explained 
veptaaw^  fiapv.  But  here  is  probably  a  reference  to  Ps.  xlii.  5, 
\vaTi  irepiXvTTo^  el  i;  "^vyti  jjlov;  so  that  it  not  only  signifies  an 
excess  of  sorrow  surrounding  and  encompassing  the  soul;  but 
also  such  as  brings  consternation  and  dejection  of  mind,  bowing 
the  soul  under  the  pressure  and  burden  of  it.  See  also  Forteus, 
l^ect.  XXI.  p.  245. 

—  €(0$  davaTou^  Which  Kke  the  pangs  of  death  compassed 
him,  amd  like  the  pains  of  hell  gat  hold  upon  him :  Ps.  cxiv.  3. 
See  Pearson  on  the  Creed,  Vol.  i.  p.  296. 

—  /xeiwiTc]  May  signify  either  Remain  here,  or  Wait  for 
me  here. 

39.  irpoeXOwv]  In  very  many  MSS.  the  reading  is  irpoaeXddv^ 
but  says  Griesbach,  Sensus  ex  ea  extorqueri  vix  potest  commodus, 
et  ad  contextam  orationem  totamque  narrationem  aptus.  Ar- 
gutantur  sane  qui  suppleri  volunt  irpoi  tov  ty^  irpoaev^ii^  toitov. 
Quisnam  enim  esset  in  horto  Gethsemane  iste  vpocrev^tj^  totto?  ? 
St.  Luke  xxii.  41,  says  dweaTrdaOtf  dir  avrwv  wcei  XlOov  /3oXi)y, 
so  that  the  Apostles  could  both  hear  and  see  him. 

—  €ir€a€v  €7ri  irpoaanrov]  This  gesture  was  sometimes  used 
by  the  Jews  in  prayer  when  they  were  in  circumstances  of  peculiar 
perplexity.  One  of  their  own  writers  thus  describes  it,  When 
they  fall  upon  their  faces,  they  do  not  stretch  out  their  hands 
and  their  feet,  but  incline  on  their  sides,  saying,  O  my  Father, 
Abba,  Father. 

—  €t    ^uvaToy    ecTTi,     &c.]      Thus   Pind.  Nem.   ix.    66,     el 

SvvaToVf     Kpoviwv    trcipav    /ul€p  dydvopa ai/ajSaXXo/ucu     <u9 

iropaitTTa. 

—  TO  TTOTYipiov^    i.  c  This  kind  of  death,  this  punishment, 


522  ST.   MATTHBW. 

before  that  time  of  night  which  bears  that  name,  and  that  crow- 
ing  of  the  cock,  which  is  emphatically  so  called)  thou  sbalt 
deny  me  thrice,''^  as  appears  from  St.  Mark  saying  that  the 
cock  crew  after  his  first  denial  of  Christ,  xiv.  68,  and  crew  the 
second  time  after  his  third  denial. 

35.  K^v  o€ri  fie  avu  col  aTroOaveiv]  See  Hoogeveen,  Doctr. 
Part.  c.  XXIV.  Sect.  18.  §  10.  A  phrase  very  common  in  profane 
authors,  used  almost  as  a  proverb.  Aristoph.  Plut.  216,  eyiJ 
ycLpf  €v  TUVT  laui,  K^v  o€i  fx  awouapciv^  avTo^  oiaTrpaqw  *rairra. 
Lysist.  123,  woiiiao/Aeu  Kq.v  airoOaveiu  i;/ia9  oeri,  Aristsenet.  ii. 
17>  ovSe  SeiXo^  k^v  Seoi  TeOmvai.  So  Joseph.  Ant.  vi.  6,  2, 
i(f>€ire<T6cu  oiroi  ttot  av  riyiJTou^  K<j^y  diroOaveiv  oeoi :  and  xi. 
6,  7>  irpocrcXevo'ea'Ocu  t^  ^(rtXel  vapd  tov  p6/ulov  virwr)(V€TTo^ 
Kqiv  airoOaveTv  oep,  tovto  VTrofieveiv. 

36.  FifOaetiavri]  A  village  at  the  bottom  of  the  Mount  of 
Olives,  where  was  a  garden. 

—  tcaOiaare^  These  are  the  very  words  that  Abraham  said 
to  his  servants,  when  he  went  to  sacrifice  Isaac.  It  has  here 
the  signification  of  /nelvarey  and  answers  to  a  Hebrew  word  which 
the  Septuagint  translates.  Gen.  xxii.  5,  by  KaOi^eiv,  £xod.  xxiv. 
14,  by  i/o-c/^^a^eij/. 

Thomas  M.  aXXo  icdOiaov,  Kcd  oiKKo  KaOijao*  To  fiev  yap 
KaOurov  irpos  Tiva  ifTTdfUievov  \€y€Tcu,  £i/a  jcaOiati'  to  Se  kd6fia6 
irpoi  KoOfifiivov^  iva  Kadtirai  Kai  /U17  e^^avaarrj,  Ammonius, 
Kodrjarov  tou  kclQutov  oia(f)€p€i'  KaOijaov  fjiiv  yap  epovfiey  air^ 
Ttvt,  ir€pi  iavTov  KeKevovre^'  Kodurov  ok  irepl  erepov,  koBujop 
airov.  Lucian.  Sol.  11.  Vol.  iii.  p.  582,  to  KaOixrov  tov  KaOffao 
iia(f>€p€iv  <j>vffU9  &c. 

— —  avTov]  Scil.  TOTTov,  i.  e.  cS^,  which  St.  Mark  uses,  xiv.  32. 
See  Bos.  Ell.  6r.  p.  275.     airoOi,  Glass.  Phil.  Sac.  p.  369. 

37-  irapaXafiwy,  Sec]  The  same  he  had  taken  along  with  faira 
to  be  witnesses  of  his  transfiguration. 

•— -  aSfjjuioveiv^  Etymol.  aSti/ioveiv*  aXveiv^  aTropeiv,  aM-rjyfapeiw. 
Hesych.  aSruuLovtS.  wctfouo,  aywvui,  Suid.  Xiav  Xuirov/uLai.  The 
English  translation  falls  far  short  of  the  emphasis  of  tite  original  : 
XuireiaOcu  signifying  to  be  penetrated  with  the  most  lively  sorrow, 
and  d^ixovelv  to  be  quite  depressed  and  almost  overwhekned  with 
the  load ;  indicating  therefore  grief  and  anguish  in  excess.  St. 
Mark's  expression  is,  if  possible,  still  stronger  and  more  forcible. 
See  Pearson  on  the  Creed,  Vol.  11.  p.  227- 

Philo  uses  a  word  derived  from  this,  de  Exsecr.  p.  934,  fjLej(pi 
rfirXayj^vwv  dadfia  Kal  TtfKecopes  ciBu/Juaf  xal  doriyiovia^  efnroi- 
ovaai  <rvv  €K9Xiyf^€i*     Joseph.  Ant.  xv.  11,  2,  ijCfff/LO^ei  /xcf  yap 


CHAPTER  XXVI.  523 

opSiv  TO  vapdXoyov  Tfjs  yuvaiKo^  irpo^  aurov  fu<T09.  Dion.  Hal. 
V.  p.  284,  dcij/uLovwv  o  KoXXariKo?  eiri  Ttp  fitjSevos  m  if^iou 
Tvy^civeiv,     Xen.  Hist.  Gr.  iv.  4,  3,  aitnuLO¥fi<rcu  Toi^  yf/vj(a9. 

38.  Xe7€i  auToi^^  After  these  words  Griesbach  inserts  o 
'Iriaovi,  which  is  in  a  great  number  of  MSS. 

—  'TrepiXuTTo^,  &c.]  See  Hoogeveen,  Doctr.  Part.  c.  xliv. 
Sect.  1.  §  3.  See  a  similar  expression,  Jonas  iv.  9,  a(f)6ipa 
XeXi/TTiy^tai  eyw  ea)^  Oavarov.  And  Ecclus  iv.  28,  cwy  tou 
OavaTov  aywvKTQi  irepl  rij^  aXifOeia^. 

Pollux  III.  97,  j;  ^c  irepv)(apia  to  a/merpwi  yaipeiv  SrfKoi,  and 
98,  1;  yap  W€pia>^vvia  virepfioXi^v  oSvvrfi  apLerpov  e/A0ai;i^€<. 
Isocr.  ad  Demon.  oJ/r  evTir^wv  etTrj  irepi'^fapfi^  oure  owrri/j^wr 
'jr€piXw<K, 

lUplXuTTos  of  itself  signifies  a  man  possessed  with  excessive 
.grief:  as  j£!schylus''s  irepifiapu  Kpvo^  is  by  the  Schol.  explained 
vepiaawi  (iapu.  But  here  is  probably  a  reference  to  Ps.  xlii.  6, 
wari  TrepiXv^oi  el  1;  ^i^X'^  MOv;  so  that  it  not  only  signifies  an 
excess  of  sorrow  surrounding  and  encompassing  the  soul;  but 
also  such  as  brings  consternation  and  dejection  of  mind,  bowing 
the  soul  under  the  pressure  and  burden  of  it.  See  also  Porteus, 
l^ect.  XXI.  p.  245. 

—  €(0$  davdrov]  Which  Kke  the  pangs  of  death  compassed 
him,  aad  like  the  pains  of  hell  gat  hold  upon  him :  Ps.  cxiv.  3. 
See  Pearson  on  the  Creed,  Vol.  1.  p.  296. 

—  /uteiyare]  May  signify  either  Remain  here,  or  Wait  for 
me  here. 

39'  wpoeXOwv]  In  very  many  MSS.  the  reading  is  wpoaeXdwvy 
but  says  Griesbach,  Sensus  ex  ea  extorqueri  vix  potest  commodus, 
et  ad  contextam  orationem  totamque  narrationem  aptus.  Ar- 
gutantur  sane  qui  suppleri  volunt  irpoi  tov  t^  vpoaeujfij^  toitov, 
Quisnam  enim  esset  in  horto  Gethsemane  iste  irpocr^vyrjs  totto^  ? 
St.  Luke  xxii.  41,  says  aTreaTraadti  dir  avrww  wcel  XiOov  /3oXi}y, 
so  that  the  Apostles  could  both  hear  and  see  him. 

—  etreaev  etrl  irpoawirov]  This  gesture  was  sometimes  used 
by  the  Jews  in  prayer  when  they  were  in  circumstances  of  peculiar 
perplexity.  One  of  their  own  writers  thus  describes  it.  When 
they  fall  upon  their  faces,  they  do  not  stretch  out  their  hands 
and  their  feet,  but  incline  on  their  sides,  saying,  O  my  Father, 
Abba,  Father. 

—  €1    Suvarov    ecm,     &c.]      Thus   Pind.  Nem.   ix.    66,     ei 

Svvarovy     Kpoylwv    ireTpav    /uer   ayavopa ava^dXXo/uLOi     w 

fropaiara. 

—  Tc5  TTOTiipiov]    i.  c.  This  kind  of  death,  this  punishment, 


524  ST.   MATTHEW.) 

according  to  the  style  of  the  Eastern  nations.     See  £zek.  xxiii., 
31,  32,  33:  Rev.  xiv.  10:  Matt.  xx.  23. 

—  'TrXiyi']  i.  q.  oXXa,  Kuindel.  See  Hoogeveen,  Doctr.  Part, 
c.  XL VI.  Sect.  1.  §  10. 

—  oi/jf  w9  cywj  &c.]  Arrian.  Diss.  iv.  7)  KpciTToy  fjyovjuLQi 
b  o   Qeos  OeXoiy  tf  eyu). 

40.  irpo^  Toi)s  iJLaQrjTai\  viz.  The  three  mentioned  before. 
He  addresses  Peter  more  particularly,  but  the  rest  through  him. 
See  Mark  xiv.  37;  and  the  Alex.  MS.  and  Chrysostom,  who 
read  ^^thou  couldest  not"^  in  the  singular  number. 

—  oir<o^  oiJ;^  lo-Xvo-are,  &c.]  Virg.  Mn.  iv.  560,  Petes  hoc 
sub  casu  ducere  somnos  ?  Horn.  II.  /3.  23,  E^^ei?  'A-rpeo^  vie  idt- 
<Ppoy<K  ^inrooa/xoio ;  Ot;  ^97  iravvv'xiov  eicetv  fiov\Yi(f>6pov  iy^pa, 

—  ovTwi\  Itane  ?  siccine  ?  See  Glass.  Phil.  Sac.  p.  439- 
Ut  exprimat  admirationem  cum  exprobratione  quadam.  See 
ver.  35.  Thus  in  Horn.  Od.  e.  204,  Calypso  addresses  Ulysses 
when  desirous  of  returning  home,  Oi/rco  £17  oIicoi/Sc  <pi\tiv  is 
varplia  yaiav  AvTuca  vvv  eOeXeif  ievai :  see  Clarke'^s  note.  See 
also  Callimachus  H.  in  Del.  .240 :  Mark  iv.  40 :  1  Cor.  vi.  5. 

41.  ypr/yopeire]  Implies  something  stronger  than  refraining 
from  sleep:  be  diligent  also,  and  on  your  guard  against  inuni- 
nent. danger.     See  xxiv.  42:  xxv.  13. 

—  eiaeXOfire]  eiaep'^earOai  here  used  in  the  sense  of  efATziirrctv, 
1  Tim.  vi.  9,  immergi  et  succumbere.  See  p.  163.  Isidore,  v. 
Ep.  226,  7rpoa€V')(€<Td€y  iva  /uLfj  rjTrrjOfiTe  ry  weipaar/uL^.  ov  yap 
elirep  fitj  efiiretreiv^  aXKa  /ultj  elaeXOeiVf  Tovrearty  firj  KUTairoO^vai 
VTT  avTov.  Mi;  cfiireaelv  yap  oi/jf  olov  T€y  k/iireaovTa  Se  are- 
<f>avwdrivai  olov  T€. 

—  TO  irvevixa  TrpoOvfuoVf  &c.]  This  reflection  is  chiefly 
levelled  at  Peter,  who  was  so  forward  to  boast  that  he  would 
follow  his  master  even  unto  death. 

—  adp^  dadevn^]  Stat.  Theb.  viii.  739,  Odi  artus,  fra- 
gilemque  hunc  corporis  usum,  Desertorem  animi.  Lucian. 
Tragopod.  66,  Vol.  iii.  p.  648,  yf/v^j^  iiey  ow  /moi  kuI  irpoOvfi'ia 
irapa — Ae/ma^  ce  vwdpov  ovj^  virrfperet   ir6Bot%, 

These  words  are  not  intended  as  an  excuse  or  mitigation  of 
their  sin,  but  as  a  motive  to  prayer  and  vigilance,  which  he 
had  recommended ;  as  if  he  should  have .  said,  you  have  all 
made  large  promises  that  if  you  should  die  with  me,  you  would 
not  forsake  me,  and  this  you  said  readily  and  with  a  purpose 
so  to  do ;  yet  let  me  tell  you,  that  when  the  temptation  actually 
assaults,  when  fear,  shame,  pain,  the  danger  of  punishment  and 
death  are  within  view  and  present   to  your  sense,  the  weakness 


CHAPTER   XXVI.  525 

of  the  flesh  will  certainly  prevail  over  these  resolutions,  if  you 
use  Dot  the  greatest  vigilance  and  do  not  pray  with  fervency 
for  the  Divine  assistance. 

42.  irdXiv  €K  cevripovl  Scil.  ^^i/oi;.  Some  interpreters  have 
considered  one  of  these  as  redundant.  Eoecher  refers  either 
iraXtu  or  ex  Sevrepou  to  cnreXOwvy  and  the  other  to  irpo<rtiv^aTo. 
Heraclid.  Pontic.  Alleg.  Homer,  p.  452,  €k  Sevrepov  Se  irdXiy 
ofioia9  Tapa')(ris  ava(f>0€i(Tvfi.  Plutarch.  Philopaejn.  xal  wdXtp  €k 
ievrepov  we/uLCpOek.  Plant.  Cas.  Prol.  33,  Post  id  rursum  denuo. 
See  Eurip.  Heraclid.  488.     John  iv.  64:  xxi.  16:  Acts  x.  15. 

—  TO  iroTfipiov]  This  and  air  kfiod  are  wanting  in  some 
MSS.,  and  Mill  thinks  properly. 

43.  ^(iaprniivoi\  '  Scil.  virvta :  see  Luke  ix.  32. 

Dion.  Hal.  i.  p.  31,  ai/ro;  oe  fiapwo/ieyo^  vwo  kottov.  Eurip. 
Alcest.  395,  koi  fii^v  <tkot€ivov  ofiixa  ixou  fiapuverai,  Philo  LiCg, 
ad.  Cai.  p.  1030,  /mucpov  otrov  Tfjv  Ke^aKtiv  ewdpa^  xal  fiefia- 
prfjiievQv^  TOV9  o^aX/uoi/9  €7ri  fipciX^  M0X19  oioi^a^.  Anacreon, 
Od.  Lii.  18,  irapdevov  fiefiapijiJLetnjv  eh  vttvov.  Anthol.  Gr.  iv. 
8,  12,  6i;to$  o  tfvv  iwi/ti)  fiefiapijiuLeifOi  fjoe  KvneXkip  Keirravpov^ 
vfl<f>wv  oivo^apei^  oXeo'ci;.  In  the  same  way  the  Latins  use 
graves  oculos,  scil.  somno.  Stat.  Theb.  v.  501,  lUe  graves 
oculos,  languentiaque  ora  comanti  Mergit  humo.  Ovid.  Met.  v. 
658,  Hospitio  recipit :  somnoque  gravatum  Adgreditur  ferro. 

44.  Tov  avTov  \oyov  eWtiv^  Poly  bins  uses  the  same  words, 
speaking  of  the  repeated  entreaties  made  to  Scipio,  koi  tov 
avTou  eltrowTtj^  Xoyov. 

45.  KadevSere,  &c.]  Some  have  taken  these  words  interro- 
gatively  with  to  Xoittov  in  the  sense  of  en,  as  St.  Luke  says 
Ti  KaOevSere ;  But  to  Xo'i'ttoi'  and  the  simple  Xonrov,  when  it 
relates  to  time,  seems  always  to  denote  the  future.  There  are 
only  three  other  places  in  Scripture  where  it  has  clearly  a  rela- 
tion to  time,  and  in  regard  to  these  there  can  be  no  doubt; 
Acts  xxvii.  20:  2  Tim.  iv.  8:  Heb.  x.  13.  Others  have  taken 
it  for  a  kind  of  irony :  see  Glass.  Phil.  Sac.  p.  908.  Chrysost. 
Hom.  Lxxi.  in  John,  01!  irpofTTdTTouTa^  ccttii;,  ovde  (rvfifiou^ 
XevovToff  dXX'  6v€tSi^ovT{K,  But  there  does  not  seem  any 
necessity  for  taking  the  words  thus. — Sleep  on  now  and  take 
your  rest :  for  by  your  watching  you  can  shew  no  farther  kind- 
ness and  concern  for  me,  who  am  now  to  be  delivered  into  the 
hands  of  sinners. 

—  j^^yyiicei;  rj  wpa\  Scil.  t^  irpoSoaia^,  as  'explained  by 
Euthymius. 


526  ST.   MATTHEW. 

-—  Kcn]  In  the  sense  of  ^,  as  Herod,  i.  61,  /ucro  Se  ^^poMos 
£i60v,  jcai  wavTa  a^i  e^iipTUTo  es  tj^i'  icaTo&>y.  And  vii.  21 7> 
i;ai9  Te  c^  die(f)cuv€y  xai  oi  eyevovro  eir  axprnrfipiif  tov  nipeos. 
See  Mark  xv.  25 :  John  xvi.  16  :  Acts  v.  7- 

—  d/tftoprcoXiSi;]  Some  think  the  Jews  here  called  afiapru^oi. 
in  the  same  sense  as  Judas  in  John  xvii.  12,  is  called  vlos  r^f 
cBTTftfXecav-  But  many  suppose  the  Roman  soldiers  are  here 
meant,  i.  e.  Gentiles,  according  to  the  style  of  the  Hebrews, 
Gal.  ii.  15 :  Heb.  xii.  3 ;  because  they  were  idolaters.  So  also 
Acts  ii.  23,  they  are  called  ovoaloc. 

46.  aywfULevj  Euthym.  ayw/uL€¥  irpos  auTov^y  cIs  dvayrfyriv 
TOI9  irepl  Toy  irpoooTviv  H^iw/xev. 

47>  €Ti  ok  avTou  XdkovvTiKf  &c.]  Hom.  II.  ic»  540,  oivw 
irav  eiptjTo  e^ro?,  ot    ap    rfKvuov  ai/roi.  ^ 

— «  o')(ko9  TToXi/ff]  It  has  been  supposed  from  the  nature  of 
the  weapons  that  soldiers  were  not  employed,  especially  as  it 
does  not  appear  that  the  matter  had  been  carried  before  Pilate, 
and  the  Sanhedrim  would  scarcely  employ  soldiers  without 
acquainting  the  Roman  Governor.  But  the  terms  used  by 
St.  John  xviii.  3,  12,  17  aire! pa  xal  o  X'^^'^PX^  would  lead  to 
the  conclusion  that  a  company  of  Roman  soldiers  was  used  toge- 
ther with  the  officers  belonging  to  the  Sanhedrim. 

—  fi€Td  /uta'xaipwv  xal  ^v\wv^  Appian.  B.  C.  p.  613,  pdfUovi 
Kou  fvXa  TO  61/  X^P^^  vmjpeTwu.  Joseph.  B.  J.  v.  3,  1,  j^vXoi^ 
Te  dveoffv  vcuofievoi  xal  (Tiotiptp. 

—  awo  Twv  'Apxtepewvy  &c.]  Scil.  dir€(TTaXfieiM>9,  i.  e.  by 
the  Sanhedrim,  which  had  resolved  to  apprehend  Jesus. 

48.  e^oMcev]  for  Se^Kei,  Mark  xiv.  44. 

—  0i\f7(rai]  Scil.  arofkaTi  which  in  profane  writers  is  fre- 
quently expressed ;  as  Xen.  Kup.  iratS.  i.  4,  27>  tov^  (Tvyyevet^ 
^iXoDt^ra?  Tov  Kvpov  Ttp  dTOfiari.     And  Symp.  ix.  5,  aAjydivois 

T€n^    (TTOfiatTl    <f>l\0UVTa9. 

—  KpaTtfaare  aurou]  It  is  probable  Judas  thought  they 
could  not  do  this ;  but  that  as  Jesus  had  at  other  times  con- 
veyed  himself  away  from  the  multitude  when  they  attempted 
to  cast  him  down  a  precipice,  Luke  iv.  30 ;  or  to  stone  him, 
John  viii.  59 :  x.  39 ;  so  he  would  have  done  now.  And  when 
he  found  that  he  did  not  thus  rescue  himself,  he  repented  and 
went  and  hanged  himself. 

49.  KaTetpiXfjaev]  i.  q.  eipiXtjcreu.  The  Septuagint  translated 
the  same  word  by  icarai^iXeci/,  Exod.  iv.  27;  and  by  (fxtXetyj 
Exod.  xviii.  7-      Xen.  Mem.  11.   6,  33,  seems   to   have  used  it 


CHAPTER  XXVI.  527 

differently,  ws  roiJy  fxiu  koXou^  (^iXiicrovTo^  fioVf  rov^  ^  ayadov^ 

50.  eraipe]  This  has  by  some  b^n  taken  in  the  sense  of 
disciple,  in  which  it  is  sometimes  used :  as  in  Lucian.  Fug. 
eraipoi  and  /jLaStiral  are  joined.  But  it  can  scarcely  be  under- 
stood  in  this  signification  here ;  as  wherever  Christ  addresses 
any  by  this  name,  it  is  taken  in  a  bad  sense,  xx.  13 :  xxii.  12. 

—  60'  ^  trapei]  See  Hoogeveen,  Doct.  Part.  c.  lxii.  Sect. 
2.  §  18.  Hesych.  ewl  wolip  aKoirtp  irapei  Kal  irapayiyovat 
ivrauOa ; 

Several  MSS.  read  efp'  o.  Both  expressions  are  used  by  the 
Greeks.  Eurip.  Bacch.  484,  €0*  ovep  €<y  Oijfia?  irdpei ;  Lucian. 
Pseudomant.  €0'  o,  rt  ^k€  ;  Demosth.  de  fals.  leg.  p.  222,  clra 
T^yl/ii<f>t<Tfixa  eTr€\eipviara¥  Kivelv  xal  tieraipeiVf  €(f>  ^  irpea^vovre^ 
^omci/.  Thucyd.  i.  134,  i<fi  ^  €j(wp€i.  So  Herodotus,  9ri/do- 
/uL€vo^  e<f>  olai  ^XOov.    Xenophon  uses  both. 

—  'irdpei]  Scil.  ^i/po,  which  Aristophanes  adds,  Lysistr. 
1104,  eirl  Ti  irdpetrre  o€vpo; 

51.  eU  Twv  fierd  'Ifi<Tov'\  From  John  xviii>  10,  we  learn 
that  this  was  Peter.  St.  Luke  xxii.  49)  tells  us  that  some  of 
the  disciples  asked  Jesus  whether  they  should  strike  with  the 
sword.  Peter  seems  not  to  have  staid  for  an  answer.  The  three 
Evangelists  have  not  mentioned  Peter^s  name,  probably  because 
be  was  alive  when  their  Gospels  were  written,  and  the  mention 
of  his  name  might  have  exposed  him  to  a  prosecution :  but 
St.  John  writing  long  after  his  death,  need  no  such  precau- 
tion. 

— -  cKTeiva^  Ttjv  X^^P^I  Hebrew  redundancy. 

— •  /jLd')^aipav]  which  those  who  travelled  to  Jerusalem  wore 
under  their  garments,  on  account  of  the  numerous  robbers  that 
infested  the  roads. 

—  Tov  3oi/Xoj/]  whose  name  was  Malchus.     John  xviii.  10. 

—  a^eiXei;]  In  the  sense  of  direTCfiev*  Polyaen.  vii.  o  H 
avaadfievos  ti/i/  'jrapa^i(l>ioa  a^cIXei^  ovtov  piva  kqi  wra^  kqi 
TO  (mXKo  aw/ia  d€tvm  eXa/Sffcraro.  Judith  xiii.  8,  Kal  d(f>€7kt 
Tfiv  KeffkOLKrjv  avToi  dw  oi/roi;.  Thus  the  Latins  use  auferre. 
Cic.  ad  Q.  Fratr.  ii.  14,  Auriculam  fortasse  mordicus  abstu* 
lisset.     Vir.  Mx\,  x.  394,  caput  Evandrius  abstulit  ensis. 

—  ttrriW]     Maeris,  ov?  Att«/ci5s,  wtiov   lcXkfi¥iK£s'     Thomas 

M.  OU^    AtTIXOI^    OVK    WTlOV" 

52.  oi  \d(ioirr€i  yA-)(aipavy  &c.]  These  words  may  be  looked 
upon   as    a    prediction    of    what   happened   to    the    Jews    and 


528  ST.   MATTHEW. 

Romans ;  which  interpretation  is  confirmed  by  the  like  words 
used  Rev.  xiii.  10,  in  predicting  the  destruction  of  the  persecu- 
tors of  true  Christians.  Euthymius,  p.  39)  says  to  Se  irairref 
oi  \a(iovT€Si  K.  T.  X,  '$rpo(ptfTeia  etm  rtj^  Sux(p0opa^  twv  eireX- 
BovTwv  ai/ry  'Joucalwtf, 

—  aTTokovvTat]  Perire  debent,  Glass.  Phil.  Sac.  p.  200.  In 
a  great  number  of  MSS.  a7ro9avovin-at  which  seems  a  gloss. 

53.  ff  SoK€i9y  &c.]  He  tells  them  also,  that  it  implies  both 
a  distrust  of  the  Divine  Providence  which  can  always  employ 
a  variety  of  means  for  the  safety  of  good  men,  and  gross  igno- 
rance of  the  Scripture. 

—  apti]     Hesych.  apru  pvV' 

—  irapcucaXeaai]  i.  q.  oelaOai' 

—  /irXeiov^  fi  ^(oSeKa  Xeyeciva^^  The  Legion  at  this  time  con- 
sisted of  above  six  thousand  men :  and  twelve  legions  were  more 
than  were  commonly  entrusted  to  their  greatest  generals.  If 
the  band  which  surrounded  him  was  a  Roman  cohort,  our  Lord 
might  make  use  of  this  term  by  way  of  contrast  to  shew  what 
an  inconsiderable  thing  the  cohort  was  in  comparison  of  the 
force  which  he  could  summon  to  his  assistance. 

54.  ovv^  vero.     See  Glass.  Phil.  Sac.  p.  546. 

—  a\  yfKKJHzi]  Scil.  a\  \eyov<rai.  In  ver.  56,  called,  ai 
ypa(pal  twv  npa(f}ifT£v»     See  ver.  24 ;  and  Isai.  liii.  8. 

55.  ev  eK€i¥fi  rii  fip^^  ipa  here  is  the  same  as  momentum, 
punctum  temporis. 

—  w  iwl  XfidTviv  ef iJX^crc]  Herod,  i.  36,  iroKKaKi  ie  99 
Mi;cro2  ew  avTov  e^eXdovre^,  7roi€€<TKov  /ulcv  ovo€p  kclkoVj  eiroo^ 
yov  he  trp09  avrov. 

—  KaO*  liimipavl  i.  e.  Ka0*  tiikipav  eKaaTifv, 

—  CKaOel^o/uLtjv]  for  tj/uLviUf  which  St.  Mark  uses  xiv.  49.  See 
p.  106.  : 

— ^  ei^  Tip  if/oy]  In  a  synagogue  in  the  Temple  where  the 
lioctors  were  wont  to  sit. 

66.  TovTo  Si  oXovi  &c.]  After  having  said  that  he  is  vsedl 
like  a  robber,  he  adds  that  this  as  well  aslhe  rest  is  come  to 
pass,  that  the  prophecies  might  be  fulfilled.  See  Isai.  liii.  13, 
he  was  numbered  with  the  transgressors,  and  Mark  xv.  28,  "wberd 
this  prophecy  is  quoted. 

57*  irpoi  Kaia<f)av]  Luke  xxii.  54,  et?  tov  oIkov  toS  'A(h' 
•^i€p€co9  ;  irpos  being  often  joined  with  the  ace.  cases  of  pronouns 
and  persons,  to  indicate  the  place  in  which  the  person  is,  whose 
name   follows.      Gen.  xix.  5,  ela-ekOovre^  frpos  <ri,  and  Ter.  ftf 


CHAPTER  XXVI.  529 

^UrriXBov  eif  rov  oikov  avrov.  Acts  xxi.  18|  irpos  'laKwfiovj  i.  e. 
into  Jameses  house.  iElian.  H.  V.  i.  21,  irpo^  fiaaCKea  afpucero. 
Ter.  Eunuch,  iii.  5,  64.  eamus  ad  me. 

It  appears  from  John  xviii.  13,  14,  that  he  was  first  brought 
to  Annas  the  father-in-law  of  Caiaphas,  who  had  himself,  been 
high-priest,  but  deposed  from  his  ofSce  by  the  Roman  power. 
His  influence  still  was  great  among  his  countrymen ;  and  it 
fieems  highly  probable  that  he  privately  suggested  the  measures 
that  had  been  devised  against  our  Lord,  and  on  the  present 
occasion  assisted  with  his  counsel  and  advice.  As  however 
nothing  was  done  to  Jesus  here,  and  he  seems  only  to  be  de- 
tained till  the  council  met  at  the  house  of  Caiaphas  was  readj 
for  him,  the  three  first  Evangelists  pass  that  over  in  silence. 
This  Caiaphas  was  he  who  advised  the  Council  to  put  Jesas 
to  death,  though  innocent,  for  the  safety  of  the  nation. 

58.  o  ^€  Ilcrpos]     With  another  disciple,  John  xviii.  15. 

—  oVo  iicucpoOev]  See  xxvii.  51 :  Mark  v.  6 :  Luke  xvi 
23 :  Hom.  II.  0.  199^  or  air  ovpavoBev  afiapayrjari ;  and  335, 
€iaotiLai  €^  aXoOev.  Od.  i.  138,  aito  Tpoitfiev  "lovri.  ApoU. 
Rhod.  II.  995,  ci  iiri  orr*  eK  AioOep  vpoal  irdXiv  dpyicrao 
"HXvOov.     Orpheus  €k  0€o9€v. 

—  ai/X^]  as  far  as  the  porch  of  the  palace. 

—  fiera  tUv  vTrripe'thav\  the  officers  of  the  Sanhedrim,  who 
had  been  sent  to  apprehend  Jesus. 

—  i^lv  TO  T€\&i\  Herodotus,  ri  €<ttcu  to  TeXos  twv  yivo" 
fievwv  TovTwv  ifioL  Philo  de  Somn.  p.  1127,  ''repiaOpeiv  iy 
KVKXtp  t2  apa  aTrofiijaeTCu  to  tcXoj  avT^, 

59.  Kal  oi  irpeafivTcpoi]  Wanting  in  a  few  MSS.,  in  the 
Vulg.  Copt,  and  Arm.  versions. 

—  oirofi]     See  Hoogeveen,   Doctr.  Part.   c.  xxxvi.   Sect.  1. 

§  4. 

60.  Kal  ovx  ^vpoy]  Notwithstanding  they  were  at  the  utmost 
pains  to  procure  such  a  proof  as  in  the  eye  of  the  law  would 
justify  the  sentence  they  were  resolved  at  all  hazards  to  pass 
upon  Jesus,  they  exerted  themselves  to  no  purpose.  Because, 
though  they  suborned  many  witnesses^  these  in  giving  their  tes- 
timony contradicted  one  another:  and  none  could  be  convicted 
but  upon  the  evidence  of  two  or  three  witnesses ;  Numb.  xxxv. 
30 :  Deut.  xvii.  6.  Or  it  may  be,  they  did  not  charge  him 
with  a  crime  that  deserved  death  by  the  law. 

There  is  some  variety  of  readings  in  this  verse ;  some  MSS. 
omitting  xai  and  the  latter  ov^  ^^pov*  others  the  latter  words, 
retaining  the  Kai*     Griesbach  reads  Kal  ov^  evpovy  iroXXiSv  >f^€v- 

Ll 


530  ST.   MATTHEW. 

iofiaprvpidv  irpotrekQovTiov.  But  it  seems  like  an  emphadcal 
repetition :  and  it  is  not  improbable  that  the  omission  may  have 
arisen  from  the  carelessness  of  the  transcribers,  or  the  too  great 
care  of  the  grammarians. 

—  vaT€pov\  tandem. 

61.  ovTos  i(f>ri\  St.  Mark  xiv.  58  tells  us,  that  these  false 
witnessess  alleged  that  Jesus  Christ  had  said  I  will  destroy  this 
temple  made  with  hands.  Now  it  is  in  the  addition  of  these 
last  words,  that  their  false  testimony  consists,  because  it  restrains 
to  the  temple  of  Jerusalem  the  expression  of  Christ,  which  might 
otherwise  be  understood  both  of  that  temple  and  of  Ids  body, 
knd  which  indeed  he  meant  of  the  latter.  Besides  he  had  not 
said,  I  will  destroy,  but.  Do  you  destroy  this  temple;  which 
shews  the  malice  of  these  false  witnesses. 

—  hia  Tpiwv  riii€piov\  i.  q.  xvi.  21,  t5  Tpirri  rinepq. :  see  also 
xxvii.  40.  Christ  had  said  ev  Tpialv  vt^epm^i  John  ii.  19.-  See 
Glass.  Phil.  Sac.  p.  466.  So  Deut.  xv.  1,  Si  evrd  erwp,  in  the 
seventh  year.  And  Deut.  xiv.  28,  coll.  xxvi.  12,  /uie-ra  Tpia 
€Tri  and  €v  Tfp  €Tei  Ty  TpiTtp  are  synonymous.  Phil,  de 
O.  M.  T.  I.  p.  30,  Si  ef  fifiepwv  KeXeuaa^  ayeiv  rfjv  \epap 
i(iS6/uLriv.  Isocr.  Archidam.  Tai/n/y  oe  iid  r.  iirwy  jcarouci- 
^ovai. 

62.  dvacrrd^li  The  Rabbins  say  that  a  judge  stands  up, 
when  he  hears  witnesses  deposing  that  some  person  has  blas- 
phemed. And  to  speak  disrespectfully,  or  to  prophesy  against 
the  temple  was  considered  by  the  Jews  as  blasphei^-^y. 

—  e^opKi^w]  i.  q.  o/9/c/^w,  coll.  Mark  v..  7-  This  adjuratioa 
was  equivalent  to  an  oath ;  see  Matt.  v.  34 :  said  the  person 
thus  interrogated  was  obliged  to  answer ;  see  Levit.  v.  1  :  and 
this  answer  was  an  answer  upon  oath ;  a  false  answer  was  pa*- 
jury,  even  the  silence  of  the  person  so  adjured  was  not  deemed 
innocent:  and  in  all  doubtful  cases,  his  confession  or  denial 
was  decisive,  either  to  acquit  or  condemn  him.  Joseph.  Ant 
XI.  5,  4,  eireiOe  de  avTov  e^opKiaat  TravTo?,  where  i^opKilCetv  is 
afterwards  explained  by  e-iroi-jaev  ojjLoaai.  In  the  same  soise 
Livy  uses  adjuro,  xliti.  14.  The  Septus^nt  translates  the 
same  Hebrew  word  by  e^opKi^ciVj  Gen.  xxiv.  3;  and  optd^eifj 
2  Chron.  xxxvi.  13:  Neh.  xiii.  25.  It  is  here  followed  by  the 
preposition  Kard^  because  the  Hebrew  verb  is  fdilowed  by  a  pre- 
position which  the  Septuagint  translates  by  tcardi  though  the 
more  common  construction  is  with  the  double  accusative,  as 
Mark  v.  7,  o/oici^w  ae  tou  Geoi/,  and  1  Thess.  v.  27,  op/c^« 
vfim   rov    Kvpiou.       But   2  Chron.  xxxvi.    13,    wpKiaev    airw 


CHAPTER  XXVI.  531 

/cara    tov    Qew  i     1  Kings  ii.    42,    ovjfl   wpKiaa    a€    Kara   tov 
Ixvplov, 

The  craft  of  their  question  lay  in  this,  that  if  Jesus  answered 
in  the  affirmative,  they  were  ready  to  condemn  him  as  a  bias* 
phemer ;  but  if  in  the  negative,  to  punish  him  as  an  impostor, 
who  by  accepting  the  honours  and  titles  of  the  Messiah  from 
the  people,  had  deceived  them. 

—  €1  av  €i  o  X/w<rT(k»  &c.]  All  the  Jews  as  they  looked 
for  a  Messiah  to  come,  so  they  believed  that  Messiah  to  be 
the  Son  of  God  (although  since  the  coming  of  our  Saviour 
they  have  denied  it)  and  that  by  reason  of  the  constant  inter- 
pretation of  the  second  Psalm  as  appropriated  to  him.  See  also 
Bp.  Blomfield^s  Sermon  on  Tradition,  &c.  p.  13.  Aristoph. 
Plut.  82,  Ti  <prjs ;  eicelyo?  ovtw^  cT  gv  ;  DA.  Nai.  XP.  cKUvoi 
CLVTo^\   riA.  avroTaTo*:. 

64.  Gv  eiTras]  A  plain  and  strong  affirmation  of  the  thing 
expressed. 

—  ir\i)v  Xiyto]  See  Hoogeveen,  Doctr.  Part.  c.  xlvi.  Sect.  1. 
§  16.      Wallj  moreover,  more  than  that. 

—  ott'  a/oTi]  Within  a  little  while.  St.  Luke  xxii.  69, 
atro  TOV  vvV'  Whence  it  would  seem  that  these  words  cannot 
relate  to  the  final  day  of  judgment. 

— •  oyl/eaOe  tov  viov,  &c.]  There  seems  a  plain  reference 
here  to  the  view  in  which  the  Son  of  Man  is  represented  Dan. 
yii.  13,  14,  where  he  is  said  to  come  with  the  clouds  of  heaven 
to  receive  dominion,  &c.  This  passage  was  always  considered 
by  the  Jews  as  a  description  of  the  Messiah ;  and  that  infer- 
ence they  make  on  this  occasion.  Our  Saviour  therefore  in  this 
his  lowest  state  of  humiliation,  asserts  his  claims  of  Messiah : 
and  every  one  present  took  this  for  an  acknowledgment  that 
he  was  the  Christ. 

—  €K  ^eficSi;]  TO.  Seftd  for  jj  ^c^ui  Some  understand  fieptf 
here  and  in  similar  expressions.     See  Glass.  Phil.  Sac.  p.  63. 

—  €K  o€^iwv  T^  ovva/uL€w^^  Hcrc  means  the  right  hand  of 
God,  who  by  the  Jews  is  called  power.  Selden  de  Jure  Nat. 
et  Gent.  p.  264,  says  Sexcenties  apud  magistros  inter  Dei  cog- 
nomina  usurpatur.  In  meaning  it  is  equivalent  to  our  word 
Almighty. 

—  €wl  Twy  p€(f>€\wy'\  Clouds  are  a  known  symbol  of  heaven^ 
and  of  divine  power  and  majesty.  And  the  ascribing  of  thig 
symbol  to  one  like  the  Son  of  Man  is  a  declaration  *^  of  the  su- 
preme magnificence  and  authority  Grod  shall  give  that  Son  of 
Man,  the  Messsiah,"  says  that  eminent  Jew  Saadiah  Gaon. 

ll2 


532  ST.   MATTHEW. 

65.  ^le/i/oi/^c]  Rending  of  clothes  was  an  expression-  some- 
times of  deep  grief,  sometimes  of  holy  zeal.  The  precepts  Levit. 
X.  6 :  xxi.  10,  forbidding  the  high-priest  to  rend  his  clothes, 
relates  only  to  the  pontifical  garments,  and  to  private  mourn- 
ing, i.  e.  on  account  of  calamities  befalling  himself  or  friends. 
But  it  was  neither  unlawful  nor  unusual  for  him  to  rend  his 
ordinary  garments  on  account  of  public  calamities  or  instances 
of  gross  wickedness,  as  a  testimony  of  his  grief  for  the  one, 
and  abhorrence  of  the  other.  See  1  Mace.  xi.  7^9  where  Jona- 
than the  high-priest  rends  his  clothes.  And  in  Josephus,  B.  J.  ii. 
15,  2,  4,  we  read  twice  intone  chapter  that  the  high-prieets  rcSs 
iaO^ra^  Siepprf^avTo*  That  the  high-priest  was  clothed  in  ordi- 
nary apparel  on  this  occasion  appears  from  Exod.  xxix.  29$  30, 
where  the  pontifical  garments  are  ordered  to  descend  from 
father  to  son ;  and  therefore  were  to  be  worn  only  at  their  con- 
secration and  when  they  ministered. 

—  ra  i/iOTia]  Mark  xiv.  63,  toi)?  jfiTwva^  avTov-  The 
upper  and  under  garments;  laying  open  his  breast.  Of  this 
we  have  an  example  in  Josephus  B.  J.  ii.  16,  4,  tovs  cLpyief>€h 
auTovi  ^v  ioeiv  KaTafUi)fievou^  fiey  t^$  /c€0czX^  koviv,  yu/xinm 
5€  TO  (TTepvUi  Tftiy  ecOfiTwv  irepiepprfy/jievwv.  Glass.  Phil.  Sac. 
p.  64,  says,  it  is  for  to  i/iarioi^,  understanding  the  upper  gar- 
ment. 

—  tI  €Te  ')(p€iav  e^ojuev  fiapTvpwv^  Plato.  Polit.  tI  cecrai 
fxapTvpo^  ;   airro9  yap  o  Bpaffvyxv^fOi  o/moXoy^i. 

—  f^c]  i.  q-  iSovy  and  here  put  for  fSerc,  as  Mark  xvi.  6 : 
Matt,  xxviii.  6. 

66.  €vo')(09  Bavdrrov^  He  deserved  death ;  he  ought  to  die ; 
he  is  KardSiKo^  by  their  sentence,  as  far  as  in  them  lay,  con- 
demned to  die.  Chrys.  ad  loc.  tI  ovv  eacli/oi ;  evo^d^  ea-ri  Oam- 
rov'  'Iv  oJ?  KaraiiKov  \a/3oi/T€s,  ovtw^  top  FliXaToy  Xociror 
aiTiXpiivcurOai  TrapaaKevacraxri.  o  ofj  k^civoi    avveiSore^    dkifflv, 

Evo')(09    Oavarou    €<ttL    aurol   KaTvjyopovirreSj    avroi    Ka-ra^iKa- 
^oirrcy,  avTot  >/^i;0i^o/i€W)i,    irayra  avTol  yivo/iAcvoi  toxc. 

Philo.  de  Spec.  leg.  p.  79^»  oh  eyOpaivtav  6  lepo^  vo/jLOi  ew- 
yov^  airitprjve  Oavdrov :  though  de  Somn.  p.  1140,  he  has  mSurats 
dpah  ivoxo9  vov^,  Michaelis  says  it  is  for  KptfJLtvrt  Oavdrov, 
Bos.  Ell.  Gr.  p.  137  •  ^"^  see  a  different  ellips.  p.  461.  In  Mark 
xiv.  64,  we  have  €vo')(ou  Oavdrov,  and  iii.  29,  iuoyds  earu 
aicDviov  Kpiffew^y  though  in  Matt.  v.  21,  evoj^a^  earai  xij  Kpiaei^ 
and  ver.  22,  cyoj^os'  €<7Tai  rtp  crvvehfAtpy  and  with  the  preposi- 
tion V.  22,  €vo\o9  earai  eis  rtjv  yeevpav  rod  nvpo^,   scil.    SX^ 


CUAPT£R    XXVI.  533 

67*  kveirrvcavj  &c.]  Among  the  Jews  this  was  a  mark  of 
the  greatest  contempt  and  ignominy.  See  Numb.  xii.  14:  Isai. 
L.  6:  Job  XXX.  10.  The  practice  has  descended  to  later  gene- 
rations.    See  Hanway's  Travels,  Vol.  i.  p.  298. 

—  eKo\a(f>icav\  Theophylact  on  Matt.  xxvi.  icoXa^i^eiy  icrl 
TO  out  TCtfir  -jfcipdv  irXtJTTeiv,  cuyKafiwTOfievwv  raiv  mktv\wv» 
Kai  ii/tt  a(f>€\€a'T€pov  etirwy  Suz  toZ  ypovOov  KOvov\il^eiv»  Sedu- 
lius  Op.  Pasch.  v.  6,  per  illos  colaphos  (viz.  Christo  impactos) 
habemus  capitis  sospitatem — ^his  alapis  libertatem  sumus  con* 
secuti  perpetuam ;  which  in  B.  iv.  he  has  expressed  by  Namque 
per  hos  colaphos  caput  est  sanabile  nostrum,  His  alapis  nobis 
libertas  maxima  plausit.  And  Juvencus,  Tunc  sanctam  Christi 
faciem  sputa  undique  complent,  £t  palms  in  malis,  colaphique 
in  vertice  crebri  Insultant. 

—  eppamaav^  See  p.  141.  Suidas  pairtaai'  -Trorafai  tjJi; 
yvaOov  airXfi  Ttj  X^'/^*  ^  '^"^  Xfyovai  wideiv  iwl  Tfj^  Koppt^, 
Nonnus  John  xix.  3. — koi  ti'iev  aWo^  err  aXA^,  Xepai^  dfioi- 
fiaivjfiri  Trapfjih}^  aKpov  apaaawv*  Chrysost.  Homil.  in  Ascens. 
T«   rov  oeaironiy  Kara  KOpptfs  eppain^ov^  KaToL  K€(f>a\iii  iKopou- 

Xiy)y,    TO     C€    TeXof     TOV     KkfipOVOpLOV     6^(0     TOV    O^TTehMVOS     €<f>6' 

yevov  ; 

68.  7r/>o0i7T6i;croi/]  Guess.  They  had  blindfolded  him,  Mark 
xiv.  65 :  Luke  xxii.  64.  This  word  is  here  used  by  them,  as 
well  as  Xpccrre,  by  way  of  ridiculing  and  insulting  him,  as 
Messiah  and  a  prophet. 

69.  €^ct)]  In  the  court-yard :  or  without  that  place  where 
Christ  was  examined  by  the  council,  but  not  without  the  door 
of  the  house  of  Caiaphas;  for  he  afterwards  went  out  of  it, 
ver.  75- 

—  fiia  TraiS'uTKri]  Who  had  the  charge  of  the  gate:  it  not 
being  uncommon  among  the  Hebrews  to  employ  women  for 
that  purpose,  though  among  tlie  Greeks  and  Romans  men  were 
the  porters.      See  2  Sam.  iv.  6 :  Acts  xii.  13. 

Phrynichus,  p.  102,  TtaiotaKri'  tovto  kirt  t^  Oepanaiiuji  oi 
vvv  TiOeaaiv'  oi  ^  apjfcuoi  iirl  rifv  veaviOos,  oU  dKokovOfjreov. 
Maoris,  TraioiaKfii;  Kal  Ttfy  iXevOepau  Kal  nji'  covXfii;  'Attikw?. 
Ti^v  oovXtjif  fi6v9fv  *  EXXtfifiKm*  Ammonius,  wcuoiaKri  Kal  Qepd^. 
wcuua  oia<f)€p€i'  ircudiaKrf  /miv  yap  iari  waaa  i)  Ttjv  wcuiuciiv 
€y(Ovcra  i/Xuccay,  ws  Kal  TraioiaKO^'  Oepdwcuva  ce  tj  oovXtf, 

—  riaOa  juLerdj  &c.]  See  xii.  30,  i.  c.  one  of  his  disciples. 
In  John  xviii.  25,  The  question  is  Art  thou  not  one  of  his 
disciples?  which  according  to  the  Hebrew  manner  of  speaking 
is  equivalent  to  an  affirmative. 


534  ST.  MATTHEW. 

70.  ovK  olia  Ti  X€7€«9]    Soph.  Ajax.  270,  ir«  tovt  cXe^as; 
ov  KOTOid    oirajs  Xc'yeiy. 
'    7^*  ^^(  '^^^  nvXAva]     Mark  xiv.  68,  TrpoavXiau. 

—  eliev  avTov  aXKfi]  See  Mark  xiv.  69:  Luke  xxii.  58: 
John  xviii.  16,  25 ;  where  there  seems  to  be  a  little  variatioD, 
which,  if  it  could  not  be  reconciled,  woidd  not  be  of  material 
importance,  and  not  unusual  in  similar  narratives,  where  none 
perhaps  of  the  narrators  but  John  was  present.  Whitby  gives 
this  answer  to  the  seeming  difference :  The  damsel  said  the  second 
time,  ^^  This  man  was  with  Jesus,**^  but  then  she  said  this  not 
to  Peter,  but  roTy  eicel,  ver.  ^1 ;  roTy  irapearfiKotriVj  Mark  xiv. 
69 ;  and  said  only  ovro^j  this  man  was  one  of  them ;  upon 
this  a  man  of  the  company  accosts  him  personally  crv,  thou  art 
one  of  them. 

• —  ToFy  €Kef\  Scil.  oi/en.  Several  read  ai/rolf '  e/rci.  But  cjcet 
can  scarcely  be  joined  with  the  subsequent  words.  And  no 
doubt  the  common  reading  is  the  true  one.  Griesbach  supposes 
the  other  to  have  arisen  from  the  transcriber,  who  having 
frequently  met  with  Xe7€i  a(;ro?9,  and  not  attending  to  what 
follows  here,  either  from  some  mistake  or  fancy  wrote  down 
the  common  phrase. 

73.  01  €(TTWTef\  Scil.  01  irapearwre^,  which  St.  Mark  xiv.  70, 
uses.  Thus  Hom.  Od.  ^.  114,  019  o  ctvrw9  tcJ  Sfiwe  Sveadvpf 
T€v)(€a  /caXa,  ''E^rav  ^  aV^'  'OSuarja.  Thus  also  Juvenal, 
V.  63,  Quippe  indignatur  veteri  parere  clienti,  Quandoque  aliquid 
poscas,  et  quod  se  stante  recumbas.  And  Aul.  Gel.  xv.  13, 
Nulla  apud  me  fuit  popina  ;  neque  pueri  eximia  facie  stabani. 

-^  V  XaXid]  The  Jews  tell  us  that  the  Gtdilseans  had  a 
clownish  and  uncouth  way  of  speaking,  a  corrupt  and  confused 
mode  of  pronunciation,  for  which  they  were  ridiculed  by  the 
inhabitants  of  Judaea.  The  people  of  the  several  provinces 
of  one  and  the  same  country  are  commonly  known  to  have  a 
different  accent  and  dialect.     See  Judg.  xii.  6. 

74-  KaTavQ0€/uLaTi^€iy]  Sub.  eavror,  Mich,  in  Bos.  Ell.  Gr. 
p.  79'  Very  many  MSS.  read  KaTaOejuLaril^eiVf  from  KwraOcj^at 
which  is  said  to  be  of  the  same  import  with  ut^e^a  and 
KaTamOcfjia;  but  its  meaning  should  seem  to  be  depositum. 
Which  ever  is  the  reading,  it  is  the  only  passage  in  the  New 
Testament  in  which  it  occurs:  nor  is  the  latter  met  with  in 
any  antient  writer.  Ecclesiastical  writers  have  borrovred  it  from 
thtir  copies  of  the  New  Testament. 

—  aXexTfop  €0wi'i;o-e]    The  second  time,  Mark  xiv.  72. 

*J5.  cfiv^ardtj  6  HeTpos]    St.  Luke  observes  that  Jesus,   who 


CHAPTER   XXVII.  535 


in  all  probability  was  not  yet  carried  back  before  the  Sanhedrim, 
looked  upon  Peter  when  the  cock  crowed,  which  nyade  the 
Apostle  call  to  mind  what  his  Master  had  foretold  hun. 

—  Tov  'Iffo-oi;]  Griesbach  on  the  authority  of  very  many 
MSS.  absolutely  rejects  tov.  Proper  names  in  the  g^tive, 
Bp.  Middleton  says  (Gr.  Art.  p.  262)  deviate  firom  the  common 
rule. 

—  €^€\6wv€^w  (EKXawre]  iGlian.  V.  H.  xii.  1,  kcu  air^XOoSHra 
€^a>  €k\cu€»  Plin.  Ep.  iii.  16,  Cum  diu  cdiibitae  lachrymas 
vincerent,  erumperentque,  egrediebatur^  turn  se  dolori  dabat. 

—  7rcicpai(]     Hesych.   KaraKopws^  dicpaTwi. 

Chap.  XXVII. 

1.  irpwia^  yeyofievfi^^  Scil.  dpa^.  So  Philo,  Vit.  Cont.  extr. 
fA€6ua0€yT€$  aypi  wpwta^  rrjif  Kcikrfu  Tavrijv  fieOfiv. 

As  the  Saxihedrim  usually  met  in  one  of  the  courts  of  the 
temple,  ver.  5,  which  was  never  opened  in  the  night,  they  were 
obliged  to  stay  till  the  morning,  that  they  might  more  regularly 
proceed  in  the  resolution  they  had  taken  the  night  before,  in 
the  house  of  Caiaphas,  of  putting  Jesus  to  death.  For  that 
assembly  was  neither  general  nor  judicial,  according  to  tlie 
sense  of  the  law,  which  did  not  allow  of  justice  to  be  admi* 
nistered  in  private  or  in  the  night-time. 

2.  Srjaavres]  i.e.  SeSefievoifj  for  we  find,  John  xviii.  12,  that 
Christ  had  been  bound  before. 

—  irapeSwKav^  According  to  the  use  of  the  best  writers, 
those  are  said  irapa^ovvai,  who  give  up  a  person  to  another 
with  the  design  of  having  them  punished.  Thus  Joseph.  B.  J. 
VII.  3,  2,  Kal  irapeSiSov  ^evoui  'lovoaiov^  rii/av,  co9  KCKOt^uH 
vtiKOTa^  Twy  (i€(iov\€VfJL€ya)v,  and  afterwards  he  adds  ravra  5* 
oKoitDv  o  cijfAOi  Ti^v  opytiv  ov  irarei^ev,  aXX'  em  fjuev  tov^ 
TrapaioOevras  irvp  €v6v9  iKcXeuoif  KOfii^^eiv. 

—  UovTitf)  niXdrtpl  It  is  not  certainly  known  of  what  family 
or  country  Pilate  was,  though  it  is  generally  believed  that  he 
was  of  Rome,  at  least  of  Italy.  He  succeeded  Gratus  in  the 
government  of  Judaea,  in  which  he  continued  from  the  twelfth 
to  the  twenty-second  of  Tiberius :  and  is  represented  by  Philo 
(Leg.  ad  Cai.)  as  a  man  of  an  impetuous  and  obstinate  tamper; 
and  a  judge  who  used  to  sell  justice,  and  for  money  pronounce 
any  sentence  that  was  desired.  The  same  author  makes  mention 
of  his  rapines,  his  injuries,  murders,  the  torments  he  inflicted 
on  the  innocent,  and  the  persons  he  put  to  death  without  any 


536  ST.  MATTHEW. 

fonn  of  process.  In  sh<nt|  he'  describes  him  as  a  man  thst 
exercised  an  excessive  cruelty,  during  the  whole  time  of  his 
government,  from  which  he  was  deposed  by  Vitdilius  the  pro- 
consul of  Syria,  and  sent  to  Rome  to  give  an  account  of  his 
conduct  to  the  Emperor.  But  though  Tiberius  died  before 
Pilate  arrived  at  Rome,  yet  his  successor  Caligula  banished 
him  to  Vienne  in  Gaul,  where  he  was  reduced  to  such  extremity 
that  he  killed  himself  with  his  own  hands.  See  also  Pearson 
on  the  Creed,  Vol.  i.  p.  303 :  Lardner^s  Credibility,  Vol.  ii. 
p.  273. 

—  fjye/Aow]  Joseph.  Ant.  xviii.  3,  1,  XIiXaTov  Se  6  t^ 
*IouSala£  fjye^v.  Pilate  was,  properly  speaking,  no  more  than 
procurator  of  Judea :  Joseph.  B.  J.  11.  9,  2,  ir€fx<f)0€h  ^  ec( 
'lovocdav  eirlrpoiroi  viro  Tifiepiov  TliKaTOi,  Tac.  Ann.  xv.  4i, 
Christus  Tiberio  imperante,  per  Pontium  Pilatum  procuratorem 
supplicio  aiFectus  est.  He  was  called  governor,  because  this 
name  was  better  known,  and  that  besides  Pilate  discharged 
all  the  functions  of  a  governor,  viz.  in  taking  cognizance  of 
criminal  causes.  For  the  nation  of  the  Jews  being  always 
suspected  of  a  rebelKous  di^x>sition  against  the  Roman  authority, 
and  the  president  of  Syria  who  had  the  power  of  the  sword 
being  forced  to  attend  upon  the  other  parts  of  his  province, 
the  procurator  of  Judsea  was  furnished  with  the  power  of  Ufe 
and  death,  and  administered  all  the  functions  of  the  president. 
We  learn  from  Josephus,  Ant.  xviii.  1,  1,  that  Coponius  was 
the  first  sent  with  this  power,  Kwitwvkk  re  avT^  (Sdl.  Quirinio) 
avyKaTaTrefJLireTai,  Tay ixaros  twv  ittwcow,  tiytiaofieifoi  'Iou&it«r 
Tp  iwi  iraaiif  el^ovaiq.  And  B.  J.  if.  8,  1,  t^  de  *Apj^€\do9 
J(wpa^  els  kirap^iav  irepiypafpeicrf^f  eirirpoiro^  riv,  iiririic^  irctpa 
Pw/JLoloi^  To^ew^y  KwTToivto^  ircfiTreraij  M^X/^  '^^^  tCT^civeiw  Xa)3»r 
irapa  tou   Kaicrapos  ej^ouaiav. 

From  the  History  of  the  Acts  it  appears  that  the  Roman 
governors  of  Judea  resided  chiefly  at  Caesarea,  and  that  there 
was  only  an  inferior  officer  in  Jerusalem,  with  a  single  legion 
to  keep  the  peace  of  the  city.  At  the  great  festivals  however 
they  came  up  tb  prevent  or  suppress  tumults,  and  to  administer 
justice;  for  the  governors  of  provinces  frequently  visited  the 
principal  towns  on  this  latter  account.  Accordingly  (Jc^n  xviii. 
99)  we  find  that  Pilate  was  wont  to  give  judgment  at  the  pass- 
ever:  "Ye. have  a  custom  that  I  should,'^  &c. 
'  8»  Tore]  May  be  taken  in  some  latitude  to  introduce  the 
Vaeiition  of  an  occurrence  which  ha{q)ened  about  that  tme^ 
'hedier  a  little  before  or  after,   and  need  not  be   interpreted 


CHAPTER  XXVII.  537 

with  so  much  rigour  as  to  determine  it  to  be  an  assertion  of  ob* 
servinfl;  the  exactest  order  in  all  circumstances. 

—  lovSa^  o  irapaiSi^v^ll  It  has  been  thought  not  improbable, 
that  Judas  when  he  betrayed  Christ,  might  have  imagined,  as 
the  disciples  did,  and  as  the  Jews  thought  of  their  Messiah, 
that  he  woidd  not  have  died,  but  either  would  have  conveyed 
himself  out  of  the  soldiers^  hands,  as  he  did  from  the  multitude 
when  they  sought  to  stone  him,  or  cast  him  down  a  precipice ; 
or  by  some  other  miraculous  way  would  have  preserved  himself : 
and  of  this  opinion,  says  Theophylact,  some  of  the  Fathers 
were.  But  Bp.  Porteus  thinks  it  the  more  probable,  that  all 
he  thought  of  was  pure  gain ;  and  his  only  object  was  how  to 
obtain  a  sum  of  money  which,  whatever  might  be  the  cons^ 
quences,  he  was  determined  to  have.     See  Lect.  xxii.  p.  268. 

—  a«(j'Tpe>//e]  Reddere  voluit ;  i.  e.  €7re(rr/9€>/^e,  as  Judg.  xi. 
13.     It  is  here  used  transitively. 

4.  aOwop^  Hesych.  adonx,  dvcuriiK.  1  Mace.  i.  37*  Dem. 
nep.  aT€(f>,  ov  d  eyw  fiiv  adoMX,  dirdai — itrravOa  awifvTriKaf. 
Themist.  Or.  xv.  de  Reg.  Virt.  ad  Theodos.  p.  191,  dXka  roi^ 
ye  Opels  Kat  rovs  laivas,  tI  tovs  aOniovsj  o  ourroi  ev  toij  Trpdroi^ 
iweiropeveTo,     See  ver.  24. 

^—  aJfia  dOHov^  Used  to  signify  an  innocent  person.  Deut. 
xxvii.  25.  irard^ai  "^vx^^  aifiaros  dQwou.  Ps.  xciii.  21,  koI 
alfia  dOwov  Kara^ucdaovTai,  So  also  1  Sam.  xix.  5.  Fhilo  de 
Victim,  p.  839,  ovt  •  aiimaTOi  dOwou  wpoaiiyffairro. 

— —  Tf  irpo9  ifM^^l  Sub.  dvfjKoyf  Mich,  in  Bos.  £11.  Gr.  p.  21. 
Polyb.  Kara  Se  to  irapov  ov  vojuliI^owtiv  elvai  tovto  to  irpay^a 
wpos    ai/Toi/y.      And  eav  ^iti  irpo%  auTovs  fiyUvrcu. 

—  (TV  o>//6i]  Fut.  for  imper.  Common  form  aol  fieXirw^ 
s.  /leXiycref .  Josephus  has  ri  /uteXXcff,  w  Tvpavve ;  au  o\l/€i  tc 
iroteiv   irpoaipri, 

5.  T^  vaip]  In  that  part  of  the  temple  where  the  Sanhedrim 
was  assembled. 

—  dwfjy^aro'l    2  Sam.  xvii.  23,  dwrfXOet^ kqI  diniy^aro, 

Arrian.  Epictet.  i.  2,  to  ^  dirdyj^a(r6ai  ovk  €<ttiv  d\6ptiTo¥. 
''Ora^  yovv  fiaOn  tij  oti  evXoyoPy  awekOtav  airfiy^oTo.  Ter. 
Andr.  i.  5,  21,  Id  mihi  visus  est  dicere,  Abi  cito  et  suspends 
te.     Plaut.  Poenul.  i.  2,  96,  Abi  domum  ac  suspende  te. 

St.  Peter  seems  to  give  a  different  account  in  Acts  i.  18,' 
*^  Falling  headlong  he  burst  asunder  in  the  midst,  and  all  his 
bowels  gushed  out.''"  And  the  usual  mode  of  reconciling  the 
passages  is  by  supposing  that  when  Judas  hanged  himself] 
cither  the  object  from  which  he  was  suspended  gave  w^y. 


536  ST.  MATTHEW. 

fonn  of  process.  In  sh<nt,  he'  describes  him  as  a  man  that 
exercised  an  excessive  cruelty,  during  the  whole  time  of  his 
government,  from  which  he  was  deposed  by  ViteUius  the  pro- 
consul of  Syria,  and  sent  to  Rome  to  give  an  account  of  his 
conduct  to  the  Emperor.  But  though  Tiberius  died  befwe 
Pilate  arrived  at  Rome,  yet  his  successor  Caligula  banished 
him  to  Vienne  in  Gaid,  where  he  was  reduced  to  such  extremity 
that  he  killed  himself  with  his  own  hands.  See  also  Pearson 
on  the  Creed,  Vol.  i.  p.  303:  Lardner^s  Credibility,  Vol.  ii. 
p.  273. 

—  tjye/AOvi]  Joseph.  Ant.  xviii.  3,  1,  ILXarov  Si  6  r^ 
*Iou^la£  riyeyMv.  Pilate  was,  properly  speaking,  no  more  than 
procurator  of  Judea :  Joseph.  B.  J.  11.  9,  2,  TrefnipOels  ii  els 
'lovocdav  etrlrpoiroi  iJiro  Ti^piov  XIiXaTo;.  Tac.  Ann.  xv.  44, 
Christus  Tiberio  imperante,  per  Pontium  Pilatum  procuratorem 
supplicio  aiFectus  est.  He  was  called  governor,  because  this 
name  was  better  known,  and  that  besides  Pilate  discharged 
all  the  functions  of  a  governor,  viz.  in  taking  cognizance  of 
criminal  causes.  For  the  nation  of  the  Jews  being  always 
suspected  of  a  rebellious  disposition  against  the  Roman  authority, 
and  the  president  of  Syria  who  had  the  power  of  the  sword 
being  forced  to  attend  upon  the  other  parts  of  his  province, 
the  procurator  of  Judsea  was  furnished  with  the  power  of  life 
and  death,  and  administered  all  the  functions  of  the  president. 
We  learn  frcnn  Josephus,  Ant.  xviii.  1,  1,  that  Coponius  was 
the  first  sent  with  this  power,  Kwrrdvio^  re  avr^  (Sdl.  Quirinio) 
avyKaTairefiTreTai,  Tayfjiaros  twv  \inrianf,riyria'6fi€viK*lavSaim¥ 
Tfj  (BttJ  Traaiv  ej^ovaiq.  And  B.  J.  if.  8,  1,  t^  oe  *Apj^e\dw 
jftt'pa?  €ts  €7rap')(iav  Trcpiypatpelatf^j  eirirpoTTo^  riy,  iiririicii^  irapa 
P(»/uaioi9  TOj^ect^v,  KcdttcJi/iov  'nep.ireraij  IJ^^XP^  '^^  tcreiveiw  \a^9 
irapa  tov   Kalaapoi  ej^ovatav. 

FrcHU  the  History  of  the  Acts  it  appears  that  the  Roman 
governors  of  Judea  resided  chiefly  at  Cssarea,  and  that  there 
was  only  an  inferior  officer  in  Jerusalem,  with  a  single  legioD 
to  keep  the  peace  of  the  city.  At  the  great  festivals  however 
they  came  up  tb  prevent  or  suppress  tumults,  and  to  administer 
justice;  for  the  governors  of  provinces  frequently  visited  the 
principal  towns  on  this  latter  account.  Accordingly  (John  xviii. 
39)  we  find  that  Pilate  was  wont  to  give  judgment  at  the  pass^ 
over:  "Ye  have  a  custom  that  I  should,"*^  &c. 

3.  Tore]  May  be  taken  in  some  latitude  to  introduce  the 
mention  of  an  occurrence  which  ha{q)ened  about  that  tme^ 
whether  a  little  before  or  after,   and  need  not   be   interpreted 


CHAPTER  XXVII.  537 

with  so  much  rigour  as  to  determine  it  to  be  an  assertion  of  ob* 
serving  the  exactest  order  in  all  circumstances. 

—  *loviai  6  irapc^i^w]  It  has  been  thought  not  improbable, 
that  Judas  when  he  betrayed  Christ,  might  have  imagined,  as 
the  disciples  did,  and  as  the  Jews  thought  of  their  Messiah, 
that  he  would  not  have  died,  but  either  would  have  conveyed 
himself  out  of  the  soldiers^  hands,  as  he  did  from  the  multitude 
when  they  sought  to  stone  him,  or  cast  him  down  a  precipice ; 
or  by  some  other  miraculous  way  would  have  preserved  himself: 
and  of  this  opinion,  says  Theophylact,  some  of  the  Fathers 
were.  But  Bp.  Porteus  thinks  it  the  more  probable,  that  all 
he  thought  of  was  pure  gain ;  and  his  only  object  was  how  to 
obtain  a  sum  of  money  which,  whatever  might  be  the  conse- 
quences, he  was  determined  to  have.     See  Lect.  xxii.  p.  268. 

—  a7re<7Tpe>//e]  Reddere  voluit ;  i.  e.  kiricrp^^ej  as  Judg.  xi. 
13.     It  is  here  used  transitively. 

4.  adwop]  Hesych.  adHoi^  cufcuruK*  1  Mace.  i.  37*  Dem. 
trep.  <rT€(f>.  ov  d  eyw  fiiv  oSwo^y  airdai — ivravOa  awifvTPiKa^, 
Themist.  Or.  xv.  de  Reg.  Virt.  ad  Theodos.  p.  191,  dXkd  roit 
ye  opei^  Kai  roi/f  Kvva^,  ti  toi/s  aOtiov^y  o  oi<rroi  €v  rols  itfMTQi^ 
iweiropevero.     See  ver.  24. 

^ —  alfia  dBHov]  Used  to  signify  an  innocent  person.  Deut. 
xxvii.  25.  irard^ai  ^/^i/^'^v  atfiaroi  aOwou.  Ps.  xciii.  21,  khI 
alfia  dOwov  KaTaSucdaovrai.  So  also  1  Sam.  xix.  5.  Philo  de 
Victim,  p.  839,  ovt  *  aiMOTOi  a0wov  irpoati'^avTo. 

—  Ti  irpo^  ^M^^l  Sub.  cuftiKovj  Mich,  in  Bos.  Ell.  Gr.  p.  21. 
Polyb.  Kard  Se  to  irapov  ou  vojulS^owtiv  etvcu  tovto  to  irpayjua 
irpo^    ai/Toi/y.      And  eav  fxtj  irpo%  avTov^  ^ywwTcu. 

—  au  oyf/ei]  Fut.  for  imper.  Common  form  aoi  fieXeTw, 
8.  fieXiicei.  Josephus  has  ti  fiiXKei^,  to  Tvpavvci  au  oyl/et  ti 
wotelv   irpoaiprj, 

5.  T(f)  vatp]  In  that  part  of  the  temple  where  the  Sanhedrim 
was  assembled. 

—  diniy^aTo]    2  Sam.  xvii.  23,  dwUXOey koI  aTriJ^faro. 

Arrian.  Epictet.  i.  2,  to  ^  dirdyl^aaOai  ovk  eaTiv  d'jfoptiTQp. 
''Otof  yovv  juLoOn  Tij  oTi  evXoyoifj  aweXOtav  awtiy^oTo.  Ter. 
Andr.  i.  5,  21,  Id  mihi  visus  est  dicere,  Abi  cito  et  suspends 
te.     Plant.  Poenul.  i.  2,  96,  Abi  domum  ac  suspende  te. 

St.  Peter  seems  to  give  a  different  account  in  Acts  i.  18,' 
*^  Falling  headlong  he  burst  asunder  in  the  midst,  and  all  his 
bowels  gushed  out."^  And  the  usual  mode  of  reconciling  the 
passages  is  by  supposing  that  when  Judas  hanged  himself, 
cither  the  object  from  which  he  was  suspended  gave  way,   or 


538  ST.   MATTHEW. 

that  whatever  he  hanged  himself  with,  opening,  he  fell  down 
headlong  and  dashed  himself  to  pieces  so  that  his  bpwels  gushed 
out.  St.  Peter'*8  phrase  eKwcfiae  fieaoi  favours  this  supposition, 
for  Xfficew  signifies  properly  lacero  cum  strepitu,  and  so  may 
imply  that  Judas  burst  asunder  by  falling  from  a  height. 
6.  ap^iLepeis]    The  members  of  the  Sanhedrim. 

—  ouK  ej^eari]  By  an  argument  drawn  firom  Deut.  xxiii.  18, 
they  drew  this  inference,  because  it  contained  the  treasure  con- 
secrated to  God.  Such  an  offering  would  have  been  as  mudi 
an  abomination  to  the  Lord,  as  the  hire  of  a  harlot  or  the  price 
of  a  dog. 

—  Kopfiavap]  Properly  a  Syriac  word,  signif3dng  gift.  St 
Mark,  vii.  11,  explains  Kopfiav  by  Swpov.  Josephus,  B.  J.  ii. 
9,  4,  Tov  \ep6v  BrjaavpoVf  KoXelrai  Se  Kopfiava^.  Theophylact  in 
loc.  KopfiavtL¥  eXeyov  top  ev  r^  lep^  OijaavpoVf  ei^  ov  eficiXXov 
TO,  7rpoa(f>€p6iuL€va  Ttp  6e^  odpa.  Here  it  means  the  chests  in 
the  court  of  the  women,  where  the  gifts  that  were  set  apart 
for  the  service  of  the  temple  and  other  pious  uses,  were  laid; 
2  Kings  xii.  10:  Mark  xii.  41,  42.  Hence  Michaelis  says.  Forte 
eiy  Tov  TOTTov  Kopfiavav^  Bos.  Ell.  Gr.  p.  276. 

—  ''■*A")J  Plato,  de  Rep.  2,  Ttjv  ti/jli^p  TauTffv  fiiaOoy  ko- 
\ovvT€^.     Juv.  XIV.  164,  Merces  hsec  sanguinis  atque  laboris. 

7-  (Tv/mfiovXiov  Se  XajSoKxev]  This  did  not  perhaps  take  place 
immediately,  but  is  introduced  here  in  consequence  of  its  rela- 
tion to  Judas^s  treachery. 

—  eJs  Taip^y]  Herod,  ii.  136,  Ta<j>ij^  Kvpija'ai  €v  xy  iraTptitj^ 
Ta(f>(i>, 

—  Toi^  f €1/019]  Those  Jews  that  were  not  inhabitants  of 
Jerusalem,  or  proselytes;  and  even  heathens,  of  whom  there 
were  considerable  numbers  in  Jerusalem,  airtjWoTpifofievoi  t^ 
iroXiTclai  TOV  'lapai^Xy  Kal  ^evoi  twv  oiaOriKwv  t^s  cirayyeXia^  I 
though  Grotius  thinks  the  priests  would  have  no  concern  or 
regard  for  the  latter. 

8.  aypoi  aijuLaToi\  In  the  Syriac,  Aceldama,  Acts  i.  19. 
Because  it  was  bought  with  the  money  which  Judas  received 
for  betraying  his  master.  '  Some  antient  authors  have  even  sup- 
posed that  this  was  the  place  where  Judas  hanged  himself  and 
was  buried.  Jerome,  who  had  been  on  the  place,  tells  us,  that 
they  shewed  still  this  field  in  his  time,  that  it  lay  south  of 
Mount  Sion,  and  that  they  buried  there  the  poorest  and  meanest 
of  the  people. 

—  €0)9  r^s  cr^fiepov]  Sub.  i^^epas.  Antoninus  Liber.  Metam. 
23,  XeycTai  oc  6  towo^  irap  ooevovrwv  cL')(pi  vvv  CKoirta  fioTrov. 


CHAPTER  XXVII.  539 

Wassenbergh  thinks  these  words  were  added  after  St.  Matthew^s 
time. 

9.  ^icc  'lepe/Aioi;]  The  words  are  not  found  in  the  prophecy 
of  Jeremiah,  but  some  similar  to  them  are  found  in  Zachariah, 
xi.  13.  One  MS.  and  one  version  have  £ia  2xi\afiov.  But 
others  have  simply  £ia  rov  wpofpfiToVf  and  no  name  occurs  in 
the  Syriac.  And  St.  Matthew  frequently  omits  the  name  of 
the  prophet  in  his  quotations :  i.  22 :  ii.  5,  15 :  xiii.  35 :  xxi.  4. 
Augustin.  de  Consens.  Evang.  iii.  7»  tells  us  Primo  noverint, 
non  omnes  codices  Evangeliorum  habere,  quod  per  Jeremiam 
dictum  sit,  sed  tanturomodo  per  Prophetam.  Possumus  ergo 
dicere,  hie  potius  Codicibus  esse  credendum  qui  Jeremise  nomen 
non  habent.  But  then  he  tells  us  he  durst  not  depend  upon 
this  answer,  because  most  of  the  Latin  and  Greek  copies  had 
the  word  'Icpe/mioi;;  and  it  is  not  to  be  thought  they  would 
put  in  a  word  to  make  the  Scripture  faulty.  We  know  also 
that  all  the  earliest  ecclesiastical  writers  read  as  we  do  in  the 
common  editions.     Valckenaer  (Schol.  Luk.  p.  82)    after  Beza 

thinks  the  name  having  been  written  Zptovy  might   easily   by 

a  transcriber  be  changed  into  Ipiovj  whence  'lepc/uilov.  But 
Wetstein  assures  us  (Proleg.  in  N.  T.  p.  3)  no  such  abbreviation 
is  to  be  found ;  lUud  testarf  possum,  talia  compendia  ne  quidem 
j unions  asvi  codice  ullo,  nedum  in  vetustioribus  repertum  iri. 
Lightfoot  supposes  the  prophecy  of  Jeremiah  was  placed  first 
in  the  volume,  and  so  gave  a  title  to  it,  as  we  find  the  Psalms 
used  for  the  Hagiographa,  Luke  xxiv.  44.  This  was  Carpzov's 
opinion ;  and  this  Bp.  Blomfield  (Sermon  on  Jewish  Tradition, 
&c.  p.  40)  thinks  the  best  account :  but  as  there  are  no  other 
words  of  other  prophets  cited  thus  in  the  whole  New  Testament, 
it  is  hard  to  believe  them  so  cited  here.  Jerom.  in  loc.  expressly 
affirms  that  he  had  read  these  words  in  an  Apocryphal  Book 
of  Jeremiah :  Legi  nuper  in  quodam  Hebraico  volumine,  quod 
Nazarenae  sectae  Hebrseus  mihi  obtulit,  Hieremiae  Apocryphum, 
in  quo  hsec  ad  verbum  scripta  reperi ;  sed  tamen  mihi  videtur 
magis  de  Zacharia  sumptum  testimonium.  We  find  also  in 
2  Mace.  ii.  1 — ^9,  many  words  spoken  by  the  Prophet  Jeremy, 
wliich  are  not  in  the  book  of  his  prophecy;  whence  it  has 
been  imagined  that  these  words  also  have  been  spoken  by  him, 
and  kept  in  memory,  or  in  some  writing  till  the  time  of  Zacha- 
riah :  and  it  is  observed,  that  he  is  fond  of  using  the  words  of 
Jeremiah :  comp.  Zach.  i.  4  with  Jer.  xviii.  11 :  and  Zach.  iii.  8 
with  Jer.  xxiii.  5.     Hence   the  Jews   used   to   say  the  spirit  of 


540  ST.   MATTHEW. 

Jeremy  was  in  Zachary,  and  so  both  made  but  one  prophet: 
and  Bp.  Kidder  and  Mede  (p.  833)  think  it  highly  probable 
that  Jeremiah  wrote  the  ninth,  tenth,  and  eleventh  chapters  of 
Zachariah,  in  the  last  of  which  these  words  are.  See  also 
AUix^s  Judgment  of  the  antioit  church  against  the  Unitarians, 
p.  19.  Euseb.  D.  X.  4,  iwurnicei^^  eiret  /uuy  toSto  ^p€Tai  ev 
TTi  Tod  lepefjLtov  irpotptjreiqif  eire  ^ti  uwovoeiv  ireftitipijaBcu  avra 
€^  avriji  jcara  Tipa  pa^iovpyiavy  17  Kal  atpaXfia  ypai/UKov 
yeyovevai  t£v  a^eXearepov  to.  tiwi;  lepwv  evayyeXiwy  avriypaipa 
ireiroitifj^ivitiv,  a<j>aX€itTa^  rivo^y   koi  avri  fiev  TdiycLplov  'lepe/nUuf 

—  iXafiov]  May  be  either  the  first  person  singular  or  the 
third  person  plural.  The  latter  supposition  has  been  adopted 
by  the  Vulg.  and  the  majority  of  translations:  the  former  by 
the  Syr.  and  Pers.  versions,  who  seem  to  have  read  iSwxa. 

—  TtJV  Tl/JLtJV  Tod  T€TI/liJ7)U6yOI/]      ScC  p.  510. 

—  diro  TWF  vlwp  'lapatfX]  ScU.  riycy.  xxiii.  34:  Mark  vi.  43: 
Luke  xxi.  16:  Acts  xxi.  16.    Pasore  thinks  airo  t£v  vtwv 'lapatiX 

should  be  referred   to  eXafiov,  and  ti^v  Tt/Ativ cTififja'avTo 

be  included  in  a  parenthesis.  The  words  in  the  parenthesis 
may  be  considered  as  the  words  of  the  Evangelist  himself,  to 
which  he  was  naturally  led  by  those  of  the  prophet. 

—  iri/jLtjaavTo^    Philo.  de  Vict.  p.  846,  twv  l^wwy  Ta  irpwro- 

TOKa Ta  €K  Twv  fAfi  KaSapwif  Kaff  a^iav  Tt/mriaafAevoi.     The 

Syriac  seems  to  have  read  i/rfMijcayro,  set  at  nought. 

—  KaSa]    Kaff  a  prffAaraj  Schoetgen.  in  Bos.  Ell.  6r.  p.  244. 

11.  eartf  e/jLirpoaOevj  &c.]  It  was  the  custom  for  the  judge 
to  sit,  and  those  who  were  judged  to  stand,  especially  whilst 
witness  was  given  against  them.  The  Rabbins  observe  that  the 
witnesses  in  giving  their  testimony  should  always  stand. 

—  (TV  el  6  fiaaiXeu^,  &c.]  It  appears  from  Luke  xxiii.  2, 
that  the  Jews  had  accused  Jesus  of  making  himself  a  king. 
Coming  before  Pilate  they  said  nothing  of  his  pretend^ 
Jblasphemy,  his  destruction  of  the  temple,  or  violation  of  the 
law  of  Moses,  because  they  were  questions  that  the  governor 
they  knew  would  not  concern  himself  with ;  and  therefore  they 
forged  such  accusations  against  him  as  they  thought  might 
make  him  odious  and  suspected  to  the  Roman  government, 
and  oblige  Pilate  to  be  severe  against  him. 

— •  av  Xe'yciy]    See  xxvi.  64. 

12.  ev  T(p  KaTtjyopelaOai]  i.  e.  ore  Karrjr/opeiTo. 

—  ovSev  dircKpivaTo^    Thinking  it  sufficient  to  have  plainly 


CHAPTER   XXVII.  541 

told  Pilate  that  he  is  the  King  of  the  Jews^  i.  e.  the  Christ, 
and  of  having  informed  him  of  the  nature  of  his  kingdom,  by 
saying  that  it  is  not  of  this  world,  John  xviii.  36. 

14.  pijfAa]    res.     See  p.  87- 

— -  ware]  Concerning  the  ellipsis  of  ourcoi  when  ware  is 
thus  used,  see  Hoogeveen,  Doctr.  Fart.  c.  lvii.  Sect.  15.  §  21. 

15.  Kara  ce  iofyr^v^  i.  q.  Kaff  iKoartjv  ioprrjv^  at  each 
passover;  called  eopn;,  see  John  xviii.  39.  Middleton,  Gr. 
Art.  p.  262.  No  such  release  was  made  by  the  governor  at  the 
other  festivals  of  the  Jews,  but  at  this  only.  At  the  others 
it  was  the  custom  to  punish  offenders.     See  xxvi.  5. 

Different  opinions  have  been  formed  as  to  the  origin  of  this 
releasing  a  prisoner,  whether  it  was  Jewish  or  Gentile.  Some 
suppose  it  to  have  been  an  old  custom  of  the  Jews  in  re- 
membrance of  their  deliverance  from  Egyptian  bondage,  and 
preserved  afterwards  by  Augustus  and  his  successors  when  Jud«ea 
was  reduced  to  a  Roman  province.  Others  attribute  it  to  the 
Romans,  who  on  the  Lectistemia  released  prisoners;  and  that 
this  favour  was  granted  by  Augustus  to  the  Jews.  But  it 
may  be  observed,  that  at  the  Lectistemia  not  one,  but  all 
prisoners  were  liberated  from  their  bonds  during  the  festival, 
as  appears  from  Livy^s  account,  v.  13,  of  the  first,  ▲.  u.  c.  355, 
Et  cum  inimicis  quoque  benign^  ac  comiter  sermones  habiti, 
jurgiis  ac  litibus  temperatum,  vinctis  quoque  dempta  in  eos 
dies  vincula.  Hence  an  opinion  has  arisen,  that  the  custom 
sprung  up  when  Palestine  became  subject  to  the  kjngs  of  Syria, 
and  was  continued  by  the  Romans,  who  would  not  interfere 
with  the  established  usage.  Whatever  may  have  been  the 
origin,  it  seems  contrary  to  the  stem  inflexibility  of  the  Mosaic 
law,  which  was  ^co^iV  otKrip/mmf^  and  under  which  neither  king. 
Sanhedrim,  nor  people  had  the  power  of  pardoning.  This 
deviation  may  be  considered  as  a  proof  how  much  the  Levitical 
institutions  had  been  relaxed  from  their  original  severity. 

15.  eictfdcc]  John  xviii.  39,  eari  oe  awjiOeia  ufuy^  &c. 

16.  eiriaTifiov]  This  word  is  used  both  in  a  good  and  bad 
sense;  here  famosus,  infamis,  as  Joseph.  Ant.  v.  7>  I9  01  &a  TXSf^ 
0O9  aSiKfinaTtov  tfcav  iiriatifAOi'  Thus  Cic.  in  Verr.  iii.  quibus 
ipse  insignes  injurias  fecerit.  Pro  Rabir.  9,  hominem  omnibus 
insignem  notis  turpitudiois.  De  petit.  Consul.  3,  qui  nequa^ 
quam  sunt  tam  genere  insignes,  quam  vitiis  nobiles. 

—  Bapafifiav]  A  name  which  frequently  occurs  in  the 
Rabbinical  writings.. 

In  a  few  MSS.  and  versions  there  is  the  reading  'If^ovv  be- 


542  »T.   MATTHEW. 

fore  Hapa^fiav  in  this  and  the  following  verse ;  which  Griesbach 
thus  accounts  for,  Festinans  librarius  postquam  ver.  17-  trans- 
cripserat  verba  Tiva  OeXere  aTroXvarw  vfilv;  nimis  praecipitanter 
arripuit  sequens  nomen  'Itjaovvy  neglecto  interjacente  Ba^/3- 
/3ay  ^9  statim  antem  animadverso  errore,  hunc  corrigere  ita 
instituit,  ut  more  librariis  solenni  minutissimis  punctulis  supeme 
appositis  *lffaovv  jugularet,  ac  mox  pergeret  Bapaft(3ap  ^  'h^ovv 
Toy  \ey6/uL€voy  XpiaroV'  Jam  fac,  ex  isto  exemplo  alium  libra- 
rium  minus  attentum  aut  hebetioribus  utentem  oculis,  confecisse 
apographum,  et  hujus  oculorum  aciem  efFugisse  tenuissima  ilia 
ac  detrita  fbrtasse  puncta;  nonne  sic  enasci  necessario  debuit 
lectio  'lijaoSv  Rapafi(iav  fj  'lijaovv  tov  \ey6fxevov  Xpurrov; 
qua  fortuito  casu  exorta  in  ver.  17*  fieri,  non  potuit  quin  mox 
versu  etiam  16.  'Itfaovv  ante  Bapafifiav  intercalaretur.  Firmat 
banc,  conjecturam  quodammodo  Latinus  textus,  Origenis  com- 
mentario  praemissus,  qui  quidem  ver.  17*  Jesum  Barabbam, 
ver.  autem  16,  simpliciter  qui  dicebatur  Barabbas,  exhibet 
Origen  on  this  passage  says.  In  multis  exemplaribus  non  con- 
tinetur,  quod  Barabbas  etiam  Jesus  dicebatur ;  et  forsitan  recte, 

ut  ne  nomen   Jesu   conveniat   alicui   iniquorum puto   quod 

in  haeresibus  tale  aliquid  superadditum  est  In  his  answer  to 
Celsus,  he  quotes  the  passage  without  'Ii/o'oi/i'. 

17«  elwey]  i.  q.  eweptiTfjo'ev  avroi/y. 

— ■  OeXcTC  axoXi/cro)]  Sub.  iva.  Mich,  in  Bos.  Ell.  Gr. 
p.  478. 

18.  auTow]  referred  to  'Itiaw^.     Coll.  Mark  xv.  10. 

19*  errl  tou  fiijfJLaTof\  Josephus  B.  J.  ii.  9)  3,  6  TliXdroi 
xaOiaa^  enl  (iijfiaTa^  ev   t^  /uLcydXif}  CTaoitp, 

—  i;  yvvi^  avTov]  Claudia  Procula.  In  the  time  of  Augus- 
tus the  provincial  magistrates  began  to  take  their  wives  with 
them:  and  under  Tiberius  the  custom  was  more  prevalent; 
though  a  proposal  was  made  to  prevent  it.  Tac.  Ann.  iii. 
33,  Severus  Caecina  censuit,  ne  quem  magistratum  cui  provincifl 
obvenisset,  uxor  comitaretur.  Paucorum  ha*c  assensu  audita, 
plures  obturbabant.     Sic  Cascinae  sententia  elusa  est. 

—  fjLfjS^if  €K.€ivfp^  Scil.  €<TTw*  Scc  viii.  29-  Have  nothing 
to  do  with  his  condemnation.  Mich,  says  Koivovy  Bos.  £1L  Gr. 
p.  135.     See  also  Glass.  Phil.  Sac.  p.  491. 

—  TToXXa  KOT  ovap^  &c.]  Appian.  B.  C.  ii.  p.  814,  i|  yvvii 
KaXTTovpvia  evvirviov  aifxaTi  iroXKw  Karappeofiivov  i^oi/aa,  jcarc- 
Kw\v€  /uiii  irpoeXdelv'  Val.  Max.  i.  7$  Audierat  enim  D.Jiilii 
patris  sui  uxorem  Calpumiam  nocte,  quamis  in  terris  ultiuuuii 
egit,  in  quietc  vidisse  multis  cum  confectum  vulneribus  in  suo 


CHAPTER  XXVII.  543 

sinu  jacentem,  somniique  atrocitate  vehementer  extcrritam  rogaifc 
non  destitisse,  ut  proxima  die  a  Curia  se  abstineret. 

21.  Tiva  flcXcTc]  i.  q.  Trorepov* 

—  diro  Ttov  Svo]  for  cKy  as  vii.  16.  He  had  asked  this  ques- 
tion before,  ver.  17)  and  repeated  it  now,  not  so  much  for  his 
own  information,  as  to  express  his  surprize  at  their  choice.  It 
seems  not  improbable  that  the  chief-priests  and  ciders  had  placed 
their  own  creatures  as  near  as  they  might  legally  approach  the 
door  of  the  judgment-hall,  that  they  might  obtain  ^e  release 
of  Barabbas,  and  secure  the  destruction  of  Jesus. 

22.  Ti  iroujco)  'Ii/croi/y]  See  Glass.  Phil.  Sac.  p.  269.  Sub. 
€19,  Mich,  in  Bos.  £11.  Gr.  p.  412.  lloielv  has  a  dat.  xviii.  35  : 
xxi.  36.  An  ace.  Deut.  iii.  21  :  Herod,  vii.  88.  Achill.  Tat.  vii. 
p.  419,  Kal  Ti  7re7roiijK€  to  cw/ia  ;  Polyaenus,  vi.  p.  491,  ei  tov^ 

ff>lXoVPTa9y  €<f>flf  Ko\cUT(OIUL€Vf  TOU9  flKTOVVTa^  tI  irocifO'o/uci' ; 

— -  oTavpwOii'riv]  Of  all  the  Roman  ways  of  execution  this 
was  the  most  ignominious,  and  did  so  properly  belong  to  slaves, 
that  when  servants  and  freemen  were  involved  alike  in  the  same 
crime,  they  were  very  careful  to  make  a  distinction  in  their 
death  according  to  their  condition.  See  Livy  iii.  18.  And 
crucifixion  is  expressed  by  servile  supplicium :  Tac.  Hist.  iv.  11, 
malam  potentiam  servili  supplicio  expiavit :  and  ii.  72,  sumptum 
de  eo  supplicium  in  servilem  modum.  For  the  form  of  a  cross 
and  the  primary  meaning  of  aravpoij  see  Pearson  on  the  Creed, 
Vol.  n.  p.  260. 

23.  tI  ydpj^  I^iog.  Laert.  vi.  1,  irpoi  rov  €iirovTa,  iroXXoc 
are  ciraivwaiy  ti  yap,  €<f>fff  kcucov  ireiroiiiKa ;  Arrian.  Diss.  Epict. 
III.  19,  TI  yap  €woiii<T€v  o  XiOoi ;  Xen.  Ki/p.  ttcuo*  v.  2,  27,  ti 
yapi  w  Twfipva^  ov  av  tcv  veaviarKov  toutou  KOTtfyopel^l  thus 
Cicero  begins  B.  iii.  Tusc.  Quaest.  Quidnam  esse,  Brute,  causae 
putem  ? 

24.  d7r€i/cx/raro]  Origen  says  he  did  this  according  to  the 
custom  of  the  Jews  (Hom.  xxxv.  in  Matt.)  ex  consuetudine  Ju- 
daica  volens  eos  de  Christi  innocentifi  non  solum  verbis  sed  facto 
instruere.  Thus  in  the  instance  of  unknown  murder  the  elders 
of  the  city  were  to  wash  their  hands  and  say.  Our  hands  have 
not  shed  this  blood  :  see  Deut.  xxi.  6,  7-  ^^  allusion  to  this, 
the  Psalmist  xxv.  6,  says  I  will  wash  mine  hands  in  innocency, 
i.  e.  in  testimony  of  mine  innocency.  Others  with  more  proba- 
bility think  that  Pilate  rather  did  this  according  to  the  custom 
of  the  Gentiles,  in  token  of  innocence ;  or  who  thought  to  purge 
themselves  from  blood  shed  by  them,  by  washing.  Thus  the 
Schol.  in  Sopli.  Ajax  663,  €&os  ffv  wdKaiolsy  ore  tj  <Pbpov  cufSpio- 


i 


544  ST.    MATTHEW. 

TTOV  fj  aWa^  aif>aydi  iiroiovv,  voaTi  aTrovi'jrTeiv  Tciy  jfcl^ww  cit 
KaOapaiv  rod  fjuda/JLaros .  And  Virg.  Mn.  u.  JlSy  Me  bello 
e  tanto  digressum  et  caede  recenti  Attrectare  nefas,  donee  me 
flumine  vivo  Abluero. 

-'-  dOwoi  airo  tov  alfiaTOi]  Here  airo  redundant  as  in 
2  Sam.  iii.  28,  a0w6^  ci/a*  ciiro  roiv  aifULarwif  Afievpfip-  The 
Greeks  would  use  ada)o9  rod  aqxaroi.  Among  the  old  Greeks 
aOwoi  has  the  signification  of  aj(flfxiOi,  Aristoph.  Nub.  1403: 
Menand.  Fragm.  p.  50,  dOwo^  €<f>vy€w:  but  among  the  later 
it  has  the  meaning  of  avalno^f  !•  q*  xaOapo^,  as  in  Acts  xx.  36 : 
Gen.  xxiv.  8,  41  :  Hist.  Susan.  46 :  Joseph.  Ant.  iv.  8,  27- 

There  are  two  ways  in  which  Pilate  is  said  to  have  given 
testimony  to  the  innocence  of  the  life,  and  the  reality  of  the 
death  of  Jesus  Christ.  First,  by  an  express  written  to  Tiberius, 
and  by  him  presented  to  the  senate :  and  also  by  records  written 
on  tables  of  all  things  of  moment  which  occurred  during  his 
government,  called  Acta  Filati;  and  in  which  was  given  a  par- 
ticular account  of  Christ.  To  these  memorials  the  primitiTe 
Christians  appealed  in  their  disputes  with  the  Gentiles,  as  to 
a  most  undoubted  testimony.  See  Fearson  on  the  Creed,  Vol.  i. 
p.  307.     Jones's  New  Method,  Vol.  11.  p.  404. 

25.  TO  atjuLU  avTod,  &c.]  Scil.  earw'  1  Kings  ii.  38,  to  atfui 
arov  earai  eVi  Ttjv  K€(f>aKfiv  arou  I  Deut.  xix.  10,  Sarat 
oifiaTi  €1/0^09*  Or  eXOerw,  as  xxiii.  35,  omu^  eXOij  €<^  iuaa 
irav  at/ua  Sucaiov.  Juvencus  Hist.  Evang.  iv.  623,  Nos,  nos 
cruor  iste  sequatur,  Et  genus  in  nostrum  soelus  hoc  et  culpa 
redundet. 

We  shall  be  answerable  for  it;  if  there  is  any  guilt  in  thii 
matter,  let  it  lie  upon  us  and  our  posterity.  An  imprecadoo, 
the  weight  of  which  fell  on  them  when  they  were  exposed  to 
the  liorrors  of  famine,  sedition,  assassination,  and  the  sword 
of  the  Romans;  Joseph.  B.  J.  11.  14,  9:  v.  11,  1:  and  lies 
heavy  on  the  nation  to  this  day.  It  was  peculiarly  illustrated 
in  the  severity  with  which  Titus,  merciful  as  he  naturally  was, 
treated  the  Jews  whom  he  took  during  the  siege  of  JerusaloD. 
Josephus  was  an  eye-witness,  and  tells  us  that  the  number  of 
those  crucified  was  so  great  that  there  was  not  room  for  the 
crosses  to  stand  by  each  other;  and  that  at  last  they  had  not 
wood  enough  to  make  crosses  of.  See  also  a  strong  correspond- 
ence traced  between  their  sin  and  punishment :  Newton  on  the 
Prophecies,  Vol.  11.  p.  354 :  and  Forteus,  Lect.  xxii.  p.  285. 

There  seems  to  have  been  a  similar  form  of  execration  pte- 
valent  at  Athens,  made  by  those  on  whose  testimony  others  were 


CHAPTER   XXVII.  643 

put  to  death,  to  devote  themselves  to  the  Divine  vengeance,  if 
the  person  so  condemned  were  not  really  guilty.  Thus  Demi 
a.  Aristocr.  wparrov  julcv  ^e^wfieiTai  kqt  6^aiXeia9  avTou  kal 
yevov^  Kal  oiKia^j  o  rii/d  aiTiwixevoi  tlfyycurOcu  tI  irolouTov. 
Aristoph.  Ran.  593,  aXX'  tjv  <re  tov  Xoikou  ttot  a0eXa>/uai 
ypovov  Ylpoppil^o^  ai;T09,  ij  yvvij^  Ta  iraiclay  Kokkxt  awoXoififiv. 
^sch.  de  fals.  leg.  p.  258,  tow  vikwvto^  t^  V'*/0V  e^opKi^eaOcu, 
•  ••••.  T  aXftOfj  Kal  Ta  Sucaia  yj/ij<f>i^e(T9ai  tZv  oiKaaTwv^  ocoi 
Triv  ^^001/  i^veyKav,  Kal  /xficiv  >|/€Soo9  elpffKivai'  ei  oe  fii^y 
i^toXfj  T€  avTov  elvai  iirap^aOai  xal  Tfjv  ouciav  avTov'  T019  ie 
cucaaral^  ev'^^eaOcu  iroXXa  Kal  arycSa  etvai* 

26.  <ppayeKK(i!><Tai\  Having  caused  to  be  scourged.  The 
word  is  of  Latin  origin,  corrupted  from  flagellare ;  i.  q.  /utacrrc- 
yovvy  XX.  19:  John  xix.  1.  £tymol.  (bpayyeXtp^  €k  tov  (bpay^ 
yeXioVf  o  (rfi/utaivet  aeipav  €k  cr)(olvov  irerrXeyfiivti^j  tj  KeKXijTcu 
fuiaTi^.  It  was  the  custom  of  the  Romans  to  scourge  the  crirhi- 
nals  whom  they  condemned  to  be  crucified.  Jerome  ad  loc. 
Sciendum  est  Romanis  Pilatum  legibus  ministrasse,  quibus  san- 
citum  est,  ut  qui  crucifigitur,  prius  flagellis  verberetur.     Livy 

XXXIII.  36,  Conjuratio  servorum Multi  oocisi,  multi  capti, 

alios  verberatos  cruci  affixit,  qui  principes  conjurationis  erant. 
VaL  Max.  i.  *J,  Servum  verberibus  multatum  sub  furca  ad  sup- 
plicium  egit.  Polyb.  i.  7*  12,  Kal  fiaaTiywaarre^  airavTos  /card 
TO  Trap  ai/Toi9  e0o9  eircXc/cKraK.  Thus  were  the  Jews  them- 
selves used,  who  caused  our  Saviour  to  be  scourged  and  crucified: 
Joseph.  B.  J.  V.  11,  1,  fiaanyov/uLevot  oe  Kal  irpofia<TaviS^6fk€voi 
TOV  OavaTov  iraaav  aiKiav  avecTavpwvTo.  Philo  in  Flacc.  T.  11. 
p.  527)  ificuTTiyoSvTo  Kal  fieTa  iraaa^  Ta^  aixias  otra^  edvvchtro 
ytftp^oi  TO,  (Tfli/uiaTa,  avTol^  ti  TeXevrala  xal  €<f>€Spoi  Ttfumpia 
trravpo^  ^v.  Some  have  entertained  an  opinion  that  when  Pilate 
ordered  the  scourging,  he  had  no  intention  of  crucifying  Jesus, 
but  did  it  rather  with  a  wish  to  excite  the  commiseration  of  thie 
Jews. 

37*  vpcuTtipiov]  A  Latin  word :  here  signifies  the  gover-> 
nor'^fi  palace.  It  had  formerly  been  the  palace  of  Herod;  in 
the  uj^)er  part  of  the  city,  from  which  was  a  passage  to  AA 
tower  Antonia  adjoining  the  temple.  Joseph.  Ant.  xv.  9y  3:' 
B*  J.  I.  21,  1  :  V.  4,  3.  Whenever  the  Roman  •  Procurators, 
idioae  usual  residence  was  Caesarea,  were  at  Jerusalem,  they 
fixed  upan^thi$'as  their  abode :  whence  JoBephus  B.  J.  11.  14,  8, 
tells  ihi  of  the  Procurator  FkA-ua,  iv  Tocy  'H/cx^t/  (iatnX^ioS 
avXi^erai:  and  Phiki  caU»it  Ttju  oiititnf  twp  iiriTpomov,     The 

Mm 


546  ST.    MATTHEW* 

tribunal   was  without  the  praetorium  ver.  19>  as   at   Caesaret. 

Jcnephus.  Ant.  xviii.  3^  1^  'irapfjaap  €19  Kaurapeiav ovros 

eirt  TO  filiiuLa  ^kc,  to  oi  iy  r^  araiSup  KaT€<TKMV€urTOj  oirep  cewiK- 
mnrre  tov  i^pfip^vovTa  (rrpaTov. 

—  <nreipav\  Hesych.  cireTpa'  irXrjOos,  aTpaTevjua,  TayjuLora 
i|  cv^Tpo(f>ai*  Suidas  fnreipa'  ra^c;  crTpamwrua^.  Emiius 
uses  the  word  Spira  to  signify  a  number  of  men ;  spiras  l^ioni- 
bus  nexunt.  A  cohort  certainly  contained  a  greater  number 
of  soldiers  than  a  aweipa :  but  what  number  it  included  cannot 
with  certainty  be  determined*  There  were  five  cohorts  stationed 
at  Cffisarea,  and  one  at  Jerusalem,  which  last  was  increased  at 
the  pasaover.  Joseph.  B.  J.  11.  15,  6 :  v.  5,  8.  Here  is  meant 
that  detachment  from  the  body,  which  was  to  take  care  of  the 
execution. 

28.  Kai  €iciv(rayT€i9  &c.]  Philo  relates  a  story  of  the  people  of 
Alexandria  when  angry  with  Agrippa,  dressing  up  a  poor  insane 
man  in  a  similar  manner  to  ridicule  the  royalty  of  Agrippa,  owe- 
\airaPT€9  tov  affXiov  aypi  tov  yvfivcuriov,  Kal  (miaapT^  fieTew 
poify  iva  Kadop^o  Tcpos  iravTWVj  /3i;/3Xav  fiev  eipvy€arr€s  arn 
StaSiifjuaTOi  eiriTiOiaaiif  avTov  rp  K€<])a\^,  yaficuarpmrf 
a  TO  SlKKo  atHfio.  TTCpifiaWova i¥  avTi  yXa/mvoos,  dtn'l  ie 
aKifirrpou  fipor^y  t«  irainipov  TfLtJiML  Ttfi  €yj(a>piav  Koff  iMor 
kppiikkvov  iooii;  T19  apaoicoHTiv.  eirel  Si  wi  iv  OeaTpiKol^  fufitm 
TO  Trapaofifia  r^  (iaariXetas  aveiXi^^ei,  koI  SietceKoafAffTo  fk 
fiaaikiaf  vtiivlai  pajiiovs  iirl  twv  Afiwy  (bepovre^  aitrl  Xcyyff 
tpipwv  iKorepioOeif  eioT^KecaVf  fiiyjoifsMvoi  oopvi^opov^^  elff  Itc/kx 
wpocrieaavy  01  fiew  c^  aairaadfi^^oif  o\  oi  W9  ^iccuro/ieyoc,  0! 
^  tif  €VT€v^ofiev€>i  Trepl  koivHv  TrpaytxaTwv.  cTr  im  irepiearmrot 
iv  KVKXip  irXiiOov^,  ^^cc  /3oi7  n 9  aroiro^y  Mapiv  atroKoXovprmv. 

—  ir^pl^fiKav  airr^  ^Xo/ai;^]  Polyb.  iv.  4,  6,  ^  *r«9  ei  ire- 
piiOflKe  Tfiv  Kavciav  koI  ^Xa/uii/^a  tov  Aopi^')(Ov^  /uif  oTop  t  iaf 
SiayivwcrK€iw. 

—  yXa/iuSa  KOKKtvriy]  Some  think  the  soldiers  did  this  bj 
advice  of  the  Jews,  intending  by  this  purple  to  deride  Christ's 
pretence  of  being  their  Messiah ;  it  being  a  tradition  with  them, 
that  when  their  Messiah  comes,  he  shall  be  clothed  with  fine 
purple.  But  this  consultation  of  the  Jews  with  them  being 
mentioned  by  none  of  the  Evangelists,  it  is  probable  the  soldiers 
rather  did  it  in  derision  of  his  title  to  be  King  of  the  Jews. 
Pliny  H.N.  xxii.  10,  Coccum  imperatoriis  dicatum  paludamentis. 
Lamprid.  Alex.  Sever.  Hoc  solum  imperatorium  habens,  quod 
lacemam  coccineam  accipiebat.     Etym.  xXafnh  ^  to  trept^pet 


CHAPTER   XXVII.  547 

<Popod(Ti¥  o\  KtlpO<fH>pOi* 

What  is  here  caJled  ^^Xomv;  Kt^iacivfi  is  by  St.  Mark  xv.  17)  S0| 
called  irop<f)vpaf  and  by  St.  John  xix.  2^  i/uuiTcoy  irap<f>vpevy. 
But  irap<f>upovv  signifies  quod  insigniier  rubei^  and  the  two  words 
are  frequently  interchanged. 

29*  aT€<l>avov^  Intending  to  expose  his  pretended  royalty 
to  ridicule,  they  also  meant  to  add  cruelty  to  their  soom,  which 
especially  appeared  by  their  striking  him  on  the  head  when  this 
crown  was  put  on.  If  the  best  descriptions  of  the  eastern  thorns 
are  to  be  credited,  they  are  much  larger  than  any  known  in  these 
parts. 

— -  KoXofioy]     Soil.  eOfiKaV'     A  reed  instead  of  a  sceptre. 

—  yovu'ir€niaaPT€f'\  i.  q.  wpocKwifKrcafre^y  xvii.  14.  To  de« 
ride  and  to  mock  him,  they  addressed  themselves  to  him  as  the 
eastern  nations  were  wont  to  do  to  their  monarchs. 

—  yaipe  o  fiaciXevi]  A  common  Atticism  of  Nom.  for  Voc. 
So  also  Find.  Nem.  y,  133,  xalpe  0tXos,  6<y«J  to je  toi  w€fiira». 
See  Glass.  Phil.  Sac.  p.  70. 

Thus  they  formerly  used  to  salute  their  Emperors.  Martial 
XIV.  71 9  Hoc  didid  per  me  dicere  Caesar  ave.  Lamprid.  itt 
Alex.  Sev.     Salutabatur  nomine,  hoc  est,  ave  Alexander. 

31.  aw^ayov]  without  the  city.  Hesych.  iway &r0€ur  acr 
Bavarov  iXxeaOai:  in  which  sense  ducere  is  frequently  used. 
Demosth.  irepi  irapairpetrfi.  eirei^p  ^  ofioKorfcitnVf  airayeiv 
^tliwov  irpocfiKe.  Sueton.  .Calig.  27)  plenius  ad  supplidum 
duci.  Tiber.  57,  ad  mortem  duci.  FUn.  Ep.  ad  Traj.  x.  97> 
Interrogavi  ipsos  an  essent  Christiani?  Confitentes  iterum  ac 
tertio  interrogavi,  supplidum  minatus,  perseverantes  dud  jussi. 

32.  e^€pj(ojuLevoi  Se]  From  the  dty :  Romans  and  Jews  both 
punishing  criminals  without  the  walls.  See  Numb.  xv.  36 : 
1  Kings  XX.  13 :  Acts  vii.  68 :  Heb.  xiii.  12.  Flautus,  MiL 
Glor.  II.  4,  6,  Credo  ego  istos  exemplo  tibi  esse  eundum  acto- 
tum  extra  portam,  dispessis  manibus  patibulum  cum  habebis. 
Cicero  Verr.  v.  66,  Quid  enim  attinuit,  cum  Mamertini  more 
atque  instituto  suo,  crucem  fixissent  post  urbem  in  vi&  Pom- 
peiA,  &c. 

-—  av0pwiro¥  Kvpiivaiow\  Thus  Tac.  Hist.  i.  69,  Homines 
Germanos.  Livy  i.  32.  Hondnes  prisd  Latini.  Csesar  B.  6. 
hominibus  Grallis. 

Cyrene  was  a  city  of  that  part  of  Libya  which  was  called 
Cyrenaica  or  Fentapolitana ;  in  which  we  learn  from  Josephus, 

H  M  2 


548  ST.    MATTHEW. 

B.  J.  VII. 11,  1,  there  were  many  Jews.  Many  of  these  Jews  of 
Cyrene  dwelt  at  Jerusalem,  or  attended  at  the  feasts  :  and  they 
had  there  a  synagogue.     See  Acts  ii.  10 :  vi.  9. 

—  ovoyxLTi  ^yiwwi\  See  Mark  xv.  21.  Whether  this  SimoD 
was  a  Jew  or  Pagan,  is  a  que^on  that  has  been  disputed 
among  the  antients.  Several  Fathers  have  thought  that  he  was 
a  Gentile,  and  that  herein  he  was  a  type  of  that  idolatrous 
people  who  were  afterwards  to  be  called  to  the  profession  of 
the  Gospel,  and  to  carry  the  cross  after  Christ.  But  others 
from  his  name  rather  imagine  that  he  was  a  Jew,  and  that  be 
was  now  come  up  to  Jerusalem  at  the  time  of  the  passover. 

—  riyyapev(Tav\  See  v.  41,  p.  142.  It  was  the  custom  that 
he  that  was  crucified  should  bear  his  own  cross  to  the  place 
of  execution.  Artemidor.  u.  61,  o  yjeXKxav  avT^  (soil.  aTcufp^) 
'jrpoarjKova&cUj  trporepov  auTov  fiaara^ci*  So  our  Saviour  for 
some  time  did,  for  he  went  forth  fiacrdl^tvw  tov  aTavpov  avroi, 
John  xix.  17:  but  finding  it  too  burden^me  for  him  thej 
compel  Simon  to  bear  it  with  or  for  him ;  St.  Luke  oirurOew  roi 
*lfl<Tod*  Lipsius,  in  his  Treatise  de  Supplicio  Crucds,  says  that 
J^sus  only  carried  the  transverse  beam,  because  the  body  of 
the  cross  was  either  fixed  in  the  ground  before,  or  made  ready 
to  be  set  up  as  soon  as  the  prisoner  came.  Tatian  in  his  Har- 
mony understands  this  not  of  taking  off  the  cross  from  Jesus 
and  laying  it  upon  Simon  to  canry  it  after  him,  but  of  his 
helping  to  bear  it. 

33.  roXyoOa].  for  roXyoXOay  Euphonise  gratia.  It  is  a  Syriac 
word,  and  explained  by  the  following  words:  and  perhaps  so 
called  from  the  number  of  criminals  executed  and  buried  there. 
See  Wells^s  Geography. 

It  has  been  remarked  that  its  situation  is  to  the  west  of  Jeru- 
salem ;  and  that  the  blood  of  every  sacrifice  was  sprinkled  the 
last  time  towards  the  west,  and  that  the  scapegoat  looked 
towards  the  west  when  the  sins  of  the  whole  people  were  laid 
upon  it. 

—  oy]  Very  many  copies  have  o.  A  few  reject  Xc^i^ciw- 
Others  read  Xeyofievov  or  fieOepfuLfivevofiepov.  Griesbach  admits 
o  ecTTi  Xeyofievo^  Kpay'iov  ToVoy.  Wassenbergh  thinks  this  a  gloss, 
and  admitted  afterwards  into  the  text  from  the  margin. 

34.  0^09]  It  would  appear  from  a  comparison  of  the  Gospels 
that  three  potions  were  offered  to  our  Lord,  two  when  he  arrived 
at  Golgotha,  (comp.  Mark  xv.  23)  and  the  third  after  he  had 
been  some  time  on  the  cross.     The  first  draught,  vinegar  mingled 


CHAPTER   XXVIl.  549 

with  gall,  was  inoet  probably  offered  to  him  in.  malice,  and 
mockery  of  his  claim  to  royalty:  and  the  force  of  this  will 
better  appear  when  we  recollect  the  quality  of  the  wines  drank 
antiently  by  princes,  which  it  seems  were  of  the  sweet  sort. 
This  our  Lord  refusing  to  drink,  the  intoxicating  draught  which 
was  usual  on  such  occasions,  the  olvos  Karavvj^ews^  Ps.  lix.  3, 
was  then  presented:  but  as  he  declined  tasting,  the  third  the 
vinegar,  or  posca,  the  common  drink  of  the  Roman  soldiers  was 
offered :  this  was  placed  in  a  vessel  near  the  cross  for  their  ac- 
commodation. 

—  X^^^]  ^^^^  word  is  used  with  great  latitude  in  the 
Septuagint.  The  Hebrew  word  signifying  wormwood  is  twice 
so  rendered,  Prov.  v.  4 :  Lam.  iii.  15.  At  other  times  it  seems 
to  denote  any  bitter  or  poisonous  infusion  that  tasted  like  gall. 

35.  aTavpwaam-e^]  viz.  the  soldiers,  who  performed,  among 
the  Romans,  the  office  of  executioners,  not  only  in  the  camp, 
but  when  sentence  of  death  was  given  by  the  magistrates  in 
their  provinces.  Sueton.  Calig.  32.  Miles  decollandi  artifex 
quibuscunque  e  custodi&  caput  amputabat  Joseph.  Ant.  xix. 
1^  6,  ciaKovovfJLeOa  hopv^popoi  kcu  Stifuoi  KaOearffKores  dvrl  arpa^ 
TiwTW¥ iuLiaiv6fjL€voi  TO  Kuff  fffAcpav  oifAaTi  crtpayij^  jcai  (icurd" 

POV  Tff^  €K€IWU)V. 

—  ciefxeplcravTo  to,  iyuarca]  This  was  customary  among 
the  Romans,  to  divide  among  themselves  the  spoils  of  the  crimi- 
nals. 

—  /3aXXoirr69  Kkfipov]  The  Tunic  was  excepted  out  of  the 
division,  because  being  without  a  seam,  they  agreed  to  cast 
lots  for  it  by  itself,  John  xix.  23. 

The  words  from  KKvipov  to  /cX^/ooy  are  wanting  in  very  many 
MSS.,  in  which  the  most  valuable  are  included,  in  many 
versions  and  Greek  commentators.  As  it  was  a  practice  with 
some  transcribers  to  correct,,  and  as  they  imagined,  to  improve 
one  Gospel  by  another,  it  may  not  be  improbable  that  this 
clause  may  have  been  at  first  copied  from  St.  John  xix.  24. 

—  wa\     See  Glass.  Phil.  Sac.  p.  541. 

—  VTTO  Tov  irpofbtiTovj     David ;  Ps.  xxi.  18. 

36.  ertipovv]  Petron.  Sat.  p.  389,  Miles  qui  cruces  servabat, 
ne  quis  ad  sepulturam  corpora  detraherct.  Plut.  Cleom.  p.  823, 
Of  TO  awjuia  tov  KXeofxevou^  aveaTavpwixevov  7rapa(f^vkaTTovT€S. 
See  Lipsius  de  Cruce,  ii.  16. 

37.  aiTiai/]  i.  q.  €iriypa(l>tiv  Ttj^  alrW,  Mark  xv.  26.  What 
was  laid  to  his  charge:  as  was  usual  in  cases  of  any  extra- 
ordinary punishment,  and  was  commonly  in  black  characters. 


d 


550  fiT.    MATTHEW. 

ip  Xei/m/iaTc,  on  a  whittled  boanL  Sueton.  Calig.  38^  Pr»* 
cedente  titulo,  qui  causam  poenK  indicaret,  per  ccetus  epulantium 
drcumducitur.  Oyid.  Trist.  iii.  1,  47»  Cauia  superpositse  scripto 
testata  oorcmae,  sereaioa  cives  indicat  hujus  ope.  Dion.  Cass.  lit. 
89  Toy  iou\ow**.TO¥  wpo^vra  airov  Swi  re  r^  ayopat  Meatis 
furd  ypcLfi^drwv  njp  aiTlap  Tfjt  Oayarwaewf  avroS  ct^jovmrn, 
^yivTog,  Kal  /nera  ravra  ayaarravprnrcanxus*  The  Epistle 
of  the  Fraich  to  the  Christians  in  Asia  represents  the  inacf^ 
tion  of  the  martyr  Attains  in  a  table  irepia'xOds  mxXm  rtm 
dfi<])i9€ctTfH}V9  irivcucos  aurov  irpoayovro^  ev  tp  ewmyeypaam 
^Pw/ulcmttU  Ovto^  itrriv  '^ArroXov  o  XfiuxTUiifo^y  £u8ebw  EccL 
Hist.  II.  1. 

All  the  Evangelists  have  given  an  account  of  this  title,  but 
the  words  of  it  are  different  in  each,  which  may  seem  strange, 
considering  that  it  is  an  inscription  they  have  undertaken  to 
relate,  the  propriety  wha:eof  lieth  in  the  precise  words.  But 
the  difference  may  easily  have  arisen  from  the  languages  in 
which  the  title  was  written :  for  one  Evangelist  may  have  tnu- 
scribed  the  words  of  the  Greek  inscription,  a  second  mig^ 
translate  the  Hebrew,  a  third  the  Latin,  and  a  fourth  may  have 
given  a  different  translation  of  the  Hebrew  or  Latin.  Thus  the 
inscription  of  the  title  may  be  exactly  given  by  each  of  the 
Evangelists,  though  the  words  they  have  mentioned  be  different, 
especially  as  they  all  agree  in  the  meaning. 

-—  eiriOfiKav]     Superposuerant,  they  had  set  up  over  his  head. 

S8.  XfiiTTcu]  Some  of  those  robbers  wherewith  Judea  then 
swarmed,  and  who  under  pretence  of  standing  up  for  puUic 
liberty,  filled  the  country  with  all  kinds  of  violence  and  rob- 
beries ;  and  by  stirring  up  the  people  against  the  Rcxnan  govern- 
ment brought  down  upon  their  own  nation  aU  the  miseries  it 
afterwards  underwent. 

Crucifixion  was  the  common  punishment  of  sucJi  criiniiud& 
Petron.  in.  Cum  interim  Imperator  provindfie  latronea  jussit 
crucibus  affigi.  Thus  Caesar  used  his  Pirates,  (Plat«  Vit.  11.) 
TOV9  XfTOTa;  arrairra^  avetrrdvpwo'e*  Crucifixion  was  first  for- 
bidden by  Constantine  the  Great,  of  whom  Sozcmi^i  gives  this 
relation,  i,  8,  dfieXet  roi  irporepov  vtvoiuafievfip  *PcuyAafOis  nyr 
Tou  aravpov  n/uLtapiaVg  v6/uup  opeTke  r^p  j(fniaTemt  tmv  iixaa* 
Ttfpiwv» 

—  eh  €K  Se^iwv^  &c.]  They  set  Jesus  in  the  middle  by  way 
of  derision,  as  in  the  most  honorable  place,  as  they  had  before 
put  on  him  a  scarlet  robe  and  crown,  and  given  hJm  a  reed  ia 
bis  hand.-— But  this  act  of  malignity,  like  many  other  instances 


CHAPTER    XXVII.  551 

of  the  same  nature,  answered  a  purpose  which  the  authors  of 
it  little  thought  of  or  intended.  It  was  the  completion  of  a  pro- 
phecy of  Isaiah,  liiL  12. 

39-  KivovifT€v  Ta^  ir€0aXa«]  A  mark  of  mockery  and  contempt. 
See  Job  xvi.  5:  Ps.  xxi.  7-  cviii.  25:  Isai.  xxxvii.  22^  Ecclus. 
xii.  18.  Virg.  An.  xii.  894,  Ille  caput  quassans,  non  me  tua 
fervida  terrent  Dicta,  ferox. 

40.  €c  vio^  el  Tov  0€ou]  Ovid.  Fast.  ii.  399)  At  si  quia 
vestrse  Deus  est  originis  autor.  In  tam  praecipiti  tempore  ferret 
opem. 

42.  aXXoi;;  eawaeu^  Scoffing  at  the  miracles  of  healing,  by 
which  he  demonstrated  himself  Messiah. 

— -  oi  Svvarcui  &c.]  Beza  reads  this  interrogatively,  cannot 
he  save  himself?  with ^ a  sarcastical  question.  The  words  may 
be  understood  both  ways,  as  an  affirmation  or  a  question.  Bp. 
Pearce  thinks  the  question  suits  the  context  better,  and  is  more 
emphaticaL 

—  flaaiXevti  &c.]  The  Evangelists  have  represented  the 
different  taunts  of  Jews  and  Romans  with  the  most  precise  ad- 
herence to  propriety  and  truth.  The  Jews  reviled  our  Lord 
as  pretending  to  be  king  of  Israel.  So  they  constantly  spake 
of  their  Messiah ;  Mark  xv.  32 :  John  i.  5Q :  xii.  13.  The 
Roman  soldiers  derided  him  as  King  of  the  Jews,  which  was 
the  title  always  Used  by  the  Gentiles  for  the  same  person: 
See  ii.  2:  xxvii.  11,  29,  3?:  Mark  xv.  2,  9,  12,  18,  26:  Luke 
xxiii.  3,  37,  38 :  John  xviii.  33,  39 :  xix.  3,  19. 

~—  irurr€v<rofi€v  avr^^  Several  MSS.  read  eir  avTtpj  and 
hence  others  have  iw  ai/roy,  which  by  some  Commentators  has 
been  admitted  as  the  correct  reading.  They  meant  to  insult 
him  by  this  promise  of  believing,  as  thinking  it  impossible  he 
should  escape  out  of  their  hands. 

43.  irifTotOev,  &c.]  It  is  difficult  to  tell  what  it  was  the 
rulers  here  alluded  to.  Porhaps  those  who  now  spake,  were 
the  persons  who  attended  Judas  and  the  armed  band  when 
they  apprehended  Jesus.  On  that  occasion  they  had  heard  him 
order  Peter  to  put  up  his  sword,  telling  him,  That  he  could 
pray  to  his  Fadier  and  he  would  give  him  more  than  twelve 
legions  of  Angels.  In  derision  of  this  expression  of  his  re* 
liance  on  God,  whom  he  called  his  Father,  they  say  to  him 
now  that  he  was  hanging  on  the  cross.  He  trusted  in  Grod  that 
he  would  deliver  him,  and  claimed  a  peculiar  relation  to  him 
as  his  Son.  If  God  really  delights  in  him  as  his  only  Son, 
let  him  shew  it  by  delivering  hiih  from  this  ignominious  punish- 


552  ST.  MATTHEW. 

ment.  But  whatever  the  particular  was  which  they  now  alluded 
to,  certain  it  is,  that  the  rulers  by  speaking  as  above,  fulfilled 
a  remarkable  prophecy,  concerning  M essiah'^s  sufPerings,  Ps.  xxi. 
8;  where  it  is  foretold  that  Messiah'^s  enemies  would  utter  these 
very  words  in  derision  of  his  pretensions. 

—  pvadaOo}]  pveaOai  is  used  by  Herodotus,  i.  86,  speaking 
of  a  similar  circumstance,  elre  kqi  TruOofievas  top  Kpolaov  €iym 
Oeocrelieay  TovSe  elveKev  dveliifiaae  evl  Tfjv  irvpiiv''  /iovXafuwos 
eiSepcu,  ei  tk  /jliv  ^qiM'Ovwv  pvaerai  tov  m>7  ^tivra  icaxcucavd^rai. 
See  also  Wisd.  ii.  18,  e«  yap  eariif  o  oiicacos  i/ios  ©eoS,  cum- 
Xfjyj/erai  avrov,  kuI  puaerai  avTov  e/c  yeipo^  ap0€<rrfjKOTwv. 

—  €1  OeXei  avTov]  Taken  from  Ps.  xxi.  8 ;  awauTio  avrov, 
oTi  OeXei  auTov.  So  xvii.  19 :  xl.  11 :  Tob.  xiii.  6.  Aristsnet. 
I.  £p.  24,  epfHocde  toivvv,  €<f>fiv  avcuTTaaa,  xai  trvy^pwrd  m<m 
voOovari,  €/u€  yap  ovoev  OdXirei  Kcpdo^y  dW*  o  OeXw — 0eX» 
Se  Av<riav.     Chariton,  v.  p.  93,  €^€<9  avcpa  oy  OeXei^. 

—  oTi]    See  Hoogeveen,  Doctr.  Part.  c.  xxxviii.  Sect.  2.  §5. 

44.  TO  ai/ro]    Sub.   Kara*    i.  q.  ofioiw^.     £uthyin.   avrl  roi 

—  Kal  oi  XricTTai]  See  Hoogeveen,  Doctr.  Part.  c.  xxnr. 
Sect.  4.  §  1.  An  enallage  of  number.  Only  one  did  upbraid 
him;  Luke  xxiii.  40.  See  Glass.  Phil.  Sac.  p.  67-  So  the 
soldiers  brought  him  vinegar,  Luke  xxiii.  36:  John  xix.  29: 
one  of  them  did  it.  Matt,  xxvii.  48:  Mark  xv.  36.  The  disciples 
had  indignation.  Matt.  xxvi.  8:  some  of  them,  Mark  xiv.  4; 
one  of  them,  John  xii.  4.  So  in  Mark  xvi.  5,  Matt,  xxviii.  2, 
there  is  mention  of  one  angel  only  ;  but  Luke  xxiv.  4:  John  xx. 
12,  there  is  mention  of  two. 

—  wveiSil^oy  avTtp]  Very  many  MSS.  read  avTovy  which 
Griesbach  has  adopted,  and  which  is  the  more  usual  construction. 

45.  cKOTo^  eyevero]  The  darkness  which  now  covered  Judsa, 
beginning  about  noon,  and  continuing  till  Jesus  expired,  was 
not  the  efiect  of  an  ordinary  eclipse  of  the  sun:  for  that  can 
never  happen,  except  when  the  moon  is  about  the  change; 
whereas  now  it  was  full  moon:  not  to  mention  that  total  dark- 
nesses occasioned  by  eclipses  of  the  sun,  never  continue  abore 
twelve  or  fifteen  minutes.  This  therefore  must  have  been 
produced  by  the  Divine  power  in  a  manner  we  are  not  able 
to  explain.  It  was  taken  notice  of  by  several  antient  writers, 
both  heathen  and  Christian ;  and  Tertullian,  Apol.  21,  expressly 
declares  that  it  was  mentioned  in  the  Roman  archives.  Whether 
i^  was  confined  to  the  land  of  Judea,  or  extended  itself  much 
fiirther'i  even  over   the  whole  hemisphere   where   it  happened, 


CHAPTER   XXVII.  553 

is  a  question  wherein  the  antients  are  not  so  well  agreed.  Origen 
and  some  others  are  of  the  former  opinion;  but  the  majority 
differ  from  them,  and  for  this  quote  Phlegon,*  &c. ;  and  from 
Suidas  they  likewise  cite  Dionysius  the  Areopagite  then  at 
Heliopolis  in  Egypt,  expressing  himself  to  his  friend  ApoUo- 
phanes,  upon  this  surprising  phaenomenon,  ^^  either  that  the 
author  of  nature  suffered,  or  that  he  was  sympathizing  with 
some  one  who  did."*^  Josephus  indeed  takes  no  notice  of  this 
wonderful  phasnomenon;  but  possibly  the  reason  might  be, 
that  he  was  unwilling  to  mention  any  circumstance  favourable 
to  Christianity,  of  which  he  was  no  friend. 

—  wdaav  Ttjv  •yiji']  For  oXtjw.  Luke  iv.  25,  iyevero  \ifjLO$ 
67ri  iracav  riyy  yfjv* 

4S.  avefioiiae  (jxav^  ficydXri  Xeywt^]  So  Polyb-  xv.  29,  11, 
91  c  ava^oYiaatra  fieyaXt}  rij  0cui/^,  /yiv  fioi  ir/ooaire,  <l>ff<Tl, 
Orjpia. 

—  i;Xi,  >;\«,  &c.]  These  are  not  the  words  of  the  Hebrew 
original  of  the  Psalm  quoted,  but  they  are  in  the  Syro-Chaldaic 
language,  which  was  then  the  vulgar  tongue  in  Judea,  and  the 
dialect  which  our  Lord  seems  always  to  have  used.  They 
are  from  Ps.  xxi.  1 ;  and  were  spoken  with  a  loud  voice  that 
those  who  stood  around  him  might  hear  distincdy,  and  know 
that  he  was  the  person  spoken  of  by  David. 

The  Psalm  contains  the  most  remarkable  particulars  of  our 
Lord^s  passion;  being  a  sort  of  summary  of  all  the  prophecies 
relative  to  that  subject:  by  citing  it  therefore  on  the  cross, 
and  applying  it  to  himself,  Jesus  signified  that  he  was  now 
accomplishing  the  things  therein  predicted  concerning  Messiah. 

—  TovT  early  &c.]  This  explanation  of  theChald.  words, 
Wassenbergh  thinks  has  been  admitted  from  the  margin  into 
the  text. 

—  ij/a  Ti,  &c.]  Of  the  ellipsis  of  epyaariy  and  the  con- 
struction of  this  and  similar  passages,  see  Hoogeveen,  Doctr. 
Part.  c.  xxiii.  Sect.  2.  §  14. 

—  eyKariXiwe^]  In  the  Hebrew  way  of  speaking  God  is 
said  to  leave  or  forsake  any  person,  when  he  suffers  him  to 
fall  into  great  calamities,  and  lie  under  great  miseries,  and 
does  not  help  him  out  of  them.     See  Isai.  xlix.  14:  Ps.  ix.  10: 


*  Phlegon's  words^  as  quoted  by  Origen.  c  Cels.  p.  83,  are  rif  3. 
€T€i  T^c  <rfi.  *0\vfjiirtddo^  iyevero  etcXctyf/i^  tj\/ov  fteyiim^  tu¥  eyvtairfjLcvwv 
wporepov  koi  vv^  ypif.    5.    t^*  fjfjtdpaK  iywro,  £<rr€  koi  dtrripa^  iw  ovpaw^ 


k 


554  6T.   MATTHEW. 

xli.  10:  xlii.  3,  as  well  as  the  Psalm  from  which  Christ  here 
quotes.  It  is  impossible  that  in  these  words  he  should  intimate 
any  failure  of  his  trust  in  Grod,  at  any  perturbatioD  of  spirit 
arising  from  the  sense  of  Divine  wrath.  The  expressioos  are 
nothing  more  than  the  natural  effusions  of  a  mind  tortured 
with  the  acutest  pain,  and  hardly  conscious  of  the  complaints 
it  uttered. 

47*  on  'HX'uuf  ipwvei]  The  Jews  had  a  tradition  among 
them,  that  Elias  was  to  come  and  rescue  the  unfortunate  and 
miserable.  Some  of  those,  therefore,  that  stood  by  the  cross, 
either  not  understanding  the  dialect  then  spdcen  in  Jerusalem, 
and  so  mistaking  the  word  Eli  for  Elias,  fancied  that  Christ 
called  upon  that  prophet  to  come  and  assist  him:  or  else 
giving  a  malicious  turn  to  words  which  they  very  well  under- 
stood, they  insulted  upon  Jesus,  because  he  called  in  vain  for 
Elias  to  come  to  his  relief. 

48.  €h  €^  ai/rwir]  Scil.  rwu  €K€i  ifrrwrwv.  St.  Luke,  xxiii. 
36,  expressly  says  a  soldier. 

-—  JcaXoAi^]  Properly  signifies  a  reed,  but  is  used  also  to 
denote  the  stalk  and  branches  of  such  plants  as  produce  any 
kind  of  wood.  It  may  therefore  here  signify  St.  John's 
uactiirw,  which  like  their  mustard-seed  is  much  greater  in 
those  countries  than  it  is  with  us  (see  1  Kings  iv.  33),  and 
strong  enough  for  the  use  to  which  it  is  here  put. 

49.  a0€9  tSwfjLev]    Sub.  wa.    Mark  xv.  36:  Luke  vi.  42. 

—  ip-XiBTou]  For  cXeJcreroi,  and  cti^eiVj  i.  q.  JcoOeXcI v,  take 
down  his  body,  rescue  him. 

50.  a^iJK€  TO  irveujuLo]  Middleton,  p.  262,  his  spirit.  St. 
John,  xix.  30^  has  irapeSwice  to  tryev/uLaj  and  St.  Mark  and 
St.  Luke  ij^cTTPevae.  The  Septuagint  in  Judg.  ii.  21,  has 
simply  a(pfJK€,  in  Gen.  xxxv.  18,  iv  Ttp  a<l>i€vcu  ai/ri/v  tiJv  ^a;Yi}r. 
So  Eurip.  Hec.  575,  enel  ^  dipiJKe  TrKctz/AO.  iBlian.  H.  A.  ii.  1, 
ir€<rwv  a<f>ifl<Ti  Trjv  ^Inrx^u,  €trr€u0w  ovv  oi  Xoiirol  0airT€Mfai 
/JL€V  Tov  v€Kpov,  Demosth.  adv.  Folyd.  p.  7^4,  nal  iKeianf  iSoSaa 
fM,  Kal  irpocruTTovda  ti;i;  '^vytiv  atf^tiKev.  Virg.  ^n.  xii.  883, 
Animam  expiravit.    Lucian.  Toxar.  60,  Vol.  ii.  p.  564,  ad^^Ktw 

.  61.  TO  KarairircuTfjia]  That  veil  which  separated  the  Holy 
of  Holies  from  the  Sanctuary.  Fhilo  de  Vit.  Mos.  T.  ii.  p.  140, 
€K  o€  Twv  auTwv  t6t€  KaTaTTeTaa/uLa  xal  to  Xeyofieyov  xaXjufifui 
icaT-ecnreuatcTO,  to  f^ev  €iaa>  KaTa  tov^  o,  xloyas,  "iv  eTrucpuTm/Tui 
TO*  mvTov^  to  o  €^ta  KaTa  tov^  e.  ofs  fitjoei^  e^  airoirrov  cvpouro 
TWP  fkti  iepa)fji€vwv  KaToOeaaOou  to.  ayia.     And  p.  150,  ey  Si  r^ 


N 


CHAPTER    XXVII.  555 

fuOopup  Twy  o.  Koi  €•  KiowmWy  owep  i<m  Kvpim  eiireiw  trpovaov 
€ifyy6fi€¥ov  cvalv  v<f>curficuri¥  t6  fiev  ivioy  oy  KaXsiTai  icaTo* 
ireTofffUL,  TO  S  itcTOf  Trpoaayoptveroi  KoXviifia.  See  also 
Joseph.  B.  J.  V.  5,  4.  Maimonides  tells  us,  they  built  no 
partition-wall  in  the  second  temple  between  the  Holy  Place 
and  the  Most  Holy,  though  in  the  first  temple  there  was  a 
wall  built  betwixt  them,  of  the  thickness  of  a  cubit ;  but  they 
were  divided  by  two  veils,  one  from  the  extremity  of  the 
Most  Holy  Place,  another  from  the  extremity  of  the  Holy. 
with  a  void  space  of  a  cubit  And  so  likewise,  Josephus 
says,  it  was  in  the  temple  restored  by  Herod,  in  which  there 
were  two  veils,  one  for  the  Holy  Place,  another  for  the  Adytum. 

Whether  of  the  two  veils,  that  which  belonged  to  the  Holy 
Place,  or  the  Most  Holy,  was  at  this  time  rent  in  twain,  is 
a  question  among  the  antients ;  though  Heb.  x.  19)  which  tells 
us  that  Christ  as  our  high-priest  has  consecrated  for  us  a  new 
way  through  the  vail,  so  that  we  may  with  boldness  enter  into 
the  Holiest  by  the  blood  of  Jesus,  seems  to  be  a  pretty  clear 
determination  of  it. 

The  rending  of  the  vail  was  probably  in  the  presence  of 
the  priest  who  burnt,  the  incense  in  the  holy  place  at  the  even- 
ing sacrifice,  which  was  ofiered  at  the  ninth  hour.  This  sudden 
rending  was  a  supernatural  sign  of  the  destruction  of  the  temple 
being  at  hand,  of  the  abolishing  of  the  Mosaic  ritual,  and  the 
dissolution  of  the  Jewish  oeconomy,  as  Chrysostom  has  observed. 

—  eif  ^io]  Scil.  yUpri.  So  1  Kings  iii.  25 :  Jer.  xxxiv.  18. 
Joseph.  Ant.  viii.  2, 3,  iieXtiw  Si  ro^  waow  eU  Sio.  Plut.  Parall. 
p.  307,  Kcu  €i(  Sua  ^eptj  &eXitfy*  Polyb.  11.  16,  11,  ayfl^erai 
th  Svo  fiepff.  Lucian.  Lapith.  44,  Vol.  iii.  p.  448,  SietXe  Se  raS 
yvfi(f>iou  TO  Kpavtov  els  ivo.  Toxar.  54,  Vol.  11.  p.  559,  €19  Svo 
oieKOTnj  TO  2«ci/0«cor   onrar.      Demos th.  Phil.  iv.  el^  ^o  Tauru 

Cllipifro  TO.  TWV  *£AXl7M0F. 

52.  pLvtifi€ia  a^etfyOfiaav]  These  graves  were  opened  by  the 
earthquake  at  his  death,  but  the  dcsad  in  them  did  not  come 
to  life  till  his  resurrection;  for  Jesus  himself  was  the  first- 
bom  from  the  dead.  Col.  i.  18 ;  and  the  first-fruits  of  them 
that  slept,  1  Cor.  xv.  20. 

—  xoXXd  cmiuxray  &c.]  According  to  the  opinion  of  the 
Jews,  when  their  Messiah  came,  there  should  be  a  resurrection 
of  some  pious  men.  Who  were  the  persons  raised,  it  is  not 
easy  to  conjecture.  Ignatius,  £p.  ad  Magnes.  ix.  says  they 
were  the  Holy  Prophets  who  were  his  disciples,  and  who  ex- 
p^ted  him.     It  would  however  seem  that  they  had  died  but 


556  ST.    MATTHEW. 

lately:  for  when  they  went  into  the  city  they  were  known 
to  be  saints  by  the  persons  who  saw  them,  which  could  not 
well  have  happened,  had  they  not  been  their  contemporaries. 

As  the  rending  of  the  vail  of  the  temple  intimated  that  the 
entrance  into  the  Holy  Place,  the  type  of  heaven,  was  now 
laid  open  to  all  nations,  so  the  resurrection  of  a  number  of 
saints  from  the  dead  demonstrated  that  the  power  of  death 
and  the  grave  was  broken;  the  sting  was  taken  from  death, 
and  the  victory  from  the  grave. 

53.  eyepaiw  avTov^  There  is  one  MS.  which  reads  auriy, 
which  is  followed  by  the  Arab,  and  Ethiop.  versions. 

—  ay  lav  ttoXiv]  Volney,  Vol.  ii.  p.  304,  says  the  Orientals 
never  called  Jerusalem  by  any  other  name  than  £l-kods,  the 
holy ;  sometimes  adding  the  epithet  El-sherif,  the  noble. 

54.  eKaTovTap-xpi^  The  officer  that  commanded  those  soldiers 
that  guarded  the  body,  as  was  customary  on  such  occasions. 
See  Pearson  on  the  Creed,  Vol.  i.  p.  333,  &c.  where  he  shews 
that  the  promised  Messiah  was  to  be  buried,  and  that  ow 
Jesus  was  so  buried  as  the  Messiah  was  to  be. 

—  aXrfim  Qeou  vioi]  See  Middleton,  Gr.  Art.  p.  262.  The 
centurion  might  have  heard  him  make  his  claim  to  this  title. 
Or  it  might  be  from  the  notion  the  heathens  had,  that  pro- 
digies, especially  storms  and  earthquakes,  sometimes  attended 
the  death  of  extraordinary  persons,  peculiarly  dear  to  the  gods. 

.  55.  yvvalK€s  'rroXKal,  &c.]  The  three  Evangelists  agree  in 
affirming  that  these  women  stood  /AcucpoOev  Oewpovaai,  yet  this 
is  not  inconsistent  with  John  xix.  25,  where  our  Lord^s  mother 
and  her  sister  Mary  the  wife  of  Cleophas,  and  Mary  Magdalene 
are  said  to  have  stood  beside  the  cross.  They  were  kept  at 
a  distance  awhile,  or  they  were  afraid  to  approach.  But  when 
the  greatest  part  of  the  soldiers  were  drawn  off,  and  the 
darkness  begun,  they  gathered  courage  and  came  so  near  that 
Jesus  had  an  opportunity  of  speaking  to  them  before  he  expired. 
56.  Mapla  ij  Tov  *Iaicciij3oi;]  Probably  she  who,  John  xix.  25, 
is  said  to  have  been  our  Lord'*s  mother^s  sister,  and  called  the 
wife  of  Cleophas. 

—  i;  M-^Tfjp  Twv  viwv  ZefieSalov']    Mark  xv.  40,  Salome. 

57«  oyj/ia^  06  ycvofxevij^]  Scil.  wpa^  or  ^i/Xaic^.  After  the 
ninth  hour.  The  law  especially  prohibited  the  bodies  of  those 
who  were  hanged,  to  remain  all  night  on  the  tree,  Deut.  xxi. 
22.     And  besides  the  sabbath  was  at  hand. 

—  avOpwTTOi  7rXoi;<r«o9,  &c.]  St.  Mark  describes  him  as  an 
honorable  counsellor,  who  waited  for  the  kingdom  of  Grod ;  and 


CHAPTER  XXYII.  557 

St.  Luke  adds,  that  he  had  not  consented  to  the  condemnation 
of  Jesus  with  the  rest  of  the  Sanhedrim,  of  which  he  was  a 
member. 

His  riches  and  honorable  station  are  mentioned,  not  out  of 
any  vanity  and  ostentation  that  a  person  of  so  considerable  a 
figure  should  pay  respect  to  the  body  of  our  blessed  Lord; 
but  chiefly  to  shew  how  strangely  Grod  brought  about  an  antient 
prophecy  concerning  the  Messiah,  viz.  that  notwithstanding  the 
infamous  manner  of  his  dying,  he  should  make  his  grave  with 
the  rich  at  his  death,  Isai.  liii.  9 ;  which  in  itself  was  a  most 
unlikely  thing,  not  only  because  the  bodies  of  those  that  were 
crucified,  did  by  the  Roman  laws  hang  upon  the  gibbet  some- 
times until  they  were  consumed ;  but  because  the  Jews,  though 
they  did  not  allow  of  this  severity  to  the  dead,  did  nevertheless 
always  bury  their  malefactors  in  some  public,  neglected  and 
ignominious  place:  and  so  in  all  probability  must  our  Saviour 
have  been  treated,  had  not  Joseph  applied  himself  to  the 
governor,  in  whose  disposal  the  bodies  of  executed  persons 
were. 

—  aVo  *ApifjLaOaia^]  Scil.  wv.  See  Mich,  in  Bos.  Ell.  6r. 
p.  360.  There  were  several  towns  of  this  name  in  the  land  of 
Canaan,  one  in  the  tribe  of  Benjamin,  another  in  the  tribe  of 
Aser,  another  in  the  tribe  of  Nepthali,  and  another  in  the 
tribe  of  Ephraim.  Some  suppose  the  one  here  mentioned  to 
be  *ApfiaOaifULy  situate  in  the  regio  Thamanitica  of  Mount 
Ephraim,  the  country  of  Samuel,  near  Lydda,  which  was 
afterwards  called  Diospolis.  Others  &om  the  words  iroXeta^ 
Twv  'Ioi/&ii(t)F,  Luke  xxiii.  51,  more  probably  conclude,  it  was 
the  one  in  the  tribe  of  Benjamin,  about  four  miles  from 
Jerusalem. 

—  €fjLaOiiT€v<r€^  i.  e.  fxaQtirtj^  wy.  John  xix.  38,  See  Matt, 
xxviii.  19.  Flut.  in  Vit.  x.  Rhet.  p.  832,  fiaOnrevcra^  Se  r^ 
irarpl,  p.  837$  i/xaOtiTevGe  o  avrtp  Kai  deoVoMxo9  o  XLOf. 
Jamblichus,  in  Vit.  Pythag.  23,  fiaOtirevaapre^  r^  HvOayopqL 
irpeafivrri  ueoi.  Mich,  would  understand  eavrov.  Bos.  Ell.  Gr. 
p.  79.      * 

58.  riTiiaaTo]  Though  the  Romans  did  not  bury  those  who 
were  crucified,  yet  if  asked  by  their  friends  they  would  give 
them  the  body.  Ulpian,  xlviii.  24,  1,  Corpora  eorum  qui 
capite  damnantur,  cognatis  ipsorum  neganda  non  sunt.  Eorum 
in  quos  adnimadvertitur,  corpora  non  aliter  sepeliuntur  quam 
si  fuerit  petitum  et  permissum,  et  nonnunquam  non  permittitur, 
maxima  majestatis   causa   damnatorum.     Pilate,    therefore,   who 


558  ST.  Matthew. 

had  professed  to  find  no  fault  in  Jesus  while  he  livedo  could 
make  no  pretence  for  an  accession  of  cruelty  after  his  death: 
and  complies  with  the  Jewish  custom  of  burying  the  dead 
before  sunset.  Josephus,  B.  J.  iv.  5»  2»  'louSauaif  ToattuTwi^  w€pl 
Tat  Ta<pas  wpovouiv  voiovfjievwv,  ware  kicu  tcw  ix  KomBucfi^  atmar'' 
TavpwfjLevovt  irpo  cvvrot  ijXioi;  KaOeKeiv  re  tuu  6airr€ty,  Philo, 
in  Flacc.  p.  9779  i^  riuat  olia  tww  amcTnoXwKrfULevaw^  /tAcXXovcnyt 
ivicfTfurBai  Toiavrtj^  €K€')(€ipias  loaBtup^evjas  kqX  Toi^  ovy 
yeveauf,  eiri  Tip  Ta(f>rf9  d^iwOijtfcu,  xal  xi/^eZv  tUv  v^vo/murfUwrnv 
cnroSoOevras* 

59.  €V€TvXiJ^€v']  Thus  Herodotus,  speaking  of  the  Egyptians 
preserving  the  bodies  of  the  dead,  says,  11.  68,  Xovoroyrv?  roy 
p€KpQy,  KaTetKiaaovai  vau  avTov  to  aw/uLa  'Sdpoovof  fitKrcrlmif 
TeXufJLwai  KaTUTerixi^tpoun* 

— ^  tn»^vi\  Pollux,  VII.  172,  ^iv^¥*  icTiy  ^Aiyvirria  /uer, 
irepifioXcuov  d  av  iiffy  to  pvv  SUpoacrop  ica\ov/u€M>if.  There 
was  a  kind  of  law  among  the  Jews  that  they  should  use  no 
other  grave  clothes  but  linen.  See  Pearson  on  die  Creed,  Vol.  11. 
p.  276. 

.  60.  eOfiKeu]  For  KaTedijKe.  On  his  burial,  see  Pearson  on 
the  Creed,  Vol.  i.  p.  336,  &c. 

——  Kcuv^  avTov  fAyfifAeiifi]  Which  St.  Luke^s  words,  xxiii.  53, 
explain,  oS  ovk  rjv  ovSiirw  oiSelt  Kelfievof.  See  also  John  xix.  41. 
This  cuts  off  all  suspicicm  that  he  was  raised  by  touching  the 
bones  of  some  prophet  or  other  that  had  been  buried  theie, 
as  happened  to  the  corpse  which  touched  the  bones  of  Elisha, 
2  Kings  xiii.  21. 

What  follows  here,  tends  highly  to  the  confirmatioii  of  the 
truth  of  our  Lord'^s  resurrection :  for  his  body  being  put  into 
a  tomb  in  which  no  man  had  lain  before,  if  any  one  rose  from 
it,  it  must  be  our  Lord.  The  tomb  being  hewed  out  of  a 
rock,  there  could  be  no  digging  through  it  to  convey  Christ^s 
body  thence.  There  being  a  band  of  sixty  soldiers  placed  there, 
as  a  watch  to  preserve  the  body  from  being  stolen,  it  is  not 
to  be  supposed  that  the  disciples  should  beat  this  band:  and 
so  there  could  be  no  ground  of  suspicion  that  our  Lord  was 
not  truly  risen.  And  as  it  was  near  Jerusalem,  aU  cavils  are 
prevented,  which  might  otherwise  have  been  occasioned,  had 
the  body  been  removed  farther  off. 

—  eXarofxfiae]  Strabo,  xvi,  qieaking  of  Jerusalem,  says,  that 
the  ground  about  it  evro^  e^ijKovTa  aTadiwv  was  virowerpor. 
No  wonder,  therefore,  that  in  a  garden  so  near  Jerusalem  there 
flhould  be  found  ground  that  was  petrosa.     Origen.  c.  Cds.  ir. 


CHAPTER  XXVII.  559 

says  i|  To^  €^(€1  ty}v  KoBapoTtira  iia  rov  av/ui,fio\iKou  Stikov 
fULempf  €v  T^  airoreOelaOai  cvirov  to  (r£/ua  ci;  funnxel^  kcuv^ 
v<f>e<rTWTL,  ovK  €K  Xoya^v  Xidftfr  oucocofiffieyn  icai  nfr  ipwai¥ 
oi  ipvcrucijv  e^om»  dXX'  iw  (uuq.  kcu  oi  oXtav  liifm/Jiivn  ir^Tpq, 
'karoMiK^  Kal  Xafeirriy.  And  this  cutting  the  sepulchre  out 
of  the  rock  rather  than  building  it  in  the  earth,  is  very 
material  in  the  opinion  of  Jerome,  who  makes  this  observation 
on  Matt,  xxvii.  In  monumento  .  novo,  quod  excisum  fuerat  in 
petrS,  conditus  est ;  ne  si  ex  multis  lapidibus  sedificatum  easet, 
suffossis  tumuli  fundamentis  ablatus  furto  diceretur ;  and  gives 
this  interpretation  of  the  prophet  Isaiah,  Quod  autem  in  se- 
pulchro  ponendus  esset,  Prophetie  testimonium  est  dicentis  Hie 
habitabit  in  excisa  speluncS  petr«  fortissimse;  statimque  post 
duo  versiculos  sequitur,  Regem  cum  glori4  videbitis. 

— -  iv  Tti  Trerpq,^    See  Middleton,  6r.  Art.  p.  262. 

irpoaKvXiaas]  The  sepulchres  were  not  only  made  in  rocks, 
but  had  doors  to  go  in  and  out  at:  these  doors  were  fastened 
with  a  large  and  broad  stone  rolled  against  them.  It  was  at 
the  shutting  up  of  the  sepulchre  with  this  stone  that  mourning 
began;  and  after  it  was  so  shut,  it  was  not  lawful  for  any 
man  to  open  it. 

Aristoph.  Vesp.  201,  kqI  rif  &mc^  vpoa0€i9  tw  oXfwv  top 
f&c/ay  avfiaa^  Ti  irpoaKvXu  y.  Schol*  ovk  elirs  fiaaTturov^  oXXa 
irpoaKi\g€t  SriXwp  to  fieyeOoi  Twi  iXfwv. 

62.  Tti  Se  itravpiov]  SciL  tuiiptj^.  The  next  day  that  followed 
the  day  of  the  preparation,  i.e.  after  the  sun  was  set:  for 
the  Jewish  day  began  then.  They  took  this  measure  then, 
not  on  the  morrow  in  our  sense  of  the  word^  but  in  the  evening 
after  sunsetting,  when  the  Jemsh  sabbath  was  begun,  and  when 
they  understood  the  body  was  buried. 

— -  iroLpoffKeufiv]  The  day  preceding  the  sabbath  or  festival : 
on  which  they  were  to  prepare  ewetj  thing  for  the  due  cele- 
bration of  the  day. 

63.  ikera  Tp€i^  tjfiepas^  i.  q.  tSi  Tptrfi  if^eptf*  See  xvi.  21 : 
xvii.  23:  xx.  19.  Glass.  Phil.  Sac.  p.  473.  Their  intending 
to  make  the  sepulchre  seciure  only  till  the  third  day  ended^ 
shows  that  they  understood  our  Lord'^s  expression  of  rising 
after  three  days  to  be,  as  indeed  it  was,  equivalent  to  a 
declaration  that  he  would  rise  on  the  third  day. 

'"^  iyeipoM'm]     Has  the  force  of  future. 

64.  iceXcvcoVf  &c.]  This,  as  being  a  servile  work,  it  might 
be  thought  they  would  not  ask  to  have  done  on  the  sabbath. 
But  we  ought  to  reflect  that  they  asked  this  of  the  Romans, 


k, 


560  ST.   MATTHEW. 

whom  they  did  not  consider  as  bound  by  the  law  of  the 
sabbath.  Jews  to  this  day  do  not  scruple  to  avail  themselYed 
of  the  work  done  by  Christians  on  the  sabbath. 

—  aar(l>a}iur9iivai]  Joseph.  Ant.  xiii.  1,  5,  i^v  'lovBalatf  airaaap 
ibpovpaii  cz(70aXt(raM€ro9*  (And  xiii.  5, 10,  y/or^oXiatxTo  xa  ^ppov- 
pta.)  B.  J.  IV.  2,  5,  <f>povpq,  fievroi  tj/i^  iroXiv  liatfxiKia'aT'o.  See 
2  Mace.  iii.  22,  coll.  Acts  v.  23. 

—  IJLiiwoTe]  Ne  forte.  See  Hoogeveen,  Doctr.  Part.  c.  xxvii. 
Sect.  10.  §  10. 

—  vvKTOi]   Wanting  in  several  MSS. 

—  KKcyl/coaiu,  &c.]  A  fraud  of  this  kind  had  been  com- 
mitted about  seventeen  years  before:  see  Tac.  Ann.  ii.  39,  40, 
who  tells  us  of  a  slave  who  stole  the  bones  of  his  master 
Agrippa  who  had  been  killed,  and  then  personated  him. 

—  i;  €<rj^aTi;  TrXauri,  &c.]  Euthymius,  iary^Ttiv  /mev  oiv 
ir\ai^r)u  \eyovai  nepl  rod  ori*  riyepOfj  airo  Twy  v€Kpwv'  irpwTffr 
ie  wepl  TOO  oTi*  i/ioy  Qeov  ei/uLi.  The  words  may  seem  pro- 
verbial.    See  xii.  45 :   Luke  xi.  26 :  2  Pet.  ii.  20. 

65.  KowrrwSiay]  A  Latin  word,  i.  q.  ^vXcuce^^  or  oi  nf- 
povtn-e^,  xxviii.  4. 

Pilate  allowed  them  to  take  soldiers  of  the  cohort  which  came 
from  the  castle  Antonia,  and  kept  guard  during  the  festivals 
in  the  porticos  of  the  outer  court  of  the  temple,  and  had  it 
in  charge  to  quell  any  tumults  that  might  arise  there  or  in 
the  city.  For  that  they  were  not  Jewish,  but  Roman  soldiers, 
whom  the  priests  employed  to  watch  the  sepulchre,  is  evident 
from  their  asking  them  of  the  governor.  Besides,  when  the 
soldiers  returned  with  the  news  of  Christ'^s  resurrection,  the 
priests  desired  them  to  report  that  his  disciples  had  stolen  him 
away  while  they  slept ;  and  to  encourage  them  to  tell  the  false- 
hood boldly,  promised  that  if  their  neglect  of  duty  came  to  the 
govemor^s  ears,  proper  means  should  be  used  to  pacify  him, 
and  keep  them  safe;  a  promise  which  there  was  no  need  of 
making  to  their  own  servants. 

66.  fj(T(f>aXiaavTo]  See  Dan.  vi.  17)  where  a  similar  pre- 
caution is  made  use  of  by  Darius  in  the  case  of  Daniel  ^ul 
up  in  the  lion^s  den. 

—  /uL€Ta  Tt}^  KovaTfooia^^  The  Attic  writers  use  fiera  pre- 
fixed to  the  instrumental  cause;  Demosth.  c.  Theocr.  p.  507« 
iiri  Tip  TifxtvpeltrOai  fieO*  v/jlHv  tovtov.  And  Adv.  Lept.  p.-369« 
Tvpf  AaKeScufxoyiwv  ff^povpav  fieff  oirXwv  €KfiaKo¥T^.  Thucyd. 
in.  88,  /urra  icaii/ori/rw  fxev  \6^ov  airariuTOcu  apiaToi, 


561 


Chap.  XXVIII. 

1.  6\l/i  Twp  aafifiarwv]  i.e.  after  the  sabbath.  See  Glassl 
Phil.  Sac.  p.  614.  Plut.  Num.  o^e  t£v  ficuriXeof^  ^(jpovwv. 
Philostr.  o>\fe  twv  Tpwucwvy  6yf^€  fxvaTfipiwv^  &c.  And  thus 
it  agrees  with  the  other  Evangelists,  who  say  this  was  done 
Siayevofxivov  toS  ^fifiarov,  Mark  xvi.  1 ;  or  the  first  day 
of  the  week,  Luke  xxiv.  1:  John  xx.  1.  See  Matt.  xiv.  23: 
John  XX.  19.  After  o^f/e  Schoetgen  understands  airo,  Bos.  EIL 
Gr.  p.  403. 

Ammonius,  eawepa  Kal  oyf/e  Sia<f>€p€i'  etrirepa  fieu  yap  i<m 
ovofUvou  Tov  f/Xioi/^  6yf/€  Se  ftfKiSewi  Kal  ficff  oirriva  civ  '^(povov* 
oia  TovTo  Kal  irpoaTiOedaiv  oyf/e  xi/s   ^fiepa^. 

In  this  place  aafi(iaTwv  signifies  the  Sabbath;  in  the  following 
the  week.  See  Glass,  p  651.  Basnage  in  his  History  of  the 
Jews,  p.  442,  §  16.  thus  describes  the  manner  in  which  they 
conclude  the  sabbath.  In  the  evening  they  return  to  the 
synagogue  to  prayer  again.  The  law  is  taken  from  the  ark 
a  second  time.  Three  persons  sing  the  psalm  of  the  sabbath, 
and  read  the  section  of  the  following  week.  They  repeat  the 
119th  Psalm,  and  bring  the  perfume.  According  to  Rabban 
Simeon,  the  son  of  Gamaliel,  this  was  only  a  gum  that  dis- 
tilled from  a  balsamic  tree:  but  others  maintain  it  was  com- 
pounded of  368  pounds  of  difierent  aromatic  drugs  which  the 
high-priest  pounded  in  a  mortar.  They  find  a  mystery  in  this 
number,  which  they  divide  into  two,  and  refer  one  of  them 
to  the  days  of  ihe  Solar  year.  They  think  also  that  this 
perfume  is  necessary  to  guard  themselves  from  the  ill  odour 
that  is  exhaled  from  hell,  the  fire  whereof  begins  to  bum 
again  when  the  sabbath  ends.  Lastly  the  blessing  is  given 
as  in  the  morning,  and  the  sabbath  concludes  when  they  sec 
three  stars  appear  in  the  firmament. 

—  TTi  c€  iiridHoaKovati]  Scil.  ti/jiepa^  In  the  sense  of 
Xlav  irpwiy  and  opOpov  ^Oeas  of  St.  Mark  and  St.  Luke. 
The  night  was  now  giving  way  to  the  approaching  dawn  of 
the  morning.  Petavius  says,  67ri0cJ(ric6ty  is  the  same  as  inire, 
adventare,  De  Doctr.  Temp.  xii.  20. 

Herod,  iii.  86,  a/uL  tifUpti  ciaipwaKovari*  Dion.  Hal.  Ant.  ixl 
p.  620,  rifxipa  ce  tfSr)  &69r€0ctf(r«c6. 

—  €<y  fiiav  <ra/3/3oTO)i']  i.  e.  irpwrtiv :  so  1  Cor.  xvi.  2,  jcara 
yuiav  aafifidrwv.  Sub.  fifiepav ;  see  Schoetg.  note  in  Bos.  Ell. 
Gr.  p.  108.  Mia  tUv  crafifidrajv  always  signifies  the  first  day 
of  the  week,  or  the  Lord'^s  day,   the  day   of  his  rdsurrcKrtion 

Nn 


562  ST.  MATTHEW. 

from  the  dead.  And  thus  fxla  usually  signifies  in  the  Septuagint, 
when  joined  with  days,  weeks,  or  months;  as  Gren.  i.  5,  the 
evemng  and  the  morning  were  lifAcpa  fiia.  So  £xod.  xl.  2, 
ilUpa  fila  Tw  fjL9ivo9  is  the  first  day  of  the  month.  See  £zni 
iii.  6 :  X.  17.  And  so  is  fila  tou  (Ativoi  Levit.  xxiii.  24  :  Numb, 
i.  1, 18 :  xxix.  1 :  xxxiii.  38 :  Deut.  i.  3 :  Ezek.  xxvi.  1 :  xxxii.  1: 
xlv.  18:  Hag.  i.  1:  ii.  1.  Joseph.  Ant.  i.  1,  1,  auTti  fjusv  av  eiii 
j)  vptoTfi  ^fiepa'    ii/lwvarij^  0    avnjv   fiiav  eWe*      Diod.  Sic.  3, 

iviauTip  Sevrepip  fiakuxTa  rtj^  fucts 'OXv/unrcaoos*     And  16, 

airo  T^v  fiia^  Kal  TeacrapcuuxrTtjs  a'xpi  r^y  rpiniy  loal  Tcaaa- 
pcucoaTtji.  The  Egyptians  and  Chaldeans  used  to  call  the 
first  day  of  the  week  /liIcl  Cic.  de  Senect.  5,  Uno  et  octogesimo 
anno. 

*— 17  aWt]  Mapla]  The  mother  of  James  and  Joses.  He 
liere  omits  the  mention  of  Salome,  whom  St.  Mark  mentions 
by  name,  and  Johanna  the  wife  of  Chuza,  Herod'^s  steward, 
mentioned  by  St*  John. 

—  Oewpyaai  roy  ra^oi^]  St.  Mark  says  {1^  ciXei^j/ckKrcy  oi/ror. 
See  West  on  the  Resurrection,  p.  45,  &c. 

-—  Ta0oi/]  The  part  of  the  sepulchre  where  the  body  was 
deposited:  fivrj/ieioy  or  fivrjfka  including  the  Ta0o9  and  an  is- 
dosed  court  or  area.  St.  Matthew  is  so  little  apt  to  deal  in 
a  variety  of  terms  when  one  will  precisely  answer  his  intent, 
that  it  may  be  concluded  that  be  uses  two  words,  because  one 
of  them  sometimes  expresses  his  meaning  more  exactly  than  the 
other,  and  that  they  are  distinct  in  his  acceptation  of  them. 

2,  Koi,  iSoUf  &c.]  All  this  happened  before  the  arrival  of 
the  women  at  the  sepulchre.  See  Mark  xvi.  4 :  Luke  xxiv.  2. 
The  verbs  therefore  may  be  taken  in  the  saise  of  plusq.  perf. 

^^  creKTMo^]  Scil,  Tfji  7^.  Properly  signifies  any  shakings 
whether  in  the  earth,  air,  or  sea.  Thus  viii.  24,  o-eur/uuW  cV 
T^  OaXacrari,  Ezek.  iii.  12«  riKowra  (fxouiip  aucr/jLoS  fLeyaXoVf 
a  great  wind. 

—  ayyeXos^i  ^^*  John  speaks  of  two  angels :  St.  Matthew 
and  St.  Mark  (yeavlaKov)  mention  but  one,  because  there  was 
but  one  that  spoke:  they  do  not  however  say  there  was  only 
one.  See  p.  212,  416.  St.  Luke  calls  them  Svo  ivipa^^  i.  e. 
in  human  form.  See  also  Gen.  xix.  ^,  15,  where  those  are 
called  angeUj  who  in  the  same  chapter,  8, 10, 12,  are  called  men. 

—  airo  rrj^  di/pav]    Scil.  tov  fivrjfJLeioUf  xxvii.  60. 
9Ka0tjTo   etrdvu}   avTov]    Tzetz*   in  Lycoph.   £1,   t-oS   Si 

iom)  ctTOFTOii  iroS  rWawrai,  ^al  fiadwp  e/radfo-er  iti 


CHAPTER  XXVIU.  56S- 

3.  liea]  Hesych.  l^a'  fAopff^,  el&o^.  Aristoph.  Plut  558, 
irctpe-xw  /ScXrloya^  avipais  kcu  nyi^  yimfi9i»  Ktd  rifv  iiiaif.  Phikx 
de  Abrah.  p.  366,  t6t€  ftoi  &Mc«r  ir/MSrov«.«Xa/3€?ir  ipcL^raaia^.mm 
tf  TTpofpPiTwv  Ti¥W¥,  $1  orfyiKwv  /uLgrtifiaXKapTttv  awo  mreu/Jtarucfj^ 
K€u  yl/ir)(0€toov^  oiaiais  eis  av0p$inr6fjLOfHpw  i^av^  and  eiv  i^coi^ 
avOpwirwv  fiGTa/uLop(lHia0€u»  De  cpng.  erud.  queer  gr.  p.  427^ 
^aiy  6€  Kal  i^au  eXa^ei^  ivirmy  eKoaTtj  ii€Uf>opo9U 

— •  Xewcou  wael  x^^^^    Horn.  U.  «.  437,  Jinrow Xcimcotc/nk 

j(^loitou  Virg.  Mil  xu.  84,  Qui  candore  nives  anteirent.  Martial, 
II.  25,  £t  toga  non  tactas  vincere  jusaa  nives.  See  Acts  i.  Kk 
Rev.  iiL  4. 

—  tiael]  ws  el  ^v.  See  Hoogeveen,  Doctr.  Fart,  c*  lvi^ 
Sect.  14.  §  19. 

4.  dwo  Tov  (poliov  ojirov]  Lucian,  Necyomant.  10^  VoL  i. 
p.  470,  TO¥  fxev  'Pa^fAawOov  evpo^ev  TeOuwra,  fAiKpcS  ietpp 
viro  TOV  ^coi/9.  ^ofios  airau,  the  fear  which  he  inspired,  as 
Soph.  Philoct  1281,  top  aov  (pofiw^  and  Plaut.  Amphitr*  v. 
1,  14,  Terrore  meo  occidistis.  The  reading  i/tto  inadiaiagJMa, 
unless  it   had  been  vw   ouroi/,  or  vwo  <f>ofiov  8imply4 

—  (iael  v€Kpoi]  Implying  the  greatest  consternations  m\ 
hyperbolical  mode  of  speaking. 

6.  airov  CKciTo]  Thucyd.  11.  43,  Tor'ra0oy««.«««eir  y  ^ceirroi* 
Anth.  6r.  iii.  1,  1,  ipOa^  kcItoi  av^p  69109  'AptaroKkims.  In 
the  same  way  Hie  J€U!et  Optatus,  pietatis  nobilis  infims,  Cui 
precor  ut  cineres  sint  ia,  sintque  rose. 

7-  irpoayei]    i.  q.  irpod^ei.     See  xxvL  SSL 

—  ioou  elirotf  vfuv]  For  vpoeiTrou*  Some  have  ccmjectured 
«iir€F,  as  Mark  xvi.  7?  ica6w9  etwev  ii/uui/.  But  this  is  not 
supported  by  any  MS.  authority.  And  i&n)  would  seem  to 
require  the  first  rather  than  the  third  person,  as  xxiv.  24, 
lOou  irpoeipfiKa  vfuv^     So  Mark  xiii.  23. 

This  message  as  well  as  that  from  Jesus  himsdf,  ver.  9,  10, 
was  sent  to  all  the  disciples,  and  not  the  Apostles  in  particular. 

8.  /ucTci  (pi^  Kol  x^P^]  ^^  Wesf  s  Observatiooa,  p.  37-*- 
40.  It  is  evident  firom  John  xx.  that  their  joy  was  not  yet 
completed :  they  were  still  wavering  and  afraid  least  they  should 
have  been  deceived. 

Jos.  XIX.  3, 1,  cuf€fiaaTCLi^€  ^  airow^  oi  iraiw  ^iimw  Tact 
froGi  ^vofJtMvoWf  u7f6  ts  <p6fiav  Kcd  )^a|9^uurror  t«i^  cifMNumir. 
Ter  Andr.  v.  4,  35,  Vix  sum  apud  me,  ita  animus  conunotut 
est  metu,  spe,  gaudio,  mirando  hoc  tanto  tarn  repentino  bonow 

9-  <tf(  ^  iirop^iovTo  airayyeTKcu  Tci^  imBtiTM  oirrof]  These 
words  are  wanting  in  several  MSS.  and  versions,  pfpbal)]y  in 

nn2 


564  BT.   MATTH£W. 

consequence  of  the  oMoioreXei/Tov  in  the  repeated  words:  and 
a  few  which  retain  m  £e  ittopevovro^  omit  the  remaining  words. 
Chrysostom  appears  not  to  have  had  them. 

If  in  Hellenistic  use,  accuracy  were  observed  in  regard  to 
the  verbs,  the  only  way  of  rendering  tnese  words  would  be, 
as  they  were  going.  But  from  the  different  nature  of  the 
Oriental  tongues,  there  has  arisen  among  Jewish  writers  an 
indefinite  application  of  the  Greek  tenses  and  moods,  which 
renders  them  in  some  cases  not  a  little  equivocal.  See  a 
ahonilar  expression,  Acts  xx.  18. 

—  Kot  iSoi)]  See  Hoogeveen,  Doct.  Part.  c.  xxiv.  Sect.  6. 
§  12.  Achil.  Tat.  i.  p.  21,  looi)  aal  AttoXXcJi/  kpq.  Kqxetwii^  ti^v 
irapQevov, 

-1 — dinjvTffcrev  avrols]  The  first  appearance  seems  to  have 
been  to  Mary  Magdalene  alone,  Mark  xvi.  9:  John  xx.  14. 
The  second  to  her  in  company  with  several  others,  here  men- 
tioned. See  Forteus,  Lect.  xxiii.  p.  311.  It  seems  probable 
from  the  behaviour  of  the  women,  that  Mary  had  informed 
them  that  Christ  had  appeared  to  her:  hence  they  were  pre- 
pared to  meet  him  with  that  composure  which  they  seem  to 
have  shewn. 

—  'n-poa^XBovacu^    Redundant. 

— •  eKfMTfiaav  avrov  roi/y  ir6oaf\  An  Eastern  custom.  Pliny, 
Paneg.  21,  Non  Tu  civium  amplexus  ad  fides  tuos  deprimis, 
nee  osculum  manu  reddis.  Manet  imperatori,  quse  pricnr, 
humanitas.     See  2  Kings  iv.  27- 

10*  ToTr  a^eX^oIf]    Some  MSS.  read  /ua0^ou9« 
11*  *Ap')(^iep€d(rt']    Either  Annas  and  Caiaphas;   or  those  who 
had  set  the  watch  at  the  sepulchre. 

—  airavra  to.  yevofieua]  viz.  An  account  of  the  earthquake, 
the  vision,  the  rolling  away  of  the  stone. 

12.  Kai]    i.  q.  oi. 

—  fierd  tS^v  irpeafivrepayu]  A  description  of  the  Sanhcxlrim. 
The  sabbath  being  ended,  they  might  assemble. 

—  dpyvpia]    See  xxvi.   15.     Aristoph.  Nub.  7^9  ^apyvplov 

—  Inavd]  i.  q.  TroXXa.  Luke  viii.  32,  coll.  Matt.  viii.  30: 
Luke  vii.  11.  Fhilo.  de  Abrah.  p.  378,  toi9  ucavd  KCKn^fievoi^ 
€¥  Tip  7r€piov<Tid(^€iv  dfiiXKoifi€v<K ,  Diogcncs,  Arcesil.  iv.  41, 
iKavd  dpyvpia  J-TrearetXev  6  'Avriyovo^.  Athenseus,  i. .  p.  7» 
iicovo¥  fxvpiaoa^  Karavcikwau^  €is  riji;  yaaripa. 

•  1^.  elirare  oti]  See  Hoogeveen,  Doctr.  Fart.  c.  xxxviii. 
Sect.  2.  §  7*     Scil.  T^  XflffJ.      It   could   scarcely   be   to  Pilate, 


CHAPTER  XXVIII.  569 

considering  the  heavy  punishment  which  was  inflicted  in  the 
Roman  army  on  the  watch  sleeping  on  their  post.  See  Polyb. 
VI.  35 :  Frontinus,  iii.  12.  See  also  Burnet  on  the  Articles, 
p.  64. 

14.  aKovaOtf  tovto]  viz.  That  you  have  kept  the  watch  ill^ 
or  quitted  the  post. 

—  6iri  Tou  ijyejuLOuos]  In  the  sense  of  apud  or  coram.  Acts 
XXV.  10,  €7rJ  TOU  fifjfiaTOi  Kafaaposy  at  or  before  the  judgment 
scat,  &c. 

—  Trelao/uiey  avrov^  Scil.  apyvpitp  or  '^^pr/fiaai,  which  words 
are  sometimes  added.  Joseph.  Ant.  xiv.  11,  4,  Treio-a^  dpyvpltp 
TOP  YpKavov  oivoypoVf  irapa  tp  eKarepoi  eiOTiowirrOy  (papfmaKt^ 
KT€iv€i  Toy  ayopa.  And  xiv.  16,  4,  'lipwofi^  TavTa  (pofiovimevo^, 
-TToXXoiy  j(pyifjL€UTi  ireiOei  top  Ai/roJwoi',  aveXeJv  tov  'Atn-iyovov. 
Also  XX.  5,  1,  o  o€  ypi^fAaai  TretaOek  vwo  twu  'Lafiapewp,  cJXi- 
ydpffcev:  and  from  §  2.  o  ')^ptj/uLa<Ti  'jreiaOeh  is  ^pocs  iiro 
ISa/uLapewv  (pOapeU,  Lysias  in  dwpocoKltj^.  Ei')(ov  yap  ^pfffiaai 
ireTaai  KvfiepviiTtjv  (f>avTiav.  2  Mace.  iv.  46,  imfyytiKaTO 
yptj/uMTa  ucava  ry  XlroXc/Aai^  irpo^  to  Trelaai  tov  fiaaiXia. 
And  X.  20,  eneiaOrja'av  apyvpitp. 

—  a^eptfiyovs  TroiijaofAey]  Erasmus  translates  securos  vos 
reddemus,  aut  libcrabimus  vos  ab  omni  sollicitudine ;  id  enim 
sonat  aimepiiJivov^y  quod  plus  est  quam  reddere  clkiv^vvov^  expertes 
periculi.  Appian.  B.  C.  iii.  p.  888,  ovvao'Teieiu  ev  dfiepifimp 
yerofievov.  In  a  similar  manner  Xenophon  has  toc$  diriouai 
Swprf^djuL€Vos   TToXXa,  if  a  J  d/mefjuTTOV^  7roifi<rdiui€vo%' 

15.  o5y  eSiSd-^fOfjaavj  Appian  B.  C.  iii.  p.  442,  eXeyov  o'l  Xo- 
^ayol  a  kdiodyOricrav^ 

—  Koi  Si€(priiuLi<T9ri9  &c.]  These  Wassenbergh  thinks  are  not 
St.  Matthew^s  words,  but  added  to  the  Grospel  afterwards. 

—  o  Xdyos  o5tos]  viz.  that  Christ'^s  body  was  stolen  by  his 
disciples,  which  the  Jews  circulated  very  industriously :  and 
this  is  mentioned  in  the  Rabbinical  writings.  It  appears  from 
Justin  Martyr,  c.  Tryph.  p.  335,  that  messengers  were  sent 
out  by  the  Sanhedrim  to  the  Jews  dispersed  abroad;  dv^pa^ 
')(€ipoTovrf<TavT€9  €«rXeicTot/y  €is  waaav  Ttjv  oiKovfievtjv  CTreM^arc, 
Kfipva(TO¥Ta^,  oTi  aipeak  tiv  aOeoi  Kai  avofio^  eyrjyepTcu  dtro 
*lija'ov  Tivos  raXiXaiov  irXdvov,  ov  cravpwaavrwv  rifiwp  ol  fiaSti" 
Tal  auTov  KXe'^avTC^  avTov  airo  roJi  fjLinifiaTOf  vvktos  6ir60€P 
KaT^TeOff  d(f>fiXw0€U  oiro  tov  trravpoVf  TrXavwai  tous  dvOpwirov^, 
XeyovTc^  eytfyipOcu  €WT0¥  €k  y€Kpwu  ical  eW  ovpavov  iXtiXv" 
Oeyai- 


566  8T.   MATTHEW. 

—  M€^CfH  Ttji  aiifiepov^  Scil.  f^ftipa^*  Up.  to  the  time  thai 
this  Gospel  was  written. 

The  soldiers  against  whom  there  was  no  other  evidence,  accuse 
themselves  of  a  capital  o£Pence ;  and  the  Rulers,  enraged  at  their 
negligence^  let  it  pass  imnoticed,  when  the  punishment  of  it  was 
the  only  method  to  make  a  story  credible,  the  success  of  which 
they  had  so  much  at  heart.  Connivance  in  such  a  case  was  con- 
fession of  a  compact  between  them  and  the  soldiers,  and  that 
one  party  had  stipulated  to  affirm  what  each  knew  to  be  false. 

16.  o\  Se  ev^Ko]  St.  Matthew  here  passes  over  the  several 
instances  of  Christ'^s  appearing  to  the  disciples,  which  are  men- 
tioned by  St.  Luke,  St.  John,  and  St.  Paul. 

Whether  there  were  more  present  at  this  appearance  than  the 
eleven,  the  Evangelist  does  not  say:  but  the  circumstances 
of  the  case  direct  us  to  believe  that  it  had  many  witnesses.  This 
appearance  was  known  beforehand :  the  place  where  it  was  to 
happen  was  pointed  out  by  Jesus  himself.  The  report  there- 
fore of  his  being  to  appear  must  have  spread  abroad :  and  it 
is  reasonable  to  suppose  that  most  of  the  disciples  enjoyed  the 
happiness  of  beholding  their  Master  raised  from  the  dead.  What 
confirms  this  supposition  is,  that  St.  Paul  says  expressly,  1  Cor. 
XV.  6,  that  Jesus  after  his  resurrection  was  se^d  of  aJbove  five 
hundred  brethren  at  one  time.  For  the  number  of  witnesses 
mentioned  by  St.  Paul  agrees  better  with  the  appearance  on 
the  mountain  in  Galilee  described  by  St.  Matthew,  than  with 
any  other. 

.  —  €is  T^v  TaXikaiav]  Galilee  having  been  the  principal 
scene  of  Chrisfs  ministry,  the  greatest  part  of  his  followers 
hved  there.  In  Jerusalem  and  the  country  about  he  had  few 
followers ;  for  from  Acts  i.  15,  we  learn  that  the  number  of 
disciples  met  at  Jerusalem  on  the  day  of  Pentecost,  about 
a  week  after  our  Lord^s  ascension,  were  only  one  hundred  and 
twenty. 

—  ou  erd^aTo]  That  Christ  promised  after  his  resurrec- 
tion to  go  before  them  into  Galilee,  we  read  xxvi.  32 :  thither 
the  angel  ver.  7?  ^^nd  Christ  himself  ver.  10,  directs  them  to 
go  to  see  him :  but  there  is  not  the  least  mention  of  any  moun- 
tain in  Galilee  to  which  he  bade  them  go  to  see  hhn ;  and 
therefore  these  words  ov  cto^oto  refer  not  to  the  mountain  but 
to  Galilee :  but  there  being  a  mountain  which  Christ  frequented, 
and  on  which  he  had  been  before  transfigured,  this  might  move 
the  disciples  to  go  to  that  mountain.     It  is  observable  that  they 


CHAPTER   XXYUI.  567 

went  not  into  Galilee  till  above  eight  days  after  Christ^s  resur- 
rection, for  Christ  appeared  to  them  at  Jerusalem  eight  days 
after. 

17*  o\  £e]  i.  q.  Tir€9  2e.  See  Glass.  Phil.  Sac.  p.  145.  Thus 
Lucian.  Timon  4,  Vol.  i.  p.  WJ^  o\  oe  xal  avT^  aoi  rd^  j(€lpag 
'OXv/uLiriaaiv  eirifiefiXiiKaai.  Schol.  ojuLoia  ly  avvra^n  auTtf  Ttj 
€v  TTf  ic/o^  Tov  evayyeXlov  Mardaioi;  avyy pd(f>fi,  Ttj  oi  Se  ioia" 
T€UTa¥»  arri  'yap  tov  tiv€9  to  o\  oe  /reiroi.  Xen.  Anab.  1.  5,  13, 
ware  exelvou^  eKTreirXii'jfOcu  kqi  avTov  M«ya>va,  icai  Tpej^fiv  etri 
Tci  oTrXa.  oi  oe  Kai  earaaav  airopovvT€9»  And  afterwards,  ai/ri* 
TayOiures  ttoXXoi;?  fiev  twv  oiapiraS^owrwv  direKTetvarj  oi  ce 
Kal  auTwv  aireOavov.  iGlian  V.  H.  v.  17»  eXeyero  yap  oicov- 
ai(09f  01  ce  fAMfjLvivwf  tovto  cpaaai,  Arrian.  in  Peripl.  Font.  £ux. 
p,  133,  oi  o€  Kal  Tcioe  urropovai. 

—  oi  C€  eSiaTaaay^  Beza  reads  this  ovoe  eoiaTaaay*  Grotius 
explains  it.  Some  had  heretofore  doubted.  And  Bp.  Fearce 
conjectures  that  those  who  doubted  did  so,  because  they  might 
be  at  a  greater  distance  from  him  than  others;  and  dierefore 
could  not  so  well  distinguish. 

18.  Kal  irpoaeXOwvy  &c.]  Perhaps  implying  that  when  he 
first  appeared  to  them  it  was  at  a  distance. 

< —  iraaa  e^oi/o-ia]  This  must  be  understood  in  the  most 
unlimited  sense.  See  Middleton,  Gr.  Art.  p.  263.  And  Pear- 
son on  the  Creed,  Vol.  i.  p.  241. 

—  eSodrf  /uLOi]  Acts  ii.  36,  ki/pioF  kuI  KpurToy  airrop  o  Bcof 
67roii;<T€. 

19.  fxa9iYr€v<raTe\  Distinguished  from  ^i^axTKovres^  here  sig- 
nifies make  disciples,  /uiadirrav  ?rcM€iT€-  See  xiii.  52  :  xxvii.  57 : 
Acts  xiv.  21. 

There  are  manifestly  three  things  which  our  Lord  here  dis- 
tinctly enjoins  his  Apostles  to  execute  with  regard  to  the  nations, 
viz.  fjLa0riT€U€iVf  /Soirri^cii',  ^i^acTKeiVj  i.  e.  to  convert  them  to 
the  faith,  to  initiate  the  converts  into  the  church  by  baptism, 
and  to  instruct  the  baptized  in  all  the  duties  of  the  Christian 
life.  Our  translators  have,  after  the  whole  current  of  Latin 
interpreters,  confounded  the  first  and  last,  rendering  both  by 
the  same  English  word,  teach. 

—  iravra  rd  iQvti]  The  enclosure  is  now  thrown  down 
whereby  the  Apostles  were  kept  in  from  preaching  the  Gospel 
to  all  the  Gentiles  x.  5.  And  here  is  no  restriction  or  exception 
whatever  as  to  the  persons  who  were  to  be  baptized.  Nations 
consist  of  persons  of  all  ages,  and  therefore  infants  as  well  as 
adults  must  be  included  in  this  command  as  the  objects  of  bap- 


568  ST.  MATTHEW.    . 

tism:  and  this  inference  will  be  more  evident  when  we  reflect, 
that  the  commission  was  given  to  Jews,  who  were  accustomed 
to  see  infants  baptized ;  and  they  would  of  course  consider  them- 
selves authorized  to  receive  converts  to  Christianity  in  the  same 
manner  as  they  had  received  converts  to  Judaism.  Had  our 
Saviour  intended  any  alteration  in  the  Jewish  practice  of  bap- 
tizing, or  any  limitation  with  respect  to  age,  he  would  not  have 
failed  to  specify  it.     See  Wall  on  Inf.  Baptism,  In  trod.  p.  52. 

—  )3a7rT{^oi/T6s]  Baptism  is  here  declared  to  be  the  ceremony 
by  which  our  Lord^s  disciples  were  to  be  admitted  into  his  reli- 
gion. This  was  used  also  by  the  Heathens  on  initiation  into  their 
mysteries,  as  well  as  by  the  Jews  on  the  admission  of  proselytes. 
But  the  baptism  of  Christians  was  to  be  accompanied  with  a 
peculiar  form  of  words  which  distinguished  it  from  every  other. 

—  avTOv^l     Referred  to  eOur/.     See  Glass.  Phil.  Sac.  p.  164. 

Thus  Rom.  ii.  14,  rd  eOvri ovtoi  vofiov  juLtj  €^om-e9.     And 

Rev.  xvii.  16,  to.  xepara ovtoi  /jncrrjaovcri.     Gal.  iii.  16,  koi 

Tip  cirepfJLaTi  aov,  09  eart  \purTos» 

—  €«s  TO  ouojULa  Tov  7raTpo9,  &c.]  into  the  name,  i.  e.  taking 
upon  us  their  name,  and  professing  ourselves  devoted  to  the 
faith  and  worship  and  obedience  of  these  three.  Constit.  Clem. 
VII.  Baptism  is  given  ety  to  ouojua  tov  ajroaTeikavTo^  IlaTpo?, 
Toi;  eXOovTOi  Xpicroi/,  toiJ  fiafrrvptjaauTo^  HapoKXijTou, 

This  form  of  words  has  been  used  in  the  Christian  Church 
from  the  earliest  times  down  to  the  present ;  and  is  the  mode 
of  baptism  adopted,  and  constantly  practised  by  the  •  Church 
of  England;  and  it  is  remarkable,  not  only  on  this  account, 
but  as  being  also  one  principal  ground  of  a  very  distinguished 
doctrine  of  the  Gospel  and  of  the  Church  of  England,  the  doc- 
trine of  the  Trinity.  For  the  plain  and  natural  interpretation  of 
the  words  is,  that  by  being  baptized  in  the  name  of  the  Father, 
the  Son,  and  the  Holy  Ghost,  we  are  dedicated  and  consecrated 
equally  to  the  service  of  each  of  those  three  Divine  Pereons; 
we  are  made  the  servants  and  disciples  of  each,  and  are  conse- 
quently bound  to  honour,  worship  and  obey  each  of  them  equally. 
This  evidently  implies  that  they  are  equal  in  their  nature,  and 
that  all  the  fulness  of  the  Godhead  dwells  in  each. 

20.  €y(v  fieff  vfjLwy  elfiij  elvai  fierd  T11/09,  to  assist  any  one. 
Josh.  i.  9,  fi€Ta  aou  Kvpio^.  Gen.  xxxix.  2,  tfy  Kvpios  fiera 
'laxrii^.  Xen.  Anab.  iii.  1,  21,  'AywvoOcTai  ^e  oi  Ocoi  eiaiv, 
o\  €FV¥  rj/uVf  <w  TO  eiKOi,  eaovTat,  And  Kvp.  iraiS.  11 1.  2,  10, 
"  p  aiiKwaiv  vfAWU    owoTepoiovv,    cruv  T019   dSiKou/xevois   caofieOa 


CHAPTER    XXVIII.  569 

—  Tracrai  ra^  i/Mcpas]  See  Glass.  Phil.  Sac.  p.  382.  From 
these  words  we  conclude  that  Christ  will  be  present  with,  and 
assist  the  ministers  of  his  Grospel  throughout  all  ages  of  the 
worid.  For  had  the  promise  been  made  to  the  Apostles  only, 
he  would  have  said  waaas  Ta9  tifupa^  i/jiwu-  But  it  is  still  more 
evident  from  the  following  words  etas  T179  trvvTeXeia^  tou  auavos^ 
which  must  signify  the  end  of  the  world;  from  the  continual 
use  of  them  elsewhere,  especially  in  this  Evangelist,  who  in 
one  chapter  uses  this  phrase  three  times  concerning  the  general 
judgment  which  is  to  be  at  the  end  of  the  world,  see  xiii.  39, 
40,  49 :  and  xxiv.  3,  where  they  are  used  of  that  time  which 
the  Jews  thought  contemporary  with  the  general  resurrection. 

'Afit}y\  Wanting  in  some  MSS.  the  Vulg.  Copt,  and  Arm. 
versions. 


O  o 


BRRATA. 


Page  18  line  21,  fir  Pjmhine  k^  Pynfain*. 

19  —    7)  /f  ^<^M  ^'^^  ^^^  ^""^ 
36  _  21,  ^  VII.  2.  reoj  I.  7,  8. 

28  •—    1,  fir  commoDi  rtad  eommoii. 

02  — -  22,  fitr  avpavow  remd  oipapo¥, 
lOA  —  21,ybr  €  7Ki;oy  rrai  ejKvow, 
lU  —  25,ybr  Flint.  rrAl  Pbtut 
117  —    8, /»r  Theimpent  reoi  ThenpeuL 
123  —  lli^  imepantdy  read  iniepanbly. 
154  —    3  from  the  bottom,  fitr  tK  read  mw. 
182  —    3, /or  Toi  read  tow, 

178  —  17,  fir  8eovv  read  dtoi^. 
,^  —  28,  fin  dpyov  read  dypoy, 

177  —  29,  fir  ifi^pteiTfAewof  read  t}fi^i€afit¥OK. 

179  —  19,  fir  TOI  read  to  i. 

188  —  10,  fir  irepow  read  iripnv. 

187  —    3,  fir  Prodieni  read  Prodicui. 

194  —  17, /w  11  read  1. 

201  —  19,  fir  fAfatinQpiav  read  irpoc  fieafifjifiptaw, 

205  —    7i  ^  kingdon  read  kingdom. 

284  —    4,  fir  no  age  read  no  other  age. 

282  —  15,  fir  New  read  Old. 

305  —  —  fir  Gaudace  read  Candaoe. 

338  —  16,  fir  aecond  read  the  second. 

337  —  18,  fir  fonum  read  fceniun. 

391  — lut^  fir  monazchial  read  monaxdiical. 

418  —  23,  fir  e^Oieiv  read  e^oiew. 

430  —  23,  fir  to  read  rifw. 

441  —  24,  fir  29  read  84. 

443  —  13,  fir  thii  read  the. 

481  «—  10,  fir  yivova-iv  read  yefiouiriv, 

477  ""    3,  fir  Simeon  read  Simon. 

485  —  37f  fir  cnim  read  etiam. 

504  —  18,  fir  belong  read  belongs. 

A27  —  28,  fir  need  read  needed. 

529  —  ulLfir  'R'oAAflov  read  troWuv, 

534  —  25,  fir  Quandoquc  read  Quodquc. 


I  _ 


^       • 


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